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a.

i'l

lfá Dtdá

An Invitation to lfa givination

Volume ONE

Copyright @ 2008 by : A5éfín Media LLp

Cover designed by: Fákúnlé Oyésányá & Kori lfálójú

Publicist Alawoye Productions

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www.Alawgye.com

circulation coordinator: Apéfín Media LLp eMail : [email protected]

Notice of Right All rights reserved, no part of this book may be reproduced or duplicated in any form or by any means, electronic or mechanical, including photocopying, scanning and recording or by any digital information storáge or retriéval system without the prior written permission from the copyright holder(s), the authór(s) or the publisher, is considered unlawful. Contact Agéfín Media LLP for more information eMail: [email protected] ,"-f: .

|SBN: 978-0-981001 3-L:9.; .'

First Edition

t

preparation The autho(s) and publisher have made every effort in the of this book to ensure its utmost accuracy of the quality and . . book information present here within. However, the information in this the is sotd without warranty, either expressed or implied by any of Ís nor the publishers or its Jart¡es s caused or alleged to be caused ál"ntt, will be lly by the information in this directly, book.

mention I inciden

and their The opinions expressed in this book are solely those of the author(s) informants, and are not necessarily those of the publisher(s)'

human imPact on our Plant Earth' all future Asefin A portion of all sales ót tn¡r compiete 17 volume collection and plant Holy green space' preserve tropical lr¡áO¡" publications will be donated to Palm trees & other sacred trees of lfa' Ekofa lNC, Asefin Media, LLP - Publications Division, working in conjunction with grassroots traditional to Europ" & US based non-profit organization, dedicated "énuitont"ntal projects globally & pieserving Nature for which we depend'

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 A5éfín Media LLP wishes to thank the collaborative 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

book

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 body of knowledge we call lfá' contribution toward comprehend¡ng the énol"t. V9lyme One of a Congratulations, once again for completing-this ;ñé6ne colleciion - a tiue encyclopedia of Ese- lfá'

Publisher

Aséfín M¿dia

u-P

eMail : [email protected] UK Office: 020-8144-5005 www.Asefin-Media.com

\

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

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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.

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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

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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,

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I

I

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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

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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

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over