Series 26 Ogbe Ika

SERIES 26
OGBE IKA
OGBE-IKA RE’LE
1. Ifa says it foresees all Ire for the person for whom this Odu is
revealed. Ifa says that this person will not lack anything important in
his/her life. Ifa says that whatever the person for whom this Odu is
revealed, neither during Ikosedaye or Itelodu is lacking shall be given
unto him/her soon.
Ifa advises this person to offer ebo with four rats, four fish, two
pigeons, two hens, two guinea fowls, two cocks and money. On this
aspect, Ogbe Ika says:
Ogbe ka rele omo Osin

Ogbe ka rele omo Ora
Ogbe ka rele Omo Ogun rereere alede
Kekere ina ni o se e ka m’abe
Agblagba ejo ni o se e ko lona
A kii ri kekere omo oba lona ka naa
Nitori i bi bi yoo baa j’oye ile e baba re lola
Dia fun Adejumobi
Omoye Alaafin
To feyinti ti moju ekun sunrahun ire gbogbo
Ebo ni won ni ko wa se
Translation
Ogbe, let us go home, offspring of Osin

Ogbe, let us go home, descendant of Ora
Ogbe, let us go home, offspring of the Ogun shrine spread across the
home frontage
A little fire is not to be covered in one’s body
And a big snake is not to be met on the road
One does not see a little price and beat him up
For the fear that he may ascend the heat of his ancestors in future
These were Ifa’s message for Adejumobi
The offspring of Alaafin, the Oba of Oyo
When weeping in lamenting of his inability to secure any of the ire of
life
He was advised to offer ebo
Ajetumobi, money gives a child a rebirth, had not money. Because he was
very poor, he never contemplated getting married. Because he had no
wife, he was not blessed with children. His lack of a family of his own did
not allow him to seek permission from his extended family for a land to
erect his own house. The only asst that he had was the royal blood
running in his veins. That was the only reason why was given respect and
honour anywhere he went. Otherwise, he would have been treated like a
nobody whom he considered himself to be.
One day, Ajetunmobi decided to go for Ifa consultation in the home of the
group of Awo mentioned above in order to determine his success chances
in life. He wanted to know whether or not he was destined to succeed in
life. If yes, he wanted to know what he needed to do in order to attract the
success to himself as quickly as possible; and if no, he wanted to know
why.
The Awo told Ajetumobi that he was in this world to succeed. He was
assured that any hardship being faced at that particular point in time was
temporary. He was told that such hardship or inconvenience would soon
give way to success and accomplishment. The Awo advised him to offer
do as stated above. He complied.
Prior to this period, Ajetumobi was as unsuccessful trader. He was selling

clothes. H would collect the clothes from his father’s weavers on credit.
After three to four months, he would return the clothes to the weavers
unsold. The weavers could only complain behind his back. As soon as he
left, the weavers would begin to make jest of him.
As soon as he offered this ebo however, everyone from far and near was
looking for Adetumobi the clothes seller. Every week, he would sell more
clothes than all the other sellers put together. Any group who wanted
clothes for their occasion went looking for Ajetunmobi. His customers were
not disappointed. Before long, all his weavers were put under pressure to
meet the deadline of supplying clothes to Ajetunmobi. More hands were
hired in order to ensure that Ajetunmobi did not disappoint his customers.
As this was going on, money was flowing into the hands of Ajetunmobi. He
could not believe that money had the propensity to multiply itself when the
source of making it was regular and uninterrupted. Ajetunmobi became an
household name. he too was placed under pressure to get married. There
was no respect for any man who was up to the age of getting married and
who had the means of doing so, not to be with a wife. Ajetunmobi got
married. A year after, he was blessed with his own baby. Money kept
flowing in. his wife joined him in his business. The business explained.
Money continued to flow in. ajetunmobi began to assist many people in the
community. This did not stop money from flowing in.
One day, Ajetunmobi’s father the Oba of Oyo land, joined his ancestors.
The race for a suitable successor began in ernest. All eyes were on
Ajetunmobi. He was not so keen to become the Oba. He was persuaded.
Ifa was consulted and Ifa chose him as the next Oloyoo of Oyo land. That
was how Ajetunmobi moved from grass to grace in less than seven years.
Ogbe ka rele omo Osin

Ogbe ka rele omo Ora
Ogbe ka rele Omo Ogun rereere alede
Kekere ina ni o se e ka m’abe
Agblagba ejo ni o se e ko lona
A kii ri kekere omo oba lona ka naa
Nitori i bi bi yoo baa j’oye ile e baba re lola
Dia fun Adejumobi
Omoye Alaafin
To feyinti ti moju ekun sunrahun ire gbogbo
Ebo ni won ni ko wa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E waa ba ni ni wowo ire gbogbo
Wowo ire gbogbo lere Ope n’Ife
Ajetunmobi de o, omoye L’aafin
Emi r’owo joba
Emi n yo o
Translation
Ogbe, let us go home, offspring of Osin

Ogbe, let us go home, descendant of Ora
Ogbe, let us go home, offspring of the Ogun shrine spread across the
home frontage
A little fire is not to be covered in one’s body
And a big snake is not to be met on the road
One does not see a little price and beat him up
For the fear that he may ascend the heat of his ancestors in future
These were Ifa’s message for Adejumobi
The offspring of Alaafin, the Oba of Oyo
When weeping in lamenting of his inability to secure any of the ire of
life
He complied
Before long, not too far
Join us in the midst of all ire of life
The gain of Ifa is in ensuring that one is found in the midst of all ire of
life
Here comes Ajetunmobi, the crown prince of the palace
I have money to accept the Obaship title
And l am celebrating
Ifa says that this person shall succeed and shall have cause to celebrate
his/her success in life.
2. Ifa says that the person for whom this Odu is revealed has the
tendency to succeed more rapidly outside of where he/she was born
or his/her parents land. Ifa says that if this person is outside his/her
parents birth place, he/she will succeed and accomplish a great deal
before returning his/her parents land.
Ifa advises this person to offer ebo with two pigeons, two hens, two
guinea-fowls, two cocks, four rats, four fish and money. On this, Ifa
says:
Ororo a figbosu sala

Dia fun won ni Ilagbawu
Ebo ire gbogbo ni won ni ki won waa se
Translation
Ororo afigbosu sala

He was the Awo who cast Ifa for the inhabitant of
Ilagbawu land
They were advised to offer ebo in order to gain all Ire of
life
The inhabitants of Ilagbawu were very enterprising. There were several

opportunities to make anyone succeed in Ilagbawu. Not only this, those
who came to settle at Ilagbawu land were not hindered in any way
whatsoever. Those who came to the land usually smiled going back home.
This was not surprising. What those who came to settle in the land
probably were unaware of was that the founders of the land had done all
necessary things to make both the indigenes and settlers in Ilagbawu
successful. As soon as the land was founded, they had invited the greatest
Awo of that time, Ororo afigbosu sala, to come and consult Ifa for the land
and recommend all appropriate ebo for them in order for the land to be
blessed with boundless opportunities.
When the Awo arrived and Ifa was consulted, Ogbe Ika was revealed. The
Awo had assured the founders of the land that they could nto lack anything
good in life. They were told that whatsoever they lacked when they came
into the land would be given to them. On the other hand, what they brought
into the land would not go into ruins- spouse, money, children, properties,
sound health etc. They were advised to offer ebo so stated above. They
complied.
Whenever anyone packed his/her bags headed for Ilagbawu land, they
were going there with the hope and assurance that they would succeed.
They were never disappointed. Those who had not money would move to
Ilagbawu and they would k now that they would not leave the land without
making good money. Those who lacked compatible spouse were sure that
they would be blessed with one before they left the land. Those who
lacked children were sure that they would have their babies before they
returned to their home towns. Those who were ill and even the invalids
were convinced that they would regain their health if they travelled to the
land and that they would return to their home lands with sound health.
Before long, Ilagbawu came to be known as the land where impossibilities
were made possible. The land where people go with tears on their checks
and return to their home lands with smiles on their faces.
Ororo a figbosu sala

Dia fun won ni Ilagbawu
Ebo ire gbogbo ni won ni ki won waa se
Won gb’ebo, won ru’bo
Nje n o lowo-lowo
Ki n too lo nile Ilagbawu o
Ororo afigbosu sala
Iwo l’Awo won nile Ilagbawu
N o laya-maya
Ororo afigbosu sala
N o bimo-lemo
Ororo afigbosu sala
N o kole-mole
Ororo afigbosu sala
N o nire gbogbo
Ororo afigbosu sala
Translation
Ororo afigbosu sala

He was the Awo who cast Ifa for the inhabitant of
Ilagbawu land
They were advised to offer ebo in order to gain all Ire of
life
They complied
Behold! I will receive my blessing of abundant wealth
Before I depart from Ilagbawu land
Ororo afigbosu sala
You are their true Awo in Ilagbawu land
I will receive the blessing of spouse upon spouse
Ororo afigbosu sala
I will receive the blessing of many children
Ororo afigbosu sala
I will receive the blessing of property upon property
Ororo afigbosu sala
I will receive the blessing of all Ire of life
Ororo afigbosu sala
Ifa says that just as those who travelled to Ilagbawu land received their
blessings of all ire of life before returning to their respective home lands, so
also will the person for whom this Odu is revealed receive his/her own
blessings before he/she departs from the foreign land that he/she recides
and return to his/her father land.
3. Ifa says that even though the person for whom this Odu is revealed
will succeed if he/she goes out of where he/she is born and settles in
another land, nonetheless, there is the need for him/her to ensure
that he/she returns home in order for him/her to consummate all
his/her fortunes. Ifa says that he/she is not destined to overstay in
any land other thatn his/her father land or take a foreign land as
his/her place of permanent residence.
Ifa advises this person to ensure that he/she returns to his/her

homeland regularly in order to keep himself/herself abreast of all
happenings in his/her homeland. This will make settlement back to
his/her homeland very easy for him/her.
Ifa advises the person for whom this Odu is revealed to offer ebo with
four pigeons, four guinea-fowls, four cocks and money. On this, Ifa
says:
B’erin ba ji
Erin a yan Kanranngbon-Kanranngbon
B’efon ba ji
Efon a yan Kanranngbon-Kanranngbon
Omo nii gbe’le baba a re
Nii yan Kanranngbon
Dia fun Ilugbenka
Tii s’omo Araba
Ebo ni won ni ko waa se
Translation
When the elephant wakes up

The elephant will march up and down majestically
When the buffalo wakes up
The buffalo will step hither and thither majestically
A child is he who stays in his father’s house
And walks confidently to and fro
These were Ifa’s message for Ilugbenka
The son of Araba
Ilugbenka was a success story from whatever perspective anyone might

look at his life. When he left his fatherland, he had only one asset; that is,
he was the son of the Araba of the land. He had no money and no wife.
Even though he was matured enough for the marriage market, he had no
children, he left home with only two spare dresses. Everything he had
made in his life was the three dresses and nothing more. He did not even
have sandals to wear on his feete. Of course, he had a name, the son of
the Araba of his fatherland.
When he got to the new land that he was going to, his name as the son of
the Araba became totally insignificant. Nobody cared to know whose child
he was. People were completely unwilling to accord him honour or respect.
Form the first day he arrived in the land, he began to struggle; first to
survive and later to make a name. Before long, he survived pretty well. He
began to work on making a name. Fortune began to smile on him. He
accumulated a lot of money in a short space of time. His fortune was
improving by leaps and bounds. He got married. Soon after this he
became a father. He moved to a very high level of the social strata. He
continued to move up. He pulled many inhabitants of the land up too. He
soon became a household name in the land.
At this juncture however, Ilugbenka discovered to his chagrin that

whenever it was time for him to assist the community, he would be called
for and he would try his best not to disappoint the community. The
community had never been disappointed. When the to honour him for job
well done arrived, (and he eminently deserved to be so awarded), everyone
of the decision makers in the land would suddenly remember that he was
not an indigene of the land. They would conclude that he could only be
given honour meant for the settlers in the land and not those reserved for
the indigenes, even though it was clear to everyone that Ilugbenka had
done more than any indigene had ever done or the land he realized, to his
disappointment, that some of the indigenes who lived in the other lands
were being invited home to be honoured and be placed over and above
him in the land.
That was exactly what prompted him to think of making his own
contributions to his own fatherland. He realized that no matter how long
one stayed outside one’s fatherland, there was nowhere like home. H
began to participate in the developmental programmes of his fatherland.
He started sending his wife and children home to represent him on many
events and occasions. Decision makers of his father land began to
recognize him and appreciate his contributions to the land. One day, they
gave him a large parcel of land out of the community land for him to farm
and erect his home. This development was greeted with the unanimous
approval of the whole community. He was honoured and respected.
One day, his father died. The position of the Araba of the land became
vacant. There were many candidates for the position. The preference of
the whole community was Ilugbenka. Many people argued that Ilugbenka
had done a lot for the community from outside and that if he was installed
as the Araba, he would do even more. Ifa was consulted. The wish of the
people became the wish of Olodumare. Ifa confirmed Ilugbenka as the
next Araba. Two delegates were sent to inform Ilugbenka of his new
appointment. He was also asked to pack all his belongings and return
home to settle permanently. He went to inform the leaders of his area that
he had been made the Araba of his fatherland and that he would have to
return home to stay permanently. The leaders expressed their regrets that
a rare gem was about to leave their community. The day of his departure
for his homeland was like a carnival. The whole community bade him
farewell and wished him well in his new assignment. Tears of joy and
appreciation flowed freely.
B’erin ba ji
Erin a yan Kanranngbon-Kanranngbon
B’efon ba ji
Efon a yan Kanranngbon-Kanranngbon
Omo nii gbe’le baba a re
Nii yan Kanranngbon
Dia fun Ilugbenka
Tii s’omo Araba
Ko pe, ko jinna
E waa ba ni ba’yo
E waa wo’re o
Ilugbenka ma ma de o
Omo Araba
Omo o waa re’le e baba re o
Translation
When the elephant wakes up

The elephant will march up and down majestically
When the buffalo wakes up
The buffalo will step hither and thither majestically
A child is he who stays in his father’s house
And walks confidently to and fro
These were Ifa’s message for Ilugbenka
The son of Araba
He complied
Come and join us in the midst of joy
Come and perceive all ire of life
Here comes Ilugbenka
The son of the Araba
The child will now return to his fatherland
Ifa says that all shall be well for the person for whom this Odu is revealed.
He/she shall succeed in his/her sojourn and will also be honoured in his/her
homeland.
4. Ifa says that it foresees the ire of success as well as that of victory for
the person for whom this Odu is revealed. Ifa says that he/she will
succeed and reach the top of his/her chosen career in life. Ifa says
that this person shall also be victorious in life.
Ifa promises that this person shall not be allowed to suffer the pain of
losing his/her belongings to thieves or fraudsters. They will surely
make the attempt, but Ifa will make them fail.
Ifa advised this person to offer ebo with three pigeons, three guinea-
fowls, three cocks and money. He/she also needs to feed the Ori or
Spirit of his/her father and mother as appropriate. He/she needs to
ask Ifa on what materials to use to feed the Ori (or the spirit, if, any or
both of them are dead) of his/her parents. On this, Ogbe-Ika says:
Atelewo la ba’la
A o m’eni to ko o
Iya eni nii maa ko o fun’ni
Baba eni nii ma a ko o fun’ni
Dia fun Ogbe
Ti n loo j’obi Onikaa ka
Translation
We met the lines in our palms when we were born
We know not who inscribed the lines for us
One’s mother is responsible for their inscription
These were Ifa’s message for Ogbe
When going to pluck the kolanuts of Onikaa without
permission
There were serious problems in the land. Because of draught, crope failed,
people fell sick and could not recover as quickly as expected. Pregnant
women could not deliver safely. Those who were barren could not have
the blessing of the fruit of the womb. Creditors had turned to debtors. The
whole community was in a state of confussion. Those who went for Ifa
and/or Orisa/Irunmole consultation had no kolanuts to break for there
Divinities.
Surprisingly, only Onikaa had many kolanut tree which had survived the
frought and had brought forth several pods of kolanuts. He had however
refused bluntly toi allow anyone to take just one kolanut. For this reason
many people were dying. Many more were starving. All members of the
community were suffering. Yet Onikaa could not be bothered. How would
they get kolanuts? Nobody had any answer. Onikaa had employed the
services of several guards and had at the same time planted several
dangerous charms round the farm to protect the farm against intruders and
unauthorized people.
The only way left for Ogbe, the Awo of the community was for him to enter
the farm without permission and help himself to as many kolanuts as
required to turn the community around. That was why he went for Ifa
consultation. Would he be able to enter Onikaa farm, take as many
kolanuts as he needed and return home safety without problems? These
were the questions which Ogbe asked Ifa when he went for the
consultation.
The Awo told Ogbe that he was about to embark on a dangerous

assignment which might lead to disgrace and even untimely death if it blew
up. It might also lead to the redemption of the whole community if it
succeeded. He was assured that with appropriate ebo, he would succeed
in this task. He was advised to offer ebo as prescribed above. He
complied.
Atelewo la ba’la
A o m’eni to ko o
Dia fun Ogbe
Dia fun Onikaa
Won ni ko waa s’ebo
Ki ole o ma baa jaa
Translation
permission
These were Ifa’s messages for Onikaa
When he was advised to offer ebo
For him not to suffer the loss of his belongings to thieves
Onikaa was a very confident person. He was the only one whose farm
products thrived well. It was not his fault that all others suffered from failed
farm products. He could not be blamed for that either. It was simply the
victims’ bad luck. If that was the case, why then should anyone expect him
to give out part of his farm products, especially his precious kolanuts? He
could not, and would not give kolanuts away. For this reason, he guards
potent charms to trap any intruders into his farm.
One day, Onikaa went to the one of the Awo mentioned above for Ifa
consultation. Would he be able to maximize his profits that year that only
he could confidently declare that he had bountiful farm products? How
would he get the maximum profit that he deserved? These and many
related ones, were the questions at the back of Onikaa’s mind when he
went for Ifa consultation. The Awo told Onikaa that he would have a
bountiful harvest and would be able to sell his farm products at very good
prices. He was assured that he would sell the products at he best process
that were ever possible. Onikaa was however told to offer ebo so as to
prevent a situation here his farm products would not be stolen by other
people who were suffering and who were in desperate need of the
products.
When the Awo told Onikaa all these, he instantly became suspicious of the
Awo; these were people who told him that he would make huge profits on
his farm products, if he began to give them out to desperate people, so
where then would the profits come from? Onikaa concluded that he Awo
were just trying to find avenues to stretch him his profit avenues. He
decided that he would not give the Awo, or anyone else for that matter, the
chance into his farm to steal, he was totally convinced that such would
never and could never happen what with all the guards and charms which
he had already put on the farm against such things? He simply walked
away from the Awo and vowed never to offer the ebo or to return to their
home.
On the day that Ogbe planned to attack Onikaa’s farm, he ensured that all
steps which he ought to take were taken. He offered ebo he feed Ifa and
all other divinities, he brought with him all his Omo-Awo who would help
him carry what he needed on the farm to his home. He insisted that
nothing on the farm must be taken except the kolanuts. After ensuring that
all those following him had been adequately instructed, he left for the farm.
When he got to the farm, all the guards simply fell asleep. They did not
wake up until Ogbe and his group entered the farm. Even the potent
charms planted in the farm became impotent. The charms also slept Ogbe
and his students removed allt hkolanuts that they needed in the farm. At
the end of the day they all left with many brimming large of kolanut.
The following day, Onikaa heard to his disbelieve that a group of dare-devil
armed robbers came into farm. His guards told him that they fought
bravely to prevent the robbers from entering the farm. He was also told
that the armed bandits outnumbered the guards above 16 to one. In the
end, the bandits managed to overpower the guards and the bandits tied the
guards with ropes and they entered the farm to steal. They started with the
kolanuts, Onikaa was told. They removed all the kolanuts but when they
returned to steal other farm product in the farm, the guards untied the ropes
and chased them away. The guards shot several bandits to death but
because they were so many, they managed to carry their dead along with
them. The guard told Onikaa that it was a huge work of bravery before
they could rescue what remained in the farm form the bandits. When
Onikaa asked them why was it that there was no single sign of struggle in
the farm, on their body or on their clothes, they all remained quiet.
Meanwhile, Ogbe and his students began to use the kolanuts to propitiate
all the Divinities on behalf of the community. Gradually, the hardships,
pains, drought and hunger in the community began to disappear. Within
two lunar months, the situation in the whole community had returned to
normal, no thanks to Onikaa.
When Onikaa sold all the remaining farm products, he became the richest
man in the land and at the same time he became the most hated and most
ridiculed man in the land. Instead of praising him, everybody in the land
showered their praises and thanks on Ogbe for pulling the community away
from the brink of collapse to normalcy.
Atelewo la ba’la
A o m’eni to ko o
Dia fun Ogbe
Atelewo la ba’la
A o m’eni to ko o
Dia fun Ogbe
Dia fun Onikaa
Won ni ko waa s’ebo
Ki ole o ma baa jaa
Ogbe nikan lo nbe nile to nsebo
Ko pe, ko jinna
E waa ba’ni latole ire gbogbo
Onikaa i ba tete mo
I ba waa f’owo s’arunfin ebo
Translation
permission
permission
These were Ifa’s messages for Onikaa
When he was advised to offer ebo
For him not to suffer the loss of his belongings to thieves
Only Ogbe complied with the advice
Join us in the midst of all ire
Had Onikaa known
He too would have offered his own ebo
Ifa says that the person for whom this ebo is revealed shall succeed and
shall be victorious over obstacles and adversity.
5. Ifa says that it foresees victory over several enemies waging war
against him/her. It is true that these enemies are many, but the
person shall surely overcome them all.
Ifa advises this person to offer ebo with a matured he-goat and
money. He/she also needs to feed Ogun with either a rooster or dog.
If these two steps could be taken then victory is assured. On this, Ifa
says:
Ogbe ka
Ogbe ko
Egbe n koko legbe owo
Dia fun Edun
Ti n be laarin ota
Translation
Ogbe ka
Ogbe ko
They were the Awo who cast Ifa for Edun, the Axe
When he was in the midst of enemies
Edun, the Axe, was afraid for his life. Anywhere he went he was always
being confronted by enemies who planned to eliminate him. He found it
very difficult to move out of his house for fear of being attacked and killed.
What sort of life was this? He queried himself. Did he not belong here?
Must he just look for a strong rope and hang himself to end all the
tribulations, he was facing. All the trees in the forest were his enemies.
Tired of living a life of full of anxiety, he decided to go for Ifa consultation in
the home of the group of Awo mentioned above: what must he do to
overcome all his numerous enemies?
The Awo told Edun that he was being faced with several enemies who
would stop at nothing to see him dead and buried. He was told that as long
as he lived, these enemies would not rest because they felt that they were
not safe if he was still alive and well. That was why all these enemies
vowed to ensure that he was eliminated.
To overcome these enemies, the Awo told Edun that he must ensure that
he converted at least one of his enemies to his friend. The Awo stated that
whenever one is surrounded by enemies, one needed to convert part of the
enemies to friends. Consequent upon this, it became the duty of Edun to
bring at least one of the enemies to his side. He was also advised to offer
ebo as stated above and feed Ogun accordingly, Edun complied
While he was thinking about what to do to convert one of his several

enemies to his friend, he saw Eru, handle passing by his area. He invited
Eru to his house and cajoled, persuaded and lured him into becoming his
inseparable friend. In the end, he succeeded. Together, Eru and Edun
went to the home of the blacksmiths and both of them were fixed together.
They became Axe and his handler.
Once this was done, Esu Odara appreciated them and told Axe to carry his
war to his enemies territory. Esu told him that he did not need to run away
from all his enemies any longer. He went into the forest and Esu charged
him to begin to attack all his enemies. He confront Iroko tree and brought
him down, together will all his family. Next, the Axe descended on Ororo
and brought him down. He attacked mahogany anf felled him. Before
evening, the Axe demolished more than 20 trees. The next day, he did the
same thing. All the trees in the forest quickly realized that the combination
of Eru and Edun was so formidable that none of them was that Eru, the
Handle was part of them. He was brought from the forest before he joined
with their enemy to wreck havoc on them. All the tress in the forest could
do nothing but fear, respect and hate Eru and Edun, the Axe.
Ogbe ka
Ogbe ko
Dia fun Edun
Ti n be laarin ota
Ko pe, ko jinna
E waa ba ni laruuse ogun
Ajase ogun laa ba ni lese Obarisa
Nje Eru gb’Edun o
Ominu n ko’gi oko
Eru gb’Edun o
Ominu n k’omo ojo
Translation
Ogbe ka
Ogbe ko
They were the Awo who cast Ifa for Edun, the Axe
When he was in the midst of enemies
He complied
Join us where we enjoy victory over adversary
Victory over enemies in what lfa guarantees
Now, the Axe blade combined with the handle
Fear grips all forest trees
The handle is fixed on the Axe blade
Trepidation grips the fearful ones
Ifa says that with tack and boldness, the person for whom this Odu is
revealed shall overcome all his/her enemies no matter how many they may
be.
6. Ifa says that evil spirits have entered the house of the person for
whom this Odu is revealed. Ifa says that for this person to enjoy
his/her life, these evil spirits must be chased out of his/her house.
This must be done as urgently as possible’
Ifa advises this person to offer ebo with one matured he-goat and
money. He/she also needs to feed Obaluwaye as appropriate. There
is the need to ask Ifa what Obaluwaye wants from this person in
order to help chase away all the evil spirits and feed the Divinity
accordingly. In this, Ifa says:
Ogbe ka re’le omo Osin

Ogbe ka re’le omo Ora
Ogbe ka re’le omo Olegun-un rereere alede
Dia fun Orunmila
Ti tiku-tarun nkan’le e ree re
Gbogbo ajogun buruku n kan’le e re e lo
Translation
These were Ifa’s message for Orunmila
When Death and Afflictions were knocking at the door of
his house
And all evil spirits were going to his house
Whom among his family memgers would Orunmila begin with? All the
family members, his wives, children, brothers, sisters, relatives and
adopted children were down with one form of ailment or the other. In his
own case, he was physically alright, but the situation made him emotionally
ill. He looked worse than those who were physically ill. He was the one
running everywhere to make everyone in his household well. He would go
to the stream early in the morning to fetch water which would be used in
the house for bathing cooking and drinking. He would rush into the forest
to gather herbs, barks, leaves, roots and vines to boil for those who were ill
in order to make them well again. But because they had different ailment,
they needed different barks, leaves, herbs and creepers for different
categories of ailments. It was clear to see that Orunmila was physically
exhausted. Yet, he continued to look for solutions. As soon as one ailment
was contained, another one more serious than the previous one emerged.
He would begin to look for solutions. He had no time for himself, no time to
make money. He had exhausted all the money he had accumulated
Hunger began to set in little by little. In a desperate move to seek a
solution, he approached his friends and he was disappointed. He decided
to consult Ifa in order to find out what Ifa had to say on the issue and the
solution which Ifa had to offer in order to bring all his loved ones back to
life. When Ifa was consulted, the Odu that was revealed was Ogbe-Ika.
The Awo told Orunmila that he had been contending with serious issues
that appeared to have overwhelmed him. He was assured that all these
problems would disappear if he offered ebo and feed appropriate Divinities.
The Awo told Orunmila to offer ebo with one matured he-goat and money.
He was also told to feed Obaluwaye with whatever he had at home at that
time which was appropriate for Obaluwaye. Orunmila was advised to do
these as soon as possible in order to put an end to his physical exhaustion
and pain. Orunmila got one he-goat on credit and offered the ebo instantly.
When he got to his home, he gave Obaluwaye what he had to feed him.
Three days after the ebo was offered, nearly half of the members of the
household where up and hail and hearty again. They joined with Orunmila
to take care of all the others who were not yet fully recovered. All the evil
spirits in Orunmila home were chased away by Esu-Odara and the ailmetns
being suffered by the household could not return again. That was how
Orunmila overcame all the problems in his household. He had time for
himself and his ailments once again. He made money from his work once
more. He had people in his household to assist him to gather roots herbs,
leaves, barks, vines and all other things required to make his work
effective.

Dia fun Orunmila
Ti tiku-tarun nkan’le e ree re
Gbogbo ajogun buruku n kan’le e re e lo
Ko pe, ko jinna
E waa ba’ni laruuse Ogun
Ajase ogun laa ba’ni lese Obarisa
Nje ohun ti e ba ri
E f’olojo ko lo o
Ki gbogbo ajogun o maa ba tie lo o
Translation
These were Ifa’s message for Orunmila
When Death and Afflictions were knocking at the door of
his house
And all evil spirits were going to his house
He complied
Victory over enemies is what Ifa guarantees
Now, whatever you have
Please give to the evil strangers to go away
Let all ajogun depart and go on their ways
Ifa says that all ajogun, evil spirits, will depart from the life of the person for
whom this Odu is revealed. In three places, Ifa will bring to him/her all ire
of life.
7. Ifa says that the person for whom this Odu is revealed needs to be
extremely careful if and when he/she plans to accompany any friend
to any event or occasion. He/she need to investigate properly before
deciding to follow any person or group out to any event, no matter
how close that person or group may be to him/her. The reason why
Ifa says this is that this person may find it very difficult, if not
altogether impossible, to return from where he/she followed others to.
money. Even after the ebo, he/she need to find out thoroughly and
be very sure of his/her safety and well-being to an from the occasion
before embarking on such trip. On this aspect, a stanza in Ogbe-Ika
says:

Ogbe ka re’le omo Ologun-nu re reere alede
Dia fun Ogun
Tii s’ore Ogidan
Translation
These were Ifa’s message for Ogun
Who was the bossom friend of Ogidan
Ogun and Ogidan, Ogun drum, were insepareable. Anywhere you saw
Ogun that was where you would find Ogidan. As a matter of fact, they
both complimented each other.
One day, Ogun planned to celebrate his annual ceremony. All

arrangements had been completed except one. There was no dog to give
his icon. He tried everywhere but he simply could not find a dog. He went
for Ifa consultation in order to determine whether any alternative would be
accepted. Ifa responded that the icon of Ogun did not want any other
alternative. It must be a dog. Ogun felt disappointed. He was very sad.
Ifa however promised that all would be well if the appropriate ebo was
offered. Ogun offered ebo with one matured he-goat and money. Yet
there was no dog to be found.

Dia fun Ogidan Aja
Tii s’ore Ogidan
Translation
These were Ifa’s message for Aja, the Dog
Aja, the Dog, considered Ogidan his best friend. he always felt at home
anytime he saw Ogidan. There was nothing he would not do for OGidan,
his bossom friend. one day, Aja went for Ifa consultation in orfer to
determine his chances of success life. The Awo told him that he would
succeed. He was however warned not to follow anyone to any occasion or
festivity no matter how close the person might be to him. He was advised
to offer ebo with one matured he-goat and money. He promised to offer
the ebo as soon as possible.
When he returned home, he told his wife what the Awo had just told him.
His wife asked him to be very careful with friends.
Meanwhile, Ogidan was fully prepared to go to the ceremony organized by
Ogun. That day was the day that all the Divinities were to be propitiated.
He did not want to go there alone. He thought of whom to take along with
him. That was when he remembered that it would not be good if he Ogidan
attended the festivity without inviting his bossom friend. aja, the Dog. He
therefore decided to go to his house to inivte him to follow him to the
occasion being organized by Ogun. He even planned to introduce the two
of them, Ogun and Aja, to one another on that day.
When Ogidan got to the house of Aja, he told Aja to dress up and follow
him to the annual festival of Oguns. Aja got up and entered his room to
dress up for the occasion. His wife enquired from him where he intended
to go to. Aja told his wife that he wanted to follow Ogindan to the annual
festival that was being organized by Ogun. His wife told him that he ought
not to follow anyone out. She said that, Aja was the person who had just
informed her that his Awo warned him not to follow anyone, no matter how
close that person might be to him. Hearing this, Aja became so angry and
furious that he could not say anything for a long spell of time. He
composed himself a short while later. He told his wife that even if he was
warned not to follow anyone out to any occasion did that include his best
friend, Ogidan? No! it could not include Ogidan. He told his wife that he
had been noticing some resentment on the part of his wife towards Ogidan
in recent times. He said that the resentment could not be unconnected to
the frank talk and objective advice which Ogidan had been giving his wife
which did not go down well with her. Aja accused his wife of trying to
cause strife between him and Ogidan. He assured her that all her evil
desighs would fail. By the way, he concluded, who had put the mouth of a
mere woman into the affairs of men? He stormed out after delivering this
bombshell.
When they got to the ceremony, Ogun did not see the duo at first. He
appeared sad and frustrated. Nonetheless, he continued with the
ceremony. Ogidan pointed his friend Ogun to Aja and asked him to let
them move closer to Ogun so that he Ogidan could introduce both friends
to one another.
As soon as they approached Ogun, they were sighted from afar. Ogun
could not believe his luck. He busted into a long Ijala song. All his children
and devotees chorused the song when Ogidan and Aja came close to
Ogun, Aja was grabbed in the neck. Before he could really understand
what was happening, he was being stretched and his head was rolling on
the ground from the blow of the machete which Ogun used to cut off his
head from his neck. It was a single blow and the head was neatly severed
from his neck. All those present burst into a loud shout of “Ogun Ye!!!”

Dia fun Ogun
Tii s’ore Ogidan
Dia fun Ogidan Aja
Tii s’ore Ogidan
Ogun nikan ni nbe leyin ti nsebo
Ko pe, ko jinna
E waa ba ni ni wowo ire gboggbo
Wowo ire gbogbo laa ba ni lese Obarisa
Aja i ba tete mo
I ba waa f’owo s’arunfin ebo
I ba tete mo
Translation
These were Ifa’s message for Ogun
These were Ifa’s message for Aja, the Dog
Only Ogun complied with the advice
That is what Ifa guarantees for all devotees
And Aja known
He too would have endeared to offer ebo
Had he really known
Ifa states that extreme caution should be exercised where one person is
invited to accompany another to a ceremony, festivity or event. On the
other hand, Ifa promised that the organizer of such activity will enjoy full
blessing.
8. Ifa says that it foresees the ire of companionship for the person, man
or woman for whom this Odu is revealed. Ifa says that all shall be
well with the couple. Ifa also says that if the woman had already left
her husbands house due to separation or divorce, all steps must be
taken for her to return to her matrimonial home. Conversely, if the
man had kicked his wife, he must appeal and her and bringing her
back into his home and life.
Ifa equally says that it is not advisable for this person to marry from
his/her home town. The relationship will end in failure. There will be
success and joy if the couple came from different towns, different
ethnic background or even different continents. That is what his/her
destiny chooses.
Ifa advises the woman to offer ebo with four rats, four fish, four cocks,
two guineafowls, two pigeons and money. For a man, the ebo
materials are four rats, four fish, two hens, two cocks, two guinea-
fowls, two pigeons and money. On these aspects, Ifa says:
Ifa ganngan Awo Etiponla

Dia fun Etiponla
Tii s’aya Ahoro Igbalero
Ebo ni won ni ko se
Translation
Bountiful free gifts, the Awo of Etiponla
He cast Ifa for Etiponla
The wife of Ahoro Igbalero, the Deserted House
She was advised to offer ebo
When both Etiponla and Ahoro Igbalero met each other, it was love at first
sight. The two families supported the relationship and before long, it
consummated into marriage. The marriage was a happy one at the initial
stage and everybody was happy for the couples.
Before long however, Etiponla began to get new idea into her head. She
could not understand why all her contemporaries should be living in the
cities while she would be restricted to the farm all the time. All appeals to
make her see reason fell on deaf ears. Before long, she could not
withstand living in the village or farm any longer. She wanted to get out to
the relationship as fast as possible. She became very snappy with her
husband. If the husband said anything she would shout him down. The
husband exercised extreme patience and that infuriated her the more.
One day, she looked for an excuse to start a big quarrel. She got it when
her husband queried why she had refused to greet or sweep the floor of her
room or ever that of her husband’s room. They started a big fight. She
began to pack all her things. Anyone trying to stop her would receive her
insults. In the end, she moved out of her matrimonial home and headed for
the city. Many people went to beg her to return but she refused to listen.
Not up to two months that she moved to the city, things began to go down
for her. It was very difficult for her to feed well. She could not move as
freely as she used to do while she was in the farm. She began to grow
leaner and leaner by the day. Not long after this, her life was being
threatened. Her very existence was in danger.
At first, she put all what was happening to her as the evil designs of her
husband and his relatives. Afterall, they were the ones who were not
happy that she left. She vowed never to return. She stated that they had a
big disappointment ahead of them. They could do anything they liked, but
she would not return. In the end, nobody told her to seek the advice and
help of Ifa before she did. She realized without being told that if nothing
was done as quickly as possible, she stood to lose her life altogether.
When she got to the home of the Awo mentioned above, all she wanted to
known was not so much who was behind her problems; she believed with
all her heart that her husband and his family were behind all her tribulation.
What she was actually interested in finding out was what she needed to do
in order to overcome them all. When Ifa was consulted, Ogbe-Ika was
revealed.
The Awo informed Etiponla that she was having real problems at that point
in time. They informed her that she was the cause of her problems. She
had decided to abandon where her destiny enjoyed peace and comfort and
moved to where there was anxiety restlessness and turbulence. She was
told that if she wanted peace and normalcy to return to her life, she must
ensure that she returned to her matrimonial home and stayed there. She
must adjust herself to the happenings going on there and she would enjoy
comfort and peace of mind. She was also advised to offer ebo as stated
above.
Etiponla could not believe what she heard from the Awo. So, all her pains
were self-inflicted. So, her husband and his family knew nothing about her
predicaments? So, for her problems to disappear, she needed to return to
the house she had vowed never to go again. So, not all that glitters was
gold? So life in the city was really not meant for her? After a long, long
session, she decided to comply with the advice of the Awo. That same
day, she offered her ebo.
As soon as she completed the ebo, she began to plan on how to return to
her husband’s home. The opportunity came when some of the relatives of
her husband came to the city to transact business. She greeted them very
well. She even accused them of not coming to seek after her welfare or
that of her children. They responded that they wanted to come but they did
not know if she would welcome them or not. They arranged to take the
children to visit their father. A few days after, she planned to go and visit
the children where they were in their father’s house. When she arrived,
she made it clear to everyone that it was because of her children that she
had come. A week after, she demanded for her room and it was given
back to her. Later, she settled all her children back to their father’s house.
When her relatives came to visit her, it was to discuss how to resolve the
difference between her, her husband and his relatives. When they arrived,
they realized to their pleasant surprise that there was nothing left to resolve
or settle.
Ifa ganngan Awo Etiponla

Dia fun Etiponla
Tii s’aya Ahoro Igbalero
Ebo ni won ni ko se
Ko pe, ko jinna
E waa ba ni ni wowo ire gbogbo
Nje Etiponla o de o
Aya Ahoro Igbalero
Emi wa n rele oko o mi owuro
Translation
Bountiful free gifts, the Awo of Etiponla
He cast Ifa for Etiponla
The wife of Ahoro Igbalero, the Deserted House
She complied
Join us where we enjoy all ire of life
Here come Etiponla
The wife of Ahoro Igbalero
I am now returning to my husband’s home
Ifa says that the person for whom this Odu is revealed shall have cause to
rejoice and celebrate. His/her life shall return to normal for him/her and
his/her life shall climb up to success and accomplishment.
9. Ifa says that for the person for whom this Odu is revealed to succed
in life, there is the need for him/her to be miserly with his/her ebo
materials. he/she must never procure all the ebo materials that
he/she was advised to procure for ebo. For example, if he/she is
advised to offer ebo with three cocks, he should offer only one or two,
where he/she is advised to offer ebo with a bottle of palm-oil, a bottle
of alcohol or honey, he/she needs not bring any. All he/she needs to
do is to look for an empty bottle of palm-oil in the house of the Awo,
pour a little water into it and use it as palm-oil, look for an already
used bottle of alcohol and drain the rest on the ebo; the same thing
for honey. That is what will make his/her ebo to be accepted by the
Divinities. On this, Ifa says:
Dia fun ‘Lagaye n’Ijesa
Eyi ti won ni ko s’ahun ebo
Nitori ire gbogbo
K’ebo re o le baa fin
K’ebo re o le baa da
Translation
These were Ifa’s message for ‘Lagaye in Ijesaland
Who was advised to be miserly with is ebo
For him to be blessed with all ire of life
So that his ebo will be accepted
Who was advised to be miserly with his ebo
For his ebo to be endorsed for manifestation
The life of ‘Lagaye was in total disarray. His business had gone down. His
wives had deserted him. His children hated him. His relatives abused and
cursed him. His neighbours loathed him. His world had collapsed all
around him. He could not understand why all these were happening to
him. H head no idea why all the people turned round to scorn and hate him
with passion. He was no longer invited to the periodic family meeting not ot
mention the communal gatherings. As far as everyone was concerned, he
simply did not exitst in their lives any longer. To add insult to injury he had
been offering all the ebo prescribed for him. It looked like even the
ancestors and the Divinities were also angry with him. He was convinced
that all the ebo and etutu together with the Ipese that he had beed offereing
were not even considered, much less accepted. Why must these
misfortunes be happening to him when had he offended? What had he
done wrong? How did he wrong anyone? Why? Why? Why?
One day, ‘Lagaye woke up very early in the morning feeling sad and
depressed as usual. He was having the feeling that he did not belong to
his world any longer. This made him to make up his mind to end it all one
way or the other. He left his home, or what remained of it, since the
windows, doors and roof had been blown away by storm and rain, and
decided to mover aimlessly until he collapsed somewhere and laid himself
to his final rest.
As he was going, he met the group of Awo mentioned above on the outskirt
of the town. They were about to go into the forest to look for herbs and
roots. They decided to cast Ifa in order to determine the direction to take in
order to get the roots and herbs. During the Ifa consultation, Ogbe Ika was
revealed. As they were analyzing the messages of this Odu, Lagaye
passed by. One of them called him and told him that he had been facing
the problem of unconsummated fortune for a long time. He was told that
his life would improve only if he could b a little miserly with all the ebo
materials prescribed for him. They told him that his life had not improved
because he had been offering all the ebo as prescribed. All the
principalities in charge of his misfortunes felt that here were more that he
could offer them where those material had come from. They enjoined him
to stop offering his ebo as prescribed henceforth. He was told to reduce
the number of the materials even if he had the means to procure everything
that was prescribed for him. By so doing, the principalities would took pity
on him and leave him alone on compassionate grounds.
When Lagaye heard this, it appeared to him very illogical. He asked the
Awo to tell him all the ebo materials that he needed to procure. He was
asked to procure three hens, three cocks, three guinea-fowls, three
pigeons, one bottle of palm-oil, one bottle of liquour and a lot of money.
Lagaye returned home, forgetting entirely about his suicide plans and went
to look for money to offer the ebo. He procures one hen, one cock, one
pigeon, one guinea-fowl and a little money. He did not purchase either
palm-oil or liquor. He did not look for kolanuts or bitterkolas. The Awo
offered the ebo for him as he had presented the materials.
As soon as this ebo was offered. Esu Odara summoned all the
principalities responsible for the problems in Lagaye’s life. He told them
that Lagaye had been ruined completely. He could not afford money for
ebo any longer. He ordered them to leave Lagaye alone and allow his
opportunities and prosperity to return to him. The principalities dispersed
immediately little by little, prosperity returned to Lagaye little by little, his
neighbours began to see Lagaye in another light. They began to
understand that he was not as bad as he seemed to be. Little by little, his
wives saw him as someone worthy of being close to. They began to move
back into his life. Little by little, his children began to see him as a very
responsible father. Little by little, his family members began to see him as
someone full of wisdom and understanding. Little by little, his community
began to see him as someone to confide in and a very honourable man in
the society. Little by little Lagaye’s life began to return to normal. Within
three years, Lagaye had become the toast of the community, the
honourable man of his families, the darling of his wives and loved ones, the
responsible father of his children and the role model of his society

Dia fun ‘Lagaye n’Ijesa
Nitori ire gbogbo
K’ebo re o le baa fin
K’ebo re o le baa da
Ko pe, ko jinna
E waa ba’ni ba’yo
E waa wo’re o
Translation
These were Ifa’s message for ‘Lagaye in Ijesaland
Who was advised to be miserly with is ebo
For him to be blessed with all ire of life
So that his ebo will be accepted
Who was advised to be miserly with his ebo
For his ebo to be endorsed for manifestation
He complied
Join us in the midst of joy
Ifa says that the person for whom this Odu is revealed shall be blessed with
all ire of life. He/she would move from grass to grace, from nobody to
somebody and from failure to success.
10. Ifa says that the person for whom this Odu is revealed shall
have the world in his/her grip. He/she shall not live a world where
he/she will not have control over his life. Ifa assures this person that
he/she shall have authority over his/her subjects. He/she shall not
live a disillusioned life.
Ifa advises this person to offer ebo with two hens, two cocks, two
guinea-fowls, two pigeons and money. He/she also needs to feed Ifa
with plenty of plantains. On this, Ogbe-Ika says:
Ariha
Ariha
Opoto kiti more oje
Dia fun Oba
Ti n sunkun apa oun o Ka’ye
Translation
Ariha
Ariha
Opoto kiti more oje
They cast Ifa for Oba, the Royal Ruler
When weeping in lamentation of his inability to control his
domain
The Oba was the ruler merely by name. Nobody gave him any respect. All
his orders were simply ignored. Nobody bothered to accord him his due
honour. As far as the community was concerned, he was as good as not
being on the throne at all. Everything he did to make his subjects respect
him failed.
Tired being disregarded, he went for Ifa consultation in the home of the
three Awo stated above. He wanted to know what he needed to dos to
make the subjects accord him his deserved honour and respect.
The Awo told him that he had lost control over his subjects and that these
subjects gave him no mind at all. He was however assured that he would
gain back the control. He was advised to offer ebo and feed Ifa as stated
above. He complied
Soon after this, all the subjects began to see the virtues of their Oba which
they had hitherto not seen. They felt that he deserved everybody’s honour
and respect. They began to accord him the honour from that day. Before
long, he became second in command to the Orisa. The Oba lived and died
a self-fulfilled and honourable man.
Ariha
Ariha
Opoto kiti more oje
Dia fun Oba
Ti n sunkun apa oun o Ka’ye
Nje agbaagba oko
Apa Oba kasai ka’ye gbeyinwa
Ero Ipo, ero Ofa
E waa wo’re o
Translation
Ariha
Ariha
Opoto kiti more oje
They cast Ifa for Oba, the Royal Ruler
When weeping in lamentation of his inability to control his
domain
He complied
The farm plantains
The authority of the Oba shall not but grip the world in the
end
Travelers to Ipo and Ofa
Join us in the midst of joy
Ifa assures the person for whom this Odu is revealed that all Ire of life shall
be given to the person for whom this Odu is revealed. Ifa assures him/her
that he/she shall have authority and control over all his/her subjects.
11. Ifa assures the person for whom this Odu is revealed that
he/she will succeed if he/she goes into a landed property venture. Ifa
says that he/she would prosper far and wide if he/she works in this
area of business.
Ifa says that if this person is in contention with others over landed
properties then he/she would come out victorious. He/she would be
ajudged as the rightful owner of the land if appropriate ebo can be
offered.
Ifa advises this person to offer ebo with three cocks, three guinea-
fowls and money. On this aspect, Ifa says:
Ogbe ka re kaa ka bo wa
Dia fun Igbin
Ti yoo gba kan lowo Ahun
Translation
Ogbe let go to the room and come back
Ifa’s message for Igbin, the Land Snail
Who would take over the room form Ahun, the Tortoise
The Snail was known for her sluggishness. She was considered to be
stupid and unintelligent. On the other hand, the Tortoise prided himself to
be the wittiest creature on earth. He was full of tricks and games. He
specialized in cheating others and in creating confusion.
One day, the Tortoise planned to convert the room of the Land Snail to his
own property. He moved into the room, first as a visitor, then as a
temporary occupier then finally as the owner o fthe room. He spread
himself and his belongings all over the room. Before long, he began to
refer to room as his personal belongings. Many years later, most people
considered the room as the property of Ahun, the Tortoise.
When Igbin needed her room for use, she went to Ahun to demand for it.
Ahun chased Igbin out of the house. He warned her never to come back to
demand for it again. He made it clear to Igbin that the room had been the
exclusive property of his forefathers from time immemorial. The Snail could
not believe what she was hearing. To add salt to the wound, all those
present supported Ahun as the rightful owner of the room. They claimed
that since the time they were born, they had known Ahun as the occupier
and owner of the room. They said that when Igbin knew that she was the
owner of the room, why did she wait that long before making any attempt to
register her ownership claim of the room? In any cast, nobody believed her
and nobody was ready to believe her.
This development made Igbin to go and lodge a complaint with Olu-Igbo

the Head of the Forest Land. She reported that the Tortoise had taken
over her room from her. She said that when Ahun started to use the room
at the initial stage, she had no immediate need of the room. She took pity
on Ahun and allowed him to use the room. To her uttermost surprise
however, Ahun started to claim to the room as his bonafide property. She
said that she took no notice of that until she needed the room back and
Ahun chased her out of the house. She concluded that what pained her
most was the fact that everyone in the vicinity did not want to believe her.
They all supported Ahun as the actual owner of the room.
When Olu-Igbo heard this story, he summoned Ahun to his presence and
ficed a time for the hearing of the matter. On the day of the hearing Ahun
told a long story of how Olodumare Himself had given the room to this
father when he was coming from heaven. That was the room that his great
ancestors had been occupying since time immemorial. They left about
three generations ago because his great grandfather, his grandfather and
father went to try their hands in other businesses in other lands and they
also went for a change of environment. He did not like the area wher his
father was living and that was why he had decided to return to this
ancestral room. How then could Igbin claim that the room belonged to her?
If Igbin or any of her ancestors had been using the room, it was during the
period that his won ancestors had been absent in the area. Ahun enjoined
Olu-Igbo to go and investigate in the area. He assured Olu-Igbo that the he
would find that the name of that room was “Ikaara-ahun” meaning “the
room of Ahun”. He claimed that everyone knew that the room belonged to
his ancestors and therefore, by extension, the room was his.
Olu-Igba was almost convinced that the room actually belonged to Ahun
and his ancestors. He nonetheless told the two parties to return home,
maintain the status quo and return to him in two weeks. Igbin was also
smart enough to see that the weight of the case was swaying in Ahun’s
favour. She knew that she needed to do something quickly if she did not
wan tto lose the room to Ahun. But what? She had no idea. In the end,
she decided to go to the home of the Awo stated above for Ifa consultation:
would she be able to claim back her room from Ahun? If yes, what did she
need to do in order to claim back the room? If no, why must this misfortune
befall her?
The Awo assured her that she would be able to reclaim her room from
Ahun. Not only this, no other person would be able to take away the room
from her ever again. The Awo advised her to offer ebo as stated above.
She complied.
As soon as this ebo was offered, Esu Odara went to Olu-Igbo and told him
that in order to get to the root of the matter, it would be advisable for Olu-
Igbo to send a delegate to heaven in order to determine to whom among
the two that Olodumare actually gave the room. Olu-Igbo claimed that
such was no longer necessary since all investigations pointed to the fact
that the room actually belonged to Ahun. The name of the room was
confirmed to be Ikaara-Ahun, the room of Ahun so, what else do they want
to go to heaven to find out? Esu insisted that it would still be proper to
ensure that no stone was left unturned in the investigation. Those who
distributed the rooms for the animals knew the original owners of the roomd
and those whom the rooms were allocated to. For formality’s sake Olu-Igbo
agreed to send a delegate to heaven to investigate that particular case and
any other issue pertaining to it.
The delegate returned two days to the day of judgement. The report of the
delegate was that Ahun had no claim to the room in any way whatsoever.
The room was originally allocated to Igbin. In the records in heaven, the
room still belonged to Igbin. The delegate concluded that Ahun was just
trying to usurp what never belonged to him. This report was what turned
the judgement against Ahun and in favour of Igbin.
On the day of the judgement, the two of them were invited to come and
swear on ordeal if the room actually belonged to them. Igbin stepped
forward and swore. The Tortoise could not do so. Olu-Igbo ordered some
able-bodied men to follow Ahun home and throw all his belongings out of
the room. They should also supervise and oversee the occupation of the
room by Igbin. Since that day, Igbin took over the room from Ahun. The
room however continued to be known and called Ikaara-Ahun but it was
being occupied by Igbin, the Land Snail. In the end, Justice prevailed.
Ogbe ka re kaa ka bo wa
Dia fun Igbin
Ti yoo gba kan lowo Ahun
Ko pe, ko jinna
E waa ba ni laruuse ogun
Ajase ogun laa ba ni lese Obarisa
Kerekere
Ifa o gba’le lowo o won
Kerekere
Igbin o gba kaa lowo Ahun
kerekere
Translation
Ogbe let go to the room and come back
Ifa’s message for Igbin, the Land Snail
Who would take over the room form Ahun, the Tortoise
She complied
Victory over adversary is what Ifa guarantees all its
devotes
Gradually
Ifa will take over the land from them all
Gradually
Igbin will take over the room form Ahun
Gradually
Ifa says that systematically, Ifa will claim what belonged to the person for
whom this Odu is revealed and give it back to him/her. If assures this
person that gradually, justice will prevail.
This is however the reason why the person for whom this Odu is revealed
must never attempt to claim or usurp what does not belong to him/her. If
he/she does so, Ifa will snatch such thing from him/her and retrun it to the
rightful owner.
12. Ifa advises the person for whom this Odu is revealed to offer
ebo for him/her to be blessed with many followers. Ifa says that when
he/she was coming from heaven, he/she had the blessing of Obatala
and this Divinity had assured him/her that to be blessed with several
followers would not be a problem.
Ifa advises this person to offer ebo with two ducks, two guinea-fowls,
two cocks, two pigeons and money. He/she also needs to feed
Obatala with 16 land snails, shea butter, 16 chalks and food. On this,
Ifa says:

Ogbe ka re’le omo Ologun-un rereere alede
Dia fun ‘Lalemere
Tii s’omo Oosa Gbowuji
Eyi to ji ni Kutukutu
Ti nmomi oju sungbere ire gbogbo
Translation
These were Ifa’s message for ‘Lalemere
The child of Obatala
He who woke up at dawn
And was weeping in lamentation of his inability to receive
the blessing of all ire of life
Lalemere always dreamt that he would be a successful man. However, he

never actualized his dreams. He knew that he would surely succeed. He
however had not gotten his hands on success. He was convinced that
nobody was against his progress and that he had just not get graped what
he needed to do to make him succeed. This made him feel very sad
indeed. How could he himself as an accomplished man in his dreams and
a nobody in real life. He had no money. He was poorer than most of his
colleagues. He had no wife. He had no child. Nothing worked well for him
and he was supposed to be celebrating his success according to what he
was seeing in his dream. He knew that his dreams never failed. What then
was happening to him that had been preventing him from becoming a very
successful man in life? That was exactly led him to go for Ifa consultation.
He asked what did he need to do to actualize his dreams?
The Awo told him that he came into this world to succeed. No matter the
odds, he was assured he would certainly succeed. He was urged never to
lose hope or despair. He was told that he would not only be a successful
man, he would be very successful in all the things that he laid his hands
upon. He was told that Obatala was keeping all his ire in readiness for him
to come and claim it.
The Awo advised him to offer ebo as stated above and to feed Obatala. He
complied
Soon after this, Esu Odara sent ‘Lalemere’s ebo to heaven for
endorsement and approval. He also took what he used to propitiate
Obatala personally to the Divinity. He pleased with Obatala to release all of
‘Lalemere ire to Lalemere . That was what took place. Within a few
months, all opportunities of success came Lalemere way. He was able to
actualize all his dreams. Within a year of two he became a very successful
man in the community. He get married to a beautiful and loving wife. The
wife became pregnant and gave birth to an equally beautiful baby. His
business continued to thrive and his honour prestige an respect grew in
bounds.

Dia fun ‘Lalemere
Tii s’omo Oosa Gbowuji
Eyi to ji ni Kutukutu
Ti nmomi oju sungbere ire gbogbo
Ko pe, ko jinna
Ire gbogbo wa a ya de tuturu
Ero Ipo, ero Ofa
E waa wo’re o
Translation
These were Ifa’s message for ‘Lalemere
The child of Obatala
He who woke up at dawn
And was weeping in lamentation of his inability to receive
the blessing of all ire of life
He complied
Travelers to Ipo and Ofa towns
Come and join us in the midst of joy
Come and perceive all ire
Ifa says that the person for whom this Odu is revealed will become a
success story before long. He/she will be able to actualize all his/her
dreams in life. He/she will be given honour, prestige and respect.
13. Ifa says that all the great things of life await the person for
whom this Odu is revealed. Ifa assures him/her that there is nothing
on earth that he/she is looking for that he/she will not get-wealth,
spouse, baby, property, good health, honour, prestige, success,
longevity and all ire of life.
Ifa advises this person to offer ebo with four rats, four fish, two
pigeons, two hens, two guinea-fowls, two ducks, two cocks and
money. He/she also need to feed Oori’ tree with whatever Ifa
chooses for him/her to feed the tree with. On this, Ifa says:
Ka mu ire s’opon
Ka f’irukere se’yin
Ka mu gege s’eroke
Dia fun Akooki
Eru Anaasin, Ayaba Olofin
Translation
Let us use Ire tree to carve Ifa divination tray
And use the cow-tail as coral bead
Let us use the wooden pen as tapper
These were Ifa’s message for Akooki
The slave of Anoosin, the first wife of Olofin, the Oba of
Ile-Ife
Akooki was a dedicated and loyal slave of Anoosin, the first wife of Olofin.
She was always ready to lay down her life for Anoosin because she was
always well treated and properly taken care of. Anoosin took care of her
like her own younger sister. There was nothing on earth that Anoosin
wanted which she did not have – except that she had no baby of her own.
This worried her alright, but she did not carry her problem on her head or
visit her frustrations on others.
One fine day, Akooki went for Ifa consultation in the home of the group of
Awo mentioned above. She wanted to know what she needed to do in
order to improve the quality ofher life. The Awo told her that something
was about to happen in her life that would change her status forever. She
was informed that she would regain her freedom and she would become
very wealthy honoured and respected. She was advised to offer ebo as
stated above. She complied immediately, even though she had no idea of
what would happen that would change her status from slave to that of a
freeborn. Hoever, she believed wha the Awo said because she was
convinced that Ifa’s world always came to pass. She was prepared to wait
and see how this would happen in her life.
A few days after this, Akooki was asked to go into the forest to fetch
firewood to use as fule in the palace. She went promptly. When she got
the the fores. Se began to cut down many trees. She saw an Oori tree
and decided to cut that tree too since it was not a very big tree that would
be too difficult for her to chop down. As she stuck the tree with one axe
blow, the tree began to sing, saying:
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Aje ma n be l’oori
Ma ge ma ge Oriri
Aya ma n be l’oori
Ma ge ma ge Oriri
Omo ma n be l’oori
Ma ge ma ge Oriri
Ile ma n be l’oori
Ma ge ma ge Oriri
Ire ma n be l’oori
Ma ge ma ge Oriri
Translation
Do not cut it, it is Oriri tree
Please do not cut Oriri tree
There is boundless wealth in Oriri tree
Do not cut down Oriri tree
There is spouse in Oriri tree
There are many children in Oriri tree
There are properties in Oriri tree
There are all ire of life in Oriri tree
When Akoooki heard this song, she threw away the axe and ran home.
When she got home, she was trying to explain in her state of agitation nd
anxiety but nobody could make a head or tail of what she was saying. All
what anyone could make out of her story was that a tree was singing, it
seemed so preposterous that all htose presend felt that she had had an
attack of Obaluwaye and her brain had been affected.
When she got herself together, she narrated her story and everyone did not
believe her. She insisted that someone must follow her to the woods to
confirm or dispel what she had said. The seriousness on her face made
everyone around, Anoosin inclusive, to decide to follow him to the spot.
When they got to the spot where the Oriri tree was, it was a real surprise
that the tree was such a small tree. Those who followed Akooki to the spot
asked her to make the tree to talk. She simply handed over the axe to
Anoosin and asked her to tstrike the tree with it as gently as she could.
When Anoosin struck the tree, it began to sing again, saying:
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Translation
All of them stood rigid on the ground, totally dumbfounded. They all knelt
down and began to pray for whatever they needed. Anoosin prayed for a
baby. Akooki prayed for her independence, other people for wealth,
success, elevation, victory and so on. They all fed the Oriri tree with what it
demanded for. When they all returned home, they were all convinced that
their prayers had been answered.
Within one year, Anoosin became a mother, Akooki gained her freedom,
those who prayed for success, wealth, elevation, victory, peace of mind,
comfort and so on all got them.
Ka mu ire s’opon
Ka f’irukere se’yin
Ka mu gege s’eroke
Dia fun Akooki
Eru Anaasin, Ayaba Olofin
Nje ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Ma ge ma ge Oriri
Translation
Let us use Ire tree to carve Ifa divination tray
And use the cow-tail as coral bead
Let us use the wooden pen as tapper
These were Ifa’s message for Akooki
The slave of Anoosin, the first wife of Olofin, the Oba of
Ile-Ife
She complied
Ifa says that the person for whom this Odu is revealed shall be blessed with
all Ire of life. He/she shall be a proud and happy recipient of all his/her
heart’s desires.
14. Ifa says that there is one child who always want to have his/her
ways where this Odu is revealed. Ifa says that this is a great child
who must be given whatever he/she demands for; although not to the
extent of spoiling the child. Ifa however gives a serious warning to
the parents of this child never to leave this child to anyone to take
care of on their behalf. This child must never be given to a foster
parent to train on behalf of the parents. This is in order to prevent
disaster from happening to the child.
money for this child. Even if 100 he-goats were offered for this child,
he/she must not be allowed to stay with foster parents even for one
day. On this, Ifa says:
Osan lo pon
Ekiti a la pee pee pee
Dia fun Yeye Omonijannkujan
Ebo ni won ni ko waa se fomo re o
Translation
When the sun is overhead
The anthill has cracks all over
This was Ifa’s message for the mother of Omonijannkujan
She was advised to offer ebo for her child
Omonijannkujan was a child that took the parents several years to beget.
They offered ebo several times and fed different divinities before their
prayers were answered. When the child arrived eventually, the parents left
no stone unturned in their care, love and affection for the child. They were
ready to go to any length to satisfy him.
One day, Omonijannkujan went to his mother and her that he would love to
eat ostrich eggs. The mother said that it was difficult to get, she explained
to hom that he should postpone that till another time when she would be
able to look for the egg for him. This time, the child was only seven years
old. The boy looked straight into his mother’s eyes and told her that if he
could not get the egg that day, he would simply die. The mother went into
a panic and began to plead with him not to die, saying:
Omo ma ii ku
Omo ma ii ku
Omo ni ni moja ni mogun Onire
Tii je ‘moja
Omo ni ni keke eti okun erimado
Iya mi o
Omonijannkujan
Iya mi o
Omonijannkujan
Translation
My child, please do not die
My baby, please do not die yet
My child is my Moja and my Ogun Onire
The one known as offspring of fish called ‘Moja
My child is the wheel at the sea-side
Oh my mother
Omonijannkujan
Oh my mother
Omonijannkujan
As soon as she finished singing, she went to great length to procure the
ostrich egg for him. Not until the eggs were found for him there will be no
peace or rest of mind in the house. The arrival of the child however
brought unqualifiable success and satisfaction into the house. That was
why the parents, especially the mother, were ready to go the extra length to
satisfy him. He was considered the gem of the house. He was the very life
that kept the mother going and breathing. Without this child, the mother
would simply cease to exist.
One day however, Omonijannkujan’s mother planned to go and transact

business in Ojeeje market. She went for Ifa consultation in order to
determine how her success chances would be. The Awo told her that she
would succeed in her transaction in Ojeeje market. She was however
warned not to leave her child behind even for one day. She was told to
take her child along with her in order to prevent any form of calamity
befalling the child. The Awo also advised her to offer ebo with one matured
he-goat and money. She complied with the advice of the Awo to offer the
ebo.
When she got to the house, she realized that she needed to spend three
nights at Ojeeje market. She felt that it would be too much strain on her
jewel to make him sleep for three days in the market. For this reason, she
decided to make arrangements with one of her co-wives in the house to
help her take care of her beloved child. The co-wofe promised to take very
good care of the child.
On the day of departure, Yeye Omonijannkujan gave her co-wife three

ostrich eggs for her to boil and give to Omonijannkujan, one egg per day.
She also gave her other food items that he would eat in her absence. She
bade her child, her life, farewell and left for Ojeeje market.
As soon as she left, the co-wives called Omonijannkujan and handed down
a stern warning to him that she would not tolerate all the rubbish which his
mother had been coping with. She made it clear that she had no time for
any spoilt child and would certainly create no time for such child. After the
warning, she made him go to sleep with an empty stomach.
The next day, Omonijannkujan went to the co-wife to demand for one of his
eggs. The woman simply ignored her. She cooked the three ostrich eggs at
the same time and handed them over to her own children. Omonijannkujan
told her that the eggs belonged to him and should be given to him to eat.
The co-wife gave him a heavy slap, pulled his ears and told him never to
argue with an elder again in his life.
Hearing this, it was like the whole had collapsed on him. How could this
woman cook his eggs for her own children to eat all at the same time slap
him and pull his ears for demanding for what belonged to him? This was
cheating of the highest order and it was callousness of unprecedented
dimension. He could no longer live with this type of humiliation, cheating
and abuse. He must pack it up and bid the world farewell.
While he was thinking about this and contemplating on what to do, the co-
wife brought a sick-looking water yam for him to eat. She screamed at him
that he might as well leave it untouched if he did not like the yam. That was
what made the decision to return to heaven irrevocable for him. He told the
co-wife asked him to go ahead and die if he so desired. She told him that
he could not threaten her with death. Anyone willing to die was free to do
so, she said. She added that he did not need to announce that to her. He
only needed to just go ahead and die!
Omonijannkujan did not say anything again. He simply went to the junction
if the three cross roads. He stood rigid at the center of the crossroad. He
called on all his heavenly colleagues to come and take him home. As he
said this, the ground began to open to swallow him little by little. When he
had been swallowed up to his knee, he began to sing, saying:
Ero to n ri Ojeeje
Ojeeje
E ba mi ki yeye e mi o
Ojeeje
Eyin to fi sile, fun mi
Ojeeje
Orogun se, o f’omo re
Ojeeje
Isu ewura to kan bobo
Ojeeje
L’orogun se lo fun mi je
Ojeeje
E ba mi ki yeye e mi o
Ojeeje
O doju ala ka too tun ri’ra o
Ojeeje
Translation:
Travelers going to Ojeeje market
Ojeeje
Help me greet my mother
Ojeeje
The eggs she left for me
Ojeeje
Her co-wife cooked and gave them to her children
Ojeeje
Water yam that as very sour
Ojeeje
That was what her co-wife cooker for me to eat
Ojeeje
Please extend my greetings to my mother
Ojeeje
We shall meet only in our dreams
Ojeeje
As he finished this song, the ground opened and swallowed him up

completely. The news of the disappearance of Omonijannkujan flew like
wild fire. When Yeye Omonijannkujan, Omonijannkujan mother heard that
her jewel her life had disappeared, it was too late to regret her failure to
heed the advice of the Awo.
Osan lo pon
Ekiti a la pee pee pee
Dia fun Yeye Omonijannkujan
Ebo ni won ni ko waa se f’omo re o
...O ko’te ogbonhin s’ebo

Ero ipo, ero ofa
Eni gbebo ni be ko waa s’ebo o
Yeye Omonijannkujan I ba tetemo
I ba waa f’owo s’anifin ebo o
I ba tete mo.
Translation
When the sun is overhead
The anthill has cracks all over
This was Ifa’s message for the mother of Omonijannkujan
She was advised to offer ebo for her child
She failed to offer the ebo
Traveller’s to ipo and ofa town
Let those advised to offer ebo do so
Had Omonijannkujan mother known in time
She would have endeavored to offer the ebo as
prescribed
Had she known in time
Ifa advises this person to heed the warning of the Awo in order to prevent
calamity for his/her beloved and by extension for himself/herself.
15. Ifa says that death is threatening the person for whom this Odu is
revealed. Ifa urges this person to offer ebo as urgently as possible in order
to ward off the threat of death on his/her head.
Ifa advises this person to offer ebo with one matured she goat and money.
This she goat must not be slaughtered, only the hair must be pulled and
added to the ebo. The ebo must have little or not palm-oil. The palm-oil to
be used must be mixed with water before being used for the ebo. The
money for the ebo must be so small that it would not be enough to
purchase anything it is only when this is done that the threat if death will
apart from the person for whom this Odu revealed. On this, Ifa says:
Arepinrin d’ifa awo alara

Arepinrin d’ifa awo ajero
Sakatanbamu
Dia fun lagaye n;ijesa
Omo arubo nla ti’ku
Translation
He who has Arepinrin Cloth to Cast Ifa, the Awo of Alara
And he who has epinrin to cast ifa, the Awo of Ajero
Sakatanbamu
They cast Ifa for Lagaye in Ijesaland
He who offered a mighty ebo to chase death away
Alara had a bad dream and he summoned Arepinrin diife his Awo to come
to come and cast Ifa for him. The Awo came and he informed Alara that
death threatened. He recommended that a matured she goat and money
should be offered as ebo, Alara complied
The she goat was sliced open and offered as ipese for the elders of the
night. Death came the third day and snatched Alara away. Why must this
happen when he had offered ebo as prescribed? Nobody could find any
answer to that.
Ajero was having some funny feelings. He summoned Arepinrin d’ifa his
Awo to come quickly to consult Ifa for him. Arepinrin difa told Ajero that
death was hovering over his head. He recommended a matured she-goat
and money. The she-goat was slaughtered and the ebo was offered. Five
days after, Ajero joined his ancestors. Why this should happen when he
had offered the ebo as recommended? There was no satisfactory answer
from anyone on the matter.
Owarangun, Obalaye, Olojonbo, Olufon, Olugbon, Aresa and a host of

other high-ranking and very important monarchs net their untimely deaths
the same way. Yet there was no satisfactory explanation as to why these
great people met their untimely deaths even after they had offered the ebo
as prescribed.
One day Lagaye had a terrifying dream in his dream, he found himself
being tied with a rope, being dragged bu the neck and being thrown inside
a huge burning fire. He woke up with a start. He summoned Sakatanbamu,
his Awo to come and cast Ifa for him on the matter. When the Awo came,
he told Lagaye that death threatened. He told him that he needed a
matured she-goat, palm-oil and money. He however stressed that the goat
must not be slaughtered. He explained that some of the hair of the goat
would be pulled from different parts of its body and added to the ebo. The
palm-oil would be mixed with water and added to the ebo a wisely way, he
ensured Lagaye that if this was done, he would escape the death that had
snatched away other prominent people. Lagaye complied.
As soon as the ebo was offered, Esu Odara went to Iku, Death and told him
that there was neither fun nor satisfaction in killing Lagaye. Esu Odara told
Iku that the other prominent people who had earlier been killed ought to die
because their death was celebrated. He said that nobody would celebrate
the death of Lagaye because there was nothing to rejoice over. He was a
nobody and no one would miss such a wretched person. He asked Iku to
follow him to where Lagaye ebo was placed for him to whiten Lagaye’s
wretchedness and poverty. He could not afford a goat. He could not even
afford ordinary palm-oil. When Iku got to the spot where Lagaye placed his
ebo Ike was convinced that there was no satisfaction for him to derive in
killing Lagaye Iku left Lagaye alone to continue to enjoy his wretched life
and went to the domains of Awujale, Osemawe, Alaketu, Onisabe and to
kill other important people.
Arepinrin d’ifa awo alara

Arepinrin d’ifa awo ajero
Sakatanbamu
Dia fun lagaye n;ijesa
Omo arubo nla ti’ku
Ko pe, ko jinna
E waa baini laiku kangiri
Aiku Ifa dun, o j’oyin lo o
Translation
He who has Arepinrin Cloth to Cast Ifa, the Awo of Alara
And he who has epinrin to cast ifa, the Awo of Ajero
Sakatanbamu
They cast Ifa for Lagaye in Ijesaland
He who offered a mighty ebo to chase death away
Join us where we enjoy the blessing of longevity
Longevity guaranteed by Ifa is sweeter than honey.
Ifa says that this person will live to his/her old age. He/she will also enjoy
life to the maximum. His/her life will be sweeter than pure honey. Ifa says
that the person for whom this Odu is revealed needs to be wisely whenever
he/she is offering his/her ebo for long life and prosperity.
16. Ifa warns the person for whom this Odu is revealed not to
communicate with people who had just lost their loved ones for at least
seven days. This person must ensure that the corpse had already been
buried before he/she ventures to go to the house idol the person died to
express his/her condolences. This is in order to avoid a situation where this
person will also meet his/her untimely death shortly before on after the
burial.
Ifa advises this person to offer ebo with a matured he-goat and money.
He/she also needs to steer clear of the venue where someone had recently
died until the corpse of the dead person has been interred. On this Ifa says:
Aile le, ki n te’ni

Ojumo mo ki n ka’ ni
Dia fun posi
Dia fun esu
Dia fun eesu
Dia fun igi ara
Won ni ki awon meteeta rubo
Ki won ma baa wo’le papo lojo kannaa
Translation:
Let the night come for me to spread my mat
And let the day break for me to fold the mat
Ifa’s message for Posi, the coffin
And for Eesu, the Blade grass
And also for Igi. Ara, the support stick
The three of them were advised to offer ebo
For them not to be buried alive together the same day.
The death of the Baale, the family Head shook whole community to its very
formation. Why did he die in that way? What was responsible for death?
What arrangement must they make to ensure a memorable burial? The
whole community vowed that the Baale must be given the most decent
burial anyone had ever been given in that community. Everyone began to
plan. All hands were on deck to ensure that the Baale’s burial was treated
as a carnival.
In order to know what to do in order to contribute their own quota to the

burial votes of the Baale, the coffin, Eesu, the Blade grass and Igi-Ara , the
support stick went for Ifa consultation in the house of the Awo mentioned
above.
The two told the trio that they must be careful with what they wanted to do
as regards their participation the burial rites. –they were warn not to
attempt the burial ceremony at all. Not only that, they were also warned not
to go to the house where person had just died until the corpse of the
deceased had been interred. They were also advised to offer ebo with one
matured he-goat and money.
What?! These Awo must be wicked people! How could they tell them not to
attend the burial of the Baale? The whole community would be present.
How did these Awo feel it would seem if the three of them were the only
ones who would not be there? Their absence would be so conspicuous that
the whole community would notice it instantly! No! This warning did not
come from Ifa. These Awo must have made it up in order to embarrass
them. They would not allow any wicked Awo to cause them any
embarrassment. The three of them quietly left the house of the Awo without
uttering a simple world, but fully determined to be part of the burial
arrangement.
The Baale would be buried in the evening. He died very early in the
morning of the same day. All those who went to the farm had returned
when they heard of the Baale’s demise. The grave was dug inside the
Baale’s room. The whole community was in a frenzy. Singing and
drumming was going on. The Baale had been given the final bathing rite
and had been neatly diversed up, in readiness for interment.
That was the time that posi, eesu and igi-ara arrived. They went to the
elders to announce their presence. They also told the elders that they were
available for them to assign any work that they cleared fit for them to
perform. The elders deliberated for a long time but could not come up with
any special assignment for the trio. That was when Esu Odara came and
the scene. He told the elders that they had said that that particular burial
would be the most spectacular of all burials. The trio they ve had special
assignment to perform. He told the elders to use Eesu to measure the
Baale’s corpse in order to ensure that the grave dug for him would fit
perfectly. He reminded the elders that the departed Baale was a tall man
when he was alive. He also told them that posi, the coffin would be the best
to accommodate the corpse. It would make the burial unique. Then he said
that igi-ara could be placed on the two sides of the corpse to give support.
The elders thanked Esu Odara profusely for recommending such ingenious
ideas.
The elders summoned the three friends; they grabbed eesu and used
him to measure the corpse. They made all the necessary adjust me to the
dug grave. They placed the corpse inside the posi, coffin, and used igi-ara
to support it. They also placed eesu inside the posi together with the
corpse. They nailed the coffin. The elders instructed all able-bodied people
in the community to carry the coffin, together with
Igi-ara and eesu and dance with these elements all round town. They did.
After this, the coffin that had been carrying the Baale, the eesu and
Igi-Ara was lowered into the grave and buried together. That was how Posi,
the coffin, eesu, the Blade grass, and Igi-Ara, the support stick, were
interned together with the corpse of the Baale.
Aile le, ki n te’ni

Ojumo mo ki n ka’ ni
Dia fun posi
Dia fun esu
Dia fun eesu
Dia fun igi ara
Won ni ki awon meteeta rubo
Ki won ma baa wo’le papo lojo kannaa
Won ko’te ogbonhin sebo
Ko pe, ko jinna
E o r ifa n se bi ala more
Ero ipo, ero ofa
Eni gb’ebo nibe ko waa sebo o
Translation:
Let the night come for me to spread my mat
And let the day break for me to fold the mat
Ifa’s message for Posi, the coffin
And for Eesu, the Blade grass
And also for Igi. Ara, the support stick
The three of them were advised to offer ebo
For them not to be buried alive together the same day.
They refused to offer the ebo
Ocan’t you see how the prediction of ite Awo had come to pass?
Travelers to Ipo and Ofa town
Lot those advised to offer ebo do so.
Ifa warn this person not to ignore the advice of the Awo rewarding avoiding
corpses or funerals. The consequences of ignoring these warning is very
grave indeed.
Aboru Aboye .

Series 26 Ogbe Ika

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Series 26 Ogbe Ika

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SERIES 26

Ogbe ka rele omo Osin

Ogbe, let us go home, offspring of Osin

Prior to this period, Ajetumobi was as unsuccessful trader. He was selling

Ogbe ka rele omo Osin

Ogbe, let us go home, offspring of Osin

Ororo a figbosu sala

Ororo afigbosu sala

The inhabitants of Ilagbawu were very enterprising. There were several

Ororo a figbosu sala

Ororo afigbosu sala

Ifa advises this person to ensure that he/she returns to his/her

When the elephant wakes up

Ilugbenka was a success story from whatever perspective anyone might

At this juncture however, Ilugbenka discovered to his chagrin that

When the elephant wakes up

The Awo told Ogbe that he was about to embark on a dangerous

While he was thinking about what to do to convert one of his several

Ogbe ka re’le omo Osin

Ogbe ka re’le omo Osin

Ogbe ka re’le omo Osin

One day, Ogun planned to celebrate his annual ceremony. All

Ogbe ka re’le omo Osin

Ogbe ka re’le omo Osin

Ifa ganngan Awo Etiponla

Ifa ganngan Awo Etiponla

Ogbe ka re’le omo Osin

This development made Igbin to go and lodge a complaint with Olu-Igbo

Ogbe ka re’le omo Osin

Lalemere always dreamt that he would be a successful man. However, he

Ogbe ka re’le omo Osin

One day however, Omonijannkujan’s mother planned to go and transact

On the day of departure, Yeye Omonijannkujan gave her co-wife three

As he finished this song, the ground opened and swallowed him up

...O ko’te ogbonhin s’ebo

Arepinrin d’ifa awo alara

Owarangun, Obalaye, Olojonbo, Olufon, Olugbon, Aresa and a host of

Arepinrin d’ifa awo alara

Aile le, ki n te’ni

In order to know what to do in order to contribute their own quota to the

Aile le, ki n te’ni

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