1osa Meji Ingles

OSA MEJI
1. Ifa says that for the person for whom Osa-Meji is revealed
during consultation, Ikosedaye or Itelodu, Ifa foresees the ire of
abundant wealth and success. Ifa says that he/she had
brought his/her financial success from heaven. This person
shall not be in want of money in life.
Ifa says that for this to manifest in the life of the person for
whom this Odu is revealed, there is the need for him/her to
offer ebo with four rats, four fishes, a bottle of gin, four
kolanuts and money. On this, Ifa says:
On’ile eti oja nii wo irawo saasaa l’oke

Dia fun Kuku
Ti nt’orun bo wa’ye
Ti yoo si fi gbogbo ara K’aje wa’le
Ebo ni won ni ko waa se
Translation
The residents of the house near the market are those who
gaze at the brightly shinning stars
This was Ifa’s declaration to Kuku, the Pigeon
When coming from Orun, Heaven to Aye, the Earth
Who will bring wealth with all parts of her body
She was advised to offer ebo
Kuku, the Pigeon was coming into this world from heaven. When
she was about to move, she went for Ifa’s consultation in the home
of the Awo whose pet name was mentioned above: Would she be a
successful person on earth? Would she be able to command
financial wealth and respect while on earth? Would people love and
adore her? She also wanted to know the degree of her success and
achievements in life.
The Awo assured her that she would not only be successful that
every part of her body would be associated with wealth - her
feather, skin, flesh, blood, bone, head and body. She was equally
informed that she would be given honour and would be allowed to
live among human beings. She was told that while her colleagues
such as partridge and dove were being stoned and killed, she would
be accorded respect and offered befitting accommodation.
She was however advised to offer ebo with four rats, four fish,
four kolanuts, one bottle of gin and money. She complied.
Soon after this, she set out on her journey to earth.
While on earth, Kuku, the Pigeon, became the toast of everyone.

She was adored. She was given appropriate respect and honour.
She was associated with wealth and prosperity. She was also given
chance to live with human beings. The home she set her feet into
was used to attracting wealth.
For these reasons, people always looked for the pigeons to put
inside their homes so that wealth would reside with them. This
made Kuku a bird that everybody looks for and takes proper care of.
She was very happy and contented for this.
On’ile eti oja nii wo irawo saasaa l’oke

Dia fun Kuku
Ti nt’orun bo waye
Ti yoo si fi gbogbo ara K’aje wa’le
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba’ni ni Jebutu ire
Won a ni ese ire ni Erukuku fi n te’le
Translation
The residents of the house near the market are those who
gaze at the brightly shinning stars
This was Ifa’s declaration to Kuku, the Pigeon
When coming from Orun, Heaven, to Aye, the Earth
Who will bring wealth with all parts of her body
She complied
Before long, and not too far
Join us in the midst of abundant ire
It is with the feet of ire that the Pigeon matches on the
ground
Ifa says that riches, prosperity and well being shall sure
accompany the person for whom this Odu is revealed.
2. Ifa says that the person for whom this Odu is revealed is
going to be the most successful member of his/her family.
He/she will be blessed with more money, spouse, children,
and properties than all his/her siblings and/or colleagues.
Ifa says that this person shall however have more success
chances outside where he/she was born than within his/her
place of birth. He/she shall become a great person from
outside his/her place of birth. He/she shall also be greater
than all others close to him/her.
There is however the need to offer ebo (Arukore) with two

pigeons, two hens, two guinea fowls, two cocks and
money. On these, Osa-Meji says:
Kereje Owinni
Owinni kereje
Dia fun Ope Yekete
Ti ns’awo lo s’ode Iwere
Ebo ko le la ju gbogbo egbe re lo ni won ni ko waa
se
Translation:
Kereje Owinni
Owinni Kereje
They were the ones who cast Ifa for Ope Yekete, the
Slender Palm tree
When going on spiritual mission to Iwere land
He was advised to offer ebo so that he would be
more successful than all others
Ope Yekete, the slender palm tree was very hardworking.

He was always eager to work and he was never showing
any sign of fatigue at any time. One day, he went to the
home of the Awo mentioned above for Ifa consultation in
order to determine his success chances in life.
The Awo assured him that he would surely be successful in
his life. Not only this, he was told that he was going to
become the most successful person among his
contemporaries. The Awo also told him that his luck would
shine better outside his place of birth. Consequent upon
this, he was advised to move out of his place of birth and
settle elsewhere. Ope Yekete was also advised to offer ebo
as prescribed above. All these he did. After the ebo he
moved out of his domain and went to Iwere land to settle.
Within three years of settling at Iwere town, he has

established himself. His palm fronds were used for
sweeping, his palm kernels were used for cooking, his cap
was extracted as palm wine, his stem was used for
construction purposes, his root was used for medicine and
food, his bark was used for medicine. In fact, there was no
part of his body that was not of commercial value. Before
long, he became the most successful and most sought after
among all his contemporaries. All his colleagues soon
began to use his success as yardsticks for measuring their
own level of achievements. They were also praying to
Olodumare to make them as successful as Ope Yekete.
Kereje Owinni
Owinni kereje
Dia fun Ope Yekete
Ti ns’awo lo s’ode Iwere
Ebo ko le la ju gbogbo egbe re lo ni won ni ko waa
se
Nje a o l’aje-l’aje
Bi ara ode Iwere
Kereje Owinni
A o l’aya-l’aya
Bi ara ode Iwere
Kereje Owinni
A o bi’mo-bi’mo
Bi ara ode Iwere
Kereje Owinni
Owinni Kereje
A o ni ire gbogbo
Bi ara ode Iwere
Kereje Owinni
Owinni Kereje
Translation:
Kereje Owinni
Owinni Kereje
They were the ones who cast Ifa for Ope Yekete
the Slender Palm tree
When going on spiritual mission to Iwere land
He was advised to offer ebo so that he would be
more successful than all others
He complied
We shall be as wealthy
As that of the inhabitants of Iwere land
All hail Kereje Owinni
And Owinni Kereje
We shall be blessed with several children
As those of the inhabitants of Iwere land
And Owinni Kereje
We shall be blessed with all Ire in life
As those of the inhabitants of Iwere land
And Owinni Kereje
Ifa says that all ire in life shall come the way of the person for
whom this Odu is revealed. All he/she needs to do are to offer the
appropriate ebo as prescribed above and also move out of his/her
place of birth. By so doing, his/her luck shall shine brightly.
3. Ifa says that it foresees the ire of wealth, spouse, offspring,

sound health, victory over adversary and long life for the
person for whom this Odu is revealed. In fact, Ifa foresees
all Ire in life for this person. Ifa enjoins the person for
whom this Odu is revealed to ensure that he/she follows Ifa
injunctions in all the things he/she is doing. If he/she holds
onto Ifa, then Ifa will never let him/her down in any way
whatsoever.
In this particular stanza, Ifa recommends the following
ebo: for long life and good health; 200 pebbles, three
cocks and money; for fertility for both males and
females, plenty of sodium bicarbonate, plenty of dry
stalk of guinea-corn, plenty of alligator pepper
grains, four hens, four clothing materials and
money; for victory over witches and other adversaries, six
bottles of palm oil, six big rats and money; for
general well being and overall success, all edibles;. For
abundant wealth, 16 white pigeons and money; while
he/she needs to serve Ifa with a big keg of raffia-palm
wine, four big kolanuts with four valves and money
every year. If all these can be done, the general well-
being, long life and overall success of the person for whom
this Odu is revealed is assured. On all these, a stanza in
this Odu says:
Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa o ba pele o
Omo ol’ona to ya rere Ado-Ewi
Translation
Ifa declares that he should be greeted in association

with rain-fall
Ifa says that he should also be saluted in association
with rain shower
Ifa we hail you, in association with rainfall
And we salute you in association with rain shower
Ifa we greet you with respect
Owner of that road which branched to Ado-Ewi town
(Ado-Ekiti)
Orunmila asked people to greet him and compare his

achievements in life with the blessing and abundance of
rainfall. He was thus greeted. He was also praised as the
owner of the straight road which led to Ado-Ewi. He
however corrected them that he was never a citizen of Ado-
Ewi. He said that when he traveled to Ado-Ewi, he realised
that the town was very populous and he enquired from
them about which Orisa creed they followed or worshipped.
They however responded that they had no Orisa which they
worshipped. That was when Orunmila asked them to close
their eyes and they did. He threw 200 Ikin on the right
and another 200 on the left. He asked them to open their
eyes and ordered them to pick the Ikin. They struggled for
them and they picked them all. Orunmila told them that
those were the Ifa symbols which they would be
worshipping and be following for guidance, wealth,
security, spouses, long-life and all the good things of life.
They were all doing this in Ado-Ewi and all the good things
of life came to them like rain shower.

Ifa o ba pele o
Omo ologbaagbara eti ode Ofa
Translation:
Ifa declares that he should be greeted in

association with rain-fall
Ifa says that he should also be saluted in
association with rain shower
Owner of the giant nail by the boundary of Ofa
land
Again, Ifa asked people to greet him and compare his achievements
in life with the blessing and abundance of rainfall, and he was
greeted. When he was greeted in connection with Ofa town, he
responded that he was not a citizen of Ofa. He said that he
travelled to Ofa town and met them afflicted with variety of
ailments, ranging from fever, yaws, tuberculosis, leprosy to
paralysis. They came to him to consult Ifa on how all their ailments
would disappear. He assured them that the illness would go but
they needed to offer ebo with 200 pebbles, three cocks and money.
They did. He then put Iyerosun on the 200 pebbles and asked them
to struggle for possession of these pebbles. They all rushed to get
at least one each from the 200 pebbles. In the process of doing
this, four to five people were struggling for one pebble. Sometimes
more than 20 people would be struggling for only one pebble.
Before they knew it, all their ailments disappeared and they all
became hail and hearty. That was why people were saying ‘Ijakadi
l’oro Ofa’ meaning ‘Wrestling is the custom of Ofa land’

Ifa o ba pele o
Omo ogbuuru
Omo ogbaara
Eyi to san to t’ile Ijero-Olomofe lo o
Translation:

with rain-fall
with rain shower
Owner of the fast moving stream
And the swift traveling stream
Which passed across the land of Ijero-Olomofe
And again when Orunmila was greeted in connection with rain

shower and he was praised in connection with Ijero-Olomofe town.
He declared that he was not a citizen of Ijero-Olomofe town. He
explained that when he arrived at Ijero-Ekiti, he met them suffering
from the problem of childlessness, both males and females. That
was why he asked them to bring to him four loads of sodium
bicarbonate, four loads of dried stalk of guinea corn, four loads of
alligator pepper grains, four hens and four clothing materials as ebo
materials. They complied. After these, he pounded the sodium
bicarbonate, guinea corn stalk and alligator pepper grains together
into powder and asked them, both males and females, to use it with
corn porridge. When they did this, they all began to give birth to
children. The blessing of children came to them like rainfall.

Ifa o ba pele o
Omo al’akalamagbo tii gb’apa omo tuntun fo rerere
l’ode Ikole
Translation:
Ifa declares that he should be greeted in association with

rain-fall
Ifa says that he should also be saluted in association with
rain shower
Owner of the great akalamagbo bird which flies off with the
forelimb of a new-born baby at Ikole town
And yet again, Ifa asked people to greet him in reference to rainfall
and they did. When those praising him made reference to Ikole-
Ekiti, he made it clear to them that he was not a ctitizen of that
town. He explained that he came to Ikole Ekiti only to discover that
things were not moving well for the inhabitants of that town. He
consulted Ifa for them when they approached him. He told them
that the causes of their problems were the handiwork of Elders of
the Night and other principalities. He advised them to feed the
Elders of the Night (witches) with six medium-size kegs of palm-oil,
six okete, big rats, and money. They complied. Before long after
performing the ritual, all their problems disappeared. All the good
things which they had hitherto lacked came rushing to them in
torrents.
Ifa o ba pele o
Omo Eluju-fofogbo
N’ibi won gbe nse soowe-soowe
Translation:

with rain-fall
with rain shower
Owner of Eluju-fofogbo town
Where they were chattering like birds
In continuation of his narration, Ifa asked people to greet

him in connection with the rainfall and he was greeted. But
when he was praised and linked with Eluju-fofogbo town,
he explained that he was not a citizen of that town. He
explained further that when he went to Eluju-fofogbo he
met the inhabitants of that town suffering from hunger and
famine. He stated that when he saw this, he went to take
a large piece of farmland, he taught the inhabitants of
Eluju-fofogbo how to till the land, make heaps, plant yam,
maize, beans, peas, groundnuts and so on. After about
three years or so, he found 2000 people on his right,
another 2000 on the left, 2000 in front of him and yet
another 2000 on his back. He asked them what they had
come for. They responded that they had come to live with
him. They made him their Oba. All their sufferings and
wants became things of the past. That was how they made
Eluju-fofogbo his home. The inhabitants of Eluju-fofogbo
then began to count their blessings which came to them
like rainfall.

Ifa o ba pele o
Omo onibikan ibikan
Ti won gbe da’ju u mole too-too-too l’ode Ijesa
Translation:

with rainfall
with rain shower
Owner of that parcel of land
Where shrines of several Deities were put in place in
Ijesaland
When Orunmila was greeted in connection to rainfall as he

requested and when he was praised with reference being
made to Ijesaland, he retorted that he was not a citizen of
Ijesaland. He explained that he went to Ijesaland and he
met them suffering from poverty. They approached him for
Ifa consultation. He assured them that their poverty would
disappear while want would give way to abundance. He
advised them to offer ebo with 200 white pigeons. They all
complied. Before long, they all became rich and influential.
When they discovered that their lives had improved for the
better, the citizen of Ijesaland begged Orunmila to stay
with them. Orunmila responded that he could not do that
as there were several others who needed his assistance
elsewhere. He however advised them to bring a keg of
raffia palm wine and four big kolanuts to serve their Ifa
individually every year and his presence would be felt.
Anything they needed shall be given unto them If they
passionately and realistically prayed for it.

Ifa o ba pele o, Ifa nle, pelepele
Omo ol’ona to ya rere Ado-Ewi
Orunmila l’oun kii se ara Ado-Ewi
O ni oun ba won
Won po bi ewe e rumo l’Ado-Ewi
Oun ni Oosa wo l’eyin nsin
Ti e po bayii
Won l’awon o l’Oosa kankan t’awon nsin
Orunmila wa ni ki won o di’ju
O ni oun fon igba omo ikin s’owo otun
Oun fon igba omo ikin s’owo osi
Oun ni ki won la’ju
Ki won maa lo saa
Oun ni Oosa ti won o maa sin niyen
Ti won o maa l’owo
Ti won o maa l’aya
Ti won o maa bi’mo
Ti won o maa ko’le
Ti won o maa ni’re gbogbo
O ni oun l’awon ara Ado-Ewi ba bere sii se bee
Oun l’aye e won ba fi dara
Won wa n so wipe Ifa pele o
Ara Ado-Ewi
O l’oun o ba won tan ni’be
Oun s’awo de’be ni
Orunmila ni ki won o ki oun ni m’ojo-m’ojo
Ifa ni ki won o ki oun ni m’eji-m’eji
Omo ol’ogbaagbara eti ode Ofa
Orunmila l’oun kii se ara Ode Ofa
O ni oun de Ode Ofa
Ojojo lo nse won
Ajinde le je fun awon ni won nda’fa si
Ebo ni oun ni ki won se
Won gb’ebo, won ru’bo
Oun ba gba iye si okuta fun won
Oun ni won maa lo ree j’ija gudu u re
Ni won ba nj’ija du okuta
Nibi eeyan m’erin ti nja du okuta kan
Nibi eeyan m’arun-un ti njadu okuta kan
Ni gbogbo oun ti n se won l’ode Ofa ba san
Won wan so wipe ijakadi l’oro Ofa
Okuta ni won nj’ija du l’ara won fi ya
Won wa npe Orunmila pele
Ara Ode Ofa
O ni oun o ba won tan
Arun ni nse won l’oun se’fa fun won
Omo ogbuuru
Omo agbaara
Eyi to san to t’ile Ijero-Olomofe lo o
O ni oun kii se ara Ijero-Olomofe
Oun s’awo de Ijero-Olomofe ni
Oju omo ni npon won
Ebo ni oun ni ki won se
Won gb’ebo, won ru’bo
Won ba bere sii bi’mo ni Ijero-Olomofe
O l’oun kii se ara Ijero-Olomofe o
lode Ikole
Orunmila l’oun kii se ara ode Ikole
Nnkan won o lo deedee l’ode Ikole
L’oun ba da’fa fun won
Oun ni aye lo nba won ja
Ebo ni ki won se
Won gb’ebo, wo ru’bo
Ni aye o ba ba won ja mo
Won wa n so wipe Ifa pele o
lode Ikole
O ni oun o ba won tan ni’be
Omo Eluju-fofogbo
Ni’bi ero ogele gbe nse soowe-soowe
Orunmila l’oun kii se ara Eluju-fofogbo
O l’oju lo npon won
L’oun gb’oko
L’oun si gb’adaa
L’oun ba lo ree mu’le
L’oun ba gbin isu
L’oun gbin igbado
L’oun gbin ata
L’oun si gbin gbogbo oun ti enu nje
L’eyin odun bii meta
Oun ri egbaa eeyan l’apa otun
Oun ri egbaa eeyan l’apa osi
Oun ri egbaa eeyan n’iwaju
Oun ri egbaa eeyan l’eyin
Oun ni kin lo wa de?
Won ni awon wa ba oun gbe ni
Won ba so oun di oba ni’be
Ni iponju u won ba de’ro
O ni ojo won so Eluju-fofogbo di’le oun niyen
O ni oun ko ba won tan ni’be
Omo oni’bikan ibikan
Ti won gbe da’ju u mole too-too-too l’ode Ijesa
Orunmila l’oun kii s’ara ode Ijesa
O ni oun de ode Ijesa
Oju lo n pon won ni’be
Ise to mu won duduudu ni won da’fa si
Ebo ni won ni ki won se
Won gb’ebo, won si ru’bo
Aje ba sun won bo
Won wa n l’aje werewere l’ode Ijesa
Won wa ni ki oun duro ti won ni’be
Orunmila ni oun o ni lee duro
Oun o maa lo ree baa awon elomiran se ti won
Oun ba ko Ikin le won l’owo
Oun ni to ba ti di l’odoodun
Ki won maa gbe agbe oguro kookan
Obi olongbo wa fi bo oun
Ki won si maa tooro gbogbo oun ti won ba nfe
Oun o si maa se fun won
O ni nigbati oun o b’ojuwo b’ojuri l’ode Ijesa
Egbaa akeregbe oguro
Ati obi olongbo l’oun ri
Won wa bere sii bo oun
Ni won ba njo ni won nyo
Nje Ifa pele o
Omo oni’le kan ilekan
Nibi won gbe da’ju ‘mole too-too-too l’ode Ijesa
Olongbo
Ifa pele o
Omo enii re
Olongbo
Ifa lo re‘re si mi
Olongbo
Ifa pele o
Omo enii re
Olongbo
Ifa lo re’re si mi
Olongbo
Ifa pele
Omo Ol’ona to ya rere l’Ado-Ewi
Olongbo
Olongbo
Ifa pele
Omo ol’ogbaagbara eti Ode Ofa
Olongbo
Olongbo
Ifa pele
Omo ogbuuru
Omo ogbaara
To ba t’ile Ijero-Olomofe lo o
Olongbo
Olongbo
Ifa pele
ode Ikole
Olongbo
Olongbo
Ifa pele
Omo El’eluju-fofogbo
Ni’bi ero ogele gbe nse soowe-soowe
Olongbo
Olongbo
Ifa pele
Omo oni’bikan-ibikan
Ti won gbe da’juu ‘mole too-too-too
L’ode Ijesa
Olongbo
Olongbo
Ifa pele
Kinlo re’re si mi o
Olongbo
Olongbo
Translation:

with rainfall
with rain shower
(Ado-Ekiti)
Orunmila says that he was not a citizen of Ado-Ewi
town
He says that he met them
They were very many in Ado-Ewi to
He asked them that which Orisa did they follow its
creed
When they were as populous as they were
And they responded that they had no Orisa which
they worship
Orunmila asked them to close their eyes
He says that he then threw 200 Ikin on his right hand
side
And another 200 on his left hand side
He then asked them to open their eyes
And begin to collect the holy seeds
He told them that was the Orisa which they would
be following
Which will bring them wealth
And good spouses
And good children
And good houses
And all the ire in life
He says the inhabitants of Ado-Ewi did so
And their lives improved for the better
They were then saying greetings to Orunmila
The inhabitant of Ado-Ewi
He says that he was not related to them in Ado-Ewi
He only went there on spiritual mission
Orunmila declares that he should be greeted in
association with rainfall
And should also be saluted in association with rain-
shower
Owner of the giant nail by the boundary of Ofa land
Orunmila says that he was not a citizen of Ofa town
They were afflicted with ailments
How to get over their ailments was what they
consulted Ifa for
They were advised to offer ebo
They complied
He then sprinkled iyerosun on pebble for them
And he asked them to struggle for possession of
the pebbles
They then began to struggle for the pebbles
Where four people struggled for possession of only
one pebble
And five people struggled for possession of only one
pebble
That was where all their ailments disappeared at Ofa
town
They then began to say that wrestling is the custom
of Ofa land
Pebble was what they were struggling over that
made them hail and
hearty
They were then saying all hail Orunmila
The inhabitant of Ofa town
He says that he was not related to them
They were ill and he did Ifa for them
Ifa declares that he should be greeted in connection
with rainfall
with rain shower
Ifa we hail you in association with rainfall
Owner of the fast-moving stream
And the swift-travelling stream
This passed across the land of Ijero-Olomofe
He says that he is not a citizen of Ijero-Olomofe
He went on spiritual mission to Ijero-Olomofe
They were experiencing the problem of child-bearing
And they complied
And they began to give birth to children in Ijero-
Olomofe
The inhabitants of Ijero-Olomofe
He says that he was not a citizen of Ijero-Olomofe
Ifa declares that he should be greeted in reference
to rainfall
Ifa says that he should be greeted in connection
with rain shower
And we salute you in reference to rain shower
Owner of the great akalamagbo bird which flies off
with the fore limb
of a new-born baby at Ikole town
Ifa says he was not a citizen of Ikole town
Things were not moving well in Ikole land
And he consulted Ifa for them
And he said that they were being troubled by the
negative forces of the
world
He advised them to offer ebo
And they did
And the forces troubled them no more
Owner of the great akalamagbo bird which flies off
with the forelimb of
a new-born baby at Ikole town
He says that he was not related to them there
Ifa says he should be greeted in connection with
rainfall
And be greeted in association with rain shower
Ifa we hail you in connection with rainfall
Owner of Eluju-fofogbo town
Where they were chanttering like birds
Orunmila says he was not a citizen of Eluju-fofogbo
He says that they were experiencing hardship
And he carried hoes
And cutlasses
And he went to cultivate a large piece of farmland
He planted yams
And maize
And pepper
And he planted all edibles, crops and fruits
After about three years
He discovered about 2000 people on his right
And 2000 on his left
And another 2000 in front of him
And yet another 2000 on his back
He enquired from them what the matter was
They responded that they had come to stay with
him
They made him their king
And their hardship disappeared
He says that was the day they turned the wilderness
of Fofogbo to his
home
He says he was not related to them there
He declared that he should be greeted in association
with rainfall
And also in reference to rain shower
Ifa we hail you in association with rainfall
And we salute you in reference to rain shower
Ijesaland
Orunmila says he was not a citizen of Ijesa land
He says that when he arrived at Ijesa land
They were suffering in Ijesa land
Poverty and want was their bane before they
consulted Ifa
They complied with the advice
After these, wealth came to them
They became rich in Ijesa land
They pleaded with him to stay with them
Orunmila responded that he could not
He needed to go and help others to solve their
problems
He them gave them Ikin, the holy seeds
He said that every year
They should carry one keg of raffia palm wine each
of them
And big kolanuts
To propitiate him with these items
And pray for all their needs
And he would be giving them unto them
And before he knew it at Ijesa land
It was 2000 kegs of raffia palm wine
And several big kola nuts that he saw
And they began to propitiate him
They were dancing and expressing their joy
Now, all hail Ifa
Ijesa land
Olongbo, the big kola nuts
Ifa is he who gave me all ire
Olongbo
All hail Ifa
Offspring of Enii ‘re
Olongbo
Olongbo
All hail Ifa
Olongbo
Olongbo
All hail Ifa
Owner of the giant nail by the boundary of Ofa land
Olongbo
Olongbo
All hail Ifa
And the swift-travelling stream
Which passed across the land of Ijero-Olomofe
Olongbo
Olongbo
All hail Ifa
Owner of the great akalamagbo bird
Which flies off with the forelimb of a new-born
baby at Ikole town
Olongbo
Olongbo
All hail Ifa
Owner of wilderness of Fofogbo
Where ogele people were chanttering like birds
Olongbo
Olongbo
All hail Ifa
Where shrines of several Deities were put in place
in Ijesa land
Olongbo
Olongbo
What and who gave me all ire in life
Olongbo
Olongbo
Ifa says all ire in life shall come the way of the person for
whom this Odu is revealed. He/she only needs to be
steadfast and follow all the advices and directives of Ifa
always.
4. Ifa says that the person for whom this Odu is revealed shall
be extremely successful in life. Others will be praying to
Olodumare to make them as successful as the person for
whom this Odu is revealed. Not only that, many other
people shall be looking upon him as the person in whose
hand the key to their success is. He/she shall be emulated
in all his/her actions and utterances.
Ifa advises this person to offer ebo with four white

pigeons. He/she also needs to shave his/her head
clean. The hair shall be added to the ebo and be taken to
the riverside or stream. He/she will also wash his/her head
in the stream before returning home. At home, he/she will
serve his/her Ori, head, with one white pigeon, two
kolanuts, a bottle of alcohol and money. By so doing,
his/her capability to acquire wealth shall have no limit. On
all these, Osa-Meji says:
Ooro teere oju ebuu

Dia fun Eji-Osa
Ti yoo loo f’ari ola l’osa
Ebo ni won ni ko se
Translation:
The slender Ooro tree by the pottery side

He was the one who cast Ifa for Eji-Osa
When going to have a share of wealth by the river
side
He was advised to offer ebo
Eji-Osa was a very promising Ifa priest. He was one of the 16

principal Odu. In order to determine how successful he would be in
life, one day, he approached the Awo mentioned above for Ifa
consultation: would he be as great as his other colleagues? Would
he have the kind of recognition he dreamt for himself? Would he
live a fulfilled life?
The Awo assured him that he would be very successful in life. He

was also assured that his name would never be forgotten in life. He
was advised to offer ebo and serve his Ori as prescribed above. He
was also told that his destiny did not support his keeping his hair
busy. He must always be shaving the hair of his head clean. He
was advised to shave his head clean, the hair collected together and
added to the ebo materials. He complied. The ebo was taken to
the riverside.
Before long, Eji-Osa had become a very successful Babalawo. He

was always sought after in all occasions. Many people, especially
women rose up to assist him in all the things he laid his hands upon.
Everything he attempted to do became successful at the first
attempt. He promised those who had assisted him one way or the
other that he would help them to succeed and he fulfilled his
promise. When people began to notice that he was always shaving
his head clean, many people began to emulate him, saying that they
wanted to be as successful as Eji-Osa. Those who emulated him
genuinely also became successful like him. He and his followers
enjoyed fulfilled lives. They were all full of happiness and gratitude
to Olodumare
Ooro teere oju ebuu

Dia fun Eji-Osa
Ti yoo loo fa’ri ola l’osa
Ebo ni won ni ko se
Eji-Osa ti o ba la
Koo la mi o
Emi ti fa’ri ola kodoro
Translation:
The slender Ooro tree by the pottery side

He was the one who cast Ifa for Eji-Osa
When going to have a shave of wealth by the river
side
He complied
Eji-Osa if you become successful
Make me successful too
I have shaven my head clean in order to be wealthy
Ifa says the person for whom this Odu is revealed shall succeed if
he/she can follow the Ifa injunctions as explained above and
continue to be hardworking and dedicated. He/she needs to believe
in Ifa and move close to it.
be dealing with and/or working for highly placed people in
the society. They shall rely on him/her for most things that
they plan or do. His/her opinions shall be highly valued
and people will consider him/her vital when very important
decision are about to be taken, when a serious conflict is
about to be resolved, when an important business deal is
about to be initiated, negotiated, followed up or concluded,
when arrangement, solemnization of marriages are about
to be done, even when final burial arrangements are to be
organized. Many highly placed personalities will appreciate
his/her being by their side in order to make things work to
everybody’s satisfaction.
Ifa says that by so doing, he/she shall excel in life,

especially in the area of conflict resolution, public relations,
hospitality business and all other related fields. His/her
value shall never be under-estimated in the community
where he/she finds himself/herself.
Ifa advises the person for whom this Odu is revealed to

offer ebo with two pigeons, two hens, two cocks, two
guninea fowls and money. Ifa also advises that there is
the need to feed Ifa with one hen for everything to work
out fine for this person. On all these, Ifa says:
Ita gbangba ni o see kan aase si

Dia fun Feru
Ti ns’awo Oba l’alede Oyo
Ebo ni won ni ko se
Translation:
A door is not fit for an open space

This was the declaration of Ifa for Feru
When going to become the Awo of the Oba of Oyo
Feru began to study Ifa from his youth. He was very

brilliant and before long, he became very versatile in the
profession, soon after this, he began to practice Ifa on his
own. Many people who went to him for solutions to their
various problems returned to their homes with smiles.
Before long, his reputation as a competent Ifa priest spread

like wild fire. People came from far and near to find
solution to their problems and they were not disappointed.
The poor became rich; the blind regain their sight; the
barren became proud parents, the invalid became strong
and healthy; those bound by witches and those
experiencing evil spells were set free. All the people began
to sing the praise of Feru to high heaven.
Within a short period of time, Feru’s reputation became

well known to some highly placed Chiefs in Oyo town.
They too approached him for solution to their own
problems and once more, they too were not disappointed.
These Chiefs went to the Oba and explained to him that
there was a competent Ifa priest in his domain which they
would like the Oba to try. The Oba invited Feru for Ifa
consultation and again, the Oba was highly impressed,
seeing this, the Oba invited Feru to come and become his
(Oba) personal Ifa consultant.
When this message was delivered to Feru he went to the

house of the Awo mentioned above for Ifa consultation;
would he succeed as the Oba’s personal Awo? Would his
reputation remain as popular as it had been before? Would
his becoming the personal Awo of Oba enhance his success
chances in life? Would he be happy in his new role? All
these and many more questions occupied his mind when he
went for Ifa consultation.
When Ifa was consulted, Osa-Meji was revealed. The Awo

assured Feru not to entertain any fear whatsoever. He was
advised to be humble and honest at all times and by so
doing, heaven is the beginning of his success. He was told
that very soon, he would not only become the Oba’s
trusted Ifa priest, but equally his close confidant and an
important member of his kitchen cabinet. He was assured
that there would be a time that the Oba would not be able
to take any step or do anything without consulting with him
beforehand. He was advised to offer ebo with two white
pigeons, two guinea fowls, two hens, two cocks and
money. He was also advised to serve Ifa with one big hen,
kolanuts, bitterkola, palmoil gin and money. All these he
did. Soon after this, he moved to the Oba’s palace and
became his personal Awo.
The first thing the Oba noticed was that there was relative
peace in his domain as soon as Feru became his Awo.
There were more business prospects in the community.
The inhabitants became happier. The Oba became more
popular. These drew the Oba closer to Feru. The Oba did
not want to take any wrong step whatsoever. For this
reason, he consulted Feru every morning. It got to a stage
that all the Oba’s domestic matters were left in the hand of
Feru. Not only this, if the Oba wanted to go to the meeting
of the council of Obas, he would first consult with Feru and
all the advices that Feru gave him would be taken and
followed to the end. These yielded huge positive results for
the Oba. Soon, all the meetings were being attended by
Oba and his personal Awo, Feru. All the other chiefs also
consulted with Feru and they were not disappointed. They
too placed their lives in the able hands of Feru and they
were happier for it. Feru was moving, wining and dining in
the midst of those who hitherto were higher than him. He
was always seen in the midst of all the movers and shakers
in the community.
The most important aspect of Feru’s life however was that

he was very honest with all his highly placed clients and he
never allowed his success and reputation to enter into his
head or make him misbehaved in any way.
Ita gbangba ni o see kan aase si

Dia fun Feru
Ti nsawo Oba lalade Oyo
Ebo ni won ni ko se
Nje Oba o ri Feru
Oba o s’aye
Ase ba o ri Feru, Awo Oba
Translation:
A door is not fit for an open space

This was the declaration of Ifa for Feru
When going to become the Awo of the Oba of Oyo
He complied
Now, if Oba did not see Feru
Oba will take no decision
If we did not see Feru, the Awo of Oba
Ifa says that the person for whom this Odu is revealed shall
be great in life. He/she shall move in the midst of powerful
people in the society. His/her opinion shall be sought from
far and near and people shall respect whatever he/she
says.
succeed where others had failed. He/she shall be elevated
and honoured where others had been dumped and
humiliated. Ifa says that the person for whom this Odu is
revealed have the talent to right all wrongs, to settle
seemingly impossible problems, to bring forth smiles where
there had hitherto been sorrow; and to shine the rays of
hope and assurance where there had been gloom and
despair.
Ifa says that many people had already been called upon to
solve a particular problem but they had all failed. Ifa says
that the person for whom this Odu is revealed need to offer
ebo with three cocks, three guinea fowls and money.
He/she also needs to feed the Elders of the Night (witches)
with palm oil. He/she equally needs to serve Ifa with one
hen. By so doing, he/she shall surely succeed.
The person for whom this Odu is revealed is advised to

guard against excessive reliance on his/her competence in
handling any assignment given unto him/her. Rather
he/she needs to offer ebo as prescribed above and feed Ifa
and the Elders of the Night so that his/her success chances
can be enhanced and assured. The more ebo he/she
offers, the better his/her success chances. On all these, a
stanza in Osa Meji says:
O n we won l’owo iwere-iwere

O n we won l’ese iwere-iwere
Dia fun Egungun
O nloo t’ale Ife se
Translation:
It twists round their hands firmly

And it curls round their legs strongly
These were Ifa’s declarations to Egungun
When going to reform Ife land
There was a serious problem in Ile-Ife. It was so serious

that nothing appeared to work well in the town. The rich
had become debtors, pregnant women could not give birth
successfully, barren women abound in the town, the strong
had become invalid, and happiness no longer existed in Ile-
Ife.
Consequent upon these happenings, the inhabitants of Ile-

Ife invited Egungun, the spirit of the ancestors, to help
them mend their town. Egungun in turn went for Ifa’s
consultation in the home of the Awo mentioned above. He
wanted to know the following. What were the causes of all
their problems? Were these problems within the scope of
reformation? Would he in particular be able to reform the
town and banish the problems facing the inhabitants of Ile-
Ife? After doing these successfully, would he be credited
with the honour or would the inhabitants turn out to be
ingrates?
The Awo informed Egungun that the problems being faced

by the inhabitants of Ile-Ife were solely caused by the
Elders of the Night. They said that Egungun was capable
of righting all the wrongs. They also assured Egungun that
he would be credited with the glory if and when
successfully done to completion. He was however advised
to offer ebo, feed Ifa and the Elders of the Night as stated
above so as to enhance his success chances. Egungun
retorted that since he was quite capable of solving all the
problems why must he waste his resources on ebo and
rituals. He felt that all the Awo were just trying to rip him
off since they knew that he would do the assignment
successful. He therefore refused to offer the ebo.
While in Ile-Ife however, Egungun began his work. All the

witches of the world teamed up against him, and before
long, he was totally overwhelmed. They hit him against the
floor and drove him to the ground. Before long, only his
face appeared on the ground while all other parts of his
body were completely buried. That was how Egungun
failed woefully to accomplish his mission in Ile-Ife.

O we won l’ese iwere-iwere
Dia fun Ogun
O nloo t'ale Ife se
Translation:

These were Ifa’s declarations to Ogun
When it became clear that Egungun had failed woefully to

reform Ile-Ife, the elders of the town approached Ogun for
assistance. Before leaving for Ile-Ife, he went for Ifa
consultation in the home of the same Awo whom Egungun
consulted. In the home of the Awo, Ogun asked questions
similar to the ones Egungun asked. The Awo gave Ogun
the same assurances and advices they gave to Egungun.
They also advised Ogun to offer ebo, feed Ifa and the
Elders of the Night as they told Egungun. And again, Ogun
refused to comply with the advices of the Awo, relying
entirely on his competence, prowess and sheer force. Soon
after this, he went to Ile-Ife to carry out his reformation
assignment.
As soon as he started this assignment, the Elders of the

night pounced on him as they did to Egungun. They
twisted, curled and rolled round his hands and legs. They
threw him hard on the ground. Before long, he too was
completely overwhelmed. They did not stop there; they
continued to hit him against the ground until every part of
his body was completely buried, leaving only his buttocks
showing on the ground.
Again, Ogun was disgraced and incapacitated. He could

not perform the assignment he was given. He became a
complete failure.

Dia fun Orunmila
Translation:

These were Ifa’s declarations to Orunmila
When Egungun and Ogun failed in their mission to reform

Ile-Ife, Orunmila was approached and begged to help them
reform the land. Just as in the cases of Egungun and Ogun
before him, Orunmila went to the home of the same Awo
for Ifa consultation. The Awo also told him the same things
they told both Egungun and Ogun. They gave him the
same assurances which they gave his predecessors. They
also gave him the same advices and asked him to offer
ebo, feed the Elders of the Night and Ifa as his
predecessors had been told. However, in the case of
Orunmila, all the ebo and rituals were performed before he
set out on the journey to Ile-Ife.
While in Ile-Ife, the Elders of the Night, knowing fully well

that Orunmila had given to them what they demanded for,
began to assist him in the accomplishment of his mission.
All those whom they tied with sickness, litigation, loss,
restlessness, poverty and emotional crises were untied and
released; pregnant women delivered safely; debtors
became wealthy men and women, barren women became
pregnant, invalids regained their strength, failed crops
became bountiful. Before long, there was happiness and
peace in Ile-Ife. Everybody became contented. All the
credits were given to Orunmila. That was how Orunmila
succeeded where Egungun and Ogun failed.

Dia fun Egungun
Dia fun Ogun
Dia fun Orunmila
Orunmila nikan ni nbe l’eyin to ns’ebo
Nje Orunmila pele o
Egungun Olu-Ife, tii san mariwo o pako
Orunmila lo ba won t’ale Ife se
L’ayee won fi gun rekete
Translation:

These were Ifa’s declarations to Egungun
These were Ifa’s declarations to Ogun
Only Orunmila complied and offered the ebo
Now, gently Orunmila
The Egungun of the Oba of Ile-Ife, who adorns
himself with bamboo leaves
Orunmila is he who helped them to reform Ile-Ife
This made their lives to improve for the better
succeed where others had failed. Conversely, Ifa says that
the problems being encountered by the community for
whom this Odu is revealed shall disappear. What they
need to do is to offer ebo, feed Ifa and the Elders of the
Night. By so doing, their lives will improve for the better.
7. Ifa says that success and prosperity of the person for

whom this Odu is revealed is due before the end of the
year which Ifa is cast. Ifa says that on that year, this
person shall succeed and accomplish his/her hearts desires.
Ifa however warns that this person is full of himself/herself.
He/she is very proud and arrogant. He/she therefore
needs to change this attitude in order for him/her to avert
untimely death, humiliation and misfortune. He/she must
show humility at all times. When people come to visit him
or her, there is the need to see them off when they
departed. He or she must not show them that they are less
important than his or her next line of action. He or she
must not be too class-conscious. So as not to lose his/her
chances or miss valuable opportunities.
Ifa says that there is the need for the person for whom this
Odu is revealed to offer ebo of prosperity and victory with
three pigeons, three cocks and money. He or she also
needs to serve Ifa with one hen and money. On these,
Ifa says:
Mo gbe’le mo f’oju sin o

Nii se iku pa Babalawo
Aniyan ni mo fi sin o
Nii se iku pa awon agba isegun
Mode kerekerekere ko je n r’aaye gbo tire
Lo mu mii se alara a si o
Dia fun Orunmila
Won ni oju odun nii l’ola a Baba to
Translation:
I stayed at home but saw you off with my eyes

(even if I cannot see you off physically)
That is what causes the death of prominent
Babalawo
With intention, I see you off (even if I am not
by your side physically)
That is what causes the death of accomplished
Herbalist
These kids do not allow me to pay attention to you
(when you came on visit)
That is what causes my non-challant behaviours to
you
These were Ifa’s declaration to Orunmila
Who was told that his success was due this year
Orunmila was complaining that he had not yet succeeded in

life. He became so worried that he went to his students for
Ifa consultation. The students told him that he would
surely succeed in life. They stated further that his success
was due that same year. He was advised to show humility
at all times. He was urged never to allow anything to
disturb him from giving people the type of adequate
hospitality they deserve, irrespective of their socio-
economic status. He was also urged to ensure that he saw
his visitors off whenever they came calling in order for
them not to see him as a proud and arrogant person. He
was also advised to offer ebo and serve Ifa as prescribed
above. He complied.
When Orunmila began his practice, he never discriminated

against anyone no matter the person’s socio-economic class
or status. He listened attentively to all the complaints of all
his clients, friends and acquaintances. He ensured that he
made everyone feel at home and welcomed. Orunmila’s
high sense of humour, dedication, commitment and
unbelievable level of humility endeared him to everyone.
His clients always wished to come back again and again.
Most of these clients also introduced other clients to him.
Gradually, his wealth and reputation were building up.
True to the prediction of Ifa, he became very wealthy
before the end of that particular year. He was full of joy
and gratitude to Ifa, knowing that Ifa assisted him that
much because he heeded the advice of Ifa to be humble,
hospitable, dedicated and unassuming at all times.
Mo gbe’le mo foju sin o

Nii se iku pa Babalawo
Aniyan ni mo fi sin o
Nii se iku pa awon agba isegun
Mode kerekerekere ko je n raye gbo tire
Lo mu mii se alara a si o
Dia fun Orunmila
Won ni oju odun nii lola a Baba to
Ifa wi o ni n o la ni temi o
Saworo epo, osegesege
Oju kii pon isin aimala
Translation:
I stayed at home but saw you off with my eyes

That is what causes the death of prominent
babalawo
With intention, I see you off
That is what causes the death of accomplished
Herbalists
These kids do not allow me to pay attention to you
That is what causes my non-chalant behaviour to
you
Who was told that his success was due this year
He complied
Ifa says that, as for me, I shall surely succeed
No hardship shall preclude Isin seeds from breaking
open when it becomes fully ripe
succeed if he/she follows the advices of Ifa as stated
above.
In order to accelerate this success the person for whom

this Odu is revealed needs to look for Isin seeds, grind
them into fine paste, add palm oil and mix the two with
soap for bathing. If he/she can use the soap regularly,
success shall surely come very quickly.
8. Ifa says that the person for whom this Odu is revealed
shall surely become a leader or move in the midst of
movers and shakers of the community in which he/she
belongs. His/her opinion shall be sought at all times. That
this will happen is not in doubt. Ifa however warns the
person for whom this Odu is revealed against being self-
opinionated. He/she needs to avoid pride as it could lead
to his/her downfall. Ifa says that if he/she is given
recognition and respect he/she must never think that there
were no other people who are ever more qualified than
himself/herself. Ifa warns that pride may lead to a
situation where people will gang up against him/her and
remove him/her from whatever position he/she is
occupying. Not only this, he/she may also be rubbished
and put to ridicule whose stain shall be with him/her
forever.
Ifa says that the person for whom this Odu is revealed
needs to show humility at all times and offer ebo with two
white he-goats, glue and money. He/she also needs to
serve the Elders of the Night with ekuru, bean fritters
mixed with honey and glue; this is to be placed where
Ifa has directed that it should be placed. On this, a stanza
in Osa-Meji says:
Ba le iya
Ko o ma ba le ate
Dia fun gbogbo eye
Ti n be l’aarin igbe
Ba le iya
Koo ma ba le ate
Dia fun Osin gaga
Ti nbe l’aarin igbe
Eyi ti won o mu j’oba eye
Translation:
Land on Iya tree

Do not land on glue
This was the Ifa cast for all the birds
Who were living in the forest
Land on Iya tree
Do not land on glue
This was the Ifa cast for Osin
Who was living in the forest
And who shall be made the king of birds
One day, all the birds in the forest gathered together to

select a leader among themselves. Among the qualities
they considered were; poise, elegance, intelligence,
bravery, and compassion. After a long deliberation, they
concluded that Osin was eminently qualified to be their
leader. For this reason, Osin was invited and was made the
king of all the Birds.
After sometimes, Osin saw himself as the most intelligent,
the most elegant, the wittiest, the bravest and the most
qualified bird to be the King of all birds. The first law he
made was that he would be landing on the tallest tree in
the forest and that no other bird must ever land on the tree
with him. The next law was that wherever he sat, no other
bird must sit there. After this, he promulgated the law that
whatever he said must never be contested, because none
of the other birds was as intelligent as he was and
therefore they could offer no good advice to him on any
process of decision-making. At a stage, he made the law
that any food he ate, the dress he wore, and what he drank
must never be eaten, worn or drunk on that day.
His pride and high-handedness soon reached a stage that

all the other birds got fed up with him. They initiated a
high level conspiracy against him. The tree where Osin
used to land was covered with glue so that whenever he
landed on the tree he would be stuck to the tree. When
this had been done, the birds quietly dispersed to their
respective homes and began to await further
developments.
In the night on that very day, Osin slept and dreamt that
he was tied to a stake and was being stoned by the other
birds. In the dream he was dragged through the forest
naked and later burnt to ashes. This frightened him when
he woke up. He rushed to the home of the Awo mentioned
above for Ifa consultation. He was informed that he had
already offended his colleagues through his pride, high-
handedness, lack of consideration for other people and his
self opinionated tendencies. He was advised to change all
his attitudes and show humility, have respect for other
people’s opinions and show consideration for other people’s
plight. He was also advised to offer ebo and feed theElders
of the night as stated above. He complied.
The next morning, Osin gathered all the birds to the main
field. He apologized to them for all what he had done
which they considered offensive. He promised that he was
determined to right all the wrongs. He appealed to them to
give him the chance. All the laws which the other birds
considered to be obnoxious were abrogated with immediate
effect.
When the other elders noticed that Osin appeared to be

genuinely sorry for all what he had done wrong and was
ready to turn a new leaf, they decided to forgive him and
give him another chance. For this reason, he was told that
they had already planned to remove him and they had put
glue on the tree he used to land on. He was advised never
to land on that tree again but to use the glue-free Iya tree
henceforth. He agreed from that time, he changed for the
better. He listened to his people’s advice and put them into
consideration before taking any decision. He enjoyed his
life and his colleagues accorded him all his deserved
respect.
Ba le iya
Ko o ma ba le ate
Dia fun gbogbo eye
Ti n be laarin igbe
Ba le iya
Koo ma ba le ate
Dia fun Osin gaga
Ti nbe laarin igbe
Eyi ti won o mu joba eye
Nje ba l’eya o
Koo ma ba l’ate
Afinju eye kii K’ate
Translation:
Land on Iya tree

Do not land on glue
This was the Ifa cast for all the birds
Who were living in the forest
Land on Iya tree
Do not land on glue
This was the Ifa cast for Osin
Who was living in the forest
And who shall be made the king of birds
He complied
Please, land on Iya tree
And not on glue
An elegant bird does not get stuck to glue.
not be tied down with the glue of this world. He/she needs
to show humility, respect, consideration for other people’s
opinions at all time and be on the side of the majority in
order to achieve his/her heart’s desires and attain his/her
goals in life.
9. Ifa says that the person for whom this Odu is revealed is
experiencing a lot of difficulties in his/her life presently. Ifa
says that everything shall soon relax and his/her life shall
soon pick up for the better. Ifa promises to put a smile on
the face of the person for whom this Odu is revealed very
soon.
Ifa advises the person to offer ebo with plenty of

bananas, feed Ifa with same and eat plenty of bananas
too. On this aspect, Ifa says:
Osa yoo, Awo Aye

Dia fun Aye
Nijo Aye le kokoko bi ota
Translation:
Osa yoo, the Awo of Aye, the Mother-Earth

He was the Awo who cast Ifa for Aye
When Aye was as hard as granite
Aye, the Mother-Earth was experiencing hardship. Nothing
seemed to work out right for her. Nothing grew on her.
She had nothing to show for her existence. Crop failed.
There was no rainfall. The surface of Aye cracked all over.
She was dusty and filthy. Living creatures residing on her
were dying in their thousands. All creatures lost interest in
life and living.
With sorrow in her heart, she approached her Awo for Ifa
consultaion; would she be able to overcome all her
problems? Would her situation improve for the better?
Would she still continue to sustain life?
The Awo assured her that difficult situation would soon be

over and in its place, comfort and abundance would come.
Aye would again be able to sustain life and living. Rain
would soon fall and the surface of Aye would become soft,
cool and habitable. Aye was advised to offer ebo with
plenty of bananas. She was advised to feed Ifa with plenty
of bananas and for her to eat plenty of bananas too. She
was assured that before long an unripe green and hard
banana would soon become ripe and soft. Aye complied
with all the advice of her Awo.
True to the assurance of her Awo, rain soon began to fall.

Aye’s lot changed for the better. She soon sprouts forth
green vegetables. She became soft and habitable for all
living beings. All living beings soon began to multiply in
several folds. Aye was full of praises and gratitude to her
Awo for changing her life from desperation and
helplessness to comfort and hopefulness.
Osa yoo, Awo Aye

Dia fun Aye
Nijo Aye le kokoko bi ota
Aye wa je’gede tan
Aye n tutu u bo
Je’gede, je’gede
Translation:
Osa yoo the Awo of Aye, the Mother-Earth

He was the Awo who cast Ifa for Aye
When Aye was as hard as granite
She complied
After eating bananas
Aye became cool and comfortable
Je’gede, je’gede. Eat your own bananas
Ifa says that no matter how tough the situation might be,
comfort and contentment will soon come. What the person
for whom this Odu is revealed needs to do is to be patient.
He/she also needs to be perseverance too. He/she will
then be in a position to overcome all the problems
confronting him/her.
10. Ifa says that it foresees comfort, long life, prosperity,

accomplishment, success and all the good things of life for
the person for whom this Odu is revealed. Ifa says that
this person shall become great in life. He/she shall lack
nothing that is very essential to him/her in life.
Ifa however warns this person against skipping food for

whatever reasons. He/she must be taking his/her meals at
regular interval no matter how little the time may be. Ifa
also warns the person for whom this Odu is revealed
against the consumption of alcoholic drinks on an empty
stomach. Ifa says that if this person is in the habit of
either skipping meals or consuming alcoholic drinks on
empty stomach, the habit will not stop him/her from being
great and successful in life, nonetheless, he/she will spend
his/her wealth, energy, time and happiness on finding
solutions to his/her health problems, especiall stomach
related problems such as stomach ache, liver problems,
kidney problems, gall bladder problems, intestinal problems
and so on.
Ifa says that there is no ebo or rituals that this person can
perform to prevent him/her from developing stomach
problems, save for him/her to heed this warning of Ifa.
However, in order for the success and accomplishment to
arrive quickly, Ifa recommends as ebo materials, three
pigeons, three guinea fowls and money. There is also
the need to serve Ifa with one hen. On all these, a stanza
in Osa-Meji says:
Inu u mi jinkun ni mo fi n mu’ti ol’oti

Erigi mi n j’obi
Erigi j’obi ki o too mu’ti
Inu foofo l’odin Awo
Dia fun Orunmila
Ifa nsun’kun pe oun o ri’re
Translation:
With my empty stomach I consume other people’s

alcoholic drink
With my gums I consume kolanuts
Let the gum eat kolanut before drinking alcohol
Staying on empty stomach is the bane of an Awo
When crying that he had no ire in life
In spite of the fact that Orunmila was the best in his field,
in spite of the fact that Orunmila was the most gifted being
ever created by Olodumare, at this particular point in time,
he had nothing to show for all his wisdom, talent and gifts.
He had no wife, no child, and no money. He was living in
abject poverty.
In frustration, he used to move from one house to the

other, looking for alcohol to douse his sorrow. He was
always drinking. It reached a stage that he lost appetite
for food. He was always consuming alcohol and kolanuts.
This soon began to take its toll on his health. He grew
leaner and leaner. Sometimes, he would be rolling on the
ground due to stomach problems. Some other times, he
would vomit on the floor and roll in it.
Unknown to him, it was usually at the period when he was
in these state of stupor that his clients used to visit him for
Ifa consultation. When they saw his condition they would
simply go elsewhere. All what would have been his would
be given to others. On some other occasions, he would be
sober enough to cast Ifa for the client and they would be
overwhelmed by the depth of his understanding and
knowledge. By the time they would return with all the ebo
materials, he would have over-drunk and would be in
stupor. When he had not drunk, he would be nursing a
mighty stomach problem. These clients would be forced to
find solutions to their problems elsewhere.
It came to a stage that nobody came to him again. He lost

all his friends. Anytime he went to their homes, they
treated him like a nuisance. They quickly gave him alcohol
in order for him not to fowl up their homes for them.
Wives and children deserted him. He was virtually on his
own.
One day however, he woke up to access his life. What he

discovered was that he had nothing in this world to justify
his existence. He had nothing to show for all his talents.
Instead of succumbing to panic or despair he decided to
approach his former students for Ifa consultation; would he
be able to pick up the pieces of his life again? Would he be
able to know what went wrong with his life in the first
place? Would he still become somebody in his life? Would
he be recognized, honoured and respected again as before?
The Awo assured Orunmila that he had limitless success

chances ahead of him in life. He told Orunmila that he was
the cause of all his problems. He told Orunmila that Ifa
warned him against his habit of not eating food and his
sole reliance on alcohol and kolanuts at all times. Orunmila
was advised to eat regularly, limit his alcoholic consumption
and never to drink before eating. He was also advised to
offer ebo and serve his Ifa as prescribed above. All these
he did.
When he returned home, he tidied up the whole
environment which he had hitherto left unattended to. He
stopped drinking altogether. When people noticed this
change in him, they were pleasantly surprised. They soon
began to move closer to him. All his friends returned and
his family came back. All his clients returned and they in
turn brought their friends and loved ones to him.
Before long, the reputation of Orunmila began to grow. He

was known everywhere. He was equally respected and
honoured. It reached a stage that there was nothing which
the community could do outside his knowledge. People
came from far and near to seek his advice on diverse
issues. Within three years he had become the richest,
most respected and honoured person in his community. All
his ailments had dissapperared completely. He was able to
enjoy his family, friends, loved ones, wealth, reputation and
life. Throughout, he lived and worked as a very happy and
accomplished man.
Inu u mi jinkun ni mo fi n muti oloti

Erigi mi n j’obi
Erigi j’obi ki o too mu’ti
Inu foofo l’odin Awo
Dia fun Orunmila
Ifa nsunkun pe oun o ri’re
Nje ar’igun ari’fa
Ati r’oyinde o soro
Translation:
With my empty stomach I consume other people’s

alcoholic drink
With my gums I consume kolanuts
Let the gum eat kolanut before drinking alcohol
Staying on empty stomach is the bane of an Awo
When crying that he had no ire in life
He complied
We have witnessed success and accomplishments
To experience other good things of life is no longer
difficult
Ifa says that it is no longer a difficult thing for the person

for whom this Odu is revealed to realize his/her dreams in
life. Ifa says that it is just a matter of time for him to
become great and famous in life. He/she must however
heed Ifa’s warnings in order to avoid a situation where
he/she would be counting his/her losses in the midst of
plenty. He/she has potentials for greatness and must not
fall into the temptation of becoming an alcoholic and turn
himself/herself into a social nuisance where he/she is
supposed to be honoured.
11. Ifa says that there is a person where this Odu is

revealed, he/she is known to be a very lazy person. The
assumption of the person living close to this person is
correct. This person will do everything to avoid anywork or
assignment given to him/her. He/she hates any work and
he/she has unbelievable and inexhaustible trick at his/her
disposal to use in order to avoid working.
This notwithstanding, this person is the one who will bring

greatness, success and accomplishment into his/her family,
community and loved ones. The financial success that this
person will attract into his/her environment will be
unprecedented and will become the talk of the whole
community.
Ifa says however that there is the need for those very close
to this person to offer ebo for him/her with one big ewe.
There is also the need to feed Esu Odara for him/her on a
regular basis. If these can be done, the transformation
from grass to grace, from want to financial abundance and
from failure to success shall be sudden and miraculous. In
this Odu, Ifa says:
Agbado o y’oluwa ko r’omo l’eyin eesuu

Dia fun Oosanla Oseeremagbo
Tii yoo bii ‘Lanroye l’omo
Translation:
Agbado o yoluwa ko romo leyin eesu

This was the Awo who cast Ifa for Obatala
Who shall have ‘Lanroye (Esu Odara) as his son
‘Lanroye (Esu Odara) was the adopted son of Obatala in

the stanza of this Odu. When the Irunmole were coming
from Ikole Orun (Heaven) to Ikole-Aye (Earth), Esu Odara
otherwise, known as ‘Lanroye, approached Obatala and
requested to be Obatala’s adopted son while on earth.
Obatala agreed.
When they arrived on earth, Esu Odara (‘Lanroye) moved

into Obatala’s home as his (Obatala’s) son. They were
living together as one family. Anytime Obatala sent
Olanroye on an errand, ‘Lanroye would find one excuse or
the other not to do what he was sent. If this assignment
was to be performed in the house, he would feign
headache or pretend that he did not understand how to
accomplish the task. Sometimes, he would simply run out
of the house early in the morning and return when all the
household chores had been finished. Yeemo, Obatala’s
wife used to complain at the initial stage, but she too soon
got used to Olanroye’s pranks. It was worse whenever he
was sent to the farm. He would either throw away the
basket, hoe or cutlass or deliberately cause the rain to fall
and ensure that the river or stream was too full to cross.
Sometimes, ‘Lanroye would be more mischievous,
especially if Obatala chose to take him to the farm with
force. He would cause the raft used as bridge to collapse
or even use his Ado-Ase, command instrument, to cause
head-ache, stomach upset or dizziness for Obatala. This
would force them back home. ‘Lanroye would return home
triumphantly! Obatala and Yemoo eventually considered
‘Lanroye as the problem child in the family.
One day however, ‘Lanroye decided to pay back all the
good gestures of his adopted parents. He reasoned that he
had done them a lot of misdeeds and inflicted so much
pains that the only reasonable thing to do was to
compensate them in a way that they would never forget.
When he had made up his mind to do this, the next thing
that was at the back of his mind was: how would he
compensate his parents when he had no work of his own?
How would he show gratitude when he had no savings of
his own? How would he show appreciation to all their good
gestures when he was a lazy man, unwilling to do any
work? Before long, he hit on the idea of how he would do
this successfully. He dug into his bags of tricks and fished
out an ingenious idea that would turn his parents into
successful persons overnight without necessarily hurting
other people or putting anyone into pain.
Very early in the morning one day, Obatala woke 'Lanroye

up and instructed him to get prepared to follow him to the
farm. To the surprise of Obatala, 'Lanroye quickly made
himself available! He went to Obatala and packed the
cutlasses and hoes, put them in the basket and told
Obatala that he was ready even without breakfast. Unable
to decide whether this attitude of 'Lanroye was real or fake,
Obatala suggested that there was need to eat first before
heading for the farm, but 'Lanroye responded that they
would eat when they got to the farm as there was much
work to do on the farm that day! In order not to dampen
his new-found enthusiasm, Obatala agreed with his son and
both of them headed for the farm very early in the morning
of that day.
Half way to the farm, 'Lanroye told his father that there
was the need for him to very quickly empty his bowel in the
bush nearby. He told his father to continue on his way to
the farm as he would soon join him. Obatala continued on
his way and told his son not to be late to join him.
As soon as Obatala was out of sight, 'Lanroye left the

basket on the footpath, took a cutlass and headed into the
bush. He looked for a baton full of spikes, cut it and went
straight to the way to the market. He looked for a strategic
position and stood there. As soon as he saw some people
coming on their way to the market, 'Lanroye began to sing,
waving his spiked baton sideways in a menacing manner
and saying:
Eje ‘Bara o wo’le

Be o ba i je ‘Bara o wo’le
Eyin o ri kunmo ti ‘Lanroye gbe l’owo
Eni s’ebo l’oore o, Esu o gbe e
A l’owo, a bi’mo o
Esu o gbe e
A s’owo a j’eere
Esu o gbe e
Latopa, Latopa Esu gongo!
Latopa, Latopa o, Esu gongo!
Translation:
Please allow Bara to enter (the house)
If you refuse to allow Bara to enter
Don’t you see the baton carried by ‘Lanroye
Anyone who offered good ebo, Esu will support such
person
He/she shall be blessed with wealth and children
Esu will support the person
He/she shall trade and succeed
Esu will support the person
Latopa, Latopa Esu gongo!
Latopa, latopa o, Esu gongo!
When the travellers who were coming to the market heard the
music of ‘Lanroye and saw the spiked baton in his hand, they
knew that they had two options: To refuse to offer ebo as Esu
had said and incur his wrath; or to offer the ebo and receive
his blessings (wealth, children, business success etc.). All of
them chose the latter. Before long, everywhere was filled with
beads, clothes, food, gold, silver, ivory, or nameless enamels
and so on. All the people were dividing whatever they
brought for sale in the market into two and giving one half to
'Lanroye. They were all being blessed by ‘Lanroye and
immediately, they were becoming successful in their
undertakings in life.
‘Lanroye instructed them to carry all these items into his

parents’ house. They all complied. Before midday, the whole
compound was filled up; there was no space to pack more
things into. Some of them chose to go and sell all these
goods in the market and bring the money. Even with this, by
the time it was mid-afternoon, there was nowhere to pack the
money in Obatala’s compound! Yemoo who was at home
when all these were happening could not utter a word. She
did not know what to say or do.
By this time, ‘Lanroye was already going from doorstep to

doorstep, waiving his baton and singing his song. All the
people were dividing all their belongings into two equal parts
and sending one half to Obatala’s home those selling them
were there to sell and brought the money back home.
By this same time (mid- afternoon), Obatala was beside

himself with anger. He decided that enough was enough with
this recalcitrant child of his. He decided to give ‘Lanroye a
lesson of his life that he (‘Lanroye) would never forget in a
hurry. By the time it was sunset, Obatala had worked himself
up into fury. He was returning, ranting and raging! When he
was returning home, he found a lot of people looking at him
with strange eyes. This annoyed him the more. He promised
himself that he was going to extract all his fury from 'Lanroye.
That same day, when he got home, he saw a lot of people
buying and selling in front of his home. He temporarily forgot
his anger in his confusion. He was many people greeting and
congratulating him in his new-found success.
Obatala demanded to see his wife immediately because there

was no chance for him to get to his house. When he saw
Yemoo, she explained to him that everything he saw there
was the handwork of his son 'Lanroye. All the farmers had
successfully sold all their farm products; the traders had
successfully sold all their merchandize; hunters had
successfully sold all the games they killed in the forest;
travellers had succeeded in their journey and half of all these
profits belonged to Obatala’s family simply because 'Lanroye
had made it possible for it to happen so! Instead of anger,
Obatala was searching for 'Lanroye, for him to be blessed
from the bottom of his heart. In a single day, life-changing
miracle happened: Obatala’s family and neighbourhood woke
up with nothing and slept with abundance, because ‘Lanroye,
their erstwhile recalcitrant boy had made it so for them.
Agbado o yoluwa ko r’omo leyin eesuu

Ti yoo bii ‘Lanroye l’omo
Nje e je Bara o wo’le
Be o ba je Bara o wo’le
Eyin o ri kunmo ti ‘Lanroye gbe l’owo
Eni s’ebo l’oore o, Esu o gbe e
A l’owo a bi’mo o
Esu o gbe e
A s’owo a j’eere
Esu o gbe e
‘Latopa, ‘Latopa o, esu gongo
Ero Ipo, ero Ofa
E waa ba’ni b’ayo,
E wa wo’re o
Translation:
Agbado o yoluwa ko romo leyin eesuu

This was the Awo who cast Ifa for Obatala
Who shall have ‘Lanroye as his son
He complied
Now, let Bara enter the house
If you refuse to allow Bara to enter
Don’t you see the baton carried by ‘Lanroye
Anyone who offered good ebo
Esu shall support such person
He/she shall be blessed with wealth and children
Esu shall support the person
He/she shall trade and succeed
Esu shall support the person
Latopa, Latopa o, Esu gongo!
Travellers to Ipo and Ofa towns
Come and join us in the midst of happiness
Come and witness all the Ire of life.
Ifa says that a lazy and troublesome child who is where this
Odu is revealed need counseling rather than condemnation as
this person can turn out to be of benefit to all in the family,
neighborhood and/or community
12. Ifa says that there is the need for the person for whom
this Odu is revealed to offer ebo in order not to witness or
experience the wrath of the Elders of the Night (witches). Ifa
says that these witches are not too far away from him/her.
Ifa says that if this person is planning to acquire something

which originally belonged to someone else before, there is the
need to investigate properly before doing so. If this person is
planning to enter into any form of love relationship with a
woman who had already been married, even if this woman is
divorced already, there is the need for further investigations
and extreme caution before taking this step as this will only
lead to problems, pains and anguish. Ifa says that if this
person has already done so, there is the need to offer ebo,
feed Ifa and be extremely careful. However, if he is just on
the verge of doing so, it would be wise for him to put a stop
to it and let everyone go his or her separate ways. This is
because to snatch the woman from her man is not the
problem; the main issue is the consequence of doing so. This
person shall not know peace anymore in his life
Ifa says that the person for whom this

Odu is revealed needs to offer ebo with one she goat-
plenty of adhesive jelly, palm-oil and money. After
offering this ebo, the adhesive shall be poured round the edge
of the ebo container before the ebo is placed where Ifa ask
them to put it. A stanza in Osa-Meji says:
O te jeeje ti kaa wa
Ti yoo gba Obinrin Opehe
Tii s’omo Olori-Eleye l’aarin igbe
Translation:
O-te-jeeje-ti-kaa-wa
He was the Awo who cast Ifa for Obatala
When going to snatch the woman of Opehe
The son of the head of the Birds (witches) in the forest
Opehe was the favourite son of the head of the witches in Ile-
Ife. His mother was highly influential among the witches. She
commanded the respect of all witches because she was known
to be ruthless when dealing with actual or perceived enemies.
She was also seen as fearless and uncompromising in all her
activities in life. Not only this, whenever there was
misunderstanding among her fellow witches, she would handle
it to the satisfaction of all the parties involved in the dispute.
And if there was quarrel between her members and other
people anywhere on earth, her focus was to inflict maximum
pain of the witches on the person who had the temerity to
confront any of her members. Any man who had a taste of
her member and ran away would be rewarded with
impotence; any husband who beat his wife who was a
member would simply have the offending hands crippled; any
woman who abused any of her members would either turn
deaf, or have all her teeth removed; or suffer from palsy; or
even go berserk altogether, depending on the weight of the
abuse. Whenever there was farm boundary dispute between
two or more families, she would support the family where she
had members. The other families would suffer failed harvest,
or mysterious fire on their farms. In one word, she had
unlimited punishment she could inflict on anyone at anytime
she felt like, just to protect or support her fellow members to
fear and respect her.
She gave birth to seven children. She donated six of them for
the feasts of the witches. It was usually in her presence that
these children would be slaughtered and their flesh distributed
to all the members present at the meetings just to show her
deep sense of commitment to the fraternity. The only child
remaining for her was Opehe, a male child. He lacked nothing
on earth. When he got married, it was to the most beautiful
girl in the land.
When the couple moved into their own home, it soon became
clear that Opehe was tied to the cloth of her mother. He
could do nothing in his home without first seeking clearance
from his mother. He spent all day with his mother and only
went home to sleep. This happened everyday. When the wife
complained, it fell on deaf ears. She went to complain to her
parents. Her parents intervened without any positive
changes. She soon because lonely and frustrated.
One day, as she was lamenting her situation in life, a friend of

hers came to invite her to the market. She was very happy
that she would have someone to talk to. On their way to the
market, she explained all her problems to her friend stating
that she could not continue to live her life the way it was at
that time. Her friend consoled her and told her that the
situation might soon change. She however advised her not to
be staying indoors any more because there was the need for
her to move out regularly and share her feelings with others.
She was assured that by so doing, her problems would be
reduced by half at least. She was full of gratitude to her
friend. When she returned home, she felt lighter and a little
happier.
From that day onward, she went out regularly. She used to
visit friends and relatives. She experienced that her pains and
frustrations truly reduced. It was during one of these regular
outings that she met Obatala. It was love at first sight. Both
of them fell in love with each other instantly. Obatala was
also having his own problem with Yemoo at that period. They
began to share their problems together. At first, it was not
more than that. It soon developed to a stage that both of
them could neither eat nor sleep if they did not see each other
in one day. They both threw caution into the wind.
One day, both of them discussed about the possibility of living
together permanently. The woman was all ready for this
because for the very first time in her life, she was showered
with true and selfless love and affection. Obatala on the other
hand could not wait for this to happen. He however made up
his mind to go for Ifa consultation. He approached the Awo
known as O-te-jeeje-ti-kaa-wa meaning ‘He who quietly comes
out from his room’ for Ifa consultation. During this process,
Osa-Meji was revealed. The Awo told Obatala that he came
because he wanted to take a step that would involve taking
another person’s belonging. He was told that to take the
belonging was not a problem as it would be very easy to take,
but to retain it was the big issue. He was advised not to do so
because the problem and anxiety that would accompany this
action would be too much. Obatala was love-blind, love-deaf
and love-thirsty. He could not imagine his staying for two
days without seeing his heart-throb. He demanded for the
ebo to be offered in order for him to overcome the problem.
The Awo told him as stated above but warned that all the ebo
in the world would not stop the problem from coming. The
ebo would only help him not to be consumed by the problem.
Obatala assured the Awo that there was nothing on earth too
much to be sacrificed for his love. All the ebo materials were
provided and the ebo was performed. Before long, Opehe’s
wife eloped from home and settled with Obatala. Three days
after she left home, Opehe went to report to his mother, they
searched everywhere without success. However, Yemoo knew
that she had no place in the heart of Obatala any more. Out
of jealousy, she went to leak out the hiding place of this
woman to Opehe’s relatives. The relatives went to Opehe’s
mother that Obatala was the one who snatched away her
son’s wife. Before long, it became the talk of the town that
Opehe’s wife was living in Obatala’s home.
Everybody was convinced that Obatala was in big trouble.

They all knew that Opehe’s mother would tear Obatala’s home
apart. They were all waiting anxiously for this to happen! She
did not lift a finger! What went wrong? Nobody knew. The
witches summoned an emergency meeting and tabled the
issue; yet Opehe’s mother did not utter a word! Something
was amiss! Yes! But what?
There was confusion in the community of witches. Why must
the head of the witches remain silent in the face of this
confrontation? Why did she fail to utter a word when she was
the one slapped on the face? Why should she keep quiet and
refuse to take an action when all the witches were waiting
eagerly for a directive from her? Had she lost control? No!
They were all sure she was still acting on behalf of others in
her usual deadly manner. Was she not interested in the
affairs of her only child any longer? No! She felt the pain to
her bone marrow. Then what went wrong?
Something was really amiss. They were all sure of that. But
what was it? Nobody among them knew. In their confusion,
they summoned another meeting, but this time, without the
head of the witches. They deliberated at length. Eventually,
they came to the conclusion that Opehe’s mother refused to
take an action because she wanted to see how the other
witches would handle the problem. She had taken action on
behalf of others, so she wanted to see how others would act
on her behalf too. All the witches present at that meeting
agreed that it was the most sensible assumption. There and
then, they concluded that they must tear Obatala’s home to
pieces. All his children must be killed and consumed. His
relations must be killed and consumed. All those who tried to
lift a finger to assist him must be killed and consumed.
Obatala himself must be put to a slow but painful death. All
these must be done in order to send a note of warning to
others who might like to do the same thing; they concluded
that the whole community where this insult took place must
be shaken to its very foundation. They concluded that all
witches must prepare for war and in three days’ time. They
must gather at the market square very early in the morning to
head straight for Obatala’s home.
As planned, all the witches gathered in the market square

before sunrise. They headed for Obatala’s home. As they
approached his home, they began to sing thus:
B’owo ba te Salako
Aheje, aheje, ahe mii !
B’owo ba te Talabi
Aheje, aheje, ahemii !!
B’owo ba te Alalaade
Aheje, aheje, ahemii!!!
Translation:
If we get hold of Salako

We shall kill and consume him!
And if we capture Talabi
We shall kill and devour him!!
And even Alalaade
We shall kill and swallow him!!!
When Obatala heard these statements, he peeped outside to

take a look. The sheer number of the witches was totally
overwhelming and intimidating. Together with all his relatives,
they took to their heels. He took his cutlass; known as Ada-
Orisa or simply as Adaasa with him. Obatala remembered the
warning of his Awo but it was too late to ruminate over that.
As a matter of fact, that was not the appropriate period. All
what was at the back of his mind was how to escape together
with his new woman and all his relatives. He ran into Sango’s
home for protection.
Before Sango could ask him what the problem was, the
witches were already at Sango’s doorstep. When they
reached there, before knocking at all, they began to sing thus:
B’owo ba te Sangobiyii
Aheje, aheje ahemiii!
B’owo ba te Bamgbose
Aheje, aheje, ahemiii!!
B’owo ba te Sango funraare
Aheje, aheje, ahemiii!!!
Translation:
If we get hold of Sangobiyii

And if we capture Bamgbose
We shall kill and devour him!!
And even Sango himself
We shall kill and swallow him!!!
When Sango heard this, he also took to his heels, together

with Obatala and his entire household. All the witches
pursued them. They ran into Osun’s house. The witches
chased them out, together with Sango and his household, and
Osun with her household. They all ran into Ogun’s house. The
witches chased out Ogun, all the members of his household;
Sango, all his household members, Osun, all her household
and Obatala, together, the same treatments were mented out
to Orisaoko, Erinle, Mojeeesi, Nana-Buukuu, Egungun, Oro,
Oya, Olokun, Obaluwate, Kori, Alafere, Oramfe and so on. All
of them blamed Obatala for carrying his problems to them in
their homes. Obatala had nothing to say at all.
Meanwhile, Orunmila slept quietly in his home on that fateful

day. He had nasty dream. As usual with him, he went for Ifa
consultation. He was advised to offer ebo against the problem
of Iyami (Elders of the night) as explained above. He
complied. They also poured the adhesive on the ipese and
placed same in strategic places around his home. Soon after
this, Orunmila went back to sleep.
Before long, all the Orisa together with their household

members arrived at Orunmila’s house. All the Orisa ran into
his house. The witches began to sing as they had done in the
house of all Orisa thus:
B’owo ba te Dosumu
Aheje, aheje, ahemiii!
B’owo ba te Fanikee
Aheje, aheje, ahemiii!!
B’owo ba te Awolola
Aheje, aheje, ahemiii!!!
B’owo ba te Odubiyii
Aheje, aheje, ahemiii!!!!
Translation:
If we get hold of Dosumu
And if we capture Fanikee
We shall kill and devour her!!
If we apprehend Awolola
We shall eliminate and swallow him!!!
And even Odubiyii
We shall not spare him at all!!!!
Orunmila knew instantly that what had come to his home was
the war of the witches which Ifa had predicted earlier.
Orunmila told all the Irunmoles to stay in his home and that
nothing bad would happen to them. With his assurance and
confidence, they stayed.
Esu Odara suddenly appeared on the scene and also assured

all the Orisa. After this, he went to the witches. After
greetings, he advised them to ensure that they fill their
stomach with food before the commencement of hostilities.
He pointed at the food for them. He encouraged them to eat
the food before fighting Orunmila, Esu said that it would be a
sweet irony that Orunmila fed his enemies to their satisfaction
before he was overpowered and consumed. This really
satisfied them that it would be told to their grand children
from one generation to the other. They all landed on the ‘food’
to eat. They all got stuck to the plate because of the
adhesive. In their struggle to free themselves, they were
completely stuck and trapped.
Seeing this, Esu went back to call Orunmila that he had

overcome the witches. Orunmila went out and saw that they
were all stuck to the plates of the ipese. He returned home to
look for a cutlass, he could not find any Obatala however
gave Orunmila the cutlass he (Obatala) had taken from his
house. Orunmila used it to cut off the heads of all the
witches. He went back to announce that the witches had
been defeated. All the Orisa were happy. Orunmila then
returned the cutlass to Obatala. However, in appreciation to
what Orunmila did to save his life, Obatala gave the cutlass
back to Orunmila as gift. Since that time till today, Adaasa,
which hitherto belonged to Obatala became the exclusive
property of Orunmila and Babalawo.
Ti yoo gba obinrin Opehe
Tii s’omo Olori-Eleye l’aarin igbe
Ko pe, ko jinna
E wa ba ni laruuse ogun
Ajase ogun laa ba ni l’ese Obarisa
Nje ada owo o mi
Ada Orisa ni o.
Translation:
He was the Awo who cast Ifa for Obatala
When going to snatch the wife of Opehe
The son of the head of the witches in the forest
He complied
Before long, not too far
Join us in victory dance
The cutlass in my hand
Belongs to Orisa.
Ifa says that the person for whom this Odu is revealed needs
not to go and invite problem to himself/herself if it can be
avoided. He/she also need to show appreciation to all favour
done to him/her.
13. Ifa advises the couple where this Odu is revealed must
try to avoid incessant conflict in their day-to-day activities. Ifa
says that there is no need for the couple to abuse each other
whenever there is disagreement, especially over money. Ifa
warns that doing so will only lead to a situation where both of
them will live the rest of their lives in penury. Ifa assures the
couple that they will succeed in life if they can exercise
perseverance and that they do not know what destiny has in
stock for them.
Ifa advised them to offer ebo with two rats, two fish, two
pigeons, two hens, two roosters and money, they are
also advised to avoid quarrel and be prayerful. By so doing,
success is guaranteed. In this Odu, Osa-Meji says:
Ori buruku ni o wu tuulu

A kii da ese asiwere mo l’ona
A kii m’ori oloye l’awujo
Dia fun Mobowu
Tii se obinrin Ogun
Igba ti won nse ohun gbogbo ti’kan o yo’ri
Ebo ni won ni ko se
Translation:
A head afflicted with ill luck dose not protrude

disproportionately
The footprint of an insane person is not distinguishable
on road
It is impossible to know the head of someone who shall
be bestowed with a title in future among the crowd
These were Ifa’s declarations to Mobowu
The wife of Ogun
When they did everything without success in any
Mobowu was the wife of Ogun. Before they got married, both
of them had not been financially buoyant. When they got
married, the situation was worse.
Ogun was experiencing series of losses in his work. Ogun was

a hunter, black smith, singer and artist. Whenever he went to
the forest for hunting, he would shoot at elephants, buffalos,
deers, antelopes, lions, leopards etc and being a fast markets
man, he would hit the target. The irony of the situation was
that he would not be able to trace where these games fell
until about the third day when the animal would the infected
with flies and maggots! When he sat one day, he was
ruminating over his misfortune and a thought came into his
mind; could it be that Mobowu, his woman, was the root of his
misfortune? Was it not possible that her spirit was working at
tandem with his? Maybe, just maybe, her legs are s
piritually infected with misfortune? The more he thought
about this, the more he began to believe this idea. Ogun
reasoned thus:
“it was quite possible that this was the only explanation; no!”
From that time, Ogun perceived his wife was his enemy who
was a stumbling block against his progress. What name can
you call a woman whose presence in your life brought so
much misfortune?
Conversely, Mobowu was a trader, even though she could not

be called a successful trader before she got married to Ogun,
she could nonetheless fend for herself. When she moved into
Ogun’s home, her trading business collapsed completely. She
had no more money to continue her business. She could not
ask for assistance from her husband because she knew that
there was no money with him. She went to her parents’ home
to ask for money. Before she was given this money, they
made her cry non-stop for many days. In the end, the money
was given to her; she decided to start the business of corn
meal and bean fritter. She bought all the materials for this
business, announced to all her neighbors certain day and all of
them promised her of good patronage.
On the day that she started the business she saw nobody to
buy her product. She went round her neighbours’ homes but
she was told that they had just taken their meals and would
patronize her the next day, some of them said that they did
not know that she would start on that day. Some said that
they forgot the date she gave then. In the end, she was
forced to distribute part of the food as gift to children and
others. Before one full moon, she had exhausted all the
money given to her by her parents. She cried and cried. The
more she cried, the more she hated her husband. She
remembered that there were other suitors who came for her,
but her parents turned them down, preferring Ogun to all of
them. To make matters worse, all these former suitors were
getting on very well, had she been lucky to marry any of
them, she would not be in the problem she found herself. The
more she reflected on this, the more she hated Ogun her
husband. It reached a stage that there was nothing Ogun did
that even impressed her. She picked on him at every
opportunity.
One day however, Mobowu asked her husband to bring money

for some household utensils. Ogun responded, infuriated her
to the extent that she began to rain abuses on her husband.
There was no expletive she did not use to qualify him. She
made him realize that he was the architect of all her
misfortunes. If not for him, she said, she would have been
enjoying her life to the fullest elsewhere. She cursed, abused
and humiliated him for over five hours. Ogun simply kept
quiet. This annoyed him the more. She screamed at the top of
her voice. Yet, Ogun said nothing. She held Ogun’s dress, she
kicked and slapped him repeatedly, “you are a lazy good for
nothing husband”, she yelled at him, ‘’you are mad!” Ogun
suddenly thundered ‘’you are mad too!’’ countered, she used
her nails to tear the face of Ogun. This made Ogun to beat
her up. There and then, she made up her mind to divorce him
and put an end to all her sufferings. She decided to go for Ifa
consultation in order to find the easiest and earliest way for
her to call the marriage to Ogun quits. She went to the group
of Awo mentioned above.
During Ifa consultation Osa – Meji was revealed the Awo
informed her that she was about to take a step and she had
come to find out the outcome. She was warned never to take
the step as she bound to regret taking such step for the rest
of her life. She was informed that all her consideration was
based on money and financial well-being only. She was
assured that there were so many other things that were more
crucial in a marriage than money. She was told that she was
blessed with children, sound wealth, security and good social
position in the community, all these, she ignored because her
husband was not rich at that time. They asked her, what
made her think that the tide would not change for her and her
husband in the nearest future? They cautioned her not to use
abusive language against her husband again and to give her
husband the chance to improve on the well-being of the
family; they said that both husband and wife had worked
themselves up unnecessarily. That was why the two of them
failed to see anything good or benevolent in each other.
In the end, Mobowu was advised to offer ebo as explained

above. She was also advised to return home and give peace a
chance. She complied with all the advices of the Awo. She
returned home, fully determined to give her husband a
chance. She also made up her mind to change her attitude
towards her husband.
When she returned home, she began to do all the household

chores which she had hitherto abandoned. Before Ogun
returned home, his food was ready. She served his food with
respect. At first, Ogun was surprised. Before long, Ogun
realized that his wife had truly changed for good. Both of
them began to see the virtues in each other while they were
blind to before their love grew. They became very fond of
each other. They soon realized that money was not very
important in their lives. They concluded that love,
understanding and mutual respect for each other were
everything.
Ori buruku ni o wu tuulu

A kii da ese asiwere mo lona
A kii m’ori oloye lawujo
Dia fun Mobuwu
Tii s’obinrin Ogun
Igba ti won nse ohun gbogbo tokan o y’ori
Won gb’ebo won ru’bo
Nje ori ti yoo joba lola
Enikan o mo
Ki tokotayo o ma peraa won ni were mo
Ori ti yoo joba lola
Enikan o mo o o
Translation:
A head afflicted with ill-luck does not protrude
disproportional
The foot print of an insane person is not distinguishable
on the road
It is impossible to know the head of someone who shall
become a title- holder in a crowd
These were Ifa’s declaration to Mobowu
The wife of Ogun
When they did everything without any success
They complied
He who shall become a king in future
Nobody can say for certain
Let a couple stop calling each other bad names
He who shall the crowned as a king tomorrow
Nobody knows
Ifa says that with love and understanding the life of this
couple shall be enjoyable. The door of their success is wide
open.
14. Ifa says that it foresees the ire of victory and

accomplishment for the person for whom this Odu is revealed.
Ifa says that he/she has an envious friend, relative or
colleague who is trying everything possible to deny him/her
and that with appropriate ebo he/she shall be able to attain
the position. The position, title or honour in question shall give
him/her prominence and respect. He/she needs to beware of
those who harbour evil plans against him/her and pretend to
love him/her.
Ifa advises this person to offer ebo with either three

roosters or three he-goats one of the roosters/he-goat
shall be used to feed Ifa for victory. The head of the birds
or beast shall be placed on Ifa for at least five days before it
is removed. If this can be done victory is assured, honour is
certain and success is no more in doubt. Osa meji, says:
Baba gburu erin

Baba kosomu efon
Ogborangandan nidahun omor’odo
Omori odo nidahun ija kanle
Dia fun Elepe
Dia fun Ejemu
Won jo nsore ose ye kan – soluku
Translation:
The giant size of the elephant

And the sturdiness of the buffalo
The pounded-yam pestle fell with a loud clang
The pestle is a great duel weapon
These were Ifa’s message to Elepe
And also to Ejemu
Both of them were friends like siblings
Ejemu and Elepe were friend from their youths days .They did
everything in common, at a stage, many people did not know
that they were not related by blood. They were both happily
married; they have great children; they lived in mansions;
they were both popular and they both travelled extensively.
They spoke many language and several dialets. They also
made several great friends at home and outside their
communities. To crown all, both of them were made
community leaders in different town. They made Ejemu the
community leader in Oniluutu and Elepe was made a leader in
Epe land.
One day, Oniluutu community had an extra-ordinary meeting

in order to review the progress chances of the town. At the
end of the meeting in order to review the progress chances of
the town. At the end of the meeting, it was concluded to make
Ejemu the Oba of the town because of his outstanding
qualities and credentials. This was communicated to him. He
was so over whelmed with joy. He rushed to go and share this
good news with his bossom friend Elepe. They both celebrated
the news with a big keg of palm wine.
Unknown to Ejemu, his friend had been harbouring grudges

against him for a long time. Elepe was not amused at all that
they both had the same honour, recognition and popularity in
the community. He had been contemplating what to do to
change all that for a long time. But to now crown Ejemu as
Oba over and above him was too much for him to accept. In
fact, it was considered the last insult against him which must
be recanted at all costs. After much consideration, he decided
to eliminate his friend. He reasoned that this must be done
quickly before Ejemu was ever crowned. He was of the
opinion that he was not crowned at all, even if he died after
that, it would still be on record that he was an ex-Oba. He
could not accept that at all!
The next day, he went to a great medicine man that

specialized in killing people. He explained what he wanted
from the medicine man. Surprisingly; the medicine man
advised Elepe against what he planned to do, saying that
there was no justification for it. Elepe could not take that. He
left the man and went elsewhere. He paid three times the
amount he was charged. A potent herb tea was prepared for
him in a giant pot. He was instructed to call the name of
Ejemu in the dead of the night. By so doing, he was assured,
the head of Ejemu would appear. As soon as this happened,
this head would be hit with a big club and Ejemu would die
instantly. There was no anti-dote.
Meanwhile, Ejemu slept and had a bad dream. He went for Ifa
consultation and he was advised to offer ebo also be careful of
envious friend since what applied to him would surely apply to
his bossom friend.
In the dead of the night, Elepe carried out the medicine pot,
he had one strong young man beside him. He instructed the
young man to hit the head which would appear in the pot with
the club made with a pestle with all his strength. He recited
the incantations he was taught three times. He shouted the
names of Ejemu three times. A head appeared. Instead of
Ejemu’s head to appear, it was Elepe’s head which appeared
the young man hit the head with the club with all his strength.
Elepe died on the spot.
Bebe gburu erin

Baba kosomu efon
Ogbonrangandan nidahun omo ri odo
Omo ri odo nidahun ija kanle
Dia fun Elepe
Dia fun Ejemu
Won jo nsore oseyekan-soluku
Ebo ni ki won se
Ejemu nikan ni nbe leyin ti nseebo nje kutukutu
oseeregbo ijeni
La ti r’ori Elepe lori Ejemu
Translation:
The giant size of the elephant

And the sturdiness of the buffalo
The pestle fell with a loud clang
The pestle is a great duel weapon
These were Ifa’s messages to Elepe
And also to Ejemu
Both of them were friends like siblings
Only Ejemu complied with the advice
Very early four days ago
We found that the head of Elepe had replaced
That of Ejemu
Ifa says that person for whom this Odu is revealed shall not
be allowed to be shamed, or destroyed by enemies or envious
friends. Conversely, this person must never contemplate
doing evil to other’s, friends or foes lest he/she faces terrible
consequences.
15. Ifa says that during Ikosedaye of a new born baby, if Osa-Meji
is revealed, everything must be done to ensure that this baby
feeds from the breast milk of its mother. if the baby cannot
feed directly from the breast of the mother due to one reason
or the other, the milk must be collected in a container and
feed the baby with, unless the mother died immediately after
the child’s birth, this must be done.
Failure to do so may potend disaster for the person. He/she
may find it extremely difficult, if not altogether impossible, to
succeed in life.
Ifa also says that there had been some disagreements

between two elders or two powerful and influential people
where this Odu is revealed if the disagreement had not
occurred, it is on the verge of taking place. Ebo must be
offered in order to prevent the whole community from
experiencing hardship and want as a result of this
disagreement. If this is not done quickly, the resultant
consequence will affect both guilty and innocent, visitors and
indigenes, young and old alike.
Ifa notices that the person for whom this Odu is revealed
loves to contribute his/her own quota to the development of
the community, sometimes at the expense of his/her health
and personal comfort. He/she however needs to offer ebo
against those who reward good with evil. He/she needs to be
careful with those who convienently forget all the good things
that he/she had done and who will not hesitate to inflict pain
on him/her at the slightest excuse. Ifa advises this person to
offer ebo and serve the Ori of his/her mother if alive,
or propitiate his/her mother’s spirit, if dead. A stanza in
this Odu states thus:
Oke se ribiti, se ribiti sori konko

Dia fun Oba Ajalaye
A bu fun Oba Ajalorun
Ti won jo n sode re’gbe ode
Won wa njija agba nitori emo kan
Translation
The massive hill with its broad base and narrow apex
He was the Awo who cast Ifa for Oba Ajalaye
And also for Oba Ajalorun
When they were going on hunting expedition
And they were quarelling on supremacy over one emo,
brown rat
Oba Ajalaye and Oba Ajalorun were both Irunmole. They

were both hunters. Oba Ajalaye was the lord of hunting on
earth while Oba Ajalorun was the lord of hunting in heaven.
The former was belived to be Ogun while the latter, Orisa oko.
One day, both of them decided to go on hunting expedition

on earth. They fixed a date for the exercise. On the appointed
day, both of them met half-way from heaven and earth. They
both came to earth together. They roamed the earth’s forests
and wilderness for seven days without killing any game. Tired
as they did all the games simply disappeared. On the eight
day, they decided to set fire on the bush in order to chase out
the animals from their hiding places. They did. At the end of
this exercise, they were able to kill only one emo, brown rat.
After this, they roamed the forest and wilderness for another
twenty-two days without seeing any other animal, not to
mentioned killing it. After 30 days of hunting, they decided to
call it quit. Oba Ajalaye picked the brown rat and told Oba
Ajalorun to go back home. Oba Ajalorun would have none of
it. He insisted that he was the one who had the right to take
the brown rat away since he had travelled far to come to
earth, the earth was his (Oba Ajalaye) territory, he is therefore
the rightful owner of the rat since it was killed in his territory.
Oba Ajalorun picked the rat with the intention to share it into
two. But Oba Ajalaye snatched it away from him and told Oba
Ajalorun to go and do his worst. Oba Ajalorun was full of
anger and he left for his abode in heaven with annoyance.
As soon as Oba Ajalorun reached heaven, he ceased all forms

of rain from falling on earth. Before long, all the land dried
up. Vegetations failed. Streams and well dried up. Hunger set
in. There was pestilence in the land. All forms of ailments
were being encountered on regular bases. There was massive
protest agains Oba Ajalaye on earth. Corpses were littering
the roads, foot path, market places, farm land etc. these
brought about more illnesses and deaths.
When the inhabitants of the earth realized that protests could
not solve the problem, they decided to go for Ifa consultation.
They approached the Awo mentioned above in order to know
what they would do to bring the calamity that befell them to
an end.
The Awo informed them that Oba Ajalaye had wronged Oba
Ajalorun. That was why all the evil events they experienced
were happening. They needed to go and appeal to Oba
Ajalorun to show compassion. The Awo assured them that if
the step could be taken, Oba Ajalorun would put an end to his
anger. He advised them to go and look for one emo, brown
rat, use it to do ipese and give it to Oba Ajalorun. He said that
the disagreement betweent Oba Ajalaye and Oba Ajalorun was
over one brown rat which Oba Ajalaye appropriated to himself.
In order to even the score there, there is the need to give to
Oba Ajalorun another brown rat.
The inhabitants of earth agreed with everything that the Awo

said and recommended. They set out to look for the brown rat
as advised by the Awo. Because there was famine in the land,
it took them several days before they eventually found one.
When they killed it they dried it well in order to preserve it and
returned to the Awo in order for him to help them do the
ipese.
The Awo did the ipese and told them to take it to Oba
Ajalorun in heaven. To take it to heaven posed another great
problem because nobody was prepared to volunteer to go.
The Awo told them that there was nothing he could do for
them if they were not ready to go. In the end Asa, the falcon
agreed to take the ipese to heaven. Before he reached one-
tenth of the journey, he became very tired. He returned to
earth with the ipese. Next, Awodi the hawk, volunteered to
take the ipese to heaven. He did not fare better than Asa and
he returned with the ipese. After that time, there was no more
volunteer.
One week after, Igun, the Vulture, felt that he owed his
community the obligation of ensuring that he assisted or at
least participated in ensuring that the problem of the
community is solved. Consequent upon this, he went for Ifa
consultation would he be able to carry the ipese to Oba
Ajalorun in heaven? Would he be relevant to his community?
Would the problems of his community be solved through him?
That Awo assured Igun that he would be able to solve the

problems of his community. He was told that through him, all
the calamities of his community would come to an end. He
was advised to offer ebo and feed the Ori of his mother. He
was however warned that inspite of all his good deeds to his
community he would be persecuted, victimized, harassed and
maltreated by the same pople whom he risked his life, energy
and health to rescue. On this aspect, Igun did not believe his
Awo. He felt that the community would not pay back all his
good deeds with ingratitude, especially if he succeeded in
bringing back the community to normalcy. He assured the
Awo that he trusted his community, that they would never do
such a thing. With this assurance, Igun set a day for his
journey.
On the appointed day, Igun together with all the members of

his family assembled at the centers of the three crossroads.
The whole community was there with him. The Babalawo
prepared the ipese which he would carry to Oba Ajalorun. The
whole community prayed for his success. Igun told the elders
in the community to help him take care of his family in his
absence. He made it clear to them that the journey would take
him there years to and fro. All of them assured him that no
member of his family would ever suffer or lack anything in his
absence. They told him that they were aware that the journey
was being undertaken on behalf of the whole community, and
therefore all his family members must be taken care of by the
whole community. With this assurance, Igun set out on his
journey.
It took Igun 18 moon appearances to reach heaven. He went

to the domain of Oba Ajalorun, pleaded with him (Oba
Ajalorun) to please take a compassionate look at the planet
earth and ensure that the sufferings come to an end. He
presented the ipese to Oba Ajalorun and told him that nearly
half the populations of rats, fish, birds, beasts and human
beings were dead; the survivors were either hungry or
seriously ill. Oba Ajalorun looked at the earth through his
mirror and what he saw was a sorry sight. He felt pity for the
inhabitants of the earth. There and then, he realized the
urgency involved in ensuring that everything was brought
back to normal.
He told Igun that to allow him (Igun) to travel back to the

earth and spend another 18 moon appearances on the journey
was no longer realistic if living beings on earth were to
survive. He told Igun that he would show him a shortcut to
earth and he would arrive on earth in three days. He opened
his backyard door and Igun found himself at the boundary
door of the heaven. Oba Ajalaye gave him three small gourds.
Igun was advised to strike one on the ground at the boundary
of heaven, strike the second on half-way between heaven and
earth and strike the third one at the junction of the three
crossroads of the earth. Igun threw the first gourd on the
ground at the boundary of heaven. As soon as he did this,
cloud covered the surface of earth, heavy with rain. This
happened for one day. The second day, Igun arrived at the
half-way between heaven and earth, he threw down the
second gourd. Immediately he did this, there was thunder
and lightening the world over. Everyone on earth was full of
expectations. This happened for one full day. By the third day,
Igun arrived at the center of the three crossroads of earth. He
threw down the third gourd. Te cloud opened and rain began
to fall. It rained non-stop for one whole day. Igun was
however at the center of the three crossroads. He had
nowhere to hide as there was no shelter there. He ran quickly
to the main town. He saw a house nearby. He rushed there
and knocked at the door. When the door was opened, he
introduced himself and as he was about to enter, the door was
slammed against his face. He began to move from house to
house, from door to door and he was being treated the same
way until night time.
When Igun realized that nobody was ready to welcome him

into their home, he made up his mind to go home to his
family. With hunger, thirst and exhaustion, he headed for his
home. On his way, he met a corpse on the road and decided
to eat part of its flesh since nobody was to feed him. He ate to
his satisfaction and moved on to his house when he reached
home, he found that his chagrin and his house had been
deserted. His family had dispersed and his house had
collapsed due to neglect. Igun wept bitterly that day. He
stayed in the rain until the following morning.
Very early the next day, Igun headed for the main town in
order to go to the palace of the Oba and see the elders who
promised to take care of his family in his absence. On his way,
he passed through the same place where he had consumed
part of what remained of a corpse the previous night. On
getting to that sport, he saw to his eternal honour and regret
that the corpse whose flesh he had consumed was actually
that of his mother! So, Igun thought bitterly, he had actually
eaten his own mother! So, he reflected, his mother had been
allowed to die and her corpse left on the main road! So, what
the Awo had told him that he was about to risk his life for
ingrated ones was true. He felt like having the means to
command the ground to open up and consume him there and
then. He was overwhelmed with grief. He wept and wept.
Unfortunately, nobody took notice of him. Everyone was going
about his/her business as if nothing had ever happened.
After sometime, Igun put himself together and buried what
remained of his mother. He raised his eyes to heaven and
cried aloud to Almighty Olodumare. He prayed that may
Olodumare make it in such a way that for human beings to
succeed in life, they who failed to eat his/her mother shall
never succeed in life. Olodumare granted his request. But
instead of human beings cutting the flesh of their mothers for
consumption as Igun did, Olodumare made it in such a way
that human beings consume their mothers through the
sucking of their mothers’ breast milk. Since that time, anyone
who fails to suck his/her mother’s breast milk where the
mother did not have any physiological problem or died during
child birth, such a child will find it extremely difficult if not
totally impossible to have the type of spiritual elevation
comparable to those of his/her colleagues who had the benefit
of sucking their mothers’ breast milk.
Oke se ribiti, se ribiti sori konko

Dia fun Oba Ajalaye
A bu fun Oba Ajalorun
Ti won jo n sode re’gbe ode
Won wa njija agba nitori emo kan
Dia fun Igun
Ti ngb’ebo lo salade orun
Won ni ko ru’bo aseyori
Ko si rubo afibi-su-oloore
Ebo aseyori nikan lo ru
Igun o ba tete mo
I ba waa f’owo s’arufin ebo
Translation:
The massive hill with its broad base and narrow apex
He was the Awo who cast Ifa for Oba Ajalaye
And also for Oba Ajalorun
When they were going on hunting expedition
And they were quarelling on supremacy over one emo,
brown rat
The Awo also cast Ifa for Igun
When carrying ebo from earth to heaven
He was advised to offer ebo to enable him accomplish his
mission
And also to offer ebo against ingrates
He offered only the ebo to enable him accomplish his
mission
Had Igun known on time
He would have offered all the prescribed ebo
Ifa says that the person for whom this Odu is revealed loves
to assist his/her community. He/she loves to contribute his/her
own quota towards the development of his/her community,
but unfortunately he/she will discover at the end of the day, to
his/her disappointment that his community will not appreciate
all his/her efforts.
16. There is a woman where this Odu is revealed. Ifa says that
care must be taken before engaging too deep with her. If this
Odu is revealed during engagement or marriage ceremony, a
lot of ebo is required for this woman in order to avoid a
situation where the man planning to marry her will not meet
his untimely death soon after the wedding. Without extensive
ebo and etutu, Ifa says that it is not advisable to have this
woman even as lover.
Ifa says that if on the other hand, the woman in question had
been losing her men prematurely; there is the need for her to
offer ebo in order to put an end to these unfortunate
developments. After the ebo, a special Ifa preparation needed
to be made for her and probably her partner which would put
a permanent stop to the misfortune.
Ifa advises the woman in question, or her relation, or even the

partner to assist in offering ebo with one matured he-goat
and money. After this fresh akese leaves will be grinded
into fine paste while incision will marked on the head
of this woman (and her man). The grinded akese
leaves will be used to rub the incision mark on their
heads. That is the time, Ifa assures, that the problem of
untimely death for her men will stop. On this Osa – Meji says:
Oko ku ki won o loko

Ale ku ki won o yan’mii
Dia fun Erinloju Aran
Won nlo ree gbe ebe niyawo
Translation:
Let one husband die for them to marry another

And let one lover die for them to get along with another
lover
These were Ifa’s declarations to the 164 crops
When going to have the hand of Ebe, the cultivated
farm- heap as wife
Ebe, the farm-heap, was a very beautiful woman. She was

also attracted to all the crops in the farm. Any of the crops
who saw her usually felt secured and save with her. Ebe on
the other hand normally showed all the crops that she was
caring, loving, kind and dedicated. All the crops dreamt of
being her husband.
One day, Ila, the Okro, approached Ebe for marriage. She
consented. They got married. Ila got himself planted inside
Ebe. Five day after this, Ila began to sprout beautifully. Ila
was very happy. All the other farm-crops became envious of
Ila’s achievement. In three months, Ila had several seeds.
That was the time the farmer came, removed all the seeds
and uproot Ila away from Ebe. Ila met his untimely death.
Next was the turn of Eree, the Beans. He married Ebe. He

sprouts beautifully initially. One hundred days later, he had
several seeds. The farmer came and removed Eree stems.
That was the sad end of Eree.
Isu, the yam was able to live for 10 months before his death.
Agbado, the corn, lived for about three months and died.
Koko, the Cocoyam lived for about eight months and died.
That was how all crops which got married to Ebe met their
deaths prematurely.
One day, Akese, the cotton wool was determined to have Ebe
as his wife. He went for Ifa consultation; he was advised to
offer ebo as prescribed above. He complied. After this, he got
married to Ebe.
Before long, Akese sprouted cotton wool. When the farmer

arrived; he plucked all the cotton wool. He was about to
uproot Akese, as he had been doing to all the other crops,
when Esu told him that there was no need to do so. Esu
assured him to leave Akese alone as the crop would still give
the farmer more cotton the next year and several years to
come. The farmer saw this as making good business sense.
He decided against uprooting Akese. Akese and Ebe lived
together for several years. That was how Akese was spared
from experiencing untimely death as experienced by other
crops.
Oko ku won o loko
Ale ku ki won o yan’mii
Dia fun Erinlojo Aran
Won nlo ree gbe Ebe niyawo
Akese nikan ni nbe leyin ti nsebo
Nje Ila ger’Ebe o ku, Akese
Ikan ger’Ebe o ku, Akese
Eree ger’Ebe o ku, Akese
Igbado ger’Ebe o ku, Akese
Igba emi ger’Ebe mo ye, Akese!
Translation:
Let one husband die for them to marry another

And let one love die for them to get along with another
lover
These were Ifa’s declarations to the 164 farm- crops
When going to have the hand of Ebe, the cultivated
farm-heap as wife
They were advised to offer ebo only Akese complied
Now, Ila the Okro mounted Ebe and died, Akese
And Ikan, the garden-egg mounted Ebe
And met his untimely death. Akese
Eree the Beans, mounted Ebe and lost his wife, Akese
Igbado, the corn, mounted ebo and failed to survive it,
Akese
When I mounted Ebe, I survived, Akese!
Ifa says that it will not allow the man who planned to marry a
woman whose previous men had met with the same fate. With
ebo and Ifa preparation as explained above, nothing is
impossible.
ABORU, ABOYE.
B. SIGNIFICANCE OF OSA-MEJI
For Osa-Meji children, especially those who were fed with
their mothers breast milk, they have a high tendency to
succeed. Those who did not taste their mother’s breast
milk due to one form of problem or the other also have
very high propensity to succeed. For those who were not
not fed with their mother’s milk but which was found
possible to do so, the chances for them to succeed had
been drastically reduced.
Osa-Meji children have the tendency to be loved,

respected, honoured and pampered. They are usually found
among decision makers in the community. They are
endowed with wisdom and understanding which make
them to be in high demand and make it possible to be in
the midst of the high and mighty.
For these children, they usually end up as the most

successful in their families. They are usually blessed with
more financial wealth, spouses, children, properties e.t.c.
than all their other sibblings. This success will however
become more manifest outside the area where they were
born than inside.
This is why it is usually beneficial for Osa-Meji children to
travel out of their places of birth in order to enhance their
chances of success.
For these children, males and females having child-bearing

problems, there is the need for them to abstain totally from
consuming all fish and all birds. This is because they have
a high spiritual affinity to these two groups of living things,
especially in the area of child-bearing. Failure to abode by
this injunction may make it very difficult, if not totally
impossible for them to bear children or to have their own
kids who will survive them when they are gone.
It is an establised fact that Osa-Meji children succeed

where others failed, they receive elevation where others
were given humiliation. The reason for this is that they are
endowed with fantastic conflict resolution capabilities.
They possess the talent to right all wrongs, to change
sorrow to joy, to turn dissappointments to boundless
opportunities while doing these, they are always honest,
humble and selfless. This is the reason why those who are
desperate, sad and disillusioned always have faith in Osa-
Meji children that they can change their lives for the better
and put smiles on their faces.
Conversely, pride and arrogance must be avoided by all

Osa-Meji children because they can lead to their downfall.
They must also not rely on their competence or skill. They
must always rely on Olodumare and Ifa. It is true that
these children are usually well trained and very competent.
They usually boast about their abilities and capabilities.
They need to stop this forthwith because the outcome for
them will never be favourable. They must also show
consideration for other people’s feelings and views all the
time in order for them to attain their goals without delay.
For Osa-Meji children, males and females, skipping meals,

fasting and drinking on empty stomach is not advisable. It
can only lead to unconsumated fortune for them. It can
also lead to internal organs ailments. All these will have
telling effects on them in the end.
In the lives of Osa-Meji children, they tend to give birth to

at least one child, among their children, who will be known
to be lazy, trickish and responsibility skipper. This child will
do anything to avoid working as others do. This child will
however be greater and more successful than all the other
children by these people.
An average Osa-Meji child male or female have the
tendency to engage in extra-marital affair. This only leads
to trouble and restlessness. It is therefore in the best
interest of these people to maintain chastity in their marital
affairs.
One other major weakness of Osa-Meji children is that

with little disagreement, they love to swear and curse.
They enjoy doling out expletives to others, especially their
spouses. This can never favour them as all the curses have
the capacity to inhibit their progress and their ability to
attain their goals.
On the whole, Osa-Meji children are created and born to be
great in life. They will be happy and will be able to enjoy
their lives to the fullest.
C. AFFILIATED IRUNMOLE/ORISA
1. Ifa – for general well-being, success, victory

2. Odu – for overall success
3. Ori – for support and success
4. Egbe – for Leadership and accomplishments
5. Obatala – for success and victory
6. Sango – for victory over adversary
7. Oge/Malamala – for child-bearing
8. Ogun – for victory
9. Elders of the Night – for victory
10. Oke – for child-bearing
11. Esu Odara – for financial success
D. TABOOS
1. Must not eat peanuts – to avoid internal organ and stomach

problems
2. Must not eat all birds – to avoid contention with Elders of the
Night
3. Must not snatch another person’s spouse – to avoid contention
with Elders of the Night
4. Must not curse or swear at others – to avoid unconsumated
fortunes
5. Must not skip food or engage in fasting – to avoid
unconsumated fortune.
6. Must not drink alcohol on empty stomach – to avoid internal
organ ailments
7. Must not be proud or arrogant – to avoid unconsumated
fortune
E. POSSIBLE NAMES
MALES
1. Jejeola – Meekness brings honour
2. Ifasegun – Ifa is victorious
3. Ayeroju – The world is peacful
4. Ifakorede – Ifa brings all Ire
FEMALES
1. Jejeola – Meekness is honourable

2. Ayedero – The world is comfortable
3. Ifatayese – Ifa mends the world

1osa Meji Ingles

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OSA MEJI

On’ile eti oja nii wo irawo saasaa l’oke

While on earth, Kuku, the Pigeon, became the toast of everyone.

On’ile eti oja nii wo irawo saasaa l’oke

There is however the need to offer ebo (Arukore) with two

Ope Yekete, the slender palm tree was very hardworking.

Within three years of settling at Iwere town, he has

3. Ifa says that it foresees the ire of wealth, spouse, offspring,

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa declares that he should be greeted in association

Orunmila asked people to greet him and compare his

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa declares that he should be greeted in

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa declares that he should be greeted in association

And again when Orunmila was greeted in connection with rain

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa declares that he should be greeted in association with

Ifa declares that he should be greeted in association

In continuation of his narration, Ifa asked people to greet

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa declares that he should be greeted in association

When Orunmila was greeted in connection to rainfall as he

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa declares that he should be greeted in association

Ifa advises this person to offer ebo with four white

Ooro teere oju ebuu

The slender Ooro tree by the pottery side

Eji-Osa was a very promising Ifa priest. He was one of the 16

The Awo assured him that he would be very successful in life. He

Before long, Eji-Osa had become a very successful Babalawo. He

Ooro teere oju ebuu

The slender Ooro tree by the pottery side

Ifa says that by so doing, he/she shall excel in life,

Ifa advises the person for whom this Odu is revealed to

Ita gbangba ni o see kan aase si

A door is not fit for an open space

Feru began to study Ifa from his youth. He was very

Before long, his reputation as a competent Ifa priest spread

Within a short period of time, Feru’s reputation became

When this message was delivered to Feru he went to the

When Ifa was consulted, Osa-Meji was revealed. The Awo

The most important aspect of Feru’s life however was that

Ita gbangba ni o see kan aase si

A door is not fit for an open space

The person for whom this Odu is revealed is advised to

O n we won l’owo iwere-iwere

It twists round their hands firmly

There was a serious problem in Ile-Ife. It was so serious

Consequent upon these happenings, the inhabitants of Ile-

The Awo informed Egungun that the problems being faced

While in Ile-Ife however, Egungun began his work. All the

O n we won l’owo iwere-iwere

It twists round their hands firmly

When it became clear that Egungun had failed woefully to

As soon as he started this assignment, the Elders of the

Again, Ogun was disgraced and incapacitated. He could

O n we won l’owo iwere-iwere

It twists round their hands firmly

When Egungun and Ogun failed in their mission to reform

While in Ile-Ife, the Elders of the Night, knowing fully well

O n we won l’owo iwere-iwere

It twists round their hands firmly

7. Ifa says that success and prosperity of the person for