“Agbabo o jo onbi

Omo olomo o lee jomo taa bi ninu eni”

“Guardianship does not equal parentage

Another person’s child cannot be like a child from one’s bowels”

Which is proven later in the Odu when Abeshujiyan is about to be sentenced to death, and his
adopted child asks that his cloth be removed so that the blood from the execution he will
watch does not stain it.

E mo jee ki awon o lese lorun

E je ki awon o file
Oba ni nje bob a je pe omoo re to bi nnu ni omo un
Ti kii she omo to gbawo
Se jo pee ki ejee Baba oun o mo ta si asho oun
Omo olomo o jomo eni looto

“Let us set him free

If this boy had been his son truly
And not an adopted child
Would he say his fathers blood should not be allowed to spill on his cloth?
Can’t we all see truly that a Guardian does not equte a parent
Another persons child can not be like a child from one’s bowels”

Through the wisdom of Odu, Ifa teaches us:

Initiation alone does not give one character.

Initiation alone does not give one knowledge.

Initiation alone does not give one seniority.

Initiation alone does not make one a true priest.

Odu Iwori Meji:

Iwori teju mo ohun ti nse ni

Bi o ba te Ita tan
Ki o tun iye e re te
Iwori teju mo ohun ti nse ni
Awo, ma fi eja igba gun ope
Iwori teju mo ohun ti nse ni
Awo, ma fi aimowe wo odo
Iwori teju mo ohun ti nse ni
Awo, ma fi ibinu yo obe
Iwori teju mo ohun ti nse ni
Awo, ma ji kanjukanju jaye
Iwori teju mo ohun ti nse ni
Awo, ma fi warawara mkun ola
Iwori teju mo ohun ti nse ni
Awo, maseke, sodale
Iwori teju mo ohun ti nse ni
Awo, ma puro jaye
Iwori teju mo ohun ti nse ni
Awo, ma se igberaga si agba
Iwori teju mo ohun ti nse ni
Awo, ma so ireti nu
Iwori teju mo ohun ti nse ni
Awo, ma san bante Awo
Iwori teju mo ohun ti nse ni
Awo, bi o ba tefa tan
Ki o tun iye e re te o
Iwori teju mo ohun ti nse ni

English
Iwori take a critical look at what affects you
If you undergo Ifa initiation (Itelodu)
Endeavor to use your wisdom and intelligence
Iwori take a critical look at what affects you
Awo, do not use a broken rope to climb a palm-tree
Iwori take a critical look at what affects you
Awo, do no enter into the river without knowing how to swim
Iwori take a critical look at what affects you
Awo, do not draw a knife in anger
Iwori take a critical look at what affects you
Awo, do not be in haste to enjoy your life
Iwori take a critical look at what affects you
Awo, do not be in a hurry to acquire wealth
Iwori take a critical look at what affects you
Awo, do not lie, do not be treacherous
Iwori take a critical look at what affects you
Awo, do not deceive in order to enjoy your life
Iwori take a critical look at what affects you
Awo, do not be arrogant to elders
Iwori take a critical look at what affects you
Awo, do not lose hope
Iwori take a critical look at what affects you
Awo, do not make love to your colleague's spouse
Iwori take a critical look at what affects you
Awo, when you have been given Ifa initiation
Initiate yourself again by using your wisdom and intelligence
Iwori take a critical look at what affects you

On Character/Ethics

Ogbe Sooto (Ogbe Osa) Ifa says:

Bi oju ba npon Babalawo

Ki Babalawo ma puro
Bi oju ba npon Onishegun
Ki Onishegun ma shera
Keni ma sheke shera
Nitori ati sun awo
Difa fun Orunmila
Nijo ti eni Aimo wa nko ogun ja Baba
Won ni ki Baba rubo
Nje eni Aimo
Emi ma wa mo yin o
Emi ti mo monu-monu
To finu jo Oka
Mo ti mo Agbadu
To tinu jo Ere
Mo ti mo iwowo-Ereke
To finu jo Barapetu

Ifa a Babalawo is in grave want

Let him like not
If an herbalist is in need
Let him not be dishonest
Let no one lie or display dishonesty
Because of accountability when he dies
This is the declaration of Ifa for Orunmila
When unknown people (pretenders) waged war against him
Orunmila was asked to offer sacrifice
He complied
Now all you protestors
You have all been exposed
I now know the python
Which resembles the cobra
I now recognize the rattle snake
Which looks like the boa constrictor
I can now see through Iwowo Ereke (impersonator)
Who pretends that he is Orunmila himself.
Ifa here warns both layity and priests twofold . First that our ethics must be of the highest
standard, and that we not lie in order to get our way as priests. It’s no matter whether that be
to assert power, manipulate others for our own gain or to make money. In the end, we will be
judged. But even more important, Ifa reminds us to not mistake one thing for another, and to
not mistake the priest for Orunmila himself! Beware of priests who begin to mistake
themselves as Orisa. In this Odu, Ifa makes it clear that the comparison may be subtle, both
snakes but of different types, one may not say outright they think of themselves as Orisa, but
their actions belie their true feelings. We priests are not Orisa incarnate on earth, we are
humble servants, to think or act otherwise is nonsense.

What Ifa does teach us is to respect everyone regardless of status, without that respect, how
can one claim the title of priest? In

Osa Meji Ifa says:

Ori buruku kii wu tuulu

A ki i da ese asiwere mo loju ona
A ki i m’ori oloye lawujo
A difa fun Mobowu
Ti i se obinrin Ogun
Ori ti o joba lola
Enikan o mo
Ki toko-taya o mo pe’ra
Won ni were mo
Ori ti o joba lola
Enikan o mo

The head of a person with a bad future does not swell up

No one can recognize the footprints of a madman on the road
And, no one can distinguish the head of an honorable person in an assembly of people
This was the theaching of Ifa for Mobowu
Who was the wife of Ogun
Surely, the head that will wear the crown tomorrow
No one can recognize it
Therefore, let husband and wife stop calling each other names
And stop talking foolishly to each other
For the head that will wear the crown tomorrow
No one can tell which one it will be

Aside from reminding us that we never know when we will need help from someone, or who
that will be, Ifa is clear that we also do not have foresight. The leaders, and likewise madmen,
of tomorrow are not known today, so from a practical standpoint, we should treat all people
respectfully.
The question of character and its affect on the priesthood is even more profoundly addressed
in the

Odu Ofun Otura where Ifa states:

Eke pa bi, o di
Odale pa'bi, ko yan
Oninure pa bi, o ye peregede

The liar casts the Kola nut and it yields a bad omen
the commitment breaker casts the kola nut and it does not yield a good result
But the good hearted person casts the kola nut and the result is clearly promising

Priests make a commitment to uphold and protect Orisa/Ifa and their principles, so priests
who have broken this commitment when casting a tool of divination (this case kola nut, but
again Ifa is metaphors, so to me, any form of divination, including Ikin Ifa or cowries) will
not yield a good result. This means that the state/character of the diviner IS in fact important
to the result, and affects the outcome of divination. If that is the case, how can one give
seniority let alone respect to priest with no character.

Further, the prayers and action of the priest before divining are designed specifically to
awaken the voice of the Orisa, if not done properly, the objects used to divine remain just that,
inanimate objects and not conduits for the Divine word. It's important to remember the if
consecration was the only thing that make Ikin or Dinlogun/Cowrie "speak" the priest
wouldn't have to pray or do anything, simply cast and go.

These are just a few of the many ese Ifa that deal with character, pointed out to show that
without character, the title of priest and respect that goes with it, are meaningless.

On Age/Wisdom

Whether the age is counted in years of initiation or years on earth, age alone does not make a
priest. Though, we can certainly deduce that while age doesn’t guarantee wisdom, without age
(years on earth) wisdom can’t be fully attained. This is why in Yoruba culture, years of
initiation can never outweigh years on earth, so it would be absurd to see a 45 year old
dobale/kunle to a 20 year old, regardless of their years as a priest. Also of note though, is that
years on earth and “eldership” does not guarantee character (or wisdom for that matter. The

Odu Ogbe Iwori says:

Ishekushe l’ewe le she

Iwa ihukuhu ni ti agbalagba

Bad conduct is what is attributed to youth

Bad character is what is attributed to elders

Ifa explains that in our youth, when we do something bad, the action comes from not knowing
better. As an elder, life should teach us to know better, so when we do something bad, life
should have already taught us so, and therefore it must come from bad character. Without
character, eldership means nothing, regardless of how you measure that time.

Eldership further does not mean that one holds no responsibility to help those that are junior,
which is yet another show of true character. Eldership is retained by remembering one’s
status, and helping those at a different level, whether it’s age or mental ability. The Odu

Oyekun Meji reminds of this by stating:

Owo ewe o to pepe

Ti agbalagba o wo akeregbe
Ishe ewe be agba
Ki o ma she ko mo
Gbogboo wa ni a nishe a jo mbe 'raa wa
A dia fun Orunmila
Eyi ti akapoo re
O pe lejo lodo Olodumare
Olodumaree waa rannshe si Orunmila
Pe ki o waa so idi naa
Ti ko fi gbe akapoo re
Nigba ti Orunmila de iwaju Olodumare
O ni oun sa gbogbo agbara oun fun akapo
O ni Ipin akapo ni o gbo
nigba naa ni oro naa
Too waa ye Olodumare yekeyeke
Inuu re si dun
Pe oun ko da ejo eekun kan

A child is not tall enough to stretch his hand and reach the high shelf
An adults hands can not enter the mouth of a gourd
The work an adult begs a child to do
Let him not refuse to do
We all have work to do for each others good
Ifa divination was performed for Orunmila
About whom his devotee
Would make complaint to Olodumare
Olodumare then sent for Orunmila
To explain the reason why
He did not support his devotee
When Orunmila got to the presence of Olodumare
He explained that he had done all in his power for his devotee
But that the destiny chosen by the devotee made his efforts fruitless
It was then that the matter
Became quite clear to Olodumare
And he was happy
That he did not pronounce his judgment on the evidence of only one of the two parties.
Additionally, this Odu reminds us that eldership is attained and kept by being just and wise.
Olodumare seeing two juniors (Orunmila and his devotee) was wise in waiting to hear both
sides of the story before pronouncing judgement. This allowed him to realize that not all was
as one person might have it seem, and so rendered just judgement.

Ifa tells us in Orangun Meji (Ofun Meji) the eldest of Odu that became the junior of
Odu upon descending to earth:

Onpabi nii j’eji

Agba okanjuwa a j’eta
To ba j’eta tan
A gn’eru u re a yaa lo
Dia fun Eni iwaju
Ti yoo deni ikeyin
Ebo ni won ni ko waa she
O koti ogbonhin sebo
Nje aimowa a hu u won ni o
Ai mede e pe e won ni o
Ara iwaji o, lo deni ikeyin
Aimowaa hu u won ni o

He who breaks a Kola nut (with 4 valves) will eat two valves
An avaricious elder is he who eats three valves
After eating three valves
He carries his load unaided and proceeds on this way
These were the declaration of Ifa to the person at the forefront (the senior/leader)
Who shall later become the person at the very rear (the junior/follower)
He was advised to offer sacrifice
He refused to comply
It is their lack of propriety in manners
It is their lack of diplomacy
The person at the forefront
Had turned into the person at the very rear
It is their lack of propriety and manners

Even an elder and leader can lose their status for lack of character, as told my Ifa in Orangun
Meji.

On Mentorship
It is the role of the priest to act as mentor and advisor to the devotee, but these are not things
which come easily, quickly, or instantly upon initiation.

In Otura-Elejin (Otura Ogbe) Ifa tells us:

Tishe tiya lomode kekere fi n ko’Fa

Bo ba dagba tan
Nii ri ere e ee je o
Diafun Otura
Ti yoo towo b’ili ni Ishaga
Mo towo b’oko
Mo fa’hun rere yo o
Igba Otura t’owo b’oko
Lo la wale
Mo t’owo b’oko
Mo fa’hun rere yo o

A child studies Ifa with labor and suffering

When he grows up
He will reap all the rewards
This was the declaration of Ifa to Otura
When he would dip his hand into the boat of success
I dip my hands into the boat
And I pull out all good things of life
When Otura dipped his hand into the boar
He became successful from his sojourn to his home
I dip my hands into the boat
And I pull out all the good things of life

In the story of Orunmila’s creation of the system of Divining Ifa, we are told:

Ifa, iwo lara iwaju

Emi ni ero eyin
Ara iwaju nii ko ero eyin logbon
Iwo loo ko’mo loran
…
Ifa, you are the leader
I am the follower
The leader is he who teaches the follower wisdom
You are the one who teaches one
Just as one’s sibling…

It is as leaders that Ifa wants us to teach Ifa’s followers wisdom, and so without wisdom,
character and scholarship how can we accomplish this? If we do not study, we do not show
character, we do not show leadership how can we truly call ourselves priests, let alone
demand respect and senior status?
I’ll end this with on the somber note created by a stanza from

Odu Eji Ogbe

A o t'okun dokun
ka too ri winni-winni agbe
A o tosa dosa
Ka too ri doodo orun Aluko
A baa t'okun dokun
Ki a tosa dosa
Ka too ri oloooto Awo
Odi Ile-Ifa Akelubeke
Dia fun Igbin
O n'sawo lo sode Ileyo
O wa mekun sekun igbe
O mohun seyere aro
O ni: Eniyan an won o
Eniyan an soro
Ka too ri olooto Awo
Ona a jin

Translation:
We shall travel from ocean to ocean
Before we can see the tiny specie of the Blue Touraco
We shall wind from river to river
Before we can see the specie of Maroon Touraco with goiter on their necks
Whether we travel from ocean to ocean
and from there wend river to river
Before we can find a truthful Babalawo
We shall reach Ile-Ife Akelubebe
That is the declaration of the oracle of Igbin (snail)
When going to Ileyo town to practice Ifa
He made his weeping a shouting lamentation
He made his song a dirge of lamentation
He said: Human beings (truthful ones) are scarce
Human beings are difficult
Before we can find a truthful Babalawo
We shall travel far

Aboru Aboye Aboshishe