1 Mellis Popoola Ingles Ika

Chapter 11
lKA MEJI
II II
II
II II
II II
CHAPTER ELEVEN
IKA MEJI
A.
1. Ifa says that the person for whom this Odu is revealed during Ikosedaye or
Itelodu shall be blessed with longevity. He/She shall outlive all his/her
contemporaries. Ifa advises this person to offer ebo with one matured he-goat
and money. After this, he/she needs to produce one broom made of raffiapalm fronds. The tips of this broom will be cut and grinded into powder. This
Odu will be imprinted on it by the Awo who handles this ceremony for him/her
and this stanza shall be recited into it. The person for whom this Odu is
revealed will be asked to pray for long life and good health. After this, the Awo
will make incisions on the head of the person for whom this Odu is revealed.
(This incision may be 21, 101 or 201. It is preferable for the incision to be 201 in
order to guarantee a real long life for him/her). The grinded substance will be
rubbed on the incision. The person who has the incision will ensure that water
does not touch his/her head for at least three days. This incision can also be
made for anyone who made a routine consultation and this Odu is revealed. On
this, Ifd says:
Translation
The sharp edge of a metal spike cannot be grasped in one's hands
An avaricious person is he who looks sideways in an expectant manner
His mind and eyes are never settled in one place
A snake does not take its young ones with it to move leisurely round the farmland
These were Ifa's declarations to Kerennasi
Who shall grow old and feeble
And live up to 3,000 years on earth
He was advised to offer ebo
Kerennasi was in love with himself and his life right from his youth. He cherished his life
to the extent that he did everything he knew to avoid taking any risk, hurting himself or
engaging in any form of contention with others in the fear that such a person might hurt
him out of anger. He refused to drag anything with anyone or engage in any form of
competition with others, so as to avoid being hurt out of envy or jealousy.
In spite of all these precautionary moves, Kerennasi still felt that he needed to do more
than what he had already done in order to ensure a real long life on earth. One
day, Kerennasl went to the home of the group of Awo mentioned above for Ifa
consultation: Would he enjoy real long life on earth? Would he be alive to witness the
birth and growth of his children to the seventh generation? Would he equally be
blessed with good health in his old age? All these and more were the questions which
occupied the mind of Kerennasi during Ifa consultation.
The Awo assured Kerer"lnasi that he would live long, grow old and feeble and would be
able to witness the birth, growth and death of his great grandchildren up to several
generations. He was advised to offer ebo as prescribed above. He complied. He was
also advised to mark the incisions on his head. He marked 201 incisions.
Ever since the time he did the ebo he was always looking younger than his age. He
continued to live cautiously and avoided any form of controversy.
He did all things with moderation. He ate and drank good food and water. He lived a
healthy life and was full of happiness. He outlived all his contemporaries, his children,
grandchildren and great grandchildren. He lived up to 3,000 years on earth. When he
died, he was so feeble that he could not do or recognize anything anymore. His only
regret however was that he was the one who pointed the burial sites of all those who
were supposed to be the undertakers at his own burial.
Translation
The sharp edge of a metal spike cannot be grasped in one's hands
An avaricious person is he who looks sideways in an expectant manner
His mind and eyes are never settled in one place
A snake does not take its young ones with it to move leisurely round the farmland
These were Ifa's declarations to Kerennasi
Who shall grow old and feeble
And live up to 3,000 years on earth
He complied
Before long, not too far
Come and join us where we enjoy long life
Longevity guaranteed by Ifa is sweeter than honey
It never dies like other brooms
Sasara, the raffia-palm frond

It will never die like other brooms
Ifa says that the person for whom this Odu is revealed shall enjoy long life spiced with
sound health. He/she shall live longer than all his/her contemporaries. Even though
his/her contemporaries shall grow old too, he/she will nonetheless outlive them all.
2. Ifa says that the person for whom this Odu is revealed shall not lack any of the
essential things of life. These include wealth, spouse, a comfortable
accommodation, children, sound health and long life. Ifa advises this person to
offer ebo so that he/she shall be blessed with Ase to accomplish all his/her
heart's desires in life. They also need to be answering decent names.
Ifa advises this person to offer ebo with two rats, two fish (for children), two pigeons
(for prosperity), two hens, Ifaman (for good spouse), two roosters, Ifawoman (for
good spouse too) two guinea fowls (for peace of mind and comfort), one he-goat
(for long life) and money. He/she is also to feed Ifa with a matured she goat (for
him/her to be blessed with Ase). On all these.Ifa says:
Translation
Eiemo at Ika land
Okoko also travels to, and knows.
Ika land Indigenes of Ofa do not know 'lka land
Let the akara, bean-cake, seller bring it
Why do you call me?
You harbor wicked motives
I had never done any wickedness in my life
Remove my hands
And remove my legs
Spinning cotton-wool thread confuses the wool-spiner
The mother went in circles 30 times
And the father did same 200 times
Their relations could not do the spinning behind agbasa tree
Orunmila asked them; "why are you all answering these confusing names" in Ika Land
They responded that that was how they had been answering their names
Before the arrival of Orunmila into their land
Orunmila responded that no wonder why their lives were in such a state of confusion
Like that of someone folding clothes
They said that they should be handed over to OrnkamOgun, the oba oftka town
He who consumes the head of a fish whole
They went to the first room
They could not find Onlkarnoqan
In the second room
They could not find OrrlkarnOgun
In the third to the sixteenth rooms
They could not find ornkarnOgun
In the seventeenth room, however
They found OrnkarnOgun
He sat in a room
He wrapped himself with aka clothe
One paaka masquerade sat with him in the room
He was serving his Ori with akika, pangolin
They asked Lakaa to go and cut grass for the horse by the make-shift hut
A pony hit Lakaa on his shoulder
Lakaa fell down, and died
The wicked died
The wicked was digging his grave
And a cobra was weeping. and mourning him Igbin, the snail, is strong
eb1ti, the deadfall, is equally strong
Any deadfall that is not strong and heavy cannot crack the shell of a big snail
The hoof of a buffalo will break the jaw of any dog

These were the messages of Ifa to the citizen of Ikamogun
Those who consume the head of a fish at one go
When, after engaging in several businesses,
They complained that they did not have the financial buoyancy to show for it
They were advised to offer ebo
The citizens of IkamOgun were very enterprising. They were very good in farming.
Each year, they used to have surplus farm products. However, when they tried to sell
their surplus farm products, they were always done at huge losses. The amounts they
realized on their products were not worth the efforts that they put into them. Some of
them changed into trading business. There was no reasonable improvement. They
were trading at huge losses. The hunters among them did not fare any better.
Most of the games they killed got rotten as a result of lack of patronage.
The clothe weavers worked and worked without seeing anything to show for their
efforts. The blacksmiths among them forged several hoes, cutlasses, arrows, spears,
knives, sword and axes without seeing anyone to buy from them.
There was nobody in IkarnOgun land who did not have one tale of woe or the other to
tell. They called their Awo and several ebo were offered but there was no positive
change. Convinced that the root cause of their problems had not yet been identified,
they sent for Orunmila to come. As soon as Orunmila got the message of the
inhabitants of IkarnOgun land, he went for Ifa consultation. He approached
Translation
Aldke-so'gi-sa
The Axe penetrates the tree with force, the resident Awo of Orunmila
He was the Awo who cast Ifa for Orunmila
When going on spiritual mission to the land of OnikamOgun
He who consumes the head of a fish at one go
During consultation, Aldke-sogi-sa explained to Orunmila that even though the

inhabitants of IkarnOgun land were very hardworking, they could find nothing to show
for their efforts because of two major reasons. One, they were answering awkward
names which were affecting their destinies in negative ways. They needed to be
advised to change their names to decent ones in order for them to be able to enjoy the
fruits of their labor. Two, these people harbored evil thoughts against each other and
they used to perpetrate wickedness whenever they felt that nobody was around to see
them. Evil begets evil. Because they were doing evil to others, they too were reaping
evil in all the things they were doing. Aldke-eo'gi-sa explained to Orunmila that there
was the need to warn them against wickedness and to advise them to start to wish
each other well in all their undertakings.
The Awo also told Orunmila that he needed to offer ebo so that he would be blessed
with Ase that would help him to accomplish his goals in Ikamogun land. He advised
Orunmila to offer ebo with one matured she-goat and for him to serve his Ifa
with another she-goat before setting out on his journey. Orunmila complied.
When Orunmila got to Ikamogun land, he asked for the palace of OnikamOgun, the
Oba of IkamOgun. What he discovered was that the people he asked were bearing the
names which were derived as puns on the name of their town "Ika, Name such as
Elemorikaa, Okokomoka, Ara-Ofa-Irnoka, Alakaa Oba'kaa wa, Onika-ninu, n-o-sika-ri,
ka'wo-rni, ka'se-mi, Iya-l'akaagbon, Baba-l'akaaOba etc. Orunmila asked them why
they were bearing such awkward names. They responded that, that was what they
loved to answer and they had been answering these names ever before Orunmila
arrived in their town. Orunmila responded that these names were part of the reasons
why their problems had persisted.
He asked them to take him to the palace of OrnkarnOgun. When they got there, they
met the Oba in the seventeenth room where he was using akika, pangolin, to serve his
(OnikeniOgun's) Ori. While doing it, acts of wickedness were being perpetrated.
OnikamOgun asked Orunmila to consult Ifa for him, it was done. Ika Meji was revealed.
All the messages of Akike-so'gi-sa were relayed to them. They were also advised to
offer ebo as stated above. They complied. They also changed their names and
eschewed bitterness and wickedness. When Orunmila realized that all his
recommendations had been complied with, he began to bless them. Since he already
had the Ase. All what he told them came to pass. The citizens of Ikarnogun then came
to give thanks and praises to Orunmila. He however told them that instead of praising
him, it was Akike-so'gi-sa that they needed to praise because he was the one who
gave him the accurate analysis of the problems of IkarnOgun land and recommended
the solutions to their problems. The inhabitants of IkamOgun then began to praise
Akike-so'gi-sa and paid their homage to Orunmila.
Translation
Elemo at lka land
Okoko also travels to, and knows, Ika land
But Ofa indigenes do not know lka land
Let the akara seller bring it here
Why do you call me?
You harbor wicked motives
I had never done any wickedness in my life

Remove my hands
And remove my legs
Spinning cotton-wool thread confuses the spinner
The mother went in circles 30 times
And the father did same 200 times
Their relations could not do the spinning behind agbasa tree
Orunmila asked them, "why are you all answering these confusing names in Ika land'?
They responded that that was how they had been answering these names
Before the arrival of Orunmila into their land
Orunmila responded that no wonder why their lives were in a state of confusion
Like that of someone folding clothes for packing
They said that they should be handed over to OnikamOgun, the Oba of lka town
They went to the first room
They could not find OnikamOgun
In the second room
They could not find OnikamOgun
In the third to sixteenth room
They could not find OrnikamOgun
In the seventeenth room, however
They found OrnikamOgun
He sat in a room
He wrapped himself with aka clothe
One Paaka masquerade sat with him in the room

He was serving his Ori with a pangolin, akika
They asked takaa to go and cut grasses for the horse by the makeshift hut
A pony hit takaa on his shoulder takaa fell down and died
The wicked died
The wicked was digging his grave
And a cobra was weeping and mourning him Iqbin, the snail, is strong
ebiei, the deadfall, is equally strong
Any deadfall that is not really strong and heavy cannot crack the shell of a big snail
The hoof of a buffalo will break the jaw of any dog
These were the messages of Ifa for the citizens of OrnikamOgun
Those who consume the head of a fish at one go
When after engaging in several businesses
They complained that they have no financial buoyancy to show for it
Aklke so'ql sa, the resident Awo of Orunmila
He cast Ifa for Orunmila
When going on spiritual mission to the land of OrnikamOgun
He complied
Orunmila was he who decreed that we be blessed with abundant wealth
And we were so blessed All hail Akike-so'gi-sa
It is in the mouth of an Awo that Iba, reference and Ase, authority reside
Orunmila was he who decreed that we be blessed with good spouses
And we were so blessed
All hail Akike-so'gi-sa
It is in the mouth of Awo that Iba and Ase reside

Orunmila was he who decreed that we be blessed with children
And we were so blessed
All hail Akike-so'gi-sa
Qrunrnlla was he who decreed that we receive the blessing of all ire in life
All praise Akike so'gi sa
I decree for me to be blessed with abundant wealth Ifa, please let it come to pass
I give praises to Akike so'gi sa
I decree for me to be blessed with spouses
Ifa, please let it come to pass
I give praise to Akike-so'gi-sa
I decree for me to be blessed with good children Ifa, please let it come to pass
I give praise to Akike-so'gi-sa
It is in the mouth of Awo that Iba and A!se reside
I decree for me to be blessed with ire of good life Ifa, please let it come to pass
I give praise to Aklke-so'qi-sa
Ifa says that the person for whom this Odu is revealed shall be blessed with all the
good things of life. All he/she needs do is to do away with evil (in thought, speech and
action), do away with awkward names and seek the Ase which only Ifa gives to its
devoted disciples.
3. Ifa says that it foresees the ire of a good spouse for whom this Odu is revealed.
Ifa says further that their relationship will be blessed with good children.
Ifa however warns that once married, the couple must never contemplate
separation or divorce. It is not in tune with their destinies. If there had been
separation or divorce where this Odu is revealed, Ifa urges those involved to
reconcile and settle their differences. If this is not done, series of problems and
mishaps will occur which will not be good for either of those involved.
Ifa also says that if anyone or group plans to travel to a far distance where this
Odu is revealed, the person(s) will go and return safely. He/She/They shall be
blessed with journey mercies.
Ifa advises those for whom this Odu is revealed to offer ebo with two rats, two
fish, two hens, two Guinea fowls, two roosters and money. On all these, a
stanza in this Odu says:
Translation
Aagba stays and manages the forest with other forest members
Ijokun, stays and manages the plain with other plain members
keekee is he who stays and manages Oyo Ajaka with other OYO citizens
These were Ifa's declarations to Oluweri, the water-body Whom they shall betroth Oyo,
the Boat, to from her youth He was advised to offer ebo
Ever since the conception of Oyo, the Boat, Ifa was consulted and Ifa advised the
parents to hand Oyo over to Oluweri in marriage. Ifa stressed that it was in the water
that Oyo would strive and nowhere else. Ifa warned that the parents must never give
out her hand to anybody else and they must ensure that she never contemplated
separation or divorce.
As soon as Oyo was born, the parents handed her over to Oluweri. When this was
done, everything went well. When Oyo became ripe for child bearing, it was with ease
she gave birth to her children. Her business, together with that of her husband, Oluweri
flourished very well. They lived in peace and relative comfort. One day, a little
misunderstanding occurred between Oluweri and Oyo.
The friends of Oluweri told him that Oyo was full of herself, she was too arrogant and
she felt that without her, Oluweri could not survive. They advised Oluweri to call her
bluff and let her go to blazes if she so desired.
They concluded that Oyo must be put in her proper place before there
could be peace in Oluweri's home. On the other hand, the friends and sympathizers of
Oyo blamed her for accommodating all the insults which Oluweri had been giving her
for a long time. They said that the whole community was aware that Oluweri was using
her star to survive. They said that Oluweri had been using her as his personal property
and not as his spouse who must be pampered, honored and respected. They told Oke
that it was evident that oluwert would never give her due respect; but nonetheless, she
needed to take a dramatic step that would force Oluweri to give her full honor. She
must claim her rights, they urged Oke. How? She demanded. They concluded that she
must leave Oluweri that very day. They assured her that Oluweri could not do without
her for three days before coming to beg her. They convinced Oke that it was the best
option open to her if she did not want to continue to live in humiliation and suffering.
Before Oko had the chance to digest all the information fully, these friends and
sympathizers started to pack her things away from the home of Oluweri.
The friends of Oluweri told him not to intervene. They urged Oluweri to allow her to go
because she was too proud and arrogant. On the other hand, the friends of Oko helped
her to pack her things and they even ensured that she was pushed to the shore of
Oluweri.
As soon as Oko and Oluweri were separated, everything changed for both of them.
Trouble started. Their businesses collapsed. Oke became lean and dry. Oluweri felt
empty and isolated. Life had no more meaning for both of them. They were both crying.
To make matters worse, the friends of Oluweri came to console him. When they
discovered that all their counseling did not have any effect on him,
. they began to blame and abuse him that he lacked maturity and patience to manage
his home properly. They queried him that when he knew that his wife was angry, why
couldn't he exercise patience and talk things over with her? They advised him to find a
means of going to reconcile with her. They all refused bluntly to follow him to go for
such reconciliation.
On the other hand, the action of Oko was a veritable opportunity for juicy gossip among
her friends. They claimed that Oke had no respect for her husband. She was cocky and
mean. Some of them said that if their husbands had given them one-quarter of the
opportunities that oko had, they would be one of the happiest women on earth. With all
the opportunities that Oke had, they leered, she was never satisfied. They concluded
that it was her burden and she must carry it by herself. Before rong, Oko felt terribly
sick.
When the parents of Oke saw, what was happening to their daughter, they knew
exactly what went wrong. They knew that all the misfortunes occurred because their
daughter failed to abide by the advice of Ifa. They called her and told her that there was
the need for them to go and appeal to Oluweri for reconciliation. Oke agreed. The
parents of Oke invited the relatives of Oluweri for talks. They set a date and the two
parties converged. The two parties agreed that there must be settlement. On that same
day, the groups of Awo mentioned above were invited for Ifa consultation.
When the Awo arrived, they consulted Ifa and 'Ika-Meji was revealed. They declared
that the pains suffered by the couple were self-inflicted. They had nobody to blame but
themselves. They told the couple that they allowed outsiders to put bile and bitter leaf
into the honey of their lives.
They were assured that it was the 401 Irunrnole themselves who made them husband
and wife from heaven. Olodumare Himself endorsed the relationship. Why should they
therefore allow outsiders who were never happy that they were doing well to dictate
their lives to them?
The Awo said that Aagba lived in the forest perpetually not because it did not
experience hardship and insults, but simply because that was where it belonged and it
was more secured there. Similarly, ljokun stayed in the plain because that was where it
belonged. Of course, there were tribulations and moments of anxiety in the plain, but in
the end, Ijokun knew that she would be better off there. The same thing applied to
Keekee in Oyo Ajakd. He too had his trying moments there, but he knew he was to lose
if he, because of that, leave Oyo town. They urged the couple to embrace each other
and move back together as they were meant for each other. That was how the
misunderstanding was settled.
They invited Aagba and ljokun to help them pull Oke back into Oluweri's home. This
was done. Life returned to normal for the couple. Life regained its meaning for them.
Their businesses picked up once more. All their diabolical friends came back to
apologize to them. They had all learnt their lessons.
Translation
Aagba stays and manages the forest with other forest members
'Ijokun stays and manages the plain with other plain members
Keekee is he who stays and manages OYO Ajaka with other
OYO indigenes
These were Ifa's declarations to Oluweri
Whom they shall betroth Oko to from youth
He later complied
Please invIre Aagba and Ijokun to help pull Oke back to the
domain of Oluweri.
Ifa says that it foresees happiness for a couple for whom this Odu is revealed. If there
is any misunderstanding, let it be resolved amicably. They need not listen to those who
will only complicate their matter for them.
Ifa also says that for a traveller, he/she shall go and return safely. There may be delay,
but he/she shall surely return safely.
4. Ifa assures the person for whom this Odu is revealed that he/she shall be
recognized and honored. Ifa says that his/her children shall make him/her proud
in his/her lifetime and even after he/she had passed on. His/her legacies shall
be passed on to his/her children. All what he/she had labored for shall not go to
ruins or be inherited by strangers. His/her own children shall be the ones to
inherit them. Ifa advises this person to give all his/her children proper training so
as to be the fit and proper persons to inherit and take over all his/her legacies.
Ifa also advises the person for whom this Odu is revealed to offer ebo with four
rats, four fish, two hens, two roosters and money. On these, Ifa has this to
say.
Translation
He who uses slender brass ornaments as rafters, the residents Awo of Onikamogun
Today, the crab is set for a fight, and it uses its fingers to scratch the soil
Feeble fights is what make other birds to defeat Atioro in all encounters
These were Ifa's messages to 'Lafiji

The child of Aro
He was advised to offer ebo for his children
Oldfiji's father was a very important and highly respected personality in his community.
He was considered to be very responsible, responsive and intelligent. He was also
known to be level-headed. He used to listen to both sides of any matter before uttering
a pronouncement or taking a decision. For these reasons, people loved to ask for his
advice or help in any matter.
One day, the community gathered together and honored him with the title of Arc of
IkarnOgun land. This made 'Lafiji's father one of the Iwarefa in IkarnOgun
land. Iwarefa are the six highest ranking chiefs and decision makers in the land.
'Lafiji's father gave his child all the necessary training to make him great in future. He
listened to his father and followed in all his footsteps. At a stage, if people wanted any
assistance from Arc and found only his son 'Lafiji, they used to assume that he was as
good as his father, and they would discuss with him. The people were never
disappointed. When Arc was getting older, the general opinion was that 'Lajifi was then
even more intelligent than his father. Those who held that opinion was also never
disappointed. 'Lajifi comported himself very well in the community.
One day, 'Lajifi's father died. The whole community gathered together that they could
not allow the Arc stool to be vacant for too long. They concluded that 'Lajifi should be
installed as the new Arc of IkarnOgun land since he had been acting in that capacity
when his father was getting older and feeble. 'Lajifi was thus installed the next Arc of
IkarnOgun land after his father.
During 'Lajifi's period as the Arc of IkarnOgun land, his reputation surpassed that of his
father. He became more successful than his father. At a stage, his home was busier
than the palace of Onikamogun, Yet, he did not disappoint anyone.
It was all these achievements and reputations that were giving 'Lajifi cause for concern:
who will inherit all of them? Will all these go into ruins and oblivion in future? What
would become of all his achievements when he died? All these and more were his
major concerns which made him to approach the group of Awo mentioned above for Ifa
consultation. During consultation, Ika-Meji was revealed.
The Awo assured him that his assets, both materials and intellectual, would not go into
ruins, or be inherited by other people who did not know how he took the pains to
accumulate them. He was told that his children would be the ones to inherit them. He
was however told to give all his children the type of rigorous training which his father
gave him in order to guarantee that his children would have both the intellectual and
administrative capabilities to continue wherever he had stopped. He was also advised
to offer ebo as prescribed above. He complied.
'Ldjifi gave his children the best training ever. During his lifetime, all his children made
him proud. They were the subject of envy everywhere. 'Ldjifi was very happy and was
proud of these children. When he died, he died a happy, contented and accomplished
man.
When the community gathered to choose the next Arc however, some other people
showed up to contest the position with 'Ldjifi's children. Those who came out were the
people who were traditionally holders of ejemu title. ejemu was lower than Arc in order
of seniority. The community however instructed the children of 'Ldjifi to present a
candidate among themselves for installation as the next. Aro of lkarnOgun land. They
told those contesting the title to wait for the time that the stool of ejemu would be
vacant.
Translation
He who uses slender brass ornaments as rafters, the resident Awo of OmkamOgun
Today, the crab is set for a fight, and it uses its fingers to scratch the soil
Feeble fight is what make other birds to defeat AtiOro in all encounters
These were Ifa's messages to 'Lafiji
The child of Aro
He was advised to offer ebo for his children
He complied
The child of Aro shall be installed as the next Aro
And the child of Ijemu shall be installed as the next Ijemu
It is the comportment and achievement of one's children that the Onea measure to
judge one's level of success in life.
Ifa says that the children of the person for whom this Odu is revealed shall make
him/her proud in life. He/she however needs to strive to give the children the very best
training possible.
5. Ifa says that the person for whom this Odu is revealed shall be recognized. Ifa
says that he/she shall move from the position of obscurity to that of prominence.
Ifa says that he/she had been having difficulty in holding any achievement for
long. Ifa says that this will change and he/she shall be able to achieve a lot of
his/her hearts desires.
Ifa also foresees the Ire of childbearing for a pregnant woman where this Odu is
revealed. She will be blessed with two bouncing babies, a set of twins, very
soon. The babies, when born, shall be one male and one female. A barren
woman shall also be blessed with the fruit of the womb. Ifa says that the person
for whom this Odu is revealed shall be promoted in life. He/she shall move up in
all his/her undertakings in life.
Ifa also says that this person is surrounded by a lot of enemies who are envious
of his/her achievements and who, for that reason, hate his/her guts. Ifa however
assures this person that these enemies shall not be able to do him/her harm.
On these, Ifa says
Translation
eba rere, to be recognized from afar, the Awo of Ina, fire
He was the Awo who cast Ifa for Ina
When weeping, and lamenting that he had no recognition
Ina, fire, was full of sorrow. Nobody recognized him. Even if he burnt down a whole
town, nobody seemed to notice. This did not make Ina happy at all. He lamented this
misfortune on a daily basis.
Tired of lamentation, he summoned courage to approach the Awo
above, eba rere, for Ifa consultation: would he be recognized in
mentioned
life? Would he be feared and respected?

The Awo assured Ina that he would be recognized, feared and respected. He was
assured that he would also be useful to others in his life. The Awo advised Ina to
offer ebo with plenty of palm-oil, two roosters and money. Ina complied.
Ever since that time, whenever there was fire, as soon as a little palm-oil or any other
fuel was added, the flame would go up and Ina would be recognized. Ina was also
used to cook food, and to clear the bush in readiness for annual farm plantation. Even
though Ina is used for all these, it was with caution and extreme care. Those in contact
with fire did so with fear and respect. That was how Ina got his recognition. He was full
of joy that he was able to achieve his heart's desires in his life.
Translation
Eba siIosilo, to act stealthily, the Awo of OlogbojigoIo, the Cat
He cast Ifa for OlogbojigoIo
When all his achievements were dropping from his hands
OlogbojigoIo, the cat had completely lost his respect among the rats. Any rat captured
by OlogbojigoIo would eventually escape from his grasp. He amounted to nothing in
the estimation of the rats. Instead of the rats running away from OlogbojigoIo, he was
the one avoiding them. To make matters worse, the rats began to bIre OlogbojigoIo's
tail for consumption!
OlogbojigoIo considered this the peak of all insults to his person. He therefore went for
Ifa consultation in the home of eba SiIosilo his Babalawo; would he be able to regain
his respect? Would he be able to regain his respect? Would he be able to keep for
himself all the rats that he captured? Would he be feared by these rats who were
getting bolder and more daring every passing day?
The Awo assured OlogbojigoIo that he would be able to hold onto whatever he had
achieved. He was also told that he would be feared and respected. All what he needed
to do, he was advised, was to offer ebo with two pigeons, two roosters and 20
blades. He complied.
As soon as he offered the ebo, Esu stuck one blade in each of OlogbojigoIo's fingers
and toes. Unknown to the rats, they came in group to pester OlogbojigoIo as they
used to do. The leader among them was grabbed and simplified into two by
OlogbojigoIo. The rest of them could not believe their eyes. In their confusion,
OlogbojigoIo was able to grab two more. He tore them to pieces with the help of the
blades which he had stuck to his fingers and toes. The remaining rats ran helterskelter. Ever since that time, the rats knew OlogbojigoIo as their master, and any rat
who was unfortunate enough to be grabbed by OlogbojigoIo had no way to escape.
Such unfortunate rat would be part of OlogbojigoIo s meal for that day.
Translation
eba rere, to have them in abundance, the Awo of Adan, the Bat
He cast Ifa for Adan, the owner of the cap made with etu,
brown, clothing material
When weeping in lamentation of her inability to beget her own children
She was advised to offer ebo,
Adan, the Bat, loved children a lot. She dreamt of having several children in her life.
Unfortunately, however, she was not able to have even only one. She cried every day
because of this. How could she come into this world without begetting her own
children? Somebody gave birth to her; why should she find it impossible to give birth to
her own children? As much as she loved children would she continue to shower her
love and affection on the children of others without begetting her own child to love,
pamper and take care of? Anytime she pondered on these points, she was always sad
and dejected. She used to dream that she was in the midst of her children playing and
joking with them.
She made up her mind to do something about it. One day, she went to eba Rere her
Babalawo for Ifa consultation. During consultation, lka-Meji was revealed.
The Awo assured her that she would be blessed with the fruit of the womb. She was
also assured that she would give birth to several children in her life. She was advised
to offer ebo with 20 rats, 20 fish and two roosters for good children and sound health.
When she went to the market, she bought all the rats and fish in the market and she
bought the two roosters as well. After the ebo, she began to give birth to children. She
was blessed with several children and she had sound health to continue to give birth to
the children. If anyone tried to persuade her to stop giving birth to children, she would
respond that she loved children and she suffered before her womb opened for childbearing. That was how Adan, the Bat became a proud mother of several children in her
life.
Translation
eba gbongbo, Big and Mighty, the Awo of Oke, the Hill
He cast Ifa for Oke, the Hill
Oke wanted to be higher than all her colleagues
Oke, the Hill, was very ambitions. She wanted to be higher than all her contemporaries.
She planned all the things he needed to do to ensure that she was higher than every
one of them -lake, sea, lagoon, and so on. She then went to eba gbongbo
for Ifa consultation. Again, during consultation, Ika-Meji was revealed.
The Awo assured her that she would be higher than all her contemporaries. She was
advised to offer ebo with one matured he-goat, two pigeons and money. She
complied. Before long, she grew higher than all her colleagues. She was full of joy that
she was able to achieve her heart's desires
Translation
Maaei-maaei, the Awo of Apasa, the clothe-weaving instrument
He cast Ifa for Apasa
The husband of Aso, the cloth
He was advised to offer ebo,
Apasa, the cloth-weaving instrument, was the husband of Aso, the cloth. Apasa was in
love with his wife. He wanted to know if he would continue to be Aso's husband for the
rest of his life. For this reason, he went to Maasi-Maasi, his Awo for Ifa consultation.
The Awo assures Apasa that he would be the husband of Aso for the rest of his life. He
however told Apasa that he needed to offer ebo because at a stage, ASO would be
taken away from him to dress other people. Aoasa was advised to offer ebo with two
hensfor him to be the husband of ASO for life, and to offer ebo with two roosters for
people not to snatch ASO away from him for their own selfish usage in future. Apasa
offered ebo with two hens and refused to offer ebo for people not to snatch ASO away
from him. He believed that nobody could do that since he would remain the husband of
ASO for life.
As soon as Apasa completed his work on ASO, Apasa was cleaned and kept in a box
while ASO was sewn and given to others to wear for their outings. Apasa was full of
regrets for the rest of his life. His only consolation was that those who took ASO away
did not consider her their wife. They all knew that she was initially the wife of Apasa.
Translation
Mda'si-maa'si, the Awo of Elemoso
He was the Awo who cast Ifa for Elemoso
He who shouts at the top of his voice
Offspring of that bird which perched on Ose baobab tree

And pray incessantly for war
He was advised to offer the ebo of victory
Elemoso was a great warrior. His happiest periods were during contentions,
confrontations and wars. He was always praying for them. For this reason, he went to
Mda'si-maa'si, his Babaldwo, for Ifa consultation: would he be able to see wars and
uprisings to confront? Would he be victorious during these confrontations? During
consultation, Ika-Meji was revealed.
The Awo told Elemoso that the people of the world were too restless for there not to be
wars and contentions. Nothing satisfied the world, the Awo told Elemoso. Nothing was
enough for them except suffering. The Awo assured Elemoso that there would always
be contentions, confrontations and wars for him to engage in. What he needed to do
was to offer ebo for him to be victorious in all his campaigns. The Awo advised him to
offer ebo with three matured he-goats and money. He complied.
Elemoso fought several battles after; and he was victorious in all. He had several spoils
of war which made him successful beyond his wildest imagination. Elemoso's
reputation as a warlord travelled far and wide. When he died, the whole world paid
tributes to him.
Translation
KokOgun, the slender iron rod, with its pointed tip
This was the Ifa cast for them at Ife land
When planning to take full control of their environment
Ile-Ife was where human life began. The indigenes of this town were aware of this.
Consequent upon this, they saw no reason why they should not be the ones to control
every part of their environment. That was what they had in mind when they approached
KokOgun-ab'oju-leqan-leqan for Ifa consultation. During consultation, Ika Meji was
revealed.
The Awo told them that they would be able to exercise full control on their environment.
They were advised to offer ebo with 16 pigeons, two he goats and money. They were
to add the sand from a well-trekked footpath to the Ebo. They were assured that the
feet normally took full control of the footpath while the rope of the palm wine tapper
took full control of the palm-tree. They were also advised to feed Ifa with one matured
she-goat. All these they did without delay.
Soon afterwards, all the towns and villages around I1e-Ife came to pay homage and
pledge their allegiance to the leaders of I1e-Ife. They participated in the development
and defense of iIe-Ife.
II
Translation
Opeere, bird with thick tuft of plumes on its head
The Awo who cast Ifa for eruwa, the fresh grass
Who was living in the forest
Eruwa was advised to offer ebo to live long
Eruwa was in constant fear of her life. She lived in the forest. Every now and then, the
bush was burnt by game hunters, farmers or thunder-strike. Will these activities not
shorten her life? Would she be able to survive this assault? When there was no fire
outbreak, deers, antelopes, rodents, grass cutters, locusts and so on, fed on her.
Would they not finish her completely? The fear of sudden death had caused her
sleeplessness. There was no peace of mind for Eruwa suusu. This was what made her
to approach Opeere-abosu-Ionlo for tra consultation. When Ifa was consulted, 'lka-Meji
was revealed.
The Awo assured Eruwa suusu that even though this threat existed, she would never
die young. Several attempts would be made on her life but she would survive them all.
She was advised to offer ebo with two roosters. She complied.
Every time, the farmers burnt the farm in preparation for new plantation; the game
hunters put fire on the forest in order to kill animals; thunder strike set the bush on fire;
and herbivorous animals consumed Eruwa suusu with reckless abandon. Yet, Eruwa
suusu survived all the attempts to kill her. She was full of thanks and praises for her
Awo, Opeere-abosu-lonlo, When asked how she survived, she responded that she
used to sleep quietly and she used to find herself waking up quietly too! All in the power
of Olodumare and Ifa, she would add.
Translation
Ofe, bird does not consume beans
But it mixes it with palm-oil
A successful merchant does not eat meals prepared the previous day
The food wi II be preserved with salt
These were Ifa's declarations to Tenle-olu Offspring of that canon edge
Which lives where Owerenteje, is planted
He who had been going about in total obscurity
He who had been living a life of a non-entity
He was told that that year was his year of prominence
Teele-olu was a very unsuccessful man. He had no money, no spouse, no child, no

sound health, no house of his own, not to mention a means of transportation of his
own. Except for members of his family, nobody knew him. Nobody cared to know him
either. As far as many people in his community were concerned, he never existed
physically or in their minds. For how long would he continue to live the life of a Nobody
in his community, he asked himself? That was what prompted Teele-olu to approach
the group of Awo mentioned above for Ifa consultation: would he succeed in life, he
asked Ifa? During Ifa consultation, lka-Meji was revealed.
The Awo told Teele-Olu that he was living a life of obscurity. He however assured him
that that very year, something would happen to his life that would bring him into the
limelight and prominence. He was advised to offer ebo with two pigeons and
money. Tenle-Olu had no money. He had only two dresses. He sold one and bought
the two pigeons with the money he realized from the sale. The Awo performed ebo for
him and blessed him.
Tenle-Olu waited for three months and no change occurred in his life. In the fourth
month, he made up his mind to go into the forest to hang himself. Esu continued to
encourage him to do so. When in the forest, Esu gave him the direction of where to go.
If he stopped somewhere, Esu would urge him to move further into the forest. When he
reached a point, the Odor of dead animals was too offensive for him to bear. Esu urged
him to continue going. When he reached the spot where the Oduur was coming from,
he realized that the Oduur was that of two elephants. They had earlier battled each
other to death. Esu told him not to waste time by removing the ivories of the dead
elephants. When he removed them, Esu told him that all he needed to do were to
forget about his suicide attempt and look for buyers for his newly-found treasure.
When he returned home, he sold the ivories at exorbitant prices. He became very rich.
People began to take notice of him. The attitude of all his family members toward him
changed completely. They were always at his beck and call. They were ready to
cooperate with him in all things. That, was the time his family members realized that it
was not proper for him not to have a spouse of his own. They arranged one for him.
People noticed him even more. Soon after this, the wife became pregnant. The whole
community knew that the pregnant woman was Tenla-Olus: wife. He arranged with his
peer group and a befitting house was erected for him. His business flourished and he
bought a fine horse as a means of transportation. All these took place in just one
year! Tenla-Olu became the talk of the town.
Translation
Finely do one grind the beans for making ekuru, the bean fritter
And into fine paste do one grind the corn for making Ogi, the corn meal
The poorly grinded corn paste is normally given to pigs for consumption
Gunnuqun, the Vulture glanced at the water in the water-basin unendingly without
drinking
Orun, the Breast is an invaluable asset of a woman
And a melodious voice is an invaluable asset of an Iyere chanter/musician
These were Ifa's declarations to Elebuute
When going on Ifa's mission to the home of Olofin

He was also advised to offer ebo
The same was declared to Odu-Keke
When going on Ifa's mission to the home of Olofin
He was also advised to offer ebo
Ana-Osin, the wife of Olotin was pregnant. This brought anxiety to the mind of Olofin:
what would he do for his favorite wife to deliver safely? He was also curious about the
sex of the baby so that he could know what preparation he needed to make for its
eventual arrival: what types of dresses he should produce for the baby's usage, its
circumcision, and so on. With all these on Olofin's mind, he summoned Elebuute to
come and consult Ifa for him in his palace.
As soon as Elebuute received the call of Olofin, he went to the home of the Awo
mentioned above for Ifa consultation? What exactly did Olofin want from him? Would
he succeed where he was going? Would he be able to satisfy Olofin when he got
there? During Ifa consultation, Ika-Meji was revealed.
The Awo told EIebute that the wife of Olofin was pregnant and that Olofin was
preoccupied with the safe delivery of his wife. They also told him that Olofin wished to
know the sex of the baby ahead of the delivery time. The Awo assured EIebOute that
Olofin's wife will have a safe delivery and that she was going to give birth to a male
baby. They also told EIebOute that there was the need for Olofin to offer ebo with two
rats, two fish, two roosters and money because the wife was going to give birth to a
male baby. When EIeboute got to Olofin's palace, he was asked to consult Ifa. He did.
Again, Ika-Meji was revealed. He assured Olofin that his wife would have a safe
delivery and that she would give birth to a male baby. He advised Olofin to offer ebo as
prescribed above. Olofin complied.
Three days after, Olofin summoned Odu Keke to his palace for Ifa consultation on the
same issue. Odu-keke also went to his group of Awo for his own Ifa consultation in
order for him to determine exactly what Olofin wanted from him.
When his Awo consulted Ifa for him, Ika-Meji was equally revealed. Odu keke was
informed that Olofin summoned him because of his pregnant wife. Odu-keke was told
that Olofin's wife would have a safe delivery. He was told to advise Olofin to offer ebo
with two rats, two fish, two hens and money because Qlofln's wife would deliver a
female baby.
In Olofin's palace, Odu-keke consulted Ifa and again, Ika-Meji was revealed. He
assured Olofin that his wife would have a safe delivery and that she was going to have
a female baby. Female? Odu-keke assured Olofin that he had given him the exact
message of Ifa. He advised Olofin to offer ebo as prescribed by his Awo. Olofin
complied.
Elebuute and Odu-keke were the very best Awo during their time. Anything they said
was taken seriously because it usually came to pass. Now that the two of them were
giving conflicting messages, what could one make of it? Elebunte said that Ifa foresaw
a male baby for Olofin while Odu-keke assured Olofin that what Ifa foresaw for him,
Olofin, was a female baby. With these conflicting messages, Olofin's curiosity and
anxiety mounted by the day. He could not wait for the day of his wife's delivery in order
to know who was correct among these great Babalawo.
One day, Olofin's wife went into labor. As expected, Olofin quickly summoned Elebuute
and Odu-Keke to his palace so that they could see to her safe delivery as they had
predicted. Elebuute arrived first. He assured Olofin that his wife had no problem and
that she would deliver a male baby. Odu-Keke came a few moments after and told
Olofin that his wife would have a safe delivery and the baby would be female.
When Olofin's wife was to deliver, it was a male child. Bebuute was full of jubilation. He
told Olofin that Ifa had never failed him. Odu-keke could not believe what he had seen.
He excused himself and told Olofin that he was going home in order to go and ask Ifa
what he had done wrong in his service to Ifa which brought this disgrace and
humiliation to him. Olofin excused him.
As soon as he left, Olofin's wife gave birth to another baby; this time, a female. Olofin
quickly asked one of the palace members to go and call Odu-keke back, that his
prediction had also come to pass. When the messenger got to Odu-keke's home, he
began to sing thus:
Translation
The prediction of ElebOate had come to pass
And that of Odu-keke had also manifested Odu-keke is a greatAwo
The prediction of ElebOate had come to pass
And that of Odu-keke had also manifested Odu-keke is truly a greatAwo
That was the song the palace messenger, Odu-keke and all the members of his
household sang to the palace in jubilation with Odu-keke and Olofin, who became the
proud father of a set of twins.
Translation
Eba rere, the Awo of Ina, Fire
He cast Ifa for Ina
When weeping, and lamenting that he had no recognition
He complied
Eba Silosilo, the Awo of Ologojigolo, the Cat
He cast Ifa for Ologojigolo
When all his achievements were dropping from his hands

He complied
Eba rere, the Awo of Adan, the Bat
He cast Ifa for Adan, the owner of the cap made with etu clothing material
When weeping in lamentation of her inability to beget her own children
She was advised to offer ebo
She complied
Eba gbongbo, the Awo of eke, the Hill
He cast Ifa for eke
eke wanted to be higher than all her colleagues
She complied
Maaei-maaei, the Awo of Apasa, the cloth weaving instrument
He cast Ifa for Apasa
The husband of Aso, the cloth
He was advised to offer ebo so that Aso would not be taken away from him
He offers only the ebo for him to continue to be the husband of Aso
Maaei-maaei the Awo of Elemoso
He cast Ifa for Elemoso
He who shouts at the top of his voice
Offspring of that bird which perched on Ose tree
And pray incessantly for war
He complied
Opeere, the bird with thick tuft of plumes on its head
He cast Ifa for Eruwa, the fresh grass
Who was living in the forest

She was advised to offer ebo in order to live long
She complied
She declared that if you plan for me to die
I shall not die
Quietly did I sleep
And quietly did I wake up
Ofe does not consume beans
But it soaks them in palm-oil
A successful merchant does not eat stale meals
The food will instead be preserved with salt
These were Ifa's declarations to Teele-Olu Offspring of that eagle
Which lives where Owerenjeje is planted
He who had been going about in total obscurity
He who had been living a life of a non-entity
He was told that that year was his year of prominence
He complied
If one is blessed with wealth
One will be exposed to prominence
I pay reverence to my Ifa, the prominent Divinity
If one is blessed with a good spouse
I pay reverence to my Ifa, the prominent Divinity
If one is blessed with good children
One would be exposed to prominence
I pay homage to my Ifa, the prominent Divinity

If one is blessed with all the good things of life
I salute my Ifa, the prominent Divinity Finely do one grind the ekuru beans
And into fine past do one grind Ogi Corn
The poorly grinded corn is given to pigs for consumption
Gunnuqun glanced at the water in the water basin unendingly
without drinking
Orun is an invaluable asset of a woman
And a melodious voice is an invaluable asset of an iyere chanter/musician
These were Ifa's declarations to Elebuute
When going to the palace of Olofin on Ifa mission
And also to Odu-Keke
When going to the palace of Olofin on Ifa mission
They complied
The prediction of Elebollte had come to pass
And that of Odu-Keke had also manifested
Odu-Keke is a great Awo
Behold, the prediction of Elebuute had come to pass
And that of Odu-keke had equally manifested
Odu-keke is truly a great Awo
Ifa says that the person for whom this Odu' is revealed shall be blessed with all his/her
heart's desires in life. Ifa says that the reason for consulting Ie shall come out in favor
of the person for whom this Odu is revealed.
6. Ifa says that it foresees success and great accomplishment for the person for
whom this Odu is revealed, where he/she is going to, in order to stay and
establish himself/herself. Ifa says that his/her luck will shine where he/she is
going. He/she will be able to establish himself/herself there. Ifa says that he/she
shall be blessed with boundless opportunities.
Ifa advises this person to offer ebo with three pigeons, three Guinea fowls,
three cocks and money. On this, Ie says:
Translation
Let me manage here
This was Ifa's message to Aagba
When going to take over the forest from the owners of the forest
Aagba was a creeping plant. He planned to go to the forest and establish himself there.
All his intention was not beyond the fact that he wants to stay and live a quiet life in the
forest: would he succeed? That was why he went to the home of Jen-fldt-he, a
prominent Babalawo for Ifa consultation.
Jen-fidi-he assured Aagba that he would be able to establish himself in the forest. Not
only that, he would also take over the whole forest from the owners of the forest at a
stage in his life. Aagba could not see how feasible this would be. He however believed
in the words of Ifa. The Awo advised him to offer ebo as stated above. He complied.
Soon after this, Aagba set out on his journey to the forest. When he got to the forest, he
saw a place near the river and decided to manage there for some time, before looking
for a better place to settle. Before long, he realized that the place was good for him. In
two years, he had taken over the whole vicinity. Nobody questioned his action. In ten
years, he had become a force to reckon with in the forest. Anyone planning to cultivate
there would be told not to do it because Aagba was too much there.
Translation
Let me manage here
This was Ifas message to Ijokun
When going to take over the plain from the owners of the plain land
The case of ljokun was similar to that of Aagba. He too went to the plain land just to
manage before moving on. He too succeeded there, and in ten years, he took over the
plain-land from the original owners of the land. Ijokun was also advised to
offer ebo before proceeding on that journey however. He also complied and
succeeded. Nobody did anything where Ijokun was,
Translation
Let me manage here
This was Ifa's message to Kekere-Nsele

When going to take over Oyo town from the owners of the town
The story of Kekere-Nsele was similar to those of Aagba and Ijokun. When going to
Oyo town, he went for Ifa consultation. He was assured that he would be part of the
owners of the land he planned to go to. He was also advised to offer ebo, He complied.
When he got to OYO town, he was accepted. Before long, he became one of the
decision makers in the land. He also had his own area where he controlled.
Translation
Let me manage here
This was Ifa's message to epa, the Peanut
When going to take over the farm ridges from the owner of the farm
The case of epa was also similar to those of Aagba, Ijokun and Kekere Nsele. When
epa was going to the farm to stay. She never bargained for more than a temporary stay
before she could find somewhere more conducive for her. She however went
for Ifa consultation. The Awo told her that she would succeed where she was going and
that she would be able to take over both the heap and ridges from the owners of the
farm. She was advised to offer ebo as prescribed above. She complied. A few days
after, she moved into the farm.
As soon as she got into the farm, she began to multiply herself. All her children spread
quickly. They spread around the farm heaps and ridges. The farmer could no longer
pass through the ridges of epa. That was how epa completely took over the farm from
the farmer.
Translation
Je n fidi he (Let me manage here)
This was Ifa's message to Aagba
When going to take over the forest from the owner of the forest
Je n fidi he (Let me manage here)
This was Ifas message to Ijokun
When going to take over the plain from the owner of the plain
Je n fidi he
This was Ifa's message to Kekere-Nsele
When going to take over Oyo town from the owners of the town
Je nfidi he
This was Ifa's message for epa the Peanut
When going to take over the farm ridges from the owner of the farm
- They complied
Gradually, Aagba took over the forest from the owner
And gradually, ljoku took over the plain from the owner
Gradually, Kekere-Nsele took over Oyo town from the owners of the town
And gradually, epa took over the farm form the farmer
What did epa use to surround itself?
It was plenty of children
7. Ifa says that the person for whom this Odu is revealed is doing something
secretly at present. If this secret is exposed, what he/she is doing will be in
jeopardy. He/she needs to offer ebo so that his/her secret will not leak out.
He/she also needs to feed the Ori of his/her parents. If either or both of them
are dead, he/she needs to feed their spirits. He/she also needs to
feed obatala and Ifa. Ifa says that there is also the need for the person for
whom this Odu is revealed to maintain reticence throughout the period that
he/she is doing this thing until it is finally completed.
Ifa advises this person to offer ebo with two pigeons, two guinea-fowls, two
cocks and money. After this, he/she needs to feed the Ori (or the spirit) of
his/her parents, Ifa and Obatala, On these. Ifa says:
Translation
Let us thank the shoulders which do not allow the dress to fall off our body
Let us thank the fact that a good mother gave birth to you to a good father
These were Ifa's messages to Obatala
When lamenting that his disciples did not succeed
He was advised to offer Ebo

Obatala slept with sadness. He woke up still feeling sad. This had been going on for
sometimes now. Why? His beloved Aworo Orisa, disciples could not make ends meet.
All his efforts amounted to naught. This was what was giving Obatala sleeplessness.
What would other people say if his own Aworo was experiencing acute wants? Obatala
was aware that people would not make jest of his Aworo but it would be him, Obatala
that would become everybody's subject of ridicule. What must he do? After much
deliberation, he decided to go for Ifa consultation. He went to the home of the group of
Awo mentioned above for Ifa consultation on behalf of his Aworo .
The Awo told Obatala that even though his Aworo was experiencing serious problem at
that time, the problems would nonetheless disappear in due course of time. They
told Obatala that his Aworo was well born and properly trained by his parents. He
needed to feed the Ori of his parents so that they would give him support. They also
said that since he enjoyed the support of obatala there was an assistance
that obstala must render to his Aworo. This was that the Aworo had no secret. All his
secret plans were being exposed to his opponents and these opponents ensured that
such plans failed to work. There was therefore the need to ensure that the secret plans
of his Aworo did not leak out to anyone. The Awo also advised Obatala to inform his
Aworo to offer ebo as prescribed above and at the same time, help his Aworo to keep
his secrets secret. All the advices of the Awo were complied with.
As from that moment, Obatele made it his own personal responsibility to guard the
secret plans of his Aworo against exposure. When the plans did not leak out,
Aworo Orissa was able to implement his heart's desires. Aworo became happy and
self-sufficient in all the basic things of life. Obatala became happy and proud of the
achievements of his Aworo.
Translation
Let us thank the shoulders which do not allow the dress to fall off our body
These were Ifa's messages to Obatala
When lamenting that his disciples did not succeed
He complied
Join us in the midst of all ire of life
Behold, the secret kept by Obatala
It remains a secret!
Ifa says that the person for whom this Odu is revealed shall enjoy the support of the
Divinities. He/she shall achieve his/her heart's desires in life. He/she however needs to
keep his/her secrets secret. He/She needs to be reticent in all his/her secret plans.
8. Ifa says that it foresees the ire of victory for the person for whom this Odu is
revealed. Ifd says that the enemies are many but he/she shall overcome them
all. Ifa says that the plans of his/her enemies shall turn to success for him/her
as their evil designs shall in the end turn to advantage for him/her. Ifa assures
him/her that his/her enemies shall be put to shame.
Ifa advises the person for whom this Odu is revealed to offer ebo with one
matured he-goat and money.
The Awo also needs to look for one palm-kernel by the roadside (not the one
from the farm, it must be the one picked on the road), grind it into fine powder
imprint lka-Meji on it, and recite this stanza into it. After this, make incisions on
the head of the person for whom this Odu is revealed from his/her forehead to
the back of the head and rub the powder on it. If this is done, Ifa says, victory is
assured. The stanza in this Odu on this issue states thus:
Translation
Let the root offshoot give way to those who trek
Not everyone can afford to buy a horse
This was Ifa's declaration to Ayinnin, the maroon color
The son of the influential man in Ife
He was advised to offer ebo of longevity
Ayinnin, the maroon colour was the son of an influential citizen of Ile-Ife. Many people
hated him for not just reason. Ayinnin was aware of this fact but everything he did to
make his enemies have a change of attitude toward him failed. Consequently, he went
to the Awo mentioned above for Ifa consultation. During Ifa consideration, 'Ika-Meji was
revealed.
The Awo told Ayinnin that even though his enemies were planning to eliminate him,
they would all fail. He was advised to offer the ebo of victory and longevity as stated
above. He complied. A special preparation was also made for him with the palm kernel.
After this, he was asked to go about his normal day-to-day activities because no evil
shall befall him.
Meanwhile, the enemies of Ayinnin had designed an ingenious plan to eliminate him.
They went to prepare dye with the hope of dipping him into it until he died. One day,
they captured Ayinnin and dipped him inside the pot of dye. He was inside the pot for
three days. All of them were sure that nobody could survive such deal. When they
removed Ayinnin, he was still alive! Not only this, he was looking more handsome,
more radiant, stronger and healthier. Everything the enemies tried to harm Ayinnin, he
usually emerged better off for it. They soon forgot about Avinrln,
Ifa says that the enemies of the person for whom this Odu is revealed would soon give
up on their evil plans against him/her.
Translation
Let the root offshoot give way to those who trek
Not.everyone can afford to buy a horse
This was Ifa's declaration to Ayinnin
The son of the influential man in Ife
He complied
Come and meet us where we enjoy long life
Longevity guaranteed by Ifa is sweeter than honey
Today, we shall kill Ayinnin
Tomorrow, we shall eliminate Ayinnin
It is mere words that the feet pronounce
That they will kill a palm-kernel by the road-side
If Aro, the dye plans to kill Ayinnin
It will only add to its beauty and vitality
Here comes Ayinnin
Ifa says that the more people plan to harm this person, the healthier, happier, smarter
and lovelier he/she becomes. On the other hand, he/she too must never plan or
conspire against other people as this will only lead to frustration and failure for him/her.
9. Ifa says that it foresees the ire of a bouncing baby for a man who had been
finding it difficult to father a child. Ifa says that some evil forces are responsible
for the man's inability to become a father. With appropriate ebo, Ifa assumes
that these evil forces will disappear.
Ifa advises this man to offer ebo with one matured akika, pangolin and
money. He also needs to feed Esu Odara with one big cock. On
these, Ifa says:
Translation
Otou tou tou
Oruo rou rou
Otooto laa j'epa
Otooto laa je'mumu
Loto loto lad s'olu esunsun s'enu
They were the Awo who cast Ifa for OnikamOgun
He who was blessed with strong bones
And who uses the head of akika, pangolin as medicine for fertility
OnikamOgun had many wives but none of them had any baby for him. They could not
become pregnant. All tests suggested that there was nothing wrong with the women.
One day, all the women confronted OnikamOgun and pleaded with him to go for Ifa
consultation in order to know exactly why none of them could become pregnant in his
home. After much deliberation, On1kamOgOn agreed to go for Ifa consultation. He
therefore summoned the group of Awo mentioned above to the palace
for Ifa consultation. During consultation lka-Meji was revealed.
The Awo told OnikamOgun that physiologically there was nothing wrong with him or his
numerous women. What had been precluding him: from being a father was that there
were some evil spirits which surrounded him that must be cast out of his life in order for
him to begin to have children. He was advised to offer ebo with one big pangolin and
money. He was also advised to feed Esu Odara with one matured rooster. He
complied. The head of the Akika was cooked with grinded eyelin-olobe leaves for him
to eat. OnikamOgun ate this preparation. After this, the Awo assured OnikamOgun that
there would be no more delay in impregnating his women.
On that night, Esu Odara chased away all the evil spirits blocking the chances of
OnikamOgun. His wives began to be blessed with the fruits of the womb. Within one
year, OnikamOgun had many babies in his palace. He was full of joy. He gave thanks
and praises to his Awo who in turn praised Orunmila at Oke-'Igeti. Orunmila in turn
gave thanks and praises to Olodumare:
Translation
Otou tou tou
Oruo rou rou
Otooto laa j'epa
Otooto laa je'mumu
They were the Awo who cast Ifa for OrnkamOgun

He who was blessed with strong bones
And who uses the head of akika, pangolin as medicine for fertility
He complied
Before long, and not too far
Join us in the midst of several children by the foot of the Holy Palm tree
Please remove all evil forces for us have children Akika the pangolin
Remove evil forces and usher in children
Ifa says that the person for whom this Odu is revealed shall be blessed with many
children. All he needs to do is to offer ebo to ward off all the evil forces precluding him
from having children.
10. Ifa says that there is a lady where this Odu is revealed who is in dire need of a
baby, but she is finding it very difficult to become pregnant. Ifa says that there is
need for everyone close to her, both males and females, young and old to help
her offer ebo so that she would be blessed with the fruit of the womb. Ifa says
that she must not be left alone as she will be grateful to those who assist her
one way or the other. Ifa says that she is not thinking of any other thing in her
life than to become pregnant and have her own baby. Her condition is pathetic
enough to warrant everyone to come to her aid.
Ifa advises that the ebo should be offered with two akika (pangolin), and
money. There is also the need to feed Ifa with one matured she-goat. The
reproductive organs of the she-goat and one whole pangolin will be cooked with
grinded eym-olobe leaves for the woman to eat. If this is done, Ifa assures, the
woman is bound to become pregnant before long. On these. Ifa says:
Translation
Baba gbede na (the soft okra, abelmoschus esculentus seed)
Baba gbede ikan (and succulent garden egg)
Agbado tinu Iya re s 'omo titun Wa le aye
They were the Awo who cast Ifa for Fekunwe (she who bath in her own tears)
The daughter of the six elder Awo of Ile- Ife
When lamenting her inability to beget a child
She was weeping for not having a baby
She was mourning her not having her own baby to strap on her back
She was rubbing camwood (which was supposed to be rubbed on her baby) on dry
wall
When she saw, chicks following a hen, she burst into tears
Why should a bird be blessed with babies when she was not?
She queried
Fekunwe was the daughter of one of the six major decision-makers in Ile Ife. As a
result of her amiable attitude towards everyone, the six Iwareware of Ife considered her
their daughter. When she got married, the six of them were present and they performed
their roles as parents. Five years after wedding however, ekunwe was yet to have her
own baby. She cried everyday but nobody took notice of her state of mind or condition.
On the sixth year of marriage without the fruit of the womb, Fekunwe had become thin
and harggard-Iooking. She fell ill several times. She was being carried from one
healing center to the other. It soon became clear that if nothing was done urgently,
ekunwe might soon lose her life. That was when people put their heads together,
particularly the six Iwareware of Ife and went for Ifa consultation.
The Awo told them that the problem of Fekunwe was her inability to have her own baby.
That was the problem they ought to find its solution for the sake of ekunwe. That was
the only thing they could do for ekunwe for her to regain her radiance, happiness and
health. The Awo blamed all the relations and well-wishers for waiting for that long
before taking any positive steps for Fekunwe.
The Awo advised them to offer ebo for her as stated above. All those present on that
day contributed money and materials and the ebo was offered accordingly. After this,
the special preparation was made for her to consume.
Two months after this, Fekunwe became pregnant. Her life changed immediately. Apart
from the tell-tale signs of early pregnancy in women, Fekunwe regained her health.
She became happy and she was grateful to everyone who assisted her.
Translation
Baba gbede lla (the soft okra, abelmoschus esculentus seed)
Baba gbede lkan (and succulent garden egg)
Agbado tinu Iya re s 'omo titun Wa le aye
They were the Awo who cast Ifa for Fekunwe (she who bath in her own tears)
The daughter of the six elder Awo of Ile- Ife
When lamenting her inability to beget a child
She was weeping for not having a baby
She was mourning her not having her own baby to strap on her back
She was rubbing camwood (which was supposed to be rubbed on her baby) on dry
wall
When she saw, chicks following a hen, she burst into tears
Why should a bird be blessed with babies when she was not?
She queried
She complied
Join us in the midst of bountiful children
The Otun (second in command) of Ife, you are not good
The Osi (third in command) of Ife, you are bad
Why can't you all help Fekunwe to offer ebo to have babies?
Ifa says that the woman for whom this Odu is revealed shall need to help her offer the
ebo as she will show appreciation to them for all their efforts.
11. Ifa says that the person for whom this Odu is revealed needs to offer ebo for
strong health at all times. This will enable him/her enjoy his/her life to the
fullest. Ifa advises this person to offer ebo with three cocks and money. On
this, Ifa says:
Translation
Let us wedge it firmly vertically
And wedge it firmly horizontally
This was Ifa's massage to Aase the door
When going to engage in confrontation with iron
Aase, the door was weak and feeble. She was not well. She was suffering from several
known and unknown ailments. As a result of this, she went for Ifa consultation; would
she be able to regain her health?
The Awo told her that even though she was very ill as at that time, she nonetheless
needed the help of iron nails to make her well. She was advised to offer ebo with three
roosters and money. She complied. She was then referred to iron nails for treatment.
When she got there, the nails gripped all the planks together both vertically and
horizontally.
The door became strong once more. Any time that she felt weak, she would send for
iron nails which would in turn grip her together again.
.... _-Translation
Let us wedge it firmly vertically
And wedge it firmly horizontally
This was Ifa's message to Aase
When going to engage in confrontation with Iron
She complied
Before long
Join us in the midst of all well-being
After the door confronts the iron nails Its body became very strong
Ifa says that the person for whom this Odu is revealed shall enjoy strong health.
He/she needs to offer ebo for strong health and vitality.
12. Ifa says that there is the need for the person to whom this Odu. is revealed to
prepare one hand of Ifa (21 Ikin) for a child which he/she is going to beget. Ifa
says that the baby is not yet conceived but it is coming on the way. The wouldbe parents in this Odu are well-to-do. The reason why they need to do this is
that the coming baby, when he/she grows up will be either an extremely good or
extremely bad person. If the one hand of Ifa is prepared before the arrival of the
baby, it will be cast regularly and all ebo will be performed. This will make the
baby to be extremely good to himself/herself, his/her parents and his/her
community. Good or bad, this coming child will
Translation
The first one is Ika
The second one is also Ika
When Ika stands in a pair, then we have a true Ika-Meji
This is the message to the Oba
Who will give birth to Oro

Oba had everything going for him. He was very happy and contented. One day he
called his Awo for routine consultation. Ika Meji was revealed. The Awo told him that a
child was coming into his household. When this child arrived he/she would be very
popular for either good or bad. Consequently, there was the need for him to prepare a
hand of Ifa for the coming child so that he/she would be popular in the positive way.
The oba instructed the Awo to prepare the one hand of Ifa immediately.
True to prediction, the baby came two years later. A male. When he grew up, he
became a powerful warrior. He waged and conquered many wars. He extended the
territory where his father governed. His father was very proud of him. They made him
the generalisimo in IkarnOgun land. People fondly referred to him as the Oba of the
people. Both father and son were grateful to the Awo who did Ifa for them.
Translation
The first one is Ika
The second one is also Ika
When Ika stands in a pair, then we have a true Ika-Meji
This is the message to the Oba
Who will give birth to oro
He complied
Before long
Join us in the midst of all Ire
What turns Ika into two (Ika Meji) AgoodAwo
Was responsible for us to get Ika-Meji
A truly good Awo
Ifa says that the life of the person shall be good. He/she will be popular and his/her
children shall also be very popular.
13. Ifa says that there are two people where this odu is revealed; they may be
friends, brethren, Sisters, business partners and so on. The two of them need to
offer ebo so that one will not become the servant of the other. As at present, the
situation of one is far better than that of the other, there is the need to offer ebo
so that their situations will improve together and both of them will succeed
together.
Ifa advises that each of them need to offer ebo with three guinea fowls, three cocks,
three pigeons and money. By so doing, Ifa will mend their lives for them. On this, Ifa
says:
Translation
The keg cannot forcefully rush itself into the water pot
That was Ifa's message to Odi, the Boundary wall
And to Yara, the Moat
They were both advised to offer Ebo
Odi, the Boundary wall, and Yara, the Moat had been friends for a long, long time. They
were both used to defend the city in the olden days. One day, they went for Ifa
consultation in order to know what they needed to do so that they could continue to be
relevant in their community.
The Awo told them to offer Ebo because a time would come that one may depend on
the other for survival. They were advised to offer Ebo as stated above. Only Yara
offered the Ebo.
One day, the wall of Odi gave way. The whole city became vulnerable. Odi too became
irrelevant in the defence of the city. The shame that this brought to Odi made him rush
to the home of the Awo for Ebo which he had hitherto refused to offer.
The Awo took pity for his condition. They offered the Ebo for him. As soon as the Ebo
was offered, people decided to go and assist Odi. They took jiggers, hoes, cutlasses,
basins and went to repair Odi. When they finished, Odi regained his previous position
and he was giving thanks and praises to his Awo and those who repaired him.
Translation
The keg cannot forcefully rush itself into the water pot
That was Ifa's message to Odi, the Boundary wall
And to Yara, the Moat
They were both advised to offer ebo
Only Yara complied first
Odi is in a state of disrepair
Behold! Odi is disintegrating
Please elders and youths
Bring your hoes and cutlasses
Come and repair Odi
Ifa says that the life of the person for whom this Odu is revealed shall be mended and
he/she shall be able to exhibit his/her full potentials in life.
14. Ifa says that the person for whom this Odu is revealed has the potential to
suffer from split personality. He/she needs to offer ebo regularly for this to
disappear. Ifa says that instead of one Ori, he/she has brought three Ori from
heaven to earth. This had been giving him/her a lot of confusion as he/she will
be finding it difficult to take any definite decision or step in his/her life. One Ori
is on his/her neck, the second on his/her right shoulder and the third on his/her
left shoulder. In order that they stop disturbing the real Ori and personality that
he/she had brought from heaven. There is also the need to feed the real Ori so
as to assist in driving away the other two Ori on his/her shoulders.
Ifa advises that this person needs to offer ebo with one matured he goat and
money. He/she also needs to produce two Iroke (2 tappers) and two Irokere (2
cow tails). The Awo will retain one each and the remaining ones will be given to
him/her for his/her usage.
The right shoulder will be repeatedly but gently hit with 1rQke and the left
shoulder will be hit with irukere so that the two Ori will leave his/her shoulders
and allow the real Ori to function properly. He/she also needs to serve
his/her Ort with a big live catfish. On these, Ifa says:
Translation
Let us thank the shoulders which prevent the dress from failing off our body
These were the Ifa's messages to them at lka-ereja
When they came into the world with three Ori each
The people of lka-ereja, were living in a state of utter confusion. Nothing worked for
them. They found it difficult to take any firm decision in their lives. As soon as they set
out to do something worthwhile, other thoughts would come into their mind that would
not make the earlier decision feasible. Some of them might be complete gentle human
beings in the day, but they would be monsters during the night time. Others would see
themselves as beautiful ladies in the daytime but at night, they would dream that they
were ugly men and vice versa. Those of them who managed to do something
worthwhile in the daytime would have them destroyed during the night. Would they
continue to live in this rudderless manner? They queried: would there be any solution
to their lives? They wanted to know.
The situation was what brought them to the group of Awo mentioned above for Ifa
consultation. When Ifa was consulted, 'Ika-Meji was revealed.
The Awo informed them that they were all in various states of confusion and indecision.
They were told that this was so because instead of one OM, they all brought into the
world three OM each and the three OM were working at cross-purposes in their lives.
There was therefore the need to remove and
drive away the remaining two OM in order to give room for the real Ori on their necks to
function properly.
The group of Awo advised the citizen of 'Ika-ereja to offer Ebo as prescribed above.
They all complied. All the special Ifa works were performed for them. As from that
moment henceforth, their lives changed for the better. They no longer lived in the state
of indecision and confusion. They were able to make progress in their lives. They lived
happily ever after giving praises to their Awo, Ifa and Olodumare,
Translation
Let us thank the shoulders which prevent the dress from failing off our body
These were the Ifa's messages to them at 'Ika-ereja
When they came into the world with three OM each
They complied
'Iroke was used to remove the Ori on the right shoulder
And Irukere to remove the one on the left
Before long
Join us in the midst of all Ire in life
Travellers to lpo and Ofa towns
Those whom their Ori support are the ones who are installed as Oba
Ifa says that the people/person for whom this Odu is revealed shall enjoy the support of
their/his/her On. All they need do is to ensure that the two Ori working in conflict with
their/his/her real On are removed and chased away.
15. Ifa says that the person for whom this Odu is revealed needs to avoid selfdeceipt. He/she must be realistic at all times. Whatever he/she knows that
he/she cannot attain, he/she must never aspire for it. He/she must also not
allow anybody to deceive him/her that he/she could reach there.
Ifa says that there is an uphill task that must be done before peace and
prosperity could reign where this Odu is revealed. Ifa says that the person who
will assist them to accomplish the task will be someone that everyone will
discountenance. It is also possible that the person for whom this Odu is
revealed is the one whom everyone has looked down upon. He/she will be able
to accomplish the task to the astonishment and joy of everyone. All he/she
needs to do is to offer appropriate ebo,
Ifa advises that the ebo should be offered with one matured he goat, three
pigeons, three guinea fowls, three ducks, money and all foods available
that point in time. On all these, Ifa says:
Translation
The three main roads of Ila town
And the three routes on the way to Ojumu-Odu
Three lead home, three do not
The young palm tree in Irojo-Iand with its splendid palm fronds
These were Ifa's messages to the inhabitants of Ilabesan land
When their Oba joined his ancestors (died)
They were asked to offer ebo with a life elephant
When the Oba of Ilabesan land died, there was chaos and pandemonium in the land.
Everything turned upside down. It was crises upon crises. Everybody then gathered
one day for Ifa consultation in order to determine the way out of the problems. They
went to the home of the group of Awo mentioned above for the consultation: Would
there be peace in this land again? Would they be able to regain their enviable position
which they occupied before the death of their Oba? Would they be able to bring back
all the people who had fled the town as a result of the crises? These questions and
many more were at the back of their minds when they went for Ifa consultation. During
consultation Ika-Meji was revealed.
The Awo old them that what they had come for was an uphill task and that they had
waited for too long before they made the move to ask for Ifa's assistance. Nonetheless,
they were assured, it was not too late to find solution.
The Awo advised them to go and find a live elephant as that was the only material to
use to return the town to its former glory. If they could find the elephant to use as ebo,
they were assured that peace and progress, prosperity and love would return to the
land. The Awo insisted however that the elephant must be brought to the town alive
before being slaughtered for ebo. Could they use any other animal as substitute? they
asked. No, it must be the elephant; the Awo responded.
When they left the home of the Awo, they knew that they were in a state of dilemma.
Where would they get a life elephant? If it was a dead one, of course their hunters
could kill one. To get a live one was hard! To refuse to do the ebo was worse. The
situation in the land was getting desperate. Something urgent must be done. How
would it be done? Nobody could come forward to answer this question. This prompted
them to call the whole town together in order to find solution to how to bring a live
elephant into town. They deliberated for a whole day but there was no solution. Any
volunteer? Nobody came forward. They postponed the meeting to the next day.
On the next day, before they started any deliberation at all, Alabahun Ijapa (the
Tortoise) came forward and declared that he was ready to go into the forest and bring a
live elephant back to the town for use as ebo. All those present at the meeting could
not believe their ears. Who was this one? Where did he come from? Did he think that
we gather here for jokes? Some of them shouted him down and he insisted that he
could and would bring a live elephant into the town.
When there was no other volunteer, and when Alabahun Ijapa continued to insist that
he could do it, the elders concluded that he could be given a trial since they had
nothing to lose if he failed. They took Alabahun Ijapa to the home of the Awo who
consulted Ifa for them in order to inform them that Ijapa was the only person who had
volunteered to go and bring the elephant to the town.
The Awo told them that they needed not under-estimate anybody in a situation such as
they found themselves. They were told to offer ebo as stated above. They complied.
The next day, Alabahun Ijapa, the Tortoise, set out on his journey to the forest.
Before leaving for the forest, 'Ijapa prepared several balls of akara, bean cakes, and
soaked them in honey. He took them along with him on his journey.
When he got into the deep forest, he began his search for the elephant. This took him
nine days before he could find the elephant and his family.
As soon as he saw the elephant, he shouted at the top of his voice 'oh Mighty one. I
come to you on behalf of the whole inhabitants of Ilabesan town. They send their
greetings and utmost respect to you the mighty one! Our Oba had joined his ancestors
some three years back. This had led to crises and pandemonium in our land. The
whole community had therefore resolved to send me to humbly invite you to please
come and become our oba so as to restore sanity into own town'.
'Why should I go with you to become your oba? Don't you have other people who could
do that?' the elephant asked. Alabahun Ijapa responded; 'oh mighty one; men had
completely lost the capacity for self-governance. All what they could do was to wage
war against each other. The results were pestilence, restlessness, chaos, poverty and
famine. As a result of their selfishness, they had almost destroyed the whole world.
That was why you need to act urgently by assuming the leadership of the human race,
they had failed. Please do not let them ruin the world'. As he was pleading with the
Elephant, he was opening his bag. He took out the akara soaked in honey. He
presented it to Elephant and told him, 'oh mighty one! That is a present that I was
asked to give you. Many more are available where these ones come from!' The
elephant ate it and he commented that he had never tasted anything so sweet in his
life. There and them, he made up his mind to follow Alabahun Ijapa.
The family of the elephant called him and warned him that never in their history did
they hear that an elephant had gone to the community of human beings to become
an Oba.They told him never to go. 'Oh mighty one! There is always a first time for
everything! You will go into record as the first elephant to become an Obel Please do
not miss this opportunity.' In spite of several warnings, Erin, the Elephant went with
Alabahun Ijapa.
On their way to Ilabesan town, Alabahun Ijapa told Erin that it would not be nice if they
did not practice the songs that would be rendered to usher their new Oba into the
palace. Erin was so happy that Ijapa had planned everything befitting an Oba like him
in advance.
Suddenly, Erin said, 'Ijapa as from today, you have been promoted to my chief adviser!'
ljapa responded, 'oh mighty one; this is an honor I will humbly reject because I am not
worthy of such honor!' Erin insisted that it is already an order that cannot be changed.
So, right from the forest, Erin began to make laws that could not be changed for the
human beings of Ilabesan land. 'Sing me my song', Erin thundered. ljapa said thus:
Translation
We shall install Erin, the elephant as our Oba
eweku ewele, come and rejoice with us
We shall install Erin, the elephant as our Oba
eweku ewele, come and rejoice with us
Erin was so happy with this song that he began to dance. They sang and sang. At a
stage Jjapa said, 'oh mighty one, as you are aware, I have short legs and cannot walk
rapidly. With your own mighty strides, we shall arrive at Ilabesan land by tomorrow if
you could please let me stay on your royal back so that we will move more quickly'.
Erin thought about this request and considered it reasonable. Why not? he said. He
used his tusk to lift ljapa on his back and they began to move even more quickly
than Ijapa thought possible. As soon as they began to move fast, Ijapa changed the
song:
Translation
Erin come home to become our oba
Erin yeeye, erin yeeye
By this time tomorrow
Blood will be flowing everywhere
Flies will be buzzing everywhere
Offals will be deposited everywhere
The moment Ijapa sang this song, Erin became suspicious of everything. 'Chief
adviser'. He said. 'Yes my lord' ljapa responded. 'What type of song is this? Do you
have evil plans for me when you said that blood would flow and flies would be buzzing
everywhere?' 'Oh mighty one', Ijapa cried, 'How can you say a thing like this? You
should know that you are going to be installed tomorrow and there is bound to be merry
making and fanfare. All the domestic animals such as goats, rams, pigs and so on had
been gathered together to be slaughtered for your installation.' Erin thought about this
and declared that Ijapa's explanation was accepted. Erin said that he could not say
sorry for Ijapa because an Oba could not say sorry for his subjects.
The following day, they arrived at Ilabesan town. The whole town rushed out to greet
them. Ijapa shouted at the top of his voice; 'all hail our new Oba'! Everybody prostrated
and chorused Kabtvesl of Erin was so happy.
, The people told Erin to move to the market place where the installation would take
place. When they got there, they showed Erin his throne and he was highly impressed.
Unknown to Erin, as soon as Ijapa left the town in search of Erin, the inhabitants of
llabesan had dug a very deep pit. They carefully covered the pit with mat and placed
the throne on it by supporting the throne with bamboos from beneath. It was so
carefully done that it was not possible for anyone to know that it was done that way.
Suddenly Ijapa declared; 'oh mighty one! You are hereby invited to please take your
royal seat on the throne!' Everybody present shouted 'Kablyesl OIl and they all
prostrated for Erin. Erin took his heavy step to sit on the throne. But alas! He fell into
the pit. Before he knew what happened to him, the hunters, who had hitherto hidden
themselves, sprang out of their hiding places and shot Erin to death with their spears
and arrows. At the very last moment of his life, Erin suspected that he saw Ijapa,
smiling a sinister smile at him with the corners of his mouth. Before he could react, it
was good night for Erin.
They went to call the Awo to come and perform the ebo for them. As soon as the
elephant was killed when the group of Awo arrived, they told all the inhabitants of
Ilabesan that there was no more ebo to perform. They made it clear to them that the
crises in their land were caused by lack of cooperation. They were told that they loved
to under-estimate one another. Who among them ever thought that it would be
Alabahun Ijapa who would bring the Elephant to the land alive. They advised them to
allow all citizens to use their talents and assist those who need help. As long as they
cooperate with one another, there would be peace and progress in the land.
Translation
The three main roads Orila town
And the three routes on the way to Ojomu-Odu
Three lead home, three do not
The young palm tree in Irojo-Iand with its splendid palm fronds
These were Ifa's messages to the inhabitants of llabesan land
When their Oba joined his ancestors (died)
They were asked to offer ebo with a life elephant
Only Ijapa offered the ebo
Now, we shall install Erin as our Oba ewekuewele
Erin come home to become our Oba

By this time tomorrow
Blood will be flowing everywhere
Erin yeye, erin yeeye
Flies will be buzzing everywhere
Offals will be deposited everywhere
After installing Erin as Oba
There was peace and comfort everywhere
Thanks to Alabahun Atapa-Nimale who made it possible
Ifa says that with cooperation and genuine love, there is nothing that people cannot
achieve. There is the need to give everyone the opportunity to express themselves and
exhibit their talents.
15. Ifa warns that the person for whom this Odu is revealed needs to offer ebo as
soon as he/she cast the Ifa, He/she must not be procrastinating on the issue of
offering ebo. If he/she is in the habit of unnecessarily postponing the offering of
his/her ebo, it would be considered that he/she had refused to offer the ebo,
Ifa says that the person for whom this Odu is revealed is presently being
threatened by lku, Death (especially if the EbO, determinant reveals that it
foresees the ayewO of Iku for him/her). This death is most likely going to meet
him/her on the road. There is the need therefore to offer ebo quickly in order to
avert this death.
Ifa advises the person for whom this Odu is revealed to offer ebo with one
matured he goat and money. There is also the need for him to feed Esu
with one cock and feedObah.1waye with another cock with a lot of palmoil. On these. Ifa says:
Translation
It is an awkward person that sells iyere, locust beans
And a queer person sells adi, the palm-kernel oil
A person like a mad one meets a lunatic
. These were Ifa's declarations to Oniweere

Who was advised to offer ebo
So, that he would not encounter death on the road
Oniweere was the Oba of lwere land. He was a very rich and successful Oba, His only
problem was that he did not consider it necessary to offer ebo as at when due; even
though he would eventually offer the ebo, he would nonetheless bid his time and offer it
when everyone had almost forgotten about it.
One day, Ornweere summoned the group of Awo mentioned above for routine Ifa
consultation. When the Awo cast their Ifa, 'Ika-Meji was revealed. It was Ayewo of Iku,
death on the head of Ornweere himself. The Awo informed Ornweere that there was an
urgent need for him to offer ebo against death which was most likely going to meet him
on the road. They told Onlweere that he needed to use one matured he-goat as
the ebo and give Esu and Obaluwave one cock each.
Ornweere thanked the Awo and told them that he would call for them whenever he was
ready. Two months after, Ornweere was not yet ready.
One day, Oniweere went out to transact some business. When he was coming back,
he encountered death which held his heart firmly. It was a heart attack. Ornweere fell
down. They rushed him to the house of the Babalawo. They quickly brought
the ebo materials. As the Babalawo started to offer the ebo, Ornweere joined his
ancestors.
Translation
It is an awkward person that sells iyere, locust beans
And a queer person sells adi, the palm-kernel oil
A person like a mad one meets a lunatic
These were Ifa's declarations to Omweere
Who was advised to offer ebo
So that he would not encounter death on the road
He postponed the ebo indefinitely
Can't you see that there is no difference between the two
Those who refused to offer ebo
And those who fail to do so as at when appropriate
There is no difference between the two
That was how Omweere met his untimely death
Travellers to lpo and Ofa towns

Let those who were advised to offer ebo comply accordingly
Ifa says that the person for whom this Odu is revealed shall not be allowed to meet
his/her untimely death on the road. He/she however needs to offer ebo in time to
prevent this calamity from happening to him/her.
ABORU ABQYE
F. SIGNIFICANCE OF IKA-MEJI FOR THOSE BORN

BY THIS ODU DURING lTELODU OR IKOSEDAYE
lka-Meji children are naturally endowed to live longer than all their contemporaries. This
blessing from Olodumare normally makes them family historians. They tell the history
of all happenings in the family, community and even in the whole town in general.
People also rely on them to correct any wrong impression on the actual sequence of
any event which had taken place a long time back.
These children are also blessed with the ability to attain their goals with relative ease. If
there is any problem in this area, the first area to check is in the area of the type of
names they answer. They are not expected to answer queer aliases. These names
more often than not hinder the progress of lka-Meji children. This is the reason why
they are expected to answer decent names and if this has not been done, it must be
done forthwith so as to enhance their success chances.
For lka-Meji children, success is surer outside where they are born. It is therefore
advisable for them to move outside their places of birth for them to consummate their
fortune as quickly as practicable.
Once married, lka-Meji children are not expected to separate or divorce. This is the
reason why they need to deliberate properly before going into the marriage market. If
there is any separation or divorce, appropriate steps must be taken to ensure that the
crisis is amicably resolved and the couple reunited. Separation or divorce can only
complicate their success chances in life.
lka-Meji children are very intelligent, hardworking and dedicated. For this reason, they
will be honored, respected and admired. Their children will also inherit what they had
labored for when they are gone. Their success and achievements will give promotion
and prominence to their offsprings. For them however, they have the propensity to
move from grass to grace; from obscurity to prominence; and from the bottom of the
ladder to the apex. That is why nobody can under estimate them.
These children have the tendency to give birth to a set of twins a male and a female. It
is one of the reasons why they need to feed Ibeji, the Deity of Twins on a regular basis.
The success chances of lka-Meji children manifest more when they keep their plans
and movements secret. As long as they keep their plans within and they abstain from
using funny aliases, they have better chances of attaining their goals in life.
Even though lka-Meji children have a lot of enemies, they always overcome the
enemies. They must however desist from paying evil with evil. Ifa enjoins them never to
think, speak or do evil under any circumstance. If they abide by this rules, they are
guaranteed Divine blessing.
Little things confuse lka-Meji children. This is because instead of only one 0r1 they
probably have three Ori. These Ori are thinking and working at cross-purpose.
Appropriate Ifa works needs to be done in order to correct this anomaly
lka-Meji female children love having their own babies more than any other thing in life.
This is the reason why everyone around them needs to assist them to have their own
babies before it was too late for them to do so.
On the overall, lka-Meji children have come to the world to enjoy their live to the fullest.
They are blessed with long live to maximize this enjoyment. All they need to avoid are
those who will come to deceive them and give them an over-estimated value of
themselves. As long as they refuse to follow such people, they will have their lives
under control.
G. AFFILIATED IRONMOLE / ORISA

1. Ifa for success, victory, long life and prosperity
2. Ori for stability, achievement, and accomplishment
3. Esu-Odara for victory, success and accomplishment
4. Oluweri for marital stability
5. Obatala for sound health, good children and achievement
6. Sanqo for victory and success
7. Ogun for victory and success
8. Ibeji for twins delivery and success
9. Odu for stability and achievement
10. Osanyin for long life and prosperity
11. Osun for success
12. eke for victory over enemies
H. TABOOS
1. Must not eat okro To avoid difficulty in bearing children
2. Must not eat garden egg To avoid difficulty in bearing children
3. Must never eat any of the monkey family to avoid marital problems
4. Must never use aaOba and Ijokun to avoid marital problems
5. Must never answer funny alias to avoid unconsummated achievement
6. Must never engage in self-deceipt to avoid avoidable disaster
7. Must never eat ram, dog and he-goat to avoid incessant trouble
POSSIBLE NAMES
MALES
1. Tente-Oln - The emergence of a leader
2. Ifagblle - Ifa takes over the land
3. Orisa talabi - Orisa spread white cloths to give birth to this one
4. Olaberinjo - honor is like an elephant
5. Ifajomiloju - Ifa surprises me
FEMALES
1. Ifarerrnlekun - Ifa gives me succour
2. Orisatalabi - Orisa spreads white cloth to give birth to this one
3. Olaberinjo - Honor resembles an elephant
4. Ifasetutu - Ifa brings coolness
Aboru Aboye

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Chapter 11

Sasara, the raffia-palm frond

The hoof of a buffalo will break the jaw of any dog

During consultation, Aldke-sogi-sa explained to Orunmila that even though the

I had never done any wickedness in my life

One Paaka masquerade sat with him in the room

It is in the mouth of Awo that Iba and Ase reside

These were Ifa's messages to 'Lafiji

life? Would he be feared and respected?

Offspring of that bird which perched on Ose baobab tree

Teele-olu was a very unsuccessful man. He had no money, no spouse, no child, no

When going on Ifa's mission to the home of Olofin

He was advised to offer ebo

Who was living in the forest

I pay homage to my Ifa, the prominent Divinity

This was Ifa's message to Kekere-Nsele

He was advised to offer Ebo

They were the Awo who cast Ifa for OrnkamOgun

He was advised to offer ebo

Erin come home to become our Oba

. These were Ifa's declarations to Oniweere

Travellers to lpo and Ofa towns

F. SIGNIFICANCE OF IKA-MEJI FOR THOSE BORN

G. AFFILIATED IRONMOLE / ORISA

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