From The Palace Of Kabiesi Ebo Afin! His Magnificence Oloja Elejio Oba Olofin Pele Joshua Obasa De Medici Osangangan broad-daylight Natural blood Line 💯 royalty the God, LLB hons, BL, Warlord, Bonafide King of Ile Ife Kingdom and Bonafide King of Ijero Kingdom, number 1 Sun worshiper in the Whole world, with pen name Babalawo Obanifa.Phone and WhatsApp contact:+2348166343145
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IFA Divinations Instruments, DIVINATIONS TOOLS/IMPLEMENT AND THEIR USES BY Kabiesi Ebo Afin! His Magnificence Oloja Elejio Oba Olofin Pele Joshua Obasa De Medici Osangangan broad-daylight Natural blood Line 💯 royalty the God, LLB hons, BL, Warlord, Bonafide King of Ile Ife Kingdom and Bonafide King of Ijero Kingdom, number 1 Sun worshiper in the Whole world with pen name Babalawo OBANIFA-Obanifa extreme documentaries
The scope of this work is to examine various implements or tools use in carrying out Ifa divination, their making ,uses and maintenance . In African culture and spirituality, Ifa is regarded as a body of divine wisdom and messages from Olodumare (God) . This divine wisdom is believed to know everything about human being from the day of their birth till death. Hence Ifa is deem as Eleri Ipin (the witness of destiny). These divine messages is coded and encapsulated inside some sacred symbol known as Odu Ifa . The totality of the Odu Ifa is 256 . To interprets or decode the divine messages contain in this symbol, It is usually carry out via Ifa consultation, through which Babalawo (a priest who has been trained in the act Ifa divination practice) will do the consultation and interpretation. This process is known as Idafa . Ifa Consultation which is also known as Idafa or Ifa dida( some people in the western world call it dafa or Ifa readings) .it is simply referring to a method through which any individual or group of individual endeavor to ascertain or known the mind and wishes of Olodumare (God) and Irumonle ( divinities ) toward their life . The reason for Ifa consultation varies from individual to individual, but it can be summarise thus, Ifa consultation is the means through which the human been ascertain what have been, what is in state of been, and what will happen in future via the prophesy of Ifa . It is the act of knowing the mind Of God(Olodumare) via supernatural means so that we can fulfil and manifest the good destiny we have choosing in heaven when coming to this world and also live a life free from calamities and sorrow that are avoidable and preventable if we care, through the act of offering of ebo (Sacrifice ) Etutu (propitiation) Ibo (veneration ) to prevent and avert any foreseeing calamity and dangers; and to bring into manifestation the good occurrence into our life whether the one predict by Ifa or the one we have choosing as our destiny from heaven.
In African Ifa theology, it is believed that Orunmila Barami Agboniregun (the ancient prophet) is the first person to conduct Ifa consultation. The reason for this is simple Orunmila is the closet Irunmonle(divinities) to Olodumare (God). Infact some early Ifa theologian refer to Orunmila as ally to Olodumare. Base on the proximity of the relationship of Orunmila with Olodumare (God) and the intimacy with the activities of Olodumare. He was able to witness everything as regard the creation of man and how human being chose their destiny. Hence, he is branded Eleri Ipin (the witness of fate/destiny). Base on his spiritual astuteness and wisdom. He was able to known everything contain inside the divines message of Olodumare known as Ifa. When Olodumare(God) want to send his other Irumonle (divinities to the world) . Orumila was inclusive. The duty given to him by Olodumare(God) is to teach people on how to guide against committing error and blunder in their life and also live a life free from problems and difficulties. And when people have made mistake through their action or inaction, commission or omission. He is to teach them on how to rectify such error so that they can fulfil their good destiny and avert bad one.
All the leave will be put in a bowl. You will then pour a lot of schnapps or dry gin in it .water will be added. You will count the sacred palm nut (Ikin Ifa to be activated Inside It) 16 by 16 in their numbers depend on the hands of Ifa you have. You will Pour Iyerosun(Ifa consultations Powder on the Opon (Ifa divination tray).You will imprint Odu Ifa Ejiogbe symbol up to Ofun meji, you will be chanting the Ifa stanza from the odu on the divination tray, after the recitations of the Odu you will put little out of the divination powder that you chant to the Ifa stanza into the bowl containing the leaves and Ikin (sacred palm nut) Though out the
Olodumare have decided to encapsulate his wisdom inside Ifa which is a divine message from Olodumare. In African Ifa theology. It is believed that everything about human being from cradle to grave is contain in sacred message of Ifa. These deal with dos and don’ts and norm and value that human being can use to navigate through life safely. As I said earlier, All this message are coded inside symbols known as Odu Ifa .Odu Ifa itself is serialize into Oju Odu Meridinlogun also known as Ojodu in Ekiti /Ondo axis(The sixteen principal Odu Ifa ). These sixteen principal Odu is was combine together one by one again to create another sixteen Odu in sixteen different places . This make it to grow to totality of 256 Odu Ifa . These later creation is known as Amulu. It is inside these 256 symbol that contain all the information and sacred messages, science, culture and spirituality that guide the universe. It contain, poetic stanza , story and chants and Akose Ifa (Ifa medicine). Orunmila was the first prophet to use these designated patten explain above . He was the first to known all the chants inside Ojodu.Oju Odu Merindinlogun(the sixteen principal Odu ) From Ejiogbe to Ofun Meji (Heepa ! Odu). And he was the first to know all the chants inside Amulu (from Ogbe Oyeku to Ofun Ose). In fact he created most of all the chants, And even most of all the chants are what happen to him in his life time , hence in most Odu Ifa we will hear -O difa fun Orunmila. O dia fun Orunmila which can literarily translated to mean -he make Ifa divination for Orunmila or these was Ifa message to Orunmila. You won’t hear o Difa fun Obanifa(he make Ifa divination for Obanifa. But because Ifa is a growing entity ,next generation may have Ifa verses like O dia fun Obanifa ( he make Ifa divination for Obanifa) because the growth of Ifa’s message is dynamic.
As result Orunmila is deem to be the Originator of Ifa . He is the first ancient prophet of Ifa.He is deem as the wisest person on earth during his life time ,hence they called him Akerefinusogbon ( A small person but that is full of wisdom). Orunmila is poet. There is no how a human being can ever be a perfect Babalawo without been poetic. These is great assertion by Babalawo Obanifa . Anybody that have contrary view should come out and prove me wrong on this assertion. It is very difficult for Babalawo that is not poetic to master the act of Ifa oral chants, and have the ability to recite it. That is while most Babalawo that are verse and known to have real liturgy of Ifa have also been the one with some iota of poetic gift. Any Babalawo that is not Poetic will not be able to chant and explain Ifa to you to your satisfaction. Because most Ifa scripture are coded in poetic stanza. It is that stanza that Awo chants for their client, and that is what th hiey do during conduction of Ebo and ritual. A Babalawo must be able to master the use of language , I mean poetic use of language . He has mastery of languages. Orunmila was a master poet. Hence he is nickname in many of his panegyrics as Orunmila Afedefeyo(Orumila the master of languages ). These pattern as explain is what is still in use up till today. Once a Babalawo master the 256 Odu , once he can identify them , and known the poetic stanza, story and medicine ,chants under each symbol . Once he can also master the arrangement of their seniority and method of using it to identify yes or no message during Ibo gbigba in Ifa divination . And known which of it to use to conduct ebo and the order of use, boom you are good to go. But to carry out all these function you need implement or tools to conduct the spiritual trade. It is these implement description and usage that is the major focus of Babalawo Obanifa in this work.
THE FIRST IMPLEMENT OF DIVINATION BY ORUNMILA
I have pointed out earlier that the first person to conduct Ifa divination practice is Orunmila . It is believe that when Orunmila come to this world. He comes down with his own Oke Iponri ( Oke Iponri is in forms of a crown ) and some pebble of stone , I have research and make enquiries on what the number of stone is, but no Awo in Yoruba land was able to give me any satisfactory answer. Also the Oke Iponri (itself) is believe to looked like crown . this is what Orunmila normally use to conduct his own Ifa consultation . Hence in many Ifa stanza ,you will hear that Baba gbe Oke Iponri re kale ( That is he consult his Oke Iponri -divination crown). It is only one crown in the world at that time , and it is only Orunmila that have it. That is what Orunmila normally use for his divination , the accuracy of it prediction cannot be matched . But been the only Prophet in the whole world is not that easy . And his Oke Iponri(divination Crown ) can’t be used to attend to myriad numbers of people in different places at once. As a result, he beging to gather disciples. The disciples, history have that he went to the stream and selected some pebble of stones and distribute it to his disciples. He consecrated it for them to be using to divine for people. And Orunmila disciple are using it and they are still getting same accuracy that and prediction like the Oke Iponri. Hence pebble from the stream is the second tool or implement use for Ifa divination in the ancient time. I also investigate to know what is the number of pebble stone that Orunmila used and how did he conduct the consecration. No Babalawo was able to give me any explanation on it at least apart from personals knowledge I have interview over 400 Babalawo across Yoruba land. It seems that knowledge is lost forever.
However things change after Orumila leaves Ikole aye (earth )to Isalu Orun (heavens). It is after that that he replace the Oke Iponri (divination crown with ) Ikin(sacred Palmnut tree).
THE COMING OF IKIN AS INSTRUMENT OF IFA DIVINATION
There are two major school of thoughts in African Ifa theology as regard the coming of Ikin as instrument of Ifa divination . But before I delve into that, I need to explain what is ikin ?
What is Ikin(sacred palm nut )?
The description of Ikin is quite simple, Ikin is the symbol of Orunmil noa and Ifa. Ikn is the highest divination tools that Orunmila use to replace his Oke Iponri for his follower to be using and be worshiping and be using for Ifa consultation . Ikin is variety of palm fruits, though it is not ordinary palm fruits. Because the fruit from ordinary palm fruit can be harvest and process to make epo pupa (red palm oil) which will be edible . While the fruits from Ikin (sacred palm nut fruits ) cannot be process to edible palm oil. If any attempt is made to process it to red palm oil or it seed mistakenly fall into other ordinary palm fruits seeds for processing ;the whole oil will be foaming like gas , it will extinguish the fire meant to boil it. Whenever you want to cooked with red palm oil and it is foaming ,it means Ikin (fruits ) had fall inside it when they are processing the red palm oil. The other method to differentiate between ordinary Ikin and normal Ikin is through their eyes . An ordinary common palm nut tree usually has three eyes or holes at its bottom base. But Ikin the sacred palm nut is different from the others palm nut in the sense that its eyes range from four to six eyes at the bottom base. There are for variety of Ikin Ifa (sacred palm nut),they are :Osa –Ikin ifa Oloju meta(sacred palm nut with three eyes) this type of palm nut is not regarded as a valid Ikin Ifa, though some Awo were of the view that Ikin with three eyes is valid for Ifa consultation .They say what is require is that it must be harvested from same palm tree that bear the fruit of Ikin that have more than three eyes .It is believe that same authority in divination accuracy will still be obtain, while some Awo departed ,they are of the view that Ikin with three eyes connote witchcrafts and cannot bring good luck to people that have them. They base their argument on the fact that ordinary palm tree which it fruits have three hole can be bewitched and can not be distinguish from real ikin. Awinrin-Ikin Ifa Oloju Merin(sacred palm nut with four eyes) this is regard as genuine complete Ikin Ifa ).Ikin Ifa Oloju Marun ( sacred palm nut with five eyes) also a very valid Ikin Ifa.Oduso –Ikin Ifa Oloju mefa(Sacred palm nut with six eyes, most easily available most valid Ikin Ifa. The two eye palm nut is not allow to be used as valid Ikin Ifa ,Three eyes palm nut are acceptable in some places .To my humble knowledge the sacred Palm nut of Ikin Ifa must have four eyes at least before it can be used for accurate Ifa divination -This done for certainty purpose. The other Ikin which is uncommon is called Oloja (Oloja is a sacred palm nut fruit with sixteen hole/eyes or sides in it). This Ikin Oloja (sacred palm nut with sixteen eyes) is difficult to come by. And whenever by luck or chance human being come across it .It must not be kept at home . It must be kept far away from residential. The Ikin Oloja have high medicinal and spiritual value. And It cannot be use in Ifa divination like other Ikin Ifa. The reason given for this is that it single handedly represent the sixteen major Odu Ifa ifa. Though it can be venerated. but it must not be kept at home. Keeping it at home come with a lot of spiritual responsibility on the part of the keeper.it must be venerated every sixteen days same way you venerate Ifa and it cannot be skip. It is believed that skipping it can attract negative consequence. But the good news is this, hardly can you see any Babalawo on earth that have the Ikin Oloja (sixteen eye Ikin ) today. Any Babalawo that claim he have it should boldly come out and present it, to tell me that Obanifa is lying.
Other area of identification is the spiritual nature of the palm tree itself , early Ifa theologian through their observation was able to observe that there is Sacred palm tree of Ifa known as Ope Pekupeye(That is palm tree that Kill rats and birds). These palm tree derive it name Pekupeye as a result of plenty of dead animal that was usually find at his base all the year round. It has some unique characteristic which are:
1. It normally grow naturally on its own, human been cannot plants it . It grown any where it likes
2. When it is mature any animal like rats, bird, or even unspiritual human being that attempt to climb it usually die around it base
3. The leaves are evergreen and fresh during any season of the year
4. The arrangement of it leaves is in stalks of sixteen layers. It is different from normal palm tree that it leaves is arrange haphazardly
Other Identifiable feature is the inedible nature of fruits and kernel of Ikin. As I explain earlier that it normally foams and extinguish fire if it is process to red palm oil. Same thing is applicable to animals. Animal may eat ordinary palm tree fruits. But when they eat Ikin , it is usually with great consequence . As you can see with in the case of Ope Pekupeye(That is palm tree that Kill rats and birds) explained above .In Odu Ifa Obara Oturupon . Ifa says:
Apa nla ni so bi agogo bi agogo
Ponpondo nii so bi adaasa bi adaasa
Oloweerenje lo n so lo fi ara re we apa obe
Dia fun Laruge
Mopo Ona aaye
Pakuro pakuro ko si gbodo pa omo Ikin je
Bo leni danwo a ba iku lo
Translation:
The Big Apa tree is the one that bear fruits that resemble gongs
Soya fruits bear fruit that resemble Adda Orisa
Oloweerejej is the one that compare himself with the blade of the knife
This was Ifa’s message for Laruge
Mopo ona aaye
Palm kernel cracker should not crack and eat nut of Ikin
If anybody try that he is toeing death path
From this Odu Ifa Obara Oturupon we can see that Ifa is talking about losing one’s life if one eat Ikin.
Now that we have known what Ikin is. My next move is to explicate how ikin come into existence
As I said earlier , If you are following me by heart, I said there are two school of thought. in African Ifa theology on how Ikin come into existence. The first school of thoughts is that Orunmila invoke spirit of Ifa on Palm tree ,giving it spiritual identity as symbol of Ifa divination and worship. The second school of thoughts was of the view that Orunmila use Ikin as his replacement here on earth when he is going back to heaven. Babalawo Obanifa belong to the second school of thoughts. It seems to be most valid. Though the two school of thoughts have the Ifa scripture backing them. I will explain in detail the two schools of thoughts.
First School Of Thought On the Coming Of Ikin In Ifa Spiritulity
Some early Ifa theologian was of the view that It is Orunmila himself that institute and initiated palm tree as the sole object of divination and worship. He is the one that invoke the spirits of Ifa inside the palm. And whenever he initiated new Awo (priest) he got fruits from the palm tree and give it to them. The Ifa theologian who belong to this school of thought were of the view that Orunmila deliberately choose Ope (palm tree ) as revere tree and choose it for purpose of divination and symbol of Ifa. Odu Ifa Osa Odi is the Ifa scriptural authority rely upon by the people who belong to this school of thought.
According to Odu Ifa Osa Odi. During the life time of Orunmila (the ancient prophet) Orunmila want to test all the Trees, to known which of them he will use for symbol of worship. As a resort he transform himself to new born day old baby with umbilical cord wrapped around his body and dripping blood. And place himself by the road side. Ope Ikin (sacred palm tree) Iko (palm wine tree) Agbon(coconut tree) were also in human form . All member of palm tree family was travelling along the path. They saw the baby crying with a very shrill voice. The first thing they do is to look for at the surrounding to search if his mo upther is around. The shouted at the top of their voices to ascertain if the owner of the baby is nearby , so that he can come and take it. No body responded to them. The baby begin to talk , he said. ’carry me to nearby city’’.. Immediately they hear the new baby talking . They all took to their heel. They say they have never see where baby is talking before. But Ope (palm tree) remind them that they should not forget that they have been previously warn via ifa divination , that they should help whosoever they meet on their way that need their help. They went back to the baby and carry him. They decided to carry him to nearby city which is Ile Ife. Iko (palm wine tree) is the youngest among the three of them present. He was the first person to carry the baby . He carry him on his head . when he walked about few kilometer . the bay urinate on his head , he complain, he said he can no longer carry the baby. He dropped it down . The Agbon (coconut palm ) was the second to carry the baby , The baby urinate on him and defecate on him as well. When Agbon walk few kilometer ,he dropped the baby and he said he can no longer cope with the stench and feces of the baby . Ope (the palm tree ) who is the oldest among them did not have any option than to carry it the baby. The baby urinate on him, and he also defecate on him stain all his body with feces. But Ope did not thrown him down .He carry the baby to the palace of Olofin , where they were direct to carry the baby to the house of Orunmila .
After this Orunmila bless Ope (the palm ) to become the most useful plant among all the family of palms. That is how Ikin was chosen as the scared object of worship. There are Ifa scripture that institute Ikin as the most valid Element that no deity can cross his part. Ifa says:
Sonso-Sonso ni won n ro oko
Pelebe-Pelebe ni won n ro ada
Oso roko-roko ose o r n room
Gberu mi ni sawo aye
So mi kale ni se Awo ode orun
So mi kale ki nkero woo wo
Ifa boo ba so mi kale
Ifa agara n da won
Dia fun Orunmila
Lojo ti Oju n pon baba
If ani oun o ti e di omo Eku
Ifa mo ni mon di omo Eeku
Ewi Ado
Adagba Ojomu
Okinkin tii n meeyin erin n fon
If ani nitori kini
Mo ni nitori Awon Adebiti ti n be nile
Ti n pa omo eeku je
If ani oun o ti e di omo eja
Ifa mo ni mon di omo eja
Ewi Ado
Adagba Ojomu
Okinkin tii n meeyin erin n fon
Ifa ni nitori kini
Mo ni nitori Awon Adegere ti n be lodo
Ti n pa omo eja je
If ani oun o ti e di omo eni
Ifa mo ni mon di omo eni
Ewi Ado
Adagba Ojomu
Okinkin tii n meeyin erin n fon
Ifa ni nitori kini
Mo ni nitori Awon Aje ti n be lodede
Ti n won pa omo eni je
If ani oun o ti e di omo Ikin
Ifa mo ni to ba fe di omo iKin ko di omo ikin
Ewi Ado
Adagba Ojomu
Okinkin tii n meeyin erin n fon
Ifa ni nitori kini
Mo ni nitori ko si Orisa tin a da Ikin nigi
Translation:
It is with long tail they mold a hoe
It is flat forms that cutlass is made
Oso made many hoe till he lose count of them
Lift this load on my head is the Babalawo Of aye (earth)
Put the load down from my head is the Babalawo of heaven
Ifa you refuse to bring my loads down
It would suffer without end
This was Ifa’s message for Orunmila
When baba was experiencing hard time
Ifa said that he would become the child of rats
I pleaded that Ifa should not become the child of rats
Ewi of Ado
Adagba Ojomu
The Okinkin (blower) that blow the tusk Of Elephnats
Ifa says because of what?
I said because tap setter area around
They are using the trap to kill the children of the rats
Ifa said that he would become the child of fish
I pleaded that Ifa should not become the child of fish
Ewi of Ado
Adagba Ojomu
The Okinkin (blower) that blow the tusk Of Elephnats
Ifa says because of what?
I said because fishermen are in the river
They are killing the children of the fish
Ifa said that he would become the child of man
I pleaded that Ifa should not become the child of man
Ewi of Ado
Adagba Ojomu
The Okinkin (blower) that blow the tusk Of Elephnats
Ifa says because of what?
I said because the witches are in the house
They are killing the children of the man
Ifa said that he would become the child of Ikin
I said that if you want to become the child of Ikin you can become one
Ewi of Ado
Adagba Ojomu
The Okinkin (blower) that blow the tusk Of Elephant
The Okinkin (blower) that blow the tusk Of Elephnats
Ifa says because of what?
I said because the witches are in the house
They are killing the children of the man
Ifa said that he would become the child of Ikin
I said that if you want to become the child of Ikin you can become one
Ewi of Ado
Adagba Ojomu
The Okinkin (blower) that blow the tusk Of Elephants
Ifa says because of what?
I said becsuae there is no Orisa that can cross the path of Ikin
They are using the trap to kill the children of the rats
Second School of Thoughts On the Coming Of Ikin In Ifa
The second school of thoughts in Ifa be tolieves that it is when Orunmila was returning back to Ajule Orun (heaven) that is when he replace himself and His Oke Iponri (Ifa crown for divination) with Ikin. He replaces himself with Ikin as an object of worship and divination. This second school of thoughts believes that this is the origin of Ifa divination system. The Ifa theologian that belong to the second school of thought derive their assertion from Odu Ifa Iwori meji , I must confess here that Babalawo Obanifa belong to class of Ifa theologians who uphold the assertion in this second school of thought.
According to Odu Ifa Iwori Meji . Ifa says that there was a supremacy struggle between Orunmila and the youngest of his eight son known as Olowo. It is the act of this disrespect that lead to how Orunmila return back to heaven, and eventual replacement of himself with Ikin (sacred palm nut as object of worship).
Odu Ifa Iwori Meji ,Make it clear that , there was a time in Ile Ife , Orunmila have no children of his own . All his enemies and his detractors were ridiculing him and are even boasting that Orunmila will never have children of his own in this city of Ife. Orunmila laugh at them. Orunmila consult his Oke Iponri , Odu Ifa Iwori meji appeared . Ifa advise him to offer ebo , that he will beget eight children and that all his children will become an important person. Indeed, the Ifa prediction come to pass. Orunmila beget eight children and of them become an important person. They all become king across the Oduduwa land( I have write in one of my work that there is nothing like Yoruba in Ifa that the name was given to us by Islamic Fulani writer.. The first son was crown as Alara Of Aramoko, the second son was Crown as Ajero of Ijero, all of them were made king of a town up their last born who was crown as Olowo Of Owo Out Ife.
Matter come to its peak, When Orunmila is celebrating his annual Ifa festival . He does normally invite all his children. On that fateful year. He invited all his eight children which all of them are now king in their own territory. They all honor the invitation. When they arrive though all of them are magnificently dress, they all bow and pay homage and obeisance to their father and saluted him by saying,- Aboruboye aboye bo sise baba ( may you live long ,May your sacrifice be accepted and manifest). Excluding Olowo the last born who refuses to bow and salute Orunmila. Rather than he stood up to Orunmila ,He dress in same type of dress that Orunmila wear. He wore same type of sandal and wear same type of beads that Orunmila wear. He also hold same type of staff hold by Orunmila . When his seven elder brothers are busy bowing down and paying homage to Orunmila . He stood erected among his entourage. Orunmila asked Olowo, can’t you pay homage and say Aboruboye aboye bosise like your elders brothers. . his reply surprise Orunmila .
He said
“ You Orunmila , dress yourself in Odun clothe. I Olowo dress myself in Odun clothe.You Orunmila carry Osun staff made Of brass in your hand. I Olowo carry Osun staff made of brass in my hands. You Orunmila wear sandals made of Brass ,I Olowo wear a sandal made of brass. You Orunmila wear a crown ,I Olowo wear a crown . an It is said ,No one use the head that wear crown to bow for anybody “
Orunmila feel sad that his own son has rejected his authority. Because all action of Olowo shown that he is contending with Orunmila . Orunmila then snatch the Opa Osun(Osun staff) held By Olowo. Once the staff is taken. It also connote that Olowo have lose his authority . The staff is symbol of authority once it is retrieve, The person have lose his authority. But the anger and humiliation was so much for Orunmila that he decided to go back to heaven . . Then he headed to base Of Ope Agunka ( this is a sacred palm tree that have sixteen hut-like head , he departed from there via this link.
After Orunmila departure from this world. There was chaos and disorder everywhere. Animal don’t sound like animal, bird don’t sound like birds, In fact human being refuse to talk like human being, there is no rain, there was famine , conflict , crises war and blood shed couple with pestilence . Orunmila who had previously been using his knowledge to create orderliness is no more. The whole world is upside down. There was total collapse of cosmic order . The whole world is at the verge of extinction.
Both the young and old put their head together and invited Orunmila’ children to go and help them to bring their father (Orunmila ) back to create order in the universe. In the ancient time ,there was link between Orun(heaven) and Aaye(earth) and people can travel to make spiritual quest. When the get to heaven . The implore Orunmila to come back with them. But Orunmila bluntly refuse and told them that he is not coming. They chants all the Orunmila panegyrics and praises to appeal to him. But Orunmila refuse, He told them to stretch forth their hand and place sixteen sacred palm nut (ikin merindilogun) in their hands . he advise them that If they get home anything they need anything that is what they should ask. He told them that if you want, money, if you want spouse, if you want children, that is what you should ask. That is how Ikin replace the function of Orunmila on earth. The Awo in this school of thought believe that Orunmila have finally replace himself and his function with Ikin(sacred palmnut) . Ikin is now the divine intermediary between heaven and earth ,between seen and unseen forces. It is Orunmila himself that previously perform this function. Nowhe has given it to Ikin .which Ifa devotees and Awo now uses to represent Orunmila and Ifa. The leading Ifa scriptural authority on this asssertion is Odu Ifa Iwori Meji .On this Odu Ifa Iwori Meji says:
Apa nii gbokoo tan ina Oso
Oruru nii weu eje kanle
Ile ni mo te tee te
Ki n too n to te Opon
Ope teere ereke
Nii ya si ya buku merindinlogun
Dia fun Orunmila
Woni ni baba o nii bimon sotu Ife yi
Mo gbo titi
Mo rinwon , rin won
Igba ti o koko bi
O bi Omo – ni -mo-bi tan – ni -mo fi- nsara
Oun ni won fi joye Alara
Igba ti yo tun bi
O bi oran -omo -tajoro
Oun ni won fi je Oye Ajero
Igba ti o tun bi
O bi Omo-ni-mo-bi-tan-ni mo funfun-lara -gberu-gberu
Oun ni won fi je Oye Oloyemonyin
Igba ti yo tun bi
O bi Omo -ni -mo -bi-tan -ni mo kegi-kegi
Oun ni won fi je Oye Alakegi
Igba ti yoo tun bi
Igba ti yoo tun bi
O bi omo-ni-mo-bi-tan -ni -mo segi-ta -loja Ejigbomekun
Oun ni won fi je Oye Ontagi Olele
Igba ti yoo tun bi
O bi Omo-ni-mo-bi-tan -ni -mo -n- feelu ta loja-Ejigbomekun
Oun ni won fi je Ooye Elejelumonpe
Igba ti yoo tun bi
O bi omo -ni-mo-bi tan -ni oran-mi-to-gun -gege
Oun ni won fi je Oyee Owarangun Aga
Igba ti o tun bi
O bi Igba -ti-mo-bimon tan -ni -won- n -owo -omo mi , wo mi
Ohun ni won fi joye Olowo lotu Ife
Orunmila wa da ojo Odun L
O so fun gbogbo awon omo re mejejo
Ojo odun wa pee
Orunmila sodun, O sodun ko
Olowo naaa Sodun , O sodunko
Orunmila fa osun Ide lowo
Olowo na fa Osun ide lowo
Orunmila bo salubata Ide
Olowo na bo Salubata Ide
Orunmila dade
Olowo na dade
Omo-ni -mo-bi tan -ni -mo -n- fi- sara
Ti won fi joye Alara de
O ni aboruboye bosise
Oran -omo tajoro ,
Ti won fi joye Ajero de
O ni aboruboye bo sise
Omo -ni-mo-bi-tan-ni- mo funfun lara gberu-gberu
Ti won fi je Oye Oloyemoyin de
O ni aboruboye bo sise
Omo -ni -mo -bi-tan -ni mo kegi-kegi
Ti won fi je Oye Alakegi de
O ni aboruboye bo sise
Omo-ni-mo-bi-tan -ni -mo segi-ta -loja Ejigbomekun
Ti won fi je Oye Ontagi Olele de
O ni aboruboye bo sise
Omo-ni-mo-bi-tan -ni -mo -n- feelu ta loja-Ejigbomekun
Ti won fi je Ooye Elejelumonpe de
O ni aboruboye bo sise
Omo -ni-mo-bi tan -ni oran-mi-to-gun -gege
Ti won fi je Oyee Owarangun Aga de
O ni aboruboye bo sise
Igba -ti-mo-bimon tan -ni -won- n -owo -omo mi , wo mi
Ti won fi joye Olowo lotu Ife de
O duro
Orunmi ni iwo naa paboruboye bo sise
O ni ohun o le paboruboye bo sise
Orunmila ni kilode ?
Olowo ni Orunmila sdun, o sodun ko,
Oun olowo naa Sodunn oun sodunko
Iwo Orunmila fi Osun Ide lowo
Oun Olowo naa fi Osun Ide lowo
Iwo Orunmila wo Salubata Ide
Orunmila bo salubata Ide
Olowo na bo Salubata Ide
Orunmila dade
Olowo na dade
Omo-ni -mo-bi tan -ni -mo -n- fi- sara
Ti won fi joye Alara de
O ni aboruboye bosise
Oran -omo tajoro ,
Ti won fi joye Ajero de
O ni aboruboye bo sise
Omo -ni-mo-bi-tan-ni- mo funfun lara gberu-gberu
Ti won fi je Oye Oloyemoyin de
O ni aboruboye bo sise
Omo -ni -mo -bi-tan -ni mo kegi-kegi
Ti won fi je Oye Alakegi de
O ni aboruboye bo sise
Omo-ni-mo-bi-tan -ni -mo segi-ta -loja Ejigbomekun
Ti won fi je Oye Ontagi Olele de
O ni aboruboye bo sise
Omo-ni-mo-bi-tan -ni -mo -n- feelu ta loja-Ejigbomekun
Ti won fi je Ooye Elejelumonpe de
O ni aboruboye bo sise
Omo -ni-mo-bi tan -ni oran-mi-to-gun -gege
Ti won fi je Oyee Owarangun Aga de
O ni aboruboye bo sise
Igba -ti-mo-bimon tan -ni -won- n -owo -omo mi , wo mi
Ti won fi joye Olowo lotu Ife de
O duro
Orunmi ni iwo naa paboruboye bo sise
O ni ohun o le paboruboye bo sise
Orunmila ni kilode ?
Olowo ni Orunmila sdun, o sodun ko,
Oun olowo naa Sodunn oun sodunko
Iwo Orunmila fi Osun Ide lowo
Oun Olowo naa fi Osun Ide lowo
Iwo Orunmila wo Salubata Ide
Oun Olowo naaa won Salubata Ide
Iwo Orunmila dade
Oun Olowo na dade
Beeni won sini
Enikan ki fi Ori Ade baale fenikan
Orunmila ba binu
O fa Osun Ide Olowo tu
Orunmila ba kori sidi ope Agunka
To ya si ya Buka Merindinlogun
Ni aboyun o ba bimon mon
Agan ko ti owo ala boo sun
Olokunrun o le died
Akeremodeo wewu Iraawe
Ato gbe mon omokunrin nidi
Obinrin o ri aase re mon
Eree yoju opolo
Ojo kata -kata kan sile
Adie sa mi
A po nabe sile Ewure n muje
Gbogbo aye wa n wipe
Nigba ti Orunmila n be laaye
Baayi ko ni aye ri
Awon Omo Orunmila ‘Ba me eji kun eta
Won lo si oko Awo
Won ni ki won ru Eku meji Oluwere
Ki won rue ja meji Abiwegbada
Ki won ru Obidiye meji abedo luke-luke
Ewure meji abamu rede-rede
Erinla meji to fi Iwo su Osuka
Igba ti won rubo tan
Won kori sidi Ope agunka
To ya si ka ,merindinlogun
Wo n se
Ifa ka rele oo
Omo enire
Omo enire
Omo enikan saka bi agbon
Ifa karele
Ewin le Ado
Onsa n Deta
Erinmi lode owo
Ifa karele o
Mapo Elejelu
Gbolajoko,Omo okinkin
Tii meerin n fon
Ifa karele oo
Okunrin dudu Oke igeti
Gbolajoko omo Okinkin ti merin nfon
Omo opolopo imon
Tii tu jia-jia wodo
Omo Aseseyo Ogomo
Ti n fun nigi-nigi
Omo ejo meji
Tii n sare ganrangaran lerewe
Omo ina jooko mon joorun
Omo ina jooko mo jeeluju
Orunmila ni ohun o tun rele mon
O ni ki won tewo
O wa fun won ni ikin merindinlogun
O ni bi e ba dele
Be e ba fe owo
Eni tee moo bi nu uun
Bi e ba dele
Bi e ba fe ayaa
Eni te mon bi nuu
Bi e ba dele
Bi e ba n fe omo
Eni tee mon bi nuu
To bs wipe Ile ni e fe ko laaye
Eni tee mon bi nuu
Ire gbogbo ti e ba fe nile aaye
Eni tee mon bi nun
Orunmila Afedefeyo’Elaasode
Ifa rele Olokun ko dee mo
O ni eni ti e bari
E mon pe ni Baba
Translation
It is Apa tree that grow in the forest and produce fearful flower of wizards
It is Oruru tree that wear the cloak of blood from the top to the bottom
It is on bare ground I first imprint Odu Ifa before I stared to imprint it on Opon Ifa (ifa divination tray)
The slender palm tree on the top of the hill
It spread the branches here and there and have sixteen hut-like head branches
This was Ifa message for Orunmila
When they said Baba will not have children in this Out Ife
When I heard
I laughed and laughed at them
When he will first have child
He had Omo-ni-mo -bi-tan ni mo fi sara
He was crown as Alara
When next he will have child again
He had Oran-omo-tajoro
He was crown as Ajero
The next time he will have child
He had Omo-ni-mo-bi-tan-ni mo funfun-lara -gberu-gberu
He was crown as Oloyemoyin
When next he will have a child
When next he will have a child
He had Omo -ni -mo -bi-tan -ni mo kegi-kegi
He was crown as Alakegi
The next time he had a child
He had Omo-ni-mo-bi-tan -ni -mo segi-ta -loja Ejigbomekun
He was crown as Ontagi -Olele
The next time he has a child
He had Omo-ni-mo-bi-tan -ni -mo -n- feelu ta loja-Ejigbomekun
He was crown as Elejelumonpe
The next time he had a child
He had omo -ni-mo-bi tan -ni oran-mi-to-gun -gege
He was crown as Owarangun aga
The next time he had a child
He had Igba -ti-mo-bimon tan -ni -won- n -owo -omo mi , wo mi
He was crown as Olowo in the city of Otu Ife
Orunmila chose a date for his festival
He invited all his eight children
On the day of the festival
Orunmila dress himself in +Odun cloth
Olowo also dress himself in Odun cloth
Orunmila carried the Osun staff made of brass in his hand
Olowo too, carried the Osun staff made of brass in his hand
Orunmila wear the sandal made of brass
Olowo too wear sandal made of brass
Orunmila wear crown
Olowo also wear crown
Omo-ni-mo -bi-tan ni mo fi sara
Who was crown as Alara arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Oran-omo-tajoro
Who was crown as Ajero arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo-ni-mo-bi-tan-ni mo funfun-lara -gberu-gberu
Who was crown as Oloyemoyin arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo -ni -mo -bi-tan -ni mo kegi-kegi
Who was crown as Alakegi arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo-ni-mo-bi-tan -ni -mo segi-ta -loja Ejigbomekun
Who was crown as Ontagi -Olele arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo-ni-mo-bi-tan -ni -mo -n- feelu ta loja-Ejigbomekun
Who was crown as Elejelumonpe arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo -ni-mo-bi tan -ni oran-mi-to-gun -gege
Who was crown as Owarangun aga arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Igba -ti-mo-bimon tan -ni -won- n -owo -omo mi , wo mi
Who was crown as Olowo in the city of Otu Ife arrived
He stood and refuse to salute
Orunmila asked me him, cant you to salute ‘’ Aboru boye bosise ( may you live long ,may your sacrifice be accepted”
Olowo replied
You dress in Odun clothe
I Olowo dress in Odun clothe
You , Orunmil Osun staff made of brass in your hand
I Olowo also carry Osun staff made of brass in my hand
You ,Orunmila wear a par of brass sandal
I Olowo also wear a pair of brass sandal
Orunmila wear crown
Olowo also wear crown
Omo-ni-mo -bi-tan ni mo fi sara
Who was crown as Alara arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Oran-omo-tajoro
Who was crown as Ajero arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo-ni-mo-bi-tan-ni mo funfun-lara -gberu-gberu
Who was crown as Oloyemoyin arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo -ni -mo -bi-tan -ni mo kegi-kegi
Who was crown as Alakegi arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo-ni-mo-bi-tan -ni -mo segi-ta -loja Ejigbomekun
Who was crown as Ontagi -Olele arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo-ni-mo-bi-tan -ni -mo -n- feelu ta loja-Ejigbomekun
Who was crown as Elejelumonpe arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Omo -ni-mo-bi tan -ni oran-mi-to-gun -gege
Who was crown as Owarangun aga arrived
He salute Orunmila Aboru boye bosise ( may you live long ,may your sacrifice be accepted )
Igba -ti-mo-bimon tan -ni -won- n -owo -omo mi , wo mi
Who was crown as Olowo in the city of Otu Ife arrived
He stood and refuse to salute
Orunmila asked me him, cant you to salute ‘’ Aboru boye bosise ( may you live long ,may your sacrifice be accepted”
Olowo replied
You dress in Odun clothe
I Olowo dress in Odun clothe
You , Orunmil Osun staff made of brass in your hand
I Olowo also carry Osun staff made of brass in my hand
You ,Orunmila wear a par of brass sandal
I Olowo also wear a pair of brass sandal
You Orunmila wear a crown
I Olowo. Also wear a crown
It is trite rule that nobody uses the head that wear crown to bow down for anybody
Orunmila became angry
He forcefully remove the staff of Osun held by Olowo
Orunmila go the base of Ope Agunka
Which branch here and there and have sixteen hut-like heads
Consequently ,The pregnant woman did no longer deliver safely
The barren woman was unable to get pregnant
The sick can’t recover from their sickness
Small river wore garment of leaves
Semen get dry up in men’s testicle
Women cease to see their menstruation
New yam tube sprout but could not develop
Ear of corn germinate but could not matured
Beans flower but could not produce seeds
Scanty rain fall on the ground
The hen pick them up
A sharpened knife was place on the floor
The goat eat it up
All people on earth were saying when Orunmila was on earth
The earth was not like this
The children of Orunmila put their head together
And went to make inquire from Awo
They were advised to offer ebo with two fast moving rats
Two big fish swimming gracefully
Two big fish swimming gracefully
They should offer two hen with big livers
Two goats with heavy fetus
Two Ehinla ( a species of cow) with horn shape like head-load pad
When the complied and offer the ebo
They went to The base Of Ogpe Agunka
Which branched here and there and had sixteen hut-like heads
They begging to say
Ifa, comes along to your home
Offspring of Enire
Offspring of Enire
Offspring of those who strike sharply like sharp objects
Ifa come along to your home
Ewi in the city of Ado
Onsa in the city of Deta
Erinmi in the city of Owo
Mapo in the city of Elere
Monba in the city of Otun
Mapo in the city of Elejelu
Gbolajoko the child of the tusk
That make the elephant trumpet
Ifa comes home
The short man of Igeti hills
Gbolajoko offspring of the tusk
That make elephant trumpet
Offspring of plenty palm fronds
Which move gracefully with deep loud noise toward the rivers
Offspring of new palm fronds
Which are usually which usually with and tender
Offspring of two snakes
Who run fastly on top of the tree
Offspring of fire which burn the bush but does not burn Orun
Offspring of fire which burn the farm but leaves the deep part of the forest unburnt
Orunmila say that he will not return home
He aske them to stretch their hands forward
He gave the Ikin merindinlogun (sixteen sacred palm nut)
He said when you get back home
If you which to have money
That is the person you will ask from
When you get back home if you wish to have wives
That is the person you will ask from
When you get back home if you wish to have children
That is the person you will ask from
When you get back home if you wish to have all ire ( the good things of life)
That is the person you will ask from
Orunmila the master of languages
Whose nickname is Elaasode
Ifa went to the home of Olokun, never to return
He said , any person you see, call him Baba (father).
This Odu Ifa Iwori meji explained how Ikin was given to thechildren of Orunmila as Instrument of Ifa divination This is the basis while Ikin Merindinlogun (sixteen sacred palm nut Ikin) is been used for Ifa consultation, Even though the Awo can have more than sixteen Ikin at his disposal at once . Ikin is usually kept inside Opon ( a carved wooden box for such purpose) it must be clean . actually in the day of the old ,Ikin Ifa is usually keep inside Opon. With spate of Modernizations and the coming of China dish .The awo begin to keep their Ifa inside china dish , mostly white color . but You can keep your Ikin Ifa in any color dish. In my moving around and across Yoruba land I have seen a babalwo who keep his Ikin even in a piece of sack of white cloth. I known some people will say Babalawo Obanifa is at it again, but I am telling what is saw. This elderly man back then is a practicing versatile Awo . He always keep his Ikin inside white sack. Though I did not ask him while he chose clothe instead of Opon Ifa or plates like others do. It therefore follow that the container to keep your Ikin inside is at the discretion of the Awo.
Whatever container you put your Ikin inside must be clean. And you must place it above ordinary ground.Usualy Awo will place the opon or dish that contain Ikin on mat, on on another flat Opon Ifa to symbolize that he is elevated as King. And it must always be cover when not in use.
Maintenance of Your Ikin
Maintenances of Ikin start from proper veneration and feeding of your Ikin on every five days or ten days and sixteen day interval, monthly and yearly veneration.
You must always make your Ikin clean .Cleaning of Ikin must be done with leaves call Ewe Sofin(unidentified leaves ) You will honey to clean it , that black color of Ikin will come out neat. But it is not every body that can have access to Sofin leaves . Other method of cleaning is allow .
`You will honey to clean it , that black color of Ikin will come out neat. But it is not every body that can have access to Sofin leaves . Other method of cleaning is allow .``
CONSECRATION OF IKIN IFA
Ikin Ifa can be consecrated during Itelodu(Ifa Initiation) ,in fact it is during Itelodu that Ikin Ifa first undergo it activation or consecration. Subsequent washing of Ifa on yearly basis during the annual Ifa festival is nothing than the re-activation of The Ikin Ifa. But the term used for both is known as Ikin Ifa Wiwe.That is washing Of Ikin Ifa.
This work will explain the leaves and ingredient need for washing Ikin Ifa for purpose of consecration or reactivation.
To consecrate Ikin Ifa the following Ifa Leaves must be obtain, they are:
Ewe Odudun(leaves of Kalachoe Creanata)
Ewe rinrin( leaves of pepperomia pellucida)
Ewe tete( Leaves Of Amaranthus Hybridus)
Ewe alukerese(Leaves Of Ipomea Invulucrata)
Ewe Oora( leaves of Rauvolfia Vomitoria)
Ewe tunpemu(no English name avalible)
Ewe alugboran(leaves of Triclisia Subcordata)
Ewe amuwagun(leaves of Acalyphea Ornata).
This is not the comprehensive list of all kooko ewe Ifa ( Ifa leaves).But at least If these aforementioned can be get .it will deem that Ifa can be consecrated with it with high level of professional competence and accuracy.
Imprinting of Oju Odu Merindinlogun (The sixteen principal odu Ifa ). You can chant along with Ifa songs. Space and time will not allow explanation on that. But you can simply chant the following Ifa Incantation thus:
Ora mo ra ki n ri se
`
Mo ra ki n lowo
Mo ra ki n koi le
Mo rayi lowo re na ora mo ra ki n rise
Amuwagun ko mu iwa temi gun
Tupemu ki o tun ipin mi se
Ona gbonran niti Alugboran
Mo tu Odundu
Mo tu rinrin
Ina ki jo nipa odo
Ki ile mi ko tutu
Te omo si obinrin ninu
Te ire mon mi lowo
Translation:
I have bought this
I should be prosperous
I should build a house
I have bought this from you
I should have all the blessing of life
Amuwagun help me strait my life journey
I have fetch Odundun
I have fetch Rinrin
Tunpemu help refurbish my destiny
Alugboran always enjoy a straight path
Fire don’t burn the stream flowing channel
Odundun leaves is always fresh and cool
Rinrin leaves is always fresh and cool
May my home and path be cool and calm?
Tete should put children inside my wife womb.
Tete should imprint fortune into my hand.
After all this prayer has been said, you can start to kill snail etch on it and start to use the leaves to wash the Ikin and remove the Ikin from the water into the plate Or Ajere Ifa. This is just a synopsis of how washing of Ikin Ifa can be carry out.
AKOSE IFA TO EMPOWER IKIN IFA FOR ACCEPTANCE OF IWURE ,EBO AND ETUTU BY BABALAWO OBANIFA
In this work will document and reveal an Akose Ifa that can be used to empower Ikin Ifa for prompt acceptance Of iwure(prayers) ,ebo and etutu. This type of Akose is useful for any practicing Babalawo ,who can put it beside their Ikin Ifa as well on their Opon Ifa. An individual Ifa devotee who is not a practicing Babalawo or Iyanifa but who has been initiated, or have an hand of Ikin can have this Akose and place it beside their Ifa.The main function of this spiritual work is to make someone gain immense favor from Ifa spiritual energy. To prepare this Akose you will need the following:
Tannatana meje (small glow worm, 7 in numbers).
Ewe Irawo Ile (Leaves Of Mitracarpurs Hirtus)
Grind the aforemention together to form a paste. You will use use Iyerosun to imprint Odu Ifa Odi meji meji thus;
I I
II II
II II
I I.
You will pour it on it. You will pour it on it.Take a fresh efe owu ( cotton wool) put the preparation inside it.use black and white tread to tight cover the whole body of it. You will place it inside your Ajere Ifa(Ifa bowl).
It is instructive that in some tradition, even here in Yoruba land, in Ekiti state ,This procdure just explain is part of initiation ceremony in some Ifa clans. If the Ifa cult wants to carry out this kind of preparation for a new initiate during the Itefa or Itelodu, part of the hair cut from the head of the new initiate will be added to it with a new wooden hair comb known as OYIYA.
IYEROSUN (IFA CONSULATION POWDER) AS INSTRUMENT OF IFA DIVNATION
Iyerosun/Iyere-osun which is better translated as Ifa consultation powder it is one of indispensable tool in Yoruba Ifa spirituality for spiritual and medicinal uses in Ifa practice
What is Iyerosun/Iyere-osun(Ifa consultation powder)
Iyere-osun/Iyerosun is term used to refer to any yellowish powdery substances that is derives from Irosun tree(camwood tree/Baphianitida) or any other tree that may produce powdery substances such as apaye(bamboo tree) Iroko (Iroko tree) .This is the three most recognize sources of getting Iyerosun.Though The most acceptable source to make Iyerosun /Iyere-osun is from from Irosun tree(camwood tree/Baphianitida).It is only when this source is not available that all other source can be explore. The texture of Iyerosun is usually yellow though some Iyerosun can be light brown in color due to the process of making or quality of three that produce them.
The Making and Production of Iyerosun
The making or production of Iyerosun is quite very easy. Whenever Irosun tree(camwood tree/Baphianitida) is identify when this three has become dry either due to fire tthat burn it during preparation of planting season or other natural causes that make it dry when the three stem is in such a stage that is is been plague by termites or other insects. It will beging to drop some yellowish color powder substance. It is the powder that drops in this process that is known as Iyerosun. When the Awo or trader who need Iyerosun see this three at this stage .They will collect the dry stem of this Irosun tree(camwood tree/Baphianitida) that is already beset by termites they may keep it inside a gourd or wrap it inside a nylon. The tree will drop all it powder where they have preserve them .That is how Iyerosun is been produce. I remember when I was Young whenever I and my father were on farm. Whenever he sighted from Irosun tree(camwood tree/Baphianitida) wether the termite insect has begun to beset the or not. He will collect the stems and whenever he got home he will place the from Irosun tree(camwood tree/Baphianitida) in fire for some minute and remove it and safekeep it in a gourd or wrap it it with any cloth or substance that will prevent the powder from it from dropping away. You were not meant to grind from Irosun tree(camwood tree/Baphianitida) it must be allow drop the powder itself. I think it is this process of the production of making and Making Of Iyerosun/Iyere-osun that make some people to translate Iyerosun to mean termites powder.You will see many work online and in printed book that translate Iyerosun/Iyere-osun to mean termite powder.This translation are wrong.Iyere-osun/Iyerosun can be regarded as termite powder. The correct translation of Iyerosun is Ifa consultation powder.
As I explain above that Iyerosun is derived by powder made by termites Irosun tree. But it is instructive to note that , it is not only Irosun tree that can be use to produce Iyerosun(Ifa consultaion powder). In cases where Irosun tree is not available ,Powder caused by termites derived from Iroko tree or Bamboo can also be used as Iyerosun.
Is there a Substitute For Iyerosun ?- Babalawo Obanifa Personal experiment and Result
In this field of Ifa and African spirituality Babalawo Obanifa has become a reliable authority through extensive research and day to day practice for many years now. It is not a childish play. Information express here have been experimented and tested times without number ,it has also produce effective result and have never fail and it will never fail. When you ask many Babalawo if there is any substitute to be used where Iyerosun is not available?. The answer they will give you is No. Many Babalawo believe that there is no substitute to Iyersoun. But some Awo were lenient, they opine that where Iyerosun is not available , you can use Elubo (yam flour). Some other believe you can use sand. I experiment further beyond that .I have use salt on many occasion and have direct people to use same . and the result have been so great. So in short where Iyerosun is not available. I authoritatively write for future generation that substitute is allow . and they will still get same result. Though it is only when Iyerosun is not available that substitute is allow .
Spiritual Uses of Iyerosun/Iyere-Osun(Ifa consultation powder)
Iyerosun/Iyere-osun is used during Ifa consultation and ebo. When Babalawo want to make Ifa consultation he will put sufficient Iyerson on the opon Ifa. It is on this Iyerosun that he will imprint they symbols or sign dictate to him by Ikin during the consultation. On ebo as well it is Iyerosun that will be used to imprint the symbol necessary on the opon Ifa before ebo can be performed.It is believed that Iyerosun symbolize the ritual and ancient power of Ifa himself ,that is hwy the clients swallows part of the powder and the Awo rub part of it on their head after Ebo.
Iyerosun can use in casting Ifa spell and in preparation of Akose Ifa
Iyerosun alone can be given by Awo to an person suffering from ill health and the person will healed , but this can only be done if If Ifa consultation prescribe it.
To be contuinie,this piece is culled from Babalawo Obanifa Unpublished work"African Ifa Theology)
Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.
IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission From the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
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