Solagbade Popoola stole Obaluaye’s Ifa!

My father and I te’fa together in March 2014 in Solagbade Popoola’s compound at 1 Solagbade Popoola Street, Dalemo, Alakuko, Ogun State, not knowing that he would incorrigibly seek our lives and aid and empower others with similar intentions. An emergency prompted the itefa as my father had given up on life due to the ceaseless attacks from everywhere (except Olorun), and Ifa subsequently revealed his odu to be Ogbe Otura (aka Ogbe Alara) and mine to be Otura Irete. His condition began to improve, but then worsened for no obvious reason. Then, at the beginning of May2014, he passed away, seven weeks after he te’fa!Solagbade and his wives and camp have his blood on their hands, but they weren’t the only culprits. Honest and well-meaning awos and olorishas can inquire from the divinities about the veracity of this.
Between May 2014 and January 2015 he appeared to me in dreams several times but I didn’t know how to determine the reason(s). Solagbade’swomen were also doing so, that is, appearing to me as him, till date, to deceive me and bring forth evil in my life, but I was unaware of this until recently, October 2015. Then, sometime before the burial in May 2014 or not long afterward, somebody, Bankole (Judas Iscariot of the bible; aka Osa, OsaGunleja, one of Solagbade’s sons) and/or Awolola (one of Solagbade’s goons) informed me that when anAwo passes away his Ifa is given to him by burying it along with the corpse. So I began to think this might account for “his” appearance in my dreams. I could have had this done during the burial but Solagbade never taught me how nor mentioned it to me at that time till some months later when I approached him about it.
Towards the end of 2014 or in early January 2015, Solagbade’s women includingJokotifa his first wife and with him as an active accomplice deceived me again via a dream in which I thought I was with my father by disguising themselves as him. When I awakened, I decided to ask Ifa if he wanted me to give him his Ifa and the response was “yes.” Then, I was still naïve about dreams and didn’t expect at all that any witch could and would be allowed to go to that extent to deceive me, especially as I had become an Awo. So, I told Solagbade about it and he said that the ceremony would be done in his compound. I immediately wondered why he wanted it done in his compound rather than in my father’s compound or his grave, but I did not object. You see, he and his family and camp had been messing seriously with my headand tongue with aims like making me extremely and irreversibly obtuse and gullible and impair my (mother tongue) speech. He also said that I needed to get the following ingredients for the ceremony:
1. One of his caps
2. A he-goat
3. Some okra (Hibiscus esculentus)
4. A bottle of adi (palm kernel oil)
5. 16 of his ikinIfa
I procured all these on Friday 9 January 2015 which was the day xxx arrived Solagbade’s compound for Egbe initiation. He was not alone as he brought his wife and daughter and a Hesus Hernandez who was his friend to te’fa.
The Ojugbona of the OgbeAlara temple located in the same compoundand Baba Suliya of the Ile Ifa in the same compound handled the ceremony while Jokotifa(first wife of Solagbade, who prefers to be called Alhaja which is an Islamic and thus rebellious title) sat nearby. Solagbade told the three of us (excluding Jokotifa) how it should be done and we proceeded with me actively watching and moving with the Ojugbona and baba Suliya.
The 16ikinIfa were placed in the cap, along with the okra and adi. Then the he-goat was slaughtered with the blood spilled into the contents of the cap. The head of the goat was then placed in the cap and one end of the rope that had been around its neck was used to tie everything firmly together. While all these were being done, the Ojugbona recited some incantations at certain stages. Then he took the loose end of the rope and quickly dragged it along the ground to a spot by a tree between the ojubo (altars; mizbeah in Modern Hebrew: oj(u)bo> (m)izbe(ah)) of EshuAgbebo and Ogun where it was to be buried. Baba Suliya and I followed closely and the three of us deliberately wailed loudly as it was being dragged. The wailing is an essential part of the ceremony. Then the Ojugbona used a hoe to quickly dig a hole in the earth and placed the tied cap therein and likewise quickly covered it and we left as quickly as we could, while Jokotifa expressed pity. But I noticed that the Ojugbona had left the loose end of the rope sticking out of the earth.
I returned home by dawn feeling very happy that I had done something pleasing for my father, thinking that he would now be able to enter that part of orun that is called ogbaitero (paradise), unaware yet that Solagbade, Jokotifa, the Ojugbona and their accomplices had just fooled me big time, again. When I returned on Sunday the next day for the weekly Sunday worship, I didn’t see the rope. This is because they had retrieved and stolen my father’s Ifa, as the rope had been deliberately left exposed so as to easily locate the burial site.
Later in October 2015, Obatala appeared to me in a dream while at home and told me to never return to Solagbade, and I did inquire about this several times from Ifa and got positive confirmations of same. Solagbade and his camp did try several times thereafter to deceive me into returning so as to quench me for good, and haven’t stopped trying to quench me. A very recent attempt, but not the latest, occurred on 20 July 2016.
It was also via this dream that Obatala let me know that I am the orisha known as Aganju, and I would later learn that my father is Obaluaye, my mother is Ile, my brothers are Egungun and Oro, and that I come from a lineage of orishas. This is what Ifa was trying to tell me in December 2014 when I performed an Ifadida (Ifa consultation) by myself for the first time. Interestingly, my reason for this particular consultation was for Ifa to resurrect and restore my family, and Ifa revealed the odu called IreteOturupon with ire aiku(blessing of resurrection and restoration). A message of this odu was that we had very terrible enemies from this world (cf. John 8:22-23) because we are special, specifically, that we are orishas. This is why they had been killing us (FYI – I was killed again on May 2016 but Ifa along with Obaluaye, Ile, Oranfe and Ogun revived me immediately; they had notified me two weeks earlier that the attack would happen and that I would be unable to do anything to prevent it cf. Psalm 30:1-3; 41:7-8; Mark 14:36; John 18:11).
One of Solagbade’s reasons, albeit unjustified (cf. Psalm 69:4, John 15:25) for stealing Obaluaye’sIfa is a combination of pure and unjustified hatred and envy which might have arisen upon having a pre-arranged meeting with his enikeji (spirit double) several years ago who told him about his future – in February 2014 during an Ifa training course that he hosted and organized he told us participants about this meeting. Consequently, he waited and prepared for us and, upon encountering us and facilitating the murder of Obaluaye, sought to prevent him from entering ogbaitero and from returning to this world (cf. the story of how the rejected beings sought to stop and quench the establishment of ogbaashe) which he knows is via resurrection.
When IfagbemilekeAdeagbo (the biblical Joab) began betraying me from February/March 2016, I had asked him to help me surreptitiously retrieve my father’s Ifa from that spot in Solagbade’s compound where it had been buried and, later told him that its retrieval was the last step toward the resurrection and restoration of my family. He informed Solagbade about this and everything I had been doing, thus betraying me and by implication Ifa. He, Bankole, Bankole’s wife and I even had an imule (convenant) over Ifain my home in June 2015 from eating from the same dish during a particular ceremony and they all ended up lifting their heels against me; cf. Psalm 41:9
Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me.
I will explain in more detail all these acts of betrayal in the ongoing series “SolagbadePopoola killed Obaluaye and I.” They also tried hard to get me to commit suicide and have been piercing my hands and feet and back remotely (cf. Psalm 22:16), using my hair from my head and my clothes for evil (cf. Psalm 22:18; John 19:24; Matthew 27:29),sending bad spirits against me and the latest has been to use crickets to try to make my life miserable. This retrieval isn’t the last step which had actually been taken earlier.
In doing all these evils, they have been violating Ifa’s condemnation of such awos – biblical Jews and their religious leaders – like during the 4th age as recorded in Matthew 23. An apt example is in verse 13 of this passage:
But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of Olorun against men; for you neither go in, nor do you allow those who are entering to go in.
They stole Obaluaye’sIfa to prevent him from entering ogbaitero which is impossible as he is an orisha, and they cannot enter themselves because they are condemned and rejected and their names have been blotted out. Solagbade was rejected during the 4th age (1 Samuel 15) and ended up as an okuigbe (1 Samuel 31) because he really is an okuigbe!
Another reason is to steal and block his and our ire. Just before Ifagbemileke betrayed me and before I had asked him to help me retrieve Obaluaye’sIfa, he had let me know that such evil s possible and, he recounted to me a case of such that he was quite familiar with. Alas, he became an accomplice of Solagbade, partaking in this evil! He also ended up as an okuigbe during the 4th age (1 Kings 2:28-34) after betraying me at the eleventh hour (1 Kings1:1 – 2:28-34).
In this present age, the end of Solagbade and his camp will be as described in 2 Thessalonians 2:3-8.
In case there are yet doubts about all I’ve mentioned, I urge readers to consider for a moment the sacred grove of my father’s enikeji, that is, the irunmole called Obaluaye. It is known as OkeItase and has ben commandeered by the Araba Agbaye– either out of ignorance or to satisfy his perhaps schizoid delusions of grandeur or both or something else –just as Solagbade stole the OkeIpori (Ifa) of the orisha called Obaluaye. How can a leader of arabas worldwide openly and continuously rob an irunmole? This I’ll discuss further in another essay.


Correction of the order of the sixteen primary Odus of Ifa

On 4 June 2016 which was the first day of the Aku traditional calendar I decided that it was time for me to ask Ifa a question that I had been dallying with since February 2014 when my Ifa career officially began. I wanted to know which order of the sixteen primary odus is used in orun which, I assumed, would have been that handed down to us in the beginning, given that as at today many versions exist – Abosede Emmanuel compiled six versions from four sources in pages 322-323 of his book “Odun Ifa (Ifa Festival)” first published in 2000. The order which Solagbade has been using and teaching is of Oyo and I had been using it.
Here it is:

It has (a) Otura Meji immediately before Iretemeji and (b) Ika Meji and Oturupon Meji in that order before Otura Meji. However, from looking at the patterns of the signatures of all the sixteen, I had suspected strongly that Irete ought to be before Otura as indicated with the black arrow in the table belowand a bit that (b) might actually occur after (a) as indicated with the red arrow.

So I used my opele to ask first if I could go ahead, and then asked if truly (1) is correct, and Ifa’s response was affirmative. Then I asked if this alteration (more like correction) was sufficient but the response was negative. I thus inquired about (2) is correct and the response was positive, and then I asked if the resulting list is correct and Ifa’ response was affirmative. I immediately adopted it and it has been working fine for me. Here it is:

In using my opeles to make this inquiry, Ifa didn’t use any of the concerned primary odus and their derivative secondary odus to respond except for when asking about the order of OturaMeji – IreteMeji and of the position of IkaMeji – OturuponMeji for which Ifa used IreteMeji for “yes” and secondary odus for “no” on both occasions.
This correction should not be seen as delusional, especially to fellow babalawos and iyanifas, as something similar occurred among the odus themselves.
Once upon a time, Olodumare sent the sixteen primary odus on a mission to this world. The present ordering of the sixteen primary odus was in reverse order at that time, i.e. OfunMeji was the first and EjiOgbe the last as was the consequent logical order of the two hundred and forty secondary odus which had OfunOse as the first (i.e. 17th out of 256) and OgbeOyeku the last (i.e. 256th out of 256). OfunMeji was naturally the leader but, upon reaching the boundary between to this world, he sent the most junior who was EjiOgbe on some sort of reconnaissance, carry out the task, and report back to him so that he would then arrive to meet the place ready for him to reign in comfort. EjiOgbe then went ahead and carried out the mission which involved the utterance of commands for things to come into being, the first of which was “Let there be light,” and so on (cf. Genesis 1:3 – 2:3). It was completed in six days and he rested on the seventh day. When he did not return, OfunMeji began wondering what was happening, so he sent OyekuMeji who is next to and was the immediate senior to EjiOgbe to check on EjiOgbe and report back to him. He too did not return, and OfunMeji sent the next in that order and the same happened, which was repeated until he alone was left. So he decided to go and see things for himself, and found them already reigning with EjiOgbe as their head. Then he demanded that EjiOgbe budge for him, but, to his chagrin, he refused. EjiOgbe thus established himself in this plane as the leader – the first became last and the last became first. Consequently, there was confusion among the secondary odus as their ranks were not in incongruent with those of the primary odus. The solution however came when OgbeOyeku who had been the last suggested that they realign themselves to match the new order of the primary odus. The other secondary odus saw this as the most logical and they adopted it, and they adopted him as their leader. Thus, OgbeOyeku who had been last became first while OfunOse who had been first became last.
This reoccurred some time later when the people were expecting the sixteen primary odus to arrive on earth and had prepared a throne for each of them, with each throne distinguishable for rank. Again, OfunMeji sent EjiOgbe first while the people were expecting that the leader would be the first to arrive and had prepared the leader’s throne first, and EjiOgbe sat on it. Next was OyekuMeji and then the rest were arriving in that order and they sat likewise. When OfunMeji eventually arrived, he demanded that EjiOgbe vacate the leader’s throne for him but he didn’t respond, and so OfunMeji was humbled and became the last. However, he is still given respect as their leader.
In comparing these accounts with my correction, it should be noted that the accounts have an esoteric basis that is divine and has to do with the gateway between orun and this world while the variant orders of the odus among the OmoOduduwahave the traditions of men, i.e. man-made and perhaps egocentric and egotistic inventions, as their bases (Mark 7:6-7). Many examples of such invented traditions exist today. Some are
• the claim by Oyo that Oranmiyan was their founder and first Alafin whereas he was Alafin of Oko,
• the practiceby Oyo of naming Oranfe aka Jakuta as Sango whereas the latteris actually Jegbe who was their first Alafin although he had previously been their leader but his rank was like that of a Baale,
• the hosting of the World Ifa festival by two different factions of the International Council for Ifa Religion (ICIR) at OkeOlota in Ado-Ekiti and OkeItase in Ile-Ife whereas it ought to be somewhere else that I’ll mention and discuss later in another essay and which I Aganju am destined to commence and where all orishas will converge,
• the attempted extension of suzerainty over Epeby the Ijebu and attendant claim by the latter that Epe people are Ijebu kinsfolks whereas they are Remo,
• the attempted extension of suzerainty over Remo by the Ijebu and attendant claim by the latter that all Remo people are Ijebu kinsfolks whereas they are from Iremo in Ile-Ife to whom Obatala and Oduduwa were and will be born.
• the claim by Edo that Oduduwa was a native ofEdo turned into an asylum seeker,
• the adoption of Judaism by the Ashkenazi who are mentioned in Genesis 10:3 as offspring of Japheth but now claim to be offspring of Shem and thus call themselves Jews – they have been estimated to constitute 70% of those who call themselves Jews today – and thus Semites and call their enemies anti-Semites,
• the fabrication of claims, knowingly and schizophrenically, of rights to heritages as seen in court cases,
• perhaps the recently BBC-uncovered practice in some parts of Malawi of deflowering underage girls as young as 12 years by men paid to do so, etc.
I sincerely hope that you the reader will fairly consider the order of odus that I’ve presented here, and not in isolation but towards the re-unification and total autonomy of the entire nation (or is it confederation) of the Omo Oduduwa

Happy New Year! – 10,060

According to the traditional calendar of the Omo Oduduwa, we are now in the 10,060th year since the end of the great flood which also marked the beginning of the 4th stage of creation. Using the colonial Gregorian calendar, the previous year ended on 3 June 2016 and the New Year began the following day, i.e., 4 June 2016. I got the dating from, and did a simple addition calculation, and verified from Ifa the result.
I had some significant personal experiences during those two days which Ifa used to let me know about the dating of this transition, which I wasn’t expecting even though I had been wondering what the actual dates could be and how I would get to know.
On June 3, feeling quite hungry due to the hardship I had been going through, I prepared to set out from home for the nearby Oja Ota (Ota Market) in search of some food items to buy with the remaining money on me. Upon stepping out of the gate of my compound, I saw a mature giant snail (Achatina fulica) crawling on the gate near the ground. For some days before this, I had been thinking a lot, for no yet obvious reason, about getting such a snail and using it to prepare omi ero (water of purification). I just felt the desire but didn’t attach any reason to it, and I couldn’t purchase any at that time – it costs ₦200 for one – because I had to put my stomach first. I had also consequently hoped that I would see one crawling nearby, perhaps along the streets, anytime I went out which was rare. So, I was surprised to see one at my gate and wondered if my snail desire was not a delusion after all. I still doubted and decided to continue on my food search and thought that if it wasn’t a coincidence and I actually needed it, I would still find it upon returning.
As I proceeded on my way to Oja Ota I saw that shops were closed and, upon getting there, it was empty even though that day was a Market Day – it is not open every day but on Market days alone which falls on every Ose Ogun although some traders trade there every day. This was not surprising as the Olota of Ota had departed some days earlier and tradition demands that such is done for some days immediately upon the occurrence of such an event. But I had had to have gone out nonetheless and with the hope that I would find an open shop because I had no more food. From there I walked to Oju-Ore Roundabout but the story was the same so I continued walking all the way to the Sango flyover. Thankfully,I was able to buy around that place all that I needed as it was unsurprisingly bustling with commercial activities. Then I walked all the way back home, with the total journey having taken me three and a half hours to cover.
Upon getting to my gate I didn’t see the snail but when I stepped inside my compound I saw that it was already inside by the gate post near my ojubo Ogun (Ogun altar). So I inquired and confirmed from Ifa that I needed to use it to prepare omi ero and use it to wash my Ifa and the remainder of my father’s Ifa (24 ikin–Solagbade had kidnapped the other 16). While doing this I realized that I was marking Odun Ifa (Ifa festival) of which iwefa (the purification of ikin Ifa using omiero) is a core ritual. It is celebrated on the last day of the year and the Ifa dida is performed for the New Year to find out what it has in store for the individual or group concerned and the celebration continues overnight.I was also aware that the two factions of the International Council for International Religion (ICIR) would mark theirs the following day at Oke Itase in Ile-Ife and OkeOlota in Ado-Ekiti.
However, I felt quite sad that nobody was with me although I was well aware of the presence of Ifa and the divinities including my departed parents and sibling. You see, I had been waiting for Ifato resurrect and restore my family so that we could all observe and celebrate this festival together. Since this desire had not yet manifested physically even though Olodumare has accepted my prayer (including ebos, akunlebos and akoses) positively, I decided not to cast my Ifa for the New Year yet. This is because I had resolved upon the passing away of Obaluaye my father two years earlier that whenever I wanted to do so it would be both of us doing so together.
When I finished which was well late into the night I hit the sac but had a rude awakening at about 4am. I awakened from a dream of another attempted attack, the memory of which faded away immediately – this had been happening a lot. This time, I my left foot felt like it was been bent quite painfully and independent of my will. I shifted and turned severally on my bed, thinking that it was probably some kind of muscle cramp affecting the instep and due to a perhaps uncomfortable way I had been sleeping. There had also been an attack against me which began a year earlier in which somebody, Solagbade and his crew, remotely stabbed my left foot which had resulted in me limping at times and discomfort there every day. At times the pain would subside enough for me to ignore it and at times it would extend up to the calf and knee, and his aim was not just to cripple me but also to kill me. This time, I also thought the intense cramp could be due to the long period that I had endured the attack and that I just needed to be relaxed. But the pain intensified rapidly several fold and it felt like someone was actually trying extremely hard to break my foot and kill me in the process.
Seeing that I had to take action immediately and that I didn’t have time to inquire from Ifa about the appropriate steps to take else I would be gone in a few moments, I got up as fast as I could, went limping straight to where I had kept my bottles of water and gin, grabbed them, and limped to the nearest ojubo Eshu with me to report it to him. Then I sprayed the water and then the gin to awaken him. Within less than a split second of doing this and before I could utter any sound with my mouth to begin my petition – he can travel as fast as radio waves – he quenched it completely. Perhaps the culprit had been (1) using a malevolent spirit(s) and Eshu chased it away or (2) the culprit was doing it directly somehow and Eshu removed his evil hands. So, I thanked Eshu and proceeded to inquire from Ifa about the next steps to take, if any, and there were e.g. I had to bo’fa (propitiate Ifa). I can’t forget this experience and haven’t stopped thanking Eshu and it helped solidify the more my absolute faith in Ifa even though the aforementioned culprits have till date been incorrigibly profaning Ifa. I’m ever grateful to Olorun for his timely message directing me to perform iwefa. A stanza of OturaIrete goes thus:
Alayonbere abiru gbooro
The long tailed monitor lizard
D’ifa fun Modupeola
Cast Ifa for Modupeola
Tii s’aremo Olodumare
Who is the first child of Olodumare
O n t’orun bo wa’le aye
He was coming from heaven into this world
Mo dupe o
I am grateful
L’owo Olodumare
For the help of Olodumare
Otura Irete mo dupe
Otura Irete I am grateful
Mo dupe o
I am grateful
L’owo Ori mi o
For the help of my Ori
Otura Irete mo dupe
Otura Irete I am grateful
Mo dupe o
I am grateful
L’owo Ifa mi o
For the help of my Ifa
Otura Iretemo dupe
Otura Irete I am grateful
I thus concluded that when they began carrying out this attack they thought they were in the last day of year 10,059 didn’t want me to see enter the New Year unaware that they were a day late – the ICIR has been holding this festival every first OjoAbameta (Saturday) of June to accommodate those who for one reason or the other cannot participate on week days and because the actual ways of determining the first and last days of a year seems to have been forgotten. Such is a well-known message of Ogbe Alara, the odu of my father and of the temple headed by Solagbade, that death at the hands of enemies looms. And whenever this odu is cast during Ifa dida when ikin has been used to d’ifa or during itefa a mature hen is immediately procured and sacrificed directly by using its blood to wash the ikin Ifa and the both the hands of the onifa (owner of Ifa, i.e. the person for whom it was cast; Arabic transliteration is alfa: on(i)fa >alfa) and the babalawo/iyanifa who d’ifa. Interestingly, a similar message is in Otura Irete which is my odu and that of Obatala and the reaction is also immediate, but this time the hair on the head of the onifa must be shaved off in a particular way and sacrificed to Eshu with alacrity. This wasn’t done for me during my itefa and I got to know almost two years later and did so immediately, but, enemies took this hair from Eshu to use against me. Nevertheless, the important fact is that I did and the result is that Eshu has prevented them from making a permanent end of me.
This attack via my left foot began a year earlier in May to June 2015 and Ifa had notified me over a month earlier via the odu Ogbe Irete although these enemies had been trying hard to make me too obtuse (having eyes to see and not seeing and having ears to hear and not hearing) and not all there so that I couldn’t understand. I had cast this odu for myself and it has a stanza about someone Ogbe who had one leg and proceeded fight a war for another person named Irete and they obtained permanent victory. The message here for me is that Solagbade and his camp were going to cripple one of my legs but with one leg I would via Ifa defeat them all and obtain victory for the entire community of fellow orishas that have been around and suffered relentless depredations at the hands of the likes of Solagbade and co.
Later that day, I decided that it was time for me to ask Ifa a question that I had been dallying with since February 2014 when my Ifa career officially began. I wanted to know which order of the sixteen primary odus is used in orun which, I assumed, would have been that handed down to us in the beginning, given that as at today many versions exist – Abosede Emmanuel compiled six versions from four sources in pages 322-323 of his book “OdunIfa (Ifa Festival)”published in 2000. The order original order which I now use is given below (click here to see the details of how I arrived at it):
Position ODU
1 Eji Ogbe
2 Oyeku Meji
3 Iwori Meji
4 Odi Meji
5 Irosun Meji
6 Owonrin Meji
7 Obara Meji
8 Okanran Meji
9 Ogunda Meji
10 Osa Meji
11 Irete Meji
12 Otura Meji
13 Ika Meji
14 Oturupon Meji
15 Ose Meji
16 Ofun Meji

Thus I began the New Year with utter gratitude to Olodumare for preserving my life to see previous year to the end and letting me enter this one and reminding me that
Nje, igbatiiwoko mi si le, Olorun n be pelu mi
“so it is, when you rejected me, Olorun has been with me
—OturaIrete (cf. Psalm 118:22-23; Mark 12:1-12)
Ifa is Eshumare who is the Presence of Olodumare, and I will continue to meditate upon and give thanks to Ifa all day and night and forever. Since Ifa is with me, Olodumare is with me and I don’t need the help of men who have been rejecting me. I cast Ifa, offer ebo and akunlebo and prepare and use akose by and for myself (Ifa has been teaching me this).
Adupe m’ope l’awo Adupe m’ope
Adore m’orel’awo Adore m’ore
Enito o dupe ore ana
Ko ni le gb’ore t’oni bo
A difafun Orunmila
Baba n lo re dupe ore anal’odo Olodumare Agotun
Ko le gba ore t’oni bo
Nje awa dupe
A o gbore
Awa dupe ore ana
A o gbore t’oni bo
Otura Irete, Awosope

Solagbade Popoola killed Obaluaye and I! (Part 13)

All this while the hardship continued and there was no sign of improvement in the offing even though Solagbade’s compound was practically my second home as I was spending the weekdays there and the weekends at my actual home in Ota. I was doing this to avoid transport costs and to be around to partake in any impromptu ceremony. Rather, I was getting hungry and losing weight which wasn’t happening when I was coming from home almost everyday. And the attacks against me continued right there which I had thought would be a safe haven for me.
In addition, I was sweeping the corridor along which his bedroom is located, which Iya Ayo with whom he sleeps and his numerous children weren’t doing. Word was spreading about this and it got to Iya ‘yosola who, upon confirming firsthand from me, did shake her head in disapproval and disappointment.Ifagbemileke also let me know that he had been through same and that he bore it by reminding himself of his target of learning Ifa. Furthermore, AdemolaAdemola had been accusing me of misdeeds committed by others like messing with and misusing his kitchen and bathroom, because I was the nice and meek one. The Ojugbona wasn’t left out.
One day, he “discovered” that a he-goat that had been kept in the compound was missing and he wanted me to take responsibility for it as I had been the person known to the Ile Ifa as having handled the animal last – it had been used for the day before for the eboriru of a client and I had immediately afterward taken the animal to a bamboo pole to which I securely tied it. Upon hearing this, I immediately went to that pole and saw the rope still tied to it but it was half as long. So, I examined the loose end and noticed that saw that it had been neatly cut, thus indicating that somebody used a blade to cut the rope into two and used the part with the goat to take it away.I reported this finding to him but he responded that I must search all over the compound for it, and I began wondering how I was expected to find an obviously stolen goat if not that he just wanted to accuse me of something and/or had been harbouring misgivings against me. And I asked myself, “Is this what my life has become, been reduced to, to be accused of losing a goat?”In order to fulfil all righteousness I did scour the whole compound, including a particular soak away pit which he had directed me to. He also wanted me to search the community. Haa. I quietly disobeyed and continued with my personal business for the day. When I discussed this with Ifagbemilke later that day he admitted that he knew the culprit.
In addition, anytime I needed to get animals and related items for eboriru materials for myself, I was procuring them with the help of Baba Suliya, Ifagbemileke and Bankole but notthe Ojugbona after that OsaMeji incident of August 2014, except when Solagbade would have told me to give him the money I wanted to use in which case I could not avoid him. But Baba Suliya, Agunbiade and the Ojugbonaalways wanted me to pay for the items at the same rate as clients even though I was like them a member of staff of the Ile Ifa and they never did that to themselves and even used Solagbade’s animals for themselves without paying a dime.They never considered me as one of them. I could have been using those animals freely even as Solagbade had once in February 2014 mentioned that I was one of his spiritual sons. But I kept quiet concerning this discrimination and didn’t complain.
There was a time in March to April, when I had slept overnight in his compound and had a dream for which I had to d’ifa. I, the process of performing the Ifadida in the Ile Ifa, Agunbiade arrived andprostrated on the ground to pray and forikanle (worship) his Ifa. As he lay on the floor, he was staring at what I was doing instead of praying. And I began to wonder what lengths, shameless no doubt, he and the Ojugbona would go to try to monitor my activities and control me.
Then, sometime in April, I stopped going there after considering these and many more like the fallout of the “breakup” with Tayo and the rampant licentiousnesscoupled with anarchism of that environment. It was and is still a dog-eat-dog-world.
Thankfully, there was an alternative which was Bankole’s residence in Itoki.