Won wa lo ree pe awonKogun-kogun Awo ile AlaraKogbon-kogbon Awo ole IjeroKaadotakaadota Awo Epa TooromofeOkookan lo ku ko too pe IrinwoAwon Awi-winniwinni ma-jee nikan-o-gboAwon Afokan-mo-fo-fin-in-fin-inWon kifa-kifa nile OlofinWon kikiiki, won o gbo oun ti Olofin nwiWon kifa-kifa, bee ni won o jafa Olofin

Translation They then went to inviteKogun-kogun the resident Awo of AlaraKogbon-kogbon the Awo of Ijero HillKaadota-kaadota the Awo of Epa-TooromofeOnly one remained for it to complete 400Those who spoke so quietly that none could hearThose who spoke like they were whistlingThey recited and recited Ifa in Olofin’s houseThey recited and recited withot getting what Olofin was sayingThey recited, and recited without touching the problem of Olofin

When all the Babalawo, diviners and soothsayers had exhausted themselves, the fraustration of Olofin increase. In his anger that all of them did not know why he had called them or what was making him so worried and agitated, he ordered that all of them should be locked up. They were promptly incarcerated. Olofin then asked if there were no other Babablawo or soothsayer who could help him out of his problem. That was when one of the chiefs remembered Tela the Awo of Onko town. Olofin ordered that Tela should be invited immediately. Delegates were sent to Tela.

When he heard the message of Olofin, he went for Ifa consultation in order to know what Olofin had called him for and then what he needed to do in order to solve Olofin’s problem for him. Tela was told by his Awo that Olofin truly had an unusual experience but that the true nature of his experience would be revealed to him on his way to Olofin palace, he was informed that what Olofin was worried about amounted to nothing as it was designed by the Deities to test his capability to absorb shock and to stay cool in the midst of crisis and uncertainty.Tela was advised to offer ebo with three hens. He was asked to slaughter one of the hens, remove one lap, one wing and the breast, roast them properly and take them along with him on his journey to Olofin’s palace, he was also asked to carry along with him three wraps of eko. He was told that he would meet three women who would be instrumental to the success of his mission at Olofin’s house. He was advised to give the three women one eko each and give each of them the

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lap, the wing and the breast of the hen he carried with him. Tela complied with all what they said and act out on his journey to Olofin palace at Ile-Ife.When he got to Ile-Ife, at the edge of the stream, which he would cross, before he reached Olofin’s palace he met true to the prediction of his Awo, three young women who came to the stream to fetch water. Tela greeted them and gave them wraps of eko, the chicken lap, wing and breast. The three young women thanked him and asked for his mission in Ile-Ife. He explained to them.They told him that he might not be aware of the developments in Olofin’s palace but that there were two major problems being faced by Olofin at that particular point in time; one, one of his wives had been pregnant for the past three years and she had not been delivered of the baby; two, the hunters of Olofin struck down an elephant with their heavy spear, when the elephant fell, it placed its trunk by Olofin’s balcony; when the elephant was skinned and dissected, they found a tray made of Ire wood, and an Aguala bag, and a new calabash in the elephant, when the calabash was sliced into two, they found a day-old baby which had with it eight Ikin -Abaje in each of his hands. The three young women said that was why Olofin had invited him inot his palace. They said that for the pregnant woman to have a safe delivery, a matured goat must be offered as ebo while another matured goat must be used to serve Ifa. They said that they did not know the import of the slain elephant and its mysterious contents. They however advised Tela not to sit down at all or wait for any moment before disclosing the information to Olofin.They said that so doing was the only way that would make Olofin takes him serious as several others had hitherto been invited, they did not know why Olofin had invited them and Olofin had thrown them into jail. They also informed Tela that in the front of Olofin’s palace, he would meet an old woman. The woman was a dye maker. All her grandparents were also dye makers. She inherited the work form her own mother. He was advised to ask that old woman to remove her dye pot from the spot it was and for Tela to put his Osu there. They informed him that all the surrounding areas of the palace were solid rock and that only the spot where the woman put he pot contained soft sand where the Osu staff could be placed.Tela thanked them profusely and headed for Olofin’s palace. In front of Olofin’s palace, he met, as the three young women had said, an old woman busy with her old dye pot. Tela approached her and asked her to remove her pot for him to place his Osu. The woman refused bluntly.After much persuasions and promptings, the old woman reluctantly agreed. As Tela removed the pot, they found jewelleries of inestimable value, which the old woman’s great grandparent had kept there. Both Tela and the old woman were flabbergasted. Tela asked the old woman to pack everything as the jewelleries rightfully belong to her. She insisted that Tela must take out of the jewelleries since if not for him; she would not have known that such things were there in the first place. Tela refused and the woman packed everything, thereby becoming an extremely wealthy woman in her old age.She then thought of how to compensate Tela in her own way since he would not take any part of the jewelleries, she asked Tela if he had ever been married. Tela

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responded in the negative, she also asked if he saw the three young women by the stream when he was coming, he responded positively. She explained to Tela that they were not yet married. Several people had tried to marry them and they had bluntly refused. They said that they would marry only one person and that person must know their manes before they would agree to marry him. Everybody had tried and failed. The old woman then told Tela their names. Tela thanked her and entered Olofin’s palace.

As soon as Tela entered Olofin’s palace and all the essential greetings were exchanged, he was offered a mat to sit on. He refused stating that Olofin’s summoned him because of the two major developments in his house. He told Olofin about the pregnant woman and what he (Olofin) needed to do. He also told Olofin about the elephant incident. Olofin was totally dumbfounded Olofin exclaimed that Tela was not an ordinary human being. Olofin asked Tela to offer ebo for him. He agreed.As soon as Tela sat down on the mat in preparation to offer the ebo, the three young women entered with the pots of water on their heads. Tela greeted them by their names as he was told by the old woman saying: “welcome, Iboru, Iboye and Ibose. The three women threw away the pots on their heads and began to accuse Olofin of telling the stranger their names. Olofin said that he did not tell him their names, but rather, the man was not an ordinary human being. Olofin claimed that the man could detect a pregnant snail among its colleague; he could even predict the sex of a chick inside the eggshell! The three children said that they had no option but to marry Tela since he was the person who knew their names-as they had promised to marry the person who could tell them their names.After this Tela told Olofin that he had some people whom he had incarcerated as a result of their failure to know what Olofin had summoned them for. He asked Olofin to release them forthwith before he could offer the ebo, Olofin ordered his domestic servants to go and affect their release.Tela offered the ebo for Olofin and his pregnant wife was delivered of a bouncing baby on that very day.Tela sat down and the baby was brought to him for his blessing. Iboru, Iboye nd Ibose sat by his sides. While he was blessing the baby all the Awo who had just been released came into the palace to express their gratitude to Tela. He asked them not to thank him, but rather to thank Iboru, Iboye and Ibose. They did and all of them left Olofin’s palace full of joy and happiness.

ElemogunbooAgunbo-niworoko-sonaElemo wonna-wonna pongoOta nla ni ko sinmu awodi oke ni mimiDia fun Orunmila Ifa nlo ree ra awon Biwo-konko leruLati Orun kejoEbo ni won ni ko se

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Orisinsin-tasin ode ile Olofin niOrisinisn-tasin ode ile Olofin niAta-ma-tase ode ile OlofinniOri-yi-tari-oyiiyi ode ile Olofin ni o Awon ni won so erin l/asaErin waa wooO fi owoja a re le gbagede ile Olofin Nighati won kun erin Won ba opon ire ninu erinWon ba apo aguala ninu erinWon ba igba tuntun ninu erinWon pa igba tuntunWon ba omo tuntun oojo ninu igba tuntunO ko Ikin abaje mejo lowo otunO ko Ikin abaje, mejo lowo osiOlofin waa keeO ni orun han!Won wa lo ree pe awonKogun-kogun Awo ile AlaraKogbon-kogbon Awo ole IjeroKaadotakaadota Awo Epa TooromofeOkookan lo ku ko too pe IrinwoAwon Awi-winniwinni ma-jee nikan-o-gboAwon Afokan-mo-fo-fin-in-fin-inWon kifa-kifa nile OlofinWon kikiiki, won o gbo oun ti Olofin nwiWon kifa-kifa, bee ni won o jafa OlofinOlofin ni ko sawo nileyi mo njo?Won loku Tela Awo won lode OnkoOlofin ni ki won lo ree pee waTela lo wa ja’fa OlofinEbo lo ni ko seOlofin gbebo, o rubo Nje ela mo yin IboruEla mo yin IboyeOrunmila mo yin Ibosise o

TranslationElemogunbooAgunbo niworoko-sonaElemo wonna-wonna pongoThe catridge is it that will never cease to consume a hovering hawkThey were the Awo who cast Ifa for OrunmilaWhen going to buy the group who grew horns on their heads (each growing one horn) as slave

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From the eighth heaven He was advised to offer eboOrisinsin was resident hunter in Olofin palaceOrisinsintasin was resident hunter in Olofin palace Atamatase was resident hunter in Olofin’s palaceOriyi-tari-oyiyi was resident hunter in Olofin’s palaceThey were the ones who threw a heavy spear at an elephant The elephant fell and placed its trunk by the balcony of Olofin’s houseWhen they skinned and cat the elephantThey found a tray made with ite wood in its bellyThey found and Aguala container (bag) in its bellyThey found a brand new calabash in its bellyWhen they cut open the new calabashThey found a day-old baby inside the new calabashThe baby held eight Ikin-Abaje in its right handAnd another eight Ikin-Abaje in its left handThe baby held eight Ikin-Abaje in its right handAnd another eight Ikin-Abaje in its left handOlofin exclaimedHe declared that heaven was about to descend!They then went to inviteKogun-kogun the resident Awo of AlaraKogbon-kogbon the Awo of Ijero HillKaadota-kaadota the Awo of Epa-TooromofeOnly one remained for it to complete 400Those who spoke so quietly that none could hearThose who spoke like they were whistlingThey recited and recited Ifa in Olofin’s houseThey recited and recited withot getting what Olofin was sayingThey recited, and recited without touching the problem of OlofinOlofin asked if there was no more Awo around?They responded that it still remained Tela, the Awo of Onko townOlofin asked them to go and call himTela was the one who later got the reason why Olofin cast IfaHe asked Olofin to offer eboHe compliedNow, Ela I praise IboruEla, I praise IboyeOrunmila, I also praise Ibosise

Ifa says that the person for whom this Odu is revealed shall surely succeed where others had failed. He or She shall win where others had lost. He or She shall achieve greatness where others had been humiliated.

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Ifa says also that if a pregnant woman is having delayed birth where this Odu is revealed, with the appropriate ebo as prescribed above, the woman shall have a safe delivery the very day the ebo is offered.

8. Ifa says that women would be instrumental to the success of the person for whom this Odu is revealed if a man. This notwithstanding however, Ifa advises that he needs to be extremely careful on all matters concerning women. This is because women, especially his spouse, would surely be stretching his endurance and patience to the extreme once in a while. Ifa says that he needs to be patient at all times.Ifa says also that the person or group for whom this Odu is revealed must not promise one thing to two people. If this had already been done only ebo and serving Ogun, Osoosi and Oosanla can pull the person or group out of trouble and unfavourable repercussion.Ifa also warns some women where this Odu is revealed not to something or behave in such a way that will give room for their being insulted or looked down upon.Ifa advises a pregnant woman to offer ebo and serve Ifa and Esu where this Odu is revealed so as to have a safe delivery devoid of any complications.Ifa advises those involved to offer ebo with three hens, three cocks, three guinea fowls, eight rats, eight fish and money. They are also to serve Esu Odara, Ifa, Ogun, Osoosi and Obatala as appropriate. On these, a stanza in this Odu says:

Baba do l’OkoBaba ba l’OkoBaba feyin figi akoko poroporoBaba je koko okooOroo mi se tan te yoo ko nigbayi Dia fun Orunmila Baba nsawo lo si ilu EkunEbo ni won ni ko se

Translation Baba encamped at Oko townBaba landed at Oko townBaba rested his back confortably against an akoko treeAnd he ate 20 tubers of cocoyamMy matter is about to have a head nowThese were Ifa’s declarations to OrunmilaWhen going on Ifa’s mission to Ekun townHe was advised to offer ebo

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When Orunmila wanted to leave Ado Ekiti, his base of operation for Ekun town, he went for Ifa consultation from his former students mentioned above in order to determine how successful his sojourn in Ekun town would be. The Awo told him that he would accomplish his mission at Ekun town but the most rewarding assignment would be that of a pregnant woman who would fall into labour and who would be about to lose her life which he would save. She would be assisted to have a safe delivery. She would deliverd of a baby girl and the girl was an Apetebi (Ifa wife) Orunmila was advised to offer ebo with three hens, three cocks, eight rats, eight fish and money. He complied. Soon after this, he set out on his journey to Ekun town.

On getting to this town, he saw a crowd in front of him. They looked sad. He approached them and he discovered that a pregnant woman was in their midst. For four days they had tried everything they knew for her to deliver when she went into labour and it was simply impossible. She had become very weak and about to die. The crowd was the members of her husband’s household who were carrying her home to die inside the house. When Orunmila saw this, he told them that he would help them and the woman would have a safe delivery. He said that the woman would give birth to a baby girl and that the girl was an Apetebi. The woman’s relations said that this woman could have a safe delivery, they would give the baby to Orunmila as wife when she was matured enough to get married. Orunmila simply touched the woman’s stomach and the baby came out safely. The crowd was overwhelmed with Joy. True to Orunmila’s prediction, the baby was a girl. Orunmila tied the Otutu the Otutu Opon (Ifa) bead round her wrist and left.Soon after he left, the woman began to complain of stomach pain again. They crowd began to panic once more. They searched for Orunmila but he was nowhere to be found.

Baba do l’OkoBaba ba l’OkoBaba feyin tigi akoko poroporo Baba je koko okooOro mi se tan ti yoo ko nigbayiDia fun Esu OdaraTi nsawo lo si ilu EkunEbo ni won ni ko se

Translation Baba encamped at Oko townBaba landed at Oko townAnd rested his back comfortably against an akoko treeAnd he ate 20 tubers of cocoyamMy matter is about to have a head nowThese were Ifa’s declarations to Esu OdaraWhen going on spiritual mission to Ekun town

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He was advised to offer ebo

Esu Odara also planned to go on spiritual mission to Ekun town. He also went for Ifa consultation. He was also assured that his mission to this town would be very rewarding and successful. He was equally advised to offer ebo with three hens, three cocks, three guineafowls, eight rats, eight fish and money. He also complied and set out on his journey.

On getting to Ekun town, he met the same crowd in a state of confussion. He asked them what the problem was. They explained the problem of the woman to him and someone had helped them before she could deliver the baby, and that she was still complaining of stomach pains. Taking a look at this woman, Esu Odara explained to them that even though the baby had been delivered, the placenta was not yet out of the woman’s womb and therefore, they had no reason to rejoice yet. They pleaded with him to assist them. Esu Odara declared that to assist them. They would have to give him the hand of the baby in marriage when she was matured enough for wedding. They said that if he could assist in saving the life of the mother, the girl is his for marriage. Esu Odara simply touched the woman’s stomach and out came the placenta. Esu Odara them put his Osu (three tufts of hair left on the head of Esu adherents after the rest of the hair had been shared off) on the baby’s head and leaft.As soon as he left, the crowd began to celebrate. They danced round town and everybody left for home. None of them ever thought of the future implication of their action at all.Eighteen years after, Orunmila sent a message to them that in three weeks time, he would be would be coming to claim his wife. In the evening of the same day, Esu Odara sent his own message that inthree weeks time, he too would be coming to take his wife.That was when it dawned on the people of Ekun that trouble was at hand. They deliberated for a long time on how to find solution to their problem but there was none. They did not want to face the wrath of any of these two great personalities.when they discovered that there was virtually no way for them, they decided to seek the assistance of Ifa in finding a solution to their problem. They then went to seek help in the house of:

Awon ogun lawo amoogeOsoosi lawo amooyaOosanla lawo amoo-taseDia fun won ni ilu EkunNibi ti won gbe nfeku kan re omo mejiEbo ni won ni ki won se

TranslationOgun is the Awo who knows how to cut (trees)Osoosi is the Awo who knows how to design

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And Oosanla is the Awo who knows how to put Ase (power to let something manifest)They were the ones who cast Ifa for them Ekun townWhen they pledged one rat to favour two children They were advised to offer ebo

The inhabitants of Ekun town approached Ogun, Osoosi and Oosanla (Obatala) for solution to their problem. The three Awo blamed them for not thinking properly before they pledge only one child for both Esu Odara and Orunmila. They said that no matter how any situation might be, they must never lose their sense of reasoning because if anyone promises whatever he or she cannot do to get out of any bad situation, he or she is only postpoining the evil day. They said that if the inhabitants of Ekun town had informed Esu Odara that they had earlier given out the baby to Orunmila, Esu would not insist on marrying the girl again. At the very worst, Esu would have asked for something else which they would have settled a long time ago. Having said these, Ogun said that if they could give him what he would take, he would assist them to cut a good log of wood in the bid to find solution to their problem. They gave Ogun what he wanted and he helped them to cut the wood Osoosi said that if theycould give him what he would take, he would help them to design the wood. They gave him and he helped them to design the wood in the true likeness of the girl in question. Oosanla said that if they could give him what he would like to take from them, he would help them use his Ase to solve their problem. They gave Oosanla what he wanted. Oosanla in turn sliced the wood into two equal parts from head downwards. He also sliced the girl into two from head down. He joined the left side of the girl together with the right side of the wood. He repeated the same thing woth the right side of the girl and the left side of the wood. He used his Ase and the work became two identical girls. Nobody could distinguish one from the other. Everybody went home happily.

On the day of the wedding, they gave Esu Odara a girl and gave Orunmila the other. None of them could complain. Everything went smoothly. It was a grand party involving the whole town. Everybody went there to witness the miracle. It was also the tlk of the won for a very long time.At home, the first three months were bliss for Orunmila and Esu Odara. Their two wives exhibited all the qualities of good housewives. They were obedient, accommodating, neat, homily and unassuming. They prepared the food on time and regularly. They take care of their houses and the environments.They loved everybody and everybody loved them in return. Everybody around prayed forsuch wives in their lives.The next three months were something else. These women became very incorrigible, stubborn, rude, unruly, disobedient, and uncaring and invoving. They insulted their husband and their relations openly. They disgraced their husbands in the presence of their clients. They spoiled things in the house and would

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neither accept their faults nor take to corrections. The three months were simply like 30 years of agony for Orunmila and Esu Odara.One day, tired of the attitude of his own wife, Orunmila decided to return her to her parent’s house. He informed the parents that he would be arriving at Ekun town in three days to hand over their daughter to them. When the parents heard this, they rushed to the house of Ogun, Osoosi and Oosanla to enlist their assistance as their Awo.The three Awo asked them to go home and that they would be there when Orunmila arrived. Truly, they were in their home on the third day when Orunmila arrived together with his wife. As Orunmila was about to speak, the three Awo began to plead with Orunmila, using Iyere (Ifa song) saying:

Orunmila ma biinuIfa koo mu suuru o oEgbe kan eeyanEgbe kan igi lobinrinBaba ma biinu o Baba koo mu suuruEgbe kan eeyanEgbe kan igi lobirin

TranslationOrunmila, please do not be annoyed Ifa, please be patientHalf human beingAnd half wood is what a woman is Baba, please do not be angryBaba, please exercise patienceHalf human being

And half wood, that is what a woman is when Orunmila heard this, he simly turned back with his wife and returns to Ado-Ekiti where he came from. Anytime the wife behaved well, he would know that was her human side at work. And anytime she misbehaved, he would equally know that her wood, non-human side was at work, nothing his wife did ever surprised forightened or annoyed him anymore. He was only being amused with his wife’s behaviours everyday.

Baba do l’OkoBaba ba l’OkoBaba feyin tigi akoko poroporo Baba je koko okooOro mi se tan ti yoo ko nigbayiDia fun OrunmilaTi nsawo lo si ilu EkunEbo ni won ni ko seO gbebo, o rubo

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Baba do l’OkoBaba ba l’OkoBaba feyin tigi akoko poroporoBaba je koko okooOroo mi se tan ti yoo ko nigbayiDia fun Esu OdaraO nsawo lo siluu EkunEbo ni won ni ko se O gbebo, o ruboAwom Ogun lawo amoogeOsoosi lawo amooyaOosanla lawo amoo-taseDia fun won niluu ekunNibi ti won gbe fi eku kan re omo maji Ebo ni won ki won se Won gbebo , won rubo Nje Orunmila ma biinuIfa koo nui suuru o Egbe kan eeyanEgbe kan igi lobinrin Baba ma biinu o Ifa koo mu suuruEgbe kan eeyanEgbe kan igi lobinrin o

Translation Baba encamped at Oko townBaba landed at Oko townAnd rested his back comfortably against an akoko treeAnd he ate 20 tubers of cocoyamMy matter is about to have a head nowThese were Ifa’s declarations to OrunmilaWhen going on spiritual mission to Ekun townHe was advised to offer eboHe complied Baba encamped at Oko townBaba landed at Oko townBaba reclined in comfort against an akoko treeAnd he ate 20 tubers of cocoyamMy matter is about to have a head now These were Ifa’s declarations to Esu Odara When going on spiritual mission to Ekun townHe was advised to offer ebo He compliedOgun is the Awo who know how to cut Osoosi is the Awo who know how to desing

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And Oosanla is the awo how know how to put aseThey were the Awo who cast Ifa for the inhabitats of Rkun townWhen they pledged one rat to favour two children They were advised to offer ebo They complied Orunmila, please do not be annoyed Ifa , pleas be patientHaif human being And half wood is what a woman is Baba, please do not be angry Baba, please exercise patienceHalf human being And half wood, that is what a woman is

Ifa says that with understanding and patience, the person for whom this Odu is revealed will live a fruitful and enjoyable life. He or she will live a fruitful and will accomplish all his/her heart’s desires.

9. Ifa says that it foresees the ire of child-bearing for the person for whom this Odu is reveaed; Ifa says this child shall be very great and will be known the world over. Ifa says that there is the need to offer ebo so that the reputation of the child will be good and favourable.There is the need to offer ebo with one matured he-goat, red cloth, black, white cloth and money. There is also the need to serve Ogun with one rooster, palm oil and money. On this, Ifa says:

OkikiAriwoDia fun OgunTi yoo bimo kan naaTi yoo wuysi kayeEbo ni won ni ko se

TranslationReputationAnd clamourThey were the Awo who cast Ifa for OgunWho would beget one childWhose influence shall be felt the world overHe was advised to offer ebo

The name of Ogun’s child was Ina (fire). When Ina was still in the womb, Ogun went for consultation, He was informed that he would beget a child and this child would shake the whole world. He was told that if he offered ebo, the child would shake the world. He was however advised to offer ebo with a he-goat, a bundle

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of white cloth, a bundle of red cloth and a bundle of black cloth in order for the child to be acclaimed for only good deeds. Ogun only offered ebo for the child to arrive safely and of him to have great reputation on earth but failed to offer the on for good reputation.When Ina was born, his first day on earth witnessed series of changes and dramatic events (the midwife who attended to him got her hands burnt beyond recognition. When they managed to give him the first bath on earth on earth, the water was thrown into a nearby bush. The bush was razed down. Anytime this baby was happy, people would notice him wearing, red black and white clothes which his father had failed to offer as ebo during Ifa consultation. Anyone who got in contact with him at that time would have himself or herself to blame. And when he became an adolescent, it was worse. If he followed his colleagues to any house to play, the house would be razed to the ground. Anyone inside the house who was unlucky not to have escaped on time would lose his or her life. All properties in the house would be destroyed. The clamour to send Ina away from the vicinity would increase several folds as a result of this destructive reputation, which he had earned for himself.

This is however not all. Nobody could cook without him. No blacksmith, goldsmith, silversmith and so on could work without him. Nohouse could be kept warm during cold seasons without him. Nobody could see at night if he was not around. In spite of his bad reputation, it was also discovered that no community on earth culd do without him or even ignore or look down upon him. For this reason therefore, as some people were clamouring for his banishment from the society so also were others fighting relentlessly for his retention in the community.

After much arguments back and forth, an agreement was arrived at on how to deal with Ina, the son of Ogun. Everybody agreed to deal with him with caution only when he was needed, not to allow him to play around their homes, farms, properties, public arena or business concerns when not needed, anytime they saw him with his white, red and black clothes on, everybody around must ensure that they were removed from him immediately. By so doing, they soon realized that Ina could be managed. Anyone whose property or farm or even other belongings were destroyed was considered careless or the incident considered accidental or the act of the gods.

Okiki AriwoDia fun OgunTi yoo bimo kan naaTi yoo wusi kayeEbo ni won ni ko seNje Okiki oAriwo

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Okiki omo Ogun kan

TranslationReputationAnd clamourThey were the Awo who cast Ifa for OgunWho begot one childWhose influence was felt the world overHe was advised to offer eboNow reputationAnd even clamourThe reputation of Ogun’s son was felt all over!

Ifa says that the child of the person for whom this Odu is revealed shall be known all ober the world. There is however the need for him/her to offer ebo so that his/her child’s reputation shall not be gotten from vices or anti-social behaviours. There is need to offer ebo so that the child’s vast energy and potentials shall be directed towards positive developments in the society.

10. Ifa warns the person for whom this Odu is revealed never to make jest of others in their period of tribulation. He or she must never take advantage of other people’s problems or situation in order to exploit them. This may bounce back and recoil on him or her. Ifa says that this person’s children are his or her greatest source of wealth and achievement. In this wise, he/she must do everything possible to ensure that he/she has these children and equally give them sound training for them to be useful to themselves and to him/her in future.

In the same vein, Ifa warns that the person for whom this Odu is revealed is too fashion conscious and he/she is doing so at the expense of his/her children. Ifa says that he/she needs to find means of begetting his/her own children and give them proper training in order to secure his/her future instead of going after fashion and material acquisition in his/her life.Ifa says that there is the need for this person to offer ebo with 16 rats, 16 fish, two hens and money. He/she also needs to add his/her most beautiful dress and all his/her make-up material to the ebo. These include perfumes, lipsticks, cream lotions, pomades and hand chains, leg-chains, neck-chains, earings, bangles, broaches and so on.On these, Ifa says:

Oko bagi seyin waa b’olokoDia fun Onirese IleA bu fun t’OkoEbo omo ni won ni ko won se

TranslationA thrown stone hit a tree and returned to hit the thrower

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This was Ifa’s declaration to Onirese-Ile And also to Onirese-OkoThen they were advised to offer ebo in order to beget children

Onirese-Ile and Onirese-Oko were both Oba. They were very influential in their various communities. They both claimed the same descent from Ile-Ife. One day, the two of them went to the Awo mentioned above for Ifa consultation. They wanted to know how their success would be on their father’s throne. They were both assured that they would be very successful. They were however advised to pursue the issue of marriage and child-bearing more than any other thing in their lives. They were urged to beget many children and ensure that these children were well trained. They were also cautioned against getting married to many wives at the same time as many wives would bring many problems for them and their children. Rather, they were asked to give birth to many children, males and females who would continue to perpetuate their lineage and ensure the continuity of their family tree. They were also advised to offer ebo with 16 rats, 16 fish and two hens each.

Onirese-Ile felt that offering ebo was unnecessary as there was no need to give birth to any child. To him, the trouble one would undergo to train any child was simply too much for comfort. He also reasoned that too many children would only bring poverty and want as the resources one would need to enjoy one’s life would be diverted and expended on children and their training. He therefore resolved not to have any child in his life but rather, to acquire as many clothes and jewelries as he could afford. Onirese-Oko on the other hand, chose to comply with the advice of the Awo. He offered the ebo as prescribed and he got married and gave birth to many children. He preoccupied himself with the training of his children. This made him very poor and always in want of one thing or the other. This notwithstanding, he preserved and endured all the hardship involved in the unbringing of his children. He lacked good clothes and modern jewelries but he never minded.There was however an annal festival which Oniree-ile and Onirese-Oko, together with all their subjects must attend Eachyear that they went to this festival, Onirese-Oko was the subject of ridicule. He would be jeered at and

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