failed to carry out seen any weed to clear because all

the shrubs, weeds and grasses he found in

Orunmilas backyard were of spiritual, medicinal or
occult significance. Asked to expantiate on his
statements, Osanyin took Orunmila to his backyard
and began to point at, one by one, all the weeds
shrubs and roots their-in and then told Orunmila of
their significance. Osanyin said this is a leaf of
prosperity. Which one will I cut off. He would point to
another leaf and say this one is for good health,
which one will I cut off he would point to yet another
and say. This is for long life, which one will I clear
away. He went on and on until he moved round the
whole backyard. There was no leaf, root, shrub or
weed that was of no significance.
Hitherto, Orunmila had never employed the use of
herbs, leaves, roots or shrubs in his work. He had all
along been using iyerosun and incantations to do his
work. He then reasoned that it would not only be
possible and practicable to combine herbs and roots
with enabling incantation in his work, it would equally
be useful and more effective. In this wise, Orunmila
converted Osanyin from a slave to a business partner.
Osanyin then began to prepare herbs and roots for
various ailments while Orunmila would recite the
make them more effections them in order to make
them more effective than ever before. The result was
unbelievable. It not only enhanced the efficacy of
Orunmilas works,it equally lifeted him up in the
society. This achievement came about as a result of
16

Osanyins introduction of herbs and root to Orunmila.

As from that day until today, it is difficult to separate
herbs and their enabling incantations. Anyone, be he
or she an Ifa priest or priestess, herbalist, occultist
and so on that combines herbs and roots with
incantation is simply making use of the combine
efforts of Osanyin and Orunmila. Both of them were
thus happy, singing and praising Ifa and Olodumare.
Gbinrin bi iti
Bi iti gbinrin
Dia fun Orunmila
Ifa nloo ra Osanyin leru
Ebo ni won ni ko se
O gbebo, o rubo
Eyi ewe aje
Gbinrin bi iti
Bi iti gbinrin
Ewo ni n o ro nu?
Gbinrin bi iti
Bi iti gbinrin
Eyi ewe aya
Gbinrin bi iti
Bi iti gbinrin
Ewo ni n o ro nu?
Gbinrin bi iti
Bi iti gbinrin
Eyi ewe omo
Gbinrin bi iti
Bi iti gbinrin
Ewo ni n o ro nu?
17

Gbinrin bi iti
Bi iti gbinrin
Eyi ewe aiku
Gbinrin bi iti
Bi iti gbinrin
Ewo ni n o ro nu?
Gbinrin bi iti
Bi iti gbinrin
Translation
Gbinrin bi iti
Bi iti gbinrin
These were the Awo who cast Ifa for Orunmila
When going to purchase to Osanyin as his slave
He was advised to offer ebo
He complied
This one is the herb of riches
All hail Gbinrin bi iti
And iti gbinrin
Which one should I clear out
All hail Gbinrin bi iti
And iti gbinrin
This one is the herb to acquire spouse
All hail gbinrin bi iti
And bi iti gbinrin
Which one should I dear out?
All hail gbinrin bi iti
And bi iti gbirin
This one is the leaf of child bearing
All hail gbinrin bi iti
And bi iti gbinrin
Which one should I dear out?
18

All hail gbinrin bi iti

And bi iti gbinrin
This one is the leaf of longevity
All hail gbinrin bi iti
And bi iti gbinrin
Which one should I clear out?
All hail gbinrin di iti
And bi iti gbinrin
Ifa says that the person for whom this Odu is reveald
shall benefit from a business proposal put forward by
his or her sudordinate. He or she should avail
himselfor herself of new ideas and new ways of doing
things in order to reap this benefit.

5. Ifa says that it foresees great accomplishment for

the person whom
this Odu is revealed. Ida says that there is going to be
huge success in a joint venture in which he or she is
involed. Ifa says that for this venture to succeed, there
must be available both technical and capital
resources. The person for whom this Odu is revealed
has only one part of the resources while his or her
partner has the other. Since one complements the
other, there is the need for coopertattion and mutual
understanding. There should be no room for quarrel
or disagreement. There is going to be success and
accomplishment for the two people or groups involed
in the venture. In the light of this, there is no reason
why both of them should not be straight-forward when
19

it comes to sharing the profit which accrue to them in

this venture.
Ifa says that there is the need for the person for whom
this Odu is revealedto offer ebo with two pigeons,
two guinea fowls, two cocks and money.
There is also the need to serve Ogun, Ifa and Ori with
one catfish - the fish shall be cut into three parts the
head shall be used to serve the Ori of the person for
whom the Odu is revealed the middle shall be used to
serve Ogun; while the tail end shall be used to serve
Ifa. A stanza in support of these statements says:
Iya nla abara funfun
Dia fun Baba Anibu-ma-logbun-un
Eyi to nbe laarin inira kaika
Ebo ni won ni ko se
Translation
The big Iya tree with its whitish bark
He was the Awo who cast Ifa for He-whohas-a-pond-but-did-not-have-a-drainer
When he was in the midst of trouble and ill
health
He was advised to offer ebo
Baba Anibu-ma-logbun-un(He-who-has-a-pond-butdid-not-have-a-drainer) was very ill. When he was at
the verge of death, he went for Ifa consultation on
what to do for him to regain his health and vitality from
Iya nla abara funfun. The Awo informed could offer
20

ebo and serve his Ori. The Awo advised him to offer
ebo with two cocks for victory over ailment, two
guinea fowls for comfort and peace of mind and
money. He was also advised to serve his Ori with the
head of a big catfish.
Baba Anibu-ma-logbun-un secured all the ebo
materials that same day and the ebo was offered for
him. He also sent his fruit son to his farm where he
had a pond containing catfish to go and secured the
fish for him to use to serve his Ori. The son left for his
farm immediately. The snag however was that he had
nothing on him with which to drain the water in order
to catch the fish in the pond.
Iya nla abara funfun
Dia fun Baba Alogboun-un ma niibu
Eyi to feyinti moju ekun sunrahun aje
sunraun
Ebo ni won ni ko se
Translation
The big Iya tree with its whitish bark
He was the Awo who cast Ifa for He-whohas-a-drainer-but-does-not-have-a-pond
When he was lamenting his inability to have
wealthy
He was advised to offer ebo
In the case of Baba Alogbun-un-un-ma-niibu (He whohas-a drainer-but-does-not-have-a-pond) he had tried
his hands on several business ventures without
21

success. He was just living from hand to mouth. It

reached a stage that to get the means to feed himself
and his large family became a great problem to him.
Tired of this type of living, he went for Ifa consultation
in the home of the Awo mentioned above in order to
find solution to his problem; would he ever succeed
financially in his life?
The awo assured him that he would succeed in life
and that all his problems shall soon be forgotten if he
could endeavour to offer ebo. He was advised to offer
ebo with two pigeons and money. There was also the
need for him to serve Ifa with the tail end of a big
catfish
Baba Alogbun-un-ma-nibu got the pigeons and money
that same day and his Awo offered the ebo for him.
He also sent his first son out to secure a big catfish
for him with which to serve Ifa. The snag here
however was that even though he had a good drainer
with which to drain water from a pond, there was no
pond of his own.
While he was ruminating over his problem he met the
son of Baba Anibu-un-ma-logbun-un who was also
thinking furiously on what to do to catch a big catfish
for his fathers usage. Both of them discussed and
before long, they struck an agreement.
Both of them went to the farm of Baba Anibu-malogbun-un to drain the pond with the implements of
the son of Baba Alogboun-un-ma-niibu in order to
share the fish that they would catch at the end of the
exercise.

22

They reckoned that they would be able to catch at

least 500 fish because it was a big pond.
Before long, they set to work. They worked non-stop
for several hours.
When they completed the work, they found to their
utter dismay, that there was only big catfish in the
pond-even though there were other types of fish
therein. Seeing this development the son of Baba
Anibu-ma-logbun-un declared that it would only fit and
proper for him to take away the only catfish since his
father owned the pond where the fish was caught.
The son of Baba Alogboun-un-ma-niibu retorted that
without him, the fish could never be caught since his
partner had nothing with which to drain pond and
catch the fish. For this reason therefore, he declared
that he was the rightful owner of the only big catfish
caught in the pond. Before long, big fish ensured.
They fought and fought and fought. Nobody was
around to settle the matter for them.
They were still on this fight when Ogun was passing
through the farm on his way to somewhere. He met
the two of them panting and exhausted. He asked
them to tell him what caused the fight. The son of
Baba Anibu-ma-logbun-un said that his father was
very ill at home; Ifa had been consulted and the
appropriate ebo had been offered.
The only thing remaining was for his father to serve
his Ori with the head of a big catfish, which they had
just caught in his own fathers pond. Since they could
not catch more that one catfish, he felt that his fried
would consider his fathers condition and allow him to
23

take away the catfish in order fro his father to use to

serve his Ori and regain his health. But his friend in
his callousness would not want to hear of this. He
said his friends father was only poor but not ill. He
therefore impressed it on Ogun to prevail on his friend
to let him take away the catfish and save his fathers
life.
After listening carefully to the explanation of the son
of Baba Anibu-ma-logbun-un, Ogun ask the son of
Baba Alogbun-un-ma-niibi to narrate his won story. In
his own case he explained that his father was very
poor. He could not maintain his family. His father
therefore consulted Ifa for solution. His father was
assured that he would succeed in life. The Awo
recommended ebo for his father which was promptly
offered. His father was also asked to serve Ifa with the
tail end of a big catfish.
This was how he brought out his draining implements
to use to drain the pond in the farm of his friends
father. Since only one big catfish was caught, his
friend ought to realize that without his implement,
there was no way the fish could have been caught.
He stated further that his friend had never
experienced poverty and want before in his life.
Consequently, there was no way he could appreciate
the fact that no illness was as great or as
incapacitating as poverty. He had been experiencing
the effect and agony of poverty lane forth with. But
since his friend was heartless, wicked and
unsympathetic, he would not want him and his family
to succeed financially in life. He too mounted pressure
24

on Ogun to order his friend to let him take away the

catfish in order for him and his family to break the
poverty yoke once and forever.
Ogun considered the two arguments and declared
that both of them ever simply blind to reason and they
were unrealistic in their arguments. He said that since
they could cooperate to work together, they ought to
be realistic enough to know that they would share the
proceeds of their joint venture together. He declared
that from their explanations, none of them needed the
whole catfish and that the part needed by one would
not affect the other. Ogun simply brought out his
sword and cut the catfish into two. He gave the head
part to the son of Baba Anibu-ma-logbun-un to take
home for his father to serve his Ori and gave the tail
part to the son of Baba-un-ma-niibu to take his own
father to use to serve Ifa. They both went their
separate ways.
Before long, Baba Anibu-ma-logbun-un regained his
health and Bba Alogbun-un-ma-niibu became
prosperous. All of them were very happy and grateful
to Ogun, Ifa, Ori and their Awo. They were thus
singing, dancing and praising Olodumare
Iya nla abara funfun
Dia fun Baba Anibu-ma-logbun-un
Eyi ti nbe laarin inira kaka
Ebo ni won ni ko se
O gbebo, o rubo
Iya nla abara funfun
Dia fun Baba Alogbun-un-ma-niibu

25

Eyi to feyinti moju ekun sunrahun aje

suurusu
Ebo ni won ni ko se
O gbebo, o rubo
Ero Ipo, ero Ofa
Igba Ogun deja meji
Lara ba roni o
Translation
The big Iya tree with its whitish bark
He was the Awo who cast ifa for Baba Anibuma-logbun-un
When he was advised to offer ebo
He complied
The big Iya tree with its whitish bark
He was the Awo who cast Ifa for Baba
Alogbun-un-ma-niibu
When he was lamenting in ability to have
wealth
He was advised to offer ebo
He complied
Now, travllers to Ipo and Ofa twon
It was when Ogun cut the fish into two
That we experience comfort
Ifa says that with cooperation and common sense the
person for whom this Odu is revealed shall be able to
achieve his or her hearts desires. While thinking
about himself or herself, he or she needs to thinks
about the welfare and needs of his or her partner.

26

By so doing, there will be peace, harmony and

success.
For the person for whom this Odu is revealed after
securing the catfish, it ought to be devided into three
parts- the head section used to serve his or her Ori,
the middle section used to serve Ogun while the tail
section will be used to serve Ifa, Ogun is usually
included here in recognition of the role he played in
solving the problem of the sons of Baba Anibu-malogbun-un and Baba Alogbun-un-ma-niibu. That was
why Ogun too deserved to be served today by those
for whom this odu is revealed.
6.

Ifa says that for the person for whom this odu is
revealed, all ire in life are on their way into his or
her life. They had made several attempts to come
into his or her life but alas there is an obstacle
which stands on his or her way to success like a
sentry. There is the need for the person for whom
this odu is revealed to offer ebo against this
obstacle in order for it to move out of the way for
all the ire to come into his or her life.
Ifa says that there is the need to offer ebo with
one he-goat and money. There is also the need
to serve Esu Odara with one he-goat, a lot of
alcohol, palm oil and money. After this, a
calabash full of alcohol also needs to be placed
at Esu Odara is shrine for him to give to the
obstacle so as to give way for all the ire in life to
come in for the person for whom this Odu is
27

revealed. On this aspect, a stanza in OgundaMeji says:

Hanranhanran mi ni ihansu
Kirimu-kirimu ni ifese ija tele
Lo femu tan
Lo fi ibi woowoo iyoku nagi
Dia fun Aro abidi janpapa
Tii se onibode olorun
Ebo ni won ni ko se
Translation
Tightly do one-pack yam tubers (in a barn)
And solidly do one stamp ones legs in a fight
It was Ogun who after eating to his fill
And drinking to his satisfaction
He hit the remnants against a tree
This was the Ifa cast for Aro abidi
The cripple with his feeble buttocks
Who was the gateman in heaven
He was advised to offer ebo
Aro abidi janpapa the cripple with his almost lifeless
buttocks was the gateman in heaven. His duty was
simply to prevent all the good things of life to come
into the world. Such good things include Aje, wealth;
Aya, spouse; Omo, children; Aiku, longevity and all
the other ire in life. Much as human beings who were
on earth tried, they were unable to bring all these ire
into the world.

28

Aro abidi janpapa, on the other hand, went for Ifa

consultation in order to find out what he needed to do
to ensure that all these ire did not find their way into
the world. The Awo mentioned above advised him to
desist from this act and allow the ire to have their
ways into the lives of those who needed them
genuinely. They also advised him to offer ebo and
have a change of Attitude.
When he heard of this advice from the Awo, he
became very angry and resolved never to leave the
gate of heaven where he sat as a sentry, so as to
prevent any of the ire from moving into the world. All
wise counselling from other Irunmole in heaven fell on
deaf ears. He told them to mind their own business.
Hanranhanran mi ni ihansu
Kirimu-kirimu ni ifese ija tele
Ogun lo feje tan
Lo femu tan
Lo fi ibi woowoo iyoku nagi
Dia fun Orunmila
Tii nlo aye akowa
Ebo ni won ni ko se
Translation
Tightly do one-pack yam tubers (in a barn)
And solidly do one stamp ones legs in a fight
It was Ogun who after eating to his fill
And drinking to his satisfaction
He hit the remnants against a tree
This was the Ifa cast for Orunmila
29

When coming into the world during the dawn

of life on earth
He was advised to offer ebo
When Orunmila discovered that Aro Abidi janpapa
had bluntly refused to allow all ire in life to come into
the world, he made up his mind to go and try and to
find a means whereby all those ite would find their
ways into the world. It was quite obvious that life on
earth without all the ire present was quite
meaningless. To do this, Orunmila approached the
same group of Awo who consulted Ifa for Aro abidi
janpapa for his own consultation: would he be able to
open the way for all ire to enter the world? If so, what
did he need to do for this to be?
The Awo assured Orunmila that he would be able to
accomplish his mission but that there was the need
for him to offer ebo and to serve Esu Odara. He was
advised to offer ebo with a matured he-goat, plenty of
money and palm-oil. He was also to serve Esu Odara
with another mature he-goat, palm-oil and money.
After this, he was advised to place a calabash full of
alcohol by the Esu Shrine. Orunmila complied with the
advice of his Awo.
After this, Esu Odara carried the container filled with
alcohol and headed for the post where Aro abidi
janpapa was guarding as a sentry. He approached
Aro abidi janpapa and extended his greetings. The
latter reluctantly returned the greeting. Esu Odara told
him that he had come to accompany him in ensuring
that none of the ire had any chance of reaching the
30

world, as the inhabitants of the world did not deserve

being given any of them. This warmed the heart of Aro
abidi janpapa. They sent there and were discussing
for a long time before Esu Odara brought out the
calabash full of alcohol. He filled two horns and gave
one to Aro abidi janpapa to drink. He took it reluctantly
and drank. Esu Odara filled the horn again and Aro
abidi janpapa drank it all unknown to Aro abidi
janpapa, his newly acquire friend was just sipping his
own drink while Aro abidi janpapa was gulping his
own. By the time he drank five horns, he was already
tipsy. Esu Odara continued to serve him. Before long,
Aro abidi janpapa was totally drunk. Soon after this,
he fell down and slept. A few moments later, he began
to snore.
After sleeping off, Esu Odara simply rolled Aro abidi
janpapa off the gate of heaven and earth and signaled
Orunmila who had been watching every development
from a save distance. When Orunmila came, both of
them began to examine Aro abidi janpapa closely and
they discovered to their surprise that this sentry was
just a mere cripple! Both Esu Odara and Orunmila
began to call on all ire to come and cross the gate
that the sentry had slept off. They were singing thus:
Ire Aje maa wa a o
Idena Orun sun lo o
Aro ni Idena
Ire aya maa wa a o
Idena Orun sun lo
Ara ni Idena
31

Ire omo maa waa o

Idena Orun sun lo o
Aro ni Idena
Ire Aiku maa wa a o
Idena Orun sun lo o
Aro ni Idena
Ire gbogbo maa wa a o
Odena Orun sun lo o
Aro aro ni Idena o
Translation
Let the ire of wealth come now
The Heavenly sentry had slept off
The sentry is but a cripple
Let the Ire of spouse come now
The Heavenly Sentry had slept off
The sentry is but a cripple
Let the ire of child-bearing come now
The Heavenly sentry had slept off
The sentry is but a cripple
Let the ire of longevity come now
The Heavenly sentry had slept off
The sentry is but cripple
And let all Ire in life come now
The Heavenly sentry had slept off
Cripple, the sentry is but a mere cripple
That was how Orunmila, with the assistance of Esu
Odara brought all the ire in life to the world. And that
was how it was possible for habitants of the world to
live a fulfilled life while on earth.
32

Hanranhanran mi ni ihansu
Kirimu-kirimu ni ifese ija tele
Ogun lo fe ije tan
Lo femu tan
O fi ibi woowoo iyoku nagi
Dia fun Aro abidi janpapa
Tii se Onibode Olorun
Ebo ni won ni ko se
Dia fun Orunmila
Ti nlo aye akowa
Ebo ni won ni ko se
O gbebo, o rubo
Nje ire Aje maa waa o
Idena Orun sun lo o
Aro ni Idena
Ire aya maa wa a o
Idena Orun sun lo o
Aro ni Idena
Ire Omo maa wa a o
Idena Orun sun lo o
Aro ni Idena
Ire Aiku maa wa a o
Idena Orun sun lo o
Aro ni Idena
Ire gbogbo maa wa a o
Idena Orun sun lo o
Aro, aro ni Idena o
Translation
33

Tightly do one-pack yam tubers (in a barn)

And solidly do one stamp ones legs in a fight
It was Ogun who after eating to his fill
And drinking to his satisfaction
He hit the remnants against a tree
This was the Ifa cast for Aro abidi janpapa
Who was the gateman in heaven
He was advised to offer ebo
They also cast Ifa for Orunmila
When coming into the world during the dawn
of life on earth
He was advised to offer ebo
He complied
Now, let the Ire of wealth come
The Heavenly Sentry had slept off
The Sentry is but a cripple
Let the Ire of spouse come now
The Heavenly Sentry had slept of
The Sentry is but a cripple
Let the Ire of child-bearing come now
The Heavenly Sentry had slept off
The Sentry is but a cripple
Let the Ire of longervity come now
The Heavenly sentry had slept off
The sentry is but a cripple
And let all Ire in life come now
The Heavenly Sentry had slept off
Cripple, the Sentry is but a mere cripple
Ifa says that the person for whom this Odu is revealed
shall attain glorious heights in life even in spite of
34

initial obstacles or delays. This person shall overcome

and realize his or her destiny in life.
Ifa says also that the person for whom this Odu is
revealed must never constitute himself or herself into
a stumbling block on the path of other peoples
success. If he or she did, he/she shall be bulldozed
out of the way and the supposed victim shall be
victorious at his/her expense. If he or she thinks that
someone will not be great in life and he/she plans
against such person, the person shall not only attain
greatness but shall put him/her to shame in the end. It
is in the best interest of the person, for whom this odu
is revealed never to think, plan or do evil at any time.
Whoever does it against him/her shall
7.

Ifa says that it foresees the ire of wealth and

accomplishment for the person for whom this
Odu is revealed. Ifa says that presently, this
person is experiencing some financial hardship
but that there is no cause for concern because
this just a transient situation which will soon give
way to wealth in abundance. Ifa will soon cater
for his or her financial needs.
Ifa says that some people had earlier been called
upon to find solution to a particular problem being
experienced by an influential person or group but
all of those invited had not been able to solve this
problem. Ifa says that the person for whom this
Odu is revealed shall be able to solve this
problem. He or she shall also be able to save the
35

faces and careers of those who had failed in the

assignment.
Ifa says that if the person for whom this Odu is
revealed is a man, the ire of a spouse is
foreseen. Ifa says that three women shall be very
important in his life and they shall be very
important in his life and they shall influence his
life to success and accomplishment.
Ifa also says that it is not advisable for the person
for whom this Odu is revealed, male or female to
stand surety for anyone or group. Ifa says that if
he or she does this, he/she shall be betrayed and
utterly disappointed. Ifa says that the person or
group whom he or she stands for as guarantor
shall spoil many things which will lead many
people to point accusing fingers at him or her as
their guarantor.
For this message to come to pass, Ifa
recommends the following ebo: for financial
success, three pigeons and three guinea
fowls; for victory over his or her present
predicament, three cocks; for success in his or
her assignment which he or she shall be invited
to come and do three pigeons Three ducks and
three guinea fowls for the male to be assisted by
three woman who shall be influential in his life,
three hens - one of the three hen shall be
slaughtered, one of the wings, one lap and the
breast shall be removed and roasted with
36

appropriate condiments. He shall also get three

wraps of eko (corn meal) and place them in three
separate places. These shall then be put
whenever Ifa recommended
On all these, a stanza in this Odu has this to say:
Elemogunboo
Agunbo-niworoko-sona
Elemo wonna-wonna pongo
Ota nla ni ko sinmu awodi oke ni mimi
Dia fun Orunmila
Ifa nlo ree ra awon Biwo-konko leru
Lati Orun kejo
Ebo ni won ni ko se
Translation
Elemogunboo
Agunbo niworoko-sona
Elemo wonna-wonna pongo
The catridge is it that will never cease to
consume a hovering hawk
They were the Awo who cast Ifa for Orunmila
When going to buy the group who grew
horns on
their heads (each growing one horn) as
slave
From the eighth heaven
He was advised to offer ebo
Orunmila was particular about bringing this group into
the world to come and enjoy the world and to ensure
37

that a solution found to the problem of their horns and

plan how to remove them. He went for Ifa consultation
in the home of the four Awo mentioned above. They
were all his former students. He was advised to offer
ebo. He did. He was also told to go and seek
permission from Olodumare. They told him that those
people would only spoil his good work on earth. He
responded that it would be good to give everybody
equal chance to come and enjoy on earth and
contribute his/her own quote into the development
process their-in.
Orunmila went to Olodumare to seek permission to
bring the group into the world. Olodumare responded
that this group would only spoil his work on earth.
Orunmila pleaded with Olodumare to let him bring
them into the world. He promised to stand surety for
them. He also said that he would give them eight
commandments. As long as they were given the
commandments, he reasoned, they were bound to
have properly. Being a favourite of Olodumare, he
was allowed to bring them into the world.
Before leaving for earth, Orunmila gave them the
following commandments; one, they must not pluck
the Okro of Ejio, two, they must not pluck the Gardenegg of Ejio, three, they must not harvest the Osun
vegetable of Ailoran, four, they must not pass excreta
by the river-side, five, they must not urinate by the
river-side, six they must not pass excreta on a rock,
seven, they must mot introduce any topic concerning
elders behind their backs, and eighty, they must not
38

use clandestine means to enter the home of elders.

They all agreed to keep all the these commandments.
Orunmila equally arqued that if the commandments
were kept, the world would not and could not spoil. He
thereafter instructed them to proceed into the world.
They all left the following day.
On their way to the world however, all the eight
commandments had been abused. They had ensured
that they violated all the commandments before they
reached the world. As a result of their violation, chains
of reactions had begun to take place, all with serious
implications. For example from the dawn of life on
earth, olokun was given six water-pots to take care of
and report the developments on a daily basis. These
water-pots were placed at six different locations of the
world but they were linked together by natural pipes
controlled only by Olokun. As soon as the group of
Abiwo-konko arrived on earth and began to violate the
Eight commandments, four of these pots dried up.
This had never happened before, Olokun raised an
alarrm and went to report to Olodumare what
happened had never before been witnessed,
problems started to happen on earth. Everybody
began to point accusing fingers at Orunmila,
Everybody began to complain to Olodumare.
Olodumare then summoned Orunmila to His
presence. He told Orunmila that he too could see
what those whom he stood surety for had done. This
greatly disturbed and annoyed Orunmila. In his anger,
Orunmila returned to earth and went in pursuit of the
39

leader of the Abiwo-Konko, known as Hau. He took

along with him his Adaasa.
Immediately Hau saw Orunmila, he took to his heels.
He knew why Orunmila would be looking from him
and his group. He was also aware of all the atrocities
they had committed on earth. Orunmila who was
wearing only a coverlet pursued him. When Orunmila
realized that he could not catch up with Hau, he threw
his Adaasa at him. The Adaasa caught Hau in the
head and cut off his horn. He began to bleed
profusely. One Irunmole descended from Heaven and
used Orunmilas Adaasa to dig a hole on the ground.
The Irunmole also asked Hau to move to where the
hole was dug so that the blood from his head would
go into the hole. He told Orunmila and Hau that it was
not good to allow blood to spill on the ground.
When the head did not stop bleeding the Irunmole
tore off a part of the coverlet which Orunmila wore
and wrapped it round the head of Hau, and the
bleeding stopped. The Irunmole then instructed Hau
to move his people far away from Ile-Ife and settle.
They were also instructed to be wrapping that loin or
sash around their head at all times. They moved away
and went towards the northern part of Ile-Ife. After 30
days, they stopped.
Unfortunately however, in their haste and confusion,
they did not take along with them the mother of their
leader. The mother began to ask questions about the
where about of the group. It took her 30 days to locate
them. She did not eat for those 30 days. When she
40

located her son, she narrated all her ordeals to him.

Soon after this, she died. The Irunmole appeared
again and dug another hole in the ground, placed the
corpse of Haus mother into it and covered the hole
with sand. He told them that he had just shown them
what was known as burial and that never must they
leave any corpse unburied.
Orunmila on his own also left Ile-Ife and went to settle
in Onko town. He was there for a very long time. He
was relatively unknown there. His situation there was
very pathetic. Those who were close to him knew him
as, Tela, Awo won lode Onko-Tela, their Awo in
Onko land. Onko was a very small community and
Orunmila was the chief Ifa Priest there. He was very
unsuccessful there but he close to endure and remain
there.
In Ile-Ife however, the city was expanding rapidly. The
whole community was developing at an unbelievable
rate and speed. Olofin the Oba of Ile-Ife was the most
powerful and most influential personality on earth.
This was what the situation had been until one day
when the following happened:
Orisinsin-tasin ode ile Olofin ni
Orisinisn-tasin ode ile Olofin ni
Ata-ma-tase ode ile Olofinni
Ori-yi-tari-oyiiyi ode ile Olofin ni o
Awon ni won so erin l/asa
Erin waa woo
O fi owoja a re le gbagede ile Olofin
Nighati won kun erin
41

Won ba opon ire ninu erin

Won ba apo aguala ninu erin
Won ba igba tuntun ninu erin
Won pa igba tuntun
Won ba omo tuntun oojo ninu igba tuntun
O ko Ikin abaje mejo lowo otun
O ko Ikin abaje, mejo lowo osi
Olofin waa kee
O ni orun han!
Translation
Orisinsin was resident hunter in Olofin
palace
Orisinsintasin was resident hunter in Olofin
palace
Atamatase was resident hunter in Olofins
palace
Oriyi-tari-oyiyi was resident hunter in Olofins
palace
They were the ones who threw a heavy
spear at an elephant
The elephant fell and placed its trunk by the
balcony of Olofins house
When they skinned and cat the elephant
They found a tray made with ite wood in its
belly
They found and Aguala container (bag) in its
belly
They found a brand new calabash in its belly
When they cut open the new calabash

42

They found a day-old baby inside the new

calabash
The baby held eight Ikin-Abaje in its right
hand
And another eight Ikin-Abaje in its left hand
Olofin exclaimed
He declared that heaven was about to
descend!
Those were the things they saw at Ile-Ife right in
Olodin palace. Nobody had ever seen anything near
that before. They also never believed that such a
thing could ever happen. Olodin and all the members
of his council deliberated on this incident for a very
long time but they could not come up with any
solution. For the first time ever, Olofin panicked. He
was totally confused. His chiefs advised him to let
them invite Babalawo from different places to come
and consult Ifa for them in order to find the root cause
of what was happening and at the same time, find
solution to the problem. They sent for the following Ifa
priests and other diviners:

43