Solagbade Popoola killed Obaluaye and I! (Part 7)


In February I met Clyde, an ex-US diplomat in his seventies and Solagbade’s place. He was the firstborn of his family and had never married nor had any child and had come there for Ifa training for the benefit of his family. Also, his Oluwo in the US had been extorting him and using different tricks to avoid teaching him anything. We bonded extremely well and our relationship reminded me of my relationship with my father who is an ex-diplomat (Ogbe Otura individuals are diplomats as are Otura Irete individuals). He noticed immediately that many members of Solagbade’s household wanted to exploit and extort money from him so he encouraged me to stay close, and Solagbade encouraged me likewise. So I was going there every day, and would at times sleep there which I had been doing in an attempt to ease the suffering.

Iya Olayori (aka Shola), one of Solagbade’s wives who has a shop opposite his compound where she sells hot drinks, who robbed me and used to shamelessly try to extort money from me without remorse and is a dullard, would stare at us whenever we passed by because Clyde avoided her and she could not come near us. But there was another wife, also named Shola but better known as Iya Ayo threw all caution to the wind as she tried various tactics to seduce him in order in order to extort money from him, in my presence and whenever I wasn’t around. So he would run away from his room and we would study and chat together all day by ourselves till nightfall. But she wasn’t deterred. As the day of his departure approached, it got to a stage that she showed him her breasts in one of his dreams which he narrated to me the following morning and which I’ll now describe. He was seated and a woman (he didn’t say whether or not he recognized her) walked seductively toward him with her breasts exposed and stood very close, between his legs such that he couldn’t avoid her and so she could put her breasts in his face. We thus resolved to spend the day in the Ile-Ifa due to her obvious desperation. A time came when we were alone there, with him seated beside me to my left, and she arrived and stood between his legs just like in the dream and was touching his cheeks as she had been doing in earlier instances, but she was fully clothed. So we fled to Bankole’s home in Itoki which was also owned by his father.

The following day (second or third week of March) he returned to the US but not without repaying me with evil. Just before he left he indicated interest in one of my books that I had bought from Ayo Salami, “Yoruba Theology And Tradition: The Genealogy.” I let him have a look at it and he began devouring it immediately. Somehow, I forgot about it and then remembered and decided to remind him on the way to the airport to return it. But I totally forgot till I returned from the airport. So, when we exchanged emails a number of times I would ask him about it but he always denied ever having received it from me and reading such. This felt bitter, but I would later discover that Solagbade was behind it – he gave the book to Solagbade. I don’t know what Solagbade told him to get him to betray and rob me. Perhaps he used something on his tongue and did some other things.

After some months of ruminating over this matter and trying to give Clyde the benefit of doubt, I decided to vacillate no more but to trust my instincts and Ifa. And I recently came to the realization that the person named in the bible as Nabal in 1 Samuel 25 is the same person as Clyde. Just as in that time of the fourth age, he was ungrateful, which can be seen when I modify verses 7, 15, 16 and 21:

7 Now I have heard that you have shearers. Your shepherds were with us, and we did not hurt them, nor was there anything missing from them all the while they were in Carmel…15 But the men were very good to us, and we were not hurt, nor did we miss anything as long as we accompanied them, when we were in the fields. 16 They were a wall to us both at night and day, all the time we were with them keeping the sheep….21 Now David had said, “Surely in vain I have protected all that this fellow has in the wilderness, so that nothing was missed of all that belongs to him. And he has repaid me evil for good.”

7 Now I have heard that you are prosperous. You were with me, and I did not hurt you, nor was there anything missing from them all the while you were in Solagbade’s compound in Odewale…15 But he (i.e. me, Aganju) was very good to me (Clyde), and I was not hurt, nor did I miss anything as long as he accompanied me, when I was in Solagbade’s. 16 He was a wall to me both at night and day, all the time I was with him learning Ifa…21 Now Daodu (Aganju, me) had said, “Surely in vain have I protected all that this fellow has in Solagbade’s, so that nothing was missed of all that belongs to him. And he has repaid me evil for good.”

We did plan to join hands in setting up a business upon his intended return later that year, and he planned to stay for much longer. But, Solagbade convinced him to ruin all that goodwill, to become a hypocrite, to do evil. After he left he did send me some money for which I was very grateful, but that could not assuage the pain of losing that precious book which, as I had earlier mentioned on this blog, I intended to use.

In Clyde’s odu which is Ogbe Osa are accounts of individuals who were cheated by their close associates who also wanted to kill them. Clyde experienced this with his own Oluwo but then did the same evil to me. According to Ogbe Osa, the consequence is death.

In that 4th age, a certain Abigail is named as his wife and she became my wife. Unknown to me, I met her again about a decade ago as …

Solagbade Popoola killed Obaluaye and I! (Part 6)


In January 2015 I met two women within a space of three days. What’s significant about this is that, according to Ofun Ogbe as delivered to me by Solagbade, I would meet two women at the same time and would marry one of them. I had waited and it came to pass after fifteen months. The one I met first is a fellow orisha (Yemoja), which I wasn’t aware of at that time, while the second is Adeola omo Felicia, a devil from Ota who came to Solagbade’s compound to tefa. Adeola’s odu is Irosun Osa, and she would rape me soon after and repeatedly. He and some others would try to encourage me to get involved with her but, somehow, I felt quite uncomfortable with her presence.

A week later in his compound I met Abebi Ade Yusuf who lived in Ota and was a divorcee and single mother, and she attended his Ifa festival that month. When I arrived for the event I put on my agbada and became the cynosure of all eyes and quite a number of guests greeted me like an Oba (king) of which I truly am. But some members of the temple including the Ojugbona kept a straight face, and the look on the face of his wife was not at all pleasant. Then it even seemed like I had dressed more than the celebrant and I wondered how he would take it but his expression towards me seemed kind of distant.

Abebi showed interest in me and Solagbade encouraged me to see her as a potential wife. However, I reminded him about the Ifa’s message of Ofun Ogbe which he himself relayed to me and his response was that I should forget about it. I wondered why but, given his position and authority as an Oluwo – priestly, kingly, legitimate and expert power – I decided not to object there and then but to play along and see what happens. I’m aware of the possibility that he might have been using some other means to make me gullible and suggestible. Thankfully, I could see through her that her motives were impure, and she was also showing interest in Awolola, Bankole and Solagbade, and I informed him and she later stopped going there. But before then I had invited her to my home – nothing happened, really, Otura Irete is known for chastity and celibacy – and she displayed traits peculiar to the Egungun Oru, a savior complex and a craving to dominate men and the orishas.

She was giving me instructions, not advice, on how to live my life and to begin selling of my father’s property, which I immediately found utterly repugnant but didn’t show this. Even if I did, her body expressions indicated that she believed she had me in her palms and her ears were closed to anything otherwise. And she instructed me to rent out the vacant flats of my father’s house, which is what the enemy witches in that area and elsewhere who had been pretending to be nice had been trying to lure us into doing – their aim was use the tenants as vectors to again invade our home and wreak havoc, and they have a knack for assuming that others are permanently ignorant and gullible and/or easily re-fooled (e.g. via poisoning). Then she came visiting another day with a close friend and this friend’s husband, saying we should rent one of the flats to them. This man spoke like a fool, saying we must have done something to annoy the witches hence the attacks. After taking note of their verbal and non-verbal expressions, I had no more doubts and decided to cut her off immediately, which I did. She would later travel to South Africa which she had told me she wanted to relocate to, but then returned in less than a year, perhaps deported.

A way of identifying these expelled/fallen cherubs is by noticing their patronizing language and attitude.

Solagbade Popoola killed Obaluaye and I! (Part 5) * edited


In December, Awolola finally brought an opon Ifa, iroke and ajere for me but not the beaded irukere and the iroke was not beaded, and he pleaded with me for more time to get the irukere. So I proceeded to perform Ifa dida for the first time and it was about the resurrection of my father.  Ifa revealed the odu Irete Oturupon with ire aiku. I did it in the presence of Bankole and Dolapo his wife so they would supervise me, but I didn’t tell them my aim. When I told them the odu, they told me the messages but Dolapo hit the nail on the head – she’s quite smart, as is Bankole, and could easily do well at the World Sudoku Championships but she would also try to harm me.

According to this odu, there’s something special about me and my family which is the reason we’ve had many enemies. And we’re going to accomplish something special.

Applied to my situation, enemies from among paternal and maternal relatives, neighbours, past and present associates and Solagbade and his household didn’t want me to learn Ifa because Ifa will resurrect my father and restore my family. And my father showed and told me everything he ever did, I witnessed all that he went through, was with him at his bedside till he passed away and ensured that nothing passed my attention before, during and after the burial (cf. Revelations 3:14). Also, I would learn the secret needed to achieve my task which is simply etutu as I will explain later – a common saying in Otura Irete is

Ada o gbofa o

Ada hardly knows Ifa

Etutu l’Ada mo

Etutu is what Ada knows

Awo rere lo m’etutu

A good Awo knows etutu

There’s also a stanza in same about a certain Olofin (i.e. Oduduwa) whose son broke his fell while climbing and consequently broke his arms, legs and back. Olofin then called for a certain babalawo who could recite twenty stanzas per odu (there are 256 odus, meaning he could recite 5,120 stanzas), then another who could recite thirty stanzas per odu (7,680 stanzas), and then another who could recite fifty stanzas per odu (12,800 stanzas), but all they did could not work. He then asked if there was still another babalawo that could be called and he was informed that there was one named Ada (the biblical Daniel) who was poor and needy. Also, he had been languishing somewhere working like a servant. Olofin then summoned him and he arrived and began performing the prescribed etutu. Before he had finished Olofin’s son had healed been completely healed and even stood on his feet by himself and stepped out to urinate. Olofin then made a declaration which is recorded in this stanza, of which the relevant part is shown below, that from that time onward any awo who wants to consult Ifa must pay homage to Ifa. Till date the parts in bold are said by all awo worldwide whenever they want to d’ifa:

Olofin ni iwo Ada

Olofin said “You Ada (the biblical Daniel)”

O sese n setutu lowo

You were still doing the etutu

Gbogbooun to n somo oun lo san

All that had been afflicting my child have been healed

Ti won ba n difa nile Alara

Whenever they are consulting Ifa in the home of Alara

Ti won ban difa nile Ajero

Whenever they are consulting Ifa in the home of Ajero

Ti won ba n difa nile Owanrangun-Aga

Whenever they are consulting Ifa in the home of Owanragun-Aga

Ti won ba n difa nile Ooni Alakan esuu

Whenever they are consulting Ifa in the home of Ooni Alakan esuu

Ki won o maa juba iwo Ada ni

Ifa ree Babalawo

Ifa is here all babalawos

Ada se

Ada worked/effected it

Ada lo se n’Ife

Ada’s came to pass in Ife

Ada o gbofa

Ada hardly knows Ifa

Etutul’Adamo

Etutu is what Ada knows

Aworere lo m’etutu

A good Awo knows etutu

Interestingly, when Olofin made that declaration he made specific reference to four rulers including Ooni Alakan esuu who is the person mentioned in the bible as king Saul and in that lifetime or another prior to the present one was the third son of Orunmila and is mentioned in the king lists of Sumer as Etana and in this present age is Solagbade Popoola and whose odu is Osa Irosun which is also Orunmila’s. Since my odu is the same as Ada’s and I had been ignored like Ada and would work like a servant for Solagbade, he had been defying Olofin. If I recall correctly, he had admitted to being able to recite up to or more than eighty stanzas per odu (≥ 20,480 stanzas). I told him that I had consulted Ifa about it and he asked me how I would achieve it but I didn’t yet know how and was hoping for from insight from him. In my naivety I did suggest that the Osun staff could be used but he replied that I look forward to their rebirth, or something like that.

Ifa has shown me what to do, and I have implemented it and given the command!

Solagbade Popoola killed Obaluaye and I! (Part 4)


In September, Agunbiade who is a “cone head”-looking staff of the Ile-Ifa there asked me to work with them since I was coming there a lot and participated both passively and actively in the activities there. This came as a surprise to me even though I had been looking for job (in addition to my blog from which I had earned no cash), so I accepted it. One reason was that a message of the odu that Ifa revealed for me during my first ever consultation was that I would succeed and prosper with a “dirty job” but not with a corporate job”. Solagbade himself delivered this message to me from the odu Ofun Ogbe, and I already had corporate work experience which was depressing to me so I knew this intuitively. But I had not thought of becoming a babalawo even though it is clearly mentioned in my odu that lots of people will come to me as a most respected Oluwo for itefa. Also, the reason I wanted to get my own Ifa divination instruments was to learn Ifa and be conducting Ifa dida and perhaps ebo riru (ritual of offering ebo) for myself and my family, to fulfill an intuitive interest that I could not explain and whose source I didn’t consider, and most especially to learn what needed to be done to have my family restored. But, the most important reason was for me to perform Ifa dida about the resurrection of my father and the restoration of my family. And I vowed that this would be the first Ifa dida that I would perform, but Awolola delayed this for months by not getting the necessary instruments. When Solagbade heard later that day that I had begun working there his non-verbal reaction seemed to suggest that Agunbiade did it independently. Perhaps it was instead a set-up – “keep my friends close but keep my enemies closer.”

However, my experience was not pleasant as I had to be doing Ifa dida for myself frequently, like once or twice a month, and the income from the job was less than $5 (between ₦500 to ₦1,000) per week which could not cover transport costs let alone feeding. Thankfully, I was not paying rent as I was living in my father’s house which he was able to build before passing away. So I would trek for about forty-five minutes from my home to Oju-Ore roundabout in Ota where I would board a keke-marwa (tricycle) for ₦50 to toll-gate bus stop along the Lagos-Abeokuta expressway where-from I would trek for around one hundred and five minutes to the Ile-Ifa, then I would repeat this journey at night. This was obviously tiring and left me too tired to study Ifa, and there were times the Ojugbona would expect me to resume work immediately without first relaxing. It was also affecting my knees which have been afflicted in times past, but prior to my itefa, with serious arthritis – according to Otura Irete I need to protect my legs.

In addition, Solagbade said I was not trying hard enough as his own similar trekking experience at my age while learning Ifa was a bit tougher. So he would give me handouts of ₦500 and ₦1000 at times. This charity was deceptive and there was a big factor that made his experience better. His mother was alive (she passed away much later and then he facilitated her reincarnation as one of his daughters named Iyabo) and he was married (to Jokotifa aka Alhaja his first wife and the Iyalaje of Odewale) and these women were there to ward off witchcraft attacks that were not in their favour unlike myself with no mother physically around and no wife and no girlfriend – according to Otura Irete I need my mother for protection from women. And I still had to be raising money to be offering ebos for myself and my family. Thankfully, some relatives especially a particular uncle would at times give me some money. This uncle has been my benefactor and I would have since died from starvation if not for his stipends.

Some of the trainees there would however criticize me for the long-distance trekking and frequent offering of ebo which used to leave me almost penniless and thus having to trek, adding. But, I have a gift of dreams which is characteristic of Otura Irete and from these dreams Ifa would at times tell me to da’fa from which I would have to offer the prescribed ebo as soon as possible. So, given my then predicament and my innate love for Ifa and subconscious desire and push to learn and embrace Ifa, how could I avoid not trekking? So I ignored them and persisted nevertheless but in the process gained an unenviable reputation for being quite poor and needy. One of the critics was Idris, a son of Bola who is one of the daughters of Solagbade and Jokotifa and based in the United Kingdom and with the Ifadiwura Temple there. He had been quite a truant in the UK and was brought here for reformatting, but his mother had been one of my most vicious enemies and I wasn’t yet aware. She was causing problems for others and was being afflicted with repercussions in the form of her son disgracing her but she never repented.

Solagbade Popoola killed Obaluaye and I! (Part 3)


In June 2014 I held the traditional wake-keep for my father in his Ota compound and it was most fantastic as his presence was noticed by those present who were members of the temple in Solagbade’s compound. It was the talk of the town. But one of his wives along with a member known as Iya Segun duped me in the staging of this event. I kept quiet about this as I needed to have the event done for my dad and I had nowhere else to turn to as an alternative. Then I sold my shares in order to raise money needed to offer the prescribed offerings of OturaIrete for myself. Bankole along with Lukmon and Baba Suliya who both work there (Lukmon gradually lost his mind and later wandered off to God-knows-where! He is Orungan and he’s not dead) helped me greatly in achieving this but the Ojugbona got angry and Solagbade punished Bankole severely but I didn’t know it was because of me. I continued going there because I saw members of that temple as my family especially because the odu of the temple and of my father are the same and it is also the oduIfa of Osoosi my family orisa.

That same month but before the wake-keep, on the 7th of June, I joined them in a trip to Ile-Ife for the Ifa festival there. I had been passing through Ife before but not as my destination. While there, one of Solagbade’s “sons” named Fasegun Dadawuuru Popoola introduced me to the respected author Ayo Salami and we had fruitful discussions. Also, I bought two of his books titled “Ifa – A Complete Divination” and “Yoruba Theology And Tradition: The Genealogy” which he autographed; he passed away two months later. I also got interested in purchasing Ifa divination instruments for myself like the opon Ifa (Ifa tray), ajere, beaded irukere, and so on, but because we arrived late at night and the costs had risen I couldn’t. When we got back, one of them, Bankole I think, suggested that I ask for the help of Awolola Damilare Familusi, one of Solagbade’s trainees and, as I would later realize, one of his goons and an unrepentant fraudster, in purchasing them since he was schooling in Oyo at the Ifa heritage institute. He sports a clean-shaven and perhaps bald head, is pot-bellied and possesses what looks like near-opposable big toes.I gave him some money, and some more to purchase them but he delayed and admitted to me that he had “eaten” it but that he was sorry and would try to raise funds to purchase them. He didn’t and I would be seeing him drinking eating, wearing new clothes, making frequent phone calls, traveling, and so on, implying that he could have easily purchased them. I would later find out from Bankole that he was a serial fraudster with a long history of fraud, even duping Bankole and his brother Ifagbenusola and Solagbade himself. And I wondered why Solagbade tolerated him.

In the middle of August, the most terrible of the tenants who had sworn to make us suffer, an Ijebu man named Muhammed Olukayode Raji who was working for Nestle and was an online/distance learning mechanical engineering student of the University of South Africa, Pretoria, with student ID 53682831, packed out of the house. He was the last tenant to do so. On the 1st of June one of them named Ilesanmi from Osun state who had directly boasted that he would kill me and my father had packed out after progressively “drying up” and getting leaner for months and he died two weeks later. At the end of June an Igbo tenant named Pius Igbologue packed out. After Raji’s expulsion, I went to Solagbade’s place to consult Ifa about the house and unravel the causes of all the problems and how to heal and move forward. The Ojugbona performed the Ifa dida for me and the odu which Ifa revealed was Osa Meji! His expression was that of shock, and then he took a deep breath, said that I would overcome all my enemies, and that was it.

He did not recite any stanzas, delivered no interpretation, and did not tell me what the prescribed offerings were but instead went to sit somewhere else in the Ile-Ifa. After waiting for some minutes saw Bankole and Ifagbenusola outside and reported to them separately what the Ojugbona did and asked them for the messages but they were somewhat reluctant and told me to meet their father who was nearby. So I went to meet him, told him about my mission and the odu which Ifa revealed. I was expecting him to tell me the messages as well but he didn’t. He asked me if the Ojugbona had told me the offering materials and I responded that he hadn’t told me anything so he told me to get one mature ewure for the ebo and lots of fruits to propitiate my egbe (spiritual companions), and that was it – I’m not sure if he also told me to refrain from cursing. Thankfully, I already knew some messages, the main one of which was that witches within and without were the cause of all the problems that had been afflicting me and my family and our home. But I didn’t realize then that Ifa was also telling me that witches were in charge at Solagbade’s compound and his community called Odewale and that by going there I had been letting them into my life and home to cause problems. Ifa would later reveal to me that everywhere my father had gone to for help and myself as well we had been encountering enemies including witches who had been seeking to quench us even before our births.

Atata Kurakura

Atata Kurakura

Enu eye o le ran okuta

A bird’s beak cannot devour stone

A difa fun Orunmila

Thus Ifa declared to Orunmila

Ifa n be laarin ota eleye

While he was amidst hostile witches

Enu yin o le ran mi o

Your mouth can never hurt me

Igba eja

Two hundred fishes

Ki I dari so were

Can never withstand were leaves

Igba eja

Two hundred fishes

When I wanted to offer the Osa Meji ebo and akunlebo, I purchased some of the materials myself and when he saw me entering Solagbade’s compound he began querying me about what I was carrying. This had become his habit, to be querying me about the contents of my bag(s) which I found quite annoying, especially upon considering my age. Agunbiade was also fond of this. He didn’t query others like that so what was his problem? So I swore to myself that he would never do any Ifa dida for me again and that as I prosper he would neither taste nor smell of it.

Fadeke Castor who came from the US to Solagbade’s compound was around when this happened. She wasn’t well hosted. During that time (August to September) the ajere that I had been using to house my Ifa was stolen from the Ile-Ifa. I had earlier transferred all of the ikin Ifa into a larger container to accommodate a large number of offerings I was presenting.

Solagbade Popoola killed Obaluaye and I! (Part 2)


In 2012 when I was still living in Lagos I had been looking for a babalawo for Ifadida (Ifaconsultation) and to learn Ifa. Being the first time I would be doing such on my own since birth, I decided to search online and then I saw his profile. He had an extensive international clout and was well recognized among babalawos as he held very high positions among some of their international groups. I’ll refer to him as S. In September I finally summoned the courage to go see him, and after getting his phone number and email address online I contacted him, confirmed his address, booked an appointment, and met with him. I would later find out that he was also the Oluwon’la (head of all Oluwos) of his community called Odewale located somewhere near Alakuko, and the Ifa temple of that community was situated in his compound. The Ojugbona (deputy) carried out the Ifa dida. My father approved of it. At that time I was going through hard times.

Then we moved to Ota in March 2013 to our own home built by my father that had a number of flats of which all but one had been occupied by tenants. All of them openly disparaged and sought to kill us and openly boasted that they would damage the property, frustrate us and take over the house without paying a dime. The residents of that community also took sides with them.  So I approached Solagbade in December 2013 on behalf of my father the revelation of the Ifa dida was Oturupon Ogunda. That concerning the tenants was Ika Gbemi. When the prescriptions (ebo but excluding a vital akose which I didn’t know anything about as at that time and I was not informed about) were observed his former sisters – we’ve since disowned them – conspired to immediately send Moji their eldest one who is barren and around 60 years of age to abandon her home in Ibadan and live with us. This was a warning of Oturupon Ogunda which we weren’t told. I would later take her in January 2014 to Solagbade concerning her pseudo-quest (she pretended to be looking for a child but would later boast to my father that he ought to regard her as his mother) for a child and the revelation of the Ifa dida was Otura Ose – her serious mental problem stemmed from her desire to dominate my father but we weren’t told this and I discovered on my own. My father and I were able to extract a confession in the form of a monologue of two hours thirty minutes from her in which she kept boasting against us and told us plainly that she wanted my father to regard her as his mother whom he must serve. If my mother was alive and/or I had a sister she would not have the chance to wreak havoc in our lives. According to Otura Irete my mother is my chief protector.

The tenants still did not want to leave us alone and I kept going to Solagbade for an urgent solution as my father’s health was failing – his eyesight was deteriorating and he was having difficulty in getting up, controlling his bladder and in walking – but for some reason he told us that their expulsion via such would become a recurring event. While saying this, I stole a quick glance at the Ojugbona and saw that he was smirking. As I made to leave, Ifa inspired Solagbadeto invite me for an Ifa training course he was organizing and hosting which was to begin the next month and which I accepted. But my father was not too pleased with it as his sister was harassing us in our own home coupled with increasing vitriol from those tenants. He also knew intuitively that fraudsters were there and warned me to be careful.

During the seminar, I met Amos Dyson who is the Oluwo of an Ifa temple in Los Angeles and he told me during a chat that his itefa “was the best investment I ever made”. I was very happy to hear this as I had been praying for my own opportunity to tefa as well. When the seminar was over, we were eventually able to expel her but not without threats from her, and when I informed Solagbade about her expulsion but he then tried to react as if he knew that was the eventual outcome. His body language during the split second before his reaction and during his reaction gave him away, and I kept this to mind and spoke no further about it.

Then at the beginning of March 2013 someone did something terrible to my father that resulted in his inability to urinate or defeacate, and it was quite terrible. Eventually, my father agreed to get baptized, that is, to te’fa, and I discussed with Solagbade about this who agreed to baptize the two of us and at a discount. At that time, his eyesight had been deteriorating seriously due to what an optician called baby cataract and his blood pressure for some years had been fluctuating between 180 and 230 mmHg. He was also getting lame since 2011 as he was experiencing difficulty in getting up from a sitting position and in walking and his bladder control was failing, especially during sleep at night. And since we moved to Ota lots of crows (the pied crow Corvus albus that has a white nape and breast and is native to this part of the world) which are used by witches in Ota would land on our roof of aluminum roofing sheets walking all over it and making lots of noise for like thirty minutes at a time or longer. During such episodes my father’s heart would be seriously affected although I was not aware until last year.

During the itefa, the white robe that my father was given had some blood stains (of a sacrificial animal) on it as he was not bathed well enough to wash them off. My father could not use his arms well because of the pain he was going through. In fact his movement was akin to that of a toddler. The young babalawos who were bathing him then left him and asked me who had just finished to do the bathing. I didn’t know the blood stains required some level of scrubbing to wash off so I didn’t handle that task well and upon noticing the stains on his white robe by daybreak I felt bad and resolved to do all in my power to take care of him. Coincidentally, the babalawos told me that according to my odu I needed to take care of my father and home, and that the ailment affecting him was mentioned in his odu Ogbe Alara as a “ribs disease” for which the ebo was offered immediately. Also, according to the odus that was cast on the third and seventh days one of his friends was the culprit and five women had been contending seriously against him. I already knew four of them were his former sisters and he had been informed about this a number of times in the past, and I would later find out the identity of the fifth. A pair of shorts that belonged to him disappeared during the seven days of the ceremony, and our odidere (parrot) feathers were retrieved.

He did get better and was quite upbeat when we returned home, and I would occasionally take his Ifa with me back to Solagbade’s compound whenever there was any need to propitiate Ifa in the process of presenting three or four of the sacrificial offerings (ebo) as prescribed in Ogbe Alara. But this seemed inconvenient as the risk of spillage of contents during the shuttles was high, so I opted to keep them in the Ile-Ifa at Solagbade’s compound for a while which I observed that many others had also been doing. I paid for these ebo, one of which involved the inclusion of a knife but had to rush home to cater for him. Unsurprisingly, at the exact moments they were being offered his sisters were calling his phone numbers several times thus exposing themselves (the purpose of such calls is to return their evil hands to where they had been removed). That night I again went to Solagbade’s place to find out any update and the person I had paid took me around the grove where the altars were to show me proof that the jobs had been carried out. But he did not see any trace of the ebo with the knife and gave up searching for it. Alas, his condition worsened and we had to rush him first to a private hospital in Ota where he had been having medical check-ups for a while. While there, a female psychologist who had been deceitfully preaching Christianity to me, along with a female nurse mischievously carried out without authorization and qualification a procedure that seriously worsened his condition. A catheter was to be inserted into his urogenital tract with the hope of reaching the bladder to extract urine. These women did it forcefully and without the required gel, and my father who could not talk was in utter pain all night and till the afternoon of the third day (6 April 2014) due to the internal bleeding. Then we sought to have him transferred to Lagos State University Teaching Hospital (LASUTH) where he was rejected, and then to Lagos University Teaching Hospital (LUTH), then Federal Medical Centre Ebute-Metta, then Gbagada General Hospital all in Lagos State but the story was the same. That day felt quite dreadful.

The first three hospitals rejected him because the acuteness of his condition, that of the fourth was due to absence of space and an overstretched emergence ward. But there was another factor. All the while a babalawo named Kehinde Cosmas Bodunrin from Osi-Ekiti who is married to Tayo one of his sisters was phoning and asking for updates. Given that he’s a babalawo I had naively hoped that he was helping us not knowing that he was telling those women the updates. But when I considered the rejections I decided to ignore him from then on and a doctor at Gbagada General Hospital suggested we try General Hospital (Odan) Lagos which is the reference hospital of all reference hospitals in Lagos. And he was admitted after about 2 hours of waiting for bed space in the emergency ward which became available upon the death of one or two patients. The next time Kehinde called I thought of giving him the benefit of doubt so I let him know our location and asked him to keep it secret. To my consternation Toyin arrived and when I returned from the hospital pharmacy where I had gone to get some things I found her pouring some liquid from a bottle into his mouth with a neighbouring patient warning her in vain to desist. A babalawo had warned my dad to beware of such and her she was doing it by taking advantage of his weak body (such women poison their victims thus in dreams and even when fully awake; an acquaintance who’s also a babalawo would later tell me that he always prays never to be sick because it is during such weakness that witches would try all they can to finish one). Two other sisters Tayo and Funmi then arrived but were expelled from that ward due to their shameless arrogance. They issued severe threats at me which was not the first time.

Upon stabilization he was transferred to another ward where his body regressed to at times a vegetative state and he could not move his limbs. Whenever there was any sign of improvement it would be followed by a regression. Those three sisters came around again and again, openly causing trouble and eventually bringing Moji with them. And the doctors were at a loss as to the delay in regaining mobility. His kidneys were failing too. Another issue then cropped up in the form of sores on his buttocks and feet the skin was peeling.  The skin of his buttocks peeled up to a large extent but when they eventually began healing a portion of his left arm began peeling too. He got a blood transfusion but the hospital staff involved in this did not use mine as agreed and which was totally compatible and safe when tested but used the blood of another instead (for Ogbe Alara the best donor is Otura Irete). All the while I was in touch with Solagbade and when it looked like it was almost over for my father,Solagbade consulted Ifa for him and Ifa revealed Obara Ika with ire aiku (longeivity). One of the messages of this odu is that there were a lot of enemies fighting him. Solagbade bore the expenses of the prescribed ebo for which I’m still grateful. His kidneys resurrected and began working well again. He also began moving his arms just a bit, and the doctors began expressing real hope. But he was being fed corn pap which is a taboo of Obara Ika as I would painfully learn over a year later.

There was more nuisances though from some of the nurses and a young doctor who seemed like a blockhead. They were preaching Christianity to me but not to the Muslims around, and the nurses and female relatives of other patients were also harassing us via witchcraft. Then his case suddenly retrogressed overnight and I called Solagbade as usual but he neither picked nor returned my calls. I also called Bankole one of his sons got the same response. We had been abandoned again (we have had a history of being forsaken at crucial moments by fellow people only for Ela to intervene. One of such was when my father was abandoned at birth for quite a while as everybody around had taken his mother away in search of a way to get the placenta expelled). In the early afternoon of 5 May 2016 I had to go get some blood tests done for him within the hospital but after about twenty minutes there was a mighty thunderstorm and after about 2 hours when I was able to return I found out that he had passed away during those twenty minutes – the storm was the sign that he had arrived at orun (cf. the story in Ogbe Alara of igunugun’s arrival in orun).

I was sad but didn’t shed a tear because I knew his story here was not over and that he’ll soon be back. I later learned that that is also a message of Obara Ika. He was hospitalized for a total of thirty-three days, and passed away just seven weeks after being baptized. The latter was indicative that something was amiss. After leaving the hospital I went to Solagbade’s place and he said that at about the time I called he had boarded a plane during which all his phone contacts were wiped off. I didn’t believe, and his body language convinced me not, but I kept quiet and kept it in mind. During my father’s last days, I did have a dream in which some persons deceived me into thinking they wanted to pray for me, but instead they rubbed something on my head and the next thing was a big blow for which I screamed and then awakened. I had thought it was for something positive but would later learn that it was a very malicious attack from Solagbade’s camp intended to make me most gullible, slow and incapable of learning.

And this month (June 2016) I decided to ask Ifa if the ewure (she-goat) used for the ebo was killed, and Ifa’s response was yes. I asked more than once. This is very significant because a sacrificial animal is not killed for ebo if death is involved, as killing opens the way for the client to depart from this world. This implies that Solagbade has my father’s blood on his hands, that he facilitated the death of and killed Obaluaye my father!

The tenants and openly jubilated upon hearing the news and many entered the premises in serious jubilation. From that time some more female neighbours openly began dumping refuse around the premises and to yab and curse me, saying that I was exhibiting pride for not going to bow before them to greet them after returning from the hospital. Toyin, Moji, Tayo and Funmi then tried hard to prevent the burial from taking place in Ijagba located in his hometown of Sagamu if at all. One of their aims was to prevent his posterity from contesting for any crown as he is from the Koyelu-Liyangu ruling house which is one of the ruling houses that can produce the Akarigbo of Remoland. They tried to unrealistically inflate the cost of the burial and insisted that I take no part in its planning and execution. Toyin and one of her sons named Akin tried spreading a lie that before my father’s transition an Oba had been contending with him over the land where he built his house so in order to secure it the burial should take place there. They also stole most of the monies that their brothers had sent for the burial and tried accusing me of being the thief even though none of it was sent to me, and so on. All these backfired but they continued issuing threats at me. In Sagamu, Toyin tried to cause problems with getting a burial plot at a cemetery. She failed to secure a hall as agreed for the reception so an open field had to be rented in the ensuing emergency. There were other nasty things they did, and then they insisted on coming straight to my home immediately after the burial to take care of me.

Basola, a step-brother of my dad did well for us during the preparation and organization of the burial. In the 4th age, he had also helped me, although he wasn’t related then, and he is mentioned in 1 Kings 2:7 as Barzillai the Gileadite.

  • (Basola > Ba(r)zilla(i)

My father and I have however never stopped being in touch as he has been showing me what to do, giving me instructions, tasks and teaching me Ifa. A little over a year after the burial he sent me to Sagamu where I discovered that there was no name on the grave and its tiling was uncompleted even though a certain distant step relative who calls himself Engineer Taiwo had been fully paid for these. Toyin and her sisters also refused to hand over the official documents pertaining to the acquisition of the burial ground. Funke Okunoren who is a daughter of David Solarin Desalu aka DSD (son of David Soyebo Darlington aka DSD from Koyelu-Erinwole ruling house) and a friend of the current Akarigbo Oba Sonariwo and his Otunba has been their mentor. In her last conversation with my dad which was over the phone threatened to cut him off for not seeing her to give her obeisance. During another time that I went there again, in February 2016, he eventually led me to discover that they had connived with one Baba Sodipe who handles the financial transactions for the cemetery in question to prevent me from getting a copy of the receipt of the payment for the burial plot. I went through the receipt booklets but found none associated with it. Their aim has always been to embarrass and cut off my father totally.

Solagbade Popoola killed Obaluaye and I! (Part 1)


I sought and met Solagbade Popoola (current President of the International Council for Ifa Religion) in search of solutions from Olodumare via Ifa, and in turn he sought my life and the elimination of my father’s lineage forever. My father who is Obaluaye had warned me Aganju, but I persisted because of the solutions I sought. I pray that all whom I introduced and encouraged to meet this man who initiated me into Ifa and then without ceasing sought to kill me will forgive me.

I will narrate my experience with him, including how he tried to inflict upon me all the ills and abominations an Otura Irete child ought to avoid. This includes his directive to me to reject Ifa for obo (vagina) and the women he recruited to achieve this, how he tried to make me lose my mind, make me a total wretch, make me a complete dullard and separate me from my father.

It is said in a Ose Irete, an odu of Ifa, that

Eni to jin si koto

The one who veers into a ditch

Lo ko ara yooku l’ogbon

Is the one who teaches the others wisdom (from his experience).

I hope you’ll be patient enough to read it all and learn from my experience. I’m still drafting it and don’t know how many parts it will eventually be. The next part, 2, is about the events that led to our first encounter till Obaluaye my father was killed, and the final part will be a thorough analysis of the narrative through the lenses of some Ifa stanzas.

Also, I ask that you give me the benefit of doubt and take into consideration a message of the odu Ogbe Otura (Ogbe Alara) which is the odu of Obaluaye, my family, the nation of the Omo Oodua and the temple of Solagbade, that the irunmoles made themselves invisible to the Omo Oodua because of unceasing plots by the latter to undermine and even kill them, and how the Omo Oodua wanted to believe that Igun the vulture was a liar.