ODU IFA OFUN MEJI COMMENTARIES BY BABALAWO OBANIFA-Reformed Africa Ifa Spirituality (RAIS)- Odu Ifa Series vol 2

ODU IFA OFUN MEJI COMMENTARIES BY BABALAWO OBANIFA-Reformed Africa Ifa Spirituality (RAIS)- Odu Ifa Series vol 2

XII.

 Ifa warns a person for whom this Odu is revealed who enjoys great respect in society not to become entangled in any act that would put him to embarrassment and ridicule. Ifa says that the person could think that what he or she is doing or is about to do is never going to be disclosed, but this is not true because no matter what he does to hide it, the matter  will be open . one day.

Ifa says that this man is not only respected but also trusted. This action is going to corrupt the trust and security that people have placed in him.  That is why it is his  duty to live aboveboard all the time.

Ifa does not recommend any material for ebo. It is only for this person to desist from this shameful act. A verse in Ofun-Meji addresses this issue and has this to say:

Oro se e b’oju

Eeru osan la n ba

Dia fun Eji-Orangun

Baba n loo s’oko Abuke

Ebo ni won ni ko waa se

Translation:

The night can be used as a refuge

It is the light of day that worries us and we fear

This was Ifa's message for Eji-Orangun

Who would become Abuke's husband, a lady with a hump

He was advised to offer ebo

Abuke, the lady with the hump, was the daughter of Obatala. Obatala loved and pampered this girl, partly because of her physical condition and partly because of the fact that her mother died as soon as she was born. As a result, Obatala was both father and mother to her. However, Abuke was a very recalcitrant girl. . she never listened to the simple advice of Obatala. She had her own mind. She believed that she should always get away with it. This was no surprise to anyone since she had been spoiled by Obatala.

On the other hand, Eji-Orangun (Ofun meji or Orangun meji) was the friend and confidant of Obatala. There was nothing that Obatala would do without first discussing it with his friend, Eji-Orangun. They were so close with  each other that people thought they were sleeping in the same house. In fact, the two slept in each other's house regularly.

When Abuke's behavior was getting out of hand, Obatala sought the assistance of his friend in finding a way to contain the excesses of her. Eji-Orangun promised to help. Every time Abuke behaved badly, Obatala sent her to Eji-Orangun. She was only 11 years old but her attitude was more of those girls of 21. By the time she was 13, practically everyone in the community believed that Eji-Orangun was more of her father than Obatala. Abuke was very forgiving of Eji-Orangun. She preferred to be with Eji-Orangun at all times. For all that, Obatala was very grateful. He welcomed any practical step that would ease Abuke. By the time she was 15, she seemed like someone who was ready to change for the better.

At that moment, Eji-Orangun began to notice her breasts, hips and face that Abuke had begun to develop in those of an adult woman. While other people saw her deformed because of her hump, Abuke looked very beautiful to Eji-Orangun. That's when the ideas began to enter his head. Before long, he began to seduce her. Shortly after this, he started making love to her. This was a girl who everyone considered to be her daughter! It get to the point when They make love every day.

One day, Eji-Orangun went for Ifa's consultation at the house of the Awo mentioned above. He wanted to know what the success opportunities would be at that moment. The Awo assured him that he would triumph and that nothing or nobody would stop him from achieving his goals. The Awo nevertheless warned him to desist from the shameful act he was doing since failing to desist from it would expose him to public hatred. He was told that everyone in society respected him and trusted him but that single act would embody his image beyond redemption. He was told that no matter how perfectly he tried to cover up this shameful and dishonorable act, he will surely come to public knowledge and attention.

When Eji-Orangun heard this, he knew exactly what the Awo was saying. The question which were the materials of the ebo necessary to procure them and thus offer ebo so that he would not be the object of ridicule. The Awo told him there were no ebo materials for that. He should only desist from such an act. The father making love to his own child would surely lose respect and dignity no matter how great the ebo was offered.

There and then, Eji-Orangun decided to never have anything to do with Abuke again, except of course, to continue acting as his father. he return home with that resolution in mind.

The next day, Abuke came to his house. He was still with his mind set on having nothing to do with her in the illicit relationship. By the time the unsuspecting wives of Eji-Orangun directed her to her room, he was still determined to resist it. When Abuke entered the room, near the door and sat on his legs however, all resolution and resistance dissolved. In no time, they were entangled in a fierce lovemaking. They continued on a daily basis.

Before long, people began to notice changes in Abuke. At first, Obatala was confused: was she sick? Is it a disease? Was it fat? Her  body began to develop. Her face became more pale than before. She vomited every morning. She complained of weakness every morning. She lost her appetite. She slept long hours. By the time Obatala came to believe his senses, his daughter, Abuke, was already three months pregnant! He called and asked Abuke to tell her who was responsible for her pregnancy.

She refuses to pronounce a word. What was this supposed to mean? Obatala threatened that if she refused to confess to the owner of the pregnancy, he would not report it to Eji-Orangun who he, Obatala, affectionately referred to as his father! Still, she refused to utter a word. It confused and annoyed Obatala even more. He shouted to her that if she had no respect for him, she should at least show respect for Eji-Orangun his father! What Obatala said did not change anything.

Early in the morning of the following day, Obatala went straight to Eji-Orangun's house and narrated everything that happened to him. Eji-Orangun told Obatala to put his mind to rest and that he would take care of it. With this assurance, Obatala returned home. When he got home, he told Abuke to go and meet Eji-Orangun at his house.

When Abuke arrived at Eji-Orangun's house, she simply summed up another assault on making love. It was after this that Eji-Orangun if she really was pregnant. Abuke told her that she was indeed pregnant. They both knew that the one responsible for the pregnancy was Eji-Orangun. Eji-Orangun, however, instilled in her that no one should know that he was the one who had put her on the path of the family. This was because it would lead to scandal and ridicule for him. She was told that even Obatala, her father, would be disillusioned. Abuke promised him that she would resist all the pressure on her to identify the person whom the pregnancy. But for how long? That was the question whose answer hung in the air and was left unanswered.

True to her promise, she refused to tell anyone who was responsible for her pregnancy. Obatala trusted absolutely in Eji-Orangun to help him to decipher the mystery. Every time he asked Eji-Orangun how far he had come, he only told Obatala that he was about it. He advised Obatala to be patient. That was the situation until Abuke was put to bed. It was a  burning baby. The naming ceremony took place on the sixth day.

Obatala's confusion turned into concern. His concern became panic.

Obatala called Abuke and begged her to tell her who was responsible for her pregnancy. Abuke promised to tell his father but on the day of appointed for the naming . She asked her father to invite all the Obas and Irunmoles to the naming  ceremony. She told him to prepare a huge party where each guest will  ate and drank to their satisfaction. She told her father to get the most expensive and appropriate dress for that occasion. Obatala did as she asked.

On the day of the ceremony, all the Irunmoles were there. All the Obas of the Yuruba land were there. Eji-Orangun was confident that Abuke would find a way to avoid mentioning his name because he had agreed with her that it was not in the best interest of the two that the whole world knew at that moment. When it was Abuke's time to go dancing, everyone gathered became silent. She was magnificently dressed. She told the musicians to listen to her and to play music for her songs; she started her song by facing  her father. She concluded her song in this way:

Obatala, Obataasa

E pele o

Oba to ta’la to la l’aala

Ti won n pe l’Obatala

E nle o

Ni mo l’oyun fun o

Ni mo l’oyun fun

Orangun di meji ni mo l’oyun fun

Translation:

I greet Obatala, Obataasa

Greetings to you

The Oba who sells Okras to thrive on the edge of the farm

I greet you

The person who put me on the path of the family

The person who gets me pregnant

Orangun became two (Eji-Orangun) is responsible for my pregnancy

When the world heard this, all eyes turned to Eji-Orangun. He simply covered his eyes in shame. The desire that the earth would be and swallowed him alive, but in no way. Case closed!

Oro se e b’oju

Eeru osan la n ba

Dia fun Eji-Orangun

Baba n loo s’oko Abuke

Ebo ni won ni ko waa se

O ko’ti ogbonyin s’ebo

Nje ni mo l’oyun fun o

Ni mo l’oyun fun

Orangun di meji ni mo l’oyun fun

Translation:

The night can be used as a refuge

It is the light of day that worries us and we fear

This was Ifa's message for Eji-Orangun

Who would become Abuke's husband, a lady with a hump

He was advised to offer ebo

He refuse to Obey the Counsel

The person who put me on the path of the family

The person who gets me pregnant

Orangun-di-Meji (Eji-Orangun) is responsible for my pregnancy

Ifa says that the person for whom this Odu is revealed will not be made the object of public embarrassment. This person is being ordered not to embarrass himself. He must desist from doing anything illicit.

Commentaries

If we Try to do or engage in illlicit act such as sexual infidelity, corruoption, stealing etc in secret. No matter how long it is hidding it will come to open. it  is better in life for an individual to individual to avoid an illlicit Act rather than trying to to do a cover up that can later lead to shame. this is a great  lesson and warning derive from this Odu.

XIII.

Ifa says that she recognizes the fact that the person for whom this Odu is revealed likes to do well all the time. Ifa says that he or she is very kind and compassionate. Ifa says that this person loves to touch the life of all the people around him or her in a positive way. However, despite this, Ifa warns this person to make sure that he does all of his complete actions for anyone he or she wishes to assist . It is not in his or her  best interest to do anything half-way for anyone.

The meaning of this message is that if the person for whom this Odu is revealed wants to help someone, he or she must make sure that their help is fully rendered. If this is not done, it is most likely that the help he or she has given may become the object of controversy and contention which could be used to find him or her guilty in the end.

Ifa advises this person for whom this Odu is revealed to offer ebo with a mature  goat and money. He or she also needs to feed Esu with a rooster. On this aspect, Ifa says:

Asoore isetan nii je melooriyin

Dia fun Alade Oniwata-Metu

Nijo ti nlo ree da'ko eba ona

Ebo ni won ni ko waa se

Translation:

Doing well half-baked usually leads to failure to receive the gratitude from those we aassist.

That was Ifa's message for Alade Oniwata-Metu

When he was going to grow a farm on the side of the road

He was advised to offer ebo

Alade Oniwata-Metu was a kind man. Every day of his life, he plans to assist people and give to the needy. He was known as a benevolent man. As a result of his  benevolence, many people usually flocked to his  home in search of one favor or another.

They were never disappointed. The only time Alade would say 'no' to someone was when he did not have what the person came to look for. He sometimes borrowed money from others to give to those who needed the money. He had the habit of giving his own dress to others if he felt that those who came for help to him needed the dress more than he did. That was the Oniwata-Metu wing lifestyle.

One day, Alade planned to start cultivating another farm by the side of the road. By doing this, he felt that those who needed his assistance would have easier access to him and he would be able to be of help to many more people. For this reason, he approached the Awo mentioned above for  consultation of Ifa: would he have the abundant harvest on the farm that he had planned to cultivate? Would he be able to assist more people in the new location? These were the two questions that were in Alade's mind when he approached the Awo for  consultavión of   Ifa. He knew that with abundant harvest, he would have more capacity to reach more people.

The Awo assured Alade Oniwata-Metu that he would certainly have abundant harvest. However, the awo warned him that although he loved helping people, he nevertheless needed to make sure that whomever he chose to assist.He should be given full help. He was told that giving help in halves would only lead to problems. For example, if he planned to give someone dressed, it would be good for him to give the person a full dress - pants, underwear and a shirt and hat in combination. It was not good for him to give the person a pair of pants and ask him to go and see where he got a shirt in another place and a hat. If he planned to feed a person, he should be ready to give him food, drink, stinging tobacco and so on to fully satisfy the person. If this could not be done, Alade was warned, it was better not to offer assistance at all.

After this, Alade was advised to offer ebo and feed Esu as prescribed previously. Listening to these statements of the Babalawo, Alade was very angry with rage. He considered the statements of the Awo as an offense to his personality. He told the Awo that nobody needed to tell him how to assist others. He accused the Awo of planning to twist his arm to give more help to the Awo after all, the Awo was one of the receivers of his good gestures. He told the Awo to go and throw himself into the pond if the awo was not satisfied with the help he had received so far. Alade told him that the ebo would not be offered and that if the Awo was not satisfied, that he would do whatever he wanted. Alade got up to leave. The awo told him there was no compilation in Ifa. He, Alade, was free to accept or reject the advice of the Awo. With this, Alade left.

When Alade began to cultivate the farm, he realized that many more people had access to it. Because of this, he was very happy. He also had a good harvest season. That made him happy.

He soon realized that with many more passers coming to his farm, he needed to do more to assist them and relieves the burden and fatigue of their trips. For this reason, Alade used to roast yam  and collect water for everyone to take to the roads to their various destinations. When many people knew that Alade was doing this, they were very grateful to him.

It got to the point where it did not matter how many yam  roasted, the volume of water collected, everything was exhausted in a short time. For this reason, Alade designed a way to make sure everyone was helped. He declared that anyone who came to his farm had to choose between drinking cold water and eating grilled meat.

Nobody was allowed to take both more. It soon became a popular phrase among the people who 'enikan kii je meji l'aba Alade; bi or ba je'su o o nii mu'mi, bi o si mu'mi o o mii je'su 'meaning; no one can enjoy two things in Alade's farm-refuge; If you eat, you can not drink water, and if you drink water, you can not eat.

Before long, all travelers knew that if they went to the Alade farm, they would have something to drink, but that they could never enjoy two things at the same time. This had become an unwritten law of his farm.

However one day, a man came to Alade's farm for help. This man was lost in the forest. He had been wandering for five days without water or food. As soon as he arrived at Alade's farm, he began to beg for food and something to drink because he was very hungry and thirsty. He implored Alade to have pity for him. Alade told him that he needed to choose between eating  to his satisfaction and drinking water to quench his thirst. The man implored that he would need both. Alade said that such a thing was not allowed on his farm. After much imploration and refusal, the man chose to eat yam . Alade gave him two medium size yam  to eat. The man had not eaten a yam  when his throat became dry and the  yam got stuck in his throat. He beg and plead for water. Alade rfeuse, claiming that he had told the man that he could not enjoy two things together on his farm. The man fell; the yam began to suffocate him. Alade felt that there was little manliness in changing his decree. he refuse. A few moments later, the man fell dead.

As soon as the man had his last breath, people began to flock to Alade's farm. How they came to know about the incident was very strange to him. The story on the lips of all the people was that Alade tempted a stranger to enter his estate with love and strangled him to death. Alade implored and explained his own side of the story. Nobody was prepared to believe him. Alade was slapped and kicked. He was shouted and abused. He was ordered to carry the body of the dead man to the palace of the Oba. On his way to the palace, he fell four times. As soon as he fell he was slapped and kicked more viciously and was ordered to carry the body again.

For his mental torture, he realized that all those who were kicking and slapping him were regular visitors to his farm who used to eat and drink there. He saw all of them thanking Olodumare that they did not fall into Alade's trap and became one of his victims as the dead man had been.

In the palace of the Oba the question that Alade was asked repeatedly after having repeated his story was that when the man had been imploring for water, why was it not given to him? When Alade told them that it was his policy that no one could enjoy two things in his shelter farm, Alade was abused and decloarated a man of evil and a criminal . Alade was prosecuted for murder . When he was about to be sentenced Alade Oniwata-Metu remembered the advice and warning of his Awo but it was too late to make any correction.

Asoore isetan nii je melooriyin

Dia fun Alade Oniwata-Metu

Nijo ti nlo ree da'ko eba ona

Ebo ni won ni ko waa se

O ko'ti ogbonyin s'ebo

Alade i ba tete mo

Iba wa f'owo s'arufin ebo

Translation:

Doing well half-baked usually leads to failure to receive the gratitude from  those we aassist.

That was Ifa's message for Alade Oniwata-Metu

When he was going to grow a farm on the side of the road

He was advised to offer ebo

he refuse  To obey

If Alade had known

He  would have ensured that all advice and ebo of the awo had been obeyed

Ifa says that for the person for whom this Odu is revealed he needs to not be so rigid in any matter. For each rule, law or policy, there must be an exception. Reusing the rules when it is imperative to do so was part of what put Alade Oniwata-Metu in trouble.

Commentaries

In life  we should not be unnecessrily rigid about reasonable things. we should be reasonable And flexible enough to know when to Change our course of action or mode of operation of any sentimental consequence is foreseable.

XIV.

 Ifa warns the person for whom this Odu is revealed not to be ambitious about anything he or she does. Ifa says that this person is currently occupying a position of authority. He or she must be careful not to allow a greedy act to remove him or her and make him or her a worthless person. In this position, the person for whom this Odu is revealed is expected to possess leadership qualities; He or she is expected to be generous, liberal, patient, fair, honest, centered and forgiving. He or she is supposed to be very seductive. He or she must be able to guide others correctly. He or she must be selfless and intelligent. He or she must have the fear of Olodumare in the back of his mind all the time.

Ifa advises this person to offer ebo with 3 pigeons, 3 guineas, 3 roosters and money. He or she also needs to feed Esu with a rooster. On this aspect, Ofun-Meji says:

Onpa’bi nii j’eji

Agba okanjuwa, a j’eta

To ba j’eta tan

A gb’eru u re, a mo yaa lo

Dia fun eni iwaju

Ti yoo d’eni ikeyin

Ebo ni won ni ko waa se

Translation:

The kola walnuts breaker is expected to consume two ears of the kola nut

An old greedy person will consume three of the ears

After consuming three of the ears, he will carry his load by himself and away (without anyone offering assistance)

This was Ifa's message for the Leader

Who would eventually become the Follower

He was advised to offer ebo

When They were coming from Orun to Aye, the sixteen Odus Majors occupied the following positions of Authority and Seniority Ofun-Meji, number one; Ose-Meji, number two; Iwori-Meji, number three; Odi-Meji, number four; Irosun-Meji, number five; Owonrin-Meji, number six; Obara-Meji, number seven; Okanran-Meji, number eight; Ogunda-Meji, number nine; Osa-Meji, number ten; Ika-Meji, number eleven, Oturupon-Meji, number twelve; Otura-Meji, number thirteen; Irete-Meji, number fourteen; Ose-Meji, number fifteen; Eji-Ogbe, number sixteen. When they arrived on earth they maintained those positions. Ofun-Meji and Ose-Meji were given full respect and recognition as the leaders. None of the remaining main Odus dared to question their authority. They did all things together. Wherever they went for Ifa consultation for anyone, Ofun-Meji presides over the event. what he said was final. Every time they were going to break kola nuts for a customer, Ofun-Meji was the one who broke them. They usually split kola nuts with four valves. After breaking the nuts, Ofun-Meji consumed three valves, leaving only one for the remaining 15 Odus! Ose-meji took the remaining valve leaving nothing for the remaining 14 Odus! Even so, no one was expected to question anything they did!  When ever their clients offered an  hen  for ebo, Ofun-Meji shared for the same the two legs of back and an arm of the hen  ,; Ose-Meji shared for himself the remaining arm, intestines, organs and chest, leaving whatever remained for the remaining 14 Odus to share.

While this was happening, this spoke mischievously of the remaining 14 Odus. Eating became a serious problem for them. Before long they began to revolt against Ofun-Meji and Ose-meji. They complained against their leadership style. They accused them of being greedy.

To placate the frustrated Oju-Odu however, Eji-Ogbe, the last in rank used to invite them to his house and attended them with what little he had. He appealed to them to keep calm and have patience. He said that Ofun-Meji would soon see the reason why he should change his attitude and his approach. While doing this, Oyeku-Meji, the second of the last in the order of  the rank , also assisted Eji-Ogbe in attending to the Other Oju-Odus, just to make sure that peace was maintained.

This continued for several years but Ofun-Meji saw no reason why he should change his management style and leadership. Ose Meji was also backing Ofun-Meji, telling the others that if they were not satisfied they should throw themselves in the pond.

Tired of everything that was happening, the remaining 12 Odus (they excluded Eji-Ogbe and Oyekun-Meji) met secretly and decided that they could not continue to accept that Ofun-meji and Ose-Meji were their leaders. On that same day, they decided to make Eji-Ogbe, the least rank que , the leader and Oyeku-Meji the deputy. On that same day, they moved  Ofun-Meji to position 16 and moved to position 15 to Ose-Meji.

Before summoning Eji-Ogbe, Oyeku-Meji, Oyeku-Meji, Ofun-Meji and Ose-Meji, they invited Esu Odara to come and consacrate all their deliberations with Ase. When Esu Odara arrived, he asked them to tell him  exactly what had happened. They told the story to him. Esu invited the remaining four Oju-Odu (main Odus) to explain their own side of the story. They did it.

Ofun-Meji was found guilty of greed and misconduct by a good leader. He was therefore moved from the first position to the 16th as the other Oju-Odus wished. Ose-Meji was found guilty of help and complicity in what was wrong and unacceptable. He was moved from the second position to position 15. On the other hand, Eji-Ogbe was praised for showing outstanding leadership qualities and was moved from position 16 to the first position. Oyeku-Meji was also praised for supporting what was fair and was moved from position 15 to position two.

That was the way it has been from that day until today. He has been consecrated by Esu Odara and has been accepted by Olodumare.

Onpa’bi nii j’eji

Agba okanjuwa, a j’eta

To ba j’eta tan

A gb’eru u re, a mo yaa lo

Dia fun eni iwaju

Ti yoo d’eni ikeyin

Ebo ni won ni ko waa se

O ko’ti ogbonyin s’ebo

Nje almo’wa a hu u won ni o

Aim’ede e pe e won ni

Ara iwaju o, lo d’eni ikeyin

Aimo’wa a hu u won ni o

Translation:

The kola nut breaker is expected to consume two ears of kola nut

An old greedy person will consume three of the ears

After consuming three of the ears, he will carry his load by himself and away (without anyone offering assistance)

This was Ifa's message for the Leader

Who would eventually become the Follower

He was advised to offer ebo

The reuse obey

Now, it was his inability to act appropriately

And his refusing to speak the right words at the appropriate time

That's what turned a Leader into a Follower

It was his inability to act correctly

Ifa warns that refusing acting correctly or failing to know how to express the right words when it is appropriate to do so can a leader become a follower; It can turn a respectable person into a despressable and condemned person. It can also turn a person loved by everyone into the person hated and despised by the same people who until that moment loved him or her.

XV

Ifa says that the person for whom this Odu is revealed in kindheartedness. He loves to assist others as much as he or she can. Ifa however, warns this person not to exclude or ignore their immediate relatives while giving help to those outside the family.

Ifa says that the immediate relatives of the person for whom this Odu is revealed are pointing fingers accusing him or her that he or she is assisting other people while he or she has abandoned those of their own blood.

Ifa warns this person not to continue doing it if he has been doing it, there should be a change of attitude. Failure to accommodate and assist relatives of their own blood does not augur well for him or her in the end. This could make him the object of contempt and ridicule.

Ifa advises the person for whom this Odu is revealed to offer ebo with 3 pigeons, 3 hens, 3 guinea birds, 3 roosters and money. A verse in Ofun-Meji says about this aspect:

Aye l’okun

Eniyan l’osa

A kii mo o we ka fi ka’le aye ja

Dia fun Abe

To l’ohun o j’oye Oloore

Ebo ni won ni ko waa se

Translation:

The sea represents the world

And the Lagoon represents  human beings  that are there

No expert swimmer can swim the length and breadth of the sea, which represents the world

That was Ifa's message to Abe

Who wished to take the title of The Benefactor

He was advised to offer ebo.

Abe was highly successful. He was also generous and of good heart. Many people rose up and triumphed through him.  He fed the hungry; he provided medicines for invalids; he provided refuge for the homeless; He became a guarantor for others; he made sure that the weak was not cheated or intimidated; He made sure that the necessary help was given to those who needed it. He still sponsored many basic community projects. He had a wonderful reputation wherever he went. He was highly respected from far and near. Several communities owed their development.

However, while he was doing all these things, no family member of him benefited from his generosity. As much as they tried to convince Abe to cast a sympathetic look inward and assist his  families, he simply did not bother.

One day, all the relatives of Abe  met to discuss the situation. They complained that Abe was assisting everyone who came to him for help, except his own blood. They did not understand why that had to be like that. After much deliberation, they concluded that there was a need to summon Abe in their midst and let him know the way they were feeling about him. A delegate was sent to him. A date was set for the meeting

On the day of the meeting, they made it clear to Abe that most of his friends and acquaintances owed their successes and elevations to him. Those who he never knew at all also benefited from him. As kind and benevolent as he was, he had not helped anyone in the family. They implored with him to please have a change of heart towards his family. Many of those present at the meeting raised the areas in which they expected him to help them. These areas ranged from financial, economic, social, psychological, to the supernatural. They told them that the assistance they required from him was not beyond their means. This was because they had seen him doing more than those things for others.

In response, Abe made it clear to them that their world was like an ocean while the humans inside were like gaps. He raised even more that no matter how good a person could be, the person could not satifaction the world, because no swimmer could ever swim the length and breadth of the ocean. He told them that no one could stop him from helping others he wanted to help and no one could blame him for not helping them. He urged them to wait for their turn. He promised them that his turn would soon come and he could be able to help them all.

The elders showed him how  their living conditions had degenerated. They showed him that many of his relatives were walking in bare foot ; the roofs of the houses where they lived were leaking; the walls had cracked; some parts of their houses had collapsed. They raised even more that they could not eat twice a day. They showed him  that their wives could not get pregnant. They showed the many relatives who were in emotional disorders. Some of their relatives were about to be imprisoned for things that they did not even know. They believed that with his  influences, these people could easily be taken out of those problems. All that Abe said in response to them was that they wait for their turn. He told them that he did not appreciate being pressured into making a decision about any action. The meeting ended without any concrete conclusion.

Abe's relatives continued to wait their turn. Unknowns continued to benefit from Abe's generosity and benevolence. For 18 years, Abe's relatives continued to wait for their turn. For 18 years, it is still his turn to benefit from generosity and benevolence.

Shortly after this, Abe fell ill, before any help could be given, he died.

The news that Abe had died reigned like fire. All those who had benefited from his generosity were preparing a funeral procession according to his height. In fact, they made a point of honor to do that to show their appreciation. They planned a special section of prayers for him. They also planned a party for the whole night for him. It was a good, appropriate and organized.

On the day of the funeral, many people came from near and far. Their orchestras played from city to city. They danced from room to room. His songs were:

Abe e ku

Abe Oloore

Abe ma ma ku o o

Abe Oloore

Ko ma ma s’eni t’Abe o se fun o

Translation:

Abe is dead

Abe the benevolent

Abe is truly dead

Abe the benevolent

There is nobody to whom Abe did not help

Those who benefited from Abe's generosity joined the band's carreton. That's what they did until they arrived at Abe's family compound. To their  surprise, there was no existing activity on the premises. No member of Abe's family organized anything for Abe. Abe was anterred by his relatives the same day he died. The burial was performed not out of love for him; rather to prevent his body from stinking and causing a bad smell in the community. As soon as he was buried, all his family members forgot him.

When they listened to the strangers singing and dancing and there was no one there that Abe had not helped, they knew that such a false impression should be quickly corrected. They gathered together and began to sing like this:

Loooto l’Abe e ku

Abe Oloose

Abe ma ma ki o o

Abe Oloore

Abe se s’ita ni

Ko se s’ile o

Translation:

It's true that Abe is dead

Abe the benevolent

Abe is truly dead

Abe the benevolent

Abe is benevolent with strangers

And never with their blood relatives

When people heard this, they were totally disillusioned. They concluded that despite Abe's benevolence, he remained an irresponsible man, since he was good only outside. Anyone whose family members can not benefit from his  generosity, influence or benevolence remains an irresponsible person. That was the end of the party for Abe.

Aye l’okun

Eniyan l’osa

A kii mo o we ka fi ka’le aye ja

Dia fun Abe

To l’ohun o j’oye Oloore

Ebo ni won ni ko waa se

O ko’ti ogbonyin s’ebo

Nje Abe ku

Abe Oloore

Abe ma ma ko o o

Abe Oloore

Ko ma ma s’eni t’Abe o se fun o

Loooto l’Abe e ku

Abe Oloose

Abe ma ma ki o o

Abe Oloore

Abe se s’ita ni

Ko se s’ile o

Translation:

The sea represents the world

And the Lagoon represents that human beings are there

No expert swimmer can swim the length and breadth of the sea, which represents the world

That was Ifa's message to Abe

Who wished to take the title of The Benefactor

He was advised to offer ebo.

he refuse  to obey

Look Abe is dead

Abe the benevolent

Abe is truly dead

Abe the benevolent

There is no one to whom Abe did not help

It is true that abe is dead

Abe the benevolent

Abe is truly dead

Abe the benevolent

Abe is benevolent with strangers

And never with their blood relatives

Ifa advises the person for whom this Odu is revealed to be fair to everyone, including their blood relatives.

XVI.

Ifa says that there is a need for the person for whom Ofun-Meji is revealed to offer ebo and feed Odu to bring peace and tranquility into this person's home.

Ifa says that if the person for whom this Odu is revealed is a woman, it is not advisable for her husband or promised to marry another woman in addition to her. If the fiancé is already married, it is not in the best interest of this man to add this woman to his wives. Doing this alone could unleash a misfortune and disaster for the man and the other women in his family.

However, if the person who owns whom this Odu is revealed is already married to more than one wife at the same time and this has brought problems, there is a need to offer ebo and feed Odu to return normality to life of this person.

Ifa recommends a mature goat as ebo. There is also the need to feed Odu with a ram and eight snail. On that, Ofun-Meji says:

Odundun ab’ewe pelembe-pelembe

Teteregun abiyo gbondorigi-gbondorigi

E ba w’eti Adete

E wo odundun

Deede ogboogba ni won se

Dia fun Orunmila

Baba n lo ree fe Oro-Modimodi

Tii somo Oluwo Sakoorogbale

Ebo ni won ni ko waa se

Translation:

The leaves of Odundun are thick when touched

The teteregun is long and large in appearance

If you look at the leaves of the Cactus Adete

And look at the leaves of Odundun

She looks exactly the same

Those were the declarations of Ifa for Orunmila

When he was getting married to Oro-Modimodi

The stem of Olowu-Sakoorogbale

He was advised to offer ebo

Oro-Modimodi, otherwise known as Odu, was the daughter of Oluwo Sakoorogbale. From the moment her mother carried her in her womb, it was obvious that Oro-Modimodi was not an ordinary creature. When she was born, the events that happened around her and the entire world confirmed that she was not an ordinary human being. During his ceremony of Ikosedaye, the Awo who was there performing the rites put infacis in the fact that the baby was specially endowed with unique powers and qualities from the heaven  She could not, and should not be married to an ordinary person when she grew up to maturity. They named it Oro-Modimodi, Esoteric words, otherwise known as Odu.

Odu was below the average in beauty and physical appearance. She was very jealous of the other women. In that stage, Odu could only be found in the midst of men as a result of his jealousy of his female partners.

All those around Oro-Modimodi were endowed with extremely high occult and spiritual powers. She applied those powers to assist her father Oluwo Sakoorogbale so that she would triumph and become great in life. Some other men who came to her for assistance were also assisted.

They knew that they could not bear their occult and spiritual powers. That was why her father Oluwo Sakoorogbale approached Orunmila to marry her according to the Ifa directive during his Ikosedaye that no ordinary man could marry her.

Orunmila consulted Ifa and Ifa gave her the green light to marry her. Ifa however, warned him that he should call this woman and asked her to tell him what he liked and what he did not before she entered his house.

As a result of this warning from Ifa, Odu was invited by Orunmila for a face-to-face discussion. She asked Orunmila to meet her at her father's house on a specific date. When they met, she promised Orunmila that she would assist him to triumph and greatness. She said no one would be able to beat him. She said none of her fellow Irunmoles would be as big as him. She said that she loved being spoiled, loved and respected by her fiancé. She concluded that she disliked being seen by other women - in fact she would never tolerate being seen by any woman on earth. She put infacis in fact that if some woman who dared to see her would face terrible consequences.

When she said this, Orunmila told her that he was already married to many women, consequently about this, he needed to discuss that with his other wives before he could give her an answer about what she liked or did not like. . Oro-Modimodi agreed with him. Another date was set for another round of discussion before Orunmila left for home.

At home, Orunmila summoned all his wives and explained to them what had transpired between him and Odu. He told them that Odu was intransigent in the aspect of the fact that she should not be seen by any woman. He asked them to tell them what they thought; if they felt that they could abide by the unusual rules requested; and if not, he was prepared to give it up. All the women told Orunmila that there was nothing spectacular about that. They told them that since the woman was not ready to see them or be seen by them, they also were not prepared to see her. They asked Orunmila to go and marry Oro-Modimodi.

When Orunmila and Odu met again, he told her there were no problems. Odu told Orunmila to return to his house and find out. Three times Orunmila called her wives and asked if they were sure that they would be able to mate with Oro-Modimodi and three times they said there were no problems. For this reason, the marriage was contracted.

When Oro-Modimodi moved to Orunmila's house, she was given the room at the end of the house. She loved the arrangement and the other women too. For six months, they lived together without any problems.

However, one day, one of the women in Orunmila's house called another woman and told her that it was the highest insult for a woman, the smallest among the wives for the case, to order them not to see her and that they had to abide by such rules. She said it was clear that this woman was using a trick for her to avoid participating in house chores. To pepper the wound they were the ones who cooked for her, collected water for her, swept the room and washed the clothes for her! She claimed that Orunmila had cheated them to accept the woman's rules. She accused Orunmila of dancing to the compass of the newest of the wives. How Orunmila allowed a woman without being seen could be able to dictate to the elderly in the house? The situation should be attended to and therefore adjusted.

Some of the other spouses conceded that there was a marked improvement in their lives in the short period when Odu entered the house. They felt that such a thing should be considered before making any decision against the woman. And what? The other women shouted. Was that enough for her to be the one to make the decisions in the house? She should be put in her proper place.

One of them suggested that they should confront Orunmila and ask him to find a solution to the matter. Three other women said Orunmila could not do anything because her head was permanently in the woman's arms. The woman, Odu was the one who was controlling Orunmila herself! If there was to be any solution, it must be found by the women. That was how they all concluded that they would go and meet the woman, take her out of her room and make her participate in the household chores. If she was being feared by her husband, they had no fear for her, they all concluded.

Because Oro-Modimodi was living at the far end of the house, the place was always dark. They went to look for lamps which they would light for candlelight in the living room since she was living in the dark since she arrived at the house. The eldest of the wives told all the other women to take their lamps in their rooms. they did it.She stated that they should drag Odu-Modimodi out that day to expose her. Yes! They all chanted, and there they were.

They stormed into the room with their lamps on; they focused their lamps on Odu's face. What they saw was unspeakable and indescribable. At that very moment, all of them collapsed, fell and collapsed dead!

When Orunmila arrived home, he felt something terrible had happened, he could not have any of his wives. He called them and there was nobody to answer. Oro-Modimodi did not leave his room. Orunmila entered only to find the corpses of the women piled on top of each other at the Oro-Modimodi gate. When he realized that they were all dead, sadness invaded him. He shouted and accused Oro-Modimodi of introducing agony into his home, saying:

Oro n o ba o pin’hun fun’ku

Oro n o ba o pin’hun f’arun

Oro n o ba o pin’hun fun kile gbona janjan

Translation:

Oro , I do not enter into a deal with you to the death

Neither negotiate for affliction

And I did not agree that my house was burned

That was how Orunmila knew that the women in her family were the ones who brought lamps to Odu's room to face her in defiance. That's what caused her to hit them under.

Odundun ab’ewe pelembe-pelembe

Teteregun abiyo gbondorigi-gbondorigi

E ba w’eti Adete

E wo odundun

Deede ogboogba ni won se

Dia fun Orunmila

Baba n lo ree fe Oro-Modimodi

Tii somo Oluwo Sakoorogbale

Ebo ni won ni ko waa se

Nje Oro n o ba o pin’hun fun’ku

Oro n o ba o pin’hun f’arun

Oro n o ba o pin’hun kile gbona janjan

Oro ni l’oooto lo o ba mi pin’hun fun’ka

Oooto lo o ba mi pin’hun f’arun

Amo sa o  o ba mi pin’hun fun ka gbe’na wo ni o!

Translation:

The leaves of Odundun are thick when touched

The teteregun is long and large in appearance

If you look at the leaves of the Cactus Adete

And look at the leaves of Odundun

She looks exactly the same

Those were the declarations of Ifa for Orunmila

When I was going to marry Oro-Modimodi

The stem of Olowu-Sakoorogbale

He was advised to offer ebo

Orunmila began to sing and her song became a lament,

He said

Gold, I do not enter into a deal with you to the death

Neither negotiate for affliction

And I did not agree that my house was burned

Oro replied that truly, you did not enter into a pact with me for death

And you did not negotiate out of affliction

But you also did not tell me that the light would be brought to look at my face.

Ifa says that no matter what happens, no woman should be allowed to see or possess Odu. It was Odu herself, a woman companion, who decreed against being seen by any woman.

Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.

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