Won wa lo ree pe awon

Kogun-kogun Awo ile Alara

Kogbon-kogbon Awo ole Ijero
Kaadotakaadota Awo Epa Tooromofe
Okookan lo ku ko too pe Irinwo
Awon Awi-winniwinni ma-jee nikan-o-gbo
Awon Afokan-mo-fo-fin-in-fin-in
Won kifa-kifa nile Olofin
Won kikiiki, won o gbo oun ti Olofin nwi
Won kifa-kifa, bee ni won o jafa Olofin
Translation
They then went to invite
Kogun-kogun the resident Awo of Alara
Kogbon-kogbon the Awo of Ijero Hill
Kaadota-kaadota the Awo of Epa-Tooromofe
Only one remained for it to complete 400
Those who spoke so quietly that none could hear
Those who spoke like they were whistling
They recited and recited Ifa in Olofins house
They recited and recited withot getting what Olofin was saying
They 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 Olofins 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 Olofins 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 Olofins house. He
was advised to give the three women one eko each and give each of them the

31

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 Olofins 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 Olofins 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 Olofins 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 Olofins 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 Olofins palace. In front of Olofins
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
womans 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

32

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 Olofins palace.
As soon as Tela entered Olofins palace and all the essential greetings were
exchanged, he was offered a mat to sit on. He refused stating that Olofins
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 Olofins palace full of joy and happiness.
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

33

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
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!
Won wa lo ree pe awon
Kogun-kogun Awo ile Alara
Kogbon-kogbon Awo ole Ijero
Kaadotakaadota Awo Epa Tooromofe
Okookan lo ku ko too pe Irinwo
Awon Awi-winniwinni ma-jee nikan-o-gbo
Awon Afokan-mo-fo-fin-in-fin-in
Won kifa-kifa nile Olofin
Won kikiiki, won o gbo oun ti Olofin nwi
Won kifa-kifa, bee ni won o jafa Olofin
Olofin ni ko sawo nileyi mo njo?
Won loku Tela Awo won lode Onko
Olofin ni ki won lo ree pee wa
Tela lo wa jafa Olofin
Ebo lo ni ko se
Olofin gbebo, o rubo
Nje ela mo yin Iboru
Ela mo yin Iboye
Orunmila mo yin Ibosise o
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

34

From the eighth heaven

He was advised to offer ebo
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
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
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!
They then went to invite
Kogun-kogun the resident Awo of Alara
Kogbon-kogbon the Awo of Ijero Hill
Kaadota-kaadota the Awo of Epa-Tooromofe
Only one remained for it to complete 400
Those who spoke so quietly that none could hear
Those who spoke like they were whistling
They recited and recited Ifa in Olofins house
They recited and recited withot getting what Olofin was saying
They recited, and recited without touching the problem of Olofin
Olofin asked if there was no more Awo around?
They responded that it still remained Tela, the Awo of Onko town
Olofin asked them to go and call him
Tela was the one who later got the reason why Olofin cast Ifa
He asked Olofin to offer ebo
He complied
Now, Ela I praise Iboru
Ela, I praise Iboye
Orunmila, 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.

35

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 lOko
Baba ba lOko
Baba feyin figi akoko poroporo
Baba je koko okoo
Oroo mi se tan te yoo ko nigbayi
Dia fun Orunmila
Baba nsawo lo si ilu Ekun
Ebo ni won ni ko se

Translation
Baba encamped at Oko town
Baba landed at Oko town
Baba rested his back confortably against an akoko tree
And he ate 20 tubers of cocoyam
My matter is about to have a head now
These were Ifas declarations to Orunmila
When going on Ifas mission to Ekun town
He was advised to offer ebo

36

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 husbands 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
womans 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 womans stomach and the baby came out safely.
The crowd was overwhelmed with Joy. True to Orunmilas 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 lOko
Baba ba lOko
Baba feyin tigi akoko poroporo
Baba je koko okoo
Oro mi se tan ti yoo ko nigbayi
Dia fun Esu Odara
Ti nsawo lo si ilu Ekun
Ebo ni won ni ko se
Translation
Baba encamped at Oko town
Baba landed at Oko town
And rested his back comfortably against an akoko tree
And he ate 20 tubers of cocoyam
My matter is about to have a head now
These were Ifas declarations to Esu Odara
When going on spiritual mission to Ekun town

37

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 womans 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 womans 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 babys 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 amooge
Osoosi lawo amooya
Oosanla lawo amoo-tase
Dia fun won ni ilu Ekun
Nibi ti won gbe nfeku kan re omo meji
Ebo ni won ni ki won se
Translation
Ogun is the Awo who knows how to cut (trees)
Osoosi is the Awo who knows how to design

38

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 town
When 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

39

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 parents 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 biinu
Ifa koo mu suuru o o
Egbe kan eeyan
Egbe kan igi lobinrin
Baba ma biinu o
Baba koo mu suuru
Egbe kan eeyan
Egbe kan igi lobirin
Translation
Orunmila, please do not be annoyed
Ifa, please be patient
Half human being
And half wood is what a woman is
Baba, please do not be angry
Baba, please exercise patience
Half 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 wifes behaviours everyday.
Baba do lOko
Baba ba lOko
Baba feyin tigi akoko poroporo
Baba je koko okoo
Oro mi se tan ti yoo ko nigbayi
Dia fun Orunmila
Ti nsawo lo si ilu Ekun
Ebo ni won ni ko se
O gbebo, o rubo

40

Baba do lOko
Baba ba lOko
Baba feyin tigi akoko poroporo
Baba je koko okoo
Oroo mi se tan ti yoo ko nigbayi
Dia fun Esu Odara
O nsawo lo siluu Ekun
Ebo ni won ni ko se
O gbebo, o rubo
Awom Ogun lawo amooge
Osoosi lawo amooya
Oosanla lawo amoo-tase
Dia fun won niluu ekun
Nibi ti won gbe fi eku kan re omo maji
Ebo ni won ki won se
Won gbebo , won rubo
Nje Orunmila ma biinu
Ifa koo nui suuru o
Egbe kan eeyan
Egbe kan igi lobinrin
Baba ma biinu o
Ifa koo mu suuru
Egbe kan eeyan
Egbe kan igi lobinrin o
Translation
Baba encamped at Oko town
Baba landed at Oko town
And rested his back comfortably against an akoko tree
And he ate 20 tubers of cocoyam
My matter is about to have a head now
These were Ifas declarations to Orunmila
When going on spiritual mission to Ekun town
He was advised to offer ebo
He complied
Baba encamped at Oko town
Baba landed at Oko town
Baba reclined in comfort against an akoko tree
And he ate 20 tubers of cocoyam
My matter is about to have a head now
These were Ifas declarations to Esu Odara
When going on spiritual mission to Ekun town
He was advised to offer ebo
He complied
Ogun is the Awo who know how to cut
Osoosi is the Awo who know how to desing

41

And Oosanla is the awo how know how to put ase

They were the Awo who cast Ifa for the inhabitats of Rkun town
When 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 patient
Haif human being
And half wood is what a woman is
Baba, please do not be angry
Baba, please exercise patience
Half 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 hearts 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:
Okiki
Ariwo
Dia fun Ogun
Ti yoo bimo kan naa
Ti yoo wuysi kaye
Ebo ni won ni ko se
Translation
Reputation
And clamour
They were the Awo who cast Ifa for Ogun
Who would beget one child
Whose influence shall be felt the world over
He was advised to offer ebo
The name of Oguns 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

42

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
Ariwo
Dia fun Ogun
Ti yoo bimo kan naa
Ti yoo wusi kaye
Ebo ni won ni ko se
Nje Okiki o
Ariwo

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Okiki omo Ogun kan

Translation
Reputation
And clamour
They were the Awo who cast Ifa for Ogun
Who begot one child
Whose influence was felt the world over
He was advised to offer ebo
Now reputation
And even clamour
The reputation of Oguns 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 childs reputation shall not be gotten from vices or anti-social behaviours.
There is need to offer ebo so that the childs 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
peoples problems or situation in order to exploit them. This may bounce back
and recoil on him or her. Ifa says that this persons 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 boloko
Dia fun Onirese Ile
A bu fun tOko
Ebo omo ni won ni ko won se
Translation
A thrown stone hit a tree and returned to hit the thrower

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This was Ifas declaration to Onirese-Ile

And also to Onirese-Oko
Then 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 fathers 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 ones 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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