ifa dida - volume 1 - meji - popoola

a.
i'l
lfá Dtdá
An Invitation to lfa givination
Volume ONE
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f
Preface
Mine is a story of gratitude.
For more than 11 years, Darkness
work' They saw no reason whv and arf his agents were activefy at
be fight in the rife of
:li::L, :l?,ilití.li::1
strue
thei;rdil
ñü;H neo ; irrey nái.r,é¿ series
jte4
Mine is trufy a story of gratitude.
My story wirf be
Srrgte$ in prover!. proverb, they say, is the horse
that sentence rides;
in the rár. vein, sentenóe is
the horse that
proverb rides' If any sentence
gets los! *u
proverb
to search for
¡t. My proverb comes from the Hory
scripture in otura offmu (otura
IretQ). In this stanza, rfa
,..
iü,
Kf bááj+_beáje ó máa beá j€
K.y." ó_Iáa tun ge Uq t,qitnnf$ó
--
DláfilnAbgrq
A bü fi¡n Obe
Aw
tor"'Ílili,"'iil¿"##*i:?::
Translation
Let the Spoilers continue
to spoil things in
We shaf l continue to mend
ü.,b,
front
rrr-dil;
This was lfá,s message forAbQrS,
And also for Qbg, tne fn¡fe
t¡,"
ñélji"
*n":.!l?
w31e bgth fishtins for supremacy
They were advised to oñergog
when Abgrg, the Needre, had
not exhibited his potentiars, he
was
foved bv ail. one day,
tñe
rnire,,..il"JÁiré .no assefted thar werf
Qbé,
Abgrg
was too smaff, ro_o
and too rra¡fto ltay in the same
ry*perienced,
prace,
move in the same group w¡th
or
him. "what ir-*,e m"aning of this?
we had
been movins tose[her *iil.'óri proorem]t;;';;ü
ume.
why
rhis now?,,
Abfré queried' Qo* rnr*"ru4Iiñrt
*ár;J;:'row, r hate your
race. r
I
1
;
can no longer bear to have you around me any more. You are worthless
and useless!"
AbQr€ could not believe his
indeed. He however made
ears. The development made him very sad
it clear to Qbg that OlÓdümare gave him his
own talent and potentiats which were quite different from those of Qbq.
This only annoyed Qbg the more and he set aside a date that he will exhibit
his potentials so as to show AbQrQ that they did not belong to the same
class.
On the appointed day, bundles of clothes were rolled out. Qbq set out to
cut them into pieces. Before long, he finished. All the clothes were in bits
and pieces. After this, those present demanded to know what use the
rags, bits and pieces could be put into. Qbq was at a loss on what to do
ner,t" He left the scene in a state of confusion. Those present packed all
the pieces and dumped them in the refuse site.
When AbÉrÉ saw altthese rags, bits and pieces, he was strongly convinced
that those materials cannot and must not be left to waste. He knew that
they could still be made useful. He looked for thread and began to knit the
rags together. He made Dañlki, shifts, trousers, agbádá, bübá, kerñbe,
frla, dandógó etc for men. He also made 9élé, head-gear,IrÓ, wrappel
bübá, scarf, blouse, underwear, stockings, etc for women. What had
hithefto been considered a waste was turned into useful commodities.
What was thought to be useless was made to be valuable by AbÉre. When
people saw this, they concluded unanimously that AbQrQ was by far
superiorto Qbe. They saY:
Ab$r$ o wáá dé o' QgbQn Qbe
B'Qmgdé kékeré bá gbQ'Fá
Ad'grüfágbe
Abereo,QgbQn Obq
Translation
Here comes AbQrE, the Elder brother of Qbq
If a Youth is well versed in Ifa
He will be dreaded and respected by Elders
All hail AbQrQ, the Elder brother of Qbe
As from that moment hencefofth, the potentials of AbQrQ, the Needle,
became well known to all.
Mine is a story of gratitude.
The potential exhibited by Abqrq became a big threat to the other Elders.
They felt that he must be stopped at all costs and by all means. He must
not be allowed to exhibit all these potentials. Darkness must envelop his
life, they concluded. They forgot however that as small and as frail as
AbQrQ was, he could not be swallowed by any fowl. As a matter of fact,
even an elephant could not swallow AbQrQ!
The plans began. Ab€rQ must be stopped and run aground. He must be
made to suffer untold hardship. The Chief Cutlass summoned an
extraordinary meeting of other Chief Blades. The meeting of the 16 Chief
Blades centered primarily on how to urgently find something decisive to do
in order to stop Ab€r€. After much deliberations, it was decided that AbQrQ
must be summoned to hear the verdict of the 16 Chief Blades, even though
none of them cared to give him the chance to defend himself or even hear
his own side.
The 16 Chief Blades handed down the following verdicts; one, AbQrQ's
mother, who was a daughter of $ángó and Ifá, and whose name means
$angó adds to honour must never be called his mother again, he must
never communicate with her againi two, he must never exhibit his talent
anywhere again; and three, anything he knew or did must be in the name
of the Chief Cutlass or any of the other Chief Blades. After delivering these
verdicts, AbQrQ was summarily dismissed.
Knowing thatAbQrQ was a strong willed person they knewthatthey needed
to do more than that in order to stop him. As soon as AbQrQ left, they sent
telephonic and telepathic missiles to him. They also forgot that uprisings
could affect an innocent person and make him suffe1 but curses could have
no effect on an innocent person.
Mine is truly a story of gratitude.
When Abqrq left, he was overwhelmed with grief and pains. These were
the same Elders he had all along given their due honour and respect
throughout his life. He had worked for, and assisted them in his own little
ways. Why should they be the same people planning his downfall. He
searched his conscience to see whether he had offended them in any way
before that time. He was totally convinced that he never did anything
against them, or even against anyone else for that matter. He however
remembered this stanza in Qgqlmulg (QSeIwórl) where Ifá says:
Qq€ nl ñS€ lórrjo-lóñjo
Iwórl nl ngq loñjo-lonjo
Dlá fi¡n Qmgkünrin pupa roró OkéApá
Eyl tl wqn ñbá ro'jQ ikrl le s'álede qrun
Fbg ni wQn nl kówáá 9e
NjeIfáéwoni moqe
Tl mo fi gb'odl i wgn o
Emi ó pe k'ólówó llé-Ife ó má má nl
Ifá éwo ni mo ge
Tl mo fi gb'odl i wgn o
Emi O pé k'álaya llé-Ife ó má má fQ
Ifáéwoni mose
Tl mo fi gb'odl i wgn o
Emi o pé k'áboyún llé-Ifq ó má má bl
Ifá éwonimose
Tl mo fi gb'odl i wgn o
Emi O pé k'ónflé llé-Ife ó má má kQ
Ifáéwoni mose
Tl mofi gb'odl i wgn o
fnlkanosQrQfiln mi
Kl n relé lqq wl
Ifá éwo ni mo ge
Tl mo fi gb'odl i wgn o
Ifá nl lálál nf klnnl-klnnl gmgdé
Lálál nllrádQágbahgbá
FsQ-esE loun ó fi gégun eni tl nperf oun o
Fso-esq
Translation
Qgq dangles precariously without fa lling
Andlwófl swings sideways without
breaking
i
Letter from the Publisher
team of traditional lfá
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in compiling this magnificent work'
researchers and scholars, for their efforts
vast body of knowledge we call lfá'
tfá Didá,furthers the understanding of the
ever been written on the subject of lfa'
Until now, nothing of this magnitude has
eiá tn(ffiá poetic stanzas) for the first 16 major
vet this work
most
áátoiÁ"tions (called Olodu), which according to
Ifálo¡ the first 16 major
estimates contain áppio"¡tátef 1,800 Ese
combinations.
has;ii'ié
Nonetheless,thisisahistoricmasterpieceandVo|11e''oneofaful|
collection'
comprehensive encyclopedic seventeen-volume
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tfá D¡dá is the first
with its detailed explanation of the full ]fá literary corpus,
practitioner' the novice'
to tne ifá
of its kind to bring lfá's deeper understánding
as a multi-volume collection'
pácraged
and to the scholar of African pninsoprrüs,
collection' and to be an
Aséfín Media is pleased to publish this multi-volume
of the coded messages within the
integral part of prototiñgá'n"* unoéistanding
ancient lfá tradition.
gnd cherished by
we trust that lfá Dídá -Volume one, will become a masterpiecg
persons alike' Ifá Didá is one great
lfá devotees, researchers and interested
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contribution toward comprehend¡ng the énol"t.
V9lyme One of a
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\
I
l
t
I
Dedication
To Maria-Elena Montiel for standing firm against, and saying NO to
Darkness and its agents, on that day when ail séemed lost. I shallforever
be grateful.
Contents
Page
Dedication
Contents
Preface
Chapter 1- Eji Ogbe
Chapter 2- Oyeku Meji
Chapter 3- Iwori Meji
Chapter 4- Odi Meji
Chapter 5- Irosun Meji
Chapter 6- Owonrin Meji
Chapter 7- Obara Meji
Chapter 8- Okanran Meji
Chapter 9- Ogunda Meji
Chapter 1O- Osa Meji
Chapter 11- Ika Meji
Chapter L2- Oturupon Meji
Chapter 13- Otura Meji
Chapter t4- Irete Meji
Chapter 15- Ose Meji
Chapter 16- Ofun Meji
1087
Glossary
1185
Index
1
I,23
r97
257
32r
37!
437
507
567
661
739
819
877
947
1025
of
These were lfá's messages to the light-complexioned youth
0 ke -A pa
land
Who was being accused with the intention of eliminating him completely
He was advised to offer gbg
He complied
Alas, Ifá what have I done
To deserue their malice?
f never stopped the wealthy from progressing
Ifá whatwas myoffence
To warrant their enmity?
f neverstopped anyonefrom enjoying hisspouse
Ifáwhatsindid Icommit
To deserue their hatred?
I never prevented a pregnant woman from having a safe delivery
Ifá what ill had I done
To make them hate me so?
f neverstopped anyonefrom completing his propefi
Ifá what was my crime
To deserue this odium?
Nobody had ever kept any secret with me
For meto expose itto others
Ifá whatwas my inadequacy
To bring aboutthis hatred?
Ifá declares that since I harbour no malice against any youth
And shows no hatred againstanyelder
Gradually, should I overcome all those who are against me
Systematically, this shall manifest!
W¡th this assurance from Ifá, AbQrQ took his solace. AbQrQ was totally
convinced that the whole world may change, what Ifá says will never
change.
Mine is a story of gratitude.
Up till today, Darkness and all his agents are st¡ll at work. Somehow, Light
cont¡nues to penetrate and displace Darkness. For this, I am eternally
grateful to Olódümaré, OÍ, InlnmglQ,OFiga, ImglQ, Egrtngtln, Oró and true
friends.
But these Elders who had vowed never to stop their nefarious activities,
what can one do about them? Come to think of it, not all Elders are against
this AbSrQ. Some of the Elders are still using AbQrS to knit dresses of all
designs. If the sun insists that we should not look at its face, we might as
well lookatthe moon. Of course!
To those who do evil everyday, what can we do? All we need do is to follow
what Ifá says inlka-Funfun (Ika Ofun). In this stanza, Ifá says:
Kl ¡kú ó má pa gni tó
Tó ñ dá'n¡ l'óró
Tl a báil
jgmáa rl'raawa
K'Arün má pa gnitó
Tórtgb'erolka
Ká
jl
jl
Tlabájl
jq máa rl'raawa
B'Órl bá yl nllQ bó bá p€
Yóó pada wáá d'orf ire ni ....
Ká
Translation
May Death spare those who wake uP
And inflict pain on others
Wheneverwewakewake up
Let us continue to see each other
MayAffliction spare those who wake up
And plan evil againstothers
When we wake up
Letus continueto see each other
If one suffers for long
Such person willsucceed in the end ....
Many of the Elder Cutlasses are still around when this AbQrQ picked the b'tts
and pieces of Ifá clothes and knitted this dress. When Ifá says Y€s, nobody
c?ñ sd}l ho;
Mine is truly a story of gratitude.
For over 11 years, it was planned that this AbQrQ shall amount to nothing in
life. That was their plan. It was not suppofted by the Divinities. There is
nowhere in Ifá that it was said that a devotee shall not face tribulation; what
we have is that true devotees shall always overcome. This is why
forever grateful.
In
I
am
Iwofi-Wówó (Iwóii-QSe), Ifá says:
IwOrl wowó-wowó
IwOrl wokün-wokün
IwOrl wokün tán kl o tóó wo'dg
Dlá filn 'Lánlnkún
Tl wqn nl eléyll O g'gmg o
ówaa d'é,ylnwá
Kl gtóó m'fdu nl Baba o
ó d'e,ylnwa
Translation
Iwóñ who perceives money
AndlwO¡'lwho perceives okün beads
LetlwOrl lookatokün beads before looking at brass
Ornaments
This was lfá's message for Qláffnkún
Whom people say shall never amountto anything in life
It is in the end
Thatyou will knowthat [dr: (Ifá) is the Fatherof all
It is surely in the end
This AbQrQ, whom they said shall never be anything ¡n life has now been
blessed by Ifá to knit this E¡)-Ogbe to Ofun-Ue¡'i together from bits and
pieces. Truly, Fdu ¡s the Father of all.
Mine is undoubtedly a story of gratitude.
Abgru Abgye,
$. $91ágbadé PópóQlá.
Chapter 1
\\
EJI OGBE
tl
II
tt
ll
Chapter
En
1
osbé
Alias: Efi OnflQ, Ogbé Méji
A.
l. -lkgsQdáyé
lfá says that for the person for whom this OdD is revealed during
or-ttétódü to succeed in life, there is the need'to,
among other thingS serve his/her Oli with a big live catfish. lfá
says that if this is done, he/she shall not lack any of the good
things of life. He/she shall succeed where others had failed. A
stanza in E¡) Ogbé in support of this assertion has this to say:
Ojúmg mQ, mo r'ire-r'ire
Kütükütü ljénf mo rTwá-rTwá
IXá fún Akápó
WQn nf kó feja ArQ bg'ri
Kó tóó fojú kan ire
Translation
When the day dawned, I saw lrein abundance
Very early four days ago, my destiny manifested
This was the lfá cast forth e Akápó
Who was advised to serve his Oli with a cat fish
Before setting his eyes on allthe /re of life
Akápó was an lfá devotee. He followed the dos and don'ts of ltá in all
the things he was doing. He studied lfá extensively and was very good
in it.
One day, his Baba /fá asked him to prepare for his freedom. The
ceremony was very solemn but eventful. Shortly after this, he went for
ii ,j,ono"
lfá consultation in orderto determine his success chances in life. The
Awo advised Akápó to use a big live catfish to serve his Ofi so that he
would have peace of mind and comfort in his life. He was assured that
he would really succeed in life, but doing this would also enhance his
success chances. He complied.
Soon after this, Akápó dreamt of success, he was having the feelings
that he would surely succeed in life. Four days after having this
dream, he received some clients who paid him a huge amount of
money with the promise that many more money was coming where
that came from. Before long, he became very wealthy. With wealth,
he was able to secure a good spouse of his dream. The wife gave
b¡rth to many children for him, including sets of twins. He also had
several aides who assisted him in his dayto-day activities. He built
several mansions and had many horses in his stable. He was indeed
very comfortable as the Babaláwo had predicted. He was full of joy
and gratitude to Olódümaré.
OjúmQ mQ, mo rf re-r'ire
Kütü kütü tjénf mo rTwá-rTwá
Dtá filn Akápó
WQn nf kó fejaArQ bg'ri
Kó tóó fojrl kan ire
Akápó feja ArQ bg'ri
Akápó fojrt kan're
Ó ri're ajé
ó ri're aya
ó ri're gmg
Ó ri're gbogbo
Ó ri're alkú, baálQ grQ
Ñ¡6 arq, arawárQ wá ná o, árQ o
OjúmQ mQ, mo fi're(t're
ArQ,ara wá rQ wá na o,árQ o
Kütükütüljénf mo f'wá ri'wá
ArQ, arawárQ wá ná o, lrQ o
Transtation
When the dawned I saw lretn abundance
lfa Dida: An invitation to lfa Consultation
Very early, four days ago my good destiny manifested
This was the lfá cast forAkápó
Who was advised to serve his Oliwith a live catfish
Akápó has now offered ArQfish to his Oli
And he set his eyes on all /re of life
He gotthe /reof wealth
And thatofa good spouse
And thatof good children
Andthatof good houses
And thatof long life, the king of all /re
NowArQ, we are quite comfortable, ArQ
The daydawned and I saw /re in abundance
ArQ we are quite comfortablé ArQ, the catfish
Very early four days ago, good destiny manifested
ArQ, we are quite comfortablé ArQ,the catfish
lfá says that the person for whom this OdD is revealed shall be very
comfortable in life. All what he/she need to do is to follow the
instruction of lfá atalltimes.
2.
lfá says that it foresees all round /RE for the person for whom
E¡)-Ogbé is revealed. lfá says that it shall replace Death with
Wealth, Sadness with Joy, Grief with Celebration, Loss with
Longevity and Want with Surplus. lfá says that he/she shall live
and die a happy person.
Odü,lfá says that Death shall be converted to Financial
Well-being; Affliction to Spouse; Contention to Child-bearing
opportunities; and Loss to Longevity. lfá says that there is the
need for this person to offer qbg known as 'ARÚXORE or
AnÚXAeQru.lA'. Sacrifice materials include, two pigeons,
two cocks, two rats, two fish, four kolanuts, four bitter kola,
four alligator peppers, and money. On all these, lfá say's
In this
Qtqq-tqe-tqq
QrQQ-rge-rQQ
4
il
,¡'ono"
Qtqqtq taá kO'¡é
QtqqtOq láá gbé'nú u rQ
Qgbln tá eá fff kq'lé
Kótó éyi táaá fff gbé'nú u r$
Dlá fif n Qrúnmllá
Müq fi Ajogun mgrin ká wgn mQ'lé l'Ótu ffq
Ti Baba lé wgn, lé wgn
T'i won ó lo
Translation
Qto0-tqq-tQé
QrQQ-rqg-rQQ
Separately do we erect our homes
Separately do we live in the homes
The wisdom with which we erect our homes
ls not as much as that with which we live in those homes
These were the declarations of lfá to Qrrlnm)lá
When fourAjogun invaded the cityof llé-lfQ
And he evacuated them without success
Theysimply refused to go
The inhabitants of llé-lfQ were ovenruhelmed with the problems being
caused byAjogun. TheseAjogun were lk(t (Death), ArDn (Affliction),
E"¡Q (Contention), and ÓfO (Loss). When alltheir efforts to chase these
Ajogun away failed, they approached Qrúnmllá for assistance.
Qrúnmllá went to work. He tried all he knew to no avail. Out of
frustration, Qrúnmllá decided to leave llé-lfQ and neverto return there
again. On his way out of llé-lfQ, he met some of his former students.
They were Amósü and AmQrQ. They inquired from him what was
wrong. Qrúnm)la explained to them about his inability to chase away
the fourAjogun causing problems for the inhabitants of llé-lfe.
Both Amósü and AmQrQ persuaded Qrr1nm)la not to give up. They
prevailed on him to let them go for lfá consultation. He agreed; and
togethe¡ they went to the groups of Awo mentioned above for lfá
lfa Dida: An inv¡tation to lfa Consuttation
consultation. These Awo were also QrrJnmlla's ex-students. They
consulted lfá and Eji-Ogbé was revealed.
The group of Awo assured Qrrlnm)la that the four Ajogun would be
chased away, and in their places would be the tRE of Ajé (wealth),
Aya (spouse), Qmq (children) and ogbó (Longevity). Qrúnm)rá was
advised to offer góg as stated above. He complied. After this, he was
asked to take four bitter kolas and four alligator pepper to the
crossroad where four roads met. He complied. After the sacrifice,
Qrrlnmlla took the bitter kolas and alligator peppers to the roadsides
with four paths together with Amósü and AmQrQ. when they reached
the four crossroads, they met lk(t (Death). Amósü and AmQrQ advised
Qrúnm)la to throw one bitter kola and one alligator pepper at
Death. He did. lmmediately these seeds hit Death, he began to run
away. Amósü and AmQré asked QrrJnmllá to follow him. The three of
them did. Before long, Death fell down. When they reached where he
fell, instead of Death, they met a lot of money. órúnmlla was
surprised. Amósü and AmQrQ however told Orúnmllá that Dea th is the
owner of Wealth. They said that anyone looking for money without
any other consideration whatsoever is a sure candldate for death.
untimely death, forthat matter.
They returned to the crossroad with four parts and they met ArDn
(Affliction). Qrúnmlla threw the two seeds at him. He began to run
away. They followed him. Before long, Affliction fell down. when
they reached where he fell, they met Spouse. Amósü and AmQré told
Qrúnmilá that Spouse is the owner of Afftiction. They said that if any
man has no control in his desire for, and enjoyment of , women, he is a
sure candidate forAffliction. On the other hand, if a woman has no
control in her desire for and enjoyment of men, she is a sure candidate
forAffliction.
They returned to the crossroads and they met fiQ (Contention). They
threw the two seeds at him. He ran. They followed. EjQ fell. when
they reached the spot where he fell, they met children. Amósü and
il ,¡,ono.
AmQrQ explained to Qrúnmllá that contention is the owner of children.
They said that the moment a person is matured, the person will be
looking for an appropriafe spouse. He or she will 'talk'. The talking is
in itself a form of contention. lf it has been taking too long to secure a
spouse of his/her choice, the 'Contention' will become more
consisfe nt. After getting his/her choice, then there will be 'contention'
on pregnancy and child-birth. lf the wife did not conceive in time, the
'contention'will be more than ever before. The 'contention'will leave
the couple's home and move to other people's homes such as the
homes of experts, advisers, relatives and so on.
When the woman eventually succeeded in becoming pregnant, there
will be more 'contention'. When the woman has finally delivered of a
baby, the'contention' is increased in folds.
Talking to the baby and teaching the baby how to talk and behave are
senous talking busrness . To go to schodlto complete the schooling, to
travél and to celebrate the child's achievements entail 'contention'.
Not to have a child does not preclude anyone from engaging in this
'contention'.
They returned to the crossroads and met OfO (Loss). Qrúnm'ilá threw
the remaining two seeds at him and he took to his heels. They
followed him. Loss fell down. When they arrived at the spot where
loss fell, they saw Longevity. Amósü and AmQrQ told Qrúnm)lá that
Loss is the owner of Longevity. They said that if a person is too old
he/she shall be experiencing terrible /osses - /oss of memory, loss of
dear ones, /oss of energy, /oss of vitality and so on. Those who are
suppose d to bury him/herwould be the oneswhom he/she would point
to thei r tom bs to othe rs.
Qrúnm)lá returned to llé-lfQ a happy man. He was glad that he had
been able to accomplish hls mission. That was how Qrrlnm'ila was
able to chase away the Ajogun of lkrl, Arün, fiQ and OfO and replaced
them with the lre ofAjé, Aya, Qmg and Ogbó respectively.
Qtqq+ee+qq
7
Ifa Dida: An invitation to lfa Consultation
ArQQ-ree-rQQ
Qtqqtq taá kq'té
Qtqqtqq táá gbé'nrf u rQ
9gbQn tá aá f¡¡ kó'lé
Kó tó éyi táaá fii gbé'nrt u rg
tliá
frf n
Qrúnmllá
l*üüq ti Ajogun mgrin ká wgn mQ'lé l'ótu lfq
Tt Baba lé wgn, lé wgn
fiwgnólg
f;bq ni wqn nf kó wáá ge
Ó gb'fbg, ó rú'bg
F wá bá ni nl wQwQ ire gbogbo
Translation
Qt0q-tee-tqq
QrQQ-rqq-rQQ
Separately do we erect our homes
Separately do we live in the homes
The wisdom with which we erect our homes
ls not as much as that with which we live in those homes
These were the declarations of lfáto Qrúnm)lá
When fourAjogun invaded the city of llé-lfe
And he evacuated them without success
Theysimply refused to go
He was advised to offerebo
He complied
Before long, not too far
Join us in the midst of abundant success
lfá says that it shall able to replace Death with Wealth, Affliction with
spouse, contention with children and Loss with Longevity. lfá
however cautions this person to be moderate in his/her pursuit of
wealth, sexual pleassure, and all opportunities in his/her life so as to
avoid harming himself/herself in the process.
3.
lfá says that it foresees all lre for the person for whom this Odü is
ii t¡'onr,
revealed
.
lfá says that he/she is presently exper¡enc¡ng some
hardships which could be making him/her to contemplate harming
himself/herself or inflicting other social, physical or mental pain on
himself/herself.
Because of the way he/she has been behaving recentty, he/she has
given other people cause to write him/her off and conclude that
nothing good can ever come from him/her again. lfá says that
he/she must have a change of attitude and must never lose hope. lt is
not too late for him/her to succeed in l¡fé he/she will definitely
succeed in his/her lifetime.
There is need to offer gbg with two white pigeons, two cocks, two
hens, two guinea-fowls and money. He/she also needs to feed lfá
with four rats, four fish, palm-oil, gin and money. On these, lfá
says.
f uttt já fáyá lu'tQ
tf á filn YéyéAlS-tI{e
Tó fQyIntI m'ójrl gkún sünráhün ire
Fbg ni wQn nf kó wáá ge
gbogbo
Translation
The dead fall trap fell and hit its chest on the ground
This was the declaration of lfá to Yéyé-Ale-fi-lÉ
When she was weeping in lamentation of her inability
to succeed in life
She was advised to offer gbg
Yéyé-AlQ-tl-le, (the night of my success has not yet fallen), was a
failure in all aspects of life. She had no money, she had no husband,
she had no child, she had no home, and she had bad health. In fact,
nothing seemed to work for her. To compound the problem, she had
been losing confidence in herself and her ability to succeed in life. As
a result of the way Yéyé-Ale-fi-lQ was carrying herself, she became a
nuisance to all her neighbours. Also, because of her pessimism,
those around her were equally infected and she was completely
lfa Dida: An invitation to lfa Consultation
written off.
one day, she went to the Babaláwo mentioned above just for the fun
of it. The Babaláwo however diagnosed her problems correctly and
went further to assure her that she would succeed in her life and that
the night of her success had not yet fallen. She was equally advised
to have a change of attitude and a change of perception of herself.
She managed to do all and she became hopeful that she could still
make it in life after-all. There ls hope, there is future.
soon after this, her wealth improved, she started plaiting hair for
others. She was able to make some money. She started a small
business of her own. while going on her business, she met a man she
loved. Before long, they got married. A year after, she gave birth to
her first baby. But surprisingly, the birth was a set of twins. She was
very happy and she lived happily for the rest of her life.
There is hope forthe clientforwhom this Odü is revealed. He/she still
has future. He/she shall still reach the very peak or his/her goals in
life.
f nm¡a fáyá
tu'tQ
tXá filn YéyéAlg-tl-le
Tó fQyIntI m'ójrl gkrf n sünráhün ire gbogbo
f;bg ni wQn nf kó wáá se
Ó gbg'bg, ó rú'bg
Kó pÉ, kó jlnná
lre gbogbo wá ya dé tütrf ru
ñ¡E atE ajé klt téAwo
f;yln wá
Kénimá r'Edú pin o
f;yln wá
Alg aya klf léAwo
fyln wá
Kgnf má r'f;dú pin o
Eyln wá
Alg ire gbogbo klf bAwo
10
ii
,¡'ono"
fyln wá
Translation
The deadfall trap fell and hit its chest on the ground
This was the declaration of lfá to Yéyé-Ab-ti-lÉ
When she was weeping in lamentation of her inability
to succeed in life
She was advised to offergbg
She complied
Before long, nottoofar
All ire came trooping in
The nightof wealth has notyetfallen foranAwo
There is hope, there is future
Let no one lose hope on fOu
There is hope, there isfuture
The night of all ire has not yet fallen for an Awo
There is hope, there isfuture
Let no one lose hope on fOu
There is hope, there isfuture
lfá says that this person shall be blessed with the lre of wealth,
spouse, children, befitting home and means of transportation.
He/she must never leave the path of lfá at any time whatever.
4.
Ifá says that this person needs to offer gbg because of the four
Ire that are looking for him/her. Howeve; he/she shall be able
to secure three of the four Ire if the necessary ebo is offered. No
matter what was done, only three of the four Ire shall be
his/hers. The four Ire being mentioned by Ifá are wealth,
jewelries, spouse and Enini. Ifá says that he/she shall be able to
get the first three Ire but will miss Enini, the foufth lre.
Ifá says also that he/she needs to be listening to the advice of a
woman very close to him/her. The woman ¡n question may be
his/her mother, wife, blood relation or friend, The advice the
woman is offering to him/her will eventually be invaluable to
11
lfa Dida: An invitation to lfa Consultation
him/hen
There is also the need for this person to offer gbg with two pigeons,
two hens and money. He/she needs to feed Ifá with four rats and
four fish. And more importantly, he/she needs to feed EEr: Qdara
with one [mg, Brown rat, and 160 cowries. These cowries will be
strung together and woven round the rat and stuck upright in front of
Egu Qdara.
He/she also needs to take his/her bath four times on the day that this
Odü is releaved. He/she will also change dresses four times after
bath on thatday.
This person must also avoid going out of his/her house for one full
week. Ifá says that the three Ire being referred to by Ifá will come to
him/her within one week. If everything is not gotten on the specified
days, at least the foundation of the three Ire shall be laid within the
period. In this wise, it is not advisable for him/her to go out in order
that the spirits responsible for ushering in those Ire shall meet
him/her at home when they come visiting. On these, E¡) Ogbé says:
Inájójóójó
Inárefr Ótun tq6 pa lqlóQlS
ÓOnin-tnrdnrán-ánrán
ÓrcnQtQsá lq réé wQ
frarifngbáko, gbájü
Ógblyindkunlgo
DráfúnAjé
Qmq g wgnlódeftrrni
AbüfúnOkun
Qmg q wo¡Iódelra¿e
|fúfinOmidan
Tíggmqwgntódeikgpa
NfjQ fr wQn rilq rdé wQ s'rlé Qr,nnma bara
lr!\
AgDoruUregun
12
d
mi
ii
pbq ni wSn rír lú w{n wáá
,¡'onu"
9e
Translation
The fire burns and burns
And goestothe Ocean bankto rest
The sun shines and shines
And goestothe River Bankto set
The breeze sweepsthe plain and forest
And goes to the back ofthe ocean to recess
These were lfá's declarations to Ajé, Wealth
Their offspring in Ibf rf
And to Okün, beads
Their offspring in Irádá
And to Omidan, the beautiful Damsel
Their offspring inlkgpa
When they were going to reside in the home of Qrunm'llá, my
fatherAgbgnnlrégrln
They were advised to offer fibg
Ajé, wealth; Okün, expensive bead; and Omidan, a beautiful
damsel grouped together and they were all willing to go to
Qrúnm'ilá's home to stay permanently throughout their lives.
The three of them learnt that Qrúnm'ilá had the patience,
maturity, mental and emotional capability to take care of them
and make them comfoftable. They therefore went to the Awo
mentioned above for Ifá consultation.
In the home of the Awo, they were assured that they had made the
best choice ever. They were told that they would enjoy their lives and
they would live in comfoft and happiness throughout. They were also
advised to offer qbg with two pigeons, two hens and money. They
complied. Shottly after, they set out on their journey to
0rúnm'llá's house.
Bó o bá dá'fá tán
Kl o dá'fá gwq kan de
ml
13
lfa Dida: An invitation to lfa Consuftation
fitn Enini
Tll qqmgdianlwarun
Mjq tl ñlg réé wq sl|é Qrunmllá, bara á mi
Agbgnnlrégrtn
fibg ni wqn nl kówá ge
Ddá
Translation
After cast¡ng your own Ifá
Help mecast mine before I return
This was lfá's declaration to Enini, the Dew
The offspring of Ajánfwárun
When going to reside in the home of Qrrlnmllá
My father Agbgnn'lregun
He was advised to offer gbg
Enini, the Dew, on his own also sent somebody to go to the home of
the Awo mentioned above to help him find out ¡f will be
advantageous for him to go and take his permanent residence in the
home of Qrúnm)lá. He was assured that it would be fruitful to him. He
was advised to offer gbg with two pigeons/ two hens, his sash and
money. He simply ignored the advice of the Awo. He went and joined
Ajé, OkUn, and Omidan on their way to Qrúnmllá's home.
it
Nñkan rlbltl tl rrt'ojU Olerun-un be wa
Dlá fr¡n Qrunmlla
Tl ire merin ó forl kó tltllü fún
fbg ni wEn nl kó wáá ge
Translation
Something big and heavythat is coming from the sky
This was Ifá's declaration to Orúnmllá
Whom four Ire will be waiting endlessly for
He was advised to offer gbg
Business was down for Qrúnmllá. He had no money at that particular
point in time. To eat became a serious problem for him. consequently,
14
il t¡'onou
he went to the Awo ment¡oned above for Ifá consultation. He wanted
to know what he needed to do for fortune and progress to smile at
him.
The Awo assured him that he would succeed in life. He was told that,
as at that period, four Ire had been looking for him. He was told that
he should not go out of his home for seven days so that these Ire
would meet him at home whenever they came calling. The Awo
assured him that the lre would come within the seven days specified
for him. Qrúnmllá was however warned that if these lre did not meet
him home, they would not stay. He was also instructed to take his
bath four times that day and put on his very best attires. After this,
Qrrfnm'ilá was advised to offer gbg with two pigeons, two hens and
money. He was also told to feed FSU Qdará with one brown rat and
160 cowries. He was told to bind the cowries together with a string,
tie it round the brown rat and give it to Egü. The Awo added that Egü
Qdara would direct the four Ire to his home and that failure to feed Egü
might make Egü to refuse to assist him in his effoft to secure these lre.
Qrunmila offered the gbg but failed to feed ESU Qdara.
Qrúnm'llá went back home and was ready to stay at home for seven
days as advised. Epü Qdara could not see what Qrúnmllá was
supposed to give him. He (EpU) went to QrUnm'ilá's house to demand
for it. Qrúnmllá did not give it to him. Qgúnfún¡1lQyg, Qrúnm'ilá's wife,
however advised her husband to give Esu the rat and the 160 cowries.
Qrrlnm'llá did not heed the advice.
The second day, the four Ire who had been asking everyone they met
to direct them to Qrrf nm'ilá's home eventually came across those who
knew the house. They were well directed. A few blocks to Qrúnm'llá's
house, they met Egü Qdara. They asked Egü Qdará if he knew the
shoftest route to Qrúnmllá's house. Egü responded that he was living
in the next house to Qrúnm1la. He said that Qrúnm'lla had just told
him (ESU) a few moments ago that he (Qrúnmllá) was going to the
farm and would return the next day. These Ire said that they would go
15
ffa D¡da: An invitation to lfa Consultation
and stay somewhere and go to meet QrúnmIla the following day as
they could not go to his home in his absence. That was how Qrúnmllá
missed the four Ire the second day that he offered the AbA.
on the third day, Egü Qdara went to Qrúnm)la to ask for his brown rat
and 160 cowries. He was not given. QgúnfrlnnleyQ also pleaded with
her husband to give Egü hislbg to no avail.
The four Ire slept under the shade of a big tree in the outski¡ts of the
town. They woke up very early in the morning, tidied themselves up
in preparation for their encounter with Qrúnm]la. when they
estimated that Qrunmllá ought to have been back from the farm at
that period, they set out. On their way, they met Egü edárá. This
time around, he had taken up another identity. He told them that he
was Qrúnmllá's student and that Qrúnm'lla had gone to the house of
one of his clients and would not be back for three days. The four Ire
decided to wait atthe outskift of the town forQrúnm)lá to return.
On the sixth day, Egu Odara
wentto Qrúnmllá's house to askfor his rat
and 160 cowries. Again, he was not given. QpúnfrrnrrlQyQ insisted
that Qrúnmllá must do it unfailingly, or else she would pack out of his
house. unfortunately, Egu Qdará had left Qrúnmllá's house when
Qrúnmllá himself decided to give Egu Qdara thelbg.
In the middle of the sixth day, Egü Qdara went to the town. And again
he changed is identity. He used ashes to rub every paft of his body
and was weeping. when asked why he was weeping, he said that
Qrúnmllá had a terrible accident and died that morning. All of the four
Ire began to weep. The weeping of Egü was more profound than that
of the others. At a stage, Egü began to shed blood instead of tears.
The five of them wept until late in the evening. Egu left when it was
very dark and promised to come and meet the four Ire in the morning
and inform them about how the burial ceremony went. They asked
him to come and that after his briefing, they would like to return to
their respective locations.
16
ii
,¡'ono"
When the sun was overhead that day, Enini, one of the four lre, went
out and committed suicide with the sach which he failed to offer as
gbg material. That was how it remained only Aje, Okun and Omidan.
Very early the following day, the seventh day, Qrrlnmllá offered to Egü
Qdara the rat and 160 cowries as expected. He added a bottle of gin
for Egü Qdara to consume.
Immediately the lbg was offered, Epu Qdará returned to the three
remaining lre at outskift of the town. And again, he changed his
appearance. He met the three of them mourning the demise of both
Qrúnmllá and Enini. He greeted them and asked them why they were
weeping. They responded that they had come to stay with QrrlnmIlá
only for them to learn that Qrúnm'ilá had died. As if that was not bad
enough, one of them also committed suicide. Egu Qdará then told
them that the person who informed them that Qrúnmllá had died had
misinformed them. He assured them that he was just coming from
Qrúnmllá's house and that Qrúnmllá was hail and hearty. He showed
them the bottle of alcohol that he had just been given by QrúnmTlá and
shared the content with them. He later urged them to follow him to
Qrúnm)lá's house as Qrúnmllá had been expecting them in the last
seven days.
They all trooped to Qrúnmllá's house. It was joy that had no bound
for them when they met. The three Ire lived in Qrúnmllá's house
forever and ever.
jojóójó
Iná r'etl okun lqq pa lqhqlq
Ina
OOrr¡n-Un ránrán-ánrán
Ó r'etl Q$sa lg ree wQ
Efuufu gba'ko, gbá 5ü
ó gbQyln okun lg o
Dlá filn Ajé
gmgqwgn Iódelblnl
17
lfa Dida: An invitation to lfa Consultation
A bü
filn Okün
9mg g wgn lóde lrádá
Dlá fitn omidan
Tff Sgmq wgn lqde lkgpa
Mjg tl wqn nlg réé wQ silé Qrunmllá bara mi
Agbgnnlrégún
fbg ni wqn nl kl wón wáá ge
Bó o bá dá'fá tán
Kl o dá'fá gwq kan dé ml
Dlá fitn Enini
Tll 99mg Ajenlwarun
Nljq ü ñ¡q réé wq sllé Qrrrnmllá, bara a
mi
Agbonnlrégrtn
Fbg ni wqn nl kó wá 9e
Nñkan rlbltl tl ñtojr¡ Qlorun-un bo wa
Dlá filn QrUnmlla
Tl ire mgrin o forl kó tltlltl fun
Fbq ni wOn nl kó wáá ge
ó gb'gbg
,6rít'bg
Ko p€ o, Qná o jln
F wa bá ni bá'yQ g wáá wo're o
Translation
The fire burns and burns
And goestothe Ocean bankto rest
The sun shines and shines
And goes to the Lagoon Bank to set
The breeze sweepsthe plain and forest
And goes to the back ofthe ocean to recess
These were lfá's declarations to Ajé, Wealth
Their offspring inlblnl
And to Okün, beads
Their offspring inlrádá
And to Omidan, the beautiful Damsel
Their offspring inlkgpa
When they were going to reside in the home of QrrJnmllá, my
18
ll
,¡'ono"
fatherAgbgnnlrégún
They were advised to offer fibg
After casting your own Ifá
Help me cast mine before I return
This was lfá's declaration to Enini, the Dew
The offspring of Ajárfwárun
When going to reside in the home of Qrunm)lá
My father dg bgn nlrégrf n
He was advised to offer gbg
Something big and heavythat is coming from the slcy
This was lfá's declaration to QrúnmTIá
Whom four Ire will be waiting endlessly for
He was advised to offer ebo
He complied
Nottoo long
Comeand join us in the midstofjoyand behold all Ire
Ifá says that the person for whom this Odü is revealed shall be blessed
with three major Ire within the next seven days. This Ire shall make
this person happy for rest of his/her life.
5.
Ifá says that the person fór whom this Odü is revealed has been
blessed with a good spouse. The relationship shall be blessed
with happiness, progress, children and security. To make this
happen,there is the need for this person to offer gbg with one
hen, one pigeon, four fish, four rats and money. He/she is also
to feed Ifá with four rats, four fish, palm-oil and money. On
this, Ifá says:
MlmQojt¡ QlQrun kO kan gblgbá
Fwá OgUpa kO kan t'iwQ
Isanra Ogé ko kan ti oñje
Dlá fi¡n Qrúnmilá
Ifá ñlg réé gbé Orllgwá nl'yáwó
Fbg ni wqn nl kó wáá 9e
19
lfa Dida: An invitation to lfa Consultation
Translation
The cleanliness of the sky is not as a result of constant
sweeping
The beauty of the moon is not as a result of regular
bathing
The plumpness of the Ogé tree is not as a result of
frequent or excessive food consumption
These were the declarations of Ifá to Qrunmilá
When going to have the hand of Orllgwá in marriage
He was advised to offer gbg
'Qrúnm)lá was in love with or{lgwa. The love
was reciprocated by
Qrúnmllá intended to cement this relationship with marriage.
consequently, he went to the Awo mentioned above for Ifá
consultation. Would this relationship be fruitful? Would there be
peace and harmony? would he not regret ever entering into the
relationship? would they be blessed with children? would they be
prosperous? Would they both live long and happily?
The Awo put the fears of Qrúnmllá at rest and told him that while he
had come to consult Ifá on the possible outcome of their relationship,
ofilewá, his proposed wife, had equally gone elsewhere for Ifá
consultation; and she too had also been assured that all would be well
in their relationship. They would be happy. The relationship would
be fruitful. They would have peace and harmony. They would never
regret entering into the relationship. They would be blessed with
beautiful and useful children. They would be prosperous. They
would both live long and their love for each other would never wane.
Qrrlnmllá was advised to offer gbg as stated above. He complied.
Soon after this, they got married.
They lived in peace and harmony. They were both proud of each
other. They were equally blessed with children and they never lacked
happiness throughout.
20
t!
ll
Ei¡ Ogbe
Mlmqoju Qlófun ko kan 9bl9bá
Ewa Oqüpá ko kan tTwg
Isanra Oqé ko kan ti oñjg
Dláfitn Qrunmllá
Ifá ñlg réé gbé Orlle, wá nl'Yáwó
fbg ni wqn n| kówáá 9e
Ógb'Qboróru'bg
Ñjg g sáré wá, g wáá wo qmq Orile,wá wgrere
Orúnmllá ló gbé OrÍlgwa nl'yáwó
F sáré wá, q wáá wo gmg Orilqwá wgrcre
Translation
The cleanliness of the Sky is not as a result of constant
sweePing
The beauty of the moon is not as a result of regular
bathing
The plumpness of the 09é tree is not as a result of frequent or
excessive eating
These were the declarations of Ifá to Qrúnm)lá
When going to have the hand of Oflgwá in marriage
He was advised to offer gbg
He complied
Come and see the beautiful children of Oflewa
OrrJnmllá himself is he who had taken OÍQwa as his wife
Behold the beautiful children of Otllgwá'
Ifá says that the relationship shall be blessed with happiness and
beautiful children whom the couple would be proud of.
6.
whom
Ifá says that it forsees the Ire of wealth and prosper¡ty for
E:l- Ogbé is revealed during Ifá consultation or during Itqntfa,
initiation. Ifá says that he/she has brought his/her
heaven. Ifá says that he/she has the
wealth
of twins or that there is a set of
tendenry to give b¡rth to a
twins in his/her family. In one word, he/she is closely affiliated
to the Twins Deity. In the same stanza, Ifá says that the person
for whom this Odü is revealed will have good luck throughout
Ifá
from
'
set
i
21
lfa Dida: An invitation to lfa Consultation
his/her life and people will be showering him/her w¡th gifts and
other presents. Ifá also says that he/she will overcome problems
and enemies no matter how many they may be.
Ifá says that he/she will also have peace of mind and happiness in
his/her life and that he/she will be in full control of his/her life and
the lives of those around him/her. In the same stanza, Ifá says
that he/she is an H$gbQ and that his/her heavenly double will be
showering him/her with all the good things of life that will bring
him/her successes and achievements. Ifá says also that he/she
will be comfoftable under any condition; no matter how tough the
situation may be. He/she will also win the admiration of others
with the way he/she carries himself/herself under tough and
difficult situations. Ifá equally says that five children or five
young ones, either biological or adopted children, will have great
influence on his/her life. Ifá however advises that he/she needs
to offer gbg for the children so as to prevent them from dying
young or during his/her lifetime. On allthese, Ifá says:
Ifá ló di enf
Mo ló di enl
Eleeff
Dlá
filn'Láménl
9mq at'erun lá, gbé'gbá Ajé ka'rl wá'yé
Translation
Ifá says"it is now one"
I chorusthat"it is now one"
Eleeeff
He was the Awo who cast Ifá for'Láméff
He who carried the calabash or wealth and success on his head
from heaven to earth
'Láménf was coming from Qrun, Heaven to Ayé, Eafth. He went to
Eleen'i, a Babaláwo in Orun to cast Ifá in order to determine how this
ii ,¡'ono"
journey on eafth would be. 'Lámé¡l was assured that he would be
very successful on eafth. He was advised to offer the gbg, sacr¡fice,
with two pigeons, honey, bean fritters and money. He was also
advised to feed Ajé, the Deity of Wealth, with one pigeon and honey.
He complied.
from
Qrun to bring to Ayé. He did. While on eafth, h€ became so
successful that his wealth had no comparison. He was always ranked
He was therefore given the calabash of wealth and achievement
among kings.
rfá ló d¡ eil
Mo ló d¡ éil
Ejeell
Dlá fi¡n $e-Eildé
Tó f éyln tl m'ójrl gkún süráhün t'gmg
Translation
Ifá says"it is now two"
I chorus that"it is now two"
E¡ee¡t
He was the Awo who cast Ifá for SiQ-E;ldé
Who reclined and wasweeping in lamentation of her inabilityto
bear a child.
SIQ-Elldé had been married for 16 years without a child. She wentto
Eiee¡t, a Babaláwo, who cast Ifá for her and advised her to offer gbg
with two rats, two fish and money. She was assured that she would
have multiple bifths. She was also asked to feed the Twins Deity. She
complied. During the time of offering that gbQ, she was in her
menstrual period. She missed her next period and became pregnant.
She gave b¡rth to a set of twins.
rfá lód¡ eta
Mo ló di éta
Ikorita meta abldl yakátá-yakata
23
lfa Dida: An inv¡tat¡on to lfa Consultat¡on
Dla fun TamllQrg
Tff ge gmgkünrin lta
Translation
Ifá says"it is nowthree"
I chorus that"it is now three"
The three crossroads with broad base
He was the Awo who cast Ifá for Tarn'ilQrg (Present me with
gifts)
The son oflta, the main street
TarnflQrg went for Ifá consultation in the home of IkoÍta MQta-AbldfYákátá-Yakata, a Babaláwo, to find out about his chance of success in
life.
The Awo told him to work hard, study and be proficient in a
profession, and go out into the streets to display his talent. He was
also advised to offer gbg with two white pigeons, two guinea-fowls and
money. He complied. He studied music. He began to play Ifá music
about. Everybody who met him along the street used to shower him
with presents and other gifts. Before long, he became a very wealthy
man.
Ifá ló di Qrin
Mo ló dl Qrin
f rln ni wqn ñrln fg'ná o, tl
Frln q$Q ni ágbárá ñrln ko odo l'óna
fitn flgrlnmagba
9mg atako l9l99lg gegun
D{á
Translation
Ifá says "it is now four"
I chorus that it now four
It is with laughter people collect fire for liquor distillation
W¡th smiles, the flood joins the river
They were the Awo who cast Ifá for filQiin-magba, the king
of pñn-Ilé
He who knots leaves, shrubs and grasses to overcome
adversary
24
il
,¡,onu"
Fléñn-magba, the king of frin-Ilé was being threatened with attacks
and problems ranging from internal strive, conspiracy to external
warfare. Tired of all these developments, he summoned the Awo
mentioned above for Ifá consultation in orderto find lasting solution to
his various problems. The Awo assured flQdn-magba that he would
overcome all his problems. He was advised to offer gbg with two
goats and money. He was advised to feed Egu Qdara with one cock.
He complied. After that, they made some preparations for him with
which he used to knot the leaves, shrubs and grasses around his
palace and the whole town. After these have been done, all the
internal strives were overcome while external aggressions became
ineffective. That was how flQfin-magba overcame all his problems
and all subsequent fiQrin are being praised as filQrln-magba Qmg
ata'ko lglgglg $egun. "filgflnmagba, the offspring of those who knot
feaves, shrubs and grasses to overcome adversary"
Ifá ló di árún
Mo ló di árún
Qrggrún ni wQn tt ká'lá
Qrggrttn ni wQn tf ká'kán
Dlá fitn QlQrunjlnml
Qrggrrln ni wQn rtf¡ ohun ire é jin'raa wqn
Translation
Ifá says "it is now five"
I chorus that "it is now five
Every five days do we haruest Okra
Every flve days do we haruest garden-eggs
They were the Awo who cast Ifá for QlQrun¡)nrn'i (God has
blessed me with this gift)
Every five days do they present gifts to one another
QlQrun¡)nrnf, God has blessed me with a gift, went to the two Awo
mentioned above to determine how he would be able to secure the
mercy and blessing of Olódümaré. He was advised that to realize his
25
lfa Dida: An invitation to lfa Consultation
heaft's desires, he too must be obseruing his Qsq-Ifa every five days.
He was also advised to offer gbg with two pigeons, two guinea-fowl,
two ducks, two hens and money. He complied. The more he
observed his Qsq-Ifá, the more he was receiving the blessing of
Olódümaré.
rfá
tó di Ffa
Mo ló di efe
Irü gbogbo ló ñ flrü j'et¡l
Bl wqn bá dé'nrt igbó
Dlá f¡tn 9lqfa-Fül
9mq ata'ko lglgqlq gegun
Translation
Ifá says"it is now six"
I chorusthat"it is now six"
All animals'tails resemble that of ptá, the Leopard
When they are in the bush
They were the Awo who cast Ifá for glQfa-Etá
He who knots leaves, shrubs and grasses to overcome
adversary
Qlqfa-Ftá, the king of Qfa was having the same problem as filQrinmagba. He went to another set of Babaláwo who gave him the same
advice as the one given to Hgrin-magba. He complied. The same
preparation was also made for QlQfa-Fta. He got the same result as
FQrin-magba. His offsprings were also nicknamed erQfa-Ftá Qmg
atako lglqglg Fegun - meaning "QlQfá-[tá, the offspring of those who
knot leaves, shrubs and grasses to overcome adversary".
rfá tó di éje
Mo ló di éje
B'ólugbqn bá g'oró
A
k'lje
B'ArQsá bá g'oro
A kTje
ii
,¡,ono"
fi¡n Olójelé aS'qte
T¡ ñbe l'áarln oJá
Tt ñfoiooir¡mg kg'm¡nú ogun
Dfiá
Translation
Ifá says"it is now seven"
I chorus that"it is now seven"
Whenever OhlgbQn performs his annual ritual
Hewillmarktheseventhdayoftheceremony
-
:
Whenever ArQsá pedoms his anuual ritual
He willalso markthe seventh day of the ceremony
They were the Awo who cast Ifá for Olójele, the conspirator
When he was in the midstof enemies
And was living in constantfearof uprising.
Olójelé, the king of Ojele was in the midst of enemies. He had only
few people whom he could trust. When he realized that his
opponents were gaining the upper hand, he went for Ifá consultation.
He was assured that he would overcome his enemies. He was
however advised to offer gbg with one matured he-goat and money,
He complied. Shortly after this had been done, his enemies had a
serious disagreement on how best to deal with him. They therefore
descended on each other and destroyed each other. That was how
Olójeb was able to overcome his enemies.
Ifá ló d'ejg
Mo ló d'ejq
KTwájrl ileóigs{ reresf rere
K'éylnkünlé ilé óiq s{ rere sl rere
Dla fun Abltiiq
Tl wqn bl s'óde lgbáiq
T'óun tl lresl Oro
Iwa jg
Fvln iq
Mo ti g'awo egbéiq g t'émi
27
Ifa Dida: An invitation to lfa Consultation
Translation
Ifá says"it is now eight"
I chorus that"it is now eight"
Maythe home frontage be calm and peaceful
May the back of the home be calm and peaceful
They were the ones who cast Ifá for Ablrrjg
Who was born inlgbájg town
Together with IrQs'i -Oró
The front is calm and peaceful
The back is calm and peaceful
I had offered my own gbg with 1,600 cowries
Ablrljg was a nat¡ve oflgbájg town. His main preoccupation was how
to secure and maintain peace and tranquillity in his home. He
therefore went to the group of Babaláwo mentioned above. They
assured him that he would be able to realize his heart's desire. He was
advised to offer gbg with two white pigeons, two guinea-fowl, two
male ducks together with 1,600 cowries. He complied. Before long,
his home, his environment, his life became peaceful and harmonious.
He was full of happiness for the rest of his life. If anyone asked him
how he managed to have such an agreeable life, he used to respond
that he had offered his gbg with 1,600 cowries.
Ifá Ió d'Qsán
Mo ló d'ésán
Asan-gbó I'agg t'áwQn
AwQ-gbó I'agg t'áwa o
Dlá fttn AlákQsán-magba
Erlgl magba
Eyl tó j'gba tán
Tó ñsunkún Oun ó rl Olüsln
A wá mú Alákesán ie qbja
Gbogbo gmg gni
E yá wá, q wa sln
Gbogbo gmg gni
28
il
,¡,ono"
Translation
Ifá says"it is now nine"
I chorusthat"it is nine"
Their clothes are to be hung until they tear to pieces
Our dresses are to be worn until they fade
They were the Awo who cast Ifá for AlákQsan-magba
Whose praise name includes"Engl magba"
Who after being installed an Qba
Wasweeping in lamentation of his inabilityto have people
Who would pay him homage
We have now madeAlákQsán the head of the market
Allourchildren
Step here and payyour homage
Allourchildren
AlákQsán was installed as the head of AkQsán
market. All his effofts to
get submissive subjects proved abortive. He consequently
approached the group of Babaláwo mentioned above for Ifá
consultation. He was assured that he would have people who would
be paying him homage. He was advised to offer gbg with two white
'Before
pigeons, two guinea-fowls, two cocks and money. He did.
long, he was able to muster enough support which made him relevant
as the head of Akesan market. He was very happy when he saw
everybody, young and old, paying him homage. Those who were not
around were informed to come and pay homage to him. They all did.
lód'Qwá
Mo lód'Qwá
Ifá
,
',
lfrllwá-wlwá ni wqn ñwá Babaláwoo re'lé
Babalawo kff wá qnlkan go9 o
Dlá filn Qwa-Qga
9wá Ogllrl gbQdu
Qmq okun yéye
Aja fi'b¡ kqQkqq la'lQ
Eyl tO ttsunkún uvlpe apá óun O ká'yé
29
Ifa Dida: An invitation to lfa Consuftation
Translation
Ifá says'tit is now ten"
I chorus that "it is now ten"
Clients are the ones who go to Babaláwo's house
Babalawo is not to frequent a client's house
This was the declaration of Ifá to Qwá Qga
9wa Ogfrfi gbQdu
Off-spring of those who greet with "Okun yéye"
He who fights and uses the handle of his sword to mark the
ground
When weeping in lamentation of his inability to control his
subjects
Qwá Ogfni gbQdu, the king of ljqgaland, was looking for all the good
things of life. He got them. He became rich; he was very successful in
his business; he was nominated as an Qba and was eventually
installed asthe Qba.
There was one snag however: he had no control over his domain.
Most of his directives were simply ignored by his subjects.
consequently, he went to the group of Awo mentioned above for Ifá
consultation. The Awo assured him that he would have control over
his domain and that his subjects would respect him. He was advised
to offer an gbg with two pigeons, two guinea fowls, two ewes, 16 rings
and money. He did. Before long, he became so popular among his
subjects that anythlng he said, even jokingly, was law. He became one
of the most accomplished Qba in the history of his town. In the end,
he died a very happy man.
rfá ló di Qkanla
Mo ló di Qkanla
Qkanh ni wgn ñd'grü f'ólu
Qkanla ni wgn td'grü flAwg
Qkanla ni wgn ñd'grü welewele jáko
Dlá ftrn Qkanhwqn
WQn nl kó rú'bg
30
ii ,¡'ono"
K ekejl reg t'qrun ó Ieé dá ohun rere lée I'QwQ
Translation
Ifá says"it is now eleven"
I chorus"it is now eleven"
When packing ritual materials for Olú, they are always done in
eleven
When packing ritual material for AwQ they are always done in
eleven
These were the declarations of Ifá to QkanláwQn
Who was advised to offer gbg
So that his second in heaven would shower him with good gifBs
of life
QkanláwQn was an FlÉgbÉ. He had however forgotten about his
heavenly peers while on eafth. All what he was doing amounted to
naught. For solution, he wentfor Ifá consultation.
The Awo told him that this problem was that he had forgotten about
his heavenly peers and they too had chosen to forget about him.
Consequently, all his effofts on eafth did not receive the backing of his
Fgb€ in heaven. He was advised to offer gbo with two pigeons, two
cocks and money. He was also asked to feed his Fgb€ with sugarcane,
honey, bananas, peanuts/ coconut, oranges and other edibles. He
complied. Before long, he became a very successful man.
rfá ló d¡ lf
Mo ló
d¡lil
Qrunmllá nl t'óün bá il l'óróóru kütükr¡tü
Oun gbogbo lO maá ñbá óun l'áraa dé
Ó nl tl óun bá jl I'órOOru kütükütü
T'óün bá f¡ agg drldrl bo'ra ñkq?
WQn nl wQn á nl Qrrtnmllá pgle
Qmgal'ádütt-já
9mqonlwgnran
Ifá lótún diljl
31
lfa Dida: An invitation to lfa Consultat¡on
Mo lo tún di ljl
Qrunmllá nl t'óün bárt l'órooru kütükütü
Oun gbogbo ló maá rtbá Oun l'áraa dé
Ó nl tl óun bá jl l'óróóru kütükütü
T'óün bá flagg pupa bo'ra ñkg?
Wgn nl wen á nl Qrrrnmllá peh
9mq onl'lQ kanrllQ kán
Tl ñbá wgn pqn rlgerlga
Ifá lótún dilil
Mo ló tún di ljl
QrÚnmllá nl t'óün bá il t'óróóru kütükütü
Oun gbogbo ló maá ttbá Oun l'áraa dé
Ó nl tl Oun bá jl l'óróóru kütükütr)
T'óun bá f¡ a9g funfun bo'ra rkq?
WQn nl wgn á nl Qrúnmilá peh
9mg ¡gi Qpe kan, Qpe kan
Tl rbá wgn fún nlngin-nlngin
Ifá lótún diljl
Mo ló tún di ljl
Qrúnmllá nl t'óün bá il l'óróOru kütükütü
Oun gbogbo ló maá ñbá óun l'áraa dé
Ó nl tl óun bá jl l'órÓóru kütükütü
T'oun o bo sokoto, t'oun o san bante nko?
Wen nl wQn á nl Qrúnmilá peh
Arúnmllá ñlg
Pe$peh gmg arln'hóho g'Qsln
Peb gmg arlnhóhó g'Qra
Translation
Ifá says"it is nowtwelve"
I chorus that"it is now twelve"
Orrlnmllá says that whenever he wakes up at dawn
Allthings are agreeable to him
He asks that what if he wakes up at dawn
And he wraps himself with a black coverlet?
They respond that people will say"genily QrUnmlla
32
il
'
,¡,ono"
"The man who shines in his blackness
\rThe
owner of black jewelleries"
"Ifa says"it is again twelve"
I chorus that"it is again Twelve"
Qrunmlla saysthatwhenever he wakes up at dawn
All things are agreeable to him
He asks that what if he wakes up at dawn
And he wraps himself with a blackcoverlet?
They respond that people will say"gently Qrúnmlla"
"Ownerof the land space"
"That is as red as clay"
"Ifa says"it is again twelve"
I also respond that"it is again twelve"
Qrúnmlla says that whenever he wakes up at dawn
All things are agreeable to him
He asks that what if he wakes up at dawn
And he wraps himself with white coverlet?
They respond that people will say"gently Qrúnmlla"
"The ownerof that palm-tree
"Which is white and immaculate"
"Ifá says"it is again twelve"
I chorusthat"it is again twelve"
Qrtlnm'lla says that whenever he wakes up at dawn
All things are agreeable to him
Qnf nm'lla asks that what if he wakes up at dawn
And chooses to wear neither trousers nor apron?
They respond that people will hail him and say "gently
QrúnmIla"
"Easy QrúnmIla
"Gently, easy, he who is fresh and lovely
in his complete
nakedness"
Gently, the man who is kingly in his nudity"
Ifá says that no matter the condition of the person for whom this Odü is
revealed he/she will still regale and other people will find something for
which to envy and emulate him/her. Consequently, it is in the interest of
the person for whom E¡-Ogne is revealed to make the very best use of
33
lfa Dida: An inv¡tation to lfa Consultat¡on
whatever condition in which he/she finds himself/herself.
Idl ni gbé'dó-gbé'dó t¡ nt'ódóo tire € gbe o
Idl ni Oj'ayo-nj'ayó ti ñj'ayóo tirg l'óde Ekltl-ffgn
IOt n¡ ajeó ti mu gi rQg gün
Kó tóó re Qgenggn igi
Idl ni Baba á mi AgbÓnljosú ti
Tó bá di lgba ejQdr¡n
Ire gmg nff yg'rf I sl
Dlá fitn Egbé
Dlá fun'Frán
Dlá fi¡n $agara
Dlá fún ArQnl-abÓgü-panpa
Dlá fitn Sqnakqkl
b'óblnrin
nQ
g'eré
Tll g'gmg lke, yln wgn lénje-lénje
WQn nl kl wón rú'bg s{ lálkú ara wgn
Translation
It is from the base that the mortar caruer commences the
carving for a moftar
It is from the base that Ayó game player plans the defeat of his
opponentat Eklü-ffgn
It is from the bottom of a tree that Ajao climbs to the peak of
anytree
It is from the bottom that my father, known as AgbOnIjósU
makes loveto his spouse
By the same season the following year
The result is the Ire of a bouncing baby
These were the declarations of Ifá to Egbé
And to frán
And to gagara
And to ArQnI with the big, thick tuft of hair on his head (after the
rest had been cleanly shaven)
And to $Qnakqkl
Who was the youngest of them all
They were advised to offerthe ebg for longevity
ii
,¡,ono"
The five children ment¡oned above were the ones who were most
impoftant to Qrúnmllá among all his children at that material point in
time. These children went to the home of the group of Awo whose
names were mentioned above for Ifa consultation. They were all
informed that they were Fl€gbÉ children. Each of them was advised
to offer gbg with one cock, palm oil and money. They were also told to
cut kolanuts into pieces and place them on their Ifá. From there they
were to be picking the kolanuts for consumption. By so doing, they
were assured, they would live long on eafth. They did; and they lived
long. They were all saying that:
Bó ge ogún gdún l'ónff
A máa ba wgn $€'bl l'órl
Bó ge ggbqn gdún l'ónff
A máa bá wgn gg'bl l'órl
Ikin jg
lkin jg
Aado¡a gdun l'ónff
A máa bá wgn ge'bl l'órl Ikin
Awá ti di $Qnqkgkl
Ikú kff pa ag€'bl l'órf Ikin jg
At¡ d¡ $Qnakgkl
jg
Translation
Even in twentyyearsto come
We shall be eating kolanuts placed on top of Ikin our holy
kernel
In thifi years to come
We shall be eating kolanuts placed on top of our holy kernels
In fifty years time
We shall be eating kolanuts placed on top of our holy kernels
We have taken up the identity of $Qnákgki
Death will never kill the person who eats kolanuts placed on
top of the holy kernel
We are now pQnákgld
Ifá says that so long as the children (natural or adopted) of the person
for whom this Odü is revealed can do this, so long will they live on
lfa Dida: An invitation to lfa Consultation
eafth. This can be done daily or at every Ifá days. It
is a sure remedy
aga¡nst ailments and evil spirits for those born by this Odü or those for
whom this Odü is revealed during consultation.
Ifá ló di enl
Mo ló di enl
Eleenl
Dlá
ft¡n'Lámenl
Qmg at'Qrun la, gbé'gbá Ajé ka'rf wá'yé
rfá ló d¡ éi¡
Mo ló d¡ éjl
Ejeefi
Dlá fún S¡q-Ejldé
Tó
féyln tl m'oju qkrln süráhün t'gmg
Ifá ló d¡ eJa
Mo ló di eta
Ikorita m€ta abldl yákátá-yakata
Dlá firn TamllQrg
Tll ge gmgkünrin lta
Ifá ló di Qrin
Mo ló dl Qrin
frln ni wqn ñrln fo'ná gtl
Frln +e+g ni ágbárá ñrln ko odó l'óná
IXá
filn Elérlnmagba
Qmq atako l9l99l9 S€gun
Ifá ló di árún
Mo ló di árun
Orggrún ni wqn ñ ká 'lá
OrygrUn ni wqn ñ ká 'kán
IXá filn QlQrunflnml
Qrggrün ni wQn ñfi ohun ire é jin'raa wgn
rfá
di lfa
Mo ló d¡ efa
Irü gbogbo ló ñ flrü j'e, tá
Bl wqn bá dé'nú igbó
Dlá fún Qlqfa-Ft¡l
ró
li
9mg ata'ko lglgglg 9 Qgun
Ifá ló di eje
Mo ló di éje
B'Ólugbqn bá 9'oro
A
k'lje
B'ArQsá bá g'oró
A k'lje
Dlá firn olóje|e ag'qte
Tl ñbe l'áárfn óJá
fi
ñfojoojúmg kg'minú ogun
fá16 d'éjg
Mo
lód'ejg
K1wajú ilé óiq sl rere sl rere
K'é, ylnkünlé ilé ó jq sl rere sf rere
Dla fun Ablñjq
Tl wQn bl s'óde lgbáje
T'Oun tl lresl Oro
Iwa jq
Fvln
Mo
iq
ti g'awo egbéjq g t'émi
Ifá ló d'Qsán
Mo ló d'ésán
Asan-gbó I'agg t'áwQn
AwQ-gbó I'aggt'áwa o
Dlá fit n Alákesán-magba
Erlgl magba
Eyl tO j'qba tán
Tó ñsunkún Oun
O
rl olüsln
Awá mú AlákQsán jeQ¡Oia
Gbogbo gmg gni
E yá wá, g wa sln
Gbogbo gmg gni
Ifá ló d'Qwá
Mo lód'Qwá
Wlwá-wlwá ni wqn ñwá Babaláwoo re'lé
Babaláwo kff wá gnlkan gogo
37
,¡,on,,
lfa Dida: An invitation to lfa Consultation
fi¡n Qwa-Qga
9wa OgÉlrl gbQdu
Qmq okun yéye
Aie f¡'b¡ kQQkQQ la'lg
Eyl tO ñsunkún wlpe apá óun ó ká'yé
D,lá
rfá
Ió di
Qkanh
Mo lódi Qkanh
Qkanla ni wgn ñd'grü fóm
Qkanla ni wgn ñd'grü fAwg
Qkanh ni wgn ñd'qrü welewele jáko
Dlá fún Qkanlawqn
WQn nl kó rú'bg
K ekefl rQgt'Qrun ó leé da ohun rere lée I'Owq
rfá ¡ód¡ril
Mo ló
d¡lil
Qrunmllá nl t'óün bá il l'órooru kütr¡kutü
Oun gbogbo ló maá ñbá Oun l'áraa dé
Ó nl tl Oun bá jl I'orOOru kütükütü
T'óün bá fi agg drtdtt bo'ra ñkq?
WQn nl wQn á nl Orrtnmllá peh
9mg al'ádürf -já
Qmq onlwgnran
Ifá lótún diljl
Mo ló tún di ljl
Qrrtnmllá nl t'óün bá il l'ór0Oru kütükütü
Oun gbogbo ló maá rtbá Oun l'áraa dé
Ó nl tl Oun bá jl I'orOOru kütükütü
T'óün bá f'a9g pupa bo'ra ñkg?
WQn nl wQn á nl Qrúnmllá pgh
Qmq onl'lQ kan,llQ kán
Tl rrbá wqn pqn rlgarlga
Ifá lótún diljl
Mo ló tún di ljl
QrUnmllá nl t'óün bárt l'órÓOru kütükütü
Oun gbogbo ló maá ñbá Oun l'áraa dé
Ó nl ü Oun bá jl I'oróOru kütükütü
ii
T'óün bá f¡ a$g funfun bo'ra rtkq?
WQn nl wQn á nl Qrúnmllá pele
9mg ¡gi Qpe kan, QpQ kan
T¡ ñbá wgn fitn nlngin-nlngin
Ifá Iótún diljl
Mo ló tún di ljl
Qrrtnmllá nl t'óün báil l'órÓOru kütükütü
Oun gbogbo ló maá ñbá Oun l'áraa dé
Ó nl tl óun ba jl l'óróóru kütükütü
T'oun o bo sokoto, t'oun o san bante nko?
WQn nl wQn á nl Qrúnmllá peh
Qrunmlla ñlS
Pqrcpeh gmg arln'hóhó g'Qsln
PeK qmg arlnhohó f'Qra
Idl ni gbé'dó-gbé'dó ti ñ'ódóo tirQ e gbq o
Idl ni Oj'ayo-rlj'ayó ti rj'ayóo tirg l'óde Ekltl-ffgn
Idl ni ajaó ti mu gi r$g gün
Kó tóó re qgenggn igi
Idl ni Baba á mi Agbonljosú t¡ b'óblnrin rQ g'eré
Tó bá dilgbe ajQdún
Ire gmg nff yg'r{ | s{
Dlá filn Egbé
Dfiá fi¡n Frán
Dlá fi¡n $agara
üá fún ArQnl-abógü-pánpá
Dlá fif n $Qnakqkl
Tll $'qmglk-eyln wgn lénje-lénje
WQn nl kl wqn rú'bg sl lálkr¡ ara wgn
Bó ge ogún gdun I'ónff
A máa bá wgn ge'bl l'órl lkin jg
Bó ge ggbqn gdún l'ónff
A máa bá wgn s€'bl I'Or{ Ikin jq
Aadqta gdun l'ónff
A máa bá wgn gq'bl l'órl Ikin jg
Awá ti di $QnQkgkl
Ikr¡ kff pa aSe'bl l'órf Ikin jg
,¡,ono"
lfa Dida: An invitation to lfa Consultation
At¡ d¡ sonekokl
Translation
Ifá says"it is now one"
I chorus that"it is now one"
Eleee¡f
He was the Awo who cast Ifá for'Láméff
He who carr¡ed the calabash orwealth and success on his head
from heaven to eaÉh
Ifá says"it is nowtwo"
I chorus that"it is now two"
E;ee¡r
He was the Awo who cast Ifá for SIQ-E¡Tdé
Who reclined and was weeping in lamentation of her inability
to bear a child
Ifá says"it is nowthree"
I chorusthat"it is nowthree"
Thethree crossroads with broad base
He was the Awo who cast Ifá for TarnflQrg (present me with
gifts)
The son oflta, the main street
Ifá says"it is now four"
I chorus that it now four
It is with laughter people collectfire for liquor distillation
W¡th smiles, the flood joins the river
They were the Awo who cast Ifá for filQiln-magba, the king of
Enn-lte
He who knots leaves, shrubs and grasses to overcome
adversary
Ifá says"it is now five"
I chorus that"it is now five
Every five days do we harvest Okra
Every five days do we haruest garden-eggs
They were the Awo who cast Ifá for QlQrun;)nrn'i
Every five days do they present good gifts of life to one
another
Ifá says"it is now six"
40
ll ,¡,onr"
I chorus that'tit is now six"
All animals'tails resemble that of [tá
When theyare in the bush
They were the Awo who cast Ifá for QQfa-fta
He who knots leaves, shrubs and grasses to overcome
adversary
Ifá says"it is now seven"
I chorus that"it is now seven"
Whenever OlúgbQn performs his annual ritual
He will markthe seventh day of the ceremony
Whenever ArQsá perfoms his annual ritual
He will markthe seventh day of the ceremony
They were the Awo who cast Ifá for Olójele, the conspirator
When he was in the midst of enemies
And was living in constant fear of uprising
Ifá says"it is now eight"
I chorusthat'tit is now eight"
May the home frontage be calm and peaceful
Maythe backof the home be calm and peaceful
They were the ones who cast Ifá for Abf njg
Who was born inlgbájg town
Together with IrQs)-Oró
The front is calm and peaceful
The back is calm and peaceful
I had offered my own gbg with 1,600 cowries
Ifá says"it is now nine"
I chorus that"it is nine"
Their clothes are to be hung until they tear to pieces
Our dresses are to be worn until they fade
They were the Awo who cast Ifá for AlákQsán-magba
Whose praise name includes"EFlgl magba"
Who after being installed an Qba
Was weeping in lamentation of his inability to have people
Who would pay him homage
We have now madeAlákQsán the head of the market
All our children
Step here and payyour homage
41
Ifa Dida: An ¡nv¡tation to lfa
Consultat¡o¡
Eji Ogbe
Allourchildren
Ifá says"it is nowten"
I chorus that"it is now ten"
Clients are the ones who go to Babaláwo's house
Babaláwo is not to frequent a client's house
This was the declaration of Ifá to ewá Qga
Qwá OgririigbQdu
Off-spring of thosewho greetwith"Okun yéye,'
He who fights and uses the handle of his sword
,
to mark the
ground
When weeping in lamentation of his inability to control his
subjects
Ifá says"it is now eleven"
I chorus"it is now eleven"
When packing ritual materials for Olú, they are always done in
eleven
When packing ritual material for Awo they are always done in
eleven
These were the declarations of Ifá to Qkanhwgn
Who was advised to offer gbg
So that his second in heaven would shower him with good gifts
of life
Ifá says"it is nowtwelve"
I chorusthat"it is nowtwelve"
Qrúnm)lá says that whenever he wakes up at dawn
Allthings are agreeable to him
He asksthatwhat if hewakes up atdawn
And he wraps himself with a blackcoverlet?
They respond that people will say"gentlyOnfnmllá
"The man who shines in his blackness
"The owner of black jewel leries"
"Ifá says"it is again twelve"
I chorusthat"it is again Twelve
Qrunm'ila says that whenever he wakes up at dawn
All things are agreeable to him
He asks that what if he wakes up at dawn
And he wraps himself with a red coverlet?
42
ii '¡'ono"
They respond that people will say"gently Qrúnm'ilá"
"Ownerof the land
"That is as red as clay"
"Ifá says"it is again twelve"
I also respond that"it is again twelve"
Qrunm)lá says that whenever he wakes up at dawn
All things are agreeable to him
He asks that what if he wakes up at dawn
And he wraps himself with white coverlet?
They respond that people will say"gently Qrúnmllá"
"The owner of that palm-tree"
"That is white and immaculate"
"Ifá says"it is again twelve"
I chorus that"it is again twelve"
Qrúnmllá says that whenever he wakes up at dawn
Allthings are agreeableto him
Qrúnm'ilá asks that what if he wakes up at dawn
And he chooses to wear neither trousers nor apron?
space"
('
They respond that people will hail him and say "gently
u
':
Qrúnm)fá
Easy 0rúnmllá
"Gently, easy, he who is fresh and lovely in his complete
nakedness"
"Gently, the man who is kingly in his nudity"
It is from the base that the moftar carver commences the
carving for a moftar
It is from the base that Ayó game player plans the defeat of his
ENtl-FfQn
opponentat
It is from the bottom of a tree that Ajao climbs to the peak
anytree
It is from the bottom that my father known as AgbOn'ljOsr1
makes love to his spouse
By the same season the following year
of
i
!
The result is the Ire of a bouncing baby
These were the declarations of Ifá to Egbé
And to frán
And to
$agara
(
43
lfa Dida: An ¡nvitation to lfa Consultation
And to ArQn) with the big, thick tuft of hair on his head
And to SQnákgki
Who was the youngest of them all
They were advised to offerthe gbg for longevity
Even in twentyyears to come
we shall be eating kolanuts placed on top of Ikin our holy
kernel
In thirtyyearsto come
we shallbe eating kolanuts placed on top of our hory kernels
In fiftyyearstime
we shall be eating kolanuts placed on top of our hory kernels
We have taken up the identity of SQnákgki
Death will never killthe person who eats kolanuts placed on top
of the holy kernel
We are now Sónákoki
7.
Ifá says that the person for whom this Odü is revealed loves to
crave for attention and recognition at all times. He/she shall
always get the attention he/she desires. Ifá already advises that
he/she must never be complacent with whatever achievement
he/she had attained until he/she has reached the zenith of
his/her career in life. He/she .must however be cautious in
his/her pursuit of recognition at all times. Ifá says that even
though he/she must strive to reach the top, he/she must
however be cautious in his/her pursuit. Ifá atso says that this
person must learn the attitudes of elders and
i m p o rt a n t
dignitaries in the community. By so doing, he/she wilt move in
the midst of elders and very important personalities. on all
these, Ifá says:
Mo sá pamQ, sá pamq
Orl mi l'óun ó sá pamq
Mo rln nl kQrq, nl kQrQ
Fda ml l'óun o fe kQrQ
Dlá fi¡n Ilé
ll
Nfiq tl ó ñt'Qrun
bQ
rú'bg
,¡,ono"
wa'ye
WQn nl kó
Kl ñnkankan má baá g'orli rQ
IIQ nl ayé t¡ ye Oun tó báyff
{
Translation
I tried in vain to hide myself
But my Orf says it does not accept my hiding myself
I tried to walk in alleyways
But my fda refusesto accept mywalking in
These were lfá's declarations to IlQ, the mother-earth
When coming from heaven to eafth
She was advised to offergbg
So that nothing could be placed on top of her
She responded that her life was right and proper the way it was
alleyways
When IlQ, the Mother-earth, was coming from Heaven to Eafth, she
was advised to offer gbg in order to avoid a situation where everyone
would be placing things on her. She refused to offer the gbg,
that she was quite satisfied with the way her life was. It was on
very day that people spread mat on her. That was when she
understood the importance of the advice of the Awo.
retorting
that
Mo sá PamQ, sá PamQ
Orl mi l'óun ó sá pamq
Mo rln nl kQrQ, nl kQrQ
Fda m¡ l'óun o f€ kQrQ
Dlá filn f
Nfiq tl ó ñt'qrun bQ wá'Yé
WQn nl kó rú'bg
Kl ñnkankan má baá g'orfi rQ
f nl nl ayé ti yq oun tó báYll
nl
I
i
I
i
Translation
I tried in vain to hide myself
But my Of says it does not accept my hiding myself
I
45
lfa Dida: An invitation to lfa Consultation
I tried to walk in alleyways
But my fda refuses to accept my walking in alleyways
These were lfá's declarations to [n'i, the mat
When coming from heaven to ea¡th
She was advised to offer gbg
So that nothing could be placed on top of her
She responded that her life was right and proper the
way it was
when fnl, the Mat, was spread over the Ground, frf thought that her
pos¡t¡on was the ultimate in achievement. She was however advised
to offer gbg with two pigeons and money. She was also asked to feed
her oú with one white pigeon, honey, liquor, four kolanuts, eight bitter
kola and money. She refused and said that she was quite satisfied
with her present achievement. It was on that very day that a rug was
placed on her.
Mo sá pamQ, sá pamq
Orl mi l'óun O sá pamq
Mo rln nl kQrQ, nl kQrQ
Fda ml l'óun o fQ kerQ
üá firn ltq
Nfjq ü ó ñt'Qrun be wá'yé
WQn nl kó rú'bg
Kl ñnkankan má baá g'orfi rQ
Ite nl ayé ti ye óun tó báyff
Translation
I tried in vain to hide myself
But my Ol says it does not accept my hiding myself
I tried to walk in alley ways
But my lda refusesto accept mywalking in alleyways
These were lfá's declarations toltq, the Rug
When coming from heaven to eafth
She was advised to offer gbg
So that nothing could be placed on top of her
46
li
t¡,ono"
She responded that her life was right and proper the way it was
timeltg, the Rug was placed on top of finf the Mat, the Rug was
jubilation, thinking that her achievement was the greatest anyone
could ever make. She was however advised to offer gbg as stated
By the
above so that no other thing could ever be placed over and above hen
She refused to heed this advice. On the same day, Apéré, the stool,
was placed on top of her.
Mo sá pamQ, sá pamQ
Orl mi l'óun O sá pamq
Mo rln nl kQrQ, nl kQrQ
Fdá ml l'óun o f$ kQrQ
Dlá filn Apere
Nljq tl ó rtt'Qrun bQ wáyé
WQn nl kó rrl'bg
l(l ñnkankan má baá g'orli rQ
Apere nl ayé ti ye oun tó báyll
Translation
I tried in vain to hide myself
But my Orisays itdoes notaccept my hiding myself
I tried to walk in alley ways
But my fda refuses to accept my walking in alleyways
These were Ifá's declarations to Apéré, the stool
When coming from heaven to eafth
She was advised to offer gbg
So that nothing could be placed on top of her
She responded that her life was right and proper the
way it was
When Apéré, the stool was placed on top of ItE, the Rug, she was
happy and thought that she had achieved a lot. She was however
advised to offer gbg so that no other thing could be placed on top of
her. She refused to heed the advice of the Awo. That same day, Qba,
the king was placed on top of her.
47
lfa Dida: An invitat¡on to lfa Consultation
Mo sá pamg, sá pamq
Orl mi l'óun O sá pamq
Mo rln nl kQrQ, nl kQrQ
fda ml l'óun o fg kQrQ
üá fitn 9ba
Mjq tl o rtt'grun bQ wáyé
Wqn nl kó rú'bg
Kl ñnkankan má baá g'orli rQ
Qba nl ayé ti yg Oun tó báytl
Translation
I tried in vain to hide myself
But my Ori says it does not accept my hiding myself
I tried to walk in alley ways
But my FdArefuses to accept my walking in alleyways
These were lfá's declarations to Qba, the king
When coming from heaven to eafth
He was advised to offer gbg
Sothat nothing could be placed on top of him
He responded that her life was right and proper the way it was
Qba, the king, was placed on the stool, which was placed on the Rug,
which was placed on the Mat, which was placed on the Mother-Eafth.
He was very elated. Everyone was halling him and chanting "Kábfyeff"
in salutation. He was however advised to offer gbg and feed his Of as
stated above so that nothing cou¡d be on top of him. He said that he
was quite contented with his present condition. On that same day,
Adé, the crown, was placed on top of his head.
Mo sá pamQ, sá pamQ
Orl mi l'óun ó sá pamQ
Mo rln nl kQrq, nl kQrQ
lda ml l'óun o fg kQrQ
Dfá fi¡n Adé
Nljq tl ó nt'qrun bQ wáyé
li
,¡,ono"
WQn nl kó rú'bg
Kl ñnkankan má baá g'orli ré
Adé nl ayé t¡ yg oun tó báyff
Translation
I tried in vain to hide myself
But my Oú says it does not accept my hiding myself
I tried to walk in alleyways
But my fda refuses to accept my walking in alleyways
These were lfá's declarations to Adé, the crown
When coming from heaven to eafth
She wasadvised to offergbg
So that nothing could be placed on top of him
He responded that his life was right and proper the way it was
Adé, The Crown, was placed on the head of Qba, the king. The Crown
thought that the achievement was the ultimate. He was full of joy and
celebrations. He was however warned to offer gbg as prescribed
above so that nothing could be placed over and above him. He simply
ignored the advice. On that very day, 16 peacock plumes were placed
on top of Adé, the Crown.
Mo sá pamQ, sá pamQ
Orl mi l'óun O sá pamq
Mo rln nl kQrO, nl kQrQ
Fda ml l'óun o f€ kqrq
Dlá frtnly€ Qk¡n mérlndlnlógrtn
füjq tl o nt'grun bQ wáyé
WQn nl kó rú'bg
Kl ñnkankan má baá g'orli rQ
WQn nl ayé ti ye áwgn tó báyff
Translation
I tried in vain to hide myself
But my Ori says it does not accept my hiding myself
I tried to walk in alley ways
49
lfa Dida: An invitation to lfa Consultat¡on
But my lda refuses to accept my walk¡ng in alleyways
These were lfá's declarations tolyq Ql(n, the Peacock Feathers
When coming from heaven to eafth
She was advised to offer gbg
So that nothing could be placed on top of her
She responded that her life was right and proper the way it was
When Iyq Qldn, the Peacock Plumes, were attached to the top of Ade,
the Crown, they looked everywhere and concluded that there was no
way any other thing could be placed on top of them. Based on this
conviction, they simply ignored the advice of the Awo who asked them
to offer gbg as prescribed above. On that very day, Eginsin-ténté, a
tiny Housefly, landed on top of the plumes.
Mo sá pamó, sá pamQ
Orl mi l'óun O sá pamq
Mo rln nl kQrQ, nl kQrQ
fda ml l'óun o fQ kQrQ
Dlá fr¡n lyQ Egingin-ténté
Nliq tl ó ttt'Qrun bQ wáyé
WQn nl kó rú'bg
Kl ñnkankan má baá g'orfirQ
Translation
I tried in vain to hide myself
But my Of says it does not accept my hiding myself
I tried to walk in alley ways
But my fda refuses to accept my walking in alleyways
These were lfá's declarations
to
Egingin-ténté,
the
Tiny
Housefly
When coming from heaven to eafth
She was advised to offer gbg
So that nothing could be placed on top of her
Egingin-ténté found himself on top of the IyQ Qldn, Peacock Plumes,
who were on top of Adé, the Crown, who was on top of Qba, the King,
ii
,¡'ono"
who was on top of Apéré, the Royal Stool, who was on top of ItQ, the
Rug, who was on top of f n'i, the Mat who was on top of IlQ, the Ground
and realized that nothing stops any other thing from being placed on
top of him. In this wise, he heeded the advice of the Awo who asked
him to offer gbg in order to avoid a situation where something else
would be placed on top of him. He also fed his Ofi as prescribed. He
was also advised to take life easy and that he should learn how to
behave in the midst of people. He complied. He was then assured that
nothing would be placed on top of him. True to prediction, nothing
was placed on top of him.
Anytime he landed on Iyg Ol(n, the Peacock plumes, he would wash
his two hands and two legs thoroughly, he would then wine and dine
with Qba, the King and all his Highness Chiefs and other subordinates.
Afterthe feasting, he would then begin to jubilate by singing thus:
Mowg'wQrwg'sQ
Mojgun Qba o
Mowg'wQrwg'sQ
Mo jgun Qba o
Emi wg'wQ, we'sQ
Miokúmq
Emll wg'wQ, wg'se
Mo jgun 9ba
Translation
I wash both hands and feet
And feastwith Qba, the king
I wash both hands and feet
And feastwith Qba, the king
I wash both hands and feet
I die no more
I wash both hands and feet
And feastwith Qba, the king
Ifá says that the person for whom this Odü is revealed needs to learn
51
Ifa Dida: An ¡nvitation to lfa Consultat¡on
proper conduct and decorum so as to live long and be able to mix
freely in the midst of very important personalities. Ifá says that
he/she shall be found in the midst of, and counted along with, eba and
impoftant dignitaries.
Mo sá pamó, sá pamq
Orf mi l'óun O sá pamó
Mo rln nl kQrQ, nl kQrQ
Fda ml l'óun o fg kQrQ
D,lá fún IIQ
Nfjq tl
nt'qrun bQ wá'yé
WQn nl kó rú'bg
Kl ñnkankan má baá g'orfi rQ
Ilg nl ayé ti yg oun tó báytl
Oojq náá ni wqn t'gnl lée l'órl
Mo sá pamó,, sá pamq
Orl mi l'óun ó sá pamó
Mo rln nl kQre, nl kQrQ
Fda ml l'óun o fg kQrQ
Dlá fún gnl
Nfjq ü ó ñt'qrun bQ wá'yé
WQn nl kó rrt'bg
Kl nñkankan má baá g'orli rQ
fnl nl ayé t¡ yg óun tó báyff
oojq náá ni wEn tq ltg l'ée l'órf
Mo sá FamQ, sá pamq
Orl mi l'óun ó sá pamg
Mo rln nl kQrQ, nl kQrQ
FAa m¡ l'óun o fg kerQ
Dtá fún lte
Nfjq tl ó rtt'Qrun bQ wá'yé
Wen nl kó rú'bg
Kl nñkankan má baá g'orli rQ
Itq nt ayé ti yg oun tó báyff
oojq náá ni wqn gbé ápéré lée l'órl
Mo sá pamó, sá pamq
Orl mi l'óun O sá pamq
O
tltl
ll
Mo rln nl kQrQ, nl kQrQ
Fda ml l'óun o f€ kQrQ
Dlá fún Apéré
t{ljq tl ó ñt'Qrun bQ wáyé
WQn nl kó rú'bg
Kl n¡tkankan má baá g'orli rQ
Apéré nl ayé ti ye oun tó báYll
Oojq náá ni wqn gbé Qba lée l'órl
Mo sá pamQ, sá pamq
Orl mi l'óun o sá pamq
Mo rln nl kQrq, nl kQrQ
Fda ml l'óun o f€ kQrQ
Dlá filn Qba
Nljq tl ó ñt'Qrun bQ wáyé
WQn nl kó rú'bg
KI nñkankan má baá g'orli rQ
Qba nl ayét¡ yg óun tó báyll
oojq náá ni wqn gbé Adé lée l'órl
Mo sá pamQ, sá pamq
Orl mi l'óun O sá pamq
Mo rln nl kQrQ, nl kQrQ
Fda ml l'óun o f$ kQrq
Dlá ft¡n Adé
r.ffiq tl ó nt'9run bQ wáyé
WQn nl kó rrl'bg
Kl nñkankan má baá g'orli rQ
Adé nl ayé ti ye Oun tó báyff
Ooiq náá ni wqn fi lye Qkln mQrlndlnlogún Iée
Mo sá FamQ, sá pamq
Orl mi l'óun ó sá pamQ
Mo rln nl kQrQ, nl kQnQ
Fda ml l'óun o f$ kQrq
Dlá fi¡n lyg Qkln mgrlndlnlógun
NljQ tl ó ñt'qrun bQ wáyé
WQn nl kó rú'bg
Kl nñkankan má baa g'orfi rg
l'órl
EiiOgbe
lfa Dida: An ¡nvitation to lfa Consultation
WOn nl ayé ti ye áwgn tó báyll
oojq náá ni Eegin Ténté bá lée
Mo sá pamQ, sá pamQ
Orl mi l'óun O sá pamQ
Mo rln nl kQrQ, nl kQrQ
Fda ml l'óun o f$ kQrQ
Dlá fun lyg Egingin-ténté
tüjq ü ó ñt'Qrun bQ wáyé
WQn nl kó rrl'bg
l(| nñkankan má baá g'orli rQ
Ó gb'gbo, ó rú'bg
I'órl
Ówa wg'wE iténl iténl
Ó w'gsQ iténl ¡ténl
Ó ya'nu kótó
Orin Awo ló ñko
Ó nl mowgwQ,wg'se
Mo jgun Qba o
MowqwQrwg'sg
Mo jgun Qba
Eml wgwQ, wg'sQ
Miokúmq
Eml iwgwqrwe'se
Mo
jqun Qba
Translation
I tried in vain to hide myself
But my Ol says it does not accept my hiding myself
I tried to walk in alleyways
But my fda refusesto accept mywalking in alleyways
These were Ifá's declarations to IIQ the mother-eafth
When coming from heaven to eafth
She was advised to offer gbg
So that nothing could be placed on top of her
She responded that her life was right and proper the way it was
Thatwasthe daythat [nf, the Matwas placed on it
I tried in vain to hide myself
54
li
,¡'ono"
myself
But my Ori says it does not accept my hiding
I tried to walk in
But my pda refuses to accept my walking in alleyways
These were lfá's declarat¡ons to fnl, the mat
When coming from heaven to earth
She was advised to offer gbg
So that nothing could be placed on top of her
She responded that her life was right and proper the way it was
Thatwas the day thatltg, Rug was placed on it
I tried in vain to hide
But myOf says itdoes notaccept my hiding myself
I tried to walk in alleyways
But my fda refuses to accept my walking in alleyways
These were lfá's declarations toltq, the Rug
When coming from heaven to eafth
She was advised to offer gbg
Sothat nothing could be placed on top of her
She responded that her life was right and proper the way it was
Thatwasthe daythatApéré, the Stoolwas placed on
I tried in vain to hide
But my Or'i says it does not accept my hiding myself
I tried to walk in alleyways
But my pda refuses to accept my walking in alleyways
These were lfá's declarations to Apéré, the stool
When coming from heaven to eafth
She was advised to offer gbg
So that nothing could be placed on top of her
She responded that her life was right and proper the way it
That was the day Qba was placed on it
Itried in vain to hide myself
But my Of says it does not accept my hiding myself
I tried to walk in alleyways
But my fda refuses to accept my walking in alleyways
These were Ifá's declarations to Qba, the king
When coming from heaven to eafth
He was advised to offer gbg
So that nothing could be placed on top of
alleyways
myself
it
myself
was
him
55
I
'
i
t
\
r
(
lfa Dida: An invitation to lfa Consultat¡on
He responded that her life was r¡ght and properthe way itwas
Thatwasthe daythatAdé, the Crown was placed on his head
I tried in vain to hide myself
But my Of says it does not accept my hiding myself
I tried to walk in alleyways
But my fda refusesto accept mywalking in alleyways
These were lfá's declarations to Adé, the crown
When coming from heaven to eafth
She was advised to offer gbg
So that nothing could be placed on top of him
He responded that his life was right and properthe way it was
That was the day that 16 peacock plumes were placed on it
I tried in vain to hide myself
But my Of says it does not accept my hiding myself
I tried to walk in alleyways
But my lda refuses to accept my walking in alleyways
These were lfá's declarations to Iyq
the peacock
Ql(n,
Feathers
When coming from heaven to earth
She was advised to offer gbg
So that nothing could be placed on top of her
She responded that her life was right and proper the way it
was
That was the day that Egingin ténté, the tiny Fly landed on the
feathers
I tried in vain to hide myself
But my Oí says it does not accept my hiding myself
I tried to walk in alleyways
But my fda refuses to accept my walking in alleyways
These were lfa's declarations to Egingin-ténté, the Tiny
Housefly
When coming from heaven to earth
She wasadvised to offergbg
So that nothing could be placed on top of her
She complied
She washed her hands gingerly
And washed her legs gingerly
il
t¡,ono"
She opened her mouth
And Awo songs came out of mouth
Shethen declared:
I wash both hands and feet
And feastwith Qba, the king
I wash both hands and feet
And feastwith Qba, the king
I wash both hands and feet
I die no more
I wash both hands and feet
And feastwith Qba, the king
Ifá saysthat the person for whom this Odü is revealed shall wine and dine
in the midst of the high and mighty in the society. He/she shall be given the
respect reserued only for royalties.
8.
Ifá says that as the child of EI-Ogbé, the person for whom this Odü is
revealed has no other source of support except Olódümaré, Of and
Ifá, It is through Ifá that his/her wealth, success, health and
popularity are assured. Ifá says that, as pafts of his/her perpetual
crave for attention and recognition, he/she endeavours to prove to
others how intelligent he/she really is. Ifá says that all his/her
intellect usually exposes his/her folly. Conversely, if anyone tries to
under-estimate his/her intelligence, such person will be shocked
when it dawned on him/her how smaft he/she is.
Ifá says in conclusion, that it foresees the Ire of wealth, spouse,
children, house, horse, longevity and good health for the person for
whom this Odü is revealed. He/she needs to rely on Ifá at alltimes.
There is need for him/her to offer gbg of ArrJkore. He/she is advised
to offer two pigeons, two hens, two cocks and money. He/she also
needs to feed Ifá with four rats, four fish, palm-oil and liquor. On
these, Ifá says:
Ako
Ako
A 9Q bl
A gbQn bi
57
lfa Dida: An inv¡tation to lfa Consultation
Ako gbQngbqn-qngbQn, Ako ko wá'lé
Ako gQgQqgq, enlkan ko teé gb'Ako ta
Agbatófi itéeresl'h
Tó ñ kiri iléonl'le kiri
Oun láá peAko
K'ónllé ó hü'wá gbQdQ
K'ónllé ó Se pehpeh
B'ónlléObá hü'wá gbqdq
B'ónllé o bá 9e pel€pele
Ako O re'lé mffrán dandan
A Sl'pa tán, ayanngede
Ayanngede, a st'pá
I)|á fit n Odnaája-Ag ü nyt n
Qmqérl kan b'érl gwój€
9mg orl tl rtsunkún ate
Qmq bebé-ldl tl ilsunkún Oun ó gunlbaaka l'égin
Ó na'ja ¡lekfletltl
B$$ ni ko r'eré jgo
WQn nl kó lg máa bá Qrunmllá g'OwO pQ
Translation
.
Thewisdom of Ako
The foolishness of Ako
As wise asAko is, he cannotcome home
As foolish as Ako is, he cannot be sold into slavery
The elder who left his own home
And was moving about other people's homes
Isthe person called Ako
Letthe occupantofthe house exercise caution
Letthe occupant ofthe house show meekness
If the occupantof the house ís notcautious
Ifthe occupant of the house does not show meekness
Ako will surely leave for another house
With arms akimbo, he will match majestically
He will walk majestically, with arms akimbo
These were lfá's declarations to Onlnáája-Agünfin
Offspring of the Of which is in search of a befitting
cap
And of beaded waistand buttocks in search of a mule
to mountas a horse
He engaged in merchandise in several places
But he had no profit to show for his efforts
He was advised to enter into partnership with
58
"
|
|
ei¡ogn"
Qrunmllá
Orfnáájá-Agünln tried so many enterpr¡ses but failed. He tried farming;
he failed. He tried hunting; he failed. He tried fishing; he failed. He trled
trading; he failed. He tried handicraft; he failed. He tried singing; he
failed. Consequently, he approached the group of Awo mentioned above
for Ifá consultation: would he succeed in his life?
The Awo assured him that he would succeed in his life. They said that he
must never prove to be more intelligent than others. He must also avoid
being too arrogant or feeling that he understood how to do things better
than others. He was equally advised to offer gbg as stated above, to be
cool and calm at alltimes, and to enter into paftnership with Qrúnmllá. He
complied with everything hewastold to do.
Before long,
all the spirits
responsible
for financial
success and
He had money; he was
achievement were attached to his domain by Ifá,
financially solvent enough to have a spouse. W¡th his spouse, he was able
to have good children. W¡th children, he was able to build a beffiting
house. W¡th his home, he was able to purchase horses and keep them in
the manger in his home. With horses, he was able to go about his business
on horseback. He was happy and contented. He was always equated
among kings.
A gbQn bi
Ako
AgQ bl Ako
Ako gbQngbqn-qngbqn, Ako ko wá'lé
Ako gQgQqgo, gnlkan ko leé gb'Ako tá
Agba tó fi ilée rQ sl'lQ
Tóñ kiri iléonl'lé kiri
Oun láá peAko
K'ónllé ó hü'wá gbQdq
K'ónllé ó 9e pelepe¡€
B'ónlléO bá hü'wa gbqdq
B'ónlléo bá 9e pelÉpQh
Ako o re'lé mllrán dandan
ASI'patán, ayanngede
Ayanngede, a sf 'pá
D,lá filn Onl naája -Ag ü nyl n
59
lfa Dida: An ¡nvitat¡on to lfa Consultation
qmqérf kan b'érfgwojq
Qmqorltl ñsunkún ate
9mg bébe-ldl tl ñsunkrf n Oun O gunlbaaka l'égin
Ó ná'ja ¡leklhtltl
BgQ ni kO r'éré jg o
won nl kó lg maa bá Qn¡nmllá g'owo pq
Ógbg'bgrórú'bg
A kff bá Qrrtnmllá g'owO
K'Qni ó má
r'éréajé
Ajénl ñbá ni p'éénáaya
A kll bá Qrúnmllá g'OwO
K'gniómá r'éréaya
Aya nl ñbá ni p'ééná gmg
A kll bá Qrrlnmllá g'OwO
K'Qni ó má r'éré gme
Qmq ni ¡tbá ni p'eena ilé
A kff bá Qrunmllá g'ów0
K'$ni ó má r'éré ¡lé
Ilé nl ñbá ni p'eéná ggin
A kff bá Qrrrnmllá g'ówó
K'éni ó má r'éré esin
fgin la o máa g0n g'awo
Ayamg bl $l-Ogbe kq I'gba nl'lé Ifá
fqin la O maa gün g'awo
Translation
Thewisdom of Ako
The foolishness of Ako
As wise as Ako is, he cannot come home
As foolish as Ako is, he cannot be sold into slavery
The elderwho left his own home
And was moving aboutother people's homes
Isthe person called Ako
Let the occupant of the house exercise caution
Letthe occupantofthe house show meekness
If the occupant of the house is not cautious
Ifthe occupantofthe house does notshow meekness
Ako will surely leave for another house
With arms akimbo, he will match majestically
He will walk majestically, with arms akimbo
These were Ifá's declarations to Offnáájá-Agünfin
Offspring of the Ol which is in search of a befitting cap
And of beaded waist and buttocks in search of a mule to mount as a horse
60
ii
,¡,ono"
He engaged in merchandise is several lands
But he had no profit to show for his effotts
He was advised to enter into paftnershíp with Qrúnmllá
He complied and offered the appropriate sacrifice
One cannotenter into partnership with Qrrlnmllá
For one not to have the profit of wealth
Wealth is itwhich attractsspouse
One cannot enter into paftnership with Qrúnm'llá
For one not to have the profit of spouse
Spouse is itwhich attracb children
One cannot enter into partnership with Qnf nmllá
Forone notto havethe profitof children
Children are they who attract a befitting home
One cannotenter into partnership with Qntnm)lá
For one not to have a befitting home
Home is it which attract horses
One cannot enter into partnership with Qrúnmllá
Forone notto have horses
Horses shall we mount in our Ifá enterprises
Unless if E¡T Ogbe is notthe king of allthe Odü of Ifá
Horses shall we mount ín our Ifá enterprises
9.
Ifá says that it is advisable for the person for whom this Odü is
revealed not to procrast¡nate in the offering of gbg and the feeding of
Egü in order to get all the Ire, which are already looking for him/her,
at the appropr¡ate time.
Ifá says that the person for whom EI-OgOe was revealed had los! or
is about to lose, many things in terms of material possession in life.
Ifá says that he/she needs not to worry as along as he/she still has
possess¡on of the most invaluable asset in this world his/her life. Ifá
says that as long as he/she still lives, all the things which might have
been lost shall be regained several times over. It may however be
that he/she had missed several prom¡s¡ng chances in life due to no
fault of his/hers. Ifá says that he/she shall still attain greater heights
in life as long as as there is life.
Ifá says that nothing lost must ever be allowed to worry the person
61
lfa Dida: An invitation to lfa Consultat¡on
for whom this Odü is revealed. As long as there is life, there is hope;
as long as there is hope, there are several opportinites. On these, Ifá
says:
Afin lófi gbogbo ara h'ewú
Arg ni O na wQ
Kógbé'gbáOOge l'áje
Dla fún lml
Tff g'gmg Orlga Gb0wujt
Eyl tl yóó je gloje l'áwüjg ara
f bg ni wQn nl kó wáá 9e
Translation
An Albino is he who grows grey hair all over his body
A cripple is he who never stretches his hands
And carry Oñga calabash form the attic
These were Ifá's declarations to fnf , Life
Theoffspring of Oñ9á cbówúI
Who shall become the most important part of the body
He was advised to offerebo
prn'i was an offspring of
Qbátálá. He was very popular. one day, he went to
the Awo mentioned above in order to know his position among the other
parts of the body. He was told that he would become the mos[ impoftant
paft of the body and that without him, all the other part of the body, without
exception, would be useless. He was also told that the body would lose
many things in life but that as long as he still remained as part of the body,
allthe lost items would be regained. He was advised to offer gbg with three
cocks, three white pigeons and money. He complied. He was also advised
to feed Qbatálá. He also complied.
Before long, the Body lost many things - position, spouse, clothing
materials, prosperity, money and many other things. But because Frn'i,
Life, was still retained as he had been forewarned, the Body clung to life.
No room was given to despair, Life clung to hope. soon after, things began
to change for the better. Money returned, spouse returned with children.
Because there was money, he was able to purchase all the essential things
in his life. He regained all the lost things in several folds. He was so happy.
He began to preach to others who were in difficult situations that they only
62
il ,¡,ono"
Life, was not lost. When there is life, there is
needed to ensure that fnf,
hope; and when there is hope, there are boundless
opportunities.
i
Afin lo fi gbogbo ara h'ewrl
Arg ni O na'wQ
Kógbé'gbáOoSa l'áia
Dlá fi¡n Emf
Tfi I'gmg Orlga Gbowrljl
Eyl tl yóó je Qlója l'áwüjg ara
fbg ni wQn nl kó wáá 9e
Ógb'gborórú'bg
Ñje Orlqa
t'!ml
(
ló góro o o
Orts,át'fml lógOro
T'fmff O bá bQ o
KóslounYOónü
Orlgát'!ml lógoroo
Translation
An Albino is he who grows grey hair all over his body
Acripple is hewho neverstretches his hands
And carryOflgá calabash from the attic
These were Ifá's declaration to
The offspring of Ofl9á Gbówttfl
Who shall become the most impoftant paft of the body
He was advised to offer gbg
frnl
(
He complied
Lo,Oñga, fnf isthe mostimportant
Orisa, frnl is the most invaluable
If Enf is nottaken away
Verily, nothing is lost
Oñga, Ernl is the most
essential
l
Ifá says that with life, all things are poss¡ble. Only the dead can lose hope.
As long as there is life, there is the need to continue to strive for the better.
10.
Ifá says that the person for whom EI-Ogbé is revealed shall succeed
in life. That is not in contention. He/she however needs to take the
issue of securing a spouse of his/her own very seriously and make it
a point of priority to have his/her own children early in life.
He/she
{
63
lfa Dida: An invitation to
lfa Consultation
should not be too concerned with secur¡ng money and all other
material things of life without giving a serious consideration to
having his/her own children early in life. This is because he/she may
end up spending a considerable part of the money that he/she had
made in the search for children at later stage in his/her life.
Ifá says that this person needs to offer gbg with three hens, eight
rats, eight fish and money. He/she is also to feed Ifá with one goat,
eight rats and eight fish. A stanza in EJ)-ogbé in suppoft of this
says:
Ifa lod'fpgil,Awo ilée kenQ lódé
Ifá mo láa g'awotlff d'óde ilQyll
Mo láa r'áwo ge
Qrúnmllá nl klni e mú bq ¡be?
Tl gfi r'áwo$e
Mo nl eku mefl olüwéré
La mú bQ ibe
Oun la fi r'áwo ge
Translation
Ifá declares that here comes
KQrQ
FpeJi
the wealth accumulator
Ifá, I state that we
transacted
the Awo in the household of
Ifá
business extensively and
arrived atthis land
I declared that we were very successful indeed
Qrúnm)lá asked whatwe broughtback
Which made us feel that we were successful
I responded that it was two swift rats
Which we brought back
This made us have a successfulenterprise
Some Ifá practitioners headed bV Fp-ef approached Qrúnm'llá and declared
to him thatthey were successful in their Ifá practices. Qrrlnmllá asked them
to state what they brought back as ga¡n in their transactions. They
responded that they brought back two rats each. Orrlnmllá declared that
what they made did not amount to success. They had only gone on ratseating expedition. Qrunmllá then asked them to go out again and pursue
real profit in their Ifá practices.
Ifá ló d'f pejl, Awo ilé e kerQ ló dé
64
il ,¡'ono.
Ifá mo láa g'awo tltl d'óde
ilQ
yll
Mo láa r'áwo se
Qrrlnmllá nl klni e mú bQ ¡be?
Tl gfi r'áwoge
Mo nl eja mejl ab'lwe gbada
La mú bq ¡bQ
Oun lafi r'áwoseo
Translation
Ifá declares that here comes Fpé,f, the Awo in the household of
KQrg
the wealth accumulator
Ifá, I say that we transacted Ifá
business extensively and
arrived atthis land
I declare that we were very successful indeed
Qnlnm'ilá asked what we brought back
Which made us feel that we were successful?
I responded that itwas two fish, graceful in swimming
Which we broughtback
This made us have a successful enterprise
Again, Qrrlnmllá made it clear to the Ifá practitioners that acquisition of fish
did not const¡tute profit. It only showed them to be fish eaters. Qrrtnm'ilá
ordered them to go back in pursuit of real profit.
(
Ifá ló d'Fpejl, Awo ilé e kQrQ ló dé
Ifá mo láa g'awotltf d'óde ilQyll
Mo láa r'áwo ge
Qrrlnmllá nl klni e mú bq ¡be?
Tl gfi r'áwo ge
Mo nl eJe méjl abtf0fángá
La mr¡ bq ¡be
Oun lafi
r'áwoseo
i
Translation
Ifá declares that here comes, Fpef, the Awo in the
KQrQ
the wealth accumulator
Ifá, I say that we
transacted
lfá business extensively and
arrived atthis land
I declare that we were very successful indeed
Qrúnmllá asked whatwe broughtback
Which made us feelthatwe were successful?
I responded that itwas two birds, swift in flight
65
household of
lfa Dida: An inv¡tation to lfa Consultation
Which we broughtback
This made us have a successful enterprise.
And again, Qrúnml!á told the Ifá pract¡t¡oners that to acquire birds did not
make a person successful, It only showed one as a bird eater. Qrúnmllá
then asked them to go back in search of real profit.
Ifá ló d'!pejl, Awo ilé e kqrg ló dé
Ifá mo láa g'awotltl d'óde ilQyll
Moláa r'áwoge
Qrunmllá nl klni e mú bq ¡be?
Tl gfi r'áwo s3
Mo nl gran méjl ab'édó gbQké
La mú bQ ¡be
Oun lafi r'áwoseo
Translation
Ifá declares that here comes FpQf, the Awo in the household of
KQrQ
the wealth accumulator
Ifá, I say that we transacted Ifá
business extensively and
arrived atthis land
I declare that we were very successful indeed
Orrf nmllá asked what we brought back
Which made us feel that we were successful?
I responded that itwas two beasts, with large livers
Which we broughtback
This made us have a successfulenterprise.
And yet aga¡n, Qrúnm)lá declared that having several beasts did not make
anyone successful. It d¡d not constitute profit in life. It only categorized
one among the group of beast eaters. Qrúnm'ilá aga¡n ordered them to go
in search of real profit in life.
Ifa ló d'Fpgjl, Awo ilé e kQe ló dé
Ifá mo láa g'awotlt¡ d'óde ilQyll
Moláa r'áwo9e
Qrúnmllá nl klnie mú bq ¡be?
Tl gfi r'áwoge
Mo nl omidan méil ab'OJen gagera
La mrl bE ¡be
Oun la fi r'áwo se o
66
ii
,¡,ono"
Translation
I
Ifá declares that here come Fpe,f, the Awo in the household of KQrQ, the
wealth accumulator
Ifá, I say that we transacted Ifá business extensively, and arrived at this
land
I declare that we were very successful indeed
Qnlnm)lá asked whatwe broughtback
Which made us feel that we were successful
I respond that it was two maids, with pointed breasts
Whom we broughtback
This made us have a successfulenterprise
When QrúnmIlá heard that the Awo had brought two damsels, he declared
that itwas atthattimethatthe Awo could saythatthey had a successful Ifá
enterpr¡se. The Awo were surpr¡sed that only when they brought home
two maids did Qrúnmllá declare that they could really talk of engaging in a
profitable enterprise in life. They asked Qrúnmllá why this was so.
Qnf nmllá responded that it was only through these maids that they could
have children. It was through children that their future was assured. He
stated that only children constitute people's real profit in
Consequently, rats, fish, birds or beasts do not constitute profit in life;
life.
i
whereas marriage and children do.
Ifa lo d'!pejl, Awo ilé e kQrQ ló dé
Ifá mo láa g'awo tltl d'óde ile yll
Mo láa r'áwo ge
Qrrlnmllá nf klni I mú bq ¡be?
'Tlgfir'áwo.ge
olüwéré
Mo nl eku mejl
La mrl bq
Oun lafi r'áwo9eo
Qrrlnmllá nl kO s'Awo nl'bQ nnl
Awo ká j'eku lásan ni
Ifá ló d'Fpgil, Awo ilé e kQrQ ló dé
Ifá mo láa g'awo tltl d'óde ilQ yll
Mo láa r'áwo ge
Qrúnmllá nl klni e mú bq ¡be?
¡be
:
{
Tlgfi r'áwoge
Mo nl eja meil ab'lwQ gbada
La mrl bó
¡bé
67
(
lfa Dida: An ¡nv¡tat¡on to lfa Consultat¡on
Oun
lafi r'áwoseo
Orunmila n¡ ko s'Awo nl'bé nnl
Awo ká j'eja lásán ni
Ifá ló d'Fpejl, Awo ilé e kqrq ló dé
Ifá mo láa g'awofftl d'óde ilgyfl
Mo láa r'áwo ge
Qrrtnmllá nl klnie mú bQ ibg?
Tl gfi r'áwoge
Mo nl eJg méil abTfOfangá
La mrt bq ¡be
Oun lafi r'áwogeo
Orrlnmllá nl kO s'Awo nibe nni
Awo ká j'eyg lásán ni
Ifá ¡ó d'Fpejl, Awo ilé e kQrg ló dé
Ifá mo láa g'awo üff d'óde ilQ yfl
Mo láa r'áwo ge
Qrúnmltá nl klni 9 mú bQ ¡be?
Tlgfi r'áwoge
Mo nl gran méjl ab'QdQgbgkQ
La mrl bq ¡be
Oun la fi r'áwo se o
Qrrlnmllá nl kó s'Awo nl'bQ nnl
Awo ká j'gran lásán ni
Ifá ló d'!pejl, Awo ilé e kerQ ló dé
Ifá mo láa g'awofiff d'óde ilQyll
Mo láa r'áwo se
Qrunmllá nl klni I mú bO ibe?
Tl efi r'áwose
Mo nl omidan méjl ab'óyán gagera
La mrt bq ¡be
Oun lafir'áwogeo
Qrunmllá nl nlgbag g tóó r'Awo ge
WQn nl éétirl tó f¡ j€ nlgbaÍ la tóó r'Awo 9e?
Qrúnmllá nl tt wqn bá bl Amósü t¡tn
Wen á tún bl Amqrg
Qmg qnf nlgbá nt'é, yln gni 9e
Translation
Ifá declares that here
KQrQ
comes Fpef the Awo
the wealth accumulator
Ifá, I state that we
transacted
Ifá
arrived atthis land
I declare that we were very successful indeed
68
in the
househord of
business extensively and
il
,¡,ono"
Qrrlnmllá asked that what we brought back
That made us feel thatwe were
I responded that it was two swift rats
Which we brought back
This made us have a successfulenterprise
Qrrlnm)lá asse¡ts that it was not a successful enterprise
Itwas justa rateating venture
Ifá declares that here comes FpQf, the Awo in the household of
KQrQ the wealth accumulator
Ifá, say that we transacted Ifá business extensively and arrived
atthis land
I declare that we were very successful
Qrunmllá asked whatwe brought back
That made us feel thatwe were successful?
I responded that it was two fish, graceful in swimming,
Which we broughtback
This made us have a successful enterprise.
Qrrf nm)lá asseftsthat itwas nota successfulenterprise
Itwas justa fish eating venture
Ifá declares that here comes FpéJi, the Awo in the household of
KQrQ the wealth accumulator
Ifá, say that we transacted Ifá business extensively and arrived
atthis land
I declare that we were very successful indeed
Qrunmllá asked whatwe brought back
That made us feel that we were successful?
I responded that it was two birds, swift in flight
Which we brought back
This made us have a successful enterprise
Qrunmlb assefts that it was not a successful enterprise
Itwas justa bird eating venture
Ifá declares that here comes Fpe,Ji, the Awo in the household of
KQrQ the wealth
lfá, say that we transacted Ifá business extensively and arríved
atthis land
I declare that we are very successful indeed
Qrúnm)lá asked whatwe broughtback
To make us feel that we were successful?
I responded that it was two goats with massive liver
Which we brought back
This made us have a successful enterprise
Qrrlnmllá assefts that it was not a successful enterprise
Itwas justa beasteating venture
Ifá declares that here come Fpe,f, the Awo in the household
successful
i
I
índeed
i
I
I
accumulator
of
69
t
(
lfa Dida: An invitation to lfa Consuftation
KQrQ,
the wealth accumulator
Ifa, I say that we
transacted
Ifá
business extens¡vely, and
arrived atthis land
I declare that we were very successful indeed
Qrúnmllá asked whatwe broughtback
That made us feelthatwe are successful
I responded that it was two maids, with pointed breasts
Whom we broughtback
This made us have a successful enterprise
Qrúnmllá assefts
that ¡t is now that you engage in
successful
enterorise
AkápO asks why it is so
Qrúnmllá responds that when the maids give bifth to AmósU
They will also give bifth to Amqre
Our children preserve our name when we are gone
In this Ifá, only one's ch¡ld is what one possesses that is greater than the
possessor. Life without children is not worth living. Consequently, it is in
the best interest of E¡T-Ogbé children or whoever this Odu ¡s revealed for, to
struggle and have children early in life in order to avoid a situation where
he/she would be spending his/her resources ¡n search of children.
11.
Ifá says that the person for whom this Odrl is revealed is an Flggb€.
He/she needs to feed his/her FgbÉ regularly. By so doing, he/she
will live long, be prosperous and will have several followers who will
respect and adore him/her. There is also the need to offer gbg with
two hens, two rats, two fish and money. He/she also needs to look
for a big cocoyam leal put a "hand" of Ifá in the leaf and while using
the leaf as a container, slaughter one of the hens offered as gbg and
drain its blood on the cocoyam leaf without allowing the blood to
touch the lkin. This is to be left there for at least, six hours or better
st¡ll, until the following day before being returned into the Ifá
container. After this, Ifá will be asked what the flgbg will accept as
feeding materials for the person for whom this Odü is revealed. On
these,Ifá says
Fún'ra igu nff yan'ra rQ nl'yán
Fún'ra ágbádo nff yan'ra nQ l'ekq
Fún'ra oblnrin nllyan'ra rQ l'ááy0
7A
ii
Fún'ra gmg blbl Olúfe nff yan'ra
Dlá firn Qrúnmllá
Ifá ó se 89be éwe wqnÍ
Fbg ni wqn nl kó wáá 9 e
rQ
ej¡ogn"
l'árQmg
Translation
the quality of the yam that selects it for pounded-yam
is the quality of the maize that selects it for corn-meal
is the attitude of a woman that makes her the favourite wife
is the attitude of a child that makes him the heir apparent
These were the declarations of Ifá to Orrf nmllá
Who shall befriend alltheseyouths
He was advised to offer gbg
It
It
It
It
is
There are several groups of flQgbg children who were in heaven and they
always planned to come to the world only to live for a few days to a few
years and return to heaven. The parents of such children were usually sad
whenever the children depafted the world. When the mothers of such
children became pregnant again, they would be gripped with the fear that
they never knew whether these children would live to old age or not.
W¡th all these developments, the societies in which these children lived
were never happy. Several parents used to troop into Qrúnmllá's home on
a daily basis. Consequently, Qrúnmllá devised a means of ensuring that
these children found it very difficult, if not totally impossible, to die young.
He gathered all the children together when they were about to leave their
abode in heaven for eafth. He pleaded with them to become his friends.
They agreed. During the shoft period that they stayed in heaven, they
enjoyed unprecedented joy, friendship and improved quality of life. They
were so impressed that they did not want to leave Qrúnmllá for one
moment anymore.
One day, Qrrlnmllá called these children together and informed them of his
intention to return to earth. They were all very sad to hear this. Qrunm'llá
however told them that there was nothing to make them sad since they too
were due to be born on eafth very soon. He nonetheless told them that if
they wished to continue to be his friends on eafth, they needed to enter
into a covenant with him. They gladly agreed. He then brought out a
cocoyam leaf; he held an edge and asked the children to hold the edge of
71
lfa Dida: An invitation to lfa Consultation
the leaf. They all d¡d. He killed a fowl and drained its blood on it. He told
them that while on earth, they must never wish to return to heaven until
they were already old and that if they forgot and harboured this though!
the moment this symbol of their covenant was peformed for them, they
must drop such thought. They all agreed.
QrúnmTlá also told them to use the oppoftunity of their closeness to him to
assist each other and make each other great. They also agreed. Since
then, they found it difficult to die young, especially if the gbg stated above
had been performed for them. They also have the backing and suppoft of
their heavenlyegbe.
Ifá says that there is the need to make all the Fl€gbÉ children close to Ifá for
adequate protection. They are all Qrunmlla's friends. They had also
entered into an all-abiding covenantwith Ifá - rightfrom heaven. Afterthis,
the parents need to feed egbe for them regularly in order to ensure the
suppoft and encouragement of their heavenly peers for them to reach the
very peakof theirchosen careers.
Fún'ra igu nll yan'ra rQ nl'yán
Fún'ra agbado nfl yan'ra rQ l'gkg
Fún'ra oblnrin nll yan'ra rQ l'ááyO
Fún'ra gmg blbl Olúfe nffyan'ra re l'áremg
üá frtn Qrrtnmllá
Ifá ó$e qgb€éwewqnyl
fbg ni wqn nl kówáá ge
Ógb'Qbgrórrl'bo
KO pe, kOjlnna
F wá bá ni nf wQwq ire
ñjq e má má má j'Awo ó bajQ o
$ebl ewe e kóko la fi s'áml QpQ
Translation
the quality of the yam that selects it for pounded-yam
is the quality of the maize that selects it for corn-meal
is the attitude of a woman that makes her the favourite wife
is the attitude of a child that makes him an heir apparent
These were the declaratíons of Ifá to OrUnmIlá
Who shall befriend alltheseyouths
He was advised to offerebo
It
It
It
It
is
72
l', ti,ono"
Hecomplied
Before long, nottoo far
Come and join us in the midstof all ire
Lo, please do not breakthis covenant
We have chosen a cocoyam leaf as the symbol (of the covenant)
L2.
.
Ifá says that it foresees the Ire of childbear¡ng for a barren woman.
This woman ¡s between 30 and 45 years old. The woman in
question is too proud and too full of herself. Even though she had
never had any child in her life, yet she had been making it difficult for
men to approach her for a long-lasting relationship. This woman
prefers casual relationship to a serious affair.
Ifá says that this woman must think of having a paftner of her own if
she had not had any. She needs to be less arrogant to her paftner
and think more seriously about having her own child in her life.
Ifá also says that throughout the period that the woman in question
ought to be serious about child-bearing, she was busy pursuing
worldly possession.
The woman needs to offer qbQ with 200 brown rats, one bead which
would first be tied round her waist and then used as part of the gbg
materials. If she already has a bead tied round her waist, that is the
one she must use. Her paftner also needs to offer one brown rat as
ebg. These gbg materials are to be carried to the outskift of the
town and placed by the roadside separately. The couple must not
together. The husband must go first while the woman goes
later to place her own gbQ a few metres away from that of her
husband. Ifá says that if all these are done accordingly to lfá's
specifications, the following year will not meet the woman without
carrying her own baby either in her womb, ready to deliver, or on her
back, already a proud mother. A stanza in EJ|-Ogbé supporting this
says:
go
w'Óh¡rokun w'Ólúrokun
Bée la o r'ólúrokun mó
A
73
lfa Dida: An invitation to lfa Consultat¡on
Mo nl nlbo I'OlttrOkun gbé lg
WQn nl Olúr0kun ñbe nl'lé ayé
w'Abgrokun w'AbQrókun
BQQ la ó r'Abgrókun mó
Mo nl nlbo I'Abgrókun gbé lo
WQn nl AbgrOkun rtbe l'áladeQrun
A
DláfilnAyé
Tff S'gmg Olódü ma ré AgOJún
Qba atgnl qla leg€lÉgQforl sagbeji
TófQylntl m'ójü gkún sünráhOn gmg
lbg ni wQn nl kó wá ge
Translation
We searched and searched for OhtrOkun
Yet we did not find Olúrókun
I asked where OlúrOkun had gone to
Theysaid thatOlúrOkun is still in thisworld
We searched and searched forAbQrókun
Yetwe did notfind AbQrOkun
I asked whereAbgrOkun had goneto
Theysaid thatAb€rOkun is in heaven
These were lfá's declarations to Ayé, the world
The offspring of Olódümaré
When weeping
in
lamentation
for her inability to have her own
baby
She was advised to offer qbg
Ayé, the world was an offspring of Olódümaré. All the secrets of the world
were inside her belly. All the resources inside the world were embedded
inside her. Allthe wisdom in the world was also in her custody. As a result
of this, Ayé was full of herself. she was proud and arrogant. she saw no
reason why she should bow down for any man. Knowing that she had more
resources than any man, she found it difficult to maintain any lasting
relationship with any man.
As a result, she used to snub
men. If she had anyone as lover, she had no
emotional consideration for him. At a stage, she made up her mind that no
man would eversee her nakedness.
At a point, she realized that she was gett¡ng older and older, but she had no
74
ll
,¡,ono"
the
have
she went to the house of
Ifá priests mentioned above. There, she was assured that she would
her own baby in her life. She was however advised against being too selfcentered. She was also told to her humility to her man. They told her that
any woman whose nakedness cannot be seen by a man can never have a
child. She was advised to offer gbg as prescribed above, She was also told
that she had a bead tied round her waist and that the bead must be added
to the gbg. All these were to be taken to the outski¡t of the town. Hearing
all these, she signified her readiness to offer the gbg as quickly as possible.
The Ifá priests told her to go and look for the 200 gmQ (brown rats)
child. She became worr¡ed and consequently,
she
,
i
I
needed to offerthe gbg.
A w'Óh¡lokun w'Ólúrokun
B€Q la O r'Óh¡rOkun mó
Mo nl nlbo I'Oltlr0kun gbé lg
WQn nl OlúrOkun nbg nl'lé ayé
A w'Abqrokun w'Abgrokun
Bee la O r'AbQrókun mq
Mo nl nlbo I'AbQrOkun gbé lg
WQn nl AbQr0kun rrbg l'álade Qrun
Dlá filn Qkankanlénlrrln
WQn ñlg réé fQ Ayé
Tff $'gmg Olódümaré AgOJrln
lrúnmgle
'
Qba atg'nl qlá hgelegq forl s'agbeji
pbg ni wqn n| kó wáá $e
Translation
We searched and searched for Olúrókun
Yet we did not find Olúrókun
I asked where OlúrOkun had gone
They said that Olúrókun is still in this world
We searched and searched forAbQrókun
Yetwe did notfind AbQrOkun
I asked whereAbQrókun had goneto
They said thatAbQrókun is in heaven
These were lfá's declarations to the 401 IrunmglQ
to
When each
of them wished to
Ayé
75
proposition and marry
I
lfa Dida: An invitation to lfa Consultation
The offspring of Olódümaré
Each of them was adv¡sed to offer ebo
Knowing that Ayé was full of resources and potentials, all the 401 lrrlnmglQ
were eagerto marry her. When each of them approached her, she snubbed
them. They then went to the home of the Ifá priests mentioned above for
Ifá consultation in order to know what they needed to do in order to have
Ayé's hand in marriage.
The Awo assured them that anyone among them who could offer gbg
prescribed above would be the lucky husband of Ayé. They were advised to
offer one brown rat and money. The gbg was to be taken to the outskirt of
the town. When the gbg was placed there, whoever carried the gbg there
was supposed to hide somewhere and watch the gbg throughout the day
and see what would happen before returning home late in the eveining of
that day.
When the 401 lrúnmglQ heard of this, they all said that there was no reason
why they should go into all those troubles because of one ageing woman.
Consequently, they refused to offer the gbg. None of them was able to
marry Ayé, the daughter of Olódümaré.
A w'ólurokun w'ólrtrokun
BgQ la ó r'ÓlUrOkun mó
Mo nf nlbo I'Ohtrókun gbé lg
WQn nl Olúrókun rlbgnl'léayé
I w'Abqrokun
w'AbQrókun
Bee la O r'AbQrOkun mq
Mo nl nlbo I'Abgr0kun gbé lg
WQn nl AbQrókun rtbg l'áláde Qrun
IXá filn OrUnmlla
Ifá rr¡g rééfQAyé
Ttl g'gme Olódümaré Agqtt¡n
Qba atQ'nl qla lggqlgggforl s'agbeji
f bg ni wqn nl kó wáá 9e
Translation
We searched and searched forOlúrOkun
Yetwe did notfind OhtrOkun
I asked where Olúrókun had gone to
They said that Olúrókun is still in this world
76
li' ,¡,ono"
.
We searched and searched forAbQrókun
Yet we did not find AbQrókun
I asked whereAbQrókun had goneto
Theysaid thatAbQrOkun is in heaven
These were lfá's declarationsto Qrrlnmllá
When proposing to marryAyé
The offspring of Olódümaré
He was advised to offer gbg
Qrunmllá, see¡ng that all the 401 lrúnmglQ tried and failed in their bid to
marry Ayé, the daughter of Olódümaré, also approached the same set of
Ifá priests for Ifá consultation on the same subject. The Awo also assured
him that he would succeed in marrying Ayé, butthat he needed to offer gbg
as prescribed to the other IrúnmQlQ. Qrúnm'ilá realized that the 401
IrtlnmglQ failed because they did not offer the gbg as prescribed. He then
made up his mind to go and get the brown rat and'bring it to the Awo so
thatthe gbg could be offered for him.
Very early on the following day, Qrunmllá went to E;)gbomgkün market to
purchase the brown rat and returned to the home of the Ifá priests so that
the gbg could be offered on time for him to carry to the outskirts of the
town. The Ifá priests offered the gbg and Qrunmllá set out on his shoft
trip. He placed the qbg by the roadside at the outskift of the town and
found a hidden but comfoftable place from where to keep vigil on the gbg
throughout the day as instructed by the Ifá priest.
chose to go to
E¡)gbómgkün market to purchase her own 200 brown rats so as to enable
the Ifá priests to offer her own gbg for her and for her to carry same to the
On that same day, as fate would have
it, Ayé too
outskirt of the town.
On the very day in question however, all the rat sellers in ElTgbómgkün
market brought exactly 200 rats to the market. Qrunmlla had bought one
of the rats, leaving a remaining 199 rats for sale on that day. This market
opened for commodities transactions once every five days. When Ayé
arrived at the market she bought all the 199 rats and searched endlessly for
one more rat, allto no avail. W¡th heavy heaft, she leftforthe home of the
Ifá priest.
77
Ifa Dida: An ¡nv¡tation to lfa Consultation
In the home of the Ifá priests, Aye explained that she could only get 199
rats to buy and that she was informed that there were only 200 rats in the
market on that day but that one man came to buy one of the rats which
made it impossible for herto getthe 200 rats she needed.
The Awo told her that it would have been perfect if she had been able to
secure the 200 rats needed for the gbg. This notwithstanding, the Awo
offered the gbg for her and instructed her to carry it to the outskift of the
town.
She left the home of the Ifá priest and set out on her way to the outskift of
the town. However, she was not fully satisfied that she could not get the
whole 200 rats needed for her gbg. At the outskift of the town, she placed
her gbg very close to where Qnlnmllá was hiding but she did not see him.
She knelt beside her gbq and was praying fervently to the gods to please
accept it even though it remained one rat for it to complete the 200 rats she
needed. While she was praying, Olódümaré breathed life into the one rat
offered by Qrrlnm)lá as his own gbg. The rat ran toward Aye. When Ayé
saw this, she was determined to catch and kill the rat in order to add it to
her gbg to complete the 200 rats she needed. She began to pursue the rat
up and down. She ran towards Qrrlnm'ilá three times without knowing that
Qrunmlla was close by. On her third approach, however, as she was about
to hit the rat with a stick, she slipped, her wrapper loosened and she fell
down completely naked. The bead she tied round her waist was clearly
seen by Qrúnm'ilá. The bead had a distinct loop.
Because she was unaware that she was being watched by someone she
stood up still naked, and used her hand to clean the dust pafticles from her
body. While doing this, Qrúnm'llá greeted her and expressed how sorry he
was for herwhen she felldown.
On hearing thls, Ayé hurridly picked up her wrapper and tied it round her
body before answering Qrrfnmllá. She later asked Qrúnmllá if he ever saw
her in her nudity. Qrúnmllá responded that he never did, except that he
saw the loop of the bead she tied round her waist which he could describe
in details.
78
ll
,¡,ono"
There and then, Ayé made up her mind to become QrúnmIlá's wife, since he
was the first man to see her in her complete nakedness. The
ceremony was a quiet one. Only a handful of people were invited. The
marriage
i'
following year, Ayé became the proud mother of a bouncing baby.
However, tried as people did, nobody ever knew what lead to the final
decision of Ayé to marry Orrlnmllá.
While in Qrúnmllá's home, Ayé showed her husband the secrets of the
world. This made Qrúnmllá to be even wiser and more appreciative of the
intricacies that abound in the world. Whenever anyone asked how
Qrúnm)lá became Ayé's husband, it remained a mystery which no one could
fathom. Thus the Awo present especially the students of Qnlnm)lá began
to singIyQrQ:
Yeeeryeeeo
T'lfá ofi fgAyergnlkan
Yeeeryeeeo
o mQo
T'Ayé ó fi fel;¡á,gnlkan
O
mq o
Translation
i
Yeee,yeeeo
Thewaylfá becamethe husband of Ayé, nobodyknows
Yeeeryeeeo
The way Ayé became the wife of Ifá, nobody knows
Ifá says that the person for whom this Odü is revealed shall be blessed with
a good and compatible spouse. W¡th appropriate gbg, nothing shall hinder
the marital bliss of this person.
w'Ólúrokun w'Ólúrokun
Bee la o r'Ólúrokun mó
Mo nl nlbo I'Olürokun gbé lg
WQn nl Olúrokun ñbq nl'lé ayé
A w'Abqrokun w'Abgrokun
BQQ la O r'Ab$rókun mq
Mo nl nlbo I'Ab$rOkun 9bé lg
WQn nl AbQrókun rtbg I'álade Qrun
D¡áfúnAyé
Tff $'gmg Olódümare AgO, tún
A
79
i
lfa Dida: An invitation to lfa Consultation
9ba atÉnl qlá l€g€legÉforl sagbei¡
Tóf'Qylntl m'ójtl gkún sünráhün gmg
Fbq niwQn nl kówá Se
Ógb'$bg'ó rrl'bg
A w'Ólúrokun w'Ólúrokun
BQQ la o r'Ólúrokun mó
Mo nl nlbo I'Olrtrókun gbé lg
WQn nl Olúrokun ñb? nl'léayé
A w'Abqrokun w'Abqrokun
Bee la O r'Abqrókun mq
Mo nl nlbo I'AbqrOkun gbé lg
WQn nl AbgrOkun ñbg l'á¡edeQrun
Dlá f¡ln Qkankan|enlrún IrrlnmglQ
wqn ¡rlg réé f$ Ayé
Tff g'gmg Olódümaré AgoJún
Qba atg'nl 9lá hgel€g$ forl s'agbeji
Fbg niwqn nl kó wáá Se
WQn kg'tl Qgbgnyin s'gbo
A w'Ólúrokun w'Ólúrokun
Beelaor'Ólurokunmq
Mo nl nlbo I'Oltlrókun gbé lg
WQn nl Olúrokun ttbg nl'léayé
A w'Abqrokun w'Aberokun
BqQ la O r'AbQrOkun mq
Mo nl nlbo I'AbgrOkun gbé lg
WQn nl AbgrOkun rtbe l'áhde Qrun
Dlá fi¡n Orrlnmllá
Ifá rrlq reéf€Ayé
Tff $'gmq Olódümaré AgOJún
Qba atQ'ff elá l€gQl€g$forl s'agbeji
lbg ni wqn nl kó wáá $e
Ógb'Qbgrórú'bg
ñjgyeheeréy{ árá
T'Ayeóf¡fe'Fá
Enlkan O mO o
Yehee, éyl árá
Tffá óf¡fAye
lnlkan O mQ o
Translation
We searched and searched for OhJrOkun
Yet we did not fi nd OlúrOkun
80
ii
,¡,ono"
I asked where OlúrOkun had goneto
They said that Olúrókun is still in this world
We searched and searched forAbérOkun
I asked whereAbQrókun had goneto
Theysaid thatAbQr0kun is in heaven
These were Ifá declarations to Ayé, the world
The offspring of Olódümaré
When weeping in lamentation for her inabilityto have her own baby
She was advised to offerqbg
We searched and searched for OlúrOkun
Yetwe did notfind OlúrOkun
I asked where OlúrOkun had gone to
They said that Olürókun is still in this world
We searched and searched forAbQr0kun
Yetwe did notfind AbérOkun
I asked whereAbQrókun had goneto
They said thatAbQrOkun is in heaven
These were the declarations of Ifá to the 401 Irúnmgle
When each of them wished to proposition and marryAyé
The offspring of Olódümaré
Each of them was advised to offer gbg
We searched and searched for OlúrOkun
Yetwe did notfind OltlrOkun
I asked where Olúrókun had gone to
They said that OlUrOkun is still in this world
We searched and searched forAbQrOkun
Yetwe did notfind AbQrókun
I asked whereAbQrOkun had goneto
Theysaid thatAbgrOkun is in heaven
These were lfá's declarationsto QrUnmllá
When proposing to marry Ayé
The offspring of Olódümaré
He was advised to offer gbg
Hecomplied
Now yehee, this is really wonderful
Until Aye goes with Ifá
Nobody will ever know
Yehee, this is indeed maruelous
Until Ifá becomes Ayé's companion
Nobody wil I ever comprehend
Ifá says that both husband and wife shall live happily together for a very
81
lfa Dida: An ¡nv¡tation to lfa Consuftat¡on
long time. Nobody shall be ableto come in between them. They shall both
become successful and influential in their community.
13. Ifá says that it foresees the Ire of victory over death, afflictions and
evil forces for the person for whom this Odü is revealed. Ifá says that
even though he/she is under the constant threat of death, he/she will
nonetheless live long and happily. Ifá says that the person for whom
this Odü is revealed needs to feed Ifá with two rats on the fifth day
that this Odü is revealed, and two fish on the ninth day, two fowls on
the 13th day and one goat (If it can be afforded, two) on the 17th day
this Odü is cast. Allthe evilforces of death, afflictions, contention and
loss (and most especially death) shall run away in the vicinity of this
person. Astanza in E¡)-Ogbé suppofting thisasseftion says:
Igi t$$rQ igbórrbQwáá d'lil
Afu¡a rrbg wáá d'ená
Igi wgrq-wQrQ-wgnÉ igbó rtbQ wáá d'ljl
Dfá fitn Baba Jagadarúwá
Tl wqn bl Eil ogbé sg lóokg
NljQqwQn nl lkrt kán-án
fbg niwqn nf kówáá ge
Translation
The slenderforesttree shallsoon become a mightytree
A shoft-cut route shall soon become a major road
The smalltrees shall soon become mightyforest
These were the declarations of Ifá to Baba Jágádárúwa
The name given to E¡I-Ogbe
When they declared that it was his turn to die
He was advised to offergbg.
The evil forces of death, afflictions, contention and loss were on the
rampage in the town of Ilé-IfQ during the period when allthe 256 Odü were
here on eafth, living in the midst of, and as, human beings. They had killed
several people, leaving in their trail, anxiety, sorrow, pain and anguish.
Before long, they declared thattheir nextvictim was Baba Jágádárúwá, also
known as E¡) Ogbe. When this information reached him, E¡) Ogbe went to
the Awo mentioned above for Ifá consultation. The Awo assured him that
he would not die at a tender age. (E¡T ogbe was the youngest of all the 16
li
t¡'ono.
principal Odü). He was advised to offer gbg and feed Ifá as stated above.
He complied,
The day Death came to his house, he informed Death to try QyQkU Mé¡).
The second day, Death went to QyQkrl Mé¡T and was told to tryIwóñ Mé¡).
On the third day, Death wenttolwó¡'l Mé¡) and was told to try Odt-Ue¡f . On
the foufth day, Odf-Mé¡) was visited and Death was told to tryIrosün Méfl.
Very early on the fifth day, as Death was about to visitlrosün Mé¡T, Efl-Ogbe
fed Ifá with two rats. Whenlrosün Mé¡) was visited, Death was told to try
QwQnf n Mé¡). The following day, Death was informed to go to Qbara Mé3).
On the eighth day Death tried Qkanran Mé¡T.
On the ninth day, E3) Ogbe fed Ifá with two fish. That day, Death visited
Ogunda Mé¡) and was told to visit Qsá Me) the following day; andlka Me¡I
the day after; and OturrlpQn Méfl the next day after.
On the 13th day, E¡I-Ogbe fed Ifá with two hens. On that same day, Death
visited Otura Mé¡) only to be told to tryIr-etQ Mé¡) the following day. On the
14th day, Death visitedlrqtQ Me;) and was told to try Qsq MeST on the 15th
day. Death visited Qgq Me¡l and was referred to Ofr:n Méfl. On the 16th
day Death visited Ofrln Mé¡) and was referred to QSe-Otura on the 17th day.
On the 17th day, E)-Ogbe fed Ifá with two goats. Death got tired of
pursuing E¡)-Ogbe about and left him alone. E) Ogbé was so happy that he
began to sing while feeding Ifá with the goats, saying.
Rán ml ni'krl o ojq kán o
Sqran
Rán ml nl'kü o ojQ kán
lgran
Rán
Rán
Rán
Rán
ml nlkú nráyél'ówóo
ml ni'krl n ráyél'áyao
ml ni'krl n ráyé bl'mg o
ml ni'kú n ráyeé nl'regbogbo
fgran
Rán ml
nfkú o ojo kan o
fgran
Translation
Help carry my death away today
83
Ifa Dida: An invitation to lfa Consuftat¡on
Oh ye beast
Help carry mydeath awaytoday
Help carry my death away for me to be prosperous
Help carry my death away for me to be secure a
spouse
Help carry my death away for me to have children
Help carry my death away for me to have all Ire
You beast
Help carry mydeath awaytoday
You beast
Ifá says that the person for whom this Odü is revealed shall not d¡e young so
that he/she will be prosperous, will get marr¡ed, will have children and have
allthe other Ire in life such as having a house of his/her own (a certainty for
E¡)-Ogbe children) before he/she dies.
Igi tggrg igbó tlbQ wáá dTif
Abüjá ñbgwáá d'Qná
Igi wqrq-were-werÉ igbo nbQwaá d'ljl
Dláfiln Babajagádáffwá
Tl wgn bl Ejl ogbe sg lóókg
MjQqwqn nl Ikrl kán-án
f,bg ni wQn nf kówáá s€
Ógb'Qbgrórú'bo
Ejl ogbe |Ó ku QyQkr¡ Méil
Qyeku Méil ló ku lwórl Méjl
lwórl Mé¡I ló ku Odl Méjl
Odl Méil ló ku lrosün Méjl
Irosün Méil lóku Qwgnrln Méjl
Qwgnrtn Méi¡ lo ku Qbara Meil
Qbara Méjl ló ku Qkanran Méjl
Qkanran Mé¡T ló ku ogundá Méjl
Ogunda Méjt tó ku Qsá Méjl
Qsa Mejl lókulká Méjl
Iká Méjl lokuOtun¡pQn Méjl
oturupqn Méjt ló ku otura Mejl
Otr¡ra Méjl ló ku lrgtQ Méjl
IrgtQ Méil ¡ó ku Qsq Mejl
Qqq Mejl b ku Ofún Méjl
Ofun Méjl ¡ó ku Qgq-otüra
Ñjg ran ml nl'kr¡ o, ojq kán o
Eeran
84
ii
Rán ml nl'kü o ojq kán o
fgran
Rán
Rán
Rán
Rán
ml nf kú
ml ni'krl
ml nf kú
ml ni'krl
nráyé l'ówó o
n ráyé l'áya o
n ráYé bl'mg o
n ráyeé nl're gbogbo
fgran
Ránmlnfkú oojqkano
fgran
Translation
The slender forest tree shall soon become a mighty tree
A shoft-cut route shall soon become a major road
The smalltrees shall soon become mighty forest
These were the declarations of Ifá to Baba Jágádárúwá
The name given to E¡)-Ogbé
When they declared that it was his turn to die
He was advised to offergbg
E|-Ogbe asked them to try Qyekú Mé¡I
Qyeku Mé¡) asked them to tryIwóri Mé¡T
IwOil Mé¡I asked them to try Odf Mé;T
0d ue¡f asked them to tryIrosün Mé¡)
Irosun Mé) asked them totryQwqnrn Mé¡)
QwQnrln Mé¡) asked them totryQbara Mefi
QOara Mé¡) asked them totryQkánrán Mé¡)
Qkanran Mé¡I asked them totryOgunda tle¡t
ÓgUnda Mé¡) asked them totryQsa Me¡l
Qsá Mé¡T asked them totry lka MéJ]
'lká Mé¡I asked them totryOtUrr:pQn MéI
Otttrupqn Mé¡) asked them totry Otura Me¡)
Otrrra Méfl asked them to try lr-etQ Mé¡I
'lreJQ Mé¡) asked them totryQqq Mé¡l
'
QgQ Mé¡l asked them to try Ofr:n
try
Ofun ue¡t asked them to
Qqe-Otrlra
Please help carry mydeath awaytoday
Oh ye beast
Help carry my death awaytoday
You beast
Help carry my death away for me to be prosperous
Help carry my death away for me to be secure a spouse
Help carry my death away for me to have children
Help carry my death away for me to have all Ire
You beast
Me¡)
85
¡
,¡,ono"
lfa Dida: An invitat¡on to lfa Consultatíon
Help carry my death awaytoday
You beast
14. Ifá says that the person for whom this Odü revealed is about to have
a change of environment - a change of home, a chance of work or
workplace, a change of school, a change in vicinity and so on. If
he/she is contemplating this, or even a change of spouse and so on,
he/she is strongly advised aga¡nst such move as ¡t can only lead to
misfortune, pa¡n and disappo¡ntment. This is one of the most serious
and most impoftantaspects of Eji-Ogbe. Astanza in this Odü says:
QgbágbáabTdl kü
Dlá filn glgmg-Agbo-EslÉ
Nljqtó rlt'Qrun bQwá s{'léAyé
fbg ni wqn nl kówáá ge
W$n nl kó má lg
Translation
The nailwith its broad base
He wasthe Awo who castlfá forQlgmg-AgbO-EsIQ
When coming from heaven intotheworld
He was advised to offer gbg
Hewasalsotold nottogo
a permanent resident in heaven. One day, he
decided to change his environment by coming to reside on earth on a
permanent basis. He therefore went to Qgbágbá-AHdl-kü, his Awo in
Qlgmq-AgbÓ-Eslg was
heaven for Ifá consultation.
His Awo however advised him never to change his environment at that
material point in time as Efl-Ogbé was opposed to any change of abode,
work, career, relationship, etc. whenever was revealed during
consultation. Qlgmg-AgbO-Esle had nonetheless made up h¡s mind to
change his place of abode. Without minding the warnings of Ifá, he left for
it
eafth.
While on earth, he was faced with untold hardship. Human beings began to
eat his body. He became lean and haggard. When this suffering became
unbearable, he returned to heaven unceremoniously. The day he reached
heaven was the day he went straight to the home of Qgbagbá-Abldl-ku, his
86
ii
,¡'ono"
Babaláwo. He narrated his ordeal to the Awo. The Babaláwo blamed him
for refusing to heed lfá's warning. He was told to offer gbg with one
matured pig. He complied. After this, he was asked to return to eafth and
that everything would, as from that day, turn right for him. The next day, he
went backto earth.
On eafth, he became very impoftant. All things relied on him for their
survival. Those eating him developed strange illnesses which usually made
their cheeks swell. Nobody dared to eat Qlqmg-Agbo-Esle again. He
continued to live happily on eafth ever since. Ifá says that Qlqmq-AgbÓEsIg is the name given to the ground, or eafth-dust. It cannot be eaten.
Neither can it be mishandled without impunity.
QgbágbáabTdl kü
Dlá fil n glgmq-Ag bó-Esl$
Mjq tó ñt'Qrun bq wá sl'lé Ayé
f bg ni wqn nl kó wáá Se
Ógb'Qborórú'bg
KOpÉ,kOjlnná
E wá bá ni nl wOwó ire.
Translation
The nailwith its broad base
He was the Awo who castlfá forQlgmg-AgbÓ-EsIQ
When coming from heaven to eafth
He was advised to offer gbg
He complied
Before long, nottoofar
Join us in the midstof all Ire
Ifá says that with patience, and accurate timing, all things shall come out
fine for the person for whom E|-Ogbé is revealed.
15.
Ifá warns that the person for whom this Odü is revealed must never
be untruthful or tell lies in order to receive any favour from anyone.
Ifá also warns this person never to show lack of gratitude whenever
he/she is done a favour - no matter how little this favour may seem.
87
lfa Dida: An invitation to lfa Consuftation
'
Ifá says that if he/she engages in lying and/or shows ingratitude, all
what he/she had ever made in this life shall be retrieved from
him/her by OIódümare and Ifá. The end is filled with regrets. On
theseaspects, Ifá says:
Iwájrt -iwájrl o,I'Qpá eb¡t¡ ñ résl
DláfilnQrúnmllá
Ifá ñg'awo lqsl IfQAgoótQ
Fbq ni wqn n| kl wqn 9e
Translation
It
is in front that the staff used to bait a dead fall trap springs
to
This was lfá's declaration to Qrunmllá
When going on Ifá mission to IfQ, the truthful
They were advised to offer gbg
QrrfnmTlá was go¡ng to IfQ AgOótó, the truthful, together with all 16
principal Odü and Qg€ Tüurá. On their way they arrived at the city of the
Blind. All the inhabitants of this city were blind. On reaching there,
Qrúnmllá expressed the desired to take tobacco snuff because he was
feeling the urge for it. The blind people said that if not that they could not
see, the village where they sell tobacco and snuff was very close to them.
Qrúnmllá then asked them "what if we help you to regain your eye sights,
will you get the snuff for us?" They responded in the affirmative. "I hope
you are not lying to us". They all responded that they could never lie over
such impoftant issue.
Qrúnm)lá, having secured the promise from them, hit the staff of truth on
the ground. He asked them allto hold the staff; those who could not hold
the staff of truth were asked to hold the blind persons next to them. When
they all did, the 16 principal Odü and QSe-Türlrá began to sing, saying:
A kll see báhun
Eewo
Akffgeebáhun
Eewo
Translation
It
It
It
rightto (lie) do such a thing
forbidden
ís not properto lie
is not
is
88
il
It
is a
,¡,ono"
taboo
Suddenly, they all regained their sights. All of them began to go to transact
their respective businesses. At that point, Qrúnm'ilá called all of them and
asked, "what about your promise to us?" They responded with another
question, 'which promise?' Qrúnmllá responded, "The promise you made
that you would procure tobacco and snuff for us". "Are you deaf or
something? What soft of restless man is this? If you must take tobacco or
snuff, go and buy. We have explained to you where to get it". Qrunmllá
told the 16 principal Odü and QggTüúrá, "let us go, they have lied to us and
insulted us in the process". They leftwith disappointment.
Their next poft of call was the city of Cripples. Qrunmllá also expressed his
desire to use snuff. They too said that if not for their inability of walk, they
would have gone there to secure plenty of tobacco and snuff for him. He
asked if they would give the stuff to him if they helped them to regain the
use of their limbs. They promised that they would. Qrtlnmllá asked them
to hold on to the staff of Truth. They did. The 16 principal Odü and QSgTürJrá sang for then as they did for the Blind. They immediately regained
the use of their limbs. All of them decided to go about their respective
businesses. When OnJnmllá asked them to fulfil their promise to him, they
told him that if he had not been drinking the herbs prepared for him to bath
with, he would have known that he ought to go and buy his tobacco by
himself. Afterall, they were not his slaves. Qrúnm)lá asked his 17 disciples
to let them go. He said that they had lied to them and passed insults on
them.
They also reached the city of those who had hunch backs. All the citizens of
this town had hunch back. They behaved like their counterpafts when their
ailments were cured. Qrunm)lá and his disciples left with disappointment
thatthey had been deceived and insulted.
Their next port of call was the city of the Albinos. All of the inhabitants
there were Albinos. They also treated Orunmlla and his disciples exactly
the same way that those in the cities of the Blind, Cripple and Hunchback
did. Qrrinmllá and his disciples leftthistown.
Soon after this, Qrrtnmllá and his disciples arrived at IfQ Agóótó. He
expressed his desire to take snuff. The inhabitants of IfQ Atoótó asked him
to wait a little bit for them. Before long, they returned with two rats, two
89
lfa Dida: An invítation to lfa Consuftation
fish, two hens, two matured goats, two big kolanuts, two big bitterkolas,
two kegs of wine and plant of tobacco and snuff. QrUnm)lá was so
impressed that it was still possible to find a town where people were that
hospitable.
Qrunmllá asked Qge-Otura to go back to Olódümaré to bring the calabash
of Destiny. He told Qge- Tüúrá to pass through the cities of the Albinos, the
Hunchbacks, the Cripples and the Blind, and ask them to hold the staff of
Truth and make them return to their previous conditions. The Albinos who
had hithefto been changed to dark complexion returned to their original
white skin colour; the Hunchbacks whose backs had hithefto been
straightened also developed hunchbacks again; the Cripples who were
walking freely returned to their original lameness; and the blind who had
regained their sights also became blind again. They all lived and died
miserably, fu ll of regrets.
The inhabitants of Ifé, Agóótó were given the calabash of Destiny; they
were blessed abundantly for their truthfulness and their sense of
appreciation. Theywere assured and given the full blessings of the Deities.
Ifá says that as long as the person for whom this Odü is revealed is truthful
and honest, as long as he/she is appreciative of good gestures done to
him/her, so long shall he/she be receiving the blessings and suppofts of the
Deities.
Iwajú -iwájrl o, I'Qpá Qbl$ ñ ré s{
DláfitnQrúnmllá
Ifá r1g'awo lgsl lfeAgÓótq
lbg ni wqn nl kl wgn ge
Ñje ká g'offtQo
Ká s'Ododo
Agba tóg'otltq ni'mglQ ñ gbe
Translation
It is in front that the staff used to bait a dead fall trap springs to
This was Ifá's declaration to Qrúnm)lá
When going on Ifá mission to IfQ, the truthful
They were advised to offer gbg
Be
truthful
Be righteous
The elders who are truthful are supported and blessed by the
90
ll ,¡'onr"
Deities
NOTE: If this pafticular stanza isthe area picked by Ifá where the
ebg of Eil Ogbé is to be offered, then it is forbidden for the Awo to
imprint E¡t OgUe on the 9p0n Ifá, the Ifá tray. Instead' the Awo
neéds to imprint on the QpQn-Ifá, Qq€-OtUrá in order to receive
the Aqe and Igbá Iwá (Calabash of Destiny).That is the time that
the blessings and suppoÉ of the Deities are assured,
16. Ifá says that the person for whom this Odü is revealed needs to be
warned against engagin(¡ in self-deceit. Ifá says that this person is
working himself/herself up over what has already been spoilt
without having a thought on how to have a new and better one.
He/She is placing his/her hope on something that could be of no
benefit to him/her anymore; whereas he/she still have the chance to
secure another one that can be very useful.
Ifá says that the person for whom this Odü is revealed needs to cast
his./her mind off what is clearly lost, spoilt or damaged and
concentrate his/her effort instead on how to get a better
replacement.
The gbg materials here depend largely on the damaged, spoilt or lost
thing which needed to be replaced. Ifá says that this must be done
asquickly as possible so that it will not be too late for the person for
whom this Odü is revealed. On this aspect, E!-Ogbé says:
Ifá w¡, Ó ló d¡ gl'éJán mi éJán
Mo ló di gl'é,tán mi Qtán Bara Agbgnnlrégrin
Qrúnmllá nf kl wQn lo mú gni tó ñtan ara rQ jgwá
Translation
Ifá says that it is a matter of deceit
I chorus that it is a matter of deceit, Qrúnmllá the Bara
Agbgnnlrégrf n
Qrúnm'ilá asked them to go and bring the person who engages
in self-deceit to him
91
lfa Dida: An ¡nvitat¡on to lfa Consultation
one day, Qrrfnm'llá called all his followers together. He gave them an
assignment to go and bring for him the person they knew was engaging in
self-deceit. They traveled far and returned with Alara, the king of llaraE¡dti. 'This is the person we saw who was deceiving himelf', they told
Qnfnmllá. "Is it true that you are engaging in the act of self deceipt?"
Qrúnmtlá asked Alárá. 'How am I deceiving myself?'Alárá countered. 'My
fatherwas a king; I am now a king. Myfatherwas powerful; I am powe#ul.
I am more powelful than my father. My father was popular during his life
time; I am popular and definitely more popular than my father. My father
had severalwives and children during his life time; I have several wives and
children and even more than my father. My father had several propefties
during his life time; I have more propefties my father. so, how am I
deceiving myself?' Qrrfnm)lá declared that Alárá was surely not deceiving
himself.
Qrúnmllá again asked his disciples to go and bring for him the person
engaging in self-deceipt. They again went and brought Ajero, ewárángrln,
QbalQyQ-AjÓf and so on, one afterthe other. Qrúnm'llá asked each of them
if it was true that they were engaging in self-deceipt. one by one they
denied the allegation and gave their defences similar to the ones Alárá
gave. one by one, Qrúnmllá declared that they were not engaging in the
actof self-deceit.
once more, QrúnmIlá asked them to go and bring the person engaged in
self-deceit. They confessed that they did not know such person. Qrúnmllá
asked them to go and bring for him a woman who gave b¡rth to a set of
twins, but who had lost the babies and had instead carved images
representing the dead babies. Before they made enquiries in 10
compounds, they saw such woman. They brought the woman to Qrúnm'ilá.
After exchanging greetings, Qrúnmllá asked after her set of twins. "They
were dead', she responded. 'Xnd what happened after?" QrúnmIlá
demanded from her. 'They gave to me two dolls to represent the babies. I
was also told that the bab¡es had turned to 0il9á and they will be assisting
me in all my undeftakings", replied the woman. "what are you doing to the
babies" Qrunmlla asked. The woman replied, "I feed them, I clothe them,
sing for them and dance for them". Qrunmllá asked her what happened
after singing and dancing forthe dolls? "Nothing happens'i she responded.
92
li
'¡'ono"
"When you talk to them, did they reply you?". No', she sa¡d. "When you
send them on errands, do they answer yott?" "No, she replied. "When
you feed them, who eats the food, is it the babies or cats, dogs, goats or
rats and lizards?" Qrúnmllá asked. "To speak the truth, all of these
animals except the doll babies eat the food", she responded. That was
when Qrúnm'llá declared; "here is the person who engaged in the act of
self-deceipt". When the woman asked why Qrrfnmllá said that she was
deceiving herself, Qrúnmllá responded that, "instead of looking for
means to have other children who will be usefulto you in future, you are
celebrating the ones which had already died, spoilt and of no benefit to
you anymore. Instead of looking for two rats, two fish, and two hens for
me to offer ebo for you so that you will become pregnant and later a
proud mother of a baby, you are still singing, dancing, feeding and
fending for ordinary dolls! She agreed that truly, she had been engaging
in self deceit. Shevowed to rectifli her mistakesforthwith.
That same day, she brought all the gbg materials to Qrrtnm'llá and the
gbg was duly performed. Qrrtnm'llá asked her to go to his backyard and
pluck the first leaves she found on her right hand and the first ones she
found on her Ieft. She did. The two leaves were ground together to
make herbal soup for her consumption. Qnfnm)lá told her to go to her
home, that she had just taken pratical steps against her former act of
self-deceipt.
A month after this ceremony, she became pregnant. After the
pregnancy, she gave bifth to a bouncing baby. This time around, the
baby su¡vived. On the sixth day of b¡fth, people gathered together for
the naming ceremony. The woman insisted that only Qrúnmllá could
name the baby since only he knew how the baby came into being in the
first place
They invited QrUnmIlá for the naming ceremony. When he arrived, he
asked her that on the day she came for the gbg, she was asked to go to
his backyard to pluck some leaves; did she remember the leaves she
plucked on her right side? She replied that they wereldOró leaves. And
the ones on her left side? She replied that they were Owri leaves.
Qrúnm)lá replied that the baby whose mother ate herb soup prepared
93
L
lfa Dida: An ¡nvitation to lfa Consultation
withldoró and 0wú leaves had brought its name from heaven. The baby
should be namedldowr¡. That is,Idoró + Owu =Idowrl
when \dowrl", the baby attaíned 30 months of age, the mother brought
to Qrunmllá another set of two rats, two fish and two hens for another
gbg, she told Qrrlnm'llá that she needed another baby. Qrúnmllá told her
that was the period she no longer engaged in self-deceit. The gbg was
offered for her. And as it happened the first time, she was sent to the
backyard to pluck leaves. she did with both hands, and she soon became
pregnant. After this, she gave b¡fth to another bouncing baby. The baby
also sulvived.
During the naming ceremony, Qrúnm)lá was invited. He asked the mother
to name the leaves she plucked on her right side; she responded thatthey
were *Lára" leaves. And the leaves on the left side, she responded that
they were "Arábá" leaves. Orúnm'llá declared that the baby born after the
mother ate the herb soup prepared with "Lárá" and "Arábá" leaves should
be called Alabá. That is Lárá + Arábá = Alaba.
The woman was full of joy, singing and dancing and praising olódümaré,
Ifá and Qrúnmllá saying:
9mg mer¡n werewerQ fémi nlkan
9mq mQrin wq¡Qworqf'émi nlkan
Qmg-Táyé omg ni, gmg ni
Qmg-Ké, ylndé gmg ni, gmo ni
Eyd Aebá gmg ni, gmg ni
9mq mi n'Idowú gl'e$e okün
Qmg mer¡n werg wqrQ fémi nlkan
Translation
Four big babies for me alone
Four hefty babies for me alone
Qmg-Táyé ¡sa babytruly
Qmq-K€yrnde is truly a baby
And Alaba is truly a baby
But my own baby is ldówrr, the owner
beads
94
of selected okün
li
,¡,ono"
Four big babiesfor me alone
Ifá says that there is the need for the person for whom this Odü is revealed
to take pract¡ca¡ steps in order to change his/her lot from misery to joy
from disappointment
to fulfillment and from hopelessness to
accomplishment.
Ifá wl, Ó ló di el'€t¡ln mi Qtán
Mo lódi gl'é,tiln m¡ e,t¡ln Bara Agbgnnlregún
Orrtnmllá nl kl wQn lg mrl gni tó ñtan ara rQ j9 wá
WQn lg mu Alárá
WQn nl Alárá tl áwQn rl tó ñtan'ra rQ jg réé
Alárá nl klnni ñnkan étán?
Alárá lóun ó tan'ra Oun jg
Orrrnmllá nl kótan'ra r$jq
WQn lg mú AjerO
Wón nl Ajeró tl áwgn rl tó ntan'ra rQ jg réé
AjerO nl klnni ¡tnkan Qtán?
AjerO lóun Otan'ra Oun jg
Qrunmllá nl AjerO kótan'ra rQ jg
Wqn lg mrt Qwarángun-Aga
WQn nl Qwárángún tf áwgn rl tó ñtan'ra reig réé
Qwárangún lóun ó tan'ra Oun jq
Qrr¡nmllá nl Qwárángr¡n kOtan ra rQjg
Wgn lg mu Qbal€yQ-Aior{
WQn nl Qbaléyq-AjOr{ tl áwgn rl tó rttan'ra reie réé
gbal€yQ nl klnni ñnkan éJán?
gbaléyQ nl oun ótan'ra óun jgo
Qrrlnmllá nl Qbal$yQ kOtan'ra nQ j9
WQn nl áwgn O mg gni tó ñtan'ra reiq mq
WQn nl kl wgn lg mulyálbeil wa
Eylt¡ qmq re méjeéjlti sln
Tl wqn wá 9b$ érelbejl fun
WQn múlyálbejt dé
Qrúnmllá nl gni tó ñtan'ra Gie reé
pbg ni wqn nl kó wáá ge
Ógb'Qbg, ó rú'bg
ÑjÉ qmq mQrin wQrqwqrQ f'émi nlkan
Qmg Táyé gmg ni, gmg ni
Qmg-Ké,ylndé gmg ni, gmg ni
E$ Alabá gmg ni, gmg ni
95
lfa Dida: An invitation to lfa Consultat¡on
gmq mi n'Idowú el'€ga okün
gmg mQrin wQró, wQrQ fémi nlkan o
'
Translation
Ifá says it is a matter of deceit
I chorus that it is a matter of deceit QrUnmllá the Bara Agbgnn)régr1n
Qrunm)la asked them to go and bring the person who engages in self
deceitto him
They broughtAlárá
They said thatAlárá was engaging in self-deceit
Alara said thatwhatevidence did they have?
Alara claimed that he was not deceiving himself
Qrúnm)lá declared thatAlárá was notdeceiving himself
They broughtAjerO
They said thatAjerO was engaging in self-deceit
Ajeró said that what evidence did they have?
Ajeró claimed that he was notdeceiving himself
Qrún m) lá decla red that Ajero was not deceiving hi mself
They brou g ht Qwá ráng rt n-Aga
They said that Qwárángrln was engaging in self-deceit
Qwárangún demanded fore!'vidence of self deceit
Qwárángún said that he was not deceiving himself
Qrrrnmila declared that Qwárángún was not deceiving himself
They broug ht Qba l€yQ-Ajof
They said that QbalQyQ-AJof was engaging in self deceit
Qbal€yO said that he was not deceiving himself
Qrrlnm)lá agreed that QbalQyQ was not deceiving himself
They said that they did not know the person deceiving himself
Qrunmlla asked them to go and bring someone who gave bifth to
a set of twins
And thetwinsdied
And she was given two carued images to represent the twins
They broughtthe woman to QrUnmIlá
Qrúnm)lá declared
that this was the person who engaged
self deceit
She was advised to offergbg
She complied
Now four big babies for me alone
Four hefty babies for me alone
Qmg-Táyé is a baby, truly
Qmq-Ké, $ndé is truly a baby
And Alaba is also a baby
96
in
ii
,i,ono"
But my own baby isldOwtl, the owner of selected Okün beads
Four big babies for me
alone
I
L7. Ifa says that the person whom this Odü is revealed should be
seriously warned aga¡nst the act of being ungrateful for what ever
deed that he/she received from Olódümaré, Ifá and/or his/her
fellow human beings. Ifá says that this person has the tendency
of displaying lack of gratitude for whatever was done to him/her.
Ifá says that if this is not stopped fofthwith, this person may find
himself/herself in a situation where his/her ingratitude will not
tolerated, and he/she may be referred to where his/her cries for
assistance maysimply be ignored or handled with levity.
be
(
Ifa also says that this person for whom E¡)-ogbé is revealed needs
to salute and praise Olódümaré and Ifá every morning, for all the
good deeds he/she has received in life and ask for more good
things. If this is done, he/she will never lack any good thing in life.
If this is not done however, he/she will live a sad and worrisome
life.
On these, Ifá
says:
(
Ifá ló di ojumg mQ n¡ klni-klni
Alklni má I'odl o
Att¡n¡ má I'odl eni o
Dláfiln olúrómbl
Tóil nl kütükütü
Ó loun o l'ókelpqd oun-ún kl
Wón nl nltorl i klnni
Ó nl oun sin'fá sin'fá
Ifá Oun ó gbe Oun ni
Arrlnmllá ji l'ááárQ kütükütü
Ó nl Oh¡rómbl Iilire
Olúrómbl nl hun, ó nl hUnün hun-un
Qrrlnmllá nl ó ti jg tl ó f¡ ñ kün ákün-slnr¡
olúrómbl nl nltorl oun ó l'ájé ni
Ifá já'wé ajéfitn olúrómbl
olúrómbl l'ówó
ó I'owó náátán
Kó dúpe I'qdQ óké-lpgrl rQ
97
(
Ifa Dida: An invitation to lfa Consultation
Translation
Ifá says that it is when the day dawns that we greet one
another
Failure to greet each other amounts to keeping malice
Refusal to greet one means keeping malice with such person
This was the Ifá cast for Olúrómbl
Who wakes up early in the morning
And declared that she would never greet Ifá any more
When asked why
She responded that she followed Ifá for so long
But her Ifá was of no benefit to her
Qrúnm)lá woke up early in the morning
He said "Olúrómbf good morning to you"
Olúrómbf responded with "hün-ün hun-un"
Qrúnmllá said that "Olurombi why are you murmuring and
grumbling?
Olúrómbf responded that it was because she had no money
Qrr:nm'llá prepared the herb of wealth for Olúrómbi
Olúrómbl became very wealthy
After securing abundant wealth
She refused to give thanks to Ifá
Olúrómbi was a follower of Ifá for some time. At a stage, she refused to
greet her Ifá anymore. When Qrúnm'llá realized this, he wentto Ohirómbl
early in the morn¡ng to greet her. She responded with grumbling. When
QrrJnmllá asked her why she was grumbl¡ng, she responded that after
serving Ifá for so long, she had no wealth to show for it. Qrúnmllá saw this
as a challenge and he prepared herbs which make people to be wealthy
for Olúrómbl. She became very wealthy, but she still refused to give
thanks or show her gratitude to Ifá.
Ifálódi ojumq m0n¡ klni-klni
Alklni má I'odl o
Alklni má I'odl gni o
Dláfitn olúrómbl
Tójl nf kütükütü
Ó loun o l'ókelpqd oun-ún kl
Wón nf nltorl i klnni
Ó nl oun sin'fá sin'fá
Ifá Oun O gbeóun ni
Qrunmllá ji l'ááárQ kutükr¡tü
98
il
olurombl9 jlire
Olúrómbl nl hun, ó nl hünün hun-un
Qrrlnmllá nl óti jgtf óf¡ rr kün ákün-slnU
olúrómbl nl nltorl oun ó I'Qkg ni
Ifá já'wé gkg fún olúrómbl
olúrónbl I'qkq
ó l'qkgtan
,¡,onu"
Ó nl
í!
Kó drlp$ I'qdQ oké-lpQrl rQ
Translation
Ifá says that it is when the day dawn that we greet one another
Fa il u re to greet each other a mou nts to keeping ma ice
Refusal to greetone means keeping malice with such
This was the Ifá cast for Olúrómbl
Who woke up early in the morning
And declared that she would never greet the Ifá any more
When asked why
She responded that she followed Ifá for so long
But her Ifá was of no benefitto her
Qn3nmllá woke up early in the morning
He said "Olúrómbf good morning to you"
Ohlrómbl responded with "hun-un hun-un"
I
Qrúnmllá said
person
that "Olúrómbf why are you murmuring
grumbling"
{
and
(
Ohlrómbl responded that it was because she had spouse
Ifá prepared the leaves of spouse for Olúrómbl
Olúrómtr became successfu lly married woman
After securing a spouse of her choice
She refused to givethanksto Ifá
When Qrúnmllá realized that Ohirómbi refused to show apprec¡at¡on
when she became a very prosperous woman, he approached her again
and greeted her. Ohirómbi responded with compla¡nts. When
asked her why she was grumbl¡ng and complaining, she responded that it
was ¡mpossible for her to have a responsible spouse of her choice. An
appropriate Ifá work was prepared for her to that effect and she became a
successfully married woman. She also became the envy of other married
women and spinsters al¡ke. Yet, Ohfrómbf refused to give thanks or show
appreciation to her Ifá which made these things poss¡ble for her.
Olúrómbi i
Ifá 1ó di ojúmQ mE n¡ klni-klni
Alklni má I'odl o
(
99
lfa Dida: An invitation to lfa Consultation
Alklni má I'odl gn¡ o
Ddá fi¡n Olúrómbl
Tójl nl kütükütü
Ó loun o l'ókelporl oun-ún kl
Wón nl nftorl i klnni
ó nl óun sin'fá s¡n'fá
IfáOun OgbeOun ni
Qrunmlla j¡ l'áaánQ kütükütü
ó nl Oh¡rombl9 jtire
olúrómbl nl hunronl hunünhun-un
Qrunmllá nl óti jgtl ófi ñ kün ákün-slnu
Olúrómbl nl nltorl óun O nl'lé ni
Ifá já'we iléklkqfi¡n olrrrómbl
Olúrómbl di onl'lé
Ó nl'lé náa tán
Ko dúp€ I'qdq oké-lpQrl I rQ
Translation
Ifá
says
that when the day dawns, we need to salute
each
other
Failureto do so amounts to keeping malice
Refusal to greet each other means keeping malice with each
other
This was the Ifá cast for Olúrómbl
Whowoke up early in the morning
And declared that she would never greet her Ifá anymore
Theyasked herwhy
She responded thatafterfollowing Ifá forso long
She had nothing to show for it
Qrrlnm)lá woke up early in the morning, he said, "Ohlrómbf,
good dayto you"
Olúrómbl responded with "hün-ün hun-un" Orrlnmllá
her"why areyou mumuring and grumbling?"
She responded that it was because she had
own
Qrrlnmllá prepared leaves which make
have a house forOhf rOmbl
Olúrómbl became a proud house owner
After securing the house, she refused
it
asked
no house of
possible
her
for one
to
to show gratitude to
Ifa
After Ifá had made olúrómbf a prosperous woman and made her happily
100
il
,¡'ono"
marr¡ed, she still refused to greet Ifá, show apprec¡ation or even thank
Ifá for all that Ifá had done for her. But in order to prove to her that
had no grudge against her and that Ifá kept no malice, Qrúnmllá still
went to her early in the morning to greet her. As usual, she responded
with mummur and complaints. Orrlnmllá asked her why she was still
complaining. She responded that it was because she had no house of
her own. QrúnmIlá made some herbal preparations for her and before
long, she became a proud owner of a very big mansion. After erecting
and completing this edifice, she refused to greet Ifá or show any form of
Ifa
appreciation.
(
i
Ifá 1ó d¡ ojr¡mQ mq ni Hni-klni
Alklni má I'odl o
Alklni má I'odl eni o
Dlá fi¡n olúrómbl
Tófi nl kütükutü
Ó loun ó l'ókelpQrl óun-rtn kl
Wón nl nltorl i klnni
Ó nl óun sin'fá sin'fá
Ifá Oun O gbe Oun ni
Qrúnmllá ji l'ááárQ kütükütü
Ó nl oh¡rombl qilire
olúrómbl nl hunró nl hünün hun-un
Qrunmllá nl óti j$tl óf¡ rr kün ákün-slnu
Ohlrómbl nl nltor{ oun o blmo ni
Translation
Ifá declares that when the day dawns, we need to salute
each other
Failure to do so amounts to keeping malice with each other
This was the Ifá cast for Olúrómbl
Who declared that she would never greet her Ifá any more
They asked her why
She responded that after seruing Ifa for so long
She had nothing to show for it
QrUnmlla woke up early in the morning, he said, "Olúrómbf,
good day to you".
Oh1rómbl responded with, "hün-ün hun-un"
Olúrómbl asked her, "Why are you murmuring and
101
(.
lfa Dida: An invitation to lfa Consultation
grumbling?"
She responded that it was because she had no child of her
own
Qrúnm)lá realized that after ensur¡ng that OhJrómbl became a house
owner, she still refused to greet Ifá. He went to greet her early in the
morning. Olúrómbl complained that her refusal to greet Ifá was because
she had no child of her own. This was the time that Qrúnmllá told her that
she had some questions to answer. Qrúnmllá then asked her the following
questions:
"One, when you complained that you had no money,
I
made you
prosperous beyond your wildest imagination, did you come back to give
thanks or even show your gratitude?" Qrúnmllá asked. ohirómbf
responded that she never did.
"Two, when you complained thatyou had no spouse, I made it possible for
you to have a spouse of your dream. You became the envy of all.
Everybody was praying to have a spouse like yours. was that not so? "It
was so'i olúrómbf responded. "Did you come back to say thanks or show
any form of appreciation? She was asked. "No, I never did", Olúrombl
responded.
"Three, when you complained that you had no personal house, Ifá made it
possible for you to erect the biggest mansion in your environment. Was it
not so?" she was asked. "It was so'i she responded. *D¡d you come back
to say your thanks or even show your gratitude to Olódümaré and Ifá who
made it possible for you?" "No, I never d¡d." Olúrómb¡ responded.
QrúnmTlá then declared to her that it was clear that she was a person who
never knew how to show appreciation for any good deed done for her. For
this reason, Qrúnm)lá told her that her child was notwith him. "If you need
a child, go to beg for one in the home oflrókó Ogbó Ohtwéré".
Ifá told her that she would meet several other people who had gone there
for similar requests. The only condition was that they needed to make a
solemn pledge of what that would give lrókó-ogbó after they had been
102
li ,¡' ono"
safely delivered.
She was told that she must mention whatever she knew that she would be
able to redeem as her pledge no mater how small. Orúnm'ilá cautioned her
not to exhibit the type of attitude she had been displaying with him over
there. W¡th that, she was dismissed
When Ohirómbt reached the shrine of lrókó, she met several women
making their pledge. \rókó, if you give me a child, I shall be here this time
nextyearto give you a big ewe"; \rókó, I need a child, if you give me, I will
come here next year to give you a big goat"; \rókO, my husband's family
had been planning to send me away because I'cannot bear a child for my
husband, if you give me a child, I shall bring you a big hen this time next
year"; "greatlrókO, a tree on eafth but a Deity in heaven, my home is being
threatened because I cannot give my husband a male child. His people are
planning to marry another woman for him who will give him a male child.
Make it possible for me to become pregnant this month and give bifth to a
male child so that I will give bifth to the heir in my husband's lineage before
any other woman. If you do this for me, I will give you a big ram with
twisted horn this time next year". These were some of the requests and
pledges that OIrtrómbf heard other women making. She however did not
believe thatlrókó would be able to do all these. When it was her turn to
make her request and pledge, she said; \rókó, I have come here for you to
give me a beautiful child. If you give me this child, I shall come here next
year to sacrifice the child for you in appreciation." Everybody there looked
at her with shock and surprise. They advised her to make another request
but she refused. Irókó told her to think properly on her pledge and she told
Irókó that she had said what was on her mind. Everybody dispersed.
The following month, she became pregnant. Ten months after, she gave
b¡¡th to a bouncing baby boy. The baby was the most beautiful child ever
seen around that area for a very long time. The baby was faircomplexioned, bulky, healthy and happy. ESU Qdara himself kept
pampering this baby. The baby became the baby of the whole community,
and was loved by all.
However, when the time came for Olúrómb'i
103
to redeem her pledge,
she
t
lfa Dida: An ¡nvitation to lfa Consultation
could no longer sleep. She was just crying everyday and everywhere. She
said that she never knew thatlrókO could do it for her. She thought that she
could not have a baby. Her reason was that it was because Qrúnmllá knew
that she was barren from heaven that he referred her to lrókó. Now that
she had given b¡fth to the baby, she could not think of losing
She
summoned up hercourage and wentfor Ifá consultation.
In the home of the Babaláwo, E¡T-Ogbé was revealed. The Awo told
Olúrómbl that she was in her present dilemna simply because she never
knew how to show appreciation when anyone did her anything good. They
however advised her to offer ebo with two big he-goats 2,000 cowries and
knife. She complied immediately. The Awo gave her one he-goat and asked
her to head for the shrine oflrókó. Egu Qdára offered to follow Olúrómbf to
Irókó shrine because if not, the day would be extremely bitter for her.
it.
At the shrine, Olúrómbl saw all the women whom she met the previous year
redeeming their pledges. They came with hens, goats, ewes, rams, hegoats, pigeons, food and lrókó was collecting all as they tallied with their
various pledges. IrókO kept looking at Ohlrómbf with contempt. When it
reached the turn of Ohirómbf, with the deepest sorrow ever heard by
anyone in life, Olúrómbi began to plead and sing, saying:
Olúrómbl o, gbeni-gbeni
Iwg lroto, gbeni-gbeni
Oun Olurombl o, gbeni-gbeni
Iwg IrókQ gbeni-gbeni
Awgn oklkálukr¡, wQn iljéjee ewúrq
Ewúr$ 9 wqn b€léj€
Awgn olrtkálukr¡ wgn ñjéjQQ ágüntán
Agüntiln-an wgn bq|ojQ
Oun Olurombl, óun jeQjeeqmgoun
9mq roro bl epo
Olúrómbl Q gbeni-gbeni
Iwg lrókó, gbeni-gbeni o
Translation
Olúrómbio, please suppoft me
Ohlrókó, please havecompassion on me
Olúrómbl, please support me
104
ii
,¡,ono"
OhlrókO, please help and suppoft me
Severalpeople pledged
Their slender goats
And severalothers pledged ewes
Their robustewes
But I Olurombl, I pledged my child
My chiH as fair-complexioned as newly prepared palm-oil
Olúrómbf oh! Please give me support
Ohlroko, please have mercyon me!!!
goats
I
mercy
baby.
She rolled herself on the ground pleading with Irókó to please have
on her. She said that she was only living and happy because of that
/i
Instead for Irokó to show any form of compass¡on, it was the highest
degree to contempt that was shown. IrókO replied her with her song,
say¡ng:
Iwg Olurombl Q gbgmg-gbgmg
Oun IrókQ gbqmq-gbqmq
Olúrómbl ógbgmg-gbgmg
Oun lrókó gbgmq-gbgmg
O rl áwgn olúkálukr¡rwQr ñjéjeÉewúr$
Ewurgg bÉlsi€
O rl áwgn olúkálukrlr wQn rrjÉjee egüntán
Agüntiln-an wgn bqlojE
lwg olrtrombl,lwg jéjee qmg Q rg o
Qmq roro bl epo
Iwg Ohlrómbl O, gbgmg-gbgmg
Oun IrókQ gbgmg-gbgmg
Translation
collector
collector
You, Olúrómbl, are a baby
And I,IrókO an a baby
Yoú Olúrómbf were her to collect a baby
t
/
\-
{
\'
And IIrókO will also collectthe baby
You saw several others pledging goats
Their slender goats
And you saw several others pledging ewes
Their robustewes
You Olúrómbf pledged yourbaby
Your baby as fair-complexioned as newly prepared palm-oil
You Ol úrómír, are a baby collector
(
105
lfa Dida: An inv¡tat¡on to lfa Consultation
And I,Irokó shall collect backthe baby
Iróko told her that nobody forced her to make her pledge. That was what
she promised to bring back if the baby could be given to her. A pledge,
Iroko insisted, was a pledge. Iroko said that the he-goat she brought was
not acceptable. olúrombl cried and cried. Irókó did not budge one bit.
At that stage, Egu Qdara asked ohlrómbi to bring the baby. she did. He
asked her to bring the he-goat. She also did. Egu Qdara promised Irókó
that the head of the baby would be given tolrókó and that the baby would
be slaughtered. Irókó respo¡ded that it was acceptable. Egu Qdara
brought out the knife that she offered as part of her gbg. He placed the
baby on the ground and at the same time placed the he-goat besides the
baby. Egu Qdara cunnyingly smuggled the baby back to the mother from
behind and slaughtered the he-goat. He wrapped the head of the he-goat
in a white cloth and gave it to lrokó. Iróko accepted the parcel. when
Irókó unwrapped the parcel, it was discovered that it contained the head of
a he-goat. Irókó protested. ESü Qdara responded that nobody collects
one head two times. "Why did you not look well before you accepted the
pledge?" Case closed
!!
!.
Ifálódi ojúmQ mq n¡ klni-klni
Alklni má I'odl o
Alklni má I'odl gni o
Dlá filn Olúrómbt
Tójl nl kütükütü
Ó lOun O l'ókelpQrl Oun-ún H
WQn nl nltorl i klnni
Ó nl Oun sin'fá sin'fá
Ifá Oun OgbeOun ni
Qru nmllá ji l'áaárq kütü kütü
Ó nl Ohlrómbl gjlire
OlúrOmbl nl hun, ó nl hünün hun-un
Qrunmllá nl óti jQtl ófi rr kün ákün-s{nu
Olúrómbl nl nltor{ Oun O l'ájé ni
Ifá já'wé ajé filn Ohlrómbl
Olúrómbl l'ówó
ó I'owónáátán
Kó dúpe I'qdq oke-lpgrf rQ
Ifá ló di ojumg mQ ni klni-klni
106
li
AlHni má I'odl o
Alklni má I'odl gnio
Ddáfitnolúrómbl
Tóil ril kütükütü
Ó loun o l'ókelpqrl oun-ún kl
WQn nl nltorl i klnni
Ó nl oun sin'fá sin'fá
Ifá Oun O gbe Oun ni
Qrrtnmllá ji l'ááárQ kütükütt¡
Olúrómbl9 jlire
olúrómbl nl hunró nl hünün hun-un
Qrúnmllá nf ó ti j$ tl ó f¡ ñ kün ákün-Stnú
olúrómbf nl nltorl óun o I'Qkg ni
Ifá já'wé gkg filn olúrómbl
oh¡rónbf I'qkg
Ó nl
ól'gkgtan
Kó dúpe I'qdq oké-lpQÍ re
Ifá ló di ojúmQ mq n¡ klni-klni
Alklni má I'odl o
Alklni má I'odl gnio
üá fún Olúrómbl
Tóil nl kütükütü
Ó lOun O l'ókelpQrl Oun-ún kl
WQn nl nltorl i klnni
Ó nl oun sin'fá sin'fá
Ifá óun O gbe Oun ni
Qrúnmllá ji l'ááárQ kütükUtü
ó nl Olürómbf g jlire
Olúrómbl nl hunró nl hunün hun-un
Qrúnmllá nl óti jQtl ófi rr kün ákün-slnú
Olrtrómbt nl nltorl óun o nl'lé ni
Ifá iá'wé iléklkQ fitn olürómbl
olúrómbl di onl'lé
Ónl'lénáátán
Ko dúp€ I'qdq oké-tpQrf I rQ
Ifá ló di ojr¡mq mq n¡ klni-klni
Alklni má I'odl o
Alklni má I'odl eni o
Dláfúnolúrómbl
Tójl nl kütükütü
Ó loun o l'ókelpgr{ oun-ún kl
Wón nl nltorl i klnni
107
,¡,ono"
lfa Dida: An invitation to lfa Consuftation
sin'fá sin'fá
Ifá Oun O gbe óun ni
Qrrlnmllá j¡ l'áaárq kütü kutu
Ó nl oh¡rómbl gjlire
olúrómbl nl hun, ó nf hünün hun-un
Qrunmlla nl óti jgtt ófi ñ kün dkün-s{nu
Olúrómbl nl nltorl óun O bfmo ni
Qrrtnmllá nl kO s'Qmg rg I'QdQ Oun
Kó máa lg s'qdQ lróko olrrwéré
olúrómbl dé qdq lróko oluwere
Ó nl oun
Ófqms
re
jéjee
f b9 ni wqn nl kó wáá 9e
Ógb'Qbgró rú'bg
Egu Qdara báa 19s'QdQlróko
Nje Olúrómbl ó gbeni gbeni
IrókO gbeni gbeni
Awgn Olúkálukrl wqn ñjéjee ewúr€
Ewurqewgn bdéje
'
Awgn olrtkál ukrlr wgñ ñj€jeQ agünt¡ln
Agünteln-anwgn bQlojq
olúrómbl lój€jQÉgmqrQ
Qmg roro bl epo
Olúrómbl ó gbgmo-gbgmo
Irókó gbgmg-gbgmg
Ko pé, kójlnná
Fwá bá nib'áyQ
E
wá wó're o
Translation
Ifá says that
it is when the day dawns that we greet one
another
Failure to greet each other amounts to keeping malice
Refusal to greet one means keeping malice with such a person
This was the Ifá cast for OlUrOmbf
Whowoke upearly inthe morning
And declared that she would never greet her Ifá anymore
Theyasked herwhy
She responded that she followed Ifá for so long
But her Ifá was of no benefit to her
Qrúnm)lá woke up early in the morning
He said, "Olúrómbf, good day to you"
108
ll
Olúrómbf responded with, "hün-ün hun-un
ei¡
Qrrlnmllá said that, "Olúrómbl, why are you murmmuring
ogt"
and
i
grumbling"
Olúrómbf responded that itwas because she had no money
Ifá prepared the herbs of wealth of Olúrómbi
Olúrórnbl became very wealthy
After securing abundant wealth
She refused to give thanks to Ifa
Ifá says that it is when the day dawns that we greet one another
Fail u re to g reet each other amou nts to keepi ng ma ice
Refusal to greet one means keeping malice with such a person
This was the Ifa cast for
Whowoke up early in the morning
And declared that she would never greet her Ifá anymore
Theyasked herwhy
She responded that she followed Ifá for so long
But her Ifá was of no benefit to her
Qrunmllá woke up early in the morning
He said, "Olúrómbl, good day to you"
Ohlrómbi responded with, "hün-ü n hun-un
I
Olúrómbf
(
Orúnmllá said that, "Olúrómbf, why are you murmuring and
grumbling"
spouse
Olúrómbl responded that itwas because she had no
Ifá prepared the leaves of spouse for Olurombt
Olúrómbi became a successfully married woman
After securing a spouse of her choice
She refused to give thanks to Ifá
Ifá says that it is when the day dawns that we greet one another
Failure to greet each other amounts to keeping malice
Refusalto greet one means keeping malice with such a person
This was the ifa cast for Olúrómbl
Who woke up early in the morning
And declared that she would neuét gteet her Ifá
Theyasked herwhy
She responded that she followed Ifá for so long
But her Ifá was of no benefitto her
Qrr1nm)lá woke up early in the morning
He said, "Olúrómbl, good dayto you"
Olúrómbf responded with, "hün-ün hun-un
anymore
Orúnmllá said that, *OhJrómbf, why are you murmuring and
grumbling"
Olúrómbf responded
that
it
108
was because she had no house of
t
1.
t
lfa Dida: An ¡nv¡tat¡on to lfa Consultation
herown
Qrúnm)lá prepared leaves which make
it
possible
for one to
have a house for Olúrónbf
Olúrómbl became a proud house owner
Aftersecuring the house
She refused to give thanks to Ifá
Ifá says that it is when the day dawns that we greet one another
Failure to greet each other amounts to keeping malice
Refusal to greet one means keeping malice with such a person
Tlf s was the Ifá cast for Ohlrómbl
Who woke up early in the morning
And declared that she would never greet her Ifá anymore
Theyasked herwhy
She responded that she followed Ifá for so long
But her Ifá was ofno benefitto her
QrUnm)lá woke up early in the morning
He said, "Olúrómbf, good day to you"
Olúrómbf responded with, "hün-ün hun-un"
Qrrlnm)lá said
that, "Olúrómbf, why are you murmuring
grumbling"
Olúrómbf responded that it was because she had no child
QrUnmIla responded that her child was not with him
He asked her to go tolrók0 Oluweré
OhJ róm bl went to IrókO Ohlwere
And pledged herbaby
She was advised to offer gbg
She complied
fgu Qdara accompanied hertolrokO
Now, Olúrómbl o, pleasesupportme
Oh!IrókO, please pity my condition and be lenient with me
Several people pledged goats
Their slender goats
And severalothers pledged ewes
Their robust ewes
But Olúrómbf pledged her baby
Her baby as fa ir-complexioned as newly-prepa red pa m,oi I
Olúrómbf, the baby receiver
Andlrokb the baby receiver
Before long, and nottoo far
Join us in the midstof happiness
Come and see all ire in life.
I
ra
and
il
,¡'ono"
Ifá says that the person for whom this Odü is revealed shall have course to
rejoice even though he/she had hiterto shown lack of gratitude. This
happiness shall come only if he/she is ready to turn over a new leaf.
18.
Ifá says that whenever this Odü is revealed during any ceremony
either for naming, remembrance, marriage, house warming,
funeral,chieftaincy, birthday e.t.c, nothing must be slaughtered for
the occasion. No bird must be killed; no beast must be slaughtered
where this Odü is revealed. If the said occasion entails enteftaining
a lot of people, then, fish may be used. Alternatively, already
slaughtered animals may be bought from a supermarket or abbatoir
and brought home for cooking. A restaurant may be contracted to
prepare all the food to be used for the occasion.
The reason why this is very impoftant is that Ifá says that several evil
spirits are hovering around where this OdrJ is cast. These spirits love
to consume blood. If any animal's blood is sighted in that area,
these spirits will consume the blood. The moment they taste this
blood,they will be demanding for more blood and they will simply be
consuming human blood. This may translate to avoidable accidents
or other disasters where human blood will be spilled unnecessarily.
to take place, Ifá
recommends that those involved needs to prepare plenty of mashed
yam mixed with palm-oil and place it where this Odü is revealed and
the venue where the ceremony is to take place. The mashed yam
and oil will also be sprinkled on Ifá and on the ground of the venue
where the ceremony willtake place. If this is done, these evil spirits
will consume the mashed yam and palm-oil. As soon as these spirits
taste the mashed yam and oil, they will be looking for more mashed
yam and oiland will no longer be interested in consuming blood. On
allthese, a stanza in E¡)-Ogbé says:
If this Odü
¡s revealed when a ceremony is about
OjúmQ mQ, mo k'ápó o témi d$QrQkundQ
Ojúmq mq, mo k'ápO témi dQQrQkundQ
111
lfa Dida: An invitation to lfa Consultation
Ojumg mq, mo k'áp0 o témi dln-lnlnrlnkunkün
Dlá fitn Orrtnmllá
Ifá ñg'awo lg Ode lgin
Translation
The day dawned I carried my consultation bag with all its
contents
Early in the morning I carried my bag ready to go
At dawn, I carried my bag filled with all my needs for my
journey
These were lfá's declarations to Qrunmllá
When going on Ifá expedition to Ipin town
On his arr¡val at Igin town, Qrrf nmllá met the citizen of that town holding a
big goat on their way to the home of one prominent Babaláwo. "Where
are you all going?" Qrúnm'llá asked. "We were told that we need to serue
Ifá with this goat in order to alleviate all the problems ¡n the town," the
citizens of Igin town responded.
"No!" Orúnmllá shouted. "You must not do that. If you do it, you will only
aggravate your problems as the evil spirit which you are trying to avoid will
only grow wild and consume you all in the process". Qrúnmllá explained
fu¡therthat if they spilled any blood, these evilelementals would consume
the blood and at the same time be searching for more blood to consume.
If they could not get any blood, they would begin to consume their blood.
goat. "That was how we
were asked to do it and nothing would change our mind on that," the
Citizens of Igin town retofted. They went straight to the home of their
Babaláwo and the goat was slaughtered. They were even making jest of
Qnf nm)lá pleaded with them not to slaughter the
Qrúnm'ilá for trying to mislead them.
As soon as the goat was slaughtered the evil spirits consumed its blood.
They all went berserk searching for more blood to consume. When they
could not get any blood, they began to consume the blood of the citizens of
Igin town. Things became worse. Creditors became debtor. Those who
were hithefto strong and healthy became invalids, pregnant women lost
their pregnancy. Mostable-bodied men and women became jobless. Life
112
ii ,¡'onr"
became unbearable for them at Isin town.
OjúmQ mó,, mo k'ápó o témi d€ÉnÉkund€
Ojumq mó,, mo k'ápO témi dQQGkundQ
Ojúmq mó,, mo k'ápo otémi dln-lnlnrlnkunkün
Dláfiln Qrunmllá
Ifá r{g'awo lq Ódelk¡ja
Translation
its
The day dawned, I carried my consultation bag with all
contents
Early in the morning, I carried my bag ready to go
At dawn, I carried my bag filled with all my needs for my
journeY
These were lfá's declarations to Qrúnm'ilá
When going on Ifa expedition to lkija land
(
As in Igin town, Qrúnmllá met the Citizens of Ik'ljá town dragging a goat to
the home of their Babaláwo. He asked what they wanted to do with the
the
goat, They explained that they cast Ifá for overall well being and
Baba|áwoaskedthemtobringagoatforgbg.QrrfnmI|áalsoadvisedthem
not to kill the goat and told them of its possible consequences if this was
done. Just like what happened in Igin town, the citizens of Ikija town
slaughtered the goat and all evil things began to happen to them. Their
own was even worse than those things which happened to the people in
Igin town.
mó,, mo k'ápo o témi
OjümQ mó,, mo k'ápO témi
Ojrtmg mór mo k'ápó o témi
ojumo
i
d$$rQkund$
dQQr$kundQ
dln-lnlnrlnkunkün
(
1
I)láfitn Orr¡nmlla
Ifá rtg'awo lg s'óde QtunmQba
Translation
The day dawned, I carried my consultation bag with all its
contenb
Early in the morning, I carried my bag ready to go
At dawn, I carried my bag filled with all my needs for my
journey
!
113
lfa Dida: An invitation to lfa Consultaüon
These were Ifá's declarations to Qrúnmlla
When going on Ifá expedition to QtUnmgbá land
when Qrúnm'ilá arrived at QtünmQbá town, he saw them with a big goat
which they planned to slaughter in order for them to acquire alL the
good things of life. QrUnm)lá advised them aga¡nst it as he had done in
Igin and Ik¡a towns. He warned them of the possible consequence of
doing such a thing. "what are we going to do now?', they asked. He told
them to go and cook 10 big pots of yam. when the yam was sufficiently
done, he asked them to mash it and add palm oil to it. The pottage was
mixed together. He advised them to sprinkle it to all the roads leading to
the town and attheir respective doorsteps. They ail compried.
when the evil spirits saw what they had prepared, they settled down to
consume it. After the consumption, they all lost their appetite for blood
consumption. It was only mashed yam and oil they were interested in
eating. Unable find more, they left the scene.
As soon as the evil spirits depafted, those responsible for all the good
things of life took over in the town. The inhabitants of QtUnmQbá became
wealthy. They were blessed with good spouses and children. Their
businesses grew well. They were very happy.
The following year, QrúnmIlá came to QtunmQbá town on a visit. when
they saw him they were all hailing him. He asked them; "how was the
situation in your town since last year? "Everything had been very well
with us; our lives had been veryeventful. our business had grown well. we
are all healthy and happy", they responded. They then promised that they
would never do anything in that town without first preparing mashed yam
and palm-oil to appease the spirits. That is what they do in Qtunmqba
town from that time to date. They began to sing and dance, saying:
Qtrtnmgbe gmg a¡Iwo sanra
QlóJün o dé o
QtUnmgba gmg ajlwó sanra
Translation
QtUnmqbá citizen offsprings of those who consume yam
114
il
t¡,ono"
pottage to put on weight
Here comes QlQtün.
Qtunmgba inhabitants, the offsprings of those who consume
yam pottage to gain weight
That was how the inhabitants of QtünmQbá town did themselves a world of
good by listening to the simple advice of Qrrlnmllá
Ojúmq mq, mo k'ápo o témi d€ÉnÉkundÉ
OjúmQ m0, mo k'ápo temi dQQrQkundQ
ojr¡mQ mq, mo k'ápo otémi dln-lnlnrlnkunkün
D6áfiln Orünmllá
Ifá ñg'awolgOdelgin
Sbg ni wQn nl kl wQn 9 e
WQn fetl Qtún gb'ebg
WQnfit'Osldáá nü
ojúmq mQ, mo k'ápo otémi dQ$rQkundQ
OjrlmQ mQ, mo k'ápó témi dQQnQkunds
Ojumq mó,, mo k'ápo o témi dln-lnlnrlnkunkün
Dlá firn Qrrtnmllá
Ifá ñg'awo lgOdelkiia
Fbq ni wqn n| kl wQn ge
WQn fetl ó,tt¡n gb'ebg
Wón fi t'Osl daá nü
ojúmq mó,, mo k'ápó o témi d€€r€kund€
Ojumq mó, mo k'ápó témi dQQrQkundQ
Ojrtmg mó,, mo k'ápo o témi dln-lnlnrlnkunkün
Dlá filn orrlnmllá
Baba ñg'awo Ig s'ode Qtünmqba
Fbg ni wQn nl kl wqn ge
WQn gb'gbgwQn rú'bg
Ko p€ kójlnná
Ire gbogbo wá ya dé tütúru
Ñjq QtunmQba gmg ajlwo sanra o
Iwó laá jg yó o
Qtr¡nmqbá gmg ajlwó sanra
Translation
The day dawned I carried my consultation bag with all its
contents
Early in the morning I carried my bag ready to go
At dawn, I carried my bag filled with all my needs for my
115
ffa Dida: An invitation to lfa Consultation
journey
These were lfá's declarations to Ortjnmllá
When going on Ifá expedition to Igin town
He asked them to offier appropriate gbg
The heard the advice with their left right ears
And threw it away with their left (ears)
The day dawned, I carried my consultation bag with all its
contents
Early in the morning, I carried my bag ready to go
At dawn, I carried my bag filled with all my needs for my
journey
These were lfá's declarations to Qnlnmllá
When going on Ifá expedition to Ikijá land
They heard the advice with their right ears
And threw it away with their left
The day dawned, I carried my consultation bag with all ib
contents
Early in the morning, I carried my bag ready to go
At dawn, I carried my bag filled with all my needs for my
journey
These were Ifá's declarations to OrUnmllá
When going on Ifá expedition to QtünmQbá land
He advised them to offer appropriate gbg
They complied according to the advice given to them by Ifa
Before long not too far
All the good thing of life became theirs
Now, QtUnmgbá citizens, offsprings of those who consume yam pottage to
gain weight.
Ifá says that all the good things of life shall surely come the way of the
person for whom this Odü is revealed as long as he/she can listen to simple
advice and observe the taboo never to slaughter any an¡mal during any
occas¡on where he/she is involved.
19.
Ifá says that the person for whom this Odü is revealed must try
his/her best poss¡ble to avoid being involved in a serious scandal
which may tarnish his/her image and reputation for the rest of
his/her life.
116
ll
'¡'ono'
Odü
Ifá says also that there is a very beautiful young lady where this
is revealed with whom someone, a relation, is having an incestuous
relationship. There is equally this male relation who had been trying
to protect this young lady who needed to be advised as well so that
both of them may notend up disgracing themselves.
However, if this had alreadytaken place, each of those involved must
first of all confess their misdeeds in the presence of those who ought
to know about it. Each of them also needed to offer gbg with one hegoat and money. Each of them also needed to feed Ifá with one
and at least six litres of palm oil. If this is not done, they are not likely
to succeed in anything they lay their hands upon for the rest of their
lives. This is because the wrath of the Deities shall continue to live
with them throughout their lives. That is why it is very impoftant to
ensure that they propitiate Ifá in order for them to be forgiven. On
these,Ifá says:
goat
{
\
(
Igelgekrtge
Iwalhokuhr¡
l{ff mUwgn-qnfeountlwgn
kOleésg
(
Igelgekuge
Iwalhukuhr¡
Nll mú wqn-qn sg oun tl wgn kO leé ge
Dlá firn Qtoo¡q En[án
Tlyóo bl'mqoblnrin kan naa
Tlyóóslfi g'oblnrin
fbg ni wQn nl kó wáá 9e
Translation
actions
Untoward conducts and
Irreg u lar cha racters a nd attitudes
Were what make them to do whatthey cannotsay
Untoward conducts and actions
Irreg u lar characters and attitudes
Were what make them to say what they cannot do
These were lfá's declarations to OJQoJQ En)yán
Who after giving bifth to only one woman
Shall in turn make her his woman
He was advised to offer ebo
117
\.
t
lfa Dida: An ¡nv¡tation to lfa Consultation
OjqOtq Enlyán was a very popular man in his commun¡ty. He was a great
merchant. He had travelled far and wide in the course of his business
transactions. For this reason, he was well known far and wide. He was
also very wealthy.
He gave bifth to an extremely beautiful girl who soon became the center of
attraction everywhere she went to. She was the dream wife of all eligible
bachelors. Because of this girl's striking beauty, QtQoJQ En)yán was never
comfo¡table whenever his lovely daughter was not around her. He then
decided to be taking her everywhere he went to. Instead of solving any
problem, this move only compounded the existing one. Everywhere they
went, people were making passes at her, even at her tender age. All these,
QtOqtq EnIyán rubuffed.
When this young lady became matured and ripe for marriage, all known
influential people in the communities sent emissaries to QTQOJQ EnIyán,
that they were interested in marrying her daughter. For example, kings
like QlQfin of Ilé-IfQ, Qwá of ljqgaland, Alárá of llara-EkIti, Ajeró of )jeróEldtl, Qwárángr¡n oflla town, OltlgbQn of llé-Igbqn, Ewiof Ado-Eklü and so
on showed their interest in marrying the daughter of Qtggtg Enlyán. All of
these people, heturned down.
One day however, people suddenly realised that Qtgo¡g Enlyán's daughter
had become pregnant. All the Kings, chiefs and very important
personalities in the various communities became curious. They wanted to
know who that person whom QtqoJE EnIyán considered more wofthy of his
daughter's hand in marriage was. They sent emissaries to him to let them
know the husband-to-be. He only told them that they shall know the lucky
man in due course of time.
Soon after, QtEqtQ En'lyán's daughter gave b¡fth to a bouncing baby boy.
The naming ceremony was fixed for the sixth day of b¡fth. Unable to know
what to do, Qtqqtq EnIyán went to the Awo mentioned above for Ifá
consultation. He did not want anyone to know that he was the person
responsible for putting his own daughter in the family way. He wanted to
know what he needed to do in order for him to be able to cover up this
118
ii
t¡,onu"
scandal.
a
grave thing.
EnTyán that he had done
Consequently, the wrath of the Deities was on him and the person with
whom this outrageous act was perpetrated. The Awo declared that he
must confess his misdeeds and ofter an gbg with one he-goat. Afterthis,
he must feed Ifa with one she-goat. He must also pray to the Deities for
forgiveness. He must never repeat the action again. All these, Qt00t0
En'iyán felt was impossible for him to do, especially the aspecb'which the
Awo said that he must confess his misdeeds. The Awo declared that the
steps enumerated above were the only condition under which he could
ever see the forgiveness and favour of the Deities in his
Failure to
comply would only mean that he would live with the wrath of the Deities
forthe remaining paftof his life.
The Awo told Qtqqt0
life.
QtQOtq Enlyán thought over his problem and decided to offer his gbg as
prescribed by his Awo. He therefore invited allthose who had ever made
passes at his daughter before, to the naming ceremony of the new-bornbaby. He promised them that they would all know the lucky father of the
new-born-baby.
All the Kings sent representatives to the ceremony with the instruction for
them to identiff the husband of Qtqqtq Enlyán's daughter who was more
presentable or more impoftant than them. Other Very Impoftant
Personalities were physically present. The guests were lavishly
ente¡tained. Curious guests asked QtqOtq Enlyán when the husband
would appear to them, but he only asked them to be patient and that they
would soon know the husband. When all the guests had beed fed to their
satisfaction, the host announced that he wanted to announce the
presence of the husband in due course. He then disappeared inside his
house.
When he appeared again, he had changed his dress. He was wearing his
best dress, looking very attractive and justifiably presentable. He told the
gathering that he would announce the father of the new-born-baby with a
song. He said:
119
lfa Dida: An ¡nv¡tation to lfa Consultat¡on
f wlfünAlárá
$fipe mo sJge
!wlfúnAjerO
VUlpemosJgeo
f wlfitn Qrángrtn
IléIlá
lillpémosJgeo
!wlfiln Qbal'fyQAjorl
tillpémosJgeo
KO ma má sl eni tl áslse ko lé bá o
Translation
TellAbra, the King ofllara
ThatI have made a terrible mistake
TellAjer0, the King ofljeró
That I have committed a grave blunder
Tell Qrángr1n, the King oflla
ThatI havecommitted a big error
Tell Qbal-éyQ, the King of QyQtown
That I have terribly misbehaved
There is no-oneabove mistake
When he said this, everyone present understood the implicat¡on of the
song. They all went home to report their findings.
lgelgekrtge
IwaIhr¡kuhr¡
Ml mú wgn-qn geountl wgn
Igelgekrtge
Iwalhr¡kuhr¡
Nll mu wqn-qn sg oun tl wgn
Dlá firn QtOo¡O Enlyán
Tl yoó bl'mg oblnrin kan naa
Tl yóó sl fi g'oblnrin
fbg ni wQn nl kO wáá ge
Ó gb'gbo, ó rú'bg
ñje e wl fi¡n Alárá
tMpe mo sJge
kO
kO |ee $e
fiwlfirnAjerO
Urflpe mo sJge o
Iwlfiln
Qrangún
fMpe mo sJge o
leésq
IléIlá
f wlfilnQbat'fyQAjorl
120
ll
,¡'ono.
Wlpe mo sJge o
KO má má slgni tl e$Se kó lé ba o
Translation
Untoward conducts and actions
u lar characters a nd attitudes
Were what makethem to dowhatthey cannotsay
Untoward conducts and actions
Irregu la r characters and attitudes
Were what makethem to saywhattheycannotdo
These were lfá's declarations to QtQQtQ Enlyán
Who after giving birth to only one woman
Shall in turn make her his woman
He was advised to offer gbg
He complied
Now, tellAlara
That I have made a terrible mistake
TellAjerO
That I have committed a grave blunder
TellQrangun oflla
ThatI have committed a big error
Tellthe King of Qyg
That I have terribly misbehaved
There is no-one above mistake
Irreg
20.
Ifá says that the person for whom this Odü is revealed is fond of
fighting a no-w¡n battle. He/she loves to fight a hopeless battle in
which he/she would be justifoing his/her act¡on without success.
Ifá says that if the person for whom this Odü is revealed has
for
sympathy for someone or for a cause, he/she will begin to fight
the cause or person even if it is obvious that such fight is hopeless.
Consequently, Ifá says that it is advisable for this person to accept
whatever he/she cannot change gracefully. He/she should desist
from fighting wrongly.
Ifá also says that the person for whom this Odü is revealed needs to
offer gbg so as to live his/her Iife honourably. He/she cannot hope
to live forever, but he/she can offer gbg for him/her to attain great
121
{
lfa Dida: An invitation to lfa Consultation
height in life, have honour and respect, peace of mind and dignity
before he/she dies.
On these, he/she needs to offer gbg with two white pigeons, two
guinea fowls two ducks and money. He/she also needs to feed Ifá
with four rats, four fish and money. A stanza supporting these
asseftions says:
Agbakú mogbelsélé
Dlá fif n Qrr¡nmlla
Babayóó bá lküja
Yóósl jeb¡ rkú
fbg ni wqn ff kóge
Translation
Agbakú mogbelséle
He
wastheAwo castlfá forórunmlb
Who shall fight against Ikti (Death)
And shall be found guilty
He was advised to offer gbg
when Qrúnm'llá was here on eafth, he had only a few friends whom he
chose with extreme care. He made sure that all his friends were lawabiding, decent, God-fearing, honest, dedicated, humble, trustwofthy and
reliable. For this reason, he valued these friends. Once in a while, he used
to give them assignments on ways to improve the communities in which
they lived. These friends would carry out the assignments to his
satisfaction. For these, Qnfnmllá was extremely proud of these friends.
Theirfriendship lasted fora very long time.
At a stage however, Iktl began to pick these friends one after the other.
This infuriated Qrúnm'llá to the extent that the decided to wage a serious
war against Iktl. He claimed that all those who had been assisting him to
carry out the missions which Olódümaré set out for him were being
systematica lly el minati ng by Iktl.
i
All his loved ones were being deliberately removed by lku. In order to
fashion out the best way to deal with lkr1, Qrúnm)lá went for Ifá
consultation in the house of Agbákr1-Mogbe-Isele. He was however told
122
li
,¡,ono"
notto engage in this fight because he would eventually be found guilty.
On hearing this, he got more infuriated and decided to 9o and lodge his
complaint against Ikú ¡n the presence of Olódümaré. When he arrived
there, he reported to Olódümaré how callous Ikrt had been. He explained
in details how Ikri had been taking away all the good and selfless people
who had been assisting him in his work. Olódümaré, after bearing allwhat
Qrúnmllá had to say, sent for Ikrt to come and explain his own side of the
matter.
When Ikrl arrived, Olódümaré asked Qrúnm'llá to repeat all the allegations
he had levelled against Ikr1. Qnfnmllá did. Olódümare then demanded for
Ikrl's representations on the matter. Ikú responded that all of Qrrlnm'ilá's
allegations were misplaced and one-sided.. Ikú explained that the
assignment given to him by Olódümaré was that of taking away all living
beings whenever their time was up. This assignment required being
carried out without discrimination, fear or favour. Anyone whose time was
up; young or old, ugly or beautiful, shoft or tall, benevolent or wicked,
honest or dishonest, hail or sickly, brilliant or dull, God fearing or heaftless,
dark skinned or fair complexioned, would be taken away. He stated fufther
that Qrúnmllá was angry that he (Ik'l) took away those assisting him in
carrying out his assignments, but he convieniently forgot about those
spoiling his good works whom he (Iku) had equally taken away. Ikú said
that Qrúnmllá was complaining against him for killing good people but he
did not say anything aboutthe bad people whom he had equally killed. Ikú
rested his submission.
After this, Olódümaré asked Qrúnm'ilá if that was his first time of coming
into the world on assignment. Qrúnmllá responded that it was not.
Olódümaré then asked him if he had ever met again those who assisted him
on his previous assignments on eafth. Qrúnm)lá said that he had not.
When asked what had become of them, Qrrlnm)lá responded that they
were all dead. Then Olódümaré declared that all the people who were
assisting him at that point in time would also die. Without death, there can
be no rebifth. Without death, there can be no judgement. It is only during
judgement by Olódümaré thatthose who were bad can be commensurately
rewarded. Human judgement can be faulty; but the judgement of the
Deities can never be wrong. Olódümaré then ordered Orrlnmllá to
123
lfa D¡da: An invitation to lfa Consultation
apolog¡se to Ikti for accusing Ikrl
thus settled. This was noted.
wrongly. Qrúnm)lá did. The matter was
Iktl however told Olódümaré that it was clear that the ass¡gnment given to
him by Olódümaré would make all human beings to hate him since they
would not appreciate his work, no matter the explanation. He sought relief
from olódümaré. As from that day, olódümaré declared that nobody
would trace anyone's death directly to Ikrt (Death) anymore. whenever
anyone died, if people asked forthe cause of death, nobodywould mention
Ikú; instead, they would mention other causes such as old age, illness,
accident, ignorance, recklessness, excessive alcoholism, assassination,
suicide, accidental missile shot, stabbing, malnutrition, poisoning, hunger,
staruation and so on. Ikrl thus got his much-needed relief.
Agbakú mogbelsélé
Dláfitn Orunmlla
Baba yóó bá lkt¡ ja
Yóó d jeb¡ lkr¡
f bg ni wQn nl kó 9e
Njgarafubáhundáo
Arábbahun dá
Iba ge wlpé wgn kll kr¡ l'áyé o
Arálgbáhun dá o
Translation
Agbakrt mogbelséle
He was the Awo cast Ifá for QrUnmIlá
Who shall fight against Ikú (Death)
And shall be found guilty
He was advised to offer gbg
Where are the elders of old
Where are the elders of yesteryears
Had it being that people do not experience death on eafth
Where are the elders of old
It is the gbg to live a fulfilled life we ought to offer
Ifá says that the person for whom this Odü is revealed must not level
allegation against those doing their normal jobs.
124
ll
B.
,¡,ono"
SIGNIFICANCE OF EJI.OGBE FOR THOSE BORN BY THE
oDü DURTNG TTELODU ORIK9SEOAVE
Eil-Ogbe is the most important and the most extensive of all the 256 Odü.
It is the King among all the other Odü. Those born by the Odü are equated
among kings. It is not advisable for Efi-Ogbé children to prostrate to
Kings as such gesture is likely to have an adverse effect on such King.
Ejl-Ogbé children love to crave to attention. They love to be
pampered. They see themselves as someone whom others owe a duty to
By nature,
make comfoftable.
The success of Ejl-Ogbé children is guaranteed. They will have a home of
their own; they will be able to have all those things which make people
comfoftable. They are however advised to pursue marriage and
childbearing business early in life as it is essential to do so. If this is not
taken seriously, there is a high likelihood that they may have problem of
child-bearing and may invest a huge resource on this in order to ensure
thatthey havetheir own children in their lives.
Ejl-Ogbé children are flQgbQ children, they have the suppott of fgbQ and
Ifá ¡n this regard. They are born leaders even though they sometimes lack
the capability to manage huge resources and many followers. This
notwithstanding however, they will have a lot of respect and honour from
far and wide. They will not die young, they usually leave the stage of life
when their ovation is atthe loudest,
These children also have
an
unbelievable capacity
to
overcome
advdersary. To them, no person who conspires against them shall strive or
succeed. To them also, it is never late for them to achieve success and
recognition in life. When there is life, there is hope. When there is hope,
there are boundless oppoftunities to succeed.
In order to succeed however, they must never rest on their oars or be
complacent untilthey reach the zenith of their chosen careers in life. They
have the tendency to be easily carried away by little achievements. This is
why it is good for all Ejl-Ogbé children to be constantly reminded not to
125
lfa Dida: An ¡nvitat¡on to lfa Consuftation
rest until they achieve their ultimate success in life. Indeed, Ejl-ogbé
children can become very lazy if they are not urged on to success.
Ejl-Ogbé children have the tendency to assume that they are wiser than
others, only to be proven to be bloody fools. Conversely, those who feel
that Ejl-Ogbé children are fools, who can easity be taken for a ride, will
only live to regret such assumption.
There is the tendency that Ejl-Ogbé children may experience terrible
losses in their lives. They nonetheless have the luck and capability to
bounce back and,regain all what they have lost several times over. To
them, when there is life, there is hope. When there is hope, there are
greater oppoftunities.
Ejl-Ogbé children have the luckof getting hooked to the paftners of their
dream. Their spouses are usually loving and understanding. They also
take care of their spouses, even though there is the tendenry for them to
engage in extra- ma rita I activities.
These children must always be warned against engaging in scandalous
activities, which may end up disgracing and humiliating them. This
advice is very impoftant because one hardly finds one Ejl-ogbé child
who can live above board in this area. w¡th much determination,
however, they may be able to caution themselves.
On the whole, Ejl-Ogbé children have the potentials to live well fulfilled
lives and leave their marks on the sand of history.
when it come to movements, if an Ejl-ogbé child plans to travel to
another place for a shoft time, it is good. But if he/she plans to go and
live there on a permannent basis, it is not advisable. Fufthermore, ¡f Eilogbe children plan a change of worlg change of school, change of home,
change of environment, change of spouse, adequate Ifa consultations
must be made and all the necessary gbg must be performed before this
can be done.
For the children whom Efl-ogbé was revealed for during lkgsQdáyé, no
animal must be slaughtered in the home of the parents for the naming
126
ii
,¡'ono"
spilled
to
ceremony of the ch¡ld - no bird, no beast, in fact, no blood must be
for the nam¡ng ceremony. The parents may however go to the market
purchase all the meat in the market and use it for the naming ceremony.
There is nothing wrong in this. Futhermore, the child must not be taken
into the market until he/she is old enough to enter the market on his/her
own volition.
ti'
In general, the heaven is the beginning of all opportunities for Eil-Ogbe
children. They must however be advised against being too emotional or
fighting a wrong
C.
cause.
{
AFFILIATED IRÚNMgLF AND ORIFA OF EJI-OGBE
E¡T-Ogbe is affiliated to all lrúnmglQ
prominent ones include the following:
1.
2.
3.
4.
5.
6.
7.
8.
9.
Ifá Orí Éqü -
D.
TABOOS OF EJI-OGBE
and Oñga. However, the more
For overall Ire and especially for protection against
death.
untimely
For suppoft, achievement and success. It is also
victory over adversary
For overatl Ire and to facilitate the good things of life
coming towards the children of ElT-Ogbe
gbetáld- For progress, longevity, comfortand peaceof mind
$ángo Forchildren, good spouse and success
Ogrtn For victory and direction
For financial success, progress and selfAjé (wealth deity)
-
Fgb€
Oke 10. Ibejl -
for
fulfilment
For leadership, progress and god support. Also for long
life,
For progress and long life and victory over adversary
For double success, double victory and multiple Bifth
The taboos of E¡)-Ogbe are so many that it is not likely that anyone can
avoid all of them. Consequently, most Babaláwo or Iyarffá use to
consul,
127
,
I
I
i
lfa Dida: An invitation to lfa Consuftation
Ifá on which ones to drop among these taboos. Prominent among them
are:
1.
2.
3.
4.
5.
6.
7.
8.
9.
Must not eat goat to avoid depression and lack of progress
Must not eat
fowl to avoid being turned against by peers and
colleagues
Must noteat peanuts toavoid children moftality
Must noteat mushrooms same as in (3)
Must noteatlmumu (0fr0) same as in (3)
Must not brush his body against early-morning dew (i.e must not go
morning) to avoid unfulfilled dreams
outtoo early in
Must never be envious of other people's achievements - to avoid
calamity and disaster to avoid unwanted repercussions
Must never be involved in sexual scandal to avoid disgrace and
humiliation
Must never thin( plan or do evil to others to avoid negative
repercussion
Must never tell lies to avoid the wrath of the Deities and public
condemnation
Must never eat snakes to avoid being castigated among peers
72. Must never sleep in total darkness to avoid disappointments and to
be able to fulfil his/her destiny
13. Must never settrap for animals to avoid unfulfilled ambitions
Must never be a tailor or use needles to avoid being condemned by
peers. And to avoid lackof suppoft from colleagues
15. Must never pursue wealth at the expense of children to avoid
childlessness
the
10.
11.
t4.
E.
POSSIBLE NAMES FOR E¡I-OGBE CHILDREN
Males
1.
2.
3.
4.
5.
TQmllójü
Life is most important
Ablnjg The unique bifth
Qlámenl Honour is given to one's present position
QlQrunjlnml - God blessed me
Qkanhwgn - This one is special and different
-
- Ones
-
128
6. Orlmidára - My Orl is good
7. Ikrtgégbágbé - Death has forgotten (about me)
8. Ifálólayé - Ifá owns the world
9. Ifáygrl - Ifá excels
10. Ifátqba - Ifá is great
Females
1. Ifágbayé - Ifá ¡s universal
2. Qmglagg - Children are one's coverlet
3. Qmgniyl - Ch¡ld is one's prestige
4. Eirdé
5. Orlmidára - My OÍ is good
6. Okemuyiwa - Oke (deity) has brought this
7. qhffitán - In-exhaustible honour
AB9RÚABgYE
129
ll
'¡'
ono"
Chapter 2
OVEr(I ME¡I
tl
ll
lr
llil
illt
lril
Chapter 2
QvFKú ME¡i
Alias: EfI-QVf
A.
1.
Ifá says that it foresees all the Ire in life for the person for whom this
odu, QyQkrl-Mé¡l is revealed. Ifá says that this person shail be
blessed with abundant wealth, good and loving spouse, healthy and
.well-behaved children and all other essential things of life.
Ifá also says that the most appropriate time for this person to pray to
his/her olódümaré and other Deities is early in the mornings. By so
doing, Ifá says that all his/her prayers shall be answered.
Ifá advises this client to offer gbg with ttno hens, two pigeons, hro
rats, two fish, two guinea-fowls, hro cocks and money so that all
these good things of life shall be his/hers forever. On this aspect, QyQkuMé¡) says:
QpelelóyótErn
Lóda'kündé'le
Dfáfún Peregede
Tfl9eyéyeOjúmq mq
f bg ni wgn nl kO waa s. e
Translation
QpQIQ divínation seeds are they which after being filled up with food
Turned their stomach to the ground
This was lfá's declaration to Peregede
The mother of Ojúmg-mQ, the day has dawned
She was advised to offer ebg
It was Peregede who was complaining about her inability to succeed in life. She
had no money, no hope of succeeding in future. Consequently, she went to the
Awo mentioned above for Ifá consultation. She was assured that she would
ceftainly attain success in her life. She was told that she was destined to succeed
in life. She was however advised to be communicating to her Olódümaré and the
131
lfa Dida: An invitaüon to lfa Consultation
Deities very early in the mornings as that was the time that the heavenly beings
were most disposed to answering her prayers. She was also advised to offer gbg
as stated above.
She complied with all the advices given by the Awo and noted the obseruations
of the Awo to her. Before long, she succeeded in her trade. Shoftly after this,
she had a good spouse. Together with her spouse, she was able to take care of
her health. Soon after, she became pregnant and had a bouncing baby. After
this, she had many more babies. With her husband and children, they built a big
house. They soon bought a horse. W¡th all her achievements she knew that she
had hope for a brighter future. She was full of joy for what the Deities had done
for her.
Qpe¡elóyóütn
Lóda'kün dé'le
Dláfiln Peregede
TfigeycyéOiúmqmq
Fbq niwqn nl kówáá $e
Ógb'Qbgórú'bg
ojúmqlremEmil'ónffÓ
ttol'Ajelqwq
Peregede
Iwgni YéyéOjúmq-mq
ojúmqlremq milónllÓ
Mo I'QkQnllé
Percgede
IwgniYéyéOiúmq-mq
OjUmqlremQ mi lónfl ó
Mobl'mglé'mg
Peregede
IwgniYéyéOiúmq-mq
ojumqlremqm¡ lónllo
.
MokQ'lémQ'lé
Peregede
IwgniYéyéOjúmQ-mq
OjumqlremQmi lónffó
Mo I'Qgin l'éekan
(
Peregede
Iwg ni Yéyé Ojumq-mq
ojúmqlre mQ mi lónll Ó
Mo nl'rcgbogbo
Peregede
IwgniYéyéOiúmq-mq
Translation
Qpele seed are they which after being filled up with food
132
ilt¡
iiii
over<u
n're¡¡
Turned their stomach to the ground
This was Ifá's declaration to Peregede
The mother of Ojúmó-mQ, the day has dawned
Shewas advised to offer gbg
Shecomplied
Good day has dawned for me today
I am blessed with wealth
Peregede
You are the motherof OjúmQ-mQ
Good day has dawned for me today
I am blessed with a good spouse
Peregede
You arethe mother of Ojúmq-mQ
Good day has dawned for me today
I am blessed with lovely children
Peregede
You arethe motherof OjúmQ'mQ
Good day hasdawned for metoday
I am blessed with comfortable home
Peregede
You are the mother of OjúmQ-mo
Good day has dawned for me today
I am blessed with horses in the manger
Peregede
You are the mother of OjúmQ-mQ
Goód day has dawned for me today
I am blessed with allthe good things in lífe
Peregede
You are the mother of OjúmQ-mQ
Ifá says that as long as the person for whom this Odü is revealed knows how to
pray every morn¡ng, work hard and is hopeful in life, there is no limit to what
he/she ach¡eves. He/she shall be blessed with all the good things of life.
2.
Ifá says that the person for whom this Odü is revealed shall definitely
succeed in life. Ifá says that it has been pa¡t of his/her destiny to succeed
in life. Consequently, his/her success is coming from heaven and not as a
result of any ass¡stance from human be¡ngs. He/she may be grateful to
some people for being instrumental to his/her success, but the ultimate
gratitude goes to Olódümaré for counting him/her among the successful
ones in life. On this, Ifá says:Subrladé o r'Qmg okün, ó kQriri-kQriri
ó royunkun róyungba
Ó ró yüngbá 16 gbüngbündá
133
lfa Dida: An inv¡tation to lfa Consultaüon
Ojo ba'h m¡¡'le rin gblndlngblndln
Dláfrtn Eil-Qve
Tlyóót'Qrun láwá'yéblQba
Sbgniwqn nlkó9e
Í\
Frekq
Translation
Subúadé saw the Okün beads and showed her happiness
who dresses fashionably
She who dresses flamboyantly
The rain falls, and made the ground wet and soft
These were lfá's declarations to E¡l-QyQ
Who shall bring his unprecedented success from heaven to the world
He was advised to offer
'She
gbg
(
When E:l-QyQ was about to come into this world, he chose as paft of his destiny
all the good things of life wealth, good spouse, lovely children, good health,
respect, honour, comfoftable home, long life, peace of mind, victory over
adversary and so on, while on earth, he went to the Awo mentioned above to
determine how best to achieve all what had been destined for him while in
heaven. He was advised to offer gbg with three pigeons, and money. He was
also advised to feed Ifá with plenty of Qm)nI, banana and palm-oil. He
complied. He was equally told to feed his Of with plenty of QmInI bananas and
palm-oil. Before long, E:t-QVe became the most successful among his
When asked how he was able to make it that big, he simply responded that
had brought his success from heaven.
peers.
he
Subrladé
O
(
\
r'Qmg okün, ó kQriri-kQriri
Óroyunkun rcyüngbá
Ó rO yUngbe ró gbüngbündá
Ojo ba'h mú'lQ rin gblndlngblndln
Dláf¡ln E¡l-Qyg
Tl yóó t'Qrun lá wá'yé bl Qba Frekq
ru'bo
idldQqtemibQw'áye
f;bg ni wQn nl kó geO gb'ebo, O
Qrun lémiti mórt
qgedeqmlnlodé
,
'.,
Qlgmgat'Qrun gblwá bQ
Translation
Subrfadé saw Okün beads and showed her happiness
She who dresses fashionably
She who dresses fl amboyantly
The rain falls, and made the ground wet and soft
These were Ifá's declarationsto Elt-QVe
Who shall bring his unprecedented success from heaven to the world
He was advised to offer
ebQ
134
(
i!li or"*u
t"¡'
Hecomplied
It is from heaven I brought my OÍ
of comfort and success
Here comes an QmInI banana
Which brought its destinyfrom heaven
Ifá says that the success of QyQktl-Méjt children and those for whom this
Odü is revealed during consultation is guaranteed. It is just a matter of
when it will come and how it will come.
3.
Ifá says that the person for whom this Odü is revealed shall be blessed
with many children. Ifá says that his/her home shall be like a market
with children. All the children shall be healthy, lovely, obedient and
successful. He/she need to offer gbg with eight rats, eight fishrhruo
hens and money. He/she also needs to feed Ifá with four rats and
fourfish with palm oil. On this aspect, a stanza in QyEkrl-Mé¡I says:
Igbotq'lQ kl'lg ml
IgbOtq'lQ kl'lQ rin dQndQn
Q+qq+q-Fge on|róro
IXá filn Qlábamlnle
Tfi S'gmg fgbá nl'léAké
Ey to fgylntl m'ójr¡ qkrin sünráhün gmg
Fbq ni wQn nl kó 9e.
Translation
Letlgb0 birds walk on the ground for the ground to shake
LetIgbO birds walk on the ground for the ground to wet profusely
Thechirping of f9á, the palm-birds
These were declarations of Ifá to Qlábanf nlQ
Theofbpring of fgbá inthe homeof Aké
When weeping in lamentation of his inability to give bifth to a child
He was advised to offer gbg
Qlábarnfnlé was married for a very long time. Unfoftunately, the marriage was
not blessed with any ch¡ld. He tried everything he knew, to no avail. one day, he
summoned courage and went to the Awo mentioned above for Ifá consultation;
would he be blessed with children in his life? Would he have children who would
assist him in his old age? The Awo assured QlábarnfnlQ that he would be blessed
with several children and grand children in his life. He was told that his home
shall turn to a market with children. He was however advised to offer ebo as
prescribed above. He complied.
Before long, hiswife became pregnant. She gave bifth to a baby boy. Soon.after,
135
Ifa Dida: An invitation to lfa Consultation
she gave bi¡th to several other children in quick success¡on. Before long, these
children began to give birth to several children of their own. The home
glábarffnlQ was so fullof children that people began to compare his home with a
market. This comparison gave QlábanfnlQ the greatest joy of his life.
QlábanfnlQ lived and died a very happy man, when he was asked how he got all
the children, he used to respond that it was Ifá who promised him that his home
shall be asfilled with children asa market.
Igbotg'l$ kl'19 ml
Igbotg'lQ kl'lQ rin dQndQn
Q+qqqe-Fga onlróro
Dlá filn QlábámlnlQ
Tff g'gme Fgbá nl'léAké
Eyltófé,ylntl m'ójtl ekun s0nráhün gmg
fbg ni wQn nl kó 9e.
of
Ó
(.
/
\
gb'$bg' ó nt'bg
Nje Qqqqqq-Fga onlróro
Ifá réé'pé ilé ibééá kún
Aá d'oia Onlróro
Q+qe$-Fga onlrúrc
Translation
shake
Letlgbó birds walkon the ground forthe ground to
Letlgbo birds walk on the ground for the ground to wet profusely
The chirping of Pgá, the Palm-birds
These were declarations of Ifá to Qlábarnf nlQ
Theoffspring of pgbá inthe homeof Aké
When weeping in lamentation of his inability to give bifth to a child
He was advised to offer ebo
He complied
Now, the chirping of Fgá birds
It is Ifá which promised that this home shall be filled with
Children
(
And shall be comPared to a market
QSqOpq-Fgá onf róro, the chirping of the
4.
(
fga birds we praise!
Ifá says that it foresees the lre of a chieftaincy title for the person for
whom this Odü is revealed. Ifá says that he/she shall become a titleholder before he/she died.
Ifá says also that he/she shall be blessed with a fitting spouse and
also with beautiful and well-behaved children.
136
||t!
ll
il Oyeku Meji
Ifá equally says that the persons for whom this Odü is revealed shall
live long. He/she shall never die young. He/she shall never be
involved in group death, such as multiple accidents or any other
mishap which may cause several people to die at the same time.
When the person for whom this Odü is revealed is outside, there is
the need for him/her to be careful with what he/she will be eating.
This is because eating outside may cause serious disagreement between
him/her and his/her loved ones.
Ifá says that there is need for people to have respect for elders where
this Odü is revealed. This is in order to avoid terrible calamity here.
There is also the need to offer the following gbg here, for chieftaincy:
two pigeons, two cow:t?ils, one male duck and money. For a
good spouse: hro hens for males, cocks for females, and
money; for children: four rats, four fish, one guinea fowl and
money: for longevity: hro cocks and money: for avoidance of
calamity: two cocks and money. There is also the need to feed Ifá
with ether a hen or a she goat, and to feed Egü with either a cock or a
he-goat.
On allthese, a stanza in QyQkrl-Mé¡) says:
Igbáéklnnl
Wqn 4 pa kúbQ-kübQ-krlb€wo'léAro
Mo nl Owo lQ rlpa kr¡bq-kübe-kúbq wg'le Aro s{?
WQn nl Oyél'áwgn ñ jq
Mo nl Olóyé yóó gbó ogbó Oh¡y€qye€tuy€
Yóó gbó ogbó Olúyeeyeetuye
Yóó gbó ogbó OlógbO oun epár¡
Ara gbogbo l'qtü fil h'ewú gburugburu
YóógbóogbóOlú-Ago
Qgbqqgbq lyáwo, Q9'qrywá g'akin
Eyl togbogbóógbó
Td fgmg owú rán olde
s'qrün
Qmsowu jejeeje
Ó kr¡ bl abéré
Ó gbe irinwógdrln l'óyée baba rq
Óbtqq¿egbéjesmq
Translation
Theveryfirsttime
They were congregating in the home of Aró
I enquired why they were congregating in the home of Aró
137
lfa üda: An invitation to lfa Consultation
.
They responded thatthey were taking a chieftainry title
I prayed that the title holder shall grow old and feeble
The title holder shall live very long on earth
The title holder shall grow grey hair and become bald-headed
Just like the guinea fowl grows grey hair all over its body
The title holder shall be as old as OhJ-ASo
The newly betrothed wife, who is both beautifuland brave
Whogrewsoold
And used the blacksmith's hammer as her neck pendant
The hammer ate away steadily with age
And reduced to just a mere needle
She spent 400 years on the throne of her ancestors
She gave birth to 1,300 children
Ifá says that while Qrrlnmllá was wander¡ng about, he met people prepar¡ng to
take chieftainry title in the home of Aró. He went there to enquire what they
were doing. They told him and he blessed them. After this, they asked him to
return home as his wander¡ng was enough. He responded that it was not yet
time for him to return home.
IsbaQQkejl
WQn n pa kubg-kUbe-kúb$wg'léAró
Mo nlemi niwqn ñ pá kúbe-kübQ-krtbQwg'léArósl?
WQn nilyáwó l'áwQn ñgbé
Mo nl lyewó yóó gbó ogbó OlúyeéJeqtuyq
Yóó gbó ogbó olrryQeyeetuye
Yóó gbó ogbó Ológbó oun apárl
Ara gbogbo l'gtü f¡l hiewú gburugburu
Yóó gbó ogbó Olú-ASo
ggbQQg bQ lyáwó, Qq'qrqwá 9'akin
Ey{togbogbóógbo
Tófgmg owú rán o¡ldé s'orün
Qmsowu jejeeje
ó kü bt abere
Ógbé irinwógdrtn l'óyée baba rc
Óblq€dqgbejegmg
Translation
The second time
They were congregating in the home of Aró
I enquired why they were congregating in the home of Aró
They responded thatthey were taking a new wife
I prayed thatthe newwife shall grow old and feeble
The new wife shall live very long on earth
The wife shall grow grey hair and become bald-headed
Just like guinea-fowl grows grey hair all over its body
(
138
i!iior*""¡'
The new wife shall be as old as Ohf -Agg
The newly betrothed wife who is both beautiful and brave
Whogrewsoold
And used the blacksmiths hammer as her neck pendant
The hammer ate away steadily with age
And reduced to justa mere needle
She spent 400 years on the throne of her forefathers
She gave birth to 1,300 children
Qrúnmllá also narrated how he wandered about and returned to Aró's home the
second time. He saw people celebrating during a marriage ceremony. When he
was told this, Qrrlnm'llá blessed them. After this, they asked Qrúnmllá to come
and celebrate with them in Aró's home and stop wander¡ng about. Qrrlnmllá
declined theirofferand told them that itwas notyettimefor him to return home.
lgbaQQk€ta
Wqn ñ pa kúbg-kübQ-kúbQwg'leAro
Mo nleminiwQn ñ pá kúbe-kübe-kúbqwg'léArós{?
WQn nl gmg l'áwQn ¡tkó
Mo nl Qmg yoo 9bó ogbó Olúyeeye*uye
Yóó gbó ogbó olúyeeyeetuye
Yóó gbó ogbó Ológbó oun ápárl
Ara gbogbo l'gtü fil h'ewú gburugburu
YóógbóogbóOlü-A$o
ggbQQgbQ lyiwO, Q+'qre, wá S'akin
Eyltogbogbóógbó
Tó fgmg owú rán oñdé s'Qrün
qmgowr¡ jqjeejq
ó ku blabqrq
Ó gbé irinwó gdrin l'óyée baba rq
óu¡ee¿qgbéjesms
Translation
thethird occasion
Theywere congregating in the home of Aró
I enquíred what they were congregating in the home of Aró for
They responded thattheywere doing a naming ceremony
I prayed thatthe new born babyshallgrow old and feeble
The new born baby shall live very long on earth
On
The baby sha | grow g rey hair and become bald-headed
Just like guinea-fowl grows grey hairall over its body
|
The baby shall be as old as Ohl-ASQ
The newly betrothed wife, who is both beautiful and brave
Who lived and became so old
And used the blacksmith's hammer as her neck pendant
The hammer ate away steadily with age
139
lfa Dida: An ¡nvitation to lfa Consultation
And reduced to just a mere needle
She spent 400 years on the throne of her ancestors
She gave bifth to 1,300 children
Again, Qrrtnmllá narrated how he came to Aró's house the third time. He met
them celebrating the arrivalof a new born baby. He blessed the baby. Again, he
was invited to enter the house of Aró and celebrate with them. This time around
he did.
Qrúnm'ilá said that when he glanced at his right hand side, he saw people eating
mashed yam with palm oil. They invited him to come and eat but he declined.
He said that when he glanced at his left hand side, he saw another group of
people eating mashed water-yam with palm-oil. They too invited him to come
and eat; and again, he declined. He said that when he glanced straight ahead,
he found yet another group of people eating mashed coco-yam with palm-oil.
And again, he was invited to come and eat; and this time around, he ate a little
and returned to his own home.
When he got home, Qrúnmllá said that his adopted parents asked him to tell
them what he ate outside; and he responded that he did not know what he ate.
Hearing this, his adopted parents said that they were going to beat him up for
that. There and then, Qrúnmllá said that he declared that it was a forbidden act
for anyone to ever lay his/her hand against him. He said that nobody raises
his/her hand to beat a cobra, or a boa conscriptor, or a leopard, if not a proficient
hunter. That was the time QrrlnmIlá's adopted parents suspected that he was
not an ordinary human being after all.
In their state of confusion, they asked Orrlnmllá to tellthem where he learnt all
what he was saying. In order to confuse them the more, Qrúnm'llá said that he
told them another story to shield himself from answering their question. He said
thatthe event in the storywentthus:
Two devilish beings named AwrirrJkú-Madágbáá and 0jO-perükü-má-wQ wentto
E¡)gbó-mgkün market and gave the mother of Ikrl (Death) a beating of her life.
When Ikú heard of what had happened, he used a cobra as his protection charm
and used a scorpion as his charm for finding his ways in the dark.
Armed with these charms, Qrúnmllá said that Ikú landed onlgbá tree and felled
¡t. Next it was Fde tree and it was felled. Next it was Irókó tree and this was
felled. Next it was Ooro tree and again it was felled. In his blind fury and desire
144
(
ililor"*"",'
to destroy anything and everything that he came across on h¡s way, he landed on
AyünrQ tree in order to fell it. AyünrQ tree dodged to the right side and Ikú fell
down and broke his fore limbs. Ikrl pursued it again, and AyünrQ tree dodged to
the leftside and Ikú broke his hind-limbs. Ikrt made a third attemptand broke his
waist. Having narrated this story Qrrlnmllá then demanded from his adopted
parents that like the Ayunre tree, we should be seeking Ifá's special protection
against Ikri whenever it is coming to land on, and fell a follower of Ifá. When he
said this, his adopted parents forgot about every other thing and prayed for
protection and longevityfrom Qrrtnmllá and QyQkrl-Mé1T.
Igbáéklnnl
Wqn 4 pa kubg-kübQ-kúbgwg'léAró
Mo nl éwO lQ rtpa kúbg-kübe-kúbe wg'b Aro sl?
WQn nl Oyél'áwgn n jq
Mo nl Olóye yóó gbó ogbó Oh¡y€€y€etuyq
Yóó 9bó ogbó ohryQQyQetuye
Yóó gbó ogbó Ológbó óun ápárl
Ara gbogbo I'qtü fil h'ewr¡ gburugburu
Yóó gbó ogbó Olú-Aqo
QgbQQgbQ lyiwo, Qg'qrgwá 9'akin
Eyltogbogbóógbó
fgmg owú rán oñdé s'orün
emgowrt jejeeje
ó kü blab€re
Ó gbé irinwógdrln l'óyée baba rg
Óbtgqdegbejegmg
WQn nl freé mitóféé
Kl nyalé
MolémiótúnyalémQ
Tó
lsbaeekejl
Wqn ñ pa kúbQ-kübQ-krlbgwg'léAró
Mo nl emi ni wqn ñ pá kúbq-kübQ-kúbg wg'lé Aró sf?
WQn ni lyawO l'áwQn rtgbé
Mo nl lyáwó yóó 9bó ogbó O¡úyeey€é¡uye
Yó<l gbó ogbó OlrlyQeyeetuye
Yóó gbó ogbó Ológbó oun ápárl
Ara gbogbo l'gtü fil h'ewú gburugburu
Yóó gbó ogbó Olu-Aqo
9g bQQgbQ lyáwo, Os'qrqwa g'akin
Eyltógbógbóógbó
fgmg owrl rán oñdé s'Qrün
Qmgowrl jejeeje
ó kü bl abere
Ó gbe irinwó gdrln l'óyée baba rg
Óbtgqoqgbéjesms
Tó
141
lfa Dida: An invitation to lfa Consultaüon
WQn nl ire é
mitófeé
Kf nya'lé
Mol'émiótúnya'lémQ
lgbeQQk$ta
Wqn í pa kúbe-kübQ-krtb€wq'léAró
Monlemi niwqn ñ pá kúbe-kübe-kúbqwg'léArósl?
WQn nl gmg l'áwQn ¡tkó
Mo nl Qmg yóó gbó ogbó Oluyeey€€tuy€
Yóó gbó ogbó Olúyeeyeetuye
Yóó gbó ogbó Ológbó Oun áparl
Ara gbogbo I'qtü fil h'ewú gburugburu
Yóó gbó ogbó Olú-Aqo
ggbQQgbQ lyáwo, Qg'qrqwá 9'akin
Eyttogbogbóógbó
Tó fgmQ owú rán oñde s'qrun
Qmgowrt jejeeje
ó ku ¡tabere
Ó gbé ¡r¡nwó gdr¡n l'óyée baba rq
Óble€d€gbéjegms
WQn nl ireémitóféé
Kl nyalé
lgbáy,l ni mowaayalé
Mo#jr¡woapáámiQtún
Mo bá wgn nlbi wQn gbé nfepo jTwO igukg
WQnnlnwáájq
Mol'émiojq
Moqljúwoapá miOsl
Mo bá wgn nlbi wQn gbé nfepo j'lwó ewüra
jq
Mol'émiójq
Mo#5r¡woaárln mi pQngbá blojq
Mo báwgn nlbi wgn gbé nfepo j'lwó kokó l'ágbálá
WQn nl nwá jg
WQn nl ñwá
Émiwaa jgdlQnlbQ
Mgbatlmodé'nú ilé
Iya mi nl klnnimo je
Molém¡o mgountl mojq
Bábá mi nl klnni mo jq
Molémlomgountlmojg
Iya mi l'óun ó ná ml
Bábá mi l'óun ó ná ml
MonlééwqOrlga
f;nlkan kff gi'wQ lu gká
Fnlkan kll ql'wQ lu eré
Snlkan kllgl'wQ lu qkün
Bló9egdq
142
tr[
trtl
ll
WQn nláwgnta lókQ mi léyff
Mo nl awgn Awt¡rúkt¡-madágbáá
Awgn Ojo-perukü-má-we
Awgn niwQn nályáIkú I'qja E¡Tgbo-mgkün
Ikú mú oká
Ófi se'Káábá
Ómueré
ófidelHnna
Ómr¡akekeé
ófi seórr¡ka
Ikútééor¡lgbá
Igbá gblre n1h
Ikútééort ede
FdQegHra n1h
Ikrl téé orllrók0
IrókOgblre n'lle
Ikú té orl ooro
Oorogblrá n'llQ
Ikrl téé orl ayUnrq
Ayünrgyeges'qtün-ún
Iku fapá dá
Ayünrqyeges'ósl
Ikr¡fesedá
Ikrl wááfagbede-mejl dá r€úneú
l(nni yoo yg'krt nü l'órf Awo
Qba leil-Qyg
Ifá n¡yóóye'kú nu l'órlAwo
Ifá n¡yóófEyeye'kú
IkU to jáde n'lle
Tó rl wáAwoó bQwá
Ifá niyóó fQyqyg'ku
Translation
Theveryfirsttime
They were congregating in the home of Aró
I enquíred whatthey were congregating forin the home of Aró
They responded that they were taking a chieftaincy title
I prayed that the title holder shall grow old and feeble
The títle holder shall live very long on eafth
The title holder shall grow grey hair and become bald-headed
Just like guinea-fowl grows grey hair all over its body
The títle holder shall be as old as Oh1-agg
The newly betrothed wife, who is both beautiful and brave
Whogrewsoold
And used the blacksmiths hammer as her neck pendant
The hammer ate away steadily with age
And reduced to just a mere needle
143
ll Oyeku Mej¡
lfa Dida: An invitaüon to lfa Consultation
She spent 400 years on the throne of her ancestors
She gave bifth to 1,300 children
They said my prayers were enough
They asked me to come in
I responded that I was not coming in
The second time
They were congregating in the home of Aró
I enquired what they were congregrating for in the home of Aro
They responded that they were taking a new wife
I prayed thatthe new wife shall grow old and feeble
The newwife shall livevery long on eafth
The wife shall grow grey hair and become bald-headed
Just like guinea-fowl grows grey haír all over its body
The new bride shall be as old as Olú-ago
The newly betrothed wife, who is both beautifuland brave
Whogrewsoold
And used the blacksmiths hammer as her neck pendant
The hammer ate away steadily with age
And reduced to justa mere needle
She spent 400 years on the throne of her ancestors
She gave bifth to 1,300 children
They said my prayers were enough
They asked me to come in
I responded that I was not coming in
On the third occasion
They were congregating in the home of Aró
I enquired whattheywere congregating for in the home of Aró
They responded thattheywere doing a naming ceremony
I prayed thatthe new born baby shall grow old and feeble
The new born baby shall live very long on ea¡th
The baby shall grow grey haír and become bald-headed
Just like guinea-fowl grows grey hair all over its body
The baby shall be as old as Olú-agg
The newly betrothed wífe, who is both beautifuland brave
Whowassoold
And used the blacksmiths hammeras her neck pendant
The hammer ate away steadily with age
And reduced to just a mere needle
She spent 400 years on the throne of her ancestors
She gave bifth to 1,300 children
They said my prayers were enough
They asked me to come in
That was the time I entered the house
I glanced at my right hand side
I saw them where they were using palm-oil to eat mashed yam
They invited meto paftake in eating
I declined theiroffer
I glanced at my left hand side
144
iiii or"*,
I sawthem usíng palm-oilto eat mashed wateryam
They invited me to come and partake
I declined there offer
I glanced straightahead of me
I sawthem using palm-oilto eatcocoyam in the courtyard
They invited me to come and paftake
Then I ate just a little
When I returned home
My mother asked me what I had eaten
I responded that I did not know what I had eaten
Myfather asked me what I had eaten
I responded that I did not know what I had eaten
My mothersaid thatshewould beat me up
My frther said that he would beat me up
I declared that it is an abomination
Nobody dare raises his bare hand to beat a cobra
Nobody dare raises his bare hand to beat a boa conscrictor
Nobody dare raises his bare hand to beat a leopard
"",,
Except a proficient hunter
They asked me who had taught me all these
Instead
I
responded
that it was AwrJnJkrl-madágbáá and OjO-
perükü-má-wQ
They were the ones who beat up
Ikú
(Death)'s mother at
E¡Igb0mgkün market
Ikú (Death) took a cobra
And made it his protection charm
He took the boa
And used itas path finding charm
He
tookthe scorpion
And made ithisfighting ring
Ikrl landed onlgbá tree
Down wentthelgbá tree
IkrJ landed on fdE tree
And down went Edetree
Ikú landed on Oorotree
And down wentOorotree
Ikú landed on Ayünretree
But Ayünrg tree dodged to the right side
Ikú fell down and broke his forelimbs
And Ayünrg dodged to the left
And lkri felldown and broke his hind limbs
Iku then broke the mid-section of his body
Now, what is itthatwillward off Ikú (Death) from the head of
It is E¡l-QyQ (QyQku-Me¡l) the king
It is Ifá who wíll ward off lkr: from the head of Awo
It is lfa who shall use Oye divination powderto ward off IkrJ
When Ikú leaves his home
145
an
Awo
lfa Dida: An invitaüon to lla Consultation
And is looking for an Awo to kill
It is Ifá who shall use Qye dívination powder to ward off Ikú
Ifá says that O3gkrf-Mé¡I shall ward off death and other forms of calamity that is
about to befall the person for whom this Odü is revealed. The protection of Ifá
forthis person is guaranteed.
5.
Ifá says that it foresees the Ire of longevity for the person for whom
this Odü is revealed. Ifá says that lkrl, Death, will show compassion for
him/hen Ifá says that he/she will live to his/her old age.
In the same vein, Ifá says that the home where this Odü is revealed shall
be spared the pain of death, affliction and other misfoftunes.
If it is duringlkgsgdáyé, Ifá says thatthe life of the new born baby shall be
spared and the baby shall live long on earth. The appropriate name of the
new born baby is lkrlgáánú as given by Ifá. There is the need to offer qbg
with one he-goat and money. There is also the need to feed Ifá with
four rats, fourfish and money. On these, Ifá says:
Em¡ Qye
rwe Qve
Qyepe+g ñle lát'okéé bq
9mq aráyéwon Se bl ojúmq ló rtmq wá
oiúmqo mEo
BabaqyQ|o|a
EÍá fún lkú9eánú
Tl rtt'Qrun bqwáyé
fbg niwgn nl kó9e
Translation
I am QyQ, the twilight
You are QyQ, the twilight
The twilight was just showing appearance in the sky
People thought it was the day which had dawned
It was not yet dawn
It was only the twilight appearing in the sky
These were Ifá's declaratíons to lkrlgáánr1 (Ikú had shown me compassion)
When coming from heaven to eafth
He was advised to offer ebQ
It was lkrlSáánri who was coming from heaven to eafth. He decided to go for Ifá
consultation so as to determine how successful his sojourn on eafth would be:
146
ilii
or"*"",'
Would he be successful? Would he be able to live tong enough to get married,
bear children, build his own house, have his own horse and be able to achieve all
those things which made people successful on eafth?
IkúFaánú was assured that Ifá had guaranteed that he would live long on earth.
If he did not die young, he would be able to achieve all his heaft's desires. He
was then advised to offer qbg as prescribed above. He complied and set out on
his journey to eafth. While on eafth, he was guided and protected by the deities.
He was able to live long and happily. He achieved all his eafth's desires. Ikrl
showed him pity by leaving him alone to Iive his life in peace. By the time
Ikrlgáánu died, he was an extremely old man:
Em¡ QyQ
lwqQve
Oreqeeeñta tát'okéébq
Qmgarayéwqn ge bl ojúmQ
Ojúmq o mq o
¡ó
ñmqwá
Babaqyglo|a
üáfún lkúsaánú
Tl ñt'Qrun bQwáyé
fbgniwqn nl kóge
Ógb'gboróni'bg
ñje Ikú ó bá 9áanrt omoAwo
ArüngáánúgmoAwo
Kl o re'lé mlrán
Translation
I am Qyg, the twilight
You are QyQ, the twilight
The twilight was just showing appearance in the sky
Peoplethought itwasthe daywhich had dawned
Itwas notyetdawn
It was only the twilight appearing in the sky
These were lfá's declarations to lkrlgáánú (Ikú had shown me compassion)
When coming from heaven to eafth
He was advísed to offer ebQ
Hecomplied
Ikrl, please have merry on Awo
Arün, Afflictions, please have mercy on Awo
And goto other lands
Ifá says that the person for whom QyqkU-méJ'i is revealed shall be spared
the pain of death, afflictions and other evil forces while on eafth.
147
lfa Dida: An invitation to lfa Consultation
6.
Ifá says that the person for whom QyQkrl-Mé¡) is revealed shall not be
allowed to die a group death. He/she shall be spared when there is
natural or human-caused disaster such as earthquake, fire, road
accident, plane crash, sea mishap and other similar occurrence.
Ifá says that there is the need for this person to offer qbg with one
he-goat, money and a piece of red clothe. If this can be done,
his/her ability to live long and to avoid group disaster is assured. On
this, a stanza is QyQkrl-Mé¡) says:
Qpagbongbó nfl Stwájú agbQn'nini
Fse méiéeil nll jljádrt qna gborcgán-gborogán
Dlá fün SrunlQjQ aqq
Mjq tl wqn ñt'Qrun bq w'áyé
Fbg ni wQn nl kl wQn ge
Translation
Asho¡tstaff
is used to brush awaythe early-morning dew
The two feet fight for supremacy in their bid to lay claim to the foot-path
These were Ifá's declarations to the 165 clothes
When coming from heaven to eafth
Theywere advised to offer gbq
One hundred and sixty five clothes with variety of textures, colours and makes
were about to leave heaven for eafth. They decided to go for Ifá consultation in
order to know how their sojourn on eafth would be. The Awo told them that they
would all be successful on eafth. They were assured that people would love
them when they reached the eafth and that people would want them to be their
companions.
They were however advised that there was the need for them to offer gbQ with
one he-goat each in order to avoid a situation where they, the clothes, would
be dying group deaths or where they would be made to accompany corpses to
heaven.
The 165 clothes deliberated on the information given to them by the Awo and
concluded that even though these Awo were competent, they were nonetheless
greedy. The clothes claimed that the Awo were actually demanding for 165 hegoats. They concluded that only thieves could ask for such things and therefore
the Awo were thieves. All of them refused to offer the ebQ except kQlQ-the red
clothes or calico. KQIQ said that he could not afford the consequence of doubting
theAwo.
148
t
!il1
ll
!l oyeku Meji
Consequently, he went and offered his own ebq. Soon after this, whenever
anyone died, allthe clothes, with the exception of Keh, were used to accompany
such corpse to heaven. That was how all the remaining clothes began to die premature deaths while only KQIQ, was spared. KQIQ began to sing and dance and
give praises to his Awo. From that time hencefofth, it was an abomination and
taboo to use calico or red cloth to bury a corpse.
Qpa gbOngbó nfl gfwajrl agbQn'nini
méjéejl nll jljádrl Qne gborogán-gborogán
Dlá fif n QrunlQjQagg
Mjq tl wQn ñt'Qrun bg w'aye
fbgniwqn nl klwQnge
KQIQ nlkan n¡ nbe I'eyln tó úg'ebg
Kgle ló ru o
Ken |Ótü
Aggtó bá m'qbg
Kll bá wgn yún mOrlgá
Fse
Translation
A shoft staff is used to brush away the early-morning dew
The two feet fight for supremacy in their bid to lay claim to the foot-path
These were lfá's declarations to the 165 clothes
When coming from heaven to eafth
Theywere advised to offergbg
Only KQIQ, the red cloth, complied
It is KQIQ which complied with Ifá's advice
The clothe which recognized the need to offer ebo
Will neverexperience group death
Ifá says that the person for whom this Odü is revealed will never be involved in
group death or be involved in mass disaster.
7.
Ifá says that there is a female where this Odü is revealed or that if the
person for whom this Odü is revealed is a female, she needs to be advised
that it is in her best interest to marry an Awo or for her man to be fully
initiated into Ifá. This is because the female in question has a problem that
only those who are consulting Ifá and offering gbg regularly will be able to
solve for her. In other words, it is to the advantage of such a woman to do
so as she stands to gain tremendously from such relationship.
At the same time, if this Odü is revealed during lkgsqdaye for a female
149
lfa Dida: An invitat¡on to lfa Consuftation
to
get
ch¡ld, the name of such a baby is AtóórQ and she ought to be given out
an Awo or someone initiated into Ifá when she is matured enough to
married.
¡.
I
In the interim, the female is question needs to tie the Idé beads round her
waist wrist or neck as a sign of her being lfá's wife or ApQtQbl. She also
needs to offer gbg with two cocks, two guinea-fowls and money. She
needs to feed Ifá with four rats, four fish and money. On these Ifá
says:
n'llé
j€ k'Qni ó sün
Itahgodogbo koj€ k'gni ósün I'qdede
Emlrln
kO
(
Irl dá
Irl so
Irl balé ta lébé-|ébe-|ébé
Dláfiln Qrrlnmllá
Ifá ñlqg'gkgAtóórO
fibgniwQn nl kóge
Translation
The tiny
room
mosquitoes
do not allow one to sleep in
the
I\
The big biting bugs do not allow one to sleep in the verandah
The dew stopped
The dew settled
The dew dropped and scattered on the ground
These were Ifá's declarations to Qntnm)lá
When going to marryAtOórQ
He was advised to offergbg
woman. She was suffering from all softs of ailments ranging from physical, mental, emotional to psychological problem. She had a
weak heaft and her womb was blocked, making it impossible for her to become
pregnant. When the information on her problems leaked out to people, every
prospective suitor ran away from her. She became lonely, sad and sicker. At a
AtOórQ was a very sick
stage, she lost all hopes.
When Qrúnmllá saw this, he took pity on AtóórQ and decided to marry her in order
to take care of her and help solve all her problems for her. He went to consult Ifá,
and Ifá gave him the go-ahead. In no time, Qrúnm'ilá made all the necessary
moves and AtóórQ became his wife. The parents of AtóórQ were simply too happy
to give her hands away in marriage to Qrr1nmllá. Immediately AtóórQ moved
in,
150
i
\.
t\..
t"i'
Qrrlnm)lá began intensive treatment for her. Before long, she was cured of all her
ailments. Soon after, she became pregnant and gave bifth to a baby. She had
several children soon after. She became happy, contented and a proud wife and
mother for the rest of her life.
iiil or"*u
je k'Qnió sün n'llé
Italg godogbo ko j€ k'€n¡ ó sün I'qd+dQ
Emf r{n kO
lrl dá
Irl so
Irl balé ta lébé-lébé-lébé
Dláfiln Qrúnmllá
Ifá ñlg g'gkgAtoóÉ
f b9 niwQn nl kó s, e
Ógb'QborÓru'bg
ñjelrldáo'
Irl so
Emlr{n kO j€ k'€n¡ O sUn n'llé
Italg godogbo ko jQ k'Qni ó sün I'qdede
Irl dá
Irl so
Irl balQ ta lébé-lébe-lébé
Dlá frln Qrúnmllá
Ifá ñlgg'gkgAtóórO
f;bg ni wqn nl kó 9e
Emlr{n kO j€ k'Qni ó sün n'llé
Itale godogbo ko jQ k'€ni ó sün I'qdQde
lrl dá
Irl so
Irl balQ ta lébé-lebe-Ebé
DláfilnQrúnmllá
Ifá rlgs'okoAtóórO
[b9 ni wqn ff kó 9e
Qrunmllá dúró
Ifá kóowá s'okoAtOólO
Translation
The tiny mosquitoes do not allow one to sleep in the room
The big biting bugs do not allow one to sleep in the verandah
The dew stopped
The dewsettled
The dew dropped and scattered on the ground
These were Ifá's declarations to OrrJnmllá
151
Ifa Dida: An invítat¡on to lfa Consultation
When going to marryAtOóró
He was advised to offer gbg
Hecomplied
Nowthe dew stopped
Thedewsettled
Please Orúnm'ilá
Do come and take AtOórg
aswife
Ifá says that the woman for whom this Odü is cast is an ApQtQbi. She needs
to marry Ifá and she willdefinitely have causeto rejoice in the end.
Ifa says that the person for whom this Odrl is revealed shall succeed in life.
He/she had been having problems because he/she had been using the
wrong materials to feed his/her Ofi. Ifá says that it is a taboo forthis client
to use water as paft of the material to feed his/her OÍ. As long as this is
being done, so long shall he/she be experiencing hardship. The moment
water is replaced with palm-oil and used to feed his/her Oú, his/her
problems shall be replaced with prospects; despair shall be replaced with
hope; disappointments shall be replaced with fulfillment; agony shall be
replaced with pleasure and sadness shall be replaced with joy.
Ifá says that this client need to offer gbg with one he-goat and money in
order to neutralize all the negativity caused by his/her initial usage of water
as paft of the materials for feeding his/her Of . When next he/she wishes to
feed his/her Oú, he/she must first put some drops of palm-oil on the
ground before any other thing is done. On these, Ifá says:
fnitó rtfg'gbá
F
kl¡ ¡Se
Fnitl rlfgawo
kú ¡ee
Dlá firn lni tó jl nl Kütükütü
Tó ñ'fomi b'Qrl i rQ
f;bg ni wqn nl kó 9e
F
Translation
Those washing calabashes
I say"well-done"
And those washing plates
I say"well-done"
152
iiii ov"r" u"l¡
These were Ifá's declarations to "he who wakes up early in the
Morning
And uses waterto feed his Of "
He was advised to offer gbg
The person in question was a very successful farmer in his time. One day, he
discovered that his yields were dwindling gndually. He therefore went for Ifá
consultation. During this consultation QyQkrl-Mé¡'i was revealed. The Awo
advised him to offer gbg and feed his Of . He did. When he was aboutto feed his
OÍ, he used water as part of the feeding materials. Instead of improving, his
farm yields became worse than ever before. He changed the materials with which
he fed his of from kolanuts, to coconuts, from pigeon to guinea-fowl,
hen, cock, duck, ewe, ram, and so on, but still included water. There was
no improvement. He changed his profession several times. He tried hunting,
weaving, trading, singing and so on. still, there was no improvement. His
situation was getting worse bythe day.
One day, he decided to consult another set of Babaláwo for Ifá consultation. He
approached the Awo mentioned above. when Ifá was cast for him, QyQkrl,Mé¡)
was once more revealed. The Awo assured him that his lot would change forthe
better. He was informed that he was in his present state because he had been
using the wrong materials for feeding his Of He was also advised to offer one
he goat and money. After this he was to feed his Oú with palm-oil and any
other materials of his choice. When feeding his Of, some palm-oil needed to be
dropped on the ground before any otherthing could be done. He complied.
.
When all these had been done, all the spirits responsible for his anguish and
disappointments disappeared and were replaced with those which brought
happiness, achievements and progress. He was a very happy man aftenruards.
fni tó rtfg'gbá
I krl i96
fnitt ñfgawo
kú ise
Dlá fi¡n fnitófl nl Kütükotü
Tóñ'fomi b'Qrl i rQ
fbg ni wQn nl kó 9e
WQn nl epo ni kó maa fi bqrt
F
Ógb'gbgrÓ rú'bg
Ñjqlwa mi yóó lg soké nlgbáyt o
Bllpgnrf iná bá gb'epo
153
lfa Dida: An invitation to lfa Cansuftat¡on
Iwá a nQ a sl goke
Translation
Those washing calabashes
I say"well-done"
And those washing plates
I say"well-done"
These were lfá's declarations to"he who wakes up early in the morning
..And
uses waterto feed his Ofi "
He was advised to offer ebQ
He was also told to be using palm-oil instead
Hecomplied
My destiny shall certainly rise this time
When the fire is fed with Palm oil
Its destiny shall surelY go uP
Ifá says that the luck of this client shall certainly shine through. He/she shall
surely become a successful man or woman. His/her tribulations shall become
things of the past in a shoft time to come.
for ;
whom this Odü is revealed. Ifá says that this person shall be very
9. Ifá says that it foresees limitless success and achievement
for the person
\
successful in the areas of Ifá practices, herbal medicine, conventional
medicine, nursing, midwivery occultism, pharmacy, otthopaedic medicine
or nursing, and other para-medical fields.
Ifá says that in any field that he/she chooses, his/her popularity
shall
extend far beyond the community, country or region where he/she resides.
He/she shall be sought after by the highly placed and influential people in
his/hercommunity.
I
Ifá however warns that in all what he/she he/she must never allows his
/her achievements to enter his /her head. He must never show pride. The
more his/her success, the more humble he/she must be. The more the
humility, the morethe success.
The person for whom this Odü is revealed needs to offer gbg with hro
white pigeons, two guinea fowls and money. He/she also needs to
serve lfa with four rats, four fish, one hen and money. On this, Ifá
says:
(
154
I tl
Itl
ll
ll
Oyeku Meji
f ni a nl kó hu'pá ó leé hu'pá
Fnia nl kó hu'yele O leé hu'yQlé
Qqtun tó nlgba gwqtó nlgba qsQ
Ósltr¡n ñbáwgn-Qn hüwáa pQlQ
Dlá fún Ogo-Im€le
QmgafáárQ jqun olóunjg
fbgniwQn nl kó$e
Translation
Those whom we thought would raise their arms in
pride
all
Those whom we thought would raise their legs
could not do so at
in
arrogance also
failed to do so
The millipede which has 200 hands, and 200 legs
He was howevershowing unbelievable meekness
These were Ifá's declarations to Ogo-Imglg, the lazy one
Who, early in the morníng, eats other people'sfood
He was advised to offer gbg
Ogo Imqlq, the lazy one, was an Ifá practit¡oner. He could not farm. Neither
could he hunt. He had no experience ¡n trading. His only interest was ¡n the area
of Ifá. He was very versatile in this field. The only snag ¡n this was that his
peopfe cons¡dered him a lazy man, who would only live through the mercy of
others. They considered that he was living a mend¡cant life, unfit for any member
of their family. They abused him daily. Tired of their incessant harassment, he
went to the Awo mentioned above for Ifá consultation; would he become a
successful man through his chosen career? Would he be accorded respect and
honour in his profession? As a Babaláwo, would he be able to acquire all the
good things of life which people considered as yardsticks for fulfillment in his life?
In response to his questions, the Awo assured him that he would become a very
successful Ifá practitioner in his life, that he would be highly respected and
honoured in his profession, that he would be able to acquire all the good things of
life, That he would be popular and well respected from far and near. The lazy
one was told that it was from his laziness that he would be able to achieve allthe
good things of life. He was however warned against being proud and arrogant.
He was told that if he lowered himself through humility, the Deities shall raise him
up by making him prosperous. Conversely, if he showed pomposity, the Deities
shall lower him. He was also advised to offer gbg with two white pigeons,
two guinea fowls, two hens, two cocks and money, He complied.
He did not only comply, he was treating each and every client of his with genuine
humility, care and Iove. This attitude surprised a lot of people and it endeared
155
lfa Dida: An invitation to lfa Consultation
him to his various clients because they always felt welcomed whenever they went
to the house of the lazy one. For this reason, his clients made it a point of duty
introduce more clients to him. Because he was competent in his chosen career,
he used to retain these new clients.
to
Soon after this, the lazy one began to accumulate wealth. He felt he was ready to
get married. All his people who had hithe¡to been castigating him rose in his
suppoft and he was able to get a good and loving woman as wife. The woman
gave birth to several children for him. With his wife and children, he was able to
erect a house befitting his status, and in due course he bought several horses. All
these he did without being carried away by his achievements and without
pompous. All his people reluctantly admitted that his chosen profession and
"laziness" really benefitted him. When asked how he was able to achieve so
much in his lifetime; he responded that Ifá, labeled as the lazy man's profession
was indeed an interesting career. He concluded that all gratitude was to Ifá who
made it possible for him to accomplish all what he did. He was made a
community leader and his opinions and suggestions carried a lot of weight in his
being
his
(
/
I
community.
Fni a nl kó hu'pá O leé hu'Pá
fni a nl kó hu'yQlQ o leé
hu'y$lQ
QgtuntónlgbagwQtónlgbagsQ
i\
tún lrbá wgn-qn hüwaa pQ¡€
Dlá filn Ogo-Im$lq
QmgafáárQ jgun olóúnjq
fbg ni wQn nl kó 9e
Ógb'$bgrórrl'bg
Im€lg mi ni mo ge
fi mofi l'ówó
OwolmqlQdün l'ádünjü
Ó sl
f bá midúpel'qwqlfá
F n'lfá geun, geun
Imele ni mo ge
Tl mofi l'áya
Owolmql€ dün l'ádünjü
t
\-
! bá mi dúp€ I'o, wq lfa
! n'ffa Feun, geun
Imqlq ni mo qe
Tl mofi bl'mq
Tl mofi kQlé o
Owolmgl€ dün
l'ádünjü
|
156
iiii ov"r,,
n¡"¡¡
mi dúpe l'qwq Ifá
geun, geun
n'lfa
I
lmqlq ni mo ge
Tl mo nlregbogbo
Owólmgl€dün l'ádünjü
F bá mi dr¡p€ I'qwq Ifá
; n'ffa geun, Seun
F bá
Translation
pride
Those whom we thought would raise their arms in
could not
do so at all
Those whom we thought would raise their legs in arrogance also failed to
do so
The millipede which has 200 hands, and 200 legs
He was however showing unbelievable meekness
These were Ifá's declarations to Ogo-Imelq, the lazy one
Who, early in the morning, eats other people's food
He was advised to offergbo
He complied
It is my laziness that brought me wealth
The profession of the lazy one is very rewarding
Help give my thanks to Ifá
ThatI am verygrateful
It is my laziness that brought me spouse
The profession of the lazy one is very rewarding
Help give mythanks to Ifá
That I am very grateful
It is my laziness that brought me children
The profession of the lazy one is very rewarding
Help give my thanks to Ifá
ThatI am verygrateful
It is my laziness that brought me house
The profession of the lazy one is very rewarding
Help give my thanks to Ifá
That I am very grateful
It is my laziness that brought me all the good things of life
The profession of the lazy one is very rewarding
Help give my thanks to Ifá
That I am very grateful
Ifá says that the person for whom this Odü is revealed shall have cause to be
grateful to Ifá. As long as he/she shows humility, there is no limit to his/her
success in life.
157
lfa Dida: An invitation to tfa Consuttation
10'
Ifá says that it foresees the lre of materiafs
success, several children,
and generalwellbeing forthe person forwhom
this Odü is revealed.
Ifa
says that whenever he/she rends other peopre
money,
he/she
needs not lord it over those who are n¡i/ner
debtors. This is because
those for whom this Odü is revealed háve
the tendency to make life
unbearable for their debtors. on the other
hands, Ifá says that if those for
whom this odü is reveared are the one o*¡ng
otheá, ir,"v have the
tendency not to wish to pay ba.ck U'r" ron.v'wñen
aske'd ioiir," money
they are owing, they do not believe in ."ói.¡Áing
their inability to pay in a
gentte manner, instead they wourd
ask thbsetháy ur.o*¡ñó iá
é", bst as
they cannot commit suicide because tnev áie
owing somebody; and that
neither can they be killed simply becausé
ilrev ra¡rcá to r"rrní*nrt tt,.y
are owing' Ifá says that there is nothing
.nyon. can do about this because
the attitude cannot be changed.
Ifá says arso that no matter
.whgt the person for whom this odü is
revealed has acquired in life, he/she
w¡li st¡ll oe looking foi-more. tra
says that he/she shall be getting more
and more oi uit the good
things of life, even when hé/sne-¿o"r noi
such things in any
way.The craze to acquire more and more .need.
things in rife ¡s wñat keeps
him/her going
at
his/her undoing.
art times.
In
extreme cases however, it may be
Ifá says that there is the
for him/her to offer qbg with four
redtrousers
pigeons, four cocks, a coupre of his
áiá ,oney,
these,
on
stanza in QyQkrl-Mé¡) says:
'
Olówó nfl gbé,|é ránn$e, omiAké
otówóojgbi,omiltor¡ó¿o
KO s| odO
OmiAsta
ü a ó pa Ot0sl sl, omi tbará,
txáfi¡n Koltómitan
rfi geyeye Ojomtntgtg
It tr¡e tóko t9e bbánrayé
Eyltf elgrun oslwaa t"nna Iwá fún
Sbg niwqn nl kowaa $e
Translation
A creditor is he who sits at home and
sends (debtors) onerrand, the name
of
Aké River
158
a
iill ov"tu
r,¡"ii
A creditor cannot be found guilty for lending money to a debtor, the name of
Itori
River
failure to
There is no river where a debtor can be executed (for
Ibará and Ala rivers.
refund the amount he owes) the names of
These were Ifá's declarations to KóItómitán (It is not yet enough for me)
Who was the mother of Ojomlnleke
When she was in desperate want of all the good things of life
They said that Olódümaré would lighten up her destiny that very year
She was advised to offer ebo
Kó'ltómitán was a very poor woman. She had no money. She had no husband.
She had no child. In short, she lacked all the essent¡al needs of life. One day, she
went to the Awo mentioned above: would she be able to change her present
condition for the better? Would luck smile on her? Would she secure her own
spouse and children?
She was advised to offer ebg as prescr¡bed above. She did. She was assured
that she would be able to secure all the good things of life within one year as it
was ¡n her destiny that her life would change for the better in that very year. She
was also given a special soap made with in lnábó leaves. These leaves were
grinded and mixed with soap for bathing.
When she got back home, she got a friendly loan from an acquaintance. She lent
another person this money at a very high interest rate; from there she began to
make huge profit. Anyone who could not pay back the money was usually made
to work for her. She was making so much money. At the same time, she was
borrowing money from others at a very low rate of interest and lending out the
money at a high interest rate. The Irony here however was that she was never
ready to pay backthe money she borrowed from others unless she had seen that
it might lead her into serious trouble if she failed to refund the loan, but nobody
would do this to her as she would go to any length to get her money back from
any of her debtors. Before long, she became very rich. Soon after, she had her
own husband, and she became pregnant shoftly after. Ten months after, she was
already a proud mother. She was accumulating money and other material things
of life, even beyond her needs. The older she became, the more her urge for
material acquisition. She was always hoping to acquire more things than
everybody else. That was the urge which drove her into pursuing her business,
life, and other activities to success.
Olówó nll gbé'lé ránngQ' omi Aké
Olówó o jeb¡, omi ltori OdO
159
lfa Dida: An invitaüon to lfa Consuftation
Ko sl odotf a ó pa otosl slromi lbará,
Omi Asta
D,láfi¡n Koltómit¿tn
Tfi 9e yeyé Ojomlnhke
fi
ñbelókol9$lgbánrayé
tl QlQrun oslwáátannáIwáfün
fbg ni wQn nl kówáá Se
Ógb'QborÓrú'bo
,Tó bá jet'owó ni
l(l n nljüwQn lglfá
Ig'ojuOlóko
NilnábOfi ñ ná bo'lQ
Ig'ojú Olóko
Ey{
Tóbá
jet¡aggni
Kl n nl jü won lg
Ifá
Ig'ojú Olóko
Nilnábófi ñ ná bo'lé
fg'ojrlOlóko
Bó bá jQt'ilé ni
Kl n nl jü wqn b Ifá
Ig'ojú Olóko
NilnabOfi ñ ná bo'lé
Ig'ojrtOlóko
Bó bá j€t'ggin ni
Kl n nf jüwqn
lglfá
Ig'ojrl Olóko
NilnábOfi ñ na bo'le
fg'ojú Olóko
Bó bá j€t¡regbogbo ni
Kl n nl jü wQn lg Ifá
Ig'ojrl O¡óko
NiInábOfi ñ ná bo'lQ
Ig'ojú Olóko
Translation
A creditor is he who sits at home and sends (debtors) on errand, the name
of Aké River
A creditor cannot be found guilty for lending money to a debtor, the name
ofltoriRiver
There is no river where a debtor can be executed (for failure to refund the
amount he owes) the names oflbará and Asfa rivers.
Thesewere lfá's declarationsto KOltómitán (It is notyetenough for me)
160
i!ll ov"r'u
r,¡"¡i
Who was the mother of Oj0minhke
When she was in desperate want of all the good things of life
They said that Olódümaré would lighten up her destÍny that very year
She was advised to offer ebQ
Shecomplied
If it is money
Let me have morethan allothers, Oh Ifá
It is in the presence of the farmer
That'lnábO leaves cover the whole farmland
Right in the farmer's presence
If it is dressing materials
Let me have more than all others, oh Ifá
It is in the presence of the farmer
Thatlnábó leaves coverthe whole farmland
Right in the farmer's presence
If it is housing propefties
Let me have morethan allothers, oh Ifá
It is in the presence of the farmer
Thatlnabó leaves cover the whole farmland
Right in the farmer's presence
If it is horses
Let me have morethan allothers, oh Ifá
It is in the presence of the farmer
Thatlnábó leaves cover the whole farmland
Right in the farmer's presence
If it is allthe good things of life
Let me have morethan allothers, oh Ifá
It is in the presence of the farmer
That'lnabO leaves cover the whole farmland
Right in the farmer's presence
Ifá says that the person for whom this Odü is revealed shall be'blessed with
all the good things of life. Ifa says that the older he/she becomes, the
better his/her chances of becoming wealthy. In fact, the riches of QyQkrlMé¡T children usually come during the later pafts of their lives.
11.
Ifá says that the person for whom this Odü is revealed has several
enemies. These include those who hate him/her justifiable, those
who are envious of his/her achievements and those whose toes
he/she had stepped upon deliberately and/or inadveftently. Ifá
warns that he/she however needs to watch his/her utterances and
behaviours in order to avoid accumulating too many enem¡es in
161
lfa Dida: An invitat¡on to lfa Consuftation
his/her lifetime.
Ifá says that there is the need for him/her to offer qbq with 20
blades, three matured cocks and feed Eqt¡ Qdara with one
cock. If these are done, he/she will ceftainly overcome. On these, Ifá
says:
Pakéeré páké
A t'áwg gkün st jlnnájlnná
DláfúnAjá
T'áwgnt'Ogldán jg ñ$'ó,tá ara a wgn
lbg ni wQn nl kl wQn wáá fe
Translation
Pakéeré Páké (Name of an Awo)
The leopard's skin shall be spread at a far distance
This was lfá's declaration to Ajá, the dog
When he and Og'ldán, the leopard, were after each other
He was advised to offer gbq
in animosity
Ajá, the dog was an enemy of Ogldán for a very long time. The Dog had many
colleagues with whom he planned to killthe Leopard.
One day, the Dog went to the Awo mentioned above in order to know how best to
overcome the Leopard. The Awo told him to offer gbq with three cocks,
bventy blades and money. He was also advised to feed Egü with one cock.
The Dog felt that with more than 400 colleagues of his who were prepared to fight
the Leopard with him, there would not be much problem in overcoming his
enemy. Consequently, the Dog considered the gbg he was asked to offer as a
waste of money and therefore unnecessary. He felt that the Awo was a liar and a
cheat. He simply ignored his advice to offer gbg.
Pákééré paké
A t'áwg gkün sl jlnnájlnná
DláfitnOgldán
Tl Oun at¡Ajá jq ñS'qtá ara awgn
fbgniwqnn|kós,e
Translation
Pakéeré Páké (Name of an Awo)
The leopard's skin shall be spread at a far distance
This was lfá's declaration to OgIdán, the Leopard
162
iiil ov"t'
r'¡"¡¡
When he and Ajá, the Dog were after each other in animosity
He was advised to offer gbg
Og)dán, the Leopard was aware that Ajá had gathered all his colleagues and
were all planning to eliminate him. Og'ldán felt helpless and powerless.
Consequently, he approached the Awo mentioned above for Ifá consultation and
solution to his problem. The Awo told him that he would overcome. He was
advised to offer gbg as prescribed for Ajá. He was also advised to feed Esü. He
complied.
The moment the Leopard offered the qbg and fed Egü as prescribed, Egü in turn
removed the 20 nails in the hands and legs of the Leopard and replaces them
with the 20 blades which he offered as part of his qbg. He returned home with
the Leopard. He advised the Leopard never to be afraid of any animal in the
forest, no matter how big or how many. Allthese, the Dog was notaware of.
One day, the Dog gathered all his colleagues for a show-down with the Leopard.
As they approached the Leopard's den, they rushed in. The Leopard was fast
asleep. Their noise woke him up. Esu Qdara simply whispered into his ears
never to be afraid of any animal. He rose up. About five dogs confronted him.
He used his new nails given to him by EgU to split them into several parts. Seeing
this, the other Dogs dispersed in utterconfusion.
From that day onwards, any time the Dogs confronted the Leopard, they were
usually doing so at their own peril. When their losses became unbearable, they
learnt to maintain a good distance from the leopard. Even the carcass of a
leopard created fear in the mind of the Dogs.
Pákéérépáké
A t'áwg etü n sl jlnnájl nná
DláfirnAjá
T'áwgn t'Ogldán jg ñS'Qtá ara awqn
fbg ni wqn nl kl wQn wáá $e
Pakéerépáké
At'áwg gkün sl jlnnájlnná
Dláfiln Ogldan
Tl Oun ati Ajá jq ñg'qtá ara a wgn
Fbg ni wqn nl kó q e
Ogldán nlkán nl nbgl'éylntóng'gbg
Irg! áti ba g'éké el€ya
IrinwoAjá O lé lé'pa Fkün
163
lfa Dida: An invitation to lfa Consultation
Irg!
Translation
Pákééré Páké (Name of an Awo)
The leopard's skin shall be spread at a far distance
This was lfá's declaration to Ajá, the dog
When he and Ogldan, the leopard were aftereach other in animosity
He was advised to offer gbg.
Pákééré Páke
The leopard's skin shall be spread at a far distance
This was lfá's declaration to Ogldán
When he and Ajá were after each other in animosity
He was advised to offer ebo
Only Ogldán complied with the advice of the Awo,
It is all líes, it is simply a bid to engage in unrealistic gossip
Four hundred dogs cannot overcome the leopard
It is all lies!
Ifá says that the person for whom this Odü is revealed shall overcome
his/her enem¡es no matter their number.
{
12. Ifá says that the person for whom this Odü is revealed shall
overcome all his/her enem¡es. Ifá says that the enemy is more
powerful; nonetheless, he/she shall triumph. He/she needs not
despair. All that is required of him/her is to offer gbg with one hegoat and money. He/she needs to procure at least one gong and
place it besides Ifá. There is also the need to serue Egü with one
cock and serue Qbátálá with 16 snails' shea butter' nat¡ve
chalk and money, Ifá says that if all these were done, the
would use his/her m¡sch¡ef to huft himself/herself. On this Ifá
enemy
says:
Em¡ Qye
rwq Qve
Qye qeqe ñla ht'oké é bq
Qmq aráyé wqn ge bl ojúmQ ló nmq wá
DláfünAgogoSékété
Mjqtl oun áti Qpa je lrS'Qtá ara wgn
Fbq ni wgn nl kó 9e
164
,.
\
ntl
tr tl
!l
!l Oyeku Meji
Translation
I am QyQ, the twilight
You are QyQ, the twilight
Thetwilightwas justshowing appearance in the sky
Peoplethought itwasthe daywhich had dawned
These were Ifá's declarations to Agogo-$ékété the little
Gong
The offspring ORga-Gbowu¡T (Qbatálá)
When he and Qpa, the staffwere enemies
He was advised to offer gbg
Agogo-$ékété, the little Gong, was always living in fear of Qpá, the staff. He was
afraid that one day, Qpa would kill him because Qpa had been threatening that
there was nothing Agogo could doto prevent himself from being eliminated. As a
result of this Agogo went to the Awo mentioned above for Ifá consultation; would
he be able to overcome Qpa who had been planning to kill him? Would he be able
to live long and enjoy his life?
The Awo assured Agogo that he would live long and that he would overcome Qpá
his arch-enemy. He was informed that whatever Qpá planned against him shall
be the lot of Qpa. He was advised to offer gbg and feed Egu Qdara and Qbátálá as
explained above. He complied.
Soon after this, Qpa started to hit Agogo repeatedly in a bid to kill him.
Miraculously, Agogo was able to withstand all of Qpa's blows against him. Before
long, Qpá split into pieces and died. Several other Qpa were brought to hit
Agogo. They all died without being able to harm Agogo in any way whatsoever.
Agogo was full of
joy.
He was thus singing and dancing everyday.
Em¡ Qye
I*q
Qve
Iát'okeé bq
9mq aráyé wqn ge bl ojúmQ ló nmQ wá
I)lá filn Agogo Fékété
Mjqtl Oun áti Qpa jq ñg'Qtá ara wqn
fbg ni wQn nl kó 9e
Ógb'Qbgrórú'bg
Qpa to l'óun á pa Agogo
KO lee pa Agogo mq o
Qpa lo ku o
O,
VeqgqQ ñla
Agogoa sl gbé'lQ
165
Ifa Dida: An invitatíon to lfa Consultat¡on
Translation
I am QyQ, the twilight
You are QyQ, the twilight
Thetwilightwas justshowing appearance in the sky
People thought it was the day which had dawned
These were lfá's declarations to Agogo-$ékété the little Gong
The offspring Oñga-Gb0wr1¡) (Qbatálá)
When he and Qpa, the staffwere enemies
He was advised to offer gbg
He complied
Qpá who said he shall kill Agogo
He was unableto killAgogo
It is 0pá who died
And Agogowas spared
Ifá says that the person for whom this Odü is revealed shall be spared the agony
of facing the wrath of his/her enemies. Those who plan evil against him/her shall
instead be visited by their evil designs.
13.
Ifá says that it foresees victory over enemies for the person for whom
QyQkr:-Mé¡l is revealed. Ifá also says that the person will live long. In
the same vein, Ifá warns that those planning evil against him/her are
(
most likely to meet with untimely death if they do not desist.
Ifá says that he/she needs to bath Ifá with AyünrQ leaves and feed Ifá
with a matured ram, If this could be done, all his/her enemies will meet
with calamities before long. This is why it is not wise to paln evil against
Olekrl-Mé¡I children. On this, Ett-QVe says:
Orrlnmllá
M¡IbA
w|lba
Mlba Orlge I'Orl9a
i
f¡
dájl
Qrrlnmllá l'óun w'Oréré ayé
Ó
nltaló rtygAkapogmgt'oun lQnu?
WQn nl igba gmg eku ló nyg AkápO gmg tlrg lgnu
ó nl igba gmgeku let'ójQ
Tábl wqn o leét'ójq?
WQn nl igba gmg eku wqn o leé t'ójQ
Gbogbo gmg eku tó ñbá ebltl ¡yan
odl
(
166
iiii
fbltl niyóó reyln wgntán porogodo
Qrúnmllá wllbá
M¡IbA
Mlba Orlga I'Orl9áf¡ dáil
Qrúnmllá l'óun w'Oréré ayé
Ó nf talO ñygAkápOomgt'Oun lQnu?
WQn nl igba gmq eja ló nyg Akápó gmg tlrg lgnu
Ó nl igba gmg eja le t'ójQ
Tabl wgn O leét'qjq?
WQn nl igba gmg eja wgn O leet'ójg
Gbogbo gmg eja tó n bá lgereé yan odl
Igere niyóó r'éyln wgn tán porcgodo
Qrúnmllá úlbe
M¡IbA
Mlba Orlga I'Orl9
f¡
dájl
Qrúnmllá l'óun w'Oréré ayé
Ó nl taló rlyg AkápO gmg t'óun lénu?
WQn nl igba gmg eJe ló nyoAkápo gmg tlry lQnu
Ó nl igba qmq eJe le'tójQ
Tábl wgn O lee t'ójq?
WQn nl igba gmg eJe wgn O lee t'qjq
Gbogbo gmg eJe tó n ba Até yan odl
Ate n¡yóó réJln wgn tán porogodo
Qrúnmllá w| lbe
Mitba
Mlba Orlgá I'Orl9á f¡ dájl
Qrúnmllá l'óun w'Oréré ayé
Ó nltaló nygAkápOomgt'Oun lQnu?
WQn nl igba gmg gran ló nyg AkápO gmg tlre lenu
Ó nl igba gmg eran le t'ójQ
Tábl wgn O leé t'ójQ?
WQn nl igba qmq gran wgn O leé t'ójQ
Gbogbogmgeran tó ñbállasa áyan odl
Ilasa ni yóó réJln wgn titn porogodo
D,láfiln Orrtnmllá
Baba ñbe láarln Qt¡r
Ó nfojoojr¡mQ kominrl ogun
fbg ni wqn n| kówáá ge
Translation
QrUnmIlá declares that it is time to pay homage
I respond that it is time to pay homage
167
or"*'",,
lfa Dida: An invitaüon to lfa Consultation
It is homage
pa¡d to Oñga which gives them authority
Qrrlnm'llá says that he looked at the long vista of the world
He inquired about those making trouble with his children, the AkápO
They respond that 200 rab are the ones troubling your children, the
Akáp0?
not
They asked if the 200 rats could live long or if they
live long?
He responded that the 200 rats could not live long
All rats keeping malice with the deadfall
It is the deadfall that will see their demíse
Qrrtnm'llá declares that it is time to pay homage
I respond that it is time to pay homage
It is the homage paid to Onga which gives them authority
Qrúnm'llá says that he looked at the long vista of the world
He inquired about those making trouble with his children,the Akáp0
They respond that 200 fishes are the ones troubling your children, the
Akápó
They asked if the 200 fishes could live long or if they could not live
long?
He responded that the 200 fishes could not live long
All fishes keeping malice with the fish net
It is the fish net that will see their demise
Qrunm)lá declares that it is time to pay homage
I respond that it is time to pay homage
It is the homage paid to Origa which give them authority
Qrrlnmllá says that he looked at the long vista of the world
He inquired about those making trouble with his children, the Akáp0
They respond that 200 birds are the ones troubling your children, the
Akápo
They asked itthe 200 birds could live long or if they could not live long?
He responded that the 200 bírds could not live long
All birds keeping malice with the bird-lime
It is the bird-lime that will see their demise
Qrunmllá declares that it is time to pay homage
I respond that it is tíme to pay homage
It is the homage paid to Oñga which give them authority
Qrunm'llá says that he looked at the long vista of the world
He inquired about those making trouble with his children, the Akápó
They respond that 200 beasts are the ones troubling your children, the
Akáp0
They asked itthe 200 beasts could live long or if they could not live long?
He responded thatthe 200 beasts could not live long
All beasts keepíng malice with cannon
The cannon shall see their demise
could
168
iiii or"nu *"¡'
These were lfá's declarations to Qrrf nm)lá
When he was in constant fear of uprising against his person
He was advised to offer ebo
Qrúnm'ilá discovered that many of his AkápO were discrlminated against by other
non-Ifá practitioners. There were some of these Akápó whom their enemies
were planning to eliminate outright. Some of them had already been
incapacitated one way or the othen Some others had been banished from their
various places of abode all because of their faith. Having succeeded in doing all
these, the enemies decided to deal ruthlessly with Qrúnm'llá himself.
unknown
to them however,
Qrúnmllá had been extremely worried and
uncomfoftable with the problems being faced by the Akápó, his spiritual children.
Consequent upon this, he went for Ifá consultation. He was assured that all
those planning evil against him and his children shall meet with disaster. He was
advised to feed his Ifá as explained above. He complied. Anyone trying to harm
his Akápó would just see in his/her dream that he/she was being pursued and hit
by dangerous rams. when they woke up, they became very ill. Many of them
died and those who did not die fled their vicinities out of fear. All his Akápo were
singing, dancing and praising Qrúnm'llá who made it possible for them to
overcome their adversa ries.
Ifá says that anyone who is the enemy of the person for whom QyQkrl-Mé¡)
revealed oran QyQkrl-Mé¡l child had Qrrlnmllá himsetf to contend with.
Qrúnmlláwllbá
M¡Tbá
fi da¡T
Qrúnmllá l'óun w'Oréré ayé
Ó nl tatO ñyg AkápO gmg t'Oun lénu?
WQn nl igba gmg eku ló nyg AkápO gmg ttrg tgnu
Ó nl igba gmg eku let'QjQ
Tábl wgn O leé t'ójQ?
Wgn nl igbagmgekuwgnó leét'ójQ
Gbogbo gmg eku tó ñbá Qbltl i yan odl
fbltl niyOo réylnwgntetn porogodo
Ml lba Orlga I'Orlga
Orrinmlláwllbá
M¡IbE
Mllbá Orlgá I'Orlgafi dájl
Qrrrnmlla l'óun w'óréré ayé
Ó nl taló ñyg AkápO gmg t'óun lgnu?
WQn nl igba gmg eja ló nyg Akápo gmo tlrq tenu
Ó nl igba gmg eja let'ójQ
169
is
Consultation
Tábl wqn o leét'ójq?
Eji Ogbe
lfa Dida: An invitation to lfa
WQn nl igba gmg gja wgn o leé t'qiq
Gbogbo gmq qia tó n bá lgérééYan odl
yóó r'$yln wgn titn porcgodo
Qrrrnmlla wllba
M¡IbE
Mlba Or{9a I'Orl9á f¡ dáil
Qrúnmllá l'óun w'óréré aYé
Ó nt talo ñyg AkáPo gmg t'óun lQnu?
Wqn nl igba gmg eyq ló nyg Akápo gmg tlrq hnu
Ó nl igba gmqqyq le'tójQ
Tabl wqn ó leét'ójQ?
WQn nl igba gmg eyq wgn o leé t'óiq
Gbogbo gmg qyq tó n ba Ate Yan odl
Ate ni yoo neyln wgn titn porogodo
Qrrrnmllá úlbe
M¡IbE
ffilba Orlga I'Or{gafi dail
Qrúnmllá l'óun w'oréré ayé
Ó nl taló rryg AkáPó gmg t'óun l$nu?
WQn nl igba gmg qran ló nyg Akápo gmg tlrg l$nu
Ó nl igba gmg eran le t'ójQ
Tabf wgnoleét'ójQ?
WQn nl igba gmgqranwqn o ¡eét'qiq
Gbogbogmgqrantó ñbállasa á yan odl
llása ni yóó ré, yln wgn titn porogodo
Igere
n¡
DlafúnOffnmllá
Baba ¡rbe láedn qt¡r
nfojoojrlmQ kominri ogun
Fbqni wqn nl kówáá Fe
Ó
Ógb'Qbgórú'bg
ñjé bá mi kán qtá pa
Agboglrlga
Ifá wáá baa mi kan Qtá pa o
Translation
to pay homage
pay
homage
I respond that it is time to
It is homage paid to Origa which gives them authority
world
Qrr¡nm'ila says that he looked at the long vista of
He inquired about those making trouble with his children, the Akáp0
children, the
They respond that 200 rats are the ones troubling
Qrrinm'ilá declares that it is time
the
your
Akápó?
They asked if the 200 rats could live long or if they
He responded that the 200 rats could not live long
All rats keeping malice with the deadfall
174
could
not live long?
iiii or"*'
It
""¡'
is the deadfall that will see their demise
Qrúnm'llá declares that it is time to pay homage
I respond that it is time to pay homage
It is the homage paid to Oñga which gives them authority
Qrúnmllá says that he looked at the long vista of the world
He ínquired about those makÍng trouble with his chíldren, the AkápO
They respond that 200 fishes are the ones troubling your children, the AkápO
They asked if the 200 fishes could live long or if they could not live long?
He responded that the 200 fishes could not live long
All fishes keeping malice with the fish net
It is the fish net that will see their demise
Qnlnm)lá declares that it is time to pay homage
I respond that it is time to pay homage
It is the homage paid to Ortga which give them authority
Qrrlnmllá says that he looked at the long vista of the world
He inquired about those making trouble with his children, the Akápó
They respond that 200 birds are the ones troubling your children, the Akáp0
They asked it the 200 birds could live long or if they could not live long?
He responded that the 200 birds could not live long
All birds keeping malice with the bird-lime
It is the bird-lime that will see their demise
Qrúnm'llá declares that it is time to pay homage
I respond that it is time to pay homage
It is the homage paid to Oñgá which give them authority
Qntnmllá says that he looked at the long vista of the world
He inquired about those making trouble with his children, the AkápÓ
They respond that 200 beasts are the ones troubling your children, the Akápo
They asked it the 200 beasts could live long or if
could not live
they
long?
He responded that the 200 beasts could not live long
All beasts keeping malice with cannon
The cannon shall see their demise
These were Ifá's declarations to Qrúnmlla
When he was in constant fear of uprising against his person
He was advised to offer ebo
He complied
Please help butt my enemies to death
Help me butt my opponents to death
The mighty ram
Ifá, please help me butt my enemies to death
Ifá says that the person for whom QyQkrl-Mé¡I is revealed shall overcome all
his/her enem¡es and adversary. Not only this, his/her enem¡es shall meet with
ser¡ous calamities at the time they least expected. To fight aga¡nst the person for
whom this Odü is revealed istotake Qrúnmllá as personalenemy. The person for
whom this Odü is revealed is assured of Qrr:nmllá's protection at all times.
171
lfa Dida: An invitation to lfa Consultation
is
However, it must be noted that this does not give the person for whom this Odü
revealed or even QyQku-Meji children the license to be looking for more enemies
through behaviours unbecoming of a responsible and responsive member of any
society. They too must not plan evil against other people as they too will end up
being atthe receiving end of lfá's butt.
(
In Ifá, the maxim has always been "If you abhor evil to come your way, do not
throw evil in other people's ways". Or better put "whatever will pain you if done to
you, do not unto others".
i
14.
Ifá says that if foresees the Ire of longevity for the person for whom QyekrlMé¡) is revealed. Ifá says that he/she shall live long, grow old and reside in
the midstof theelders.
Ifá says also that as he/she grows old, he/she shall be blessed with more
and more wealth, honour, prestige, respect and success. Ifá says that
he/she shall never be counted among those who shall die young. He/she
shall not be found in their
midsteither.
Ifá says that there is need for him/her to offer gbg with traro pigeons, two
hens, two cocks, four rats, four fish and money. There is need to
feed Ifá with two rats, two fish and one hen. On these, Ifá says:
t
Ifá ló d i onlwl rlwlrl-nda kQ
Mo ló di onlwlrlwlrl-ndakOIfá
K'ójt¡ kóil
K'ójú kóg'orl imú
KO
¡étéé-tee-téé
kólélósan-án
Kádegbáogü
Qrunmlla nl oun ñ ti lkqlé Srun bQ wá s{ IkQlé Ayé
Oun mr¡ lreAjé
Oun mü lreAya
Oun mr¡ lre Qmg
Oun mu ká láná, káfüta pelú
Oun wá padé áwgn glrlpá lQná
wqn ñréwQn-wQn-wQn
Qrunmllá nl nlbo lg 9bé rrlg báwQnyl o?
WQn nl áwgn ñlg sója a TOkrttOkr¡
Orrlnmllá nl kl wgn tóó dé
(
ttko?
.
172
ilii or"*u
wqn ló di ojQ el€kq áárQ bá t'Ogün
L'áwon máa tóó dé
t"'
bQQ
Translation
Ifá saysr "Hastily do we manouvre a canoe"
I respond that"hastily do we manouvre a canoe"
Lettheeyewake up
And let the eye mount on top of the nose
And staytheregingerly
Letthe full moon appear in the daytime
Qrrtnm'ilá says that while he was coming from heaven to earth
He brought with him the Ire of wealth
He broughtthe Ire ofspouse
He broughtthe Ire of children
He also brought the accomplishment of one's goals
He met some able-bodied youths along the way
Theywere allfullof life and vitality
Qrúnm)lá asked, "Where are you all going?"
They responded that they were all going to the TOkútÓkrJ market (where
corpses were being sold)
QrUnm)lá asked them when they planned to return to heaven
They responded as soon as the early-morning corn- meal seller dips her
mixing staff into the porridge
Theyshall return to heaven
Qrúnm'ilá narrated how he was coming from heaven to eafth and he
brought along all the good things of life with him. On his way he met some
able-bodied youths who were full of strength and vigour. When he asked
them where they were go¡ng, they responded that they were going to
TókútÓkti market. Unfoftunately, this was where those destined to die
young while on eafth were go¡ng. Qrúnm'ilá declared that he could not be
in their midst because they were destined to die prematurely deaths. After
this, he moved and continued his journeyto eafth
Ifá ló d i onlwl rlwlrl -ndakQ
Mo lódi onfwlrlwlrl-ndakó Ifá
K'ójú kóil
K'ójrl kóg'orf imú
Kó létéé-tee-téé
Kádágbá ogü kó lé lósán-án
Qrúnmllá nloun ñt¡lkqléQrun bQwásf lkqlenye
173
lfa D¡da: An inv¡tat¡on to lfa Consultat¡on
Oun mu lreAjé
Oun mú IreAya
Oun mu lre Qmg
Oun mú ká láná, káfüta pQltl
Oun wá pádé áwgn Májésln I'qna
Won ñsá'ré grlr¡jo-glrtjo
WQn ñsá'ré glrljo-gl rljo
Qrúnmllá nf nlbo 19 gbé ñlg báwQny{ o?
WQn nl áwgn nlg soja a Tokt¡toktl
Qrúnmllá nl kl wQn tóó dé ñkq?
WQn ló di ojq elqkq aánQ bá t'ogün bQq
L'áwgn máa tóó dé
Translation
Ifá saysr "hastily do we manouvre a canoe"
I respond that"hastilydowe mano-uvera canoe"
Lettheeyewake up
And letthe eye mount on top of the nose
And staythere gingerly
Letthe full moon appear in the daytime
Cornmeal says that while he was coming from heaven to earth
He broughtwith him the lre of wealth
He broughtthe Ire ofspouse
He broughtthe Ire of children
He also brought the accomplishment of one's goals
He metsome children along the way
They were running from one place to the other
They were moving without a specifi c dírection
Cornmea| asked,"Where areyou aIIgoing now?"
They responded thattheywere all going totheTOktJtOkú market
Qnf nmllá asked them when they planned to return to heaven
They responded that as soon as the early-morning corn-meal seller deep
her mixing staff intothe porridge
They shall return to heaven
Corn-meat continued with the narration of his story and stated that when
he left the able-bodied youths, he met children who were wander¡ng about
without spec¡fic direction.
He asked them where they were going to and the children responded
exactly as the able-bodied youths did. Knowing that those going to
Tokritokú marketwere destined to die young, he declared that he could not
174
iiii ov"r.,
and would not be in their midst.
Ifá ló d ¡ onlwlrlwlrl-ndakQ
Mo ló di onlwlrlwlrl-ndakó Ifá
K'ójú kóil
K'ójú kóg'orl imú
KOIétéé-tee-téé
Kádágbá ogü kó lé lósan-án
Qrunmllá nl oun rt ti lkqlé Qrun
bQ
wa st lkq|e nye
mú IreAjé
mú lreAya
mú lre Qmg
mr¡ ká láná, káfüta pQhl
wá padé áwgn arugbó I'ená
wqn ñtepá o$ooro-ogooro
wqn rttepá q$aára-Qgáárá
WQn ñtQpá isQgQ-isQgQ
Qrúnmllá nf nlbo 19 gbé ñlg báwQnyl o ?
WQn nl t'áwgn-tTre egbe ñdan ?
Qrünmllá nl ti ggbg kq la ñwl
Ó nl kl wqn dá oun l'óün kláklá
W{n nl áwgn rrlg s{ Oja EflgbO-mgkün
Qrunmllá nl klwQntóódé ñkq?
WQn ló di ojQ tó p€ tltlltl
WQn lódi ojQtó pg kánrin-kése
Oun
Oun
Oun
Oun
Oun
Translation
Qrúnm)lá says 'hastily do we manoeuvre a canoe'
I responded that'hastily do we manoeuvre a canoe'
Letthe eye wake up
And letthe eye mount on top of the nose
And staythere gingerly
Letthe full moon appear in the day time
Qrrlnmllá says that while he was coming from heaven to the ea¡th
He brought with him the Ire of wealth
He broughtthe Ire ofspouse
He broughtthe Ire of children
He also brought the accomplishment of one's goals
He met some aged people along the way
They were all using walking sticks to aid their movements
They were all using walking sticks cautiously to give them support
They were all using walking sticks to suppofttheir feeble frames
Qrúnm'llá asked, "Where are you all going now?"
175
¡¡"¡¡
Ife Dida: An invitation to lfa Consultaüon
They countered thatr "are we your age-mate?"
Qrunmllá responded that he was not contesting age superiority with them
He ordered them to respond to his quest¡on immediately
Theythen responded thattheywere going to ElgbOmgkün market
Qrúnmllá asked them to tell him when they planned to return to heaven
They responded that they would return at a very distant date
They said that it would take a long, long time before they returned
Qrunmllá said that when he dismissed the able-bodied youths and the
children, he met the old ones on his way from heaven to ea¡th. OrrJnmllá
asked them wheretheywere go¡ng.
They initially refused to answer his question but Qrúnmllá ordered them to
answer immediately. They did. They told Qrúnmllá that they were going to
Elgbo-mgkün market. QrúnmIlá wanted to know when they planned to return to
heaven. They responded that it would take them a very long time before they
returned to heaven. E¡)gbO-mgkün market was the first market in recorded
history of mankind. Remember, the world is a market, while heaven is our home.
Efigbo-mgkün is the "market" where those who planned to live long on eafth
usually head for. When Qrúnm'ilá asked them how long the time would be, they
responded that the time would be indefinite. When QrrlnmIlá pretended that he
did not know what they meant by saying that their period on eafth would be
indefinite, they declared that they would return to heaven only when pebbles
begin to spouse leaves, when potsherd begins to bleed, when a toftoise begins to
complain of head-ache, when a snail beginsto sufferfrom afflictions, when a crab
begins to experience cold in the river and when Akannámagbó plant begins to
bow in supplication to other farm trees. QrúnmIlá, knowing that it was
impossible for all these to happen, was ceftain thatthese old folks would live long
on eafth. Of paramount concern to Ifá was ensuring that human begins enjoyed
longevity on eafth. Ifá declared that he would follow the old folks to eafth, and
notthe able-bodied youths orthe children who were destined to die young.
Ifá says that the person for whom this Odü is revealed will not die young. He/she
will live to his/her old age. Those expecting him/her to die young will have a very
long time to wait indeed.
Ifá ló d ¡ onlwlrlwl rl-ndakO
Mo lódi onlwlrlwlrl-ndakQ Ifá
K'ójú kóil
K'ój¡¡ kóg'orl imú
Kólétéé-tee-téé
176
iiii or"*,
Kádagbá o$ü kó lé lósan-án
Qrrtnmllá nl Oun ñ t¡ lkQlé Qrun bQ wá sl IkQlé Ayé
Oun múIrcAjé
Oun múIrcAya
Ounmr¡lreQmg
Oun mú ká lana, káfüta pelú
Oun wa pádé áwgn glrlpá Qna
Won ñréwqn-wQn-wQn
Qrrtnmlla nl nlbo lq gbé rrlg báwQnyl o?
WQn nl awgn ñlq sqia a TOkrttókú
Qrrtnmllá nl klwQntóódé ñkq?
wQn ló di ojQ el€kq aánQ bá t'Ogün bQo
L'áwgnmáatóódé
Qrúnmtlá nl Oun O bá wqn rln
Ó nl orlsekrt ni wqn
Ifá ló d ¡ onlwlrlwlrl-ndak0
Mo ló di onlwlrlwlrl-ndakQ Ifá
K'ójú kóf
K'ójú kóg'orl imu
Kó létéé-tee-téé
Kádagbá oSü kó lé lósán-an
Qrrrnmllá nl óun ñ t¡ IkqE Srun
bQ wá sl lke¡éAyé
Oun múIrcAjé
Oun m¡t IreAya
Oun mú IrcQmg
Oun mú ká láná, ká füta pelú
Oun wá pádéáwgn Májésln I'Qná
WQn ñsá'ré glrljo-grlrljo
WQn ñsá'r€ glrljo-glrljo
Qrrrnmlb nl nlbolqgbé ñlq báwqnylo?
WQn nl ewgn ñlq sqja a T0krttOkrl
Qrrrnmlla nl kl wqn tóó dé ñkq?
WQn ló di qjQ glQkq eánQ bá t'ogün bQq
L'áwgnmáatóódé
Qrrlnmllá nl Oun O bá wgn rln
Ó nl EméÉ ni wQn
Ifá ló d¡ onlwlrlwlrl-ndakQ
Mo lódi onlwlrlwfu{-ndakO Ifá
K',ójú
kóil
K'ójl¡ kog'orl imú
Kó létéé-tee-téé
Kádágbá oFü kó lé lósan-án
Qrrrnmllá nl oun ñ t¡ lkqlé orun
Oun mú lreAjé
Oun mú lreAya
Oun mú lreQmg
bQ
177
wa st lkelé Ayé
""¡,
Ifa D¡da: An invitation to lfa Consuftation
Oun mr¡ ká láná, káfüta pelü
Oun wá padé awgn arugbó I'qna
wqn ftepá osooro-ofoono
wqn ñtQpá qsaare-qgaara
wqn ñtepá isqge-isege
Qrrtnmllá nl nlbo lq gbé ñlg báwQnf o ?
WQn nf t'áwgn-tTrqegbe ñdan ?
Qrrrnmllá nl ti qgb4 kq la ñwl
Ó nl kl wqn dá oun l'óün kláklá
WQn nf áwgn ñlqsl Qje Efigbó-mqkün
Orrlnmllá nl klwqntÓódé ñkq?
WQn ló di qjqtó pqtltlltl
Wqn ló di ojq tó p$ kánrin-kése
Qff nmllá nl óun o mg qjq tó pe titlltl
Ó nl oun O mggiqtó pQ kánrin-kése
WQn ló di qjq o, ta inú omi bá rt p'ewé
di gjQ apáadl-lQno bá n S'Qie
d¡ qjq orl ba nfQ alábahun
d¡ qjq ojojo bá ñ gelgbln
di 9¡q ótútu bá n mú gmg akán lódo
di qjq Akannamagbo bá n forl balQ
L'áwüjg igi oko
Qrrrnml la nl éhée,éhéé! ! !
Ó nl oun o gbq ibi gta inrl omi gbé np'ewé
Ounó gbQ ibi epáed¡hrqgbé ng'QjQ
oun ogbq ibi orl gbé ñfQ alábahun
Oun o gbg ibi ójojo 9bé n9 e lgbln
Óun o gbq ¡b¡ otútü gbé rlmú gmg akán l'ódó
Oun o ma gbq ibiAkannamagbogbé ñforl bah
L'áwüjg igi oko
Ñjq arugbo ni mó bá lg
Arúgbó ni mo bá lg
Emi O bá Eméré rln
Ó
Ó
Ó
Ó
Ó
Translation
Qrrlnm'llá says 'hastily do we manoeuvre a canoe'
I promise that'hastily do we manoeuvre a canoe'
Let the eye wake up
And let the eye mount on top of the nose
And stay there gingerly
Let the full moon appear in the day time
Qrrfnmllá says that while he was coming from heaven to eafth
He brought with him the Ire of wealth
He brought the Ire of spouse
He brought the Ire of children
He also brought the accomplíshment of ones' goals
178
illi or"*, t"¡,
He met some able bodied youths and some children I
along the way
They were running from one place to the other
They were movíng without a specific direction
Qrrlnmllá asked, "Where are you all going now?"
They responded that they were all going to the T0kút0kt1 market
Qrúnmllá asked them when they planed to return to
heaven
They responded that as soon as the early-morning corn-meal
seller dips her míxing staff into the porridge
They shall return to heaven
Orúnm'ilá declared that he cannot be in their mídst
Because they were all Eméré (children destined to die young)
Ifá says, "hastily do we manoeuver a canoe"
I respond that "hastily do we manoeuver a canoe"
Let the eye wake up
And let the eye mount on top of the nose
And stay there gingerly
Let the full moon appear in the daytime
Cornmeal says that while he was coming from heaven to earth
He brought with him the Ire of wealth
He brought the Ire of spouse
He brought the Ire of children
He also brought the accomplishment of one's goals
He met some children along the way
They were running from one place to the other
They were moving without a specific direction
Cornmeal asked, "Where are you all going now?"
They responded that they were all going to the TÓkútÓkú market
Qrúnmllá asked them when they planned to return to heaven
They responded that as soon as the early-morning corn-meal seller deep her
mixing staff into the porridge
They shall return to heaven
Qrrtnmllá declared that he cannot be in their midst
Because they were all Or{gqkrl (children destined to díe young)
Ifá says, "Hastily do we manouver a cannoe"
Iresponded that "hastily do we manouver a cannoe"
Let the eye wake up
Let the eye mount on top of the nose
And stay there gingerly
Let the full moon appear in the daytime
Qrrtnmllá said that he was coming from heaven to the world
He brought with him the Ire of wealth
He brought the Ire of spouse
He brought the Ire of children
He brought also the accomplishment of one's goals
He met some aged people along the way
They were all using walking sticks to aid their movement
179
lfa Dida: An invitation to lfa Consultation
They were all using walking sticks cautiously to give them suppott
They were all using walking sticks to suppoft their feeble
Qntnmllá asked "where are you all going now?
They countered that "are we your age-mate?"
Qrrlnmllá responded that he was not contesting age superiority with them
He asked them to respond to his question immediately
They then responded that they were going to E¡Igbó-mqkün market
Qrúnmllá asked them when they planned to return to heaven
They responded that they would return at a very distant date
They said that it would take a long, long time before they returned
Orrlnmllá said that he did not know what was meant by a long, long tíme
(before they returned to heaven)
They responded that they would not return until the day river pebbles
frames
begin
i
i
to sprout leaves
Until the day potsherd begíns to bleed
Until the day a tortoise begins to complain of headache
Until the day a snail begins to suffer from afflictions
Until the day a crab begins to experience cold in the river
Until the day AkannamágbO plant begins to bow in supplication among the
farm trees
Qrúnmllá exclaimed in wonder!
He declared that he had never heard of where river pebbles ever sprout
leaves
He had
He had
He had
He had
He had
heard of where potsherd ever bleeds
heard of where a tortoise complains of
heard of where a snail suffers from afflictions
heard of where a crab experiences cold in the river
heard of where Akánnámágbó plant bows in supplication
farm
trees
among the
Now, the aged ones will I follow
Certainly, I shall follow old ones
I shall never follow Eméré
never
never
never
never
never
headache
i
Ifá says that for a person for whom this Odü is revealed long life and
success is guaranteed. This person shall have the Ire of Health,
and Prosperity and be able to accomplish all his/her heaft's
Wealth,
desires.
15.
Ifá says that it is in the best interest of the person for whom this Odü
is revealed never to marry more than one w¡fe at a time. Ifá says that
to marry more than one w¡fe at a time is to cause trouble, problem,
tribu lation and disaster.
Ifá says also that it is not w¡se for a woman for whom this Odü is
180
i
'
llii
or"*""¡'
revealed to marry an already marr¡ed man. If she got married to a
married man, she will never have peace of mind in her life. She will
make sorrow and uncertainty her daily companion. On these, Ifá
says:
Olóko+€ I'awo aflkün
Óflküntltl
Ó 19 bl
odelgbgnna
ArQrQ I'awo am'emq
ó m'emr¡ tltl
Ó le bf ode Dábál
Tlnhf n-tlnhln m'érüwá jlngln
Ó m'Qrg, ó m'Qpa
Tltl lgdélgboho-MQrg
Qrúnmllá 9e peQ o
9mq gl'qgin gódógbó ntQyá
Qrrlnmllá ge pQle
9mq O-ta-ou n-d úd ú -ra-ou n-d úd rt
PQIQ qmg ó-ta-oun-pupa-ra-oun-pupa
Ifá ta sáá, ó r'éhl
Ifá ta OdOdO, ó ra Frllánl
Qrunmlla nf káfljá d'ggbgra
Aflje
d'ggbQra
O kl mi nokl
Moj€gnqkl
Baba nQkl-ngki ánáre
Qrunmllá nl kág'erúúkq
Ag'arúúkq
Qrúnmllá nl ká hünnpapa
Ahünnpapa
Ifá lwg ni baba papah
Iwg ni baba márg
Baba Blrlyanbf ló bl baba Blrlyanbl
Baba Blrlyanbl ló bl baba Blrlyanbl
Baba Blrlyanbl ló bf baba Fl'ewaá-pas¡n
Baba f I'é, wáá pásin ló nl óun O mg ibi ogun gbé pa
Arúnkrtnná st
oun o bá mg ibQ
Oun O bá bü mu
Oun o bá bü je
Oun ó bá bü ta
Oun o bá bü wg
Oun O bá bü s{ lágolágoldl
Ó nl
181
lfa Dida: An invitation to lfa Consuftation
Ounóbá bU lgfilnQrQOun nllé
9dún náa reéajá nj'oori
Osun ñjQsede
Ajá á krl
Ogrtn á sl gbé'h
Erin nb'ágá
ffQn nb'ájáná
QgbQQgbQ agbQnrln nlá'mi ápata
Irlnwo eJOn, ggbQrin lwo
Ogun Fúláni, Ofi beta
OgUn omidan, Ojl oyán
Balógun a$á ogbedQ ba l'ájá
QgQrun áwodl o pa ga gb'éyin nlkün adle
Agt pa l' gkü nrin talambl rlya ú
Tfi ta'mi l'ójrl QlQrun talambú-talambü
Hd ¡aá Í'dó
Gblrlgldl-gbirigidi laá y'ódü lkoko
Iyltl ayl'dó
K'Qni má má yllkoko bqe
Bl ayllkoko bee
InúAl'ámqa baje
Inú ol'ódóá máa k'gfun
Nltort odó n'igi
Ikoko I'amo
ojopatapata ló paTápá l'ába d'ábata
ófuntapa gba bate
L'ódeAjanbeül
N'lbi wgn gbértg'eeré bátá
Ifá ni Qkan gogo poro I'oblnrin dün mg I'qwq gkg
Bó bá di mejl
.
WQn a diljQngbQn
Bó bá d¡ méta
wOn á d¡e,ta-ntú'lé
Bó bádi mérin
Wgn á nl dgbati o rln mi ni mó rin g
Bó bá dimarün-r¡n
WQn a nl klnni ikin gkg áwgn tilQfg're aya ge?
Bó bá dimefa
WQnafaaggaraawgnya
Bó bá di meje
WQn a d'áj$
Bó bá dimejg
182
ilii
o,"*"q
WQn di gl'éjQ-k'éjQ
Bó bá di mQsán-án
wqn á nl lyálé ilé áwgn ko n'lgq kan
Bee n¡ ko l'ábo
B'ójúmQ ba mg
Aqgqkgáwgn longán-an kiri ilé
Bó bá di mewaa
WQn á nl kl wqn lg réé pe Onlaja wa
Qlanja qmgdé wá Onlfg
Ela wooro waa
Dláfún Elejl-Qyq
Tl ñlg reé tún ayé OnlfQ sg
Nljqtófq bl igbá
Tó fáya g baragada-g ba ragade bl agg qg beará ka n' lQ
!b9 ni wgn nl kó 9e
Translation
Olókogé, the sparrow, is a crooked-legged bird
With its crooked legs, it went as far aslgbQnná town
ArQrQ, is a divíng bird
It dived and travelled as far as Dubai city
The smallTinhin-tinhin bird is not easily recognizable in the shrub
While flying inside the shrub
He went as far aslgbOho-MQrg
Gently, Qrúnm)lá
The owner of the big horse which he pays stipends to
Gently, Qrúnm)lá
He who sold a dark complexioned material to buy a dark complexioned material
Gently, he who sold a light complexioned material to buy a light complexioned
material
Ifá sold tobacco leavesto buy indigo
Ifá sold flowers to buy a Fúlánl man
Qrrlnm'llá asked usto have a fighting competition
We did have a fighting competition
You greeted mewith disdain
I answered you with disdain
Qrrlnm'ilá the dark complexioned man who responds to dísdain with equal
measure of disdain
Orúnmllá asked usto lookfora hoe-handle
We looked forthe hoe-handle
QrUnmlla asked us to go the smithery to learn
We went for training in the smithery
Ifá, you are the head of the smithery
183
lfa Dida: An invitation to lfa Consultation
You are ceftainly the father of smithery
Baba Bffyanbf wasthe fatherof Bilyanbf
Baba Blflyanb'i was the father of Bifiyanb)
Baba Blfyanbl was the father of flQwáá-pásin
Baba flgwáá-pasin was he who lamented that he did not know the site where
Arunkrlnná was killed during the war
Had he known the site, he said
He would have collected some for drinking
And some foreating
And someforselling
And some for bathing
And some for decorating his waist-band
And some for his friend at home
That was the year that dogs were eating the wild pigeons
And Ogún waseating banana
The dogs died
But Ogún was spared of any problem
The elephants were being killed with javelins
And the buffaloes were killed with long spears
And antelopes were wading through rocky streams
Four hundred buffaloes, 800 horns
Twenty Fulani,40 pieces of sandals
Twenty da msels, 40 breasts
A brave hawk cannot catch a dog as prey
A warrior eagle cannot be so fast as to snatch eggs in the stomach of a fowl
Alpa, isthe strong medicine-man
Who causes heavy rain to fall from heaven
With force do we roll a moftar
But gently do we roll a pot
The waywe roll a moftar
Let no-one in like manner roll a pot
If we rolla pot in like manner
The potters shall become sad
The moftar roller who rolls the pot shall have his face painted with dust (from the
broken pot)
This is because a mortar is made of wood
Whilea potis madeof clay
The heavy rain which fell on a Tápá-man from the village to the marshy place
And dealt with the Tápá-man as if he was beating a bátá drum
Rightatthe frontage of Ajanbaffi
Wheretheywere playing bát¿t drum
Ifá declares that a wife is enjoyable in a man's house only when she is the only
one he married
184
liii
or"*,'"t,
When they become two
Marriage becomes a troublesome ventu re
When they becomethree
It is a home-scattering undertaking
When they become four
The wives would be saying to each other that it was when you made jest of me
thatl madejestof you in return
When they become five
They would complain that'why is it that Ifá ¡s st¡ll foreseeing the Ire of another
spouse for our husband?'
When they become six
They would be tearing each other's dresses (when quarrel or fight occurs)
When they become seven
They become witches
When they become eight
They become incessant naggers and tale-bearers
When they become nine
They gossip that 'the most senior wife of our husband has no work whatsoever'
'She has no mission'
'When shewakes up'
'She would wrap our husband's dress round her body'
When they become ten
They will ask people to go and call on mediators
Let mediators come into Offfé's house
fla woorowaa
theAwo who castlfá for
He was
E¡l-QyQ
When EI-Qye was invited to come and mend the life of Onffé
When it broke like a calabash
And tore apaft completely like a disused clothe
He was advised to offer ebo
Olóko$e I'awo
ó mtun ttt¡
Ó tq Ut
aflkün
odelgbqnná
Arqrg I'awo am'QmQ
Ó m'qmu tltl
Ó le bl ode Dábál
Tl n hl n-tlnhln m'érüwá jlngrl n
Ó m'Qro, ó m'Qpa
Tltl lo dé lgboho-Mgry
Orunmllá ge peleo
9mg gl'Qgin gódógbó ntoyá
185
Ifa Dida: An invitaüon to lfa Consultat¡on
QrrrnmllágePqle
9mq O-ta-oun-drldrl-ra'oun-dÚdtt
Pel€ qmq O-ta-oun-pupa-ra-oun-pupa
Ifáta sááró r'éltl
Ifá ta OdOdó' ó ra Fúlánl
Qrrtnmlla nl ká fljá d'qgbQra
Afiia
O
d'qgbQra
kl mi nQkl
Moi€ I nQkl
Baba nOkl-ngkiánáre
Orrlnmllá nl ká I'drÚ ÚkQ
A$'erúúkq
Qrrlnmllá nl ká hünnPaPa
Ahünnpapa
Ifá lwg ni baba PáPála
lwg ni baba marg
Baba Blrlyanbf lobl baba Blrlyanbl
Baba Blrlyanbl lóbl baba Blrlyanbl
Baba Blr{yanbf lobl baba fl'Qwáá-pásin
wáá pásin ló nl oun o mq ibi ogun gbé pa
Arúnkrlnná sl
Ó nl óun O bá mg ibQ
Oun o bá bü mu
Baba
Sl'é,
Ounobá büiq
OunObábütá
Oun ó bá bü wq
Oun o bá bü sl lágolágoldl
Oun O bá bü lq fitn Qre Oun nllé
Odrln náa reéajá nj'oori
Ogrtn ñiqgede
Ajá á kú
Ogun á sl gbé'h
Erin nb'ágá
ffQn nb'ájáná
QgbQQgbQ agbQnrln nlá'mi áPata
Irlnwó 9 fQn' ggbQrin lwo
Ogr¡n Frtláni' oil bate
Ogrtn omidan' oil oYán
Balógun agá o gbqdQ ba l'áiá
QgQrun awodl o pa 9a gb'$yin nlkün adlg
Aqlpa I'gkü nrin talambl rlYau
Tfi ta'mi l'ójrl QlQrun talambÚ-talambü
Blrl lááyl'dó
186
Itl
Ill
ll
Gblrlgldl-gbirigidi láá y'ódü lkoko
Iyl t¡ a yl'dó
K'$ni má má yllkoko b€e
Bl a yllkoko bgQ
InrrAl'ámQa baje
Inú ol'ódóá máa k'efun
Mtorl odó n'igi
Ikoko I'amo
OjO patapata |Ó pa Tápá ¡'ába d'ábate
ófuntapá gba bákt
L'ódeAjenbata
Nlbi wQn gbé rg'eeré bátá
Ifá ni Qkan $ogo poro I'oblnrin dün mg I'qwq gkg
Bóbádi mejl
WQn a di ljQngbQn
Bó bá di méta
WQn á di éJa-ñtú'¡é
Bóbádi mgrin
Wqn á nl nlgbáti o rln mi ni mó rin q
Bó bá di márün-ún
WQn a nl klnni ikin gkg áwgn tilQfg're aya ge?
Bó bá di m€fa
WQnafaaggaraawgnya
Bó bá di méje
WQnad'ájg
Bó bá di méjo
WQn di gl'éjQ-k'éjQ
Bóbádi mqsán-an
WQn á nl lyálé ilé áwgn kO n19Q kan
BgQ ni kó l'ábq
B'ójümQ bá mq
A+q ekq áwon ló ngán-an kiri ilé
Bó bá di mgwáá
wqn á nl kl wqn lg réé pe onla¡a wa
Qlanja gmgdéwá OnlfQ
f la wooro wáa
D,|áfiln Eléjl-Qyg
Tl ñlg réé trtn ayé Onlfe sg
Mjqtóf0 bl igbá
Tó fáya gbaragada-gbárágáde bl agg Qgbaará kan'lQ
fbgniwgn nl kó9e
Ógb'$bgrórú'bg
187
ll
Oyeku Meji
Ifa D¡da: An invitation to lfa Consultation
Ñjq tani yóó bá wa tún Amqrl ge o?
F¡E
Ifá niyóó bá wa túnAmQrl geo
E|a
Translation
Olókopé, the sparrow, is a crooked-legged bird
With its crooked legs, it went as far aslgbQnná town
ArQrQ, isa diving bird
'
It dived and travelled as far as Dubai cíty
The small Tinhin-tinhin bird is not easily recognizable in the shrub
While flying inside the shrub
He went as far aslgbOho-MQrg
Gently, QnJnmllá
The owner of the big horse which he pays stipends to
Gently, QrúnmIlá
He who sold a dark complexioned material to buy a dark complexioned material
Gently, he who sold a light complexioned material to buy a light complexioned
material
Ifá sold tobacco leaves to buy indigo
Ifá sold flowersto buya Fúláff man
Qrrlnm'llá asked us to have a fighting competition
We did have a fighting competition
You greeted mewith disdain
I answered you with disdain
QrUnm'llá the dark complexioned man who responds to disdain with equal
measure of disdain
Qrunm)lá asked us to look for a hoe-handle
We looked forthe hoe-handle
Qrúnmllá asked usto gothe smitheryto learn
We went for training in the smithery
Ifá, you arethe head of the smithery
Youareceftainlythefatherofsmithery
Baba BlÍiyanbf was the father of Bf Íyanbf
Baba Biflyanb'l was the father of Blflyanbl
Baba Bf Íyanbf was the father of f lQwaá-pasin
Baba flfwáá-pasin was he who lamented that he did not know the site where
Arunkúnná was killed during the war
Had he known the site, he said
He would have collected some for drinking
And some foreating
And some for selling
And some for bathing
188
iiii ov"x" n¡"¡i
And some for decorating his waist-band
And some for his friend at home
That was the year that dogs were eating the wild pigeons
And OgUn was eating banana
The dogs died
But Ogún was spared of any problem
Theelephantswere being killed with javelins
And the buffaloes were killed with long spears
And antelopes were wading through rocky streams
Four hundred buffaloes, 800 horns
Twenty Fulani,40 pieces of sandals
Twenty da msels, 40 breasts
A brave hawkcannotcatch a dog as prey
A warrior eagle cannot be so fast as to snatch eggs in the stomach of a fowl
A$pa, is the strong medicine-man
Who causes heavy rain to fall from heaven
With force do we roll a mortar
But gently do we roll a pot
The waywe roll a moftar
Let no-one in like manner roll a pot
If we roll a pot in like manner
The potters shall become sad
The moftar roller who rolls the pot shall have his face painted with dust (from the
broken pot)
This is because a moftar is made of wood
While a pot is made of clay
The heavy rain which fell on a Tápá-man from the village to the marshy place
And dealt with the Tápá-man as if he was beating a bátá drum
Right at the frontage of Ajanbatá
Wheretheywere playing bátá drum
Ifá declares that a wife is enjoyable in a man's house only when she is the only
one he married
When they become two
Marriage becomes a troublesome venture
When they become three
It is a home-scattering undertaking
When they become four
The wives would be saying to each other that it was when you made jest of me
thatl made jestof you in return
When they become five
They would complain that'why is it that Ifá is still foreseeing the Ire of another
spouse for our husband?'
When they become six
They would be tearing each other's dresses (when quarrel or fight occurs)
189
Ifa D¡da: An invitation to lfa Consultation
When they become seven
They become
When they become eight
They become incessant naggers and tale-bearers
When they become nine
They gossip that 'the most senior wife of our husband has no work whatsoever'
'She has no mission'
'When she wakes up'
'She would wrap our husband's dress round her body'
When theybecometen
They will ask people to go and call on mediators
Let mediators come ínto OnffQ's house
flá wooro wáá
He was the Awo who cast Ifá for E¡l-QyQ
When EI-Ofe was invited to come and mend the life of OfffQ
When it broke like a calabash
And tore apartcompletely like a disused clothe
He was advised to offer gbg
He complied
Now, who will help us mend our destiny?
Ela (Qrunmlla)
Ifá is he, whowillhelp us me mend ourdestiny
witches
Eta
i
I
Ifá says that the destiny of the person for whom this Odü is revealed shall be
mended for the better. He/she needs to change certa¡n aspects of his/her
character as discussed above. If these could be done, his/her life will surely
changeforthe better.
16.
Ifá says that there is the need for the person for whom this Odü is revealed
to take adequate care of his/her health and overall well-being, and at the
same time, offer appropriate gbg in order to forestall a situation where
would fall ill and then spend all his/her life savings before he/she
suruive the illness. Ifa says that even if he/she does sulive, he/she may
not be able to appear in public anymore. He/she may be forced to stay
outside his/her community due to the fact that his/her skin had been
ruined as a consequence of the illness or he/she may be forced to stay
permanently indoors due to loss of sight, loss of limb or loss of hearing.
Such illness may preclude the person for whom this Odü is revealed from
mixing freely among his/her peers. Ifá says that the more successful this
person is, the more he/she is prone to being involved in this problem.
he
could
190
!
i
iiiior"*"",'
Ifá says that there is the need to offer ebg with one matured he-goat, a
black dress and money. If this is done, the chances of getting this
illness may be drastically reduced if not totally eliminated. On these, Ifá
says:
Eefin ni iyl iná
Imqnqmqnq ni iyt ojo
A$q ñlá ni iyl Eégún
Dlá firn ofafa
Tllg'gmg glQlá kan et¡jq
f bq ojojo ni wqn nl ko waa ge
Translation
Smoke is the honour of the flame
Lightening is the honour of rainfall
Big costume is the honour of the EgUngUn masquerade
These were lfá's declarations to Ofafa, the tree bear
The offspring of the noble man of the olden days
He was advised to offer gbg against illness
Qfafa, the tree bear, wentto the Awo mentioned above in orderto determine his
chance of becoming a successful man in life. He was informed that he would
ceftainly succeed but there is the need for him to offer gbg against ailments
which might drain all his life savings before he would be able to regain his health.
He was advised to offer one matured he-goat, a black dress and plenty of
money. He simply ignored the advice of the Awo, calling them thieves and
tricksters.
Before long, Sfafa became a very successful man. He was very wéalthy and he
had a lot of workers under him. One day, he fell ill. He nearly died. He spent all
his life savings on the illness, allto no avail. He then remembered the advice of
the Awo. He was taken to the Awo. The Awo in turn asked him to offer ebo with
two matured he-goat, two black dresses and plenty of money instead of
one each. He complied. Soon after, he became well. Unfortunately for him, the
illness had taken its own toll on him. His skin and body had been damaged
terribly. He could no longer live in the midst of his colleagues. He went to live on
trees in order to avoid meeting or seeing most of his friends and well-wishers.
Because he had been destined to succeed in his life however, there was no tree
that he could not climb to the very top. He however lived to regret his initial
refusal to offer gbg as prescribed forthe rest of his life. Since that time, he lived
191
lfa Dida: An invitation to lfa Consultation
a¡one on trees, and died alone on a tree. Only his immediate family members
were around him during the very end of his life.
Eefin niiyl ina
Imgnqmqnq n¡ iyl ojo
ASq rtlá ni iyl Eegun
Dláfi¡nQfafa
Tff I'gmgglqlá kan atijg
Fbq ojojo ni wQn nl kó waa ge
kg'tl Qgbgnyin s'€bg
Qfáfá o bátété mQ
Iba wa fowó s'árúfin gbg
ErolpoeroQfa
Ó
fni gb'Qbg nTbQ kó 9'9bg o
Translation
.
Smoke is the honour of the flame
Lightning isthe honourof rainfall
Big costume is the honour of the Egúngún masquerade
These were Ifá's declarations to Qfafa, the tree bear
The offspring of the noble man of the olden days
He was advised to offer gbg against illness
He ignored the advice
Had Qfafa, theTree bear, known
He would have spent his money to offer gbg
Now travelers tolpo and Qfa towns
Let those who were advised to offer gbg do so
For those whom this Odü is revealed and those who were born by this Odü, let
them take care of their health, and at the same time, offer the appropriate gbg as
prescribed. Refusal to heed this advice will lead to grave consequences for those
concerned
Abgrr¡ Abqyé.
192
trtl
iltr
ll
ll
Oyeku Meji
B. SIGNIFICANCE OF OYEKU-MEJI FORTHOSE BORN
BYTHE ODU DURING ITELODU ORIKOSEDAYE
QyQkr¡-Méjl children have a very high chance of living to their old age even
though they are frequently threatened by death. No matter how much they are
threatened, they usually come out victorious. As a matter of fact, it is in the best
interest of their enemies to tender unreserved apology to them, desist from
planning or doing evil against them and advise others never to have evil plans
against them. As an adjunct to this, the olderthey are, the more successful they
will become. By this time that they grow very old, they would have been able to
achieve all their heafts' desires.
Qyeku-Méjl children believe so much in confrontation. They do not see any
reason why they should allow any chance for a good fight to pass them by. They
also believe in trading any of their properties for another. They also love to have
free things brought for them by others. In fact, they believe that it is the
responsi bi ity of others to ma ke them comforta ble.
I
For QyQkrl-Mé¡T children, the best period to pray to the Deities is very early in
the morning. If they pray every morning, all whatthey lack shall come their way
easily. They shall be blessed with abundant wealth, more than average number of
children and happy homes. They shallalso be blessed with titles in recognition of
their achievements, contributions and worth in the community.
Qyqku-Méjl children easily pick up enemies either due to €ñ!y, jealousy or
misunderstanding of their actions. Sometimes, it may be due to the bad attitude
of Qyqku-Mé¡) children. Instead of recognizing their inadequacies and amend
their ways accordingly, they usually blame everything on the fact that it is in their
destiny to have many enemies. This is an aspect which they need to examine
properly and review accordingly.
The best professions of QyQkú-Méil children are in Medical fields-either as
Doctors, pharmacists, physiotherapists, nurses, midwives, medical occultists,
Babaláwo, herbalists, and so on. They are also good in trading and banking but
never as farmers.
Qyeku-Méfl male children must never marrytwo women atthe same time but in
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lfa Dida: An invitation to lfa Consultation
circumstances of death, divorce, incompatibil¡ty, he may marry another woman
but must never have two wives at the same time. For QyQkr¡-Méjl female
children, they must never marry an already married man. They must also marry
someone who has Ifá as they may not have a successful home if they marry
someone who never underwentltelódu ceremony.
As regards money and material acquisitions, QyQkr¡-Méjl children, males and
females have an insatiable urge for wealth accumulation. The more they
acquire, the more they wish to acquire. If they lend people money, they try to
exploit their debtors to the maximum. On the other hand, if they are the ones
owing other people, they hold onto the money until they are forced to pay up. If
they have no money to pay, they do not see any reason why they should speak
softly to those they owe. In shoft, when it comes to money they love to enjoy
the better of two worlds - exploiting those who owe them money and holding
ontothe moneytheyowe foras long as possible.
There is however the need for QyQkrl-Mé¡T children to offer all appropriate qbg
and take care of their health in order to avoid physical, mental and or emotional
incapacitation which may lead to blindness, deafness, amputation of limbs,
lameness'due to stroke or outright paralysis. This will ceftainly preclude them
from socializing with theircolleagues or moving in their midst.
On the whole however, QyQkr¡-Méfl children, males and females, shall inherit
the world. They have the capability to overcome their opponents and achieve
more than all their contemporaries. They will succeed in terms of wealth,
spouse, children and general well-being.
C.
AFFILIATED IRUNMOLE AND ORISA OF OYEKUMEJI
1.
2.
3.
4.
5.
6.
7.
Ifá -
For protection against enemies, financial success, and over-all
wellbeing
Orl - Forfinancialsuccess and general protection
EgU Qdará - For general well-being and suppoft
Qbatá¡á - For child bearing and protection of the children
Qsun - For child bearing and good spouse
Ogún - For protection and direction
$ángO - For protection against opposition
194
8. óke - For overall success
9. FgbQ - For suppoft and leadership
10. Egúngún - For support of the ancestors.
D.
1.
2.
3.
4.
5.
6.
7.
B.
9.
10.
TABOOS OF OYEKU.MEJI CHILDREN
Must never walk in the rain - to avoid missing his chances of success
Must never use fgá, the Palm Bird, for anything - to avoid his/her home
from scattering
Must never use water as paft of feeding materials for his oÍ - to
avoid failure in life which may come from his/her prayers not being
answered.
Must not use millipede for anything - to avoid failure in his/her
búsiness
Must not use sand paper leaves for anything - to avoid fairure in
his/her business undertaking.
Must not use AyünrS leaves for anything - to avoid reduction in the
protection from the Deities
Must never marry more than one wife at a time: A woman must
never marry an already married man - to avoid unending
matrimonial crises
Must never farm - to avoid business failure
Must never eat fish - to avoid problem of giving birth to abfkú
children
Must never use leopard for anything - to avoid being ovefwhelmed by
adversary.
E.
POSSIBLE NAMES FOR OYEKU.MEJI CHILDREN
Males
1.
2.
3.
4.
5.
6.
iiii overu veji
QlábardnlQ - Honour
FádeÍ - Ifá holds
is at hand
unto this
Ikrlgáánú - Ikú, Death, please be compassionate
Ojúmq-Qlá - Thedawn of honour
Ifágggun - Ifa ensures victory
Fádárá - Ifa performs wonders
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lfa Dida: An invitation to lfa Consultation
Females
1. Fádárá - Ifá peformswonders
2. AtOóro - She who brings her success from heaven
3. Fátóóyln - Ifá is praise wofthy
4. Odülére - Odü is profitable
5. Subúadé -Thedepth ofthe crown
6. Ikúmápáyl May Death sparesthis
Abgrrt Aboyé.
196
Chapter 3
IWORT- ME¡I
II II
I
I
I
I
ll il
Chapter 3
IWORI- ME¡I
A.1 Ifá says that the person for whom Iwoñ-Mé¡)
is revealed during
IkqsQdáyé orltelódü shall succeed in his/her life. Ifá says that he/she
shall perform wonders in life. In fact, all his/her achievements in life
shall be unbelievable to his/her colleagues. Many people shall
consider the feat, achievements and/or success of the person for
whom this Odü is revealed as miraculous.
Ifá says that without any tangible means of livelihood, he/she shall be
financially successful; without any tangible means of keeping a
matrimonial home, he/she shall make a very successful home;
without enough means of training his/her children, he/she shall
maintain a highly successful family; without the means to take
adequate care of himself/herself, he/she shall be healthy, cheerful
and happy.
Ifá says that there is the need for him/her to offer ebg with three
white pigeons, three hens, three guinea fowls, three fish
and money. On theselwóñ-Mé¡) says:OgOdO Owrt gb'óké odO
Ló payln kekeeke s'olóko
Dlá fitn Aláñtakün
Tl yOó maa Se oun gbogbo bl idán bl idán
fbg ni wqn rd kó qé
Translation
The cotton wool stayed across the stream
And bloomed invitingly at the farmer
This was Ifá's declaration to Aláñtakün, the Spider
Who shall be doing everything as if by magic
198
lI
wo¡ ue¡¡
Aláñtakün, the Spider, had no money. He had no wife. He had no ch¡ld.
He had no home. As a matter of fact, he had absolutely nothing to
show for his existence in life. Tired of this, he went to the Awo
mentioned above for Ifá consultation: Would he ever succeed in his life?
Would he have money? Would he have a spouse? Would he beget
children in life? Would he have his own home? Would he live long?
Would all his wants in life be gotten? Above all, would all his sadness
give way to joy?
The Awo assured him that he would be able to achieve all his heart desires
in life. The Awo then advised Aláñtakün, the Spider, to offer gbg as stated
above. He complied. Thereafter the Awo prepared a special medicine for
him to use. He used it. Before long, Aláñtakün was able to produce very
strong strings from cotton which he knitted together in form of net. This
net serued as his home. He was using the net to trap insects and even small
birds. His daily food was thus guaranteed. The surplus, he used to sell and
by so doing, he was able to get money to do some other things he wished to
do, Before long he was able to accumulate enough money with which to
marry a wife of his choice. Soon after this, his wife gave b¡rth to several
children for him. Within a shoft period, the spider was able to achieve all his
heart's desires without having any tangible means of livelihood. All what
people knew was that the cotton which he knitted into strong strings with
which he constructed his net, which serued as his home, his trap and means
of livelihood came from his abdomen. How it came there was not known.
What supplied it there in an inexhaustible way was not known. Everyone
considered how the spider made it in life as miraculous. The Spider was full
of happiness. He was dancing and singing saying:
,
OgOdO Owrl gb'óké odO
ro payln kekeeke s'olóko
Dlá filn AIáñtakün
Tl yOó maa ge oun gbogbo bl idán bl idán
fbg ni wqn nl kó sé
Ó gb'Qbg, ó rrlbg
Bl idán ni mo ge
Tl mo fi ¡'ájé
Awo I'ogódo Owú gb'óké odó
Pa'yln kekeeke s'olóko
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lfa Dida: An ¡nv¡tation to lfa Consultation
OwO bl idan
.
I'fdrt ltge
Bl idan ni mo ge
Tf mo fi l'áya
Awo I'ogOdO Owú gb'óke OdO
P'ayln kekeeke s'olóko
Owó bl idan l'fdU rrge
Bl idán ni mo ge
Tl mo fi kó'lé
Awo lOgodO ówrt gb'óké Odó
P'ayln kekeeke s'ólóko
Owo bi idan l'fdu nge
Bl idán ni mo $e
Tl mo fi ntre gbogbo
Awo I'OgOdO Owrt gb'óké OdO
P'ayln kekeeke s'ólóko
Owó bl idan I'Edr¡ nse
Translation
The cotton wool stayed across the stream
And bloomed invitingly at the farmer
This was lfá's declaration to Aláñtakün, the spider
Who shall be doing everything as if by magic
He was advised to offer gbg
He complied
I got my wealth as if by magic
'The cotton wool stayed across the stream
And bloomed invitingly at the farmer'
Ifá does his things miraculously
I got my spouse as if by magic
'The cotton wool stayed across the stream
And bloomed invitingly at the farmer'
Ifá does his things miraculously
I got my children as if by magic
'The cotton wool stayed across the stream
And bloomed invitingly at the farmer'
Ifá does his things miraculously
I got my home as if by magic
'The cotton wool stayed across the stream
And bloomed invitingly at the farmer'
Ifá does his things miraculously
I got my Ire as if by magic
'The cotton wool stayed across the stream
And bloomed invitingly at the farmer'
200
lllt
t*o¡ ue¡¡
Ifá does his things miraculously
Ifá says that the person for whomlwóñ-Me¡) is revealed shall get all the Ire
in life in a miraculous manner.
2.
Ifá says that the person for whom this Odü is revealed needs to
dedicate his/her mind and attention to Ifá. Ifá says that the more
he/she does this, the more Ire he/she will acquire. Ifá says that if
he/she is dedicated to Ifá, Ifá in turn will never lose interest in all
his/her matter.
Ifá says that there is the need for him/her to offer gbg with four
rats, four fish, two hens and money. He/she also needs to feed
Ifá with one matured goat. On this issue, Ifá says:Eni a bá wá'de láá báá re'lé
f;ni ajá bá wá I'ajá ñbáá 19
Dda
fi¡n Elejl-IwüÍl
Tl yoó te'jú ire mq Akápo o rQ glrlglrt
fbg ni wQn nl kó 9e
Translation
The person whom we follow out is he whom we ought to
return home with
The person whom a dog accompanied out is he whom the dog returns
home with
These were Ifá's declarations to Elé¡)-Iwórl (Iwoñ-Mé¡))
Who shall take an intense but benevolent look at his Akápó
He was advised to offer gbg
Elé¡)-Iwóñ was a delegate of the Divinities. He was g¡ven the authority to
disburse all Ire of life to those who are dedicated to Ifá. His main problem
For this
however was how to know the best way to disburse the
reason, he went to the Awo mentioned above to determine how best it
would be for him to Identify those who deserve the Ire so as to avoid a
situation where those who were not worthy of those Ire were those who
received them.
lre.
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lfa Dida: An invitation to lfa Consultaüon
The Awo assured him that only those who deserved the compass¡on and
benevolence of Ifá shall rece¡ve them. He was advised to offer gbg as
stated above and to feed Ifá with one goat. He did. Thereafter, he was
advised to use the following criteria to judge those who deserve all these
Ire from Ifá:
Dedication:
Those who shall be given the Ire shall be totally
devoted to Ifá. He/she shall not mix his/her loyalty to Ifá and
Olódümaré with other beliefs.
¡¡.
Honesty: He/she must be honest in thought, speech and action
at all times
¡¡i.
Hopefulness: He/she must be hopeful and rely on Ifá for
things at all times. He/she must also be patient at all times.
iv.
Humility: He/she must be humble to Ifá and Olódümaré, his/her
all
superior, his/her colleagues and even his/her subordinates at all
times.
to use these criteria for alt Ifá practitioners. The more
these criteria were followed and adhered to, the more the success and
achievement of the Ifá devotees. Those who followed all the laid-down
criteria of E¡)-IwOfl began to sing and dance. They began to rejoice in Ifá,
Elé¡)-IwOri began
saying:
pni a bá wá'de láá báá re'lé
fni ajá bá wá I'ajá ñbáá lg
Dlá filn Elejl-Iwof
Tl yóó te'jú ire mq Akápo o rQ glrlglrl
fbg ni wqn nl kó 9e
Ó gb$bg, ó rrtbg
Ifá tq'jú mQ mi, o wó ml ire
Ejl koko lworl
Bl o bá te5ú mq n¡
A máa l'ówó I'Qwq
Eji koko lworl
Qmq Q rg l?mi ñ9e
Ejl koko lwórl
242
li
two¡ ¡¿e¡¡
Bl o bá tejú mq n¡
A máa ni're
gbogbo
i
Ejl koko lworl
9mg Q rg l'émi ñge o
Ejl koko lworl
Ifá te5t¡ mQ mi, o wó ml ire
$l koko lwórl
9mq Q rg l'émi ñ9e
Ejl koko lworl
Translation
with
The person whom we follow out is he we ought to return home
The person whom a dog accompanies out is he whom the dog ought
to return home with
These were Ifá's declarations to Eléfi-IwOr1
Who shall take an intense but benevolent look at his Akápó
He was advised to offer gbg
He complied
lfá, please take an intense glance at me with your eyes of benevolence
All haillwori-Mé¡T, the mighty
I am indeed your child
All haillwOñ-Mé¡), the strong
If you take an intense look at one
One will surely be wealthy
All haillwOñ-MéJI, the mighty
I am indeed your child
All haillwófi-Mé¡), the strong
If you take an intense look at one
One will surely be blessed with a good spouse
All hailIwOrl-Mé¡I, the mighty
I am indeed your child
All haillwOfl-Mé¡), the strong
If you take an intense look at
One will surely be blessed with lovely children
All haillwOñ-Mé¡), the mighty
I am indeed your offspring
All haillwOñ-Mé¡), the strong
If you take an intense look at one
One will surely be blessed with propefties
All haillwofi-Mé¡T, the mighty
I am indeed your offspring
All haillw0il-Mé¡T, the strong
If you take an intensive look at
one
i
!
one
i
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lfa Dida: An inv¡tation to lfa Consultaüon
One will surely be blessed with all lre in life
All haillwor't-Mé¡), the mighty
I am indeed your offspring
All haillwófl-Mé¡), the strong
I am indeed your child
All haillwOil-Mé¡), the mighty
Ifá says that the more dedicated, humble, honest, pat¡ent and hopeful the
person for whomlwór1-Mé¡) is revealed, the more benevolence he/she w¡ll
acqu¡re.
Ifá says that with dedication, humility, hopefulness and honesty, all the Ire
in life, without exception, is guaranteed for the person for whom this Odü is
revealed.
3.
Ifá says that the person for whom Iwófl-Mé¡), is revealed shall be
blessed and assisted by not only Ifá, but also OÍi and Ayé. The
person for whom this Odü is revealed shall be supported by Ifá,
Ol and Ayé. He/she shall be blessed and pampered by all these
deities.
Ifá says that it is advisable for the person for whom this Odü is
revealed to procure 16 fresh fowl egg-four to be offered fresh
as gbg. The remaining L2 areto be boiled; four to be used to feed
rfá, four to feed Aye and the remaining four to feed the orl of
the person for whom the Odü is revealed. On these, Ifá says:
KÉk€nk€ I'awo kQkgnkQ
GQgQngg I'awo Gegenge
Dlá filn OrlmgnlkQq
Qmq at'Qrun kg'rl kgkq wá'lé ayé
fbg ni wqn nl kó qe
Translation
To take care of the person who deserves being taken care
To pamper the person who ought to be pampered
This was Ifá's message for Or{mqffkQQ
Who brought his own lovable Of from heaven
He was advised to offer qbg
204
of
tf
li
lworí Meji
OÍmgffkQg wenttotheAwostated above forlfá consultation. Hewanted
to know if he would have the suppoft of Ifá in his life in accomplishing all his
heaft's desires. He was sure that he could not achieve everything all alone.
That was why he wanted to know if he would be blessed with the support of
i
Ifá and other Deities.
The Awo assured him that for him, the backing of Ifá was guaranteed. Not
only this, he was also assured that his Ori was equally in his suppoft right
from heaven. To crown it all, Ayé was also in his suppott.
He was advised to offer gbg and feed the Deities as stated above. He
complied. Before long, allthe good things of life came his way. Ifá, his OÍ
and Ayé came to his aid and he succeeded where all others failed. After
achieving so much, he was still being assured of the continuous assistance
and support of the Deities. He was thus full of gratitude, saying:
KQkgnkQ I'awo kQkQnk$
GQgQngQ I'awo GQgQngQ
Dlá fi¡n
OrlmgnlkQ$
Qmq at'Qrun kS'rl kgkg wá'lé ayé
Fbg ni wqn nl kó 9e
Ó gb'Qbo, ó rú'bg
Ifá máa kQ mi nlgó
Orl maa k€ mi nlgo
Enlyán máa ke mi nlgo
Gege láá k'Qyin adlg o
Translation
.Totakecareofthepersonwhodeservesbeingtakencareof
To pamper the person who ought to be pampered
This was Ifá's message for Ofmgn'ikéé
Who brought his own lovable Of from heaven
He was advised to offer gbg
He complied
Now, let Ifá continue to pamper me
Let OÍ continue to assist me
And let Ayé continue to assist me
Gingerly does one collect and handle fowl eggs
205
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lfa Dida: An invitation to lfa Consultation
Ifá says that the person for whom this Odü is revealed shall be loved
and treated with care by Tfá, Ort and Ayé.
4.
Ifá says that it foresees all Ire for whom lwóñ-Méji is revealed. Ifá
says that he/she shall not lack any Ire in his/her life. He/She shall be
blessed with wealth, good spouse, health, beautiful and responsible
children, a home of his/her own, long life and prosperity.
Ifá however advises him/her to show hospitality to visitors and
strangers at all times. By so doing, all the good things of life shall be
his/hers. There is also the need for him/her to offer gbg with three
pigeons, three hens and money. on this, a stanza in this odü
says:
Qffnmllá lo di sll
Mo nl kl ooro ó yebá
Qrrtnmllá nl H d'omid'omi ó fese d'omi
Kó má baá d'om¡ s'ólojo l'ára
Translation
Qrúnm)lá declares that it is time to rest peacefully
respond that all evil principalities must disperse
Qrúnmllá cautions all water throwers to throw away water with care
and consideration
Lest they wet an impoftant visitor
I
Qrúnm'ilá called on all his disciples and gave them lecture on the need to
treatvisitors and strangers with respect, and on the virtue of showing them
hospitality. This, he said was impoftant because a good Awo must learn
never to maltreat anyone because one can never tell who would be of use
and impoftance to him/her in future. He warned them especially on those
visitorswhom they had never met before in their lives. He emphasized that
the more respect and humility they show towards them, the more blessing
theywill receive from Olódümaré and Ifá.
Qrunm)lá also enjoined all his disciples to go home and offer gbq with
three pigeons and three hens each. The disciples wanted to know why
they should offer such gbg and what profitthey were expected to gain by so
doing. Qrúnm)lá then told them that all the good things of life were
strangers to us.
206
l!f,
wori ue¡i
The way we treat them would determine how their responses to us
would be. A spouse that we would marry in future was once a stranger
to us. We needed to study all aspects of each other's characters for a
long, long time to come before we could declare that we really knew
each other very well. The riches we would get in our lives were
strangers to us until we began to acquire them and know how best to
utilize them, since how we acquired our wealth were more of
speculations, accurate and guesswork, in a conducive business
environment and more especially shear luck. Our children were
strangers to us until we begot them. Even after giving b¡fth to them, we
could not fully understand their characters. All the other Ire we got in
our lives were strangers to us because we simply could never
understand the format they would take before and after their
acquisition.
They all complied with the advice of Qrúnmllá. They all offered the gbg as
advised. Before long, all the Ire in life came to their homes to stay
permanently because they (the lre) were well treated. The Awo became
wealthy, they had good spouses, they gave birth to good children, they
were honoured with chieftaincy titles, and they lived purposeful lives in
relative comfo¡t and peace of mind. They were very happy, They were
singing and dancing, saying:
Qnrnmllá lo di sll
Mo nl kl ooro ó yebá
Qrrtnmllá nl kl d'omid'omi ó fQsQ d'omi
Kó má baá d'omi s'ólojO l'ára
Mo nl abjO wo ni o ?
Ó nl alejo ajé ni o
Mo nl alejÓ wo ni?
Ó nt ale¡o aya ni
Mo nf alejO wo ni?
Ó nf alejO omg ni o
Mo nf alejO wo ni?
Ó nl alejo ogbó ni
Mo ni alejO wo ni?
Ó nl alejO ire gbogbo ni
Kó p€, ko jlnna
F wá bá ni nl wQwq ire gbogbo
207
lfa Dida: An ¡nvitation to lfa Consultation
Translation
Qrúnm'llá declares that it is time to rest peacefully
I respond that all evil principalities must disperse
Qrúnm)lá cautions all water throwers to throw away water with care
and consideration
Lest they wet an impoftant visitor
I ask that what type of visitor (is Qnlnm'llá referring to)
He responds that it is visiting Ajé (Wealth)
I asked that what other type of visitor
He responds that it is visiting Aya (Spouse)
I asked that what other type of visitor.
He responds that it is visiting Qmg (Children)
I asked that what other type of visitor
He responds that it is visiting Oye (Chieftaincy)
I ask that what other type of visitor
He responds that it is visiting Ogbó (Longevity)
I ask what other type of visitor
He responds that it is visiting Ire
Before long, not too far
Join us in the midst of all Ire
'
Ifá says that the person for whom this Odü is revealed shall be blessed with
all Ire in life as long as he/she takes care of v¡sitors and strangers. Ifá says
that he/she shall be conferred with a title in recognition of his/her good
deeds.
5.
Ifá says that there is the need for the person for whom this Odü ls
revealed to be properly initiated into Ifá. Ifá says that he/she shall
not be Ieft alone he/she shall be taken proper care of by Ifá. With the
initiation, all problems shall be solved for him/her. His/her sorrow
shall be convefted to happiness; his/her worries shall be changed to
assurances; poverty to riches; and failures to successes. A stanza in
Iwóri-Mé¡) suppoft¡ng this says:
Iná nilta gangan já'ko
OOrün nil ta sangan kán'run
oñta o ta
Oñran O ran fónrán'kün kan Owrl
IXá fitn Orunmlla
Ifá yóó maa tún ilé qni tl kO sunwQn $e
208
f,I
two¡ ue¡¡
f;bg ni wqn nl kó 9e
i
Translation
The fire is it which lights the farm completely
The sun shines and illuminates the heavens
The spinner does not spin
And the roller does not roll only one strand of cotton string
These were lfá's declarations for Orúnmllá
When he wished to improve the lot of those whose home were in
shambles
He was advised to offer
qbg,
i
Very many people were in trouble. All what they were doing had no head;
they were living their lives in sheer frustration. They did not know what to
do to improve their lot. For this reason, they approached Qrrlnmllá for
possible solutions to their problems. QrrlnmlIá in turn approached the Awo
ment¡oned above for Ifá consultation: Would he be able to improve the lives
of thosewho had approached him on theirvarious problems?
Qrúnm)lá was assured that he would be able to solve all their problems for
them. He was advised that all those having these problems needed
Consequently, they
adequate and all-encompassing protect¡on of
needed to be properly initiated in order to ensure that all their problems
were solved.
Ifá.
the
i
Qrúnm'llá returned home and began to initiate all those having problems
and all their problems began to disappear. Their lives began to change for
the better. They were all full of joy for the good things Ifá had done for
them.
i
Iná nif ta gangan já'ko
Oorün nil ta gangan kán'run
Onta o ta
Oñran O ran fQnrán'kün kan ówú
Dia fun Qrrlnmllá
Ifá yóó maa tún ilé gni tl kO sunwQn 9e
Fbg ni wQn nl kó 9e
Ó gb'Qbo, ó nl'bg
Njq or{ Awo wQ
Awggbo má ni
o
{
249
lfa D¡da: An ¡nvitation to lfa Consultation
Ipln Awo wq
Translation
The fire is it whích lights the farm completely
The sun shines and illuminates the heavens
The spinner does not sp¡n
And the roller does not roll only one strand of cotton string
These were Ifá's declarations to Qn:nmllá
When he wished to improve the lot of those whose home were in
shambles
He was advised to offer gbg.
He complied
The OÍ which Awo washes through initiation
Such OÍ shall succeed and enjoy longevity
The Of which Awo washes through initiation
Ifá says that it shall not allow the person for whom this Odü is revealed
to face problems in his/her life.
6.
Ifá says thatthe person for whom this Odü is revealed shall succeed ¡n
life. He/she shall be able to attain all his/her heart's desires - be it
wealth, spouse, children, longevity or even peace of mind.
Ifá however advises that the person for whom this Odü is revealed
must never attempt to become number one or number two in
anything he/she does. He/she must never aim to become the
president or cha¡rperson of any association or society. He/she must
never aim beyond being the number Three. There lies his/her
success. There lies peace of mind for him/her. Aiming beyond
Number Three pos¡t¡on in his/her life is like sending an open invitation
to trouble and restlessness.
There is the need forthe person forwhom this Odü is revealed to offer
his/her gbg as Anlkore: three guinea-fowls, three cocks and
money. He/she also needs to feed Ifá with one matured goat. On
these, Ifá says:
Irqke idl abTdl gárlgelé-gangele
Dláfiln EleJl-IwOrl
214
ilt
twori t,te¡i
Tl yóó $e lkgta Odü wá'lé Ayé
pbg ni wqn nl kó ge
Translation
The Ifá tapper carued with Idf wood with íts broad but uneven base
This was the Ifá cast forlwÓfi-Mé¡)
Who shall occupy the number three position among the Odü when
coming into this Eafth
He was advised to offer gbg
The 16 principal Odü were com¡ng from heaven into the world. They
were taking var¡ous pos¡t¡ons of seniority which they expected to
ma¡nta¡n while on eafth. Consequent upon this, EJi-Iwófi went to the
Awo mentioned above for Ifá consultation in order to determine which
position would be most advantageous to him while on eafth.
The Awo first assured him that his journey to eafth would be very fruitful.
He was also informed that he would have peace of mind and would be
highly respected on eafth. He was asked to offer his qbg asArúkore and for
him to use three things in each category of materials he was asked to offer -
three rats, three fish, three pigeons, three hens, three guinea
fowls, three cocks and so on. He was also asked to feed Ifá with a
goat. He complied.
Thereafter, he was advised to go for the
Numberthree position asthere laid success, achievement, victory peace of
mind, fulfillment and harmony for him. Iwoñ-Mé¡) agreed and went to the
remaining principal Odü that he was contented with the Number Three
position. The 16 principal Odü left heaven in the following order of
seniority- Ofttn-tvtelt, Number One; Qgg-Mefl, Number Two, IwOfl-Méf,
matured
Number Three;
Odf
-Me¡, Number Four; Irosün-Mé¡), Number Five;
QwQnrin-Mé¡), Number Six; Qbará-Mé), Number Seven; Qkanran-Mé;),
Number Eight; Ogunda-tvté¡T, Number Nine; Qsá-Mé¡), Number Ten; IkaMé¡T, Number Eleven; 0turrrpgn-Mé3), Number t2¡ Ótara-MéJ|, Number 13;
IrQtQ-MéL Number la; QyQktl-Mé¡), Number 15; and E)-Ogbé, Number
16.
While on eafth, Ofun-Vte¡I, the most senior Odü, began to misbehave and
his misconduct was affecting the whole 16 Odü. They tried to settle the
problem amicably without success. Before long, the misconduct of OfunMé¡) began to rub on Q9Q-Mé¡I which occupied the second position. This
211
lfa Dida: An ¡nvitation to lfa Consultation
cr¡s¡s soon came to a head and Of¡ln-Méfl was d¡splaced from the Number
one position to Number
position to Number 15.
16.
Qgg-Me¡l was moved
from Number two
conversely, E¡)-ogbé the most junior among the 16 principal odü was
moved from Number 16 to Number one position, while QyQkrl-Méji was
moved from Number 15 to Number Two Position. All these movements and
crises did not affectlwoñ-Méj¡ in any way. He still maintained his Number
Three position. Any time he remembered the advice of his Awo to him, he
was always grateful to Olódümaré that he heeded the advice. Since the
time that he had been occupying this position, he never had any cause to
regret.
'
IrQkg idl abTdl gáñgété-gangete
Dlá fi¡n EteJt-Iworl
Tl yóó 9e lkeJa Odü wa'E Aye
fbg ni wqn nl kó 9e
ó gb'gbg, ó rú'bo
Mo k'éta Odü mo sinmi o
fyin o r'Heji-Iworl
Bó t¡ k'gta Odü wá'yé
Mo k'é,ta Odü mo sinmi o
Translation
The Ifá tapper carved with Idf wood with its broad but uneven base
This was the Ifá cast for lwóil-Mé;)
Who shall occupy the Number Three position among the Odü when
coming into this Earth
He was advised to offer gbg
He complied
I occupied Number Three position; I have peace of mind
Behold Iw0r1-Mé¡) who came into this world, occupying the Third
position
I occupied the third position
And I have peace of mind and satisfaction.
7.
Ifá says that it foresees the ire of pregnancy and child-bearing for a
couple who are in search of a baby. Ifá says that they will not wait for
too long before their prayers are answered. Ifá says that if the
212
f,I
mo¡ ue¡¡
appropr¡ate gbg is offered at the right time, the woman ¡n question
will surety miss her menstrual period and become pregnant that
month.
very
Ifá says that there is the need for them to offer gbg with three hens,
three rats, three fish, three round white chalksr three big
camwood and money. Ifá says that they need not overdo things in
terms of copulation and they should be hopeful and prayetful. On
These,Ifá says:
Qgán nff m'órf iq adé
Ó m'€sQ méieefl ig YeYe
Orubu gfun ló ba'l$ ó kó rümü'rumu
Ata ba'h fq pee
D,la fun Atq hlqqlq
Tll g'gmgkünrin IsahYe
A brl fitn Aqq
Tff S'gmqblnrin Qrun
Igbatl wqn lrmenu ú sünráhün gmg
fbg ni wgn nl kl wgn wáá 9e
Translation
The tip of an ant-hill resembles a crown
The legs were rooted firmly to the ground
The round shaped native chalk fell down, and scattered white dust
about
Ata, the ridge at the top of a house, fell down and broke into pieces
These were Ifá's declarations to Atg lQlQQlq, the slimy Sperm
Their offsPring here on Eafth
And also to AgE, the Menstrual egg
Their offspring in Heaven
When they wére both lamenting their inability to beget a child
They were advised to offer gbq
Both AtQ lQlQQlQ, the slimy Sperm and Agg, the Menstrual egg had been
married for sometime without being able to beget a child. Consequently,
they wentto the group of Awo mentioned above for Ifá consultation; would
they be able to beget a baby of their own? If yes, would it happen that
month?
213
i
lfa Dida: An ínvitation to lfa Consultation
The Awo assured the two of them that they would certainly be blessed with
a child of their own. They were advised not to be in a hurry and not to
overdo things. They were also advised to offer gbg as prescribed above.
They complied.
That same month, when it was time for Agg to pass her time, she discovered
that the menstrual flow had ceased to come. They began to pray. They
were advised not to copulate for the next three to four months. They
complied.
After 10 months, Ag€ delivered a bouncing baby. She was full of
gratitude to olódümaré. Both Agq and Atg lglgglQ, were giving praises
to their Awo saying:
jq adé
mejeéjl jg yeye
Qgan nff m'órl
ó
m'QsQ
Orubu eJun ló ba'lQ ó kó rümü-rumu
Ata ba'tg fq pe€
Dfá fun Atq tQtqqto
Tll g'gmgkünrin lsálayé
A bü fún A9g
Tll g'gmgblnrin Qrun
Igbetl wqn ñmenu ú sünráhün gmg
fbg ni wqn nl kl wqn wáá se
WQn gb'Qbo, wQn rú'bo
At'Agé, at'Atq
TlafgkütqOwámq
f, bá I'awg-l'asQ kgg d'gmg tuntun
Translation
The tip of an ant-hill resembles a crown
The legs were rooted firmly to the ground
The round shaped native chalk fell down, and scattered white dust
about
Ata, the ridge at the top of a house, fell down and broke into pieces
These were lfá's declarations to Atg lQlqQlg the slimy Sperm
Their offspring here on earth
And also to A9g
Their offspring in Heaven
When they were both lamenting their inability to beget a child
They were advised to offer gbg
They complied
214
lll
t*o¡ ue¡¡
Now, both egg and sperm
Which we have missed for now
Please undergo transformation processes and turn into a bouncing
babY
Ifá says the couple for whom this Odü is revealed shall be blessed with a
bouncing baby. They are however caut¡oned that immediately after they
noticed that the woman had missed her period, they should avoid having
sexual intercourse with each other for at least three months in order to give
the pregnancy time to develop without interruption.
8.
Ifá says that it foresees the lre of child-bearing for the woman for
whom this Odü is revealed. Ifá says that all the children that this
woman shall be blessed with shall be very influential. They shall
all occupy the position of kings and queens and shall be treated as
first among their colleagues.
At the same time, Ifá says that it foresees the Ire of a good wife for a
man who is in search of a compatible spouse. The person in question
is currently facing financial hardship but Ifá says the hardship shall
give way to financial success. All the children whom the woman will
give bifth to shall be great and influential. The man himself comes
from a very highly placed and deeply traditional home. He needs not
worry since all his children shall be great, even greater than him and
anyone who had ever come out of that lineage before. On all these, a
stanza inlwóñ-mé¡T says :
Qrúnmllá ló rtge rnl réére
Emi náá wl, mo ló ttge ml rére Qrunmila
Koto qna nff g'awo lmojln gbungbungbun
Olúwo igi méje nil ñbq l'óde Isálayé
Agbáagba igi mé,fa nl ñbg l'óde lsahye
Agbeágbe igi mgfa ló dá awo s'llQ l'Ókltl lfgn
Apá ñtan'ná ogó
Iróko a ya gblrá nl'há
Ako rr d'ádé orl
Orúrü ñw'é, wü éj$
Ológünñge9e ló fi gbogbo ara s{n gmgokün ka'lQ bggrqbq
lgungun t€€r€ awo ilé Onlré-Sánbé
215
lfa Dida: An invítation to lfa Consultation
Dlá fitn onlrée-sánbé
Tó f'e,yln tl m'ójtfgkún sünráhün gmg
lbg ni wgn nl kó wá Fe
Translation
Qrúnmllá declares that 'it Ís giving me a feeling of accomplishment'
I respond that 'it is giving me a sensation of success'
The hollow paft of a foot-path makes one to appreciate how long the
path had been in use
There are seven superior trees on eafth
There are also six elderly trees on eafth
The six elderly trees stafted Awo practices at óldü FfQn
Apá tree sprouts the flowers of financial success
IrókO tree breaks and loses one of its major branches
Ako tree adorns its head with a crown
OlOgünnggge tree covers ibelf with okun beads
The slender Egúngtln, the resident Awo of On'irée-Sánbé
He was the Awo who cast Ifá for Offrée-Sánbé
When weeping in lamentation of his inability to have a child
He was advised to offer gbg
Offrée-Sánbé was the Qba oflré. In spite of this however, he was living in
abject poveflry. He had no money, no wife, no ch¡ld, and no good cloth and
if not for the fact that he was living in the palace of his ancestors, he had
nothing which could be rightly called his personal belonging. He struggled
and got a w¡fe. Unfoftunately for him, the wife was with him for several
years without becoming pregnant. Tired of all these problems, he went for
Ifá consultation in the home of the Awo mentioned above: Would he ever be
able to have an heir in his life? Would his problem give way to success?
Would he too be called the proud father of at least one ch¡ld in his life?
The Awo assured him that he would be able to have not only a child, but
several children. He was informed that his children would even be greater
than him. He was also informed that through the children he would beget,
his influence would spread throughout the length and breadth of
Yorübáland. He was however advised to offer ebg with six rats, six fish,
three hens and one matured goat. The reproductive organ of the goat,
(including the womb) was to be cooked with Qt'inblsowo leaves for his wife
to eat in orderto assist herto become pregnant.
216
'1f, mo¡
¡vre¡¡
Hearing this, Orfrée-Sánbe was ready to offer the gbg, but there was a
snag. He had no money with which to purchase all the gbg materials.
therefore solicited the assistance of his relatives and all the 9bq materials
were procured. Before long, the wife of Offrée-Sánbé became pregnant;
she gave b¡fth to a baby boy. The baby was named "QmoJárá" meaning the
child whom relatives assisted in procuring the gbg materials. When the
child grew up, they made him Qba-Alárá in llara-Eldtl, a town named after
him.
He
Qrr¡nmllá lo nge ml réére
Emi naa wl, mo ló ñ9e ml rére QrÚnmilá
KOIO Qna nff g'awo lmOjln gbungbungbun
Olrtwo igi meje nil ñbg l'óde Isalaye
Agbaagba ¡gi méJa nf ñbg l'Óde lsálayé
Agbaagba ¡9¡ méJa ló dá awo s'llQ t'Óttü frqn
Apá ñtan'ná ogó
Iro¡<o a ya gblrá nl'há
Ako ¡t d'ádé orl
Orrlrü rrw'ewu ei$
Ológunttggge ló f¡ gbogbo ara sln gmgokün ká'lQ bggrqbq
lgungun t€€ne Awo ilé Onlré-Sánbé
{
,
i
filn odree-senbé
Tó féyln tl m'ojtfgkún sünráhün gmg
fbg ni wqn nl kó wá 9e
D,lá
Translation
'
OrUnmilá declares that'it is giving me a feeling of accomplishment'
I respond that'it is giving me a sensation of success'
The hollow paft of a foot-path makes one to appreciate how long the path
had been in use
There are seven superiortrees on
There are also six elderlytrees on ea¡th
The six elderly trees started Awo practices at Óhti ffgn
Apa ffee sprouts the flowers of financial success
lrókO tree breaks and loses one of its major branches
Ako tree adorns its head with a crown
Orrlrü wears the dress of blood
OlógünngggQ tree covers itself with okün beads
eafth
The slender fgungun, the residentAwo of Orfrée-Sánbé
He was the Awo who cast Ifá for Offrée-Sánbé
217
i
lfa Dida: An invitat¡on to lfa Consultation
When weep¡ng in lamentation of his inabilityto have a ch¡ld
He was advised to offer gbg
Offrée-Sánbé, still in penury wanted another child. His wife was unable to
become pregnant. He went back to his Awo. He was again advised to offer
gbg. There was no money. He again summoned his people for
deliberation on his matten His people deliberated and assisted him again in
procuring all the gbg materials. The gbg was offered and his wife became
pregnant and delivered another baby boy. The child was named QrQ-Qmgtó-Ajgró - meaning, the matter of having a child is worth deliberating upon.
when this child grew up, he was made the Qba of a town. The town was
named Ijero-Eldtl after h i m. Th us he beca me the Ajeró ofljeró.
Again they wanted to have another child. His wife was unable to become
pregnant. He went back to his Awo for solution. He was advised to offer
the same gbg as before. Again, there was no money. This time around, he
was too ashamed to summon his relations to his assistance. He therefore
decided to go into the forest to cut firewood for sale. He did this until he
was able to gather enough money with which to procure all the gbg
materials. He then went to offer the gbg. His wife became pregnant and
another baby boy was delivered. He named the boy Orftagi-QlQlQ the child
born while we were hewing firewood for sale. when he grew up, he was
madethe Qba ofltagi Ekiti, a town named after him.
Soon after, Onf rée-Sánbé wanted to have another chitd. His wife was again
unable to become pregnant. He again wentto his Awo for Ifá consultation.
He was again advised to offer the same gbg. There was no money. He
went to gather indigo leaves for sale until he was able to gather enough
money to procure all the gbg materials. He offered the qbo. This time
around, he was advised to feed the Egü-Qdárá with one white pigeon.
He did. His wife became pregnant and gave b¡fth to yet another bouncing
baby boy. The boy took it as a duty to feed E9ü with pigeons on a regular
basis. The boy was named fléjQltl the child born after the parents were
selling indigo. When he grew up, hewas madethe fléjQhl.
Yet again, offrée-sánbe wished to have another child, and again, his wife
was unable to take in. He again went to his Awo. They advised him again
218
lI twori ue¡i
to offer the same gbg. Again there was no money to offer the same gbg.
He went and procured palm fronds for making enough brooms for sale.
sold the brooms until he was able to gather enough money to procure the
gbg materials. He offered the gbg and his wife became pregnant. She
gave b¡Éh to yet another baby boy. The baby was named QIQwQ the baby
born after selling brooms. When the baby grew up, he was made the Qba of
QwQ, a town named after him.
He
After allthese had been done, foftune smiled at Offrée-Sánbé. He became
very wealthy. He was highly respected in his community. He was
his life to the fullest. He wanted to continue to enjoy his life. He saw no
reason why he should die when he was at the peak of his mission in life.
Consequent upon this, he went to Adó Eldtl to meet Qrúnmllá himself for Ifá
consultation.
Qpe teere oróke Adó
Erlgl abggbó
Erlgl abgtQ
Erlgl abglá
Erlgl áboyé
Dlá filn Onll€e-Sánbé
WQn nf kó rrl'bg sl lalkr¡ araa rg
enjoying
i
,
i
Translation
The slender palm-tree of Adó hill
That which is fed for one to live long
That which is fed for one to grow old
That which is fed for one to become successful
That which is fed for one to sulive
He was the one who cast Ifá for Onfrée-Sánbe
Who was advised to offer gbQ for him to live
long
r
Qrrlnm'ilá advised Onfrée-Sánbé to offer one matured he goat as
did. He lived long and was able to enjoy his life to the fullest.
gbg.
He
Qrunmllá ló ñge ml réére
Emi naá wl, mo ló ñ9e ml rére Qrunmila
KOtO Qna nff g'awo lmOjln gbungbungbun
Ohiwo igi méje nil rtbq l'óde Isahye
Agbiigbá igi mé,fa nl ñbq l'óde lsahye
Agbaegba igi m-éfa ló dá awo s'llQ l'Ókltl lfqn
I
219
lfa Dida: An invitat¡on to lfa Consultation
Apá ñtan'ná o$ó
IrOkO a ya gblrá d'ha
Ako rt d'ádé orl
Orúrü ñw'e,wü eje
Ológünñgege ló fi gbogbo ara s{n gmgokün ká'le bggrgbg
lgungun t€€r€ awo ilé Onlré-Sánbé
Dlá fún Onlrée-Sánbé
Tó f'Qyln tl m'ójrf gkrln sünráhün gmg
f,bg ni wqn nl kó wá ge
Awgn ará báa rrl'bg
9mg tl ará bá'ni rrl'bg tl a fi bl
Ká máa péé nl QmoJárá
WQn fi j'oyé Alárá
Qrúnmllá ló ñSe ml réére
Emi naá wf, mo ¡ó ñ$e ml rére Qrúnmilá
KOIO Qná nff g'awo lmOjln gbungbungbun
Olrtwo igi meje nil rtbq I'óde Isalaye
Agbáágbi igi me,fa nl ñbg l'óde tsalaye
Agbaagba igi mqfa ló dá awo sllQ t'ómü ffqn
Apá rttan'ná o9ó
IrOkO a ya gblrá nl'há
Ako ¡r d'ádé orl
orúrü ñw'ewü éjQ
Ológonñgele |Ó fi gbogbo ara sln gmgokün ká'le beercbq
$gungun teere awo ilé Onlré-Sánbé
üá fitn onfree-sanbe
Tó fé,yln tl m'Ojrf gkün sünráhün gmg
lbg ni wqn nl kó wá Se
Awgn ará báa rrl'bg
9mg tl ará bá'ni rrl'bg tl a fi bl
Ká máa péé nl QrQ-qmq-tó-ajgro
QrQ-gmg-tó-ajgro d'ágbá üln
WQn fi j'oye AjerO
Qmq ógbólrt kQrQ lje kanlQ
QrUnmlla ló ñge ml réére
Emi naa wl, mo ló tt$e ml rére QrUnmilá
KOtO Qna nff g'awo lmójln gbungbungbun
Olrtwo igi méje nil ñbq l'óde lsalaye
Agbáágbá igi méJa nl ñbg l'óde lsálaye
Agbáagba igi mgfa ló dá awo sllQ l'ókltl Ffqn
Apá ñtan'ná o$O
IrotO a ya gblrá fi'ha
220
llll
Ako n d'ádé orl
Orúrü ñw'ewü eje
OlógünñgegQ ló fi gbogbo ara sln gmgokün ká'le bggrgbg
lgungun t€Ér€ awo ilé Onlré-Sánbé
Dlá fitn onlrée-sánbé
Tó féyln tl m'ojrf gkún sünráhün gmg
lbq ni w$n nl kó wá fe
ó ba rl lg réé ge'g¡ ta
Qmq tl a bl
Tians€'g¡ta
Ká máa péé nl Onltag¡-Qlel€
Onltagi d'ágbá tán
WQn fi joye Odtagi-Qlglq
9mq ág bgn- nml-j r¡j r¡j ü-nlj ü
Qrunmllá ló ñSe ml réére
Emi náá wl, mo ló ñge ml rére Qrrlnmilá
KOIO Qna nff g'awo lmOjln gbungbungbun
Olrtwo igi méje nff rrbg l'óde Isálayé
Agbáágbi igi mqfa nl rrbe l'óde balaye
Agbaagba igi mé,fa ló dá awo s'llQ t'Ókltl ffgn
Apá ñtan'ná ogó
IrókO a ya gblrá nl'há
Ako n d'ádé orl
OrUrü ñw'é, wü éjQ
Ológünñgege Io fi gbogbo ara sin omookun ka'le beerebe
lgungun tqsrÉ awo ilé Onlré-Sánbé
Dlá fi¡n onlree-sanbe
Tó fé,ylntl m'ójrl gkún sünráhün t'emg
fibq ni wQn tún nl kó 9e
ó nlg réé fá elú ta
Qmq tl a bl
Tlañfáelúta
Ká máa péé nl Fléjeh¡
E¡éjelr¡ d'ágbá tán
WQn fi j'oye Fléjeh¡
9mq arl Qrukükü k'Egü
Qrrfnmllá ló rrge ml réére
Emi náá wl, mo ló ñge ml rére Qrrtnmilá
KOtO Qná nfl g'awo lmOjln gbungbungbun
Olrtwo igi méje nff rrbg l'óde Isalaye
Agbáágbá igi mEfa nl rrbg l'óde lsahye
Agbaagba ig¡ mefa ló dá awo sllQ l'Ókltl lfgn
221
two¡ ue¡¡
lfa Dida: An invitation to lfa Consultaüon
Apá tttan'ná ogó
IrókO a ya gblra d'ha
Ako n d'ádé orl
Orurü ñw'Qwü éjQ
OlógünñSege ló fi gbogbo ara s{n gmgokün ká'le bggrgbe
Egúngún t€€r€ awo ilé Onlré-Sánbé
Dlá fitn onlrée-senbé
TO f'é,yln tl m'ójÍekún sünráhün gmg
fbg ni wqn n| kó wá ge
Ó wá ñlg réé fá gwq t¡l
Qmq tl a bl
Tl a ñfá 9wQ ta
Ká maa péé nl QlqwQ
qlqwq d'ágbá ütn
Wen fi j'oyé Qló,wq
9mg arere gejggejQ
OpQ t€er€ oróke Adó
Erlgl abqgbó
Erlgl áboJe
Erlgl abgle
Erlgl áboyé
Dtá fitn onfree-sanbé
Eyl tO ri're tán
WQn nl kó rú'bg sl I'alkú araa re
ó gb'Qbo, ó n¡'bg
Ko pe kó jlnná
F wa bá ni nl wQwQ ire gbogbo
Translation
Qrúnmilá declares that'it is givíng me a feeling of
accomplishment'
I respond that'it is giving me a sensation of success'
The hollow part of a foot-path makes one to appreciate how long the path
had been in use
There are seven superiortrees on eafth
There are also six elderly trees on eafth
The six elderly trees stáfted Awo practices at óklü ffgn
Apá tree sprouts the flowers of financialsuccess
IrókO tree breaks and loses one of its major branches
Akotree adorns its head with a crown
OlógünñgggQ tree covers itself with okun beads
The slender pgungun, the residentAwo of Offrée-Sánbé
He was theAwo who castlfá for Orf rée-Sánbé
222
!\ two¡ ue¡¡
When weeping in lamentation of his inabilityto have a child
He was advised to offer ebg
His relations assisted him in offering the gbg
A child who was born after one's relations assisted
When QmoJárá grew uP
He was conferred with Qbaship title of Alárá
Qrrf nmllá declares that'it is giving me a feeling of accomplishmenf
I respond that'it is giving me a sensation of success'
The hollow paft of a foot-path makes one to appreciate how long the path
had been in use
There are seven superior trees on earth
There are also six elderly trees on eafth
The six elderly trees stafted Awo practices at Ókiti lfgn
Apa tree sprouts the flowers of financial success
IrókO tree breaks and loses one of its major branches
Ako tree adorns its head with a crown
Ológünñggge Fee covers itself with okun beads
The slender fgungun, the residentAwo of Orfrée-Sánbé
He was the Awo who cast Ifá for O¡f rée-Sánbé
When weeping in lamentation of his inabilityto have a child
He was advised to offer another gbg
His relations once again came to his aid
A child who was born after one's relations assisted in offering the gbg
Let him be known as QrQ-9mg-tó-ajgr0
He was made the AjerO of Ijeró.
QrrJnmtlá declares that 'it is giving me a feeling of accomplishmenf
I respond that'it is giving me a sensation of success'
The hollow part of a foot-path makes one to appreciate how long the path
had been in use
There are seven superior trees on eafth
There are also six elderly trees on eafth
The six elderly trees stafted Awo practices at Óklti pfqn
Apá tree sprouts the flowers of financial success
IrókO tree breaK and loses one of its major branches
Akotree adorns its head with a crown
OlógünngggQ tree covers itself with okun beads
The slender fgungun, the residentAwo of On'iree-Sanbé
He was the Awo who cast Ifá for Onlrée-Sánbé
When weeping in lamentation of his inability to have a child
Hewas advised to offer another qbg
He went to cut firewood for sale
The child who was born
While cutting firewood for sale
223
lfa Dida: An ¡nvitat¡on to lfa Consultaüon
Let him be known as'On'itagi-Qlele'
When Onltagi-QlglQ grew up
He was conferred with the title of Onftagi-QleQ
The king of Itagi
Qrrf nmilá declares that 'it is giving me a feeling of accomplishment'
I respond that'it is giving me a sensation of success'
The hollow part of a foot-path makes one to appreciate how long the path
had been in use
There are seven superior trees on eafth
There are also six elderlytrees on eafth
The six elderly trees started Awo practices at Ókiü ffqn
Apá tree sprouts the flowers of financial success
Irókó tree breaks and loses one of its major branches
Ako tree adorns its head with a crown
OlógünñggFe tree covers Ítself with okun beads
The slender fgungun, the residentAwo of Offrée-Sánbé
He wastheAwo who castlfá for Offrée-Sánbé
When weeping in lamentation of his inabilityto have a child
He was advised to offer gbg
He began to fetch indigo leaves for sale
The child born after selling indigo
Let him be known as'fléjQhf'
He was made the fléjQltl
He who uses pigeons to feed Egu-Qdara
Orrlnmllá declares that'it is giving me a feeling of accomplishment'
I respond that'it is giving me a sensation of success'
The hollow paft of a foot-path makes one to appreciate how long the path
had been in use
There are seven superiortrees on earth
There are also six elderlytrees on eafth
The six elderly trees stafted Awo practices at Ókltl lfgn
Apá tree sprouts the flowers of financial success
Irokó tree breaks and loses one of its major branches
Ako tree adorns its head with a crown
OlogünngggQ tree covers itself with okun beads
The slender fgungun, the residentAwo of Onfrée-Sánbé
He was the Awo who cast Ifá for Onlrée-Sánbé
When weeping in lamentation of his inabilityto have a child
He was advised to offer gbg
He went and fetched brooms for sale
. The child born after selling brooms
Let the child be called QIQwQ
When QIQwQ grew up
224
i!
wori ue¡i
He was made the QIQwQ of Qwg
The sender palm-tree of Ado hill
That which is fed for one to live long
That which is fed for one to grow old
That which is fed for one to become successful
That which is fed for one to suruive
He was the Awo who cast Ifá for Offree-Sanbé
Who after being successful
He was advised to offer ebg for him to live long
He complied
Before long, not too far
Meet us in the midst of all Ire
Ifá says that the person for whom this Odü is revealed shall be blessed with
all the Ire in life. He/she should however note that no matter how
successful he/she becomes, his/her children shall be more successful. The
accompl¡shments of his/her children shall enhance his/her own success ¡n
life. All he/she needs to do is to pray hard and offer gbg to live long.
9.
Ifá says that there is a child who is ill where this Odü is revealed; or
that a child is about to fall ill where this Odü is revealed; or
purpose for consulting Ifá where this Odü is revealed is to determine
the fate of a child who is very ill. It is in the best interest of the
parents of this child to offer four guinea fowls, three as qbg and
the remaining one to feed qbetálá in order to prevent a situation
the
I
where the child in question will die an untimely death.
Ifá says that with appropriate gbg and the feeding of Qbátálá, the
child shall be protected by this Deity and will not allow him/her to
suddenly. On this, a stanza inlwórl-Mé¡) says:
die
{
On¡pa jegedÉ Awo won nflé e F¡ede
FáwQn-gbalé, Awo Ajuwqn lrésl
fyg kan ablfO gqrg-Sqrq-Sgr9r Awo wgn nl keeku lyere
Dla fUn Ayéra
Tff 9'9mg Orlga-lgbo ñdáil
Eyl to rtgEgbqgbQ árün
Tl ¡ltara káká áti dlde
Fbq ni wqn n| kó
ge
i
225
lfa Dida: An inv¡tation to lfa Consultation
Translation
The slender Orúpa tree, their Awo in ElQdg's household
FáwQn-gbalQ, the Awo of AjUwQn Irés'i
The bird which hops hither and thither, their Awo in Kéeku
Iyere
They were the Awo who cast Ifá for Ayéra
The offspring of Oñga-Igbo ndáfl (Qbatála)
When he was down with serious illness
And was lamenting his inability to rise and walk
He was advised to offer gbg
Ayéra, the world is in ruins, was he who was very ¡ll. All medications proved
ineffective. One day, he was taken to the group of Awo mentioned above
for Ifá consultation; Would he overcome this illness? Would he be able to
rise up and peform effectively again? What types of medication would
they use to overcome his problem?
The Awo assured them that Ayéra would soon be well. They were told that
they needed to use one guinea-fowl to appease Qbatáh and to offer gbg
with three guinea-fowls. Ayéra's relations did all the gbg he was
expected to offer for him. After this, they took a guinea-fowl to Qbatáh to
appeal to him to please spare the life of their son, Ayéra. Ayéra soon
became well. He began to shower praises on Ifá and Qbátála for a job well
done.
Orúpa jÉgÉd€ Awo won ni'lé e Flede
FáwQn -gbalQ, Awo AjrtwQn lrésl
Pyq kan ablfO $gr?-gqrq-gero,r Awo wgn nl keeku lyere
Dlá filn Ayéra
Tll g'gmg Orlga-Igbo ñdájl
Eyl tó ñ$qgbQgbQ árün
Tl ñtara káká ati dlde
fbg ni wqn nl kó 9e
Ó gb'Qbg, ó rú'bg
ñjq Orl+a-Igbo gb'eJü
Kóo má baa pa Ayéra
226
!!
two¡ ue¡¡
Translation
The slender Orupa tree, their Awo in [lQdg's household
FáwQn -gbalQ, the Awo of Ajuwgn Ires'l
The bird which hops hither and thither, their Awo in Kéeku Iyere
They were the Awo who cast Ifá for Ayéra
The offspring of OñEa-Igbo ndá¡l (Qbatála)
When he was down with serious illness
And was lamenting his inability to rise and walk
He was advised to offer gbg
He complied
Please Ofi5a-Igb0, take a guinea fowl
So as to spare Ayéra from death and prevent the world from going into
ruins
Ifá says that the person for whom this Odü is revealed is a child of gbaHla.
He/she needs to feed Qbatála on a regular basis so as to prevent illness and
other mischief from happening to him/her.
10.
Ifá says that it foresees the ire of victory for the person for whom
IwórT-Mé¡T is revealed. Ifá says that this person had been pursuing a
course of action for a very long time to no avail. Ifá says that this
person had also been frustrated and is about to give up altogether.
Ifá says that he/she will surely accompl¡sh his/her mission. Ifá
recommend perseverance and with time, there will be victory.
Ifá says also that there had been opposit¡on to a project, course of
" action, the activities, and the personality of the person for whom
this Odü is revealed. Ifá says that the person should continue to
persevere as he/she is aboutto overcome all his/her adversaries.
Ifá urges the person never to give way to despair as victory is at
hand. Ifá says that in the end, he/she will have course to thank
his/her stars. He/she shall overcome and shall be blessed with ire
of accomplishment.
Ifá recommends that there is the need for this person to procure
at least 16 fresh fowl eggsr three cocks, palm oil and
227
lfa Dida: An ¡nv¡tation to lfa Consultation
money and offer these items as ebg. This will aid his v¡ctory
chances. On this aspect,Iwóii-Mé¡T says:
gqan já, gffn d'Qpá
Okün jojg I'egbé o,wQ
Láy{nká, Awo wgn l'óde Oró
Ko lóhun-ún-ta-hja, Awo Obara-mojg
Aganna Awo wgn l'óde l$¡n
Okún-oké, oké-okún
üá fitn gwa-Qga, 9wá Ogrlrli-gbQdu
9mq oko grtrtgüü lgyln ámü
Ey{ tó ti ñjagun
BgQ ni o lee $Égun
pbg ni wgn nl kó 9e
Translation
When the string breaks, the bow becomes just a mere staff
Tying the broom with adequate string suppolG the broom
Lá/inká, their Awo in oró town
He-who- has-nothing-to-buy-i n-the-market, the Awo of Oba ra- MOjq
town
Agánná, their Awo in I$in town
Okún-oké, oké-okún (Ijgsa greeting format)
They were the Awo who cast Ifá for Qwa-Qga, the Qba of Ijgsa-land
Whose praise-name is the offspring of the thick shrub behind the
water pot
He who had been waging wars
Without any victory
Qwá-Qgá, was the Oba (king) of Ijgshaland. He was facing the threat of
both internal upr¡sing and external aggress¡ons. Much as he tried, he was
unable to overcome his problems. one day, he summoned all the Awo
mentioned above for Ifá consultation in order to know if he would ever
overcome all the problems he was having.
The Awo assured Qwa-Qgá, that he would not only overcome his problems,
but that these problems would never rear up their ugly heads again. He
was informed that unknown to him, the spirits responsible for victory had
always been very close to him; but unfortunately for him, he did not know
what to use which would put them into action in his support. He was told
228
ll
two¡ ue¡¡
that these sp¡r¡ts need fresh fowl eggs from him in order to ensure
victory. They also needed three matured cocks for him to offer as gbg.
í
Thatsame day, he complied.
Soon after, he was able to overcome all the internal uprisings. With a
united home front, he was able to stamp out all external aggressions. He
was fullofjoy. He invited everybodyto come and celebrate with hinr.
When asked how he managed to overcome all his almost insurmountable
problems, he responded that he used fresh eggs as his weapons of victory.
He was then singing and dancing and
saying:
I
Qgán járqrúnd'qpá
Okün jojo l'égbé gwQ
Láylnká, Awo wgn l'óde Oró
Ko lóh u n-ú n-t¡l-bja, Awo obara- MojQ
Aganna Awo wgn l'óde lgin
Okrln-oké, oké-okún
Dlá filn gwa-Qgá, Qwá Ogrlrli-gbQdu
Qmg oko güü9üü l$yln ámü
Eyltóti
ñjagun
i
B$Q ni O leé9É9un
[b9 ni wqn nl kó Se
Ógb'gborórú'bg
Qrrlnmllá ló di OpOrOpOrO
Mo lódi oporoporo
Oporoporo, e wá wo Qwa-Qgá
Bó t¡ ñf¡ eyin adlg Segun
Translation
.
staff
When the string breaks, the bow becomes justa mere
Tying the broom with adequate string supports the broom
Láfinká, theirAwo in Orótown
He-who-has-noth i ng-to-buy- in-the- ma rket, the Awo of Oba ra- MójQ town
Agánná, theirAwo inlgin town
Okún-oké, oké-okún
They were the Awg who cast Ifá for Qwá-Qgá, the Qba of Ijgsa- land
Whose praise-name is the offspring of the thick shrub behind the water
(
pot
He who had been waging wars
Withoutanyvictory
|
229
lfa Dida: An invitation to lfa Consuftation
He was advised to offer ebo
He complied
Ortlnm'llá declares that'it is in torrents'
I respond that'it is really in torrents'
In torrents behold gwa-Qga as he uses fresh fowl eggs to
overcome adversary
Ifá says that the person for whom this Odü is revealed shall overcome
his/her problems. He/she needs to offer as many eggs as he/she can
afford. The more eggs he/she offers the higher the chances of overcoming
his/her problems.
11. Ifá says that it foresees the Ire of victory for the person for whom
Iwófi-Mé) is revealed. Ifá says that this person had taken up
res¡dence among two poweful but mischievious people. Ifá says
that he/she should watch his/her utterances at all times because the
two devilish people have already concluded terribly dangerous
designs against him/her. Ifá says that they plan to put the person for
whom this Odü is revealed in the middle so as to be able to harm
him/her.
Ifá says that the reason why these people are planning to do him/her
evil is simply because of his/her truthfulness. He/she also loves to
repeat the same statement over and over against the person. Ifá
says that he/she needs to learn the virtue of being reticent at all
times. He/she should also be informed that it is not everything one
sees that one must says to others.
Ifá says also that this person needs to offer fresh beef and money
as gbg. By so doing, he/she will be able to overcome allthe devilish
around him/her. A stanza in this Odü says:
Bóorlowt
Alwl l'g9g
Bl o bá wlráñ fitn wgn láwflglwq
A dabf qni pe lwg lo ñ $e wqn
Dláfitnobr¡ko
Tll g'gmg wgn l'óde IgOdó
f;bg ni wqn nl kó 9e
230
lt!
wo¡ ue¡¡
Translation
To see
isto say
Refusal to speak out amounts to iniquity
If you continue to speak out without relenting at all
It will appear that you are the one behind their
misfoftune
These were Ifá's declarations to Obukg, the He-goat
Their offspring inlgódó town
He was advised to offer gbg
Obukg, the He-goat was known to be a very truthful person. Whenever
there was any development, he would be invited to speak out on how he felt
about the matter.
He would say it the way it was, no matter how highly-placed the person
involved might be.
If the matter happened in his presence, he would continue to speak the
truth. One aspect of his character was that he would cont¡nue to repeat
what he considered the truth even if those who were guilty were highlyplaced personalities in the community. To make matters worse, he would
be saying his own anywhere he was, without consideration for the feelings
of the affected party.
One day, OOrtkq went to the Awo mentioned above to consult Ifá on his
general well-being. There the Awo told him that it was good and advisable
to speak the truth at all times as refusal to speak the truth was a sin in the
presence of Olódümaré. He was however cautioned that there was a limit
to the number of times he needed to repeat what he had said on a matter
before he was considered a nuisance. He was cautioned that anytime there
was any matter, he should say it the way it was and keep his mouth shut
afterwards. It was not his duty to begin to broadcast the matter about and
it was not his duty to wish to force his opinions on others, lest the others
hate him over his effoft.
He was told that as at present, there were two poweful people living close
to his house.
These were mischievous people whom he must try
everything he knew to avoid, he was warned. The Awo explained fufther
that these people planned to harm him because of his truth- fullness
231
lfa Dida: An invítation to lfa Consultat¡on
because these were ev¡l people. And as a result of his telling the truth at all
times, they were finding their lives too difficult to cope with and they felt, in
their devilish way of reason¡ng, that Obrl¡<o was the person responsible for
their misfoftunes.
They felt that because Obrlkg was speaking the truth and criticizing their
adequacies, and by extension, exposing them to misfoftune and danger.
He was then cautioned to be moderate in evefihing he did or said as
excess of everything, even good thing, was bad. He was also advised to
offer gbg with fresh raw beef or raw pork or raw mutton and money.
He was advised to place the gbg very close to his home. He agreed.
Bó o rl
owl
Aiwl I'g9g
Bl o bá wl'rán fitn wqn l'áwflslwó
AdaH gni pelwg ló ñ gewQn
Dláfitn SkUn
Tl ñlg réé dá'ko l'ójúdelgódó
Dláfitnlkooko
T¡ rt¡g reédá'ko l'ójt¡delgódó
fbg ni wQn nl kl wgn ge
Translation
To see is to say
Notto say is a sin
If you continue to speak out without relenting
It will appear that you are the one behind their misfoftunes
These were lfá's declarationsto [kün, the Leopard
When going to farm atlgOdó
And tolkookO, the Hyena
When going to farm at)godo besidelkookó's farm
They were advised to offer gbg
Both fkün, Leopard, and fkookó, Hyena were wicked people. There was
nothing bad they had not done - they had killed, stolen, blackmailed, lied,
fornicated, instigated people against each other, inflicted pain on others
and so on. All these actions were usually roundly condemned by Obrtkg.
when Obúkq continued to condemn them relentlessly, the two of them
232
tr*ffi,;
planned to put Obukq in the middle in order to eliminate him.
Igodo, the home town of Obukg. fikün began farming on the left side of
Obukg's home whilelkookó began his own farming on the right side. In
order to protect their plan to eliminate Obr:kg, the two of them went to the
same group of Awo mentioned above for Ifá consultation; Would they
succeed in their plan? Would they be able to eliminate the nuisance giving
them trouble in their lives?
The Awo told them that there was the need for them to be truthful and
honest all times. They were also told never to think evil, say evil or do evil.
They were told that those who do these things would never have rest of
mind and that they would only be accusing those who had been correcting
their bad ways wrongly. They were also advised never to do things
excessively even if what they were doing was good. They were
encouraged to think good, say good things and do good at all times, lest
they end up harming themelves. They were advised as Obrlkq was
advised.
The two of them left the home of these Awo in anger. They then intensified
their evil plan. They said that they would approach the home of Obukg in
the dead of the night, lure him out and then kill him. They said that this
plan must be carried outthat night.
Meanwhile, when Obukg arrived home in the evening of that day, he went
and procured a big chunk of fresh raw beef. He placed it in a clay plate and
put it besides his home. He returned home to sleep. At night whilelkookO
was coming to Obukg's house, he saw the meat. He thanked his stars for
coming through that route and settled down to eat before going to finish up
Obúkq. While he was eating, Fkün had become impatient where he was
waiting. He decided to tracelkookó and found his co-conspirator where he
was eating. In his mad fury he thought that Ikookó had already lured
ObUtg out and had killed him and began eating him alone. Beforefkookó
could explain, fkün had pounced on him. Both of them fought and tore at
each other. Before long, fikün killedlkookó. The wound which]kookO had
inflicted on Fkün incapacitated him. A few days after, germs entered the
wound and it became a festering sore. Seven days after the fight, fikün too
died of infections.
233
lfa Dida: An invitation to lfa Consultation
That was how Obrlkg was able to get rid of his two antagon¡sts. Ifá says
that the person for whom this Odü is revealed is surely go¡ng to get rid of
his/her enemies as long as the appropriate gbg is offered and he/she heeds
the warnings of the Awo.
Obukg was full of joy and was jubilating that he had overcome his powerful
enemies, saying:
Bóorlowl
Ar-wl I'Q9Q
Bl o bá wl'rán filn wgn I'awflg{wq
A dabl gni pe lwg ló rt ge wonu
Dláfitnobr¡ko
Tl ñ;gmg wgn l'ójrlde lgódó
Dláfiln Ekün
Tl ttlq réé dá'ko l'ójúdelgódo
D,|áfilnlkooko
Tl rr¡q réé dá'ko l'ójúde lgódó
fbg ni wqn n| kl wgn ge
Obrtkgnlkan nl ñbgl'gylntl ñtubg
QrUnmilá wl ód¡ Omlrln ajgran j'ápó
Emi naawl molódiOmlrlnajgran jápO
F
m'eranf'f;kun kóje
Translation
To see is to say
Refusal to speak out amounts to iniquity
If you continue to speak out incessantly
It will appear that you are the one behind their misfoftunes
These were lfá's declarations to ObUkg
Their offspring in Igódó town
And to Ekün
When going to farm atlgodo beside Obukg's farm
And tolkookó
When going to farm atlgodó beside Obúkg's farm
They were all advised to offer qbg
OnlyObrtkg complied
Qrrlnmilá says it istimeto consume fresh meat
Give meatto Ekün to eat
Ifá says that this person must continue to speak the truth but must not be
234
f,ll**
r"¡,
repeat¡ng the same topic over and over aga¡n. Conversely, Ifá says that
the person for whom this Odü is revealed must be ready to accept his/her
fault whenever he/she had done something wrong which others had
pointed out to him/her. He/she must not consider those telling him/her the
truth as his/her enemies. He/she must not plan against them, lest he/she
meets with serious disaster.
L2, Ifá says that the person for whom this Odü is revealed must know
how to divide his/her time between being fashion-conscious and
doing real business. Ifá says that the business of this client entails
some elements of appearing dirty attimes. Ifá saysthat it should not
bother him/her as there is time for him/her to look neat after the
completion of his/her duty. Ifá says that if he/she is too conscious of
his/her looks while at work and if he/she is pre-occupied with
appearing neat and spotless all the time while at work, he/she may
find out that the business would suffer. For this reason, he/she must
never mind how he/she looks while
at work. It will be
understandable to those who will see him/her, and in fact, it will be
quite appreciated. Instead of people thinking that he/she is dirty,
they will ceftainly see him/her as busy at his/her work since it is the
nature of the job that made him/her d¡rty. Whenever the assignment
is completed for the day, he/she can then clean up and appear as
neat as possible.
Ifá says it foresees the ire of success and accomplishment for the
person for whom this Odü is revealed. Ifá says that he/she will be
well known in his/her chosen line or profession. His/her reputation
will extend beyond his or her community. There is the need for the
person to offer gbg with three pigeons, three guineafowls,
three cocks and money. He/she also needs to feed Ogun of the
Blacksmiths with one cock. On all these, Ifá says:
Iworl kan nlhln-ln
lw0rl kan lQhün-rf n
Iwórl dimejl a d'Ododo
Dlá firn Alágb$dg Imogun
Tlyóó maa firin jóná
235
lfa Dida: An invitation to lfa Consultation
Mtorl oge
lbg ni wqn nl kó wáá $e
Translation
One leg oflwóñ hereon the right
One leg oflwóñ there on the left
When the legs oflwOri become two, it isIwOñ-Mé¡)
This was the Ifá cast for the Blacksmith oflmógún
Who will be firing iron until it becomes ashes
Because of his fashion consciousness
He was advised to offer gbg
The Blacksmith was always complaining that his business was not doing
fine. All the iron that he bought in to fashion into hoes, cutlass, and knives
and as on used to burn into ashes. Whenever he put the iron into the fire,
he would examine his hands and ¡f he spotted any dift, he would go and
wash his hands thoroughly. Before he returned, he would discover that the
iron had burnt into ashes.
Tired of this business misfoftune, he went to the home oflwóil -Méfl for Ifá
consultation; Would he be able to turn his loss into profit? Would he know
what was responsible for his business misfoftune in the first place?
The Awo informed AlágbQdg Imógrf n that his problem emanated from his
being too neatness conscious. He was told that it was not advisable for him
to be cleaning his hands whenever he putthe ¡ron into fire.
If his hands were d¡rty, he was to use his hands to rub his face
so that he
would be able to face his work and the iron would be removed inside the fire
before it burnt into ashes. He was also advised to offer gbg with three
pigeons for economic success, three guineafowls for peace of mind and
prestige and three cocks for victory over his misfortune. He was also
advised to feed the Ogun of the Blacksmiths to enable him get the suppoft
of his Deity. He complied with the advice oflwOil -Méfl.
Soon after this, whenever he was working in his smithery he used to rub his
hands on his face whenever his hands were d¡rty. This action used to
blacken his face but his irons were never burnt again. He fashioned
cutlasses, hoes, knives, spoons, nails, iron doors, lock and so on. He sold
236
lI
¡wo¡ ue¡¡
them regularly. This gave him a lot of money which enabled him to buy
dresses,shoes,bang|es,jewe|riesandsoon,whichhewasus¡ngafterthe
day's work.
That was when he realized that it was reasonable for him to ignore his
appearance while he was working. Afterthe day's work, he would bath, put
on beautiful dresses and stroll out majestically. He was full of gratitude to
hisAwo,Iwór'l-Mé¡T. He was singing, dancing and saying:
Iworl kan nlhln-ln
IwOrl kan lohün-rln
Iworl di méjl a d'Ododo
Dla fi¡n AlágbQdq ImOgrtn
Tl yóó maa firin jóná
Nltor{ oge
fbg ni wqn nl kówáá ge
Ó gb'$bo, ó rú'bq
Ñje ut o bá slt¡ lworl-Méil
Tó nl kl n dú lójtl
Kl n dú l$nu
Kl n 9e ágbQn lsálQ worl-worl
Gbogbo irin ni lbá ti jóná tán
Erolpo, ero Qfa
F wa ba ni nl wQwQ lre
WQwQ ire léré Qpq n'lfg
Translation
One leg ofIwOñ here on the right
One leg oflwóñ there on the left
When the legs oflwOil become two, it islwOñ -Mé¡)
This was the Ifá cast for the Blacksmith
Who will be firing iron until itturns into ashes
Because of his fashion consciousness
oflmogrln
He was advised
r
to offer gbg
He complied
If notforlwoñ-Mé17
Who advised me to blacken my face
And blacken my mouth (while rubbing my hands on my face)
And blacken my lower jaw as charcoal
Allthe iron would have burnt into ashes
Travellers tolpo and Qfa
i
237
lfa Dida: An invitat¡on to lfa Consultat¡on
Join us in midstof abundantlre
Abundant Ire is the prof¡t of Ifá followers at Ife
Ifá says that the person for whom this Odü is revealed shall make profit ¡n
his/her Iife. He/she needs to work hard and ignore how he/she looks while
atwork.
13.
Ifá says that it forsees the ire of wealth, prestige, honour, peace of
mind and happiness for the person for whom this Odü is revealed.
says that his/her OÍ will assist him/her in getting his/her
heart's desires. His/her life ambitions shall be fulfilled.
Ifá
Ifá says that he/she shall be called upon to come and occupy a
position of responsibility. This position shall make him/her great. Ifá
says that there is the need for this person to offer gbg so as to be
placed in the aforementioned position of honour. At the same time,
he/she needs to offer gbQ against slanderers so that he/she would
not be removed unceremoniously from that position. The gbg
materials he/she needs to offer so as to be placed in a position of
honour are:
three rats, three fish, three hens, three
horsetails,
and money. The gbg against slanders are: big
morsels of meat, cooked or raw, and money. On these
two impoftant aspects, Ifá says:
Qkán yg gingin, Qkán wg'nú igbó
Qgen yq lQlQQlQjá'ná
Ati grtnke ñg'gmg nldfr blrlpé-blrlpe
Dlá fú n Ahéré-gQko-má-m'ólé
Orrlkg tl á a pe lkookó
Tll sigmg Onlsüúrü Awo Akinja
WQn nl gdún gdún nll I'g!á a ree pé
f;bg oyé ni wqn nl kó wáá s-e
Ko sl ff'bg elénlnl
Translation
Qkán sprouts thícK and strong and enters the forest
Qgan sprouts slender and long and reaches the road
To climb a hilly road, a child's waists move sideways
238
lll
tworiue¡i
These were the decla¡ations of Ifá to "the farm-hut-watches-the farmbut-cannot-catch-a-th ief"
The name given tothe Hyena
The offspring of Onfsütlrü , the patient one, the Awo of Akinja, the Heroic
fish
He was told that that year was his year of success
He was advised to offer gbg for him to be honoured with a chieftaincy title.
And also told him to offer gbg against slanders
Ahéré-gQko-má-m'ólé, the-farm-hut-watches-the-farm-but-cannot-catcha-thief, otherwise known aslkooko, the Hyena, went to the Awo mentioned
above to know how his chances of success that year would be. The Awo
assured him that he would be successful that very year. He was informed
that he would be made the Qba of his town that very year. He was advised
to offer ebQ so as to be made the Qba of lgodo, his town, that year. The
ebg materials were three rats, three fish, three hens, three
horsetails and money. He was also advised to offer gbg against
slanders with three cocks, six morcels of meat and money. He also
needed to wear the Ifá beads at all times. Ikookó reasoned that if he
could be made the Qba of his town, it would be very easy for him to crush
any slanderer. Consequently,Ikookó offered the gbg for him to become
the Qba of his town and ignored the one he was expected to offer against
slanderers. He also agreed to wear idé.
Soon after this, the reigning 9ba of Igodo died. The king-makers
deliberated and decided to put a fish inside a covered calabash as a test for
the person who would be picked to be the next Qba of lgodo. They said
that anyone who was able to know what was inside the calabash or who
mentioned the word'fish' would be made the next Qba of)godo.
All the Awo were invited to come and tell them what was inside the
calabash. All of them recited several Ifá stanzas without success. They
asked them to tryagain. They did, without success.
While they were doing this,Ikookó was passing along the road. The king
makers saw the Idé which he tied round his wrist and invited him to come
and recite for them any Odü which he knew. He told them that he was not a
Babaláwo and that he only knew of one stanza in)wóri-Mé¡T. He was asked
239
lfa Dida: An invitation to lfa Consultation
to recite
it. He began by saying.
Qkán yggingin, Qkán wo'nrl igbó
Sgen yq lQlQQlQ já'ná
Ati gunke ñg'gmg nldl btrtpe-blrlpé
Dlá fil n Ahéré-g0ko-má-m'ólé
Orrlkgtl
áá
pelkookó
Tff sfgmg Onlsüúrü Awo Akinja
"
Translation
Qkán sprouts thicks and strong and enters the forest
Qgan sprouts slender and long and reaches the road
To climb a hilly road, a child's waists move sideways
These were the declarations of Ifá to 'the-farm-hut-watches-the farmb ut-ca n not-catch -a-th ief '
The name given to the Hyena
The offspring of On'isüúrü, the patient one, the Awo of Akinja, the Heroic
fish.
They did not allow him to go beyond this stage before they declared that he
had mentioned 'fish' which was what they placed inside the covered
calabash. That was howfkookó was made the Qba oflgodo. He became a
very influent¡al Qba soon after this. He was really enjoying his reign as the
Qba oflgodo.
Seven years after this, all the goats, rams, ewes, he goats, p¡gs, chicken
etc. began to get missing in the town. unknown to anyone, it was Egü
Qdara who had been keeping these domestic animals. After a while,
people began to point accusing fingers at the Qba. Before long, they
confronted the Qba that he was the one killing and eating their animals.
Before he could explain himself properly, he was dethroned and chased out
of the town.
In sadness he went back to his Awo for another round of Ifá consultation.
That was when he was reminded that he had earlier been warned against
slanderers and he had refused to heed the advice of the Awo to offer gbg.
He told the Awo that he was prepared to offer the gbg as prescribed. They
responded that it had taken him seven years to offer the gbg, therefore all
the gbg materials were to be purchased in the multiple of seven. He was
244
lltt
twori
ue¡i
to procure 2L cocks and 42 morsels of meat as gbQ aga¡nst
slanderers. He quickly complied. The 42 morsel of meat were placed
asked
inside a clay plate and taken to the bank of the stream very early the
following morning. Those who went to fetch water in the stream did not
notice that Egü Qdara had been dropping one morsel of meat into each of
theirwater jars.
These morsels of meat turned to fore limbs and hind limbs of ewes, goats,
rams, pigs and so on, while the water turned to blood. At home, everyone
who saw this happening exclaimed that they had never seen anything like
that before in their lives. EgU Odara again turned into human being and
explained to them that instead of accusing lkookO of killing their domestic
animals they should know as from that time that Ikookó knew nothing
about the missing animals since they had all found the pafts of these
animals in their own possession. They should therefore go and find a way
of begging Ikookó to return to the throne. The elders reasoned that with
the latest development, it was clear that the exhibits were found with the
elders in the town afterlkookO had been driven out. They selected some
representatives to go and appeal to, and bringlkookó backto the throne.
Qkán yg gingin, Qkán wg'nú igbó
Qgan yg lQlQQlQ já'ná
Ati grtnke ñg'qmq nldh blrlpe-blrlpe
Dlá fitn Ahéré-gqko-má-m'ólé
Orr¡kqtl áá pelkookO
Tll slgmg Onlsüú rü Awo Akinja
WQn nlgdún gdún nll I'g!á a ree pé
f bg oye ni wqn nl kó wáá ge
Kósl rú'boelénlnl
Ógb'Qbgrórú'bg
Ko p€ kójlnná
fi wáá bá'ni nl wQwQ ire gbogbo
Translation
Qkán sprouts thicks and strong and enters the forest
Qgan sprouts slender and long and reaches the road
To climb a hilly road, a child's waists move sideways
These were the declarations of Ifa to "the farm-hut-watches-the farmbut-can not-catch-a-th ief"
The name given to the Hyena
241
lfa Dida: An invitation to lfa Consultation
The offspring of Orfsüúrü , the patient one, the Awo of Akinja, the Heroic
fish
He was told that that year was his year of success
He was advised to offer gbg for him to be honoured with a chieftaincy title.
And also told him to offer gbg against slanderers
Hecomplied
Before long, nottoofar
loin us in the midstof alllre
Ifá says that the person for whom this Odü is revealed shall be honoured
with a deseruing title and he/she shallovercome slanderers.
t4.
Ifá says that the person for whom this Odü is revealed will
successful
be
in life. Therefore, he/she must never be in a hurry to
succeed. He/she needs to be patient and be prayerful. Ifá also says
that there is someone who had been trying hard to improve the lot of
the person for whom this Odü is revealed. However, it is not yet time
for him/her to succeed. Ifá says that he/she needs to wait for a little
more period for him/her to succeed. Ifá says that he/she needs to
wait, and the remaining period for him/her to wait is less than one
year. He/she must persevere for the rema¡n¡ng period.
Ifá also says that even though the person for whom this Odü is
revealed is very truthful, he/she however runs the risk of being
tagged a wicked person because he/she easily jumps into
conclusions on any matter. He/she also lacks the patience and
maturity to listen to the two sides of any matter before jumping into
conclusion. He/she could easily pass judgment on any person or
issue without waiting to hear the other side of the case. Ifá says that
he/she needs to change this attitude and cultivate the viftue of being
patient for him/her not to be blamed where he/she is supposed to be
praised.
Ifá says that if the person for whom this Odü is revealed is a Babaláwo or
\yárrtfá, he/she must never use any animal that had hithefto been used as
gbg for any client to feed his/her Ifá. Ifá says that if there is the need for
him/her to serue Ifá, he/she must go to the market to purchase the items
he/she intends to use. Failure to do this will amount to his/her prayer not
242
tt twori Meii
TT
being answered in
time.
Ifá says that there is the need for the person for whom this Odü is revealed
to offer gbg with three pigeons, three guinea fowls, three ducks and
money. He/she also needs to feed Ifá with one goat and be very patient
at all times. On theselwórl-Mé¡) says:
9wq éwe kO tó pepg
T'áwgn ágbálagbá kO wg kérégbé
Igeewebeagba
Kó má 9e kq
i96tl baba ñgeéfQmg o
IXáfi¡nAkápo
Mjqtl ñlg reé pe Qrunmlla l'éj$ I'qdq Olódümaré
Ó nl
Fbq ni wQn nl kó 9e
Translation
The hands ofyouths cannot reach the shelf
Those of elders cannot enter the neck of the bottle gourd
The errand that a youth sends an elder
Lettheelderrefuse not
There are assignments a father is expected to carry out for hís child
This was the Ifá cast for AkápO
When he went to complain against Qrunm'llá in the presence of Olódümaré
He was advised to offer ebg
Akápó had been serving Qrúnmllá with all his capacity. He promoted
Qrúnm)lá's interest at all times. He did all things that Qrrlnm)lá approved of
and abstained from all those things his master did not support. He
defended Qrúnmllá at any given oppoftunity. He carried out assignments
for Qrrlnm)lá, come rain and shine. Even if he had nothing to eat, he was
always doing what Qrúnm)lá his master wanted him to do.
AkápO was doing all these with the understanding that Qrúnmllá in turn
would promote his, Akápó's, interest. QrUnmIla would protect him, shower
him with blessings and supply him with all his needs in life. Unfoftunately
for the Akápó, his situation did not improve. He was not rich; he had no
wife, no child, no house of his own/ no horse, and no good dresses to show
for his unalloyed loyalty to Qrúnmllá. To make the matter worse, he saw
many people who had not served Ifá as much as he had done, who had
243
lfa D¡da: An invitation to lfa Consuftation
been more successfulthan him.
In his mind, he concluded that Qrúnm)lá had done nothing to protect him or
shower him with blessings. He went and' repofted Qrúnmllá to many
people that in spite of all what he had done to serve QrúnmIlá with
dedication and loyalty, Qrúnmllá had left him uncared forand he wastaking
care of other people who had not in any way done a fraction of what he had
done to serve Qrunmllá. All the people he told condemned Qrrlnmllá in
strong terms and urged him to go and repoft Qrúnm)lá to olódümaré. He
therefore went to olódümaré to lodge a strong complaint against
Qrunmllá.
When he finished his narration, Olódümaré asked him if he was sure of the
allegation he had leveled against Qrrlnmllá. He responded that he was
very sure and that all the people had condemned Qrúnmllá for his
(Qrúnmllá) insensitivity towards the plight of the AkápO. When Akápo
finished his story Olódümaré sent for QnJnm'ilá to hear his own side of the
story.
There and then, Akápó knew that something was wrong with the step he
took when he came to repoft Qrrtnmllá to olódümaré. He knew that
nobody had ever bothered to ask Qrúnm)lá to tell him/her his (Qrúnmlla)
side of the story. Allthe same he waited to hear what Qrrfnmllá had to say
on the weighty allegation he had leveled against him.
AgbQt'gnu gnlkan dá'jq
ArQmgósJka
Dláfitn Qrunmlla
Nljotl baba ñlg rééj'éjqAkápo I'qdootódümaré
fbg ni wQn nl kó 9e
Translation
He who judges by listening to only one side
He is the prince of the wicked-ones
This was lfá's declaration to QrúnmIlá
When going to defend himself on the allegations levelled against him by
Akápó in the presence of Olódümaré
He was advised to offergbg
When Qrúnm)lá was given the message
244
of Olódümaré, he went to the
!! wo¡ ue¡¡
group of Awo ment¡oned above to find out why Olódümaré had invited him
to His presence. The Awo told Qrrtnm'ilá that his Akápo had gone to
Olódümaré to lodge a serious complaint against him. They told Qrunmllá to
go to Olódümaré and explain his own side of the story. They also told him
to offer gbg as prescribed above. He did, and left for the presence of
Olódümaré
In the presence
of
OIódümaré, Akápó was asked to repeat the entire
allegation he had leveled against Qrunm)lá. He did. grunm'ila too was
asked to explain his own side of the story and Qrúnmllá explained that he
had tried all his best for the AkápO. He explained that he had offered
several qbg and etutu on behalf of Akápó but alas, the destiny of Akápó had
decreed that it was not yet time for Akápó to succeed in life.
Qrrtnmllá explained fufther that whenever he carried the offerings of AkápO
to lwárun where gbg were being accepted by the Deities, it was the faces
and destinies of other people which used to appear to him. That was when
it was discovered that it was the original clients who used the materials
which AkápÓ used to feed Ifá as their gbg whose faces were appearing at
Iwárun. There and then Akapo was advised never to use any material
which he had hithefto used to offer gbg for his clients to feed Ifá. He was
advised to endeavour to purchase his own materials independently.
Qrúnm'ilá explained fufther that it remained less than one year for AkápO to
succeed.
Olódümaré told Qrúnmllá to show his Akápó all the evidences that Akápó
would need to convince him (Akápo) that a lot had been done on his
(AkápÓ) behalf. Qrrf nmllá did. Olódümaré then asked the two of them to
go backto eafth and return in one year's time. They all went.
Before one year, AkápO had succeeded. He had become wealthy. He now
had a wife, and his wife was already pregnant. Both Akapó and Qrúnmllá
returned to Olódümaré.
Ever before any of them could say anything, Akápó prostrated for Qrúnmllá,
begging for forgiveness that he had not heard Qrunm)lá's side of the story
Olódümaré. He
before he went to repoft him to people and then
to
245
lfa Dida: An invitation to lfa Consultation
admitted that he had acted without properly investigating the matters.
That was when Olódümaré declared that nobody should judge any matter
without hearing all sides of the story.
Qwq éwe kó tó pgpe
T'áwgn agbalagbá kó wg kérégbé
IFeewebgagba
Kó má ge kq
ó nl i96tl baba ñgeéfQmg o
D,láfitnAkápO
rüiq tl rtlg réé pe Qrunmlh l'Éjq l'qdq olódümaré
fibg niwQn nl kó9e
Ógb'Qborórú'bg
Njea gbqt'qnu gnlkan dá'jqoOseun o
A gbQ t'gnu gnlkan dáTq ó g'énlyán
Mgbatl o o gbq t'e4u gnlkejl
Emi lodá'jqs{?
Translation
The hands of youths cannot reach the shelf
Those ofelders cannotenterthe neck ofthe gourd
The errand that a youth sends an elder
Letthe elder refuse not
There are assignments a father is expected to carry out for his child
This was the Ifá cast for AkápO
When he went to complain against Qrrlnmllá in the presence of
Olódümaré
He was advised to offer gbg
He complied
He who listens to, and judges, one side; you do not do well
He who listens to, and judges, one side; you are wicked
When you have not heard from the other side
Why passing judgment?
Ifá says that there is the need for the person for whom this Odü is revealed
to desist from pass¡ng judgments without listening to all sides of the story.
Ifá warns also that he/she must never jump into conclusion without
thorough investigation on any matter before upholding what is the truth of
the matter at all times.
246
lll
twori me¡i
Ifá says also that whenever he/she was wrongly accused of any wrongdoing, he/she must explain patiently for those involved to see the real truth
of the matter at all times. He/she must never be angry. He/she must
display maturity at all times. There lies honour, there lies glory. There lies
happiness. There lies greatness.
15.
Ifá says that a thief or group of thieves is stealing the things of the
person for whom this Odü is revealed or someone or group of people
very close to him/her. lfá says that those responsible for
dispossessing other people of their legitimately acquired possessions
shall meet with disgrace and humiliation. Ifá says that those
responsible for this dastardly act are highly placed people in the
community. In this wise, they are warned to desist from this
behaviour.
Ifá also warns the victims of this theft action never to make any
deliberate attempt to broadcast and expose those involved because
their expose will surely lead to a chain of reaction which will
eventually tear the community apart, because of the caliber of those
involved. Ifá says that those who will catch them only need to make
them agree to an undeftaking that such a thing will never repeat itself
again, and then find a way of ensuring that it is binding on them. This
is in no way a method of condoning a wrong deed but rather, a way of
preserving the future of the community.
Ifá says that there is need to offer qbg with three cocks and
money. There
the need to feed Egu Qdara with one cock. On
this, a stanza inIwOfi-mé¡T says:is also
Agba tó g'Ofin yQnmQtl
Kl wQn má geká Qkan mg ápó o rQ lállal
Dia fun Qrunmllá
Baba rtlo reé dá'ko etf 'lé
f;bg niwqn nl kó Se
Translation
The elder who had placed a ban on benniseed
247
lfa Dida: An invitation to lfa Consultation
One seed of it must never be found in his pocket
That was Ifá's declaration to Orr:nmlla
When going to cultivate farm on the outskiritof the village
He was advised to offergbg
Qrrlnmllá went tolgodo as a Babaláwo. While inlgódó, he discovered that
the inhabitants of this town knew nothing about benniseed and its
medicinal values. He therefore approached the Qba of town to encourage
his people to grow the seed. They all showed lack of interest in the venture.
He explained again that oil could be extracted from the seed and that the
seed had great medicinal values. Yetthey showed no interest.
Qrunm'llá, in order to prove to the inhabitants oflgodó that they were about
to throw away a golden chance, decided to cultivate the benniseed farm by
himself. He therefore approached the Qba once again to seek a parcel of
land in the outskift of the town. The land was granted to him. Qrunm)la
asked for paid labourers who helped him to clear the farm and plant the
seeds. He also had workers who were wetting the farm as at when
required.
Soon afteq the seeds began to germinate. When it was about time to begin
to harvest the seeds, he discovered that others had been harvesting same
behind his back. He wentto repoft his finding to the Qba. The Qba advised
him to be vigilant and to be on the look-out for those who might want to sell
the seeds in the market. When this measure did not solve the problem,
Qrrfnm)lá approached the Qba again for a better solution to the problem.
The Qba then informed the town criers to announce that allthe inhabitants
should assemble in front of the Qba's palace the following morning. When
they had all assembled, the Qba informed them of what had been
happening to Qnf nmllá. He then decreed that nobody should be found with
a single seed of bennlseed since nobody was cultivating its plantation
except Qrunmllá. Everybody dispersed.
The following day, Qrúnm)lá went to his farm only to discover that more of
the seeds had been removed by these unknown hoodlums. Consequent
upon this, Qrúnmllá went to the home of the Awo mentioned above for Ifá
consultation: Would he be able to catch the thieves stealing his farm
product? Would he be able to make any profit from this experiment of his
248
llf,
two¡ ¡¿e¡¡
with the benniseed plantation?
The Awo assured him that thieves who were stealing his things would be
exposed. He was however warned that he should not raise an alarm
whenever they were caught. Instead, he should make sure that an allabiding oath was sworn to so that the culprit or culprits would desist from
their nefarious acts. Qrrlnmllá was warned that exposing the culprits might
tear the town apart because of the fear and distrust that it would bring. He
was told to offer gbg with three cocK and money. He was also advised to
feed E9ü Qdara with one cock, Qrúnmllá did allthesethings immediately.
About three days later, QrUnm'llá was first asleep at night when he suddenly
woke up with the feeling that some people were in his farm and that he
needed to go there urgently. He set out for the farm. Right inside the farm,
he caught the Oba and many of his highly placed chiefs with benniseeds in
their pockets, hands, and filled inside several bags that they had brought to
caft the product away as they were about to leave the farm with their loot.
Immediately they saw QrUnm)lá, they discovered that it would be fruitless
to bolt away. They also knew that they could not harm or kill him in order to
hide their misdeed. They all took the next available option open to them;
they all prostrated to him and began to beg him. When he saw this, he first
had the urge to raise an alarm in order to attract people to the scene. He
however remembered the warning of his Awo. He therefore made them to
swear to an oath that they would never steal or get themselves involved in
any act unbecoming of highly placed individuals of their caliber again.
They did. Qrrlnm'llá then swore on them that any of them who went
against the oath they had sworn to would die a shameful and
unceremonious death. They allsaid Ase, may it be so. Qrúnmllá leftthem
to go, but took back his belonging from them. As from that time, nobody
stole anything from his farm again, The community too did not repoft any
serious incident of stolen items any more.
Agba tó $'Ofin yQnmQtl
Kl wQn má ge ká Qkan mq epo o rg |állal
DiafunQrúnmllá
Baba ñlg réé dá'ko etf'lé
Fbq niwQn nl kó9e
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lfa Dida: An invítaüon to lfa Consultation
Ógb'gborórú'bg
Njg mo r'ójú olé l'ókoó mi o
Emi má má r'ójrt olé
Emiojgvüo
Mo r'ójrt olé l'ókoó mi o
Translation
The elderwho had placed a ban on benniseed
One seed of it must never be found in his pocket
That was Ifá's declaration to QrrlnmIlá
When going to cultivate farm on the outskift of the village
He was advised to offer qbg.
He complied
I have found thethieves stealing in myfarm
I have been able to identiff the thieves
But I dare not say
I have found the thieves stealing in my farm
Ifá says that those stealing the things of this person shall be exposed and
put to shame. Conversely, the person for whom this Odü is revealed must
never steal, cheat or deceive others, lest he/she is exposed and put to
shame. Ifá says that he/she must never alter the law that he/she had made
himself/herself or whom he/she was a party to its promulgation. This may
lead to his/her being humiliated and putto public odium.
16. Ifá says that there is a pregnant woman where this Odü is cast, the
woman needs to offer gbg so as to avoid a situation where the coming
child will become a notorious thief when he/she grows up. Ifá says
that the chances of the ch¡ld becoming a bandit it is too high and only
gbg can avert it.
Ifá also warns that there is a woman who had just finished her
menstruation and who is willing and ready to become pregnant at
that pafticular point in time but Ifá advised the woman and her man
to exercise patience for at least a couple of months lest she becomes
pregnant and gives b¡rth to a bandit.
Ifá says that such a child, when born, will give his/her parents,
254
!! wor¡ue¡¡
espec¡ally the mother, sleepless nights and a lot of troubles. The
parents shall be blamed for all the misdeeds of their child. The child
will be so notorious that everybody in the community will not have
rest for one day because of his/her activities. Ifá therefore
recommends for the pregnant woman, one matured he-goat'
bones of any kind and money. On this,IwOr'i-Méfl says:ogun¡a bl ljl wg'lu
OrlgA-Oko ló rln lhOho wg'ja
Dlá filn Yéwandé
Tlyóó I'oyún Qlgqa s'lnü
Fbq ni wqn nl kó wáá ge
Translation
Like hurricane, Ogún rushed into the city
And OriSa-Oko walked nakedly into the market place
These were lfá's declarations to Yéwándé
Who shall be carrying the pregnancy of a thief about
She was advised to offer qbg
Yéwándé was she who had just missed her menstrual period. She went to
her Awo to find out what manner of child she would eventually give bifth to,
and at the same time, find out about the incoming child's chances of
success in life.
The Awo informed her that she would deliver the baby safely and in good
health. She was however advised to offer gbg against giving bifth to a child
who would eventually become a bandit later in life. She was warned that
the child would be her greatest source of sorrow in life. In order to avoid
this therefore, there was the need for her to offer qbg with one matured
he-goat, assofted bones of any kind and money.
Yéwándé thought that this warning was just a device by the Awo to make
her waste her money over nothing, She simply refused to offer the qbg.
Soon after, she gave bifth to a bouncing baby boy. The boy grew rapidly.
The boy was also full of health and vitality. By the time he was 10 years
however, he had been stealing things at home and in the neighbourhood.
By the time he was 15 years he had been waylaying people to dispossess
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lfa Dida: An invitation to lfa Consultation
them of their belongings. By the time he was 20, he had become a
notor¡ous bandit. The whole community knew no peace because of
Yéwándé's child. Everybody kept shouting the name of Yéwándé as the
mother of a terrible terrorist. They were all blaming her for not being able
to take adequate and proper care of her child from youth. That was when
she remembered the warnings of the Awo when she was carrying the
pregnancy of the boy. But alas, it was rather too late for her to make any
amendment. She lived and died with her regrets.
Ogun ja bnjtwQ'tú
Ortgq-Oko ló rln lhOho wg'ja
Dlá filn Yéwándé
Tl yóó l'óyún QIqqa s1nr¡
fibg ni wqn nl kó wáá Se
ó kg'tl Qgbgnhin s'ebg
Yéwándélwg lo ó ge'ni
Yéwándélwg lo o g'énlyán
Iwg lo wáá l'óyún sl'nú
Tl o sl bl olé I'Qmg
Translation
Like hurricane, Ogún rushed ínto the city
And OilSa-Oko walked nakedly into the market place
These were lfá's declarations to Yéwándé
Who shall be carrying the pregnanry of a thief about
She was advised to offer gbg
She refused to heed the advice
Now, Yéwándé you are a bad person
Yéwándé, you are an irresponsible woman
You were the one who got pregnant
And gave bifth to a bandit
Ifá says that it is in the best interest of the person for whom this Odü is
revealed to heed Ifá's warning. If Yéwándé had known, she would have
been willing to spend her money to secure a more rewarding future for
herself and her child.
Abgrrt Aboyé.
252
lI
B.
mo¡ ua¡¡
SIGNIFICANCE OF IWONI-ME¡I TON THOSE BORN
BYTHE ODÜ DURING ITFLÓDÜ ORIK9SFDAYE
Iwórl-Méjl
children will achieve alltheir goals in life. Their achievements
are not usually easy as it will always be a lucky break at the very last
minutes. That is one major reason why their achievements are miraculous.
The other reason is that it is usually difficult to match their business and
other means of livelihood with their achievements. This may surprise other
people, but should not surprise those who understand the workings of Ifá
aslwóil-Méll ch¡ldren are beloved children of Ifá. The more they dedicate
their livesto Ifá the morethe suppoftand protectlon theywillget.
Apart from Ifá, Iworl-Méjl children also have the suppoft of Ol and Ayé.
Their Ori are always behind them and since no Deity is greater than Ol
(except Olódümaré), nothing can stop their achievements in life. Many
people complain of being in trouble with Ayé, the witches, but in the case of
IwOrl-Méjl children, Ayé gives them suppoft and they achieve success
where hordes of other people failwoefully.
tworl-Méjl children usually succeed through the assistance of strangers
and visitors. That is, visitors of all types. There lies the success secret of all
lwOrl-Méjl children. That is why, they succeed where other fails. That is
how they receive assistance from unexpected sources.
For lwOrl-Méjl children, the most comfoftable position they could ever
attain in their lives is the Number Three position. This is because of peace
of mind, achievement, success and glory. Aiming to attain the NumberOne
orTwo positions is simplythe means of courting trouble.
Iwórl-Méil
children are blessed with the fact that no matter how great
they may be, their children, if properly cared for, will be richeq greater, more
influential and more respected than them. The influence and position of
their children will enhance their success chances.
For any
lwórl-Méjl child, victory over adversary
is
assured. He/she shall
overcome all his/her adversary. He/she shall overcome povedry, ill-health,
misfortune, backbiters, conspirators and so on. He/she shall also live long
253
lfa Dida: An ¡nvitat¡on to lfa Consuftation
to his/her old age.
By nature,
fwórl-Méil
ch¡ldren are honest and they uphold the truth at all
times, even though they do not have the patience or presence of mind to
investigate all sides of any matter before taking sides. This is an aspect of
their lives they need to amend in order to avoid a situation where they will
be taking decisions or passing judgment based on incomplete information.
In the same vein, as a result of their insistence on the truth, and on
forcefully repeat¡ng their castigation of wrong deeds and wrong doers at all
times, they end up incurring the wrath of powerful people who are usually
after their downfall. But no matter what these people do, Iwórl-Méil
children are usual ly victorious.
IwOrl-Méjl ch¡ldren must also be advised on how to divide their time
between the period of play and work. They must know when to go after
fashion and good looks and when to go after their work, how to go about
the two separately, and with what manner to do so. They appear to lack
the capac¡ty to make a clear cut division between work and play. This may
adversely affect their business and other means of livelihood.
That lwOrl-Méjl children will succeed in life is not contestable, but they
need to offer gbg against, and beware of, slanderers so that their white
clothes will not be stained with oil. Iwórl-Méjl children must be patient at
all times. They must learn how to wait for their turn at all times. They will
succeed but they must never move ahead of their destiny. They must
never be avaricious; they must never wish to reap where they had not sown
in order to avoid being disgraced. All their children must also be properly
taken care of, so as to avoid any of them becoming notorious bandit.
On the whole,
lwórl-Méfl children live fulfilled and satisfactory
lives.
They live long, grow old, and enjoy the fruits of their labour.
C.
AFFILIATED IRUNMOLE AND ORISA OF IWONI-PIE¡I
1.
Ifá
2.
Orl - For progress, assistance and security
For assistance, progress, security and protection
254
ltf,
3.
4.
5.
6.
7.
8.
9.
10.
gbatáE (Orlga-Ñlá)
wori ue¡i
- For protection against death
E;u Qdara - For overall well-being and suppoft
Ogrtn - For financial success and business achievement.
$ángó For security and protection.
Fgb€ For general love and leadership
Yemoja For child-bearing and followership
Odü For success and security
Orlfa-Oko For abundance and contentment
D. TABOOS OFIWONI-MEJI CHILDREN
1.
2.
3.
4.
5.
6.
7.
8.
E.
Must never use any paft of Idf tree to avoid being displaced in his/her
place of comfoft
Must avoid using cotton or do any work relating to the cotton
industry cannot be a tailor, fashion designer, wool spinner, or work
in a cloth-making factory. This is in order to avoid failed ambition
and inability to actualize self.
Must never use Orúpa tree to avoid incessant illness which
claim his/her life in the end
Must never use Qkán and/or Qgan leaves to avoid childlessness
Must never use apá,Irókó, áko, Órúpa, ológünñsesé, and/or árábá
trees or any part thereof - to avoid childlessness and inability to
achieve one's desire.
Must never judge without hearing all sides of the story to avoid
may
disgrace and humiliation
Must never use other people's gbg materials for himself/herself to avoid unfulfilled dreams and unanswered
Must never be too fashion conscious to avoid economic failure
prayers
POSSIBLE NAMES OF IWONI MEJI CHILDREN
DURING IK9SFDAYE
i. Male
1. OrllonlkgÉ
Oú ensures love and adoration
255
í
i
Ifa Dida: An invitation to lfa Consultat¡on
2. Ifádárá Ifá performs wonders
3. Ifáoséün Ifá does not renege on ¡ts prom¡se
4. Ifággmg Ifá gives us the child
5. Ifátlmllé,yln Ifá gives me suppoft
¡i. Female
IfákQmi Ifá pampers me
2. Ifádünmlnlnú Ifá makes me happy
1.
3. Ifadara Ifá performs wonders
4. Ifáfúnmikg Ifá gives me someone to pamper
Abgrrt Abgye.
256
CHAPTER FOUR
ODl ME¡I
ll
illl
ll ll
ll
Chapter Four
Ool r t{E¡I
A.
1.
Ifá says that the person for whom this Odü is revealed is
guaranteed the protection of Ifá. Ifá says that he/she is sure of
the protection of four major Odü. These Odü are
E¡)-Ogbé,
QyQkú-mé¡),Iwóil-Mé¡T and Odf -me¡). He/she will not die young.
He/she will not be deserted bythese principal Odü.
Ifá says that there is the need for the person for whom this Odü is
revealed to uphold tenets at all times. He/she must act, and must be
seen, as a sincere, dedicated and loyal Ifá follower at all times.
He/she needs to offer one matured he-goat as gbg for longevity.
He/she also needs to feed Ifá with a mature goat. If these can be
done, no matter what, he/she will not die young. On these Odt-welf
says:Agblnklngblnkln InU erin
Nñkan jQbojqbq lQrün e,fgn
Alamq-ede, bl ko bá bq kl¡fe
Dlá fün Máyáml
Tff sgmgodü mqrqQrln
Igbaü ó ñtQrun bq wálé ayé
f bg ni wqn nl kó wáá 9e
Translation
The massive belly of
an
elephant
And the thick fleshy paft of the bush cow's neck
A guess-work, if not understood fully, is not satisfactory
These were lfá's declarations to Máyárnf (Do not deseft Me)
Who was the child of the four principal Odü
When coming from Heaven to eafth
258
ii
oo,r"¡,
He was advised to offer ebo
Máyámi was about to leave Heaven for eafth, in order to know if he would
live long and happily on eafth, he went for Ifá consultation. Would he live
long? Would he be prosperous on eafth? Would he be able to achieve his
heaft's desires while on earth? Would he be happy on eafth?
The Awo assured him that he would surely be happy on earth. He was also
assured that he would live long. He was told thatthe four principal Odü were
in his suppoft. As a matter of fact, he was told that he actually derived the
source of his very existence and protection from the spring of EJi-Ogbé,
QyQkrt-mé3),Iwófl-Mé;T and Od-meji. He was assured thatthese Odü would
never abandon him while on ea¡th. He was advised to uphold allthe tenets
of Ifá and be of good behaviour at all times. He was advised to offer ebg
with one matured he goat. He complied.
While on eafth, Máyárnl enjoyed the protection of the four principalOdü. He
lived long. He was blessed with all the good things of life. He was a very
happy man indeed. He used to announce to people that he was a child of the
four principal Odü and he was very proud of this.
Agblnklngblnkln Inu erin
Nñkan jQbojQbq Qrün gfgn
AlámQ-ede, bl ko bá bq klife
D,lá fün Máyáml
Tll sgmg odü mereerln
Igbatl ó ñtQrun bq wálé ayé
Fbq ni wqn nl kó wáá Se
Ó gb'gbo, ó nl'bg
Eil-ogbé o nff fi Máyáml tlrQfiln Ikú pa
QyQkrt-méji o nflfi MáyámltlrQfitn lktt pa
Iw0rl-Méji O nll fi Máyáml tlrQfitn Ikú pa
Odl-meji o nff fi Máyáml ttrQfiln Ikú pa
Gbogbolworo-ñSqpe
Máyáml Ifá lémi ñge o
Gbogbolwóro-ñ9qpe
Translation
The massive belly of an elephant
259
lfa Dida: An invitaüon to lfa Consultation
And the thick fleshy paft of the bush cow's neck
Aguess-work, if not understood fully, is notsatisfactory
These were lfá's declarations to Máyárnl (Do not desert me)
Who was the child of the four principal Odü
When coming from Heaven to Eafth
He was advised to offer gbg
He complied
Ef-Ogbé will never dese¡t Máyarff for Death to kill
QygkU-mejiwill neverdeseft Máyárfffor Death to kill
IwÓfi-Méji will never deseft Máyárn1 for Death to kill
Od-mejiwill neverdesert Máyánf for Death to kill
Allfollowersof Ifá
I am indeed Máyánf of Ifá
All followers of Qpg, the only kernel
Ifá says that the person for whom this Odü is revealed shall never
be
abandoned and allowed to die a premature death.
2.
Ifá says that the person for whom this Odü is revealed shall be blessed
with allthe ire of life. In fact, these ire will be coming to him/her in
fours. He/she shall not lack any of the good things of life. He/she
shall be blessed with all of these things. All he/she needs to do is to
offer appropriate gbg and be contented with what Olódümaré had
donefor him/her.
Ifá says that the person for whom this Odü is revealed needs to offer
gbg with four rats, four fish, four pigeons, four hens, four
cocks, four guinea fowls and money. He/she also needs to feed
Ifá with one hen. On these,Ifá says:
0qqtqo¡qq
QrqqrggrQQ
Oglrl toJqg hünhün
Dlá fün Qrúnmlla
Babayóó nlregbogbo
Nlgbe tógbgrin gbQrin
fibg ni wqn nl wQn nl kó 9e
260
*i oo,r"¡,
Translation
Qtqqtqqtqq
(
QrqqrQQrQq
Oglritgtqg hünhün
They were the Awo who cast Ifá for Qrúnrnf la
Who shall acquire allthe Ire of life
At the time that they would come in fours
He was advised to offer ebo.
would
them?
Qrúnrn'ila went to the three Awo mentioned above to know how he
be able to get all the good things of life. What would he do to get
How much of them would he be able to get? When would he get them?
Through what means would he be able to get them?
i
I
The Awo assured him that he would be able to get all the IRE in life. He was
also assured that he would get them with relative ease. He was told that
through consistency, handwork, dedication to his duty and patience, his
success was assured. To crown it all, the Awo affirmed that all the IRE
would come to him in fours.- four wives, four children, within a year, four
of his own, for
horses, four of everything he desired. He
advised to offer gbg as prescribed above. He complied.
houses
was
i
Truly, before long, he was able to acquire allthe Ire he wanted as promised
by Ifá. He was full of joy. He was also full of gratitude to Olódümaré. He
was singing and dancing saying:-
StqqtqoJq0
QrQQrggrQQ
OglrltoJqqhonhün
(
Dlá fün Qrrtnmlla
Baba yóó nlre gbogbo
Mgba tó gbQrin gbQrin
fbg ni wQn nl wgn nl kó 9e
Ógb'Qbg,órú'bg
Nig bati o gberi n-gberin
Tepele, laa bewe eleyo-oka lodo
Ayaje nni o
lügba tó gbQrin gbQrin
TepelQ láá béwé gléyg-oká
lódo
i
261
lfa Dida: An ¡nvitation to lfa Consultat¡on
Qmej€nnlq
Mgba tógbQrin gbQrin
Tépélé, láá béwé qléyg-gka lódo
Iléjg nnl9
Nlgba tó gbQrin gbgrin
Tepélé, laá béwé glgyg-gka |Ódo
IregbogbojQnnf g
l,flgba tó gbQrin gbQrin
Tépélé, leá béwé gléyg-gka lódo
KopS, kojlnná
f wá bá ni nl wQwq ire gbogbo
Translation
OJQqtqoJqQ
QrQQrggrgg
0gIñ t9t9g hünhün
TheyweretheAwo who cast Ifá forQrünrnlla
Who shall acquire all the IRE of life
Atthe time thattheywould come in fours
He was advised to offerebq
He complied
Ajé riches let me have you
When you will come in fours
In heaps do we meet flQyg-gká leaves in the river
Spouse, let me haveyou
When you willcome in fours
In heaps do we meet flgyg-gka leaves in the river
Children let me haveyou
When you will come in fours
In heapsdowe meetflQyq-gka leaves inthe river?
All Ire let me haveyou
When you willcome in fours
In heaps do we meet flQyg-gká leaves in the ríver
Ifá says that the person for whom this Odü is revealed shall acqu¡re all the
Ire of life. They will be rush¡ng to him/her. It may not be a surprise to see
that he/she has more than one house, more than one car, many children
etc. it is merely the fulfillment of lfá's promise to him/her. He/she shall be
verysuccessful in life.
262
*l
3.
oo,r"¡,
Ifá says that the person for whom this Odü is revealed needs not to
travel outside the shores of his/her fatherland before he/she will
succeed. Ifá says that it is in one spot that he/she stays that he/she
will be getting allthe Ire required in life.
Ifá says that the person for whom this Odü is revealed has already
travelled outside his/her community, he/she needs to be advised to
return to his/her home-land as all the Ire in life are already waiting for
him/her at home.
Ifá says thatthere is need for him or her to offer qbq with four pigeons,
salt and money. There is also the need to feed Ifá and Oke w¡th
kolanuts, palmoiland money. On these Ifá says:
Iléni mojókOóst
Ni gbogbo ire ñ wQ
tüurutu wá bá ml
Mojókoóalneró
Mo rire grQ tó ñwq tqml wá
DláfünOdl
fibg ni wQn nl kó wáá s, e
Translation
I sat in my home
When all lre came trooping towards my direction
I sat down without attempting to stand up
I saw prosperíty moving towards me
These were lfá's declarations to Od'i
When going on spirítual mission to OkO
He was advised to offer ebo
l¡u was the original home of Od'i. He feltthat business was not moving fine
for him in his home-town. He therefore wanted to go to Oko where he felt
that there were better business oppoftunities for him. Consequent upon
this, he went to the Awo mentioned above for Ifá consultation; Would he
succeed in his proposed abode? Would he be able to make more money at
OfoZ Would he have peace of mind, prestige and honour there?
The Awo told him thatthere was no need for him to leave his home-town for
any other place. He was assured things of life would soon come his way. He
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lfa Dida: An ínvitation to lfa Consuftation
was advised to offer gbg with four pigeons, salt and money. He was also
advised to feed Ifá and Oke with kolanuts and palmoil. He was also
advised to exercise patience.
Odf felt that the Awo did not know what they were talking about, more also,
when all those who had gone to Oko returned with plenty of all the good
things of life. Odl did not see any reason why his own case would be of any
different. For this reason, he simply ignored the advice of the Awo. Two days
later, he headed for Oko town.
At 0kó, his situation grew from bad to worse. Things simply refused to work
for him. Much as he tried, things did not improve instead they were just
deteriorating. By the time he began to patch his dresses when he could not
afford new one's he decided to pack his bags and baggages and return to
Eiu.
Immediately he reached fiU, ne headed for the home of his Awo. He
informed them that he was ready to offer his gbg as prescribed. The Awo
offered the gbg for him fed Ifá and Oke for him and advised him to go home
and exercise patience. He was also warned never to gauge his success or
failure chances with other people's yardsticks again. He took to their advice
and went home to await what the Deities had in store for him.
A few days after, he returned, people began to come to his home to seek
spiritual seruices. At first, they came in trickles. Later, they trooped to his
house. Soon after, his house became a beehive of activities. He was well
remunerated by his clients. When he could notcope allalone, he gotseveral
. apprentices to assist him. He was being sought for from far and near. Befqre
long, his name was synonymous with his home town. People used to say
that they were going to Eju, the home of Odf . He became a very rich, highly
respected, honourable and prestigious man. Because he had learnt to be
contented with whatever Ifá had given him, he had relative peace of mind.
He was a very happy man indeed. It was a joyful Odf who began to praise his
Awo, saying:-
Ilé ni mojókóósl
Ni gbogbo ire ñ wQ
tüurutu wá bá ml
Mojók0óalnaró
264
ii
oo,r",,
Mo rire grq tó ñwq tqml wá
Dla fün Odl
Fbq ni wQn nf kó wáá ge
WQn sl nl kó má lg
Ógb'$borórú'bg
, Ojotoo-teyt n-tig
IreAjé ñ dá wá o
Glrlglrl
i
-á
koko
Nire gbogbo á maa dá wa bá mi
Gtrlglrl
Ire aya á maa dá wa o
Glrlglrl
Nire gbogbo á maa dá wa bá mi
Girigiri
Ire gmg á maa dá wa o
Glrlglrl
Nire gbogbo á maa dá wa bá mi
Glrlglrl
Ire ilé á maa dá wá o
Glrlglrl
Nire gbogbo á maa dá wá bá mi
Glrlglrl
Ibi a fi ¡yq sl
IbQ náá nlyq ngomil sl
Glrlglrl
Nire gbogbo á maa dá wa bá mi
Glrlglrl
Ote ffi ye
Tfl filgb'QbgtirQ
Glrlglrl
Nire gbogbo á maa dá wá bá mi
Glrlglrl
Translation
In home I sat
When all Ire came trooping towards my direction
I sat down without attempting to stand up
I saw prosperity moving towards me
These were Ifá's declaration to 0d1
When going on spiritual mission to Oko
He was advised to offer qbg
And for him notto go
(.
265
lfa Dida: An ¡nvitat¡on to lfa Consultation
'
Hecomplied
He-sits-and-rest-h is-back-aga i nst'the-Akü ko-tree
And wealth came rushing to me
LikeSwarm
AllIre rushestoward me
Just likeswarm
The Ire of a spouse rushed towards me
Like swarm
All Ire rushes toward me
The Ire of children rushes towards me
Like swarm
All Ire of good home rushestoward me
Likeswarm
All Ire rushes towards me
Just like swarm
The sport where salt is kept
Is where it turns to water
Likeswarm
All Ire rushes towards me
Just like swarm
The illdoes notmove
Before it is given its own gbg
Like swarm
All Ire rushes towards me
Just like swarm
Ifá says that for Odt-Ue¡f children and all those for whom this Odü is cast,
they do not need to travel about before all the good things of life becomes
theirs. Their chances of success are more enhanced in their home base
than outside their place of b¡fth.
4.
Ifá says that it foresees the Ire of a good spouse, good children,
honour, prestige, achievement and Ire from outside the domain of the
person for whom this Odü is revealed.
Ifá says that the person for whom this Odü is revealed or someone
very close to him/her is seriously looking for a baby. Ifá says thatwith
appropriate gbg and feeding of Odü, they will get the baby. The child
will be a female. When she grows uF, she must be given out to Ifá
because she is Ifá's wife from heaven. If this is done, when this
266
trl oo,r.¡,
female child grows up, she will give b¡fth to a male ch¡ld as her first
born.
,
There is yet another person here who needs to offer gbg and feed
Ifá, for him/her to be able to live very long on ea¡th. Ifá says that the
person concerned shall live to become very old on earth. On these, a
stanza ln Odf-Mefl says:
Bl bá ñdun'ni
Ká mQ pé ldun'ni
dunni-dunni lárankán gni
QrqtOñdun Babaláwo
l{fl dun Ifá
QrQtó ñdun Onlgégun
lrffl dun Qsanyin
OrQ
I
OhuntórrdunAj€
lüffdunOmusuldfl re
DláfünQrunmllá
Ifá ñgawo relé lléjrl
[bg niwqn ff kó wáá ge
Translation
If it hurts one
l
I
We must recognize that it hu¡ts one
A matter which hufts one is it that one ionsiders as one's malignity
A matterwhich hu¡ts a Babaláwo
Is the one that hurts Ifá (QrUnrnlla)
A matter which hurts an Orfgégrln, the herbaliset
Is the one that hufts Qsanyin
That which hufts an Aje, the witch
Is the one that hufts her Omüsü
These were Ifá's declarations to
When going on spiritual mission to the home of f léjü the king of
He was advised to offer ebo
Qrünrnllá
Eju
t
\
Qrünnfla was living in Adó-Eldtl. He had established himself as an
accompl¡shed Ifá priest. His reputation had gone far and wide. One day,
Flejü, the king of Ejü was having the problem of childlessness. He and his
counc¡l of Awo in EjU tried everyth¡ng they could, all without success. Fléjü
was then told about the capabilities of Qrünnflá. Consequently, he
summoned Qrünrnf lá to come and help him solve his
problems.
(
267
lfa Dida: An invitation to lfa Consuftation
The moment Qrünnflá received the message of Flejü, he approached the
group of Awo ment¡oned aboved for Ifá consultation; Whatwas the reason
behind Eléjü's problem? Would he receive honour while there? Would Flejü
be a grateful person after his problems had been solved?
The Awo told Qrünrn'ilá that Fléjü was only suffering from childlessness. He
was told that fléjü needed to offer gbg and feed Odü in order for his wife to
become pregnant. Qrünrnfla was told that if this problem was eventually
solved, Fléjü would show his gratitude to Qrünrnfla. Qrünnfla was then
advised to offer gbg with four hens, four fish, four rats'and money. He
was also asked to feed Ifá with four rats, four fish and money. He did
everything and headed for fléjü's palace to answer his call.
Qrünmlla Awo f;lgjü
Dláfün Fléjü
To nsunkrtn Oun Oblmo
f;bg ni wQn nl kó wáá 9e
Translation
Qrünrnf la, theAwo of fl-éjü
He was the one who cast Ifá for lléjü
When weeping in lamentation of his inabilityto beget a child
He was advised tooffergbg
At the Fléjü palace, Qrünrntla cast Ifá for flQjü and said that the reason why
he summoned him was on how to beget many children in his life. Qrünnfla
advised FléjU to offer gbg with 16 hens and money. He was also advised
to feed Odü with 16 snails. He complied immediately. After this,
Qrünnf la assured Fléjü that his first child was going to be a female and that
the child needed to be given to Ifá as wife when she grew up.
to be his resident Babaláwo in order to ensure
that Qrünnfla was around when his prediction came to pass. Orünnfla
FléjU then asked Qrünntila
agreed.
Soon after this, f lQjü's wife became pregnant. She gave b¡fth to a baby girl.
The baby was named Oküntó. When the girl grew up, pQjü handed her over
268
ii
oo,r"¡,
as wife to
Qrünnfla. On that day, when all the wedding ceremon¡es were
completed, Qrünrnfla fed Odü again with 16 snails. Soon after this,
Oküntó became pregnant for Qrünrnila, she gave birth to a baby boy. The
baby was named Apéré-ó-dágbá a name given to him after Odü. The boy
was trained as a Babalawo. He soon became a prominent Ifá priest.
Qrünrn'ila had however returned to Ado-Ekiti as soon as his wife was handed
overto him.
One day, Fléjü summoned Qrünrn'ila again to come and cast Ifá for him.
Instead of going by himself, Qrünrnf la sent his son Apéré-ó-dagba who was
fléjü's-grandson to go and cast Ifá for his grand-father. When Apéré-ódágba was going, he wentto meet
Igbln ó pile aró nl dldá
AfeébOjO ó p¡¡e árán nl wlwá
Tá nff gbójü u fifo |áideagada
Kó s'gni ttl gbójü u ylyan lé alágqmg
D,lá
fün Apéré-O-dagba
Tl ñgawo ó 19 ¡lé Fléjü
fbg ni wqn nl kó qe
Translation
The snail does not originate the aft of dye-making
AfeebOjÓ ratdoes notoriginatethe artof hole digging
Who dares to rely on a tied-hen for flying?
Nobody can ever rely on a chameleon to make a quick
These were lfá's declarations to Apéré-ó-dágba
When going on a spiritual mission to fléjü's palace
He was advised to offer ebe
match'
past
The main reason why Apéré-ó-dágbá went for Ifá consultation was for him
not to assume that since fléjü was his maternal grand-father he (Fléjü)
must have summoned him for matrimonial matters. In this wise, he wanted
to be very sure of the reason behind his being summoned. He also wanted to
know if he would succeed in his sojourn.
The awo mentioned above, whom he went to for Ifá consultation, told him
that fléjü, having acquired all the good things of life was pre-occupied with
how he would be able to live long and enjoy the fruit of his labour. Apéré-O-
269
lfa Dida: An ¡nvitation to lfa Consuftation
dágbá was also assured that he would accompl¡sh his m¡ss¡on and would
in his sojourn. He was advised to offer gbg with four
pigeons, four hens and money. He complied. Soon after, he
succeed
headed for fléjü's palace.
g bá, Awo f, léjü
Dláfün Fhjü
Tl ñsunkún ogbó gbuurugbu
Apéré-O-dá
Sbg ni wQn nl kó wáá 9e
Translation
Apéré-O-dágbá, theAwo of fléjü
He was the one who cast Ifá for f;lQjU
When worried overthe issueof longevity
He was advised to offerqbg
when Apéré-ó-dágba arrived at flQjü's house, he cast Ifá for Fléjü. He told
Fléiü that after he had been blessed with all the Ire in life, he was praying
for long life in order for him to enjoythe fruit of his labour. Fléjü was assured
that he would live long on eafth. He was advlsed to offer gbg with one
matured he-goat and money. He was also advised to feed Ifá with one
matured she-goat. He complied. After this, he lived very long on eafth.
He died a very contented man.
Bl bá ñdun'ni
Ká mQ pé rtdun'ni
OrQ dunni-dunni lárankán gni
QrQtórtdun Babaláwo
Ml dun Ifá
OrQtó ñdun Onlgégrln
l{ff dun Qsanyin
OhuntóñdunAjg
Nll dun OmüsUldff re
DláfünQrUnmllá
Ifá rt$awo relé fléjü
fbg ni wqn nl kó wáá ge
Ógbgbgrorubg
Qrünmllá awo ile Fhjü
Dláfün Fléjü
Eyl tl ñsunkún alál blmg
270
*i oo,r",,
Fbq ni wqn nl kó wáá ge
Ógb$borórrlbg
lgbatlyóóbll
ó bl okunto
Okunto ñfqsán degba
ó nforu dlde
WQn feá lé Qrunmllá lówó
WQn ni kl wQn lo Éé bdOdü
WQn gb'$bo, wQn rú'bg
Okr¡ntO náa finu soyun
Ofoyún rg bl qkünrin
Qmg ti a bg Odü ká tóó bl
Káa máa péé nl Aperc-ó-degba
Awgn lgbln o pilQ aró nl dldá
Aféebojo ó pilQ árán nl wlwá
Ta nff gbójr¡ u fifó l'ádle egádá
KO s'Qnitll gbójü u ylyan lé alágemQ
DláfünApér€-O-dágbá
Tl ñsaworeléfléjrt
Tff Se babalya a rQ
Fbq niwqn nl kó wáá 9e
Ógb€bqó rrlbg
Apéré-O-dá gbá, Awon ¡lé F¡éjü
Dláfün Heju
Tl ñsunkún ogbó gbuurugbu
Fbq niwqn nl kó wáá 9e
Ógbebq ó rrlbg
Ko p€ ko
jlnna
Ire gbogbo wáa ya dé tütúru
Nje Fléju-nl-pee
Qmgowó kúnlé, owóya doko
Nbá r'ógbó ñbá rá
ñba ma má r'ógbó Fléjü ma rá
Eyin o mQ wlpé
Alkú Ifá dün,ó j'oyin 19o?
Translation
If it hurts one
We must recognize that it hurts one
A matter which hurts one is it that one considers as one's malignity
A matterwhich hufts a Babaláwo
Is the one that hufts Ifá
271
lfa Dida: An invitaüon to lfa Consultat¡on
A matter which hurts an Orf9egÚn
Is the one that hutts QsanYin
That which hufts an Ajé(witches)
Isthe onethat hufts her OmUsU
These were lfá's declarations to QrÚnmllá
When going on spiritual mission to the home of Fl-éjü
Hewas advised to offerqbg
HecomPlied
Orrlnmlldthe residentAwo of [léjü
He was the one who castlfá for SléjU
when weeping in lamentation of his inabilityto beget a child
He was advised to offerqbq
He comPlied
When hewould have a babY
His wife gave bifth to a female child
The female child was named OküntÓ
Oküntó was growing bY the daY
And develoPing raPidlY bY night
She was handed overto Qnlnmlla (as wife)
TheY were advised to feed Odü
TheYcomPlied
She became pregnant and gave bifth to a baby boy
The baby born afterfeeding Odü
That baby shall be named Apere-O-dagba
Now, the snail does not originate the art of dye-making
And Afeeboió rat does not originate the art of hole-digging
Who dares to rely on a tied-hen for flying?
Nobody can evei rely on a chameleon to do a quick match-pass
These were Ifá's declarations to Apéré-0-dágbá
When going on a spiritual mission to fléjü's palace
His maternal grand-father
He was advised to offer gbg
He comPlied
Apere-o-dagbá, the residentAwo of f lQjü
He wasthe onewho castlfá for [lQjü
When preoccupied with the issue of longevity
He was advised to offer gbq
He comPlied
Before long, nottoofar
Alllre came in abundance
Now
flejü-rf-Pee
He whó anei RIting his home to the brim with money, the spill-over
reached thefarm
{
272
li
oo,r"¡,
If I could be as old as FIéJU, I am prepared to pay for ¡t
If I could be this old, I am readyto pay
Don'tyou knowthat
The longevity as guaranteed by lfa is sweeter than honey?
Ifá says that the person for whom this Odü is cast will have all the good
things of life in his/her possess¡on. Not only this, the Ire of longevlty shall be
added to him/heras bonus.
5.
Ifá says that the person for whom this Odü is revealed shall
be
says
blessed with responsible people who shall surround him. Ifá
that he/she shall get all the necessary suppofts from people. Ifá
says that he/she shall never be abandoned by people. Ifá says that
there is the need for him/her to feed his/her OÍ regularly. By so
doing, all the ire in life shall be his/hers and all the responsible people
shall surround him/her and shall be giving him useful advice that will
make him/her great, so says Ifá. On these Ifá says:
.
Ylmlylml abQyin páál|
Dlá fr¡n Orl
Tll ñbg lógbéré Oun nlkan goso glrogúro
Fbg ni wqn n| kó wáá ge
Translation
Vrnlyirnf , the beetle, with its hard back
He was the Awo who cast Ifá for Of
When he was alone without companion
He was advised to offer gbg
When OÍ was coming from heaven to Earth, he was saddled with the
responsiblities of feeling, hearing, thinking, seeing, speaking, breathing,
eating, tasting and smelling. He discovered that the nine functions he was
expected to perform would be too much for him alone if he did not have
those who would assist him. In this wise, he decided to go to the Awo
mentioned above for Ifá consultation.
The Awo told him that he would not only get those who would assist him in
anyway. He would be able to share his responsibilities with those who shall
273
lfa Dida: An ¡nvitation to lfa Consultation
four pigeons,
four hens, four guinea-fowl, four ducks and money. The client will
also be asked to feed his Ol with kolanuts, bitter-kola, palm oil and
alcohol. He complied.
come to be his compan¡on. He was advised to offer gbg with
Before long, fiti (Ears) came to attach himself to Ol. fti took over the
functions of hearing. Soon after, Ojrl (Eyes) came to attach himself to Of .
Ó¡rl toot< over the duty of seeing. Then came [nu (Mouth). fnu took over
the functions of eating and speaking. Then AhQn (tongue) came to join
Enu. Ahon was saddled with the duty of tasting. And then came Imu (Nose).
Imú took over the duty of breathing and smelling. Soon, Of himself was left
with the duties of thinking and feeling. Ori was also asked to coordinate
other activities going on in the whole body. He gladly did. He was just
singing and dancing and giving praisesto hisAwo and saying:Ylmlylml abQyin pááll
DláfünOrl
Tff rrbe bgbére óun nlkan $o9o
fbg ni wqn nl kó wáá $e
glroglro
Ógb'gbgrórú'bo
KQTQkQnQ
Orl ml kágál d'glgni
KQTQkQTQ
Imú wá,Imú bód dó
Or{ mi kagál d'glQnl
Kerekene
Ojrl wá, ojrt bórl dó
KQTQkQTQ
Orl ml kágál d'glQni
KQTQkQnQ
nnuwá, fnu bórldó
KerekeG
Orl ml kagald'glgni
KQTQkQTQ
AhQn wá, AhQn bórl dó
Kerekene
Orl ml kágal d'glgni
KQTQkQTQ
Gbogboárá wá Gbogboara bórl dó
KQTQkQTQ
274
ii oo, *"¡,
Orl ml káSal d'91$ni
KQTQkQTQ
Translation
Ynrt\ftr(t,the beetle, with ib hard back
He was the Awo who cast Ifa for OÍi
When he was alone without companion
He was advised to offergbg
He complied
pti, the Ear, and keptOtf 's company
GraduallY
MyOtl shall be blessed with companions
GraduallY
Imú, the Nose, came and keptOÍ's company
GraduallY
My Ol shall be blessed with companions
GraduallY
Ojr1, the Eyes, came and kept OÍ's company
GraduallY
My Otl shall be blessed with companions
GraduallY
fnu, the mouth, came and kept Otf 's company
GraduallY
My OÍ shall be blessed with companions
GraduallY
AhQn, the Tongue came and kept Of's company
GraduallY
My Orl shall be blessed with companions
GraduallY
Thewhole bodyand kePtOf company
GraduallY
MyOtl shallbe blessed with companion
GraduallY
Ifá says that the person for whom this Odü is revealed shall be blessed with
respons¡ble companions. He/she shall never be abandoned. He/she shall
gain the support of friends and loved ones
6.
Ifá says that it foresees success for two people who are engaged ¡n a
joint venture. Ifá says that both of them need to be sincere to each
275
lfa Dida: An ¡nvitat¡on to lfa Consultation
other, failure to do so m¡ght make the joint venture exper¡ence
ser¡ous setback.
'
In the same ve¡n, Ifá says that it foresees the blessing of a baby for a
couple in need of children. There is also the need for the couple to
cooperate with, and be sincere to each other. If this is not done, it
may not be possible for them to bear children.
Ifá says that there is need for them to offer gbg with four rats, four
fish, two hens and two guinea fowls each. If this can be done,
happiness would be theirs. On these Ifá says:KókóagggUrUkan
Ogédégedenlgedé
fytn-éytn taá ffjó Ortga sl
Dlá fün wqn nl ldl-künrin
A bü fi¡n wqn n| Idl-blnrin
Awgn mejeejl ñmóm¡ojrl süngbér€ gmg
fibg ni wqn nl kl wqn wáá ge
Translation
Kókó agg gúrUkan
Ogédégede n'igedé
Backwards do one take Oñsa dancing steps
These were Ifá's declarations
to them at Idl-künrin
(male
genitalorgans)
And to them atldl-blnrin
Both are lamenting their inabilityto bearchildren
They were advised to offergbg
The couple was newly married. They were eager to bear children. They
tried everything that they knew without success. They used several
medicines without any pos¡tive result. Tired of their childlessness, they
both wentfor Ifá consultation.
The Awo whom they went to meet informed them that they were worried
and sad because they had no children. They assured them that they would
bear many children in their lives. They were however told that the two of
them were not sincere to each other, and that was why they were having
276
li
oo,r"¡,
problems. They were warned that without cooperat¡on with each other, the
desire to look for pregnancy and any ch¡ld was hopeless. After this
they were advised to offer gbg with four rats, four fish, two hens and two
guinea fowleach.
The couple offered this gbg but they did not heed the warning of the
Awo which asked them to be sincere and cooperate with each other.
Much as they tried, it was impossible for the woman to become
pregnant.
warning,
I
One day, the couple sat down and decided to give the advice of the Awo a
trial. They began to cooperate with each other. They were sincere to each
other. The couple stopped all forms of extra-marital activities. There was
nothing one did outside the knowledge of the other. Two months after, the
woman became pregnant. The couple could not believe that it was truly a
viable pregnancy. They went to their Babaláwo for test and confirmation.
There it was confirmed that the woman was indeed pregnant. Soon after,
she gave b¡fth to a bouncing baby. The couple was full of joy. They then
realized their mistakes. They vowed never to repeat such mistakes. From
then onwards, getting pregnant or giving b¡fth to children was no longer
paft of their worries. They were both singing and dancing and
praises to Ifá.
giving
Kókóagggúrúkan
Ogedegedenlgedé
Fgn-eyln ¡aáÍjó Orlga sl
Dlá fün won nl ldl-künrin
Abü fitnwqn nl ldl-blnrin
Awgn méjéejl ñmómi ojú süngbéré gmg
fbg ni wqn nl kl wQn wáá $e
WQn gb'$bo, wQn
rrl'bg
t
r
''.
lgba ffi ti jg Qkan la o r'Qmg bl
Igba ül dI mejl la tó ñ bl'mo o
Translation
Kókóagggúnlkan
Ogedegede n'lgedé
Backwards do one take ORsa dancing steps
These were lfá's declarations to them atld'i-künrin
And to them atldf -blnrin
And to them at both lamenting their inability to bear
277
children
(
Ifa Dida: An invitation to lfa Consultation
They were advised to offer gbq
He complied
When the genital was singular, there was no child
But when the genital became
a
couple, we were
blessed
with children
Ifá says that the couple for whom this Odü is revealed shall be blessed with
children. They should however be honest and sincere with each other. With
these child bearing is assured.
Those engaged in joint ventures are also advised to cooperate with each
other and be honest and truthful. If they do, success is guaranteed.
Ifá says that it foresees success for a couple who had come for Ifá
consultation. Ifá says that the two of them shall succeed together
in
their various fields.
Ifá says that the woman would realise her potentials to the
optimum if she takes to trading. The man has the potential to
become a big time industrialist. The man shall have either a street
or an establishment of Iike nature named after him. Ifá says that
the two of them shall be very popular and their popularity shall out
live them.
Ifá says that there is need for them to offer gbg with four white
pigeons each. A stanza in Od-Ue¡f laying emphasis on these
asseftions says:
$ókótó láá p'ilé awqn
Bó bá d'óké tán
A gb'odó
A gb'olo
A gb'Odü keke baba lgasun
üá fün Akesán
Tl ñlg re€ je baále oje
A br¡ fun aya rg
Tl ñlg rQQ dá'ja
Fbq ni wqn nl kl wgn wáá $e
278
itr oo,r"¡,
Translation
With a narrow base do we knit a net
When it reaches the top
It will be wide enough to contain a moftar
And contain a grind stone
And a cauldron, the father of the soup-pot.
These were lfá's declarations to AkQsán
When going to become the market chief
And to his wife
When going to establish her merchandise
They were advised to offer gbg.
AkQsán and his wife wanted to know which of the business fields available,
that would bring them the highest success in their lives. Consequent upon
this, they went to the group of Babaláwo ment¡oned above for Ifa
consultation.
The Awo assured the couple that they would not only be successful in
life, but that their success and popularity would out live them. They
were advised to cooperate with each other at all times and that one
must never hide anything from the other. They advised the husband
endeavour to establish a huge business concern where people would
coming to transact various types of business. The wife was also advised
to engage in trading and other types of merchandise. If they could do
this, they were assured that they would be exceedingly successful. In
order to ensure the success of these ventures, they were advised to
offer gbg with four white pigeons each.
to
be
First, the couple offered the gbg, second, AkQsán went to look for a
large piece of land close to QyQ town. He cleared the land and
several stalls. Many market- women came to rent the stalls from AkQsán.
The place soon became known as AkQsán Market. His wife divided the
stalls into several segments for yam sellers, pepper sellers, cloth sellers,
meat sellers, goat sellers, foods stuff sellers and so on. Soon she too
became the leader of the market women, Both of them became very
successful and wealthy. When they died, the market was still known as
AkQsan market up till today.
created
The couple were full of praises to their Awo for giving them advice
279
which
i
I
I
i
lfa Dida: An invitat¡on to lfa Consultation
later enabled them to realize their full potentials in life which in turn
made then accomplish what their destines had sent them into the world
to do.
$ókótó láá p'ilé áwQn
Bó bá d'óké tán
A gb'odó
A gb'glg
A gb'Odü keke baba Igasün
Dlá fün AkQsán
f i ñ19 ree je baálQ ojá
A bu frln aya rg
I'i nlg rQQ dá'ja
Fbq ni wQn ff ki wQn wáá ge
WQn gb'€bg, wQn rú'bg
AkQsán ñ d'ádé
Aya rQ ñ dá'ja
Ero lpo ero Qfá
F wa wo olóÍ-ire él rée ñdá'já
Translation
W¡th a narrow base do we knita net
When it reaches the top
It will be wide enough to contain a mortar
And contain a grindstone
And a cautdron, the father of the soup-pot
These were lfá's declarations to Akgsan
When going to becomethe market-chief
And to his wife
When going to establish her merchandise
Theywere advised to offerebq
They complied
Akgsan was adorning a crown
And his wife was establishing merchandise
Travellerto lpo and Qfa towns
Come and behold a lucky woman who was establishing
merchandise
280
4* oo,r"¡,
Ifá says that for the couple who was prepared to follow this line of business
and endeavour and at the same time, follow the advice of the Awo there
no limit to their capability to succeed in life.
Ifá says that it foresees victory for the person for whom this Odü is
revealed. Ifá says that this person will overcome his/her enemies.
There is need for the person for whom this OdO is revealed to use
his/her mouth to deliver himself/herself. He/she must be talking
boldly at all times. By so doing, his/her adversary shall be scared
away. There is also the need for him/her to sfhr oneFgoat, one
cutlass or sword and money as ebo, He/she also needs to
Ogr:n with one cock, palm-wine, roasted yam, roasted maize,
palm oil and so on. If all these can be done, then victory is assured.
On these,Od-Me¡ says:
is
(
8.
serve
Qdldl nll fgnu ara rQ dlgun
Qwawa nff fohün ara re bu yQrl
fni gbóhün olóbüró lókééré
A nl bl ó térin
Ó pq ju eJQn lg o
Ib¡ kl olóbüró ba sl
Ko má tó adle o
D,lá fün lrin-wQnwQn
Tll g'gmgkünrin Ogun
Igbatl ñbe láar¡n Qt¡r
fbg ni wQn nl kó 9e
t
i
1
Translation
A cork uses its mouth as seal against uprising
Qwáwa,The Tiee hyrax uses its voice as weapon against
He who hears the voice of Olobüro bird from
He would think that if the bird is not as big as an
It will certainly be bigger than a buffalo
Where Olóbüró couches, it is not as big as a hen
These were lfá's declarations to lrin-wQnwqn
The son of Ogrtn
When he was in the midst of enemies
He was advised to offer gbg
its
enemies
afar
elephant
t
\'
Irin-wQnnwQñ, the gun, was the son of OgUn. He was living and sleeping
in the midst of enemies. He was being threatened with death, injury and
persecution. Unable to withstand all these threats anymore, he went
for
281
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lfa Dida: An invitation to lfa Consultation
Ifá consultation; Would he be able to overcome all his enemies? Would
he out-live them? Would he be able to change his position as the
persecuted to that of an aggression? Would he be able to have full
control of his destiny? Would he be able to make all his enemies shake
and tremble whenever they encounter him? These questions and many
more were what pre-occupied the mind of Irin-wonnwon when he
approached the group of Awo mentioned above for solution to his
problem.
The Awo assured him that he would surely overcome his enemies. He was
told that all his enemies would not only tremble when they got in contact
with him, but would always maintain a good distance from him. All these
enemies,Irin-wQnwQn was told, would create chance for him to operate. He
was assured that he would always have his way. He was however advised
to offer gbg with one he-goat, one cutlass, one sword (or improvised
cutlass and sword if original ones cannot be found. A wooden cutlass and
sword may even be used) and substantial amount of money. He was
also advised to feed OgUn with one cock, palmwine, roasted y?ffir
roasted maize, palm oil, a bottle of gin and so on. He complied. After
this; he was instructed to use his mouth to talk at all times when his enemies
are around. He promised the Awo that he would give their advice a trial.
Shottly after this, his enemies came to him with the purpose of inflicting on
him a deadly blow. As these enemies moved closer to lrin-wónwQn, fear
enveloped him. Suddenly, he remembered the advice of the Awo. Not sure
of what to expect, he let out a big shout. One of his teeth shot out and hit
one of his enemies in front of him in the throat. The enemy dropped dead.
He let out two more shouts and two more enemies dropped dead. This
action emboldened him and he kept on shouting and his enemies kept
dropping. Several were confirmed dead, several more fatally wounded
while all the others scattered in fear and confusion.
Ever since that time all the enemies offrin-wQnwqn learned how to avoid
him so as not to cause themselves bodily harm or even lose their lives
altogether. That was howlrin-wQnwQn, The Gun, was able to use his mouth
to overcome his enemies. He was thus dancing, singing and giving praises
to Ifá and Ogún his father for turning him from the persecuted to the
282
ii
oo,r"¡,
persecutor. Merely see¡ng him makes his enemies shiver and apprehensive.
Qdldl nfffgnu ara redlgun
Qwáwá nfffohün ara rQbuyQrl
Fn¡ gbóhün olóbüró lókééré
Anl blotérin
Ó pQ ju eJQn lg o
Ib¡ k¡ olóbüró ba sl
KO má tó adle o
Dlá fün lrin-wqnwqn
Ttl q'gmgkünrin Ogrtn
Igbatl ñbg láárin Qftl
lbg niwqn nl kóge
Ó
gb'Qbo, ó
nl'bg
Ibgn l'ápátl
Ibgn kó I'apati
Enlkan o le j€ kl wqn d'ojrl lbgn kg oun
Translation
A cork uses its
mouth as seal against uprising
Qwáwá, The Tree hyrax uses
its voice as
weapon against
¡ts
enemies
He who hears the voice of Olóbüró, the bird from afar
He would think that if the bird is not as big as an elephant
Itwill ceftainly be biggerthan a buffalo
Where Olóbüró couches, it is not as big as a hen
These were Ifá's declarations to lrin-wgnwQn
Theson of Ogun
When he was in the midstof enemies
He was advised to offer gbg
He complied
Whether a gun is loaded or is without bullets
Nobody will allow anyone to point it in his/her direction
Ifá says that the person for whom Odt-we¡f is revealed will make his/her
enemies tremble in his/her presence. Ifá says that all his/her enemies
will fear to confront him/her or look at him/her in the face.
9.
Ifá says that it foresees victory over all adversar¡es for the person
for whom this Odü is revealed. Ifá says that all his/her enemies shall
shiver anytime he/she talks or shouts at them. Ifá says here also that
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lfa Dida: An invitation to lfa Consultation
he/she need
to
use his/her mouth
to talk and defend
himself/herself. By so doing, victory is certain.
is
Ifá says also that there is the need for the person for whom this Odü
revealed to offer gbg with one ram and monetary equivalent of
2or0oo cowries. There is also the need to feed gángó with one
cock' 200 pebbles and money. If these are done, all adversaries
shall be forced to fear and respect the person for whom this Odü is
revealed. On these, Od'i-Me¡l says:
Qdldl nfl fgnu ara rQ dlgun
Qwáwá nff f'ohün ara rQ bu yQrl
fni gb'óhün olóbüró lókééré
A nl bl o térin
ó pQ ju gfQn 19 o
Ib¡ kl olóbüró ba sl
KO má tó adlg o
Dlá fün Arlra-gaga
Tfl g'gmgkünrin Qrun
Igbatl ñbe láárin o,tá
fbg ni wqn nl kó 9e
Translation
A cork uses its mouth as seal against uprising
Qwáwá, The Tree hyrax, uses its voice as weapon against its
enemies
He who hears the voice of OlóbürO bird from afar
He will think that if the bird is not as big as an elephant
It will ceftainly be bigger than a buffalo
Where Olóbüro couches, it is not as big as a hen
These were Ifá's declarations to Añra-gága
The son of the Sky in Heaven
When he was in the midst of enemies
He was advised to offer gbg
Anra-gagá, the Thunder, was the son of the SW in Heaven. He has
several enemies who thought of nothing but evil aga¡nst him. They
never wished him well in anything whatsoever. Consequent upon this,
Arirá-gágá went to the group of Babaláwo mentioned above for Ifa
consultation. There he laid bare his problems, how he had helped
284
ii oo,r.¡,
facilitate rainfall which susta¡ned human beings here on eafth and how
human beings thought of nothing but evil against him. He pleaded with
the Awo to help him overcome all these enemies.
The group of Awo consulted Ifá and Odt-welf was revealed. They informed
Anra-gagá that even though he was right in the midst of enemies, he
needed not enteftain any fear. He was assured that he would certainly
overcome all these enemies. He was advised to offer gbg with one ram
and 2O'OO0 cowries monetary-value (The client also needs to feed
$angó with one cock 200 pebbles and money). He complied. He was also
advised to open his mouth always to defend himself. He was told that by
shouting at his enemies, they would be able to recognize the force in his
body and they would be forced to respect and fear him. He also agreed to
give this advice a trial.
Soon after, his enemies gathered together to plot against him, out of
annoyance, AFlrá-gágá roared at them. As he did this, fire gushed out of his
mouth and one of the stones with which he offered his gbg landed in the
midst of his enemies. They all scattered for cover in awe of his newly found
energy.
Ever since that time, nobody dared to plan any evil against Añrá-gágá for
fear of being wrecked with untold havoc. The pebbles with which he
offered gbg that day soon came to be known as Thunder stone. That was
how Ailra-gaga the son of the Sky in Heaven became victorious. Since that
time, Añrá-gágá depended on nothing and no other person except $ángó,
the Deltyfrom whose kingdom his powerwas derived.
Qdldl nll fgnu ara rQ dlgun
Qwawa nfi fohün ara rq bu yQrl
nni gb'óhün olóbüró lókééré
A nl bl ó térin
Ó pq ju e,fQn 19 o
Ib¡ kl olóbüró ba sl
KO má tó adle o
Dlá fün Arlra-gaga
Tff g'gmgkünrin O¡un
Igbátt ñbg láárin ott
Fbq ni wQn nl kó 9e
285
lfa Dida: An invitation to lfa Consultation
Ó gb'Qbo, ó rü'bg
Bl n o I'ebq
Bl n O l'óOgün
Arlrá-gágá tl mo gb'Qkán lé tó ñt'émi o
Translation
.
A cork uses ¡ts mouth as seal aga¡nst upr¡s¡ng
Qwáwá, The Tree hyrax, uses ¡ts voice as weapon aga¡nst
its enemies
He who hears the voice of Olóbüró bird from afar
He would think that if the bird is not as big as an elephant
It is ceftainly bigger than a buffalo
Where OlóbürO couches, it is not as big as a hen
There were lfá's declarations to ArTrá-gágá
The són of the Sky in Heaven
When he was in the midst of enemies
He was advised to offer gbg
He complied
Even if I am not sure of the efficacy of offering ebQ
Or even the power of strong charms
$añgo whom I rely upon is enough for me
Ifá says that the person for whom this Odü is revealed shall use his/her
voice as defense against enemies. In his/her mouth lays power and victory.
10. Ifá says that, for a man for whom this Odü is revealed, the question
of mate selection has been a course for concern for him. He has been
preoccupied with howto get his own befitting spouse.
Ifá says that he will meet two women; one is very beautiful, while the
other is from a very influential home. Either of them is suitable for
him to marry as both women have the potential of being very
rewarding to him. Ifá says that he may marry either or both of them
depending upon the values of his society, especially on polygyny. If
polygyny is allowed in his society, then, both of them have the
potentialof being of benefitto him.
There is the need for him to offer gbg with one goat, two hens,
286
*i oo,*"¡,
four rats and four fish and money, He also needs to feed Ifa
with four rats, fourfish and one hen. On these, Ifá says:
tó bá rr dun Babaláwo
Oun náá nl ñ dun Ifá
QrQ tó bá ñ dun Onlgégün
Oun náá nl ñ dun gsanyln
Qrq tó bá n dun Ajg
Oun náá nl ñ dun Omüsü ldl i rQ
Ddá fün Qrünnrilá
Baba ñ sunkún alál l'óblnrln o
Fbg ni wqn nl kó ge
QrQ
TransJation
Whatever is causing a Babaláwo grief
It is also causing Ifá grief
Whatever is causing grief to an herbalist
It
is equally of grief to Qsanyin, the Deity of Herbs and
medicine
Whatever is bringing sorrowto a witch
It is at the same time causing sorrow to the tail-feather of her
witch bird
These were Ifá's declarations to Qrünmila
When he was lamenting his inability to secure a suitable wife
for himself
He was advised to offer gbg
Qrunmila was always complaining that he had no wife. He was always
lamenting his inabiliff to secure a befitting wife of his own. Whenever any
of his friends advised him on any other essential thing in life, he would
respond that what was most important was for him to secure a suitable wife
and all other good things of life would follow it. Before long, all his friends
and acquaintance came to realize that his primary pre-occupation was for
him to geta wife.
One day, Qrunmila decided to do morethan complaining bytaking practical
steps on how to get his prayers answered. He therefore went to the group
of Awo mentioned above, who were his former students; would he be able
287
lfa Dida: An invitation to lfa Consultation
to have his own wife in life? Would the wife and the children be his true
companions? These and many more were the questions he asked during
Ifá consultation.
The Awo assured Qrunmila that his worries would soon be over. They told
him that he would not get only one wife, but that there were two women
coming his way. He was advised to be hopeful and to offer gbg with one
goat, 2 hen, four rats, four fish and money (The client for whom this
Odü is revealed also needs to feed Ifá as stated above). He complied.
When he was about to leave the home of the Awo, he was told that one of
the women that would come his way would be extremely pretty while the
other would hail from highly respected home. Qrünmilá thanked the Awo
and leftfor home.
Not too long after, Qrünmilá met a very beautiful damsel. Both of them
showed interest in each other. Soon after, all marriage rites were
formalized and she became Qrünmilá's wife.
A shoft while after the first marriage, cC met another woman who was a
princess and he propositioned her. She agreed. The parents were
contacted and allthe marriage rites were also formalized.
That was how Qrünmila who was a bachelor barely 12 months back became
the proud husband of two women within a year. Orünmila was thus singing
and dancing and praising the competence of Ifá and his ex-students.
QrQtó bá ñ dun Babaláwo
Oun naa nl ñ dun Ifá
QrQtó bá ñ dun Onlgegun
Oun nae nl ¡tdunQsanyln
QrQtó ba n dunAjq
Oun naa nl ñ dun OmUsr¡ldl i re
Dfá fün OrUnnrila
Baba ñ sunkún alál l'óblnrln o
gbg ni wqn nl kó sp
Ógb'Qbo, ó rrl'bg
Igba tl yóófQ€
Ófefl$wá l'óblnrln
288
itr oo,r"¡,
O si
fiApérétll s'gmggba g'aya
Erolpo, ero Qfe
Fwá bá ni nf wó,wQlre
Translation
Whatever is causing grief to a Babaláwo
It is also causing grief to Ifá
Whatever hufts a herbalist
It is surely hufting Qsanyin, the Deity of Herbs and medicine
Whatever is brínging sorrow to a witch
It is at the same time causing sorrow to the tail-feather of her witchcraft
bird
These were lfá's declarationsto Qrünmilá
When he was lamenting his inability to secure a suitable wife for himself
He was advised to offer gbg
He complied
When hewasto marry
He got married to a beautiful lady
And when hewasto marryagain
He took Apéré, a princess as wife
Travellers tolpo and Qfa towns
Join us in the midst of abundant Ire
Ifá says that the main cause of concern of the person for whom this Odü is
revealed shall soon be over.
Ifá also says that the person for whom this Odü ls revealed shall soon be
blessed with two prospective women. Both are good and rewarding. The
women will prove to be good compan¡ons, caring lovers and mothers of h¡s
children.
11.
Ifá says thatthere is need for a young unmarried woman to offer gbg
in order for her to be able to stay in one man's house and give bifth to
all her children there. This is in order to prevent her from moving
into one man's house today, only for her to be driven out of the
matrimonial home after the birth of one child. If this is not
addressed, it may lead to a situation where she would give birth to
four or five children for four or five different men.
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lfa Dida: An invitation to lfa Consuftation
In the same ve¡n, Ifá says that there was a woman who had already given
b¡fth to four children where this Odü is revealed. This woman needed to be
advised to gather her children together in order for her to enjoy her children
and for her to have peace of mind over her children.
If all these children are together under one roo[, Ifá says that this woman
still needed to be advised not to instigate them against one another. The
woman must be advised that if the children failed to cooperate with each
other, the woman is responsible for this as she is the one dividing her
children. If she did not desist from this attitude, she may know peace again
in her life.
There is the need for this woman with four children or the unmarried
woman to offer gbg with one he-goat, four cocks and money. There is
also the need for her to feed Ifá with four rats, four fish, one hen and
money. On allthese,Ifá says:FQnránkün kan ówú lo so ilé ayé ró
DláfünOnlkl-Qla
Tl ñw'QkglmQrán-án yán
Sbo ni wQn nl kó 9e
kiri
Translation
Only one strand of string was what was used
to
suspend the
eafth
This was lfá's declaration to Onfld-Qla
When looking foran ideal husband
She wasadvised to offergbg
When she was young, Onfki-Qh had one ambition in life. She wás
determined to make a good home and be a perfect housewife and caring
mother to her children. One day, she wentto the Awo mentioned above for
Ifá consultation. would her dream of being a perfect home maker come
true? Would she be able to live happily with her paftner? Would she be
comfoftable in her matrimonial home? Would she bear great children?
Offld-Qla was assured that all her children would be very influential in life.
They would be very popular and highly respected in their various
undertakings in life. She was however advised to ensure that she gave
bifth to all these children in one home by rnaking sure that she avoided any
294
ii
oo,r"¡,
form of conflict or m¡sunderstanding which may lead to her pack¡ng out of
her matrimonial home unceremoniously. The Awo warned her that this
might lead her into a situation where she would be changing husbands as if
she was changing her wrappers.
In order to avoid this unpleasant situation, she was advised to offer gbg
with one he-goat four cocks and money. She was also advised to feed
Ifá with four rats, fourfish one hen and money.
Instead of heeding the advice of the Awo, Otfld-Qla felt that she was
capable of avoiding anything which might lead to misunderstanding or
quarrel between her and her future husband. In this wise, she felt that it"
was unnecessary to waste scarce resource on the procurement of all the
gbg materials. She also felt that the Awo must be cheats for demanding for
all those items simply because they wanted to offer gbg for her against
broken home. She therefore resolved not to offer the ebo. All entreaties to
herto have a change of mind fellon deaf ears.
A shoft while after her encounter with the Babaláwo and her refusal to offer
gbQ, Offld-Qlá travelled to Qtun town. There, she met one man whom she
loved. Before long, they became husband and wife. They were living very
happily. She was known to be a very good cook. She was neat and she
made sure that all her environment was clean at all times. She washed her
husband's clothes regularly; she was respectful to her husband and allthe
members of his family. In return all her neighbours loved her and respected
her. They were all very proud of her and they referred to her as a perfect
example of how a housewife oughtto be.
A few months after she got married, she became pregnant. Her husband
was very happy and his entire neighbours were congratulating him on his
good luck. She soon gave b¡fth to a bouncing baby boy. The baby was
named Efl-Ogbe. The joy in her matrimonial home was increased several
times over. The citizens of Qtun did not consider this child as the personal
gift of Orfld-Qla and her husband; In fact, they saw the baby as E¡)-Ogbé,
gmQ wqn lódé óJün meaning, Ejl-Ogbé their child in Qtrtn town". That
was how the situation was for a long time in Qtun town.
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lfa Dida: An invitation to lfa Consultation
One day however, Onll{-Qla's husband went outto work. Before his return,
his wife had prepared his favorite food ready. On arrival, she placed his food
on the mat for his consumption. When the husband tasted the food, he felt
that the salt was not enough and demanded for more salt. His wife was at
the backyard. He asked one of his female relations to bring him a pinch of
salt in order to bring the soup to his taste. The relation went and brought the
salt. As he was about to put the salt into the food, his wife entered his room
and saw him and his relation together. She demanded to know why her
husband was adding salt to the food and she was told that the salt was not
enough. Something told Orfld-Qla that it must be the female relation who
had been instigating her husband against her since her husband had never
complained against her cooking before. Before she could realize what she
was doing, something snapped inside her brain and she gave the relation a
big slap. This drew the attention of all those present in the house to her
husband's room. As they were trying to calm her down she was just kicking,
slapping, bitting and abusing everyone. When they got tired of her action,
theythrew her out of the house. Out of anger, she packed all her belongings
and left the town altogether.
When she returned to Ile-IfQ, her parents' hometown, all appeals to her to
let there be a peaceful settlement was rebuffed. She kept saying that the
people in Qtun town had conspired against her. When the citizens of Qtun
town sent delegates to come and appeal to her to let bygone be bygone, she
refused to listen. They begged herto consider herson whom she left behind
at Qtun. She refused.
When she discovered that those coming from O¡un town to plead for a
settlement were getting too much, she decided to leave Ilé-Ifg, and
travelled to Apá town where she made up her mind to settle down to a new
life. When she reached this town, everybody welcomed her. She soon
became the toast of every home. Later, she got married to another person
in Apá town. She soon became pregnant. She delivered another bouncing
baby boy. The baby was named QyekU-Mé¡).
And as in Otun town, the citizens of Apá town considered Offld-Q|á's baby
as the child of the whole town. They therefore named him O3Qkrl-Mé¡), gmg
wqn lódé Apá meaning Qygkú-Méjl their child in Apá town, And also as
292
,tl
ll
Qdi Meji
in Qtun town, everybody loved herand adored her.
One day however, her husband had some friends who came to visit him.
She was introduced to these friends. After the introduction, she left for the
kitchen to prepare food for her husband's visitors. The visitors and her
husband remembered some old jokes of theirs and they all burst into
laughter. Hearing this, something snapped inside Onlld-Qh's head. She
saw their laughter as making jest of her. She grew so annoyed that her
husband could subject her to ridicule in the midst of his friends whom she
just knew for the very first time. She went into the kitchen and carried the
water she had been boiling and stamped out the fire and began to pack her
belongings. Before she left the house, she went to confront her husband.
She poured all her venom on her husband to the chagrin of everyone
present. When these friends tried to appeal to her, she pounced on them
too and left the house, leaving her son behind. Again, all effofts to
reconcile them failed. She returned to llé-Ifg to live.
Many people came to beg her to return to Apa she refused. But when she
was ready to go back to her matrimonial home, her husband was no longer
ready to accept her as wife. She too began to send people to plead with her
husband on her behalf butthe husband refused to listen.
Soon aften¡rard, she left Ilé-IfQ again forlgodo town. And again, she was
well received in this new town. She soon got attached to a man and before
long she became pregnant. She gave b¡fth to yet another baby boy. The
baby was named lwó¡'i-Mé¡). And again, the baby was known as \wOrlMé3), gme wón lóde fgódó," meaning lwórl-Méjl, their child in IgOdó
town. She was enjoying the cooperation and suppo¡ts of everyone in this
town.
Offld-Qla had been living happily in Igodó town until one day when she
went to the market in another town to help her husband sell his farm
products. On her way back to the house, a heavy rain fell and the stream
which she would have to cross before she could reach home became
impassable due to heavy flood rushing into the stream. She had to wait
until the rushing of water in the stream abated. It was dark before she
reached home.
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lfa Dida: An invitation to lfa Consultation
To her surpr¡se however, there was no rainfall in IgOdó. When she
explained to her husband that she was held up by heavy rainfall her
husband shouted her down, that she was a liar. He concluded that she had
cheated on him. She knelt down, begging her husband to please investigate
what she had said before taking fu¡ther action. Her husband refused to
listen. Then she remembered that one of her husband's bossom friends
also went to the market to transact business on that day. She asked her
husband to go and inquire from his friend in order to asceftain the verity of
her statement. This only worsened the matter as her husband concluded
that his friend must have been her secret lover. While she was still pleading
with him, something snapped in his head and he began to throw all her
belongings out of his home. All entreaties failed to yield any fruitful result.
She therefore returned to llé-Ife, a very sad woman indeed. She also left
herson behind.
After sometime, she again made up her mind to travel out of Ilé-Ife to try
her luck elsewhere. This time around, she went to Eju town. As usual, she
was well loved in her new abode. Everyone respected her. She soon got
another man who showed interest in her. She later became pregnant and
gave b¡'th to a bouncing baby boy again. This child was named Odf-wle¡).
And yet again, the citizens of EjU considered the baby the gift to the whole
town. They therefore named him "Odf-Mé¡), gmg wqn lódé Eju" meaning
OOt t"te¡ their child in Ejrt town. This was done in order to give her
honour and in appreciation of her exemplary character and good qualities.
She was living quiet happily in Eju town. She was convinced that she had
learnt her lessons and that she had to put behind her the bitter experiences
of Qtun, Apa and Igodo towns. She assured herself that E¡ü town was
where she would live the rest of her life.
Then one day, one of her husband's relatives who had been envious of
Onlld-Qh's rising profile in the town went to gather people together and told
them that she had a dream that confirmed to her that Offld-Qlá was a
wicked witch who had been using her apparent good characters and
cheerfulness to cover up her wickedness. She claimed that Offld-Qla had
been using the destinies of other women in the town to enhance her good
294
trtr
oo,r"¡,
foftunes. She claimed that it was this evil power that
On'ild-Qla had been
using which did not allow her husband to see anything bad that she OffldQlá had done. The relative wentto the e*ent of saying that Onfld-Qlá was
the person directing and controlling the mind of her husband and other
relatives.
In the end, everybody agreed thatthere was sense in whatthis relative had
said. They reasoned that nobody could know Offl{-Qh better than her
husband's relative. They therefore concluded that Onlld-Qh must leave
their town for them. They recruited other women and agreed to converge
at the frontage of Offkl-Qlá's home at dawn the next day.
Most of them did not sleep. At the first cock-crow, all the women began to
assemble at their predetermined place. Their shouting woke everyone up
in Offld-Qlá's house. They demanded forcefully that Onll{-gla must be
handed over to them for punishment as she was the brain behind all the
woes of the town. Offld-Qh could not believe her ears; she thought that
she was in a dream. To make matter worse, all her friends and close
acquaintances were among those demanding for her to be punished. Her
husband refused to hand her over to them. In the end, a compromise was
reached; she would not be punished again but she must leave their town
immediately. That was how Offld-Qh left EjU leaving behind Odl-Mé1T and
all her other belongings. She returned to llé-Ifq a shattered woman.
A few days after her arrival, her relatives called her and asked her to tell
them what went wrong again. She narrated all her ordeals to them,
starting from her experience in QtUn town, to what she encountered in Apá
town, and then that oflgódó town and to the humiliations she received at
E¡u town. Even though the relatives sympathized with her, they however
concluded that she was the one who could not make a good home. They
therefore advised her to forget about traveling out of llé-Ifg again and
concentrate on how to make the best use of what remained of her life. She
agreed with her relatives.
One day, as she was ruminating over her life, she remembered the warning
of the Awo and wept bitterly. I[ dawned on her that had she offered the ebo
as prescribed, she would not have experienced all what she had gone
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lfa Dida: An ínvitation to lfa Consuftation
through. Alas, itwas simplytoo
Iate to make amends.
Her four children grew up differently. They did not have much in common
except that they were all born by the same mother. They had different
experiences, different outlook towards life and different approach to
things. However, the four children grew up to become great men in their
various fields of endeavour in life. Offld-Qh regretted that she could not
pafticipate in their upbringing. She also regretted that they were not in the
same place, born to the same person and trained under the same roof. She
felt that if she had offered one he-goat and four cocks as gbg and had
fed Ifá with four rats, four fish and one hen the story would have
been different. And again it was too late to make amends. She lived with
the regrets for the rest of her life.
FqnránkUn kan Owú lo so i|é aye rO
Dlá fün Onlkl-Qle
Tl ñw'Qkg lmQrán-án yán kiri
lboniwqn nl kóqe
Ó kg'tl Qgbgnyin 9'ebg
ó bl Ejl Ogbéfün wgn l'ódeO¡rrn
Ó bl Qyqku-Méjl fün wQn l'ódeApá
Ó bl lworl-méil fün wqn l'óde lgódó
Ó bl odl Méjl fün wqn l'óde Ejü
Rfrú gbg nll gbe'ni
Erü átükégü á dá hdajü
Onlkl-Qlá ¡ bá teté mq
I ba waa fowó s'árúfi n ebo o
Translation
Only one strand
of string was what was used to
eafth
This was lfá's declaration to Offld-Qb
When looking foran idealhusband
She was advised to offer gbg
She refused to comply
She then gave bifth to E¡T Ogbé for them at OJUn town
And QyQktl-Méfl forthem atApátown
AndlwOfi-mé¡I for them atlgOdó town
And Odl Mé¡) forthem at Eju town
Offering of gbg isverysupportive
296
suspend the
i4 oo,r",,
To give érü
to E9ü in very rewarding
Offki-Qla known this before it was too late
She would have spent her money to offer gbg for her life to be more
fruitful
Had
Ifá says that it will not allow the person for whom this Odü is revealed to
regret. She however needs to offer gbg as prescribed here so that she too
can have a say in the up-bringing and eventual success of her children in
future. This is because whether the woman participated in the upbringing
of her children or not, they would all succeed and she would not be able to
beat her chest in future that she had any meaningful contribution to the
success of her children.
L2. Ifá says that it foresees the Ire of a new baby for the person for whom
this Odü is revealed.
Ifá says that this child shall be very influential in life. The child shall
be known the world over. They should take proper care of this child
when it comes because the child would be extremely successful in
Iife.
Ifá says that there is the need to offer qbg with one ewe | 2OO
big needles, and 1O yards of white cloths and money. On
this, Ifá says:
f'ojrt tan'ná
QlqbQn-ünbgn-ün nff fapa mejeéfl lu gbedu
Ajlja gogoro, Awo ilé Ajlgunwa
Dlá fun Ajlgúnwá
lgbaü rr t'Ikqle Qrun bQ w'áyé
Fbq niwQn nl kó 9e
Fse rug nfi
Translation
The broken surface of a brass shines like ember
The large beetle uses its two wings to buzz like one beating
the gbQdu drum
The tall, slender A¡Tjá staff, the resident Awo of Afigunwá (He
who sits in royal Splendors early in the morning, another
297
lfa D¡da: An invitation fo lfa Consultation
name of the sun).
He was the Awo who cast Ifá for AJigrtnwa
When com¡ng from Qrun to Aye
He was advised to offer qbg
AJigunwa was coming into this world from heaven. He wanted to know what
his chances of success would be. He therefore went to the Awo mentioned
above for Ifá consultation.
The two Awo assured him that he would be highly respected and honoured.
He was told that he would have a very rewarding stay on Aye (Earth). He
was advised to offer gbg with one ewe, 200 big needles 10 yards
(meters) of white cloth, and money. He complied.
When he set out on his journey, the white cloth with which he offered the
gbg was spread over the sky, 200 needles was shattered around him and
they became the sun rays while the ewe with which he offered qbg ensured
honour and prestige for him. He discovered that no force or energy was as
great as his. He therefore decided that there was no need for him to be
physically present on eafth, rather, he chose to be sending his rays and the
energy was felt everywhere.
Ifá says that the chlld in question would be greater than all his colleagues.
He would also be greater than his two parents. His reputation would be felt
the world over. The force of the Sun is felt in every nook and corner of this
world.
fojrr tan'ná
QlQbQn-ünbgn-ün nll fapá mejeéfi lu gbQdu
Fs€ lde nfl
Ajlje gogoro, Awo ilé AilgUnwa
tXá fün Ajlgúnwá
T¡ ñtl IkQlé Qrun bQ w'áyé
fbo ni wqn nl kó 9e
Ó gb'gbo, ó rú'bg
Ko p€ ko jlnná
F wa bá ni nl wO,wQ ire
WO, wq ire l'ér€ QpQ n'tfg
298
ii
oo,*",,
Translation
The broken suface of brassshines like ember
The large beetle uses its two wings to buzz like one beating the gbQdu
drum
The tall, slenderA¡)ja stafl the residentAwo of Aj'igúnwá
He wastheAwo who castlfá forAigúnwá
When coming from Qrun toAyé
He was advised to offergbg
Hecomplied
Nottoo long, and nottoo far
Joín us ín the midstof all Ire
Ifá says that the person for whom this Odü is revealed needs not travel
outside the shores of his or her fatherland before he/she will succeed. Ifá
says that it is in one spot that he/she stays that he/she will be getting all the
Ire required in life.
13. Ifá says that the person for whom this Odü is revealed shall be
victorious in serious dispute with others. This dispute may or may
not involve litigation. Ifá says that the case in question will be very
tough but with appropriate gbg, he/she or the group who had come
for Ifá consultation will be victorious in the end. Ifá says that he/she
was on the right path, but there is the need to offer gbg in order to
prevent any unforeseen event or miscarriage of justice which may
make him/her lose the case. There is need to offer gbg with one hegoat, yams bean, ma¡ze grains and money. There is also the
need to feed Egu with one cock and money. The moment all these
are done, victory is assured. On this, Ifá says:
Igbln o pTlQaró nl dldá
AféébOjOO pll$Aran nl wlwá
A kff gb'ojú u fifo l'ádle agádá
Tani I gb'ójtl u ylyan l'álággmg?
DláfünAfeébojo
Tl ñlgsllkúnlQejQ
fbg niwqn nl kó $e
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lfa Dida: An invitation to lfa Consultaüon
Translation
.
The snail did not originate the aft of dye-making
And Afééb0jó rat did not originate that of burrow-making
We cannot rely on a tied hen to fly
Who dare count on a chameleon to match briskly?
These were the declarations of Ifá to AféébOj0
When going to appear in a litigious matter
He was advised to offer gbg
Afeebójó was a rat of royal descent. He was very handsome and very
hardworking. His hole where he lived was always magn¡ficently
constructed. One day, out of ۖW, some other members of the rat
family went to report him to King Leopard that AfeebÓjÓ had no respect
for constituted authorities. They said that he was more of a problem
than asset to the an¡mal kingdom. They impressed it on King Leopard
that Aféébójó must, as a matter of urgency, appear before his majestic
presence to come and defend himself. Hearing this, King Leopard
promptly summoned AfeebOjó to come and defend himself.
When he got the message, he decided to go to consult Ifá on the
possible outcome of his being summoned. The Awo told him that some
of his colleagues had gone to level some allegations against h¡m. He
was assured that the judgment would be delivered in his favour. He was
however advised to offer gbg as prescribed above. He complied and set
out for King Leopard's palace.
Two main allegations were levelled aga¡nst him: One, that AfeebÓjó
resembled a squirrel and squirrels were living inside nests. Therefore,
he too ought to be living inside a nest and not in a hole as his practice;
and two, that he was the one who originated the bad attitude of digging
holes and burrows to live in, thereby encouraging other animals to
follow his bad example. His accusers concluded that he would either
stop living inside a hole and begin to live in nests or leave the animals'
kingdom entirely.
Responding to the first allegation, AfeebOjÓ explained that living inside
a hole was eintirely a matter of choice for him. He explained fuñher that
it was more convienient for him to live inside a hole on the ground than
300
ii
oo,r"¡,
inside a nest, on a tree, in a rock, cranny, or ¡n any other env¡ronment.
He said that as long as he did not impinge on any other animal's
freedom or convenience, he saw no reason why he should stop living
inside the hole. He gave the example of several animals such as the
cat and the leopard; they belonged to the same family. One was living
with human beings while the other was the king of the forest.
Some birds choose to live in the forest, some in the savannah while
others live in the house with human beings. Some rats of the same
family were not living in the same environment. Some live in the
house, with human beings while others live in the forest. These were
not made subjects of litigation. Why then should he be singled out ?
On the second allegation, he explained that his was not an exception.
He said that among the rats, the big rat, and grass cutter and so on
were also living in holes ever before he was born. Among the birds, the
woodpecker was living inside a hole on a tree, Among beasts, the king
leopard, lion and so on were living in holes. He contended that it would
be unwise to assert that it was his bad habit that the King Leopard was
immitating when the latter chose to be living inside a hole. He
explained fufther that if a snail was broken, one would discover that
there was blue dye liquid in its body. This cannot be constructed to
mean that the snail was the originator of dye-making. He said that
because he was living in a hole did not make him the originator of hole
digging.
After this, Aféébójó rested his submission. King leopard adjourned his
verdict till later in the day. Many Aféebójó antagonists went to King
Leopard to influence him to find AfeebÓjó guilty. When the verdict came
however, the judgement was in the favour of Aféébójó . King Leopard said
that he found no substance in the two allegations levelled against AfeebOjÓ
. Consequently, King Leopard declared that AfeebójÓ was free to construct
his dwelling place as he pleased and in any place of his choice. He was thus
singing and dancing and giving praisesto hisAwo saying:
Igbln
0 pTlQaro nl
dldá
AféébOjO ó pllg Arán nl wfwá
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lfa Dida: An invitaüon to lfa Consultation
gb'ojú u fifO I'adlg agada
Tanif gb'ójrt u ylyan l'álággmg?
DdáfünAféebojo
Tl r1¡gsllkúnlQeje
fbg ni wgn nl kó 9e
Ógb'gborórú'bg
A kff
Bl igu
bátat¡tn
Agb'áre rg l'ór{
Aféebojo
Awo nl yóó maa j'ááre wgn
B'éréé bá y'gmg tán
Agb'arerQ l'órf
Aféebojo
Awo ni yóó maa j'ááre wgn
B'ágbádo bá y'gmg tán
Agb'are rQ l'órl
Aféebojo
Awo ni yóó maa j'ááre wgn
Translation
The snail did not originate the aft of dye-making
And Aféébójo rat did not originate that of burrow-making
We cannot rely on a t¡ed hen to fly
Who dare counton a chameleon to match briskly?
These were the declarations of Ifá to AféébOjo
When going to appear in a litigious matter
He was advised to offer ebg
He complied
When theyam germinates
Itcarriesalong its rightto live
, Aféébójo
An Awo shall always be given judgement over them
When the bean germinates
Itcarriesalong its rightto live
Afeébójo
An Awo shall always be given
When the maize germinates
It carries along its rightto live
All hailAfeebOjo
3A2
li
oo,r"¡,
An Awo shall always be given judgement overthem
Ifá says that the person for whom this Odü is revealed shall come out
victorious on the issue of any impending matter.
t4.
Ifá says that the person for whom this Odü is revealed is'a great
person or a pótentially great person. The situation at present is such
that thing are very tight for him/her. He/she is presently under
someone whom he/she is higher or greater than. Ifá says that with
appropriate gbg the situation will change and he/she shall be able to
regain his/her independence.
On the other hand, Ifá says that the person for whom this Odü is
revealed has under him/her someone greater or higher than
him/her. Ifá says that this subordinate ought to be set free so that
the person keeping him/her will not experience hardship, confusion
or dilemma.
Ifá says that there is the need for the person for whom this Odü is
revealed to offer gbg with one he-goat (16 palm coconuts one
load of firewood and money. Paft of the he-goat shall be used to
feed the Elders of the Night (the witches) while a cock shall be used
to feed Epu Qdara. If all these can be done, he or she will regain his
former status or independence. This is because he/she is not
supposed to experience such hardship in the first place. On these,
Ifá says:
Odl lwo ¡lé glqf¡n
Dlá fün Qló,fi n
Tll yóó p'áróko ránrrge d Ajata
Igbatl áwon ará llé-Ife ñbg nlgbá ñráyé osóko
Fbq ni wqn nf kl wgn wáá ge
Translation
Od'i, the residentAwo of QlQfin
He was the one who cast Ifá for QlQfin
Who wanted to send a coded message to Ajaká the Qba of QyQ town
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lfa Dida: An invitation to lfa Consultation
When the citizens of lle'Ife were ¡n pawnage to the QyQ people
He was advised to offer gbg
Ilé-Ife was the origin of human civilization. That was where human beings
first lived on eafth. All human beings migrated from this city. 0yó citizens
also migrated from llé-Ife to their location. It could therefore rightly be said
that Ilé-IfQ city is the mother of all communities on earth. All Qba were
considered to be children of QlQfin the Qba of Ilé-IfQ.
It however
reached a certain stage in the history of Qyq town that it
attained military and political superiority over all the communities around
her. She subjugated them alland formed an QyQ Empire with her influence
reaching far and wide. She also subjugated Ilé-Ife and forced her to be
paying yearly IsakólQ (an annualtax paid in for by a vanquished community
to a victorious community in recognition of the might of the latter by the
former and in exchange for protection) during the reign of Ajaka as the Qba
(Alaafin) of OyQ empire, the might and influence of 0, yQ Empire was at its
peak. A¡ata ensured that all communities paid homage to QyQ on a yearly
basis and they also brought their IsakólQ without fail. Whenever there was
going to be any military expedition, A¡aka made it compulsory for all
communities'able-bodied and welltrained men to enrolas soldiers. Failure
to do these was viewed seriously and the punishmentwas severe.
when the time to pay the annual homage was at hand, QlQfin and his high
chiefs felt that it was abnormal and in fact an abomination for QlQfin to be
paying homage to one of his children. They there and then made up their
minds never to pay homage or tax to A;aka as from that year onwards.
There was a snag in this their resolution however; they had the political and
military might of Ajaka and QyQ Empire to contend with. As a way out of
this problem therefore, they summoned Odt-vte;t, the resident Awo of
QlQfin for Ifá consultation: how would they regain their independence from
QyQ Empire without having to confront her militarily? Was it even possible
for Ilé-IfQ to retain her old glory in view of her present subseruient position?
The Awo made it clear to QlQfin that Ilé-IfQ would surely regain her old glory
and independence without engaging in any military confrontation with
anyone. He also told QlQfin that the respect as the father of all other kings
ii
oo,r"¡,
on earth wou¡d be regained and nobody would dare wage war against his
kingdom or subordinates his kingdom again. He advised 9ló,fin to offer gbg
with one he-goat and money. Qlqfin complied. Paft of the he-goat was
used as Ipese for the witches. One cock was also used to feed Egu Qdara.
When allthese had been done, Odf-Mé¡T advised them to go and secure 16
palmnuts, 16 coconuts a bundle of firewood. These were then sent
to Ajaká ¡n QyQ with a message that he should use the coconuts in place of
Ikin, to cast his Ifá that year. He should also give the bundle of firewood to
his daughter who had just put to bed to make fire with which to warm
herself. All these items were delivered to A¡aka in his palace.
When Ajaká took delivery of these materials, he became confused. He
found it difficult to understand what they were supposed to mean. He
summoned the QyQmé$, his high chiefs, for deliberation. They too could
not make any sense of the materials. In the end they summoned the
residentAwo of Ajaka for Ifá consultation:
Qsa Awo ilé Ajaká
Dlá fün 9bal€yQ Ajorl
Oba aj'olu gmggbárale
Eyl tf yóó j'ese yg'kün l'éJQ
Igbatl ógba árokoOló,fin tán
Fbq niwgn nl kó 9e
Translation
Qsá the residentAwo of Ajaka's household
He was the Awo who cast Ifá for the Qba of Qyg, the shea butter eater
The Qba who eats the fruit of shea-butter tree for energy
And eats his foods to develop pot-belly ¡n Qyq
When he received a coded messagefrom QlQfin
But did not understand what to make of the message
He was advised to offergbg
Qsa informed Ajaka and his high chiefs that they were in a state of confusion
over recent development. He explained that they subjected a group more
elderely and more honourable than them under their command. The group
had however sent them a big warning that it was an abomination for
children to order their elders around. He cautioned that it would be in their
best interest to stop whatever they were doing as it would never pay them
305
lfa D¡da: An invitation to lfa Consuftation
to continue.
When Ajaká and his high chiefs explained that they had just been sent a
present of 16 coconuts to be used to cast Ifá that year and a bundle of
firewood to give A¡aka's daughter who had just put to bed, Qsa told them
that no matter how big the hands of the Babaláwo who would cast the Ifá
may be, they could never contain 16 coconuts at the same time. What that
meant essentially was that they were using their hands to handle what was
beyond their capability. He also told them that it was not the duty of a
father to send firewood to his daughter who had just been delievered of a
baby, but that of the husband's household. It stood to reason that it was
not the duty of IIé-Ife to send IsakólQ to Qyg which was one of the "children"
of llé-lfQ. He advised them again that they should stop demanding IsakólQ
from Ilé-Ife henceforth. They complied. As from that time llé-Ife stopped
paying homage to QyQ.
The citizens of Ilé Ife were full of happiness that they were truly
independent at last. They were thus singing and dancing and full of praises
for Odf their Babaláwo.
Od lwo ilé glqfin
Dláfünqló,fin
Tll yóó p'áróko ranngg st Ajata
Igbatl awon ará llé-Ife ñbe rdgbe ñráyéosóko
fbq niwqn nl kl wgn wáá Se
Ógb'$borórú'bg
Qsa Awo ilé Ajaká
Dlá fün 9baleyQAjor{
Oba aj'olrt gmggbárale
Eyl tl yóó j'ésé yg'kün l'éJQ
Igbatl ó gba erokO Ohfin t¡tn
Ebg niwQn nl kóge
Ógb'Qborórú'bg
Odl odeo,Agbálagba lfe
Igbafi l'gbgáwa á da
Translation
the residentAwo of QlQfin
He was the one who cast Ifá for QlQfin
Who wanted to send a coded message to Ajáká the Qba of QyQ town
Od'i,
306
ii
oo,r.¡,
He was the Awo who cast Ifá for the Qba of QyQ, the
shea
When the citizens of lle-Ife were in pawnage to the Qyq people
He was advised to offer qbg
He complied
Qsa the residentAwo of Ajaka's household
buttereater
The Qba who eats the fruit of shea-butter tree for energy
And eats his foods to develop pot-belly in QyQ
When he received a coded message from QlQfin
But did not understand what to make of the message
He was advised to offer gbg
Hecomplied
Here comes Odl, the elderlyAwo of Ilé-IfQ
It is now that our gbg is accepted
Ifá says that all what had been ag¡tat¡ng the mind of the person for whom
this Odü is revealed shall soon become a thing of the past. He or she is
bound to overcome all his or her problems.
15. Ifá says that the person for whom this Odü is revealed is to offer gbg
against restlessness. There is the need for him/her to offer gbg as to
enjoy the frult of his/her labour. Ifá says that even though he/she is
quite competent in his/her chosen field of endeavour, none the less,
there is the need to offer gbg in order to avoid being pushed around
and in the end for others to make profit where he or she had
laboured. In one word, there is need for him/her to offer gbg so as
notto labour in vain for others to make profit.
Ifá says that there is the need for the person for whom this Odü is
revealed to stay where he/she is and avoid go¡ng about other
people's areas of operation as this can only lead to his/her being
pushed around and being sent on errands by those who are not as
competent or capable as he/she is. To make the matter worse, these
other people will only use his/her expeftise and in the end, dump
him/her without seeing anything to show for the effort he/she has
put into the venture. The person for whom this Odü is revealed
should not serue other people's heads at the expense of his or her
own.
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lfa Dida: An ínvitation to lfa Consultation
Ifá says that there is the need for the person for whom this Odü is
revealed to offer gbg with four pigeons, four hens, four cocks
and money. He should also stay where he/she is and not move
about. On these, Ifá says:
ó duro n'ipQkun opópó
ó Oere n'ipQkunópópó
Okltl babaábe nff pQkunopópó
Dláfün Qsünwgn
Tl rtlg sl lfe Akelú-bÉb€
fbg niwQn nl kóge
Translation
He stands atthe end of the main road
And bends down atthe end of the main road
The mound is itthatterminates a publicthrough fare
These were the declarations of Ifá to QsUnwqn, the measuring calabash
When going on a business mission to Ilé-IfQ
He was advised to offer gbg
Qsunwqn, the measuring calabash, was an expeft in the determination of
the exact worth of commodities. All market-women selling salt, beans,
guinea-corn, maize grain, rice, garri (cassava meal) yam-flower and so on
relied on him whenever they wished to know the accurate measurement of
their merchandise. Because of his apparent impoftance, QsünwQn felt that
it would be very profitable for him to go to Ilé-IfQ to exhibit his expertise at
Elgbomgkün market. He then went to the Awo mentioned above for Ifá
consultation on his success chances. Would he be acceptable at llé-Ife?
Would he have recognition in the market? Would people continue to rely on
his expeftise as they were doing? Would he be able to turn his expertise
into a profit-making business?
The Awo told QsünwOn that he would be accepted at lle-Ife. Theytold him
that he would have recognition in the market. That people would continue
to rely on his expeftise. But that it was better for him to stay where he was
living at that particular point in time for people to be looking for him in his
domain, instead of going about in search of work. The Awo concluded that
seruing others would never fetch him profit. He was also advised to offer
308
i* oo,*"¡,
gbg with four pigeons, four cocks and
stay in his house.
money.
He was also told to
QsUnwgn felt that if he was accepted, and loved, and recognized, and
relied upon in the market, there was no way he would not use his expertise
to make foftune for him. Consequently, he refused to offer the gbg as
prescribed by the Babalawo. A few days after this, he set out on his way to
Ilé-Ife in defiance of the Awo's advice.
When he reached Elgbómgkün market in Ilé-IfQ, the salt seller was already
searching for QsünwQn. She used Qsünwgn to measure her salt for her
customer. She simply did not bother to pay. Soon after, a beans seller was
looking
for QsünwQn. She went to collect him for the salt
seller.
Discovering that he had just been used to measure salt, she cleaned the
salt particles which could have been the profit of QsünwQn before using
him to measure her beans. Soon after, the rice seller used Qsunwgn, also
without paying. And then the garri seller. And the yam-flour seller And
then the rice seller. And so on and on, all without paying anything. That
was how QsUnwgn continued to work without getting paid.
One day, Qsünwgn spit into two and was newed. A short while after this,
he spit into two again and was dumped. Those using him went in search of
anotherQsünwqn. Qsunwgn died a wretched man.
Ó duro n'ipQkun opópó
Ó bere n'ipQkunopópó
Okltl babaaba nff pQkunopópó
Dlá fün QsünwQn
fi ñlgsl lfeAkelú-bebe
fbgniwqn nl kó9e
Ó ko,tlQgbqyinsebg
OsUnwqn O bá tété mQ
I báwááfowósárúfin eboo
Translation
atthe end of the main road
And bends down atthe end of the main road
The mound is itthatterminates a publicthrough fare
He stands
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lfa Dida: An inv¡tat¡on to lfa Consultat¡on
These were the declarations of Ifá to QsUnwqn
When going on a bus¡ness mission to Ilé-IfQ
He was advised to offer gbg
He refused to comply
Had QsünwQn known before itwastoo late
He would have spent his money to offer all the appropriate gbg.
Ifá says that it would not let the person for whom this Odü is revealed regret
in life.
16. Ifá says that there is a woman where this Odü is revealed who needs
to be seriously warned against any attempt to subject her husband to
ridicule, lest she meets with disaster. Ifá warns that if she refuses to
mend her ways she is most likely going to weep and gnatch her teeth
forthe restof her life.
Ifá says also that the entire household (or even community) where
this Odü is revealed needs to offer gbg against epidemic disease,
especially airborne or waterborne epidemy.
Ifá advises the woman in question to offer gbg with one he-goat
and one of her dresses. She is to feed EgU witfr one Cock and feed
Ifá with one goat. The household or community need to feed
Qbalúwayé w¡th one cock, roasted yam, roasted beans, palmoil and palm-wine. On these Ifá says:ürflwqn gdün mo nl pa
AlwQn gdün mo nl pa
Ero llqtq ló dl'rü kalQ
Ló fi 9óñgó abg gun lórl
Dlá fün Qrunmllá
Babajl nl kütükütü
Baba O Iówó kan á áyqQ ná
fbg ni wqn nl kó 9e
Translation
A sharp axe has its impact
A dull axe has its impact
The traveller tollgkg was the one who after packing his load
Stuck the tips of a knife into the load
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These were Ifá's declarations to Orúnm'ilá
When he woke up early in the morning
Without any money to spend
He was advised to offer gbg
Qrrlnmllá was fac¡ng a real hard time atthis particular po¡nt in time. He had
no money to settle most of his debts. He owed those who were supplying
him Qko, the corn meal, with which he offered gbg for his clients and which
he and his wife and students ate regularly. He owed other people too.
Unfortunately, he had no immediately means off-setting allthese debts.
One day, the woman supplying him Qkg came to his home and insisted on
collecting all her money that day, claiming that she had no money with
which to purchase maize to make Qkg and that the amount Qrúnmllá was
owing her had already made herfinancially insolvent as she too had several
people to pay. She reminded Orúnmllá that he already owed her up to
10,000 cowries.
As Qrúnm)lá was thinking of a way out of this problem, he suddenly
remembered that Fléjü the Qba of Eju who was the father of his wife
Yüngbá, used to consult Ifá and offer gbg every Ifá day. The day in question
was an Ifá day meaning that f;léjü would consult Ifá and offer gbg that very
day. QrUnm'ilá pleaded with the woman to exercise patience until evening
when he would be able to pay her all the money he was owing her. When
asked how he would be able to do this, Qnlnm)lá explained that flgjü was
his father in-law and that he was going to cast Ifá for FléjU that very day.
He said that he would add as paft of the gbg materials 10, 000 cowries with
which he would be able to pay her. The woman was very elated knowing
that Qrunmllá had never made any promise that he did not keep, with this,
she left, promising to return in the evening.
Unknown to Qrúnm'ilá, all the discussion with the eko seller was overheard
by Yüngbá. She was infuriated when she learnt that Qrunm'ila relied on her
father to pay his debt. She had been looking for ways and means of
humiliating Qrrlnm'llá for a long time but without success. She was aware
of all the debts her husband was owing but simply refused to assist him.
She was however, elated that she overheard this discussion. She then
vowed that Qrunm'llá would never be able to get that money from her
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lfa Dida: An invitation to lfa Consultation
father. She planned to rush to her father and tell him that Qrrlnmllá had
planned to rip him off by adding 10,000 cowr¡es to the qbg materials. She
vowed that she would dissuade her father from consulting Ifá from
Qrúnmllá anymore as he was a fraudulent and untrustwofthy person.
W¡th all her plans in place, she went to QrúnmTlá, asking for permission to
visit her father that morning for an impoftant matter, she was asked to wait
since Qrúnm)lá too would be going there the same day, in order for them to
go together. She refused, claiming that her discussion with her father could
not wait as she was going for an urgent matter Qrunm'llá asked her to go.
lMwQn qdün mo nl pa
AlwQn gdün mo nl pa
Ero llgt<q bdt'rü katg
Ló fi góñgó abq gun lórl
I)láfünYüngbá
Tff sgmq fléjü-nl-pQrg
Eyt tO lóun ó fAwo geedn
Fbq niwQn nl kóge
Translation
A sharp axe has its impact
A dull axe has its impact
The traveller tolQkg was the one who after packing his load
Stuck the tips of a knife into the load
These were Ifá's declaration to Yüngbá
The daughter of Eléju, the Qba of Eju
Who planned to humiliate an Awo
She was advised to offer qbg
Knowing that Qrúnm'ila was not exactly an easy person to plan against,
Yüngbá went to the Awo mentioned above to enquire about how best to
tackle the matter so that she would be able to ridicule Qrrtnmlla in a way
that he would notforget in a hurry.
The Babaláwo however told her to be very careful and not to embark on
what she had in mind to do, lest she regretted her action. She was also told
to offer gbg against pestilence in her father's household. She was then
advised to offer one he-goat and the dress she wearing on that day.
She was asked to return home immediately, remove the dress and bring
312
i\
o¿¡u"i¡
same to the Awo for immediate gbg. She was asked to offer one goat to
appeal to Ifá for forgiveness; to feed Egü with one cock and feed
Qbalúwaye with one cock, palmwine, roasted yam, roasted beans,
palm-oil and so on. She was also advised to add lOrOO0 cowries to the
gbg materials so that she would not witness calamity in her father's
household and her father's household would not witness same over her.
The Awo urged that the gbg must be offered on that very day as delay was
dangerous.
The mere mention of the 10,000 cowries made her fully determined never
to have anything to do with the gbg or the advice of the Awo. She concluded
in her mind that her husband must have been to the Awo to influence them.
For this reason, she quickened her pace and rushed to her father's palace to
narrate her story. She convinced her father never to patronize Qrúnmlla
again as he was a cheat and unworthy of trust. Her father told her to be
patient and waitfor Qrúnmlla's arrival so as to hearwhat he had to say.
at [léjü's palace Flejü had fully made up his
mind never to offer gbg, no matter what Qrrlnmlla had to say. When
Qnlnmlla knocked at the door of the palace, FléiU asked Yüngbá to go and
hide herself within earshot but away from where Qrúnmlla could see her.
Fléjü asked Qrtlnmlla to cast Ifá'for him. Qrrlnm'ila did, and 0df-Mé3) was
revealed. Qrrlnm'lla asked FIéjü to offer gbg immediately in order to guide
against pestilence in his household and community. Qrúnmlla told him that
this cannot wait as Qbalüwayé, the Deity in charge of pestilence was
already on his way to the community. He asked Fléiü to offer gbg with one
he-goat and 10,000 cowries. He asked Fléiü to feed Egu Qdara with one
cock and feed Qbalüwayé with one cock, roasted Y?ffi, roasted beans,
By the time Qrúnm)la arrived
palm-oil, and palm-wine.
Flejü asked Qrúnmlla to go home. He promised to call on Qrúnmlla to come
and offer the qbg for him whenever he was ready. Qrúnmlla, who knew
that danger was close at hand due to the revelation of Ifá' pleaded with
Fléjü to offer the gbg immediately as was his(flQjü) usual practise. Flejü
refused, thinking that the main concern of QrúnmIla was to collect the
10,000 cowries with which to offset his indebtedness to the woman
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lfa Dida: An invitation to lfa Consultation
supply¡ng ekg to him Qrunmlla left with heavy
heafi.
Meanwhile, Obalüwaye, the Deity in charge of pestilence had already set
out on his journey to EjU town to go and inflict the community with air-borne and waterborne diseases. On his way, he met Egü Qdara. Had it
been that fléjü offered the gbg, EgU Odara would have been the one to
plead, on behalf of the community, with Obalüwayé not to inflict pestilence
on them. But it was the same EgU Odara urging Obalüwayé to go and
peform his duty since they had refused to offer gbg.
A few moments after Orrlnm'lla left fléjü's palace, Obalüwayé struck. The
first victim and casualty was Yüngbá. She was struck with, and died of
small pox and convulsion. Several others in the community and fléjü's
palace were struck with small pox, chicken pox, polio, and measles and so
on. All of them trooped to fléjü's palace because the suddenness and
severity of the afflictions were unprecedented. There were wailing,
weeping and gnashng of teeth. Fléjü was sad and confused.
After sometimes, fléjü asked his subordinates to go and fetch Qnlnmlla for
him, wherever Qrúnmlla might be at that time. They did. On arrival,
Qrúnmlla met several corpses in front of fléjü's compound, (which was in
itself an abomination, as an Qba must not see a corpse). when he learnt
that Yüngbá, his wife was among the dead, he broke down. But EgU Qdara
came and said that instead of weeping, Orrinmlla ought to listen to what
Flejü had to say. Fléjü asked Qrrlnmlla to help offer the gbg as he Flejü,
was ready to do so. Qrúnm)la did. After this, Egü Qdara went to fetch all the
agogo (Ifá'gongs) of Qrunmlla and his students in his house. They began to
singlyQrQ songs saying :
Kln la ósun o?
! kún Yüngbá la ó sun g
I kún Yüngbá la ó sun
Translation
What shall we weep over?
It is the misfoftune which had befallen Yüngbá
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ii oo,r",,
We shall weep over Yüngbá's demise.
They then began to sing and dance since it was, and still is, a taboo for a
Babaláwo to weep over the death of anyone, fufther, it was possible for
Qrrlnm'ila to offset his debt in the end and as he had promised.
.
tltllwQngdün monl pa
Alwgn gdün mo nl pa
Ero ltgtq ló dl'ro kalg
tóf¡ góñgóabggun lórt
DláfünOrúnmllá
Babajl nl kütükütü
Baba o lówó kan á á ygq ná
Fbg niwQn nl kó9e
Ó gb'Qbo, ó
rrl'bo
DláfünYüngbá
Tll sgmg Fléjü-nlpqr€
Tll gaya Qrrtnmllá
Tó lóun ó fAwo
gedn
fibg ni wqn nl kó
s,e
'
Ó ko,tl Qgbgnhin s€bg
ó loun ó fAwo
gesln
Ó fira ré fitn lkrt
pa
Yüngba, ara á rq lo
flse
Yüngbá
Kin la ó sun o
fkún Yüngbá la ó
sun o
fkún Yüngbá la ó
sun
Translation
A sharp axe has its
impact
A dull axe has its impact
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lfa Dida: An invítation to lfa Consultation
The traveller to'llQkQ was the one who after
packing his load
Stuck the tip of a knife into the load
These were lfá's declarations to Qrúnmllá
When he woke up early in the morning
Without any money to spend
He was advised to offer gbg
He complíed
The same was declared to Yüngbá
The daughter of Fléjü, the Qba of EjU
The wife of Qrúnmllá
When she planned to humiliate an Awo
She was advised to offer gbg
She refused to comply
Yüngbá who planned to humiliate an Awo
Handed herself over to Death
Yüngbá, you had just harmed yourself
Yüngbá
What shall we weep over?
It is the misfoftune which had befallen Yüngbá
We shall weep over Yüngbá's demise
Ifá says that the person for whom this Odü is revealed shall never
be humiliated by anyone. Those who plan to humiliate him shall live
to regret such plan.
Ifá says that he must never rely on anyone for help or think that anyone
would pull him out of any problem. Only Olódümaré and Ifá can do that
for him.
A woman planning to humilitate her husband needs to stop it as she
may meet with terrible repercussion. The person for whom this Odü is
revealed needs to offer gbg against pestilence and other related illness
and afflictions.
Aboru Aboye.
316
il
oo,r"¡,
B.
THE SIGNIFICANCE OF ODT-MEJI FOR THOSE BORN
BY THE ODü DURING ITELÓDÜ OR IKOSEOAYE
Odl-me¡T children are assured of the protection of Ifá through four major
Odü - EJi-Ogbé, Qyekr:-Mé;T, IwOñ-Mé¡) and Odf-méJl. They have the
tendency to Iive to their old age. As long as they uphold Ifá tenets and
codes of conduct, so long will their chances of living long be enhanced.
OCt-t"te¡l children will not only live to their old age, they also have the
potential of being blessed with all the good things of life - good home,
wealth, good children and other essentials of life. They however need to
show gratitude to Olódümaré and be contented with their achievements in
life; the unique thing about the success of Odl-Méil children is that they
have the tendency to acquire all the good things of life in fours - four
children (at least), four houses, four cars, four business concerns and so
on. Consequently, they will never lack any Ire in life.
These children thrive best in their Iocal environment and not when they
travel outside their home base. OCt-t"te¡i male children thrive best as
Babaláwo, medical or para-medical practitioners and related fields. They
will surely have a street, foundation, institution or establishment named
after them in recognition of their worth. And their female counterpafts will
succeed best in the area of merchandising. They too will have recognition
and honour in this field. No matter how successful they may be, male or
female, they should be in their local environment.
Odl-Méji children are usually very amiable and God-fearing. They usually
show appreciation when someone did anything good for them. They also
pay back good with good. If they are doing anything bad and they are
corrected, the tendency is that they will change their bad deeds for good.
This is one of the major reasons why Odl-Méj¡ children have the tendency
to be suppofted and surrounded by responsible people who will never
abandon them in their period of need.
jointventureswith others need to exhibit
transparency at all times in order for the undertaking to succeed. In the
Odl-Méii children who engage
in
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lfa Dida: An invitation to lfa Consultaüon
Odl-Méji couples need to cooperate with one another, eschew
extra-marital activities in order to succeed and make a stable home and
have children. Honesty and sincerity are their keys to success and
same ve¡n,
achievement.
These children will succeed where others had f-ailed. They will also
overcome their enemies. They need to be using their mouths boldly to
ward off oppositions. As long as they do not allow anyone to cow or
intimidate them, so long will their victory over adversary be guaranteed.
They need to be using their mouth to save themselves by talking and even
bragging themselves out of trouble. By so doing, their enemies will also
fearto confrontthem.
Odl-Méjl, male children are most likely going
to meet two prospective paftners at the same time, one a beautiful lady,
In the area of mate selection,
and the other from a prosperous home. Both of them are good and if the
culture of their area perm¡ts ¡t, they can marry both of them. It will lead to
huge success and achievement. For the female Children, they are great
home makers. They have the tendency of satisffing their paftners but
must be advised against anything that will make them leave their
matrimonial home at the slightest excuse. They also have the problem of
setting their children against each other or planning to disgnce their men.
These attitudes need to be guarded against as they may prove to be their
eventual undoing. Outside these shoftcomings, they are interesting, loving,
caring and lovable partners.
Odl-Méil children also have the potential to see through conspincy and
smash same with their afticulate ways of presenting their cases. If they
have any case, the tendency is high that they will come out victorious since
they are surrounded by spirits which make it possible for people to win
cases. It is therefore not advisable to engage in legaltussle with Odl-Méjl
children as such as person or group is not likely to win their cases in that
they usually ensure that they are not wrong in the first place. In case of any
litigation, it is usually notdifficultto explain themselves outof trouble.
When Odl-Méii children are in trouble they do not need to rely on anyone
for assistance. This is because their assistance will come from Olódümaré,
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ii oo,r",,
their Ori and Ifá. W¡th all these; they do not need to rely on anyone for
help. The assistance of Olódümare is greater than that of one
people puttogether.
million
c.
AFFTLTATED TRUNM9LF AND ORISA OF
t,
oDÍ-MEJI
CHILDREN
1.
2.
3.
4.
5.
6.
7.
8.
9.
- for overall prosperity and long life
Egu-Qdara - for overall lre, prosperity and long life
Orl - for protection, assistance and for ensuring that they are
surrounded by responsible people and overcome loneliness
OgUn - for victory and protection against adversary
$añgO - for victory and protection against adversary
Odü - for childbearing
Oke - for prosperity and achievement
Egúngún - for childbearing.
Fgbg - for leadership and accomplishment
Ifá
D. TABOOS OF ODT-MEJI CHILDREN
1.
2.
3.
4.
5.
6.
7.
Must never use Olóbüró bird - to avoid difficulty in getting victory
over adversary.
Must not leave his/her Iocality for other places in search of fortune
to avoid disappointment and hardship
The couple must avoid insincerity - for there to be peace
harmony; for there to be success and children
Must avoid the use of beetles for anything -to avoid people
desefting or going against him/her.
Female children must desist from humiliating or disgracing their
men- to avoid being visited with calamity
Must never eat snails- to avoid losing cases or being implicated in
litigious matters.
Must not eat tree hyrax or use same for anything- to avoid
difficulty in getting victory over
and
I
adversary.
i
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lfa Dida: An ¡nvitation to lfa Consuftation
8.
9.
10.
11.
12.
E.
Women to desist from setting their children aga¡nst each other- to
avoid lackof peaceof mind.
Must not eat or use any paft of an elephant - to avoid untimely
death.
Must not eat or use any part of a buffalo- to avoid untimely death.
Must not use palm-kernel oil -to avoid pestilence
Must not eat or use crab- to avoid loss of intelligence.
POSSIBLE NAMES OF ODÍ-MEJI CHILDREN
DURING IKOSEOAVE
¡. Males
1. Ajlgunwá - He who wakes up in majestic splendor
2. IfakQya - Ifá rejects suffering for me
3. Ifádáre - Ifá exornerates me
4. Odüblyl - Odü begets this
5. Máyaff - Do not depart from me
¡¡. Female
1. Oküntó - Energy and vitality
2. Awojáre - Awo is vindicated
3. Máyed - Do not depart from me
ABQR(I ABQYF
324
Chapter 5
InOSÜN-ME¡I
I
I
ll
I
I
II
lt ll
t
Chapter Four
Inosülrl-ME¡I
A.
1.
Ifá says that the person for whom this Odü is revealed shall be very
successful in life. Ifá says that the chosen career of this person is Ifá.
If he/she cannot study Ifá as a profession, however, there is the need
for him/her to be feeding Ifá regularly on his/her chosen career.
He/she is advised never to abandon Ifá as it is the Deity in which
his/her success resides. Ifá also says that the person for whom this
Odü is revealed needs to offer ?b? with three white pigeons and
money. He/she needs to feed Ifá with one matured goat. On
these,Ifá says:Ahéré o ktl,lwo nlkan soso nlnú oko
frü o ba abá nfjü
ó ai5q ojo bá rQ
Kl ahéré ó tóó di glQni o
Dlá fún Egbe-Qpg
Tff S'gmg blbl inu AgbgnnlregUn
fbg ni wqn nl kó 9e
Translation
Gently, Ahéré, the farmhouse, you are the only one in the farm.
Abá, the Barn, exercises no fear in the wilderness
It is the day when rainfall is experienced
That the farm-house will have companions
These were lfa's declarations to Egbe-QpQ
When coming from Qrun to Aye
He was advised to offer ebo
Egbe-Qpe, the backing of the Holy palm tree, was coming into the world, He
was going to become Orúnmllá's son. Before his depafture in heaven, he
went to the Awo mentioned above for Ifá consultation to determine how his
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success chances would be while on eafth: Would he live long?
able to acquire all the good things of life? These questions and others were
what preoccupied the mind of Egbe-Qpe.
The Awo assured him that he would live to his old age on eafth. He was told
that he would be very wealthy and influential. He was also assured that he
would be able to acquire all the good things of life. He was however
informed that his chosen career from Olódümaré was for him to become a
Babaláwo. If he could do this, he was told that he would be extremely
successful on earth. He was advised to offer gbg with three white
pigeons and money. He was also told to feed Ifá with one matured
goat, He complied and set out on his journey into the world.
Egbe-QpQ began to learn Ifá as a toddler. By the time he was 20 years, he
was well versed in the Aft. When he was asked by Qrúnmllá his father, to
stand on his own, he was already an accomplished Babaláwo. He was
known and respected from far and near. He was very successful and was
able to acquire all the good things of life - all through his reputation as a
competent Babaláwo.
Ahéré o krl,lwg nlkan sogo nlnú oko
Frü O ba abá ni'jü
Ó d¡'jq ójo bá rQ
Kl ahére ó tóo di elÉni o
D,lá firn Egbé-Qpéó
Tll g'gmg blbl inu Agbgnnlrégun
Fbq niwQn nl kó 9e
Ó gb'Qbg, ó rú'bg
Ñjq owo tl n ó 9e lá n'Ifá
B'ffá bá hu méjlrma tg Qkan
Owo tl n o se la n'lfá
B'lfá bá hu Qkan, ma tg éjl
Owo tl n o se lá n'Ifá
Translation
Gently, Ahéré, the farmhouse, you are the only one in the
farm
Abá, the Barn, exercises no fear in the wilderness
It is the day when rainfall is experienced
That the farm-house will have companions
323
lfa Dida: An invitation to lfa Consultation
These were lfá's declarations to Egbe-QpQ
The child of Agbgnn)regún
When coming from Orun to Aye
He was advised to offer gbg
He complied
The business I will do to succeed is Ifá
If Ifá remains two, I will imprint one
The business I will do to succeed is Ifá
If Ifá remains one, I will imprint two
The business I will do to succeed is IÉ
Ifá says that the person for whom this Odü is revealed shall succeed in life in
his/her chosen career. He/she is advised to adhereto, and embrace Ifá.
2.
Ifá says that all the good things of life shall be handed over to the
person for whom this Odü is revealed. Ifá says that he/she shail not
lack any Ire in life. Ifá advises him/her to offer gbg with hro
pigeons, two hens, hro guinea fowls, turo cocks, four rats,
fourfish and money. On these,Ifá says:Akercse Qwlnnl
Owlnnf náá Akerese
üá fitn orfwééré
9mg OjO OwúrO tf nb'ólówO n'lnú
Igbatl ó ñsunkrtn Oun ó r1re gbogbo
fbg ni wQn nf kó 9e
Translation
.
Akerese is Owlnnl
Qn)innt is Akerese
These were the Awo who cast Ifa for Onfwééré
The offspring of the early morning rainfall which infuriates the rich
When he was weeping because of his inability to secure all the ire in
life
He was advised to offer gbq
on'iwééré, the Qba oflwéré town was a very poor Qba. Apart from the fact
that he was the Qba of his town, he had nothing else to show in terms of
achievement - no money, no wife, no child, no authority, and no good
324
úl
tosun
ue¡i
health. In fact, he was the laughing stock of his subjects. He was never
taken serious in anything he said. His directives were simply ignored.
Tired of this, he went to the two Babaláwo mentioned above for Ifa
consultation: Would he be able to command the respect of his subjects?
Would he be prosperous in life? Would he have wives of his own? Would
the wives give him children for him to leave an heir behind when he died?
Would he havegood health? Would he live long?
The two Awo assured Offwééré that he would be blessed withallthe good
things of life. He was told that his success would be beyond his wildest
dreams. He was advised to offer gbg as stated above. Onlwééré struggled
to gather all the materials together and the Awo offered the gbg for him.
He was advised to go home and see what Ifá had in store for him. He
complied.
Soon after this, he discovered that
all his chiefs who had
hithefto
abandoned his palace were coming to pay their daily homage. Later, allthe
villages adjoining his town were coming to pay their tributes to him. He
soon became rich. Some of his chiefs arranged for wives for him. He got
married to these women and later the wives gave b¡fth to several children
for him. His palace was renovated by his subjects. His health improved.
He was given a horse for his personal usage. He lived very long on the
throne of his ancestors. By the time that he died, he was a contented Qba
indeed.
Akerese Qwlnnl
Qwlnnl náá Akerese
Dlá fitn onlwéere
Qmg ojo owúro tl ñb'ólówó n'lnú
Igbatl ó ñsunkún oun o r'lre gbogbo
fbg ni wQn nl kó 9e
Ñje Ajé wg'lé mi wá o
Akerese Qwlnnl
Owlnnl náá Akerese
Aya wg'lé mi wá o
Akerese Qwlnnl
Qwlnnl náá Akerese
Qmq wg'lé mi wó o
Akerese Owlnnl
325
lfa Dida: An invitaüon to lfa Consultation
Owlnnl náa Akerese
Alkú wo'lé mi wá o
Akerese Owlnnl
Qwlnnl náá Akerese
Ire gbogbo wg'lé mi wá o
Akerese Owlnnl
Qwlnnl náá Akerese
Translation
.
Akerese is Qwlnn'l
Qwt-nnl is Akerese
These were the Awo who cast Ifá for Offwééré
The offspring of the early morning rainfrll which infuriates the rich
When he was weeping for his inability to secure all the ire in life
He was advised to offer ebo.
He complied
Now, wealth enters my home
Akerese is Owlnnl
And Owlnnl is Akerese
Spouse enters my home
Akerese is Qwlnnl
And Qwlnnl is Akerese
Children enter my home
Akerese is Qwlnnl
And QWlnnI is Akerese
Longevity enters my home
Akerese is Owlnnl
And Qwlnnl is Akerese
All Ire in life enter my home
Akerese is Qwlnnl
And QWlnnI is Akerese
Ifá says that all the good things of life shall be g¡ven to the person for
whom this Odü is revealed. He/she was not destined to lack any Ire in
life.
3.
Ifá says that the person for whom this Odü is revealed ought to be
taking care of other people's matter than his/her own. Ifá says
that if he/she could do this, then Ifá itself would be looking after
his/her own affa¡rs for him/her. Ifá says that the person for whom
326
lI ,.*,
r"¡,
this Odü is revealed shall be properlytaken care of by Ifá. But he/she i s
also expected to take care of other people. The more this is done, the
better the chances of him/her being protected a nd pa mpered by Ifá.
People like this are very good in the hospitality fields such as medicine,
public relations, and welfare establishments like motherless babies home,
old people home, mentally retarded people's home and so on.
There is however the need to offer gbg with two pigeons, two guinea
fowls and money. He/she also needs to feed Ifá with one hen and
palm oil. On these, Ifá says:Akrtkg fogbe lQbQlgbQ ge'yl
Dlá fi¡n Opflllkl
Tl yóó f¡ t¡ne dle
Ti yóó maa gbQ ti gni glgni kiri ayé
fbg ni wgn nl kó 9e
Translation
The cock uses its comb to add to its honour
This was the Ifa cast for OpT'llfl(l
Who left his own affairs
And was taking care of other people's matters the world over
He was advised to offer gbg
Opllllld was always ensuring that other people were comfoftable. He used
to settle quarrels and misunderstandings, feed the poor/ assist the
handicapped and give to the needy. He could go hungry for days just to
asslst others. As he was doing these things, some people began to abuse
him as someone who would never mind his business. Some saw him as a
person who loved to poke his nose into what was none of his business. Yet
others saw him as a busybody. Soon his relations began to warn him to
leave other people alone with their affairs and face his own problems.
In order to know what steps to take in his life without making mistakes, he
went to the Awo mentioned above for Ifá consultation: Was he doing the
right thing? Was there any hope in it for him? Did he need to change and
face his own business? What was the position of Ifá on what he was doing?
327
lfa Dida: An ¡nv¡taüon to lfa Consultation
The Awo told him that he should cont¡nue to help other people and
A¡agunmálé himself would repay him all his good deeds. He was
advised against listening to slanderers and backbiters as they could only
lead him astray. He was advised to offer gbg as prescribed above. He
d¡d.
Before long, he was blessed with all the good things of life. He had wealth,
stable home, peace of mind, happiness, good health and long life. He was
thus singing, dancing and giving praisesto Ifa and Olódümaré:
Akokg f'ogbe nbelebe ge'yl
Dlá fitn Opflllkl
Tl yóó fi tirQ sllQ
Tt yoó ma gbQ ti gni qlQni kiri aye
Eyl tl Ajagunmab yóó maa wo'lé dé
Sbg ni wqn nl kó 9e
Ó gb'gbo, ó rú'bg
Ñjg tani yóó bá mi tún'wa a témi ge o
QrUnmllá, Bara a m¡ EHgl-AlQ
Ni yóó bá mi tún'wá témi se o
Translation
The cock uses its comb to add to its honour
This was the Ifa cast for Oplllfld
Who left his own affairs
And was taking care of other people's matter the world over
And whom A¡agunmalé would be taking care of his own home in his
absence
He was advised to offer gbg
He complied
Nory who will help me repair and improve my destiny?
Qrunm)la, my father, also known as Ertgt-Alo, was the one who will help
me repair and improve my destiny
Ifá says that Qrrlnmllá himself shall help the person for whom this Odü is
revealed to shape his/her destiny for the better. Ifá says also that
Ajagunmálé, the ohiwo in heaven will be looking after his/her home in
his/her absence. He/she needs to continue to do good as the reward for that
is guaranteed. He/she will never regret his/her actions in life. The Deities
are on his/her side.
328
*h
4.
uosun
ue¡i
Ifá says that the person for whom this Odü is revealed shall have
his/her own period of recognition and success in life. People
will be able to identify his/her good deeds and reward him/her
accordingly. He/she will never be forgotten.
Ifá says that he/she is about to go to somewhere on business or to go
and assist other people. Ifá says that he/she should go as the place
will be very rewarding to him/her. Ifá says that he/she may
experience initial setback or hardship, that should not deter him/her
as the reward will surely come and he/she would be honoured.
Ifá says that there is the need for the person for whom this Odü is
revealed to offer gbg with two pigeons, okro and garden eggs
and money. On these, a stanza inlrosün-MéJi says:Itarukr¡ l'awo ltarukrt
Itarr¡kr¡ I'awo ltarr¡kr¡
Rükürúkü tataata
Dlá firn lgba
TI ñg'awo r'ode QyQ
fbg ni wqn nl kó ge
Translation
Itarúkú is the Awo of Itarúkú
And lterükü is the Awo of Itaruku
Rükürúkü tátaata
They were the Awo who cast Ifá forlgba
When going to QyQ on Ifa business
He was advised to offer ebo
Igba was a very prominent Babaláwo. He was known for his competence
and his ability to diagnose problems and provide solutions. So, when the
inhabitants of QyQ town were experiencing series of problems ranging from
childlessness, economic decay and stagnation, failed harvest, emotional
instability to internal strive, they summonedlgbá for Ifá consultation. They
asked him to come to their town with the intention of making it his
permanentabode.
Whenlgbá received their message however,
329
he went to the Awo mentioned
lfa Dida: An inv¡tation to lfa Consuftation
above for Ifá consultat¡on. How would his stay in Qyg turn out to be?
would he be able to realize his full potentials in QyQ? would he be
respected there? would history give him a space in QyQ? would the
inhabitants of Qyo town appreciate all the good things that he would do for
them? These questions and many more were what pre-occupied the mind
oflgbá when he wentfor Ifá consultation.
The Awo informedlgba that he would be very successful in QyQ town: that
he would be able to realize his full potentials there; that he would be highly
honoured and respected; that the inhabitants of OyQ would appreciate all
his good deeds for them; and that his name would be written in gold by
history. His position of honour among the inhabitants of QyQ was assured,
Igba was told. He was however warned that he would initially experience
hardship in his proposed abode, but after someiimes, ¡t would be
enjoymentwithoutend.
Igba was advised to offer gbg with plenty of okro, garden-e99sr two
pigeons and money. He complied. shortly after, he set out on his
journeyto QyQ town.
While in OyQ, he met the inhabitants of this town with series of problems.
They were poor due to unsuccessfulcrop-yield, they were sick due to failed
expectation and they were unhappy.Igba went into action immediately; as
he was consulting Ifá forthem on individual basis, so was he doing on group
basis and even doing same for the whole town in general. As he was
offering gbg, so was he doing etütü and offering Ipésé for the Elders of the
night. After all these had been done, everyone waited to see the outcome
his efforts.
Meanwhile,Igbá himself was faced with the problem of what to eat, drink
and wean He was quite aware of the problems of the inhabitants of QyO. In
order not to add to their burden therefore, he moved to a small village. He
cultivated a small farm and was living there. He maintained a low profile in
this village. He was fully determined to endure all the hardship he was
already experiencing in the village because he had already been told by Ifá
that such would be his lot initially before his situation would change for the
better.
330
'hh
msrn u"¡¡
In QyQ however, the situation began to change for the better, there was
abundant rainfall. Farm products and crops improved, the inhabitants had
surplus ha¡vest that year, which brought about improved economy. W¡th
improved economy, there was better and stronger bargaining power. The
people concentrated on their farm work and other businesses such as
craftsmanship, trading and so on, therefore reducing joblessness. These
gave them less time to plot against their leaders, thereby reducing internal
strives. Before long, there were smiles on everybody's face.
One day, the inhabitants of QyQ gathered in front of the Qba's market. They
were so happy and they began to jubilate. They sang, danced and gave
praises to Olódümaré. They then decided that they must send people to go
and bring Igba who had made it possible for them to experience the
progress in their community. So they sent people with Ifá gongs to go and
bring backlgba to QyQ, The emissary went along with a new dress, new
cap, and new sandals for )gba to wear when coming to the town. The
delegates leftfor the village wherelgbá was living.
Igba was however on his farm working. On sighting him, they began to
beatthe agogo (Ifá gongs) and were singing that:Itarr¡kr¡ ta
Itarr¡ku ta
Rükün¡kU tataata
, QVq nilé o
Igbá, emi lo wá d'óko o?
Translation
Itarr:ktl ta
Itaruku ta
Rükürúkü tataata
QyQ is your home
Igbá, what are you looking for in the village?
They were all dancing and singing. )gbá, on hearing whatthey were saying
threw down his hoe and joined them. They told him that the town asked
them to go and bring him. They explained to him that everything had
changed for the better as he had predicted. They asked him to go and take
331
lfa Dida: An inv¡tat¡on to tfa
Consuttation
his bath so that they woufd
be abfe to return to
Qyó the same day. when
he tofd them that.i¡e had
on, they
faughrer and gave him the
¿iér! thar thev hrd!;oyghr for alf burst into
him from Qvq,
It was one of the mater¡als uséá
onry ov'tlgh
and
other successfuf
businessmen in
Qvq. Igbá ñsurprised Jnd erated.
They
returned to
Qyg that night.
;; ñd d,.I,;'il;},
;i"f,
In Qyq, Igba was made the resident
Babafáwo of the
Qba of Qyq. He was
ili:ffi"ff
:':fl 'ildo¿l-T,:[TiX;1ffi;?ü"wha'reoioiorrhem
Itaruku |,awo ltarúkú
Itarükü t,awo ttarJLJ
Rükürrfkü tataata
Dfá firn lgbá
Tl ñg'awo r,ode Oyó
fbq ni wqn nf to je
ó gb'gbo,, ó rú,bóIgba rú,1á o
lgba rrl'kán
Bf a bá w,áyé gni
A a nÍgla ni
Itarúkú ta
Itarukr¡ ta
RükürUkü tataata
gyq n¡té o
lgbá, emi lo wá d,óko o?
Transfation
Itar¡rku is the Awo of ltaruku
And ltaruku is the nwo
ofle ltarükü
RükürUkü tataata
They were the Awo who
cast Ifa forlgbá
When going to
Oyq on td bus¡ness
He was advised to offer
ebó
-He
complied
i-Í
Igbá offered Okro
And offered garden-eggs
When we come into tñé
world
We surefy.will have orir".ron
(of success)
Now,ItarUkr: ta
332
'htr
And
rc*nu"¡'
ltarükü ta
And RükürÚkü tataata
O, YQ is Your home
What utt yo' looking for in the village?
odü is reveared shail surery have
Ifá says that the person for whom this
Initiar setback should
his/her own season of success and achievement.succeed'
effort to
not deter n¡m/neifróm putting in more
5.
for whom this odü is revealed shall make
Ifa s says that the person
-n./she
shall surely succeed in life' Ifá however
profit in n¡iir,"i üái
oi denying all the go:9 things
warns that this person ,, ,n1ñ. habit
matter how successful he/she
which Ifá had done for himÁer. No
that no improvement had
had been, he/she would rtili ü chim!ry
is not good enough' The
occurred in his/her life. rrá savs thatthis
to imbibe the value of
person for whóm this Odü is rávealed needs
had given assistance one way or
showing upór"iütion to those who
the other.
gbg with three pigeons and
Ifá says that this person needs to offer
money.He/shea|soneedstobemoreappreciative.onthese,Ifá
says:
Adá ñkq?
Adá r'oko
Adá ñkÓ?
Ada r'odo
Ada wa mÚ forojángán
Dlá fi¡n Flqkq ldere
TI YÓó I'QrQ k'ále Ó tÓÓ le
Fbg ni wqn nl kÓ 9e
Translation
How is Ada, the cutlass?
Ada has gone to the farm
And how is Ada
Ada has gone to the Stream
Ada is now very sharP-edged
333
lfa Dida: An invitation to lfa Consultation
This was the Ifá cast for the fkg seller of ldere town
Who shall become wealthy before evening time
She was advised to offer gbg
Idere was a very popular town in the olden days. This town was the
centre of many activities in Yorübá land. The population of this town
was also reasonable, compared to other towns at that particular time.
There was however this woman ¡n the town who was selling eko, corn
meal. She was very popular in the town, but she was always
complaining that her sales were not moving as ¡t ought to be.
Consequent upon this, she went to the group of Awo mentioned above
for Ifá consultation.
The Awo told her that her sales would improve. She was advised to offer
gbg as prescribed above. She complied. After this, she was advised to
cultivate the habit of exercising patience at all times. She was told not to
expect that her Qkg would be sold immediately it was prepared because it
would still be very hot at that time, rather, for her to be patient for it to be
cold so that it would be hard and agreeable for people to buy and eat. She
was also cautioned that when she began to make profit, she should not
deny or hide the blessings of Ifá, After this, she went home.
A few days after she offered the gbg, her sales picked up, she used to
prepared one basked full of Qkg and sell them for three days. After the gbg,
she was selling five baskets of Qkg daily. It later increased to L2, and thén to
16 baskets full. Before long, she began to wear new dresses. At a stage
she would wear a black wrapper, a red bübá (blouse), she would wear a
white head-gear and use a green loin to tie the dress - all new dresses. Her
shoes and bag were usuallythe latest. However, when anyone approached
her, she would be complaining that her sales had not improved
One day, her complaints were so much that the Awo who assisted her in
offering the gbg decided to pay her a visit. When they did, they discovered
that she had really changed and that the manifestation of wealth was all
over her, and yet she complained bitterly that what they did for her had not
worked. The Awo left with the determination to teach her a little lesson.
The following day, the Awo in company of their students went to her
stall with agogo and drum and began to sing thus:
334
trI
rosu, u"¡i
Fl'ekg ldere
$ebl o lóO j'éere
El'Ékg ldere
$ebl o lóó jééré
O ró'gg dúdú
o rÓ'99 pupa
A faffga wé'r{
O lé kenká
O lé kenká
O
firln
p'eeke
Fl'€kg ldere
Sebl o lóO j'eéré
Translation
The Qkg seller of Idere
I thought you sa¡d you made no profit
The Qkq seller of Idere
You complained you made no profit
Your wear a black dress
And tie a red wrapper
You use a green dress as head-gear
You sit majestically
And you wear a broad smile
The gkg seller of ldere
Yet you complain of making no profit
When she saw what the Awo had done, she simply stood up and joined
them in singing and dancing forgetting her initial complaints,
Adá ñkq?
Adá r'oko
Adá ñkó?
Adá r'odo
Ada wa mu forojangán
Dlá firn Flekq ldere
Tl yóó I'QrQ k'álQ ó tóó le
fbq ni wqn n| kó qe
Ó gb'Qbo, ó rú'bg
Nje HQkg ldere
335
lfa Dida: An ¡nvitat¡on to lfa Consultation
Sebf o lóO j'ééré
O ró'gg dúdr¡
O ró'gg pupa
o fafiga wé'rl
O lé kenká
O lé kenká
O fedn p'eeke
FlÉkq ldere
$ebf o lóO j'ééré
Translation
How is Ada, the cutlass?
Adá has gone to the farm
And how ]s Ada?
Ada has gone to the Stream
Ada is now very sharp-edged
This was the Ifá cast for the lkg seller of Idere town
Who shall become wealthy before evening time
She was advised to offer gbq
She complied
Now, the fkg seller of Idere
I thought you said you made no profit
The Ekq seller of Idere
You complained you made no profit
Your wear a black dress
And tie a red wrapper
You use a green dress as head-gear
You sit rnajestically
And you wear a broad smile
The !k9 seller of Idere
Yet you complain of making no profit
Ifá says thatthe person for whom this Odü is revealed shall make profit and
become very successful in his/her business. He/she is however warned
aga¡nst hiding or denying the blessings of Ifá in his/her life.
6.
Ifa says that the Of of the person for whom this Odü is revealed will
support him/her. The person is in a state of confusion. He/she needs
guidance, support and protection. Of will provide all these for the
person for whom this Odü is revealed. No Ofiga, Egrlngrln (ancestor)
336
or Irúnmgle can do this but his/her
Of. Consequerr,, ,nJjJ;il:
need for this client to offer gbg with two pigeons, hffo ducks, two
guinea fowls and money. He/she also needs to serve his/her Ol
with one white pigeon, one guinea fowl, one duck and money.
If all these can be done, the life of this client will change for the better.
On these Ifá says:
Enl poroporo láá g'ódó
Ejl poroporo láá g'ósün
Ddá frf n Baba bóo-l€jQ-o-bá-Ipln-re-wl
Tl rrbq nlgbá ñráye osóko
f;bg ni wQn nl kó 9e
translation
One at a time do we pound a mo¡tar
And in twos do we pound cam-wood
These were lfá's declarations to he whose name was lf-you-haveprob lem-consu lt-you
ny
When he was in utter dilemma and confusion
He was advised to offer gbg
r- Desti
Baba-bóo-léjQ-o-bá-Ipin-rg-Ú, was in a state of utter confusion. He did not
know what work to do in order to succeed in his life; the type of wife to
marry to be a happy man; the type of children he would beget in his life;
how long he would live on eafth; the positions he would occupy in life; and
so on. He had gone to feed several Deities and Egrfngún but his confusion
was still there. One day, he decided to carry his matter to the Babalawo
stated above for Ifá consultation.
The Awo told him that he was a confused man. They said that what was
causing his confusion could not be addressed by any Ofiga, Irrlnmglé or
Egúngún. Rather, itwas his Of which would help him solve his problems and
throw light into his life. The Awo stated fufther that what he wanted to
know was what his destiny had chosen from heaven and how to ensure that
he followed the path of his destiny. He was advised to offer gbg with two
white pigeons, two guinea fowls, two ducks and money. He was
also asked to serve his Of with one white pigeon, one guinea fowl, one
duck and money. He complied.
337
lfa Dida: An invitat¡on to lfa Consultation
The Awo then explained to him that he was destined to be a prosperous
person, he would have peace of mind and he would be honoured. He was
told that his Ori would guide him to where he would be able to realize his
destiny.
When he returned home, he went into trading and he was successful. He
got married and he was blessed with many children. His wives took good
care of him. Together with his family, they built several houses. He bought
a horsefor his usage. He Iived long and lived and died a happy man.
Enl poroporo láá g'ódó
Ejl poroporo láá g'ósUn
Dlá fir n Baba bóo-léjQ-o-bá-Ipln-rg-vu{
Tl ñbe nlgbá ñráyé osóko
lbg ni wqn nl kó 9e
Ó gb'gbo, ó rú'bg
KO pé, kO jlnna
Ire gbogbo wá ya détütúru
QrQ O kan Egrtngrln o
Kó kan Orlsá
Fledaá gni I'Qrán kán
Translation
One at a time do we pound a moftar
And in twos do we pound cam-wood
These were lfá's declarations to he whose name was "ifyou-have-problem-consu lt-you r- Desti ny"
When he was in utter dilemma and confusion
He was advised to offer gbg
He complied
Before long, not too far
All Ire came to him in abundance
This matter does not concern Egúngún (ancestor)
Neither does it concern the Origa
It is one's Destiny the matter concerns
Ifá says that the person for whom this Odü is revealed shall be guided to
where he/she would be able to realize his/her destiny. He/she needs to
continue to serue his/her Of regularly. There lies the secret to his/her
success. His/her OÍ shall show him/her the way out of dilemma and
338
ti
ilfr
lrosun Meii
confus¡on.
Ifá says that it shall not allow the person for whom this Odü is revealed to go
astray. All he/she needs to do is follow the advice of Ifá espec¡ally on how to
serve his/herOú.
7.
Ifá says thatthe person for whom this Odü is revealed shall acquire all
the Ire of life which he/she lacked. Ifá says that he/she shall not
suffer for long before there is relative comfort in his/her life.
Ifá says thatthe way he/she carries himself/herself, people thinkthat
he/she is a wicked person. For that reason, people find it difficult to
move close to him/her for discussion or to give assistance. Ifá says
that the mind of this person is pure and he/she harbours no evil
against anyone. Ifá says that with appropriate gbg, the situation will
change and the client will experience comfort in his/her life and live a
happy life.
Ifá says that this person needs to offer ebg with a p¡g and serue Ifá
with shear butter and palm-oil. If these can be done, before long,
the person shall have cause to celebrate. On these, a stanza inlrosün
Méfl says:
Lasánlásan ni Olósün-Méjl g'ojú lásanlásán
Bl eni tó l'óró nlnú
B€e n¡lrosün-Méjl O nl 'ká nlnú
Dlá firn o¡ósun-Méil
Tó f'e,yln tl m'ómi ojrl sünráhün ire gbogbo
fbg ni wgn nl kó ge
Translation
The face of Olósün-Mé¡) was merely uninviting
Like someone who has wickedness within
Butlrosün-MéjT harbours no malice against anyone
This was lfá's verdict to Irosün-Mé¡I
When lamenting his inability to acquire any ire in life
He was advised to offer ebo
339
lfa Dida: An ¡nvitat¡on to
lfa Consultation
As a Babaláwo, OlosUn-Mé;T (Irosün-Mé¡T) was well trained. He underwent
all the rudimentary and highly esoteric aspects of the training from
Qrúnmllá himself. Atthe end of this training, he came out as one of the best
16 disciples of Qrrlnm)lá. In spite of this however,Irosün-Mé¡) had nothing
to show for it - no money, no wife, no child, no house of his own, no peace of
mind, no comfoft, no respect in the community, no friends etc. He was
indeed a very sad man. Many people ran away from him because they
considered him a wicked man. They believed that he could harm them if
they moved close to him because his face was tough and uninviting.
One day, as Olósün-Mé| was ruminating over his life, he came to the
conclusion that if the situation continued to go the way it was going, he
would surely die as a sad and unfulfilled man. Determined to change all
these, he went to the group of Awo mentioned above for Ifá consultation;
why was his life the way it was? Was he destined to live and die a poor man?
Was he doing something wrong that made people run away from him?
What could he do to change his life for the better and turn his destiny
around?
The Awo told him that he was destined to be great in life. He was also told
that his chosen career was the greatest and most rewarding of all
professions. He was told that his main problems are two fold: one, people
were afraid to move close to him because they considered him a wicked
man who could inflict on them serious harm if they moved too close to him;
two, he did not have peace of mind and comfort. He was told that his looks
made people feel that he was wicked but that Ifá said that he harboured no
illfeeling toward anyone. He was also told that he needed to offer gbQ and
serve Ifá ¡n order that people's attitude toward him would change for the
better and for him to have comfort and peace of mind. Ifá said that if these
could be done, he would live a fulfilled life. He would stop complaining and
would be highly respected for his wofth.
He was advised to offer gbg with one big pig and money. He was also
advised to feed Ifá with palm-oil and shear butter mixed together and used
to serve Ifá. To get the money with which to purchase all the materials
became a serious problem. Eventually, he did. He invited the Awo to come
and help him offer the gbg and serue his Ifá. All these were done, he began
340
tri
to wait for what Ifá would do for
,.*, r"¡,
him.
i
Immediately after offering the gbg, Esu Qdara went out in the form of man
asking people to go and try frosün-Mé¡) that he was a very competent
Babaláwo. He convinced all those who had reseruations against lrosünMé;T and told them that only lrosün-Mé¡) could solve their problems for
them. Then, one by one they began to go to his (Irosun-Mé¡T ) house, and
one by one he was solving their problems. Those who felt thatlrosün-Mé3T
was a wicked man soon changed their opinions towards him. Before long,
his house became a beehive of activities. He got several students who
assisting him. Soon after this, he got a wife of his choice and after
sometime, the wife gave b¡fth to children for him. He became a worthy
member of Idere where he was living. He was indeed a very happy and
comfoftable man. He was thus singing and dancing and giving praises to
Olódümaré and his Awo.
were
lásánlásán ni Olosün-Méjl g'ojr¡ lásanlásan
Bl gni tó l'óró nlnú
Bee ni Irosün-MéJT o nl 'ká nlnrt
Dlá f¡rn olósün-Méjl
Tó fQyln tl m'ómi ojrt sünrahün ire gbogbo
fibg ni wgn nl kó 9e
ó gb'gbo, ó ff'bg
Aládé wáá fglQdQ rubg
GbedQ, I'ara ó maa dQ ml lg
cbQdQgbqdq nll rg'gbá epo
GbQdQ, I'ara ó maa dQ ml lg
GbQdQgbedg nff rg'gbá Or{
Gbede, I'ara ó ma dQ ml lg o
Enitó bá f'glede rú'bg o
Gbeder I'ara ó maa dQ wqn o
Gbede
Translation
The face of Olósün-Mé¡) was merely uninviting
Like someone who has wickedness withÍn
Butlrosün-Méjl harbours no malice against anyone
This was lfá's verdict to frosUn-Me¡)
When lamenting his inability to acquire any ire in life
He was advised to offer ebo
341
I
(
(
lfa Dida: An ínvitation to lfa Consultation
He complied
Nory Aládé had offered a p¡g as ebg
With ease, shall we acqu¡re comfort and convenience
A calabash of palm-oil is known for its convenience
Wíth ease, shall we acquire comfoft and convenience
A calabash of shea-butter we acquire comfoft and convenience
Whoever offered a pig as ebg
With ease shall he acquire comfort and convenience
Ifá says that the person for whom this odü is revealed shall acqu¡re
peace and comfoft in his/her life.
8.
Ifá says that it foresees the gift of a child for the person for whom
this Odü is revealed. Ifá says that it is essential to know what to
use as gbg materials here and at the same time, know the number
to use in order to achieve the required result. Ifá says that if these
can be done, the woman for whom this Odü is revealed shall be
blessed wlth a bouncing baby.
Ifá says that this woman needs to offer gbg for child-bearing with
six bats and money. The moment this is done, Ifa will bless her
with a baby. A stanza in this odü laying emphasis on this aspect
says:
Ada fgwq fg'jrt erwqn
Dlá fitn onldéré
Qmq afádán g'gbg gmg
Igbá tó féyln tI m'ójrr gkrrn süngbéré qmq
fbg ni wqn nl kó wá 9e
Translation
Ada f'gwg fg'jrl gwQn
He was the Awo who cast Ifá for Onfdéré
Ofilspring of those who uses bats to offer qbg for child-bearing
When he was lamenting her inability to bear a child
He was advised to offer gbg
on'idéré was the Qba ofldéré town. He had many wives, he was strong and
popular, but he had no child. None of his wives ever conceived at any time.
342
\l r** u"¡¡
He therefore called the Awo ment¡oned above for Ifá consultation in order
to determine what he needed to do in order for his wives to become
pregnant.
When the Awo came to Offdéré's palace, Ifá was consulted. The Awo told
him that his wives would become pregnant and they would give bifth to
many children. He was advised to offer gbo with six bats and money.
When Onfdéré heard this, he was very angry because he had been told
several times to offer gbg with a bat and he had done so several times
without any success. The Awo however explained to him that his
gbg had not been accepted because the correct number of materials had
not been used. He advised Offdéré to buy six bats at the same time, and
wait for the outcome. Offdéré did. The ebo was offered. He did it for each
of the wives.
various
I
i
Three months after, Offdéré's wives became pregnant and they all had safe
deliveries. Offdéré became a proud father of several children in one year.
He was thus praising his Awo for a job well done.
e,wqn
Ada fgwq fe5ú
Dla fUn Onldéré
9mq afádán g'ebg gmg
Igbá tó fé,yln tl m'ójr¡ gkún süngbéré gmg
fbg ni wqn nl kó wá Se
Ó gb'gbo, Ó ru'bg
Igbá ádán ti ñje Qkan
La O r'Qmg bl
Igba oJqqtq ádán di me,fa
Ni're omo dé
(
(
Translation
Ada f'gwg fg'jt1 gwgn
He was the Awo who cast Ifá for Onldéré
Offspring of those who uses bats to offer ebo for child-bearing
When he was lamenting her inability to bear a child
He was advised to offer gbg
He complied
When we used only one bat
There was no child
But when the bats became six in
number
t
lfa Dida: An ínvitation to lfa Consultation
We got the Ire of children
Ifá says that the person for whom this Ifá is cast shall be blessed with
child. The person shall never leave this world without his/her own ch¡ld.
9.
a
Ifá says that it foresees victory over Death, Affliction, Litigation and
Loss for the person for whom this Odü is revealed. Ifásays that this
person needs to feed the O¡'i of his/her child because it is the Of of
this child that will help overcome this adversary. If the person for
whom this Ifá is revealed has more than one child, then there is the
need for the Awo to find out whom among the children Ifá is referring
to,
Ifá says that even though all these four Ajogun had
already
surrounded this person, they will have no power to harm him/her
because the Ori of his/her child being referred to by Ifá ¡s simply too
powedul.
Ifá says also that the person for whom this Odü is revealed needs to
be taking proper care of all his/her children, biological or otherwise,
to love them and act in a way that these children will love and adore
him/her back. This will bring happiness and progress and when
trouble comes, the OÍ of the children will naturally rise up in his/her
defense.
Ifá says that there is need for the person for whom this odü is
revealed to ofter gbg with four cocks and money. There is also
the need to serve the Ol of his/her child with whatever Ifá prescribes.
The Awo needs to confirm from Ifá the specific item to use in order to
ensure this victory and protection. On these, Ifá says:
Agillñtl nll gb'óko nilpá'rl
KOñkO nll gb'ódO ta plüpltl
Aláñtakün nff gb'óko nfl rán,wú Oglnnlrtglnnl
Ddá firn ojtjl
Tl yóó bl E|á I'Qmg
Nfjq Ajogun káa mQ'té pttipttl
344
hh
rc*,
u"¡i
lbg ni wqn nl kó 9e
Translation
Agfllfrltl, the monitor reptile, lives in the farm and develops baldhead
And KgñkQ, the Bull-frog, lives in the brook and hops about
While Aláñtakün, the Spider, lives in the farm and spins threads fit for
Qg'lnn'lñg)nnl clothes
These were lfá's declarations to O¡)jf, the Shadow
Who gave birth to fh
And who was living in the midst of Ajogun
She was advised to offer gbg
When OJifl was very young, she had been told to love everyone as she
would love herself. She had also been advised that whatever she knew that
when done to her would pain her, she must never do to anyone. Ever since
her youth, she had been abiding by these advices. She loved all. She cared
forall. In turn, all loved her.
When she grew up and was getting married, it was a very big ceremony.
Several people turned up to felicitate with her and to congratulate the
familyof her husband on their luckfor marrying such a well-trained lady.
Soon after, her wedding ceremony, she became pregnant. When it was
getting to the time of her delivery she went to the group of Awo mentioned
above for Ifá consultation: Would she deliver safely? What soft of baby
would she have? What would be the baby's do's and don'ts, especially the
taboos?
O)fi was assured that she would be delivered of her baby safely and that
the baby would be greater than the two parents when the baby grew up.
When the baby was delivered, it was a male and was named fla. O)jf was
again advised to ensure that this baby was properly trained and shown the
ways of Olódümaré and the lrúnmglQ. She was advised to show love to the
baby without compromising discipline. All these, OJü d¡d.
When th¡s child was growing up, he had been showing the traits of being
great. Then one day, Oj[i had a terrible dream. Worried over this dream,
she went for Ifá consultation and the samefrosün-Mé¡) was revealed. That
345
lfa Dida: An ¡nvitation to lfa Consultat¡on
day, the group of Awo told her that four Ajogun were crowding ove her:
Death to kill her; Affliction to tie her down for Death to kill; Litigation to give
her emotional trauma for Affliction to tie down; and Loss to ensure that all
she had laboured for in her life were in vain. She was however assured that
the four Ajogun would fail in their effofts. She was told that because she
had given fla her child all the love a good parent ought to give, the Ori of
her child was ready to protect her as the OÍ felt that the child still needed
her Iove and affection and cannot afford to miss such things atthe moment.
She offered the gbg and at the same time se¡ved the O¡f of her child.
As soon as all these processes were completed, her child's
Of rose stoutly
in her defense. The OÍ warded off Ikrl, Arün, $Q and Ofo wh¡ch had
already stationed in her home. She thus became free of all the Ajogun
which had hitherto been pestering her life. She was therefore singing and
dancing and giving praisesto herAwo,Ifá and Olódümaré.
Agiflrrtl nll gb'óko nif pá'rf
KOñkO nll gb'ódó ta pltlpltl
Aláñtakün nff gb'óko nll rán'wrl Oglnnlñglnnl
Dlá fi¡n ojljl
Tl yóó bl Ela I'Qmg
Nfjq Ajogun kaa m{'le pltipltl
Fbq ni wqn nl kó 9e
Ó gb'gbo, Ó rú'bg
Ikl¡ tó l'óun o pa Ojlil
Ko lee paá mq o
fla gmg rQ ni ó j€ o, Fla
Arün tó l'óun O 9e OiH
KOleéFeém0o
Fla gmq re ni o je o, Fla
Fjq tó l'óun o qe Oilil
Koleegeémqo
fla gmg ré ni o je o, Fla
Ofo to l'óun o qe Ojlil
KOleégeémqo
Fla gmq re ni o je o, Fla
Translation
Aginní, the monitor reptile, lives in the farm and develops bald-
346
ii
trosun Mej¡
head
And KQnkQ, the Bull-frog, lives in the brook and hops
While Aláñtakün, the Spider, lives in the farm and spins threads fit for
Ag)nnlñginn) clothes
These were lfa's declarations to Olj, the Shadow
Who gave bÍrth to pb
And who was living in the midst of Ajogun
She was advised to offer gbg
She complied
Ikú, Death, which plans to kill 0¡1fi
Cannot do so again
It is lla her child who made it impossible
Arün, Affliction, which plans to strike Oljf
Cannot do so again
It is pa her child who made it impossible
EjQ, Litigatíon, which plans to run O¡ll down
Cannot do so again
It is Fla her child who made it impossible
OfO, Loss, which plans to strip O¡Ijl naked
Cannot do so again
It is fla her child who made it impossible
about
Ifá says that it will be impossible for lkrl, Arün, Fjq and 0fó to affect the
person for whom this Odü is revealed. Ifá says that he/she is luc$ to have
i
(
been blessed with a powerful child who guards and protects the parents.
10. Ifá says that it shall not allow the person for whom this Odü is
revealed to fall into the ditch of death and misery. Ifá says that many
people had fallen into this ditch to meet their untimely death but that
this client shall not fall into it and if he/she eventually fell into
ditch, it shall be padded and he/she would be able to survive the
So says Ifá. Ifá says that because of the person for whom this Odü is
revealed, the ditch of death and misery shall be filled and nobody will
be harmed again.
the
fal!.
,
i
Ifa advises the person for whom this Odü is revealed to offer one
matured he-goat, plenty of cotton wool and money as gbg. If
this can be done the problem shall be overcome. A stanza in this Odü
in support of this asseftion
says:
347
i
tfa Dida: An ¡nvitat¡on to lfa Consuftation
Ara sObf nll pgn'mi filn wgn nl yangl fg'Sq
Oio o rQ mó, Yangl di aPata
Dlá fún QlQgbun'AylkÚ
fbg ni wqn nl kÓ 9e
Translation
The thunder fetches water for those on the rocky areas
rock
When iñe rain stopped falling, the mud-stone turns to solid
where
This was the Ifa cast for g¡qóbun-Afkú, owner of the ditch
PeoPle fall and die
He was advised to offer gbg
the ditch into
several people had lost their lives inside the QlQgbun-Ayiktl,
Babaláwo for
which peopte fall and die, One day, glQgbul-Allrrwentto his
inside the
Ifá consultation: How could he stop people from falling and dying
he succeed in this
ditch? what were the materials needed to do so? would
die would
bid? He was assured that the ditch into which people fall and
was advised to
become the ditch into which people fall and survive. He
money' He
offer sacrifice with a matured he-goat, plenty of cotton wool and
complied.
As he was
unknown to him, he was to be the next victim of this ditch.
cotton wool
passing close to ii is ditch, he slipped and fell into the ditch. The
he
*ni.n ñe had offered as gbg was used by Egu Qdara to pad the ditch andwas
That
was not wounded in any way when he landed inside the ditch.
ditch after him
how he was able to surv¡ve tñe fall. Those who fell into the
harmless and
no longer died in the ditch. That was how the ditch became
people survive the fall.
Ara sobl nll pgn'mi filn wgn nl yangl fg'99
Oio o rQ mQ, Yangl di aPata
Dlá fitn QlQgbun-Ay'¡kt¡
Tll yóó Padá wáá di QQgbun-AYlYe
fbg ni wqn nl kÓ $e
Ó gb'gbg, Ó nl'bg
Ko P€' Ko flñna
E wá bá ni lálkl¡ kangiri
Translation
The thunder fetches water for those on the rocky areas
348
tri msu, ue¡i
When the rain stopped falling, the mud-stone turns to solid rock
This was the Ifá cast for QlQgbun-Ayrkú, owner of the ditch where
people fall and die
Who will later become the owner of the ditch into which people fall and
suruive
He was advised to offer gbg
He complied
Not too late, not too far
loin us where we enjoy victory over death
Ifá says that the person for whom this Odü is revealed shall be protected
aga¡nst violent and/or untimely death. The client shall live long and in
relative peace and comfoft.
11. Ifá advises some members
of the same family or generation to offer
to identifu
something which they use in common and which has turned to a
subject of debate and controversy. When they ident¡fy ¡t, they need to
stop using it at least for some period of time as it could tear the whole
family apaft. This may be a family land, family house, family business
or any other item of joint inheritance. All of them, without any
exception need to stop using whatever it is, so that peace and
harmony could be restored in the family.
gbQ against misunderstand¡ng. There is the need for them
There is also the need for the whole family to offer qbg with a matured
he-goat, feed Esu with a cock and feed their common progenitor with
matured goat. offering this gbg is impoftant, but not as impoftant as
heeding the advice of Ifá as contained in this stanza. On these, Ifá
says:
Bggre ló yq
Ilé
Atgrlsua b ye Qdede
AkOdl kan gbárágádá-gbaragada ló yg mi
Oun náá ló ye lran-án mi o
Dlá fún wgn L'Eñpe Jlgá
Nllé a lé téé wg'nrt Qya
Afeü qkq tele fg mqgqnmQ
Ede awgn Ié yé'ra áwgn ni wQn dá'fá st
!b9 ni wEn nl kl wQn ge
349
lfa Dida: An invitation to lfa Consuftation
Translation
Bggre, the roof thatching grass, is what befits a house
Ater'igbá, the linted, is what befits a balcony
And AkOdi, a big, spacious room is what befits me
And befits my generations
These were Ifá's declarations to them at Erlpe-Jlga
In the home of those who float gingerly on Qya River
And use the spear to strike the ground while speaking forcefully in
strange tongues
When looking for ways of ending their misunderstanding
They were advised to offer gbg
The progenitor of the people of Eñpe-Jlgá was a very hard-working and
successful man. He had severalw¡ves and children. When he died, he left
behind a lot of propefty and other businesses. None of his wives and
children was ¡n want as a result of the death of the bread-winner. When the
time came to share the man's propert¡es, it was done without any rancour.
Some of the elders however counselled that it was advisable to leave some
landed property for their common usage. They saw reason and left these
lands for communal use.
Before long however, some of the family members began to have different
dreams on how to make the best use of the lands; some felt they would be
good for farm cultivation; some said they would serve better as recreat¡on
land; some felt that turning some of them to market place would be more
profitable; while yet another group cons¡dered that erecting houses on
them would serve everyone better. Before long, controversy erupted.
W¡th this controversy came bitter struggle for supremacy which nearly tore
the whole family apaft. In the end, the head of the family went to the group
of Awo stated above for Ifá consultation: What would the family do to end
the raging misunderstanding and controversy? What would he personally
do to ensure that the family did not break up during his own time? Would
peace and tranquility return to his family during his tenure as the head of
the family and soonest too?.
The Awo inform him that there was controversy in his family and that the
misunderstanding emanated from land issue. The Awo stated fufther that
the land problem had led the distrust and bad-blood among his kith and kin.
350
hi
,.*, r"j,
For this reason therefore, it was in the best interest of all concerned to
identifywhich pafticular land was involved and then stop using italtogether.
This must be done in the interest of peace and harmony. The Awo also
informed him that there was also the need to offer ebo with one matured
he-goat and money. After this, the family needed to feed Egu with one
cock and feed their common progenitor with a matured goat. The
Awo however, emphasized that even ¡f 10 goats were used to feed their
ancestor or 10 goats were offered as, gbg, they were not as effective as
heeding the warning of Ifá.
The head of the family summoned the whole extended family and informed
them of what Ifá had said. They all offered the gbg, feed Egü and their
common progenitor. After this, they held several meetings and concluded
never to use the land in question until fufther notice. Before long, all
warning pafties embraced peace and everything returned to normal. There
was progress in the family and everyone experienced relative comfoft and
harmony. They were all singing and dancing and praising Ifá. When asked
how they were able to restore peace into the family, they responded that Ifá
settled the problem for them by speaking to them in the language they
understood.
Bqqre
lóy9Ilé
Atqrtgba |oyeQdgde
Akodl kan gbáragádá-gbaragada ló yg mi
Oun naá lóyglran-án mi o
Dláfi¡nwgn L'EnpeJlga
Ni'lé a lé téé wg'nu Qya
Afedl qkq telQ fq mqgqnmQ
Ede awgn léyé'ra áwgn niwqn dá'fá sf
fbg niwQn nl kl wQn ge
WQn gb'gbo, wQn rú'bg
Kópé, Kójlñná
Ire gbogbo wá ya dé tütúru
QpenfgTápa
f ogbQ ni o
Qpe
rfsrápá
f ógbQnio
351
lfa Dida: An invitation to lfa Consultation
Translation
Bggrg, the roof thatching grass, is what befits a house
Atgfgba, the linted, is what befits a balcony
And Akodl , a big, spacious room is what befits me
And befits my generations
These were Ifá's declarations to them at Enpe-Jlga
In the home of those who float gingerly on Qya River
And use the spear to strike the ground while speaking forcefully in
strange tongues
When looking for ways of ending their misunderstanding
They were advised to offer gbg
They complied
Before long, not too far
loin us in the midst of all Ire
QpQ, the Holy palm tree speaks Tápá language
Only you do not hear
Truly, QpQ speaks Tapa language
But you never comprehend
Ifá says happiness, peace and harmony shall be restored into the home
of the person for whom this Odü is revealed. There is a strong need for
those involved to heed the advice of Ifá.
L2. Ifá says that there is a lady where th¡s Ifá is revealed who is too
fashion-consc¡ous. She believed so much in her beauty to the
extent that she feels that any man can be manipulated to abide by
whatever she wants at any time. She feels that good looks are
evefihing that matters in this life. Forthis reason therefore, she i s
always found in front of any mirror trying to determine how
good looking she is at any po¡nt in time. Ifá says that what she
cons¡ders her major preoccupation is how nice she looks, smells
and feels. Anything which could enhance her good looks is
pursued with unbelievable vigour. Ifá warns however that this
will never bring her any reward as there is no future in it.
Ifá says that this lady needs to settle down, look for a suitable partner
and get married in order to have her own children. Ifá says that her
wealth, good looks, nice smells and general well-being are her future
children. Ifá says that without children, she will live a poor and
352
ii t.*n u.¡¡
miserable life in future. In this wise, Ifá says that she needs to offer
gbg with four rats, four fish, hro hens and money. She also
needs to se¡ve Egu witlr one cock and money. After this, all her
cosmetics, mirror, lipsticks, eye lashes, powder, perfume etc needed
to be dumped at Egü shrine. This is very essential here. On these, a
stanza in Irosün-Mé¡T says:
Awo q¡T¡ ko ge gbQrQggdé,
Ka fi ri'ran ámQdún
Dlá firn 9lqmg Awo-ilgl
Tó fQylntl m'óJrt gkún sünráhün gmg
Fbq ni wqn nl kó 9e
Translation
No matter how big a mirror may be
It cannot be used to foresees the future
This was Ifá's declaration to Qlgmg Awofgfl, the mirror looker
When lame¡ting her inability to bear a child
She was advised to offer gbg
The lady Ifá referred to as Awojgfi, the mirror-looker in this Odü was a
strikingly beautiful person she was well-propoftioned and with right bodily
assets in the right places. Her smiles were tempting; her looks, inviting; her
movements, seductive; and her gesticulations, suggestive. As a matter of
fact, her whole body was captivating. She was very conscious of her looks.
For this reason, she used to spend quite a considerable period of time in
front of the mirror to ensure that she continued to look good and smell nice.
No cosmetic was too expensive for her to use.
Instead of using this gift of Olódümaré for the common good, she saw her
asset as a means of enslaving men. She used to flift around and seduce
men, high and low to her side, whenever she needed anything, she would
begin to plan how to twist the arm of her various lovers to get what she
wanted. When it was suggested to her to get married she considered the
idea as a major disadvantage. She reasoned that if she got married she
would be arm-strong in the home of one man and she would not be able to
flaunt her beauty to the admiration of other people. She turned down the
suggestion; she considered her friends and colleagues who got married as
fools. She used to advise them not to marry at all, what of staying
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lfa Dida: An invítation to lfa Consultaüon
permanently in one man's house, cooking, sweep¡ng, wash¡ng, obeying
stupid laws of one man, straining oneself and spoiling one's hands, nails and
figure with household chores. After advice notwithstanding, her friends got
married. They begari'to bear children, males and females. Awofgf
remained single and unattached. By the time her contemporaries became
proud mothers of four, five children, she had none. By this time, Awoj'igfi was
approaching 40 years.
As a result of the attitude of AwoJigfi toward life in general and men in
pafticular, people began to give her socialdistance. If any man approached
her for any serious relationship, others would call the man and warn him
seriously against such move. They would show the man some men whom
Awojigi had ruined over the years. Such a man would quickly beat a retreat.
By the time she was 40 years, she had become a lonely woman.
One day, AwoJigf stood in front of the mirror as her usual practice. She took
an intense look at herself and discovered to chagrin that she was getting
old, she was so afraid for herself and herfuture. She was realistic enough to
know that with her lifestyle, without her beauty, she had no future. She
began to think seriously. She began to develop head-aches and wrinkles.
She was getting older and older by the day. She became a very sad woman
indeed.
Soon after this encounter with reality, some of her childhood friends whom
she had hithefto considered to be fools began to invite her to the wedding
party of their own children. Some were inviting her to the graduation
ceremony of their children. It suddenly dawned on her that those friends of
hers had managed to build relatively stable homes for themselves. They
were happy and contented. This made her realized that her friends had not
been foolish after all, she was the big fool.
One day, a friend of hers who gave b¡fth to a set of twins as her first delivery
and wanted to marry out the children, both females to another set of twins
born by another contemporary of theirs, invited her to the ceremony. All
the friends were there with their husbands and children. Awofgfi came
alone. Those who had seen her for a long time were asking for her husband
and children. She was ashamed to reply them that she had none. While
354
'\tr
r**u"¡¡
the ceremony was going on, Awoflgf went to a corner and wept bitterly.
There and then, she made up her mind to get married and have children,
she was however aware of the fact that men were running away from her as
a result of her attitude towards them and that she was no longer as
attractive as she used to be.
In order to find solution to her problem, she went to the Babaláwo
mentioned above for Ifá consultation: Would she be able to get married
now? Would she be able to have her own children? Would she beas happy
as her friends? Would she have respect and honour as her friends? The
Awo told her that she had almost ruined her life as a result of her pursuance
of trivial things at the expense of her future security. She was told that it
was not yet too late for her to mend her ways however. She was advised to
take the issue of securing a home seriously so as to have her own children.
She was also asked to offer ebo with four rats, four fish, two hens and
money, She was also advised to serve Egu wittr one cock and money.
The Awo told her to go and bring all her cosmetics and other things she was
using to enhance her beauty. She did. All the gbg was offered and the
cosmeticswere placed in Egü shrine. Shethen leftfor home.
Before long, she met a man who was interested in her. Soon after, they got
married. She became pregnant and gave b¡'th to a baby girl. The baby was
in her true likeness. She began to admire the work of Olódümaré in her
baby. She was so proud of the baby. She then realized that no mirror was
as good as one's own child. The baby was even more beautiful and more
attractive that her. She was thus singing and dancing and praising
Olódü ma ré for everyth ing.
Awo 9i'ji ko ge gbQrQgQdQ
Ka fi ri'ran amódún
Dlá filn Qlqmq Awo-jlgl
Tó fé,ylntl m'óJrt gkún sünráhün gmg
[bg ni wQn nl kó 9e
Ó gbg'bg, d rú'bg
r|gl kan ko sl
Qmg ni jlgl gni o
355
lfa Dida: An invitation to lfa Consultation
Translation
No matter how big a mirror may be
It cannot be used to foresees the future
This was lfá's declaration to elgmq AwoJig, the mirror looker
When lamenting her inability to bear a child
She was advised to offer gbg
She complied
There is no mirror anywhere
One's child is one's true mirror
Ifá says thatthe person for whom this Odü is revealed shall be blessed with
her own true mirror in life.
13. Ifá says that all the Ajogun giving problems in the home of the person
for whom this Odü is revealed shall go. Ifá says that these problems
could have gone for a long time but for the fact that either due to lack
of competence on the part of the Awo who had been handling the
case or due to outright mischief and wickedness, the problems still
persist. Ifá says that it was the materials that they had been using to
serve Ifá which had not.made the problems to abate. Ifá says that
they ought notto feed Ifá with any life animal or bird which will entail
dropping the blood on Ifá, but rather a dried big rat ought to be used
to feed Ifá. By so doing, Ifá says thatthe Ajogun wilr go. Irosün-Mé¡)
is an Odü which abhors blood.
Care must therefore be taken to ensure that as much as possible,
blood is avoided on this Ifá. One stanza in this Odü in suppoft of this
asseftion says:
Ajá dúdú mg oókg aláro
Agbo dúdú mg ookg ldoko
Aasq irin gbágádá-gbagada
Ni wón fi ñge llQkün Olókun
K'áyé Olókun má baa lu
Dlá fitn wgn lágbaa lgbo Oun Ifé Kiriblti
Mjq Ajogun ká wgn mQ'té pitipiti
fbg ni wQn nl kl wgn ge
3s6
tl
l,h
Translation
rc",, ur¡i
dyer
A black dog knows the name of a clothe
And a black ram knows that of a painter
A strong big iron door
Is what was used to bolt the door of Olókun
For the life of Olókun not to be in jeopardy
These were lfá's declarations to them at Agbá Igbo and llé-Ife
When Ajogun invaded their home
They were advised to offer qbg
í
The inhabitants of Agbá Igbo and llé-Ife were exper¡encing series of
unfortunate mishaps rang¡ng from untimely deaths, incurable illnesses,
pestilence, failed crop yields losses, natural disasters, witches problem
and so on. They went for Ifá consultations several times. They had
offered several ebQ and feed Ifá with rams, goats, he-goats, pigs,
cows, guinea-fowls, hens and so on, all to no avail. At a stage, they
got fed up.
One day however, they were advised to go and meet the group of Awo
stated above for Ifá consultation. They went. The Awo consulted Ifá for
them. They were however assured that alltheir problems would disappear.
They were told that the wrong prescription had hithefto been
recommended for them, and that was why the problems persisted. They
were told never to kill any life animal on their Ifá again. They were advised
to offer gbg with three cocks. They were also advised to serve Ifá with
one dried big rat and palm-oil. They complied. Before long, they
discovered that all the bad things happening in the community had abated
to a manageable level. They were thus full of praises for theirAwo.
Ajá dr¡dú mg oOkg aláró
Agbo dúdr¡ mg ookg ldoko
Aasq irin gbágádá-gbagada
Ni wqn fi ñge llQkün olókun
K'áyé Olókun má baa lu
Dlá filn wgn lágbaá lgbo oun IfQ Kiriblti
MjQ Ajogun ká wgn mqrlé p¡t¡p¡t¡
fibg ni wqn nl kl wqn ge
WQn 9b'Ébg, w{n rú'bg
lyin agba, Agbá Igbo óun IfQ Kiribltl
Okete n'rfá gbá
i
I
|
357
lfa Dida: An ¡nvitat¡on to lfa Consultation
E
se'pé Ifá gb'eran o?
Translation
A black dog knows the name of a clothe dyer
And a black ram knows that of a painter
A strong big iron door
Is what was used to bolt the door of Olókun
For the life of Olókun not to be in jeopardy
These were lfá's declarations to them at Agbá lgbO and llé-Ife
When Ajogun invaded their home
They were advised to offer gbg
They complied
Now, you elders of Agbá IgbO and llé-Ife
Ifá demanded for a (dried) big rat
Why did you say that Ifá demanded for a goat?
Ifá warns the Awo here not to cause avoidable problem or perpetuate one
due to his own greed¡ness and lack of cons¡deration for the feeling and
suffering of others. Ifá warns the Awo to desist from this act lest he meet
with the wrath of the Deities.
t4. Ifá also says that all Ajogun will leave the home of the person for
whom this Odü is revealed.
Ifá says that no blood must be spilled on Ifá and that as long as they
continue to do this, so long will the problem persist. Ifá says that all
the blood on the Ifa must be cleaned off and in its place; palm-oil
must be poured on ¡t. After this, kola-nut must be split for Ifá. That
is all Ifá needs to drive away all Ajogun in the home and life of this
client. On this, Ifá says:
Ara kúlúwq nfl pgn'mi fitn wgn lórli yangrl
Ojo O rq mq yangl d'ápáta o
Dlá filn Yáwqpa
Tll 9'9mg Qlójeq Okogo
Eyl tl ñbá ¡b¡ | sün
Tr ñbá ¡bi I il
Fbq ni wqn nl kó 9e o
'Il m"rn u"¡i
Translation
The thunder fetches wgter for those on the rocky areas
When the rain stops falling, the mudstone turns to rock
This was the Ifá cast for Yáwqpa
The offspring of Qbjee 0ko9o
Who was sleeping in the midst of evil
And waking in the midst of evil
He was advised to offer gbg
Yáwqpa was a descendant of sculptors whose family business was to
carue woods in various shapes designs. They spec¡al¡zed in caruing the
image of masquerades, house and palace piilars, household furniture,
images of all Deities and so on. For these works of Aft, the family was
highly respected and honoured.
One day however, YáwQpa woke up only to discover that most of the carued
images in his home were making funny sounds. Some were even upturn¡ng
the items placed on them. Some had fallen down while yet others had
broken into two. He too had been having series of nightmares. He had
gone to several Babaláwo for solution to his problems. The Awo told him
that he was sleeping and waking up in the midst of Ajogun. However, the
Awo felt that truly Ifá needed kola-nuts in order to solve his problems for
him, but the Awo felt that there was nothing in that for him to eat. Instead,
the Awo recommended a goat. Yáwópa bought the goat but the problems
persisted. He killed several animals withóut any solution to his problems.
This had been going on before YáwQpa was introduced to the Awo stated
above. The Awo analyzed his problems for him. They also asked him to
offer gbg with one cock and money. He was then asked to go home and
split two kolanuts for his Ifá. He did. Surprisingly, all the Ajogun left his
house. His life returned to normal. He lived the rest of his Iife a happy man.
Ara krllúwq nff pgn'mi filn wgn lór{i yangl
Ojo o rQ mq yangl d'apáh o
Dlá filn YáwQpa
Tff q'gmq gtÓjqe Okoqo
Eyl tl ñbá ib¡ | sün
Tl ñbá ¡b¡ r il
lbg ni wQn nl kó 9e o
Ó gb'Qbg, Ó rú'bg
359
lfa Dida: An invítaüon to lfa Consultation
Igba tl a nl g Yá'wQ pa'bi
f ge yá'wQ p'gran o?
Translation
The thunder fetches water for those on the rocky areas
When the rain stops falling, the mudstone turns to rock
This was the Ifá cast for YáwQpa
The offspring of Qbjee Okogo
Who was sleeping in the midst of evil
And waking in the midst of evil
He was advised to offer gbg
He complied
Now that we asked you to quickly split a kolanut
Why did you quickly split (the throat of) a goat
Ifá says that the
p.roblems of the client here pers¡st because of the
greed¡ness and dishonesty of those he/she relied upon for solution to
his/her problems. Ifá says that he/she shall meet those who would be of
ass¡stance and the problems shall disappear. Ifá however warns those
dishonest people thattheir day of reckon¡ng is at hand.
15.
Ifá warns the person for whom this Odü is revealed to desist from his
plan to snatch another man's wife and if he had already done so, he
needs to return the wife to the owner lest he meets with terrible
consequence. Ifá says that the husband of the woman he intends to
snatch is more powerful and ruthless than him. If he loves his life, he
needs to desist from his plan. If he refuses to heed this warning. Ifá
says that he will live to regret this action for the rest of his life.
Ifá says that the person in question is light in complexion while the
husband of the woman he intend to snatch is dark-complexion. Ifá
also warn a woman who intends to elope from her husband's home
to another man's house not to do so in her own interest. Ifá says
that the person she plans to elope with may end up losing his life and
she will be blamed forthis disaster bythe relation of the deceased.
Ifá says that the person who intend to snatch another man's wife
need to, in addition to desisting from this act, offer gbg with one
360
lh
msun
u"¡i
matured he-goat and money. On this, Ifá says:
Egin nll sáré kátápa káülpá wQ'hl
Eeyan mi ó mg lrtn ókünkün nl rlrln
Dla fun Ina
Tl ñlg reé f€ IOjOIó, gmg Olódümaré
lbg ni wQn nl kó 9e
Translation
fgin, the Horse, is he who gallops into the town
My relation does not know how to traverse in the dark
This was lfá's declaration to Iná, the Fire
When going to snatch JOjOIó, the daughter of Olodumare
He was advised to offer ebo
The lady in question here was an extremely beautiful woman. She had a
soft tender sk¡n. Her skin was so smooth and so delicate that one could
eas¡ly mistaken it for that of a new born baby. Her face had the
innocent look of an infant. She was looking far younger than her age.
As a result of these attributes, those who knew her believed that she
must be a mermaid of some so¡t. To crown it all, she hailed from a
highly influential family. For these reasons, people who were close to
her named her 'J0j0ló 9mg Olódümaré' meaning 'JOjóló, the new-bo¡n,
the daughter of Olódümaré' she was well loved and respected by
everybody in her community.
When she was old enough to get married many suitors wanted her as their
wife. In the end, she got married to Ojo, Rainfall. 0¡o was a darkcomplexioned man.
He was generous and he did not discriminate when he wished to give out
water to a community. He used to give it out to both friends and foes alike.
His influence extended to all corners of the world. He was also very
powerful and was reknowned to be ruthless and destructive whenever he
chose
to,
His ruthlessness was equally recognised by all.
When lójÓló got married to Ojo, everyone in the community was happy.
They thought that it would be a perfect match. Unknown to most people
howeve; J0j0ló was never a faithful woman. Since the time she got married
361
lfa Dida: An ¡nvitat¡on to lfa Consultation
to Ojo, she had been dating Iná, the Fire, steadily. At a stage, Iná and
J0j0ló planned to run away together and staft a new life elsewhere. When
they concluded this plan, they went to the group of Awo mentioned above
for Ifá cosultation.
The Awo warned Iná never to do what he had in mind to do. They told him
that he could never do anything secretly for others not to notice. They said
that even in the dar( there was nowhere that Ina would pass that others
would not see him. In this wise therefore, eloping with JójOló would be an
exercise in futility. He was also warned thatthe husband of Jójóló, Ojo, was
more powerful than him and that if he should carry out his plan, he risked
losing his life in the process. Iná was also advised to offer gbg with one
matured he-goat as gbg against calamity for ever contemplating such an
immoralact.
when Iná heard all these, he grew annoyed. He told Awo that he would
never offer the gbg as they prescribed. Not only that, he boasted that he
would snatch J0j0ló away from her husband. He said that he was not afraid
of her husband since he, Iná, was a very powerful person too. He claimed
that he was more ruthless and more destructive than Ojo. He said that
nothing and nobody should dare stand in his way. Having said these, he
stormed out of the house of the Awo. He asked JOjóló to go and pack all her
essential needs as they would be moving atthe shortest notice. JOjOIó d¡d.
on the day of their depafture, what they would thought that they were
doing secretly was exposed to all as wherever they passed through, Iná,
the Fire, was sending out enough illumination for all to see them.
When people realised that Iná was running away with Jójóló, the wife of
Ojo, they went and alefted Ojo. O¡o was so furious that anyone could dare
do that to him. He went out in fury in search of Ina. when he saw Iná, he
engaged him in a fierce battle. Before long, it was clear to all that the battle
was one-sided as Iná was no match to OjO. Within a few minutes, Iná was a
dead man. Before his death, he remembered the warnings of the Awo, but
alas, it was too late to make an amendment.
fgin nll sáré kátápa kátitpá wQ'hl
362
itr
r**
u"¡¡
Eeyan mi O mg lrln ókünkün nl rtrln
Dlá fún Iná
Tl ñlg réé f€ JOiOIó' gmg Olódümaré
Fbg ni wQn nl ko ge
Ó kg'tl Qgbgnhin s'qbg
Iná puPa beléi€
oio dúdú bqloiq
Kaka kl n fQ Iná
Ma lg ree
fÓjo
Oió gldlsldl
Iná ñ gbé g nf'yáwÓ lg
Ojo gt¿tgt¿¡
Eyin ó gbQn o
lyin O tilq mg'ran
fyin o mQ wlpé oio niyóó r'€yln Iná n¡
Oio sldlsldl
Translation
fgin, the Horse, is he who gallops intq the town
My relation does not know how to traverse in the dark
This was lfá's declaration to Iná, the Fire
When going to snatch J0j0ló, the daughter of Olodumare
He was advised to offer gbg
He bluntly refused
Iná, the light-complexioned man
And Ojo, the dark-complexioned man
Instead of getting married to Iná
I would rather prefer Ojo
The strong Ojo
Iná is eloping with Your wife
The ruthless O¡'o
Don't you know?
Can't you realise?
Can't you see that OjÓ is the one to eliminate Iná
The rnighty 0j0
Ifá warns a woman not to cause the death of her lover as a result of her
infidelity. Ifá also warns everyone concerned in this Odú to be faithful
and s¡ncere to their loved ones.
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lfa Dida: An ¡nvítation to lfa Consuftation
16.
Ifá warns a person or group to be careful with whatever they intends
to do lest they regret their action for the remaining paft of their lives.
Ifá says that there was an action they were about to take which
could lead toweeping and gnashing of teeth. Ifá alsowarnsthatthe
person for whom this Odü is revealed should not do any favour for
those who will harm them in the end. The person or persons for
whom this Odü is revealed is being advised against this action but
had bluntly refused to listen to wise counsel¡ng. Ifa says that only
regrets will be the outcome of this action.
Ifá advises that there is the need to offer qbq with one matured hegoat and money where this Odü is revealed. There is also the need
to serve Egu Qdará with one cock here. On these, Ifá has this to
say:
Abamq,aogeé
A ge'kú tttn
Ikrt d'ariwo
Dlá fiin Ekúté Ilé
Tl ñlg réé fi Ológbo j'oyé
f;bg ni wQn nl kl wgn ge
Translation
Had we known, we would not have embarked on this
After coufting death
Death became a commotion
These were lfá's declarations to Ekrlte-Ilé, the Mice
When going to honour Ológbó, the Cat, with a chieftaincy titile
They were advised to offer gbg
Ekr¡te-tle, the Mice, were living in the house with human beings. In fact,
they far out-numbered human beings. But they had a problem, Ológbó,
the Cat usually came from the forest to attack and kill some of the mice
in the house. The incursions of Ológbó soon became a major head-ache
of the whole mice community. They therefore assembled together to find
a lasting solution to their common problem.
During their deliberations they came up with the ingenious plan to invite
Ológbó into the house to live with them. They also planned to give him a
364
lnl
rc"rn u"¡¡
chieftaincy title as the leader and protector of all rats and other rodents.
Their reasoning was that if they did this, the Catwould no longer be morally
be justified to kill them as they would be under his care and protection, All
of them hailed this decision and they were so proud to have come up with
this plan.
After this, there was yet another problem how to convince human beings,
the owner of the houses they were living to accept OIógbO into their homes.
They summoned courage and laid their plan to invite the Cat to their hosts.
When they did, human being told them that their ancestors recognized Cats
as their enemies and they never coufted their friendship. They warned that
inviting Ológbó into their midst amounted to nothing but an open invitation
to calamity. All the rats refused to listen. In the end, they had their way.
They went to invite the Cat to come and live in the house with them. They
conferred on him the chieftaincy title as promised. It was with pomp and
pageantry thatthe Cat was ushered into the house to Iive with Mice.
The very day that the cat came into the home, he went on rampage. He
went on killing spree. He killed, and killed, and killed. It was like the cat
could not stop killing rats when he sighted them. Before the year ran to an
end, the cat had reduced the rats population drastically. The Cat went and
brought his colleagues from the forest into the house. From that day
onwards, the rats had known no peace.
One day, the Mice, went to the human beings to plead with them to please
send the Cataway. The human beings howeversaid thattheir requestcould
not be granted for two reason; one, ever since the advent of the Cats into
their homes, wanton destruction of clothes, food, furniture and so on being
perpetrated by the mice had reduced drastically and two, the Mice had
hitherto been warned against their action but they refused. In this wise,
they were advised to learn how to live with their misfoftune. And since that
day till today, the Rat had never been able to learn how to live with the cat
without the Rat suffering for it.
Abamgraogeé
A ge'kú tán
Ikú d'ariwo
Dlá firn Ekúté rlé
fi
rr¡g réé
fi Ológb0 j'oyé
365
lla Dida: An invitaüon to lfa Consultation
!b9 ni wQn nl kl wgn ge
WQn kg'tf Qgboyln s'ebq
Ekúté-rIé ó bá teté mo
I
bá t¡ wá garúfin ebg
KO bá
tété mo
Translation
Had we known, we would not have embarked on this
After cou¡.ting death
Death became a commotion
These were lfá's declarations to Ekr:te-Ilé, the Mice
When going to honour Oló9b0, the Cat, with a chieftaincy title
They were advised to offer gbg
They bluntly refused to comply
Had Ekute-Ib known on time
They would have rushed to offer their prescribed gbg
Had they but known in time
Ifá says that the person for whom this Odü is revealed shall not be
allowed to do someth¡ng he/she would regret for the rest of his/her (or
their) lives.
Ifá advises that to heed advice is more rewarding than thinking that one
is the wisest person on earth.
Abgru AUgye
366
Itr
B.
ro"u,
u.i¡
SIGNIFICANCE OF IROSUN.MEJI TO THOSE BORN
BY THIS ODU DURING ITELODU OR ITOSEOAYE
Irosün-Méfl children have the capacity to rise from grass to grace and
remain at the very top of their chosen careers for the rest of their lives. Ifá
is always giving its backing to thern because they are children of Qrúnmllá
right from heaven. When Irosün-Mé;) children succeeds, their success is
always beyond anybody's imagination. In fact true lrosün-Méjl children
are not known as failures in life. They also live long and happily.
Irosün-Méjl children are however known to be selfish and self-centered.
But Ifá says that if they can discard this attitude and embrace taking care of
others by looking after their welfare, Ifá itself will take charge of their lives
and reward them plentifully. Irosün-Méjl children excel in hospitality
fields such as being Babaláwo or )yánffá, medical doctor, nurse,
physiotherapist, public relations officel social psychologist, welfare officer,
attending to motherless babies, old people, mentally retarded people,
working in disaster zones and so on. By so doing, they will have wealth,
recognition, honour, prestige, stable homes, peace of mind, sound physical
and mental health and long life. They should also do good to others as they
will never go unrecognized and unrewarded.
In business, no matter how successful lrosün-Méil ch¡ldren may be, or
how much profit they make, they are in the habit of complaining that the
situation is not good for them. Even though people show them
appreciation for whatever they do, they in turn find it difficult to show
appreciation to others who had done good deeds for them. This attitude is
in-born and difficult to change. lrosün-Mé¡) children are however adviséd
to show appreciation for Iittle favours done to them by Olódümaré, the
Deities and their fellow human beings. If they do this, their lives will
continue to improve and their happiness, progress and success will know
no bound.
It is very easy for people to confuse the fo¡thrightness,
boldness and
truthfulness of lrosün-Méjl children as wickedness. People maytherefore
be running away from them. This may affect their financial and business
367
lfa Dida: An ¡nvitation to lfa Consultaüon
chances but with time things will surely change for the better and they will
be able to realize their destinies.
Irosün-Méjl children are usually blessed with children. These children are
usually successful and impoftant in their societies. There is however usually
one of these children whose destiny is so strong and overbearing that the
parents (that is,Irosün-Méil children) need to serue his/her Ori in order to
acquire resounding victory over any form of adversary be it death, affliction,
litigation, loss, envious individuals, enemies, backbiters or witches/wizards.
These children, when identified needed to be treated specially and with
caution. This is however not to suggest that they should be over-pampered
at the expense of other children in the family. It is worthy of note however
that his child's destiny (or) will protect every member of lrosün-Méjl
,children's
familles.
frosün-Méjl children have the ability to survive where other people had
died, to succeed where others had failed and to gain where others had lost
out woefully. They also have the capacity to help other people overcome the
miseries of their lives.
Those who are born by this Odü need not fight or quarell over any legacy as
this is not in line with their destiny. Instead, they should always look for
amicable settlement of all matters pertaining to inheritance materials,
especially landed properties. If amicable settlement ftils, then lrosünMéil children are advised to hand off the matter.
Irosün-Méjl female children are usually fashion
conscious. They find it
difficult to settle down and get married and when they do they are not that
loyal to their husbands. They needed to be advised against this as this
attitude may affect them and make it difficult for them to get children when
they want to have them. At the same time ti may lead to trauma for them as
their secret lovers may end up losing their lives over this illicit attitude.
Irosun-ttejl male children are also warned against snatching other
people's wives as this may lead to their untimely and violent death.
Irosün-Méil ch¡ldren, males and females are very stubborn. They find it
difficult to listen to wise counseling. When they have made up their minds
368
Itr
,.*,
r.¡,
on something, good or bad, it is difficultto change their minds. This is not a
good attitude as some of their decisions may lead to regrets and
calamity.
(
Again, IrosUn-Méjl children must never use any animalto serue their Ifá.
They must not put blood on their Ifá as this may Iead to more problems for
them. If they must do so, they need to ask Ifá over and over again before
this is done. When in problem, it is advisable to feed Ifá with dried big rat
and kolanuts and the problems will disappear.
In all, Irosr¡n-Méjl children are born achieves. They get results
where
I
others fail. They have the capac¡ty to keep on going and struggling where
others retreated. It is this quality in them that guarantees success and
accomplishmentforthem. True lrosün-Méjl children are not known to die
a violent deaths. True lrosün-Méil children live and die peacefully.
C.
Affiliated Irúnmqle and Orlqa of lrosün-Méjl
1.
2.
3.
4.
5
6.
7.
8.
9.
Ifá - for progress, comfoft, projection and success
Orl - for direction, protection against all Ajogun, for fulfilment
of
i
destiny
Equ
Qdará for overall achievement and protection against
all evil
Q+un - for child bearing
QbaHlá - for child bearing and protection
Fgb€ - for success and achievement, for suppott
Egúngun - forancestralsuppoft
$ángo-forsupportandachievement
Orlgá Oko - forfinancial success and
progress
D. Taboos Of lrosün Méjl Children
1. Must never eat dog - to avoid being plagued by Ajogun
2. Must never eat ram - to avoid being plagued by Ajogun
3. Must never show ingratitude - to avoid anger of the Deities
4. Must never be deceitful - to avoid anger of the Deities
369
{
lfa Dida: An ¡nv¡tat¡on to lfa Consultation
5.
6.
7.
8.
9.
10.
11.
12.
E.
Must never be in a hurry - to avoid missing his/her chances
Must never eat monitor - to avoid missing the protection of his/her
child's Oíi
Must never eat bull-frog - to avoid missing the protection of his/her
child's Ol
Must never use a spider - to avoid missing the protection of his/her
child's Of
Must never be too fashion-conscious
- to avoid problem of
childlessness
Must never eat cock - to avold missing the protection of the Deities
Must not fight over landed property or other legacy - to avoid family
confl ict and misunderstanding
Must not put blood in his/her Ifá - to avoid incessant problem in
his/her life
Possible names of lrosün-Méjl children during
Ikesedáyé
Males
1.
2,
3.
4.
5.
Qlánlgba Honour has its period of manifestation
Ifágbuyl Ifá is prestigious
Dqpgmú I hold unto the Holy palm tree
EgbéQpQ The outcome of Ifá's support
Ifátrlsln Ifá deserues beiñg propitiated
Females
1.
2.
3.
4.
5.
Ayénlgba Events in the world have their periods of occurrence
Oyéénlran Titles have heredity
Qlábámidé Honour came into the world with me
fkúndayQ Lacrimation turns to felicity
9menrilgl
My child is my mirror
Aború Aboye
37A
Chapter 6
OWÓNRTN ME¡I
t¡
illl
lr ll
ll
ll
Chapter Six
OwÓNRIN MEJI
A.
1. Ifá says that it foreseen the ire of success and achievement for the
person
whom this Odü is revealed. Ifá says that life will be
profitable to him/her and there is no aspect of his/her life that will not
bring fruitful reward. Ifá says that apaft from the person for whom
this Odü is revealed, several other people will also benefit from
for
him/her.
Ifá enjoins the person from whom this Odü is revealed to
rely
absolutely on Ifá. By so doing, all the good things of life shall be
his/hers. He/she shall lack nothing in life. He/she shall be wealthy,
honourable, noble and highly respected in the society.
Ifá advises the person for whom this Odü is revealed to offer gbg with
three pigeons, three guinea fowls and money, there is also the
need to serue Ifá. There is need to ask Ifá what it will like to take and
then use same to serue Ifá.
On allthese, QwQnÍn MéJisays:
Eku sányln
Fja sanyln
DráfitnQpe F¡uju
Tl yóó maa rln t'ajé
fbg ni wqn nf kó 9e
t'aje
Translation
The strong rat
And the strong fish
372
l,l, o*onnn
*",,
They were the Awo who cast Ifá for the Palmtree
of the wilderness
Who shall be filled with wealth
He was advised to offer gbg
Qpg fluju, the Palm tree of the wilderness, was com¡ng from heaven
into the world, he planned to reside in the wilderness. He went to the
two Awo mentioned above to determine his success chances on
eafth; would he succeed here on eafth? Would he command respect
and honour in life? Would he be able to influence and benefit other
people? Would he live a comfoftable and contented life?
The Awo assured him that he would be very successful in life. He was
told that he would be extremely wealthy and that no paft of his body
shall be without fetching money. He was also told that everything in
his body shall be of benefit to mankind. He was advised to offer gbg
and feed Ifá as stated above. He complied. Soon after this, Qpg
Flüjü came into the world. His palm-fronds were cut and turned into
brooms. Money was realized. His Palm kernels were used to make
Palm-oil. Money was realized. The palm-nuts were broken and the
shells were used as fuel. Money was realized. The nuts were grinded
and palm-kernel oil was extracted. Money was realized. Other chose
to extract palm-wine from the palm-tree instead of palm-kernel.
Money was realized. The trunk was used to make rafters and small
bridges, money was made. The palm-nut was also used to make
Lágfdfgba beads which women used to adorn their waists. Money
was realized, the newly-spronted palm-fronds were used to decorate
several shrines. Ikin was also extracted from some palm trees which
Babaláwo use for Ifá consultation. A lot of money was realized. The
Ikin was also used to guide, protect, advise, direct and mould people's
characters. In shoft, there is no paft of the palm tree which is of no
benefit to the human race. The palm tree became the most useful
tree on eafth.
Eku sanyln
Fja sanyln
Dláfiln Qpg llujrt
Tl yóó maa rln t'aje
fbgniwgn nl kó9e
t'ajé
373
lfa Dida: An invítation to lfa Consultaüon
Ógb'gbgórú'bg
Qpe lo I'epo
.
QpQlól'adln,
Ape ló I'emu
QpQ lofun mi nlllQkQ b'qdl
Qpg lo fitn mi I'gwq gbá,lQ
Ifá lófiln mi l'épo tl mo mú j'qgu
Ohun QpQ qefitn mi mé mQ nl gbágbé
Ohun ñláñlá n'Ifá rlgefiln mi o
Translation
The strong rat
And the strong fish
They were the Awo who cast Ifá for Qpe FIUjU
Who shall be filled with wealth
He was advised to offer gbg
Hecomplied
It is QpQ who owns palm-oil
And owns palm-kernel oil
And owns palm-wine
Qpe was itwhich gave me beadsto adorn mywaíst
And palm-oil which I used to eatyam
All what Opg had done for me, I cannotforget
Greatthings, Ifá had done for me
Ifá says that it had done great things in the life of the person for whom this
Odü is revealed. Ifá says that he/she shall never be disappointed by the
people around him/her if he/she places hope and asp¡rations on Ifá. Life
shall be fruitful and beneficialto him/her, so says Ifá.
2.
Ifá says that the business of the person for whom this Odü is revealed
shall prosper. He/She shall become very wealthy because he/she
shall make more prof¡t than others. Ifá says that the person for whom
this Odü is revealed needs to make his/her goods and serv¡ces more
expensive than those of his competitors even if they are of the same
qual¡ty.
Ifá says that the business lines most suitable for this client are sales of
Afticle of Ostentation such as Jewelries, perfumes, specially designed
374
l,l,
o**r, *",,
materials, designer shoes and bags, wr¡stwatches and the latest
electronics and automobiles. He/she may also establish an exquisite
salon and restaurant where tasty and expens¡ve dishes which give
the people the impression thatthe more expensive the materials, the
better its quality. Ifá advises the person for whom this Odü is
revealed to offer gbg with three white pigeons and money. On
this, Ifá says:
Qwon owó ¡aá ná'wó mini
QwQn omi láa m'Qsun
Qpqhpq qwqn oúnj9la á pé nl'yán
Dlá fitn Oun-yOó-wQn
Tll q'gmg Qba l'f;yQ-Aiorl
Fbg gla ni wqn nl kó 9e
Transactions
Scarcity of money makes one to find atternative
Scarcity of water makes one to fetch water-drips
Too much waterscarcity is known asfamine
These were lfá's declarations to Oun'yóO-wQn
That-Which-Is-Scarce-And- Expensive
A Princess in Qyg city
She was advised to offer gbg of prosperity
Expensive was a pri ncess i n QyQ
c¡ty. She was also a trader. Her business was not moving well. She
therefore, went to the group of Awo mentioned above for Ifá consultation
on what to do to make her business succeed. She wanted to know what
she needs to do for her to make huge profit. The Awo advised her to be
selling afticles which are not very common and/or rare to get. She was also
advised to make her goods very expensive- and in fact, more expensive
than all her competitors. She was then asked to offer ebo with three white
pigeons and money. She complied. Soon after, customers, young and
old, were trooping to her stallto purchase things from her - even when they
knew that her wares were more expensive than those of her colleagues.
The customers were of the opinion that her wares were of the best quality
money could buy and that was why they were more expensive than the
ones being sold by others, that was how Oun-yóó-wQn became richer and
more successful than all her colleagues. She was thus singing and dancing
Ou
n-yóó-wQn, That-Wh
ich -Is-Sca rce-And
375
-
lfa Dida: An invitat¡on to lfa Consultation
and giving pra¡ses to herAwo and Ifá:
Qwqn owó laá ná'wó mini
Qwqn omi láá m'Qsun
Qpqhpq qwQn orlnjg la á pé nl'yán
üá filn oun-yoó-wQn
Tll ggmg Qba I'fyq-Ajorf
Fbq q|á ni wqn nl kó 9e
Ógb'gborórú'bg
! süréwá, gwá ra'já gmg'ba
At'éwe, át'ágbá nfl ra'já Oun- yOó- wQn
F súré wá, g wa ra',já omgba o
Translation
Scarcity of money makes one to find alternative
Scarcity of water makes one to fetch water-drips
Too much water scarcity is known as famine
These were lfá's declarations to Oun-yóó-wQn
That-Wh ich -Is-Sca rce-And - Expensive
A Princess in QyQ city
She was advised to offer gbg of prosperity
Shecomplied.
Rush here to buy the wares of a princess
Both old and young buy goods that are scarce and
Expensive from Oun-yóO-wQn
Rush here to buy the wares of a princess
Ifá says that the person for whom this Odü is revealed shall make huge
prof¡t in his/her business. Ifá says that even after making his/her goods
and/or se¡vices very expensive, people both young and old will still find
reasons for patronizing him/her.
3.
Ifá says that the person for whom this Odü is revealed shall
be
blessed with money, a good spouse, good children and long live. At
the same time, Ifá says that death, affrications, litigation and loss
shall be warded off from him/her.
Ifá says that he/she needs to offer gbg with three white pigeons
for financial success, three hens for a good spouse, three rats
and three fish for good children and three cocks and idi leaves
376
!|,
**rn
r",,
for victory over death, afflictions, litigation and loss. There is also the
need forthis clientto feed Ifá with one matured goat. On
says:
these,Ifá
.
Qrúnmllá ló rl drln yunmuyunmu
ó n kun yunmuyunmu
L'órl apáta egbáránselá
Qrrlnmllá nl kln ló rl drlnyunmuyunmu?
Tó ñ kün yunmuyunmu?
WQn nl Ajé t'Awo yóo nll n¡
Qrunmllá nl kl wQn gllQkün f'ólojó rere
.i
i
KówoléAwowá
Translation
Qrrlnmllá declared that itwas rumbling
And itwas humming consistently
On top of the rockof Agbáráñsah
Qrúnm'ilá queried that what was rumbl ing?
And humming on rockof Agbáráñsálá ?
They responded that it was the wealth that
The disciple of Ifá would acquire
QnJnm'ilá asked them to open the door for a good
To enterthe house ofan Awo
visito¡
i
Qrúnmllá heard pers¡stent rumbling and humming and wondered along
about what was making such on the rock of Agbáráñsálá, on the way from
heaven was wealth going to the home of his disciple that was making such
sound. QrUnm'ilá asked them to open the door for the good visitor to enter
the home of his disciple.
His disciple thus became a wealthy
person.
{
Qrr:nmtla ló ñ drln yunmuyunmu
ó n kun yunmuyunmu
Lóf ápáta ágbáráñsálá
Qrrtnm)lá nl kin ló ñ dtln yunmuyuninu?
Tó ñ kün yunmuyunmu?
WQn rf aya t'Awoyóó lff ni
Qrunm'llá nl l( wgn gllQkün f'ólojO rere
KóweléAwowá
Translation
Qrúnmllá declared that it was
rumbling
377
i
lfa Dida: An inv¡tat¡on to lfa Consultation
And itwas humming consistently
On top of the rockof Agbáráñsálá
Qrtl nml lá quer¡ed that what was rumbl ing?
And humming on rockofAgbáránsalá ?
They responded that if was the spouse thatthe
Disciple of Ifá will marry
them to open the doorfor a good visitor
home of an Awo
Qrrf nm)lá asked
To
enterthe
Again, Qrúnm)lá cont¡nued to hear the rumbling and pers¡stent humming
on top of the rock of Agbáráñsálá. Again he asked about what was making
such sound; he was informed that it was the spouse that his disciple would
marry that was making the sound. Again, Qrúnmllá asked them to open
the door for the good visitor to enter the home of his disciple. His disciple
thus because proud husband of a good wife.
Qrúnmllá ló rt drln yunmuyunmu
ó r kr¡n yunmuyunmu
L'ór{ apáta ágbáráñsálá
Qrrlnmllá nl kln ló ñ drln yunmuyunmu?
Tó ñ kün yunmuyunmu?
WQn nl
gmgt'Awoyóó bl n¡
Qrunmllá nl kl wQn qllQkün fólojO ner€
KówoléAwowá
Translation
Qn:nm'llá declared that itwas rumbling
And itwas hummíng consistently
On top of the rock of Agbáránsalá
Qnlnmllá queried that what was rumbling?
And humming on rockofAgbáránsálá ?
They responded that it was the child that the disciple
of Ifá willbeget
Qrrlnm'llá asked then to open the doorfor a good visitor
To enterthe home of an Awo
And again Qrúnm)lá noticed that the sound that was coming from the top
of Agbáráñsálá rock had not abated. He again enquired about what was
mak¡ng the sound. He was informed that it was the child that his disciple
would beget. Orrinmllá quickly ordered that the door be opened for the
378
ii
o**,¡n u"¡¡
good visitor to enter the home of his disciple. His disciple thus becamse a
proud
parent.
(
Qrr¡nmllá ló rf drf n yunmuyunmu
ó n kun yunmuyunmu
L'óil apáta agbáráñselá
Qrr¡nmllá nl kln ló ñ drtn yunmuyunmu?
Tó ñ kün yunmuyunmu?
WQn nl ire gbogbo t'Awo yóó nl n¡
Qrrlnmllá nl kl wqn gilQkün fólojO rere
KówoléAwowá
Translation
Qrrlnmlla declared that itwas rumbling
And itwas humming consistently
On top of the rockof Agbáráñsálá
Qrunmllá queried that what was rumbling?
And humming on rockof Agbáráñsalá ?
They responded that it was all the ire in life that
The disciple of Ifá would acquire
Qrrf nmllá asked them to open the door for a good visitor
To enterthe home of an
Awo
'
i
Yet again, Qrrlnmllá heard the rumbling and humming of sound
being made on top of the rock of Agbáráñsálá and yet aga¡n, he
demanded to know what was making such sound. He was informed
that there were all the ire in life which his disciple would get that were
making such sound. Qrúnmllá ordered them to open door for them
to enter the home of his disciple. That was how the disciple of
Qrúnm'ilá lacked nothing in his life. He had money, a good spouse,
good children, stable home, peace of mind, happiness, comfoft
añd
t
long life.
QrUnmllá ló ñ drln yunmuyunmu
ó n ¡<un yunmuyunmu
L'ód epáta agbáráñsalá
Qrrtnmllá nl kln ló ñ dún yunmuyunmu?
Tó ñ kün yunmuyunmu?
L'órl Apáta Agbáráñsálá?
Wón nl lkr¡ tó rt wá Awo ó bO ni
{
379
lfa D¡da: An invítation to lfa Consultation
Qrúnmllá nl ¡dl ni Yóó dlktl Awo
Tl ko nlie kó leéwglé
Translation
that it was ru mbling
And itwas humming consistentlY
On top of the rockof Agbáráñsálá
Qrúnml lá queried that what was rumbling?
And humming on rockofAgbáráñsálá ?
They responded that it was the death which
Had come in search of the disciple of Ifá
Qrrlnmlla declared thatldf would block death outfor an Awo
And will not allow it to enter his home
Qrrl nmllá declared
After all the good things of life had entered the home of Qrrlnmllá 's
disciple, Qrrlnmllá obserued thatthe sound had not abated. He then
asked Ifá to know what was making the sound again. He was
informed that it was the death which was about to kill his disciple.
Qrunmllá quickly looked for Idf leaves, pounded the leaves together
and mixed same with soap. He gave the soap to his disciple to bath
with. He then declared that Idf would block out death from the home
of his disciple. That was how his disciple escaped untimely death.
Qrunmllá ló ñ dún Yunmuyunmu
Ó ¡t kr¡n yunmuyunmu
L'ód apáta agbáráñsalá
Qrrtnmllá nl kln lO n dr¡nyunmuyunmu?
Tó ñ kün yunmuyunmu?
L'orl Apata Agbáráñsálá?
WOn nl árün tó ñ wá Awo bQ ni
Qrünmllá nl ldl ni yoó d'árün Awo
Tl ko nfl j€ kó leé wglé
Translation
Orunm'lla declared that it was ru mbling
And itwas humming consistentlY
On top of the rockof Agbáráñsálá
Qrúnmllá queried that what was rumbling?
And humming consistentlY
On top of the rock of Agbáráñsab ?
They responded that it was the affliction of Ifá
380
l,l, o*on¡n ue¡¡
Orúnmlla declared that Idf would block affliction out for an Awo
(
After death had been prevented from entering the home of Qrrfnm)lá 's
disciple, Qrúnm)lá again heard the rumbling and humming sound
emanat¡ng from the top of the rock of Agbáráñsálá. Qrúnm)lá aga¡n asked
what sound was that. He was informed that it was the affliction coming to
infirm his disciple. Orrlnmllá again decreed it out of the life of his disciple
afflicted with infirm¡ty.
Qrunmlla ló ñ drtn yunmuyunmu
ó n kun yunmuyunmu
L',ór| apáta agbáráñseH
Qrunmllá nl kln ló ñ dün yunmuyunmu?
Tó ñ kün yunmuyunmu?
L'órl Apáta Agbáráñsálá?
WQn nl qjQ tó ñ wá Awo bQ ni
Qrrrnmllá nl Idl ni yóó d'€jQ Awo tl ko nl jq kó lee wg|é
i
Translation
Qrúnmllá declared that itwas rumbling
And itwas humming
On top of the rock of Agbáráñsálá
Qrúnmllá queried that what was rumbling?
And humming on rockof Agbáráñsálá ?
They responded that it was the disciple of Ifá
Orrtnmllá declared thatldl would block litigation
outofan Awo
And would not allow it to enter his home
consistently
r
When death and affliction had been successfully taken care of litigation
reared its head up on the rock of Agbárár1sálá, when Qrunmllá
enquiry on what was still rumbling and humming on top of the Agbarañsálá
rock, he was informed that it was litigation which planned to find its way
into the home of Akápó. Qrúnmllá decreed that it must never find aces
into the home of his disciple. That was how Qrúnmllá was able to protect
his disciple against all forms of litigation.
made
{
Qrunmlla ló rt drln yunmuyunmu
ó n kon yunmuyunmu
L'ód apáta ágbáráñsálá
|
381
lfa Dida: An ¡nvitation to lfa Consuftation
QrUnmllá nl kln ló ñ drlnyunmuyunmu?
Tó ñ kün yunmuyunmu?
L'órl Apáta Agbáráñsalá?
WQn nl Ofotó ñ wá Awo bQ ni
Qrúnmllá nl ldl ni yóó dl OfóAwo
Tl ko nl jQ kó leé wglé
Translation
Qrúnmllá declared that itwas rumbling
And itwas humming consistently
On top of the rock of Agbáránsab
Qrúnm)lá queried that what was rumbling?
And humming on rockofAgbáránsalá ?
They responded that it was the loss which had
come in search of the disciple of Ifá
Qrúnmllá declared that Idl would block loss out for an Awo
And would not allow it to enter his home
Qnfnmllá said that he again hea¡d rumbl¡ng and humming on top of
Agbáráñsálá rock. And again he asked to know what was making such
sound. He was informed that it was the loss which was search¡ng for the
home of his disciple. Qrunm)lá's disciple. And so with appropr¡ate gbg as
prescribed above, Qrr:nmllá was able to give to his disciples all the good
thingsfrom enter¡ng Akápó's home.
Qrrf nmllá ló ñ drln yunmuyunmu
Ó n kr¡n yunmuyunmu
L'órl apáta ágbáráñsálá
Qrrtnmllá nl kln ló ñ drln yunmuyunmu?
Tó ñ kün yunmuyunmu?
L'órl Apáta Agbaráñsálá?
WQn nl Ajét'Awoyóó nfl n¡
Qrrlnmllá nl kl wgn qllgkrln fólojO rere
KówgléAwowá
Qrúnmllá ló ñ drln yunmuyunmu
ó n kun yunmuyunmu
L'ód apáta ágbáráñsálá
QrUnmlla nl kln ló ñ drln yunmuyunmu?
Tó ñ kün yunmuyunmu?
L'órÍ Apáta Ag bara ñsala?
wgn nl aya t'Awo yóó nff n¡
382
IT
tl
ll
Qrúnmllá nl kl wQn qllQkünfólojo rere
KówgléAwowá
QrUnmllá ló rt drtn yunmuyunmu
ó r kun yunmuyunmu
L'ód epáta ágbáráñsálá
Qrunmllá nl kln ló ñ dún yunmuyunmu?
Tó ñ kün yunmuyunmu?
L'Orl Apata Ag bá ráñsálá?
WQn nl gmgt'Awoyóó bll ni
Qrunmlla nl kl wQn g{l$kun fólojO rere
KówgléAwowá
Qrunmllá ló ñ drtn yunmuyunmu
ó r kr¡n yunmuyunmu
L'órt apáta agbáráñsalá
Qrúnmllá nl kln ló ñ drtn yunmuyunmu?
Tó ñ kün yunmuyunmu?
L'orl Apata Ag ba ra ñsala ?
WOn nl ire gbogbo t'Awo yoo nl ni
Qrúnmllá nl kl wQn gllQkün fólojo rere
KówoléAwowá
Qrrlnmllá ló ñ drln yunmuyunmu
Ó n kun yunmuyunmu
L'órl apáta ágbáráñsálá
Qrúnmllá nl kln ló rl drlnyunmuyunmu?
Tó ñ kün yunmuyunmu?
L'órl Apáta Agbaransah?
WQn nl ikú tó ñwá Awo bQ ni
Qrrtnmllá nl idl ni yóó dlkrl Awo
Tl ko nl jQ kó leéwglé
Qrrtnmllá ló ¡l dún yunmuyunmu
Ó n kr¡n yunmuyunmu
L'ór{ apáta ágbáráñsálá
Qrúnmllá nl Hn ló rt drln yunmuyunmu?
Tó ñ kün yunmuyunmu?
L'órt Apáta Ag báráñsá la?
WQn nl árün tó rt wá Awo bQ ni
Qrrtnmllá ló rl dún yunmuyunmu
Ó n kr¡n yunmuyunmu
L'órf ápáta ágbáráñsálá
Qrrrnmllá nl kln ló ñ dr¡n yunmuyunmu?
Tó ñ kün yunmuyunmu?
L'or{ Apata Agbáransala?
383
Owonrin Meji
lfa D¡da: An ¡nv¡tat¡on to lfa Consultat¡on
WQn nl eiq tó ñ wá Awo bQ ni
Orúnmllá nl idl niyoód'éjeAwo
Tl ko nl jQ kó leéwglé
Qrúnmllá ló ñ drlnyunmuyunmu
Ó n kr¡nyunmuyunmu
L'órl epáta agbáráñsalá
Qrunmllá nl kln ló ñ dún yunmuyunmu?
Tó ñ künyunmuyunmu?
L'órl Apáta Agbárañsálá?
Wón nl OfO tó ñ wá Awo bó ni
Qrrtnmlla ni ldl ni yóó dl OfOAwo
Tl ko nl jQ kó leéwglé
Nje ¡dt dt mi téstyá oko
Qna ibi ni kl o bá mi dl
Kl of'óná Ifá sfle
Idl dl mileslya oko
Translation
Qrrlnmlla declared that itwas rumbling
And it was humming consistently
On top of the rock of Agbáráñsálá
OrrlnmIlá queried that what was rumbling?
And humming on rock of Agbárár1sálá ?
They responded that it was the wealth
Thatthe disciple of Ifá would acquire
Orrlnmllá asked them to open the door for a good visitor
To enter the house of an Awo
Qrúnm'ilá declared that it was rumbling
And it was humming consistently
On top of the rockof Agbáránsalá
QrUnmlla queried that what was rumbling?
And humming on rock of Agbáráñsálá ?
They responded that it was the spouse that
The disciple of Ifá would marry
Orrinmllá asked them to open the door for a good visitor
To enterthe home of an Awo
Orrlnm'ilá declared that it was rumbling
And it was humming consistently
On top of the rock of Agbáráñsálá
Qrrtnm)la queried that what was rumbling?
And humming on rockof Agbáránsalá ?
They responded that it was the child that
384
tlII
ll
Owonrin Meji
The disciple of Ifá would beget
Qrunm'llá asked them to open the door for a god visitor
To enterthe home of an Awo
Qrunm)la declared that itwas rumbling
And itwas humming consistently
On top of the rock of Agbáráhsálá
Qrúnm)lá queried that what was rumbling?
And humming on rockof Agbáráñsálá ?
They responded that it was all the Ire in life
Thatthe disciple of Ifá would
a,
Qrunmlh asked tham to open the door for a good visitor
To enter home of an Awo
Qrunmlla declared that itwas rumbling
And itwas humming consistently
On top of the rock of Agbáránsah
Qnlnmllá queried that what was rumbl ing?
And humming on rockof Agbáránsalá ?
They responded that it was the death which had come in search of the
disciple of Ifá
Qrúnm)lá declared that Idl would block death out for an Awo
And would notallow itto enter his home
Qrrlnmllá declared that itwas rumbling
And itwas humming consistently
On top of the rock of Agbáráñsálá
Qrúnm)lá queried that what was rumbling?
And humming on rockof Agbáráñsálá ?
They responded that it was the affliction
Which had come in search of the disciple of Ifá
Qrrf nmllá declared that Idf would blockaffliction Outof Awo
And would notallow itto enter his house
QrUnmllá declared that itwas rumbling
And itwas humming consistently
On top of the rock of Agbáránsalá
Qrunm)lá queried that what was rumbling?
And humming on rockof Agbáráñsálá ?
They responded that it was the litigation
Which had come search of the disciple of Ifá
Qrunmllá declared that Idl would block
Litigation out for an Awo
And would not allow itto enter his home
Qrrlnm)lá declared that itwas rumbling
And itwas humming consistently
On top of the rock of Agbáráñsab
acquire
385
lfa Dida: An invitation to lfa Consuftation
Qnf nmllá quer¡ed thatwhatwas rumblíng?
And humming on rockof Agbáráñsálá ?
They responded that it was the loss which
Had come in search of an Awo
Qrunrnlla declared that Id1 would block loss out for an Awo
And would not allow it to enter his home.
Idl please block and send my misfortune to the farmland.
It's my evil path I beg of you to block and leave the path of luck untouched
Idf please block and send my misfoftune to the farmland
Ifá says thatthe person for whom this Odü is revealed shall be blessed with
all the good things of Iife and shall block all the evils of life such as death,
affliction, litigation or loss. For the person for whom this Odü is revealed,
there is the need to pound Idf leaves into water for her to bath with in
order to ensure that all Ajogun are permanently at bay.
4.
Ifá says that the person for whom this Odü is revealed shall get
ass¡stant on what he/she is doing, even if he has no money. Ifá says
that help will come from people who will raise him/her up and ensure
his/her success in life. To the person for whom this Odü is revealed,
money is not everything. He/she will succeed more if the right
approach to people is cultivated on this, Ifá says;
Adé-ohl-kQ ñ$awoo r'Ode Ailke-olr¡
Adétutü ñ$awo ó r'Ode AilfQnQ-rere-lQ
DláfilnOrunmllá
-
rtgawo ó lg sqna tó jln gbungbungbun
WQn nl kó rú'bg
Kl Qná ajo rQ leédára
n
Translation
Adé-oh1-kQ was going on
Ifá mission toAjfkg-olu town
And Adétutü was going on Ifá mission to Aflfgrg-rere-lQ town
They were the Awo who cast Ifá for Qrúnmllá
When going on Ifá mission to a far distant destination
He was advised to offer gbg
Forthe journeyto be fruitful
QrUnmIlá was planning to go on Ifá mission to a far distant place; Where
he was going, he had never been to for a long, long time. He therefore went
386
il
oro*in u'¡i
to the two Awo mentioned above for Ifá consultation in order to determine
how his success chances would be in that place. The Awo assured him that
he would definitely succeed in his new abode and that without money, he
would be able to achieve a great deal, even greater than what those who
had money could achieve. He was however advised to be accommodating,
respectful, truthful, honest, and humble at all times. He was also advised
to make himself available to people at all times. He was told to be ready to
assist people who are in need and that in like name; people would be ready
to assist him too. He was assured that by so doing, he would be able to
attain a great height and be highly respected and in his new abode, he was
also advised to offer gbg with one goat and money, this goat was to be
killed and its flesh shared raw among people. He was also to sen/e Ifá with
one goat. He was to feed his Ori with whatever Ifá prescribed during
consultation. Qnfnm)lá complied with all the recommendations of the
Awo. Soon after wards he set out on the journey. In his abode, Qrúnmllá
quickly adapted himself to the customs of the people he met there he was
respectful, loyal, dedicated to the course of the people and he was always
willing to assist them. Before long, his qualities were recognized by the
citizens because he had no house of his own he was easily accommodated
bythe people he met in thistown.
These people fed and clothed him without much money of his own, he was
eating the best food and was wearing the latest dresses. In order to tie him
down to this town, some people advised him to look for a suitable woman to
marry. And without money, without relations, without anyone who could
easily trace where he came from, some of the citizen of this town gave to
him a baby.
The citizens of this town gave him a piece of land on which to build his own
house they all assisted him and he became a proud house owner, he lived
very happily in this town.
One day, QrUnmIlá sat down and was ruminating over his progress in this
town. He discovered that he stafted from grass and rose up to grace. He
came into this town with nothing and ended up having everything he
needed. He was the only person who came into this town and he ended up
be coming a family man with children, in-laws, friends, and acquaintances.
387
lfa Dida: An invitat¡on to lfa Consultation
When he thought about how all these were made poss¡ble to him. He then
concluded that truly, wealth and other good things of life resides with
people and good things of life reside with people and not in a person's
pocket, banks, save house vault or any other place. He was thus singing and
dancing and giving praisesto Olódümaré and histwoAwo saying:
Adé-oh¡-k€ ñgawoo r'Ode Ajlkg-ol ú
AdétutU rt9awo o r'Ode AjlfQrQ-rere-le
Dlá firn Qrrtnmllá
Tl ñgawo ó lg sqna tó jln gbungbungbun
WQn nl kó rú'bg
KI Qná ajO rQ leé dára
Ógb'Qborórrt'bg
Njq nlbo I'owó wa?
Lára énlyán I'owó wá
Mbo l'gmgwá?
láraénlyán I'gmgwá
l{lboni'léwá?
Láraénlyán ni'léwa
Mbo ni're gbogbo we
Lára énlyán ni're gbogbo wá
Translation
Adé-oh1-kQ was going on Ifá mission to A¡kg-oltt
town
And Adétutü was going on Ifá mission to Affqrg-rere-lQ town
They were the Awo who cast Ifá for QrUnm'ilá
When going on Ifá mission toa fardistantdestination
,
He was advised to offer gbg
For the journey to be fruitful
He complied
Now, where is money?
Money resides with people
And where isspouse?
Spouse resides with people
And where is child
Children resides with people
And where is house?
House resides with people
And where are all ire in life
All ire in life resideswith people
Ifá says that the person for whom this Odü is revealed shall be blessed with
388
Í,1,
o*onrin
u.¡i
all the good things of life. He/she only needs to remember that all the good
things of life res¡des with people. He/she therefore needs to strive hard to
be in the good books of people. By so doing, wealth is assured, a good
spouse is assured, all the good things of life are assured.
5.
Ifá says thatthere is need for person for whom this Odü is revealed to
offer gbg and feed many people so that human beings will not use
their mouths to destroy his orden There is need to ensure that
people speak well of him in oder to ensure an uninterrupted progress
and achievement in life.
Ifá says that the person for whom this Odü is revealed need to offer a
he-goat and money as gbg. After this, he/she needs to throw a
feast where their will be plenty of food to eat. The soup ought to be
prepared with [grrg ltoo. After eating and drinking, the invited
guests are to pray for him/her. The prayer so offered will be upheld
by deities. If these steps are taken, the sky is the limit for the
progress of the person for whom this Odü is revealed. A stanza in
this Odü in Support of these asseftions says:
AgbQngbón, Awo wgn l'óde lloréé
Agba yángldl, Awo ode liegá
9künrin yángldl-yangidi tt wQn d| latlpa
I,|á fitn Láwüsl Qkqml
Qmg amú ltóo ge'win bg
lgbatl ñ bq nlgbanráye osóko
fbg niwQn nl kóge
Translation
Agbóngbón, the Awo oflloréé town
Agbá yáng'ldi, the clumsy elder, the Awo ofljEga land
The clumsy man who was tied with átipá
They were the Awo who cast Ifá for Láwüs'l QkQrni
Offspring of those who propitiate all divinities with)tó0, melon as people
Propitiate the Deities
When he was in pawn age without hope of freedom
He was advised to offer ebo
Láwüsl Qkqrnt borrowed money from a pawnbroker he was thus serving his
'
389
lfa Dida: An ¡nv¡tat¡on to lfa Consultation
master until the day he would be lucky enough to refund the money he
owed and rega¡n his freedom. unfortunately, this day never came, he had
been in pawn age for upward of 16 Years and he was just dreaming of
freedom without its coming to reality. Those who had known him knew that
he could never regain his freedom. Because people had been saying this,
his guardian spirits upheld their opinions and there was nothing he did that
worked for him. He was however, determined not to die in his present
condition. in pursuance of his problem.
freedom. Some of the Awo he
approached advised him to serve Egrlngún Ilé, the masquerade of the
He was assured that he would regain his
house. He did, there was no improvement in his life. Some advised him to
serve onga ojá, the market onga. He did. There was no improvement in
this life. some advised him to serve his
He did. There was no
improvement. Yet other advised him to continue to serue his Of He did,
until his Ol became completely bald. There was no improvement in his life.
Another group advised him to serve Ilé, the mother of earth. He served IIQ
repeatedly until the spot had a mark like a small hole. Yet there was no
improvement in his life. when he was complaining to people that he had
gone to several places for solution to no avail. He went to the three
Babaláwo mentioned above fortrialand possible solution.
of.
.
The Awo assured Láwüs'l QkQnf that his problems would disappear in time.
They said that he had not offered the correct gbg all the time he had been
moving from one Babaláwo to another, He was told that he would need to
setve olúbqbOJiribQ, the father of all gbg. when he heard this, he became
confused. He told the Awo that he recognized
as of, and IIQ as Ilé; he
recognized that one's father was Egúngrln Ilé; and one's mother was Oflga
Ojá, but that he did not know what was called OhlbQbQtiribQ, the father of
all [bg. He was then informed that the mouth of human beings was known
as the olúbQbQtiribQ, the father of allebo, he was told that the gbg he was
about to offer was the one that would change public opinion towards him for
the better. It was meant for those who had hithefto concluded that he
could never regain his freedom to change their mind and use their mouth to
effect his freedom. They told him that if people pray for and says it in
unison, his guardlan spirits would uphold what they had said and his luck
would shine and he would be able to pay what he was owing his
ol
390
ll,
***r",,
pawnbroker. He was therefore advised to throw a big feast where there
would be plenty to drink. He was told to cook the soup with Itoo melon,
which was the sacred melon of his forefathers. He was told that at the end
of feasting, he should ensure that those who were present prayed for him
and that they should direct their prayers towards his regaining his freedom
from his pawn broker.
Láwüsl QkQrnl returned home, determined to do exactly as the Babaláwo
had advised. He however had no money. He wentto borrow more money
for this purpose. He prepared assofted food items, together with different
types of drinks. He invited several people to come and feast with him. He
used Itoo melon to cook the soup. Several people turned up for the
ceremony. They all ate and drank to their satisfaction. At the end of it all,
everybody prayed for him and his guardian spirits upheld their prayers.
Before they departed, EFü Qdara entered into the minds of the guest and
suggested to them to contribute money for their host as a sign of
appreciation of his hospitality. Everyone present saw this as a wise action
to take. They contributed money. The amount they contributed was more
than enough to offset the money he borrowed for the feast. That same
day, he went to pay off his debt.
Soon after this period, luck smiled on him. Everything he did proved
positive towards his determination to offset the money he borrowed from
the pawnbroker, he was being recommended well bythe high and mighty in
the society. All those he came in contact with spoke well of him. He made
additional money. He began to keep the amount he made untilthe money
was adequate for him to buy his freedom. He did and became a free man.
He was a very happy man. He then realized that human mouth, public.
opinion, and recommendation of human beings were truly the father of all
ebg. Feeding multitude of people in order for them to have a positive
opinion towards one was simply the greatest of all the offerings anyone
could make. It was a happy LáwüsI QkQrnf who began praising his Awo
and giving thanks to Olódümaré:
AgbQngbQn, Awo wgn l'óde lloréé
Agba yángldl, Awo ode ljqga
Qkünrin yangldl-yangidiü wQn dl latlpa
Dlá filn Láwüsl Qkqml
qmq amú ltóO ge'win bg
391
lfa Dida: An invítation to lfa Consultaüon
Igbatl
ñ bg nlgbánráyé osóko
Fbg ni wQn nl kó qe
won nl k'óbg Eégún ¡lé
Ó bg Eégün ¡lé
Fbq rQ kófin
WOn nl k'óbg Oofa Oja
b booo$a 9ja
Fbq rQ koda
Wón nl k'óboOrl
Ó bg Ort, Orl pa
WQn nl k'óbg IIQ
ó bg lle, rhe Iu
WQn nl k'óbgOh¡bQbqtiribQ baba lbg
Ó nl oun mg Orf, nl Orl
Oun mg Ilé, nl IIQ
Oun mg'pé baba gni I'Eegun Ilé
Iyá fni l'Oogá ojá
Ó nl qügbón Oun ó mgounü ñj€OlrtbQbQtiribo, baba Fbq
WQn nl gnu u wgn
fnu u wgn nl ñje OlúbqboliribQ, baba ebq
ñ¡g tthta ñ bq n'lfe
fnu wgn
f;nuwgn la ñbgn'ffg
Enu wgn
Mofitn Ig¡¡n
Mofiln lja
fnu wgn
lnu wgn ko me lé rl mi bá ja
fnu wgn
Mofilnará ilé
Mofilnt'ode
fnu wgn
lnu wgn la rrbg n'ffg
Enu won
Translation:
Agbóngbón, the Awo oflloree town
Agba yáng'idl, the clumsy elder, the Awo ofljgga land
The clumsy man who wastied with Aúpa
They were the Awo who cast lfa for Láwüsl QkQnf
Offspring of those who propitiate all divinities with'ltó0, melon as people
propitiate the Deities
392
lrl, owon¡n ue¡¡
When he was in pawnage without hope of freedom
He was advised to offergbg
They advised hím to feed Eégún Ilé
He fed Eégún Ilé
His offerings were not accepted
They advised him to feed OOFa Qja
Hefed OoFa OJa
His Offerings were not accepted
He was asked to feed his OÍ
He fed his Oú until he became a bald man
They asked him to feed IIQ
He fed IlQ, untilthe ground caved-in
They advised him to feed OhlbQbOJiribQ, the father of all gbg
He responded that he recognized OÍ as Of
And IlQ, as the mother earth
He know that one's father was Eégún Ilé
And one's motherwas OOga O¡a
But he did not know what is known as OhlbQbOjiribQ
the father of all gbg
They told him that it was their mouth
Their mouth was OhlbQbQtiribQ baba [b9
And what do we propitiate in IfQ?
Their mouth
Their mouth is what we propitiate in IfQ
I gave to the vulture
And to the spirits
Their mouth
Their mouth cannot affect me adversely
I gave to my relations
And to outsiders
Their mouth
Their mouth is what we propitiate in IfQ
Their mouth
Ifá says that the person for whom this Odü is revealed shall not be weighed
down by negative public op¡nion. Ifá says that he/she will be spoken well
of, and by so doing, he/she shall remove the bondage ¡n his/her life. Ifá
says that this person needs to be mindful of what people say about him/her
always as what people can use their mouth to make or break in his/her Iife is
higher than what any ORga can do in'his/her life. If public opinion is in
his/her favor, the sky is the beginning of his/her success in life.
393
lfa Dida: An inv¡tation to lfa Consultation
6.
Ifá says that there is the need for the person for whom this Odü is
revealed to offer gbg against slanderers. He/she is presently
suffering, but yet those who have a lot to gain from his/her suffering
will ensure that he/she is kept in perpetual bondage. Ifá says that if
such a person is an apprentice, there is need for him/her to offer ebo
so that the head of the training establishment will consent to his/her
graduation. If he/she is seruing under someone, it may be very
difficult for him/her to gain independence because the person under
whom he/she is seruing has a lot to gain by keeping him/her in
perpetual seruitude.
Ifá says that, for a person occupying a position of influence and
authority, he/she needs to offer gbg and be careful not to add to
the suffering of anyone under his/her command. Ifá says that
he/she needs to be objective and considerate, lest he/she is
disgraced.
Ifá says that the person for whom Qwónln-Méjl is revealed needs
to place his/her hope on Ifá at all times. All the sufferings shall
give way to joy in due course. Ifá says that miracle shall happen
in his/her life. If there is the chance, such a person can go into
poultry business or can be rearing a hen in his/her compound.
Ifá advises the person for whom this Odü is revealed to offer gbg
with three cocks, three pigeons and money. He/she also need
to feed EgU wittr one cock and feed Ol with one white
pigeon. After these had been done, he/she needs to be patient
and expect the miracle of Ifá in hi6/her life. On these, a stanza in
QwQnfn- Mé¡) says:
Atgle,wq ni ó hu'run hQrIhQü
Dlá fi¡n Mofe€nl
T¡ rr be har¡n Os,llrl
Tl ñ b9 láárin lpqnju
Tó wá ñ lg réé kó'wó lQdQq Kllfeánl
pbg ni wqn nl kó 9e
394
fl¡
|
| ouronrin
Meii
Translation
The palm of the hand does not grow hair
This was the Ifá cast for MofQQff, I wish to succeed
Who was in the midst of povefi
And in the midst of suffering
Who went to borrow money on pawn, in the house of
Kfffeáff, he who never wishes other to succeed
He was advised to offer gbg.
MofQQnf was suffering. Nothing he did seemed to work, he tried all things
and failed, he had no money, no good cloth, no wife. In fact, he was living in
abject poveÉy. Ironically however, Mof€Éff was a very strong, able-bodied
man. He was very ambitious. He had big dreams about his future. He
Successful, honourable and noble man in his
community. Unfoftunately for him, all his dreams remained what they
were; mere dreams.
prayed
to become a very
died. As a first son of his mother, culture demanded
ceftain respons¡bilities from him, he had no money to meet these
responsibilities. He was therefore left with no alternative but to go and
One day, his mother
borrow money from a pawnbroker. Consequently upon this, he went to
Kfifeáff to borrow money. He was given the money with the understanding
that he would move to Kllfgáff's house immediately after the burial
ceremony and begin to work in the pawnbrokers farm until the day he would
be able to refund this money.
Before he went to borrow this money however, he had gone to the Awo
mentioned above. He had been told that his pawnbroker would like to keep
him in perpetual servitude. He had been advised to offer gbg with three
cocks, three pigeons and money. He had been advised to serue E9ü Qdara
with one cock and he had been advised to serve his Ol with one pigeon. All
these he complied with. The Awo also advised him to be rearing hen. He
therefore bought one for that purpose. When going to KIffQárf 's house,
MofQQrf wentwith his hen. He was feeding the hen daily. Atthe same time
he was working on the farm of KIffQánf, tilling the soil, making heaps for
YOffi, CaSSaVa and maize.
MofQQff soon proved
to be a very hard working pawn. He used to work
395
lfa Dida: An invitation to lfa Consultation
from sunrise to sunset nonstop, before long, he had cleared all the farm,
planted maize, cassava and yam. He was attending to the farm daily.
When he got home in the evening, he would wash the dresses of Klffeáni,
his wife and children. He would do this until late in the night. Very early in
the morning of the following day, he would sweep the ground, wash dirty
plates and calabashes before heading forthe farm.
Meanwhile, Mofqqn'i's hen began to lay eggs. The first time, it laid 12 eggs
and hatched 10. All the 10 chicks survived. Soon after this, the hen began
to lay another set of eggs. This time around, it laid 11 eggs and hatched
10.Again, all the 10 chicks sulvived. The third time, the hen laid 11 eggs
and again it hatched 10. And yet again, the 10 chicks sutvived. Mofggnl
who came into the house of KlffQárf with one fowl now had 31 fowls.
one day, ffifeáff saw MofQQrf feeding his fowls and asked him what he
(MofQQtf) intended to do with all the fowls. MofgQnf responded that he
intended to sell off the fowls in three days time. That time was the market
day of their town. Mofggff explained further that he intended to pay off his
debt that day since he was sure to realize more money from the sale than
the amount he was owing KIffQárf. When he finished feeding the fowls,
MofQQtf wentto the farm.
Throughout that day, Klffgáff was not a normal person. He was just
preoccupied with one thing: how to prevent MofQQrf from leavlng his
house. He knew that truly. The amount he would realize from the sale of
the fowls would be more than enough to pay for his freedom. This was
what Klffeáff was determined to ensure that MofQQnl was not able to do.
He was bent on keeping MofQQnl worked; it would be a great loss to him if
he should open his eyes and allow MofQQrf to buy his freedom.
Consequently, KlffQárf came up with an ingenious plan of eliminating the
entire fowls at one fell swoop, and at the same time escape detection.
That day, he pefected his evil plan. He waited for night to fall. He watched
where the fowls wentto sleep and noted the placed well.
In the dead of the night, Kiifeárf sneaked out of the house. He went to
where the fowls laid asleep. He simply fell the fence on them and the 31
fowls died instantly, withoutsparing one for MofQQn'i. In the morning of the
396
l,l,
**nn r",,
following day, MofgQrf went to feed his fowls, only to discover that they
were all dead. He burst into tears. He wept and wept.
While he was weeping, everyone passing by took pity on him. They prayed
for him to be able to overcome his problem. Egu Qdara also came in the
form of man. He asked MofQ€ff to explain to him exactly what had
happened. Mof€€nl narrated everything to him amid sobs. EpU Qdara
however told him that his present predicament might in fact turn out to be a
blessing in disguise. EEU Qdara then advised MofQSrf to pick up the dead
fowls, roast them and preserued them. Mofqqnf, in his state of confusion,
began to pick up the dead fowls. Those who were present helped him to
remove the rubbles on top of the dead fowls. He roasted the 31 fowls and
keptthem in a safe place.
Soon after this incident, the heir apparent to the Alárá stool became
seriously ill. All known medications proved ineffective. A Babaláwo was
subsequently invited. The Awo assured them thatAlárá's first son would be
well. He advised them to go and look for 10 dead fowls hatched on the
same day by the same mother-hen and which died on the same day, He
stressed that those fowls were the materials to use to prepare the remedy
for Alárá's son's ailment. Failure to procure the dead fowls that night could
lead to the death of Alárá's son. Alárá quickly dispatched every able bodied
youth in his palace to go in search of the dead fowls.
While they were in search of these materials, Egü Qdara approached them
and directed them to the home of Kiifeani. He told them that MofQQn'i,
Klfeáff's pawn had what they were looking for. At the same time, Egü
Qdara approached MofQQnf, and told him that some people were searching
for 10 dead fowls hatched on the same day by the same mother-hen and
which died on the same day. He said that those coming were sent by Alárá
of llara-Ekltl. ESU Qdara stressed that they were very rich people. He
asked MofQfnf to charge them four million cowries for each dead fowl. He
assured MofQQrf that they could afford the amount and that they would be
willing to pay.
When the delegates of Alárá arrived at KIffQárf 's home, they asked for
MofÉ€ff. Kfifeáff wanted to know what they were looking for his pawn for.
397
lfa Dida: An invitation to lfa Consultation
They responded that they learnt that he had some fowls in the house.
Before they finished their statement, Klffeáff responded that he had no
more fowls to sell as they all died the same day. The delegates stated that
they had come to buy the dead fowls which died the same day and not live
ones. They went to Mofggnl. He insisted that each dead fowl would cost
them four million cowries. They gladly paid. Kffeáff, who knew that
MofQQff owed him only fifty thousand cowries, was indeed a very sad man.
He was full of envy when he saw the delegates paying money to his pawn.
He wentto a corner and wept bitterly.
That same day, the first son of Ajeró took ill. A Babaláwo was invited. The
same recommendation was made. They rushed to KIffQán'i's house. ESU
Qdara toH MofQQn'i to insist on six million cowries for each dead fowl. The
delegates paid. In the afternoon, the first son of Qwárángrln-Aga took ill.
They consulted lfa, the same recommendations were made. They came in
search of KffQáff's house. ESU Qdara toH MofQQn'i to insist on eight million
cowries for each of the dead fowls because Qwárángrtn-Aga was richer
than both Alárá and Ajeró. The delegates gladly paid. In the evening, of
the same day, the QQni of IfQ himself took
They went for Ifá
consultatlon. The Awo told them to go and look for a mother-hen which
had given birth to 10 chicks three consecutive times before and had died
together with all the 30 chicks in one day. Egu Qdara directed them to
MofQQnf
The same Egu Qdara advised MofQQff to insist on One hundred
million cowries for the dead mother-hen. The delegates gladly paid.
MofQQtf, who was without a single cowry in the morning of that day became
a proud ownerof two hundred and eighty million cowries in the evening.
ill.
.
On the other hand, Kfffeánf who woke up in the morning of that day feeling
that he had successfully aborted the plan of MofQQn'i to buy his freedom
ended up realizing that Olódümaré had peformed a great miracle in the life
of his pawn. Kfffeáff was a disgraced, humiliated and subdued man in the
evening of that same day.
In the end, KfifQáff became one of those working in the farm of
MofQQnf
.
MofQQnl became richer, happier, more influential and more honourable than
every body living in his community. He was thus singing, dancing and
giving praisesto olódümaré and Ifá for making him such a happy man in his
398
ll
life.
o**r,n *",,
Many people benefitted from his wealth and influence. He was richer
than his
wildestdreams.
(
Atelewq ni o hu'run hQühQü
Dlá filn Mof€€nl
Tl ñ be láárin Os,firl
Tl ñ be láárin lpqnjú
Tó wá ñ lg réé kó'wó ¡QdQq Kllf$ánl
[b9 niwqn nl kó Se
Ó gb'Qbg, ó rú'bg
Kó fÉ, kO jlnne
Ire gbogbo wá ya dé tütúru
Njg aronipin o m'Qla o
Bl a o kú,lge kO t¡ln
Aronipin kO m'Qla o
Translation
The palm of the hand does not grow hair
This was the Ifá cast for MofQfff
Who was in the midst of povefi
And in the midst of suffering
Who went to borrow money in the house of
He was advised to offer ebo
He complied
Before long, not too late
All good things of life came in abundance
Those who write others off, you know not tomorrow
When there is life, there is hope
Those who write others off, you know not tomorrow.
KlffQánl
t
Ifá says thatthose who write others off shall end up being surprised. Those
who under-estimate others shall be humiliated. Those who are at
disadvantage today will rise to pos¡t¡on of authority and command
tomorrow. When there is life, boundless hope still exists. Opportunities are
still available for those who still lives, no mater the condition.
a
7.
(
Ifá says that it foresees the ire of honour and recogn¡t¡on for the
person for whom this Odü is revealed. Ifá says that this person shall
be given prest¡ge and authority in the community. He/she shall be
recommended for this posit¡on, not because of the money
which
399
t
lfa Dida: An ¡nvitation to lfa Consuftation
he/she has, but because
of
his/her wisdom, exper¡ence
and
understanding.
Ifá also says that there ¡s a vacant position where this Odü is
revealed. Ifá enjoins the community, establishment, organization or
society where the vacant position exists, not to consider money,
wealth, or influence as paft of the criteria for filling the position, but
rather, they need to consider wisdom, organizational capability,
experience, honesty, dedication, understanding and human
consideration as paft of their criteria. Ifá says that by so doing, life
will be more rewarding and interesting when the position is filled.
Anything outside this is not good enough.
Ifá advises the person for whom this Odü is revealed to offer ebq with
two ducks, haro guinea fowls, two pigeons, two horse-tails
and money. He/She also needs to feed Ifá with one hen and
money. On these QwQnf n-Mé¡) says:
Qwqn irin nff mrl abgrQ wg'ná
Qwqn omi nff mt¡ akerégbé sgnü
QwQn gmg nll mú gmq wqn j'a|e
Tl wgn fi rrpé ebi ló ñ paá l'óde Idó
fti r pq tl ko gbQn
Ká krtkú fi wqn wé yúnyun nfnú oko
Dlá fiin QwQn
Tl wgn ó fi j'oyé ilée baba ry
f;bg ni wqn nl kó 9e
Translation
Scarcity of iron makes one to melt needles
Deafth of water makes the bottle-calabash to get lost
Inability to get another child makes the child to steal
For them to say the child was feeling hungry and only
looking for food inldo town
Thosewhoare in multitude butwho lacked wisdom
Let us liken them to yúnyun grass of the farmland
These were lfá's declarations to QwQn
Who shall be installed to the vacant stool of his ancestors
He was advised to offier ebo
400
il, o**n, *",,
QwQn (QwQnln) was the son of the Qba of his community. QwQn was not
known for his wealth because he only had enough for his bare suruival. He
was however known for his wisdom, humility, understanding, hard-work,
sympathy and consideration for others. When his father died, many people
wanted him to ascend the throne of his forefathers, this group felt that with
his wisdom and other qualities, he would be able to steer the ship of their
community to peace, progress and prosperity. There was another group
however who felt that without money, QwQn was not fit to ascend the
throne. Among this group were the kingmakers and the other person they
had in mind. This person knew that he was not entitled to the stool but
because he had money, he and his suppofters believed that money could do
anything and everything. In the case of QwQn, he told the people not to
agitate for him to become the Qba because he did not have the money
expected of him to spend before he assumed the throne. His suppofters
said that he was being proposed because of his sterling qualities. The kingmakers demanded for and got money from the other group and made the
other man the Qba.
Before long, the whole town was engulfed in chaos. There were internal
strives and external aggression, the economy of the town was in shambles.
Where they were expected to use diplomacy, they would employ
confrontation. Where they were to use dialogue, they would prefer military
expedition, where they were to be magnanimous; they would twistthe arm
of the citizenry. It reached a stage where everybody was fed up with the
Qba and his council of chiefs. The community was waging war on several
fronts. Other communities feared and loathed the king. When the matter
reached a head, the citizens of this community grouped together and
banished the Qba and his chiefs.
Once again, they went to beg QwQn to assume the throne. He again
comptained of lack of money. This time around, the whole community told
QwQn that the community was not looking for his wealth but his wisdom
and sense of organization. Soon after this encounter, they made him their
Qba. Immediately after ascending the throne, he went into action. Al¡
military campaigns were stopped and in their stead, they opted for
dialogue. They resolved all external problems with dialogue and refined
diplomary. They resolved internal strives with honesty of purpose,
401
lfa Dida: An ¡nvitation to lfa Consultation
magnan¡mity and benevolence. Before long, economy began to improve.
The community then realized that it was not poss¡ble for economy to
improve where there was war, strive and conflict. Everybody had more
than enough to eat, drink and wear. They were all praising QwQn. They
were equally condemning those who hithefto felt money could buy
progress and happiness forthe community.
Qwqn irin nll mú abÉrÉ wg'ná
Qwqn omi nll mú akéregbe sgnü
Qwqn gmg nff mú gmgwqn j'ale
Tl wqn fi rrpéeb¡ ló rr paá l'ódeIdó
fnil pQtl kogbQn
Ká kúkú fi wqn wéyúnyun nlnr¡ oko
txá firn owQn
Tl wgn ó fi j'oyé ilée baba rg
fibg niwQn nl kó9e
ógb'gborórú'bg
Amr¡ QwQnrln j'oyé, iredé
A ma má mú Qwqnrtn j'oyg ará tü wá
A mrl Qwqnrln¡'oyé ló rqwá
Eni tó bl'mg bl Yé ló r'Qmg bl
Eeyan tó bl'mg tó gq ló pádánü gmg
Amú Qwqnrln j'oye, iregbogbo kúnléewa o
Translation
Scarcity of iron makes one to melt needles
Deafth of water makes the bottle-calabash to get lost
Inability to get another child makes the only child to steal
For one to say that the child was feeling hungry and was
looking for food inldo town
Those who'are in multitude but who lacked wisdom
Let us liken them to yrlnyun grass of the farmland
These were Ifá's declarationsto QwQnfn
Who shall be installed to the vacant stool of his ancestors
He was advised to offer gbq
He complied
We installed Qwgnún, and all ire arrived
We installed Qwqnún, and there was peace and harmony
We installed Qwgnln and we have convenience
442
l,i
o*onr¡n uej¡
He whose ch¡ld is wise is he who has a ch¡ld
And he whose ch¡ld is a fool has lostthe child
We installed QwQnf n, all ire filled our homes.
Ifá says thatthere will be peace, progress and prosperity in the home of the
person for whom this Odü is revealed. Ifá says that the whole community
where he/she lives will benefitfrom allthe ire thatthe person for whom this
Odü is revealed will bring into the community,
8.
Ifá says that four Ajogun were being experienced where this Odü is
revealed. In the light of this, Ifá advises the person for whom this
Odü is revealed to offer appropriate ebo so as to drive away all these
Ajogun.
Ifá says there is need to offer ebe with two chewing-sticks and
money by each person in the household of the person for whom this
Odü is revealed. Where chewing sticks are not readily available, each
person needs to offer gbg with h¡vo tooth-brush and tooth
pastes. The momentthis is done, all evils will abate where this Odü
is revealed. On this, Ifá says:
Ká máa lg báyff
Ká máa bQ báyll
Dláfifnwgn n'llgwQn
Mbi gdún gbe n jg
wqn wá ñ jl lójoojumq kg'minu Ajogun
fbg ni wqn nl kl wgn ge
Translation
Let us be going this way
And then return thisway
This was the Ifá cast for them atllgwQn
Wherethe annualfestival was at hand
And wheretheywoke up in anticipation of Ajogun
Theywere advised to offergbg
The inhabitants ofllgwqn were once a happy people. There were progress,
443
lfa Dida: An inv¡tation to lfa Consultation
peace, harmony and cooperat¡on in their town. In order to show their
apprec¡ation to their Origa, they set a day aside in a year when they
celebrate the annual festival of their town. This day was known asllowon
day. Wheneverllgwgn day was to be celebrated, allllgwgn citizens from
far and near would return home. The celebration was always very grand.
There came a time however that the inhabitants of Ilgwgn began to
experience mysterious death, strange afflictions, inexplicable losses and
litigations. For this reasons, many of them who were outside the town
decided not to return home for fear of being attacked by this Ajogun.
This had made the elders gathered together for deliberation and to fashion
out a course of action. They invited the Awo mentioned above for Ifá
consultation. The Awo informed them that there were Ajogun in the
community who were responsible for all their problems, They were
however assured that the Ajogun would leave their midst if they could offer
appropriates gbg. They were asked to inform all true sons and daughters
ofllgwgn both at home and outside the town and the resident in the town
who were not citizens of the town that each of them needed to offer trro
chewing sticks and money in order to ensure that the Ajogun left their
community.
The elders sent messages to everywhere and there was huge response
within three days. The Awo offered the gbg for them and true to prediction
all the Ajogun left their town when they saw the chewing sticks. Egu Qdara
turned the chewing sticks to whips and used them to chase the Ajogun
away from all the homes of all those who offered the gbg. That was how the
problem of Ajogun was solved in )lowQn. when the next )lgwgn Day
festival was celebrated, it was with pomp and pageantry. There returned
happiness, peace, progress, harmony, and cooperation tollgwqn.
Ká máa lgbáyll
Ká máa bQbáyll
Ildáfitnwgn n'llowqn
Nlbigdún gbé ñ j9
Wón wá tt jl lójoojúmQ kg'minu Ajogun
fbg niwgn nl kl wQn 9e
WQn gb'Qbg wqn rú'bg
Awa o ma rf Ajogun n'llgwgn mO o
404
l,l,
Gbogbo wgn ló ti lg o
GbogboQwQn lót¡ rú
L'Ajogun bá lgo
*-nr
r.,,
méil-méil
{
Translation
Let us be going this way
And then return this way
This was the Ifá cast for them atllgwQn
Where the annual festival was at hand
And whereThey woke up in anticipation of Ajogun
Theywere advised to offergbg
Theycomplied
i
Wedo notexperienceAjogun inllgwQn any more
Allof them had left
All inhabitants of QwQn had offered two chewing-sticks each as gbg
And theAjogun simply left
Ifá says that Ajogun w¡ll leave the home and environment of the person for
whom this Odü is cast. Ifá says that in its place will be happiness and
progress. The person for whom this Odü is revealed shall be happy and
shallsucceed in Iife.
{
9.
Ifá says that for the person for whom this Odü is revealed to enjoy
his/her potentials in life, there is the need for him/her to change
his/her name and be bearing an alias or pet-name of his/her choice.
If this can be done, he/she will live an interesting life. He/she will be
happy and successful. He/she shall also have peace of mind in life.
Ifá says that there is the need for the person for whom this Odü is
revealed to offer gbg with three white pigeons, three guinea
fowls, three cocks, three hens and money, On this aspect,
QwQnln Mé) says:
KókórO jogbo ni o j'órt i kooko gbó
Dla fún Wgngan
Ttl $'gmg gkünrin lbáábá
Wón nl kó rú'bo
Kó lé baá j'ófif kg ire l'áyé
405
(
lfa Dida: An invitaüon to lfa Consultation
Translation
The insect which eats hard woods are the ones preventing
Kooko tied around the neck to last long
This was the Ifá cast for Wgngan
The son of the chidden places
He was advised to offer gbg
So as to be able to answer a good name in life
Wgngan was full of potentials. He was resourceful, brilliant, energet¡c,
hardworking, unassum¡ng and intelligent. Yet he had nothing to show for
all his assets. One day, he was advised to go for Ifá consultation. He did.
He approached the Awo ment¡oned above for solution to his problems;
would he be a successful person in his life? Would he be able to realize his
full potentials in life? Was there anything he needed to do to make his life
very rewarding? The Awo told him that he had a lot of potentials in his life.
He was told that as much as he tried to harness all his potentials and other
resources together, he had little to show for it in terms of achievement. He
was told that he needed to change his name and assume an alias before he
could realize his full potentials in llfe. He was assured that his guardian
spirits in charge of success and achievement were not favourably disposed
towards his answering his real name. That was why he had not achieved
much in his life. He was also advised to offer three white pigeons, three
guinea fowls, three cocks, three hens and money. He complied.
That same day, he changed his name to QwQn.
Soon after he did this, his business picked up he began to make profit. w¡th
money, he got married to a good wife. Together with his wife, he got many
children. Together with his wife and children they erected their own house.
W¡th a good house, he bought a horse and tied it to a stable in his house.
He had all the good things of life. He was very happy and very grateful to
Olodumarefor making him a successful person in life.
jogbo ni O j'órf i kooko gbó
Dlá fi¡n wgngan
Tll g'gmq gkünrin lbáábá
WQn nl kó rú'bg
Kó lé baa j'ófúkg ire l'áyé
Ógb'Qbg, ó rrl'bg
E bá ni l'átOlé ire
KOkOTO
406
[¡
Irl
owonrin Me¡i
Translation
The insects which eat hard wood are the ones
preventing kooko tied round the reck of dog to last
This was the Ifa cast for Wgngan
The son of the hidden Places
He was advised to offer gbg
So as to be able to answer a good name in life
Hecomplied
Before long, nottoo late
Join us in the midstof all ire in life
Ifá says thatthe person for whom this Odü is revealed shall be blessed with
all the good things of life. Ifá says that he/she has potentials and knows
how to harness allthese potentials together.
What he/she needs is for Ifá to make it possible for mother-luckto smile on
him/her. To make this happen quickly, there is the need to offer gbg as
prescribed above and to change his/her name progress. There lies success.
There lies accomplishment. And there lies victory over wants,
disappointment and disillusionment.
10. Ifá says that it foresees ire for a couple who were planning to get
married. Ifá says that both of them had been destined to be husband
and wife from heaven. Ifá says that both of them shall live together
until their old age. Ifá says that they must never contemplate
separation or divorce as the consequences would be very grave for
them and more especially for the woman. Ifá says that there may be
series of oppositions from several quarters against their relationship,
as long as they choose to stay together, there is nothing any one can
do to separate them.
Ifá says that there is the need for this couple to offer gbg with two
cocks each, two hens each and two guinea fowls each. If this
is done they will live happily. They must also never dream of
separating or divorcing each other. On this aspect a stanza in
QwQnr'in-Mé¡) says:
Eroltoo
407
lfa Dida: An invitation to lfa Consultation
Eroltaa
DláfilnAkérégbe
Tl trlg réé gbé lmu nlyáwó
lbq ni wqn nl kó qe
Translation
Travelerstoltoó
And travellers toltaa
hey were the Awo who cast Ifá for Akeregbé, the bottle-calabash (gourd)
When going to have the hand of fmu, the palmwine, as wife
He was advised to offer ebo.
Akérégbé was planning to get married. He wanted to marry his sweetheaft from youth. He therefore went to the Awo mentioned above for Ifá
consultation: would they live happily together? would they last long? would
they be able to give b¡fth to many children? Would they make people
happy? would they leave a good legary? All these the Awo answered in the
affirmative. They also advised Akérégbé to offer gbg with two cocks, two
hens, two guinea fowls and money. He complied.
Eroltoo
Eroltaa
Dfá frln fmu
l1 rllq sllé gkg ówúrQ
'11
nla réé g'aya Akérégbé
[b9 niwqn nf kó Se
Translation
Travellers toltóo
And travellerstoltaa
They were the Awo who cast Ifá for f,mu, the palm wine
When planning to becgme the wife of Akérégbé, the gourd
She was advised to offergbg
Fmu, the palm wine, wanted to know how her relationship with Akérégbé
would be. She went to the same group of Awo whom Akérégbé consulted.
She asked the same questions. She was given the same answers, she was
also advised to offer the same gbg, she also complied. She was warned
never to leave her husband as the consequence was too grave for her. She
heeded the admonition of the Awo. She and her husband Akérégbé lived
408
l,l o*on¡, u.¡¡
happily for a long, long time. after. Nobody was to separate them.
Eroltoo
Erolua
Dláfi¡nAkérégbé
Tl ñlg reé gbé lmu nlYáwó
Fbg niwqn nl kó 9e
Ógb'Qborórú'bg.
Eroltoo
Erclua
Dláfún fmu
Tl rtlqsllegkoówúrQ
Tl nlg r€é g'aya Akérégbe
fibg niwQn nl kó9e
Kopekoflnná
F wá bá ni b'€wá,I wá wo're o
fyinogbQno
fyin o mQ'rán
fyin ó mg wlpé Akérégbé ni yóó $'gkg f mu dal$dalq?
Translation
Travelers toltoo
And travellers toltaa
They were the Awo who cast Ifá for Akeregbe, the bottle-calabash
(gourd)
When going to have the hand of f mu, the palmwine, as wife
He was advised to offer gbg
Hecomplied
Travellers toltóO
And travellers toIffia
Theywerethe Awo who castlfá for f mu, the palm wine
When planning to become the wife of Akérégbé, the gourd
She was advised to offer qbg
She complied
Before long, and nottoo late
Join us in the midst of beauty and ire
You are notwise
Surely, you are not knowledgeable
Don't you know that it is Akérégbé that will be f mu's
husband till death dothem Paft?
Ifá says that person for whom this Odü is revealed and his/her paftner shall
409
lfa Dida: An invitation to lfa Consultation
live happily until their Old age. Both of them are compatible. They will
share many things in common and they shall compliment each other in
many respects. They must however not contemplate separation or divorce
as this step is not in their best interest. Such step can only bring sorrow and
regrets.
11. Ifá says that the person for whom this Odü is revealed must never
snatch another man's wife. Ifá warns that if he does, his life will be
destroyed; he will live in shame and anguish for the rest of his life: For
this reason therefore, he must never think of having any love affair
with a married woman - talk less of getting married to one.
Ifá says that if he had been doing this, he needs to offer gbo with one
matured he-goat and money. He must also sever the
relationship fotth with. Failure to do so will only lead to sadness and
regrets. On these,Ifá says:
Ojú oró kO r'ójá ná
fka lqwu grün
Dlá firn Owlwl
Tl rrlq reé 9bé oblnrin OgblgbO
rl 9e Qbja 9y9
lbg ni wQn ni kó 9e
Translation
A wicked face
cannottransact good business
One's garments needs enumeration
This was the Ifá cast for Owlwl, the Owl
When going to snatch the wife of Ogb'igbÓ, the hoopoe
Who was the chief mercantile superuisor within the birds kingdom
He was advised to offer gbg
Owiw¡ the Owl, was a very proud, pompous, prosperous and adulterous
man. He had the money to pursue his lascivious date for illicit love affair.
There was no young unmarried woman he was not ready to sleep with.
One day, he saw the wife of Ogblgbó and took immediate fancy of her.
They soon established a secret love pact. They used to meet at a
rendezvous known to only the two love-birds. At a stage, they could not
414
l,l' *onnr
r.,,
hide emotions for each other any ¡onger. They began to make love passes
at each other openly. Ifá's wise counsel¡ng to Owlwi to desist fell on deaf
ears. Those who know Ogb'lgbó to be a very influential person in the
community called Owlwi and warned him seriously to desist. He bluntly
refused. Soon afterthis, thetwo love-birds planned to get married. Owlwi
asked OgblgbO's wife to pack out of her husband's house and come to live
with him. The wife packed and moved into Owiwi's house. Immediately
this was done, pandemonium set in. Every where was made inhabitable
for Ow¡wi by other birds. They reasoned that itwas bad enough for Owlwi
to be having illicit love affair with the wife of their leader, he had the
effrontery to snatch the wife altogether. Anywhere the other birds saw
Owlwi, they would stone him. He ran away from that community. When he
reached another place, the birds there began to stone him too. He was
given several slaps on the face. He developed eyes problems. At a stage,
he could no longer walk in the day light for fear of being mobbed and as a
result of his bad eyes. Owlwi then resolved to be moving about only at
night. Even at that, he was always fearful that he might be spotted and
beaten up. His lover soon deserted him.
One day, OWlw¡was ruminating over his life where he had stafted from and
where he now ended his career in life. He regretted ever refusing to listen
to wise counseling. He regretted ever going after married woman when
there were several single ladies at his beck and call. He realized to his
shame that he was the architect of his misfortune. He wished that the
hand of the clock of time could be rewound so that he would make amends.
But alas, it was impossible and too late to make any amendment. He soon
learned to live with his regrets and share for the rest of his wofthless life,
Oju oro ko r'oja na
!t<a tgwu grün
Dlá fün Owlwl
Tl ñlq réé 9béoblnrin Ogblgbo
Tl Se Qlója eyg
fbg niwón ni koqe
Ó kg'tl Qgbgnhln s'€bg
Njq Owlwl o dé O, eJe ajoru
Tl a bá rl g lQsán-án
O d'eyg alégba
411
lfa Dida: An inütat¡on to lfa Consultation
Owlwl
o dé O, eyg
aioru o
Translation
A wicked face cannot transact good business
One's garment needs enumeration
These was the Ifá cast for Owlwi
When going to snatch the wife of OgDgbó
Who was the chief mercantile superuisor within
kingdom
He was advised to offer gbg
He refused to comply
Here comes Owlwi, the night bird
If we seeyou during day-time
You shall become a bird of prey
Here comes Owlwi, the night bird.
the
birds
Ifá says that the spirit.of the person for whom this Odü is revealed is against
adultery. He must never snatch another man's wife. Ifá says that he
should be contented with his own wife if he does not bargain for disgrace,
humiliation and restlessness in his life. Ifá says that it shall not allow this
person to live a sad life. He is created by Olódümaré to live a pious life.
There lies his happiness.
L2.
Ifá says that it foresees the ire of multiple children for the couple for
whom this Odü is revealed. Ifá says that the chances of giving b¡fth
to twins and/or triplets are very high, Ifá says that apaft irom multiple
bitths, the couple also have a high propensity to have several children
in life. Ifá says that all the children they beget will be useful children.
Ifá also warns the woman for whom this Odü is revealed not to push
her husband too much for him to do what does not come from his
mind or do what is not normal for the man to do. Ifá says that the
woman for whom this Odü is revealed is fond of ensuring that she has
her way, either good or bad. She also love to pester her husband to
do what she wants at all times. She may cry beg, threaten or shout
at her husband in order to have her way. There is no trick she cannot
412
ll,
a,norri, ue¡i
employto ensure thatwhat she wants was done by her husband. Ifá
however, advises the husband to always be on his guard, weigh
anything his wife says carefully and consent to only do the reasonable
ones. It is by so doing that he will save himself from embarrassment.
Ifá says that the couple needs to offer gbg with four rats, four fish,
two hens, hro cocks and money. They also need to se¡ve Ifá
with four ratsfourfish and hen. On these, Ifá says:
fl$rgrq k$rgrg
ElérórO kérOró
D,|áfilnOblQpe
AbüfúnAkg
Awgn méjéejl ñmómi ojrl süngbére gmg
fbg niwqn nl kl wQn ge
Translation
flQrgrg kQrgrg
And ElérórO kér0r0
They weretheAwo who castlfá forthe female palm tree
And also forthe male palm tree
When theywere weeping in lamentation of theirfailure to begetchildren
They were advised to offergbg
Both male and female palm tree were married for a long time. They loved
each other. But they were not blessed with children. This was a constant
cause for worry and crying for the couple. One day, they decided to go to
the house of the two Babaláwo mentioned above for Ifá consultation.
Would they be able to beget their own children as other trees in the forest
do? Would they be able to live a family life? Would luck smile on them soon?
Would their children be useful to them?
The Awo assured them that they would soon give bifth to their own
children. They were advised to offer gbg and feed Ifá as stated above.
They complied. After this, the Awo prepared a herbal soup for the wife to
eat immediately she reached home. The couple was assured that the soup
would open the womb of the wife and she would become pregnant in no
time. The couple left the home of the Awo, believing that their problem
would soon be over.
413
lfa Dida: An ¡nv¡tation to lfa Consultation
When they reached home, the female palm tree opened the soup conta¡ner
to eat. She complained that the soup must be very bitter because of the
way it looked. The male palm tree advised her to over-look that aspect and
eat the soup. She asked her husband to taste the soup and confirm what
she had observed. The husband refused, claiming that the soup was
meant for a woman. The wife simply burst into tears. She accused her
husband of not bothering about her welfare. She said that they offered the
gbg together, they were looking for the baby together and they had been
worried about their childlessness together; but now that it was time to eat a
bitter soup, she was left to suffer alone. She claimed that when the child
comes, they would at-least claim it together, she concluded that her
husband's love for her had reduced considerably and that what had just
happened simply confirmed her suspicjons without doubt. The male palm
tree tried to explain himself but his wife shouted him down. She soon
began to pack her loads, claiming that she could not continue to live in the
same house with someone who does not have her love and welfare in mind.
In a state of confusion, and just to convince his wife that he cared for her,
the male palm tree reluctantly agreed to taste the soup. W¡th more tric(
persuasion and threat, they both ate the soup and finished ittogether.
Three months after, both the male and female palm tree became pregnant.
Both of them delivered at the same time. Since that time, both male and
female palm trees used to become pregnant and deliver several young
ones atthe sametime.
flQrgrg k€rg¡€
ElérOrO kérOr0
Dlá filn Obl Qpe
Abüfi¡nAko
Awgn mejeéjl ñmómi ojú süngbéré gmq
lbg ni wqn nl kl wqn fe
WQn gb'Qbo, wQn rú'bq
Aj$ takq-tabo t'QpQ ñblmg o
A kll rl á9án nlnu gpg
Tako-tabo I'Qpe ñblmgo
Translation
.
flQrgrg kQrgrg
And Elér0ró kérOró
414
il, o*orn, *",,
.
They were the Awo who cast Ifá for the female palm tree
And also forthe male Palm tree
When they were weeping in lamentation of their failure to beget children
Theywere advised to offer ebQ
They complied
Both male and female palm trees beget children
There was no barren an¡ruhere
Both male and female palm tree beget children.
Ifá says that the couple for whom this Odü is revealed shallha¡eth*.own
children. They need to offer gbg' feed lfa
and feed the Deity of Twins.
13. Ifá says that if foresees the ire of a child for the person for whom this
Odü is revealed. Ifá says that there is need for him/her to offer gbg
with four rats, four fish, two hens and money. After this, the
couple needs to rub every part of their bodies with a life chameleon
for 16 days. After this, they shall be blessed with a baby.
Ifá also says that there is a person where this Odü is revealed who is
experiencing serious hardship. Ifá says that the hardship is as a
result of his/her destiny from heaven. Ifá says that only gbq can
change the destiny if the person in question to good. He/she needs
to consult Ifá and offer gbq regularly. By so doing, his/her destiny
shall improve and change for better. Ifá says that this person needs
to ofter gbg with three white pigeons for prosperity' three hens
for a good spouse, three guinea fowls for peace of mind, prestige
and honour, three rats, three fish for children, three cocks for
victory long life and sound health and money for all the the good
things of life. On all these, a stanza in QwgnÍn-Mé¡) says:
Agbgn ml jla$á má jáá
Dlá fitn Bayewü
Tó fe, ylntl m'ójrl gkún sünráhun gmo
Fbg niwQn nl kóge
Translation
Agbgn, the coconut, shook violently without
Droopping from the tree
415
lfa Dida: An inv¡tation to lfa Consultation
This wasthe Ifá castfor BayéwU
When weep¡ng in lamentation of his inabilityto begeta child
He was advised to offer gbg
Bayewü had most things a man wanted in life; a good work, good health,
good family background, but no child. He and his wife tried everyth¡ng they
knew without success. Then one day, they approached Agbgn mI ¡Táflá má
jáá a prominent Babaláwo in their community for Ifá consultation and
possible solution to their problem of childlessness.
The Awo consulted Ifá and told the couple that there was nothing wrong
with them physiologically. He claimed that there was a spiritual problem
which was inhibiting them from having a baby. He however assured them
that the problem would abate. He advised them to offer gbg with four
rats. four fish, two hens and money. They complied. when they were
about to return to their home, he gave them one life chameleon and ask
them to use it to rub their bodies for 16 days. He asked them to pray while
doing
He asse¡ted that ' abá ú alággmQ bá dá, ni Onga-Oke ñ gbá,'
meaning, "the wishes of the chameleon are always upheld and accepted by
the divinity'l He told them that they would be blessed with a baby boy
soon.
it.
The couple did exactly as they were instructed. Soon afte6 true to whatthe
Babaláwo said, Bayéwü's wife became pregnant that same month. Ten
months after consulting Ifá, on their problem of childlessness; they were
blessed with a bouncing baby boy. Three days after, duringlkgsqdayd, the
Awo proposed that the name of the child ought to be "Qgáñrara"-*a baby
born after the parents used Qga, chameleon to rub their bodies". The
parents accepted the name and the baby was known and called Qgáñrara
byall.
Qganrara lo wa ñ t¡ IkqE Qrun be wá'yé
N¡ kOmú irekankandánl
Ó de'le aye fttn
Ilé ayé rQg wá le kokooko bl qta
Ó wá tg áwgn Iná Awo Ilé lq
Ó tg awgn Oorun Awo Ode lg
Iná Awo Ilé, kó maa q0 je, kó maa gq jeo
Oorr¡n Awo Ode, kó máa gg je, kó maa gq je o
416
ll'
o*on¡n ue¡¡
wqn má baa fi ibi mr¡r¡-múü kan múú-múú
Fbq ni wqn nl kó 9e
KI
Translation
Qgáñrara was coming from heaven to eafth
He did not bring along any ire with him
When he reached the earth, his life was extremely difficult to cope with
He them approached Iná fire, the Awo of the house
And approached 00rün, sun, the Awo of the main street.
Let Iná, the Awo of the house be selective in where he looks for food
And 00rün the Awo of the main street be careful with
where he associates with others
Lest they allow two hot substances to get in contact with each other
They advised him to offer gbg
When Qgáñrara came into the world, as a youth, he had been showing the
sign of someone who had forgotten all the good things of life in heaven. He
was very ugly; he had no good health; he irritated people except h¡s
parents and he was despised by others. When he grew up and became a
matured man, the situation became worse. Nobody wanted him around
them. He had no friends except his other junior siblings. He had no
confidant out side his parent's home. He was the subject of ridicule by
everybody. He could not mix with people. He therefore had no reasonable
work he was doing. He had no money; he had no strength, no good health,
and no sense of direction in life. When all his age mates were getting
married and becoming proud parents, he dare not entertain such desire.
Soon after, his junior brother and sister got married and left him in the
family house, yet, he could not think of propositioning any woman. He
soon became lonely man. Tired of these, he approached the two
Babaláwo mentioned above. They cast Ifá for him and advised him to offer
gbq. He did. He was asked to go and continue to pray because his was not
a problem that would disappear in one swoop. He agreed and continued to
pray. When he learnt that the problem that he had was that he had not
brought any ire from heaven, he was realistic enough to know that the
problem would not disappear in one day. Since he had also been told that
he needed constant Ifá consultation and offering of ebo to solve his
problem, he was fully determined to do just that. Because his parents
were rich, he was ready to spend. Waiting for some time, he went in
search of otherAwo.
417
lfa Dida: An inv¡tat¡on to lfa Consultaüon
ó tg lwgnr{nwQn Awo oko lg
Ó tg Aaamü Awo ebá og¡ri lg
AwQrlnwón Awo oko, kó máa g'óje, kó máa gójg
Aláemü Awo $bá ogiri, kó máa góje, kó máa fóje
Kl wqn má báá fi ¡bi hálhál kan háthát
fbg ni wgn nl kóge
Translation
He
wenttoAwQnr{nwqn, the Iguana, the Awo of the farm
And went to Aláamü, the Lizard, the Awo of the Wall-side
Let AwqnÍnwQn, the Awo of the farm be selective in where
he looks for food
And Alaamu, the Awo of the wall-side be careful with
Where he associates with others
Lest they allow two scaly substances to get ¡n contact
With each other
He was advised to offer ebq
After waiting patiently for results to come out and he could not easily
perceive any, he approached the two Awo ment¡oned above. They too
advised him to cont¡nue to offer gbg as that was the only solution to his
problems. They perseverance, there would be solution to his problem. He
offered the prescribed gbg and cont¡nued to pray to Olódümaré. He was
totally convinced that one day, his problems would be solved.
ótqOgeeyeayélq
ó tg roweé e, yg Qrun lg
Ogeeygayé,kómáa Sqje, kómáa gq je
Kowéé eyg Orun, kó máa gq jg, kO maa gq je
K'éJeQbarlga mejl ma baafoju kan'raawgn
fbgni wQn nl kó9e
Translation
He
wentto 0gé, the bird of the world
And wentto Kowéé, the bird of the high heavens
Let Oge the bird of the world be selective in where
he looks for food
And Kowee, the bird of the high heavens, be careful
with where he associates with others
Lest two birds of Qbár'lgá, get in contact with each other
418
i.l'
He was advised to offer
o**¡,
ue¡¡
ebo
I
After waiting for sometime, he approached the two Babaláwo mentioned
above. They also advised him to continue to consult Ifá and offer gbg as
frequently as possible. They asked him to offer ceftain 9b9. He did. He
was asked to go home and continue praying and went for the benevolence
of Olódümaré. He continued to pray. He was more determined, than ever
before, to solve his problems.
tg tkun nff fagbárl ge'lé lg
Kelenrbe nllfQná ojun
Ete oke, étélsálQ |aá f¡l ké háa, hóo
Qpoju ikün nll bo obó mqh
Dlá fun Qgárlrara
Tll g'gmq Bayewü
Ó
g'odo
{
Tóti ñjayéélekákááká
Tótiñjayéele kokooko bl o,ta
fbg niwqn nl kóge
Translation
home"
"the Mucus makes the skull its
And went to "Phlegm makes the throat its abode"
And went to "the upper and lower lips are used to shout haa-hoo"
And to overgrown belly is it that covers a woman'vagina"
They were the Awo who castlfá for Qgáñrara
The son of Bayéwü
Whowas living a life of hardshiP
And living a life as difficult as a pebble-stone
He was advised to offer gbg
He went to
{
in
Qgañrara went to the four Awo ment¡oned above for Ifá consultation
i
problems.
The
Awo
also
his
to
for
his
solution
search
of
continuation
advised him to continue to cast Ifá regularly and offer all the appropriate
ebq. He also compl¡ed. When they were discussing and analyzing his
journey through life, he mentioned to the four Awo that he had once been
to six other Babaláwo for solution to his problem. The four Awo then
contacted the other six Awo whom Qgáñrara mentioned and together the
10 of them deliberated on the best solution to his problem. While they were
discussing, they asked him about the circumstances of his birth. He
explained to them. There and then the Awo consulted Ifá and QwQnfn- (
\
419
lfa Dida: An invitation to lfa Consuftation
aga¡n. They then explained to Qgárlrara that he was a
direct son of Olódümaré himself. And that since a chameleon was used
before he was born, the power which Olódümaré gave chameleon to
attract any colour to itself resided in him. He was asked to go home and
Mé¡) was revealed
wish for anything in life and Olódümaré would surely uphold it. There was
nothing that he would fervently wish for that would not be given to him by
Olódümaré. He was told to always put it in mind that, " abá ü alággmg
bádá, ni Origá Oke n gba" meaning; the wishes of the chameleon are
always upheld and accepted by the divinity". Qgañrara was asked to go
home and continue to wish for all the ire in life in a realistic manner.
Reaching home, Qgárlrara placed all his needs on a scale of priority. He
concluded that his immediate priority is for him to be loved by all and for
him to love all in return. He continued to wish for this earnestly. Soon,
other people who had hithe¡to hated him began to see some good qualities
in him. He began to have friends. He could move freely among his peers,
soon after this he wished for a regular means of livelihood. He went into
farming. His newly cultivated friends assisted him, he made a huge success
of it. He began to wish for money and he made money. Soon after this, he
began to wish for a spouse and before long, he had his own wife. Later, he
began to wish for children and he soon had severalchildren. As a matter of
fact, his wife's first delivery was a set of twins. Afterthis, he began to wish
for his house and together with his wife and children they were able to erect
a big mansion, furnish to his taste. In short, there was nothing he asked for
that he did not get. Ifá says there is nothings that the person whom this
Odü is revealed wish for that will not come his/her way. Ifá says that the
present hardship which he/she going through is but a transient experience.
After sun comes rainfall.
Agbgn ml jlajla má jáá
Dlá filn Bayewü
Tóféylntl m'ójrt gkún sünráhun gmg
lbg ni wQn nl kó 9e
Óg'b$borórú'bg
WQn nl kó máafqga r'ara
Kopekoilñne
Ló bá fi qmq naá bl gkünrin
Omoü a bl
424
I,l,
TlanfiQgar'ara
Ká máa peé nl Qgáñrara
Qgáñrara ló wá ú t¡ IkQlé Qrun bq wá'yé
N¡ kO mrl ire kankan dánl
Óde'leayétán
Ilé ayé rQg wá le kokooko bl o, ta
Ó wa tg áwen Iná Awo Ilé lg
ó tg awgn Oorun Awo Ode 19
Iná Awo Ilé, kó máa qQ jg, kó máa fq je o
Óorun AwoOde, kó máa SQ je, kó máa Fqjeo
Kl wón má baá fi ibi múú-múú kan múú-mrlrl
fbg niwqn nl kó 9e
Ógbg'borórú'bg
ó tq lwqnrlnwqn Awo oko lg
Ó tq Aaamü Awo Qbá Ogiri lg
Awqrfnwqn Awo oko, kó máa S'óje, kó máa s:qje
Aláamü Awo Qbá Ogiri, kó maa g'óje, kó máa s:óie
Kl wQn má báa f¡ ¡b¡ hálhál kan hálháf
f bg ni wqn nl kó 9e
Ógb'ébgrórú'bg
tq oge eyg ayé lg
ó tg xoweé e, yq Qrun lq
Ogeeyqayé, kó máa Sq jer kó máaSqiQ
KowééeyqQrun, kó máa fQje, kó máa SE je
K'éyqQbárlgá méjl má baafoit¡ kan'raawgn
Fbg niwqn nl kóge
Ó
Ogb'Qborórú'bg
Ótg tkun nll fagbárf ge'lé lg
KqlQnrbQ nll f'Qná Qfun s,'ódo
Ete ote, etelsale láá fil ké háa, hóo
Qpojr¡ ikün nll bo obo mqle
Dláfun Qganrara
Tll g'gmg Bayewu
Tó ti ñjayé éle kákááká
Tóti ñjayé ele kokooko bl gta
fibg niwqn nl kó 9e
Ógb'$bgrórú'bg
ñjelfE wü mfl nl o
Qgáñrara o, Ológüngünmálé
Owówü mff nl o
Olódümaré fitn mi o
Qgañrara o, Ológüngünmálé
421
o*or¡n u.¡¡
lfa Dida: An ínvitation to lfa Consultation
Aya wü mff feo
Olódümaré fitn mi o
Qgáñrara o, Ológüngünmab
Qmowü mll bl o
Olódümaré fún mi o
Qgáñrara o, Ológüngünmdlé
Ilé wü mff kS o
Olódümaré fitn mi o
Qganrara o, Ológüngünmálé
Iregbogbowü mtl nl o
Olódümaréfiln mi o
Qgártrara o, Ológüngünmálé
Gbogboabá tl alággmg bá dá
Ni Ortga-oké ñ gba
Qgáñrara o, Ológüngünmálé
Translation
Agbqn, the coconut, shook violently without
Droopping from the tree
This was the Ifá cast for Bayéwü
When weeping in lamentation of his inabilityto beget a child
He was advised to offer ebO
He complied
Afterthegbg
He was told to use chameleon to rub his body
(together with his wife)
They did as they were told
Before long, and nottoofar
They gave birth to a baby boy
The baby born after rubbing the body with a live chameleon
Letthe baby be known as Qgárlrara
Qganrara was coming from heaven to ea¡th
He did not bring along any ire with him
When he reached the eafth
He approached Iná, the Awo ofthe House
And approached Oorun, theAwo of the main street
Let Iná, the Awo of the House, be selective in when he look for food
And Oorun, the Awo of the main street be careful with where he
associateswith others
Lest they allow two hot substances to get in contact with ecah other
Theyadvised him to offergbg
He complied
He went to AwgnÍnwgn, the Guiana, the Awo of the farm
422
l,l, o*on¡, u"j¡
And went to Aláamü, the Lizard, the Awo of the Wall-side
LetAwQnf nwqn, the Awo of the farm be select¡ve in where
he looksforfood
And Alaamu, the Awo of the wall-side be careful with
Where he associates with others
Lestthey allow two scaly substances to get in contact
With each other
Hewas advised to offergbg
Hecomplied
He wentto Ogé, the bird of the world
And wentto Kowéé, the bird of the high heavens
Let Oge the bÍrd of the world be selective in where
he looks for food
And Kowéé, the bird of the high heavens, be careful
with where he associates with others
Lesttwo birds of Qbáflgá, get in contact with each other
He was advísed to offer gbo
He complied
He also wentto"the mucus makers the skull its home"
And to "the phlegm makes the throat its abode"
And to"the upper and lower lips are used to shout haa-hoo"
And to "overgrown belly is it that covers a woman's vagína"
They werethe Awo who castlfá for Qgañrara
The son ofBayewü
Who was lining a life as tough as a pebble-stone
He was advised to offer gbg
He complied
Now, I wish to love and be loved
Olódümaré, please let it be so for me
Qgáñrara o, Ológüngünmálé
I wish to have my own wife
Olódümaré, please let it be so for me
Qgáñrara, Ológ0ngünmálé
I wish to have my own children
Olódümaré, please let it be so for me
Qgáñrara, Ológüngünmale
I wish to have my own house
Olódümaré, please let it be so for me
Qgáñrara, Ológüngünmálé
I wish to have all the ire in life
Olódümaré, please let it be so for me
Qgáñrara, ológüngünmálé
The wishes of the chameleon
423
lfa Dida: An invitation to lfa Consultation
Are always upheld and accepted by the Divinity
Qgáñrara, Ológüngünmálé
Ifá says that all the wishes of the person for whom this Odü is revealed shall
be upheld and accepted by olódümaré. All he/she needs to do is to pray
feruently for his/her needs, be realistic with such wishes and wait patiently
forthe bounty of Olódümaré. The promises of the world may go unfulfilled
but what Ifá promises will never pass unfulfilled,
L4. Ifá says that the person for whom this Odü is revealed shall gain the
profit of a parent over his/her children. Ifá says that all the children
wiil be wofthy children without exception. Ifá says that there is the
need for him/her to give the children proper training and good moral
upbringing. He/she also needs to walk in the path of Olódümaré so
as to enable the children to emulate his/her good ways. Ifá says that
with proper moral and education upbringing, her/she will have peace
of mind over his/her children; he/she w¡i néver regret ever begetting
any of the children. The children will however emulate their parent in
most of their attitudes and outlook towards life. That is why it is very
imperative for him/her to behave well and have the fear of
Olódümaré at heartatalltimes. On this aspect, Qwgnr1n-Méfl says:
Okuta a lá ma g'eje
Dlá filn Qwq
Qmga bl marün-ún jééréánln
fibg ni wQn nl kó 9e
Translation
The pebble which was broken but did not bleed
That was the Ifá cast for QWQ, the hand
Who shall give bifth to five children and made profitfrom the five
She was advised to offer gbg
QwQ, the hand went to Babaláwo for Ifá consultation. She was advised to
offer gbg with two guinea fowls so that she would be able to benefit from
all the children she would beget. She complied. She was also told to give
her children the best moral upbringing when they arrived. She was
informed that her children would not listen to what she said only but would
424
l,l o*onrn r",,
copy more from what she did. Eventually, she gave b¡fth to five fingers and
they were all usefulto her. She gave them the best upbringing and she
peace of mind over them. None of the children died in his/her youth. She
was a very happy mother.
had
I
okúta a la má g'eie
Efá fún gsg
Qmg abl márun-ün jééré árún
pbg ni wQn nf kó 9e
Translation
;
The pebble which was broken but did not bleed
Thatwasthe Ifá castfor FsQ, the Leg
Who shall gíve birth to five children and made profit from the five
He was advised to offer gbg
[sQ, the Leg, also went to the same Babaláwo. He was g¡ven the same
advice as gwQ. He too did as he was told by the Awo. He too gave bifth to
five toes. The children were also very useful to him. None of the children
died in his/her youth. Ese was also a very happy father. They realized that
they succeeded because they offered gbg and they behaved according
the dictates of Olódümaré and theirAwo:
to
i
Okrttaa la má g'éie
Dlá filn QwQ
Qmqa bl márün-ún jééréárrln
fbgniwqn nl kóge
Ó gb'€bq. Ó rú'bg
Okr¡taa|ámág'eie
Dláfiln gsg
Qmqabl márün-ún jééréárrln
Sbg ni wQn nl kó 9e
Ógb'Qborórrl'bg
Qmg QwQ kll k¡¡ l'ójtl Qwó
, Qmg FsQ kll t'ojrl Fseé r'Qrun
Iwá klit'ojtt onlwá á baie
;
I
Translation
The pebble was broken, but it did not bleed
That was the Ifá cast for
QwQ
t
425
lfa Dida: An ¡nvitaüon to lfa Consultation
Who shallgive birth to five chidren and made
profitfrom the five
He was advised to offer gbq
Hecomplied
The chidren of QwQ (fingers) will not die while QwQ is still alive
And the children of fsQ (toes) will not die before the toes.
One's character cannot be spoilt in the presence
of the owner of the character
Ifá says that the children of the person for whom this Odü is revealed shall
not die while he/she is still alive. Ifá says that he/she shall enjoy all his/her
chidren.
15.
Ifá warns the person for whom this Odü is revealed to show respect
to elders, const¡tuted authorities, his/her fore-fathers, the ancestors,
ORga, Irtlnmolé and Olódümaré at all times. Doing this, is the course
of action that will ensure success. Failure to do this will never augur
wellfor him/her.
Ifá says that the person in question has already achieved
some
degree of success. Ifá says that the person for whom this Odü is
revealed have the tendency to show off and be rude to those above
him/her, his/her parents, constituted authorities and/or ancestors.
Ifá says that there had hithefto been relative peace and harmony
where this Odü is revealed, and that changes came for the worse as a
result of the rudeness and insubordination of the person for whom
this Odü is revealed. In order to correct this anomaly therefore,
there is need to offer gbg with three cocks three hens, three
guinea fowls, three white pigeons and money. After doing
this, he/she needs to respect his/her ancestors and those in positions
of authority over him/her. On this, Ifá says:
IdáklsJ Qná ntl réejo l'€yln
Dlá filn sgin
Abüfi¡nAgbo
Wqn ñ g'awo lg sllé QQni Aláná-kán-Esur¡
fbg ni wqn nl H wQn ge
426
TI
ll
o*o*in u"¡i
Translation
The hollow paft of a well-trekked path is ¡t which breaks the
backofa snake
Thiswasthe Ifá castfor pgin, the horse
When going on Ifá mission to the palace of QQni of IfQ
Theywere advised to offergbg
Fgin, the Horse and Agbó, the Ram, were prominent Babaláwo.' Their
reputat¡on had reached far beyond the commun¡ty they lived in and
everybody sighted them at alltimes. Then one day, QQniAlana-kán-Esüú,
the 9ba of Ilé-IfQ summoned them to his palace for Ifá consulation. Before
they went to answer the Qba's call, they contacted the Awo mentioned
above for Ifá consulatation. They wished to know how their trip to the
Qba's palace would be: would it be successful? Would they achive what
they went there for? Would they be able to satisff the QQni?
The Awo told them that the QQn¡ invited them because things had gone
from good to bad and from bad to worse in his domain. The Awo told them
that the QQni was the architect of his misfoftune. He said that he had once
been paying homage to his ancestors, the Origa and IrúnmglQ of Ilé-Ife
witnessed peace, progress, harmony, economic, political and spiritual
stability. But the QQn¡ allowed the success he had recorded to enter into
his head. He began to equate himself with the ancestors, OFlga, IntnmglQ
and Olódümaré himself. He saw no reason why he should pay any respect
to traditionalism. Since that time, the foftune of that town had turned
upside down. There was the need for them to lay emphasis on respect to
the constituted authorities if the 9Qn¡ wanted the situation to change for
the better. He asked the Awo to offer gbg with two pigeons each. They
complied. He also asked them to serve their Ifá with one hen each. They
also complied.After this, they set out on their journey to the QQni's palace.
As soon as they reached llé-Ife, tall-tail signs of confussion and uncertainty
were everywhere. People were looking sad, sacred and unsure of
themselves. They were suspicious of everything and everyone. They
looked and felt hungry and unkept. Even the palace was not exempted.
The palace which was usually a beehive of activities was silent. By the time
the Awo were ushered in to the presence of the QQni Alána-kan-Esüú, it
was clear that everything was wrong with the Qba and his subjects.
At'qgin, át'AgbO Awo Ilé QQni Aláná-kán-Esür¡
427
lfa Dida: An invítation to lfa Consultation
Dlá firn gQni Alana-kán-Esur¡
L'ójqtl kórlbáa iléebaba rqm0
lbg ni wEn nl kó9e
Translation
Both [gin and AgbOthe residentAwo of QQniAláná-kán-Esür]
They were the ones who cast Ifa for Qgni Alaná-kán-Esürl
When he did not pay homage to his ancestors anymore
He was advised to offergbg
When gQni Aláná-kán-Esurl consulted Ifá, the two Awo told him in their
terms that he was the architect of the hardships being experienced by the
citizenry. He was informed that he had stopped paying homage and
respect to his ancestors because he had equated himself to the Divinities
and his ancestors. Theytold him that not until he changed this attitude and
paid his homage and obeisance to elders, his ancestors, the Oñga,
IrúnmglQ and Olódümaré, the problem would not abate. They also told him
to offer gbg with three pigeons, three cocks, three hens, three
guinea fowls and money. After this, he was to feed his ancestorc as
Ifá dictated.
The QQni agreed to do as the two Awo prescribed. The Qba changed his
attitude to life, to his elders, to his ancestors, to OFigá, to lntnmglQ, to treat
everybody, high and low, with consideration and respect. He cultivated the
habit of treating everyone with the fear of olódümaré at heaft; he also
serued his ancestors, Oñga, and lrrtnmglQ regularly.
Soon after this situation, Ilé-IfQ began to change for the better, the citizens
began to feed well, shottly after, they regained their self confidence.
Happiness retuned. Prosperity returned. Peace returned. QQn¡ Alánákán-EsürJ made the two Awo his resident Babaláwo. Every citizen of Ilé-IfQ
and non-citizens who resided there gavethe Qba more honour and respect.
For all the residents of llé-Ife, life was wofth living.
Idáklsj Qná nll ré ejo I'Qyln
IXáfiln figin
AbüfilnAgbo
Wqn rr g'awo lg sllé QQniAláná-kán-Esüú
!b9 ni wqn nl kl wQn ge
428
1,1,
WQn gb'QbgwQn
o*onnr
r",,
n¡'bq
At'ggin, át'AgboAwo Ilé QQni Aláná-kán-Esuú
Dlá filn gQni Aláná-kán-Esüú
L'ójqü korlbáa iléebaba remq
fbg niwQn nl kóge
Ógb'qborórrl'bg
Ibaa Bábáo
IbaaYeyeo
Iba Oh¡wo o
Iba Araba l'ále lfe
IbaAkódá
IbaAgedá
Mo júba Ojügbqna
Af'eyl ü mo dá ge o
Translation
it
of a well-trekked path is which breaks the
backofa snake
This was the Ifá cast for fgin, the horse
When going on Ifá mission to the palace of QQni of IfQ
They were advised to offer gbg
Theycomplied
Both fgin and AgbOthe residentAwo of QQniAláná-kán-Esürí
Theywerethe ones who castIft for QQniAláná-kán-Esüú
When he did not pay homage to his ancestors anymore
He was advised to offer gbg
Hecomplied
I pay homage to my father
Homageto my mother
Homageto myOhlwo
Homageto myArábá of IfQ
HomagetoAkQdá
HomagetoAsQdá
I pay homageto OjügbQna
Unless I act without recognition and homage to elders and spiritual forces
May I succeed in all I do.
The hollow paft
Ifá says that the situation of the person for whom this Odü is revealed shall
improve for the better. All he/she needs to do is to accord due recognit¡on
and respect to elders and constituted authorities. By so doing, joy and
success shall follow him/her for the rest of his/her life.
429
ffa Dida: An invitation to lfa Consultation
16. Ifá warns a person who is erecting a property, or who had just
acquired one, or who had just completed one to offer ebg so that
something serious in form of disaster may not drive him/her away
from this propefi. The person involved where this Odü is revealed is
either the person for whom this Odü is cast or someone very close to
him/her. Ifá says that the disaster may be in form of fire outbreak,
flood, earthquake, landslide, riot, spillage of hazardous substance,
collapsed building and so on.
Ifá says that there is the need for the person involved to offer gbg with
two matured he-goats and money. He/she also needs to feed
the Elders of the night (witches). The Awo needs to ask Ifá what
the Elders of the night want to take and give it to them as soon as the
gbg is offered. This is very serious here. On this, Ifá says:
Etlpgn lá fá gbgrq-g bQre-g bgrg
Dlá firn ldlndi
Tl yóó mg'lé
Tl konl légbée
fbg ni wQn nl kó 9e
Translation
Eüpgnlá creeps and crawls about
This was the Ifá castforldindi, the cricket
Who shall erect his house
Butwould not be ableto live in it
He was advised to offer qbg
Idlndi, the cricket, was hardworking, energetic and averagely wealthy. He
had enough money with which to erect his own house and he set about
doing just that. He was building it in an open field. When he was about to
complete that house, he went for Ifá consultation to find out how peaceful
he and his family would be able to live in the house, the Awo however told
him to offer gbg so that something serious would not drive him out of the
house after completion. He was advised to offer gbg with two matured hegoats and money. He was also asked to serve the night people. This
infuriated him and he simply ignored the advice of the Awo. He was
convinced that the Awo was a cheat who was looking for he-goat to eat. He
was fully determined to demonstrate to the Awo that he, the Awo, was a
430
il,
**rr r",,
thief and a dishonest man. Soon after this encounter with the Babaláwo,
Idlndi, the cricket moved into his house, together with his family. During
the dry season, the farmers wanted to clear their farms. The farmer on
whose farm the Cricket built his house sent his son to go and clear the farm
in preparation for the new planning season. The son simply set fire on the
farm. This forced the Cricket to abandon the farm temporarily. Soon after
this, the farmer cleared the remaining shrubs on his farm and began to
cultivate the land. While the farmer was tilling the soil, the house of the
Cricket was completely demolished. This made him to abandon the house
completely. That was when the Cricket remembered the warnings of the
Awo, but alas, it was too late to make any amendment.
Etl pgnla fá 9 bgrg-g bQrQ-gbgrg
Dla fi¡n ldlndi
Tl yóó mg'lé
Tl kO nl legbée
Fbq ni wqn nl kó 9e
Ó ko,tl Qgbgnhln s'ebq
Ipln alaltubQ, Qgbá áltérü
IrQ ló mg'létl ko dé'be mQ lálgbéo
Translation
Etlpgnla creeps and crawls about
This was the Ifá cast forldlndi, the cricket
Who shall erect his house
But would not be able to live ín it
He was advised to offer gbg
He refused to comply
Refusalto offergbg
The cricket built his house but could not go there again.
Ifá says that it shall not allow the person for whom this Odü is revealed to
build or acquire a property he/she will not be able to live in. He/she is
advised to offer qbg as prescribed.
AB9RÚABOJE
431
lfa Dida: An inv¡tat¡on to lfa Consultation
B. SIGNIFICANCE
OF QWONRIN-MEJI FORTHOSE BORN
BYTHIS ODU DURING IKOSEDAYE ORITELODU
Qwqnrln-Méil children succeed in life through sheer-gut, determinat¡on,
hardwork, dedication and perseverance. They rise more often than not,
from grass to grace, from want to surplus, from nothing to abundance and
from obscurity to prominence. To them, success does not come easily.
They sweat and toil for it. Once at the top however, they quickly forget their
road to success and allow their achievement to enter their heads. They
sometimes misbehave and are rude to elders and constituted authorities.
This is why it is in the best interest of Qwqnrfn-Méi¡ children to imbibe
humility and respect for elders right from their youths. Once this is done,
the sky is the beginning of their success.
These children are very good in the fields of agriculture, arable and pastoral
politics, trading in expensive materials such as jewelries, state of the art
afticles, designer dresses, shoes and bags, perfumes, wrist watches, highclass supermarkets, salons and so on. They make more profit than others
in the same business line simply by giving the impression that their own
goods and services are of better quality and taste than those of others.
When they make their money, QwQnrln-Méi¡ children are known for their
kind-heaftedness and generousity. Several people around them will surely
benefit from their wealth. This attitude makes people to give them regard,
honour and respect.
For
Qwqnrln-Méjl children, what easily makes or breaks them is human
mouth, other people's opinion about them. What people wish for them or
say about them really matters a lot. If they wish them well, success shall be
theirs in no time. But if people speak badly of them or wish them bad, then
failure will not be too far from them. This is why Qwqnrln-Méjl children
should be very careful in their dealings with people and should be wary of
doing things which will bring them into the bad books of others. They
should in fact be looking for the favour and approval of people in their close
vicinity. By so doing, success is assured.
It
is difficult to give what rightly belongs to QwQnln-Mé¡) children to
others. If this is done, even without agitation, the person(s) who
432
il, o*ora, ut¡i
fraudulently took what belonged to Qwqnrln-Méjl children shatl never
know peace. Nobody will teach these people before they hand over what
they had fraudulently taken. In the case of a position or title, those who
usurped it will either abdicate the throne or position or be chased out. In
the end, Qwqnrfn-Méil children, whom the position rightly belonged tq
will be invited to come and occupy the position. If they do, peace and
harmony will reign. This is because Qwqnrfn-Méjl children are highly
intelligent and are good organizers of people and events. They have human
consideration,
hu mi
I
ity wisdom
a
nd u ndersta nd ing.
QwQnrln-Méil children strive best when they have, in addition to their
real names, aliases or pet-names. They should try to ensure that everybody
addresses them by their pet names. By so doing, success will be
accelerated. They will make more progress than if they use only their real
names. Their guardian spirits are more favourably disposed towards their
usage of aliases andlor pet names than that of real names.
Qwqnrln-Méjl, males and females make good spouses and they live
happily in their matrimonial homes. Male Qwqnr{n-Méjl children
however need to ensure that their spouses do not push them to do what
they will live to regret for the rest of their lives. This is because they are
usually blessed with wives who shall be demanding for too much from
them. Their wives want to be pet, cajoled, pampered and spoiled. In the
process, the wives employ series of tactics such as crying, bullying,
pleading, threatening, cursing and intimidation to twist the arms of their
husbands to do their bids. QwQnrln-Méjl children need to look out for
such tricks and comply with only those which may not cause regrets later.
At the same time, QwQnrln-Méil male children must never snatch
another man's wife as nothing good will come out of it. Only regrets, pain
and anguish will be the result. For Qwqnrln-Méjl female children, they
should be faithful and loyal to their husbands at all times. There may be
misunderstanding they should find a means of resolving them. They stand
to lose everything if they are not loyal or if they allow separation to take
place between them and their husband. The day palmwine leaves the
bottle-gourd, it is either consumed or it spilled away and is of no benefit to
anyone. This is why Qwqnrfn-Méil female children need to stickto their
433
lfa Dida: An invitat¡on to ffa Consuftation
husbands, ño mater the hardship exper¡enced there. OwQnrin-MéJl
children, males and females had been created by olódümare to enjoy
marital lives. They must be contented with their spouse and no-one else.
That
is
the secret of their matrimonial happiness.
Qwqnrln-Mé¡T children are also blessed with good children. All
Qwgnrln-Méit children have the potentials to be useful parents. That is
why QwQnrln-Méjl children need to teach their kids in the way of the
Deities and olódümaré before they grow up to maturity. They also have
the luck of not experiencing the death of their young ones, especialty their
biological children. They can be sure that all of their children wilt still be
alive when they grow old and die. Qwgnr{n-Méjl children too have a
great propensity to live long and grow old before they die.
Qwqnrln-Méil children need to be careful when
it comes to the issue of
accommodation or acquisition of propefties. Appropriate gbg needs to be
offered so as to ensure that they are able to live in the property they
acquire.
In all, Qwqnrln-Méjl childrén will live long and enjoy relatively peaceful
lives. No matter the hardship they face, it is just a temporary situation.
They will be happy and they will enjoy the fruit of their labour.
C. Affiliated Orlga And lrúnmgQ Of Qwgnr{n-Méjl
1.
2.
3.
Ifá
for progress, prosperity, protection, victory love, children and
longevity and protection aga inst Ajog u n
orl - for protection against slanderers, and for progress, success, and
freedom from bondage, for honour and recognition.
Egu Qdara
for success and victory for prosperity and protection
-
against slanderers.
4.
Ibejl (Diety of Twins) - for children
5.
6.
7.
births.
OgUn - for victory against adversary.
Fleyg (witches) for favourable public opinion
Odü for protection against ailments
-
and especially for multiple
i,?' owonr¡n
- for child-bearing
8,
9.
gbatálá
D.
Taboos Of Qwqnrfn-Méjl
1.
2.
3.
4.
5.
6.
7.
8.
9.
Mustnoteatcoconut
10.
E.
u"¡¡
and success.
Fgb€ - for leadership, success and accomplishment
- toavoidchild-bearingproblems
Must not be envious of other people's achievements - to avoid being
humi Iiated and disgraced.
Must never snatch other people's spouses
- to avoid humiliation and
i
disgrace.
Must not maltreat strangers - to avoid missing help from strangers
to avoid disaster which willl
Must not use étipgnlá for anything
drive him/her from home.
Must not eat rats - to avoid reduction in progress
Must not eat catfish - to avoid reduction in progress
to avoid
Must not be rude to elders and constituted authority
collapse in his/her progress and to avoid everlasting regrets.
to avoid
Must not allow himself to be pushed by his spouse
everlasting regrets
Must never underestimate others - to avoid being disgraced.
-
-
Possible Names Of QwQnrln-Méjl Children During
Ikqsgdáyé
Male
I.
¡i
¡¡i
iv
v
FákáyQdé Ifá bringsjoy
Fádállsl - Ifá sparesthis child
Fáqeyltán Ifá does
(
me a greatfavour
Orlglá - The Ori of honour
QpQléré - Ifá is profitable
Female
I.
¡¡.
Fágbuyl - Ifá is prestigious
Fádáre - Ifá vindicates me
435
I
lfa Dida: An invitation to tfa Consuttation
¡¡i. Fábünm¡ - Ifá g¡ves me this
iv. odügbáfibl - odü assists me ¡n giving b¡fth to this
v. Adétutü - The crown is coor and comfortabre
AB9RÚ AB9YE
436
Chapter 7
OBARA
tl
I ME¡I
ilil
ll ll
ll ll
Chapter 7
OgARA I MEJI
A.
1. Ifá says that it foresees the ire of prosperity for the person for whom
this Odü is revealed. Ifá says that he/she brought his/her destiny of
being a prosperous person from heaven. Ifá says that he/she shall
prosper and the whole world will know
Ifá says that the person for whom this Odü is revealed needs to offer
gbg with three white pigeons and feed
with one hen. On
this Qbara-Mé| hasthisto say.
Ifá
Eyl wesewese n dffa
Eyl wesewese rt dTbO
OrOrqwgn ó l'ágbá nlnrt
Gbogbo wgn ni wqn ndá wésewése nlbi awo qlge
Gbogbowgn ni wQn rl dáradára
Dláfún Ejl-Qbara
Tlyoot'ojrl QlQrun lá wá'yébl gba erekg
fbg ni wqn nl kó 9e
Translation
The tiny ones are casting Ifá
And the small ones are holding thelbO determinants
Or00rg birds have no elders among them
They are all tiny and of the same size while performing Ifá rituals
They are all beautiful to look at
These were lfá's declarations to E¡)-Qbara
Who shall come to eafth with prosperity from heaven
Asthe Qba of riches
He was advised to offergbg
When the entire sixteen principal Odü were coming into the world from
heaven, they all went to AjalamQpln to choose their various destinies. EI438
*l ooara u"¡¡
Qbara chose as paft of his own destiny boundless prosper¡ty. After this, he
went to the Awo mentioned above to determine his capability to manage
and control the prosperity he had chosen. The Awo assured him that he
would be successful in managing his success. He would also be so
prosperous that he would be compared to the Qba of Riches. He was
therefore advised to offer gbg with three white pigeons. Because he was a
disciple
of Ifá and because his prosperity would manifest most as a
Babalawo, he was advised to serve Ifá with one
out on his journey into the world,
hen.
He complied and set
While on eafth, he took to Ifá practice as his profession in accordance with
his destiny. Before long, he was so successful and prosperous that
everyone was looking for him. When asked how he made it so rich like
that, he responded that his prosperitywas not by accident. He had been a
prosperous person from heaven because he was destined to be so. When
he responded thus, those close to him had no option but to make a
comparison between him and Qba FrÉke, the Qba of riches. They
concluded that Efl-Qbara and Qba FrÉke were equal in wealth and
prosperity.
Eyl wésewese n d'lfa
Ey{ wésewésert dTbO
Orórqwgn ó l'ágbá nf nu
Gbogbo wgn ni wQn rtdá wésewése nlbi awo gfge
Gbogbowgn niwQn rl dáradára
Dláfiln Ejl-Qbara
Tl yóót'ojrl QlQrun lá wá'yé bl gba ereke
Sbgniwqn nl kó9e
Ógb'gborórú'bg
Kopekojlnná
f wa bá ninl jQbrltú ire
Translation
The tiny ones are casting Ifá
And the small ones are holding thelbó determinants
Oró0r€ birds have no elders among them
They are alltiny and of the same size while performing Ifá rituals
They are all beautiful to look at
These were lfá's declarations to E¡)-Qbürá
439
lfa Dida: An invitat¡on to lfa Consultation
Who shal I come to earth w¡th prosperity from heaven
As the Qba of riches
He was advised to offer gbg
He complied
Nottoo late, and nottoo far
Join us in the midst of all ire
Ifá says that it is the part of the destiny of the person for whom this Odü is
revealed to be very prosperous. Even if there were initial financial
hardship, he/she will still triump. He/she will use money to perform
wonders in life. He/she only needs to offer gbg so as to enable him/her
manage the prosperity when it comes.
2.
Ifá says that it foresees prosperity for the person for whom this Odü is
revealed. Ifá says that for this prosperity to come, he/she needs to
take his/her personal matter more seriously than that of a group. Ifá
says that the person for whom this Odü is revealed is too group
conscious and that he/she is doing that atthe expence of his/her own
personal safety, comfort and/or success chances. Ifá says that even
though there are benefits in doing group job or taking the interest of
a group at heart, there is the need for the person for whom this Odü is
revealed to always take time off to attend to his/her own welfare. Ifá
says that if this person wentto consult Ifá with a group on a project or
any undeftaking affecting the group, there is the need for him to
consult Ifá again on the same subject but this time around on an
individual basis. Ifá says that there is the chance that he/she will
excel as an individual where the group has failed. Ifá says that there
is the need for the person for whom this Odü is revealed to offer ebo
with three white pigeons, three guinea fowls and money.
He/she also needs to serue Ifá with four rats, four fish, one hen
and money. He/she then needs to be more individualistic in
approach and reduce his/her involvement in group activities. There
lies his/her success and prosperity. On these Ifá says:
A O m'orf afójrt l'Égb€
A O m'gsg o$ka l'óna
A ó m'orf olóyé l'áwüjg
444
ü* oura ue¡¡
filn Ejl-Erlndlnlógún Oródü
wqn ñlg réége'bgrú nllé91ó,f¡n
Fbq niwqn ff kl wqn qe
Dlá
Translation
We know notthe head of the blind in a guild
And we know notthe leg of the wicked on the road
And we know notthe head of a title-holder in an assembly
These were the Ifá cast for the 16 principal Odü
When going on Ifá mission to QlQfin's palace
They were advised to offer qbg
The QlQfin of Ife was exper¡enc¡ng some undisclosed problems.
Consequent upon this, he summoned the 16 princlpals Odü to his palace for
Ifá consultation. As a resultof QlQfin's invitation, the 16 principalOdü went
to the group of Awo mentioned above for Ifá consultation; Would they
succeed where they were going? Would they be able to satisff Qlqfin?
Would they be able to solve his problems? Would QlQfin accord them their
due respect and recognition? Would luck smile on them at the end of their
mission?
The Awo assured them that they would succeed in their mission; that they
would be able to satisfy QlQfin; that they would be able to solve his
problems; that would surely accord them their due respect and recognition
and that Iuck would smile on them all at the end of their mission in Olófin's
palace. They were all advised to offer gbg with three pigeons, three guinea
fowls, and money. They were equally advised to feed Ifá with four rats, four
fish, one hen and money. They all complied. When they left the house of
the Babaláwo they fixed a time to assemble for their depafture to QlQfin's
palace,
On his way back home, Qbara-Ue¡t had an urge to cast an individual Ifá on
their trip to OlQfin's palace. He therefore went to consu lt the following Awo :
Awgn t'ara eni ló t0
T'ara gni ló jü
Awon bl onltirt
Qla kll'r{ b€9
Nff mú Babaláwo d'lfá ojooj úmQ
441
lfa Dida: An invitation to lfa Consultation
Awgn Qná glá ko jlnná
K'órl ó gbé'ni dé'be ló góro
üáfitn Ejl-Qbara
Tl rrlq réé gé'bgru¡ nllé QlóJ¡n
fbg ni wqn nl kóge
Translation
That which concerns one is right (to give priority)
Thatwhich concernsone is more impoftant
And as we find today
Tomorrow will not be
That is what prompts Babaláwo to cast Ifá on a daily basis
And "the road to success is notfar"
"What is important is for our destiny to lead us there"
TheyweretheAwo who castlfá for E¡'l-Qbara
When going on Ifá mission toQlQfin's palace
He was advised to offer ebo
The three Awo mentioned above told Qbara-Mé| that he would succeed
where he was going and that he would be the one to save his other
colleagues from disgrace and humiliation. He was informed that where he
was going to, there were three main problems; one, the first ch¡¡d and the
heir apparent of QlQfin was very ill and he was in the verge of death. He
told him of the appropriate ebo to offer in order to ensure a quick recovery
of the sick son; two, one of QlQfin's wives was pregnant and was about to
deliver, he recommended what to do to ensure a safe delivery; and three,
QlQfin wished to know what to do to live long on the throne of his ancestors.
He also recommended appropriate ebo to ensure that QlQfin lived long on
thethrone.
In order to make it possible for EI-Qbárá to succeed in Olófin's palace, the
Awo advised him to offer gbg with three white pigeons, three guinea fowls,
white clothe, red clothe, black clothe and money. He was also advised to
serue Ifá with four rats, four fish, one hen and money. He complied. After
this, he was advised not to go on the trip to QlQfin's palace with the group.
He was told to go alone after all the other 15 principal Odü had set out on
the trip.
While at home, E)-Qbara decided to feed Ifá as prescribed by the
442
Awo. In
l,i
the period that he was doing this, all the remaining 15 principd Oiloi*:
waiting for him at the agreed meet¡ng point. When they did not see him,
they decided to go and call him so that all of them could leave together at
the sametime.
They met E¡)-Qbara seruing Ifá with four rats, four fish and one hen. He told
the others that he was busy and there was no need for them to wait for him
to finish what he was doing. He asked them to proceed to QlQfin's palace
and that he would join them there as soon as he finished serving Ifá. The
others left for QlQfin's palace and Efl-Qbárá continued to feed Ifá.
At the QlQfin's palace, the remaining 15 princlpal Odü consulted Ifá for
QlQRn. They predicted the ire of wealth, good spouse, brighter success
chances and many more children for QlQfin. They advised him to offer gbg
with rat, fish, ewes, goats and pigeons. Olqfin agreed to do so but he was
not completely satisfied as those were not the reasons why he summoned
the Awo for Ifá consultaion. QlQfin ordered his aides to procure allthe ebo
materials for the Babalawo. The materials were procured. As soon as this
was done, the Babaláwo wanted to offer the gbg. As they were preparing
to do this, E¡T-Qbárá entered QlQfin's palace. When the other principal Odü
informed him that they had consulted Ifá for Qlqfin and Qbara-Mé¡) was
revealed, E¡)-Qbara toH QlQfin that he had summoned allthe principalOdü
because of three major developments in his life; one, his first son was ill;
two, one of his wives was on the verge of giving b¡fth and he was nursing
the fear that all might not be well with her; and three, he wanted to know
what he needed to do in order for him to live long and happily on the throne
of his ancestors. He advised QlQfin to offer gbg with a he-goat for his first
son to get well; another he-goat for his wife to deliver safely; and yet,
another he-goat for him to have victory over untimely death. Qlqfin
ordered his aides to go and procure the three he-goats immediately. He
then declared that those were truly the three reasons why he had
summoned the 16 principal Odü for Ifá consultation. He showered his
praises on Qbara-Mé¡) for his competence. He insisted that he would want
Qbara-lVel and no one else, to offer the gbg for him. Efl-Qbara offered the
qbg as requested by QlQfin. All those present agreed that the 16 principal
Odü succeeded in diagnosing all the problems being faced by QlQfin, but
that if not for Efl-Qbara, they would not have succeeded.
443
lfa Dida: An invitation to lfa Consuftation
Qlqfin feasted the 16 principal Odü to a lavish dinner. They ate and drankto
their satisfaction. At the end of it all, he gave them dresses, several
expensive ornaments, beads, money and drinks. He also made a personal
gift of three horses to Qbara-Mé¡T, one white, one red and one black. That
was how all the 16 principal Odü succeeded in their mission to QlQfin's
palace, but E:l-Qbárá excelled and became more recognized and more
prosperousthan allthe other 15 principal Odü.
A O m'orf afójrt l'ÉgbÉ
A O m'ese O$ká I'Qná
A O m'orl olóyé l'áwüjg
Dlá fitn Ejl-Erlndlnlógrln Oródü
wqn rrlg réé gé'bgrú nllé gló.f¡ n
fbg ni wgn nl kl wqn ge
WQn gb'Qbg, wgn rrt'bg
Awgn t'ara gni lótQ
T'ara gni lójü
Awon blOnltirl
Qla kll d b€e
l{ff mu Babaláwo d1fá ojoojúmQ
Awgn qna gle ko jlnná
K'órl ó gbé'ni dé'bQ ló goto
üáfiln Ejl-Qbara
Tl ñlg réé gé'bgnl nllé 9ló, f¡n
Fbg niwgn nl kó 9e
Ógb'Qbgórú'bg
Qbara nlkan lo ru'bgapesln
Njg Qbara gb'qgin drtdrl gün
fgin düdrl
Qbara gb'ggin pupa gün
fgin pupa
Njg Qbara gb'99in funfun gün
f;ginfunfun
QlQbara ló re'lé qlQf¡n lqq le wá'lé
Eró lpo, ero Qfa
f wá bá ni nl átólé ire o
Translation
We know notthe head of the blind in a guild
And we know notthe leg of the wicked on the road
And we know notthe head of a title-holder in an assembly
444
üi
oo"r" ue¡¡
These were the Ifá cast forthe 16 principal Odü
When going on Ifá m¡ssion to Qlqfin's palace
Theywere advised to offergbg
Theycomplied
That which concerns one ¡s right (to give priority)
Thatwhich concerns one is more impoftant
And aswefind today
Tomorrow will not be
That is what prompts Babaláwo to cast Ifa on a daily basis
And "the road to success is notfar"
"What is impoftant is for our destiny to lead us there"
They were the Awo who cast Ifá for
When going on Ifá mission to QlQfin's palace
He was advised to offer gbg
Hecomplied
E¡-Qbara
Only Ej'l-Qbara offered the ebq
of
i
being served by the
multitude of people
Now Qbara ride on this black horse
Averyblackhorse
And ride on this red (brown) horse
Avery red (brown) horse
And on this white horse
Averywhite
Qbara
horse
is he who went to
i
QlQfin's palace and became very
prosperous
Travellers tolpo and Qfa
Join us in the midstof all ire in life
Ifá says that allthe good things of life shall come the way of the person for
whom this Odü is revealed. Please note the relationsh¡p between the
white, red and black clothes which EI-Qbara added as paft of his gbg
materials and the gift of white, red (brown) and black horses
Q¡qf¡n. This shows that there is always a relationship between the gbg
materials offered and the reward of Ifá to those who offered the gbg. Ifá
says that the person for whom this Odü is revealed will excel more as an
individual than is being paft of a group. He/she shall be adequately
rewarded and showered with gifts as an individual.
by
3.
i
Ifá says that the person for whom this Odü is revealed shall not
experience hardship for long in his/her life. Ifá says that if he/she is
{
445
Ifa Dida: An invitation to lfa Consultaüon
suffering presently, the suffering will soon disappear. Ifá says that if
the person for whom this Odü is revealed is a man, he needs to be
listening to his wife regulady because it is through his wife that his
prosperity will come. And for a woman, she needs to encourage and
urge her husband onto success. If she continues to do this, before
long, success shall cometheirway in a big way.
Ifá says that the work that both husband and wife were doing
presently is not their dream work. They however need to persevere
as luck will soon come their way and they will be able to do any work
of their fancy. Ifá says that the success being referred to is coming
from three different ways. The success, when it comes, will be big
enough to put an end to their suffering for the rest of their lives.
Ifá advises the person for whom this Odü is revealed is to offer gbg
with three white pigeons and money. After this, there is the
need to feed Ifá with one hen. On all these, a stanza in Qbara-Me¡)
says:
Iggl'omiarónl plpgn
Iyá l'ógl nl lllQ
Ká I'Qgl-l'Qgl
Ká re'núlgbglQQfQ'wé
Ká f¡'gbe bgnu bl agegi
Obl I'gmg eéyen ñ ta
D{á fil n Q9u nfil nu nléJQ
Tll g'aya AgbgnnlÉgún
Tl oun áti Qrúnmllá ñ9awo re'bi ájótó jln gbggrg bf ojq
Fbq ni wQn nl kl wQn ge
Translation
Tribulation accounts for fetching blue-dye water
And suffering accounts for grinding soaked corn
After grinding the soaked corn without end
For one to go to the forest to fetch leaves
And then break into a howl like a wood-hewer
Kolanuts are what responsible people sell
These were the Ifá cast for Qgunfúnnlé, yO
Thewifeof Qrrfnmllá
When she and Qrúnmllá were going on Ifá Business
446
l!
ooara ue¡¡
to a far, far place like the day itself
Theywere advised to offergbg
Qrúnm'ilá, in spite of his effectiveness and efficiency, was not successful.
He was suffering. He had no money. He had very few customers. If he
attended to one customer one day, it would take several days before
another one would be attended to. If he had some amount one day, he
would spend all and suffer for some more days before he got another
money. Much as he tried, there was no improvement. He however knew
that the situation would surely change for the better. He was sure that luck
would soon smile on him, but how soon, he was not sure. He continued to
persevere. He however had the dream of becoming a great man and an
accomplished Ifá priest in his
He knew that he was the most
knowledgeable Babaláwo on eafth since he was the one who brought the
Aft into the world, but he had few to show for his expeftise and in depth
knowledge of the Aft. Hq was however ready to wait until that time when
his wofth in the community would be commensurate with his knowledge of
life.
hiswork.
The poverty of Qrúnmllá had rubbed in on his wife, QgunfUnnl€yQ. She
was equally suffering. She had no money, she used to fetch blue-dye
water and sell at an unbelievably cheap rate before she could eat. This was
even not in great demand. She might find a customer today it would take
several days before she found another. When the blue-dye water was not
needed by her customers, she would go in search of those who had soaked
corn to grind. If she found one, she would grind it for them at a token.
This work was very demanding on her energy and her health. She had no
option but to do it, except if she planned to starue. Sometimes after
grinding the corn, she would go into the forest to fetch wrapping leaves for
the owners of the soaked leaves for them to use to wrap their corn mealfor
sale. All of these chores would be done at a ridiculous price. Sometimes, it
may be wood she would go into the forest to hew for others. This too used
to attract small money for her. She could not change her cloths as the
money she was making was not enough for such luxury. She however had
her ambition of becoming a kola-nut seller. This ambition remained a mere
dream since she had no money to translate her dream into reality.
One day, Qrúnm'llá got tired of life in his
447
locality. He decided to travel far
lfa Dida: An invitation to lfa Consultation
and try his luck elsewhere. He called his wife and informed her of his
decision. On hearing this, QgunfrlnnlQyQ approached the group of Awo
mentioned above for Ifá consultation. This group was trained by
Qrunm)lá. She wanted to know how their intended new place of abode
would be for them. She also wanted to know if it was wise or not for them
to move outof their present location.
This Awo assured her that success was at hand; that it was so close that
they could almost touch it; that it was wise for them to move out of their
present location because the success was already waiting for them in their
new location; that the success being referred to was coming to them from
three different directions; and that such success would spell the end of
their suffering and want in life. They however advised that Qrúnmllá
needed to heed the advice and warnings of his wife as the success being
referred to was coming to the couple through the wife. They also advised
QgunfúnnlQyQ to always guide her husband aright and be objective in all
the advices she would be offering to her husband. They were equally
informed that there was the need for them to offer gbg with three white
pigeons and money. The Awo also told them to serve Ifá with one hen. It
took the couple four long days before they could gather enough resources
to buy the gbg materials. They offered the gbg, fed Ifá and they set out on
theirjourney.
Since they could not afford a horse, they trekked, and
trekked. They really
had no specific destination in mind. They continued to go and go. After
many days of travelling, they decided to settle down in a community they
arrived at. Qrrfnm'ilá resumed work as a Babaláwo. QgunfrtnnlQyQ his wife
resumed her work as a blue-dye water fetcher, soaked corn grinder,
wrapper leaves fetcher, and wood hewer. Their situation did not change
much from what they were experiencing where they came from. Both
husband and wife were however determined to persevere until Olódümaré
answered their prayers.
In this community
however, the Qba wanted to determine who the
greatest seer of his generation was. He therefore organized a test for all
Babalawo, Herbalist, Clairuoyants and the occultists in his community and
its environments. Several others from far and near were invited. They all
448
il*
ooara uei¡
came with various ¡nstruments of divination. Qrunmlla was one of the
compet¡tors. The Qba ordered his aides to construct three huts in a nearby
farm. The first hut was filled with money and sealed up; the second was
filled with expensive beads and sealed up; and the third was filled with
expensive and latest dresses for both men and women and sealed up. The
three huts were constructed in an identical manner. The purpose of this
competition was for the seers to come forward and identify the contents
inside the three huts.
A date was set for the competition proper. That day Qrúnmllá woke up
early in the morning and set out for the Qba's palace while QgunfúnnlQyQ
his wife went to the forest in search of wrapping leaves. Unknown to her
however, very close to where she was fetching the leaves was where the
council of chiefs were making the last deliberations on how to set about the
competition in an organized way and at the same time for them to be able to
know when any of the competitors gave the correct information on what
was inside the three identical huts. After much deliberation, they decided
to mark the hut filled with money with chalk; that filled with expensive
beads with cam-wood; and that filled with the lasted dressing materials
with charcoal. While they were taking these decisions, Qgunftlnnl€yQ
overheard everything. She quickly left the forest and headed for the Qba's
palace. There, she looked for a way of passing her information to QrúnmIlá
since she was not allowed to enter the competition venue. She sought and
got permission to talk to her husband from where she was. She then chose
to use IyQrQ to speak to him. She then shouted at the top of her voice,
saying:Mo lótán o kun o, Qrúnmllá bara Agbgnnlregt¡n
I9Q I'omi aró nl dldá.....hgn
Olówó mir lyá I'Ogl nl lllQ o...,..hgn
Ká I'Qgl-l'Qgl tán
Ká re'nú lgb$ IQQ f$'wé.... hgn
Ká f¡'gbe bgnu bl agqgi ....hen
Qrrtnmllá obl I'gmg ééyán ñ tá o.....hgn
Dlá fitn óun QgunfitnnléyQ
TI ng'aya lwg Agbgnnlrégrln.....hgn
Tl rlbálwg Qrr¡nmllá g'awo re'bitó jln gbqqrg bl ojQ o.....hqn
f;bg ni wqn nl k'áwgn ó ge....hgn
Rántl wlpe a gb'gbg, a rrl'bg o,....h€ll
449
lfa Dida: An invitat¡on to lfa Consuftation
Ká wá m'€fun ká f¡
.
tq'léajé.,...hqn
olówó mi, ká m'ósün ká f¡ tq'¡éllQkQ o.,...hgn
Ka m'ééédu ká fi tq'le agg.....hen
Ará m¡ lsowo qpe
Ohun tl trbe nlbQ ni mo wl fitn g o .....hen
Translation
Listen attentively Qrr:nm'ilá the Baba Agbgnlregún
Remembér'tribu lation accounts for fetching blue-dye water'
My beloved, and 'suffering accounts for grinding soaked corn'
And 'after grinding the soaked corn without end....yes
For one to go to the forest to fetch leaves'....yes
And 'to break into a howl like a wood hewer' ...yes
And kola-nuts are what responsible people sell'
Remember that these were the Ifá cast for me Q$unfúnnl€yQ
your wife....yes
When I was to follow you on Ifá business to a far, far place as far as
the distance between the sun and eafth....yes
They advised us to offer gbg....yes
Remember that we did comply....yes
And now they marked the hut filled with money with chalk....yes
Remember, my love, they marked that of expensive beads with
camwood...yes
And that of latest clothing materials with charcoal ....yes
My comrade in Ifá practice
I have just told you the contents there-in ....yes
Because QgunfrlnnlQyó was commun¡cat¡ng to QrúnmTlá with Ifá special
songs, only Onf nmllá understood all what she had just said. W¡th herlyQrQ,
she reminded Qrúnmllá about the Awo who cast Ifá for them; her
sufferings in his home; her dream of becoming kola-nut seller; the advice of
the Awo; how they had complied with the advice; and the promise of Ifá to
them that their sufferings were about to come to an
All these,
OnJnml lá understood perfectly.
He waited patiently for his turn to tell the crowd what was inside the three
huts.
end.
.
All the other seers tried but failed. When it was the turn of Qrúnm'ila, he
first made and elaborate show of
He ensured that the attention of
everyone there was attracted to himself. He then announced that the first
hut marked with chalk was filled with money, the second ntarked with cam-
it.
450
il*
oo"r" u"i¡
wood was filled with expens¡ve beads; while the third one marked with
charcoal was filled with dresses. In the end, Qrúnmllá was declared the
winner of the competition. The Qba then ordered that everything inside the
three huts be given to Qrrlnmllá for his personal use. The Qba also made
Qrrlnmllá his personal Babaláwo. That was how the sufferings and
tribulations of Qrúnm)lá and QgunfrlnnlQyQ his wife came to an end.
Qrrlnmllá became an accomplished Babaláwo while his wife became a
successfu I kola-n ut magnate.
Igq I'omi aró nl plpgn
Iyá I'Ogl nl lllQ
Ká I'Qgl-l'Qgl
Ká re'nrllgbg IQQfQ'wé
Ká fi'gbe bgnu bl a999i
Obl I'gmg eeyan ñ te
Illá filn Qgunfununlé, yQ
Tll g'ayaAgbgnnlrégun
Tl oun áti Qrúnml|á ñiawo re'bi ájótó jln gbggrg bl oie
fbg ni wqn ff kl wqn 9e
WQn gb'€bq wgn rú'bg
Ká wá m'érfun ká fi tQ'lé ajé
olówó mi, ká m'ósün ká fi tq'lélleke
Ka m'éeédú káfit'QIéagg
Ará m¡lSowo qpe
Gbogbo nñkan tl ñbg nl yárá t'Awo ni o
i
Translation
Tribulation accounts for fetching blue dye water
And suffering is grinding soaked corn
After grinding the soaked corn without end
Foronetogototheforesttofetch
leaves
I
And then howl like a wood-hewer
Kola-nuts are what responsible people sell
These were the Ifá cast for Qgunfrf nnlQyQ
The wife of Qrunm)lá
When she and Qrunmllá weregoing on Ifá business
to a far, far place like the distance between the sun and the earth
Theywere advised to offergbg
Theycomplied
They marked the hut filled with money with chalk
They marked the one filled with beads with cam-wood
i
451
lfa Dida: An invitaüon to lfa Consuftaüon
They marked the one filled with material with charcoal
My comrades in Ifá practice
All the contents of the three huts belongs to Awo
Ifá says that the tribulation and sufferings of the person for whom this Odü
is revealed and his/her spouse shall come to an end soon. Ifá says that
they will be able to actualize their potentials in life and that their dreams will
come true. In fact, they will succeed more than they ever think possible in
their wildest imaginations.
4.
Ifá says that it foresees the ire of prosperity for the person for whom
this Odü is revealed. Ifá says that he/she needs not to be in a hurry
as his/her prosperity shall come at the right time. Ifá says that the
work of the person for whom this Odü is revealed shall make him/her
great. Ifá says that what he/she needs to do is to offer gbg for
prosperity and wait patiently for his/her time to come.
Ifá says that there
is the need for the person for whom this Odü is
revealed to offer gbg with three white pigeons and money. After
this, he/she needs to serve Ifá with pumpkin cooked with
melon. Ifá says that with this gbg, truthfulness, perseverance and
patience, the success of the person for whom this Odü is revealed
shall surely come. An aspect of Qbara-MéJ| in suppo¡t of this
asseftion says:
Ká m'_éfun ká fi tQ'lé ajé
Ká m'ósün ká f¡ tq'léileke
Ká m'ééédú ká f¡ tQ'lé agg
Akqdá orl wgn kll ráre l'álé ojá
Dláfiln Ejl-Qbara
Tl yóó 9e lkeje Odü wálé ayé
Tl rl bá wgn re'lé Qló,fi n lg ree gé'bg
fbg ni wQn nl kó 9e
Translation
Let us markthe room filled with money with chalk
And the room filled with beadswith cam-wood
And the room filled with cloths with charcoal
452
fril ooara ue¡¡
.
The first corn meal can never linger for too long in the market
These were the Ifá cast for E¡l-Qbara
Who shall come into the world as the seventh Odü
And who shall accompany others
to
QlQfin's palace
on
Ifá
mission
He was advised to offer gbQ
When the 16 principal Odü were com¡ng into the world from heaven,
Qbara-Ue¡f occup¡ed the seventh position. He was advised to ensure that
he maintained that pos¡tion at all times. He was advised never to aspire to
be in any higher position than that as that position would bring boundless
opportunities to him. He was also advised to await his turn after the senior
principalOdü, viz - E¡)-Ogbé, Qyékr1-Mé¡),Iwófl-Mé¡),Odf-me;l,Irosün-Mé;T
and QwQnfn-Mé¡) had taken their turn in anything the group wished to do
before he could come forward and take his own turn. He was advised
never to be in a hurry in anything he planned to do. He took to these
advises and lived by them.
While on eafth, he always ensured that his number seven position was
maintained. He never demanded for a higher position. He used to take his
turn in anything he did. He was never in haste for anything in life. So,
when QlQfin invited the 16 principal Odü again for Ifá consultation he went
to the group of Awo mentioned above for Ifá consultation oñ his own. He
wanted to know what his success chances would be like in QlQfin's palace.
The Awo informed him that he would once again be more successful than
all his colleagues put together. He was advised to go alone, uphold the
truth, take his turn and maintain decorum. He was also advised to offer
gbg with three white pigeons and money. He was told that he also needed
to serve Ifá with pumpkin. The Awo informed him that Qlqfin needed to
serve Ifá with pumpkin as well so that there would be comfort, peace,
progress and development in his community.
In the palace of QlQfin, the 16 principal Odü cast Ifá for QlQfin. One by one,
stafting from Eji-Ogbé, they narrated the revelation of the oracle to QlQfin.
They all predicted peace, progress, comfoft, development and general
well-being for QlQfin and his subjects. They demanded for rams, goats,
cows, sheep, pi9s, jewelries and expensive clothing materials from QlQfin.
When it was the turn of E¡l-Qbárá, he too predicted progress, peace,
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lfa Dida: An invitation to lfa Consultat¡on
comfort and development for QlQfin and h¡s subjects. He told olqfin to
offer gbg with three white pigeons and to serve Ifá with pumpkins. After
this, he rested his submissions. The remaining Awo continued with their
predictions and they advised Qlgfin to offer gbg with big animal as the other
d¡d.
In the end, QlQfin was impressed with the level of humility and transparent
honesty displayed by E¡l-Qbárá and decided to reward him accordingly. He
gave all what the remaining principal Odü advised him to offer as gbg such
as ram, goat, sheep, he-goat pi9s, cows and so on to those who demanded
for them and the number demanded for. He gave three big pumpkins to E)Qbara for his personal consumption and another three to help him feed Ifá
with as E¡)-Qbara has demanded. All of them left elgfin's palace and
dispersed to their individual homes. All of them were making jest of E¡)Qbara for demanding for and receiving justthree pumpkins for all his effo¡t.
But surprisingly, E¡)-Qbara was very happy and satisfied with what he
received in OlQfin's palace.
Reaching home, E|-Qbara showed his wife what he got from olQfin, and
explained to her what all other principals Odü were given. The wife
suppressed her anger towards her husband for demanding for only
pumpkins. when E¡)-Qbara asked her to go and peel the three pumpkins
meant for feeding Ifá on behalf of QlQfin she bluntly refused, asking her
husband who brought the pumpkins to peel and prepare them and use
them to serve Ifá all by himself. The wife said that she would not be a party
to such display of folly. Hearing this from his wife, E¡)-Qbara decided to do it
alone. He got hold of one of the pumpkins; he took his knife and sliced it
into two. Surprisingly however, pure gold of Inestimable value spilled out.
He tookthe second pumpkin and sliced it, expensive beads of various types
spilled out, the third pumpkin produced various high quality stones and
other ornaments. His wife did not allow him to cut the foufth pumpkin
before she took over from him. The six pumpkins fetched them the
prosperity that a whole community would use for a life time. It was a big
surprise to them. The wife began to sing the praises of her husband for his
foresight, wisdom, truthfulness, uprightness and honesty. E¡-Qbara and
his wife lived happilyfor long, long time.
unknown to the couple, however, QlQfin in appreciation of the honesty
íl
onara u.¡i
displayed by E:l-Qbárá dug holes in the pumpk¡ns and filled the holes up
with all the jewelries and ornaments found in them. All the 15 remaining
principal Odü came to felicitate with E¡l-Qbárá and his wife on their good
Iuck and success, E;)-Qbara bought three other pumpkins to feed Ifá for
Qlqf¡n as requested by Ifá. After this, he went to express his gratitude to
the Monarch.
Ká m'qfun ká fi tQ'lé ajé
Ká m'ésün ká f¡ tq'bllQke
Ká m'ééédú ká fi tQ'lé agg
ojá
Akqdá orl wgn kll ráre l'álé
I)láfirn Ejl-Qbara
Tl yóó Se lkeje Odü wálé ayé
Tl rr bá wgn re'lé91ó,f¡n lg réégé'bg
fbq niwqn nl kó 9e
i
Ógb'€bqrórrl'bg
, Ñj€ kl ló tá tóo fi l'ájé
Elégédémereni motátl mof¡ l'áié
Translation
chalk
Letus markthe room filled with moneywith
And the room filled with beadswith cam-wood
And the room filled with cloths with charcoal
The first prepared corn meal can never linger for too long in the market
These were the Ifá cast for E¡)-Qbara
Who shall come into the world as the seventh Odü
And who shall accompany others to QlQfin's palace on Ifá mission
He was advised to offer gbg
He complied
Now what did you sell to become this wealthy
It is pumpkins I sold to get my riches.
Ifá says that the person for whom this Odü is revealed shall succeed in a
miraculous way there is need for cooperation between huchand,and wife
where this Odü is revealed. The greater the cooperat¡on, the better for the
couple.
5.
Ifá advised the person for whom this Odü is cast to offer ebo so that
those who are in love with him/her will not abandon or turn against
455
í
lfa Dida: An ínvitation to lfa Consultat¡on
him/her. In the same ve¡n, Ifá advises the person for whom this Odü
is revealed to offer gbQ so that his/her spouse or people will not
deseft him/her when they are most needed. Ifá however assured
the person for whom this Odü is revealed that all those who had
abandoned him/her are coming backto embrace him/her.
Ifá says that there is the need to offer qbg with three cocks, 1O
lakosin or ago rats and money. He/she also needs to serve Ifá
with 10 lákQs'in or ágó rats, palm oil, alcohol and money.
After this, there is the need to serve EgU witn one coclg palm oil,
alcohol and money, The moment all these are done, victory and
success are assured. On these, Ifá says:
Eefin gorl ája ó rrt gQbrrgqbú
Eefin-i paakun nii rin Kgro,yl-kQrÓ,yl
DláfirnOkeñnrbl
Tl wqn fi l'édü oyé
Tl wgn o pln l'ógún
Sbg ni wqn nl kó 9e
Translation
The smoke enters the ceiling and rises skywards
The smoke of the attic rises in a winding manner
This was the Ifá cast for QtanmUt
Who after being nominated forthe stool
Was notshared any inheritance
He was advised
to offer gbg
Qfanrnbi was one of the children of QlQfin. He was the heir apparent to the
throne of his father. When Q¡Qfin his father was alive, QlQfin was an Qba
with vast resources. Qlqfin was the regent of Olódümaré on eafth. He
owned evefihing on ea¡th. When glqfln joined his ancestors, QtanrnUt
had travelled out of Ilé-IfQ during that time. Before he returned however,
his brothers and sisters conspired against him and shared everything
belonging to their father behind his back without leaving anything for him.
When he returned, many people expected a show-down. They aligned
with his other siblings against him. They thought that with nothing in his
name, it would weaken him considerably when he finally assumed the
throne of his father. His brothers became Oba in all the other towns and
456
fril
ooara ue¡i
villages surrounding Ile-Ife.
Instead of putting up a fight, he chose to approach the two Awo mentloned
above for Ifá consultation: What would he do to gain respect as the neK
QlQfin without anything to his name except the title? Would he be able to
overcome the conspirary of the people? Would life be interesting to him as
it was to his father? Would he be greater than his entire brothers who were
Qba in all the surrounding areas? Would he be able to keep them all under
his control? These and other questions were what agitated his mind before
he went for Ifá consultation. He wanted to be sure that the throne was
worth ascending at all when he had been stripped naked by his siblings.
The Awo assured him that he would succeed in life. He was told to go
ahead and put all the processes of being installed as the Qlqnn in motion.
He was told that he would be the one to inherit the world. He was also
assured that he would be greater that all his siblings put together. He was
advised to offer gbg, feed Ifá and Egu Qdara as stated above. He complied.
Soon afterthis period; hewas installed asthe nextQlqfin.
Soon after the installation, he summoned all his brothers and demanded
for his own share of their father's belongings. He was informed that there
was nothing left. Egu Qdara howeverturned to human being and reminded
them that they had not given out the land to anyone. The other brothers
thought that there was not much anyone could do on the land except to
All of them decided to give the land to QlQfin. Epu Qdara
farm on
pleaded with QlQfin to accept the land in good faith. QlQfin did. All the
brothers were happy and they all dispersed to their various destinations.
As soon as they left, Egu Qdara told Qló,fin that he was the one who had
been given the most invaluable asset: He told QlQfin that the implication of
this was that all his brothers were mere tenants on his (QIqfin) land. EgU
Qdara asked Qbfin to startto demand for rent immediately.
it.
About a week after their meeting Qkanrnbt sent his messengers out to all
his brothers to bring to their notice that they were tenants on his land and
that they needed to bring him rent-age on a yearly basis. That was when it
dawned on them that they had inadvertently made Qkanrnff the inheritor
of the whole world. They realized that anything they put up on the land
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lfa Dida: An ¡nv¡tat¡on to lfa Consultation
belonged to the owner of the land. Since that day, they all began to pay
rent-age on Qkanrnbf's land. Those who could not afford the payment
released part of the assets he inherited. These included crowns, jewelries,
buildings, farm products, clothing materials, and other essential things of
life. That was how Okanmbi became the greatest Qba of all generations. It
was grateful Qkanrñbl who was showering praises on his Awo, Ifá and
Olódümaré; saying:
Eefin gort aja ó rú gqbr¡gqbú
Eefin-i páákün nll rln Kqrgy{-kQro,yl
üá fitn Okeñrtrbl
Tl wQn fi I'edU oyé
Tl wqn opln l'ógún
lbg ni wQn nl kóge
Ógb'Qborórú'bo
Nje e ya wá o, g wá sln
Gbogbo gmg gni
fyáwáewásln
Gbogbo gmg gni
Translation
The smoke enters the ceiling and rises skywards
The smoke of the attic rises in a winding manner
This was the Ifá cast for Qkanrnbf
Whoafter being nominated forthe stool
Was notshared any inheritance
He was advised to offer ebq
He complied
Come here and payyour homage
All our children
Come and pay your adoration
All our children
Ifá says that allthose who had abandoned the person for whom this Odü is
revealed shall eventually come and serue under him/her. Ifá advises this
person not to show anger, impatience or vengeance. He/she shall inherit
the world.
6.
Ifá says that it foresees two good things for the person for whom this
Odü is revealed. Ifá says that it foresees the ire of a baby and that
458
iii
ooara uei¡
of prosperity for this person. Ifá says that something is coming the
way of this person. Ifá advises him/her to acquire two of those things
and not to think that he/she cannot handle two things at the same
time. If it is business materials he/she needs to purchase two and if
it is household material for which Ifá is consulted, two ought to be
purchased. By so doing, comfort is assured. Ifá also says that if the
person is in need of a baby, the baby shall come and prosperity shall
accompany it.
Ifá advises the person for whom this Odü is revealed to offer gbg with
pigeons and money. On these Ifá says:
two
OnUa ó rá nit'gmg ajá
lmltó bá sanwóo re ni yóó gbe lo
DláfilnQba
Tl yóó ra mejl lóojq
Fbq niwQn nl kó 9e o
Translation
Intention to purchase is notenough to buy a puppy
Whoever pays first is the one who wíll take it away
This was the Ifá cast for Oba
Who shall purchase two things in a day
He was advised to offer qbg
Qba was poor and childless. He had been married for several years without
an issue. All what he and his spouse did to have a baby proved aboftive.
Their effofts towards making ends meet financially was also a failure. One
day however, some people came to show him some puppies of rare but
beautiful breed for him to buy. He did not have any money to put on a
project that might fail eventually. Consequent upon this, Qba went to the
Awo mentioned above for Ifá consultation in order to determine whether or
not it would be wofth his while to purchase the puppy, rear it to adulthood
and later begin to sell its puppies to others.
The Awo told Qba that he was about to purchase something which he
hoped to use as an investment. He was told not to only purchase it but
ensure that he bought two of the items at the same time. The Awo assured
him that his success is assured if he could do this. The Awo also told him
459
lfa Dída: An invitation to lfa Consultation
that if he bought two of these items, his wife who had hithefto been
childless would become pregnant and would deliver a bouncing baby.
When Qba told the Awo that he was about to purchase a puppy, rear it and
later sell the puppies to others in future; and that he had no money to buy at
the same time. Qba said that he would go and buy one and tell the puppies'
seller that he would come back later to buy another. The Awo however
urge him to go and borrow money to ensure that he purchase two at the
same time and that promise to purchase a puppy amounted to nothing as
the person who brought his/her own cash or purchase it was the rightful
owner who would go away with the puppy. He also advised Qba to offer
gbg with two pigeons and money. All of these Qba did. He then went to
borrow money and bought two bitches. He began to feed and take care of
the dogs.
About one year later, the two became pregnant. Surprisingly, his wife
became pregnant too. The two dogs gave b¡fth to 16 puppies between
them. Within two years, they gave b¡rth three times. Qba's wife also gave
birth twice. Qba sold the puppies at exorbitant prices and used the profit
realized to begin his own farm. He employed several able bodied men to
help him till the land, cultivate and plant crops. Within three years of
offering the gbg, Qba was already a rich man. He was very happy and fullof
gratitudeto Olódümaré and hisAwo.
OnUaórá nit'gmgajá
lml to bá sanwó o re niyóogbelo
DláfilnOba
Tlyoó ra mejl lóojq
lbg ni wQn nl kó 9e o
Ógb'Qborórú'bg
Igba Qba ra méil lóojq
La di olówO
La di glQmg
Igba Qba ra mejl
lara tóó rq'ni o
Translation
Intention to purchase is not enough to buy a puppy
Whoever pays first is the one who will take it away
This was the Ifá cast for Oba
460
ttr
ooara uei¡
Who would purchasetwothings in a day
He was advised to offerebo
Hecomplied
It was when 9ba bought two in a day
Thatwe were blessed with wealth
And also blessed with children
It was when Qba boughttwo
Thatwe had peaceof mind
Ifá says that this person shall have peace of mind. He/she shall be blessed
with wealth and children. Even if this person is experienc¡ng financial
hardship now there is success, happiness, ch¡ldren and contentment ¡n
future.
Ifá says that if a man for whom this Odü is revealed is matured
enough to have his own wife and children, his priority at that time
must be for him to get married and settle down. He should be
impressed upon that living a single life is not in his best interest. Ifá
says that the person being referred to believe in accumulation of
wealth and other expensive materials to show his class or position.
This person also likes to show ofi, to smell nice and appear elegant at
all times. Ifá says that all these are all vanity. Such attitude will not
bring him any profit. He needs to think about building his own family
that will ensure that his future is guaranteed. Ifá shall continue to
provide wealth and security for him. He needs to think less about
money, accumulation of wealth and/orfashion but rather plan to build
a home for himself.
Ifá says that this person needs to offer gbg with pa¡t of his wears'
his jewelries, shoes, bags, wrist watches, petfumes and
other fashion related items. He also needs to feed Ifá with four
rats, fourfish, two hens and money. On allthese, a stanza in this
Odü says:
Amr¡kán I'Qyán-án
Amósün l'Óñko
Dláfiln Orunmllá
Ifá ñsawokonlAdlbo
461
lfa Dida: An invitaüon to lfa Consultation
fbg ni wqn nl kó 9e
Translation
Amúkán atQyan town
And Amosun atOnkotown
Theywerethe Awo who castlfá forQrúnmllá
When hewas practicing without his own Adlbó
He was advised to offer qbg
Qrrlnm'ilá was very successful. He had all what a person could wish for, a
good and spacious house, many horses, several dresses, assofted beads,
shoes and sandals made of leather and beads and so many of other things
such as expensive walking stick, elephanttusks and so on.
In splte of all these, he knew that something was missing in his life. He was
however too busy with his work to have the time to attend to his personal
life.
One day, he sent messages to Amúkán and Amósün in Qyán and Oñkó
respectively to come and cast Ifá for him. These two were his ex-students
whom he trusts sincerely. After Ifá consultation they declared that even
though Qrúnmllá was an accomplished Babaláwo, something was still
lacking in his life because he did not have his own Adibo. They made it clear
to him that even though he had a house, he still lacked a home. He did not
have those who would accompany him in seruing Ifá.
They said that one's wife and children are one's Adibo. He was urged to
begin to think seriously about having his own Adlbó as there lied the future
continuity in his life. He was advised to offer paft of the wealth he had
accumulated as qbg. This included his wears, walking sticks, beads,
sandals, shoes,'irQkQ beads and otherjewelries. Qrunmlla d¡d.
Soon afterthis, he got married and his wife gave b¡rth to severalchildren for
him. Anyday he planned to serve Ifá, his wife would come with the tray
containing kola-nuts and bitter-kola while his children would bring along
the tray containing alligator pepper. He was thus an accomplished
Babaláwo in the true sense of it. His future was also guaranteed as he had
those who would continue in his name after he might have departed.
¡ir
llfr Obara Meii
Amúkán l'Qyán-án
Amósün l'Óñko
Dláfún Qrrtnmllá
Ifá ñsawokónlAdlbo
Fbq ni wqn nl kó 9e
Ógb'€bqró rú'bg
Ifá ó tó gege kl n I'Adlbotémi
Ayagni I'AdIbOgni
Ifá ótó9e9€ kl n I'Adlbotémi
Qmq qni I'Adlbo eni
rfá ótógegqkl n I'Adlbotémi
Bó bá dlwoy{ ajQdún
Báyati ñ gbé'gbá obl
Qmq a máa gbé'gbá ata
Translation
Amrlkán atQyan town
And Amosun atOnkotown
TheyweretheAwo who cast Ifá for Qrrlnmllá
When he was practicing without his own AdlbO
He was advised to offer gbg
He complied
Ifá it is high time I have my own AdlbÓ
One's wife is one's AdlbO
Ifá it is high time I have my own AdlbÓ
One's child is one's Adlb0
Bythistime of nextyear
As my wife carries the kolanuttraY
So also my child will carry the tray containing alligator peppers
Ifá says that the person for whom this Odü is revealed shall have his own
Adlbo . That is when he needs to give gett¡ng marr¡ed and having his own
chi ld ren priority attention.
This person needs to settle down to family life and downplay search for and
accumulation of materialwealth for now.
8.
Ifá says that it foresees the ire of a baby for the person for whom this
Odü is revealed. Ifá says that the baby will bring joy and happiness
for the couple involved. The name of this baby, when it arrives is
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lfa Dida: An inv¡tation to lfa Consultation
Ifá brings joy. Ifá advises that the person for whom this
Odü is revealed needs to offer gbg with four rats, four fish and
one hen. He also needs to serve Ifá with four rats, four fish and
one hen. On this Ifá says:
FákáyQdé -
gldlgba nfi rln bl gni ü rrfor{ jó
Kókórogtdlgbe nff rln bl gnitó nfldl jó
Dlá fün FákáyQdér gmg QUara-t'tejl
Mgbatl ó rlt'Orun bQ wá'lé ayé
fbg ni wqn nl kó 9e
KOkOTO
Translation
insectwalk as if dancing with its head
And a small insectwalks as if dancing with its abdomen
This was the declaration of Ifá to FákáyQdé, the child of Qbárá Méfl
When coming from heaven to eafth
He was advised to offer gbg
A big
The couples involved here were looking for a baby for a long time without
success. It was during their efforts to get one that they approached the two
Awo mentioned above for Ifá consultation. During the consultation,
Qbara-Ue¡l was revealed. The Awo assured the couple that they would get
what they were looking for and that the baby would bring joy into their lives
and home. The Awo stated fufther that the baby they would get was the
child of Qbara-Méfl from heaven. In this wise, there was the need to se¡ve
Ifá along with the gbg they were to offer and then name the child FákáyQdé
when it arrived. The Awo advised the couple to offer gbg with four rats,
four fish, and one hen. They also asked the couple to feed Ifá with four
ratsrfourfish, and one hen. They complied.
Three months after they offered the gbg, the wife became pregnant. She
later gave bifth to a baby boy. The baby was named as the Awo had
advised. True to prediction, the baby brought boundless joy into their lives
and home. They were so happy and gratefulto Olódümaré for giving them
their own child and for putting joy into their lives.
tl Éf'orl jó
Kokoro gldlgba nff rln bl gni tó nfldl jó
Dlá filn FákáyQdé, gmg Qbara-Méjl
KókOrO gldlgba nff rln bl qni
464
til
ooara ue¡i
Mgbaü ó ñt'Qrun bQ wa'|é aye
Fbg niwqn nl kó9e
WOn gb'gbo, wQn rrl'bg
Njq klnniyóógbé FákáyQdéfitn mi o
obárá-Méjl ni yóó gbé FákáyQdé fün mi o
Translation
A big insect walks as if dancing with its head
And a small insect walks as if dancing with its abdomen
This was the declaration of Ifa to FákáyQdé, the child of Qbárá-Mé;T
When coming from heaven to earth
The couple was advised to offer gbg
Theycomplied
Now, whatis itthatwillbring FákáyQdé,Ifá brings joyto me
It is Qbara-Mé| that will bring joy to me
Ifá says that Ifá will bring joy into the life and home of the person for whom
this Odü is revealed. Ifá willalso give him/her blessing of a baby.
9.
Ifá says that the person for whom this Odü is revealed needs to serve
Eriwo with kolanuts. By so doing, long life is guaranteed
him/her. Ifá says that the person for whom this Odü is revealed will
live long, grow old and enjoy the fruit of his/her labour. Ifá says
that he/she needs to be breaking kolanuts to serue Eriwo on a
regular basis so that his/her chances of living to old age can be
strengthened. On this a stanza in Qbara-Mé¡) says:
for
i
EerlAwoara
Dláfi¡n Ejl-Qbara
Tlyóópa'blfÉr{wojg
t
f;bg niwQn nl kóge
Translation
Filth, the Awo of the body
This was the Ifá castfor E¡t-Qbara
Who shall break kola-nutfor EÍwo to consume
He was advice to offer ebo
Efl-Qbara was one of the 16 principal
Odü.
He occupied the seventh
(
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lfa Dida: An invitation to tfa Consultation
posit¡on. He was a prominent Ifá practit¡oner. He was blessed with wealth,
a good spouse, lovely children, immeasurable assets and potential to
acquire more and more of allthe good things in life.
One day, E¡)-Qbara approached the Awo mentioned above to know what he
needed to do in order to live long and comfoftable on earth. The Awo
advised him to make it a point of dutyto be breaking the kola-nuts for EÍwo
to eat on a regular basis. He agreed. He began to do it as from that day.
He was breaking kola-nuts for Elwo every seventeen days. He did this for
a long, long time. He lived in comfoft and peace of mind for a long, long
time.
EérlAwoara
Dláfirn Ejl-Qbara
Tl yóó pa'bl f'Erlwo jg
fibg ni wQn nl kó 9e
Ógb'gborórrl'bg
Nj€taló ñ pa'bl fÉrlwojg?
Ejl-Qbara lo n pa'bl f Erlwo jq
Translation
Filth, theAwo of the body
This was the Ifá cast for E¡)-Qbara
Who shall break kola-nut for Eíwo to consume
He was advised to offer gbg
He complied
Now, who was breaking kolanuts for Elwo to eat?
E)-Qbara was the one breaking kolanuts for Efwo to eat.
Ifá says that the person for whom this Odü is revealed shall not be allowed
to die young. He/she will not only live long, but will also be in relative peace
and comfort.
10. Ifá urges the person for whom this Odü is revealed to offer gbg so that
he/she may not witness or experience evil. Ifá says that the person
bringing this trouble is a big harbinger of undeserued punishment to
others. The person in question who will bring this misfortune is
described by Ifá as someone with a big head, big mouth, and thick
466
il* oaara ue¡i
lips. Ifá advises that the person for whom this Odü is revealed will do
himself/herself a lot of good if appropriate gbg as prescribed here is
offered. A he-goat and money
to be offered as gbg here. There is also
the need to feed Ifá with a goat. By so doing, this harbinger of misfortune
will use his/her head to carrythe trouble. On this, Qbara-Méfl says:
is
ldesun niO mu kér€gbéd'Qrün
Df á fit n Agblg bonlwQnrá n
Tl yóó 9e gbgnegbgná Barapetu
fibg ni wQn nl kó wáá ge
Translation
Adrip of watercannotsubmerge a gourd to its neck
This was lfá's declaration to Agb)gbónlwQnrán, the Hoopoe
Who shall be Qrúnmllá's coffin designer
He was advised to offer qbg
By the time Agblgbónlwonran
carried his coffin to the house of Qnf nmllá, he
had already carried the same coffin to the houses of Alárá, Ajeró,
Qwárángún and QlQyQq and had destroyed their homes. He had carried
the coffin to the homes of several prominent people and had destroyed and
scattered their hornes. Anyone he carried the coffin to his/her home, the
head of that household would die and the entire household would be totally
destroyed. Those who did not die would abandon the house altogether.
This made the name of AgblgbOn'iwQnrán to signify terror, when people
hear of his name; they would begin to panic and would be running helterskelter. One day, Agb'igbón'lwQnrán planned to fashion the same coffin for
Qrúnm'llá. He was aware that QrUnmIlá was a powerful person. He
therefore went to the Babaláwo mentioned above for Ifá consultation. The
Babaláwo warned him seriously not to attempt what he had the intention of
doing, lest his evil designs turn back to bounce on him. He was advised to
offer gbg with matured he-goat and money. He simply ignored the Awo
thinking that harming Qrrlnmllá should not entail such elaborate
precautions. He intensifies his preparation.
Meanwhile, Qrúnmlla had a dream. In the dream, he sensed that danger
was lurking somewhere. Consequently, he went to the same Awo for Ifá
consultation. The Awo informed him that even though a person claiming to
lfa Dida: An inv¡tation to lfa Consultation
be his friend was br¡nging misfoftune to his (Qrúnmllá) doorstep he would
nonetheless overcome the evil design. Qrúnmllá was assured that the evil
plans of this person would bounce back on the person. This person was
described as having a big head, big mouth and thick lips. The Awo advised
Qrunm)lá to offer gbg with a matured he-goat and feed Ifá with a goat.
Qrún mI lá com pl ied insta ntly.
A few days after Qrúnm'llá offered the gbg, he saw Agblgbón)wQnrán
coming along the road with his coffin on his head; Qrunmllá was well
prepared for him. As he reached Qrúnmllá's house frontage, he attempted
to place the coffin down on the ground. Qnf nmllá immediately ordered him
to carry his coffin away as he (Qrúnmllá) was not interested in him and his
luggage. AgblgbÓnlwQnrán wanted to forcefully place the coffin down but
to his chargrin, the coffin got stuck to his head. That was how he had been
carrying the coffin about until this day. When AgblgbOn)wQnrán
remembered the warnings of the Babaláwo, he was full of regrets for not
heeding the advice. But alas, it was too late to make amends. On the other
hand, when Qrrfnm'llá remembered the advice of the Awo, he was full of
gratitude for heeding their advice. He was singing, dancing and giving
praisesto Olódümaré.
Idesun ni O mu kérégbé d'Qrün
Dlá firn Agblg bonlwQn rán
Tl yoó 9e gbgnagbgná Barapetu
fbg ni wqn nl kó wáá ge
Ó kqtl Qgbgnhln s€'bg
Ógbefi¡nAlárá
IléAlárátú
ó gbefitn Ajero
IléAjerOtú
ó gbefirn Qwarángrrn Aga
Ilé Qwárángún-Aga trl
Ó gbefirn Qba lója-|óje
IléQba lója-lójetú
Ó
gbefrtn Qba ládé-ládé
IléQba ládé-ládétú
Ó wá nl oun yóó gbe filn Qrrlnmllá naa
f;bg niwgn nl kl Qrunmlla 9e
QrUnmllá gb€'bg, ó rú'bg
468
fril ooan ue¡i
Nje Ag blgbOnlwQnrán gb'grü rg o
fl$rü ó máa gbée lgo
Translation
A drip of water cannot submerge a gourd to its neck
This was lfá's declaration to AgblgbónlwQnrán, the Hoopoe
Who shall be Qrunm'llá's coffin designer
He was advised to offer ebo
He ignored the advice
He designed the coffin forAlárá
Alárá's household scattered
And designed it for AjerO
Ajeró's household scattered
He designed for Qwarangún-aga
QwarángUn-ága's household scattered
He designed for market heads
Their households scattered
And forcrowned Qbas
Their household scattered
Then he planned to design one for QrUnmllá
Qrúnmllá was advised to offergbg
Hecomplied
Now, Agb'lgb0n)wQnrán, carry your load
Loads are carried by their owners
Ifá says that the planner of evil will carry his/her evil plans. In the same
ve¡n, Ifá warns the person for whom this Odü is revealed not to
contemplate any evil against anyone as the evil may end up in his/her own
doorstep. As it is true that those who plan evil aga¡nst him/her shall carry
their evil, so it is true that any evil he/she plans against others shall equally
be carried by him/her. It is betterfor him/hertothink no ev¡|, speaks no evil
and do no evil for fear of repercursion.
11.
.
Ifá says that the person for whom this Odü is revealed shall not be
consumed by any upr¡sing, war or upheaval. Ifá says that this
person and his/her entire household and commun¡ty shall be
protected.
Ifá says that even though there are upr¡sings or threat of these
lfa Dida: An ¡nv¡taüon to lfa Consultation
com¡ng from three directions, nonetheless, all these shall be
overcome and this person, his/her household, community or entire
environment shall be left unaffected. Ifá assured the person for
whom this Odü is revealed that he/she and allthose close to him/her
shall not be consumed by the fire of uprising, war or upheavat.
He/she needs to put his/her mind at rest and the minds of those close
to him/her. Ifá says that instead of reduction, the community from
where the person for whom this OdO is cast comes shall experience
an unprecedented increase in population. There will be peace,
harmony, good health and progress even though there is presently a
threatto stability.
Ifá advises this person to offer gbg with one matured he-goat and
at least 16 bottles of dry gin, schnapps and/or good quality
wine. On these a stanza in Qbara-Mé¡)
says:
Ogeregere láré
Agba dórOml Awo Dore-aba
Lónll la O l'ájá odO o, Yába nkuku-nkuku
Qla la ó I'aja odo o, Yaba nkuku-nkuku
f;ginginemi lóñ9eyln
Tl g rt sare lemlje-lémlje?
Egingin emi ló ñ geyln
Tl e n sare lemlje-lémtje
WQn nl áwgn glJrt wo apá awgn OJrtn
Ogun gba gú per-epgrq bl aró o
Awgn gl'jú wo apá awgn Osl
Ogun gba gú pqrgpere bl aróo
Awgn qf'jú woaarln-nrln áwgn kooropQngbá
Ogun gba 9ú pergpgre bl aró o
WQn nl kl wqn sákáalé, qbg ni qlge
Translation
The aftof swift running
And the sluggish elder, theAwo of DOre-ába
Today shall we settle the quarrel caused by the stubborn Yába river
And tomorrow shall we settle the quarrel caused by the stubborn Yába
river
Houseflies what is the matter with you
That makesyou to run helter-skelter?
470
ll
ooara uei¡
Housefl¡eswhat iswrong with You
That makes you run in confusion?
They said thatwhen they glanced attheir right hand side
Qba's army was tightly concentrated as indigo-dye
And when they glanced attheir left hand side
Qba's armywas as imminentas indigo-dye
And when they looked stnight ahead of them
Qba's army was as ceftain as blue-dye
They were advised to offer qbg
Agrlnragba the FmQSq of the world and Amlragba the Fmegq of the
smithery were apprehensive of war and upris¡ng from three different
directions. The crises were so imminent that everyone in their
communities believed that upr¡s¡ng would break out at any given time. Yet
Agrlnragba and Amlragba did not want any war to catch the communities
they represent off-guard. At the same time, they wanted to ward off this
war before any serious damage could be caused.
to meet the group of Awo mentioned above.
The Awo advised them to offer gbg with one matured he-goat and several
kegs of alcohol. They complied. After this, the Awo advised them to go
and call Agbe-dúdrl, the offspring of dye-makers, Alüko-dodoodó, the
offspring of cam-wood pounders and OdfdgrQ-Mófé, the offspring of
OnlwOO-Atg, the King of Iwó town. They went and called these three
warriors. They explained the situation of eafth and heaven to them. These
warriors divided their soldiers into three. Each group was headed by AgbeFor these reasons, they went
dúdú, Al ü k0-d0d00d0
a
nd odf dgre-Mofé.
Agbe-dtldú attacked the army on the right hand side, drove them into the
wilderness and they never returned for a re-match. AlükO-dOdóódO
engaged the army on the left hand side, chased the army into the forest
and overpowered it completely. OdfdgrQ-Mófé confronted the army
stationed in front, defeated the army and chased it into the woods. Victory
was thus assured. After these feats, they threw a big feast where
everybody ate and drank to his/her satisfaction.
While this celebration was going on, they made a headcount and found out
that the people whom Agúnragba and Am)ragba represented were all
471
lfa Dida: An invitation to lfa Consultation
complete without losing any soul in the war. They also discovered that they
were all bubbling with health and vitality. They realized also that there was
more solidarity and cooperation among the inhabitants than ever before.
Everybody was thus, dancing, singing and drinking. When they emptied
some kegs of alcohol, they went to bring more. They began to praise both
Agúnragba and Amlragba that no war, uprising, pandemonium or crisis
could ever overcome them. Since no war could overcome them, it followed
that no war could overcome those whom they represented.
Ogeregere láré
Agbá dorOml Awo DOre-ába
Lónll la ó I'aja od0 o, Yaba nkuku-nkuku
Qla la ó I'aja odo o, Yába nkuku-nkuku
fgingin emi ló n geyln
Tl g n sare lemlje-lémlje?
fginginemi lóngeyln
Tl e n sáré lémlje-lémlje
WQn nl áwgnql'jrt woapá awgn Qtún
Ogun gba gú perepere bl aró o
Awgn qljú wo apá awgn Osl
Ogun gba gu perepgrq bl aró o
Awgn ql'j rt wo áárfn-rtrtn áwgn kooropQngba
Ogun gba gu pgrgpgre bl aróo
WQn nl H wQn sákáale,
lbg ni qfge
WQn gb'Qbo, wQn rú'bg
WQn nl kl wqn ránge sl Agbe-dúdrl
Tfi g'gmqOlüyaró
Kl wgn rán$€ sl Alüko-dodoodo
Tiis'omo Olügósün
Kl wgn rangQsl Odldgrg-Mofé
Tfi g'gmg Onlwoo-Atg
Agbe-dúdú gmq Olüyaró dé
Ó 999un apá qtún tigbó-tigbó
Ó lee w'ojü lg kánrin-kése
Alüko-dodoodo ül g'gmg otügósun dé
Ó 99gun apá osl tiiü-tfr¡
Ó leewg'jü lg kánrin-kése
Odldgrq-Mofé omo OnlwÓó-Ate dé
Ó gQgun áárln-ñrln ená kooropQngbá
Ó leewg'jü lg Kánrin-kése
472
fri
oo"r" u"¡,
Ifá nl a pé
Abl a opé?
Moláa pé pérépéré
Bl igbalpére
Ifá nl a le
Tábl a ó le?
Mo láa le kokooko
Bl qta inu omi
Ifá nl a gbáyáglyágl
Tábl a o9bá Vág¡Vágl?
Mo nl a gbá yáglyágl
BlOgOdO-lrá
i
kll ja kó 9bé iye odó
Ffur¡ru-lele ffi ja kó gbé iye glg
Dlá fitn Agunragba
Tff Se emesq Ayé
Ijl
Abüfi¡nAmlragba
Tll9e emQqqAgbede
Fbq ni wQn nl kl won Se
WQn 9b'€bg, wQn rú'bg
Emi o ma d ogun tl ñia
Tll gbéAgúnragba o
ñjgAgunragba o
Amlragba o
Otl Ifá ó má tán o
Qtl Ifá kü l'ágbé
Agúnragbao
Amlragba o
'
Translation
The aftof swift running
And the sluggish elder, the Awo of
Today shall we settle the quarrel caused by the stubborn Yába
And tomorrow shall we settle the quarrel caused by the stubborn Yába
river
Houseflies what isthe matterwith you
That makesyou to run helter-skelter?
Houseflies what is wrong with you
That makesyou run in confusion?
They said that when they glanced at their right hand side
Qba's army was tightly concentrated as indigo-dye
And when they glanced attheir left hand side
Qba's army was as imminent as
DOre-ába
indigo-dye
473
river
(
i
(
lfa Dida: An invitation to lfa Consultation
And when they looked straightahead of them
Qba's army was as ceftain as blue-dye
Theywere advised to offergbg
Theycomplied
They asked them to send a message to Agbe-dúdr1
The offspring of the dye-makers
And send a messagetoAlük0-d0d00d0
The offspring of cam-wood pounders
And send a message to OdldgrQ-Mófé
The offspring of the Qba oflwo-Ate
Agbe-dúdu, the offtpring of dye-makers arrived
And defeated the army on the right hand side
And pursued them right into the wilderness
Alük0-dÓdoOdo, the offspring of the cam-wood pounders arrived
And defeated the army on the left hand side
And chase them into the forest completely
OdfdgrE-Mofé the offspring of OnlwOO-Atg arrived
And defeated the army right in front of them
And chased them intothewoods
Ifá asked, 'aie you complete
Or are you not complete?'
We responded that we are complete
Even as 200 small snails
Ifá asked again! Are you healthy
Or are you not healthy?'
We responded thatwe are healthy
Even as the river pebbles
Ifá asked, 'are you really energetic
Or are you not energetic?'
We responded thatwe are energetic
Even as a matured horse
No storm will blow and carry a moftar
And no breeze will blow and then carry a grinding stone
These were Ifá's declarations to Agrf nragba
The fmQgQ of theworld
And toAm)ragba
The EmQggof thesmithery
I do not see any war that would be waged
That wou ld ovenryhel m Agúnragba
Now, Agúnragba, we hailthee
And Amlragba, we praisethee
The alcohol of Ifá is notyetexhausted
Drinks stíll remain inside the keg
474
iil
ooara
u'i¡
All hailAgúnragba
AndAm'lragba
Ifá says that no upr¡s¡ng, upheaval, war, cr¡sis or conspiracy will ever
overwhelm the person for whom this Odü is revealed or his/her loved ones.
Ifá says that this person shall be spared the bitter experience of facing
defeat or being at the receiving end of any evil as long as he/she had not
taken consc¡ous steps to cause trouble.
L2.
Ifá says that the person for whom this Odü is revealed must not go
into agriculture as his/her profession. Ifá says that it is not good for
this person. He/she may however go into dairy or grocery business
where he/she will be selling mil( fruits and other farm products but
never going into the farm to plant, till the soil or cultivate the land.
Ifá says this person must not be brushing his body against the early
morning dew. He/she is also good as Babaláwo or lyárffá. It will
lead to success but never as a farmer.
Ifá says that the person for whom this Odü is revealed needs to offer
gbg with two hens and plenty of palm-oil. One of the hens will be
spilt open from the ches$ a lot of palm-oil will be poured into it and
placed by Egü shrine. The second hen will be given to him/herto use
to serve Ifá. If he/she has no personal Ifá, then the Babaláwo or
Iyáfffá will assist in seruing the Ifá in his/her house. On this, Ifá
says:
Ogbóerinlá kll sQrQ
F wo e, yg jlngblnnl I'Qrün 99in
D,lá filn lbllePÉ
Tll g'gmg blbl inr¡ Agbgnnlregrrn
Igbatl ó ñt'Qrun bqwá'Yé
Fbgniwqn nl kóge
Translation
A big bull makes no noise
See the splendid decoration round a horse's neck
These were Ifá's declarations tolbilgpq
The true child of Orúnmllá
475
lfa Dida: An invitaüon to lfa Consuftation
When coming from heaven to the world
He was advised to offer qbg
When Ibllqpg was com¡ng ¡nto the world he had been told that he was an
offspring of Qnlnmllá. He was also informed that he was not expected to
be a farmer as nothing good would ever come out of ¡t. He was equally
warned against leaving his house very early in the morning as he was not
expected to be brushing his legs against the early morning dew. The Awo
advised him that part of what he could do to succeed in life was to become a
Babaláwo. The Awo offered the gbg for him as prescribed above.
While on eafth,Ibf lqpq took to Ifá as his profession. He never Ieft his house
very early. He complied with all the advice of the Awo. He was so great
that several people came from far and near for Ifá consultation from him.
He also became very wealthy and influential in his society. He lived a
fulfilled life and died a happy and accomplished man.
Ogbóerinlá kff sQrQ
! wo eyg jlngblnnl l'qrün eg¡n
Dfáfirn lbllqpe
Tll g'gmg blbl inr¡ Agbgnnlrégrln
Igbaü óñt'Qrun bQwa'ye
fbg ni wqn nl kó s, e
Bó bá rrl'bgtán
WQn nl kO gbedQ lo s'óko
Ko gbqdQfgsEgbgngnini
Ógb'$bg ó rú'bg
Ko pe ko jlnná
F bá ni nl wQwQ ire gbogbo
Translation
A big bull makes no noise
See the splendid decoration round a horse's neck
These were Ifá's declarations tolMlqpQ
Thetrue offspring of QrUnmIlá
When coming from heaven to the world
He was advised to offergbg
Afteroffering the gbg
He was warned not to go to the farm
Or brush his legs againstthe early morning dew
476
ilü ooara uei¡
He complied
And nottoo late, nottoo far
loin us in the midst of all ire
Ifa says that the person for whom this Odü is revealed shall succeed ¡n
his/her chosen career. He/she will live an accomplished life. He/she will be
very happy and satisfied.
13. Ifá says that some youths had gone to take their hands to bring
trouble into their lives. Ifá says that through their speeches,
conducts and countenance, problems had sta¡ted and these
problems are beyond their capacity. Ifá says that due to stubbornness
and tightfistedness, they had invited misfoftune into their lives and
these are already affecting others who knew nothing about the
problem. Ifá says that a lot of gbg and Etutü ought to be peÉormed in
orderthatthese problems will abate if not disappear altogether.
Ifá says that the youths involved ought to be warned to
purge
themselves of their stubbornness and recalcitrance as these will do
them no good. They also need to do the following: offer gbg with
one matured he-goat, feed Ogun with one dog, feed Ogu with
one cock, feed QSun with two snails, feed Odü with two pigeons,
feed the night people (witches) with hro big rats, two hedgehogs
kolanuts and palm-oil, feed Ifá with two matured goats, buy at
least 16 bottles of assoÉed alcohol and wine for Awo present
to drink to their satisfaction. Ifá says that it is by so doing that
darkness will leave the environment of those for whom this Odü is
revealed. On these, a stanza in Qbara-MéJi says:
Ó
san p9€, ó sán pe€
Óygtóróró, ó ygtóróró
Flkanfikan gba'léAyé
Drlgb$dügbQ gb'ode Qrun kan
Akórinlé'pá nll g'gmg Ogr¡n
Ogr¡n lójl nl kütüküto
Lo na'wQlja a re lahala
Lálj9
Lál mu
477
lfa Dida: An invitation to lfa Consuftation
Lál móOkün
Lál fe lé kúrO l'áwüjg
K'ólórtje o rtbi jg'unjg rq o
Awgn kétékétéñbélé
Atar¡ pOnná ni ti düürü
Igbóñlá nirÍoya
Mo bá wgn gb'óhünAlájogun
Ylyá ni moya
Mo bá wgn pln eran elkú
Eyl wegewegéwqn ñdá'fá
Eyl wésewésewqn ñd'lbo
Arlra Qrun Osán
Awo ilé QlQyg-moyin
Awúre é ml jg
Ó mu iná I'QwQ
Awúre é ml j€
ó moorün I'ese
Awúreéml bl perere
Ó bl pqqpqg
Ó bl Aga-Drtdrl
WQnfi j'oyéOlú-Igbó
Ó bl Qlqpapa¡irage
WQn fi j'oye Olu-Qdan
Ó
blAklnbgkün
WQnfi j'gba nl Sawéwé-¡lé
Qrunmlla lo di gbggbqqgbg
Ifá mo lódi gbggbqqgbg
lla Sara e mi Agbgnnlrégrtn
Gbggbgggbg 19wq rryg q j'orl
Gbggbgggbg l'gsQ ñ yg Q j'Qná
Gbggbgggbg I'Qgungun Okéére Éyg ju lhl
Awgn ló dlfá filn gmgdé kérékérékéré Ilé-IfQ
wqn ñSawo lg sl lfe Akelr¡beb€ebe
wQn nl kl wQn gba apa aja
K wqn fi filn ogun
Kl wqn gba ákükgQtan gahñja
Kl wQn fifiln Ogü
Kl wgn gba lgbin méjl ajlra
KlwQnfi fi¡n Qgun-$Qngef€ Olóoye lyün
Afiderg'mg
Kl wQn gba qyglé méjl sJsJworrg-sJslwgws
Kl wqn fifitn Odu-lógboó-Ojé
478
ill
ElÉy¡njú eg€
Kl wQn gba apata Okété
!91 aaka
Okoro-koroobl
Alágbálagbá epo
Kl wqn fi fitn Iya a mi Qkánrán nl'yQg
Tl ñjQapa'ni má gbaágún
Kl wgn gba lgó gtl málé gánránhün-garanhun
Kl wQn fi filn omg-Awo
Kl gmg-Awo ó rlhun jg
Kl gmg-Awo ó rlhun mu
Kl wQn gba ewUrq méjl ab'imú rgdgrgdq l'ábg
Klwón fi filn Qrunmllá, bara a mi Agbgnnlrégún
Translation
It
cracked suddenly
And appeared faíntly
Crisis enveloped the whole world
And pandemonium engulfed the skies
He who carried iron about was the offspring of Ogun
Ogun was he whowoke up early in the morning
And raised his hands (for war) threateningly
Withouteating
And withoutdrinking
And without hiding anywhere
And without giving way in the assembly
Forthose who wished to eatto do so
The shoft person called kétékété nbélé
And the big-headed man
It was a big forest I branched into on my way
And I heard the voice of Alájogun
And because I branched
I paftook in consuming the flesh of immoftality
The tiny ones were casting Ifá
And the líttle ones were holding thelbo
The thunder did not strike
The residentAwo of Q|QyQ-moyin
Mygood luckcharm was so effective
Itcarried fire in its hands
Mygood luckcharm was so effective
It carried sunshine in its legs
Mygood luckcharm gave birth to several children
Itgave bifth to Aga-dúdr1
479
ooara ue¡¡
lfa Dida: An invitation to lfa Consultation
And itwas madethe head of theforest
And gave birth to QlqpapanrAga
And itwas madethe head of the savannah
And gave bifth toAl(nbQkün
He was made the Qba of $áwéwé-Ilé
Qrr:nmllá declared that'up it went in its tallness'
I responded that'up it went in its tallness'
f la, my father known as Agbonnlregún
Clearly do the hands appear taller than the head
And clearly do the legs appear longer that the foot path
Clearly do the Arábá trees from a far appear taller than the buildings in a
town
These were the declarations of Ifá to the youth of IfQ
When going on spiritual mission to Ilé-IfQ
Theyweretold totakean arm of a dog
And givetoOgrtn
And a big matured cock
And givetoOgü
And two bíg snails
To give to Qgun-gQñgege, the owners of the comb made of coral beads
She who uses brass to placate a baby
And two healthy pigeons
To give to OdU lógbOó-Ójé
Ownerof the delicate eye balls
And then two big rats
And two hedgehogs
Strong kola-nuts
And plentyof palm-oil
To give to my mothers, owners of strong plumes
Also known as those who kill without confiscating
the victims' belongings (witches)
And then take several bottles of alcohol
And givetotheAwo
For Awo to see something to eat
And to drink
And take two goats with massive breasts
To give to Qrunmllá, Agbgnn)regún my father
When the youths of llé-Ife were go¡ng on spiritual mission, the elders gave
to them the followings; an arm of a dog to give to Ogún, a big cock to give to
Otü, two snails to give to Qgun, two pigeons to give to Odü, two big rats,
two hedgehogs, kola-nuts and palm-oil to give to the witches, several
480
ñfr ooara ue¡i
bottles of alcohol to give to the counc¡l of Awo present, and two matured
goats to give to Qrúnmllá. The youths convefted all to their own personal
usg.
When EgU-Qdara heard this, he considered the action of the youths to be
greedy, indolent, disrespectful, dishonest and unbecoming of those
aspiring to be leaders of the future. Egu-Qdara then ordered the darkness
of misfortune to cover their lives in front and the cloud of disaster to cover
their lives from behind. By so doing, crises enveloped the world and
pandemonium engulfed the skies. Series of accidents master minded by
Ogun began to occur in the community. There was chaos; there was
upheaval; there was restlessness; there was unceftainty and there was
untimely death everywhere. As a result of these, nobody was sure of what
to expect next. There was panic everywhere.
When these misfo¡tunes continued to occur without abating, the youths
knew that they were in serious trouble. In order to get out of these
problems, they now approached the following Babaláwo for Ifá
consultation.
fkún I'awoojrl
fwQ I'awo ara
Qta ródó-rOdO-ródó inú omi
Wgn ó mQ wlpé OOrün ñpa lyl óde
Awgn ni wQn d'lfá fi¡n gmg kérékérékére
Wqn ñf 'awo lg sl lfe AkQlubqbe€be
llé-Ifq l'€ekejl
Translation
Tear istheAwo of the eyes
And bathing is the Awo of the body
The small pebbles in the river
They are not aware that sunshine affects those outside
They were the anes who cast Ifá for the youths of Ilé-IfQ the second time
When goíng again on spiritual mission to Ilé-IfQ.
This time around they were given all materials they gave them before and
they ensured that everything was done as they were told to do. Noticing
that the youths had repented, Egu-Qdara ordered the darkness of
misfo*une which had hithefto covered their lives in front to shift base and
481
lfa D¡da: An ¡nv¡tation to lfa Consuftat¡on
go to cover the trees in the forest. He also ordered the cloud of disaster
which covered their lives from behind to go and engulf hills in the grassland.
That was how normalcy returned and the youths were able to enjoy their
lives.
Ó sán peér ó
sán pee
Óyqtororo, óyqtóróró
Flkanfikan gba'léAyé
DügbQdügbQ gb'ode Qrun kan
Akórinlé'pá nll g'gmg Ogrtn
Ogún
Lo
lóil nl kütükütü
na'wglja
a re
lalaala
l¡l je
Lál mu
Lál mOOkün
Lál ge lé kúrO l'áwüjg
K'ólóñjq ó r{b¡ jg'únjg rg o
Awon kétékétéñbélé
Atafi pQnná ni ti düürü
Igbó ñlá ni ntoya
Mo bá wgn gb'óhünAlájogun
Ylyá ni moyá
Mo bá wgn pln gran álkrl
Eyl wégéwégéwqn ñdá'fá
Eyl wésewése wQn rf dTbO
Arlrá órun Osán
Awo iléQlgyg-moyin
Awrlre e ml jQ
Ó mr¡ ina I'gwQ
Awrf re é ml jQ
Ó móorün l'gsQ
Awrtreéml bl perere
ó bl pgqpqq
Ó bl Aga-Dudrt
WQnfi j'oyeOlú-Igbó
Ó
blglqpapañrega
Wqn fi j'oye Olu-Qdan
ó u nmnuékün
j'gba nl $áwéwé-¡lé
Qrúnmllá ló d¡ gbggbqggbq
Ifá mo lodi gbggbgqgbq
lla Bara e mi Agbgnnlrégrtn
WQn fi
482
t* ooao u"¡¡
Gbggbgggbg lo, wq ñ yg Q j'orf
Gbggbgggbg l'gsQ ñ yg q j'qna
Gbggbgggbg I'Qgungun ókééré nyg jullú
Awgn ló dlfá filn gmgdé kéÉkérékéré Ilé-IfQ
WQn ñ$awo lg s{ IfQAkelúbebeebe
WQn nl kl wQn gba apá ajá
Kl wqn fifitn Ogun
Kl wEn gba ákükgóJán galañja
KlwqnfifitnOgrl
KlwQn gbalgbln méjl ajlra
Kl wQn fi filn Qgun-$Qnge9e Olóoyá lyün
Afidgre'mg
Kl wQn gba eyglé méjl sJsJwgwg-sJsJwo,wg
Kl wQn fi fi¡n Odu-lógboó-ojé
llgyinjú gsg
Kl wqn gba apata Okété
lgt aaka
Okoro-koroobl
Alágbálagbá epo
Kl wQn fi firn Iyá a mi Qkánrán nl'yqq
Tl rlj€apa'ni má gbaágún
Kl wQn gba lgó gtl málé ganrenhün-garanhun
KI wQn fi filn qmo-Awo
Kl gmg-Awo ó rlhun jg
Kl gmg-Awo ó rlhun mu
l(| wQn gba ewUre méjl ab'ámrl rqdgrgdg l'ábe
Kl wón fi filn Qrúnmllá, bara a mi Agbgnnlrégún
wqn wá gba apá ajá
Wqn ófitn Ógun
WQn gba ákükg óJán gahñja
Wgn ofÓgü
WQn gbalgbln méjl ajlra
Wgn O filn Qgun-$Qñ9esq, OlóOyá-Iyün
Afidg re'mg
WQn gba eyglg méjl sjsJwgwg-sJsJwo,wg
Wqn ofiln Odü lógbOó-Ojé
filéyinjú 99Q
WQn gba apata Okété
!91 aaka
Okoro-koroobl
Alágbálagbá epo
Wgn ofi filnlya a mi Qkánrán nl-yQQ
483
lfa Dida: An invitaüon to lfa Consultation
Tr ñje apa'ni má gbaágún
WQn gba lgÓ o, tl málé gánránhün-ganranhun
Wen ófitn omo-Awo
Kl gmgAwo ó rlhun jq
Kl gmg Awo ó rlhun mu
WQn gba ewúr€ mejl abamú rgd9r9d9lábQ
Wen O fün Qrúnmllá bara á miAgbgnnlrégún
Egu Qdara nt kl báábáá já
Kó bo'le nlwájrl
Báábaajá
Ó bo'lQ nlwajú
Egu Qdara nt kt báábaa ó
ja
Kó bo'le lé,yln
Baabaajá
lgyln
Qngotrrnkün bgQnio
QrQOkünkon I'Egüf¡ ñ'bOwqn lójú birikiti
Awgn fkún I'awo ojú e ma geun o
Ó bo'lQ
Fkún I'awoojrt
Iwé I'awo ara
Ota ródó-rod0-ródó intl omi
Wgn O mgwlpeOOrün ñpalyl Ode
Awgn ni wqn tr¡n d'lfá fún Qmgdé kére-kéré-kéré
WQn tún ñg'awo lg sl Ife Akelúbebé, ebe
WOn wá gba apá ajá
WQn fi fi¡n Ogun
WQn wá gba ekükg Qten gelañjá
WQn fi firn OgrI
WQn wá gba ¡gbln mejl ajlra
WQn fi fitn Qgun Sgñ9€9é, Olóoyá iyün
Afide rg'mq
WQn gba eyglé méjl sJsJwo,wg-sJglwgwg
WQn wá fi fi¡n Odü logboo-Oje
fleyinjú ggQ
Wenwá gba apata Okété
lgl aaka
Okorokoroobl
Alagbahgbá epo
WQn wá fi fún Iyá a mi Qkanrán-nlyQQ
Tl ñjgapa'ni mágbáágún
wQn wá gba lgo o, tl malé gánránhün-ganranhun
WQn fi fi¡n omo-Awo
484
llé-Ife
i* odara ue¡i
K'QmgAwo ó rf hun jg
K'QmgAwoó rlhun mu
WOn wá gba ewúrq méjl abámü rgdgredq láb$
WOnfifün Qrrrnmlla bara á miAgbgnnlré91¡n
Egu Qdara nl báábáátójá
Tó bo'le nlwájtl
Ónf kós{
Kólg réébo'gioko
Babaató já
Tó bo'le lQyln
Ó nl kóql
Kó lq réé bo Oké mQlQo
Qroooya bqenio
QrQ ooye I'Egü fi rr yá wqn lóiú peregede
Awa kilg'awolkQkQ
Awa kff s'awolbábá
Yáml l'ójú nrlnáo
Orlyá
Yáml l'óju nrlná
Orlya
Translation
Itcracked suddenly
And appeared faintly
Crises enveloped the whole world
And pandemonium engulfed the skies
He who carried iron about was the offspring of Ogun
Ogun was he who woke up early in the morning
And raised his hands (for war) threateningly
Withouteating
-
And withoutdrinkíng
And without hiding anywhere
And without giving way in the assembly
Forthose who wished to eatto do so
The shoft person called Kétékété nbélé
And the big-headed man
It was a big forest I branched to on my way
And I heard the voice of Alájogun
And because I branched
I partook in the consumption of the flesh of immo¡tality
The tiny ones were casting Ifá
And the little ones were holding theIbO
The thunder did not strike
485
lfa Dida: An invítat¡on to lfa Consultation
The resident Awo of Slqye-moyin
My good-luck charm was so effective
Itcarried fire in its hands
My good-luckcharm was so effective
Itcarried sunshíne in its legs
My good-luck charm gave bifth to several children
It gave bifth to Aga-dúd'J
And itwas made the head of the forest
And gave bifth to QlQpapañraga
And itwas madethe head of the savannah
And gave bifth toAl(nbQkün
He was made the Qba of Sáwéwé-Ilé
Qrrf nmth declared that up itwent in itstallness
I responded that up it went in its tallness
f la, my father known as Agbgnn)regún
Clearly do the hands appear taller than the head
And clearly do the legs appear longer thatthe foot path
Clearly do the Arábá trees from a far appear taller than the buildings in a
town
These were the declarations of Ifá to the youths of Ile-IfQ
When going on spiritual mission to Ifg Akel'f-bebeebe
They were told to take an arm of a dog
And give to OgUn
And a big matured cock
And givetoOgü
And two big snails
To give to Qgun $Qngege, the owners of the comb made of corel beads
She who uses brass to placate a baby
And two healthypigeons
To give to Odü lógbOó-Ojé
Owner of the delicate eye balls
And then two big rats
And two hedgehogs
Strong kola-nuts
And plentyof palm-oil
To give to my mothers, owners of strong plumes
Also known as those who kill without confiscating
the victims' belongings (witches)
And then take several bottles of alcohol
And givetotheAwo
ForAwo to see something to eat
And to drínk
And take two goats with massive breasts
486
{|il o0"," u"¡¡
To give to QrrJnmllá, Agbgnn)régr1n my father
They collected the arm of a dog
They did not give it to Ogun
And collected a big matured cock
But did not give ¡t to OSU
And collected two big snails
But did not give them to Qpun $Qñgésé, the owner of comb made of
coral beads
She whom uses brass to placate a baby
They collected two pigeons
But did not give them to Odü lógbOó-ójé
Owner of the delicate eye-balls
They collected two big rats
Two hedgehogs
And strong kola-nuts
Plenty of palm-oil
But did not give them to my mothers, owners of the strong plumes
Also known as those who kill without confiscating the victims'
belongings
They collected several bottles of alcohol
But they did not give them to the Awo
For the Awo to see something to eat
And to drink
They collected two goats with massive breasts
But they refused to give to Qrúnmllá, Agbgnnlrégrln my father
Egu Qdara ordered that darkness of misfoftune should cover their lives
in front
Darkness 0f misfortune covered their lives in front
He ordered the cloud of disaster to cover their lives from behind
And cloud of disaster covered their lives from behind
Egu Qdara declared that it was matter of darkness
It was darkness that Egü Qdara used to cover their lives
We are however grateful to 'Tear is the Awo of the eyes'
And 'Bathing is the Awo of the body'
'The small pebbles in the river bed
They are not aware that sunshine affecB the pebbles outside the river'
They were the ones who cast Ifá for the youths of lle-Ife the second
time
When going again on spiritual mission to IfQ Akelú-bebeebe
They now collected an arm of a dog
And gave to Ogun
They collected a big matured cock
And gave to Ogü
487
lfa Dida: An invitation to lfa Consultation
.
They collected two big snails
And gave to Qgun Sengege the owner of the comb
made of coral beads
She who uses brass to placate a baby
They collected two healthy pigeons
And gave to Odü lógbOó-Ójé
Owner of the delicate eye-balls
They collected two big rats
And two hedgehogs
Big strong kola-nuts
And plenty of palm-oil
And gave to my mothers, the owners of the strong plumes
Those who kill without confiscating the victims' belongings
They collected several bottles of alcohol
And gave to the Awo
For Awo to see something eat
And to drink
They collected two matured goats with massive breasts
And gave to Qrrlnm)lá, Agbgnn)regún my father
Egü ordered that the darkness of misfoftune which covered their lives
in front
The darkness should move
To go and cover the hills in the forest
He ordered the cloud of disaster which covers their lives from behind
They cloud should move
To go and cover the hills in the savannah
Epu Qdara declared that it was a matter of brightness
It was brightness that Egü Qdara used to open their eyes
We never practice Ifá in the dark
Neither do we practice Ifá ¡n a secret place
Open my eyes for me to see
Brightness
Please open my eyes for me to see
Brightness
Ifá promises that all the misfortunes and disaster in the lives of those for
whom this Odü is revealed shall soon give way to brightness, peace,
progress and prosper¡ty. Ifá warns however, that these people should not
go and invite problem through greediness, lackof considerat¡on, dishonesty
and self-centeredness.
,
488
üi otara
t4.
ue¡i
Ifá warns the person for whom this Odü is revealed to desist from
being too boastful unnecessarily. Ifá says thatthis person brags a lot;
he/she complaints too much, he/she promises people, especially
his/her opponents, fire and brimstone when he/she had no power
whatsoever to effect the th reats.
Ifá says that because of his/her bragging, those who would have
helped him/her thought that he/she was self-sufficient capable of
fending for himself/herself. As a result of his/her incessant
complaints, those who could have taken a sympathetic view on his
matter considered him/her an habitual complainant, and they did not
have anything to do with him lher, because of the fact that he/she
boasts that he/she had the capacity to wreck havoc on his/her
opponents. Those against him/her always over-estimated his/her
capabilities and whenever they plan against him/her it was always an
over-kill. They always end up wrecking more havoc on him/her than
they originally intended.
Ifá says that the person for whom this Odü is revealed will do
himself/herself a lot of good if he/she can stop being boastful, or
reduce his/her incessant complaints. Ifá also advises this person to
offer gbq with three pigeons, three cocks, three guinea-fowls,
three hens and money, After this, he/she needs to stop going
about looking for trouble. On these, Ifá says;
OjO pa abahun t'é,wü t'aSg
Dlá fifn Baba Ajl-han-bl-agogo
Igbe ü ó rrge oun gbogbo ü Qkan kO
f;bg niwQn nl kó qe
yg'rl
Translation
The rain soaks the tortoise with its shell
This was the Ifá cast for Baba A!-han-b1-agogo, he who forms the habit
of screaming like a gong
When doing all things without succeeding in any
He was advised to offer gbg
Baba AJi-han-bi-agogo was in serious dilemma. There was nothing he set
his hands upon that came out well. He was loathed by several people. He
489
lfa Dida: An invitation to lfa Consultat¡on
was be¡ng avo¡ded by many more. He was a very poor person. He had no
friends. He had no wife. As a matter of fact, no woman wanted to be seen
by his side. Of course, he had no child; even his family members avoid him
like a leech.
Everyone knew why he was loathed by others - except Baba Ajf-han-biagogo himself. If anyone did a little thing to him, without proper
investigation he would conclude that it was done deliberately and in order
to scream to slight him. He would scream at the person. He would begin to
complain against the person. He would report the person to whoever
cared to listen. He would take the person before the highest authority. He
would do it until his complaints began to irritate people around him. If
those people did not blame or punish the person he complained against, he
would accuse them of taking sides with his opponent. In shoft, there was
nothing any one could say or do, that would satisfli him. If they blame his
opponent, he would accuse them of making jest of him. That was why
people tried everything to avoid him.
Anyone he considered as his enemy was in trouble. He would pester the
life of that person; he would tell everyone who cared to listen that he would
deal with this opponent. He would let them know that he had procured
some deadly charms, knives, cudgels and arrows with which to finish his
opponent. He would boast that he was coming to attack his opponent at
night. In orderto pre-empt him, the perceived enemy could go and waylay
him and beat him to a pulp. He would then start another round of
complaints. Several times, he had used his mouth to put himself into
trouble.
One day, he met a young girl and propositioned her. The girl told him to go
and meet her parents if he was serious. He flew into an unbelievable anger.
He accused the girl of intimidating him with her parents. He promised to
teach her and her parents some lessons they would never forget in a hurry.
In the end, his matter was taken before the Qba. He was fined and warned
to be of good behaviou¡l While he was contemplating whether to leave his
community and travel elsewhere or remain where he was, he decided to go
to the Awo mentioned above for Ifá consultation on his situation.
490
üi
ooara ue¡i
The Awo assured him that he came with success from heaven but that he
had used his mouth to spoil his success chances. He was informed that his
refusalto behave decently caused all his problems for him. He was advised
to be tolerant, accommodating, and less boastful and be more considerate
at all times. He was asked to stop complaining against any little thing that
happened to him and to always give others the benefit of the doubt. He
was asked not to think that every step taken by others was designed to
intimidate him. He was advised to always see the positive side of everything
first and de-emphasize the negative. He was also advised to offer gbg with
three pigeons, three cocks, three hens, three guinea fowls and
money. After this, he was asked never to forget to caution himself in his
thoughts, speeches and deeds at all times. He complied. He was also
determined to turn a new leaf and make a success of his life.
A few days after his encounter with this Babaláwo, he overhead
his
neighbours discussing about cooperative labour which they were about to
embark upon. He approached them and begged to be included. Knowing
his antecedents they refused bluntly. He however pleaded with them to
please include him. He assured them that he had changed for the better.
He appealed to them to help him to change. After much pleading, they
decided to give him a chance. He proved to be very humble and
cooperative. He was able to see genuine smile on people's faces. He too
began to smile genuinely. He saw real love and he too gave real love back
to people. He began to accumulate wealth. Afterthis, many people began
to enjoy his company. He no longer complained about anything or
everything, anybody or everybody. His face glowed all the time. He soon
met a woman of his choice and propositioned her. People who saw this
change in him encouraged him to go ahead. They also stood suretyfor him
'in
the proposed wife's house. They soon got married. Soon after, the wife
gave b¡'th. He built his own house. He bought his own horse. He lived
happily. He died happily.
OjO pa abahun t'Qwü t'agg
Dlá fitn Baba Ajl-han-bl-agogo
lgba tl ó rtge oun gbogbo tl Qkan kO yg'r{
lbg ni wqn nl kó ge
Ó gb'Qbg ó rrt'bg
Igba tl qnu rq ml
491
lfa Dida: An invitation to lfa Consuftaüon
Ni mo l'ájé
OjO pa abahun t'Qwü-t'agg
Igba tl gnu rQ ml
Ni mo l'áya
Ojo pa abahun t'éwü-t'agg
Igba tl gnu rQ ml
Ni mo bl'mg o
OjO pa abahun t'é,wü-t'agg
Igba ü gnu rQ ml
Ni mo kq'lé
Ojo pa abahun t'Qwü-t'agg
Igba tl gnu rQ ml
Ni mo I'Q9in
Ojo pa abahun t'érwü-t'agg
Igba ü gnu ¡'Q ml
Ni mo nl're gbogbo
OjO pa abahun t'é,wü-t'agg
Translation
The rain soaked the to¡toise with its shell
This was the Ifá cast for Baba Ajl-han-bl-agogo
When doing all things without succeeding in any
He was advised to offer gbg
He complied
Not until I cautioned my self
Did I have wealth
All praises to OjO pa abahun t'Qwü t'agg
Not until I cautioned my self
Didlhaveaspouse
All praises to O¡o pa abahun t'Qwü t'agg
Not until I cautioned myself
Dídlbecomeafather
All praises to OjO pa abahun t'Qwü t'agg
Not until I cautioned myself
Did I build my own house
All praises to OjO pa abahun t'Qwü fagg
Not until I cautioned myself
Did I acquire my own horse
All praises to OjO pa abahun t'Qwü fagg
Not until I cautioned myself
Did I acquire all the good things of life
All praises to OjO pa abahun t'ewü fago
il*
obara Meji
Ifá says that with caut¡on, humility, cooperation, consideration for
others, accommodation and love, all the good things of life shall be for
the person for whom this Odü is revealed just for the taking. Ifá
assured that he/she had brought the destiny of success right from
heaven. That is why it is not in his/her own interest to allow trivial
things which he/she can help to preclude him/her from attaining his/her
highest potentials.
15.
Ifá says that person for whom this Odü is revealed needs to offer qbQ
against unforeseen events which spoils what he/she had spent most
of his/her life planning towards.
Ifá also says that this person or group for whom this Odü is revealed
also needs to offer gbg so that he/she or even the group would be
able to achieve his/her/their heaÉ's desires.
Ifá says that the chances of making a success of their plans are high.
At the same time, the chances of these plans to be spoilt by
unforeseen mishaps are equally high.
Ifá says that there is the need to offer three white pigeons' one
matured goat and money as gbg and at the same time feed Egu
Qdara with one cock, for him/her or the group to be able to achieve
their set goals. They also need to offer gbg with one matured hegoat and money, and at the same time feed Egü Qdara with one
cock for their plans not to be spoilt by unforeseen misfoftune. On
these two situations, Ifá says:
Mo jl, mo bá erin nlnu igbó
Mo nl erin pQlg o, aláwg g mQduru mQduru
Moil mo bá e,fQn I'Qdán
Mo nl efQn pgl€ o, alawg 9 pasjpasJ
Mo jl mo bá ágbQnrln nlnü igbó
Mo nf egbQnrf pQl€ o, aláwQ g medúrtrbú
Mo jl mo bá eré l'ábátá
Mo nl eré pele o, aláwQ klnnlklnnl
Ilá so ogún, ¡lá ñ¡g s'óde óréré
493
lfa Dida: An invitation to lfa Consuftation
Ikán so g9bQn, iken won a re lbaylgbO
Dlá fün Qrlnlójg gmg eranko
Fbg ebü-e, yln n¡ wqn nl kl wgn wáá 9e
Translation
Waking up, I met the elephant in the forest
I said my greetings to the elephant, owner of mud-like skin
Waking up, I met the buffalo in the grass land
I sald my greetings to the buffalo, owner of the skin, the colour of
tree-back
Waking up, I met the deer, in the forest
I said my greetings to the deer owner of the stripped skin
Waking up, I met the boa conscriptor in the swampy riverside
I said my greeting to the boa conscriptor, owner of the spotted skin
The okro bore 20 fruits, and went to Orere
And the egg- plant bore 30 fruits, and went to lbayigbo
These were lfá's declarations to the 164 animals
When they were advised to offer gbg against unforeseen disaster
The entire an¡mal kingdom had become s¡ck and tired of the activities of
the hunters. The hunters hunted, chased animal and killed the animal
without any justifiable reason. They used their skins to decorate their
homes, to make their bags and shoes and even to make straps. They ate
their flesh. Any time the wife of a hunter gave b¡fth to a new baby, one of
the animals or more would be sentenced to death. Sometimes it might be
the celebrat¡on of chieftaincy title, conferment, it might be an ord¡nary
birthday or thanksgiving, the hunter would make sure that at least one
animal was murdered for each celebration. In short, any time human
beings wished to express their joy or celebrate any event, they would
wreck havoc and sorrow on the animals. In order to find solution to the
hunters' menace, they chose one hundred and sixty-four (164)
representatives among them to see to their welfare. The representatives
deliberated, and part of the outcome of their deliberation was for them to
move away totally from the vicinity of the hunters and to establish their
own market. They suggested that it would be wise to be living close to the
market so that they would effectively severe all relationship with the
hunters in pafticular and human beings in general. The entire animal
kingdom up held these suggestions. They moved away from the towns and
villages. They established their own market. Before long the market grew
very big. One day, the representatives of the animals went to the of Awo
494
ili
ooara ue¡i
ment¡oned for Ifá consultation in order to deter mine what they needed to
do their market to expand the more and business to flourish better for them
and their future generations.
The Awo told them that their business would flourish and their market
would expand. They were advised to offer gbg with three white pigeons,
one goat and money. They were also advised to feed Epü Qdara with one
cock. After this, they were advised to offer gbg against any unforeseen
disaster which may cost them their lives. They were advised to use one hegoat and money for the gbg and feed Egü Qdara with one cock.
The representatives felt that an unforeseen disaster could ever befall them
as they had already taken care of such eventualities. They had moved far
away from human population and therefore no harm could befall them
from any other quafter. They offered the first qbg for progress and ignored
the second.
Awgn áwóyeróye Awo ilé Qrúnmllá
Dlá fifn awo Qdg ltar6
WQn g'gdg-$'qdq wgn ó r'gran pa
fbg ni wQn nl kl wQn ge
Translation
The careful observers and analysts, the resident Awo of Qrúnmllá
They were the Awo who cast Ifá for the hunter of Ikarq
Where they hunted without killing any game
They were advised to offer gbg
The hunters of Ikare were frustrated lots. For good six to seven months,
they had not been able to kill a single animal. Many of them were
contemplating a change of profession. Some had already taken to farming
as a means of keeping body and soul together. Others had taken to fishing.
A few had taken to trading, while yet another group had begun handicraft
work. The few ones left were hungry sad, restless and frustrated. They
put heads together and concluded that as a last resolt, they needed to see
the Babaláwo mentioned above for Ifá consultation: Would they witness an
improvement in their business? Would they be able to kill games as they
used to do before? Was it wise for them to change their profession if they
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lfa Dida: An ¡nvitation to lfa Consultation
had no hope of killing animals anymore? What types of business lines could
they follow that would be rewarding?
The Awo however asked them to puttheir minds at rest. They were assured
that they would be able to kill animals more than ever before. They were
asked to offer gbg with one matured he-goat and money. They were also
asked to feed Ifá with one cock. Theycomplied.
A few days after, the hunters organized a hunting expedition. ESU Qdara
joined them in the form of man. He asked them to go far into the forest.
The hunters agreed. unknown to them; Egü Qdara was leading them to the
animals' market. Three days later, they arrived at the market. But it was
already late in the night. ESU Odara showed the hunters the footprints of
the animals and advised them to hide somewhere until the next morning.
They agreed. The next morning, the animals came to transact business in
their market. The hunters waited until the market was filled with animals.
They then began to kill them. Some of the hunters used arrows, some used
spears, some used javelins, some used clubs, some used knives, and others
used traps. At the end of the day, several animals laid dead. Since that day,
the solidarity among the animals got broken. They remembered the
warnings of their Awo that they needed to offer gbg against unforeseen
disaster, but it was already too late to do anything about it. The animals
learntto live with their regrets up till today.
Mo jl, mo bá erin nlnú igbo
Mo nl erin pQlg o, aláwQ g mQduru mQduru
Mo jl mo bá gfQn I'Qdán
Mo nl gfQn pQlQ o, aláwQ 9 pasJpasJ
Mo jl mo bá ágbQnrfn nlnu igbo
Mo nl agbQnrl pQl€ o, aláwQ g medúrfbtt
Mo jl mo bá eré l'ábáül
Mo nl ere pele o, aláwQ klnnlklnnl
Ilá so ogún, ¡lá tr¡g s'óde oréré
Ikán so ggbQn, ikan won a re lbaylgbO
Dlá fitn Qrlnlójg gmg granko
WQn nl kl wqn rúbg ebü-éJln
WQn l'áwgn O I'ebg q rú
Awgn áw0yeróye Awo ilé Qrrtnmllá
Dlá firn awo Qdg Ikarq
WQn g'gdg-g'qdg wgn ó r'gran pa
496
ilá
ooara uei¡
fbg ni wqn nl kl wqn ge
WQn gb'€bg, wón rú'bo
Ko pe ko jlnná
lwa bá ni nl jQbrltú ire gbogbo
Translation
Waking up, I met the elephant in the forest
I said my greetings to the elephant, owner of the mud-like skin
Waking up, I met the buffalo in the grassland
I said my greetings to the buffalo, owner of the skin, the colour of tree
bark
Waking up I met the deer in the forest
I said my greetings to the deer, owner of the stripped skin
Waking up, I met the boa conscriptor in the swampy river-side
I said my greetings to the boa conscriptor owner of the sothed skin
The okro bore 20 fruits, and went to Orere
And egg-plant bore 30, and went to lbayigb0
These were lfá's declarations to the 164 animals
When they were advised to offer gbg against unforeseen disaster
They refused to comply
The careful obseruers and analyst, the resident Awo of Qrunmllá
They were the ones who cast Ifá for the hunters of Ikarq
When they hunted without kílling any game
They were advised to offer gbg
They compiled
And not too late, not too far
Join us in the midst of prosperity
Ifá says that it shall not allow the person for whom this Odü is revealed
to suffer from unforeseen calamity. Ifá also says that what this person
had been struggling for, without success, for a long time, shall be
real¡zed in due course of time.
16.
Ifá says that there is a person where this Odü is revealed who had
been given a responsib¡l¡ty to perform but this person is using the
privileges attached to this respons¡bility to perpetrate atrocities. Ifá
says that this person has been pursuing his/her own personal
designs to the detriment of the responsibility given to him/her. Ifá
however warns this person to desist before he/she is humiliated and
disgraced.
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lfa Dida: An invitation to lfa Consultat¡on
Ifá warns aga¡nst someone either embezzling public fund; or us¡ng
his/her pos¡t¡on to intimidate others; or to take advantage of the
inadequacies of others. Ifá says that if he/she did not desist, he/she
is a sure candidate
for disgrace and public ridicule.
This person is advised to offer gbg with three cocks and money.
He was also advised to desist from doing anything that would put
him/her to shame. A stanza in this Odü giving credence to this
asseftion says:
Késekése lá rr r{
A O tfl r{ kásákásá
Kásákásá rt bQ lé,yln
Baba késekése
Dlá filn Agblgb0nlwQnrán
Tl rrh reé da'dg nllé Qló,fin
fbg ni wqn nl kó ge
Translation
Success is what we are seeing
We have not seen disgrace
Disgrace is coming along the way
The father of success (i.e, the effect of disgrace is more profound than
that of success)
This was the declaration of Ifá to AgblgbónlwQnrán (hoopoe)
When going to perfume QSun ritual in QlQfin's palace.
He was advised to offer gbg
AgblgbónIwónrán was very good in the aft and rituals of Qgun worshipping
and healing. For these reasons many people sought his assistance
whenever they wanted to serve Qpun. They would either come to his
house or he would go to theirs. Unknown to many people however, there
was nowhere he would go that he would not make sure that he made love
to their wives. He always took advantage of his posit¡on as a veteran Qgun
follower to perpetrate his disgraceful act. Whenever a child was ill, he
would recommend Qgun feeding for the mother in his house. When the
mother brought the baby, he would insist on making love to the mother
before treating the child and se¡ving Qgun for her child. If someone else
prescribed serving QSun for people, he would ensure that all the women
498
*il
oura ue¡i
involved were made love to before he would be satisfied. After making love
to them, he would threaten them with terrible consequences if they should
tell anyone. If a woman was sick, he would make love to her before
treating her. He used to do this even in the women's matrimonial homes.
He had no respect for anybody when it comes to this. Because people got
the required result and because of the fear of being ruthlessly dealt with,
none of his victims ever confessed to anybody what AgblgbÓnlwQnrán had
done to her.
One day, one of QlQfin's wives was seriously ill. All the medicines they
administered on her proved ineffective. She looked emaciated. She could
not eat or drink. As a last resoft, AgHgbOn)wQnrán was invited.
In orderto succeed in his assignment, he wentto theAwo mentioned above
for Ifá consultation: what did he need to do to be able to heal QlQfin's wife
of her ailment? Would he be recognized and praised by QlQfin? Would Qlqfin
compensate him adequately for a job well done if he succeeded in healing
his wife? The Awo assured Agblgbón)wQnrán that healing QlQfin's wife was
not a problem but that he needed to offer gbq so that he would not be
humiliated. The Awo told him that even though he was a competent healer
and Qgun practitioner but he was nonetheless acting in violation of social
morality. He was warned to desist from this act if he did not want to be
humiliated and disgraced. He was advised to offer gbg with three cock and
money.
When AgblgbónlwQnrán heard this, he was angry. He told the Awo that the
gbg he prescribed for him was not necessary as he knew his ways. He
accused the Awo of being envious of his achievements in life. He
challenged the Awo to wait and see how he would maneuver his ways in
QlQfin's palace. He stormed outof theAwo's house after.
When he got to 9lQfin's palace, he was taken to the room of the sick
woman. He tested her and assured QIQRn that she would soon be well. He
told QlQfin that there was an urgent need for him to peform ceftain rituals
for her. He told every body present to excuse him. They all got out of the
room and Agb)gbónlwQnrán locked the door. He began to make love to
QlQfin's wife even on her sick bed in her matrimonial home. He began to do
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lfa Dida: An ínvitation to lfa Consuftat¡on
this twice a day, on a daily basis.
Meanwhile, QlQfin made sure that Agb)gbónlwQnrán lacked nothing
whatsoever. He was well-fed, well clothed and given the best quafter,
reserved for QlQfin's most impoftant guests. After eating in the morning,
he would go and make love to QlQfin's wife. After supper, he would also go
and do the same all under the pretext that he was going there to
administer medicines on her. He was so used to this illicit act that he began
to think that if he administered the correct drugs on her with right dosages,
the woman would soon recover and that might mean the end of his
"enjoyment" in OlQfin's palace, he therefore devised a means of ensuring
that he delayed medication for as long as possible.
One day, Olófin's wife complained to Agb'igbónlwQnrán that she had not
notice much improvement in are physical condition. She said that she
would not want him to continue to make love to her any more as she
considered it against the ethics of his profession and a taboo on QlQfin's
house. Agb)gbónlwQnrán became angry that she had the effrontery to
preach morality to him. He told her that she had lost her right to complain
as he was the only person who knew what was good for her and nobody
else. The woman said that if he did not desist she would explain
everything that had been happening to her husband. This made
AgblgbónlwQnrán to panic. He threatened that if she should ever
contemplate telling anyone, she would die a violent death instantly, even
before she narrated her experience to whoever she planned to tell it to. He
also threatened that if she should ever resist him, she would become
paralyzed instantly. With these threats, he had his way and left her totally
confused. That same day, she summoned courage and told her husband
everything going on.
When QlQfin heard this, he became very furious and disappointed. He
decided to catch Agb'igbón'lwQnrán in the act. QlQfin asked his wife when
next Agb'igbón1wQnrán would return, and he was informed that he used to
come to her room twice a day. So they expected and planned for him
against evening when he would come for his illicit act. QlQfin organized for
four able-bodied in his palace to be on standby. When AgblgbónlwQnrán
returned in the evening, he suspected nothing. He removed his clothes.
500
frtr oo"o u"¡i
Before he could do anything the four men forced open the door and bundled
AgblgbónIwQnrán out of the room completely naked. He was
naked throughout the four comers of Ilé-Ife. Many women who had fallen
victim of his illicit act were emboldened by what they saw. They came out
openly and narrated their ordeals in his hands.
paraded
(
It was when everybody began to boo him and throw stones at him that he
remembered the warnings of the Awo to him. He never contemplated in his
wildest imagination that he could experience such a disgrace in his life.
After being paraded throughout the length and breadth of llé-Ife, QQfin
released AgdgbónlwQnrán to go and live with his shame. When the shame
became unbearable for him, AgblgbónlwQnrán committed suicide. And
i
i
that broughtto an end the inglorious life of Agb'lgbónlwQnrán.
Késekése le ñ rf
A O tfl rl kásákásá
Kasakesa ñ bQ lQyln
Baba késekése
Dlá fitn AgblgbOnlwonrán
fi rrlg réé da'dg nllé QlO,fin
lbg ni wgn nl kó
Ó kg'ü Qgbgnhin s'ebq
9e
{
AgblgbonlwQnrán kó dá mi sllQ mQ
Flfg nl ñ fQ mi o
Translation
Success is what we are seeing
We have not seen disgrace
Disgrace is coming along the way
The father of success (i.e, the effect of disgrace is more
than that of
This was the declaration of Ifá to AgblgbOnlwQnrán (hoopoe)
When going to perfume Qgun ritual in QlQfin's palace.
He was advised to offer gbg
He refused bluntly
Agblgb0nIwOnrán is no longer applying remedy on me
But he was instead making love to me
success)
profound
Ifá says that disgrace is around the corner for someone who has
perpetrated evil but who felt that all loopholes had been plugged.
i
'
Ifá
i
t.
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lfa Dida: An invitation to lfa Consultat¡on
says that such a person should change his/her ways if he/she did not
want to face public odium.
Ifá also says that someone or group who had hithefto been cheated by
others would see through the evil designs of those cheating them and
their person or persons cheating them will soon be disgraced.
Abgrrf, Abgye.
502
til
B.
ooara ue¡i
STGNTFTCANCE OF qBAnA-FlE¡I rOn rHosE BoRN
BY THIS ODÜ DURING IKOSEDAYE OR ITELÓDÜ
Qbara Méil children will
be verywealthy in life because they broughttheir
luck and success chances from heaven. No mater the initial tribulations,
these people willtriumph in the end. Their success usually comes in a very
miraculous manner. They however needed to be well groomed in the aft of
success management. This is because success easily enters into their
heads and it may lead them to misbehave or be rude to elders or
constituted authorities. Because success for Obara-Méil children
is
assured, education on success management and control is a must.
Even though success is guarateed for Qbara-Méjl children, they succeed
more as an individual than in a group. They therefore need to take to such
in.
These professions
professions as the ones individuals can excel
includes Ifá practice, Medicines, Pharmacy, Sculpture work, fine aft,
accountancy, or establish a one-man business enterprise. They can sell
groceries and include pumpkins in their sales but can never succeed as a
farmer.
For EjIQbara children, humility, truthfulness, wisdom,
foresight,
uprightness, honesty and purity are paft of the qualities which enhances
their success chances in life. Qbara-Méfl male children also need to listen
to the good advices of their wives as the advices will surely pave the path to
greatness to them. They also need to treat their wives with all
considerations at all times and accord them due respects. Apaft from
these, Qbara-uéil children succeed more when they choose to handle
. two things at a time than when they feel that they cannot handle two things
at a go. Some measures of risk-taking are paft of the things that keep
Qbara-Méjl children going. Further more, the more the number of
children they have, the greater their prosperity and success,
Qbara-Méjl children have the unbelievable ability to survive calamities,
wars, uprisings, or upheavals, they will not only survive these they would
also be responsible for the survival of their families and loved ones. This
ability is inborn. This is why it is very rare to find Qbará-Méjt children
dying violent deaths. It is however very useful for Qbara-Méil children to
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lfa Dida: An invitation to lfa Consultaüon
make it a point of duty to be breaking kola-nuts for Elwo to consume
regularly. By so doing, long life is enhanced. They will live relatively long
and ¡n comfoft and peace of mind. That Qbara-Méjl children will survive
disasters and upheavals is not a license to take undue risks or be reckless in
their day-to-day activities. Ifá does not protect anyone who behaves
stupidly or recklessly.
These children,
in spite of their qualities, are born stubborn and
recalcitrant. They hardly wish to spend money unless it is compulsory for
them to do so, These are palts of their attitudes which must be tamed to a
manageable limit, if it cannot be totally eliminated. Quite a number of
Qbara-Méjl children are also in the habit of daring elders and other
constituted authorities. They love to deny elders what rightly belongs to
them. This attitude should also be discouraged as it will never augur well
for them. They also tend to forget their sufferings and their difficult roads
to success once they reach the top. They brag, complain and intimidate
people. By so doing, they end up accumulating oppositions and enemies.
If these can also be stopped, Qbara-Mé¡) children will be loved, respected
and exalted in the community.
Some of them also love to go after other people's wives; this can only bring
disgrace and humiliation.
On the whole Qbara-Uéi¡ ch¡ldren will reach the zenith of their chosen
careers but they are always threatened by unforeseen setback which may
reduce all their achievements in life to naught. Qbara-Méil ch¡ldren are
fashion-conscious and they pursued wealth and recognition to the
exclusion of a settled family life. Once they settled down however, they
make good husbands and wives, good fathers and mothers and good
companion to their families and friends. For Qbara-Méjl children, the
world willtremble and bow.
c,
1.
2.
Ifá
for success longevity, protection, progress and victory.
EgU Qdara for victory over adversary financial success and
rescue from danger.
frl
3.
4.
5.
6.
7.
D.
Orf for support, longevity, financial success,
oaara uej¡
v¡ctory and over all
well-being.
Q;un for achievement
Ogrtn for victory and achievement
Odü for victory and achievement
Q+un for child-bearing, victory and achievement.
Taboos of Qbara-Méjl
¡. Must never be rude to elders or constituted authority - to avoid
blockade of his/her success chances.
¡¡. Must never go after other people's wives to avoid being
humiliated and disgraced.
ii¡. Must never appear d¡rty or neglect personal hygiene - to avoid
untimely death.
iv. Must never take advantage of other people's misfoftune or
inadequacies to avoid humiliation and disgrace
v. Must never eat iguana to avoid difficulty in child- bearing.
vi. Must never ignore useful advice of his wife to avoid missing his
success chances.
vii. Must not use orore birds for anything to avoid missing his/her
ix.
x.
xi.
success chances.
Must not eat ewe to avoid missing his/her success chances
Must not use toftoise for anything to avoid living a loveless life.
Must never use Agbe, Aluko and OdldgrQ birds - to avoid difficulty
in overcoming adversary and getting victory over enemies.
Must never be a farmer to avoid poverlry and failure.
E.
Possible names for Qbare-Méjl Chitdren During
V¡i¡.
Ikgsgdáyé
1. Males
¡. Fákáyqdé - Ifá brings joy
¡i. IbllqpE - Consanguinity deserves gratitude
¡¡¡. Fádárá Ifá pedorms wonders
iv. Odüqlá The Odü of honour
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lfa Dida: An invitation to lfa Consultaüon
v.
Qladimejl Honour has become two
Females
2.
¡. Qmgladün - Ch¡ld is sweet
I¡. Ibllqpg - Consanguinity is my source of gratitude
¡¡¡. Olóhundldün - Owner of sweet things
iv. AyQbámi - Joy has come to me
V. Aygdéjl - Joy has become two
Aboru Aboye.
506
Chapter 8
OKANRAN ME¡I
I
ll lt
ll lt
il ll
I
I
Chapter 8
QKANRAN MEJI
1.
Ifá says that it foresees the Ire of comfoft and acceptability for the
person for whom Okánrán Mé;T is revealed. Ifá says that the person
for whom this Odü is revealed shall be loved and adored and sought
after by all and sundry. Ifá says also that this person shall be given
the chance to exeft his/her potentials to the maximum in life. The
person for whom this Odü is revealed shall have honour and respect
and shall be held in a high exteem in the society. He/she cannot be
ignored or resisted in the community. This is very sure. Ifá advises
the person for whom this Odü is revealed to offer gbQ with three
white pigeons, three ducks and money. On this aspect,
Qkánrán-Mé¡) says:
Qkan belabaH
AwoQmu lódláfQmrl
9mú ñ'tQrun bg waléAYe
ó nrayéágbéjó
fbg ni wqn nl kó wáá 9e
Translation
Thatwhich swings and is adored
That was the Ifá cast for QmÚ, the Breast
When coming forQrun, HeaventoAyé, Eafth
And was coming to enjoy the life of being caressed
She was advised to offerqbg
When a new-born baby was coming into the world, she was accompanied
by Blood and Weeping. About forty days later, Laughter came into the
world to meet the new-born baby. The baby thus knew how to laugh, smile
and giggle. About five months after the bifth of the baby, Patience came to
join ñef She was thus being taught the viftues of being patient at all times.
508
14
ox"ron u"i¡
When the child grew up and was around 11 years old, Qmú the Breast,
decided to go and live with the child on eafth. She therefore went to the Awo
mentioned above for Ifá consultation: Would her stay on eafth be fruitful?
Would she be given honour and respect? Would she be adored by all while
on eafth? Would she be placed in a conspicuous place in the body? Would
it be better for her to stay with a male or a female? Allthese questions and
more were the things which pre-occupied the mind of Qmu before she went
for Ifá consultation.
The Awo assured Qmu that her stay on eafth would not only be fruitful, but
would equally be exciting and challenging. She was assured that she would
be accorded her due honour and respect. She was also told that her
significance would be elevated over and above other parts of the body and
she would occupy a most conspicuous place in the human body. She was
advised to stay with a female gender. By so doing, she was assured that she
would be the easiest paft of the female's body which would be used to
identifu a woman. Qmú was told that she would be able to enhance the
feminity, attractiveness and desirab¡l¡ty of a woman. Without her; she was
assured, a woman would be incomplete. In addition to these, Qmú was told
that she would be the one who would be relied upon to nurse human babies
exclusively in the first few months in life. She was also told that even when
she grew old and feeble she would always be given honourable roles to play.
Qmu was however advised to offer gbg with three white pigeon three
ducks and money. She complied. Shortly afte¡'this, Qmú set out on her
journey into the world.
When she came into the world, 9mú settled on the chest of a young girl of
between 11 and 12 years. Atfirst, she came as a smalldot. She later began
to develop little by little. By the time the young girl attained 16 years of age,
Qmu the Breast, had been given a conspicuous place on the chest. Those
who saw the breast concluded that the young girl was getting physically
matured and readyforthe marriage market.
Members of the opposite sex also saw Qmú as something to hold, caress
and fondle. They all began to look at the young girl invitingly as a result of
her breast. Several ideas on how to cajole the young girl closer to them
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were developed. Qmu arouses the lasciviousness in all males. She also
enhances the sexuality of the female with whom she was residing. Even
though Qmú, like Ojú (Eyes), Eti(Nose), Imú (Nostrils), Apá (Arms) and fsg
(Legs) came in pairs, each half complemented the other and one was not
more importantthan the other.
By the time the owner of the Qmú was being considered ready for the
marriage market, the majoryardstick used forthe consideration, apaftfrom
other social factors like education, character, moral and so on, was that
when she became pregnant and was delivered of her own baby, she would
be able to feed the new baby with her breast. And truly, 9mt1 was used to
feed the new baby exclusively in the first few months of the baby on ea¡th.
Everything the new baby needed to survive on eafth and to continue living a
healthy life afterwards had been supplied by Olódümaré and stored in the
milk which Qmu produces. No other part of the body could be used to
substitute Qmu in this noble role.
Ifá says also that like Ifá, as the fount of knowledge and origin of all things,
living, non-living, visible, non-visible, those which has essence and those
which has not, perceivable and non-perceivable, contains a pair of sixteen
Odü each which could be combined according to the will of Olódümaré on
any subject concerned; so also did Qmu has a pair of sixteen holes in her
nipple which served as the "founts' from where all the essential ingredients
for the existence of a new baby were supplied. The "founts" in each breast
were opened and closed for use according to the need, destiny, character
and their desirability. Essentially, anyone who could study which part of the
sixteen holes in each Qmú of any woman which supplied the milk for feeding
a new baby while on eafth, such a person could easily chaft the
distinguishing characteristics of such baby and by extension predict what
roles the baby had come into the world to play. Thus, only Ifá and Qmu
could play these roles successfully - to nurture and sustain atthe same time.
When Qmr¡ had performed these roles and had grown old and feeble, she
was highly respected as that paft of the body which had brought up all
members of the human race-kings and slaves, noblemen and commoners,
high and lory highly sought after and the ignored.
510
ll or"ror r"¡,
This was how Qmú lived a fulfilled life on eafth. She was adored, caressed,
fondled, sought-after, respected and given her due honour and recognition.
She was thus singing and dancing and giving praises to Olódümaré for
giving her such a noble role to play in the lives of all the members of the
human race.
Okan balabale
AwoQmrt lódláfOmr¡
9mú ñ'tQrun bgwáléAyé
ó nrayeagbéjó
fbg ni wqn ff kó wáá 9e
Ógb'$bg, ó rú'bg
Kopé,rkoflnna
! wá bá'ni b'é, wá
E wá wo're o
Translation
Thatwhich swings and is adored
That was the Ifá cast for Qmú, the Breast
When coming for Qrun to Ayé
And was coming to enjoythe life of being caressed
She was advised to offer ebo
Shecomplied
Before long, nottoo far
Join us in the midstof beauty
Come and behold all the Ire in life
Ifá says that the person for whom this Odü is revealed shall be respected,
honoured and sought after by all. This person shall live a very conspicuous
and fulfilled life on eafth. Ifá says that the person for whom this Odü is
revealed should however not flaunt his/her prominence too much lest
he/she is accused of being too fliftatious and solicitous in his/her activities.
2.
Ifá says that the person for whom this Odü is revealed shall be so
successful on eafth that his/her success shallvibrate to high heavens.
Ifá says that this person is closely related to $ángó. He/she shall be
made a leader. He shall be held in high exteem and people shall fear
and respect him/her. This person is advised to offer gbg with three
511
Ita Dida: An invitaüon to lfa Consultation
cocks and three white p¡geons. He/she is also advised to feed
$angó with one cock. On this aspect, Ifá says:
Aáyán nff ró'gg pétfpé
Aláñtakün nll gba'já OdOOdo
Dláfiln $angó
Tlyóój'gba l'áyé
' Tl yóó d'Orlgá l'áláde
Qrun
nl
kóge
lbgniwqn
Translation
Aáyán, the cockroach, is itthatwraps itself in a miniature dress
And Aláñtakün, the Spider, is it that suspends itself with its sash
This was the Ifá castfor $ángo
Who shall become a king on Eafth
And an ORSa ¡n Heaven
He was advised to offer gbg
When Abiáfin was coming from Heaven into the world, he chose, as part of
his destiny, to become a very poweffilland influential person on eafth. He
also prayed to have a very strong personality. And when he was about to
move into the world, he went for Ifá consultation; would he be able to
achieve his destiny without hinderance? Would he be respected and feared
by all-both friends and foes? Would he live a fulfilled life while on eafth?
The two Awo he approached assured him that he would surely achieve his
destiny. He would be feared and respected by his subjects. He would also
live a fulfilled life. He was told that to achieve all these, he would be born
into a royal home and he would become a king while on eafth. Abfáfin was
also assured that his personality would be so strong while on eafth that
even after his death, his spirit would be turned into an OñSa and would be
worshipped byall.
Abfáfin was advised to offer gbg with three white pigeons and a lot of
money. He was also informed that his destiny was closely associated to
$ángo. He was therefore advised to feed Sango with one cock and all
other accompanying ritual materials. He complied and left for the world.
Affáfin was born on Jákúta day and into the family of the reigning Alááfin
Aganjrl ¡n QyQ. During his IkgsQdáyé, his parents were informed that he
512
fil ox"rran u"¡i
was closely associated to $ángó and that was paftly responsible for the
reason why he was born on Jakúta day - the day when $ángó was being
worshipped. Ever since he grew up to his adolescent ages, he would never
initiate anything unless it was during Jáktlta day. His personality was so
strong, he was so stubborn and rascally that everybody who knew him and
his ways of life concluded that he must be a $ángó reincarnate. He was
soon nicknamed Sángó. When AIááfin Aganjú, his father died, he was
chosen asthe nextAlááfin of Qyq.
During his reign as the Alááfin, nobody remembered his name anymore.
Everyone chose to address him as Alááfin $ángó. He was held in a very high
esteem partly due to fear and paftly due to respect. He was regarded as
both a temporal and spiritual leader. He had several followers during his
reign. When he died, he was deified. It reached a stage that several people
could not differentiate between AMáfin who was nicknamed $ángO and the
original $ángO who was an IrúnmglQ.
That was how Abfáfin, otherwise known as $ángó was able to achieve his
destiny of becoming a king on eafth and an Ortgá in heaven.
Ifá says that the person for whom this Odü is revealed is a born leader.
He/she shall achieve his/her ambition in life. He/she needs to serve Sangó
at all times. There lies his/her success, progress and accomplishment.
Aáyán nff ró'gg péñpé
Aláñtakün nff gba'já OdOódo
Dláfirn $angó
Tlyóój'gba l'áyé
Tl yóó d'Orlgá l'áláde Qrun
f bg ni wqn nl kó Se
Ógb'gbo, Ó rrt'bg
$angówá j'gba l'áyé
ósld'Orlgá I'grun
Gbogbotgowo QpQ
I wá bá ni bá'yQ
! wáá wo're o
c
513
lfa Dida: An ¡nvitaüon to lfa Consultation
Translation
Aáyán, the cockroach, is itthatwraps itself in a miniature dress
And Aláñtakün, the Spider, is itthatsuspends ibelf with its sash
This was the Ifá cast for $ángó
Whoshallbecomea king on Eafth
And an Onga in Heaven
He was advised to offergbg
He complied
$ángó became a king on Eafth
And an Orlga in Heaven
Allfollowersof the Holy Palm-tree
Come and meet us in the midst of happiness
Come and behold Ire
Ifá says Ire shall follow the person fof whom this Odü is revealed for the rest
of his/her life. He/she shallsurely live a fulfilled life.
3.
Ifá says that it foresees the Ire of prosperity for the person for whom
Qkánrán-Mé¡) is revealed during consultation. Ifá says that this
person shall succeed in trading or any other related business. Ifá
says that his/her chances are brighter at that particular point in time
than at any other moment. Ifá says that the door of financial success
shall be opened for him/her if he/she endeavours to offer the
appropriate gbg in this Odü.
Ifá advises this person to offer gbg with three white pigeons and
money as prescribed by the Awo. On this aspect;Ifá says:
Eni tó rán ni nl'ge
NlaáfabQQfiln
Dlá filn Ejl-Qkanran
Tl yOó fi frinwó g'OwO
Tl yóó j'éére ggbQrin Qkg
Sbgniwqn nl kóge
Translation
Whoever sends one on an errand
Is the person one reports backto
This was lfá's declaration to E¡)-Qkánrán
514
Fi
ox"no, u"¡i
Who shall trade w¡th 400 cowries
And make a prof¡t of 800 bags of cowries
He was advised to offer gbg
E:l-Qkanran (otherwise known as Skanran-Mé¡T) was planning to start off
in life. He deliberated on what to do for a living for a long time, sought the
advice of others and consulted Ifá before settling for trading as his means
of livelihood. Having decided thus, he began to gather money that would
be enough for him to staft the business. Much as he tried he was only able
to gather 400 pieces of cowries. He knew that such an amount was too
meagre to carry him far, but nonetheless he was determined to face the
odds head-on. Consequent upon this, he went to the Awo mentioned
above for Ifá consultation: would he be able to attain the zenith of his
chosen career with the little amount he was stafting with? Would he be in a
position to attain his full potentials in life? Would luck smile on him in his
chosen business? Would he be able to overcome his initial setback and
forge ahead to become a greattrader in future? Would he not become the
laughing stock of others? Would his business succeed where those of
others failed? These and many more questions especially those arising as
a result of the fear of unceftainties of life were at the back of E¡l-Qkanrán's
mind before going for Ifá consultation. During Ifá consultation, QkanranMé¡T was revealed.
The Awo assured him that he had nothing to fear at all. He was told that
the door of success had been opened wide for him at that time. The Awo
urged him to take the risk at that time as he would have nothing to regret
whatsoever. In order to optimize his chance, he was advised to offer gbg
with three white pigeons and money. He was also advised to serue Ifá
with one white pigeon. All these he complied with before setting out on
his first business venturd.
E)-Qkánrán choseto be travelling from one location to the other as his own
trading method. His first venture was to travel from llé-Ife to Ado-Ekltl. He
bought many wearing apparels from their manufacturers in Ilé-IfQ which
were far in excess of the 400 pieces of cowries that he had on him.
However, with his good-will, he deposited the amount he had and promised
to come and pay the balance immediately he returned from his business
trip. The manufacturers agreed. The following day, he set out on his
journey, placing his hope absolutely on the prediction of Ifá that he would
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lfa Dida: An invitat¡on to lfa Consultation
succeed.
By the time ElT-Qkánran arr¡ved at Adó-Eldti it was during the period they
were preparing for their New Yam festival. Most inhabitants of Adó-Eldtl
and its environment realized a bumper haruest that ydar. They were
therefore planning to celebrate it is in a grand style. The actual day of the
festival was merely about six weeks away. Eji-Qkanran showed them his
wares and was able to convince the inhabitants of Adó-Eldti that they were
the most appropriate apparels with which to celebrate the New Yam
Festival. Everybody planned to buy. Sensing their mood, E¡)-Qkanran
jerked up the price. They gladly agreed. Within a few moments, all his
wares had been sold out. Those who could not get were disappointed. E¡)Qkanran however struck a deal with them that he would quickly go and
order for their own stuff. With that assurance, they were all happy, many
people gave him advance payment before he left. Realizing that it would
be difficult for E¡T-Qkanran to carry everything they would need all by
himselfi, they quickly arranged for 20 additional hands of able-bodied men
to assist him. That same day, the convoy set out for Ilé-IfQ. The
manufacturers began to produce the wearing apparels immediately.
Shortly after, they returned to Adó-Eldü. On getting there, E¡)-Qkánrán
doubled the price of his wares. Because of the increase in price many more
people became interested because they interpreted it to mean superiorÍty
in quality. That same day, everything was bought up. Many more people
ordered for their own wares and paid the advance fees. E¡)-Qkánran asked
for 50 hands to assist him. Because he paid the 20 people who followed
him to lle-Ife the first time generously, he found it very easy to get
volunteers to follow him. By the time he returned to Adó-Eldtl, he not only
made more profit but the news of this great trader had spread to other
areas such as Ikgle-Ehti, Ikgrg-Ekiü, fytn-Eldti, üsl-Ektü, ffon-Alaaye,
Arámgkg-Eklti, Akrlrq, Itaognolu, Ikarg-Akókó, oklü-Pupa and so on.
Everybody began to order for his/her own. Those outside these areas sent
delegatesto E¡)-Qkanran to negotiate with him. He gladly obliged them.
Before long, anybody in the Ekitl, Akoko,Ilajg, Ondó and AkurQ areas who
did not have any of the appreals of E¡T-Qkanran in his/her collections was
considered as not moving with the trend of time and therefore
unappreciative of modern fashion. By the time E¡I-Qkanran settled down to
516
Il ox"ron u"¡i
do the account of his business, he had made a profit of 800 bags of cowries
which was 16 million cowries. This was a business he stafted with only 400
cowries and all within one year. E|-Qkánrán was ovenryhelmed with joy. He
was dancing and singing and giving praises to his Awo, Ifá and Olódümaré
that through him, his community became successful in business and he
became the richest man in his community. He had a large family and a big
household.
However, any time he returned from any trip he would go to his Awo and
explain his encounters to Ifá, saying that whoever sends one on an errands
is the one to repoft back to. He said that it was Ifá who sent him to go into
trading and gave him all the backing. In this wise, it was Ifá he needed to
report all his progress to.
fnitó rán ninl'g€
N|aá fabq Qfiln
üáfiln Ejl-Qkanran
Tl yóóf¡ lrinwóg'ówO
Tl yóó j'éére ggbQrin QkQ
Sbg ni wgn nl kó 9e
Ó rrt'bg
pÉ,Qnaojln
Ógb'gbo,
Ko
f wá bá'ni b'áyQ
f wá wo're o
Translation
Whoeversends one on an errand
Isthe person one repofts backto
This was Ifá's declaration to E¡)-Qkanran
Who shalltrade with 400 cowries
And make a profitof 800 bags of cowries
He was advised to offer gbg
He complied
Before long and nottoofar
Come and join us in the midstofjoy
And come and behold Ire
Ifá says that the person for whom this Odü is reveated shall be fabulously
rich as a trader. Ifá says that he/she has the suppoft of Ifá in this venture.
His/her chances are very bright at that time and it is advisable for this
517
lfa Dida: An inv¡tation to lfa Consultation
person to grab this advantage with both hands. Barring any self-¡nflicted
pain or problem this client had no reason to regret.
4.
Ifá says that the person for whom this OdO is revealed shall succeed
in life. There is no argument about that. But it must be noted that
he/she will not realize this success where he/she was born. He/she
would succeed outside his/her place of bifth. This success would be
so great that it is advisable to offer ebQ for this person now so that
he/she would remember his/her place of bifth when the success
arrives.
Ifá says also that it foresees success for the person going on a
business trip outside his/her domain. Ifá says that before long,
he/she shall be the one controlling the business life of the place
he/she was traveling to. He/she would be well known and more
popular outside than in his/her native place of bifth. Ifá advises that
the person for whom this Odü is revealed needs to offer gbg with
three pigeons, three guinea fowls and money, There is also
the need to offer gbg with three cocks and money for this person
to remember his/her home when the success comes. This is very
important too in order to avoid a situation where this client will be
developing other areas at the expense of his/her own place of birth.
On these aspect, Ifá says:
B'€l€bgO pe'ni
Alwá Oyg'ni o
O kan'ni
Kankan-ankan láá ran'jú
Dlá firn Eil-Qkanran
9r0tl
Iüe
Tt ñtg ité
Tl rllg rée gba'lé lttlg tant<an-ankan I'QwQ q
pbg ni wqn nl kó wáá ge
wqn
Translation
If a client does not invite one to come and offer ebg (for him/her)
Going to demand for it is unethical
Any matter that does not concern one
One may be accused of prying one's eyes (if one is too inquisitive about it)
518
li
on"nor
r,,,
This was the Ifá cast for E¡I-Qkánrán
When go¡ng to)ülQ land
And who shall completelytake
He was advised to offergbg
overltilg land from the original lnhabitants
E¡T-Qkánrán was a very brilliant Babaláwo. He studied extensively and
mastered all the various aspects and intricacies of Ifá. Yet, he had nothing
to show for it, he had no money, no wife, no child, no house of his own as he
was living in his family compound inside the house built by his own father in
Ilé-Ife, no cultivated farmland, no good dresses and infact, nothing to show
forthe vast knowledge he possessed.
Instead of praises, he was being jeered at by other Babaláwo whom he was
looking up to for moral suppoft. The other Awo saw no reason why anyone
should endeavour to study as hard and as extensively as E¡)-Qkanran.
They claimed that with all his knowledge, he remained a poor and an
unaccomplished Babaláwo. Other people in Ilé-IfQ saw no reason whythey
should patronize him, claiming that ¡f he was that competent and
knowledgeable, he ought to have found a solution to at least one of his
many problems. El-Qkánrán thus became the laughing stock of his
professionalcolleagues and the general public in Ilé-IfQ, his home town.
Tired of this kind of living, E¡I-Qkanran went for Ifá consultation in the
home of the Awo mentioned above; would he ever succeed in his life?
Would he beget his own children to whom he would pass on the vast
knowledge which he possessed? Would he be able to stand on his own and
raise his head high in public? Allthese were his immediate sources of worry
before he wentfor consultation.
The Awo informed Ejt-Qtanran that he would surely succeed in life - even
beyond his wildest dream. He was assured that he would be one of the
greatest Awo who had ever lived. He was however advised that he would
never succeed where he was born. He was told that he had been
contemplating a change of environment. He was advised to do so as the
move would be to his advantage. He was also told that when he reached
his new destination, he must never go to the extent of putting pressure on
any client to come and offer gbg which he had hithefto prescribed for them.
He was advised to ensure that his self-dignity was maintained at all times as
519
lfa Dida: An ¡nv¡tat¡on to lfa Consultat¡on
that was the only honourable course of action to take.
Truly, E¡)-Qkanran had been contemplating moving from llé-Ife his home
town toltilQ to live. He was not sure if such move would be in his favour.
Hearing the message of Ifá as explained by the Awo, he made up his mind
to take the risk. And truly too, he was in the habit of going to the homes of
the few clients he had whenever they failed to come and offer the gbg he
recommended for them. Whenever he cast Ifá for his clients, he would not
be sure that they would come and offer the qbg, if he did not see them at
the time they promised to come, he would go and visit them at home and
mount pressure on them. By so doing, the clients would not only lose
confidence in his so called competence but would also get angry over such
display of lack of professional etiquette. More often than not, he would end
up being chased out of their homes. From the day he consulted Ifá, he
made up his mind never to do this anymore. The Awo told him that it was
better to die with one's dignity intact than to live without dignity. E:lQkánrán chose to die with his dignity intact, if the need arose.
The Awo advised E¡I-Qkánrán to offer gbg with three pigeons, three
guinea fowls, three cocks and money. He was also advised to serue
Ifá with food and drink, He searched forthe moneyto purchase allthese
materials and complied with the advice of Ifá. Shoftly after this, he set out
on his journey otltilQ, armed with his instruments of consultation and a lot
of hope in Ifá.
On his arrival
atltilq land, Efl-Qkanran lodged temporarily in the home of a
Babaláwo. It d¡d not take long before it became clear to all that he was not
only a first-class Awo, but an extremely dedicated one atthat. He followed
all the aspects of Ifá to thelr minute details. By the time he decided to stay
on his own, his reputation had been established. Clients were coming from
far and near to consult Ifá ¡n his house. He would wake up as early as the
first cock crow at dawn everyday and would not have the chance to go to
bed untilvery late at night. All these he enjoyed. He soon discovered that
'clients' patronage did not allow me to rest was far better than the world
had totally forgotten about me'. Besides this, money and respect were
coming to him on a daily basis. People soon gave him apprentices to learn
Ifá from him. In spite of his wealth and reputation, feeding well still
520
ll
ox"rr", ur¡i
rema¡ned his problem. He had no t¡me to prepare any food for himself. His
friends however arranged for a wife for him. The wife took care of him and
his feeding. He began to feed well and regularlytoo. His wife soon became
pregnant. She gave b¡fth to many children for him, one after the other.
Together with his children they built their own house atltilq-land. Before
long after this all high and mighty inlttlg land became his clients. He soon
became the Awo of the Qba. He was soon made the Arábá of lülb-land.
Before long nobody dared take any decision in that town without consulting
him. His respect and popularity were just next to that of the Qba of the
Land, E¡)-Qkanran became a fabulously successful man in lttq-unA. He
completely forgot Ilé-Ife his home land and made)tllQ his native land. As a
matter of fact, nobody in ltllQ-land remembered that he was not born in
their land and they never treated him as a non-indigene. All the people
from far and near used to refer to him as 'E¡)-Qkánrán, the inhabitant and
owner ofltllQ-Land'. This title stuck until this day.
B'glgbgOpe'ni
Alwá Oyg'nio
QrQtl O kan'ni
Kankan-ankan Iáá ran'jú
Dláfi¡n Ejl-Qkanran
Tr ñrq
fi
¡léltlh
lg rée gba'lé ltllq kankan-ankan I'QwQ q wgn
lbg ni wqn nl kó wáá ge
Ó gb'Ébg, ó rú'bg
Emi diEjl-Qkanran
Ifá je n gba'lé ltllg kankan-ankan I'QwQ g wqn o
rf
Translation
If a client does not invite one to come and offer gbQ (for him/her)
Going to demand for it is unethical
Any matterthatdoes notconcern one
One may be accused of prying one's eyes (if one is too inquisitive about it)
This was the Ifá cast for E¡I-Qkanran
When going toltilq land
And who shall completely take overltilE land from the original inhabitants
He was advised to offer ebo
He complied
I now become E¡)-Qkánran
May Ifá let me completely take overltllQ-Land from them.
521
lfa Dida: An invitation to lfa Consuftation
Ifá says that the person for whom this OdrJ is revealed shall succeed in life.
This success shal¡ however come outs¡de his/her place of bifth, All he/she
needs to do is to maintain his/her dignity and self-respect. He/she must
also stick to the ethics of his/her professional business or trade. There lies
success; there lies respect; there lies honoun
5.
Ifá says that the person for whom this Odü is revealed shall have
many followers in life. He/she shall be highly honoured and
respected in the community. He/she shallalso become a role model.
Ifá warns this person against eating the flesh of ewe (mutton) but
recommends one ewe as the gbg material in this pafticular stanza.
He/she also needs to offer a basket full of sésé beans as ebq. On this
aspect, Ifá says:
Batá ñlá, abTdl dqqgl
Dlá filn O, ya Omlrin
Tl ñsunkún gmg r'óde Ajgbg
f;bg ni wqn nl kó wáá 9e
Translation
The big Bátá drum, with its large base
This was the name of the Awo who cast Ifá for O.ya Om)rin
When weeping as a result of childlessness and travelling to the land of
Aiqbq
She was advised to offer gbg
$ángó. They had married each other for several
years but unfoftunately, their marriage was not blessed with any child.
This was a source of concern to the couple and especially to Qya who saw
Qya OmIrin was the wife of
this as her own problem and not that of $ángó, her husband.
One day, she decided to go to Nqbq town in order to go and meet a
Babaláwo who specialized in solving the problem of bareness in women.
Before going, she went to consult Ifá in the home of another Babaláwo
whose pet-name was mentioned above.
522
\l
ox"nr"n u"¡i
The Awo assured her that she would have many followers in life who would
later become her children. She was advised to use her vast potentials and
capabilities for the improvement on her community. She was also advised
to offer qbg as prescribed above. This she did before setting out on her
journey.
On getting to Ajqbg, she quickly established herself as a powerful and
influential woman. She used her resources to organize people together in
order to work towards the progress of the community. Before long, her
followers were so many that it was difficult to know their exact number.
Her admirers were even greater in number than that of her followers.
All of these people benefitted in one way or the other from the influence
and energy of Qya Omlrin. They all considered themselves not only as her
followers but also as her children. Thus, Qya Om'irin who came to Ajgbg
land, a sad barren woman, later became a contented mother of the whole
community. She was therefore singing, dancing and giving praises to
Olódümaré for allowing her to live a fulfilled life on eafth.
Baftt flárabTdl dqqgl
Dlá filn 9ya Omlrin
Tl ñsunkrln gmq r'odeAjgbg
$bg ni wQn nl kó wáá ge
Ó gb'Qbo, ó rú'bg
Mo rú mé, fa ni mo yáa lg o
Igbatl mo rú aguntan
Tl mo rú agbQn-qn sesé
Mo rti mgfa ni mo yáa lq o
Erolpo, EroQfq
F wá bá ni bá'yQ
E wá wo're o
Translation
The big Bátá drum, with its large base
This was the name of the Awo who cast Ifá for Qya Omlrin
When weeping as a result of childlessness and traveling to the
land ofAjgbg
She was advised to offergbg
Shecomplied
I offered my ebg before going
523
lfa Dida: An ¡nvitation to lfa Consultat¡on
When I offered gbQwith one ewe
And offered a basketfullof sése beans
I offered my ebg before going
Travellers tolpo and Qfa
Join us in the midst of happiness
And behold allthe Ire of life
Ifá says that the person for whom this Odü is revealed shall have reason to
thank Olódümaré, She must never lose hope. If she intends to travel
outside her community in search of improved conditions ¡n her life, she is
advised to go, as happiness awa¡ts him/her at her destination.
6.
Ifá says that it foresees the Ire of a good wife for the man for whom
this Odü is revealed. Ifá says that the woman in question shall be
working for the progress and protection of her man at all times. The
relationship shall also be blessed with many beautiful children. The
woman shall however be very jealous and shall not like to see any
otherwoman near her husband.
Ifá advises the person for whom this Odü is revealed to offer gbg with
two hens, four rats, four fish, eight snails and money. He is
also advised to find out from Ifá what Odü and Ifá will take from him
and serve them accordingly. On this, Okánrán Mé¡) says:
Olóko mg ibi igu gbéta
OrlgbO nl npa I'Qrülebé
Dlá firn Ejl-Qkanran
Tl trlg réé gb'ódo nl'yáwó
[bg ni wqn nl kówáá ge
Translation
An experienced farmer knows exactly where a yam germinates
But was only wandering round the cultivated farm-heap
This was the Ifá cast for E¡)-Qkanran
When going to take the hand of Odü as his wife
He was advised to offer gbg
E¡)-Qkanran was an accomplished Ifá
priest.
He was well respected in his
ll
ox"rr"n ue¡i
community. One day, he met Odü and fell in love with her. Their
relationship soon became very serious. He intended to have her as his
wife. Consequent upon this, E;T-Qkanran went to the house of the
Babalawo mentioned above for Ifá consulation. Would Odü be suitable for
him as a wife? Would it be beneficialto him to have her as his paftner for
the rest of his life? Would they be compatible? Would she respect his
family? Would she give b¡fth to children for him? Would she know how to
cook his meals and those of his several Deities properly and at the right
period? Would she be ready to support and complement his work at all
times? Would she be a good mother and manage his home well? In shoft,
would he find happiness in her? These were the questions which preoccupied the mind of E:l-Qkanrán before he wentfor Ifá consultation.
The Awo assured E¡)-Qkánrán that Odü would be suitable for him; that it
would be rewarding for him to have her as his wife; that they would be
compatible that Odü would respect all his family; that she would give bifth
to several children for him; that she already knew how to cook good food
and how to prepare all Oñga meals; that she would not only support him all
the way, but would equally live her life for his progress; that she would be a
good mother; that she would manage his home well and take care of him.
The Awo told E¡l-Qkánrán that Odü would make him happy and proud. He
was however warned that Odü would be an extremely jealous woman and
must be respected forthat.
The Awo also advised E|-Qkánrán to offer gbg with
two hens, four rats,
four fish, eight snails and money. (The client equally needs to serue
Ifá and Odü. The Awo will find out from Ifá what Ifá and Odü will take from
the client) E¡l-Qkanrán complied.
Soon after this, they got married. Tiue to the predictions of Ifá, Odü
became an asset of inestimable value to EI-Qkánrán. She also gave b¡fth
to several children. Her jealousy was put under check since she was
respected and this weakness in her was never made a subject of argument
or controversy. They lived happily for a very long time after.
O¡óko mg ibi igu gbéta
OrlgbO nl rtpa I'Qrülebé
525
lfa Dida: An ¡nvitation to lfa Consuftat¡on
Dlá
filn Ejl-Qkanran
gb'Ódü nl'yáwó
T¡ trlq réé
fibg ni wQn nl kó wáá ge
Ógb'gbgrórú'bg
f wá w'gmg
f wá w'gmo
Odü
Odü
Ejl-Qkanran ló ti
f, wá w'gmg Odü
wercre
wgrgrg
gbiodu nl'yáwó
wgrgre
Translation
An experienced farmer knows exactly where a yam germinates
Butwas onlywandering round the cultivated farm-heap
This was the Ifá cast for E¡)-Qkánrán
When going totakethe hand of Odü as hiswife
He was advised to offer ebo
He complied
Behold the children of Odü
Come and see the children of Odü
E¡)-Qkanran was he who tookthe hand of Odü as his wife
Behold the children of Odü
Ifá says that it foresees a good wife for the client for whom this Odü is
revealed. Ifá says that their relationship shall be blessed with several
children. The couple will also be happy and proud of each other. The man
in question is going to be lucky with his choice of spouse, even though the
woman will be very jealous. This is not-withstanding however, with love,
this weakness can be tamed. Love conquers all.
7.
Ifá says that it foresees the Ire of happiness ¡n marriage for a woman
for whom this Odü is revealed. Ifá says that she will surely meet
happiness and contentment ¡n her husband's home. Ifá says that the
couple will compliment each other and that as she makes her husband
and his family members happy so also willthe husband and his family
make her have a sense of belonging. She will be loved, pampered
and protected. Ifá also says that she will give bifth to several children
in her husbands' house. All these children will be very successful in
life.
Ifá advises this woman to offer gbg with one matured pig (a sow)
526
ll
ox"nr"n u"i¡
and money. Ifá says that as pigs usually give bifth to several
children, so also will she give bifth to many children. On these, a
stanza in Efl-Qkanrán says:
Fmq nll je'ko w$lé,w$l$ apá qtún
Afeébojo nff jq'ko ralral apá osl
üafi¡n NañpQnpqn
Tfi g'gmg oblnrin lpoolé
Eyltl rr¡9¡léqkgOwúro
Tl yóó sl fesq kan t'ilQ
Tl yóó bl'mg káákiri gbogbo ayé
fbg ni wqn nl kó 9e
Translation
fmg, the Brown Rat, is it which eats grass quietly on the right hand side
And Afeebójo, the king rat, is it which eats grass voraciously on the left
hand side
These werethe declarations of Ifá to NánpQnpQn
Their daughter in Ipoolé-land
Who was going to her husband's house forthe firsttime
Who shall support herself with one leg
And shall give bifth to children the world over
She was advised to offer ebg
NánpQnpQn was an indigene of lpoolé-land. She was very popular in
Ipoolé. She was properly trained by her parents and she carr¡ed herself in a
respectable manner always. When she grew up and was matured enough
for the marriage market, many people desired to have her as wife. In the
end, she was given out to someone outside her home town.
Before the wedding day however, NanpQnpón went out for Ifá consultation.
She approached the Ifá priests mentioned above in order to know
beforehand how her chances would be in the home of her husband-to-be.
Would she be accepted? Would she be loved? Would she make a good
housewife? Would she be lucky in her new home? Would she be blessed
with children? Would her arrival and stay in her husband's home bring
foftune and happiness? Would her children be obedient, loving, Godfearing, gentle-headed, easy going and agreeable children?
All these questions and many more were answered in the affirmative, she
was told that she would not only be happy but would also have oppoftunity
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lfa Dida: An ínvitation to lfa Consultation
to show and receive love, care and understanding. She was also assured
that she would be highly respected and adored. She was assured that she
would be blessed with many children whose popularity shall extend to
every corner of the world. She was advised to put her mind at rest and
discard all worries she might be enteftaining. The Awo informed her that
happiness, love, care, honourand adoration would surely be hers. Shewas
advised to offer gbg with a matured pig and money. Nanponpon
complied. She was then cautioned never to engage in anything, be it
thought, speech or action which might reduce or even inhibit her chances
of attaining her goals and destiny in life. Armed with this advice, she left for
her husband's home on the day of the wedding.
True to lfá's predictions, she was loved, adored and respected in her new
home. Because she had been properly trained in her parent's home. She
had no problems adjusting herself properly in her husband's home. She
showed care and respect for her husband's relations and they in turn
reciprocated in like manner. Before long, nothing could be done in that
household without her prior knowledge and contribution. She also
became very popular in the community. She soon gave b¡rth to many
children and later settled down to the business of tralning the children in
the proper way as she had prior been trained.
When these children grew up, many of them left for strange lands far away
from home. And again, because these children had been well trained, it
was not difficult for them to adjust and settle down to normal life in their
new environments. They soon became very successful there. Their
popularity and success soon filtered back home to Nanponpon. Everybody
was happy for her. They soon began to refer to her as'NárlpQnpQn their
child in)poolé-land, who shall suppoft herself with one leg, and give birth
She never allowed her luck and
children the world
accomplishmentsto enter into her head and made her misbehave. Forthis
reason, she lived happily and died a contented and fulfilled woman.
to
over'.
Fmq nll je'kow$lQwele apá oJún
Afeébojo nll jg'ko rálrál apá ósl
Dlá firn Nañpqnpqn
Tff g'gmg oblnrin Ipoolé
Eyltl rrlg¡légkgowúro
528
\fi oxanra, ue¡¡
Tl yóósl f'qsg kan t'ilQ
Tlyóó bf'mg káákiri gbogboayé
[b9 niwQn nl kó$e
ógb'gbg, ó rú'bg
EróIpo, EroOJa
F wá bá'ni b'gwa
E wá wo're o
Translation
gnss quietly on the right hand side
And AfeebOjO, the king rat, is it which eats grass voraciously on the left
f;mQ, the Brown Rat, is it which eats
hand side
These were the declarations of Ifá to NáñpQnpQn
Their daughter in Ipoolé-land
Who was going to her husband's house for the firsttime
Who shallsupport herself with one leg
And shall give birth to children the world over
She was advised to offer ebo
Shecomplied
Travellers tolpo and Qfa
Join us in the midstof beauty
Comeand behold alllre in lífe
Ifá says that the person for whom this Odü is revealed shall be blessed with
allthe good things of life in her new abode. Her good name shall outlive her.
She is advised never to do anything that will tarnish her good name.
8.
Ifá says that it foresees the Ire of a set of twins for the person for
whom this Odü is revealed. Ifá says that this woman needs to put her
mind at rest as she will be blessed with a set of twins very soon. If the
woman is having the problem of child-bearing, the problem will soon
be over as she will soon became pregnant and will deliver a set of
twins.
There is the need for this person to go and serve the Deity of Twins
with black beans, bananas, groundnuts, pineapples, oranges
and all other edible fruits. She is also to offer gbg with hnro rats,
two fish, two hens and money. It is advisable for the person for
whom this Odü is revealed to always endeavour to buy ebg materials
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lfa D¡da: An invitation to lfa Consultat¡on
in twos as she will be giving bifth to twins as from that
Qkanran-Mé¡) says:
Qkanran kan nlhln-in
Qkanran kan lqhün-ün
B'Qkánrán bá di méjlra d'Ododo
Dlá fi¡n Sdun, gl'éyinjú ggg
Ófeytntt m'ójrl gkún sünráhun omo
fibg ni wqn nl kóge
time. On this,
Translation
One leg of Qkanran here
And one leg of Qkanrán there
When Qkánrán becomestwo, its predictions become reality
This was Ifá's declaration to fdun, the Ape, owner of the delicate eyeballs
When weeping in lamentation of her own inability to give birth to any child
She was advised to offergbg
fdun, the Ape was a very beautiful woman. She was well-propoftioned.
She had very white set of teeth. But her beauty was more pronounced in
her eye-balls. Her eyeballs was a little big and when seen from far, they
appeared as if they were about to fall off their sockets. That was why
people used to call her, 'fdun, the Ape, owner of the delicate eyeballs'.
fdun was married for about eight years but she had no child to show for it.
She was always weeping in lamentation of her inability to beget a child for
her husband. Tired of weeping everyday, she decided to go for Ifá
consultation in order to find solution to her problem. Consequently, she
approached the Awo mentioned above. Would she be blessed with her own
child in life? Would her womb be open to bear fruit? Would she have
children who would take care of her when she grew old and bury her when
she died? Had she been doomed to be a barren woman in her life? What
solution Iied for her to make her a proud and happy mother of her own
children?
The Awo assured her that she would beget her own children in
life.
She was
Awo also
She was
informed that Ifa foresees the Ire of children for her. The
informed her that she would give bifth to a set of twins in life.
advised to offer gbg with two rats, two fish, two hens and two guinea
fowls. She was also advised to feed the Deity of Twins with black beans,
530
\l
banana and all fruits available which she could
ox"nr"n u"j¡
afford.
She
complied.
Before long, fidun became pregnant. Ten months after, she gave bifth to a
setof twins. Afterthis, she gave b¡fth to many more children alltwins. She
wasfullof gratitudeto Olódümaré and herAwo.
Qkanran kan nlhln-in
Qkánrán kan lQhün-rtn
B'Qkánrán bá di mejl, a d'Ododo
Dlá filn pdun, el'éyinjú eg€
Ófgylntt m'ójrl gkün sünráhun gmg
FbqniwQn nl kóge
Ógb'Qbo, ó rú'bg
ñjg ebq g kln'la rü?
Ebo Ejlgbédé la ru
9mq g kln'la bl?
9mg Ejlgbédé la bl
Translation
One leg of Qkánrán here
And one leg of Qkanrán there
When Qkanrán becomestwo, its predictions become reality
This was lfá's declaration to fdun, the Ape, owner of the delicate eyeballs
When weeping in lamentation of her own inability to give birth to any child
She was advised to offer gbg
Shecomplied
Whattype of gbg did we offer?
It was the gbg whose materials are in twos
And whattype of children did we give bifth to?
They are all sets of twins
Ifá foresees the Ire of sets of twins for the person for whom this Odü is
revealed. He/she shall be blessed with several children most of whom shall
be sets of twins. He/she therefore needs to serve the Twins Deity on a
regular basis.
9.
Ifá says that it foresees the Ire of a safe delivery for a pregnant
531
lfa Dida: An invitaüon to lfa Consultation
woman for whom this Odü is revealed. Ifá says that this woman shall
give birth to a bouncing baby boy. This child shalldo well in life. This
baby when born needs to follow the directives of Ifá in everything he
does at alltimes. There must be regular Ifá consultation for him ever
before any step can be taken for the child and when he grows up, he
must nevertake any major step without prior Ifá consultation.
On the other hand, if Qkánrán-Mé¡I is revealed during thelkgsgdáyé
ceremony of a baby-boy, that boy had been ordained as a Babaláwo
from heaven. He will be very successfulas a Babaláwo. He had also
brought his name from heaven. That baby's name is AdégQkán from
heaven.
Whichever one it is out of the two conditions, the baby in question
shall grow up to be a popular and very successful Ifá priest if he
chooses this line of profession. He shall be well respected and his
name shall be known from far and near.
There is the need to offer Qbg with two pigeons, two
guineafowls, two hens and money. There is also the need to
serve Ifá with a matured goat. On these,Ifá says:
Kllwg kán
Kl émi kán
DláfitnAdéqQkán
Tl ñt'Qrun bgwá'léayé
Fbq ni wqn nl kó wáá fe
Translation
Letyou show interest by touching
And let me show interest by touching
This was lfá's declaration to AdégQkán
When coming from Qrun, Heaven toAyé, Eafth
He was advised to offer gbg
AdégQkan was about to be born into a royal home when coming from
Heaven to Earth. However, he went to the Awo mentioned above for Ifá
consultation in orderto determine how his sojourn on earth would be.
532
ll
ox.non ue¡i
The Awo assured him that he would live a very successful life while on
eafth. He was also told that he would be very wealthy; he would live long
and have many children on eafth; he would also have many properties
which would make him proud. He was also assured that he would have a
strong health and would be highly respected in hiscommunity.
The Awo advised him to take to Ifá as his profession because that line
would surely facilitate and enhance his chances of realizing his potentials
and destiny to the fullest. He was advised to offer gbg with hro pigeons,
two guinea fowls, two hens and money. He was also advised to serue
Ifá with one matured goat. All these he did before coming into the world.
On the third day of his bifth, his parents invited some Awo to perform the
IkgsQdáyé rites on him. The Awo assured them that he would be a
successful man on eafth. They said that he would not lack anything while
on eafth - money, spouse, children, good health, happiness, success,
prestige, honour, properties, long life, contentment, popularity and so on.
His parents were told that he had already brought his name from heaven
and ought to be named AdégQkán, the child of Qkánrán-Mé¡). They were
also advised to encourage the child to take the path of Ifá as his profession,
as that was where his destiny would manifest in the best way.
The parents were asked to offer gbg for the new-born baby with two
hens, two guinea fowls, two pigeons and money. They were
equally asked to serue Ifá with a matured goat. They complied with
everything.
By the time AdégQkán attained the age of four, he was already studying Ifá
in the home of one of the best Ifa priests in the land. By the time he was 25,
he himself had become one of the most versatile Ifá practitioners around.
He was very dedicated and honest with his work. Everybody respected him
and looked for him for Ifá consultation.
By the time he was on his own, his name had already been established as a
very competent Babaláwo. He had several clients. Most of his father's
friends and chiefs became his clients. He was making good money. He
soon became rich. W¡th money came spouse; with spouse came children;
533
lfa Dida: An invitat¡on to lfa Consultation
with children came his own personal house; with house came horses; with
all these came prestige, honour and recognition; with these came
happiness and contentment. He lived well. He died a happy and fulfilled
Babaláwo.
Kllwo kán
Kl émi kán
Dláfi¡nAdéqQkan
Tl rtt'Qrun bgwá'léaye
$bg ni wQn nl kó wáá ge
Ógb'gbo, Ó rU'bg
ñjgOwOü nóSelá n'Ifá
Tl'fá bá hu mejl, mátQ'kan
OwO
tl
n o ge lá
n'Ifá
Tl'fá bá hü'kan, ma
t'éjl
Owotl nóselá n'Ifá
Translation
Letyou show interest bytouching
And let me show interest bytouching
This was Ifá's declaration to AdégQkan
When coming from Qrun, Heaven toAyé, Earth
He was advised to offer ebo
He complied
The business I shall do to succeed is Ifá
When Ifá seeds remain two (in my palm), I shall imprintone (on
OpQn
Ifá)
The business I shall do to succeed is lfa
When Ifá seeds remain one (in my palm), I shall imprinttwo (on Ifá tray)
The business I shall do to succeed is Ifá
Ifá says that the person for whom this Odü is revealed shall succeed as a
Babaláwo. He shall lack nothing in his life. He will be highly respected and
honoured. He will be happy and contented. His life shall be full of glory.
As long as he is honest and straightfonruard in his work, the sky is the
beginning of his success and accomplishment. He shall live and die a
happy man.
10. Ifá says that it foresees the Ire of victory over adversary for the
534
ll
o*"nru,
,"¡,
person for whom this Odü is revealed. Ifá says that those who are
close to him/her had been plotting against him/her. Ifá says that
he/she shall survive the plot and all those who are involved in the
scheme shall blame themselves for it.
Ifá advises the person for whom Qkanran Mé¡) is revealed to offer gbg
with one matured he-goat and money. He/she also needs to
serve Egü with another he-goat. W¡th these, victory is assured. A
stanza in this Odü suppofting this asseftion says:
Kl lwo
KI émi
kán
kán
Dlá frln Araba kan pátáko
'Tl ñbe l'áar¡n qt¡l
Fbg ni wqn nl kó9e
Translation
Letyou show interest bytouching
And let me show interest by touching
This was Ifá's declaration for the big but clumsy Arábá tree
When in the midstof enemies
He was advised to offer gbq
The Arábá tree was full of life even though he considered himself as a poor
tree. He was big and fat alright, but he felt that he was not as strong and
able-bodied as othertrees in the forest. This not-withstanding however, he
was quite contented with hls condition. He was very happy. He enjoyed
life. He was never seen to be sad or downcast at any time.
Unknown to the Big Arába however, he was the subject of envy of other
trees in the forest. They could not understand why the big Arába, who Was
not as agile, strong and/or rich as them could be happier than them. They
were not comfortable with the fact that he was not coming to them cap in
hand to beg for his daily food. They concluded that the Big Arábá was a
very proud and disrespectful peson. They therefore began to plot against
him.
One day, all the trees who wanted the downfall of the Big Araba went for a
meeting. They made Irókó their Chairman. In this meeting, they
535
lfa Dida: An ínvitation to lfa Consultation
concluded that nothing would satisff them better than to see that the Big
Arábá was el¡minated. They however planned to execute their plan in such
a way that the death of the Big Arábá would not be traceable to them.
Consequently, they sent Irókó to the sawyers to come and fell the Big
Arábá. They convinced the sawyers that The Big Arábá would be very good
for roofing houses and for making bridges. They concluded that the earlier
the sawyers came, the better. To crown it all, the sawyers were to cast
away the Big Arábá free of charge. The sawyers told them that they would
come and do the job in h¡ro days'time. All the conspirators went back in
anticipation of the arrivalof the sawyers.
On the night of the same day, The Big Arábá slept and had a terrible dream.
In the dream he saw himself being sliced into pieces amidst cries of pain
and anguish. He also saw several other trees clapping and dancing around
him, jeering at him and making jest of him. He immediately woke his wife
up and narrated the dream to her. The wife told him that she sensed
danger. She insisted that he must go to his Awo and explain everything to
him. He was not the type of person who used to take such things serious,
claiming that he had done no evil against anyone but his wife would have
none of that. She insisted that he did not need to offend or do evil against
anyone before others could perpetrate evil against him.
Very early in the morning of the nextday, his wife woke him up and ensured
that he wentto the house of the Awo mentioned above for Ifá consultation:
what was responsible for the type of dream he had just had? D¡d ¡t potend
any negative consequence for him? If yes, what would he do to ne.utralize
such negative effect? In the end, would he overcome?
The Awo told the Big Arábá that he was right in the midst of enemies and
that those who were close to him were the ones plotting against him. He
was told that the plot had been concluded and had reached the execution
stage. Consequently, he had no time to waste. He was however assured
that he had nothing to fear as those involved in the plot would all have
themselves to blame for it. He was told that the Deities were on his side.
The Awo advised him to offer gbg with one matured he-goat and
money. He was also asked to serve Egü with another he-goat, palm-oil
and kolanut. He quickly complied that same day. W¡th these done, the
536
l\ ox*on
u"i¡
Awo assured him of victory over adversary. The Big Arábá returned home
and narrated all what the Awo had told him to his wife. He thanked her
profusely for her advice and action.
The next day, the savvyers arrived with their axes, cutlasses and saws.
They went straight for the Big Arábá. While they were making preparations
to staft their work, EgU Qdara arrived. He asked them what they wanted to
do. Theyexplained to him. Hetold them that itwould be betterforthem to
test the trees first before felling the good and strong ones which would be
useful to them.
The sawyers agreed. They used their axe to test Arábá tree. The tree was
very soft. E$ Qdara told them that it was clear that the Big Arábá tree
could not and would not be useful for purpose they wanted to use him for.
The sawyers were extremely disappointed. They decided to return home.
While they were deliberating on this, Egü Qdara charged them that to go
home empty handed would amount to sheer waste of time, energy and
resources. He advised the sawyers to try other trees whethér they would
see the ones that would serve their specific purposes. He led them to the
location wherelrókó was and asked them that why can't they try their axe
on lrókó? They agreed. When they struck lrokO with their axe, he was
very strong. EpU Qdara told them that Irokó tree would meet their
specification more than any other tree.
The sawyers brought out their axes, cutlasses and saws. Among protests
from lrókó and all the surrounding trees who planned the conspiracy
againstthe Big Arábá tree,)rókó was felled. The sawyers were very happy.
Qdara, noticing that the Big Arábá would never know peace as long as
the other conspirators were still around, advised the sawyers to try other
trees and check the ones they could use for roofing, windows, doors,
frames, tables, chairs, benches and so on. The sawyers saw reason in the
counselling of Egü Qdara. They tested all the other trees and marked other
conspirators for felling. Egu Qdara urged them to fell them all that very day
and then go home to plan how to come and carry them one by one at their
convenient periods. The sawyers agreed. That was how Apá, Orúrü,
EgU
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lfa Dida: An invitation to lfa Consultation
Abora, Kanran, Opepe, and Apépe were felled together with Irókó on the
same day. Thus, the Big Arábá who was cons¡dered weak was left
untouched while the strong conspirators lost their Iives. They went to
invite those who would k¡ll the Big Arábá only for them to meet their own
death through their own plot.
The Big Arába was thus singing, dancing and giving praises to Olódümaré
for sparing his life from the evil plotters.
Kllwo kán
Kl émi kán
Dlá filn Arábá kan páftlkó
Tl rrbe l'áarin Qtá
fibg ni wQn nl kó ge
Ó gb'gbg, ó rrl'bg
KówQ kówó
Arábe Owó mq
Ojr¡ ti lrókó
Kówó, kówó
Kó kr¡, kó kl¡
OtosJ o kú mq
ojr¡ t¡ 9lQrQ
Kó kú, kó kú
YóO kú sin Awo
Kásal kú sin Awo
Eeyan ló ñb'áwo l'ódl
Yóó kú sin Awo
Translation
Let you show interest by touching
And let me show interest bytouching
This was lfá's declaration for the big but clumsy Arábá tree
When in the midstof enemies
He was advised to offer ebo
He complied
May he fall, let him fall
Arábá has failed to fall
It is shame onlrókó tree
May he die, let him die
The Poor has failed to die
It is shame on the Rich
538
ll
ox"rr"n u"j¡
He willdie before theAwo
He will not fail to die before the Awo
Whoever makes an Awo his enemy
He will surely die before the Awo
Ifá says that those consp¡ring against the person for whom this Odü
is
revealed shall surely meet calamity in the process of executing their evil
designs. Conversely,lfá warns the person for whom this Odü is révealed
never to plan evil against anyone lest he/she will have the evil recoil on
him/her. Whoever plans evil against another person will live to regret
his/her plan. That is what Qkánrán-Mé| says in this stanza. The person for
whom this Odü is revealed must never plan to victimize anyone on account
of his/her strength, position, influence, economic or educational advantage
over others lest he/she meets with calamity. The person for whom this Odü
is revealed must never think, plan, say or do evil or conspire with others to
do so. If anyone plans it against him/her, such person is in for a rude shock
of his/her life. The evil planner shall experience disaster. It is as sure as day
light after darkness.
11. Ifá says thatthe person forwhom this Odü is revealed is facing ce¡tain
problems whose source he/she had not yet been able to identify. Ifá
says that he/she would not only be able to identiff the source of this
problem but would also be able to surmount it. Ifá also says that the
person close to him/her is the cause of the problems. Ifá says that
the person responsible for his/her problems shall be disgraced and
humiliated.
The person responsible for all the problems of the person for whom
this Odü is revealed is one of the people frantically finding solutions to
the problems. Ifá says that the culprit shall be exposed.
Ifá advises this client to offer gbg with three cocks, plenty of
palm-oil and money. Ifá says that two gbg will be prepared; one
will be placed at the Egü shrine while the second one will be placed at
the site where the problem is happening. After this, the person for
whom this odü is revealed is expected to be extra vigilant. By so
doing, the culprit shall be caught in the act and thoroughly
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lfa Dida: An invitation to lfa Consultat¡on
humiliated. On these, Ifá says:
Qyq ni ósán árá
Küruküru ni odá mQQmQQ
ojo ló dé ni lkooko ñpa kQrQ-kQkQ-kqro
IXáfilnAgbo
Tl oun $angó jq ñ$'qr€ara wqn
Fbq ni wQn nl kó wáá 9e
Translation
The harmattan wind does notstrike thunder
Thefog does notflash lightening
The arrival of rainfall is it which makes the hyena
crannies
These were lfá's declarations to Agbó, the Ram
Who was the friend of $ángó
He was advised to offer ebo
to hide in nooks and
Apart from $ángó, Agbó, the Ram, had no other friend and confidant.
There was nothing he would like to do that $ángó would not be aware of.
Even when he planned to marry Agüntán, the Ewe, $ángó was the first
person to know. Both of them were practically inseparable.
One day, AgbÓ called $ángó and informed him that he would like to engage
in large-scale farming. Both of them went outto lookfor suitable farmland.
They took the soil sample and went for Ifá consultation together. Ifá
responded that the farmland was good and that the land would yield profit
for Agbó. AgbO was very happy and he cons¡dered this a step in the
direction of success for the two of them. He began to plan how he and his
friend would maximize their profit and improve their standard of living
together. A few days after Ifá consultation, AgbÓ embarked on bush
clearing. He engaged several hands to do the clearing. After this, he
began land cultivation. W¡th the first rainfall, he began to plant maize.
After this, he planted cassava, yaffi, beans, bananas and pepper and
tomatoes. The soil was indeed feftile. All the things,he planted yielded
beautiful fruits. He was thus eagerly awaiting the time they would be ripe
enough for harvesting.
To his chargrin however, by the time his farm products were ripe, he
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discovered that some people had gone to harvest more than half. He
rushed to $ángó's house to inform him of what he saw. gángó, in utter
disbelief, asked him to let them go and verifli together. They went, when
$angó saw the extent of the damage, he consoled his friend and advised
him to let them go for Ifá consultation in order to unravel the mystery. They
both wenttothe home of theAwo mentioned above.
There, the Awo informed them that they came because of a serious
problem. They said that the problem was being caused by someone very
close to them. They were assured that they would overcome their problem
and that the culprit would be exposed. The Awo advised them to offer gbg
with three cocks plenty of palm-oil and money. They complied.
The Awo asked them to place one gbg by Egu shrine and the other at the
farm site where the stealing was taking place. They complied. The Awo
however told Agbó to watch over the gbg on his farm site for sometime
before returning home. He was also determined to do so.
Unknown to anyone the loss of the farm products was not considered as a
personal loss by Agbó, but rathe; as a terrible disappointment. His friend
and confidant, $ángó, was in a serious financial difficulty and he had
determined to pull his friend out of the mess. The loss would hinder him
from performing as much as he had determined. For this reason, he was
ready to comply with anything that the Awo had told him to do and at the
same time conceal his disappointment from gángó. He went to the farm
together with Sángó and placed the gbg there. They watched over the gbg
for about five hours and returned to their respective houses. Agbó ate
some food and returned to the farm late at night to continue his vigil alone.
When he reached the farm, what he saw was beyond allcomprehension.
In utter disbelief, he saw his bosom friend and confidant, gángó, as the
leader of the bandits carting away his farm produce! Agbó shouted in
agony. When $ángó heard this, he charged at Agbó who in turn gave him
the fight of his life. They fought till daybreak and gangó ran away.
Before long, the incident became the hottest news item in their town and
environment. Those who were not as close to Agbó as $ángó went to
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gangó to ask him what would have led him to act in such a disgraceful
manner. $ángo had no response whatsoever. When $angó could notcope
with this shame and enquiries anymore, he ran away from the town and
went to another town. Even in the next town, the news had spread to
them. Anywhere $ángó went, people would be looking at him with
disdain. If he was passing on the road, he would feel that people were
pry¡ng at him. Sometimes, he would hear them hissing openly. He thus
made up his mind to return to heaven to stay. $ángó then went to the sky
and made the place his permanent abode up till today. The deed had
already been done and it was just too late to express any regret over it.
Qye n¡osán ara
Küruküru ni Odá mQqmqq
ojo ló dé nilkooko ñpa kqrq-kQkQ-kqrq
DláfilnAgbo
Tt Oun gangó jq ñg'Qr$ara wgn
fbg ni wQn nl kó wáá se
Ógb'Qbo, ó rú'bg
Njqerukutóróró
Eruku tárárá
Ija Agbo ¡ó t¡ lé gangó r'Qrun o
Translation
The harmattan wind does notstrikethunder
The fog does notflash lightening
The arrival of rainfall is it which makes the hyena to hide in nook
and crannies
These were lfá's declarations to AgbO, the Ram
Who was the friend of pángó
He was advised to offerebg
He complied
The small dust raised during a quarrel
And the big dust raised during a fight
The consequence ofthe fight with Agb0 had chased Sangó to heaven
Ifá says that the person for whom this Odü is cast will surely overcome a
serious problem being caused by someone close to him/her. And
conversely, the person for whom this Odü is revealed is advised against
perpetrating any atrocity against anyone close to him/her as this may leed
to disgrace and humiliation for him/her. It will also subject him/her to
public odium. Wherever he/she was expected to be respected, he/she
542
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ue¡i
would be disgraced; where he/she was expected to be loved and adored,
he/she would be hated and scorned; where he/she was expected to be
honoured, he/she would be disdained. In a nutshell, the person for whom
this Odü is revealed is advised against abusing the trust reposed in him/her.
t2.
Ifá says thatthe person forwhom this Odü is revealed is experiencing
the problem of unconsummated fortune. Ifa says that there is the
need forthis clientto offer gbg, serue rfá and Equ Qdará and then
do)pesefor the Elders of the Nightforthis problem to abate. Ifa
says that EgU Qdara and the Witches are responsible for his/her
problems. If the Fbg,Ibq and Ipese could be done, Ifá assures that
the person for whom this Odü is revealed will have peace of mind and
will be able to conveft want to surplus, ill-luck to fortune, and sadness
to joy. On this aspect, a stanza in Qkanran-Mé| says:
QrUnmllá wl Otlrlpá á na'sQdlná
Ifáwl Egu Qdara á na'sédlná
Fbq niwqn nl kóge
Translation
Qnfnmllá declares that Oüilpá, the misfoftune had blocked the path of
achievement with his legs
Ifá says E9u Qdara had blocked the path with his legs
The victim, Akápó was advised to offer gbg
Akápo had a lot of potentials. He was also very intelligent. To conveft his
vast potentials and oppoftunities to success was not difficult for him. But
this notwithstanding, he had nothing to show for his talents and personal
qualities. He had no wife. He had no child. He had no house of his own. He
was a sad man.
one day, he went to Qrunmlla to find out about himself: would he ever
succeed in his life? QrUnm)lá consulted Ifá for him and Qkanran-Mé¡) was
revealed. QrúnmIlá declared to him that Misfoftune had blocked his path to
greatness. He was advised to offer gbg with two white pigeons for
financial success, two guinea fowls for peace of mind, two hens for
good spouse, two rats and huo fish for children and two cocks for
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one hen, two rats and two
fish. He was also to serve Egu Qdará who was respons¡ble for his
misfortune with one cock, palm-oil and alcohol. He complied.
victory.
He was also advised to se¡ve Ifá with
Qrunmlla wl Otlrlpá á narsQ dl'ná
Ifá ml awgnlyá mi OgOrOnga, na'sQdl'ná
Fbq ni wqn nl kó 9e
Translation
Qrunm)lá declares that Otlñpa had blocked the path with his legs
Ifá says that Iyá mi Ogór0ñgá, the Witches had blocked the path with
their legs
TheAkápO was advised tooffergbg
While they were analyz¡ng the problems of the AkápO in order to proffer
solutions to them, it was also discovered that there was the need for the
AkápO to appease the Witches because they too had been contributing in
no small measure in ensuring that his foftunes were not consummated.
Consequently, Qnf nm'ilá advised the Akápó to dolpesé for the Elders of the
Night (witches) with palm oil and one hen. He complied.
When all these were done, his luck began to shine. He had many clients
which soon translated into money. W¡th money he was able to secure a
spouse of his choice. The spouse gave bifth to many children. Together
with the children, they erected their own building. He had peace of mind
and happiness in life. He lived and died happily.
Qrrlnmllá wl Otlrlpa á na'sQ dlná
Ifá wl E9u Qdara á na'sQ dlná
Qrrlnmllá wl Otlrlpa á na'sQdl'ná
Ifá ml áwgnIyá mi OgOrOnga, rd'sQdl'ná
fbgniwqn nl klAkápOs,e
Igbaü a tu'bg Otlrlpaa na'sQ dl'ná
L'araáwá ro'nio
Translation
Qntnm'llá declares that Otlñpa had blocked the path with his legs
Ifá says that Egü Qdara is the Otinpa who had blocked the path
legs
Ifá declares that Oüñpa had blocked the path with their legs
with his
14
ox"ron u"¡i
Ifá says thatlyá mi Og0rór1gá, the Witches had blocked the path with their
legs
The Akápó was advised to offer gbg
He complied
It was after we offer gbg for the Qtlripa
Who had blocked the path with their legs
Beforewe had peace of mind and comfoft
Ifá says that the person for whom this Odü is revealed shall have peace of
mind, comfoft, success and happiness. It had been EgU Qdara and the
witches who had hitherto been respons¡ble for his unconsummated
fortunes. Ifá however warns that the person for whom this Odü is revealed
that he/she should not do anything that will provoke Egu Qdara, Ifá and the
witches to turn against him/her and cause for him/her the problem of
unconsu mmated foftunes.
13.
Ifá says that the person for whom this Odü is revealed had been
cursed by his/her superiors. Ifá says that he/she was the architect of
his/her present state of misfoftune. The person for whom this Odü is
revealed is too forward in the midst of elders, even to the extent of
being impeftinent. His/her actions are being viewed as deliberately
designed to expose elders and/or those in positions of authority to
ridicule and shame.
Ifá however assures that person for whom this Odü is revealed that
with all appropriate gbg and a change of attitude, all negativities shall
give way to positivities. Sadness shall turn to joy. Disappointments
shall be replaced with accomplishments. A stanza supporting these
asseftions in Qkanrán-Mé¡) advises the person for whom this Odü is
revealed to offer gbg with a matured he-goat and money. After
this, the client is to purchase a big cock and give to the Babalawo.
The Awo in turn needs to pull all the tail feathers of the cock, grind
the feathers until they turn into fine powder. After this, the Awo
needs to spread the powder on QpQn Ifá (Ifá tray), use it to print the
Odü Qbará-Mé¡) and recite the wording of the Odü stated below.
While reciting this Odü, the Ifá tray is to be rotated until it turned
upside-down while the imprinted Qbara-we¡ becomes Qkanran545
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Mé).
By so doing, it is sure that the curses being cast on the client
to
blessings when Qbara-me¡) turns to Qkanran Mé¡T,
negative forces usually give way to positive, benevolent forces. On
these,Ifá says:
w¡ll turn
$ekótó mojáláwá
Dlá ftln Aku kg dlg O, te nñge
Tl ñg'awo r'Ode Qwá
Fbg ni wQn nl kó wáá Se
ta
ñje
Translation
Sakótó mójáláwá
He was the Awo who cast Ifá for Akükg'dig Qtanngaláñjá, the Big
cock
When going on Ifá mission tothe land of Qwá
He was advised to offer gbg
Akukg'dlg QtanngalaRja, the Big cock, was a very versatile and intelligent
Babaláwo. He stafted learning Ifá from his infancy. By the time he was 22
years old, he had gathered the reputation of being a competent Ifá priest.
He was being sought from far and near. His major weakness however, was
that he lacked respect for elders; especially those elderly Babaláwo whom
he felt were not as brilliant as himself. He considered this as laziness on
their paft. He used to look down on them and viewed their activities with
contempt. Several wise counseling for him to change his attitude towards
the elders fell on deaf ears.
One day, the Qwá, king
ofljggá land, invited AkUkg'dlg Qtanngalanja, along
with several elderly Babaláwo to his Palace for Ifá consultation.
He
considered his going to the Qwá's palace as a soft of competition between
him and all the other Babaláwo who were invited along with him. He
therefore wanted to know what he needed to do for him to steal the show
from the hands of all the invited Babaláwo on that day. Consequent upon
this, he went to the house of gákótó Mójaláwá, one of the few elderly
Babaláwo whom he respected for Ifá consultation: would he be the Awo
whose star would shine brightest in the Qwá's palace? Would he be able to
beat allthe other Babaláwo hands down? Would he return home with more
honours and financial success? Sakdó MOjáláwá assured Akukg'dig
Fl
on",,"r r",,
Qtanngalárljá that he would return home with more honours and riches
only on the condition that he compofted himself properly and accorded due
respect to elders. He was advised not to be too fonryard where he was
going and to always wait for those in positions of authority to invite him to
take any step before he volunteered himself. He was assured that if he
could keep to this simple rule, he would return with success and greater
reputation. He was advised to offer gbq with one matured he-goat and
plenty of palm oil.
When he heard the warning of $akótó Mójáláwá, Akükg'dle Qtanngahñja
considered it to mean that $akótó MÓjalawá had joined the league of those
elderly Babaláwo who found it difficult to allow up-and-coming Ifá priests
to display their potentials due to enw. There and then, he lost respect for
$akótó MOjáláwá. He made up his mind that he would go and offerthe gbq
but would never step his house again. He purchased the he-goat and
palm oil, returned to the house of $ákótó mójáláwá who offered the gbg
for him. He left with the resolve that that day was the last time the elderly
Babaláwo would see him.
On the appointed period, he left for the Qwá's palace with the
determination to show those elderly Babaláwo that their time was up and
that they ought to give way to younger generations of Babaláwo to exhibit
theirtalents.
At the home of Qwá there were several Babaláwo. Akukg'dlg Qtanngalanja
was one of the youngest invited Babaláwo. He was very excited and eager
to display his vast knowledge in Ifá. As soon as they stafted, he practically
took over proceedings in utter disregard for the laid-down rules in the
conducts of Ifá practice. He held the elders in unbelievable disdain. The
elders felt insulted and highly humiliated. He was just jumping at any
opportunity to display his talents. The elders left him to satisfy himself. At
the end of the consultation, some of the Babaláwo who were present
gathered together and swore on him. They also invoked the rain to fall on
him, thereby spoiling his things and drawing negative elements into his life.
When he reached home, all his things got spoilt. Where he was h¡thefto
being given respect, he was being viewed with scorn; where he was
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hitherto being honoured, he was being humbled. His numerous customers
began to notice that what he had hithefto been doing for them with good
results were now being trailed by failure and disappointments, All his
customers began to run away from him. His very few friends began to steer
clear of him for fear of being afflicted with his bad-luck. In sheer
desperation, AkUkg'dtg Qtanñgalanja rushed to the house of gákótó
mójáláwá for help.
tAkótó mOjáláwá consulted Ifá for him. Qkanran-Mé¡) was revealed again.
He told him that he was the cause of his problems and misfortune. He was
informed that he had earlier been warned to no avail. He was told that if he
could turn a new leaf, have respect for elders and constituted authorities
and offer the appropriate gbg, his sadness would give way to joy: his
misfoftune would be replaced with foftune and his disappointments would
change to boundless oppo¡tunities.
Knowing fully well that his past actions and his refusal to heed wise
counselling of the elderly and more experienced Ifá priest had landed him in
his condition, he made up his mind to follow the advice given to him. He
informed Sakótó mójáláwá that he was ready to change his attitudes and
would definitely atone for all his previous misdeeds.
Fakótó mOjáláwá then advised him to offer gbg with one matured hegoat and plenty of palm-oil and money. He complied. After this,
Sakótó mójáláwá pulled all the tail feathers of AkUkg'dtq Qtanngalañja,
ground same into fine powder and spread the powder into Qpgn-Ifá. He
used it as fyérosün to imprint Qbara-Mé¡). He recited this stanza in
Qkanran MéJ|. While reciting the stanza he was steering the QpQn-Ifá until
he turned the Qbara-Mé¡) into the opposite direction to form Qkanran-Mé¡).
After this, he made nine incision marks on AkUkg'dig QHnngáláñja's head
and used the powder to rub the marks, There and then, all the negative
elements left him. He returned home a renewed and revitalized man.
Soon after this, luck began to shine on him. His things began to take shape.
His self-confidence returned. His clients began to return to him one by one.
His fo¡tunes began to rise together with his profiles as a highly competent
Babaláwo. He saw the need to accord elders their due respect. He was
never too forward. He never did anything to slight elders. He never made
548
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any move without due consultation and permission from elders. From the
day he began to do these, he lived happily ever after.
Sakótó mojáláwá
Dlá fi¡n Akükg'dlg Qtanngalan¡a
Tl ñ$'awo r'Ode9wá
Fbg niwgn nf kó wáá Se
gb€bo, Ó ru'bg
paArurg lonff
Oreldl doodl
ASubiAwoa sl d'águre
Ó
O¡o
Translation
Sakótó mojáláwá
He was the Awo who cast Ifá for AkUkg'diq Qtanngalañja, the Big
Cock
When going on Ifá mission tothe land of Qwa
He was advised to offer ebe
Hecomplied
Rain had fallen on Akükg, the Cock, today
The tail plume had serued its contrariness
And the misfoftunes of the Awo had turned to oppoftunities
Ifá advises the person for whom this Odü is revealed to avoid being too
forward in anything he/she is doing. He/she must avoid the temptation of
thinking that without him/her ceftain things cannot be do right or correctly
lest he/she is exposed to physical, emotional and spiritual displeasure of
elders.
If this had already happened and he/she is experiencing hardship
associated with the displeasure of elders, it is advisable for him/her to
atone his when bad behaviours and then use the tail feathers of the cock
and mark nine incisions on his/her head as explained above. If this is done
correctly, misfoftune will surelyturn to foftune and sadness to joy.
L4.
Ifá says that something is about to get lost or had already been lost
by the person for whom this Odü is revealed. Ifá says that he/she
need not search for it too much. If he/she did, ¡f he/she invites the
law enforcement agent, or uses private investigators, or employed
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spiritual means to search for it, the outcome w¡ll not be in his/her
favour. He/she will be worse off than ever before the item being
looked for got lost or missing.
Ifá says however that the most realistic method to use was to
THREATEN to either use the law enforcement agents, or private
investigators or use occult means or any other means available to
him/her to search for the lost item, without carrying out the threat.
Ifá says that by so doing, it will lead to unbelievable financial success,
more respect and honour for him/her.
Ifá says that there is the need for the person for whom this Odü is
revealed to offer gbg with three pigeons, three cocks and
money. He/she also needs to serue $ángó with one cock, bitter
cola and palmoil. If these can be done, success awaits this person.
On this,Ifá says:
Afefe nfffQ'gi oko ilglg-ilQlg
lfuutu lQlQ nfl9e'wé agbqnfiajla
MárlwoQpQ ni Owlfún'ra wgntQlQ
Tlwgnfi ñygo
Dlá filn Awá-Itr¡-La
Tó nl itrt Oun tó sgnü
Ounyóówa o
lbg ni wqn nl kóge
Translation
The breeze ís it which blows the farm tress gently and quietly
And the tempest is itwhich blowsthe coconut leaves strongly and violently
The newly-sprout palm fronds do not inform each other
Beforetheyspring up
These were lfa's declarations to Awá-Itú-La (He-who-searched-for-hishe-goat-and-beca me prosperous-i n-the-process)
Who said that his he-goatwhich got lost
He must search for it
He was advised to offer gbg
$angó had a very strong, big he-goat. Every morning, he would wake up
only to find this he-goat by his door-step waiting for its food. After feeding,
the he-goat would follow $ángó around for sometimes before wandering
550
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ox"non u"¡i
around in the vicinity. The he-goat would repeat this ritual in the even¡ng.
That was how this he-goat was doing everyday for a very long period of
time, It reached a stage that everybody could easily recognize this he-goat
as the property of $ángO.
One day however, $ángó woke up in the morning but could not find his hegoat, This surprised him because he knew this was unusual. He quickly
dressed up and called people to help him search for this he-goat, in the
event that it fell into a ditch or was caught by a trap. They searched
everywhere but the he-goat was nowhere to be found. It soon became
clear that the he-goat had been
stolen. This infuriated $ángó
that
someone or group of people would have the effontery to steal his he-goat.
He therefore resolved to teach the culprits a lesson which they would not
forget easily. Before he did this, he wanted to identifo whoever stole the
he-goat so as to mete out whatever punishment which would suit his fancy
to him/her orthe group. Consequent upon this, he wentto the home of the
Awo mentioned above for Ifá consultation.
The Awo informed $ángó that he had lost something very dear to him and
he had made up his mind to find it by all means possible. The Awo however
advised him not to look for the lost item too much and never take any
punitive measure against the culprit. $ángó was warned that looking for it
too much or punishing the offender would not be in his own interest as the
outcome would never be in his favour. He was advised that he could
threaten to punish the offender(s) without necessarily carrying out this
threat. If this could be done, he was assured that this would lead to
unprecedented foftune for him. He was also advised to offer gbg with
three pigeons, three cocks and money. He was also to serve his spirit
( for the client, he/she needs to serve $angó) with one cock, bitter kola
and palm-oil. $ángó complied.
The next day, Egü Qdara came to $ángó and asked him what plan he had to
retrieve his he-goat from those who had stolen it from him. $ángó
responded that Ifá had asked him not to look for the he-goat too much, not
to punish the offenders but to threaten those who had done it. EgU Qdara
told $angó that he (E9ü Qdara) already had a plan for that. He urged $ángó
to dress up. Sángó did. They headed for Alárá's palace (the Qba of Ilara
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Ehti). $ángó informed Alárá that some people had stolen his he-goat and
he planned to send thunder and brimstone to their homes to destroy them.
Alárá pleaded with him notto do so. After much persuasion $ángó allowed
himself to be persuaded and he told Alárá that, but for his intervention he
would have destroyed all the culprits and their relations. The next poft of
call was the Palace of Ajeró (Qba ofljerO El{ti). He repeated his threat and
he also allowed himself to be persuaded. After this, he headed for the
palace of Qwárángrln of rlá, Q|óJQQ of QyQ, onrkoyi of lkOyi, AwüjalQ of
I¡gOu iand, Qlqfin Adlmula of Ilé-IfQ, Amngbo of RQmg land, OtrJwóó offwó,
Alákétu of Kétu, QIQwQ of QwQ and so on. He threatened to destroy all his
culprits and their relations. He also allowed himself to be persuaded
against taking such action. Egu Qdara then asked him to return home. He
d¡d.
The next day, EgU Qdara wentto the palace of Alárá and asked him what he
wanted to do to compensate $ángo for heeding his advice. After much
deliberation they concluded that it would be good and very befitting for
Alárá to send to $ángó the equivalent amount of 100 he-goats. EgU Qdara
also went to the palaces of AjerO, QwarángrJn and all the other Qba to
whom they had earlier gone to report the matters. Three days after, while
$ángó was just ruminating over the fruitless journey he made to several
places with Egü Qdara, the delegation of Alárá arrived. They gave him the
money with the appreciation of the Alárá to a wofthy friend who would
listen to the advice of his friend. A few moments after, the delegation of
Ajeró arrived with money and appreciation. All the other Qba sent in their
own money and appreciation. $angó could not believe his luck. He had
more money than anyone in his environment. He had money to buy more
than 6,000 he-goats he was full of praises for his Awo, EgU Qdara and
Olódümaré. Those who were aware of the turn of event nicknamed him
Awá-Itrl-lá, he-who-searched-for-his-he-goat-andbecame-prosperous-inthe-process.
AféJe
n|lfg'gi oko ilQlQ-ilQlQ
ntlge'wé agbgn jlajla
Márlwó Qpe n¡ O wl fún'ra wgn tglQ
ffitufu
lQlQ
Tlwgnfiñygo
DláfilnAwá-Itr¡-La
Tó nl itrl oun tó sgnü
552
ll
ox"nn, uei¡
Oun yóó wa o
fibg ni wqn nl kó 9e
Ó gb'gbo, ó rubg
Ko pér Kó jlnna
f wa bá ni báyQ
f wáwo reo
Translation
The breeze is it which blows the farm tress gently and quietly
And the tempest is it which blows the coconut leaves strongl
and violently
The newly-sprout palm fronds do not inform each other
Beforetheyspring up
These were lfá's declarations to Awá-Itrf -Lá (He-who-searche
-for-his-he-goat-and-beca me prosperous-in-the-process)
Who said that his he-goatwhich got lost
He must search for it
He was advised to offer gbg
Hecomplied
Before long, nottoo far away
loin us in the midstofjoy
Come and behold
ire
i
Ifá says that the person for whom this Odü is revealed needs to be pat¡ent
and avoid taking any pun¡tive measure aga¡nst anyone so as not to block
his/her chances of prosperity and greatness
Ifá says that taking punitive measure against people by the person for
whom this Odü is revealed can only lead to regret disappointments and
disaster for him/her.
15.
Ifá says that there is the need to offer gbg for a strikingly beautiful
lady where th¡s Odü is revealed so that hers will not be a situation
where she will known for only her beauty but not with children. Ifá
says that this lady's chance oi becoming barren woman for the rest of
her life is very high. There is therefore the need for her to Iay less
emphasis on her beauty which she really possessed but to struggle to
I
become a mother of children in her life.
Ifá advises this lady to offer gbg with eight rats, eight fish,
three
i
!
553
lfa Dida: An invítation to lfa Consultation
hens, three cocks and plenty of money. Ifá also advises her to
maintain chastity throughout her life and not to engage in selling her
body and beauty. On this aspect a stanza in Qkanran-Mé¡) says:
Ojrl mg'nilpo
Almg ni Qfa
Oir¡ kll rlgni tirQ kó ma kti
D,lá fún Nlnl gmg Ere L'Apa
Qmg lángwQ káagün bl igbá agogo
Ey¡ tl wqn n| kó fi ewá sllQ
Fbq qmg ni wqn nl kó 9e
Translation
To have acquaintances
atfpo
And to lack one at Ofa
One cannot see one's acquaintances and refuse to
extend one's greetings to them
These were lfá's declarations to Nlnl the daughter
of the Boa conscriptorof Apá town
The offspring of those who pluck strong charms as
if they were
calabashes used in drumming
She was advised to lay less emphasis on her beauty
And offer qbg so as to bear children
Ninl was the favourite daughter of the great Boa Conscriptor of Apá town.
She was very beautiful. She was also aware that she was blessed with good
looks. She was therefore determined to explo¡t this natural gift to the
fullest. There was no extent she could not go in order to enhance her
beauty and by extension, her marketability. There was no man she
believed that she could not seduce. Those she could not do with her body.
she would do with strong charms which her family possessed in
abundance.
Anytime she seduced a man successfully, she considered it her personal
conquest. She therefore concentrated on seducing the high and mighty in
the community. After she had completely subdued her territory she
e*ended her dragnet to neighbouring communities. It was success after
success. She soon had a reputation of having her ways on any issue and
with anybody in the community.
554
nI
ll
Okanran Meji
In order to maintain her status as the most desirable lady in her area, she
went to the Awo mentioned above for Ifá consultation. The Awo however
advised her to lay lass emphasis on her looks and concentrate on how to get
married and build her own family. The Awo advised herto stickto only one
man and drop all her chains of lovers and admirers. She was asked to get
married before it would be too Iate for her to bear children again. She was
also advised to offer gbg with eight rats, eightfish, three cocks, three
hens and money.
When Nlnl heard these, she was extremely angry with Babaláwo. She
considered the advice as unprecedented insult on her person. As a princess
of Apá, she feltthatthe Awo had gone beyond his bound by addressing her
the way he did. As someone who hailed from a home where they
specialized in the preparation of potent charms and medicines she felt that
there was no problem the charms could not solve. As a beautiful lady, she
felt that there was no man she could not have as husband whenever she
was ready. She therefore concluded that the Awo was out to insult her out
of envy. She also considered the gbg the Awo asked her to offer as a means
of reaping where the Awo did not sow. She simply told the Awo to get lost.
She stormed out of his house and vowed never to return there. She
continued her way of life without looking back. She also refused to take
caution from anyone.
Mnl. The only snag was that
she could not say with ceftainty who was responsible for the pregnancy
To become pregnant was never a problem for
because of her chains of lovers. As a result of this, she never wasted time in
terminating the pregnancy. The herbs for doing this were well known to
her becai¡se of her family background as strong herbalists. Whenever she
was infected with veneral diseases, it never took her time to find remedies
to her problems. She did these for a very long time. It brought her
notoriety wealth and influence. At the same time, the strong herbs she had
been using over time destroyed her womb and body.
By the time she proclaimed her readiness to get married; many prospective
husbands had turned their backs on her. She was however lucky to get
somebody to marry her. Several years after marriage, she was not
555
lfa Dida: An ínvitation to lfa Consultation
pregnant. Her womb had been destroyed. She tried several herbs without
success. Her father, the Qba of Apá invited several herbalists to cure her of
her ailment, all to no avail. She soon realized that she had used her past
actions to destroy her future. By the time she was that ready to go and
offer the gbg hithefto prescribed for her so as to become pregnant, it was
already too late. She was advised to learn how to live life which barren
women live. It was a sad life she lived. She lived a lonely life, full of regrets
and painfu I reflections.
Ojrl mg'nilpo
Almg ni Qfa
Ojr¡ kll r{ gni tirQ kó ma kli
Dlá filn Nlnl gmg Eré L'Apá
9mq láno, wQ káagün bl igbá agogo
Eyl tf wqn nl kófi gwa sf$
Fbg qmg niwqn nl kó ge
Oun wa fi etl óJrln gbQ ebg
ó f¡ t'osl daá nü
Nlnlwáádára
Nlnlsunwqn léjo
Arün álblmgtl rl9eOlú'mg L'Apá yll ñkQ?
Translation
To have acquaintances
atlpo
And to lack one at Ofa
One cannot see one's acquaintances and refuse
extend one's greetings to them
to
These were Ifá's declarations to lünl the daughter
of the Boa conscriptorof Apá town
The offspring of those who pluck strong charms as it they
were calabashes used in drummingShe was advised to lay less emphasis
on her beauty
And offergbq in orderto bearchildren
She heard the advice with her right ear
And threw itoutwith her leftear
Lo, NInI istruly beautiful
And Nlnl is lovely as a snake
But what about childlessness disease
Which had afflicted the Chief daughter of Apá town?
Ifá advises the lady for whom this Odü is revealed to make the issue of
556
il ox"non u"¡i
child-bearing her priority so as not to live a lonely worthless life in her old
age. Ifá says that no wealth, no acquaintance, no influence, no preparation
can insure her aga¡nst sadness and regrets at the twilight of her life on
eafth-except heeding Ifá's advice.
16. Ifá advises that person for whom this Odü is revealed to be very
careful in life in whatever he/she does. There are three things he/she
needs to consider seriously. One, he/she needs to offer gbg against a
situation where he/she will not be useful to himself/herself- that is a
situation where he/she could expend all his/her energy for other
people to success and accomplishment without achieving any
success for himself/herselfi two, he/she needs to offer gbg against
being pushed into doing what will eventually not be benefitial to
him/her, but only those who goaded him/her; and three, he/she
needs to offer gbg against being used and dumped by his/her
presumed suppofters after they feel that he/she has outlived his/her
usefulness to them - he/she may be removed from the position of
authority or influence, he/she may be banned from ceftain areas and
he/she may be eliminated altogether.
There is the need for the person for whom this Odü is revealed to offer
gbg with one big ram a red cap or headwear and money.
He/she is also advised to sever Egu Qdara with one cock. He/she
must never wear a red cap or headwear again in his/her life. It is
against his/her destiny. He/she may wear any other cap or headwear
as long as it is not reddish in colour. On these,Ifá says:
O-rQ' mi-slwáj ú -fese-tere
Dlá filn Iná
Tl trlgrééj'oyée MaEte
fibgniwqn nl kó9e
Translation
He-who-wets-the-grou nd-on ly-to later-march-on-muddy
Ground
He was the Awo who cast Ifá for Iná, the fire
When going to be given the title of Málété, the positio
-h mself-i n-a va nta ge-place
i
557
lÍa Dida: An inv¡tation to lfa Consultation
He was advised to
offergbg
Iná, the fire, was an oftspring of OgUn. He was known to be a very fierce
and over ambitions person. Unfoftunately, those who were close to him
had come to realize that he was merely full of muscle but with little brain. In
this wise, they decided to take advantage of his big weaknesses and exploit
him to achieve their selfish end. They knew that Ina could help them in
cooking, drying their food and in the preseruation of other things. He could
also be of help in the provision of light and so on. They were also aware that
he would do allthese chores to his own detriment but they never bothered
to give consideration to how to compesate him. They were aware that,
being inordinately ambitious, he himself would never consider his personal
safety as Iong as he was flattered and made to fell impoftant enough.
One day, Afefe-lele, the Gentle Breeze, Atggün the Air, Ffr¡UfU-leQ, the
Tempest, Afefe Afqyita, the Whirlwind,
the Tornado, and so on
approached Ina and intimated him on the fact that the elders in the
community had deliberated for a long time on his activities and importance
in the society. They had come to the realization that his influence in the
society was so great that he was considered to be second to none. The
elders had therefore decided to give him the leadership position of not only
their community but of the whole world. All the elders of the world had
been contacted and they had all agreed to honour him with the chieftaincy
title known as the Malete-he-who-postions-himself-in a-vantage-place.
They said that the elders of the whole world had sent them to come and
convey their decision to him. Upon hearing this, Iná was completely
overwhelmed. He was so happy and so proud of himself and his
achievement that without thinking, he pledged his loyalty to them and
assured them that he would not only meet their expectations, but would
surely surpass them.
II,
When Iná arrived home, he explalned his good foftune and newly acquired
impoftance to his wife. His wife advised him to go and consult Ifá first
before commiting himself fu¡ther. He therefore wentto the Awo mentioned
above for Ifá consultation even though his inordinate ambition had already
blinded his eyes to see reason. He merely wished to satisfy his wife by
going to the Awo because he believed that there was nothing anyone would
say that would dissuade him from becoming the Málété of the whole world.
558
f;f, or"ron
,",,
In the home of theAwo, Ifá was consulted and Okanrán-Mé) was revealed.
The Awo told Ina that he was about to be given a position of influence and
that Ifá advised against taking this position. He was also told that those
who were urging him to take this position were doing so for their own selfish
reasons and that nothing good would ever come out of it for Iná the holder
of the title himself. Iná was also told that Ifá advised him against allowing
other people to push him into doing anything as those who were
encouraging him would be the same people who would be instrumental to
his destruction whenever they felt that he had outlived his usefulness. The
Awo then advised Iná to think seriously before committing himself to
anything and then offer qbg with one big ram, the red cap on his head
and money. He was also advised to serue Egu Qdara with one cock.
What angered Iná more than anything was the mention of his red cap which
the Awo advised him to offer as gbq. He considered the Awo a thief for
asking him to paft with his beautiful red cap. He also considered that the
Awo was suffering from greed, propelled by excessive hunger by asking
him to use one ram to offer gbg and one cock to serue E+u. He made up
his mind never to waste his resource on this gbg. As regards the advice of
the Awo that he should not take up the position, Iná told the Awo that he did
not vie for the post and that those who knew his worth in the community
grouped themselves together from all over the world and honoured him
with the
He told the Awo that if he, the Awo was envious of his
achievement, then the Awo could go and meet the council of elders for his
own title. He warned the Awo that if he or any other envious individuals or
groups like him should try to stop him from becoming the Málété of the
world, he would spare no weapon at his disposal to use in their destruction.
title.
On the day fixed for the installation ceremony AfQfQ-lele, Ffúüfü-lQlQ, I!,
Afefe-Afefiká and so on were present. They installed Iná as the Málété of
the world with pomp and pageantry. Iná was extremely happy. He
expended a lot of energy on that day to the satisfaction and advantage of
his king-makers.
Since that day, Iná knows no rest. Neither did he know any day's peace of
mind. He was working day and night. Yet Iná had nothing to show for it.
Others were enjoying, Iná was suffering. Others used him for cooking,
559
lfa Dida: An invitat¡on to lfa Consultation
drying straightening or bending of metals, patching things, lighting and
burning, etc. Afefe-lele, ffrfUfU-tele, IJI and so on, were the ones who
urged him on to do all these. Sometimes, Iná overdid things by burning
people's farms, houses and other propefties; those affected knew him to be
a notorious being.
It soon reached a stage that Iná was recognized by all with his red cap.
Anywhere he was, instead of being liked and respected, he was being
feared and scorned. Those whom he was producing light for to see their
ways through treated him with caution. In all these, Iná could not see
himself.
At a stage, he began to complain loudly. Those who installed him also
began to see him as a big nuisance. Then, after they had used him to their
satisfaction, they decided to dump him when he had outlived his
usefulness. I¡), ffuufu-qq, Afefe-lele, and Ojo, the mighty Rainfall,
combined together to put off the light of Iná. They produced a very strong
mind which induced heavy rainfall who descended and removed the red
cap
oflná.
That was how Iná died in the hands of those who installed him. Shortly
before his death, Iná remembered the warning of the Awo and his advice
for him to use his red cap to offer gbg which he refused to do. He regretted
that the red cap eventually became the reason why people loathed, feared
and scorned him. It was also the thing which was instrumental to his
untimely death. Iná died, full of regrets when it was just too late to make
amends.
O- rq' m¡
-slwáj ú -fesQ-tgrQ
Itlá fi¡n Iná
Tl trlg
rééj'oyée Málété
fbg niwQn nl kóge
Ófetf oJún gb'ebg
ófit'osldáá nü
ErolporerOQfa
FO rl'fá ijó nnl bfltl ñ Qeo
Inátowáá j'oyeeMaEté
Eeyan tófi Q j'oyé
Nnáá
lófggpao
560
n!
fil okanran
Mei¡
Translation
He-who-wets-the-g round-on ly-to-later-ma rch-on-muddy
Ground
He was the Awo who cast Ifá for Iná, the fire
When going to be given the title of Malete, the positio
-himself-in-a vantage-place
He was advised to offer gbg
He heard the advice with is right ear
And threw the advice awaywith his left
Travelerstolpoand Qfa
Just imagine the consequence of the advice (given by the Awo
and reject by the client)
Iná, who was given the title of Mebté
Thosewho installed you
Were the same people who blew you out of existence
Ifá warns the person for whom this Odü is revealed to be real¡st¡c at all
times. He/she must never allow anyone to push him/her into doing
anything and must not allow pra¡se-s¡ngers and flatterers to use sweet
tongues to cajole him/her into doing anything aga¡nst his/her wish or that
which is not in tune with reality. Those who flatter him/her to do this would
be the same people who would eventually plan his/her downfall. This is
because the people have no patriotic reason for urging him/her on except
their own personal agenda. The moment he/she had outlived his/her
usefulness to them, they would find a way to eliminate him/her and look for
someone else to use for their selfish objectives.
AB9Rú
Asgvr
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lfa Dida: An invitation to lfa Consultation
B.
OF SKANRAN-MEJI FOR THOSE
BORN BY THIS ODÜ DURING ITOSEOAYE OR
SIGNTFTCANCE
ITFLÓDÜ
Qkanran-Méjl children are by nature very l¡keable people. They are
usually loved and adored by all. They usually reached the peak of their
achievements in life through their being loved by those around them. They
should however not forget that many people who love them may be for their
own selfish end. In this wise, Qkanran-Méil children need to be sensible
at all times and they need to reflect on all events as deeply as possible
before they conclude that the love being shown to them by others are
genuine love and not out of selfish desires.
The people born by this Odü shall be very popular they shall succeed in life
and their popularity shall extend far beyond their places of abode. They
shall however not be able to reach the peak of their success where they
were born, but rather, they shall succeed outside their places of bifth.
Qkánran-Méil children also have the tendency to owe their loyalty and
allegiance to the areas where they succeed more than the areas where they
were born. They are also usually at home anywhere they settle down to
live. For this reason therefore, they do not find it difficult to make friends
and acquaintances in a new environment. They also receive more honour;
respect, care and recognition anywhere they settle than in the areas where
they are born.
Qkánran-Méjl children have leadership qualities due to to their close
association with $ángó, they tolerate people a lot. They are easily carried
away with praises, flattery and sweet words. These notwithstanding
however they can be very stubborn, obstinate and highly unreasonable if
they chose to be.
They are more often than not, unpredictable and highly emotionally
unstable. For this reason they may blow cold one moment and the next
momentthey may be seen blowing hot.
People born by this Odü, males and females are great traders. They
succeed in trading and merchandise. They are also great travellers. They
562
Ei
or"ron u'¡i
may go into, and succeed in marketing, purchasing and supplies, banking,
farming, fishing and manufactur¡ng. They may open stores and
supermarkets. They may have their own warehouses and succeed in them.
They can also succeed as Ifá priests' medical herbalist, occultists and
clairuoyants. They may also go ¡nto medical or para-medical lines such as
medicine, pharmacy, nursing, mid-wivery, orthopaedic medicine,
gynecology and neurology. But wh'atever line they choose, they must never
forget that they need to guard jealously their professional ethics so as not to
subject themselves to ridicu le a nd pu blic odi u m.
Qkánrán-Méjl male children make good husbands. They know how to pet
their wives. They also respect their wives feelings and emotions. In the
same vein. Qkanran-Mé) female children also make good housewives.
They know how to take care of their husband's children and homes. They
are very homily. They work hard and respect their husbands and their
relatives. They also enjoy the suppoft of their husband's relations due to
their own attitudes towards them. They are however prone to being very
jealous but with understanding on the part of their husbands, this will never
constitute any threat to their home and to the love they have for their
husbands which their husbands also reciprocate. Barring any unforeseen
circumstances, Qkanran-Méjl children, males and females are bound to
have a happy and rewarding married life.
They are also to have good and influential children. They also have the
tendenry to give bifth to twins. These children will be popular and their
reputations will extend beyond the shores of their communities.
For the children of Qkanrán-Méjl, victory over adversary is assured.
Those who conspire against them shall regret ever doing so. Those who
plan to take advantage of their inadequacies shall also regret. In the same
vein, they are not expect to take advantage of or conspire against anyone.
If they do, they are bound to suffer.
Qkanrán-Méjl children also have the misfoftune of being betrayed or led
astray by their confidants and trusted ones. For this reason therefore, it is
advisable for them to tarry a little before they place their trust in anyone.
They should also not betray the trust that their confidants have in them.
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lfa Dida: An invitation to lfa Consultation
Whoever does this shall suffer exposure and humiliation.
They also have the tendency to lose things very dear to their heaft. This
may be stolen or misplaced by their trusted friends. It is advisable for them
not to go all out in finding the lost item or the person(s) who had taken it.
The consequence will not be pleasant. They may however threaten to find
and expose the culprit and limit their effoft at that. This will lead to good
foftune and success for them.
On the whole, Qkanran-Mé) children must never think evil, speak evil, do
evil or be rude to elders. They must never treat elders or their colleagues
with scorn or disdain. They must always show respect, care, love and
understanding to elders and their colleagues. Their lies success and
accomplishment. Their lies happlness and achievement. By so doing, they
can never regret.
c.
AFFTLTATED rRúNM9LF AND
MEJI CHILDREN
oRISA OF SIGNRAN-
t. Ifá - For protection, success, longevity and overall well-being
2. orf - For protection against adversary and for financial success.
3.
4.
5.
6.
7.
8.
9.
D.
Also
for suppoft and longevity
$ángó- For protection, for leadership, victory and for success. Also
for child-bearing
9ya - For childbearing, for love and adoration and for leadership
Egu Qdara'- For victory over adversary and for support
Ibejl (Twins Deity) - Forchildbearing and forgenera|support
pgbe- For childbearing, for genercl adorátion and for support
Egúngún - For childbearing and generalsuccess
Odü For a good spouse, for financial success and for love and
adoration.
TABOOSOFQTGNRAN-MEJICHTLDREN
1. Must noteat sheep - (both ram and ewe) - to avoid losing the support
of $ángó and Qya and to avoid childlessness
\l
or"non *",,
2. Must not eat cock - to avoid being curse by elders and those
3.
4.
5.
6.
in
pos¡t¡ons of authority
Must not touch cockroaches and sp¡ders - to avoid being deprived of
leadership positions and other positions of responsibilities
Must never conspire against anyone - to avoid being humiliated and
disgraced
Must never steal other people's property - to avoid being exposed and
disgraced
Must never expose self to rainfall, strong wind or tempest - to avoid
being led astray and being used to satisff other people's
selfish
designs and manipu lations
7. Must never eat any of the monkey family - to avoid the wrath of the
Twins Deity.
8. Must not play with or kill ants - to avoid problem of childbearing.
9. Must not eat snake - to avoid the problem of chlldbearing (especially
women)
lO.Must not use red cap or headgear - to avoid being led astray or being
used and dumped. To also avoid doing something that may lead to
self destruction
11. Must not use paftridge - to avoid sickness for the whole household
the same time
12.Must not use Brown or King Rat - to avoid childlessness
at
E.
POSSIBLE NAMES OF OTANNAN.MEJI CHILDREN
Males
I. Adeggkan - The crown is one
¡¡. Odublyff - Odü begotthis
¡¡¡. Ire-ni-n-ó-kOÓ - I willcome across ire
iv. $ángóblyff - Sangó begotthis
v. Ifágbénjó - Ifá has made me to dance
Females
i.
¡¡.
Odü9Qkán - Odü is one
Odügglá
-
OdU has made honour
565
,
I
lfa D¡da: An ¡nv¡tat¡on to lfa Consultaüon
ii¡.
iv.
v.
Iréwglé
- Ire has entered the house
Q¡ák?lé
Omolóhun - The child of the owner
566
Chapter 9
OCÚNOA ME¡I
ll
ll
ll
ilil
Chapter Nine
OC(IruDA MEJI
(Alias: Ejl Oko)
A.
1.
Ifá says that it foresees the Ire of accomplishment for the person for
whom OgUnda-Ué¡) is revealed. Ifá says that this person shall be
wealthy; he/she shall be loved and adored; he/she shall be blessed
with good children, shall have good health, and shall live long and in
happiness.
Ifá says that all the Ire of the person for whom this Odü is revealed
are in the hands of Ifá. He/she needs to serue Ifá diligently and Ifá
shall in turn shower blessings on him/her.
There is the need for the person for whom this Odü is revealed to
offer gbg with four rats, four fish, two hens, two cocks, two
pigeons, two guinea-fowl and money. He/she also needs to
serve Ifá with two rats, two fish, one hen and one guinea fowl.
On these,Ifá says:
E
máa seé ñsó
Aómáawobigótigeésl
Dlá
filn Eléréré Ogogo
9mq abápó ire gbogbo wqñtl-wgnti
Igbatl ó ñt'órun bQ wá'lé ayé
fbg ni wgn nl kó wáá $e
ló,
wQ Olódümaré
Translation
Continue to do what you are doing
We shall see whatyou shallaccomplish in it
This was Ifá's declaration to Eléreré OgOgO
Offspring of hewho hasthe bag fullof alllrefrom Olódümaré
When coming form Qrun toA
568
l!
ogunaa ue¡i
He was advised to offer gbg
Eléréré Og0gO was com¡ng from heaven into the world. He wentto choose
his destiny. He was given all the Ire in life - a successful career, wealth, a
loving and lovely spouse, good children, several houses, good health,
victory over adversary long life and happiness. In order to ensure the
security of all these lre, they were placed in the hands of Ifá for safe keep.
While on eafth, Eléréré Og0gó went to the Awo mentioned above to inquire
about his success chances, would he succeed in life? How would he attain
his success? How great would he be in his life? Would he have someone he
would love sincerely and who would genuinely love him too? Would he be
blessed with loving lovely and loveable children? Would he be blessed with
good health and sound mental aleftness? Would he be wealthy enough to
build his own house in his life? Would he live long?
All these questions the Awo answered in the affirmative. They also told
him that he would not only succeed in life, but other people would be
gauging their own success with his own. Others would also be praying to
Olódümaré to make them as successful as Eléréré 0gOgO. He was however
advised to move close to Ifá as all these achievements and all other Ire are
in the hands of Ifá. He was also advised to offer gbg with four rats, four
fish, two hens, two pigeons, two cocks, two guinea fowls and
money. He was gqually advised to serve Ifá with hro rats, two fish, one
hen, and one guinea fowls. Allthese, Eléréré 0gOgO complied with. He
also became an ardent Ifá follower. He was even fanatical about his belief
in Ifá. Those who noticed this began to watch him closely in order to see
what would be the outcome of his close association with Ifá.
Eléréré 0gógO on his part would never take any step without adequate Ifá
consultation. To his boundless joy, there was nothing he asked for, that he
did not accomplish. It reached a stage that Eléréré OgOgó was nicknamed
'Eléréré 0g0gó gmg abápó ire gbogbo wQñti-wgnti I'QwQ Olódümaré'
'Eléréré 0gOgo, offspring of he who has the bag full of all Ire from
Olódümaré'. Everybody's belief was that whenever he needed anything he
would simply go and deep his hands into the bag full of all the good things
of life provided for him by Olódümaré.
569
lfa Dida: An ¡nvitation to lfa Consultat¡on
Before long, everybody began to use Eléréré 0gOgO as their prayers
reference to the Deites and Olódümaré to give them as He had given
Eléréré 0g0gó. Even if they wanted to get married or beget good
children, or build a house, or even transact any business at all, they
would pray to Olódümaré to let these things be as successful as those of
Eléréré Og0gó. Eléréré Og0gó in his own case was full of joy, and
gratitude to his Awo, Ifá and Olódümaré.
I maa Seé ñgó
Aó máa wo bigOti gees{
Dláfirn Eléréréogogó
9mg abápO ire gbogbo wQñtl-wgnti I'Qwg Olódümaré
Igbaü ó rtt'Qrun bqwá'léayé
Fbq ni wgn nl kó wáá 9e
Ógb'Qbgrórrl'bo
MotQ'wg kl gfiln mi nl'reajét'émi o
Elérere Ogogo o dé o
Qmq abápO irewqntl-wgnti I'qwq Olódümaré
Mo t'ewq K e filn mi nl're aya t'émi o
Eléréré OgOgó o dé o
Qmq abapO ire wqntl-wgnti I'gwq Olodümaré
Mo tg'wq kl g fún mi nl're gmg t'émi
Eléréré OgOgó o dé o
9mg abapO ire wqntl-wgnti I'QwQ Olódümarc
Mo te'wQ kl g filn mi nl're álkrl t'émi o
Eléréré Ogogó o dé o
gmg abápo ire wOñtl-wgnti l'ó, wq Olódümare
Mo tg'wq kl g fitn mi nl're gbogbo t'émi o
Eléréré OgOgo o dé o
gmq abapo ¡re wqñtl-wgnti I'qwq Olódümaré
Translation
Continue to do what you are doing
We shall see whatyou shall accomplish in it
This was Ifá's declaration to Eléreré OgOgo
Offspring of he who has the bag full of Ire from Olódümaré
When coming from Qrun toAyé
He was advised to offergbg
He complied
I stretch my handsto receive myown wealth
Here comes Eléréré OgOgO
574
li
.
osunaa ue¡i
Offspring of hewho hasthe bag fullof irefrom Olódümaré
I stretch my hands to receive my own spouse
Here comes Eléréré Og0gó.
Offspring of hewho hasthe bag fullof Irefrom Olódümaré
I stretch my handsto receive myown children
Here comes Eléréré Óg0gó
Offspring of he who has the bag full of Ire from Olódümaré
I stretch my hands to receive my own longevity
Here comes Eléréré OgOgO
Offspring of hewho hasthe bag fullof Iref¡:om Olódümaré
I stretch my hands to receive all the Ire in life
Here comes Eléréré Og0gó
Offspring of hewho hasthe bag fullof alllrefrom Olódümaré
Ifá says that the person for whom this Odü is revealed shall be blessed
with all the Ire in life. He/she only needs to move close to Ifá at all times
as all these Ire are in the hands of Ifá to be g¡ven to him/her whenever and
if ever he/she asks forthem.
2.
Ifá says that the person for whom this Odü is revealed shall not only
acqu¡re all the Ire in life, but shall get them in a very delicious way
and at the most appropriate time. Ifá says that as Ifá holds all the
Ire in life securely for him/her, so also is it that Qbatálá ensures that
he/she get them at the most appropriate periods and in the most
delicious manner.
Ifá saysthatthe life of the person forwhom OgUnda-wéj is revealed
shall be sweet and enjoyable. Ifá says that Qbátálá shall add honey
into his/her life. He/she shall be able to attain his/her hea¡t's
desires at the time that he/she would enjoy them most. He/she
shall never regret in life.
Ifá advises the person for whom this Odü is revealed to offer gbg
with honey, bananas, sugar, alcohol and all sweet fruits and
money. He/she is also advised to serve Ifá and QbaHlá with 16
sna¡ls each and all-sweetfruits. On these aspects Ifá says:
571
lfa Dida: An ¡nvitaüon to lfa Consultat¡on
Pank$rQwEnjqn-wqnjón Awo inu lgbó
Dlá firn ooganla oséeremagbo
Tl yóófi aládünfiln lréké
f;bg ni wqn nl kó wáá 9e
Translation
PankQrQ wQnjqn-wQnjQn, the feeble
willow isthe Awo of the forest
He was the Awo who cast Ifá for OOganla OsQQrQmagbO
Who shall give sweetness tolréké, the sugarcane
He was advised to offergbg
Iréké, the sugarcane, was specially chosen by ORganla QSQQTQmágbo as
his favourite. He therefore planned to make her the sweetest of all the
canes. For this reason, ORganla Qgeeremagbó went for Ifá consultation in
the house of theAwo mentioned above.
The Awo advised Onsanla QpQQrQmágbó to offer gbg with honey and all the
sweet fruits he could lay his hands upon. He did. Soon after this, he was
able to give Iréké the sweetness that no other cane could ever boast of.
Ireké had riches, she was sought after, she had her own appropriate
spouse and children atthe most appropriate period, she made the swampy
and savannah areas her abode, she lived long; she was highly respected
and honoured. Allthose who knewlréké were praying to Olódümaré, Ifá,
and Oógánlá to make their lives as sweet as that oflréké. For these,Iréké
had every reason to be grateful to Olódümaré her creator, Ifá and Qbatálá
her benefactors who had specially chosen her for this rare favour and
privileges. She was therefore singing, dancing and giving praises to them
always.
PankgrQ wQnjQn-wQnjón Awo inu
Dlá firn ooganla Sgeeremagbo
Tl yóó fi aládün fún lreké
fibg niwQn nl kó wáá ge
lgbo
Ógb'gborórú'bg
Tl a bá l'ájégnil'O,wq
$ebl aládün ara gni ni o
orlgáñlá QgQQrQmegbO ló f aládün fi¡n
Ifá je n r'ádr¡n ara á mi jg o
Bl a bá l'áya gni n1lé
$ebl aládün ara eni ni o
572
lréké
il
Orlgárrlá QggQrQmagbo lófaládün
Ifá je n r'ádün ara a mi jq o
Bl a bá l'gmg gni n'llé
Sebl aládün ara eni ni o
Orlganla QgQQrQmagbo ló f atádün
Ifá jq n r'ádün ara á mi jg o
Bl a bá l'ógbógni l'áyé
$ebl aládün ara gni ni o
orlgáñlá Qqeeremagbo ló f'aládün
Ifá jq n r'ádün ara á mi jg o
Bl a bá nl'regbogbo I'qwq
$ebl aládün ara gni ni o
Orlganla o+eeremagbo ló f'aládün
Ifá j€ n r'ádün ara á mi jg o
ogunaa ue¡i
fún lréké
filn lréké
filn lréké
fitn lréké
Translation
PankQrQ wqnjQn-wQnjQn, the
feeble willow
is
the Awo of the forest
He was the Awo who cast Ifá for OOganlá QgQQrQmagbO
Who shall give sweetness tolréké, the sugarcane
He was advised to offer ebo
Hecomplied
If one has one's wealth
It is surelythe sweetness of one's person
qbatálá is he who has given sweetness tolréké
Ifa please let me enjoythe sweetness of my person
If one has one's own spouse
It is surely the sweetness of one's person
QbaHlá is he who has given sweetness tolréké
Ifá please let me enjoy the sweetness of my person
If one have one's own children in life
It is surely the sweetness of one's person
Qbaffilá is he who has given sweetness tolréké
Ifá please let me enjoy the sweetness of my person
If one has long life in one's life
It is surely the sweetness of one's person
Qbatálá is he who has given sweetness tolreke
Ifá please let me enjoythe sweetness of my person
If one has all the good thing of life
It is surely the sweetness of one's person
Qbatálá is he who has given sweetness tolréké
Ifá please let me enjoythe sweetness of my person
Ifá says thatthe person for whom this Odü is revealed shall succeed in life
573
lfa Dida: An invitation to lfa Consultation
because he/she has been specially chosen by Ifá and QbaHlá. He/she
shall live a very delicious life as his/her life shall be as sweet as sugarcane
juice.
3.
Ifá says that it foresees all the Ire in life for the person for whom this
Odü is revealed. Ifá says that he/she is expecting some great things
that will change his/her life for the better; lfá says that all of these
things shall come to the person for whom this Odü is revealed. Ifá
says that he/she shall get all these things within 30 days.
Ifá says that there is the need for the person for whom this Odü
is revealed to offer gbg with money and to serve Ifá with one
kolanut with four valves per day for 3O days. If says that
before this ritual is completed, he/she would have achieved all what
he/she had set outto achieve.
On this, Ifá says:
KanranjQngbQn I'gbawgn nfnU igbó
Dlá fil n Baba-Af é, yl ntl-j ggbQn-obl
Igba ü ñsunkrln o, wq Oun ó tó're
fbg ni wqn nl ko ge
Translation
KanranjQngbQn rope is the king (of ropes) in the forest
This was the Awo who cast Ifá for He-who-reclines and -consumesthirty-kolanuts
When lamenting his inability to achieve all Ire in life
He was advised to offer qbg
-AfQt'l nü -jqg
-ob),
he-who- recl i nes-a nd-consu mes-th i rty-kola
nuts had several things on his mind. He was pursuing many things but
none of them had manifested. Much as he tried, all his effofts were to no
avail. This brought frustration to set in. He was however advised to go
and consult Ifá. He did.
Ba ba
bQ n
The Awo told him that he would achieve all his heaft's desires within 30
days. He was advised to offer gbg with money and to serve Ifá with one
574
i!
osunaa ue¡i
kola nut per day for 30 days. He complied. As he began to serve Ifá with
one kola nut daily, all obstacles broke down and he was able to achieve all
what he had set his mind and hands on. By the time it was 30 days he was
already a very happy person. He was thus singing, dancing and praislng his
Awo and Ifá.
KanranjQngbgn l'gbawgn nlnu igbó
Dlá filn Baba-Af'$ylntl-jggbQn-obl
Igba ü ñsunkún gwq óun O tóte
Fbgniwgn nl kó9e
Ógb'gbo, ó rrl'bg
Ero lpo, ero Qfa
Kó tóó fqyln tl j'ggbQn obl tán
Ire gbogbo a t'ó, wQ Awo
Translation
KanranjQngbQn is the king of ropes in the forest
This was the Awo who cast Ifá for Baba-AfQt'inü-jQgbQn-obl
When lamenting his inabilityto achieve all Ire in life
He was advised to offer gbg
He complied
Travellers tolpo and Qfa towns
Before he reclined to complete eating the 30 kolanuts
And Ire in life are within the reach of the Awo
Ifá says that all ire in life shall be given to the person for whom this Odü is
revealed. All these Ire shall be achieved within 30 days. However, this is
not to say that the person for whom this Odü is revealed needs not pursue
his/her goals with as much zeal and enthusiasm as before in order to
achieve his/her heaft' desires. This only means that all hindrances or
obstacles shall give way and allow the person for whom this Odü is revealed
to exercise his/her energy and talents to make his/her dream come true.
4.
Ifá says that the person from whom this Odü is revealed is about to
buy something to add to his/her business or this person is about to
employ someone to the work force in his/her business. Ifá says that
the person for whom this Odü is revealed should not hesitate to do
so. What he/she has in mind shall not only bring success, fame and
575
lfa Dida: An invitation to lfa Consuftation
popularity to him/her, it shall equally open his/her eyes to new ideas
and new ways of doing things.
Ifá says that there is the need to offer gbg with three p¡geons,
three hens, three guinea-fowls and money. After this, he/she
needs to serve Qsanyln with one cock and two kola nuts. By so
doing, Qsanytn will show him/her the path of success and
accomplishment. Astanza in Ogunda-Mé¡) says:
Gbinrin bl
Bl
ltl
ltl gbinrin
D,lá
fitn Qrunmllá
Ifá ñlqQ ra Qsanyln I'Qrú
fbg ni wQn nf kó 9e
Translation
Gbinrin bf lü
Bf )tl gbinrin
These were the Awo who cast Ifá for Qrúnm)lá
When going to purchase Qsanyin as his slave
He was advised to offer gbg
Qrúnmllá was a very successful and highly accomplished Babatáwo. He
had several clients whom he used to attend to on a daily basis. It soon
reached a stage that he could not cope with the daily chores all by himself.
He therefore decided to go and buy a slave which would be assisting him in
his day-to-day activities, Before he went to the slaves market, he
summoned his two students mentioned above for Ifá consultation: would it
be wise for him to buy a slave at that time? Would the slave be of benefit to
him? Would it not be wise for him to continue to cope as much as he could
or to simply look out for apprentices who would be assisting him to run
errands and look out for things for his numerous clients?
The Awo told Qrrlnmllá that he was about to go and expend his money on
something he wished to enhance the peformance of his business activities,
he was urged to go ahead and do it as it would help him a great deal and
would open his eyes to other technological aspect of his work. He was
advised to offer gbg with three pigeons, three hens, three guinea
576
t¡
It
tl
t,
fowls and money. Qrúnmllá complied and set out
Ogunda Meji
on his way to
E¡Igbómgkün market.
In the market, he saw Qsanyln in chains. He was brought into the market
to be sold as slave. Qrúnm'llá made up his mind to buy him because they
were related and they were colleagues right from heaven. They haggled
over the price and eventually, he bought Qsanyln and brought him home.
On their way home, he explained all what he had in mind before he decided
to come to E¡)gbómgkün market to buy a slave to Qsánfln. Qsányin told
QrUnmIlá that he would be ready to assist Qrúnmllá in his work and that he
would forever be gratefulto QrrJnm)lá that he was the one who bought him
as a slave and not someone else.
The following day, Qrunmllá wanted to go out. He instructed Qsan$n to
clear the weeds in his backyard so that snakes and other reptiles would not
be creeping into the house. When Qrúnmllá returned home, he met, to his
utter surprise, the whole backyard weeds virtually untouched. He
summoned Qsanyin to enquire from him why he failed to carry out his
instruction. gsanyln responded that he had not seen any weed to clear
because all the shrubs, weeds and grasses he found in Qrúnmllá's backyard
were of spiritual, medicinal or occult significance. He was asked to
expatiate on his statements, Qsánt'in took Qrúnmllá to his backyard and
began to point out, one by one, all the weeds shrubs and roots there-in and
then told Qrúnmllá of their significance. Qsanyln said 'this is a leaf of
prosperity, which one will I cut off?'. He would point to another leaf and say
'this one is for good health, which one will I cut off?' He would point to yet
another and say. This is for long life, which one will I clear away?". He went
on and on until he moved round the whole backyard. There was no lea[,
root, shrub or weed that was of no significance.
Hitherto, Qrúnmllá had never employed the use of herbs, leaves, roots or
shrubs in his work. He had all along been using lyQrosün and incantations
to do his work. He then reasoned that it would not only be possible and
practicable to combine herbs and roots with enabling incantation in his
work, it would equally be useful and more effective. In this wise, Qrúnmllá
convefted Qsán;iin from a slave to a business partner. Qsanyln then began
to prepare herbs and roots for various ailments while Qrúnmllá would recite
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lfa Dida: An invitation to lfa Consultation
the incantations in order to make them more effective than ever before.
The result was unbelievable. It not only enhanced the efficacy of
Qrrlnm)lá's works, it equally lifted him up in the society. This achievement
came about as a result of Qsany'ln's introduction of herbs and root to
Qrúnm)lá. As from that day until today, it is difficult to separate herbs and
their enabling incantations. Anyone, be he/she, an Ifá priest or priestess,
herbalist, occultist and so on that combines herbs and roots with
incantation is simply making use of the combine effofts of esanyln and
Qrunmllá. Both of them were thus happy, singing and praising Ifá and
Olódümaré.
Gbinrin bl ltl
Bl ltl gbinrid
Dlá fún Qrrtnmllá
Ifá rtlQq ra Qsanyln I'Qrú
fbg ni wQn nl kó 9e
Ó gb'Qbo, ó rú'bo
Eyl ewe aje
Gbinrin bl ltl
Bl ltl gbinrin
Ewo ni n ó ro nü?
Gbinrin bl ltl
Bl ltl gbinrif
Eyl ewe aya
Gbinrin bf ltl
Bl ltl gbinrin
Ewo ni n ó ro nü?
Gbinrin bl
Bl
ltl
ltl gbinri{
ewe gmg
Gbinrin bl ltl
Bl ltl gbinrin
Ewo ni n ó ro nü?
Gbinrin bl ltl
Ey,l
Bl ltl gbinri{
Eyl ewe álku
Gbinrin bl ltl
Bl ltl gbinrin
Ewo ni n ó ro nü?
Gbinrin bl ltl
578
I!
Bl
ogunaa uej¡
ltl gbinri{
Translation
Gbinrin bl ltl
Bl Itl gbinrin
These were the Awo who cast Ifá for Qrrfnm'ilá
When going to purchase O5an¡n as his slave
He was advised to offer gbg
He complied
This one is the leaf of riches
All hail Gbinrin bl ltl
And Bi'lü gbinrin
Which one should I clear out
All hail Gbinrin bl ltl
And Bl )tl gbinrin
This one is the leaf to acquire spouse
All hail Gbinrin bl lü
And Bf 'lü gbinrin
Which one should I clear out?
All hail Gbinrin bl lü
And Bf ltl gbinrin
This one is the leaf of child bearing
All hail Gbinrin bf ltl
And Bf 'ltl gbinrin
Which one should I clear out?
All hail Gbinrin bl ]tl
And Bf Iü gbinrin
This one is the leaf of longevitY
All hail Gbinrin bl lü
And Bi'ltl gbinrin
Which one should I clear out?
All hail Gbinrin bl ltl
And Bi )ti gbinrin
Ifá says that the person for whom this Odü is revealed shall benefit from a
business proposal put forward by his/her subordinate. He/she should
avail himself/herself of new ideas and new ways of doing things in order to
reap th¡s benefit.
5.
Ifá says that it foresees great accomplishment for the person whom
this Odü is revealed. Ifá says that there is going to be huge success
579
lfa D¡da: An ¡nvitat¡on to lfa Consultation
in a joint venture in which he/she is involved. Ifá says that for this
venture to succeed, these must be available both technical and
cap¡tal resources. The person for whom this Odü is revealed has
only one paft of the resources while his/her paftner has the other.
Since one complements the othel there is the need for cooperation
and mutual understanding. There should be no room for quarrel or
disagreement. There is going to be success and accomplishment for
the two people or groups involved in the venture. In the light of this,
there is no reason why both of them should not be plain and honest
in their dealings with each other. There is no reason why they
should not be straight-fonruard when it comes to sharing the profit
which accrue to them in this venture.
Ifá says that there is the need for the person for whom this Odü is
revealed to offer gbg with two pigeons, two guinea fowls, two
cocks and money.
There is also the need to serve Ogrln,
Ifá and Orl with
one
catfish
to serve the Ori of the person for whom the Odü is revealed the
- the fish shall be cut into three parts the head shall be used
middle shall be used to serue Ogun; while the tail end shall be used
to serve Ifá. A stanza in support of these statements says:
Iyá ñlá ab'arafunfun
Dlá firn Baba Anlbú-ma-lQgbün-ún
Eyl tó ñbq láárinlnirá káká
Fbq ni wqn nl kó 9e
Translation
The biglya ffee with its whitish bark
He was the Awo who cast Ifá for He-who-has-a-pond-but-did-not-havea-drainer
When he was in the midst of trouble and ill health
He was advised to offer gbg
Baba Aff bU-ma-lQgbü n-ú n (He-who-has-a-pond-but-did-not-have-adrainer) was very ill. When he was at the verge of death, he went for
Ifá consultation on what to do for him to regain his health and vitality
from Tya nla ab'ara funfun'. The Awo informed him that he would
580
!! ogunaa ue¡i
surely be well aga¡n if he could offer gbg and serue his OÍ. The Awo
advised him to offer gbg with two cocks for victory over ailment, haro
guinea fowls for comfoft and peace of mind and money. He was also
advised to serue his Of with the head of a big catfish.
Baba Anf bú-má-lQgbün-ún secured allthe gbg materials that same day and
the gbg was offered for him. He also sent his flrst son to his farm where he
had a pond containing catfish to go and secure the fish for him to use to
serve his OÍ. The son left for his farm immediately. The snag however
was that he had nothing on him with which to drain the water in order to
catch the fish in the pond.
Iya ñlá ab'arafunfun
Dláf¡rn BabaAlQgbün-ún má nllbrr
EÍ tó fe, ylntl m'ójrl gkún sünráhün ajé gunrugu
fibg ni wQn nl kóge
Translation
The biglya ffee with its whitish bark
He was the Awo who cast Ifá for He-who-has-a-drainer-but-does-nothave-a-pond
When he was lamenting his inability to have wealth
He was advised to offergbg
In the case of Baba AlQgbün-ún-má-nfbü (He who-has-a drainer-but-doesnot-have-a-pond) he had tried his hands on several business ventures
without success. He was just living from hand to mouth. It reached a
stage that to get the means to feed himself and his large family became a
great problem to him. Tired of this type of living, he went for Ifa
consultation in the home of the Awo mentioned above in order to find
solution to his problem; would he ever succeed financially in his life?
The Awo assured him that he would succeed in life and that all his problems
shall soon be forgotten if he could endeavour to offer ebo. He was advised
to offer gbg with two pigeons and money. There was also the need for
him to serve Ifá with the tail end of a big catfish.
Baba AlQgbün-ún-má-nlfbú got the pigeons and money that same day
and his Awo offered the ebo for him. He also sent his first son outto secure
581
,
t
¡
lla Dida: An ínvitation to lfa Consultation
a big catfish for him with which to serve Ifá. The snag here however was
that even though he had a good drainer with which to drain water from a
pond, there was no pond of his owr'l,
While he was ruminating over his problem he met the son of Baba Affbtlmá-lQgbün-ún who was also thinking furiously on whatto do to catch a big
catfish for his father's usage. Both of them discussed and before long,
they struck an agreement. Both of them went to the farm of Baba Anlbúmá-lQgbün-ún to drain the pond with the implements of the son of Baba
AlQgbün-ún-má-nf brl in order to share the fish that they would catch at the
end of the exercise.
They reckoned thatthey would be able to catch at least 500 fish because it
was a big pond. Before long, they set to work. They worked non-stop for
several hours. When they completed the work, they found to their utter
dismay, that there was only one big catfish in the pond-even though there
were other types of fish therein. Seeing this development the son of Baba
Affbr1-má-lggbün-r1n declared that it would only be fit and proper for him
to take away the only catfish since his father owned the pond where the
fish was caught.
The son of Baba AlQgbün-rln-má-nfbú retorted that without him, the fish
could never be caught since his partner had nothing with which to drain
pond and catch the fish. For this reason therefore, he declared that he was
the rightful owner of the only big catfish caught in the pond. Before long,
big fight ensued. They fought and fought and fought. Nobody was
around to settle the matter for them.
They were still on this fight when OgUn was passing through the farm on
his way to somewhere. He met the two of them panting and exhausted.
He asked them to tell him what caused the fight. The son of Baba AffbtJmá-lQgbün-ún said that his father was very ill at home; Ifá had been
consulted and the appropriate ebo had been offered. The only thing
remaining was for his father to se¡ve his Of with the head of a big catfish,
which they had just caught in his own father's pond. Since they could not
catch more that one catfish, he felt that his friend would consider his
father's condition and allow him to take away the catfish in order for his
582
i!
ogunaa ire¡i
father to use it to serve his Of and regain his health. But his friend in his
callousness would not want to hear of this. He said his friend's father was
only poor but not ill. He therefore impressed it on Ogun to prevail on his
friend to let him take awaythe catfish and save his father's life.
After listening carefully to the explanation of the son of Baba Anlbu-malQgbün-r]n, 0gr1n ask the son of Baba AlQgbün-ún-má-nfbrl to nairate his
own story. In his own case he explained that his father was very poor. He
could not maintain his family. His father therefore consulted Ifá for
solution. His father was assured that he would succeed in life. The Awo
recommended gbg for his father which was promptly offered. His father
was also asked to serve Ifá with the tail end of a big catfish. This was how
he broughtout his draining implements to use to drain the pond in the farm
of his friend's father. Since only one big catfish was caught, his friend
ought to realize that without his implement, there was no way the fish
could have been caught. He stated fufther that his friend had never
experienced poverlry and want before in his life. Consequently, there was
no way he could appreciate the fact that no illness was as great or as
incapacitating as povefi. He had been experiencing the effect and agony
of povefi lane fofthwith. But since his friend was heartless, wicked and
unsympathetic, he would not want him and his family to succeed
financially in life. He too mounted pressure on Ogrtn to order his friend to
let him take away the catfish in order for him and his family to break the
povertyyoke once and forever.
Ogun considered the two arguments and declared that both of them were
simply blind to reason and they were unrealistic in their arguments. He
said that since they could cooperate to work together, they ought to be
realistic enough to know that they would share the proceeds of their joint
venture together. He declared that from their explanations, none of them
needed the whole catfish and that the paft needed by one would not affect
the other. Ogun simply brought out his sword and cut the catfish into two.
He gave the head paft to the son of Baba Anlbú-ma-lqgbün-ún to take
home for his father to serve his Ori and gave the tail paft to the son of Baba
AlQgbün-tin-má-nfbú to take to his own father to use to serve Ifá. They
both went their separate ways.
I
583
lfa Dida: An ínvitation to lfa Consultation
Before long, Baba Affbú-má-lQgbün-ún regained his health and Baba
AlQgbün-rin-má-nfbú became prosperous. All of them were very happy
and grateful to Ogrfn, Ifá, Ort and their Awo. They were thus singing,
dancing and praising Olódümaré.
Iya ñlá ab'arafunfun
Dlá fün Baba AnlbU-ma-lQgbün-ún
Eydtó rtbg láárinlnirá káká
f,bg ni wgn nl kó 9e
Ógb'Ébqrórú'bg
Iyá rrlá ab'ara funfun
Dlafi¡n BabaAlQgbün-ún má nllbr¡
Eyl tófé,ylntl m'ójrl gkrtn sünráhün ajégunrugu
Fbq niwgn nl kó ge
Ógb'Qborórú'bg
Erólpo, ero Qfa
Igba Ogun d'éja méjl
Lara bá ro'ni o
Translation
The biglya tree with its whitish bark
He was the Awo who cast Ifá for Baba Anlbtl-má-lQgbün-ún
When he was in the midst of trouble and illness
He was advised to offergbg
He complied
The biglyaffeewith itswhitish bark
He was the Awo who cast Ifá for Baba AlQgbün-Un-má-nlibú
When hewas lamenting is inabilityto have wealth
He was advised to offer gbg
Hecomplied
Now, travellerstolpoand Qfa town
Itwaswhen OgUn cutthefish intotwo
That we experience comfort
Ifá says that with cooperation and common sense the person for whom this
Odü ¡s revealed shall be able to achieve his/her heaft's desires. While
thinking about himself/hersell he/she needs to thinks about the welfare
and needs of his/her paftner. By so doing, there will be peace, harmony
and success.
584
il osunaa ue¡i
catfish, ¡t
ought to be divided into three paÉs, the head sect¡on used to
serve his/her Or'i, the middle section used to serue Ogun while the
tail section will be used to serue Ifá. Ogun is usually included here in
For the person for whom this Odü is revealed after secur¡ng the
recognition of the role he played in solving the problem of the sons of Baba
Anf bú-ma-lQgbün-r1n and Baba AlQgbün-rin-má-nf bú. That was why Ogun
too deserued to be served today bythose for whom this Odü is revealed.
6.
Ifa says that for the person for whom this Odü is revealed, all Ire in
life are on their way into his/her life. They had made several
attempts to come into his/her life but alas, there is an obstacle which
stands on his/her way to success like a sentry. There is the need for
the person for whom this Odü is revealed to offer gbg against this
obstacle in order for it to move out of the way for all the Ire to come
into his/her life.
Ifá says that there is the need to offer gbg with one he-goat and
money. There is also the need to serve Egu Qdará with one hegoat, a lot of alcohol, palm-oil and money. After this, a
calabash full of alcohol also needs to be placed at Egü Qdara's
shrine for him to give to the obstacle so as to give way for all the Ire in
life to come in for the person for whom this Odü is revealed. On this
aspect, a stanza in Ogr:ndá-Mé¡T says:
Hánránhánrán mi ni lhángu
Klrlmü-kirimu ni lf gsQ lja tglQ
Iófe'jetán
Lófé'mután
Ogun
Lófi ib¡ wOOwOólyókü na'gi
Dlá firn Arg abldl jañpápá
Til 9e onlbodé 9lQrun
Sbg ni wqn nl kó 9 e
Translation
Tightly do one-packyam tubers (in a barn)
And solidly do one stamp one's legs in a fight
Itwas Ogrtn who after eating to his fill
And drinking to his satisfaction
585
Ifa Dida: An inv¡tat¡on to lfa Consultation
He hit the remnants aga¡nst a tree
This was the Ifá cast for Arg ab)dljáñpapá,
the Cripple with his feeble buttocks
Who was the sentry in heaven
He was advised to offer gbg
Arg abldf jár1pápá, the Cripple with his almost lifeless buttocks was the
gateman in heaven. His duty was simply to prevent allthe good things of
life to come into the world. Such good things include Ajé, wealth; Aya,
spouse; Qmg, children; Alku, longevity and all the other lre in life. Much
as human beings who were on earth tried, they were unable to bring all
these Ire into the world.
Arg abldf jáñpápá, on the other hand, went for Ifá consultation in order to
find out what he needed to do to ensure that all these Ire did not find their
way into the world. The Awo mentioned above advised him to desistfrom
this act and allow the Ire to have their ways into the lives of those who
needed them genuinely. They also advised him to offer ebg and have a
change of Attitude.
When he heard of this advice from the Awo, he became very angry and
resolved never to leave the gate of heaven where he sat as a sentry so as
to prevent any of the Ire from moving into the world. Allwise counselling
from other IrúnmglQ in heaven fell on deaf ears. He told them to mind
their own business.
Hánránhánrán mi ni lhánsu
Klrlmü-kirimu ni lf gsQ lja tglQ
Ogrtn lófQ'jgtán
Lófé'mután
Ló fi ibi wóówóO lyOkü na'gi
Dlá filn Qrrtnmllá
fi rrlg ayé ákQwá
fbg ni wQn nl kó 9e
Translation
Tightly do one-packyam tubers (in a barn)
And solidly do one stamp one's legs in a fight
It was Ogrf n who aftereating to hisfill
586
ii
ogunaa ue¡i
And drinking to his satisfaction
He hit the remnants against a
tree
This was the Ifá cast for OnjnmIlá
When coming into the world during the dawn of life on eafth
He was advised to offer ebo
When Qrrlnm)lá discovered that Arg ab'idf janpápá had bluntly refused to
allow all Ire in life to come into the world, he made up his mind to go and try
and to find a means whereby all those Ire would find their ways into the
world. It was quite obvious that life on eafth without all the Ire present was
quite meaningless. To do this, Qrúnm'llá approached the same group of
Awo who consulted Ifá for Arg abld1 janpápá for his own consultation:
would he be able to open the way for all Ire to enter the world? If so, what
did he need to do for this to be?
The Awo assured QrúnmIlá that he would be able to accomplish his mission
but that there was the need for him to offer gbg and to serve EgU Qdara. He
was advised to offer gbg with a matured he-goat, plenty of money and
palm-oil. He was also to serve EgU Qdara with another mature he-goat,
palm-oil and money. After this, he was advised to place a calabash full of
alcohol by the Egü Shrine. Qnf nm)lá complied with the advice of his Awo.
After this, ESü Qdara carried the container filled with alcohol and headed for
the post where Arg abldf janpápá was guarding as a sentry. He approached
Arg ab)df jánpápá and extended his greetings. The latter reluctantly
returned the greeting. Egu Qdara told him that he had come to accompany
him in ensuring that none of the Ire had any chance of reaching the world,
as the inhabitants of the world did not deserue being given any of them.
This warmed the heart of Arg abld'i janpápá. They sat there and were
discussing for a long time before Egu Qdara brought out the calabash full of
alcohol. He filled two horns and gave one to Arg ab'idf jañpápá to drink. He
took it reluctantly and drank. Egu Qdara filled the horn again and Aro abld'i
janpápá drank it all unknown to Arg abld'ijanpápá, his newly acquire friend
was just sipping his own drink while Arg ab)df janpápá was gulping his own.
By the time he drank five horns, he was already tipsy. EgU Qdara continued
to serve him. Before long, Arg ab)d'ijAnpápá was totally drunk. Soon after
this, he fell down and slept. A few moments later, he began to snore.
t
587
lfa Dida: An invítation to lfa Consultation
After sleeping off, Egu Qdara simply rolled Arg ab'tdf jañpápá off the gate of
heaven and earth and signaled Qrunrnllá who had been watching every
development from a save distance. when Qrúnm)lá came, both of them
began to examine Arg abldf janpápá closely and they discovered to their
surprise that this sentry was just a mere cripple! Both Egu Qdara and
Qrúnm)lá began to call on all Ire to come and cross the gate that the sentry
had slept off. They were singing thus:
IreAjé máa wá a o
Idena Qrun sün lgo
Aro ni Idena
Ireaya máawá a o
Idena Qrun sün lgo
Arg ni ldena
fre omo máa wá a o
Idena Qrun sün tgo
Arg ni ldena
IreAlkr¡ máa wá a o
Idena Qrun sün 19o
Aro ni ldena
Iregbogbo máa wá a o
Idena Qrun sün lgo
Arg, arg ni ldena o
Translation
Letthe Ire of wealth come now
The Heavenly sentry had slept off
The sentry is buta cripple
Letthe Ire of spouse come now
The Heavenly sentry had slept off
The sentry is but a cripple
Let the Ire of child-bearing come now
The Heavenly sentry had slept off
The sentry is but a cripple
Let the Ire of longevity come now
The Heavenly sentry had slept off
The sentry is but cripple
And letall Ire in life come now
The Heavenly sentry had slept off
Cripple, the sentry is but a mere ripple
588
li
ogunaa ue¡i
That was how Qrrlnm)lá, w¡th the assistance of Egu Qdara brought allthe
Ire in life to the world. And that was how it was possible for habitants of
the world to live a fulfilled life while on eafth.
Hánránhánrán mi ni lhánsu
KIrlm0-kirimu ni lf'gsg lja tglQ
Ogun
lófg'jgtán
LófQ'mután
Lófi ¡b¡ wOOwOOlyókü na'gi
Dlá fitn Arc abldl jeñpápá
Til9e onlbodé QlQrun
Fbq ni wqn nl kó 9e
Dlá fün Qrúnmllá
fi rrlq ayé akqwá
Fbq ni wqn nl kó 9e
Ógb'Qborórú'bg
ñjÉ ¡reAjémáa wáa o
Idena Orun sün loo
Aro
nildena
Ire aya máa wá a o
ldena Qrun sün lg o
Aro ni ldena
Ire Qmg máa wá a o
Idena Qrun sün lgo
Arq nildena
Ire Alkrt máa wá a o
Idena Qrun sün lg o
Arg ni ldena
Iregbogbo máa wá a o
Idena Orun sun lo o
Aro, arg ni ldena o
Translation
Tightly do one-packyam tubers (in a barn)
And solidly do one stamp one's legs in a fight
It was Ogun who after eating to his fill
And drinking to his satisfaction
He hit the remnants against a tree
This was the Ifá cast for Arg abldf jáñpapa
589
lfa Dida: An inv¡tation to lfa Consultation
Ogunda Meji
Who wasthe sentry in heaven
He was advised to offer gbg
They also cast Ifa for QrUnmlld
When coming into the world during the dawn of life on eafth
He was advised to offer gbg
Hecomplied
Now,letthe Ireof wealth come
The Heavenly Sentry had slept off
The Sentry is buta cripple
Let the Ire of spouse come now
The Heavenly Sentry had slept of
The Sentry is buta cripple
Letthe Ire of child-bearing come now
The HeavenlySentry had sleptoff
The Sentry is buta cripple
Let the lre of longevity come now
The Heavenly senby had slept off
The sentry is buta cripple
And letalllre in lifecome now
The HeavenlySentry had sleptoff
Cripple, the Sentry is but a mere cripple
Ifá says thatthe person for whom this Odü is revealed shall attain glorious
heights in Iife even in spite of initial obstacles or delays. This person shall
overcome and realize his/her destiny in life.
Ifá says also that the person for whom this Odü is revealed must never
constitute himself/herself into a stumbling block on the path of other
people's success. If he/she did, he/she shall be bulldozed out of the way
and the supposed victim shall be victorious at his/her expense. If he/she
thinks that someone will not be great in life and he/she plans aga¡nst such
person, the person shall not only attain greatness but shall put him/her to
shame in the end. It is in the best interest of the person for whom this
Odü ¡s revealed never to think, plan or do evil at any time. Whoever does
it against him/her shall regretsuch action in the end.
7.
Ifá says that it foresees the Ire of wealth and accomplishment for the
person for whom this Odü is revealed. Ifá says that presently, this
person is experiencing some financial hardship butthere is no cause
for concern because this is just a transient situation which will soon
590
!!i
ogunda uej¡
g¡ve way to wealth in abundance. Ifá will soon cater for his/her
financialneeds.
Ifá says that some people had earlier been called upon to find
solution to a pafticular problem being experienced by an influential
person or group but all of those invited had not been able to solve this
problem. Ifá saysthatthe person forwhom this Odü is revealed shall
be able to solve this problem. He/she shall also be able to save the
faces and careers of those who had failed in the assignment.
Ifá says that if the person for whom this Odü is revealed is a man, the
Ire of a spouse is foreseen. Ifá says that three women shall be very
important in his life and they shall influence his life to success and
accomplishment.
Ifá also says that it is not advisable for the person for whom this Odü
is revealed, male or female to stand surety for anyone or group. Ifá
says that if he/she does this, he/she shall be betrayed and utterly
disappointed. Ifa says that the person or group whom he/she stands
for as guarantor shall spoil many things which will lead many people
to point accusing fingers at him/her as their guarantor.
For this message to come to pass, Ifá recommends the following gbg:
for financial success, three pigeons and three guinea fowls; for
victory over his/her present predicament, three cocks; for success
in his/her assignment which he/she shall be invited to come and do;
three pigeons, three ducks and three guinea fowls for the
male to be assisted by three women who shall be influential in his life,
three hens - one of the three hens shall be slaughtered, one of the
wings, one lap and the breast shall be removed and roasted with
appropriate condiments. He shall also get three wraps of Qkg (corn
meal) and place them in three separate places. These shall then be
put wherever Ifá recommends. On allthese, a stanza in this Odü has
this to say:
fil$mggúnbQQ
Agunbg-nlworoko-sQná
591
lfa Dida: An invitat¡on to lfa Consultation
llQmg wQnná-wgnna pqngo
Ota ñlá ni kó sinmi áwodl óké nl mlml
Dláfitn Orunmllá
Ifá rllg réé ra awgn Blwo-kQñkQ I'qru
LátiQrun kejg
fbgniwqn nl kóge
Translation
flQmQgúnbQQ
Agünbg n)wórOkO-sQná
Fl€mq wqnná-wgnna pqngo
The catridge is itthatwill neverceaseto consume a hovering hawk
They were the Awo who cast Ifá for Qrúnmllá
When going to buythe group who grew horns on
their heads (each growing one horn) as slave
From the eighth heaven
He was advised to offer gbg
Qrúnmllá was paft¡cular about bringing this group into the world to come
and enjoy the world and to ensure that a solution was found to the problem
of their horns and plan on how to remove them. He went for Ifá
consultation in the home of the four Awo ment¡oned above. They were all
hisformerstudents. Hewas advised tooffer gbg. He did. Hewasalsotold
to go and seek permission from Olódümaré. They told him that those
people would only spoil his good work on earth. He responded that it
would be good to give everybody equal chance to come and enjoy on eafth
and contribute his/her own quota into the development process there-in.
Qrúnmllá went to Olódümaré to seek perm¡ss¡on to bring the group into the
world. OlódümarO responded that this group would only spoil his work on
eafth. Qrrfnm'llá pleaded with Olódümare to let him bring them into the
world. He promised to stand surety for them. He also said that he would
give them eight commandments. As long as they were given the
commandments, he reasoned, they were bound to behave properly. Being
a favourite of Olódümaré, he was allowed to bring them into the world.
Before leaving
for earth, Qrúnm'llá gave them the
following
commandments; one, they must not pluck the Okro of Ejió; two, they
must not pluck the Garden-egg of Ejió; three, they must not haruest the
592
l! ogunaa ueji
Qsun vegetable of A'ilgrán; four, they must not pass excreta by the riverside; five, they must not urinate by the river-side; six they must not pass
excreta on a rock; seven, they must not introduce any topic concerning
elders behind their backs; and eight, they must not use clandestine means
to enter the home of elders. They all agreed to keep all these
commandments. Qrúnmllá equally argued that if the commandments
were kept, the world would not and could not spoil. He thereafter
instructed them to proceed into the world. They all left the following day.
On their way to the world however, all the eight commandments had been
abused. They had ensured that they violated all the commandments
before they reached the world. As a result of their violation, chains of
reactions had begun to take place, all with serious implications. For
example from the dawn of life on eafth, Olókun was given six water-pots to
take care of and report the developments on a daily basis. These waterpots were placed at six different locations of the world but they were linked
together by natural pipes controlled only by Olókun. As soon as the group
of Ablwo-kQnkQ arrived on eafth and began to violate the Eight
commandments, four of these pots dried up. This had never happened
before, Olókun raised an alarm and went to report to Olódümaré what
happened had never before been witnessed, problems started to happen
on eafth. Everybody began to point accusing fingers at
Qrúnm)lá,
everybody began to complain to Olódümaré.
Olódümaré then summoned QrUnmIlá to His presence. He told Qrrlnmllá
that he too could see whatthose whom he stood surety for had done. This
greatly disturbed and annoyed Qrunmllá. In his anger, Qrúnmllá returned
to eafth and went in pursuit of the leader of the AbIwo-KQñkQ, known as
Hárt. He took along with him his Adaaga.
Immediately Hau saw Qrúnmllá, he took to his heels. He knew why
Qrrlnmllá would be looking for him and his group. He was also aware of all
the atrocities they had committed on eafth. QrúnmIlá who was wearing
only a coverlet pursued him. When Qrúnm'ilá realized that he could not
catch up with Háú, he threw his Adaagá at him. The Adaagá caught Háú in
the head and cut off his horn. He began to bleed profusely. One lrúnmglQ
descended from Heaven and used Qrrf nmllá's Adaaga to dig a hole on the
593
lfa Dida: An invitation to lfa Consuftation
ground. The IrúnmglQ also asked Háú to move to where the hole was dug
so that the blood from his head would go ¡nto the hole. He told Qrunm'ilá
and
Hár1
that it was not good to allow blood to spill on the ground.
when the head did not stop bleeding the IrrtnmglQ tore off a paft of the
coverlet which Qrrlnmllá wore and wrapped ¡t round the head of Háú, and
the bleeding stopped. The Irúnmgle then instructed HárJ to move his
people far away from llé-Ife and settle. They were also instructed to be
wrapping that loin or sash around their head at all times. They moved
away and went towards the nofthern part of Ilé-IfQ. After 30 days, they
stopped.
Unfoftunately however, in their haste and confusion, they did not take
along with them the mother of their leader. The mother began to ask
questions the where about of the group. It took her 30 days to locate
them. She did not eat for those 30 days. When she located her son, she
narrated all her ordeals to him. Soon after this, she died. The IrúnmglQ
appeared again and dug another hole in the ground, placed the corpse of
Hát1's mother into it and covered the hole with sand. He told them that he
had just shown them what was known as burial and that never must they
leave any corpse unburied.
Qrúnm)lá on his own also left Ilé-IfQ and went to settle ¡n Onko town. He
was there for a very long time. He was relatively unknown there. His
situation there was very pathetic. Those who were close to him knew him
as, "Tgla, Awo wgn l'óde Onko"- Tela, their Awo in Onto land. Onto was a
very small community and QrrlnmTlá was the chief Ifá Priest there. He was
very unsuccessful there but he chose to endure and remain there.
In Ilé-IfQ however, the city was expanding rapidly. The whole community
was developing at an unbelievable rate and speed. glqfin the Qba of IléIfQ was the most poweful and most influential personality on eafth.
This was what the situation had been until one day when the following
happened:
Or{slnsln-tasln gdg ilé Qló, fin ni
Or{slnsln-tasln gdq iléQló,fin ni
594
!!
ogunaa ue¡i
Ata-má-tasé 9de ilé QlQfin ni
Orl-yi-tárl-oyllyi 9d9 ilé QlóJin ni o
Awgn ni wQn sg erin l'ágá
Erin wáá wOó
Ófi o,woja a rQ lé gbágede ilé Qló,fin
lügbaü wQn kun erin
wQn bá gpQn ir$ nlnú erin
WQn bá apo agüala nlnú erin
WQn bá igbá tuntun nlnrl erin
WQn pa igbatuntun
WQn bá gmg tuntun OOjE nlnú igbá
Ó ro tr¡n abaje méjg l'ó,wQQtún
Ó to tt¡n abaje,, méjg I'QwQ ósl
tuntun
glQf¡n wáá kéé
Ó nl órun hán!
Translation
OÍslnsf n-taln was resident hunter in QlQfin palace
Orislns'ln-tasln was resident hunter in QlQfin palace
Atamátasé was resident hunter in QlQfin's palace
Orf-yi-taf-Of)yi was resident hunter in QlQfin's palace
They were the ones who threw a heavy spear at an elephant
The elephantfell and placed itstrunk bythe balconyof QlQfin's house
When they skinned and cut the elephant
Theyfound a tray made with Irq wood in its belly
Theyfound an Agüálá container (bag) in its belly
Theyfound a brand newcalabash in its belly
When they cut open the new calabash
They found a day-old baby inside the new calabash
The baby held eight lk¡n-Abaje in its right hand
And anothereightlkin-Abaje in its left hand
Qlqfin exclaimed
He declared that heaven was aboutto descend!
Those were the things they saw at llé-Ife right in QlQfin's palace. Nobody
had ever seen anything near that before. They also never believed that
such a thing could ever happen. QlQfin and all the members of his council
deliberated on this incident for a very long time but they could not come up
with any solution. For the first time ever, QlQfin panicked. He was totally
confused. His chiefs advised him to letthem invite Babaláwo from different
595
lfa D¡da: An invítation to lfa Consultation
places to come and consult Ifá for them in order to find the root cause of
what was happening and at the same time, find solution to the problem.
They sent for the following Ifá priests and other diviners:
WQn wá lg réé pe áwgn:
Kogún-kogún Awo ile Alara
KggbQn-kggbqn Awo Ode ljero
Kaádó, ta-keádó, ta Awo lpa Tooromofé
Qtggkan ló kü kó tóó pe lrinwó
Awgn Awl-wlnnlwlnnl má-jeÉ nlkan-o-gbq
Awgn AfQkán-mq-fq-fi n-l n-fi n-ln
WQn ki'fá-k¡'fá nilé QlQfin
WQn klkllkl, wgn O gbQ ohun tl Qló.f¡ n ñwl
WQn ki'fá-k¡'fá, bgq ni wgn O jáfá 9ló.fi n
Translation
Theythen wentto invite
Kogun-kogún the residentAwo of Alárá
KggbQn-kggbQn theAwo ofljero Hill
Kaádqta-kaádó, ta the Awo of ppa-T00r0m0, fé
Only one remaíned for it to complete 400
Those who spoke so quietlythat none could hear
Those who spoke like they were whistling
They recited and recited Ifá in QlQfin's house
They recited and recited without getting what QlQ fin was saying
They recited, and recited withouttouching the problem of QlQfin
When all the Babaláwo, diviners and soothsayers had exhausted
themselves, the frustrations of Qlqfin increased. In his anger, he said that
all of them did not know why he had called them or what was mak¡ng him
so worried and agitated, he ordered that all of them should be locked up.
They were promptly incarcerated. QlQfin then asked if there were no other
Babaláwo or soothsayer who could help him out of his problem. That was
when one of the chiefs remembered TQla the Awo of OnkO town. glqf¡n
ordered that TQIá should be invited immediately. Delegates were sent to
Tela.
When he heard the message of Qlófin, he wentfor Ifá consultation in order
to know what QlQfin had called him for and then what he needed to do in
order to solve OlQfin's problem for him. TQIá was told by his Awo that
596
!! ogunaa ue¡i
QlQfin truly had an unusual exper¡ence but that the true nature of h¡s
experience would be revealed to him on his way to Olófin's palace, he was
informed that what Slqfin was worried about amounted to nothing as it was
designed by the Deities to test his capability to absorb shock and to stay
cool in the midst of crisis and unceftainty.
to offer gbg with three hens. He was asked to slaughter
one of the hens, remove one lap, one wing and the breast, roast them
properly and take them along with him on his journey to QlQfin's palace, he
was also asked to carry along with him three wraps of Qkg. He was told that
he would meet three women who would be instrumental to the success of
his mission at QlQfin's house. He was advised to give the three women one
Qkg each and give each of them the lap, the wing and the breast of the hens
he carried with him. TQIá complied with all what they said and set out on his
journey to QlQfin palace at Ilé-IfQ.
TQIá was advised
When he got to Ilé-IfQ, at the edge of the stream, which he would cross,
before he reached QlQfin's palace he met true to the prediction of his Awo,
three young women who came to the stream to fetch water. Télá greeted
them and gave them wraps of Qkg, the chicken lap, wing and breast. The
three young women thanked him and asked for his mission in Ilé-IfQ. He
explained to them.
They told him that he might not be aware of the developments in QlQfin's
palace but that there were two major problems being faced by QlQfin at that
pafticular point in time; one, one of his wives had been pregnant for the
past three years and she had not been delivered of the baby; two, the
hunters of QlQfin struck down an elephant with their heavy spear, when the
elephant fell, it placed its trunk by QlQfin's balcony; when the elephant was
skinned and dissected, they found a tray made of IrQ wood, and an Aguah
bag, and a new calabash in the elephant, when the calabash was sliced into
two, they found a day-old baby which had with it eight Ik¡n -Abajg in each of
his hands. The three young women said that was why QlQfin had invited
him into his palace. They said that for the pregnant woman to have a safe
delivery a matured goat must be offered as gbg while another matured
goat must be used to serve Ifá. They said that they did not know the
597
lfa Dida: An ¡nvitation to lfa Consuftat¡on
importance of the slain elephant and ¡ts myster¡ous contents. They
however advised TQIá not to sit down at all or wait for any moment before
disclosing the information to QlQfin. They said that doing so was the only
way that would make Qlqfin to take him serious as several others had
hitherto been invited, they did not know why QlQfin had invited them and
QlQfin had thrown them into jail. Theyalso informed TQIá that in the frontof
OlQfin's palace, he would meet an old woman. The woman was a dye
maker. All her grandparents were also dye makers. She inherited the work
from her own mother. He was advised to ask that old woman to remove her
dye pot from the spot it was and for TeJa to put his OgU there. They
informed him that all the surrounding areas of the palace were solid rock
and that only the spot where the woman put her pot contained soft sand
where the OgU staff could be placed.
them profusely and headed for QlQfin's palace. In front of
QlQfin's palace, he met, as the three young women had said, an old woman
busy with her old dye pot. TQIá approached her and asked her to remove
TQIá thanked
her pot for him to place his
0gü. The woman refused bluntly.
After much persuasions and promptings, the old woman reluctantly agreed.
As 1Qlá removed the pot, they found jewelries of inestimable value, which
the old woman's great grandparent had kept there. Both TQIá and the old
woman were flabbergasted. Télá asked the old woman to pack everything
as the jewelries rightfully belonged to her. She insisted that Télá must take
out of the jewelries since if not for him; she would not have known that such
things were there in the first place. Teh refused and the woman packed
everything, thereby becoming an extremelywealthywoman in herold age.
She then thought of how to compensate TQIá in her own way since he would
not take any paft of the jewelries, she asked Teh ¡f he had ever been
married. TQIá responded in the negative, she also asked if he saw the three
young women by the stream when he was coming, he responded positively.
She explained to TQIá that they were not yet married. Several people had
tried to marry them and they had bluntly refused. They said that they
would marry only one person and that person must know their names
before they would agree to marry him. Everybody had tried and failed.
598
ll
osunda Me¡i
The old woman then told Télá their names. Télá thanked her and entered
QlQfin's palace.
As soon as TQIá entered QlQfin's palace and all the essential greetings were
exchangqd, he was offered a mat to sit on. He refused stating that Qló, fin's
summoned him because of the two major developments in his house. He
told QlQfin about the pregnant woman and what he (Qló,fin) needed to do.
He also told Qlqf¡n about the elephant incident. Qló,fin was totally
dumbfounded. QIQRn exclaimed that 1Qlá was not an ordinary human
being. QlQfin asked Teh to offer gbg for him. He agreed.
As soon as TQIá sat down on the mat in preparation to offer the qbg, the
three young women entered with the pots of water on their heads. Tela
greeted them by their names as he was told by the old woman saying:
'welcome,Ibgrrl,Ibgye andlbegg'. The three women threw away the pots
on their heads and began to accuse QlQfin of telling the stranger their
names. Q¡qfin said that he did nottell him their names, but rather, the man
was not an ordinary human being. QlQfin claimed that the man could
detect a pregnant snail among its colleague; he could even predict the sex
of a chick inside the eggshell! The three women said that they had no
option butto marryTQlá since he wasthe person who knewtheir names - as
they had promised to marrythe person who could tellthem their names.
After this
rch told QlQfin that he had some people whom he had
incarcerated as a result of their failure to know what QlQfin had summoned
them for. He asked QlQf¡n to release them fofthwith before he could offer
the gbg, QlQfin ordered his domestic seruants to go and effecttheir release.
offered the gbg for QlQfin and his pregnant wife was delivered of a
bouncing baby on that very day. TQIá sat down and the baby was broughtto
him for his blessing. Ibgrrt,Ibgyé andlbggg sat by his sides. While he was
blessing the baby all the Awo who had just been released came into the
palace to express their gratitude to TQIá. He asked them not to thank him,
but rather to thanklbgrrl, )bgye and )bggg. They did and all of them left
QlQfin's palace full of joy and happiness.
TQIá
Fl€mggúnbqq
599
lfa Dida: An ínvitation to lfa Consuftation
Ag
rt n
bg- nlworoko-sqna
f lgmg wQnná-wgnna pqngo
Qta ñlá ni kó sinmi áwOdl Oké nl mlml
DláfúnQrunmllá
Ifá trlg réé ra áwgn Blwo-kQñkQ I'qrU
táti Qrun kqjg
fbg ni wqn nl kó 9e
Awgn Orlslnsln-tasf n qde ilé QlQfin ni
gdg ilé Qló, fin ni
, Orlslnsln-tasln
Ata-má-tasé gde ilé Qló, fi n ni
Or{-yi-tarl-oyflyi gdg ile Qló,fin ni o
Awgn ni wqn sg erin l'ágá
Erin wáá wOó
Ófi gwoja a rQ légbágede ¡lé9lqf¡n
Mgbaü wQn kun erin
WQn bá gpQn irg nlnú erin
wqn bá apo agüala nlnrt erin
Wqn bá ¡gbá tuntun nlnrl erin
WQn pa igbá
WQn bá gmg
Ó ¡<o
Ó ko
tuntun
tuntun OOjq nlnU igbá tuntun
tt¡n abaje m€jq l'ó,wq oJrrn
It¡n ábáje, méjQ I'QwQ Osl
9ló.fi n wáá kéé
Ó nl Orun hán!
WQn wá lg réé
peáwgn:
Kogun-kogún Awo ilé Alárá
KggbQn-kgg bqn Awo Ode ljero
KaádóJa- kaádqta Awo Epa Tooromofé
Qtqekan ló kü kótóó pé rrinwó
Awgn Awl-wln nlwln nl má-j99 nlkan-O-g bq
Awgn AfQká n-mq-fg-fi n-ln -fi n-l n
WQn k¡'fá-k¡'fá nilé Qló, fin
WQn klkflkl, wgn ó gbQ ohun tl Qlqf¡n rtwl
WQn k¡'fá-k¡'fá, bee ni wgn o já fá Qló.fi n
9ló, f¡n nl kó s'áwo nf 'lQ yl mq njq?
WQn ló ku TQla Awo wgn l'óde Onto
Qlqf¡n nl kl wQn lg ree peé wá
TQIá lówa já'fá Qló,fin
Fbg ló nl kó 9e
QlQfin 9b'€bg, ó rú'bg
¡Ije F|a moyin lbgrrt
F|a moyin lboye
I!
on*a" *r¡,
Qrúnmllá mo yin lbgq¡9g o
Translation
FlemagúnbQQ
Agünbg nlwOrOk0-sQná
flQmgwQnná-wgnna pqngo
The catridge is it that will never cease to consume a hovering hawk
Theywerethe Awo who castlfá for Qrúnm)lá
When going to buy the group who grew horns on
their heads (each growing one horn) as slave
From the eighth heaven
He was advised to offer gbg
Oflnln-tasfn was resident hunter in QlQfin palace
Olslns'ln-tasln was resident hunter in QlQfin palace
AtamáUsé was resident hunter in Qló, fin's palace
Orf-yi-taf-óflyiwas resident hunter in QlQfin's palace
They were the ones who threw a heavy spear at an elephant
The elephantfell and placed its trunk by the balcony of QlQfin's house
When they skinned and cutthe elephant
They found a tray made with Ire wood in its belly
They found an Agüálá container (bag) in its belly
They found a brand new calabash in its belly
When they cut open the new calabash
They found a day-old baby inside the new calabash
The baby held eight lkin-Abaje in its right hand
And another eight lkin-Abaje in its left hand
QlQfin exclaimed
He declared that heaven was aboutto descend!
Theythen wentto invite
Kogun-kogún the residentAwo of Alárá
KqgbQn-kggbQn the Awo ofljero Hill
KaádóJa-kaádqta the Awo of fpa-TooromoJé
Only one remained for it to complete 400
Those who spoke so quietlythat none could hear
Those who spoke like they were whistling
They recited and recited Ifá in QlQfin's house
They recited and recited without getting what QlQfin was saying
They recíted, and recited withouttouching the problem of QlQfin
Qló, fin asked if there was no more Awo around?
They responded that it still remained TQIá, the Awo of OñkO town
OlQfin asked them to go and call him
TQIá was the one who later got the reason why QlQfin cast Ifá
601
lfa Dida: An ¡nv¡tation to lfa Consuftation
He asked Qlqfin to offergbg
He complied
Now, pla I praiselbgrrl
fla,I praiselbqye
Qnf nm)lá,I also
praiselbg$¡g
Ifá says that the person for whom this Odü is revealed shall surely succeed
where others had failed. He/She shall win where others had lost. He/She
shall ach¡eve greatness where others had been humiliated.
Ifá says also that if a pregnant woman is having delayed b¡fth where this
Odü is revealed, with the appropriate gbg as prescribed above, the woman
shall have a safe delivery the very day the ebg is offered.
8.
Ifá says that women would be instrumental to the success of the
person for whom this Odü is revealed if it's a man. This
notwithstanding however, Ifá advises that he needs to be extremely
careful on all matters concerning women. This is because women,
especially his spouse, would surely be stretching his endurance and
patience to the extreme once in a while. Ifá says that he needs to be
patient at all times.
Ifá says also that the person or group for whom this Odü is revealed
must not promise one thing to two people. If this had already been
done only gbg and seruing 0gr1n, QSqq.sl and 0ogáñlá can pull the
person or group out of trouble and unfavourable repercussion.
Ifá also warns some women where this Odü is revealed not to do
something or behave in such a way that will give room for them
being insulted or looked down upon.
Ifá advises a pregnant woman to offer gbg and serve Ifá and Egü
where this Odü is revealed so as to have a safe delivery devoid of any
complications.
Ifá advises those involved to ofter gbg with three hens, three cocks,
three guinea fowls, eight rats, eight fish and money. They are also
to serve Egu Qdará,I;fá, Ogun, QqqqsJ and Qbát¿tlá as appropriate.
602
i!
osunaa ue¡i
On these, a stanza in this Odü says:
Baba dó l'Óko
Baba ba l'Ókó
Baba fQyln t'igi akOko poróporo
Babá j9 kóko okóó
Qr00 ml 9e tán tl yóó ko nl'gbáyl
Dlá fün Qrunmllá
Baba Ég'awo lo sl llU Ekun
[b9 ni wQn nl kó 9e
Translation
Baba encamped at OkO town
Baba landed at OkO town
Baba rested his back comfoftably against an akOko tree
And he ate 20 tubers of cocoyam
My matter is about to have a head now
These were lfá's declarations to Qrúnmllá
When going on lfá's mission to fkun town
He was advised to offer gbg
When Qrtlnm'llá wanted to leave Adó-Ekltl, his base of operation for Fkun
town, he went for Ifá consultation from his former students mentioned
above in orderto determine how successful his sojourn in fkun town would
be. The Awo told him that he would accomplish his mission at fkun town
but the most rewarding assignment would be that of a pregnant woman
who would fall into labour and who would be about to lose her life which he
would save. She would be assisted to have a safe delivery. She would
deliver of a baby girl and the girl was an ApQtQbl (Ifa wife) Orúnmllá was
advised to offer gbg with three hens, three cocks, eight rats, eight
fish and money. He complied. Soon after this, he set out on his journey
to fkun town.
On getting to this town, he saw a crowd in front of him. They looked sad.
He approached them and he discovered that a pregnant woman was in
their midst. For four days they had tried everything they knew for her to
deliver when she went into labour and it was simply impossible. She had
become very weak and about to die. The crowd were the members of her
husband's household who were carrying her home to die inside the house.
603
lfa Dida: An invitation to lfa Consultation
When Qrtlnm'llá saw this, he told them that he would help them and the
woman would have a safe delivery. He said that the woman would g¡ve
bifth to a baby girl and thatthe girlwas an ApQtQbf . The woman's relations
said that if this woman could have a safe delivery they would give the baby
to Qrrfnm'ilá as wife when she was matured enough to get married.
QrrJnmIlá simply touched the woman's stomach and the baby came out
safely. The crowd was overwhelmed with joy. True to Qrrlnmllá's
prediction, the baby was a girl. Qrúnmllá tied the OtútU Qpqn (Ifa) bead
round herwristand leg.
Soon after he left, the woman began to complain of stomach pain again.
The crowd began to panic once more. They searched for Qrúnmllá but he
was nowhere to be found.
Baba dó l'óko
Baba ba ¡'Óko
Baba f'Qyln t'igi akóko pOrOpOrO
Babá j9 kóko okóó
QrQO ml 9e tán tl yóó ko nl'gbáyl
Dlá filn Ego Qdara
TI ñg'awo lg st llu lkun
fbg ni wqn nl kó 9e
Translation
Baba encamped at OkO town
Baba landed at OkO town
And rested his back comfoftably against an akOko tree
And he ate 20 tubers of cocoyam
My matter is about to have a head now
These were lfá's declarations to EgU Qdara
When going on spiritual mission to fkun town
He was advised to offer gbg
to go on spiritual mission to lkun town. He also
went for Ifá consultation. He was also assured that his mission to this
town would be very rewarding and successful. He was equally advised to
offer gbq with three hens, three cocks, three guineafowls, eight
rats, eight ftsh and money. He also complied and set out on his
Egu Qdara also planned
journey.
604
li
ogunaa
^re¡i
On getting to fkun town, he met the same crowd in a state of confusion.
He asked them what the problem was. They explained the problem of the
woman to him and someone had helped them before she could deliverthe
baby, and that she was still complaining of stomach pains. Taking a look
at this woman, Egu Qdara explained to them that even though the baby
had been delivered, the placenta was not yet out of the woman's womb
and therefore, they had no reason to rejoice yet. They pleaded with him
to assist them. EgU Qdara declared that to assist them, they would have
to give him the hand of the baby in marriage when she was matured
enough for wedding. They said that if he could assist in saving the life of
the mother, the girl is his for marriage. Epü Qdara simply touched the
woman's stomach and out came the placenta. Egu Qdara then put his Ogü
(three tufts of hair left on the head of Egü adherents after the rest of the
hair had been shaved off) on the baby's head and left.
As soon as he left, the crowd began to celebrate. They danced round the
town and everybody left for home. None of them ever thought of the
future implication of their action atall.
Eighteen years after, Qrúnmllá sent a message to them that in three
weeks time, he would be coming to claim his wife. In the evening of the
same day, Egu Qdara sent his own message that in three weeks time, he
too would be coming to take his wife. That was when it dawned on the
people of fkun that trouble was at hand. They deliberated for a long time
on how to find solution to their problem butthere was none. They did not
want to face the wrath of any of these two great personalities. When they
discovered that there was virtually no way for them, they decided to seek
the assistance of Ifá in finding a solution to their problem. They then went
to seek help in the house of:
Awgn Ogun I'awo amqqgé
Qqqqsj l'awo amQóyá
ooganla I'awo amQQ-tágg
Dlá fitn wón nl llu lkun
Nlbi tl wQn gbé rtfleku kan rg gmg mejl
Ebo ni wón nl kl wón se
605
lfa Dida: An ¡nvitation to lfa Consultation
Translation
.
Ogun is the Awo who knows how to cut (trees)
QSqq$ is the Awo who knows how to design
And Oosanh is the Awo who knows how to put A$e (power to let
something manifest)
They were the ones who cast Ifá for them at fkun town
When they pledged one rat to favour two children
They were advised to offer gbg
The inhabitants of fkun town approached Ogún, QpQQpl and OÓgañlá
(QbaHh) for solution to their problem. The three Awo blamed them for
not thinking properly before they pledge only one ch¡ld for both Egu Qdara
and Qrúnmllá. They said that no matter how any situation might be, they
must never lose their sense of reasoning because ¡f anyone promises
whatever he/she cannot do to get out of any bad situation, he/she is only
postponing the evi! day. They said that if the inhabitants of fkun town
had informed Egü Qdara that they had earlier given out the baby to
Qrúnm)lá, Egü would not insist on marrying the girl again. At the very
worst, Egu would have asked for something else which they would have
settled a long time ago.
Having said these, Ogún said that if they could give him what he would
take, he would assist them to cut a good log of wood in the bid to find
solution to their problem. They gave Ogun what he wanted and he helped
them to cut the wood. QSqQEt said that if they could give him what he
would take, he would help them to design the wood. They gave him and
he helped them to design the wood in the true Iikeness of the girl in
question. Ooganla said that if they could give him what he would like to
take from them, he would help them use his Agg to solve their problem.
They gave OOganla what he wanted. Oogarrla in turn sliced the wood into
two equal parts from head downwards. He also sliced the girl into two
from head down. He joined the left side of the girl together with the right
side of the wood. He repeated the same thing with the right side of the
girl and the left side of the wood. He used his A9g and the work became
two identical girls. Nobody could distinguish one from the other.
Everybody went home happily.
606
i!
ogunaa ue¡i
on the day of the wedding, they gave Egu Qdara a girl and gave Qrúnmllá
the other. None of them could complain. Everything went smoothly. It
was a grand pafty involving the whole town. Everybody went there to
witness the miracle. It was also the talk of the town for a very long time.
At home, the first three months were bliss for Qrúnm)lá and Egü Odara.
Their two wives exhibited all the qualities of good housewives. They
were obedient, accommodating, neat, homely and unassuming. They
prepared the food on time and regularly. They take care of their houses
and the environments. They loved everybody and everybody loved them
in return. Everybody around prayed for such wives in their lives.
The next three months were something else. These women became very
incorrigible, stubborn, rude, unruly, disobedient, and uncaring and
involving. They insulted their husband and their relations openly. They
disgraced their husbands in the presence of their clients. They spoiled
things in the house and would neither accept their faults nor take to
corrections. The three months were simply like 30 years of agony for
Qrunmllá and Egü Qdara.
One day, tired of the attitude of his own wife, Orúnm)lá decided to return
her to her parent's house. He informed the parents that he would be
arriving at fkun town in three days to hand over their daughter to them.
When the parents heard this, they rushed to the house of Ogún, Q¡qqpl
and OOgáñlá to enlisttheir assistance as theirAwo.
The three Awo asked them to go home and that they would be there
when Qrrtnmllá arrived. Truly, they were in their house on the third
day when Qrrlnm'llá arrived together with his wife. As Qrrlnmllá was
about to speak, the three Awo began to plead with Qrunmllá, using
IyQrQ (Ifá song) saying:
Orr¡nmlla ma bffnr¡
Ifá kóo mú suúrü o o
Fgb€ kan ééyán
Fgb€ kan igi I'oblnrin
Baba má bffnú o
Baba kOo mr¡ s0rtrü
6A7
lfa Dida: An invitation to lfa Consultation
FgbA kan eéyan
Fgb€ kan igi I'oblrin
Translation
Qrúnm)lá, please do not be annoyed
Ifá, please be patient
Half human being
And half wood is what a woman is
Baba, please do not be angry
Baba, please exercise patience
Half human being
And half wood, that is what a woman is
When QrUnmIlá heard this, he simply turned back with his wife and
returned to Ado-Eldti where he came from. Anytime the wife behaved
well, he would know that that was her human side at work. And
anyt¡me she misbehaved, he would equally know that her wood, nonhuman side was at work. Nothing his wife did that ever surprised,
frightened or annoyed him anymore. He was only being amused with
his wife's behaviours everyday.
Baba dó l'ÓkO
Baba ba l'Óko
Baba fé,yln t'igi akoko pOrOpOrO
Babá j9 kóko okoó
Qrqq ml $e tán tl yóó ko nf'gbáyl
Dlá fi¡n Qrunmllá
Baba rlg'awo lg sl llrt Fkun
pbg ni wqn nl kó 9e
Ó gb'Qbo, ó rri'bg
Baba dó l'Óko
Baba ba l'Óko
Baba fe,yln t'igi akOko pOropóÉ
Babá jq kókO okóó
Qrqq ml sp tán tl yóó kO nl'gbáyl
Dlá filn Egü Qdara
Tl ñg'awo lg sl lhl lkun
fbg ni wqn nl kó 9e
Ó gb'Qbo, ó rú'bg
Awgn Ogrtn I'awo amEqgé
QqoqsJ liawo amQóyá
608
I! ogrna" u"¡¡
Ooganta I'awo amQE-t¡t$g
üá fitn wgn nl llú lkun
l{lb¡ ü wQn gbé ñf'eku kan rq gmg méil
!b9 ni wQn nl kl wqn ge
WQn gb'€bg, w4ñ rrl'bg
ñjq Qrunmlla má bllnr¡
Ifá kóo mú süúrü o o
Fgbé kan ééyán
Fgb€ kan igi I'oblnrin
Baba má bllnú o
Baba kóo mú süúrü
Fgb€ kan ééyán
Fgbe kan igi I'oblrin o
Translation
Baba encamped at Okó town
Baba landed at Oko town
And rested his back comfortably against an akoko tree
And he ate 20 tubers of cocoyam
My matter is about to have a head now
These were lfá's declarations to Qrtlnm)lá
When going on spiritual mission to fkun town
He was advised to offer gbg
He complied
Baba encamped at OkO town
Baba landed at Oko town
Baba reclined in comfoft against an akOko tree
And he ate 20 tubers ofcocoyam
My matter is about to have a head now
These were lfá's declarations to Egü Qdara
When going on spiritual mission to fkun town
He was advised to offer gbg
He complied
Ogun is the Awo who knows how to cut (trees)
Qgqq$ is the Awo who knows how to design
And Oógáñlá is the Awo who knows how to put A9g (power to let
something manifest)
They were the ones who cast Ifá for them at Fkun town
When they pledged one rat to favour two children
They were advised to offer gbg
They complied
Qrrfnm)b, please do not be annoyed
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lfa Dida: An invitat¡on to lfa Consultation
Ifá, please be patient
Half human being
And half wood is what a woman is
Baba, please do not be angry
Baba, please exercise patience
Half human being
And half wood, that is what a woman is
Ifá says that with understanding and pat¡ence, the person for whom this
Odü ¡s revealed will live a fruitful and enjoyable life. He/she will enjoy
and will accompl¡sh all his/her heart's desires.
9.
Ifá says that it foresees the Ire of child-bear¡ng for the person for
whom this Odü is revealed; Ifá says this child shall be very great and
will be known the world over. Ifá says that there is the need to offer
gbg so that the reputation of the child will be good and favourable.
There is the need to offer gbg with one matured he-goat, red
cloth, black cloth, white cloth and money. There is also the
need to serve OgUn with one rooster, palm oil and money. On
this,Ifá says:
oktkl
Ariwo
Dlá fi¡n Ogún
Tl yóó bl'mq kan náá
Tl yóó wrtsl ká'yé
Fbg ni wón nl kó 9e
Transtation
Reputation
And clamour
They were the Awo who cast Ifá for Ogrtn
Who would beget one child
Whose influence shall be felt the world over
He was advised to offer gbg
The name of Ogún's child was Iná (fire). When Iná was still in the womb,
610
l!
ogunaa
ueji
consultation. He was informed that he would beget a ch¡ld
and this child would shake the whole world. He was told that if he offered
ebg, the child would shake the world; and if he failed to do so, the child
would still shake the world. He was however advised to offer gbg with a
he-goat, a bundle of white clothes, a bundle of red clothe and a
bundle of black clothe in order for the child to be acclaimed for only
good deeds. OgUn only offered gbg for the child to arrive safely and of him
to have great reputation on earth but failed to offer the one for good
Ogrf n went for
reputation.
When Iná was born, his first day on eafth witnessed series of changes and
dramatic events. The midwife who attended to him got her hands burnt
beyond recognition. When they managed to give him the first bath on
eafth, the water was thrown into a nearby bush. The bush was razed
down. Anytime this baby was happy, people would notice him wearing,
red, black and white clothes which his father had failed to offer as gbg
during Ifá consultation. Anyone who got in contact with him at that time
would have himself/herself to blame. And when he became an
adolescent, it was worse. If he followed his colleagues to any house to
play, the house would be razed to the ground. Anyone inside the house
who was unlucky not to have escaped on time would lose his/her life. All
propefties in the house would be destroyed. The clamour to send Iná
away from the vicinity would increase several folds as a result of this
destructive reputation, which he had earned for himself.
This is however not all. Nobody could cook without him. No blackmith,
goldsmith, silversmith and so on could work without him. No house could
be kept warm during cold seasons without him. Nobody could see at night
if he was not around. In spite of his bad reputation, it was also discovered
that no community on eafth could do without him or even ignore or look
down upon him. For this reason therefore, os some people were
clamouring for his banishment from the society so also were others
fighting relentlesslyfor his retention in the community.
After much argument back and fofth, an agreement was arrived at on how
to deal with Iná, the son of Ogrf n. Everybody agreed to deal with him with
caution only when he was needed, not to allow him to play around their
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lfa Dida: An invitation to lfa Consultation
homes, farms, propefties, public arena or business concerns when not
needed, anyt¡me they saw him with his white, red and black clothes on,
everybody around must ensure that they were removed from him
immediately.
By so doing, they soon realized that Ina could be managed. Anyone whose
property or farm or even other belongings were destroyed was considered
careless or the incident considered accidental or the act of the gods.
oklkl
Ariwo
Dlá filn Ogrtn
Tl yóó bl'mg kan náá
Tl yóó wrlsl ká'yé
fbg ni wón nl kó qe
ñjg Oklkl o
Ariwo
Oklkf gmg Ogun kan
Translation
Reputation
And clamour
They were the Awo who cast Ifá for Ogun
Who begot one child
Whose influence was felt the world over
He was advised to offer ebo
Now reputation
And even clamour
The reputation of Ogún's son was felt all over!
Ifá says that the child of the person for whom this Odu is revealed shall be
known all over the world. There is however the need for him/her to offer
gbg so that his/her child's reputation shall not be gotten from vices or antisocial behaviours. There is need to offer gbg so that the child's vast energy
and potentials shall be directed towards positive developments in the
society.
10.
Ifá warns the person for whom this Odü is revealed never to make jest
of others in their period of tribulation. He/she must never take
612
i!
ogunaa ue¡i
advantage of other people's problems or situation in order to exploit
them. This may bounce back and recoil on him/her. Ifá says that
this person's children are his/her greatest source of wealth and
achievement. In this wise, he/she must do everything possible to
ensure that he/she has these children and equally give them sound
training for them to be useful to themselves and to him/her in
future.
In the same vein, Ifá warns that the person for whom this Odü is
revealed is too fashion conscious and he/she is doing so at the
expense of his/her children. Ifá says that he/she needs to find
means of begetting his/her own children and give them proper
training in order to secure his/her future instead of going after
fashion and materialacquisition in his/her life.
Ifá says that there is the need for this person to offer gbg with 16
rats, 16 fish, two hens and money. He/she also needs to add
his/her most beautiful dress and all his/her make-up
material to the gbg. These include peÉumes, lipsticks, cream
lotions, pomades and hand chains, leg-chains, neck-chains,
ear-rings, bangles, broaches and so on. On these, Ifá says:
Oko bagi s'Qyln wáá b'olóko
Illá firn onlrese lle
A bü fitn t'Oko
Fbq qmq ni wQn nl kl wQn ge
Translation
A thrown stone hit a tree and returned to hit the thrower
This was Ifá's declaration to Offrésé-Ilé
And also to On'irésé-Oko
When they were advised to offer gbg in order to beget
children
Offrésé-Ile and Onlrésé-Oko were both 9ba. They were very influential in
their various communities. They both claimed the same descent from IléIfe. One day, the two of them went to the Awo mentioned above for Ifá
i.
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Ifa Dida: An ¡nv¡tation to lfa Consultation
consultat¡on. They wanted to know how their success would be on their
father's throne. They were both assured that they would be very
successful. They were however advised to pursue the issue of marriage
and child-bearing more than any other thing in their lives. They were
urged to beget many children and ensure that these children were well
trained. They were also cautioned against getting married to many wives
at the same time as many wives would bring many problems for them and
their children. Rather, they were asked to give bifth to many children,
males and females who would continue to perpetuate their lineage and
ensure the continuity of their family tree. They were also advised to offer
gbg with 16 rats, 16 fish and two hens each.
Offrése-Ilé felt that offering gbg was unnecessary as there was no need
to give b¡tth to any child. To him, the trouble one would undergo to train
any child was simply too much for comfoft. He also reasoned that too
many children would only bring povefi and want as the resources one
would need to enjoy one's life would be dive¡ted and expended on
children and their training. He therefore resolved notto have any child in
his life but rather, to acquire as many clothes and jewelries as he could
afford.
Orf résé-Oko on the other hand, chose to comply with the advice of the
Awo. He offered the gbg as prescribed and he got married and gave birth
to many children. He preoccupied himself with the training of his
children. This made him very poor and always in want of one thing or the
other. This notwithstanding, he preserved and endured all the hardship
involved in the unbringing of his children. He lacked good clothes and
modern jewelries but he never minded.
There was however an annual festival which Offrésé-Ilé and OffréséOko, together with all their subjects must attend. Each year that they
went to this festival, Onlrésé-Oko was the subject of ridicule. He would
be jeered at and made jest of openly by all. His dresses were old and his
children would wear dresses that were only fit for paupers. Everybody
around would say that the many children that Onlrésé-Oko gave bifth to
were the source of his povefty. He would however respond that when the
children reached the stage of maturity and they were on their own, his
614
!! osunda Meji
poverty would disappear. In the case of Onfrésé-Ilé, he used to appear at
the annual festival with the latest design of dress jewelries and makeups. He would be hailed and accorded the honour fit for only a monarch
in his royal majesty. In orderto rubbish his fellow Qba, he would begin to
sing the following songs:
Onlrésé irc dé
OkO lrese é, ire dé
Onlrésé, a9g I'e,wá
Oko lrese agg l'gwá qni
Onlrésé O, aSg Q rq dá o?
oko lrese, agg lgwá qni o
Translation
Orfrésé here comes all the good things of life
Oko lrese, here comes Ire
Orfrésé, dresses are beauty
Oko Irese, dresses are one's beauty
Offrésé, where are your own dresses
OkO lrese, dresses are one's beauty
That was how Onfrésé-Ilé used to sing yearly just to put his co-Qba to
shame; Onf résé-Oko would never mind allthe insinuations.
Before long, both On'irésé-Ilé and Onfrésé-Oko were getting older and
older. Their strengths were failing them. Their capability to work and
look for money was no longer as before. In this wise Offrésé-Ile could
not acquire as many dresses and other ostentatious materials as before.
All his dresses began to fade and tear at the shoulders and knees. In the
case of Offrésé-Oko he was getting weaker too but his children were
getting matured. They were all gainfully employed in various disciplines.
They began to take care of their father in appreciation of all his sufferings
over them. Their father was living in comfoft more than ever before. He
was wearing very expensive dresses and jewelries. He was looking
fresher, younger and happier than ever before.
When the time to go for the annual festival arrived, the children of
On'irésé-Oko gathered together to deliberate upon what to do to make
the occasion great for their father. Some of them suggested that it would
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Ifa Dida: An invitation to tfa Consultation
be befitting to buy a horse for their father to ride to the occas¡on. Others
disagreed and suggested that they would carry their father shoulder-high
to the occasion. They all agreed. They bought for him the most expensive
dresses, shoes and cap to match. when tñey appeared at a distance, all
eyes were on them. Everybodywas hailing them. Those who had hithefto
stayed with Onfresé-Ilé left him alone and joined the crowd of OnlréséOko. The tide had completely turned against Offrésé-Ilé. His dresses
were old and wofthless. He looked haggard and unkept. He looked and
felt lonely. It was ceftainly onfrésé-oko's day. The crowd urged offréséoko to sing for them on that occasion. He then opened hiJ mouth and
said:
Onlrésé ire dé
Oko lrese, ire dé
Onlrésé, gmg l'gwe
Okó lrese gmo I'ewá eni
f,nl I'ayé O, gmg I'e,wá o
OkO lrese Or gmg l'gwá gni o
Translation
Onfresé here comes all the good things of life
lrese, here comes Ire
Offrésé, children are beauty
OkO lrése, children are one's beauty
Owner's of the world, children are beauty
0kó Irese, children are one's beauty
OkO
This was just the song they sang throughout the occasion. offrésé-Ilé
looked at himself and knew he was a loser. He left the festival a very sad
old man.
Oko bagi s'Qyln wáá b'olókó
D,lá filn Onlrésé Ilé
A bü filn t'Oko
Fbg qmq ni wgn nt kt wqn ge
Onlrésé-Oko nlkan nl ñbq l'Qyln ü ñg'qbg
ñjq Onlresé ire dé
Oko lrese, ire dé
Onlrésé, gmg I'ewá
Oko lrese gmg I'e,wa qni o
616
i!
lnl
ogun¿a t,tei¡
I'ayé Or 9mQ I'e,wá o
lrese o, gmq I'erwá gni o
i
OkO
Translation
A stone hit a tree and returned to hit the thrower
This was lfá's declaration to Orfrésé-Ilé
And also to Onllésé-Oko
when they were advised to offér gbg in order to beget children
Only Offrésé-Oko complied with the advice
Now, Offrésé, here comes all Ire in life
OkoIrésé, here comes Ire
On'irésé, children are beautY
Okolrésé, children are one's beauty
Owner's of the world, children are beauty
OkoIrese, children are truly one's beauty
Ifá says that the person for whom this Odü is revealed shall be upgraded
and his/her prest¡ge enhanced by his/her children if he/she endeavors to
give them adequate training and good upbringing.
i
11.
Ifá says that the person for whom this Odü is revealed must not hide
anything he/she is doing from his/her children. He/she must allow
all his/her things to be known to his/her children as this will one day
save his/her life or career.
Ifá also says that the person for whom this Odü is revealed is most
likely go¡ng to enter into a serious fight over his wife if a man or the
husband of a woman whom this Odü is revealed is going to fight over
her very soon. There is need to offer gbg so that the outcome of
quarrelwill be in his/herfavour.
this
{
'money.
There is the need to offer ebq with three cocks and
He/she also needs to serve Qsanyln with one cock and palm-oil.
He also needs to serve Ifá with one hen and money. On these Ifá
says:
9l0bQr¡nbgün nll fo Páata- Pflti
Dlá fi¡n Qrunmllá
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lfa Dida: An ¡nv¡tat¡on to lfa Consultation
Ifá rrlqq gba Pupayeml
Tll 9e Oblnrin Ikú
fbg ni wqn nl kó 9e
Translation
the Beetle, is it which hums in its unsteady flight
This was lfá's declaration to Qrr1nm)lá
When going to snatch away Pupaygrnl (palm-oil)
The wife of Iku (Death)
He was advised to offer gbg
QIQbQünbgün,
Pupaygnti, redness-befits-me, was palm-oil. She was the wife of Ikú
(Death). Ikrt was very jealous of her. Pupaygrnf was very useful to every
household but Iku would hear none of ¡t. Anyone who made use of
Pupaygnf, no matter how little would be attacked and killed by IkrJ. Yet
nobody could do without making use of Pupaygrn'i. Pupaygnf was useful
for medicine, cooking, for soap-making and other household chores. In
fact, without Pupaygrn'i, no good soup could be made. In spite of these,
Ikri d¡d not want anyone to touch or move close to Pupaygnf He wanted
her for himself alone. All entreaties to Iku to allow Pupaygrn'i's usefulness
to spread round fell on deaf ears. Many people were dying or starving
becausethey could not have accessto Pupaygrn'i.
.
One day Qrúnm)lá made up his mind to snatch Pupaygrn'i away from Ikrl
and make her available to all. Consequently, he went for Ifá consultation
in the house of some of his former students mentioned above: would he
succeed in this mission? Would he be able to ward off or even defeat Ikrl
when he eventually succeeded and Ikri came with his inevitable anger to
launch his (Ikrl's) attack? would he not be disgraced in this assignment?
The Awo informed Qrúnm'llá that he wanted to take up a serious challenge
that would eventually be benevolent to the world. He was assured that he
would succeed in his mission. He was however warned that his opponent
was very strong indeed. Fbr this reason, there was the need for him to
allow his children and every member of his household to know all what he
was planning and doing as they may be the ones to save his life in the final
analysis. He was told to offer gbg with three cocks and money.
Qrrlnmllá complied.
618
i! osunaa ue¡i
As soon as he reached home, Qrúnmllá called every member of his
household together and informed them of his intention. They all gave him
their support and blessing. From then onwards, they began preparations
forthe encounter.
A few days after this, Qrúnmllá approached Pupaygrnf and told her of his
intention to take her as his wife in order for her to be of benefit to the whole
world as Olódümaré had created her to be, instead of being the property of
Ikú alone. Pupaygnf responded that the day Qrúnmllá did thls would be
her happiest day on eafth as she was literally held captive by lkrl. She
however expressed her fear for Qrunmlla because of possible reprisals
from her husband. Orúnmllá assured Pupaygrn'i that Ikrl would be
contained in the event of any confrontation. Pupaygnf was overwhelmed
joy.
There and then, she moved into Qrúnmllá's house without
bothering to pack her belongings from Ikú's house,
with
As soon as Ikri discovered that Pupaygnf was late to return home, he
began to wage war against anyone and everyone around. When he
eventually realized that Pupayernf was no longer returning home, he ran
mad. Everybody and everything was his target of attack. By the time he
knew that it was Qrúnmllá who had snatched his wife away from him, he
ran berserk completely. To the surprise of lkr1, he discovered that the
whole world was in support of QrrJnm)lá for snatching away his wife. He
concluded that there was no more truth in the world if someone who had
snatched another man's wife would be the one who would be showered
with undeserved sympathyand not him thevictim of such dastardlyact.
to spare anyone in his attack. That the whole
world had begun to benefit from Pupaygrn'i's separation from him meant
nothing to him. He simply carried all his weapons and headed for
He therefore resolved not
QrrlnmIlá's house.
When Qrúnm'ilá saw Ikú from a distance, he knew, without doubt, that the
war had stafted. Then they began to fight. This confrontation was so
fierce that such had never been witnessed before. All the charms of both
pafties were freely used without any effect on either pafty. Many of their
defence devices were destroyed totally. At a stage, Iktl returned home to
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lfa Dida: An ¡nvitat¡on to lfa Consultation
go and bring more weapons and charms. At that po¡nt, Ikrt was having a
slight edge over Qrúnm'llá who was showing traces of tiredness. When Ikú
returned, the fight resumed, ¡t did not take long before it became clear that
Ikrl would defeat Orúnm'ilá.
his father not to
forget one of his charms known as'Ojr1-kó-t'ÉV¡n' the eyes do not see what
It was at this stage that the first son of Qrúnmllá reminded
is happening at one's back. That was when OrrJnmllá remembered this
charm. He had hithefto completely forgotten about it. Qrrlnmllá rushed
inside to pick this charm, it was a garment of some soft but it was very
powerful. He had explained how it worked to his household before this
encounter with lkr1. It was this garment Qrúnmllá used to defeat lkrl. Iktl
ran awayand conceded Pupaygrn'ito Qrrf nmllá.
QrúnmIlá was full of gratitude to Olódümaré, Ifá and his Awo who had told
him to let his children and every member of his household know all what he
was doing as they would be the ones to safe his life in the end. He realized
that if not that his son reminded him of OjrJ-kó-te$n, his defeat in the hands
of IkrJ was inevitable.
glqbqünbgün nll fo paátá- pflti
Dlá fún Órrrnmllá
Ifá ñlqq gba Pupayeml
Tff 9e Oblnrin Ikú
fbg ni wqn nl kó 9e
Ó gb'Qbg, ó rú'bg
Ko pq kó jlnná
F wá bá ni nl ajagQ ogun
Translation
QIQbQünbqün, the Beetle, is it which hums in its unsteady flight
This was Ifá's declaration to Qrúnm'llá
When going to snatch away Pupaygnf (palm-oil)
The wife of Ikri (Death)
He was advised to offer ebo
He complied
Before long, not too far
Join us in the midst of victory
620
!! ogunaa me¡i
Ifá also warns the person for whom this Odü ¡s revealed not to do anything
that will lead to his wife being snatched away from him. He needs to be
accommodating in anything he does so as not to incur the anger of his
com munity aga inst himself.
L2.
Ifá warns the person for whom this Odü is revealed never to send
people to anywhere to do something on his/her behalf if what was to
be done was very impoftantto his/her life. He/she may send people
to do some minor assignments on his/her behalf but when it comes
to his/her career, health, business, security and so on, there is the
need for him/her to go and do whatever is required to be done by
himself/herself. If this warning is not heeded, he/she may end up
regretting the outcome for the rest of his/her life. He/she must
never eat lgin, theAkee apple, forever.
Ifá says that the person for whom this Odü is revealed needs to offer
qbg with two big cocks, two big kolanuts, two kegs of guineacorn beer and money. Ifá says that if he/she is called upon to
come somewhere for an impoftant assignment, he/she should
endeavor to personally go there and not to send anyone on his/her
behalf. On these, a stanza in Ogundá-Mé;) says:
Gangan ró
Gángán O ró
$aaworo idq nll balg
lúff ró gángánruru-gángánruru
Dlá fún Skankanlé lrúnmgle
WQn ñlQQ gbaa igbá Iwá wá'lé Ayé
fbg ni wqn nl kl wqn wáá ge
Translation
Ifthe
Gángán drum sounds
Or if it fail to sound
And $aworo idg, the small brass bell is it that jingles
when it hits the ground
These were lfá's declarations to the 401 IrúnmglQ
When going to collect the calabash of Destiny into the world
They were advised to offer gbg
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lfa Dida: An invitation to lfa Consultation
The 401 lrúnmglQ wanted to go to Olódümare to ask for the calabash of
Destiny so that they could be giving all the good things of life to human
beings who approached them for such. When they reached the presence
of Olódümaré, they told him what they came for. Olódümaré told them
that he could hand the calabash of Destiny over to only one of them and all
human beings and other IrúnmglQ would have to approach such IrúnmglQ
who had it in his possession before they could benefit from it. Olódümaré
asked them to come back in seven days'time. He asked them to bring
along with them, one matured coclg one keg of guinea-corn beer,
two kolanuts and six pieces of cowries each. Olódümaré said that
the first lrúnmglQ to arrive would be the one to take custody of the
Calabash of Destiny.
When the 401 IrúnmglQ left the presence of Olódümaré, they proceeded
straight to the house of the group of Awo mentioned above for Ifá
consultation. The Awo told them that they were about to take something
very impo¡tant from someone. They advised each of them to offer gbg
with one matured cock, one keg o