Ogbe Osa - Popoola English

Chapter 9
Ogbè Ọsá
II I
II
II
II
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Ogbe¾¾-OÙ®sa;
Ogbe¾-SÙo¾o;to;ô
Ogbe¾-Ri;ku;sa;
Ogbe¾-Sa¾a;
A. 1. Ifá says that the person born by this Odù either during
I®koôseô¾da;ye; or Ite¾ôlo;du¾ will be receiving the blessings of progress
and development, together with that of Victory for him/her.
He/she will not lack any of the Ire of life. He/she will be blessed
with prosperity, a compatible spouse, lovely children, several
properties, sound health, long life, and contentment. He/she will
also be able to overcome the problems of untimely death,
affliction, contention, paralysis, loss, and unconsummated
fortune.
Ifá says that when this person was coming from heaven to earth,
he/she had chosen to have all the Ire of life and had rejected all
evil. He/she had made Ifá and Olo;du¾mare¾ his/her sanctuary.
Olo;du¾mare¾ had in turn made him/her His own personal and
favourite child. This is why he/she will succeed where others have
failed. He/she will easily be able to make a way where the road is
blocked.
Ifá advises this person of offer ẹbọ with two hens, two
roosters, two guinea-fowls, two ducks, two pigeons, four
rats, four fish, and money.
On this, Ogbe¾-SÙo¾o;to says:
Ika;n ni;i; wa’le¾ô ni;i; k’o;ômoô si;

I®go¾n¾go¾ ni;i; bo tire¾ô m’a;a¾ta¾n
Gbe¾se¾ yoôyoô l’o;rô u¾n adi¾eô
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Ifá Dídá - An invitation to Ifá Consultation V2
Di;;a; fu;n Gegele

Ti;i; s’a¾re¾ômoô Olo;du¾mare¾
O: nto;ôrun bo¾ô wa;le; aye;
EÙboô ni¾ wo;ôn ni; ko; wa;a; sôe
Translation:
Ika;n, the Ants dug into the ground and placed their
young ones there
I®go¾n¾go, the maggots placed their young ones inside
the refuse heap
The fowls were plagued with all kinds of debt
These were Ifá’s declarations to Gegele, The
Vantage Position
The very first child of Olo;du¾mare¾
When coming from heaven to earth
He was advised to offer ẹbọ
When Gegele, The Vantage position, was coming from heaven, he

chose as part of his destiny the Ire of prosperity, good spouse,
beautiful children, property, long life, and good health. He also
chose Victory over Untimely death, affliction, loss, paralysis,
contention, and unconsummated fortune. He made a solemn
promise while he was choosing his destiny that he would speak
the truth at all times. It was this declaration that made Olo;du¾mare¾
develop an interest in him. He was therefore made a favourite of
Olo;du¾mare¾. He was placed among those qualified to be called the
first children of Olo;du¾mare¾.
When Gegele arrived on earth, right from the time that he was a
baby, he had been receiving the favour and blessing of
Olo;du¾mare¾. When he grew up, the divinities ensured that he
succeeded where his colleagues were still trying to find their
footing. They made sure that all the doors of boundless
opportunities were opened for him in order to make it very easy
for him to accomplish all his heart’s desire. They also promised
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Ogbe¾-Sa¾a;
him that as long as he continued to speak the truth all the time,
he would continue to receive the favour and blessing of
Olo;du¾mare¾. They also ensured that all evil principalities such as
death, affliction, contention, loss, paralysis, unconsummated
fortune, and discontent ran away from him. In the end, Gegele
lived all the days of his life on earth and died a very happy and
accomplished man.
Ika;n ni;i; wa’le¾ô ni;i; k’o;ômoô si;

I®go¾n¾go¾ ni;i; bo tire¾ô m’a;a¾ta¾n
Gbe¾se¾ yoôyoô l’o;rô u¾n adi¾eô
Di;a; fu;n Gegele
Ti;i; s’a¾re¾ômoô Olo;du¾mare¾
O: nt'o¾ôrun bo¾ô wa';le; aye;
O gb’e¾ôboô, O: ru;’boô
N:je; Iku; ni; n; wa; mi¾ i; bo¾ô wa; Ifá;
Gegele
Ma; sôa¾i¾ gbe; mi¾ le;ke;
Gegele
A®ru¾n ni; n; wa; mi¾ i; bo¾ô wa; o
Gegele
Gegele
Ejo;ô ni; n; wa; mi¾ i; bo¾ô wa; o
Gegele ma;
Gegele
O®fo¾ ni; n; wa; mi¾ i; bo¾ô wa; o
Gegele
Gegele
Aje; ni; n; wa; mi¾ i; bo¾ô wa; Ifá
Gegele
Ma; sôa¾i¾ gbe; mi¾ de;’be¾ô
Gegele
Aya ni; n; wa; mi¾ i; bo¾ô wa;
Gegele
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Ma;; sôa¾i¾ gbe; mi¾ de;’be¾ô

Gegele
Oômoô ni; n; wa; mi¾ i; bo¾ô wa;
Gegele
Gegele
Ile; ni; n; wa; mi¾ i; bo¾ô wa;
Gegele
Gegele
Ire gbogbo ni; n; wa; mi¾ i; bo¾ô wa;
Gegele
Gegele
Translation:
Ika;n, the Ants dug into the ground and placed their
young ones there
I®go¾n¾go, the maggots placed their young ones inside
the refuse heap
The fowls were plagued with all kinds of debt
These were Ifá’s declarations to Gegele, The
Vantage Position
The very first child of Olo;du¾mare¾
When coming from heaven to earth
He complied
If death is coming to look for me
Gegele
Please place me on top to overcome him
Gegele
If affliction is coming to look for me
Gegele
Please place me on top to overcome him
If contention and loss are coming to look for me
Gegele
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Ogbe¾-Sa¾a;
Please place me on top to overcome them

If wealth is coming to look for me
Gegele
Please carry me there to claim my blessing
Gegele
If spouse, children, property, and all Ire in life are
coming to look for me
Gegele
Please carry me there to claim my blessings
Gegele
Ifá says that all evil shall depart from this person for whom this
Odù is revealed and all Ire of life shall come handy for him/her to
claim.
2. Ifá says that the person for whom this Odù is revealed shall
be blessed with all the Ire of life. He/she shall not lack any of the
Ire of life. Ifá says that this person shall also be blessed with
honour and prestige. All what he/she need to do on earth is to be
viewed by others in wonderful amazement. Many people will see
him/her as a role model and they will try to emulate him/her in the
way he/she carries himself/herself.
Ifá says that he/she must never allow the blood of any rat, fish,
bird, or beast to touch his/her ikin. It is a serious taboo for
him/her to do so. If blood is put on his/her ikin, it will give him/her
the problem of unconsummated fortune. Instead, he needs to put
the juice of land snails on his/her ikin on a regular basis. Doing so
will increase and enhance his/her success chances.
Ifá advises this person to offer ẹbọ with four rats, four fish,
two hens, two pigeons, two ducks, two guinea fowls, two
roosters, and money. He also needs to feed Ifá with 16 land
snails.
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On this aspect, Ifá says:
EÙÙle;ôyeô l’e¾ôyeô n; yeô o

A®ra¾ e¾ôyeô ni o¾ y’oômoô o¾to¾sôi¾
A®ra¾ o¾ni¾ yeô mi;
Ko¾ yeô olo¾mu;
Gbogbo reô lo; ba; mi¾ l’a;ra joô o
Di;a; fu;n Ba;nkeô;ge¾ôn
Oômoô af’i¾gbi;n boô’fa;
EÙboÙ ni¾ wo;ôn ni; ko; wa;a; sôe
Translation:
Prestige befits the prestigious person

Prestige is not for the poor
The wonders of today befit me
It is not for other people
Everything is totally agreeable with me
These were Ifá’s declarations to Ba;nke;ôge¾ôn
The offspring of those who propitiate Ifá with snails
His major concerns were that his life and situation was not going
the way the Awo who initiated him had predicted. To compound
his confusion and frustration, nobody among his group of Awo
could give him any explanation as to why his life had not
improved. They asked him to feed his Ifá with one mature she-
goat and he did. There was no improvement in his life. He was
advised to feed Ifá with a big pig and he did. Instead of improving,
his life retrogressed. They asked him to feed his Ifá with a well-fed
mature female sheep and he did. Still, he had no money, no wife,
no child, no sound health, and no property of his own. In fact, he
had nothing to show for undergoing his initiation rites about five
years prior. He was frustrated. His frustration was noticed by all
his group of Awo. This was the reason why he was directed to go
to the home of the other group of Awo mentioned above for Ifá
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Ogbe¾-Sa¾a;
consultation. What did he need to do to improve his life and

situation?
The Awo told Ba;nke;ôge¾ôn that his life ought to have improved much
better than it had been. The reason why Ba;nke;ôge¾ôn’s life had failed
to improve was because he had been using inappropriate materials
to feed his Ifá. He was told that he must never allow blood to
touch his ikin anymore. Instead, he must be using snails to feed
his ikin regularly. If he did this, he was assured that Ifá would
open the vista of opportunities for him. The Awo also rebuked
those who had been instructing him to feed his ikin with animals.
The Awo recommended 16 land snails for him to use to feed his
ikin after he had offered his ẹbọ with all the materials stated
above. He complied.
As soon as he did this, his life and condition changed for the
better. His business improved. He was able to secure a compatible
spouse who loved and adored him. The spouse gave birth to many
children for him. He was able to erect his own property and he
lived long enough to enjoy the gains of his sweat and labour.
EÙle;ôyeô l’e¾ôyeô n; yeô o

A®ra¾ e¾ôyeô ni o¾ y’oômoô o¾to¾sôi¾
A®ra¾ o¾ni¾ yeô mi;
Ko¾ yeô olo¾mu;
Gbogbo reô lo; ba; mi¾ l’a;ra joô o
Di;a; fu;n Ba;nkeô;ge¾ôn
Oômoô af’i¾gbi;n boô’fa;
O: gb’e;ôboô, o; ru;’boô
I®gbi;n n;’Ifá; gba¾
EÙ sôe pe Ifá; gb’eôran
Ire Aje; n; ba; Ba;nke;ôgeô¾n ka; re'le;
Geôreôreô
A®ya¾ n'i¾gbi;n fi n; fa¾
Geôreôre
Ire Aya n; ba; Ba;nke;ôgeô¾n ka; re'le;
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Geôôreôreô
Geôreôreô
Ire oômoô n; ba; Ba;nke;ôgeô¾n ka; re'le;
Geôreôreô
Geôreôreô
Ire Ile; ki;koôô; n; ba; Ba;nke;ôgeô¾n ka; re'le;
Geôreôreô
Geôreôre
Ire Gbogbo n; ba; Ba;nke;ôgeô¾n ka; re'le;
Geôreôreô
Geôreôreô
Translation:
Prestige befits the prestigious person

Prestige is not for the poor
The wonders of today befit me
It is not for other people
Everything is totally agreeable with me
These were Ifá’s declarations to Ba;nke;ôge¾ôn
The offspring of those who propitiate Ifá with snails
He complied
Ifá had taken land snails
Why did you recommend beasts?
The Ire of prosperity is following Ba;nke;ôge¾ôn to
his home
Geôreôreô
The snail moves by crawling with its chest
Geôreôreô
The Ire of spouse is following Ba;nke;ôge¾ôn to his home
Geôreôreô
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Ogbe¾-Sa¾a;
Geôreôreô
The Ire of children are following Ba;nke;ôge¾ôn to his home
Geôreôreô
Geôreôreô
The Ire of long life, and all good things of life
are following
Ba;nke;ôge¾ôn to his home
Geôreôreô
Geôreôreô
Ifá says that the person for whom this Odù is revealed shall be
blessed with all the Ire of life. He/she shall not be made to suffer
or lack any major thing in life. He/she shall have cause to
celebrate his/her success and accomplishment.
3. Ifá says that all of the concerns of this person for whom this
Odù is revealed shall turn to joy and accomplishment. He/she shall
be happy and shall celebrate his/her success. Ifá advises this
person to show off his/her success. He/she needs the whole world
to know that Ifá has done great deeds in his/her life. Ifá assures
him/her that the more he/she does this, the more great things will
be added for him/her. Ifá promises to multiply the life of this
person. He/she is here to have great achievement in life. He/she
will succeed with his/her brain, brawn, and acts. Let this person be
ready to receive great things in his/her life.
Ifá advises this person to offer ẹbọ with the clothing that he/she
has on him/her on the day that he/she came for Ifá consultation.
He/she also needs to offer ẹbọ with two pigeons, two hens,
two guinea fowls, two roosters, two ducks, four rats, four
fish, and money.
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On this aspect, Ogbe¾-SÙo¾o;to;ô says:
O®®Ùsôu;nsôu;n we;ôre;ôwe;ôre;ô Awo wo;ôn ni;nu; igbo;

O®mu¾ ro¾ôgbo¾ôdo¾ô Awo e¾ôba;'do¾
Di;a; fu;n E®Ùlu;ku;-La¾ka¾
Ti; n; re’gbo; E®Ùgba; lo¾ôo;ô d’Iwin
Translation:
The slender O®Ùsu

ô ;nsôu;n tree, the Awo of the forest land
And the robust Omu¾, the Awo of the river side
They cast Ifá for E®Ùlu;ku;-La¾ka¾
When going to E®Ùlu;ku;-La¾ka¾
forest to become a phenomenon
E®Ùlu;ku;-La¾ka¾ was going to E®Ùgba; forest in search of greener

pastures. His plan was to settle in a place where he would be able
to fulfil his destiny. He was very ambitious. He wanted to be a very
great and successful person. He wanted to be prosperous.
He planned to beget several children and to have a lot of

followers. He prayed to live long on earth and that whenever he
departed from the world, he wanted to leave his mark on the sand
of life. He wanted to know if he would be able to accomplish all his
plans in life. This was the reason why he went to the Awo
mentioned above for Ifá consultation.
The Awo told E®Ùlu;ku;-La¾ka¾ that he would be very successful in life.

He was told that he would become a role model for others to
emulate. The Awo assured him that he would be specially blessed
by Olo;du¾mare; and Ifá. He was urged to show off the blessings
which Olo;du¾mare; had given him for others to see. The Awo
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Ogbe¾-Sa¾a;
advised E®Ùlu;ku;-La¾ka to offer ẹbọ as stated above and to add the

clothing that he had on to the ẹbọ. He complied.
As soon as he arrived at Igbo;-E®Ùgba;, his life changed for the better.

All those around him found one thing or the other to emulate in
him. He was constantly aware of the instructions of Ifá.
Consequently, he ensured that he thought, spoke, and acted
truthfully and honestly.
He ensured that his attitude was designed to develop the
community socially, economically, spiritually, and politically. Before
long, those who were close to him began to deify him. Every five
days people would roll out A®gba; drums to come and worship in his
house. While he was alive, he became Iwin, a great phenomenon.
When he died, he became an O®ri¾sôa¾ whom all those close to him
worshipped.
Throughout his lifetime however, he continuously showed off all
the great things of life which Olo;du¾mare; had blessed him with. He
never failed for one moment to display the bounty of Ifá in his life.
O®Ùsôu;nsôu;n we;ôre;ôwe;ôre;ô Awo wo;ôn ni;nu; igbo;

O®mu¾ ro¾ôgbo¾ôdo¾ô Awo e¾ôba;'do¾
Di;a; fu;n E®Ùlu;ku;-La¾ka¾
Ti; n; re’gbo; E®Ùgba; lo¾ôo;ô d’Iwin
N®je; a; o; jo;jo;o;jo;
A: o; yo¾ôyo¾ôo¾ôyo¾ô
I®gba¾ o¾ôsôu;nsôu;n t’oôwo;ô b’a¾gba; o
A®wa; a¾ re’ra fun’fa o
Translation:
The slender O®Ùsu

ô ;nsôu;n tree, the Awo of the forest land
And the robust Omu¾, the Awo of the river side
They cast Ifá for E®Ùlu;ku;-La¾ka¾
When going to E®Ùlu;ku;-La¾ka¾
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forest to become a phenomenon

He complied
Behold, we shall dance and dance
We shall be merry and celebrate
When the o¾ôsôu;nsôu;n stick is used to beat the a¾gba;; drum
to play music
We shall surely show off the bounty of Ifá
Ifá assures this person that he/she shall have cause to celebrate
and dance. The more he/she celebrates the blessings of Ifá and
Olo;du¾mare; in his/her life, the more blessings he/she will receive in
return.
4. Ifá says that spoilers and sadness are the companions of the
person for whom this Odù is revealed. Ifá says that when this
person was coming from heaven to earth, he chose to have all the
great things of life as his/her destiny. However, as soon as he set
out on his/her journey to the world, spoilers also packed their bags
and followed him/her into the world.
Ifá advises this person to offer ẹbọ in order to chase out these
spoilers from his/her life in order to enjoy his/her life to the fullest.
He/she also needs to feed Ifá.
Ifá advises him/her to offer ẹbọ with two mature he-goats,

three roosters, a bundle of white sheet, and money. One of
the he-goats will be wrapped with some of the white sheet
and buried alive inside the Igbo;ro¾, Oro¾ grove.
The second he-goat along with the three roosters and the
remaining white cloth will be offered as ẹbọ. He/she also
needs to feed Ifá with 16 snails.
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Ogbe¾-Sa¾a;
On this, Ifá says:
A®ra¾ba¾ ji¾gi¾ji¾gi¾
A®ra¾ba¾ de¾ôgi¾de¾ôgi¾
Di;a; fu;n O®Ùru;nmi¾la¾
Baba n¾to¾ôrun bo¾ô wa;le; aye; lo¾ôo;ô te¾ôdo;
Ti; Ba¾se¾je;ô yo;o; d’eôru¾
Ti; yo;o; gba; ti;i¾
Translation:
And A®ra¾ba¾ de¾ôgi¾de¾ôgi¾
They were the Awo who cast Ifa; for O®Ùru;nmi¾la¾
When coming from heaven to earth in order to come and
settle down
Ba¾se¾je;ô, the spoiler packed his belongings
And followed him to earth
O®Ùru;nmi¾la¾ was advised to offer ẹbọ
O®Ùru;nmi¾la¾ had already made up his mind that he was coming to the
planet earth in order to settle there. He went to the home of
SÙensôenti;; ; ; ; ; sôo¾ro, his bosom friend to choose his destiny. He chose to
have the best things. As soon as he made his move to come into
the world, unknown to him, Ba¾se¾je;ô, the spoiler also packed his
luggage and followed him. They arrived together into the world.
All the beautiful moves of O®Ùru;nmi¾la¾ were being spoiled by Ba¾se¾je;ô.

Initially, O®Ùru;nmi¾la¾ did not think much of it. As time passed
however, it began to give him cause for serious concern. In spite
of all his potential, he found it extremely difficult to accomplish
anything. Why, he began to wonder. He knew that he had
offended no one. He had not cheated anyone. He never lied
against anyone. He never deceived anybody. He wondered why
unconsummated fortune was his own lot. Anything he touched
would be good and promising in the initial stages, but in the end,
it would be spoiled. That was why he went to the two Awo
mentioned above for Ifá consultation. What was responsible for
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the problem of the unconsummated fortune he was facing? That

was the only question that he asked Ifá.
The Awo told O®Ùru;nmi¾la¾ that he had chosen the very best destiny
anyone could ever have chosen. The problem however was that as
soon as he left heaven, Ba¾se¾je;ô followed him into the world to spoil
all his good works. That was precisely what Ba¾se¾je;ô had been
doing. That was why O®Ùru;nmi¾la¾ had not been able to achieve much
in his life.
The Awo told O®Ùru;nmi¾la¾ that he needed to offer ẹbọ as stated

above in order to chase out Ba¾se¾je;ô from his life. He was also told
that he needed to make a special preparation with one mature he-
goat and bury it alive inside the I®gbo;ro¾ so that his ancestors and
all the Oro¾ Divinities would assist him to chase out Ba¾se¾je;ô
permanently. O®Ùru;nmi¾la¾ agreed to do this.
On the day that the ẹbọ was offered, O®Ùru;nmi¾la¾ prayed so that he
would never witness the problems of Ba¾se¾je;ô and unconsummated
fortune in his life again. When the offering of the ẹbọ was
completed, one of the he-goats was wrapped with white cloth and
carried into the I®gbo;ro¾. As they were going there, all the Awo
present were singing the following:
EÙÙ ba; wa; le;’ba¾je; woô’do¾ o o¾

EÙ ba; wa; le;’ba¾je; woô’do¾
Ba¾se¾je;ô o¾ gb’oôdo¾ô wa;ye; mo;ô o
EÙ ba; wa; le;’ba¾je; woô’do¾
Translation:
Help us chase misfortune into the stream

Help us drive the spoilers into the river
Ba¾se¾je;ô must never return to the world
Please help us chase misfortune into the sea
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Ogbe¾-Sa¾a;
That was how they sang with O®Ùru;nmi¾la¾ in front with the wrapped
he-goat, until they reached the I®gbo;ro¾ and buried the live he-goat
there. As soon as they finished this process, all the ancestors and
Oro¾ divinities stood up against Ba¾se¾je;.ô They chased him out of
O®Ùru;nmi¾la¾’s life for good. Ba¾se¾je;ô had no chance against all the
massively overwhelming forces deployed against him. He left in a
hurry and he never returned.
When Ba¾se¾je;ô departed from O®Ùru;nmi¾la¾’s life, all what he was doing
began to turn out successful. He was able to consummate his
fortunes. His economic situation improved. His family life became
successful. His political life became the envy of others. He became
a role model whom everyone turned to emulate. He had cause to
thank Ifá and Olo;du¾mare¾. He was singing and dancing every day
of his life.
A®ra¾ba¾ de¾ôgi¾de¾ôgi¾
Baba n¾to¾ôrun bo¾ô wa;le; aye; lo¾ôo;ô te¾ôdo;
Ti; Ba¾se¾je;ô yo;o; d’eôru¾
Ti; yo;o; gba; ti;i¾
Ko¾ pe;ô, ko¾ ji¾nna¾
EÙ wa;a; ba;’ni¾ ba;’yo¾ô
EÙ wa;a; wo’re o
N®je; eô ba; wa; le;’ba¾je;ô woô’do¾ o o¾
EÙ ba; wa; le;’ba¾je;ô woô’do¾
Ba¾se¾je;ô o¾ gboôdo¾ô wa;ye; mo; o
EÙ ba; wa; le;’ba¾je;ô woô’do¾
Translation:
And A®ra¾ba¾ de¾ôgi¾de¾ôgi¾
They were the Awo who cast Ifa; for O®Ùru;nmi¾la¾
When coming from heaven to earth in order to come
and settle down
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Ba¾se¾je;ô, the spoiler packed his belongings

And followed him to earth
O®Ùru;nmi¾la¾ was advised to offer ẹbọ
He complied
Before long, not too far
Join us in the midst of joy
Come and see all Ire of life
Please help us chase misfortune into the stream
Help us drive the spoilers into the river
Ba¾se¾je;ô, must never return into the world
Please help us chase misfortune into the sea
Ifá promises that Ba¾se¾je;ô (the spoiler) and misfortune shall be

chased out of the life of the person for whom this Odù is revealed.
When it is cased out, it will not have the power or opportunity to
return.
5. Ifá says that the Elders of the Night are creating problems for
the person for whom this Odù is revealed. Ifá advises this person
to appease the Elders of the Night in order to leave him/her alone
in order to fulfil his/her destiny on earth.
Ifá advises this person to offer ẹbọ with one mature he-goat,
10 yards of white cloth, one Igba;;je¾,ô a calabash container,
and money. The he-goat is to be slaughtered and all the internal
organs like the intestines, kidneys, heart, pancreas, liver, lungs,
etc will be put inside the container. A lot of palm oil will be poured
into it. The person for whom the ẹbọ is offered will carry the
container and cover his head with white cloth and the ẹbọ will be
deposited at the foot of the I®ro;ko¾ tree. If there is no I®ro;ko¾ tree
around where the ẹbọ can be offered, then there is the need to
find out from Ifá if it can be deposited at the E®sôu¾ shrine. On this
Ifá says:
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Ogbe¾-Sa¾a;
Igu;n lo;un o; s’eôboô to¾un l’o;ôru;n-l’o;ôru;n

L’o;ôru;n-l’o;ôru;n n’igu;n n; sô’eôboô
A®ka¾la¾ l’o;un o; s’eôboô to¾un l’o;ôsu¾-l’o;ôsu¾
L’o;ôsu¾-l’o;ôsu¾ l’eôboô A®ka¾la¾
Janjanku;u¾ja;n
Awo ni¾ Ju¾ju¾ku;u;ju¾
T’a¾woôn eôleôyeô o; ko; wa; a re¾ô loô so;ri; igi
Translation:
Igu;n, the vulture declared that it would offer its ẹbọ

every five days
Every five days does Igu;n offer its ẹbọ
A®ka¾la¾ said that it would offer its ẹbọ every month
Every month does A®ka¾la¾ offer its ẹbọ
Janjanku;u¾ja;n
And Awo Ju¾ju¾ku;u;ju¾
They were the Awo who cast Ifá for O®Ùru;nmila¾
When the witches carried his destiny and deposited it
on top of a tree
All the efforts of O®Ùru;nmila¾ failed to bring out the much deserved
result of success. He thought that he had the solution to his
problems. Everything he tried did not have any effect. His situation
went from good to bad and from bad to worse. He began to fear
that the situation would deteriorate beyond that level. That was
why he went for Ifá consultation in the home of his ex-students
mentioned above. When he got there, the following were the
questions at the back of his mind. What was responsible for the
downward turn in his fortune? What did he need to do to stop
from drifting downwards? What else could he do to return to the
top?
661
The Awo assured O®Ùru;nmila¾ that he would certainly return to the

top in his life. They told him that the Elders of the Night were
responsible for his rolling downwards in his life. They said that the
witches had packed his destiny and had gone to deposit it on top
of a tree. That was why he could not progress anymore. He was
told that confrontation would not solve his problem, rather he
needed to appease them and his life would return to normal. They
advised O®Ùru;nmila¾ to offer ẹbọ as stated above. He complied. When
he carried all the internal organs of the he-goat, he was told to go
and place it by the foot of the I®ro;ko¾ tree. When he was going
there, he covered his head with the white cloth that he procured
as part of the ẹbọ materials. He was going in front and all the Awo
present followed him from behind. They were all singing saying:
I®®ya; a¾ mi m’ohu¾n mi o
I®ya;-ke;re; m’ohu¾n mi o
Gbogbo eôle;ôyeô e¾ô mo ma¾ ma¾ ba;; yi;n mu’leô¾
I®ya; a¾ mi m’ohu¾n mi o
I®ya; a¾ mi m’ohu¾n mi o
Translation:
My mother knows my voice

I®ya;-ke;re; recognizes my voice
All the elders of the night
I have come to enter into a covenant with you
When he got to the foot of the I®ro;ko¾ tree, he said a solemn prayer
and they all departed quietly. At home, he simply went into his
room and did not step outside until the following morning. In the
middle of the night of the day that O®Ùru;nmi¾la¾ offered the ẹbọ, the
Elders of the Night assembled themselves together. They
deliberated on O®Ùru;nmi¾la¾’s matter. In the end, they concluded that
since he had brought Ipese for them to beg and appease, there
was no longer any justification for them to continue to punish him.
662
Ogbe¾-Sa¾a;
They removed his destiny from the top of the tree and placed it
into his hands.
As soon as this was done, the life of O®Ùru;nmi¾la¾ changed from worse
to good and from good to better. It soon changed to be the best!
He was able to enjoy his life to the maximum. He fulfilled his
destiny and was a contented person since that time.
Igu;n lo;un o; s’eôboô to¾un l’o;ôru;n-l’o;ôru;n

L’o;ôru;n-l’o;ôru;n n’igu;n n; sô’eôboô
A®ka¾la¾ l’o;un o; s’eôboô to¾un l’o;ôsu¾-l’o;ôsu¾
L’o;ôsu¾-l’o;ôsu¾ l’eôboô A®ka¾la¾
Janjanku;u¾ja;n
Awo ni¾ Ju¾ju¾ku;u;ju¾
T’a¾woôn eôleôyeô o; ko; wa; a re¾ô loô so;ri; igi
O: gb’e;ôbo, o ru’bo
Ko¾ pe;ô ko¾ ji;nna;
Ire gbogbo wa;a; ya de; tu¾ntu;ru
N®je; I®ya; a¾ mi m’ohu;n mi¾ o
I®ya;-ke;re; m’ohu;n mi¾ o
Gbogbo eôle;ôyeô e¾ô mo ma¾ ma¾ ba a; yi;n mule¾ô
I®ya; a¾ mi; m’ohu;n mi¾ o
I®ya;-ke;re; m’ohu;n mi¾ o
Translation:
Igu;n, the vulture declared that it would offer its ẹbọ

every five days
Every five days does Igu;n offer its ẹbọ
A®ka¾la¾ said that it would offer its ẹbọ every month
Every month does A®ka¾la¾ offer its ẹbọ
Janjanku;u¾ja;n
And Awo Ju¾ju¾ku;u;ju¾
They were the Awo who cast Ifá for O®Ùru;nmila¾
663
When the witches carried his destiny and deposited it

on top of a tree
He complied
All Ire of life came trooping in
Behold, my mother knows my voice
All the Elders of the Night
I have come to enter into a covenant with you
Ifá says that the Elders of the Night will stop their attack against
the person for whom this Odù is revealed, if he/she can offer ẹbọ
and perform I®pe¾se¾ as explained above. His/her matter is not going
to improve with confrontation or contention.
6. Ifá says that the person for whom this Odù is revealed is right
in the midst of his/her enemies. These elements are those whom
he/she cannot run away from. Ifá assures him/her that he/she will
identify and overcome them all. Ifá however says that whenever
he/she identifies these enemies, he/she must not subject them to
ridicule or public shame. He/she needs to let them understand that
they have been forgiven. In turn, these enemies will begin to work
in his/her favour. They will then do everything in their capacity to
protect him/her and ensure that no evil comes his/her way.
Ifá advises this person to procure 12 plates, plenty of pounded

yams, three bottles of alcohol, plenty of melon soup with
beef and money. The plates will then be arranged in fours in
three rows. The first row will contain pounded yam on the four
plates; the second row will contain soup on three plates and the
forth plate will be left empty; the third row will contain liquor on
664
Ogbe¾-Sa¾a;
the three plates and the forth plate will be left empty. All the 12
plates will then be placed by the E®sôu¾ shrine.
On this aspect, Ogbe¾- So¾o;to;ô says:
Pa;a; bi; oôsa;n ja;

Amo¾o¾ku¾n-mo¾o¾ku¾n I®jo¾ku¾n
E®sôu¾ ku; ori; a¾paro¾
E®Ùgba¾ ku; ori; a¾paro¾
Di;a; fu;n Ina;
Ti;i; sô’olo;gun l’o;de Ijo;gbo;
Di;a; fu;n O®o¾ru¾n
Di;a; fu;n O®sôu¾pa; ki¾ri¾mu¾
Aboju; de¾ôn¾de¾ôre;ô
Di;a; fu;n O®jo® gi¾ri¾gi¾ri¾
Ti; n;beô la;a¾rin o¾ôta; merin
EÙboô ni¾ wo;ôn ni; ko; wo;ôn wa;a; sôe
Translation:

They were the Awo who cast Ifa; for Ina¾ (fire)
The warrior of the forest
And also for O®o¾ru¾n (the sun)
The warrior of the savannah
And for O®sôu¾pa; ki¾ri¾mu¾ (the full moon)
With his dull appearance
And for O®jo¾ gi¾ri¾gi¾ri¾ (the heavy rainfall)
The warrior of heaven
They also cast Ifa; for O®Ùru;nmi¾la¾
When he was in the midst of four enemies
They were advised to offer eôboô
665
He could not understand why enemies would be giving him

trouble. In fact, he found it difficult to see why he would have any
enemy in the first place. He was honest and truthful. He was kind,
generous, and benevolent. He was always after the progress of all.
Why then must he have enemies? Besides this, he had never been
the cog in the wheel of anyone’s progress. Why then must anyone
try to stop him from progressing? He had never set a trap for
anyone to fall into. Why then must anyone ever contemplate
setting traps for him? He had never planned death or misfortune
for anyone. Then, why should anyone plan evil against him? In
spite of all these good deeds in the society, the truth of the matter
was that people were planning evil against him and they wanted
him totally eliminated.
O®Ùru;nmi¾la¾ was correct that people were planning evil against him.
What about all the evidence around him? He was sure that those
planning against him were very close to him, but he did not know
how close they were. How could he ever know or believe that
those planning his untimely death were Ina¾, O®o¾ru¾n, O®sÙu¾pa;, Ki¾ri¾mu¾,
and O®jo¾ gi¾ri¾gi¾ri¾, his bosom friends and relatives. It was not
possible for him to accept this cold fact. Yet, he would need to find
a way to overcome these enemies. He must expose them one way
or the other. He must stop them in their tracks. Not only that, he
must also overcome them. To do this, he knew that he needed to
go for Ifá consultation. That was exactly what he did. He
summoned his former students mentioned above for Ifá
consultation.
The Awo told O®Ùru;nmi¾la¾ that his enemies were too close to him.
They knew everything about him and about all his movements.
That was why they had been able to inflict maximum damage on
him. He was however assured that he would be able to identify
these enemies and overcome them. He was told that confrontation
and contention would not help him in any way. He was to be a
diplomat in dealing with these enemies. They told O®Ùru;nmi¾la¾ to
offer ẹbọ as prescribed above. He complied. He was also advised
666
Ogbe¾-Sa¾a;
not to be too far away from where he had placed the ẹbọ. He
must however be in hiding.
When O®Ùru;nmi¾la¾ placed the ẹbọ at the E®sôu¾ shrine, he hid himself
somewhere. To his utter surprise and everlasting shock, the first
person to pass by was Ina;;, Awo I®jo;gbo. He boasted that O®Ùru;nmi¾la¾
had at last realized that he, Ina;;, was greater than him in all ways
and that it was for that reason that O®Ùru;nmi¾la¾ had placed the food
down for him in order to beg him. He picked one plate of pounded
yam, one plate of soup, and one plate of liquor and settled down
to eat.
O®o¾ru¾n, Awo I®joôô;da¾n came next. He met Ina;; where he was eating.
He picked one plate of pounded yam, one plate of soup, one plate
of liquor, and settled down to enjoy the meal.
The third person to appear was O®sôu¾pa; Ki¾ri¾mu¾. He picked one plate
of pounded yam, one plate of soup, and one plate of liquor. The
three of them were boasting that O®Ùru;nmi¾la¾ knew that he would
suffer untold hardship in their hands if he had not begged them.
They said that they had to think about it and give him a condition
under which they would show him mercy. As they were discussing
this matter, O®jo¾ girigiri arrived on the spot. He saw that his own
plate of pounded yam and his plate of soup were empty and his
plate of liquor was also empty. E®sôu¾ told him that his co-
conspirators had consumed his own meal together with their own.
E®sôu¾ did not allow him to listen to any explanation from the other
three before a serious fight ensued. They fought and fought.
At this stage, E®sôu¾ asked O®Ùru;nmi¾la¾ to show up and demand for the
reason why they were fighting in public. O®Ùru;nmi¾la¾ did. Their rage
and fury did not allow them to weigh or evaluate what they were
about to say until they opened their mouths to expose themselves
and each other to O®Ùru;nmi¾la¾. They spoke for several hours and
gave O®Ùru;nmi¾la¾ graphic details of all their evil designs against him.
667
O®Ùru;nmi¾la¾ stood rigid and heard detail upon detail in utter

incredulity.
At the end of the day, they all came back to their senses. They
realized that they had simply talked too much. They then began to
beg O®Ùru;nmi¾la¾ to please forgive them. O®Ùru;nmi¾la¾ remembered what
the Awo had told him and he forgave them all. From that day,
they were the ones protecting O®Ùru;nmi¾la¾ in order to ensure that no
evil befell him. E®sôu¾ however rolled out the drum and began to sing
and make jest of the four conspirators saying:
Ina¾¾ Olo;gu¾n lo;’de Ijoô;gbo

A®woôn ara a woôn
Woôn Ka¾sôa¾i¾ ba;’raa woôn ja¾
O®o¾ru¾n Olo;gu¾n lo;’de Ijo;ôdan
Woôn ka¾sôa¾i¾ ba;’raa woôn ja¾
O®su¾pa¾ Ki¾ri¾mu¾ aboju; de¾n¾de¾re;
O®jo¾ gi¾ri¾gi¾ri¾ Olo;gu¾n lo;de o¾ôrun
Translation:
Ina;, the warrior of Ijo;gbo;

Among themselves
They cannot do without fighting against each other
Among themselves
O®o¾ru¾n, the warrior of I®jo;ôda¾n
Among themselves
Among themselves
668
Ogbe¾-Sa¾a;
O®s¾upa; ki¾ri¾mu¾, The full moon with its dull appearance

Among themselves
Among themselves
O®jo¾ gi¾ri¾gi¾ri¾, the warrior of heaven
Among themselves
Among themselves
That was how O®ru;nmi¾la; was able to identify and overcome all his
enemies. Even though it shocked him to realize that those who
were very close to him were the ones who were working against
him, he nonetheless felt happy that he was able to triumph over
them.

Di;a; fu;n Ina;
Di;a; fu;n O®o¾ru¾n
Di;a; fu;n O®sôu¾pa; ki¾ri¾mu¾
Aboju; de¾ôn¾de¾ôre;ô
Di;a; fu;n O®jo® gi¾ri¾gi¾ri¾
Ti; n;beô la;a¾rin o¾ôta; merin
EÙboô ni¾ wo;ôn ni; ko; wo;ôn wa;a; sôe
O®ru;nmi¾la; ni¾kan ni; n’beô le;ôye¾n lo; n;seôboô
N®je;ô Ina; Olo;gun lo;’de I®jo;gbo;
Woôn Ka¾sa¾i¾ ba;’ree woôn ja¾
O®o¾ru¾n Olo;gun lo;’de I®jo;ôda¾n
669
A®®woôn ara a woôn

O®sôu¾pa; Ki¾ri¾mu¾ aboju; de¾n¾de¾re;
O®jo¾ gi¾ri¾gi¾ri¾ Olo;gun lo;de o¾ôrun
Translation:

They were the Awo who cast Ifa; for Ina¾ (fire)
The warrior of the forest
And also for O®o¾ru¾n (the sun)
The warrior of the savannah
And for O®sôu¾pa; ki¾ri¾mu¾ (the full moon)
With his dull appearance
And for O®jo¾ gi¾ri¾gi¾ri¾ (the heavy rainfall)
The warrior of heaven
They also cast Ifa; for O®Ùru;nmi¾la¾
When he was in the midst of four enemies
They were advised to offer eôboô
Only O®Ùru;nmi¾la¾ complied and offered the ẹbọ
Now, Ina;, the warrior of Ijo;gbo;
Among themselves
Among themselves
O®o¾ru¾n, the warrior of I®jo;ôda¾n
Among themselves
Among themselves
O®s¾upa; ki¾ri¾mu¾, The full moon with its dull appearance
Among themselves
670
Ogbe¾-Sa¾a;

Among themselves
O®jo¾ gi¾ri¾gi¾ri¾, the warrior of heaven
Among themselves
Among themselves
able to overcome his/her enemies and distracters. He/she shall be
triumphant and all his/her enemies and distracters shall be put to
shame.
7. Ifá assures the person for whom this Odù is revealed that
he/she shall be blessed with resounding success and
accomplishment. He/she shall also be in constant contact with
those who are far away from his/her place of residence and these
people shall increase his/her success chances.
Ifá advises the person for whom this Odù is revealed to offer ẹbọ
with all the small caps that he/she has in his/her house or
possession and he/she must never use these caps again in
his/her life. This will prevent him/her from experiencing the
problem of unconsummated fortune whereby he/she will be
chased away from enjoying the fruit of his/her labour.
Ifá further advises this person to offer ẹbọ with four rats, four
fish, four hens, four guinea-fowls, four ducks, four
roosters, and money. He/she also needs to procure 40
bananas, 40 fresh boiled eggs, 40 parrot tail feathers, and
a container. All these items will be packed into the container,
taken to the sea, and deposited at the bank of the sea. If this is
done, the person for whom this Odù is revealed shall be blessed
with boundless success. Ifá also advises this person to feed O®Ùsôun
as appropriate. The officiating Awo needs to find out from Ifá what
O®Ùsôun requires and feed her accordingly.
671
On all these aspects Ifá says:
Ka;; ji; ni; gboôngan

Ka; ji; ni; gboôngan
Bi; oni;-gboôngan ba; sôe ri¾n
Be;ôe¾ô ni¾ gboôngan re¾ô e¾ô sôe n; ro;
Di;a; fu;n Baba Afi¾ja¾-gbe¾ru¾
Ti; n;sawo re'le; Ala;pa¾
O: n; sunku;n ala;i¾ r’e;ru¾ je
Translation:
Let us wake up with bracelets around our wrists and

ankles
Let us wake up with bracelets around our wrists and
ankles
The way a bracelet user walks
That is the way the bracelets will clang together
These were Ifá’s messages for Afi¾ja¾-gbe¾ru¾, He-who-
takes-ẹbọ-materials-with-force
When going on an Ifá mission to Ala;pa¾’s palace
And was lamenting his inability to find clients who
would bring ẹbọ materials to him
By every standard, Afi¾ja¾-gbe¾ru¾ was a very competent Awo. He was

proficient in every department of Ifá. His predictions were always
very accurate and to the point, yet he had nothing to show for it.
Whenever he consulted Ifá for anyone, his clients would find it
difficult and even impossible to offer the recommended ẹbọ.
Consequent upon this, Afi¾ja¾-gbe¾ru¾ remained poor and
unaccomplished.
One day however, Afi¾ja¾-gbe¾ru¾ was invited for Ifá consultation by

Ala;pa¾, the Ϙba of A®pa¾ town. When Afi¾ja¾-gbe¾ru¾ received this
672
Ogbe¾-Sa¾a;
message, he went to the home of the group of Awo mentioned

above for Ifá consultation in order to know how his trip to Ala;pa¾’s
palace would be. The Awo told Afi¾ja¾-gbe¾ru¾ that he would record a
resounding success where he was going. He was also told that all
his predictions would come to pass. He was advised to ensure that
all his recommended ẹbọ was complied with by all his clients. By
so doing, he was told his name would be known far and wide
because all the advice, recommendations, and predictions would
be given support by Ifá and Olo;du¾mare¾. He was advised to offer
ẹbọ with two pigeons, two guinea-fowls, two roosters, and money.
He complied. As soon as the ẹbọ was offered for him, he set out
on his journey to Ala;pa¾’s palace.
O;ri; i¾ mi¾ yi¾i;

Ori; i¾re mi¾ o
I®wa¾ a¾ mi¾ yi¾i;
ô e¾ô OÙba¾ri¾sôa¾
I®wa¾ i¾re ni¾ l’e;s
Di;a; fu;n Ala;pa¾
Ni; ka¾si¾ka¾si¾ a¾wu;ro¾ô
Ti; wo;ôn ni¾ ko; mo;’le; oôla¾ si;le¾ô
O®un wa;a; moô’le; oôla; si;le¾ô ta;n
Owo; wa;a; ta;n
Translation:
This destiny of mine

It is certainly a good destiny
This character of mine
It is the character that pleases Oba¾ri¾sôa¾
These were Ifá’s messages to Ala;pa¾
Very early in the morning
When he was advised to erect a house of prosperity
After erecting the house of prosperity
There was no more money
673
Aji¾fa¾-gbe¾ru¾ arrived at Ala;pa¾’s palace very early in the morning. As

soon as he was given a mat to sit on, he set out to work. He
consulted Ifá for Ala;pa¾. He made it clear to Ala;pa¾ that the very
day that he consulted Ifá was his day of success. He said that he
must offer all of his ẹbọ on that day. The ẹbọ cannot and must not
be postponed. He recommended 200 rats, 200 fish, 200 hens, 200
pigeons, 200 guinea-fowls, 200 roosters, and 200 bags filled with
money as ẹbọ for Ala;pa¾. Ala;pa¾ responded that he had no money
to offer the ẹbọ. As a matter of fact, he did not know how his
household would eat that morning.
Before Ala;pa¾ could finish his statements, he was given several

slaps and blows by Aji¾fa¾-gbe¾ru¾. “What have I done wrong?”, said
Ala;pa¾. He then received another set of slaps and blows. Ala;pa¾ took
to his heels. Aji¾fa¾-gbe¾ru¾ followed him in hot pursuit. Ala;pa¾ took
refuge in the home of the Baa;le;, the family head. The Baa;le;
demanded to know the crime that Ala;pa¾ had committed that
warranted the kind of punishment that he was being given. Ala;pa¾
said that his only crime was that he had no money to offer the ẹbọ
that Aji¾fa¾-gbe¾ru¾ had recommended. The Baa;le; was angry over this
issue. He asked Aji¾fa¾-gbe¾ru¾,”When had failure to offer ẹbọ become
an offense?” Aji¾fa¾-gbe¾ru¾ glanced scornfully at the Baa;le;. He told
him that what he needed to do was to give him two he-goats and
two she-goats in order to resolve the problem of conspiracy of his
family members against him. He told the Baa;le; that he was about
to be removed from his position and instead of concentrating on
how to solve that problem, he was passing judgment on an issue
that was of no concern to him.
As soon as the Baa;le; heard of this, he quickly procured the two

he-goats and two she-goats which Aji¾fa¾-gbe¾ru¾ recommended for
him as ẹbọ materials. He was totally surprised that Aji¾fa¾-gbe¾ru¾
could put his finger on the biggest head-ache of his life. The whole
family had fixed a meeting for mid morning where they were to
674
Ogbe¾-Sa¾a;
deliberate on the Baa;le;’s matter and on how best to remove him

as Baa;le; and pick another person to occupy the position. After the
ẹbọ, Aji¾fa¾-gbe¾ru¾ assured the Baa;le; that he would no longer be
removed. He was told to put his mind at rest. Impressed with the
way that Aji¾fa¾-gbe¾ru¾ had penetrated into his problem, the Baa;le;
decided to assist Ala;pa¾ with two rats, two fish, two hens, two
guinea-fowls, two pigeons, two roosters, and two bags of money.
Ala;pa¾ presented these items to Aji¾fa¾-gbe¾ru¾ and pleaded with him
to accept them as his ẹbọ materials. Instead of offering the ẹbọ
for Ala;pa¾, he reined blows and slaps on him, claiming that he had
no right to reduce the ẹbọ materials which he Aji¾fa¾-gbe¾ru¾ had
recommended for him. Ala;pa¾ took to his heels once more and ran
into the home of the Baa;le; for protection. Aji¾fa¾-gbe¾ru¾ pursued
Ala;pa¾ to the home of the Baa;le;.
The commotion woke the Baa;le; up from his sleep. What was
responsible for this? He came out of his room only to see Afi¾ja¾-
gbe¾ru dealing several blows and slaps on Ala;pa¾. “What had Ala;pa¾
done?”, he demanded. Ala;pa¾ narrated his story. The Baale was
angry that he was kicked and slapped just because he had no
money to offer the ẹbọ. He reproached Afi¾ja¾-gbe¾ru¾ angrily. In
turn, Afi¾ja¾-gbe¾ru¾ told the Baa;le; to mind his own business and
instead to find a solution to his own problems instead of
interfering in other people’s issues. He said that the wife of the
Baa;le; had failed to become pregnant. The wife believed that the
fault was that of the Baa;le’s;. Instead of looking for a solution, she
had seduced the first son of the Baa;le; and they had been caught
having an illicit love affair with one another. He told the Baa;le; to
bring eight she-goats, three he-goats, and 16 bags filled with
money for him to solve the problem for him.
The Baa;le; stood rigid in one spot and found it impossible to move.
He had just caught his wife and first son, the heir apparent,
making love the previous night. He was devastated when he saw
them. He could not sleep until the early hours of that morning.
675
That was why he woke up late that morning. How did this
Babaláwo know what was going on in his life? He quickly ordered
his household to procure all the ẹbọ materials recommended by
Afi¾ja¾-gbe¾ru¾. After the ẹbọ had been offered, he assisted Ala;pa¾ with
20 rats, 20 fish, 20 pigeons, 20 guinea-fowls, 20 Roosters, and 20
bags of money.
Ala;pa¾ presented these items together with the ones which the
Baa;le; had given him earlier and pleaded with Afi¾ja¾-gbe¾ru¾ to help
him to offer the ẹbọ. Instead of offering the ẹbọ for him, he was
slapped and kicked again. Ala;pa¾ ran out of the Baa;le;’s home and
Afi¾ja¾-gbe¾ru¾ pursued him. He ran to the palace of the Ala;a¾fin, the
Oba of O:Ùyo®Ù. Afi¾ja¾-gbe¾ru¾ pursued him to the palace.
When the two of them got to the Ala;a¾fin’s, palace, the Ala;a¾fin
demanded to know the offense that Ala;pa¾ had committed. He
explained his ordeal to the Ala;a¾fin. The Ala;a¾fin was so angry that
he ordered his palace guards to go and lock up Afi¾ja¾-gbe¾ru¾. Before
they could do so, Afi¾ja¾-gbe¾ru¾ told the Ala;a¾fin that he was
interfering in what did not concern him in any way. He told the
Ala;a¾fin that instead of looking for a solution to his own problems,
he was busy interfering in his business.
Afi¾ja¾-gbe¾ru¾ then told the Ala;a¾fin that his first son was seriously ill
and he had only three days left to live on earth and instead of
offering ẹbọ with 17 rams and 17 bags filled with money for the
son to survive, he was planning to lock up someone in whose
hands the solution to his problems rested. The Ala;a¾fin was
speechless. He waved all the palace guards away. He ordered
them to go and procure the ẹbọ materials instead. They brought
the materials and as Afi¾ja¾-gbe¾ru¾ was offering the ẹbọ, the Ala;a¾fin’s
son came out of his room a healthy but weak man.
All the ailments had disappeared. The son demanded for food and
they gave it to him. The Ala;a¾fin was overwhelmed with joy. He
676
Ogbe¾-Sa¾a;
decided to assist Ala;pa¾ with the remaining ẹbọ materials he

needed to do his ẹbọ. Afi¾ja¾-gbe¾ru¾ then offered the ẹbọ for Ala;pa¾.
Afterwards, he gave Ala;pa¾ a flag and told him to go to the sea-
side and hoist the flag there. He also told him to load bananas and
fresh eggs by the foot of the flag. He then told him to stay close to
where the flag was and that he would see the surprise that
Olo;du¾mare¾ had in stock for him. Ala;pa¾ did exactly as he was told.
A®woôn i¾ka;n ni;i; wale¾ô ni;i; k’o;ômoô si;

I®go¾n¾go¾ ni;i; bo ti;re¾ô m’a;a¾ta¾n
Di;a; fu;n O®yi¾nsôe¾ôsôe¾ô
Ti;i; sô’oômoô Olo;kun Se¾ôni;ade;
Eku;n oômoô lo; n; sun
Translation:
I®ka;n, the Ants dug into the ground and placed their
young ones there
I®go¾n¾go¾, the maggots placed their young ones inside
the refuse heap
These were Ifa;’s declarations to O®yi®nsôe¾ôsôe¾ô
The daughter of Olo;kun Se¾ôni;ade;
When weeping in lamentation for her inability to have
her own baby
She was advised to offer eôboô
O®yi¾nsôe¾ôsôe¾ô had been involved in several relationships but they

usually broke up because of her inability to become pregnant and
beget a baby. Olo;kun Se¾ôni;ade; was very angry with her and felt
that her daughter did not have enough patience and endurance.
Consequently she gave her all the things that seven generations
could ever use and asked her to leave. She told her to go and
settle elsewhere because she caused her grief whenever she saw
her. O®yi¾nsôe¾ôsôe¾ô left together with all the belongings that her mother
had given her and domestic help. They boarded a large ship and
sailed out. They did not have any particular destination in mind.
677
As they were sailing, they saw the flag which Ala;pa¾ had earlier
hoisted from afar. E®sôu¾ then appeared and told O®yi¾nsôe¾ôse
ô ¾ô that
wherever that flag is located, that place must certainly be
inhabited by human beings. He persuaded her to direct her ship
toward the place and for her to settle there. She agreed.
When they got there, they saw plenty of bananas and fresh eggs.
They settled down and began to eat them. They had been very
hungry. That was when E®sôu¾ went to Ala;pa¾ and urged him to go
and demand for the money for the eggs and the bananas. When
Ala;pa¾ apprehended O®yi¾nsôe¾ôsôe¾ô, he asked for his money. The only
response that he got from O®yi¾nsôe¾ôsôe¾ô was for him to go and bring
more eggs and bananas. He did.
She and her entourage ate to their satisfaction. One thing led to
another. Before long, Ala;pa¾ and O®yi¾nsôe¾ôsôe¾ô became man and wife.
O®yi¾nsôe¾ôsôe¾ô threw all her love and possessions onto his feet and he
threw all his care, understanding, and respect onto her feet.
The main concern of O®yi¾nsôe¾ôsôe¾ô however still remained on how she

was going to have her own baby. They discussed the issue and
Ala;pa¾ told her that they would need to invite Afi¾ja¾-gbe¾ru¾ to come
and help solve the problem. He however warned that the ẹbọ of
Afi¾ja¾-gbe¾ru¾ was always heavy. O®yi¾nsôe¾ôsôe¾ô responded that she did
not mind. They invited Afi¾ja¾-gbe¾ru¾ and he casted Ifá for them. He
asked them to offer ẹbọ with 20 rats, 20 fish, 20 hens, and 20
she-goats. They did.
As soon as they did this, O®yi¾nsôe¾ôsôe¾ô became pregnant and gave

birth to 20 children in quick succession. O®yi¾nsôe¾ôsôe¾ô told Ala;pa¾ that
she still wanted more children. They invited Afi¾ja¾-gbe¾ru¾ again. He
recommended 30 rats, 30 fish, 30 hens, and 30 she-goats as ẹbọ.
They complied. O®yi¾nsôe¾ôsôe gave birth to 30 more children. Some
were twins, some triplets, and some quadruplets. She became the
happiest woman and proudest mother on earth.
678
Ogbe¾-Sa¾a;
O®Ùna; toôô; ta¾a¾ra¾ wa; ya¾

Di;a; fu;n OÙsi¾nsôeôwa¾
Ti;i; sô’eôru; O®yi®nsôe¾s
ô ôe¾ô
Ti; sô’oômoô Olo;kun Se¾ôni;ade;
O®un le¾ ni¾’pa la;ye; lo; n;da;ye; si;
Translation:
The straight unbending road

This was Ifa;’s declaration to OÙsi¾nsôeôwa¾
The servant of O®yi¾nsôe¾ôsôe¾ô
When going to get Ifa; consultation on whether she
would have prominence on earth or not
OÙsi¾nsôeôwa¾ was the favourite domestic servant of O®yi¾nsôe¾ôsôe¾ô. She was

devoted to O®yi¾nsôe¾ôsôe¾ô. She advised her and served her diligently.
Her ambition in life was for her to establish a vibrant city where
everyone would settle, irrespective of their social status or their
tribal lineage. The city would be cosmopolitan in nature and would
be able to accommodate all the inhabitants of the city. That was
why she went for Ifá consultation in order to determine how best
to go about it.
The Awo assured OÙsi¾nsôeôwa¾ that her dreams would come true and
she would be able to do what was at the back of her mind. She
was advised to offer ẹbọ with 200 fresh fowl eggs, 200 parrot
feathers, and one container. She complied. The eggs and the
parrot feathers were placed in the container and she was advised
to take it to the beach. She did. When she got to the beach, she
saw one Idi; tree and she placed the container at the foot of the
tree. She then employed the services of one hunter called O®Ùsu
ô ¾nnu;-
We¾re¾ to watch over the container.
As soon as this was done, people from far and near began to
settle in this land. Soon after this, they began to erect permanent
679
structures there. They deliberated on the name to give the new

town. They came up with I®lu;-E®ko;, that is, the land founded after
offering ẹbọ with eko, parrot feathers.
Le;kele;ke went to the hinterland and found out that there were
many people suffering from eye problems in the hinterland.
Le;kele;ke returned to report his findings. When O®Ùsôu¾nnu;-We¾re¾
heard of this, he said that if Idi; leaves were ground, dried, and re-
grounded into powder, the powder would be very effective for eye
problems. The root of the Idi; tree was also effective for washing
the eyes when soaked in water. He said that he would like to go to
the hinterland. He went for Ifá consultation. He was advised to go
but before that, he was asked to offer his small cap as ẹbọ. He
refused. He went to the hinterland and began to take care of the
people with eye problems. He succeeded.
One day, Le;kele;ke was mandated to go to the hinterland to care

for the people suffering from eye problems. He went for Ifá
consultation and all the recommended ẹbọ was offered. When he
got there, he met O®Ùsôu¾nnu;-We¾re¾. He demanded for O®Ùsôu¾nnu;-We¾re¾
mandate. When he didn’t produce the mandate, Le;kele;ke chased
him out of the land and O®Ùsôu¾nnu;-We¾re¾ lost everything to Le;kele;ke.
O®Ùsôu¾nnu;-We¾re¾ later turned himself to Ade;-Olo;ko.
Ka;; ji; ni; gboôngan

Ka; ri¾n ni; gboôngan
B’o;ni; gboôngan ba; sôe ri¾n
Be;ôe¾ô ni¾ gboôngan re¾ô ri; ro;
Di;a; fu;n Baba Afi¾ja¾-gbe¾ru¾
Ti; n;sawo re’le; Ala;pa¾
O: n; sunku;n o¾un o¾ re;’ru¾ jeô
O: gb’e;ôboô, o; ru’boô
Ori; i; mi¾ yi¾i;
Ori; ire mi¾ o
I®wa¾ a¾ mi¾ yi¾i;
680
Ogbe¾-Sa¾a;
I®wa¾ ire mi¾ l’e;ôse¾ô OÙba¾ri¾sôa¾

Di;a; fu;n Ala;pa¾
Ni; Ka¾si¾ka¾si¾ a¾wu;ro¾ô
Ti; wo;ôn ni; ko; moô’le; oôla¾ sôi;le¾ô
O®un wa;a; moô’le; oôla¾ sôi;le¾ô ta;n
Owo; wa;a; ta;n
A®woôn ika;n ni;i; wa’le¾ô ni;i; k’o;ômoô si;
I®go¾n¾go¾ ni;i; bo ti;re¾ô mo;ô a¾a¾ta¾n
Di;a; fu;n O®Ùyi¾nsôe¾ôsôe¾ô
Ti;i; sôoômoô Olo;kun Se¾ôn;iade;
O: n; mo;ju; eôku;n su¾ngbe;re¾ oômoô
Wo;ôn ni; ko; ma;a; loô so;de I®sôa;laye;
O®Ùna¾ to;ô ta¾a¾ra¾ ma; ya¾
Di;a; fu;n OÙsôi¾sôeôwa¾
Ti;;i; sô’eôru; O®Ùyi¾nsôe¾ôsôe¾ô
Ti;i; sô’oômoô Olo;kun Se¾ni;ade;
O®un le¾ ni;pa la;ye; lo; n; da¾fa¾ si;
E®ro¾ I®po, e¾ro¾ O®fa¾
EÙ wa;a; ba;'ni; ba;’yo¾ô
EÙ wa;a; wo’re o
Translation:
Let us wake up with bracelets around our

wrists and ankles
Let us wake up with bracelets around our
wrists and ankles
The way a bracelet user walks
That is the way the bracelets will clang together
These were Ifá’s messages for Afi¾ja¾-gbe¾ru¾, He-who-
takes-ẹbọ-materials-with-force
When going on an Ifá mission to Ala;pa¾’s palace
681
And was lamenting his inability to find clients who

would bring ẹbọ materials to him
He complied
This destiny of mine
It is certainly a good destiny
This character of mine
It is the character that pleases Oba¾ri¾sôa¾
These were Ifá’s messages to Ala;pa¾
Very early in the morning
When he was advised to erect a house of prosperity
After erecting the house of prosperity
There was no more money
He complied
I®ka;n, the Ants dug into the ground and placed their
young ones there
I®go¾n¾go¾, the maggots placed their young ones inside
the refuse heap
These were Ifa;’s declarations to O®yi®nsôe¾ôsôe¾ô
When weeping in lamentation for her inability to have
her own baby
They told her to go to the world
She complied
The straight unbending road
This was Ifa;’s declaration to OÙsi¾nsôeôwa¾
The servant of O®yi¾nsôe¾ôsôe¾ô
When going to get Ifa; consultation on whether she
would have prominence on earth or not
She complied
Travellers to I®po and O®fa¾
682
Ogbe¾-Sa¾a;

Come and see all the Ire of life
Ifá says that everything in the life of the person for whom this Odù
is revealed shall turn to joy as long as he/she refrains from
wearing little caps on his/her head. He/she shall succeed far
beyond his imaginations.
8. Ifá says that it foresees the Ire of childbearing for a woman

who is looking for the blessing of the fruit of the womb. Ifá says
that when her womb opens, she will have more children than her
contemporaries. She will also be very proud and happy.
Ifá advises this person to offer ẹbọ with two hens, two female
bats, four rats, four fish, and money. The Awo needs to burn
the two bats together with Are;ôyi¾ngbo;ômoôpo¾ôn leaves and give it to
the woman to consume for seven days. She is to start using it as
soon as she finishes her menstruation.
Ifá however insists that the ẹbọ must be offered for this woman
very early in the morning. It must be done before the sun rises. If
the sun has risen already before the woman has arrived at the
Awo’s home, the ẹbọ must be postponed until the next day. If it is
difficult for the woman to arrive early, then arrangements must be
made for her to sleep in the home of the Awo or somewhere close
by.
Ej¾i¾ we;rô e;ôwe;ôre;ô ej¾i¾ aleô

I®ri¾ wo¾ôo¾ôwo¾ôo¾ô n’i¾ri¾ o¾wu;ro¾ô
A®ga;da;n¾godo o¾jo¾ ni;i; ro¾ô l’o;ôga¾njo;ô
Di;a; fu;n Oni;danyi¾n
OÙmoô af'a¾da;n sô’eôboô oômoô
I®gba¾ti; n; sunku;n o¾un o¾ r’o;ômoô bi;
683
Translation:
The gentle rainfall at night

And the heavy dew at dawn
Heavy downpour drops in the dead of the night
These were Ifa;’s declarations to Oni;danyi¾n
She who used bats to offer eôboô for childbearing
When she was weeping in lamentation for her inability
to beget her own baby
Oni;danyi¾n had everything going for her in her life except one
thing. She was successful in her business, she had a compatible
spouse who did not give her any trouble, she was the beloved of
her community, her health was good, but she had no child of her
own. As far as she was concerned, she was prepared to lose all
her worldly possessions in exchange for the blessing of a child
from Olo;du¾mare;. If she was advised to offer ẹbọ with all her
money, she would gladly do so.
One day, Oni;danyi¾n went to the home of the Awo mentioned

above for Ifá consultation: Would she be blessed with the fruit of
the womb? Would she be a proud mother of her own children?
Would she be lucky enough to be able to shower her love,
affection, care and attention on her own children and not waste
them on other people’s children? Would she escape the agony and
pain that women suffer who desire children but who are not able
to get them? These and many more questions were in the back of
the mind of Oni;danyi¾n.
The Awo told her that even though she was not happy at the time
that she had come for Ifá consultation, she would however
become happy because all her pains and wants would become
genuine and surplus. She was told that she had come into the
world to be happy and fulfilled. The Awo made it clear to her that
she came for Ifá consultation because she was having problems in
684
Ogbe¾-Sa¾a;
becoming pregnant. She was told that she would receive the
blessing of the fruit of the womb. Not only that, she would have
more children than all her colleagues who were proud mothers
already.
The Awo advised her to offer ẹbọ as stated above. She was told
that the ẹbọ must be offered at dawn before sunrise. She was told
that offering the ẹbọ at dawn would make her wishes come true.
The Awo explained that her destiny supported her offerings at
dawn more than at any other period. She was also urged to
initiate any move in her life at dawn because that was when all
what she would be doing would receive more approval.
She arrived at the Awos’ house at the time when the first Cock
crow was heard. Everything that was expected to be done for her
was finished before sunrise. The Awo also prepared the bats as
explained above for her and she went back to her home full of
expectations. She used the Ifá preparation as the Awo had
instructed her to do. To her utter surprise and joy she became
pregnant that very month. She gave birth to many children in
quick succession. In the end, she had her own children whom she
could shower her blessings, love, care, attention, and devotion on.
She lived and died a fulfilled woman.
Ej¾i¾ we;rô e;ôwe;ôre;ô ej¾i¾ aleô

I®ri¾ wo¾ôo¾ôwo¾ôo¾ô n’i¾ri¾ o¾wu;ro¾ô
A®ga;da;n¾godo o¾jo¾ ni;i; ro¾ô l’o;ôga¾njo;ô
Di;a; fu;n Oni;danyi¾n
OÙmoô af'a¾da;n sô’eôboô oômoô
I®gba¾ti; n; sunku;n o¾un o¾ r’o;ômoô bi;
O: gb’e;ôboô, o;’ru;boô
Ko¾ pe;ô ko¾ ji¾nna¾
EÙ wa; a; ba; ni; ni; je¾ôbu;tu; oômoô
Je¾ôbu;tu; oômoô la¾a; ba; ni¾ le;s ô e¾ô OÙba¾ri¾sôa¾
N®je;ô eôni¾kan o¾ ri¾nka¾n
685
Ko;; bi;’moô bi; Oni;danyi¾n ri;

Oni;danyi¾n de; o
OÙmoô afa¾da;n sôeôboô oômoô ni; ku¾tu¾ku¾tu¾
Translation:
The gentle rainfall at night

And the heavy dew at dawn
Heavy downpour drops in the dead of the night
These were Ifa;’s declarations to Oni;danyi¾n
She who used bats to offer eôboô for childbearing
When she was weeping in lamentation for her
inability to beget her own baby
She complied
Join us in the midst of great children
In the midst of great children does one
meet the followers of Oba¾ri¾sôa¾
Behold, nobody can make an effort
And give birth to as many children as
Oni;danyi¾n could do
She who uses bats as ẹbọ for childbearing very
early in the morning
Ifá assures this person that she will be blessed with several
beautiful children in her life. She will have more children than her
contemporaries. These children will be easy-going, gentle-headed,
God-fearing, and functional members of society.
9. Ifá says that there is someone where this Odù is revealed that
is suffering with a problem concerning their internal organs. This
ailment may be a stomach, kidney, liver, heart, lung, pancreas or
reproductive organ problem. Whatever the case may be, Ifá
assures the person suffering from this problem that he/she will
have relief. The problem has come as a result of his/her
consuming what is forbidden to him/her. This person must never
686
Ogbe¾-Sa¾a;
consume antelope or anything that resembles this animal again in

his/her life. He/she also needs to feed OÙba¾ta;la; regularly.
Ifá advises this person to offer ẹbọ with a whole antelope, two
bottles of palm-oil, and money. The antelope will be used to
rub every part of his/her body, especially his/her stomach and
given out to the Elders of the Night whole.
On this, Ifá says:
K’a;sa; I:gu;n
O®Ùgbo¾ôlo¾ô ẹbọ¾lo¾ wo;ôn ki;i; ku; se;re;me¾re¾
Di;a; fu;n O®o¾sôa¾n;la; O®Ùsôe¾ôe¾ôre¾ôma¾gbo¾
Ti; n; loô s’o;gun Awo;ro;ko;-dinu;
Translation:
K’a;sa; I:gu;n
O®Ùgbo¾ôlo¾ô ebo¾lo¾ wo;ôn ki;i; ku; se;re;me¾re¾
This was the declaration of Ifa; to
O®o¾sôa¾n;la; O®Ùsôe¾ôe¾ôre¾ôma¾gbo¾ (Oba¾ta;la;)
When going to wage war against the internal
organ problems
He was advised to offer eôboô
Many people were suffering from internal organ problems and they
were declaring that it must be the work of their enemies. This
would not be happening to them if not for their enemies that were
at work against them. Why must they be having constant stomach
problems? Why must some people be having kidney failure, some
pancreas malfunction, some be saddled with liver ailment, some
having menstrual pains, some having problems associated with
their reproductive organs, some having tempestuous blood
problems, and so on. Certainly, their enemies were at work. They
all trooped to Oba¾ta;la;’s home to come to their rescue.
687
Oba¾ta;la; took pity on them and decided to wage war on all the
internal organ problems they might be having. In order to win the
war, he decided to go to the home of the group of Awo mentioned
above for Ifá consultation. He wanted to know who or what was
responsible for their problems. He also wanted to know what he
needed to do in order to gain victory for the victims.
The Awo told Oba¾ta;la; that the problems being faced by the victims
were self-imposed. No witch or wizard or evil person or enemy
was responsible for their problems. They were the ones who were
consuming what was forbidden to them. The Awo told Oba¾ta;la;
that as long as they continued to consume EÙtu, Antelope, so long
would they continue to have internal organ problems.
The Awos advised Oba¾ta;la; to ensure that all the victims desist
from eating antelope and offer ẹbọ as stated above. They did. As
they used the antelope to rub their bodies, the ailments left and
entered the body of the antelope. That was how their ailments
disappeared and they regained their health and vitality.
K’a;;sa; I:gu;n
O®Ùgbo¾ôlo¾ô ẹbọ¾lo¾ wo;ôn ki;i; ku; se;re;me¾re¾
Di;a; fu;n O®o¾sôa¾n;la; O®Ùsôe¾ôe¾ôre¾ôma¾gbo¾
Ti; n; loô s’o;gun Awo;ro;ko;-dinu;
Ko; pe;ô ko¾ jinna¾
EÙ wa;a; ba;’ni¾ ni; wo¾ôwo;ô ire gbogbo
Wo¾ôwo;ô ire gbogbo la¾a; ba; ni¾ leô;se¾ô Oba¾ri¾sa¾
N®je;ô Awo;ro;ko; to; n; beô ni;’ku¾n
Ko; bo;ô si;nu; eôtu o
Translation:
K’a;sa; I:gu;n
O®Ùgbo¾ôlo¾ô ebo¾lo¾ wo;ôn ki;i; ku; se;re;me¾re¾
This was the declaration of Ifa; to
688
Ogbe¾-Sa¾a;
O®o¾sôa¾n;la; O®Ùsôe¾ôe¾ôre¾ôma¾gbo¾ (Oba¾ta;la;)

When going to wage war against the
internal organ problems
He complied
Join us where we will enjoy all Ire in life
Long life is what Ifá guarantees for all its adherents
Now, all internal ailments
Transfer yourselves into the stomach of the antelope
Ifá says that the person for whom this Odù is revealed shall have
relief from any form of internal ailment he/she may be suffering
from.
10. Ifá says that the person for whom this Odù is revealed is
suffering from an ailment. Ifá says that the ailment will disappear
but this person has been miserly in the way that he/she handled
the problem. He/she needs to stop his/her tight-fisted attitude and
spend money on the ailment so that it will not be something that
will move round his/her body.
Ifá advises this person to offer ẹbọ with a mature he-goat and
money. After this, he/she needs to feed the Elders of the
Night with another mature he-goat. This particular he-goat
will be slaughtered and the skin will be roasted. The charcoal
made by the skin of the he-goat will be grinded and mixed with
O®ri;, shea butter.
This particular stanza will then be recited on Iyerosun and mixed
with the shea butter. The preparation will then be given to this
person to use in rubbing all parts of his/her body regularly.
The goat itself will be sliced open and a lot of palm-oil will be
poured into it and be given to the Elders of the Night.
689
On this, Ogbe¾-SÙo¾o;to;ô says:
Bi;; OÙloô¾gbe¾ôri¾ ba; gbo;ôn l’a;gboô¾n-o;ônju¾

Babala;wo ni;i; r’a;je; e; jeôun
Di;a; fu;n Arunduu¾lu¾
Ti; n; sôawo re’le; Olo;ge¾le;
Translation:
When the un-initiated person proclaims that he is wiser

than others
The Babala;wo will be the one to have financial gain
These were the declarations of Ifa; to Arunduu¾lu¾
When going on an Ifa; mission to Olo;ge¾le;’s palace
It began as a minor pain in Olo;ge¾le;’s right forearm. He took no

notice of it. A few days after this, the pains and inconveniences
became unbearable. Olo;ge¾le;, the OÙba of O®ge¾le¾ land was not used
to any form of discomfort in any way whatsoever. He began to
howl and snap at everyone. When this failed to bring him relief, he
invited Arunduu¾lu¾, a very prominent Awo at that period for Ifá
consultation. When Arunduu¾lu¾ got Olo;ge¾le;’s message, he went to
the home of the group of Awo mentioned above for Ifá
consultation. All he wanted to know was how successful his trip to
Olo;ge¾le;’s palace would be.
The Awo told Arunduu¾lu¾ to go there and that he would succeed in

his mission to Olo;ge¾le;’s palace. He was however told that Olo;ge¾le;
was someone who had the belief that he was wiser than all other
people and he would try to outwit Arunduu¾lu¾. He would even try
to teach Arunduu¾lu¾ how to perform his work. The Awos told
Arunduu¾lu¾ to be very patient with Olo;ge¾le;. They explained to him
that the smartness of Olo;ge¾le; would make him, Olo;ge¾le;, to spend
more money than he otherwise would have spent. Arunduu¾lu¾ was
690
Ogbe¾-Sa¾a;
advised to offer ẹbọ with two pigeons, two roosters, and money
before he went on his journey. He offered the ẹbọ immediately.
When Arunduu¾lu¾ got to Olo;ge¾le;’s palace, he cast Ifá for Olo;ge¾le; as

requested. He told Olo;ge¾le; that he, Olo;ge¾le; was experiencing
discomfort and pain. Olo;ge¾le; was assured that he would get relief.
He was advised to offer ẹbọ with a mature he-goat and money.
Olo;ge¾le; looked at Arunduu¾lu¾ straight in the face and felt that he

detected intention to cheat. He decided that he would offer the
ẹbọ alright, but he was totally determined not to offer it the Awo’s
way. He reasoned that he was having discomfort in his right arm.
Why must he procure a whole he-goat for that? He concluded that
the Awo was trying to cheat him and he decided to prove to the
Awo that he Olo;ge¾le; was not someone to be cheated that easily.
He procured the he-goat, ordered his domestic servant to
slaughter the animal and remove the right foreleg. This was done.
He asked Arunduu¾lu¾ to offer ẹbọ for him with the forearm of the
he-goat.
When Arunduu¾lu¾ saw this, he kept quiet and did as Olo;ge¾le;

wanted. When the offering was completed, Olo;ge¾le; felt instant
relief. He felt he was the smartest person on earth, who knew how
to outsmart all other people. The second day however, the pains
and discomfort moved from the right arm and settled in the left
arm. The pain became more excruciating. He could not withstand
the pains. He snapped at everyone in the palace to get hold of
Arunduu¾lu¾ for him. When he came, he was ordered to cast Ifá for
him, Olo;ge¾le;. When Arunduu¾lu¾ consulted, Ogbe¾-OÙsa; was revealed
again. Arunduu¾lu¾ told Olo;ge¾le; that the pains would disappear. He
advised Olo;ge¾le; to offer ẹbọ with one mature he-goat and money.
Olo;ge¾le; in turn ordered for the he-goat, slaughtered it and
removed the left arm for ẹbọ.
691
Arunduu¾lu¾ offered the ẹbọ for Olo;ge¾le; as he had ordered. He felt

instant relief. The next day however, an excruciating pain in his
right leg woke him up. He screamed. He called all his domestic
servants all sorts of names. He ordered them to go and bring him
Arunduu¾lu¾. When Arunduu¾lu¾ arrived, he was ordered to cast Ifá
for Olo;ge¾le;. He did. Ogbe¾-OÙsa; was revealed once more. He
assured Olo;ge¾le; that his pains would disappear but he needed to
offer ẹbọ with one mature he-goat and money. Olo;ge¾le; ordered
for the animal, slaughtered it and presented the right hind leg of
the animal to Arunduu¾lu¾ for ẹbọ.
Arunduu¾lu¾ offered the ẹbọ for Olo;ge¾le;. Again, he felt instant relief.
The next day, all the pains had settled in his left leg. Again,
Arunduu¾lu¾ was invited to cast Ifá. Again, Ifá was consulted. Again,
Ogbe¾-OÙsa; was revealed. Again, ẹbọ of one he-goat and money
was recommended. Again, Olo;ge¾le; procured the he-goat,
slaughtered it and removed the left hind leg. Again, he presented
it to Arunduu¾lu¾ to use to offer ẹbọ for him. Again, the ẹbọ was
offered. Again, he felt instant relief. Again, the pain settled in his
chest the next day.
That was how Olo;ge¾le; slaughtered eight he-goats for ẹbọ and the
pain was moving from one part of his body to another. Again, he
invited Arunduu¾lu¾ to cast Ifá for him. Arunduu¾lu¾ came and again,
Ogbe¾-OÙsa; was revealed. The Awo told Olo;ge¾le; to offer ẹbọ with
one mature he-goat and money. This infuriated Olo;ge¾le; this time
around. How many times will you receive he-goat from me? How
many he-goats must I offer as ẹbọ before I get relief from the
pain? Olo;ge¾le; asked Arunduu¾lu¾ in anger and frustration.
Arunduu¾lu¾ quietly answered Olo;ge¾le;, “Ka;bi;e¾si;, you have not

offered ẹbọ with a whole he-goat, all what you have been doing is
bringing me parts of animals. What Ifá recommended was one
mature he-goat and not part of one. Olo;ge¾le; remained silent for a
692
Ogbe¾-Sa¾a;
very long time. In the end, he ordered his domestic servants to

procure one mature he-goat and hand it over to Arunduu¾lu¾.
At last, Arunduu¾lu¾ offered ẹbọ for Olo;ge¾le; with a mature he-goat

and money. While the ẹbọ was being offered however, Olo;ge¾le;
began to plead to Arunduu¾lu¾ saying:
Bo; s’apa; lo; ku¾ si;

Ki; o wi; o
Arunduu¾lu¾
A®ru¾n Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe eôsôeô¾ lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe ori; lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾;
Arun Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe oôru¾n lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe e¾ôyi¾n lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe i¾di; lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Oun tó bá ku¾ si;
693
Ki;; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Translation:
If it is the arms that remain

Please speak out and say so
Arunduu¾lu¾
The ailment of Ogbe¾-sa;
Arunduu¾lu¾
If it is the legs that remain
Arunduu¾lu¾
Arunduu¾lu¾
If it is the head that remains
Arunduu¾lu¾
Arunduu¾lu¾
If it is the neck that remains
Arunduu¾lu¾
Arunduu¾lu¾
If it is the back that remains
Arunduu¾lu¾
Arunduu¾lu¾
If it is the buttocks that remains
Arunduu¾lu¾
Arunduu¾lu¾
Anything that remains
Arunduu¾lu¾
694
Ogbe¾-Sa¾a;

Arunduu¾lu¾
As Olo;ge¾le; was saying so, Arunduu¾lu¾ was using the ẹbọ materials
to touch every part of Olo;ge¾le;’s body. In the end, all parts of
Olo;ge¾le;’s body were touched with the corresponding part of the
he-goat. In the end, Olo;ge¾le; felt relief in all the parts of his body
and he became well once again.
Bi; OÙloô¾gbe¾ôri¾ ba; gbo;ôn l’a;gboô¾n-o;ônju¾

Babala;wo ni;i; r’a;je; e; jeôun
Di;a; fu;n Arunduu¾lu¾
Ti; n; sôawo re’le; Olo;ge¾le;
Bo; s’apa; lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
A®ru¾n Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe eôsôeô¾ lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe ori; lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾;
Arun Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe oôru¾n lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Bo; sôe e¾ôyi¾n lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
695
Arunduu¾¾lu¾
Bo; sôe i¾di; lo; ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Oun tó bá ku¾ si;
Ki; o wi; o
Arunduu¾lu¾
Arun Ogbe¾-sa;
Arunduu¾lu¾
Translation:
When the un-initiated person proclaims that he

is wiser than others
The Babaláwo will be the one to have financial gain
These were the declarations of Ifá to Arunduu¾lu¾
When going on an Ifá mission to Olo;ge¾lé’s palace
He complied
If it is the arms that remain
Arunduu¾lu¾
Arunduu¾lu¾
If it is the legs that remain
Arunduu¾lu¾
Arunduu¾lu¾
If it is the head that remains
Arunduu¾lu¾
Arunduu¾lu¾
If it is the neck that remains
Arunduu¾lu¾
696
Ogbe¾-Sa¾a;

Arunduu¾lu¾
If it is the back that remains
Arunduu¾lu¾
Arunduu¾lu¾
If it is the buttocks that remains
Arunduu¾lu¾
Arunduu¾lu¾
Anything that remains
Arunduu¾lu¾
Arunduu¾lu¾
Ifá assures the person for whom this Odù is revealed that his/her
ailments will disappear. He/she needs to abide by and comply with
the advice of the Awo and desist from doing it his/her own way. If
he/she fails to comply with Ifá’s directives as stated by the Awo,
he/she may end up prolonging his/her suffering and spending
more than what he/she would normally have spent.
11. Ifá says that it foresees the Ire of the blessing of the fruit of
the womb for a woman where this Odù is revealed. Ifá says that
the baby coming is a leader from heaven. Ifá assures the parents
of the baby coming that when the baby grows to be an adult,
he/she will have the ability to coordinate the affairs of men on
earth. He/she will be able to provide leadership and direction for
organizations, communities, societies, and even the country as a
whole.
697
Ifá advises this person to offer ẹbọ with four rats, four fish,
two pigeons, and money. He/she also needs to feed Ifá as
appropriate.
On this, Ifá says:
Ogbe¾¾ sa;a¾
Ogbe¾ su;u¾
Di;a; fu;n O®Ùpe¾ô se¾ôgi¾se¾ôgi¾
Ti; yo;o; lo;yu;n ala;pe;si¾n ni;nu;
Translation:
Ogbe¾ sa;a¾
Ogbe¾ su;u¾
These were Ifa;’s declarations to O®Ùpe¾ô se¾ôgi¾seô¾gi¾,
the robust palm tree
Who would be blessed with pregnancy and
have a leader
O®Ùpe¾ô se¾ôgi¾seô¾gi was an unassuming woman. She was also honest,

truthful, pious, humble, patient, and dedicated to the cause of Ifá
and all the Irunmole and Ori¾sôa. She had never for once been
found wanting in her duties. Her life was very straight forward.
Her ways were simple but pragmatic. She was the pride of her
husband, household, and community.
One day, she became pregnant. She was full of joy. The
community was also happy for her. By the time that the pregnancy
was three months old, she had been feeling funny in every part of
her body. For this reason, she went to the home of the Awo stated
above for Ifá consultation: Will I have a safe delivery?
The Awo assured her that she would certainly have a safe delivery.
Not only that, she would also be able to give the baby the best
698
Ogbe¾-Sa¾a;
training when the baby grew up. She was assured that the whole
society would be proud of her and her baby. The Awo made it
clear to O®Ùpe¾ô se¾ôgi¾se¾ôgi¾ that Olo;du¾mare; had deliberately blessed her
with pregnancy as compensation for the good deeds she had been
doing in the society. She was assured that she would not regret
giving birth to the baby. She was advised to offer ẹbọ as stated
above. She complied.
By the time this baby was four years old, it was clear that he was
a leader from heaven. He knew how to organize other children. He
also knew how to ensure that the household chores reserved for
kids in the home were performed.
When he became 11 years old, he was the undisputed leader of

his group. He led and other children followed. Even those who
were much older than him also followed his footsteps. By the time
he was 25 years old, he was made the leader of the youths in the
area. He never disappointed anyone. When he grew up to full
adulthood, everyone knew that he would soon become the leader
of the whole community. When the leader died, all eyes were on
the son of O®Ùpe¾ô se¾ôgi¾se¾ôgi¾. Ifá was consulted and he was chosen by
Ifá to become the new leader of the society. That was the time
that O®Ùpe¾ô se¾ôgi¾se¾ôgi¾ was compensated fully for all her good deeds in
the society. She became the proudest, happiest and most fulfilled
woman of her time.
Ogbe¾ sa;a¾
Ogbe¾ su;u¾
Di;a; fu;n O®Ùpe¾ô se¾ôgi¾se¾ôgi¾
Ti; yo;o; lo;yu;n ala;pe;si¾n ni;nu;
N®je;ô oyu;n ti; eô ri; nni¾
OÙba ni¾ o
O®Ùpe¾ô se¾ôgi¾seô¾gi¾ lo; l’o;yu;n ala;pesi¾n ni;nu;
Oyu;n oôjoô nni¾
Oba lo; jeô o
699
Translation:
Ogbe¾ sa;a¾
Ogbe¾ su;u¾
These were Ifa;’s declarations to O®Ùpe¾ô se¾ôgi¾seô¾gi¾,
the robust palm tree
Who would be blessed with pregnancy and
have a leader
She complied
Now, the pregnancy of that day
Becomes an Ϙba today
O®Ùpe¾ô se¾ôgi¾seô¾gi¾ was the one who was blessed
with pregnancy and had a leader
The pregnancy of that day
Becomes an Ϙba today
compensated with a child who will become the leader of the
community in the future.
12. Ifá says that the person for whom this Odù is revealed will
marry a woman who will turn his life around for the better. This
woman will be tall, but she must never be taller than him and
must not be too short either. Ifá says that this woman will have a
very strong character which the husband may find extremely
difficult to cope with it at times. Ifá enjoins the man to be very
patient with the woman, because she has come into his life to
make him great, honourable, and successful. He needs not lay too
much emphasis on her strong and incorrigible character. He needs
to consider the fact that the woman has come to improve his life.
Ifá advises this man to offer ẹbọ with two pigeons, two hens,
two guinea fowls, one hen, two rats and two fish.
Conversely, the woman involved in this Odù needs to play it cool

with her man and ensure that she does not make it difficult at all
700
Ogbe¾-Sa¾a;
for the man to enjoy her and the relationship between the two of
them, she must learn composure and to be non-confrontational.
Ifá advises this woman to offer ẹbọ with four roosters, two
guinea fowls, two pigeons, and money. She also needs to
feed Ifá with two rats, two fish and one hen.
If the woman involved in this relationship where Ogbe¾ O®Ùsôa is

revealed, is a very short woman (relative to him), the relationship
will not work out well. Simultaneously, if the woman is taller than
her man, it will not work out well.
A®do; i¾ja;mo¾ô, abeônu Ku;lu;we

Di;a; Fu;n O®ru;nmi¾la;
Ifá; n¾ loô re¾e; gbe; Ele;ri¾mo¾ô n’i;ya¾wo;
Translation:

He was the one who cast Ifá for O®ru;nmi¾la;
When going to take Ele;n¾mo, the Recalcitrant woman
as his wife
O®ru;nmi¾la; wanted a woman who would assist him and at the same
time compliment all his efforts. When he met Ele;n¾mo¾ô, the
Recalcitrant woman, he went for Ifá consultation in order to
determine if that was the woman that he really needed in his life.
The Awo consulted Ifá and told O®ru;nmi¾la that if the woman in
question was tall but not taller than him and not too short, then
that was the woman for him. He was also told that this woman
would be troublesome and very heady. The woman however had
the aura that increased the success chances of her man. She
would also be ready to do anything to ensure that her man
701
succeeded. O®ru;nmi¾la was advised to offer ẹbọ stated above. He

complied.
As soon as Ele;n¾mo¾ô got to O®ru;nmi¾la’s home, she moved in with her

bundle of trouble and success. As she brought O®ru;nmi¾la trouble,
so also did she bring him success. O®ru;nmi¾la became wealthy, all
the children that she had for O®ru;nmi¾la were great and successful.
O®ru;nmi¾la had a magnificent mansion. He had both male and
female horses. He also had people trooping in to complain against
Ele;n¾mo¾ô from far and near due to her behaviour.
A®®do; i¾ja;mo¾ô, abeônu Ku;lu;we

Di;a; Fu;n O®ru;nmi¾la
Ifá; n¾ loô re¾e; gbe; Ele;ri¾mo¾ô n’i;ya¾wo;
O: gb’e;ôboô, o;’ru;boô
N® ba; le¾ lo;wo; lo;wo; bi; Ele;n¾mo¾ô
Ma yo¾ô
A®do; I®ja;mo¾ô, Abeônu ku;lu;we
Ma yo¾ô
Ma yo¾ô
Ma yo¾ô
Ma yo¾ô
Translation:

He was the one who cast Ifá for O®ru;nmi¾la;
When going to take Ele;n¾mo, the
Recalcitrant-woman as his wife
702
Ogbe¾-Sa¾a;

He complied
If I could be blessed with wealth like Ele;n¾mo¾ô
I would be very happy
If I could be blessed with many great children like
Ele;n¾mo¾ô
If I could be blessed with mansions like Ele;n¾mo¾ô
¾ o¾ô
If I had several horses like Ele;nm
If I could be blessed with all Ire of life like Ele;n¾mo¾ô
Ifá assures the person for whom this Odù is revealed that they will
have cause to celebrate. The wife in this man’s life will increase his
success chances too.
13. Ifá advises the person for whom this Odù is revealed to offer
ẹbọ so that he/she will not have the problem of giving birth to
Abi;ku; children - that is, children who are destined to die young.
Ifá advises the person for whom this Odù is revealed to offer ẹbọ
with one mature he-goat and money. The head of the he-goat
will be placed inside a calabash and a handful of Roro¾ leaves will
be placed inside the calabash together with the head of the
slaughtered he-goat to cover the head completely. The calabash
will then be covered with its lid and the covered calabash will be
buried in the ground. If this is done, the problem of having an
703
Abi;ku; will disappear from the life of the person for whom this Odù
is revealed.
On this, Ifá says:
A®®gba¾gbo¾ si; ba¾n¾ba¾

A®gba¾gbo¾ le; ba¾n¾ba¾
Di;a; fu;n la;n¾n;de; O®ri¾gbo
E®yi¾ ti; n; bi;moô
Ti;’le¾ô n; gba¾a;
Translation:
The awkward flight of the Hoopoe bird

And the awkward landing of the Hoopoe bird
This was the Ifá cast for La;n¾n;de; O®ri¾gbo
She who had been giving birth to babies
But whom the ground had been snatching her
babies away from her
She was advised to offer ẹbọ
It was not as if La;n¾n;de; O®ri¾gbo was not blessed with the fruit of
the womb. As a matter of fact, she had been blessed with many
babies. However, she had no baby of her own to show for her
being blessed with several births. Why? The babies usually died
before they were up to one year old. As soon as they died, people
would be digging into the ground and burying them. Her neighbors
were making jest of her by saying that her babies were being
snatched away from her by the ground. This would make her cry
endlessly.
One particular day, she discovered to her fear and concern that
she had just missed her menstrual period. She had had seven
pregnancies and births before. All the children died before they
were 10 months old. Would this one be like the others? What must
she do to prevent this from happening to her again? Did it mean
704
Ogbe¾-Sa¾a;
that she did not choose children as part of her destiny? Were her
enemies real and/or imaginary responsible for her misfortunes?
Would she become a blessed mother like most of her
contemporaries? These were the nagging questions at the back of
her mind when she went to the home of the two Awo mentioned
above for Ifá consultation.
The Awo told La;n¾n;de; O®ri¾gbo that she truly had a problem with
Abi;ku;. She was warned not to think that anyone was responsible
for her problems. Rather, it was the problem of Abi;ku; that must be
put an end to in her life. She was told that the ground must be
appealed to in order to stop the swallowing of her babies. La;n¾n;de;
O®ri¾gbo was advised to procure one mature he-goat and money.
The Awo promised to get the remaining ẹbọ materials for her. She
complied. The he-goat was slaughtered as the head was placed in
the calabash as stated above. The calabash was then burned in
the ground.
As this was done, E®sôu¾ O®Ùda¾ra¾ went to the mother earth and told
her that La;n¾n;de; O®ri¾gbo had come to plead with Ile, the ground,
for her not to swallow her babies any longer. He said that she had
replaced the head of her coming baby with that of a mature he-
goat and that it was forbidden for the divinities to take the head of
anything twice for the same purpose. E®sôu¾ O®Ùda¾ra¾ explained further
that for La;n¾n;de; O®ri¾gbo to be able to give birth to her babies safely
and for the babies to survive till their matured and old, she had
come to give Ile¾ô Roro¾ leaves and the head of a mature he-goat as
a symbol of her solemn appeal to the mother earth to please spare
her babies from untimely death.
From that day, the mother earth decreed that none of the babies
that La;n¾nd
; e; O®ri¾gbo would beget would die young. From that day,
all the children that La;n¾n;de; O®ri¾gbo gave birth to lived to their old
age. From that day, the agony of Abi;ku; births disappeared from
the life of La;n¾n;de; O®ri¾gbo.
705
A®®gba¾gbo¾ si; ba¾n¾ba¾

A®gba¾gbo¾ le; ba¾n¾ba¾
Di;a; fu;n la;n¾n;de; O®ri¾gbo
E®yi¾ ti; n; bi;moô
Ti;’le¾ô n; gba¾a;
EÙ wa;a; ba; ni¾ ni; wo¾ôwo;ô oômoô
Wo¾ôwo;ô oômoô la¾a; ba; ni¾ le;s
ô e¾ô Oba¾ri¾sôa;
N®je; tani¾ yo;o; ba; ni¾ beô’le¾ô
Ewe; Olu;ron¾ro
Ka¾sôa¾i¾ ba; ni¾ beô’le¾ô
Ewe; Olu;ron¾ro
Translation:
The awkward flight of the Hoopoe bird

And the awkward landing of the Hoopoe bird
This was the Ifá cast for La;n¾n;de; O®ri¾gbo
She who had been giving birth to babies
But whom the ground had been snatching her babies
away from her
She was advised to offer ẹbọ
She complied
Join us in the midst of several children
Being in the midst of several children is what Ifá
guarantees for its adherents
Now, who will help me appeal to Ile¾ô (the ground)?
Ewe; Olu;ron¾ro, the Roro¾ leaves
Cannot but assist in appealing to Ile¾ô
Ewe; Olu;ron¾ro, the Roro¾ leaves
706
Ogbe¾-Sa¾a;
Ifá says that the person for whom this Odù is revealed will stop
crying over the death of his/her babies at premature ages. He/she
shall be blessed with children who will live with him/her to his/her
old age and will continue to be living when he/she has passed on.
14. Ifá says that the person for whom this Odù is revealed needs
to offer ẹbọ to overcome what has been a cause of agitation and
concern in his/her life. Ifá says that the problem may be in his/her
dreams or even it may be in real life. The important thing is that
he/she is bound to overcome if he/she offers ẹbọ as prescribed
here.
Ifá advises this person to offer ẹbọ with three roosters and
money. He/she also needs to think, speak, and act boldly at all
times. This will make him/her overcome all his/her agitations and
concerns.
On this, Ifá says:
Ibi¾ a pe; gbe;gbe; o; ma; gbe¾e;

Ibe¾ ni¾ le; e gbe;gbe;
Ibi¾ a pe; te¾ôte¾ô o; ma;ô te¾ô
Ibe¾ ni¾ a¾ sa¾i¾ te¾ô
Ibi¾ a pe; ki; e¾ku¾ya; o; ma; wa¾
Ni;be¾ô ni¾ yo;o; h’ewu; ori; re¾ô si; gburugburu
Di;a; fu;n O®gbo¾ôo¾ôgbo¾ô A®gbo¾ônri;n
Ti; yo;o; gbe’gbo; eôku¾n
Ti; yo;o; la¾bu;
Translation:
If we ever insist that gbe;gbe; should not stay

That is where gbe;gbe; will stay and make its home
Where we say that te¾ôte¾ô must not step into
That is where it will insist on stepping
Where we declare that e¾ku¾ya; must not be
707
That is where it will stay until it grows grey

hair on its head
These were the declarations of Ifa; to the
robust A®gbo¾ônri;n (the deer)
Who would stay in the forest inhabited by the leopard
And become successful
The mighty leopard was the king of the jungle. He could move
freely on the ground and could also jump from tree to tree. The
mere presence of the leopard was enough to send all the animals
in the jungle scrambling for cover. No animal dare confront the
leopard without wearing its clothes covered with its own blood.
It was however inside the same jungle that O®gbo¾ôo¾ôgbo¾ô A®gbo¾ônri;n

(the robust deer) planned to stay, live, and grow up to his old age.
The fear of the leopard usually sent shivers down his spine. What
must he do in order to live side by side with the leopard without
being killed or seriously harmed? He thought about it and found it
difficult to see how that could possibly happen. When he could
find no answer, he decided to go for Ifá consultation in the home
of the group of Awo mentioned above. Would he be able to live
successfully in the jungle with the leopard?
The Awo told A®gbo¾ônri;n that even though he was fearful of the
mighty leopard, he would nonetheless be able to live with him in
the jungle. He was told never to allow fear or uncertainty to take
away his initiative from him. He must roar if the leopard roared.
He must bully whenever the leopard bullied. He must be ready for
a confrontation whenever any animal put up a fight. He must be
bold and unassuming. He was also advised to offer ẹbọ as stated
above. The robust deer complied.
Ever since that day, the leopard, as mighty and powerful as he is,
will not drive the robust deer away from the jungle. They stayed,
708
Ogbe¾-Sa¾a;
lived, and grew old in the jungle. They both maintained their
separate colonies without interference.
Ibi¾ a pe; gbe;gbe; o; ma; gbe¾e;

Ibe¾ ni¾ le; e gbe;gbe;
Ibi¾ a pe; te¾ôte¾ô o; ma;ô te¾ô
Ibe¾ ni¾ a¾ sa¾i¾ te¾ô
Ibi¾ a pe; ki; e¾ku¾ya; o; ma; wa¾
Ni;be¾ô ni¾ yo;o; h’ewu; ori; re¾ô si; gburugburu
Di;a; fu;n O®gbo¾ôo¾ôgbo¾ô A®gbo¾ônri;n
Ti; yo;o; gbe’gbo; eôku¾n
Ti; yo;o; la¾bu;
Ko¾ pe;ô ko; ji¾nna¾
EÙ wa;a; ka; ni¾ la;ru¾u;sôe;ô ogun
A®ja¾sôe¾ ogun la¾ a; ba; ni¾ le;sô e¾ô OÙbarisôa;
N®jeô; wo gbe;le; eôku¾n, mo di¾’win
Mo gb’e;le; eôku¾n mo di¾’win
O®Ùgbo¾ôo¾ôgbo¾ô a¾gbo¾ônri;n lo; gbe;le; eôku¾n lo; la¾bi;n
Mo gbe;le; eôku¾n, mo di¾’win
Translation:
If we ever insist that gbe;gbe; should not stay

That is where gbe;gbe; will stay and make its home
Where we say that te¾ôte¾ô must not step into
That is where it will insist on stepping
Where we declare that e¾ku¾ya; must not be
That is where it will stay until it grows grey hair
on its head
These were the declarations of Ifa; to the
robust A®gbo¾ônri;n (the deer)
Who would stay in the forest inhabited by the leopard
And become successful
He complied
Join us where we enjoy victory over enemies
709
In the midst of victory does one meet the devotees

of the holy OÙbarisôa;
Behold, I stay in the jungle of the leopard and I
become a phenomenon
I stay in the home of the leopard and I turn into a
phenomenon
The robust deer is he who stays in the forest of the
mighty leopard
And becomes a phenomenon
Ifá says that the person for whom this Odù is revealed shall
become a phenomenon right in the midst of all his/her
antagonists. He/she shall succeed and accomplish all his/her
missions in life while he/she is in the midst of envy and opposition.
15. Ifá cautions the person for whom this Odù is revealed not to
challenge any tribulation or confront any suffering, just or unjust,
that may be meted to him/her. This will make him/her achieve
his/her goals in life. Ifá urges this person to pretend to not see
cheating and injustice that is occurring against him/her. He/she
needs to hear and act as if he/she does not hear anything. He/she
is to know and pretend to be ignorant of everything happening
around him/her. If he/she can do this, he/she will be blessed with
all the ire of life.
Ifá advises this person to offer ẹbọ with two hens, two pigeons,
two guinea-fowls, two roosters, two ducks, four rats, four
fish, and money.
O®®Ùro;ôke;ôsôe;ô owo; ni;i; bale¾ô ni;i; ro; i¾ke;ôsôe;ô-i¾ke;ôsôe;ô

E®e¾ru¾n o¾ ni¾ka¾n ya;na¾, Awo e¾ôba; o¾ôna¾
I®mu;n¾mu;na; o¾ be¾ôe¾ôru¾ o¾ku¾nku¾n
O: gbe;’raa re¾ô si; gbangba
Di;a; fu;n Aye;eke;ô
710
Ogbe¾-Sa¾a;
Ti;i; sô’oômoô oô wo;nô l’E:Ùla¾-odo¾

EÙboô a¾sôeyoôri; ni¾ wo;ôn ni; ko; wa;a; sôe
Translation:
The bag filled with money hit the ground and made a
dull sound
The ant will not cross the road alone, the Awo
of the road-side
The willow wisp has no fear of darkness
It makes itself visible to all
This were Ifá’s messages to Aye;eke;ô
Their daughter at the river-side
She was advised to offer ẹbọ for accomplishment
A new I®ya;lo;de must be installed. I®ya;lo;de is the title reserved for

the most enterprising, the most accommodating, and the most
charismatic woman of a town. She was the head and leader of all
the women in a town. The person who would occupy this position
would be very powerful. Like an Ϙba, anything she said or did
among other women could never be challenged.
The king-makers were considering three women in the town for

the position of I®ya;lo;de. Aye;eke;ô was one of them. For one, Aye;eke;ô
had a very stable home. Everyone in the town knew that Aye;eke;ô
was the pillar behind the success and elevation of her husband
and children. She had also pulled many of her siblings as well as
her husband’s relatives to success. She also had many enemies.
Most of her enemies were those who were envious of her because
they could not understand why and how she had moved up so
quickly. The other group of people who hated her were those who
felt that they ought to be in the position she was, which they could
not be.
The king-makers had their eyes on Aye;eke;ô more than the other
two contestants. They however decided to set ordeals and tests
for the three women to undergo. They tried her in many ways.
When she began to feel the pressure, she went for Ifá
711
consultation. The reason why she went for Ifá consultation was to
know for certain why she was being subjected to attack, insult,
ridicule, and humiliation. She was not even aware that she was
being investigated for the possible title conferment.
The Awo told her that they saw many great things ahead of her.
She was advised not to challenge any tribulations or suffering
meted out to her. They assured her that all would end up in her
favor. She was also advised to offer ẹbọ as stated above. She
complied and kept her cool in the presence of pressure.
One day, the king-makers met to deliberate for the last time. They
considered the three candidates and Aye;eke;ô was unanimously
chosen. That was how Aye;eke;ô became the next I®ya;lo;de in the
land. That was how all the power, authority, and privileges
attached to the position went to Aye;eke;ô. She lived and enjoyed
the benefits of her position for the rest of her life.
O®®Ùro;ôke;ôsôe;ô owo; ni;i; bale¾ô ni;i; ro; i¾ke;ôsôe;ô-i¾ke;ôsôe;ô

E®e¾ru¾n o¾ ni¾ka¾n ya;na¾, Awo e¾ôba; o¾ôna¾
I®mu;n¾mu;na; o¾ be¾ôe¾ôru¾ o¾ku¾nku¾n
O: gbe;’raa re¾ô si; gbangba
Di;a; fu;n Aye;eke;ô
Ti;i; sô’oômoô oô wo;n ô l’E:Ùla¾-odo¾
EÙboô a¾sôeyoôri; ni¾ wo;ôn ni; ko; wa;a; sôe
EÙ wa;a; ba;ini¾ b’a;yoô
EÙ wa;a; wo’re o
N®je;ô Aye;eke;ô de; o¾
OÙmoô E®Ùla¾-odo¾
OÙmoô E®Ùla¾-odo¾
Aye;eke;ô de;
Ko; ma; ko¾’ba¾je;ô
Ko; ma; da’re wo¾ônyi; nu¾ o
712
Ogbe¾-Sa¾a;
Translation:
The bag filled with money hit the ground and

made a dull sound
The ant will not cross the road alone, the Awo
of the road-side
The willow wisp has no fear of darkness
It makes itself visible to all
This were Ifá’s messages to Aye;eke;ô
Their daughter at the river-side
She was advised to offer ẹbọ for accomplishment
She complied
Come and see all Ire in life
Now, here comes Aye;eke;ô
The daughter of El®Ùa¾-odo¾
The child of E®Ùla¾-odo¾
Here comes Aye;eke;ô
Do not challenge your tribulations
Do not lose all these incoming Ire of life
Ifá says that the person for whom this Odù is revealed shall be the
recipient of all Ire of life. He/she needs not be too conscious of
his/her fundamental human rights. His/her resilience will see
him/her to the very top of destiny in life.
16. Ifá says that the person for whom this Odù is revealed owed a
huge amount in heaven before he/she came into the world.
He/she has not paid his/her debt. If he/she is experiencing
restlessness and lack of peace of mind in life, it is a result of
his/her failure to offset this debt that he/she owed from heaven.
Ifá says that this person came into the world with the highest Orí
that anyone could possibly possess but he/she did not pay fully for
it. That is why this person is having problems.
713
Ifá advises this person to procure a handsome amount of

money and give it to his/her Awo as his/her money for
offsetting his/her debt in heaven. As soon as this is done,
his/her problems, anxieties, uncertainties, and lack of peace of
mind will give way to comfort, accomplishment, contentment, and
joy.
On this, Ogbe¾-O®Ùsa; says:
Aru;;gba; Ifá; je¾je;, Awo Odo¾ Olu;weôri

Amo;su¾n, Awo O®de O®n¾ko¾
A®ja¾lu; ere;ke¾ ni;i; yo¾ô’wo lo;ri; ganran-ga¾nra¾n-ganran
Di;a; fu;n Aki;nra¾ja¾
Ti;i; sô’oô¾re;ô Aje;bu¾u;re;
Translation:
Aru;gba; Ifa; je¾je;,the Awo Odo¾ Olu;weôri

Amo;su¾n,the Awo O®de O®n¾ko¾ Land
A®ja¾lu; ere;ke¾ is it that sprouts horns in its head
menacingly
They were the Awo who cast Ifá for Aki;nra¾ja;
The friend of Aje;gbu¾u;re;
Aki;nra¾ja; and Aje;gbu¾u;re; were bosom friends. On the other hand,

Aje;gbu¾u;re; was the son of A®ja¾la¾-mo¾ôpi;n who was the molder of the
Orí in which everyone’s destiny was encased. Whatever the
individual paid determined the type of Orí they would be given.
One day, Aki;nra¾ja; planned to travel to the world. He told his friend
Aje;gbu¾u;re; that he was going to the world to live. He pleaded with
his friend Aje;gbu¾u;re; to help him talk to A®ja¾la¾-mo¾ôpi;n, his father, to
give him Aki;nra¾ja; the best Orí anyone could ever have in the
world. Both of them, Aki;nra¾ja; and Aje;gbu¾ur; e; went to A®ja¾la¾-mo¾ôpi;n
to plead for Aki;nra¾ja; to be given the highest Orí. A®ja¾la¾-mo¾ôpi;n told
714
Ogbe¾-Sa¾a;
them that the highest Orí cost 15 bags of cowries. One bag
contained 20,000 cowries. Unfortunately, Aki;nra¾ja; only had six
bags in his possession. Aje;gbu¾u;re; insisted that his friend must get
the highest Orí. He kept pleading with his father to allow Aki;nra¾ja;
to go to the world with the Orí and that he would pay the
remaining nine bags of cowries when he arrived on earth and was
solvent enough to pay the remaining amount. After much
pleading, A®ja¾la¾-mo¾ôpi;n released the Orí to Aki;nra¾ja;.
When Aki;nra¾ja; left heaven and arrived on earth, he held onto the
tree known as “Igi;-I®gba¾gbe;” “The tree of forgetfulness”. When he
came into the world, he forgot about his debt. He was going about
his normal duties and became a very successful man. He was so
successful that his reputation was known the world over. He was
even known to be a successful man in heaven. A®ja¾la¾-mo¾ôpi;n also
heard that Aki;nra¾ja; had become very successful on earth. He even
heard that there was nothing that he touched that would not come
out successfully. He was expecting Aki;nra¾ja; to come and pay the 9
remaining bags of cowries he owed but he Aki;nra¾ja; was nowhere
to be found.
Tired of waiting endlessly, A®ja¾la¾-mo¾ôpi;n summoned his son to his

presence and demanded for the loan that Aki;nra¾ja; owed him.
Aje;gbu¾u;re; pleaded with his father to give his friend more time to
pay. Five years after, Aki;nra¾ja; still had not paid the loan. A®ja¾la¾-
mo¾ôpi;n ordered his son to proceed to the world to stay with
Aki;nra¾ja;. He must follow him everywhere he went. He must make
sure that he stopped him from having any peace of mind until he
refunded the money he owed.
As soon as Aje;gbu¾u;re; arrived on earth and found Aki;nra¾ja;, the

world of collapsed. There was nothing he did that seemed right
anymore. He did not feel comfortable any longer. Those who had
been his admirers had turned to become his antagonists. His
friends turned into his enemies. His business collapsed. His health
715
failed. His hopes and aspirations were dashed right before his
eyes. Tired of living this way, he went for Ifá consultation. What
can I do to bring my life back to normal? The Awo told Aki;nra¾ja;
that he was having problems because he owed a huge amount in
heaven which he had failed to pay.
To return his life to normal, he needed to set aside a handsome
amount of money and give it to the Awo to help him announce to
the heavenly beings that he had paid his loan.
On that particular day, while Aki;nra¾ja; was in the home of the Awo,
Aje;gbu¾u;re; was outside waiting for him. He had all along been
following him everywhere he went but Aje;gbu¾u;re; would not follow
his friend into the home of the Awo.
He stayed outside waiting for Aki;nra¾ja; to come out. As soon as
Aki;nra¾ja; made up his mind to pay the money, E®sôu¾ O®Ùda¾ra¾ began to
sing, saying;
He said:
Olo;;wo; Ori; n; pe¾ o;ô lo;de o he¾ he; e¾ e¾!

Aki;nra¾ja;, Olo; wo Ori; n; pe¾ o;ô lo;de o
Aki;nra¾ja;, Olo; wo Ori; n; pe¾ o;ô lo;de
Bi; a ba; san’wo; Ori; la¾a; ni; i¾sinmi¾ o he¾ he; e¾ e¾!
Aki;nra¾ja;, bi; a ba; sanwo; Ori; la¾a; ni; i¾sinmi¾ o
Aki;nra¾ja;, bi; a ba; sanwo; Ori; la¾a; ni; i¾sinmi¾
Translation:
The owner of the money of your Orí is calling you outside

oh he¾ he; e¾ e¾!
Aki;nra¾ja;, the owner of the money of your
Orí is calling to you outside
Aki;nra¾ja;, the owner of the money of your
Orí is calling to you outside
Not until you pay the money for your Orí will
you have peace of mind oh he¾ he; e¾ e¾!
Aki;nra¾ja;, there is no peace without paying
716
Ogbe¾-Sa¾a;
the money for your Orí

Aki;nra¾ja;, there is no peace without paying
the money for your Orí
When Aki;nra¾ja; heard this, he quickly went home to arrange for the
payment of the money. As soon as he paid the money, his life
returned to normal in a miraculous way.
Aru;gba; Ifá; je¾je;, Awo Odo¾ Olu;weôri

Amo;su¾n, Awo O®de O®n¾ko¾
A®ja¾lu; ere;ke¾ ni;i; yo¾ô’wo lo;ri; ganran-ga¾nra¾n-ganran
Di;a; fu;n Aki;nra¾ja¾
Ti;i; sô’oô¾re;ô Aje;bu¾u;re;
EÙ wa;a; sa; ni¾ ni; wo¾ômo;ô ire gbogbo
Translation:
Aru;gba; Ifa; je¾je;,the Awo Odo¾ Olu;weôri

Amo;su¾n,the Awo O®de O®n¾ko¾ Land
A®ja¾lu; ere;ke¾ is it that sprouts horns in
its head menacingly
They were the Awo who cast Ifá for Aki;nra¾ja;
The friend of Aje;gbu¾u;re;
He complied
Join us in the midst of all the Ire of life
Ifá says that the person for whom this Odù is revealed shall have
cause to rejoice in life. His/her life will return to normal and all the
chaotic aspects of his/her life shall disappear in a miraculous way.
A®boôru; A®boôye¾
717
B. SIGNIFICANCE OF OGBE®®-O®ÙSA: FOR THOSE BORN BY

THE ODU® DURING I®KOÙSEÙ®DA:YE: OR I®TE®ÙNI::FA:
Ogbe¾ Ri;ku;sa; children, males and females, are in this world to enjoy
the blessings of progress, development, victory, prosperity,
compatible spouses, lovely children, several properties, sound
health, longevity and contentment. They have also come into the
world to overcome the problems of untimely death, afflictions,
contentions, paralyses, losses and unconsummated fortune.
The reason why these are so is that when coming from heaven
they had chosen as part of their destiny in life, the opportunity to
have all the Ire of life and reject all evil. These are what they
chose during their A®ku;nle¾ôya¾n. Olo;du¾mare¾ had also approved their
requests. The approval came because Olo;du¾mare¾ made them His
own personal and favourite children.
Ogbe¾ SÙo¾o;to;ô children, males and females, are very temperamental

and they cherish speaking the truth and sharing their thoughts at
all times no matter whose sensibilities are offended. These
attitudes make them acquire several enemies both known and
unknown and both internal and external.
However, this does not stop them from achieving their goals to
the amazement of their distracters. All Ogbe¾ SÙo¾o;to;ô children who
do not speak the truth at all times reduce their chances of success
and victory in direct proportion to the degree of their falsehood.
Ogbe¾ SÙo¾o;to;ô children are usually not far away from celebrations.
This is because, it is very difficult, if not totally impossible, for
them to hide their feelings and conceal their joy as soon as they
have accomplished their hearts' desires. This makes them to roll
out the drums of celebration on a regular basis. Part of the
reasons why they celebrate regularly is to enable everyone in their
community to know that they have succeeded and to share in
their glory and happy mood.
Ogbe¾ SÙo¾o;to;ô children have the problem of accomplishing their

mission with ease. The problem with this is that even though they
have chosen all the great things of life from heaven, as soon as
they set out on their journey to this world, spoilers, backbiters,
718
Ogbe¾-Sa¾a;
and maligners also pack their bags and follow them into the world.
The maligners try anything and everything to spoil their efforts
and to ensure that they do not succeed. Not until they chase out
these spoilers from their lives, it is difficult for them to achieve
much and to enjoy their lives to the fullest.
For Ogbe¾ SÙo¾o;to;ô male children, they stand the chance of marrying
recalcitrant and trouble making women. Ironically, these same
women come into their homes with good legs and circumstances
filled with accomplishments, success, and elevation for their men
and their households. It is therefore in the interest of the men to
consider the two options before taking their final decision on
marrying the woman.
The best decision to make however, is to marry the woman and
simply stay in the women's favour because of the men's success
chances being enhanced with the women's arrival into their home.
This notwithstanding, it is not advisable for Ogbe¾ Ri;ku;sa; male
children to marry a woman who is considered to be below average
in height, but at the same time, it is not advisable for these men
to marry a woman who is taller than them in height. This is in
order to avoid incessant trouble for the man and their households.
For Ogbe¾ Ri;ku;sa; female children, they run the risk of losing their
babies either before they are born or shortly after birth. This is
because there is the need for them to make a solemn appeal to
Ile¾ô, (Mother Earth), so that she will not consume their babies. As
soon as this process is undertaken, the problem will disappear.
Also, during pregnancy, Ogbe¾ Ri;ku;sa; female children must never

go out to public gatherings in order to watch any spectacle. They
must avoid going to stadiums, cinemas, casinos, race courses,
beaches, or parties. This is to prevent them from experiencing
calamity during the outing.
If Ogbe¾ SÙo¾o;to children, males and females, are facing any problem
or recurring trouble, it may not be unconnected to the fact that
there is the need for them to pay money for their Orí which they
had failed to pay completely while they were in heaven. There is
therefore the need to determine how much to pay and pay it
719
accordingly. Doing so will remove the problem of unconsummated

fortune and incessant trouble in their lives.
On the overall, Ogbe¾ Ri;ku;sa; children achieve more than their

contemporaries; they succeed where others have failed and they
make ways where the roads are blocked.
C. AFFILIATED O®RI®SÙA®/IRU:NMOÙLEÙ® OF OGBE®

O®ÙSA
1. Ifá - For success, victory, direction, progress, elevation,

sanctuary, guidance, support, and general success
2. Orí - For fulfilment of destiny, progress, sanctuary, victory,
support, contentment, elevation, general wellbeing, and self
actualisation
3. E®sôu¾-OÙ®da¾ra¾- For support, sanctuary, guidance, victory,
elevation, direction, success, and general wellbeing
4. OÙ®sôun- For realisation of destiny, success, victory, contentment,
compatible spouse, childbearing, childrearing and general success
5. Olo;kun- For progress, support, enhancement, contentment,
elevation, and general wellbeing
6. EÙgbe- For childbearing, support, comradeship, leadership,
elevation, and general wellbeing
7. O®gu;n- For comfort, victory, leadership, success, general
wellbeing
8. OÙba¾ta;la;- For protection from ailments, success, leadership,
progress, elevation and general wellbeing
9. Egu;ngu;n- For ancestral support, victory, success, leadership,
contentment, and general wellbeing
10. EÙ®lu;ku;-la¾ka¾- For success, achievement, contentment,
leadership, and general wellbeing
11. I®beji¾- For childbearing, childrearing, elevation, progress,
success, achievement, contentment and general wellbeing
720
Ogbe¾-Sa¾a;
D. TABOOS OF OGBE®-O®ÙSA:
1. Must never consume antelope meat - To avoid incessant
health challenges and unconsummated fortune
2. Must never put blood of any kind on his/her Ikin - To

avoid failure, unconsummated fortune and regrets
3. Must never wear small brimless caps - To avoid being

chased away from where he/she is expected to enjoy the fruit
of his/her labour
4. Must never skip food or engage in fasting - To avoid

unconsummated fortune, missed opportunities, failure and
regrets
5. Must never consume or maltreat cats - To avoid

unconsummated fortune, failure, and regret
6. Must never go outside to answer a call at night no

matter how close the person may be - To avoid falling into
traps, disaster, and calamity
7. Pregnant women must not attend public gatherings or

occasions - To avoid danger, threat to life and calamity
8. Must never keep anything for others - To avoid contention,

trouble and regret
9. Must never have a low view of others or oneself - To

avoid missed opportunities and regrets
10. Must never be too thrifty in the treatment of his/her

ailments - To avoid spending more than required in the end
11. Must not be too sensitive to his/her rights and

privileges - To avoid missed opportunities, failure and everlasting
regrets
12. Must never use the hoopoe for anything - To avoid the
problem of losing his/her babies
721
E. POSSIBLE NAMES OF OGBÈ-O®®ÙSA

i. MALE
1. Gegele - The vintage position

2. Iku;sôe¾gba¾gbe; - Death has forgotten about me
3. A®i¾ku;loôla; - Longevity is honour and progress
4. A®ro¾ye;doôla¾ - My complaints turn to prosperity
5. Araa;de¾ômi; - I feel comfortable
6. Irewoôle;de; - All the Ire of life has entered my home
ii. FEMALE
1. Ifa;to;o;rera - Ifa; is enough to showcase

2. Gegele - The vintage position
3. OÙ®yi¾nsôeô¾sôeô¾ - Boun¾dless joy
4. Araa;de¾ômi; - I feel comfortable
5. Irewoôle;de; - All the Ire of life has entered my home
6. OÙ®sôunsôoôla; - OÙ®sôun brings prosperity
722

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Chapter 9

On this, Ogbe¾-SÙo¾o;to says:

Ika;n ni;i; wa’le¾ô ni;i; k’o;ômoô si;

Di;;a; fu;n Gegele

When Gegele, The Vantage position, was coming from heaven, he

Ika;n ni;i; wa’le¾ô ni;i; k’o;ômoô si;

Ma;; sôa¾i¾ gbe; mi¾ de;’be¾ô

Please place me on top to overcome them

On this aspect, Ifá says:

EÙÙle;ôyeô l’e¾ôyeô n; yeô o

Prestige befits the prestigious person

consultation. What did he need to do to improve his life and

EÙle;ôyeô l’e¾ôyeô n; yeô o

Prestige befits the prestigious person

On this aspect, Ogbe¾-SÙo¾o;to;ô says:

O®®Ùsôu;nsôu;n we;ôre;ôwe;ôre;ô Awo wo;ôn ni;nu; igbo;

The slender O®Ùsu

E®Ùlu;ku;-La¾ka¾ was going to E®Ùgba; forest in search of greener

He planned to beget several children and to have a lot of

The Awo told E®Ùlu;ku;-La¾ka¾ that he would be very successful in life.

advised E®Ùlu;ku;-La¾ka to offer ẹbọ as stated above and to add the

As soon as he arrived at Igbo;-E®Ùgba;, his life changed for the better.

O®Ùsôu;nsôu;n we;ôre;ôwe;ôre;ô Awo wo;ôn ni;nu; igbo;

The slender O®Ùsu

forest to become a phenomenon

Ifá advises him/her to offer ẹbọ with two mature he-goats,

On this, Ifá says:

All the beautiful moves of O®Ùru;nmi¾la¾ were being spoiled by Ba¾se¾je;ô.

the problem of the unconsummated fortune he was facing? That

The Awo told O®Ùru;nmi¾la¾ that he needed to offer ẹbọ as stated

EÙÙ ba; wa; le;’ba¾je; woô’do¾ o o¾

Help us chase misfortune into the stream

Ba¾se¾je;ô, the spoiler packed his belongings

Ifá promises that Ba¾se¾je;ô (the spoiler) and misfortune shall be

Igu;n lo;un o; s’eôboô to¾un l’o;ôru;n-l’o;ôru;n

Igu;n, the vulture declared that it would offer its ẹbọ

The Awo assured O®Ùru;nmila¾ that he would certainly return to the

My mother knows my voice

Igu;n lo;un o; s’eôboô to¾un l’o;ôru;n-l’o;ôru;n

Igu;n, the vulture declared that it would offer its ẹbọ

When the witches carried his destiny and deposited it

Ifá advises this person to procure 12 plates, plenty of pounded

On this aspect, Ogbe¾- So¾o;to;ô says:

Pa;a; bi; oôsa;n ja;

Pa;a; bi; oôsa;n ja;

He could not understand why enemies would be giving him

O®Ùru;nmi¾la¾ stood rigid and heard detail upon detail in utter

Ina¾¾ Olo;gu¾n lo;’de Ijoô;gbo

Ina;, the warrior of Ijo;gbo;

O®s¾upa; ki¾ri¾mu¾, The full moon with its dull appearance

Pa;a; bi; oôsa;n ja;

A®®woôn ara a woôn

Pa;a; bi; oôsa;n ja;

They cannot do without fighting against each other

On all these aspects Ifá says:

Ka;; ji; ni; gboôngan

Let us wake up with bracelets around our wrists and

By every standard, Afi¾ja¾-gbe¾ru¾ was a very competent Awo. He was

One day however, Afi¾ja¾-gbe¾ru¾ was invited for Ifá consultation by

message, he went to the home of the group of Awo mentioned

O;ri; i¾ mi¾ yi¾i;

This destiny of mine

Aji¾fa¾-gbe¾ru¾ arrived at Ala;pa¾’s palace very early in the morning. As

Before Ala;pa¾ could finish his statements, he was given several