Solagbade Popoola killed Obaluaye and I! (Part 12)

Immediately after that near-sex incident, we arranged for me to visit her at her home in Oshodi, but immediately also Ifa had prompted me to d’ifa and thereby revealed the same odu, Ogbe Irete. This time I became heavily suspicious of her but not Solagbade. Then in less than a week something happened which I allowed to confuse me. I was coming from my home to his place and boarded a commercial tricycle at Alakuko bus stop with the intention of disembarking at the last bus stop called Dalemo. A young woman in heavy make-up and dirty clothes boarded the same vehicle and sat to my left. Along the way she tried to strike up a conversation and shifted very close to me such that she was pressing her right breast firmly against my left arm and ribs. Then she asked for my phone number. She told me that her name is Zainab and her phone number is 08080009. She was a prostitute and even engaged in a phone conversation with a man to confirm the direction to his location, and I assumed he was her client.
Later, I went to see Tayo in Oshodi and met Daniel her son. It was a one-bedroom boys-quarter flat with an attached external kitchen. Her father had been paying for the rent even though she and Solagbade and Iya Nifemi had been describing her as quite well to do. She showed me her photo album and I saw photos of herself with her former husband and of wild parties with fellows who looked apathetic to intellectual endeavours. One other shocking detail was her complexion. After her divorce she had bleached considerably from a complexion that had been as dark as mine. Previously and during this visit she had been telling me that her complexion had lightened due to prosperity. Apparently, she also believed that I was exceedingly gullible and stupid. All the while I refrained from commenting about this. What a liar! I also saw that she had lied about having a well-stocked bar. And I began wondering again, based on Solagbade’s lies especially about Ofun Oyeku how Ifa who sees everything could recommend that I marry such a woman so far and opposite from my ideals, morals and idiosyncrasies. He had previously suggested that I make compromises.
There was only one bed and we lay on it but she claimed to be too tired for anything. This was a ruse. However, I couldn’t sleep at all no matter how hard I tried, which I found remarkable. When she “awakened” at dawn which was a Sunday morning, she expressed her disappointment at this even though I didn’t tell her. How did she know? My instincts told me she didn’t sleep as well. Unknown to me, Ifa was protecting me from the witch and her colleagues as these rejected and expelled cherubs (cf. Ezekiel 28:11-20) operate at night and a lot via dreams. There is more to their alternative appellation of Egungun Oru where Oru means night. I’ll soon post essays exposing their secrets and details of their operations, which many readers will be able to use to awaken themselves, open their eyes, cast their nets in the right direction and place, and efficiently seek freedom. We planned that she would return the visit by spending the next weekend at my home.
On Friday evening I left Solagbade’s place where I had stayed from Sunday or Monday and we met at Toll Gate area in Ota. Upon arrival she did some cooking and we retired to my room but nothing happened as she again claimed to be fagged out from her trading activities during the day. However, I didn’t sleep throughout that night which I waved off as probably due to excitement at having my desire for a female companion being realized, or so I thought I hadn’t slept throughout the previous night as well, and, if I recall correctly, the night before too!). In the morning she was quite downcast and expressed as before her awareness and disappointment that I hadn’t slept and I wondered why that level of concern even after I had assured her that I wasn’t feeling any downside. I’ve worked nightshifts before and known for long that my body could react thus. It also seemed strange that she who had been in a hurry for foreplay and sex on the beds of Jokotifa and Iya Nifemi didn’t want any action this time but was instead withdrawn. She also claimed that she was having “something” and so couldn’t have and sex at that time, but she let me in on what that was. I thought that this couldn’t be due to menstruation as there wouldn’t be any reason for her to hide that given the extent of our physical intimacy. So, I remembered Ogbe Irete and the only possible reason I could thus come up with was that she had a venereal disease. Later, she invited me for some more breast sucking and I observed that she’s the type that fakes orgasms.
One of the topics we discussed both at her place in Oshodi and mine was religion. She said that in the process of my cleaving unto her I would abandon Ifa, my all-white native wardrobe and my Obatala necklace and Orunmila and Eshu bracelets, and I remembered Solagbade and wondered what Ifa’s intention was and where Ifa was leading me to. She also asserted that I would join her in following Christianity. This was and is impossible and would lead to incurable conflicts which I wanted to avoid. So, I was being increasingly tempted to think that Ifa was leading me into problems when I had approached Ifa for the opposite but I also knew that Ifa could make everything all right in the end. Never for once did my belief in Ifa waver.
There was a set of clothes o mine which I had kept in my room with the intention of disposal and I showed them to her. For the first time she was happy, very happy, and said she knew persons who could use them. So she selected a couple to take away, and I tried to rationalize as negative thinking the vigorous tingling of my spider sense. She was excited and invited me for some lengthy smooching and breast sucking. In the process my Eshu bracelet snapped apart and I came, a bit. I went to the restroom to clean up and I don’t know if she did anything with the stain in her other that using the tissue paper that I gave her which I later flushed down the toilet. But she reacted with unusual glee, grinning from ear to ear. There was a bit more smooching but I held back slightly as I suspected there might have been more to Eshu’s notification. Then she began preparing to leave, which took me by surprise as we had arranged to spend the whole weekend at my place. When we left my street and walked for a brief while along Market Street, she called for a commercial motorbike to get to Oja bus stop and from the look in her eyes as she climbed onto it, I knew that all was not well and she wasn’t coming back.
Unknown to me she had actually accomplished her mission of taking something of mine in order for her, along with Solagbade and his camp, Jokotifa and his wives and daughters inclusive, to use them against me. A big signal was the notification from Eshu. Three months earlier in January 2015 he had notified me via a strong prompt, a hard elbow knock to my ipako (the back of my head) in a commercial bus – LAGBUS – that I had just met one of the two Ofun Ogbe women and I had to return the following day to get her phone number. He had been helping and watching over me all the while since the World Ifa Festival at Oke Itase in June 2014 where and during which Ifa told me to feed him (Eshu) very well that year, i.e. June 2014 to June 2015. I religiously complied with this with no idea of Ifa’s reason and it is good that I did else I would have since died in the pits and traps that Solagbade and his camp had been digging and setting for me and the remnant of my family. It was also in that month of January on the night when I met Adeola at Solagbade’s compound when she arrived to te’fa that Solagbade and his Ojugbona stole my father’s Ifa, which I’ll describe later.
Towards the end of March and before her visit to my home Solagbade traveled to the Americas and, upon returning in May, deceitfully asked me about what happened between Tayo and I and remarked that I loved her. Iya Nifemi also acted like she was concerned, calling her a devil for dumping me, and claimed, along with Iya Bangela that Adeola had confronted directly and seriously her for dumping me suddenly. This was all a ruse.


Solagbade Popoola killed Obaluaye and I! (Part 11)

The following morning we went to see Jokotifa again to respectfully show our appreciation for her words of the night before. She then quickly set about to arrange for us to get intimate, in her room and on her bed! Haba! I wondered to myself if Ifa promotes sex like this. We had just met, for the second time, and she was desperate to have us engage in premarital sex. She then left the room for us but there was no mood. Iyabo was still there preparing for school.
So, Iya Nifemi who is a daughter of Jokotifa invited us to the next bedroom which was hers and we went there, and her intention was the same. She was preparing to go to her shop and readying her children for school while we lay side by side on their bed with her to my left. Tayo omo Esther then took the initiative by pressing my breasts against my hand and I responded by fondling them. When they were gone we chatted some more and I slipped my hands into her cleavage to do some more fondling and have more contact with her nipples. Then she brought out her breasts for me to suck and I gleefully obliged – a message of Ofun Ogbe which I had but too blind to see was that I was going to suck breasts a lot. We also kissed ad smooched heavily. But all the while my spider/sixth sense was firing “code red.” Then she began lifting my buba and then slipped left her hand into my sokoto and reached for my phallus. As soon as she touched it I went limp, in less than a blink of an eye. So, I stopped the foreplay, told her that we were rushing and that I felt uncomfortable, ad used the opportunity to take a leak as I had been feeling pressed for more than or almost an hour. Maybe I should have urinated inside her obo. I also wanted to avoid this.
I could have tried to resume the foreplay and go all the way but then, there were other reasons which I kept to myself. One was the state of the bed. It was a king-size, more than one foot thick, but bare just as when bought, with no mattress or sheets. This was nothing. The factory-fitted sheet which serves as a protective and aesthetic layer over the foam was exceedingly and disturbingly dirty most likely from eons of accumulated sweat, shed skin and hair and skin and hair lubricants and other chemicals. Gosh, and I thought I had dirty habits. The sight alone was most irksome. Interestingly, Ofun Oyeku speaks warns against dirtiness and, although I wasn’t yet aware of this but had immediately offered the prescribed ebo, the ebo riru resulted in the inability of these enemies to trap me with sex there and then. The room was also hot because of the kind of paint used, the use of cement blocks which is vastly and obviously inferior to mud and for the tropics but which has been ubiquitously used in this part of the world by building engineers till date since the oyinbos arrived, and the erection of another building very close by which blocked air flow. Nigerian engineers and artisans are very smart I tell you.
Another reason was that I had been displeased with the unusual matchmaking and publicity, the urgency to have us engage in sexual intercourse, and the urgency that Solagbade and his camp had been attaching to it, as if I was incapable of doing anything on my own, as if I wasn’t a man. I thought that if we eventually got married they would begin acting like I owed them a favour. Yet another reason is that I had never had sexual intercourse which is not surprising as Otura Irete speaks of hastity and high moral standards and Otura Irete women are known to become nuns and the likes.
Now, just before this incident or immediately after, Ifa had prompted me via a dream to d’ifa. The odu which Ifa revealed was Ogbe Irete which cautions against associating sexually with strange women – whose family I don’t know – to avoid death and contracting a terribly stubborn venereal disease. Curiously, she had told me during this meeting and afterward that she could not yet introduce me to her parents because of my all-white apparel (at that time I hadn’t yet realized that I’m Aganju whose colours are white and red, so I had been wearing white coloured apparel in devotion to Obatala who is Eshumare). To have a better understanding of this odu I informed Ifagbenusola and Ifagbemileke about the Ifa dida and sought their interpretation because it happens to be their odu. I had also told Ifagbemileke that I had already met the two women whom Ifa had told me of via Ofun Ogbe and he responded with a very good advice, to speak no further about it to others. He had rightly sensed that there was something more to the matchmaking. But, given the dubious encouragement from Solagbade which he also had not yet been privy to, he suggested that I go along with it. I also informed Solagbade about the Ifa dida as I had been doing whenever I d’ifa, unaware that he had been using them against me and doing his best to prevent me from offering the associated prescribed ebos and reaping their benefits.

Solagbade Popoola killed Obaluaye and I! (Part 10)

The third odu, Ofun Oyeku (aka Ofun Ajitena), came with the message of ire aya or blessing of spousal companionship. When I informed Solagbade about it as I used to whenever I d’ifa until I fled from him, he responded with a lie about the message. He said Ifa was telling me that at that period of my life I could only marry a woman who was either a divorcee or a single mother or both and certainly older than me. He added that I could marry a childless spinster afterward but my first wife must be as he had described. This conversation took place in the evening with Segun beside him, both seated on chairs. He then stretched out his hand for a handshake, telling me “congrats” as I responded, and Segun did likewise.


I was shell-shocked and wondered how Ifa could say something like that. Nevertheless, I immediately reminded him of Ifa’s Ofun Oyeku message about meeting two women at the same time, one of whom I would marry, but he urged me to ignore it and added that what he had just told me had superseded it I pondered and pondered. From my brief experience, the trend I had noticed with previous Ifa dida messages seemed somewhat cumulative with the next being supported and validated by the previous one, as if leading to a destiny-fulfilling destination. Clyde who was still around was aware of how it befuddled me. You see, I had always expected to get married to none but a childless (but fertile) spinster. So I also inquired separately from Bankole and Ifagbemileke if they were aware of the existence of such a message in Ofun Oyeku and they shook their heads to say no. And I did my own investigations and didn’t come across such.


My instincts were prodding me to doubt him and reject it outright, but I rationalized otherwise based on three factors. The first was power – priestly, kingly and legitimate – that Ifa had elevated him to the position of wielding not just in Odewale but globally. The second was the synopsis of my odu which he compiled and gave me upon my itefa and in which he noted that a taboo of Otura Irete is that I “must never reward a good turn with ingratitude – to avoid unconsummated fortune.” He had been acting kndly tome, with a straight face and looking into my eyes. I had also been trying to emulate Obaluaye in thinking evil of nobody which seemed a lot to be in conflict with my perhaps inborn high level of skepticism.
I kept pondering till she arrived exactly a week later, some days after the return of Clyde to the US. She is Tayo omo Esther aka Iya Daniel, a divorcee and mother of two children in primary school named Daniel and Felicia. A trader at Oshodi, she is short and looks light-skinned from skin bleaching. She and Adeola omo Felicia have been best friends since childhood and the latter brought her there. 


They sat together with two men and two of Solagbade’s daughters known as Dolapo (aka Iya Nifemi) and Iya Bangela, all drinking. These women then began asking me, as is done with little children, if I fancied her enough for marriage.

Iya Nifemi

Iya Bangela

That day, she had arrived allegedly at the instance of either Adeola omo Felicia or Iya Nifemi or both to d’ifa about her trade. She said she had been given a quit notice to vacate her rented shop at Oshodi. Ifa responded with the odu Otura Ogbe of which a message was that enemies had been speaking and planning evil against someone with a good heart. Then, I didn’t grasp this until weeks later and fully did as at June 2016 when drafting this. Solagbade and his goons had been conspiring to no end against me but all their traps had not fully worked and I had been going there with an open mind and she was to be the arrowhead of their latest evil scheme. So, when those women asked me if I fancied her, they were acting out their plans which Ifa had just revealed earlier that day. But the Ifa dida was at the instance of the client whom I had never before then set my eyes on, so I didn’t see any reason to relate it to me. Rather, I considered what Ifa had told me about Ofun Oyeku
In the two weeks that followed, Solagbade urged me many times to marry her quickly. On one particular day we had a one-to-one talk about this and he told me he was willing to give me all his support as he had taken me as not just one of his sons but a favourite due to my gentle, upright and ethical character which stood out from the rest of the camp. He added that the marriage ceremony would be done in my compound and I would have to stop consuming alcohol for the marriage to work. All lies!
According to Otura Irete, the daily consumption of alcohol is vital to my being. This is what I was told during my itefa, and he had given e two associated stanzas – anybody familiar with this odu is aware of this fact. Prior to that tie and even before Olodumare drew me to Ifa in 2011 to 2012, I had avoided alcohol and suffered. However, I did have an inkling of thisone evening in December 2009 when I consumed five or six glasses of red and white wine during a fellowship award dinner at a graduate university I was then attending in California. I had been having lupus symptoms including arthritis and a terrible “brain fog” that had resulted in a severe difficulty in studying and analyzing texts and situations. I had also been experiencing a peculiar headache that felt limited to the surface of my brain and got me wondering if this surface lining was inflamed and if the reason for the ache was due to the movement of my brain in this condition relative to my skull whenever I moved my head. Within a few minutes of consuming the wine, probably not more than ten, the headache was gone and my head felt clearer than it had been in years. So I wondered if I needed to be consuming alcohol as I knew that the effect of the wine would have worn off in a couple of hours and it did. But I didn’t want to be speculative and didn’t know where to obtain confirmation and the appropriate dosage if positively confirmed. Hence I avoided it thereafter. Ignorance certainly isn’t bliss. If only I could have asked Ifa. If only I had trusted my instincts. I had also had a history of arthritis which became quite severe in both knees when I had this brain fog. According to this odu, my body is prone to this and the solution is a particular ebo and daily alcohol consumption which have been totally effective as treatment and prophylactic. So, upon recalling and considering all these while Solagbade was still talking, I also decided to disobey his advice against alcohol.
Within these two weeks this marriage matter became the talk of his compound, which felt discomforting. Why did this become everybody’s business? Why did they suddenly begin to care about my private affairs, given that I minded my own business and never interfered with theirs? What was it about me that they suddenly became caring and matchmakers? Intuitively, it felt spooky and I knew it wouldn’t end well, but I tried to fight this feeling by trying to expel any skeptical thought about the situation, thus deluding myself. I could have inquired myself from about Tayo but I felt I might be too biased and also consequently not ask the right questions. However, during a visit to Bankole’s home in Itoki, Iya Ajewole did help me ask, and, according to her, Ifa’s response was that marrying Tayo would be good.

Iya Ajewole

Either she lied or I was destined to go through it and Ifa responded in that direction or both or something else. I should have done it myself.
Within that period she arrived again, wearing a short rainbow-striped dress with a matching head-tie. Gbenga Aluko aka Ekun wasted no time in purchasing some biscuits and a malt drink for her. What were his intentions?

Gbenga Aluko

Her choice of that outfit was probably part of the plot against me as my fascination with Oshumare the Rainbow Spirit was well known there. They wanted me to see it as divinely inspired, and I succumbed to this fiendish suggestion. We later sat together near the Ile Ifa to talk and try to get to know each other better. Jokotifa then sent for us and we went to see her in her room.


She prayed for us and urged her to see me as one with very good prospects and not as poor and needy, recounting how Solagbade had at a similar age endured similar hardship, and that she should be ready to help, clothe and boost me. All the while I thought of this sudden interest and show of care from Jokotifa as unusual and therefore suspicious.

Solagbade Popoola killed Obaluaye and I! (Part 9)

Then within two weeks in March, Ifa prompted me to d’ifa thrice for myself. The first Ifa dida was Eji Ogbe, the second was Irete Ogbe and the third was Ofun Oyeku.

Eji Ogbe speaks of the need to avoid committing an abomination in the form of a sex scandal that could become public. Ifa had revealed same a year earlier in February 2014. At that time a woman who lived near my home in Ota had been my friend, sort of. We used to greet each other and I use to go to her shop in front of her house to buy provisions. The house she lived in was owned by an elderly man and his wife who I had mistakenly thought were her parents because of her semblance to this woman. They were actually her in-laws as I would later find out so they were the owners of the shop. But all the while that I had been going there her mother-in-law known as Iya Blessing had been seeding my mind with thoughts meant to provoke interest in Funmi, like when she was around or had traveled, and I did gradually develop interest in her. Then a Johnny Bravo-looking man who she lived with and I thought was her brother began moving about with her in public as if to give me a warning to steer clear. This made me realize he was her husband. So, Ifa was right, as always. And I had already begun distancing myself from her prior to the Ifa dida had noticed a lustful desire in me for her which I had been fighting and whose source felt unexplainable and foreign.

She later gave birth to a boy named Paul for her husband, but would later do something which showed that she thought I was still gullible. I went to her shop one day to buy something and I met her there. She was wearing a brown spaghetti top over a wrapper tied around her waist. As she began attending to me she deliberately pulled down a shoulder strap to reveal to me more of her cleavage and a very ample view of her right side boob. Chai! Thanks be to Olodumare for Ifa as I had offered the ebo and successfully avoided a sex scandal in that community of liars who had been seeking for a provable accusation against me.

This time however, that is, February to March, Ifa was warning me of same that was cropping up with another married woman known as Iya Kanyin who has a similar shop along Market Street. I began patronizing hers when I began avoiding Funmi’s, but I later noticed the same lustful feelings welling up within me and they were stronger so I began avoiding her. It was when I cast this odu that Solagbade told me of this particular message and I began to be on the lookout and noticed the signs early enough.

Another message was that I had been in the midst of liars and lovers of deceit, and Bankole said Ifa described them as animals. While I had thought that this referred to Ota, I would later realize that it also referred to my extended family and Solagbade’s compound/camp including Bankole and the Ogbe Alara temple in his compound.
However, while drafting this essay earlier this month, July 2016, I remembered that I almost fell into a trap that had been set for me by the women in Solagbade’s compound in during the Ifa training course before my itefa. Sometime during the course I decided to find out from Ifa the cause of my mother’s transition. I wanted to know if adultery could be a cause. So I went to the Ile Ifa and the Ifa dida was done there. Other course participants like Fasegun Dadaawuru Popoola, Amos Dyson, Gbudu-Ala, AdeEgun Crispin, amongst others who came in from overseas trooped in to watch and participate. Solagbade used it as an opportunity to teach us, just as medical students are taught in teaching hospitals, although none of them knew my reason. They all gave the messages of Ifa in Eji Ogbe and then I revealed the reason and later offered the ebo, but nothing was mentioned of the need to avoid a scandal. At that time, another course participant named Omitonade who is a Yemoja priestess suddenly began chatting with me and I thought it our conversations could lead to something.

But I had offered the ebo and somehow said something to her which felt self-embarrassing and was probing her to find out something which she felt uncomfortable about discussing. She then revealed to me that she was pregnant, allegedly for one of the course participants, which was not a secret – I had thought that her slight belly bump was a pot-belly – and Solagbade revealed her uncomfortable secret to all of us. From then on I kept my distance, and her general disposition towards me was not pleasant but reminiscent to that of Iya Ayo. She was not alone in this as another course participant known as Iya Osun was also actively involved in trying to set me up, and there were other hidden accomplices. That’s how I’d have had to fleee in disgrace from that place and my Ifa career which commenced with that course would have ended as soon as it started. It is indeed good to comply with Ifa’s messages quickly, fully and wholeheartedly. Those women never wanted me to become a babalawo.

As for Irete Ogbe, this same odu was cast for me as my Ifa Ije (7th day Ifa) during my itefa a year earlier. A message there is that I knew a woman with three children. She would become indisposed following which two of her children would suddenly die while trying to see to the recovery of their mother. Then, this message was for Tayo omo Funke, the eldest daughter of Funke Okunoren, and I delivered it. But being the crafty woman that Funke is, she quickly complied with Ifa’s prescriptions and pretended to do so on behalf of Tayo and then followed it with a threat against me. Remember that she had also issued threats to my father. So, this time I didn’t bother to find out who the message was for until much later. As Ifa would have it, it was and is for Funke! She has three children, all daughters, of the same flock.

Solagbade Popoola killed Obaluaye and I! (Part 8)

Abigail was going through tough times then, and I hadn’t seen her since 2011 or 2012 until sometime this year in Ota but from a distance. Her name really is Bukola

  • Bukol(a) > (A)bigail

Sometime in February or March 20156 Solagbade held a meeting of the ICIR in his compound and I was attended by many babalawos and iyanifas, perhaps over a hundred. Having become is president a few weeks earlier, he formally received the staff of office during the meeting. He encouraged Clyde and I to attend, so we sat at a corner observing everything while I did my best with translations for him. When refreshments were being served I made to get some food and water for us but he asked me to remain seated by him as those serving them would get to us. Segun who is a son of Iya Segun and one of Solagbade’s goons was serving pure water sachets but he refused to give us any even though he walked right past us thrice with my arms outstretched. Clyde was shocked with his mouth agape at this level of petty attitude that Segun was shamelessly displaying. No food got to us. When the meeting was over I went to the kitchen to get some food for Clyde and hopefully myself from the women there who had been doing the cooking.

I was able to get for Clyde what the guests and staff of the Ile Ifa got, but for myself I was chided, first by an iyalorisha nicknamed Eji Ogbe and then by Iya Ayo, and then given something else. They said they couldn’t serve me like the others and eat what they ate, that I had to come there to get something and that I liked to behave like a stranger instead of one of them. The truth is I never felt fully accepted there but like there were efforts, subtle or not, to trample on me. And the message these women were passing was that they wanted me to bow to them. As usual, I kept quiet and did not complain, and Clyde took note. Such ill behavior was the order of the day in that compound which was a dog-eat-dog world where thefts were common and all sorts of characters frequented and resided.

Fadeke had experienced such of which I’ll give an example and for which she never wanted o come back to Nigeria. One day she wanted to eat some rice with a can of “Geisha” which consists of some ready to eat tomato sauce and fish. She paid for it but by the time the plate was brought to her in her room all the fish was gone! She got just the rice and sauce. Also, she had paid Solagbade for her feeding expenses for the duration of her stay but one of his wives known as Iya Iyabo who had been given this task of handling this was still collecting money from her for same. This woman travels a lot to her hometown in Togo, and Bankole would later inform me that she undertakes this trip whenever she steals some money and would only return when the angst against her would have cooled.