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1. Ifa says that for the person for whom Osa-Meji is revealed
during consultation, Ikosedaye or Itelodu, Ifa foresees the ire of
abundant wealth and success. Ifa says that he/she had
brought his/her financial success from heaven. This person
shall not be in want of money in life.
Ifa says that for this to manifest in the life of the person for
whom this Odu is revealed, there is the need for him/her to
offer ebo with four rats, four fishes, a bottle of gin, four
kolanuts and money. On this, Ifa says:
Translation
The residents of the house near the market are those who
gaze at the brightly shinning stars
This was Ifa’s declaration to Kuku, the Pigeon
When coming from Orun, Heaven to Aye, the Earth
Who will bring wealth with all parts of her body
She was advised to offer ebo
Kuku, the Pigeon was coming into this world from heaven. When
she was about to move, she went for Ifa’s consultation in the home
of the Awo whose pet name was mentioned above: Would she be a
successful person on earth? Would she be able to command
financial wealth and respect while on earth? Would people love and
adore her? She also wanted to know the degree of her success and
achievements in life.
The Awo assured her that she would not only be successful that
every part of her body would be associated with wealth - her
feather, skin, flesh, blood, bone, head and body. She was equally
informed that she would be given honour and would be allowed to
live among human beings. She was told that while her colleagues
such as partridge and dove were being stoned and killed, she would
be accorded respect and offered befitting accommodation.
She was however advised to offer ebo with four rats, four fish,
four kolanuts, one bottle of gin and money. She complied.
Soon after this, she set out on her journey to earth.
For these reasons, people always looked for the pigeons to put
inside their homes so that wealth would reside with them. This
made Kuku a bird that everybody looks for and takes proper care of.
She was very happy and contented for this.
Translation
The residents of the house near the market are those who
gaze at the brightly shinning stars
This was Ifa’s declaration to Kuku, the Pigeon
When coming from Orun, Heaven, to Aye, the Earth
Who will bring wealth with all parts of her body
She was advised to offer ebo
She complied
Before long, and not too far
Join us in the midst of abundant ire
It is with the feet of ire that the Pigeon matches on the
ground
Ifa says that riches, prosperity and well being shall sure
accompany the person for whom this Odu is revealed.
2. Ifa says that the person for whom this Odu is revealed is
going to be the most successful member of his/her family.
He/she will be blessed with more money, spouse, children,
and properties than all his/her siblings and/or colleagues.
Ifa says that this person shall however have more success
chances outside where he/she was born than within his/her
place of birth. He/she shall become a great person from
outside his/her place of birth. He/she shall also be greater
than all others close to him/her.
Kereje Owinni
Owinni kereje
Dia fun Ope Yekete
Ti ns’awo lo s’ode Iwere
Ebo ko le la ju gbogbo egbe re lo ni won ni ko waa
se
Translation:
Kereje Owinni
Owinni Kereje
They were the ones who cast Ifa for Ope Yekete, the
Slender Palm tree
When going on spiritual mission to Iwere land
He was advised to offer ebo so that he would be
more successful than all others
Kereje Owinni
Owinni kereje
Dia fun Ope Yekete
Ti ns’awo lo s’ode Iwere
Ebo ko le la ju gbogbo egbe re lo ni won ni ko waa
se
O gb’ebo, o ru’bo
Nje a o l’aje-l’aje
Bi ara ode Iwere
Kereje Owinni
A o l’aya-l’aya
Bi ara ode Iwere
Kereje Owinni
A o bi’mo-bi’mo
Bi ara ode Iwere
Kereje Owinni
Owinni Kereje
A o ni ire gbogbo
Bi ara ode Iwere
Kereje Owinni
Owinni Kereje
Translation:
Kereje Owinni
Owinni Kereje
They were the ones who cast Ifa for Ope Yekete
the Slender Palm tree
When going on spiritual mission to Iwere land
He was advised to offer ebo so that he would be
more successful than all others
He complied
We shall be as wealthy
As that of the inhabitants of Iwere land
All hail Kereje Owinni
And Owinni Kereje
We shall be blessed with several children
As those of the inhabitants of Iwere land
All hail Kereje Owinni
And Owinni Kereje
We shall be blessed with all Ire in life
As those of the inhabitants of Iwere land
All hail Kereje Owinni
And Owinni Kereje
Ifa says that all ire in life shall come the way of the person for
whom this Odu is revealed. All he/she needs to do are to offer the
appropriate ebo as prescribed above and also move out of his/her
place of birth. By so doing, his/her luck shall shine brightly.
Translation
Translation:
Again, Ifa asked people to greet him and compare his achievements
in life with the blessing and abundance of rainfall, and he was
greeted. When he was greeted in connection with Ofa town, he
responded that he was not a citizen of Ofa. He said that he
travelled to Ofa town and met them afflicted with variety of
ailments, ranging from fever, yaws, tuberculosis, leprosy to
paralysis. They came to him to consult Ifa on how all their ailments
would disappear. He assured them that the illness would go but
they needed to offer ebo with 200 pebbles, three cocks and money.
They did. He then put Iyerosun on the 200 pebbles and asked them
to struggle for possession of these pebbles. They all rushed to get
at least one each from the 200 pebbles. In the process of doing
this, four to five people were struggling for one pebble. Sometimes
more than 20 people would be struggling for only one pebble.
Before they knew it, all their ailments disappeared and they all
became hail and hearty. That was why people were saying ‘Ijakadi
l’oro Ofa’ meaning ‘Wrestling is the custom of Ofa land’
Translation:
Translation:
And yet again, Ifa asked people to greet him in reference to rainfall
and they did. When those praising him made reference to Ikole-
Ekiti, he made it clear to them that he was not a ctitizen of that
town. He explained that he came to Ikole Ekiti only to discover that
things were not moving well for the inhabitants of that town. He
consulted Ifa for them when they approached him. He told them
that the causes of their problems were the handiwork of Elders of
the Night and other principalities. He advised them to feed the
Elders of the Night (witches) with six medium-size kegs of palm-oil,
six okete, big rats, and money. They complied. Before long after
performing the ritual, all their problems disappeared. All the good
things which they had hitherto lacked came rushing to them in
torrents.
Ifa ni ki won o ki oun ni m’ojo-m’ojo
Ifa ni ki won o ki oun ni m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa o ba pele o
Omo Eluju-fofogbo
N’ibi won gbe nse soowe-soowe
Translation:
Translation:
When they discovered that their lives had improved for the
better, the citizen of Ijesaland begged Orunmila to stay
with them. Orunmila responded that he could not do that
as there were several others who needed his assistance
elsewhere. He however advised them to bring a keg of
raffia palm wine and four big kolanuts to serve their Ifa
individually every year and his presence would be felt.
Anything they needed shall be given unto them If they
passionately and realistically prayed for it.
Translation:
Ifa says all ire in life shall come the way of the person for
whom this Odu is revealed. He/she only needs to be
steadfast and follow all the advices and directives of Ifa
always.
4. Ifa says that the person for whom this Odu is revealed shall
be extremely successful in life. Others will be praying to
Olodumare to make them as successful as the person for
whom this Odu is revealed. Not only that, many other
people shall be looking upon him as the person in whose
hand the key to their success is. He/she shall be emulated
in all his/her actions and utterances.
Translation:
Translation:
Ifa says the person for whom this Odu is revealed shall succeed if
he/she can follow the Ifa injunctions as explained above and
continue to be hardworking and dedicated. He/she needs to believe
in Ifa and move close to it.
5. Ifa says that the person for whom this Odu is revealed shall
be dealing with and/or working for highly placed people in
the society. They shall rely on him/her for most things that
they plan or do. His/her opinions shall be highly valued
and people will consider him/her vital when very important
decision are about to be taken, when a serious conflict is
about to be resolved, when an important business deal is
about to be initiated, negotiated, followed up or concluded,
when arrangement, solemnization of marriages are about
to be done, even when final burial arrangements are to be
organized. Many highly placed personalities will appreciate
his/her being by their side in order to make things work to
everybody’s satisfaction.
Translation:
Translation:
Ifa says that the person for whom this Odu is revealed shall
be great in life. He/she shall move in the midst of powerful
people in the society. His/her opinion shall be sought from
far and near and people shall respect whatever he/she
says.
6. Ifa says that the person for whom this Odu is revealed shall
succeed where others had failed. He/she shall be elevated
and honoured where others had been dumped and
humiliated. Ifa says that the person for whom this Odu is
revealed have the talent to right all wrongs, to settle
seemingly impossible problems, to bring forth smiles where
there had hitherto been sorrow; and to shine the rays of
hope and assurance where there had been gloom and
despair.
Ifa says that many people had already been called upon to
solve a particular problem but they had all failed. Ifa says
that the person for whom this Odu is revealed need to offer
ebo with three cocks, three guinea fowls and money.
He/she also needs to feed the Elders of the Night (witches)
with palm oil. He/she equally needs to serve Ifa with one
hen. By so doing, he/she shall surely succeed.
Translation:
Translation:
Translation:
Translation:
Ifa says that the person for whom this Odu is revealed shall
succeed where others had failed. Conversely, Ifa says that
the problems being encountered by the community for
whom this Odu is revealed shall disappear. What they
need to do is to offer ebo, feed Ifa and the Elders of the
Night. By so doing, their lives will improve for the better.
Ifa says that there is the need for the person for whom this
Odu is revealed to offer ebo of prosperity and victory with
three pigeons, three cocks and money. He or she also
needs to serve Ifa with one hen and money. On these,
Ifa says:
Translation:
Translation:
Ifa says that the person for whom this Odu is revealed shall
succeed if he/she follows the advices of Ifa as stated
above.
8. Ifa says that the person for whom this Odu is revealed
shall surely become a leader or move in the midst of
movers and shakers of the community in which he/she
belongs. His/her opinion shall be sought at all times. That
this will happen is not in doubt. Ifa however warns the
person for whom this Odu is revealed against being self-
opinionated. He/she needs to avoid pride as it could lead
to his/her downfall. Ifa says that if he/she is given
recognition and respect he/she must never think that there
were no other people who are ever more qualified than
himself/herself. Ifa warns that pride may lead to a
situation where people will gang up against him/her and
remove him/her from whatever position he/she is
occupying. Not only this, he/she may also be rubbished
and put to ridicule whose stain shall be with him/her
forever.
Ifa says that the person for whom this Odu is revealed
needs to show humility at all times and offer ebo with two
white he-goats, glue and money. He/she also needs to
serve the Elders of the Night with ekuru, bean fritters
mixed with honey and glue; this is to be placed where
Ifa has directed that it should be placed. On this, a stanza
in Osa-Meji says:
Ba le iya
Ko o ma ba le ate
Dia fun gbogbo eye
Ti n be l’aarin igbe
Ebo ni won ni ki won se
Ba le iya
Koo ma ba le ate
Dia fun Osin gaga
Ti nbe l’aarin igbe
Eyi ti won o mu j’oba eye
Ebo ni won ni ko waa se
Translation:
In the night on that very day, Osin slept and dreamt that
he was tied to a stake and was being stoned by the other
birds. In the dream he was dragged through the forest
naked and later burnt to ashes. This frightened him when
he woke up. He rushed to the home of the Awo mentioned
above for Ifa consultation. He was informed that he had
already offended his colleagues through his pride, high-
handedness, lack of consideration for other people and his
self opinionated tendencies. He was advised to change all
his attitudes and show humility, have respect for other
people’s opinions and show consideration for other people’s
plight. He was also advised to offer ebo and feed theElders
of the night as stated above. He complied.
The next morning, Osin gathered all the birds to the main
field. He apologized to them for all what he had done
which they considered offensive. He promised that he was
determined to right all the wrongs. He appealed to them to
give him the chance. All the laws which the other birds
considered to be obnoxious were abrogated with immediate
effect.
Ba le iya
Ko o ma ba le ate
Dia fun gbogbo eye
Ti n be laarin igbe
Ebo ni won ni ki won se
Ba le iya
Koo ma ba le ate
Dia fun Osin gaga
Ti nbe laarin igbe
Eyi ti won o mu joba eye
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje ba l’eya o
Koo ma ba l’ate
Afinju eye kii K’ate
Translation:
Ifa says that the person for whom this Odu is revealed shall
not be tied down with the glue of this world. He/she needs
to show humility, respect, consideration for other people’s
opinions at all time and be on the side of the majority in
order to achieve his/her heart’s desires and attain his/her
goals in life.
9. Ifa says that the person for whom this Odu is revealed is
experiencing a lot of difficulties in his/her life presently. Ifa
says that everything shall soon relax and his/her life shall
soon pick up for the better. Ifa promises to put a smile on
the face of the person for whom this Odu is revealed very
soon.
Translation:
With sorrow in her heart, she approached her Awo for Ifa
consultaion; would she be able to overcome all her
problems? Would her situation improve for the better?
Would she still continue to sustain life?
Ifa says that no matter how tough the situation might be,
comfort and contentment will soon come. What the person
for whom this Odu is revealed needs to do is to be patient.
He/she also needs to be perseverance too. He/she will
then be in a position to overcome all the problems
confronting him/her.
Ifa says that there is no ebo or rituals that this person can
perform to prevent him/her from developing stomach
problems, save for him/her to heed this warning of Ifa.
However, in order for the success and accomplishment to
arrive quickly, Ifa recommends as ebo materials, three
pigeons, three guinea fowls and money. There is also
the need to serve Ifa with one hen. On all these, a stanza
in Osa-Meji says:
Translation:
In spite of the fact that Orunmila was the best in his field,
in spite of the fact that Orunmila was the most gifted being
ever created by Olodumare, at this particular point in time,
he had nothing to show for all his wisdom, talent and gifts.
He had no wife, no child, and no money. He was living in
abject poverty.
Translation:
Ifa says however that there is the need for those very close
to this person to offer ebo for him/her with one big ewe.
There is also the need to feed Esu Odara for him/her on a
regular basis. If these can be done, the transformation
from grass to grace, from want to financial abundance and
from failure to success shall be sudden and miraculous. In
this Odu, Ifa says:
Translation:
Half way to the farm, 'Lanroye told his father that there
was the need for him to very quickly empty his bowel in the
bush nearby. He told his father to continue on his way to
the farm as he would soon join him. Obatala continued on
his way and told his son not to be late to join him.
Translation:
Please allow Bara to enter (the house)
If you refuse to allow Bara to enter
Don’t you see the baton carried by ‘Lanroye
Anyone who offered good ebo, Esu will support such
person
He/she shall be blessed with wealth and children
Esu will support the person
He/she shall trade and succeed
Esu will support the person
Latopa, Latopa Esu gongo!
Latopa, latopa o, Esu gongo!
When the travellers who were coming to the market heard the
music of ‘Lanroye and saw the spiked baton in his hand, they
knew that they had two options: To refuse to offer ebo as Esu
had said and incur his wrath; or to offer the ebo and receive
his blessings (wealth, children, business success etc.). All of
them chose the latter. Before long, everywhere was filled with
beads, clothes, food, gold, silver, ivory, or nameless enamels
and so on. All the people were dividing whatever they
brought for sale in the market into two and giving one half to
'Lanroye. They were all being blessed by ‘Lanroye and
immediately, they were becoming successful in their
undertakings in life.
Translation:
Ifa says that a lazy and troublesome child who is where this
Odu is revealed need counseling rather than condemnation as
this person can turn out to be of benefit to all in the family,
neighborhood and/or community
12. Ifa says that there is the need for the person for whom
this Odu is revealed to offer ebo in order not to witness or
experience the wrath of the Elders of the Night (witches). Ifa
says that these witches are not too far away from him/her.
O te jeeje ti kaa wa
Dia fun Oosanla Oseeremagbo
Ti yoo gba Obinrin Opehe
Tii s’omo Olori-Eleye l’aarin igbe
Ebo ni won ni ko waa se
Translation:
O-te-jeeje-ti-kaa-wa
He was the Awo who cast Ifa for Obatala
When going to snatch the woman of Opehe
The son of the head of the Birds (witches) in the forest
He was advised to offer ebo
Opehe was the favourite son of the head of the witches in Ile-
Ife. His mother was highly influential among the witches. She
commanded the respect of all witches because she was known
to be ruthless when dealing with actual or perceived enemies.
She was also seen as fearless and uncompromising in all her
activities in life. Not only this, whenever there was
misunderstanding among her fellow witches, she would handle
it to the satisfaction of all the parties involved in the dispute.
And if there was quarrel between her members and other
people anywhere on earth, her focus was to inflict maximum
pain of the witches on the person who had the temerity to
confront any of her members. Any man who had a taste of
her member and ran away would be rewarded with
impotence; any husband who beat his wife who was a
member would simply have the offending hands crippled; any
woman who abused any of her members would either turn
deaf, or have all her teeth removed; or suffer from palsy; or
even go berserk altogether, depending on the weight of the
abuse. Whenever there was farm boundary dispute between
two or more families, she would support the family where she
had members. The other families would suffer failed harvest,
or mysterious fire on their farms. In one word, she had
unlimited punishment she could inflict on anyone at anytime
she felt like, just to protect or support her fellow members to
fear and respect her.
She gave birth to seven children. She donated six of them for
the feasts of the witches. It was usually in her presence that
these children would be slaughtered and their flesh distributed
to all the members present at the meetings just to show her
deep sense of commitment to the fraternity. The only child
remaining for her was Opehe, a male child. He lacked nothing
on earth. When he got married, it was to the most beautiful
girl in the land.
When the couple moved into their own home, it soon became
clear that Opehe was tied to the cloth of her mother. He
could do nothing in his home without first seeking clearance
from his mother. He spent all day with his mother and only
went home to sleep. This happened everyday. When the wife
complained, it fell on deaf ears. She went to complain to her
parents. Her parents intervened without any positive
changes. She soon because lonely and frustrated.
From that day onward, she went out regularly. She used to
visit friends and relatives. She experienced that her pains and
frustrations truly reduced. It was during one of these regular
outings that she met Obatala. It was love at first sight. Both
of them fell in love with each other instantly. Obatala was
also having his own problem with Yemoo at that period. They
began to share their problems together. At first, it was not
more than that. It soon developed to a stage that both of
them could neither eat nor sleep if they did not see each other
in one day. They both threw caution into the wind.
One day, both of them discussed about the possibility of living
together permanently. The woman was all ready for this
because for the very first time in her life, she was showered
with true and selfless love and affection. Obatala on the other
hand could not wait for this to happen. He however made up
his mind to go for Ifa consultation. He approached the Awo
known as O-te-jeeje-ti-kaa-wa meaning ‘He who quietly comes
out from his room’ for Ifa consultation. During this process,
Osa-Meji was revealed. The Awo told Obatala that he came
because he wanted to take a step that would involve taking
another person’s belonging. He was told that to take the
belonging was not a problem as it would be very easy to take,
but to retain it was the big issue. He was advised not to do so
because the problem and anxiety that would accompany this
action would be too much. Obatala was love-blind, love-deaf
and love-thirsty. He could not imagine his staying for two
days without seeing his heart-throb. He demanded for the
ebo to be offered in order for him to overcome the problem.
The Awo told him as stated above but warned that all the ebo
in the world would not stop the problem from coming. The
ebo would only help him not to be consumed by the problem.
Obatala assured the Awo that there was nothing on earth too
much to be sacrificed for his love. All the ebo materials were
provided and the ebo was performed. Before long, Opehe’s
wife eloped from home and settled with Obatala. Three days
after she left home, Opehe went to report to his mother, they
searched everywhere without success. However, Yemoo knew
that she had no place in the heart of Obatala any more. Out
of jealousy, she went to leak out the hiding place of this
woman to Opehe’s relatives. The relatives went to Opehe’s
mother that Obatala was the one who snatched away her
son’s wife. Before long, it became the talk of the town that
Opehe’s wife was living in Obatala’s home.
Something was really amiss. They were all sure of that. But
what was it? Nobody among them knew. In their confusion,
they summoned another meeting, but this time, without the
head of the witches. They deliberated at length. Eventually,
they came to the conclusion that Opehe’s mother refused to
take an action because she wanted to see how the other
witches would handle the problem. She had taken action on
behalf of others, so she wanted to see how others would act
on her behalf too. All the witches present at that meeting
agreed that it was the most sensible assumption. There and
then, they concluded that they must tear Obatala’s home to
pieces. All his children must be killed and consumed. His
relations must be killed and consumed. All those who tried to
lift a finger to assist him must be killed and consumed.
Obatala himself must be put to a slow but painful death. All
these must be done in order to send a note of warning to
others who might like to do the same thing; they concluded
that the whole community where this insult took place must
be shaken to its very foundation. They concluded that all
witches must prepare for war and in three days’ time. They
must gather at the market square very early in the morning to
head straight for Obatala’s home.
B’owo ba te Salako
Aheje, aheje, ahe mii !
B’owo ba te Talabi
Aheje, aheje, ahemii !!
B’owo ba te Alalaade
Aheje, aheje, ahemii!!!
Translation:
Before Sango could ask him what the problem was, the
witches were already at Sango’s doorstep. When they
reached there, before knocking at all, they began to sing thus:
B’owo ba te Sangobiyii
Aheje, aheje ahemiii!
B’owo ba te Bamgbose
Aheje, aheje, ahemiii!!
B’owo ba te Sango funraare
Aheje, aheje, ahemiii!!!
Translation:
B’owo ba te Dosumu
Aheje, aheje, ahemiii!
B’owo ba te Fanikee
Aheje, aheje, ahemiii!!
B’owo ba te Awolola
Aheje, aheje, ahemiii!!!
B’owo ba te Odubiyii
Aheje, aheje, ahemiii!!!!
Translation:
If we get hold of Dosumu
We shall kill and consume him!
And if we capture Fanikee
We shall kill and devour her!!
If we apprehend Awolola
We shall eliminate and swallow him!!!
And even Odubiyii
We shall not spare him at all!!!!
Orunmila knew instantly that what had come to his home was
the war of the witches which Ifa had predicted earlier.
Orunmila told all the Irunmoles to stay in his home and that
nothing bad would happen to them. With his assurance and
confidence, they stayed.
O te jeeje ti kaa wa
Dia fun Oosanla Oseeremagbo
Ti yoo gba obinrin Opehe
Tii s’omo Olori-Eleye l’aarin igbe
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni laruuse ogun
Ajase ogun laa ba ni l’ese Obarisa
Nje ada owo o mi
Ada Orisa ni o.
Translation:
O te jeeje ti kaa wa
He was the Awo who cast Ifa for Obatala
When going to snatch the wife of Opehe
The son of the head of the witches in the forest
He was advised to offer ebo
He complied
Before long, not too far
Join us in victory dance
The cutlass in my hand
Belongs to Orisa.
Ifa says that the person for whom this Odu is revealed needs
not to go and invite problem to himself/herself if it can be
avoided. He/she also need to show appreciation to all favour
done to him/her.
13. Ifa advises the couple where this Odu is revealed must
try to avoid incessant conflict in their day-to-day activities. Ifa
says that there is no need for the couple to abuse each other
whenever there is disagreement, especially over money. Ifa
warns that doing so will only lead to a situation where both of
them will live the rest of their lives in penury. Ifa assures the
couple that they will succeed in life if they can exercise
perseverance and that they do not know what destiny has in
stock for them.
Ifa advised them to offer ebo with two rats, two fish, two
pigeons, two hens, two roosters and money, they are
also advised to avoid quarrel and be prayerful. By so doing,
success is guaranteed. In this Odu, Osa-Meji says:
Translation:
Mobowu was the wife of Ogun. Before they got married, both
of them had not been financially buoyant. When they got
married, the situation was worse.
“it was quite possible that this was the only explanation; no!”
From that time, Ogun perceived his wife was his enemy who
was a stumbling block against his progress. What name can
you call a woman whose presence in your life brought so
much misfortune?
On the day that she started the business she saw nobody to
buy her product. She went round her neighbours’ homes but
she was told that they had just taken their meals and would
patronize her the next day, some of them said that they did
not know that she would start on that day. Some said that
they forgot the date she gave then. In the end, she was
forced to distribute part of the food as gift to children and
others. Before one full moon, she had exhausted all the
money given to her by her parents. She cried and cried. The
more she cried, the more she hated her husband. She
remembered that there were other suitors who came for her,
but her parents turned them down, preferring Ogun to all of
them. To make matters worse, all these former suitors were
getting on very well, had she been lucky to marry any of
them, she would not be in the problem she found herself. The
more she reflected on this, the more she hated Ogun her
husband. It reached a stage that there was nothing Ogun did
that even impressed her. She picked on him at every
opportunity.
Translation:
A head afflicted with ill-luck does not protrude
disproportional
The foot print of an insane person is not distinguishable
on the road
It is impossible to know the head of someone who shall
become a title- holder in a crowd
These were Ifa’s declaration to Mobowu
The wife of Ogun
When they did everything without any success
They were advised to offer ebo
They complied
He who shall become a king in future
Nobody can say for certain
Let a couple stop calling each other bad names
He who shall the crowned as a king tomorrow
Nobody knows
Ifa says that with love and understanding the life of this
couple shall be enjoyable. The door of their success is wide
open.
Translation:
Ejemu and Elepe were friend from their youths days .They did
everything in common, at a stage, many people did not know
that they were not related by blood. They were both happily
married; they have great children; they lived in mansions;
they were both popular and they both travelled extensively.
They spoke many language and several dialets. They also
made several great friends at home and outside their
communities. To crown all, both of them were made
community leaders in different town. They made Ejemu the
community leader in Oniluutu and Elepe was made a leader in
Epe land.
Meanwhile, Ejemu slept and had a bad dream. He went for Ifa
consultation and he was advised to offer ebo also be careful of
envious friend since what applied to him would surely apply to
his bossom friend.
In the dead of the night, Elepe carried out the medicine pot,
he had one strong young man beside him. He instructed the
young man to hit the head which would appear in the pot with
the club made with a pestle with all his strength. He recited
the incantations he was taught three times. He shouted the
names of Ejemu three times. A head appeared. Instead of
Ejemu’s head to appear, it was Elepe’s head which appeared
the young man hit the head with the club with all his strength.
Elepe died on the spot.
Translation:
Ifa says that person for whom this Odu is revealed shall not
be allowed to be shamed, or destroyed by enemies or envious
friends. Conversely, this person must never contemplate
doing evil to other’s, friends or foes lest he/she faces terrible
consequences.
15. Ifa says that during Ikosedaye of a new born baby, if Osa-Meji
is revealed, everything must be done to ensure that this baby
feeds from the breast milk of its mother. if the baby cannot
feed directly from the breast of the mother due to one reason
or the other, the milk must be collected in a container and
feed the baby with, unless the mother died immediately after
the child’s birth, this must be done.
Failure to do so may potend disaster for the person. He/she
may find it extremely difficult, if not altogether impossible, to
succeed in life.
Ifa notices that the person for whom this Odu is revealed
loves to contribute his/her own quota to the development of
the community, sometimes at the expense of his/her health
and personal comfort. He/she however needs to offer ebo
against those who reward good with evil. He/she needs to be
careful with those who convienently forget all the good things
that he/she had done and who will not hesitate to inflict pain
on him/her at the slightest excuse. Ifa advises this person to
offer ebo and serve the Ori of his/her mother if alive,
or propitiate his/her mother’s spirit, if dead. A stanza in
this Odu states thus:
Translation
The massive hill with its broad base and narrow apex
He was the Awo who cast Ifa for Oba Ajalaye
And also for Oba Ajalorun
When they were going on hunting expedition
And they were quarelling on supremacy over one emo,
brown rat
They were advised to offer ebo
After this, they roamed the forest and wilderness for another
twenty-two days without seeing any other animal, not to
mentioned killing it. After 30 days of hunting, they decided to
call it quit. Oba Ajalaye picked the brown rat and told Oba
Ajalorun to go back home. Oba Ajalorun would have none of
it. He insisted that he was the one who had the right to take
the brown rat away since he had travelled far to come to
earth, the earth was his (Oba Ajalaye) territory, he is therefore
the rightful owner of the rat since it was killed in his territory.
Oba Ajalorun picked the rat with the intention to share it into
two. But Oba Ajalaye snatched it away from him and told Oba
Ajalorun to go and do his worst. Oba Ajalorun was full of
anger and he left for his abode in heaven with annoyance.
The Awo informed them that Oba Ajalaye had wronged Oba
Ajalorun. That was why all the evil events they experienced
were happening. They needed to go and appeal to Oba
Ajalorun to show compassion. The Awo assured them that if
the step could be taken, Oba Ajalorun would put an end to his
anger. He advised them to go and look for one emo, brown
rat, use it to do ipese and give it to Oba Ajalorun. He said that
the disagreement betweent Oba Ajalaye and Oba Ajalorun was
over one brown rat which Oba Ajalaye appropriated to himself.
In order to even the score there, there is the need to give to
Oba Ajalorun another brown rat.
The Awo did the ipese and told them to take it to Oba
Ajalorun in heaven. To take it to heaven posed another great
problem because nobody was prepared to volunteer to go.
The Awo told them that there was nothing he could do for
them if they were not ready to go. In the end Asa, the falcon
agreed to take the ipese to heaven. Before he reached one-
tenth of the journey, he became very tired. He returned to
earth with the ipese. Next, Awodi the hawk, volunteered to
take the ipese to heaven. He did not fare better than Asa and
he returned with the ipese. After that time, there was no more
volunteer.
One week after, Igun, the Vulture, felt that he owed his
community the obligation of ensuring that he assisted or at
least participated in ensuring that the problem of the
community is solved. Consequent upon this, he went for Ifa
consultation would he be able to carry the ipese to Oba
Ajalorun in heaven? Would he be relevant to his community?
Would the problems of his community be solved through him?
Very early the next day, Igun headed for the main town in
order to go to the palace of the Oba and see the elders who
promised to take care of his family in his absence. On his way,
he passed through the same place where he had consumed
part of what remained of a corpse the previous night. On
getting to that sport, he saw to his eternal honour and regret
that the corpse whose flesh he had consumed was actually
that of his mother! So, Igun thought bitterly, he had actually
eaten his own mother! So, he reflected, his mother had been
allowed to die and her corpse left on the main road! So, what
the Awo had told him that he was about to risk his life for
ingrated ones was true. He felt like having the means to
command the ground to open up and consume him there and
then. He was overwhelmed with grief. He wept and wept.
Unfortunately, nobody took notice of him. Everyone was going
about his/her business as if nothing had ever happened.
After sometime, Igun put himself together and buried what
remained of his mother. He raised his eyes to heaven and
cried aloud to Almighty Olodumare. He prayed that may
Olodumare make it in such a way that for human beings to
succeed in life, they who failed to eat his/her mother shall
never succeed in life. Olodumare granted his request. But
instead of human beings cutting the flesh of their mothers for
consumption as Igun did, Olodumare made it in such a way
that human beings consume their mothers through the
sucking of their mothers’ breast milk. Since that time, anyone
who fails to suck his/her mother’s breast milk where the
mother did not have any physiological problem or died during
child birth, such a child will find it extremely difficult if not
totally impossible to have the type of spiritual elevation
comparable to those of his/her colleagues who had the benefit
of sucking their mothers’ breast milk.
Translation:
The massive hill with its broad base and narrow apex
He was the Awo who cast Ifa for Oba Ajalaye
And also for Oba Ajalorun
When they were going on hunting expedition
And they were quarelling on supremacy over one emo,
brown rat
They were advised to offer ebo
The Awo also cast Ifa for Igun
When carrying ebo from earth to heaven
He was advised to offer ebo to enable him accomplish his
mission
And also to offer ebo against ingrates
He offered only the ebo to enable him accomplish his
mission
Had Igun known on time
He would have offered all the prescribed ebo
Ifa says that the person for whom this Odu is revealed loves
to assist his/her community. He/she loves to contribute his/her
own quota towards the development of his/her community,
but unfortunately he/she will discover at the end of the day, to
his/her disappointment that his community will not appreciate
all his/her efforts.
16. There is a woman where this Odu is revealed. Ifa says that
care must be taken before engaging too deep with her. If this
Odu is revealed during engagement or marriage ceremony, a
lot of ebo is required for this woman in order to avoid a
situation where the man planning to marry her will not meet
his untimely death soon after the wedding. Without extensive
ebo and etutu, Ifa says that it is not advisable to have this
woman even as lover.
Ifa says that if on the other hand, the woman in question had
been losing her men prematurely; there is the need for her to
offer ebo in order to put an end to these unfortunate
developments. After the ebo, a special Ifa preparation needed
to be made for her and probably her partner which would put
a permanent stop to the misfortune.
Translation:
One day, Ila, the Okro, approached Ebe for marriage. She
consented. They got married. Ila got himself planted inside
Ebe. Five day after this, Ila began to sprout beautifully. Ila
was very happy. All the other farm-crops became envious of
Ila’s achievement. In three months, Ila had several seeds.
That was the time the farmer came, removed all the seeds
and uproot Ila away from Ebe. Ila met his untimely death.
Isu, the yam was able to live for 10 months before his death.
Agbado, the corn, lived for about three months and died.
Koko, the Cocoyam lived for about eight months and died.
That was how all crops which got married to Ebe met their
deaths prematurely.
One day, Akese, the cotton wool was determined to have Ebe
as his wife. He went for Ifa consultation; he was advised to
offer ebo as prescribed above. He complied. After this, he got
married to Ebe.
Translation:
Ifa says that it will not allow the man who planned to marry a
woman whose previous men had met with the same fate. With
ebo and Ifa preparation as explained above, nothing is
impossible.
ABORU, ABOYE.
B. SIGNIFICANCE OF OSA-MEJI
For Osa-Meji children, especially those who were fed with
their mothers breast milk, they have a high tendency to
succeed. Those who did not taste their mother’s breast
milk due to one form of problem or the other also have
very high propensity to succeed. For those who were not
not fed with their mother’s milk but which was found
possible to do so, the chances for them to succeed had
been drastically reduced.
C. AFFILIATED IRUNMOLE/ORISA
D. TABOOS
E. POSSIBLE NAMES
MALES
1. Jejeola – Meekness brings honour
2. Ifasegun – Ifa is victorious
3. Ayeroju – The world is peacful
4. Ifakorede – Ifa brings all Ire
FEMALES