Olubadan appeals for violence-free Egungun festival – Punch Newspapers


Why wouldn’t there have been chaos during the previous edition to the extent that the Olubadan said concerning this year’s edition that,

As a monarch, my appeal to our people is to celebrate the festival within the ambit of the law. I will also like to persuade our people to avoid the use of weapons like guns, daggers, machetes and broken bottles not only during the festival but also after it, as the long arm of the law will not spare any merchant of violence.

if not that those Egungun priests are actually Iyami Eṣoronga, i.e. expelled Ajẹ? The real oriṣa Egumgun is around and is my brother. He has no part whatsoever in their nonsense and they have no part in him at all.

Ndigbo Will Conquer And Rule In Oduduwa Republic By Churchill Okonkwo | Sahara Reporters


The Igbo people (also called Ndigbo) are nomadic, trespassers, and openly display and boast of an innate colonialist (born-to-rule-over-others) mentality, just like the Fulani, which in reality is an expression of inner awareness of being of lower status. And the way they incorrigibly brag about it, which is hate speech, even right in the faces of their hosts in whose lands and homes they flock to and settle in droves and commit Ilẹ Dida (abominations against the land) like viruses and drive to provocation, bears all the hallmarks of the pathological condition of toxoplasmosis and of being a subspecies of the Iyami (fallen Ajẹ).

I used to have lots of Igbo friends and acquaintances, but over the years filled with personal experiences and observations of those of others with them, I began dissociating from them but without discrimination. I could describe them but they are so numerous and I don’t know where to start. And not all non-Igbo are truly Igbo as they’ve used their baby factories to implant their kind among others. They’ll soon implode anyway, but not before they get their Biafra Republic which is a certainty.

Duped by Oriṣa Awurela (Balogun Faṣina the biblical Zaccheus) and Taiye Oloriṣa the Yeye-General Oloriṣa of Ẹpẹ Division


Late in the evening of 11 January 2017 when about to enter my compound which is Igbo Ọbaluaye, situated in Ọta, having gone out to purchase something, Eṣu prompted me to taka a detour to the compound of a respected elder, a stone’s throw away. An Igbira, he’s the immediate past Chairman of the Oriade Community Development Association. He knew my father briefly and I enjoy the wise counsel he gives me whenever we chat one on one.

This time, I wanted to gve him some update on all I had been going through (e.g. immediately successive gangrene attacks inflicted by rejected Ẹlẹyẹ upon landing on my roof), to tap into some of that wisdom, and so he wouldn’t make false assumptions about my isolation. Having known that my family had been battling not to be wiped out by enemies and how I fled for my life from my arch enemy Ṣọlagbade Popoọla aka Okunkun who never wanted me to learn Ifa and had offered a bounty for my head, he suddenly suggested that I go to a very far place where nobody knew both me and Ṣọlagbade, and look for real elders there who would know the Ifa solution. In particular, he suggested that I ask them for the solution to make those seeking our lives to forget about us completely. I didn’t comment about this because I knew they were many and all were determined to kill us no matter the cost, and Ifa had over a year earlier confirmed to me that the best protection for me is their death. Immediately, I knew intuitively that his counsel was actually from Ifa, and I decided that Ẹpẹ was the place for me to go – I had already known via Ifa that Ẹpẹ is my kingdom. Then I returned home and got approval from Ifa to act on my plan.


So I set off the following day even though I could not recall ever having been there since my birth, but assured that the trip would be worthwhile. The route I took was through Lekki where I was stuck in a traffic jam that lasted for perhaps two hours in the blazing heat of the Sun. From there to Ẹpẹ were vast virgin greenery crisscrossed with rivers which I found breathtaking. Upon arrival at a motor park, I walked about a bit with the hope of encountering any sign having to do with iṣẹṣe (traditionalism), but got none. So I walked up to a roadside vulcanizer, asked him for directions to any nearby Awo (Ifa cleric) or Oloriṣa (usually shortened to Olooṣa) if he knew of any, and he obliged me with directions to a nearby Oke Ipọsun where I would ask around for someone who bore the title “Apena”, an Ogboni. I did get to that area but I had a gut feeling not to look for that person, so I walked about a bit till I finally saw a shed where a woman a who sold there materials used in iṣẹṣe rites was with her children. Again, I asked for directions to any Awo or Oloriṣa and she mentioned one by the name plus title Taiye Olooṣa and showed me the way to her place, a bungalow painted white in Ẹyin Idi. After walking for a couple of minutes and wondering if I had missed my way, I saw another similar trader and she told me it was a stone’s throw away. At last I got there.

Taiye Olooṣa was of a petite build, aged but had a thoroughly bleached skin. She was lying on a mat in front of the bungalow while some men of different age ranges but younger than her, sat beside her smoking cigarettes which she had been selling. I stated that I had come for consultation and their response was to begin interrogating me. First, she and one of the men nicknamed Jafolu, perhaps in his sixties, asked how I got to know the place and I told them I was given directions and that somebody had suggested I come all the way to Ẹpẹ. Jafolu then said he was Taiye Olooṣa and the two of them asked me to follow them inside while saying to themselves that they would verify my answers.

Fig 1. Street view from the entrance of the house of Taiye Oloriṣa
It was a fenceless face-me-I-slap-you building with three rooms. A corridor led from the front entrance to a yard at the back. There were two adjacent rooms to the right which were the bedrooms and hers was the first and the only one with a mosquito screen door and window. Actually these two rooms were originally one but had been incompletely partitioned as a horizantal gap was along the celing. To the immediate left was an entrance with no door  save for a dried set of overhanging palm fronds, which led into the room for the Oriṣas where clients were received. It had three windows with no mosquito nets, one facing the street opposite, and the other facing the corridor and another opposite this second window. There were two chairs, a sofa, and one kingsize bare matress on the floor that had seen much use and better days. Ojubọs (altars; Hebrew mizbeah: oj(u)bo > (m)izbeah) of some Oriṣas were set in the front (by the wall facing the street) and back of this room. Those at the front had no partition but for a chair and the sofa with both backing them and placed by opposite walls, leaving a gap inbetween which allowed for easy access to them. On the immediate left was the sofa with a table of similar length in front of it and on the far left was the chair with its own table of similar length. Taiye Olooṣa used that chair which she would abdicate briefly for a babalawo, and her erindinlogin (Oriṣa consulting tools) were kept in a little basket on its table, as was also a small transparent white bucket filled with cigarettes, her stock in trade. The ojubọs at the other side which included Oriṣa’s (aka Ọbatala, Oriṣan’la) and Ọṣun’s were partitioned from the rest of the room with a white curtain. The other chair was to the immediate right of the entrance while the bed was on the far right. At the back of the building was a raffia shed underneath which cooking was done, an ojubọ Ogun, a roofless bathroom and a roofless pit latrine. She has a pet pigeon which wandered freely about the house.

Fig 2. Photo of a portrait of Taiye Oloriṣa the Yeye General Oloriṣa of the Ẹpẹ Division of Lagos State

Fig 3. Another photo of a portrait of Taiye Oloriṣa

As she was about to take a seat to begin her inquiry, I realized that both of them lied as she was actually Taiye Olooṣa, and I wondered why? Did they have skeletons in their cupboard(s)? They interrogated me some more and then began consulting proper about my situation. For instance, she found out that I’m an eyan nla (“big” person), an Ọba, and that the most terrible of charms, lots of them, were being used against me by lots of biological relatives and the by Ṣọlagbade Popoọla and his fellow Iyamis of his Ogbe Alara temple where my father and I had tẹfa (initiated into Ifa; baptism). Same was the case for my brother and she got to know that my father was killed. She added that I needed to propitiate Oriṣan’la and Ọṣun and to purchase from her a particular soap that would be prepared for me for ₦10,000. Given the urgency of the situation, I paid ₦3,000 with nearly all the cash on me and with a mitual agreement to pay the balance later, but while also noticing, during our negotiation, that she was greedy. In the course of our discussion, she let me know that she’s an ọmọ Ọbaluaye or “initiated devotee of Ọbaluaye”, and I told her my odu, Otura Irẹtẹ, which she said was hers as well – it speaks of a disproportionate propensity for greed.

Arefurefu oju omi
A difa fun Agbe
Ti yoo sawo, ti yoo gbewu osun
Arefurefu oju omi
A difa fun Aluko
Ti yoo sawo ti yoo gbewu osun
Arefurefun oju omi
A difa fun Aasee-magamaga
Ti yoo sawo, ti yoo gba gbundu-aran
Arefurefu oju omi
A difa fun Orunmila
Ti yoo sawo, ti yoo gba isu ewura meta nile Olofin
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Emi o mo pori Oloro ni mo ni loko

Arefurefu oju omi
Cast Ifa for Agbe
Who did Ifa works and received clothes soaked in dye
Arefurefu oju omi
Cast Ifa for Aluko
Who did Ifa works and received clothes soaked in camwood
Arefurefu oju omi
He cast Ifa for Aasee-magamaga
Who did Ifa works and received velvet clothes
Arefurefu oju omi
Cast Ifa for Orunmila
Who did Ifa works and received three tubers of water yams in Olofins home
He was advised to offer ebo
He complied
I had not known that the prosperity exuding Ori (Consciousness) is what I harbour

The propitiation of Ọṣun almost did not happen, if at all it did. You see, Ọṣun requested for an obidiyẹ (a hen) and Jafolu acted like he had really gone to purchase it, only to return after a while without it, claiming that he couldn’t get it anywhere. I didn’t buy his story. So she began asking Ọṣun if she would accept an ẹyẹle or any other alternative, and the response was negative. After asking several times and still getting the same response, she brought out a set of muslim prayer beads and began using her right hand to swing it near her right ear while purportedly asking Ọṣun the  same question. Given her age and the apparent full acceptance by those around in that room of this alien means of consultation which the divinities never handed over to us, I kept quiet and maintained an expressionless face. Unsurprisingly, she alone heard the alleged response from Ọṣun and announced that it was positive. I felt gobsmacked. So they proceeded to propitiate Ọṣun for me with one of her ẹyẹle. She assured me that I would see signs of a positive response from the divinities within three days, and we exchanged phone numbers. Hers was 08165465227.

The soap was prepared by Tunde, one of her sons who had a bad attitude. He loved so much to be greeted the oriṣa way by the female Oloriṣas serving his mother, was stubborn, and unsurprisingly retarded. She told him to buy native soap for ₦500, as if I didn’t know it was actually ₦300 and even though she knew that I’m a babalawo, and told him severally to get the standard quantity not any smaller one. The amount they gave me after supposedly adding some ingredients to it was less than half of the standard. Not only that, Tunde did not unwrap it to mix the necessary ingredients into it but mixed the paper wrapping thoroughly with it such that I couldn’t retrieve it for transfer into a container or another paper wrapping. So, anytime I wanted to use it, I had to patiently unravel, scoop and scrape the desired portion that I needed at that time.

As I made to depart for my home, Jafolu shamelessly asked me for some more money to cover the cost of the alleged transport fUHare that he incurred in search of the adiyẹ, and I gave him ₦200. These very greedy slobs were well aware of the abject poverty and non-stop siege that I had been going through, having not just heard this from me but also from Oriṣan’la. They were also aware of a particular diabolical attack from Ṣọlagbade Popoọla and other Iyamis against me both as adabas (doves) and as invisible trespassers of my home to compromise realtime my ability to consult Ifa by whatever means. But she assured me that all was well and that the problems were over.

When I got home it was the same story of attacks so, upon confirming the following day from Ifa that I needed to see her again and this time take my father’s Ifa, of which Ṣọlagbade Popoọla had stolen 16 ikin Ifa, and “mine” with me for “fixing”. I did call her on the phone to speak with her about the situation and all she offered were assurances rather than investigating the cause of the continued siege. The next day which was the third day after our first meeting, I arrived at her place to their surprise and I told her that I had come because of the nonstop attacks and to get the solution to my father’s Ifa and mine too, in particular to restore his back to 40. It was then she did another consultation to find out what was happenning, while adding that the restoration would cost me quite some money.

Oriṣa’s response was that I needed to answer two calls, bọri mi (propitiate my Ori, my Consciousness), and that serious ika (wickedness) had been done to my Ifa. Again, given the urgency of the situation I had been dealing with, I inquired from her about the costs of the two sets of rites. While she didn’t give any definite amount for the “fixing” of my Ifa, I opted for that since Ifa is of a higher level than the others concerned with the other set of rites. She asked me how much was with me, adding that the “fix”, including the restoration of my father’s ikin Ifa back to 40, was quite costly while refusing to mention any particular cost or range. Thereafter, she went out to another place to meet with one or more babalawos. After a while of waiting for her, she returned with the information that while my father’s Ifa was still okay, something extremely terrible had been done to my Ifa. She still insisted that it was costly and didn’t mention any particular amount, which meant that she intended to exploit me. Even though I was disappointed, I weighed the cost of paying and having it done immediately with the knowledge that I would receive and recover all my (stolen) ire gbogbo (all accessions) which would far outweigh the initial sunk cost of paying there and then, versus delaying with the payment that came with a risk of being attacked much further and being killed again. So I agreed to pay. Then, instead of responding with the cost, she began asking me how much I had at hand, and demanded for everything save for my transport fare, which left me penniless – such questions are unmistakable hallmarks of greedy persons who have no conscience when seeking to exploit others. She said that my Ifa just needed to be propitiated (ibọfa) with a pair each of obidiyẹ (hen), ẹja arọ (catfish), igbin (snail), ẹyẹle and obi (kolanut), and they would be fine. So, she proceeded to the market to get the items, including the adiyẹ that Jafolu claimed he couldn’t get three days earlier, while also arranging with her subordinates to perform the ibọri (propitiation of Ori) upon her return.

After over an hour, she returned with a bag in hand and news from the  babalawo(s) she met. As she brought out the propitiation items from the bag, it was discovered that one of the of the obidiyẹ had died, having been suffocated en route in the blazing heat of the afternoon Oorun (Sun). The reason was simple and I felt shocked that someone of her age and experience would let such happen. That bag was actually a disused sac of Dangote Cement which had been cut open at one end and holes cut into this end to serve as handles. It is popular due to its durability and strength when used for certain heavy loads, and the obidiyẹ would have survived in this. It died because it was kept inside a nylon bag (I remember it had yellow and black stripes), the two obidiyẹ, which was placed in the sac. Was that not very daft? Thankfully, the other obidiyẹ survived and she told those at home to immediately cook the cadaver for them to eat but offered me no portion of it. Anyway, it is an eewọ (taboo) for me.

Fig 4. Nylon bag used by Taiye Oloriṣa

Then the ibọri was done but that babalawo hadn’t yet shown up so she instructed a young man who was a traditionalist (I don’t know if he was a babalawo or Oloriṣa or both) to search for him while she went out somewhere. He soon returned with two young men who wanted to proceed straight away with the ibọfa. Just before they could begin she arrived, got infuriated, queried them angrily and then sent them away while saying that her anger was not to be joked with and that even the Ọlaoja of Ẹpẹ who is the Ijẹbu-installed colonial governor of Ẹpẹ and functions as her Ọba, was wary of it. She also scolded and banished that traditionalist from her home and scolded me too for letting them want to handle my Ifa and my father’s Ifa. She added that they were fraudsters and that there were many of such in Ẹpẹ. I was just looking at her without responding but all the while thinking that, if only she knew the person she was yelling at and that my expression of anger exceeds hers many fold. Anyway, I wasn’t surprised, having already been aware of how angry Ọbatala also known as Oṣumare whose odu is also Otura Irẹtẹ can get. Its an Otura Irẹtẹ thing, and I, Aganju also known as Ina-Ẹla (Flames of Light), as Ilẹ Gbigbona (magma, lava, molten/hot earth), Epe (the Curse), Agẹmọ, Oniṣẹmu Lẹguru, Daodu, am the oriṣa of irawọ (stars), mitochondria, anger and violence. According to the odu Ọṣẹ Ọbara, my ẹnikeji (irunmọlẹ Aganju) and I are Akogun Olodumare (Olodumare’s most potent warrior).

Ose bula lago
A difa fun Ina
Tii s’akogun Olodumare
Ebo ni won ni ko se
O gbebo, o rubo
Bi ipori ina ba gbepo je
Iwa a re a si goke

Ose bula lago
Cast Ifa for Ina
The head warrior of Olodumare
He was advised to offer ebo
He complied
If palm oil is added to fire
His essence will increase intensely

Thereafter, she instructed her subordinates, mostly females, to take me to a nearby babalawo who was an arọ (cripple) and had a three-storey building with his office in one of the rooms of the second floor. Its floors were of wood planks and I was told that was were the Ọdun Ifa Ẹpẹ (annual Ifa Festival of Ẹpẹ) was held. After waiting there for a short while, she phoned one of us to tell us to return to her place as her babalawo was on the way. Some minutes after we returned, he showed up. A burly, slightly fair-complexioned young man in his thirties, I was told that he had previously been a struggling barber who had been resisting the call of Ifa and only began to prosper upon answering and had now become a successful and prosperous Babalawo.

He was offered her seat and a mat was set on the floor before him for me to sit on. I didn’t like this arrangement at all but I had to remain focused on the big picture. After exchanging pleasantries, he then proceeded to tell us the synopsis of my Ifa and my father’s and all that we had been going through. I’m forever grateful to Ifa for this session because he used stanzas from our odus that I hadn’t yet come across in all the years of my sojourn in Ifa during which I travelled far and met other Ifa clerics. For instance, he described how, according to Ogbe Otura and without me having told anyone there, my father was very sick when we tẹfa, and he could not walk by himself or use any of his feet into and out of the igbodu and as he had to be carried both times. This is because Ṣọlagbade “Okunkun” Popoọla the Oluwo of that ceremony and Babatunde Ifatunde his Ojugbọna deliberately did not call upon Eṣu at the commencement of the itẹfa, else my father should have been totally healed inside the igbodu and would have walked out by himself on his two feet. Immediately upon hearing this and others from him, I felt like crying but didn’t as I wasn’t surprised, having already been aware that absolutely nothing is too evil for Ṣọlagbade Popoọla and his kind.

Fig 5. Ṣọlagbade “Okunkun” Popoọla

Fig 6. Babatunde Ifatunde the Ojugbọna of Okunkun
The Babalawo also told us that, according to Ogbe Otura, during the ceremony the Awos who were conducting it fought  with each other, which was also true. I still recall quite vividly the events of that night and my disappointment at the outcome. The Awos quarrelled throughout and at times it seemed they were about to exchange blows in their non-stop kerfuffles. One of them was named Lukmon whom Ifa would later reveal to me is the oriṣa called Orungan, the divinity of heat, the first babalawo and the ancestor of the lineage that produces the Araba Agbaye. The others were quite disrespectful to him, which had been his experience before and after that ceremony while he lived under the roof of Ṣọlagbade Popoọla who disabled him and ruined his life completely. His odu is Ofun Meji. At some point during the quarrels, my father told them, “ẹ ma ja o (don’t fight o)!” which was surprising given the excruciating pain he was in. Orungan never forgot this incident.

Then the Babalawo turned his attention to me and my Ifa, saying many things which were expectedly accurate like being from a royal lineage and so on. What stood out for me was his reference to an Otura Irẹtẹ stanza about Jẹgbẹ the founder of Ọyọ having gone through same. Before he founded that city of rebellion he had tẹfa but in the course of that ceremony the Oluwo who was a wicked person switched all of his ikin Ifa – his odu is Ogbe Otura. Consequently, his life nosedived progressively for three years with no abatement even though he kept working hard and honestly. So, one day he met with another Babalawo who had no affiliation with his Oluwo, and Ifa was consulted for him. Ifa revealed the odu Otura Irẹtẹ and the Babalawo told him its message that something terribly malicious had been done to his Ifa, hence the hardship, as this odu speaks of exceedingly abundant prosperity and being crowned as an Ọba immediately upon itẹfa. The exact nature of the evil was that that Oluwo switched his personal Ifa with Jẹgbẹ’s so as to use the latter’s, to masquerade preternaturally as him which enabled him be stealing all his ire (accessions) while simultaneously using his actual Ifa which was in Jẹgbẹ’s possession to cause problems for and attack him, even to kill him, in every possible way. That Oluwo wasn’t just plain wicked but also envious as Ogbe Otura individuals are quite blessed by Olodumare and thus come into this world not without ire or with ire in measures but with all ire of life.

The Babalawo narrating this to us however didn’t mention the solution which Ifa prescribed for Jẹgbẹ and thereby for me but said instead that he would look further into my Ifa later. He then added that my Ifa had been switched during the night my father and I tẹfa together but such that his was switched with mine and mine with his. This part didn’t make sense to me, even though I wracked my brain to no end to understand it. Finally, he said that, according to Otura Irẹtẹ, those causing problems for me were the worst of the Iyamis and that even though I would definitely overcome them, I would face the most bitter war imaginable from them and suffer really, really hard at their hands before the victory. Nothing surprising there. As he was saying all these, everybody in the room, which happened to be filled with many Awos, Oloriṣas, and so on, wailed as he described in detail the deliberate evils done to my father and I. Holding back my tears was very hard. Before he finished, I told them that Ṣọlagbade Popoọla the president of the International Council for Ifa Religion (ICIR) was the culprit Oluwo.

It was dusk by the time he was through so he said that he would return the next day to have a thorough look at my Ifa. Then he proceeded with one or two other men to the shed at the back to discuss another issue with Taiye Olooṣa. Later, she told me that his versatility was the reason she drove away those two young men earlier that day as we would never have learned all we did from her Babalawo. So I had to sleep there overnight, at the mercy of so many mosquitoes. Rats roamed about freely there too and the loudest irẹ (cricket) which had lodged right by Oriṣan’la chirped throughout the night. I could almost forgive the others but that of the irẹ right by Oriṣan’la who likes serenity was inexcusable. And I know from personal experience that it is a willing tool in the hands of the Iyami to deliberately constitute a nuisance to man.

We waited throughout the next day for him and she called him several times on the phone but he didn’t show up even though he said he would arrive. That morning though she had my bathe with a bucket of water had been infused via boiling with certain leaves and an egg, and I also had to eat this egg there and then. The no show continued until day five when she and Jafolu sent me away.

During the days of waiting, I ate garri or rice and shawa (a kind of smoked very bony fish). One of her sons named Bashiru who reminded me very much of Orungan and had a very nice character, except that he smoked her cigarettes everyday with Jafolu and others. In addition, thst next day her pet ẹyẹle which had been bullying the two ẹyẹle meant for our ibọfa and killed the other on the fourth day. One day, one of her Iyaloriṣas who had unknowingly dropped some money on the floor in that room and was notified of this by a fellow Iyaloriṣa quickly picked it and remarked that their boss had no scruples with regard to money as she had a habit of claiming as hers any money she found on the floor of any part of her premises no matter whatever counterclaims, protests and explanations from others, and used her officiating rank to silence others. On the third and fourth days I asked her about the restoration of my father’s Ifa back to 40 which was part of the “fixing” we had earlier discussed, but her response was almost of surprise, and she started saying again that that would be costly, thus implying that she wanted to use the ibofa to rip me off.

Also in that period, her pet ẹyẹle killed my remaining ẹyẹle, the rats ate the ẹja arọ, and one snail was left. The iyamis were also attacking me right there, poisoning me preternaturally and so on. There was also an adaba (dove) that every morning between 6.30 am and 7 am would perch on top of an electricity pole at the orita mẹta right by her compound and begin cooing for some minutes before flying off. It was actually an Iyami – Zeus who is Edi the Devil is recorded in ancient texts as  manifesting at times as an adaba, and the he amd his kind who are his subordinates use its voice, i.e. speech, to switch on the neanderthal (Iyami) DNA that the Iyamis have inserted into the DNA of their prey, via mutations and offspring of intermarriages with non-Iyami, who include all who actively or passively hear their voices. I did tell her about the attacks and, to my expressionless consternation, her reaction which was of haughty denial was to assert that such cretins could not get into her home to do harm, rather than inquiring from the divinities about it. That babalawo still didn’t show up and I knew that she was about to deplete completely the money which I had given her. And I began hearing she and Jafolu tell themselves their schizophrenic assumption that the delay and attacks were because I must have done something quite bad to bring about the hardship. Their conclusion was that the divinities must have abandoned me.
Sometime during my fourth day there, as I was using my ọpẹlẹ to inquire from Ifa about certain things including all that I had been noticing and the steps I needed to take there and upon returning home, she approached me to consult Ifa on her behalf.

On day five she got up earlier than usual, to hatch her plan of driving me away. Usually upon awakening before the break of dawn, she would enter that room with a special agogo (gong) in her hand which she would shake continuously, to greet the Oriṣas as part of her morning prayers. This time however, she didn’t. Instead, she told me to get set to leave for my home as she had to travel somewhere early that morning. She added that since her babalawo hadn’t shown up she would take me to another following where my Ifa and my father’s Ifa would be propitiated following which I should be on my way home with my Ifa. This was before dawn and the said babalawo’s place was very close, about 3 minutes of walking, but we left her home just a few minutes after 9 am even though she had said that she had an important early trip to make. She, Jafolu and Bashiru took me there and, unbeknownst to them, their schizophrenic rejection of me was being used by Eṣu to expose them and, crucially, to introduce me to a fellow oriṣa.


Balogun Faṣina is the name of the babalawo and Ifa would later reveal to me that he too is an oriṣa. His odu is Ọṣẹ Otura and he’s known in that area by the nickname Awurela, a name borne by a very popular oriṣa of that odu. Well, that is not his nickname but his actual name as he is the real deal, the real Oriṣa Awurela! His compound is nearly at the vertex of the Ẹpẹ General Hospital and the Ẹpẹ Central Mosque, and off a something Adebiyi Street. When we arrived and entered his Ile Ifa (Ifa office) which was a shed about fifteen metres from a bungalow that was the main building of his residence. We sat and waited as word was sent to him for our arrival, and she gave me ₦500 out of the money I had paid her, for me to pay him in pretence as if directly from me and to hide her true motives.

We didn’t have to wait long before he arrived. He is an Oluwo, in his fifties or thereabout, stocky and about four feet tall. They exchanged pleasantries and then she and Jafolu proceded to lie, in the presence of Ifa, that I had come just to bofa (propitiate Ifa) so she brought me to him. They told him that I brought one adiyẹ and one igbin along with obi (kolanuts) to propitiate both Ifa. So he had me sit on a mat across from him, and he began the rite during which they shamelessly responded AṢẸ to his prayers, offered their own deceptive prayers, and did their best to dominate the conversation to prevent me from speaking. Throughout, she and Jafolu were intentionally gloating to try to disabuse his mind from being aware that something was amiss, and, being that I have a natural flair for perceiving from various angles the consciousness of others – its an Otura Irẹtẹ thing –  in addition to mine, I watched out for moments in which they had distracted themselves while and I simultaneously scanned the room.

Upon espying his phone number on one of the walls, I quietly asked Awurela if I could tear off a very little portion of a disused piece of paper on the floor, and he permitted me. Them I brought out my pen which I had deliberately kept in one of my pockets before leaving her place, having felt quite intuitively that I would need it there and because I’ve had a habit since my days as a university first degree student of jotting down notes anytime I come across or think of anything of interest for further research and/or future reference. When the gloating seemed to have peaked for some seconds, I quickly scribbled it down, and then gave him the ₦500 during the final stages of the rite.

To conclude the ibọfa prayer, he committed a most heinous abomination by saying, “ni orukọ Jesu (in Jesus’ name)” to which they all in unision responded, “Amin Aṣẹ”, to my utter consternation. Confused Awos were handling my matter! Jesu is the Yoruba (Ọyọ) transliteration of the English Jesus who is Zeus also known as Edi, that is, Satan, while Amin is the opposite of Aṣẹ and the Arabic cognate of the Hebrew Amen that is actually the Indo-European transliteration and cognate of the Yoruba Ayami an alternate appellation of Edi the leader of the Iyami who are fallen Ajẹ (English Angel, Arabic Jinn, schizoid Yoruba transliteration Anjonnu). Since I had met Taiye Olooṣa and Jafolu, they hardly, if at all, said such in my presence – perhaps I haven’t remembered clearly – even though Islamic greetings were frequently used in their circle of friends and associates, but, given her use of Islamic prayer beads, I therefore wasn’t surprised that they had responded thus as though they it was of a commonly accepted belief and practice. However, I felt quite pained that the elderly babalawo before me who appeared quite experienced and, even more important, whose odu is Ọṣẹ Otura that is the Aṣẹ of Ifa, was ignorant of his own being, his self, the import of the name Awurela, and didn’t know what he was doing. And I hadn’t yet known that he’s also an oriṣa, which makes his action, though neither more nor less abominable, utterly shameful. I just glanced at them and quietly said, “Aṣẹ”. It is said that

A o kii ṣe ọmọ ale to n fi ọwọ osi juwe ile baba ẹ.

We don’t do as illegitimate offspring who uses the left hand to describe his/her father’s home.

When the ibofa was completed, I wanted to ask him some questions about Ifa so as to learn some things from him with the hope of establishing a mutual agreement that would see me visiting him afterward as his Ifa student. I also wanted to stay longer that morning so as to discuss with him after Taiye Olooṣa and her accomplice would have, given her alleged crucial trip, left. However, before I could initiate my intended discussion, Taiye Olooṣa and Jafolu quickly told me that I could begin leaving, and I tactfully replied that I wanted to stay awhile to rest and take in the impact of the just concluded rite. Stumped at this, their reaction was to stare at me in surprise and then at themselves for about five seconds, before their indefatigable greed recovered with Jafolu blurting out that they would wait for me. She immediately expressed agreement and both began saying to each other that it wouldn’t be proper for them to leave me there by myself, and they waited. This was the same declaration by my father’s former sisters – I’ve since disowned them – who are all Iyamis and had boasted openly and to my face against Ifa and me, with threats to deal with me and never let go, before, during and after they and other Iyamis killed him; and truly they’ve been dealing with me even fatally but my Ifa has been resurrecting me. Those born of Otura Itẹtẹ are prone to being surrounded by persons who schizophrenically want to see themselves as better and superior.

E je ki won ma baje niso
K’awa ma tun se bo leyin
A difa fun Abere
A bu fun Obe
Won n jija agba re’le Olodumare Agotun
Ebo ni won ni ki won waa se
Abere nnkan ni nbo leyin tii sebo
Nje, Abere de o
Egbon Obe
Bi omo kekere ba ko’fa
A a d’eru fun agba

Let them keep on ruining
Whereas we mend their ruins
Thus was divined for the needle
So also for the knife
They had been arguing over who was the senior, all the way to Olodumare’s court
Sacrifice was prescribed for them
Abere alone who had been lagging behind complied
Noe Abere arrives
Superior to Obe
If a child/disregarded person learns Ifa
He becomes fearsome to the elders

I waited for a short while, perhaps around fifteen minutes, knowing already that their shameless desperation was incorrigible, and thus I used this time to inwardly psychoanalyzed them. During that period they behaved true to type in that they initiated and engaged in all sorts of chit-chat acompanied with deliberate theatrics like exaggerated facial and other body movements and vocalizations, all in a vain bid to deceive Awurela and I that they were cosy and had no impure mission. So I made to depart and they said that they would see me off to which I protested calmly as if I didn’t  suspect them by saying that they didn’t need to as I knew my way. However, they insisted and followed me out of there and, to my further disappointment, tried to mislead me into the wrong direction so that I wouldn’t ever be able to find my way back. To counter this, I asked them for the direction to the commercial motor park at Aiyetoro which is the last major park for commercial vehicles being driven into Ẹpẹ. Undeterred and desperate to do way with me, they took, rather “escorted”, me into that “something” Adebiyi Street which leads straight to the Ẹpẹ General Hospital and away from the park. Again I told them I could go on my own so they said they would wait to see me as I left before they themselves left. I walked down the street without looking back and when I had reached midway I sensed them returning to her place – Otura Irẹtẹ has strong ties to Ori (Consciousness), i.e. has deeply conscious intuition. I wanted to return immediately or after a couple of minutes through another route but my Ori told me to find my way instead to Aiyetoro and return home as I would definitely be back soon, plus I had Awurela’s number and knew my way around.

Thus I walked all the way rather than board a commercial vehicle, partly so that I could get an intimate albeit yet rough idea of useful landmarks, traits and auras. While doing so, I mulled over the recurring patterns of rejection, ostracism, conspiracies and betrayals from the world toward me and in particular from fellow Awos. These are well noted in Ogbe Otura and Otura Irẹtẹ, and is summed up in the following stanza from the latter.

Bi onifa ba n difa
Babalawo to ba mo’fa
Yi o fi’fa jeun
B’onifa o ba difa
Yi o fi’fa jeun
Apaapaa difa
Atai difa
A difa fun Oshumare Ego ti i s’awo Olofin
Ti yoo pada s’awo Olokun Seniade
Ebo ni won ni ko waa se
Ko pe, ko jinna
E wa bani bayo
E wa wore
Ije, ngba iwo ko mi si’le
Olorun nbe pelu mi o

If the client decides to consult Ifa
A competent Babalawo
Will get his means of livelihood through Ifa
If the client refuses to consult Ifa 
A competent Babalawo will get his means of livelihood through Ifa
Whether the client consult Ifa or not
It will not change anything
Thus was Ifa’s proclaimatiom to Osumare Ego
Who had been the Babalawo of Olofin
Who would become the Babalawo of Olokun Seniade
Sacrifice was prescribed for him
It did not take long, there was no delay
Come and join tue celebration
Come and see ire
Hmm, when you rejected me
Olorun was always with me

Furthermore, she and Jafolu had da’lẹ i.e. commited abomination against Ilẹ (Land) not just with their actions overall and by lying before and to Ifa but also by their disregarding the ibọfa which is a covenant meal, in this case with all divinities and ancestors. It is a well known law that:

Ẹni to da’lẹ a ba’lẹ lọ.

One who commits a crime against Ilẹ will be consumed by Ilẹ.

And it so happens that Ilẹ is my mother and we are known to be able to open the ground to swallow offenders live and whole, in every literal sense.


Upon getting home, all the attacks resumed in full force, including their compromisation of my ability to difa which they couldn’t interfere with while I was in the compound of Taiye Olooṣa. However, I was speaking and thinking in Yoruba fluently, as the ika that had been done to my language faculties by Ṣọlagbade Popoọla and his Iyamis when they killed my mother in 1992 had been removed. I also realized that January 12 which was the day I embarked on my first trip to Ẹpẹ was the anniversary of this transition – significant events in my life have been occuring on certain anniversaries. The following day I offered two ẹbọs with obi and orogbo (bitter kola) and money for my father and I from our respective odus of which Ifa had earlier instructed me to while at her place. In the course or performing the ẹbọ riru, Ifa removed the irẹ and humming noise which Ṣọlagbade had put in my ears but, about thirty minutes after I finished, the stubborn oku igbẹ (unburied corpse that is thrown away like sewage) put back the nuisance and soon afterward re-compromised my language faculties (many babalawos in Nigeria can’t speak and write intelligible English despite their vast knowledge and skills because of the Iyamis whom they foolishly empower and worship and who make them consequently disregarded in the eyes of the society at large that has been blinded by same). Ifa used the ẹbọ riru to teach me some important lessons.

Later in the day after that ẹbọ riru or the next day, I called Awurela to tell him what I had been going through and for the solution to my Ifa, but he insisted that I see him at his place for us to have a better discussion. In response, I told him that I couldn’t say for sure when I would be able to get there due the severe hardship I had been afflicted with. So, that was how our conversations – we spoke over the phone more than once – ended with no help whatsoever like tips I could use in self-defence, prospering even if a teeny weeny bit, etc. The next time I would get in touch with him was on April 15, in between my mother’s and father’s birthday anniversaries, but, before then, Ṣọlagbade Popoọla killed me – recall the aforementioned proclamation of Ifa via my odu Otura Irẹtẹ as delivered by the babalawo who chickened out that I would face the most bitter battle from the Iyamis before I gain freedom. These unrepentant assaults are attested in a saying from Otura Irẹtẹ that:

Bi a ba l’eni ba o ba ba’ni iwon laa bani s’ota mo

If we have engaged in unsuccessful pursuit of someone, we should desist from being that one’s enemy

which has it that the real enemies of Otura Irẹtẹ never stop attacking those of this odu and that the wicked ones of this odu never stop attacking their intended prey. In both situations, the antagonist rejects reason out of senseless hatred and keeps attacking their intended prey, even disobeying orders from higher authorities to stop. Consequently, they are punished with a most disgraceful death. (In September 2015, just before I fled from Ṣọlagbade Popoọla the following month, I told him about Ifa’s advice to me that the only permanent protection for me from the endless assaults was for me to seek the death of the culprits. He responded with a lie that doing such was not good at all.)

On 11 February they caused me to consume some epo ọbọ which is the bark of a tree and used to neutralize and repel sorcery. I nearly died but, Ifa taught me the solution and made me aware that it was this same substance that Ṣọlagbade Popoọla gave me deceitfully in March or April 2014 as medicine for my father to consume following which he was hospitalized and passed away in May 2014, seven weeks after our itẹfa by Ṣọlagbade Popoọla. On 16 February, they attacked me via a serious sleep paralysis with which they nearly succceded in killing me, and Ifa taught me a tool from Ọsa Ọbara which Osun, then Eṣu and then Ifa prepared for me to use in repelling them as from 20 February. On 18 February, Ifa taught me an akoṣe related to the one he would later teach me on 2 June the first day of the current year 10,061. On 25 February, they nearly blinded me by causing me severe difficulty in opening my eyes in a dream that they had set up in which they had afflicted me with that evil and which had continued physically upon awakening. On 1 March, just before 12 midnight, they began afflicting me with serious breathing difficulty which I had to keep repelling for the next couple of weeks. At exactly 12 midnight they used something like a knife to stab my throat preternaturally and it felt like they left it there. It was very terrible and really felt like a blade was lodged there. Eṣu removed it but they put it back by 3.43 am.

On 4 March they put something in my stomach while I was on my way to the market at Oju-Ore roundabout in Ọta to buy some items for me to use in overcoming an impending attack. Upon getting there, they quickly used the poison to trigger a heart failure and thus killed me in the midst of the bustling crowd mostly of Iyamis. It was such that even though I had sat on a platform with the hope of waiting for the poison to wear off, I blacked out after some minutes and fell headfirst and in the fall they struck my forehead against a piece of concrete debris jutting out of the bare earth – the consequent concussion lasted for some days. Nobody came to my aid and I don’t know how long I laid there dead, but, thankfully, Ifa used the power of Otura Irẹtẹ granted him from Olodumare to eventually resurrect me. As I regained consciousness and opened my eyes, I heard and then saw that they had been mocking me, and then I got up. I made to return home immediately but along the way they struck again while I was on a commercial motorcycle, rendering me unconscious but I didn’t fall off as I was sandwiched between the rider and another passenger, both unaware of my precarious state. Below is a picture of the gash on my forehead. It was the seventh fatal attack and of the longest time for me to be resurrected. I’ll soon be returning to Ọrun via a river and this time my resurrection will be longer, on the third day. Its a DNA thing.

Fig 7. Forehead gash that I suatained at the hands of the éníyán (rejected ones)

From 5 March the wound had begun decaying, the third of such in four months. The first was in December 2016 on my left hand which was done to prevent me from being able to perform certain rites like invoking the presence of the divinities. For this I complied with Ifa’s prescription to shave and give my scalp hair to Eṣu, which I did face-to-face at Iyana Ipaja of Lagos State on December 31. He was in Nigeria on vacation. I just needed to hand it over to him directly and it was healed in less than 24 hours but when I returned home that night they landed on my roof and a toe of my left foot began to ache severely. Consequently, Ifa strictly warned me not to step out of my flat at all throughout that night. By daybreak it had swollen with pus as they had immediately initiated another decay. This time however, on March 8, Ifa taught me the Otura Irẹtẹ akoṣe to use in treating the decaying gash. It involved mashing a leaf with an oyin (honey)-based akoṣe that Ifa had taught me a year earlier and which I had been using as an ika-repellent and ire-attracting topical ointment, and applying the new mixture as a dressing on the gash. Once done, the pus, stench and pain from the  wound stopped.

Yet undeterred, on 11 March they very nearly dislocated my right leg from its hip socket as I awakened from the usual troubled sleep. In addition, sometime after I began applying the new akoṣe to the gash, they caused the development of what initially appeared to be a painless but gradually enlargening acne on my nose. Then another developed and both became increasingly painful so on 17 March I burst and pressed them real deep and hard; a very painful process. Upon seeing on a later date that it wasn’t healing but instead decaying, I confirmed from Ifa that it was attack similar to the gash and I had to use the same akosẹ. Interestingly, as soon as I applied it the wound began throbbing seriously and independently, the reason being that a very stubborn expelled ere (sarap; plural seraphim), i.e. a demon, was being expelled.

On 19 March I got from Ifa the solution to a particularly nasty attack that had been inflicted upon me since January after my journey to Ẹpẹ. They had sought to make defeacation impossible for me, as they had done with Ọbaluaye my father, and in the event that I managed to do so they ensured that the output was in small balls like an agbo’s (ram), incomplete and puny. Thus each toilet session would last for at least one hour accompanied with very intense huffing and puffing to expel something, no matter how little, and have some spatial relief in my bowels. I had to deploy the right hand of Ifa and perform some other rites, following which I began to defeacate normally a couple of days later. Earlier in March still, sometime during the night of 5 – 6 March just after the death experience, Ifa let me know that the market women of Ọja Ọta – the Ọba T Dada Market, located very close to my home – who were going to start ridiculing me as from 6 March which happened to be a Market day. I had to avoid it by timing my movement there, and that month, they did attempt such more than once. Also that month, they caused severe bouts of fatigue, insomnia, lethargy, and so on.


On 21 March, Ifa informed me that I would have to seek for financial aid for the replacement or my father’s Ifa and mine and to carry out some other rites. On the next day, Ifa prompted me to contact two friends of my father who were his old schoolmates. One of them had assisted us tremendously during his hospitalization but this time he didn’t repond while the other did. I initially lied about the purpose of my loan request and then admitted the truth. It turns out that he too is an oriṣa. Ifa revealed this to me during the night of July 18 – 19 that he is Ọbameri (also Meri; Assyriologists Mot) better known as Iku (Death) and as Onikọ whom I had been longing so much to meet and begin working with! During the night of March 28 – 29, Eṣu taught me about the use or an essential ingredient for his ojubọs and deploying myself, i.e. the use of Ina (flames), for ẹbọ riru. And during the night ot April 6 – 7, the irunmọlẹ Awurela whose odu is Ọṣẹ Otura confirmed to me my deep suspicion that Balogun Faṣina is indeed his ẹnikeji, Ooṣa Awurela. I was overjoyed at having met him, but later disappointed when we met again and he displayed utter greed, stupidity, and a totally unabashed disregard for Ifa. But just before then, Iku gave me the financial aid and, during the night of 9 – 10 April, the rebels scarred me with a big scalding wound on my lower right leg by causing the spillage of boiling hot water on it. Thankfully, on 12 – 13 April, Ifa gave me the green light to undertake another trip to Ẹpẹ to see Awurela, and on 14 April I was there again.

Fig 8. Scalding wound on my right leg


I left my home for Ẹpẹ on 14 April sometime around 1 pm but not before performing some Ifa prescribed rites, and without first informing Awurela, also as prescribed by Ifa. Somehow, I didn’t comply fully with Ifa’s prescribed itenarary and ended up getting there by 8.30 pm; and I immediately put a phone call through to him. I had to remind him about myself and our initial meeting and subsequent phone calls, and asked if I could see him that night and spend the night at his Ile Ifa but he refused. His excuse was that he had been ill and had no place for me to stay as he himself slept in one room with his family. I added that I could stay overnight in the open outside his Ile Ifa but he still refused and with the excuse that an important communal rite was taking place in Ẹpẹ. Eventually, he suggested that I find a hotel to lodge in overnight, which I balked at inwardly given how extremely poor and needy I had been but then acquiesced to as it was my only option. Only his first excuse was honest, and I don’t bear any grudge against him for thie rejection which was entirely his prerogative. According the odu Iwori Irosun, when Ọbatala who is also of Otura Irẹtẹ went to Ifọn he had to bear three hardships from the people there who initially provided no shelter for him. He was exposed to the elements e.g. the blazing daytime heat from the Sun and thoroughly drenching downpours, but he didn’t complain. When the people realized their error and its gravity, they offered to make him their Ọba but he declined, accepting instead to be their Baba Arugbo N’Ile Ifọn (foremost sage of Ifọn). It is worth reiterating that rejection by the world is a trait of our odu.

Bonifa ba n difa
Babalawo to ba mo’fa
Yoo fi Ifa jẹun
Bonifa o ba difa
Yoo fi Ifa jeun
Apaapaa difa
At’a i difa…
Ije ngba iwo ko mi sile
Olorun n be pelu mi

If the client decides to consult Ifa
A competent Babalawo
Will get his means of livelihood through Ifa
If the client refuses to consult Ifa 
A competent Babalawo will get his means of livelihood through Ifa
Whether the client consult Ifa or not
It will not change anything
Thus was Ifa’s proclaimatiom to Osumare Ego
Who had been the Babalawo of Olofin
Who would become the Babalawo of Olokun Seniade
Sacrifice was prescribed for him
It did not take long, there was no delay
Come and join tue celebration
Come and see ireTranslation:
If the client decides to consult Ifa
A competent Babalawo
Will get his means of livelihood through Ifa
If the client refuses to consult Ifa 
A competent Babalawo will get his means of livelihood through Ifa
Whether the client consult Ifa or not…
Hmm, when you rejected me
Olorun was always with me

and the fact that we are divine visitors who bring divine messages from Ọlọrun but are treated shabbily by this world.

Abata nla aboju serengudu
Difa fun Agbon, abiwe Kinndo
Eyi ti n se iko Ajalaye
Eyi ti n se iko Ajalorun
Eyi ti Olodumare n ran nise
Difa fun Orunmila
Ti nsunkun owo ohun o tore
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ifa yale wa o wa jeku-jeja
Otura-Reka, Ifa yale wa

Abata nla aboju serengudu
Cast Ifa for Agbon, abiwe Kinndo
The ambassador of Ajalaye
And the ambassador of Ajalorun
He who Olodumare sends on missions
Cast Ifa for Orunmila
When lamenting is inability to acquire all Ire of life
He was advised to offer ebo
He complied
Ifa please come to my home to consume rat and fish
Otura reka, Ifa please come to my home

So I hailed and got a commercial motorcycle rider to take me to any cheap hotel nearby, and we eventually found one along Adebisi Street, off Oluwa Junction, Erepoto Ẹpẹ, where I spent the night. The next morning, I arrived at his compound, and soon afterward we began a disappointing discussion. His movement wasn’t agile due to the illness troubling him at that time, and he said he would call for his son to attend to me better. I did make mention summarily of the ika from Taye Olooṣa to which he didn’t react. And I told him that Ifa had instructed me to hold an Ọdun Ifa (Ifa Festival) in the last week of May 2017, without indicating that it was to be for the entire world, i.e. the  Ọdun Ifa Agbaye (World Ifa Festival), to which this time he replied that it was almost a coincidence that he was getting set to hold his, although earlier, on 5 May, and I added that I would attend his. At some point he went back into his main building to do something, so I used the privacy to inquire from Ifa about the solution to the illness and it turned out to be quite simple and of no cost. He just needed to use some consecrated owo ẹyọ (trimmed monetary cowries) to call upon his ẹnikeji in a particular way, as I call upon mine, to sanctify a cup of water which he would drink. I also asked if it was time for me to deliver two messages to him there and then, and Ifa’s response was that I should only deliver one one, which I did. Now, I’m to deliver it in full, not directly though, but through this medium that is my blog.

Ifa had earlier told me to inform him that he is Ooṣa Awurela but I shouldn’t tell him yet. The other was that his present compound wasn’t for him and that he needed to relocate elsewhere, to his sacred grove which is his true home. This I told him but without mentioning where this grove is as the Iyamis were still retarding my intellect to prevent me from knowing the particular community. At that time I thought this place is also in Ẹpẹ even though I knew, according to Ọṣẹ Otura, that he would go to Ijẹbu and was well aware of the Iyami-inspired and thus schizophrenic colonization and paper annexation of my Ẹpẹ by the Ijẹbu. Below are three stanzas from this odu that is nicknamed after him as Ọṣẹ Awurela:

Penpe l’ese e tubu
Aala agemo ni o to gele
I ba to gele
Won o ba mu u re’le lo o we
A difa fun Awurela
Ti n s’awo r’ode Ijebu
Apejin la a pe Oniru
Apejin la a pe Oniyo
Apejin, apela la a pe Awurela
Ni Ijebu
Ose Awurela, Awo ire ni o
Tiny are the feet of Tubu
The colourful stripes of a chameleonare inadequate for use as a head gear
Had it been enough to make a head gear
I would have taken it home and adorned my head with it

Ifa’s declarations to Awurela

When going on Ifa’s mission to Ijebu land
We call on the locust bean seller and pay her money
We call on the salt seller and make her rich
We call on Awurela with respect in Ijebu land
Ose Awurela, is a good Awo

Pitii lesee subu
Aala Alagemo o to gele
O to gele bee ni o too fi weri
A difa fun Awurela
Nijo ti n sawo rode Ijebu
Oun le laa lokeere toun n lo bayii?
Won ni yoo la
Won ni ko rubo
O ba ke si awon Pitii lesee subu
Awon Aala agemo o to gele
Awon o to gele bee ni o too fi weri
Won ni ‘aye o ye o’
Gbogbo eni o ba n so nnkan fun
Nnkan ohun o moo daa
Awurela ba kori si ode Ijebu
O sawo lo
O ba ko ola wale
Pitii lesee subu
Aala Alagemo o to gele
O to gele bee ni o too fi weri
A difa fun Awurela
Nijo ti n sawoo rode Ijebu
Ebo ni won ni o se
O waa gbegbo nbe
O rubo
Apejin laa p’Oniru
Apejin laa p’Oniyo
Apejin ni won pe Alata
Apejin ni won pe Elepo
Apejin, Apela ni won p’Awurela ni Ijebu
Ose Awurela, Awo rere ni
Pitii lesee subu
The colourful stripes of Agemo is not enough a scarf
It is enough a scarf yet is not enough to tie on the head
Cast Ifa for Awurela
On the day he was venturing priesthood in the city of Ijebu
‘Would I become rich in this foreign land?’
They told him that he would be rich
But he should perform sacrifice
He then called on the priests ‘Pitii lesee subu’
The priests ‘Aala Alagemo o to gele’
The ‘O to gele bee ni o to fi weri’
‘Life would be fine with you’ they said
‘All the people to whom you predict anything’
‘All the predictions would prove true’
Awurela then left for the city of Ijebu
He practiced his priesthood there
He got home with loads of wealth
Pitii lesee subu
The colourful stripes of Agemo is not enough a scarf
It is enough a scarf yet is not enough to tie on the head
Cast Ifa for Awurela
On the day he was venturing priesthood  in the city of Ijebu
It is sacrifice they had asked him to perform
He heard about the sacrifice
And performed it
Apejin is the manner of calling the locust bean seller
Apejin is the manner of calling the salt seller
Apejin is the manner of calling the pepper seller
Apejin is the manner or calling the palm oil seller
Apejin, Apela is the manner of calling Awurela in Ijebu
Ose Awurela is a good priest

Pelebe lese subu
Aala agemo ko to gele
Bo ba to gele ko le to gba ori
A difa fun Awurela
Lojo to nsawo rode ijebu
Won ni ki o karale ebo ni ki o se
Won ni ki o bo Esu to bade Ijebu
Nigbati Awurela de Ijebu
To wa fe maa bo Esu
Ni asosu ba gbamu
To mu Awurela lo sile Oba
Nigbati won mu dele Oba
Won ni kini oruko re nje?
O wa da won lohun wipe Awurela ni
Kabiesi wa beere wipe
Kini nkan to wa se nilu oun?
Awurela ni oun wa sinu ilu yi nitori
Ki aboyun ile le maa bi were
Ki awon agan baa le maa towo ala bosun
Ki awon alaisan baa le maa dide ni idubule
Ki eku si maa ke bi eku
K eye si maa ke bi eye
Ki omo eniyan si maa fohun bi eniyan
Oba wa sofun wipe ki o wure si ohun lori
Awurela si wure sori Oba
O si nse lesekese
Oba wa da ile o da ona si mejimeji
O ko ikan fun Awurela
Won wa bere sini njo won nyo
Won nyin awo
Awo nyin Ifa
Ifa nyin Olodumare

Won ba ke Ijasi

Ki laa pe Awurela ni Ijebu

Apeje laa peAwurela

Apegba laa pe Awurela

Apeje, Apegba laa pe Awurela ni Ijebu

Ose Awurela, awo rere ni

Pelebe lese subu 

Aala agemo ko to gele

Bo ba to gele ko to gbari

The feet of subu are flat

The colourful stripes of the Agemo is inadequate for a head scarf

Were it adequate for a headscarf it would be inadequate still to wrap the head

Ifa’s message for Awurela

When going to venture priesthood in Ijebu

He was advised to offer sacrifice

And tlto feed Esu upon arrival in Ijebu

When Awurela reached Ijebu

As he wanted to propitiate Esu

The task force against the propitiation of Esu in public caught him

He took Awurela to the palace

When Awurela reached the palace the king asked him

“What is your name?”

He replied that he is Awurela

The king then demanded to know what his mission was in this kingdom

Awurela replied that he came to this kingdom

So that the pregnant women may deliver safely

So that the barren women may conceive

So that the sick ones may recover full health to arise

So that a rats may cry like rats

So that birds may cry out like

And so  that the children of man may also engage in speech like mankind

The king asked Awurela to pray for his Ori

Awurela propitiated rhe Ori of the king

He was still doing this for the king when the iwure (prayer) then la (manifested suddenly)

The king the divided his properties into two equal parts

He gave one part to Awurela

They started dancing and rejoicing

They were praising the priest

The priest was praising Ifa

Ifa was praising Olodumare

They started singing that

What do we call Awurela in Ijebu

It is apeje

It is apegba

Ose Awurela is a good priest

After a while a son of his arrived and we began discussing. A really nice and amiable fellow bearing the Islamic name Waidi (I’m not sure of the spelling), he’s taller than his father, perhaps six feet tall or almost, and, as Ifa and his ẹnikeji would reveal to me some weeks later, he too is an oriṣa. He reacted with shock at my account of the extent of the ika that was being done to me. Then his father returned and we discussed further. I told them of some of the rites that Ifa had taught me, including the use of owo ẹyọ as described above for healing but without mentioning that I’m Ooṣa Aganju and that my ẹnikeji is the irunmọlẹ Aganju to whom I use the owo ẹyọ to invoke, and Awurela showed neither interest nor regard. Ifa had advised me earlier, when I was alone in his office before his son arrived and after, not to to tell him yet that he could similarly call upon his ẹnikeji for instant healing. Later, another babalawo whom he had trained and also called to work on my case arrived.
This other babalawo who was calling Waidi by a nickname “Counter” or something like that was very loquacious, telling stories to psyche me up for me to give in to his plan to milk me. Then they said only my Ifa would be worked on while ọti alone would be given to Ọbaluaye’s also to which, according to the loquacious one, I would have to offer an agbo (ram) to  his later when financially capable. The latter’s greed blinded him from the awareness that since I had been learning and practising Ifa as a Babalawo it would be highly likely that I wasn’t a novice with regard to his prescription of an agbo as not from Ifa but for his pocket and stomach and the rite he wanted to use it for Ọbaluaye’s Ifa, that I could have already performed that rite, and that I could lucidly perceive the aura of his Ori. He also said that I had two options for the replacement of my Ifa viz:

  1. Purchase allegedly prepared ikin Ifa from an igbodu (sacred grove of Odu the female irunmọlẹ of the womb through whom we emerge born again to tẹfa) at a high cost and have some additional rites performed, all for a prohibitive price but with the result being a ready-for-use brand new Ifa.
  2. Get fresh ikin Ifa on which some iṣẹfa-like rite would be performed to partially consecrate them such that they wouldn’t yet have any odu, following which I would return in 6 months already financially buoyant to pay them to carry out some final procedures that would have the ikin fully processed and ready as of Otura Irẹtẹ for me.

Given that I already had an idea of the initial steps for preparing ikin Ifa to be used for itẹfa, I sensed from their auras that they saw my pityful state as their opportunity to milk a vulnerable fellow human. In addition, I recalled and reminded Awurela of our earlier phone conversation in January during which he quoted a particular amount as the total cost for the restoration of my Ọbaluaye’s and my Ifa, cheaper their latest quotation, and didn’t mention any procedures that would involve returning there. Besides, they seemed illogical to me. In short, he was shifting goalposts to rip me off. They urged me to take the second option to which, after inquiring from Ifa and considering that I couldn’t wait for six months due to the exponentially increasing severity and frequency of the non-stop simultaneous multiple fatal sieges against me which this trio were aware of, I agreed, but Ifa had something to say about it.

So I asked him for the initial cost and he responded with greed, both in his voice and facial expression, and started beating about the bush just like Taiye Olooṣa did, by similarly asking me for how much I had on me. I truthfully told him that I had the sum we had agreed to in January, which I had declared to him when I arrived that morning, plus my transport fare back home, and that I had nothing else with which to feed and take care of myself. Earlier that day he had tried profiling me financially, also just like Taiye Olooṣa had also done, by asking me repeatedly for the job I had been doing to take care of myself, and I told him none, since 2009 -2010, which was true and due to the siege. Besides, I wanted a career in Ifa which, upon my itẹfa as revealed in Otura Irẹtẹ, is my destiny which he’s aware of, but people around me including biological relatives, neighbours and associates ostracised me and openly declared to my face that they would deal with and kill me. I asked him what the cost of option (2) would be since it wouldn’t be whole unlike that we had discussed in January, but he remained greedy and asked for that same sum less ₦1,000 as if to pity me whereas that was for him to schizophrenically drown any protest from his conscience and deceive me into seeing him as having sympathy for me.

Upon giving him the money, he handed it over to the louquacious one and the trio went out to get the items needed. A rew minutes later, Waidi returned to ask me for what I would like to eat – they did see how lean my physique was – all my bones were visible and I was already feeling dizzy from hunger, so he might have suggested to his father that they give me something to eat or his father himself might have suggested it. He said that some rice, stew and meat were available but I told him I couldn’t take those as they would have been cooked with salt and vegetable oil which are taboos for me. So I asked for just garri and water to soak it and eat. He insisted that I eat it with some protein and suggested shawa to which I agreed. Then he went back to the residental building to send someone to get them. After I waited for about an hour or more, he returned from an errand to check on me but was surprised to see that whoever he had sent hadn’t done anything, so he went to get them himself. He first got some garri and water and left again to get the shawa. I didn’t wait any further but began devouring the garri, and Awurela expressed surprise upon returning that I didn’t wait for the fish. I told him it was because I had been very hungry, having not eaten for about 24 hours. However, when Waidi returned with the shawa and wanted to give me, he immediately ordered him not to, thinking that I wouldn’t hear.

Then two elderly women arrived; the elder having been brought there for ibọri or ‘feeding of Ori. It was then or just before that Awurela’s marital spouse who’s tall like Waidi arrived. She too is an oriṣa. When they had attended to them, they resumed with me. Intuitively, I was feeling very uneasy about their intended rites and I didn’t hide this from Awurela who reacted by calmly asking me if I felt I knew better than them. In order not to be perceived as haughty and arrogant and not to run the risk of having them get annoyed and drive me away, I quickly replied that I wasn’t questioning their competence but was only feeling uneasy. Also, I had used my ọpẹlẹ in their presence more than once to inquire from Ifa whether they were doing the right thing and Ifa’s reponse each tme was “No”. I told him but they disregarded me with Awurela’s initial reaction to seeing me use an ọpẹlẹ being to bring my attention to a dummy/toy ọpẹlẹ hung on a wall there and telling me that he he used that to train neophytes, thereby telling me indirectly that he saw me as an ọmọ kekere, i.e. neophyte, in Ifa. This did not surprise me as it is said in Otura Irẹtẹ that

Bi ọmọ kekere baa ko’fa, a d’eru f’agba

When a neophytelearns Ifa, he becomes feared by the elders

Eventually, they used one of Awurela’s ọpẹlẹs to inquire likewise from Ifa several times and Ifa’s response each time was also “No”, until Ifa responded that they proceed nonetheless. And they perceived no question marks over Ifa’s “No” responses but proceeded with schizophrenic confidence.

The loquacious one then wanted to get thirty-eight fresh ikin from a small blue plastic bucket where Awurela had been keeping such for use whenever needed. But the latter quickly told him to get them instead from a dusty heap of old clay dishes containing ikin that had been used in the past for other clients and also to use one of such dishes for me instead of a brand new one. He did as directed and I watched and saw that those ikin were so old that he had to be examining them for reasons I wasn’t yet aware of. But I did notice how he took some more seconds when examining some ikin that had large holes in their sides, and he selected them too with Awurela also watching and approving! Eventually, he couldn’t get enough from the old clay dish, perhaps because they were very worn out, that he selected the remaining from the blue bucket. Then Awurela left for the residential building, leaving the loquacious one and Waidi to continue. Upon washing the ikin and clay dish in omi ẹrọ, the loquacious one then proceeded to use them to bọfa during which he told me to take them home with me and return with them on the seventh day for the remaining rites. Thus he unwittingly gave themselves away as having been dishonest with the six-month time-table.

Fig 9. Some of the terrible ikin that Awurela approved for me.

I had told the trio that Ṣọlagbade Popoọla and his gang were the culprits who did the ika to Ọbaluaye’s and my itẹfa and killed Ọbaluaye and had been killing me. And Waidi repeatedly remarked that my Ori had been saving me all the while and that Ṣọlagbade Popoọla wanted to stop (kill) me by all means as he never wanted me to learn Ifa because that would result in me finding out his secrets of of ika and me undoing them. I also told Waidi and the loquacious one how Bankọle Adekunle Popoọla (biblical Judas Iscariot; see a photo of him below) who is a son of Ṣọlagbade Popoọla had in November 2015 used an obi with three lobes instead of four to perform ibọri for me and also told me to be using such obi for same. They were shocked at this and told me that that was a taboo that would cause a person to be opposed always by his/her Ori.

Fig 9. Bankọle Adekunle Popoọla

Then I bathed with the omi ẹrọ but not before having to show them the large bandage on my leg from the aforementioned scalding attack of 11 April, and was offered some food by his mother, a nice woman, from a ceremonial meal being preNpared on behalf of those female clients. Again, I had to politely refuse the offer, citing taboos, but I later got some more garri from Waidi to eat. Then I made to begin returning home and asked Waidi if he could teach me one or more akoṣe from my odu, and he obliged with one; but I can’t use it as one of the ingredients is a conditional taboo for me. I did teach him two from same.

Then I made the journey back home, quietly shedding tears along the way at the poor treatment from Awurela who’s not just anybody but an oriṣa and whom I had expected to be above board and compassionate but instead exhibited the opposite and disregarded me and thus Ifa who sent me. I was also saddened at the awareness that I could easily have done by myself all that they did for which Awurela took from me five times the actual cost even though he saw the misery I had been going through. As a fellow babalawo, he could have promoted esprit de corps over making superprofit by instead teaching me all the steps and encouraging me for insyance rather than seeing me as a prey.

Upon returning home the death-intended siege against me resumed in full force. Also, I starved and couldn’t raise any money for the trip back to Ẹpẹ. Instead, Ifa who didn’t want me to go back there for the remaining rites taught me how to perform them, and I did. In the process, I discovered that ten of the second-hand ikin had giant holes that exposed the inner chambers which were empty rather than housing the fleshy palm kernels, probably eaten by insects and/or decayed. One of them was even floating! Thankfully, the remaining twenty-eight were okay and, upon completing all the rites as taught by Ifa, I could begin using them for my odu Otura Irẹtẹ, and ever since I’ve been feeling strongly the impact of Ifa, even physically. Ifa also used the bad ikin episode to prepare me for the Ọdun Ifa Agbaye.

On 30 April which was an Ọsẹ Ifa, Ifa instructed me to inform him that he had offended both Ifa and I, Aganju, and I did via a text message. But he never acknowledged receipt just as he had never bothered to contact me as a follow-up to our last encounter to find out how I was doing and why I hadn’t yet shown up. His recalcitrance is however not surprising as Ifa used the whole situation to reveal to me that the diminutive person briefly mentioned as Zaccheus in Luke 19:1-10 of the new testament or the bible that is a schizophrenic copy of the Ifa literary corpus is actually Balogun Faṣina, i.e. Awurela.

According to that bible passage, Ẹla the Saviour who is Oṣu (short for Oṣumare) – whose name the oyinbo identity thieves and fabricators of the bible transliterated as Yeshu (also Yeshua) and replaced with Jesus the disguised name of Zeus their leader who is Olosi (English Lucis, Lucifer) – was passing through the region of Jericho on his way to his kingdom of Jerusalem where he would be glorified. Upon hearing that he was around, Zaccheus who had a very short physique ran ahead along Ẹla’s route and climbed a tree to get a good and unobstucted view or him as he approached. As he got closer, he called out to Zaccheus and told him that he was coming to his home to visit him. The latter who was a chief tax collector then declared in response that he would repay fourfold anybody whom he had falsely accused. Thus, he confessed that he had been a corrupt civil servant who cheated his people and through this, i.e. illegality, had acquired wealth, and that before the divine encounter he had been rcalcitrant about it. Also, some people described him as a sinner, implying that he was a notorious extortionist. This occurred toward the end of the fourth age.

In his latest incarnation, Awurela has likewise been a corrupt civil servant (perhaps working in a revenue collection department) and Babalawo but this time rejected Ifa who through him wanted to come into his home. Upon retrospection of my introduction to him by Taiye Olooṣa, it comes as no surprise that she who was also corrupt did not consider him as her first choice Babalawo back then in January to handle my case but as her last option. She must have known him to be likewise shamelessly greedy and corrupt. He will have another opportunity to host Ifa once he stops being greedy, restitutes all that he acquired dishonestly, and relocates quickly to Jericho which is actually Ijẹbu the biblical Jebus as the name Jericho is actually mischievously derived via the reverse metathesis of a sacred grove called Oke Ẹri, and used as a disguised alternative name.

  • Oke Eri > ireeko > Yericho > Jericho

The place called Oke Ẹri (Hill/Mount of Witness) is named after the female irunmọlẹ/oriṣa known as Ẹri, as Ibu Agana Ẹri, and popularly as Sungbọ. She is a daughter of Olokun and mother of Ajẹbu also known as Ọbanta the progenitor of the Ijẹbu, whom she bore for Ooṣa Oko also known as Ọsangangan Ọbamakin the biblical Solomon. She is also the biblical Queen Sheba of the fourth age. During another incarnation, of the fifth age, she was among the leaders of the three-batch migration of Ifa’s people from our fifth age land of the Horn of Africa and the southern Arabian peninsular to our present sixth age home in West Africa along the Gulf of Guinea. Upon settling here, she had a mighty wall, the largest man-made earthwork, built around her inheritance called Eredo, within which is Oke Ẹri, always doing so in each age – thus this is  the same inheritance of the third age which Sumerologists transliterate as Eridu of Sumer that is actually Eṣumare. This wall of Oke Ẹri is the same wall of Jericho that was demolished during the fourth age by Eṣu (biblical Joshua) who defeated the Iyamis that had infested her inheritance (Joshua 5:10 – 6:27).

Ọṣẹ Otura also happens to be the odu of the Ijẹbu land, implying that her people constitute the aṣẹ of the entire land of Ifa’s people. And Olodumare is sending Awurela there to restore this aṣẹ that the Iyamis, mostly Islamic, have compromised. However, he and his own aṣẹ have also been compromised by same who used lies to achieve this. They’ve inculcated the lie that all Ajẹ (English Angel, Arabic Jinn) are Iyamis females and witches and serve Olodumare whereas the Iyamis are the fallen Ajẹ who were expelled by Olodumare for rebellion and who serve themselves only and in this physical plane of existence are born as both males (wizards) and females (witches). Coupled with this is their perversion of a stanza of Ọṣẹ Otura that is an account of an event involving the Ajẹ.

A very long time ago, Olodumare sent some irunmọlẹs on a mission to this world, and Ọṣun the irunmọlẹ of fertility and sensuality was the only female among them. Upon arrival, the others went about working on their own and ignored her. So she summoned 135 Ajẹ to her right and another 135 to her left, and directed them to compromise the works of her colleagues. Now, the power of the Ajẹ is entropy (disorder, chaos) which is the only means by which they function. Olodumare created them thus to regulate entropy and prevent toxicity. Consequently, nothing her male counterparts did worked, and they reported their failure to Olodumare who then asked them why they had ignored the female among them. So they returned, apologised to Ọṣun, and sought her input and blessings in all they did and were thus able to complete their assigned tasks.

However, the Iyamis including those among the Ifa clergy have been using this to lie by perverting the details and lessons:

  1. that because she was able to summon them she’s one of them which is impossible as the Ajẹ are peons of the irunmọlẹs and never irunmọlẹs themselves, and an irunmole cannot also be  an Aje;
  2. that she summoned them whereas she summoned the upright Ajẹ, and;
  3. that all women are Iyamis and all are witches and have the capacity for witchcraft whereas that power to summon the Ajẹ is gender neutral, possessed by both sexes, and witchcraft is simply oso (sorcery)  by female iwin (witches), and a term used deceptively to distract awareness from wizardry which is oso by male iwin (wizards);
  4. to back up (3) they lie or are economical with the truth by claiming that all oso are wizards whereas all upright Ajẹ and Iwin are Oso.

Ijẹbu will be healed and, just as in a previous lifetime,  Ifa will send Awurela there for this very purpose. But he has on his own been greedy and corrupt, and the Iyamis whom he has been empowering have been using this propensity to manipulate him to do more, be unrepentant, and inflict pain on others. On April 30, Ifa instructed me to inform him that he has offended both Ifa and Aganju and that I’m Oosa Aganju, which I did via a text message – his phone number is somewhere in this article. He has defied Ifa and refused to acknowledge receipt and to apologize. If only he realized the import of having fleeced me of Iku’s money of which he has, by being corrupt, incurred the indebtedness to Iku on his very head. If also he would open his eyes to see that, according to those three aforementionedbstanzas of his odu, it is a complete waste of time and effort to attempt milking riding anr harming me, Agẹmọ, and thus very serious taboo for him which he uas broken, and that the punishment is iku, unless he makes amends quickly. I’m also coming for Ẹpẹ to reclaim my inheritance from the Iyamis and the Ijẹbu and Islamists and will forcibly expel him without batting an eyelid if the need arises, and won’t pity Taiye Olooṣa.

Despite their high positions in the society relative to mine, I just could not resist Olodumare’s charge for me to draft and publish this piece.

Otura Rete, baba ogbon s’Awo

B’Awo o wi, Awo a ku

B’Ogberi o tu, Ogberi a rorun
Dia fun Agbon, abiwe Kinndo
Eyi tii se iko Ajalaye
Eyi tii se iko Ajalorun
Eyi tii Olodumare ran nise
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ojise Olorun kii fe
Bee ni kii ko rara

Otura rere, baba ogbon s’Awo
If an Awo does not deliver the divine message, the Awo will die
If the client refuses to comply wth Ifa’s prescriptions the client will die
Ifa’s message for Agbon, Abiwe Kinndo
Who was the plenipotentiary of Ajalaye
And the plenipotentiary of Ajalorun
He whom Olodumare will be sending on assignments
He was advised to offer ebo
He complied
The plenipotentiary of Olodumare will never lie
And will never refuse the mission assigned to him

Olubadan appeals for violence-free Egungun festival – Punch Newspapers


Why wouldn’t there have been chaos during the previous edition to the extent that the Olubadan said concerning this year’s edition that,

As a monarch, my appeal to our people is to celebrate the festival within the ambit of the law. I will also like to persuade our people to avoid the use of weapons like guns, daggers, machetes and broken bottles not only during the festival but also after it, as the long arm of the law will not spare any merchant of violence.

if not that those Egungun priests are actually Iyami Eṣoronga, i.e. expelled Ajẹ? The real oriṣa Egumgun is around and is my brother. He has no part whatsoever in their nonsense and they have no part in him at all.

Religious people are less analytical, study finds | indy100


Ifa devotees too! This is what I’ve seen. Ọrunmila aka Otitọ (Truth; Egyptologists Thoth) the irunmọlẹ/oriṣa of the Oju (Eyes) teaches and helps people to see the truth, which is an analytical process, but many reject him for their perverted image constructs of him.