Oba Adeyeye Enitan Ogunwusi the current Ooni of Ife boasts that Satan is his father!

The biblical king Saul is actually Solagbade Popoola the current President of the International Council for Ifa Religion (ICIR) and of the expelled Aje worldwide.¹ He, whose esoteric name is Okunkun (Darkness), along with his fellow expelled Aje, have been trying hard to quench me permanently so as as revealed in essays in this blog which contain information that can be used to remove the veils they have been putting over the eyes of various peoples all over the world. As Saul during the fourth age he became an Ooni of Ife and one of his sons named Jonathan who had been my best friend (1 Samuel 18:1) betrayed me (Psalm 41:9) despite our covenant (1 Samuel 20) when we ate a meal of Osa Irete together² and they ended up perishing together (2 Samuel 31; 1 Chronicles 11). Although Solagbade did not become an Ooni in this present age, he did rise to a similar position in becoming the president of the ICIR. Moreover, he is the Oluwon’la (head of all Oluwo “Awo leaders”) of Odewale community in Alakuko, Ogun State,  Nigeria, and Ogbe Otura which is the odu of this community is also the odu of the orisha Aku and by implication nearly all the Omo Oduduwa as a whole, which makes Odewale a microcosm of the Aku nation (our confederation is called ÈGÚN after the irunmole named ÒGÚN who founded it and AKU is another name of the orisha Oranmiyan who inheritd a large subset that is the portion of Osara; other subsets include Ogu aka Egun named after Okun who is better known as Olokun, Awori, etc). But that Jonathan did become Ooni and he is Oba Enitan Ogunwusi the current Ooni of Ife who dedicated his coronation to Zeus in an Anglican church without remorse till date.

  • Sol(a) > Saul — (Solagbade is usually shortened to Sola)
  • Enitan > (J)onathan

This Ooni also unwittingly confessed his esoteric lineage, that he is an offspring of Edi and the leader of all expelled Aje among the Aku; the Pope is the leader of all expelled Aje among the oyinbo). As is already known, Edi the Devil is Jesus who is Zeus. He has also been desecrating the palace of Oduduwa and the entire isese (traditionalism) for instance by inviting and honoring above himself Enoch Adeboye a notorious Christian  pastor while deceiving the people by painting white the sacred groves of the orishas (saints; cf. Matthew 23:25-26).

Jesus is my father

I will continue to do it forever and ever. Those who criticised me are ignorant of the supreme power of God Almighty before whom all kings must bow. God is the King of all kings. He appoints kings and dethrones them. Remember I am not the first Ooni, I am the 51st, so people have been here before me. It pleased God to put me on the throne and that is why I am here. Why will I not worship the God who made it possible?

– Oba Adeyeye Enitan Ogunwusi³


  1. The Aje can be male or female but the power of the females is more obvious. Osa Irosun  is the odu of Okunkun and it says that the Aje see him as one of them. In his case, they see him as one of them because he is one of them and it is also the odu of Edi their overall leader. But this is not the case with all Osa Irosun males as the implication for the non-Aje males is that the Aje are likely to let them be.
  2. Sometime in June 2015 I performed an Ifa divination for myself and Ifa revealed the odu Osa Irete
  3. pic.twitter.com/2wrhKViRNS; Ooni of Ife blasts critics who mocked him for calling Jesus ‘his father’ By Danielle Ogbecheon July 24, 2016, http://dailypost.ng/2016/07/24/%E2%80%8Eooni-ife-blasts-critics-mocked-calling-jesus-father/

​Killed by Solagbade “OKUNKUN” Popoola again but then resurrected by Ifa

On March 4 at the Oju-Ore roundabout market in Otta, Solagbade OKUNKUN Popoola aka anti-Aganju along with his fellow Iyami used their sorcery to kill me, and as previoisly by putting something in my stomach, again in public. This time nobody came to my aid as I was in the very midst of the Iyami who were buyers and sellers there, and my lifeless body lay there for God knows how long. I heard them mocking and jeering as I gained enough consciousness to first open my eyes and then to get back up, following which wore livid faces.

Previously, I had assumed that the number of such successful attempts against my life was was six, but apparently this was wrong as I had wanted to believe that assumption given that I had been afraid of the import of an observation: between my birth and itefa I had been killed five times and once between my itefa until 4 March 2017, and pre-itefa individual and all events in the lives of my father and I were re-occurring post-itefa according to exact patterns.

As with the previous fatal assault, Ifa had forewarned me but Okunkun had prevented me from propitiatiating Ifa on the Ose Ifa (Ose Obatala) of March 1 – I had water and ₦40 that was not enough for obi, oti and orogbo. Ifa had again notified me about it that very day and it happened while I was procuring the materials to overcome it but my opelebwhich Ifa reminded me to take along was with me.
So, he and his gang still have the ability to kill me even though I have offered the ebo for this particular vulnerabiliry of Otura Irete. His son Bankole Popoola (Judas Iscariot) conducted the ebo riru in June 2014 only to be nearly disowned by Okunkun who had stolen and switced all of my ikin Ifa during my itefa in his compound in March 2014, thus stealing all my ire – using me for money ritual.

I’ve also done the associated akose of using a particular leaf to wash the ikin Ifa and been using soap pounded with this leaf to bathe. The soap works effectively but the effect is temporary because the ikin Ifa which I used the leaf to wash were not mine but his which is Osa Irosun. This special bathing of ikin would have removed the vulnerability permenantly, but he never meant well for me. He has also been killing me so as to retrieve his from me, and I recently learned that he had been attacking me severely since the transition of my mum in 1992 of which he is involved.
Now I am more determined to unleash the most horrible of vengeance on them all.

An illustration of the possibility of the above follows, using celestial phenomena and eugenics.
Ela the saviour is light while Edi is the black hole (Oshoronga) that has the ability to swallow light and stars. “La” is to save, release, open, free, while “di” is to block, squeeze, grip. Edi is Olosi (aka Lucis/Lucifer) or Osi’efa the leader of the Ajẹ (jinn, angel, anglo-) aka ooki oru (olokiki oru; English cherub) who constitute the body of the black hole. They are iwefa/iwofa & were created by Akamara/Olodumare Agotun to regulate entropy, break down waste & to serve the Igotun (gods) who are the irunmole (imole; Hebrew malakh) & check their excesses. He manipulated Olodumare to try to get Ifa & the imole to serve him & he murdered Ifa. But he & some of his kind who followed him were expelled from orun to aja ilẹ.

These rebels are iwin (WItches & WIzards) aka Eníyán (rejected ones) aka Ìyàmi Eshoronga, Edi is Ayami Oshoronga. “yà” is to pervert, Ayami is d Perverter who perverts the truth & causes others to stray (both seen in gravitational lensing characteristic of black holes) so as to swallow them. Thus saying among our people about “stealing one’s glory/star” is valid & advanced knowledge.

With regard to DNA, one’s RNA is one’s aje while viruses, prions & other such foreign nucleic acids (NA) are the  Iyami. “Yami” is “pervert me”, Ayami is the Amen/Amin: (A)yami > Yami(n) > Amin. According to Ifa, some (their seven chiefs) survived the flood & have succeeded in living & mixing with us. As genomic activity is in constant flux (every 16 days), routine Ifa dida gives a snapshot of DNA activity at that time. DNA & RNA work together. Both the upright & fallen aje are oso (sorcerers) who can consult their spiritual system called oso – much lower than Ifa dida – gain some insight into the DNA profile & affect it positively and/or negatively. The upright aje use entropy the way they are instructed by the gods while the iyami’s is unregulated. Itefa & routine Ifa dida enlightens one about this relationship & how to make the most of it.

The Iyami deceive & use chaos to infiltrate, displace, dull, terrorize & subjugate others.

Solagbade Popoola (aka Okunkun) stole all my Ifa and replaced them with his

​A babalawo was introduced to me a month ago to investigate my Ifa and that of my dad because the prognosis of many was that Obaluaye’s was okay apart from the missing 16 ikin that Solagbade “Okunkun” Popoola’s stole but something exceedingly terrible had been done to mine. When he took a seat and began reciting and diagnosing with stanzas from my odu Otura Irete and Obaluaye’s Ogbe Otura (aka Ogbe Alara), the atsmosphere of that room was that of wailing from start to finish. I found the details too painful but shed no tear as none surprised me. Rather, they confirmed my suspicions and all I knew about Okunkun as having an insatiable appetite for wickedness. Basically, he used our itefa to kill us.

With regard to my ikin Ifa, that babalawo referred to an Otura Irete stanza about Jegbe who had gone to tefa. This is the same Jegbe of Ogbe Otura who was falsely called a liar and who founded Oyo. Remember my assertion and allusions on this blog that Ogbe Otura and Otura Irete are closely linked and work together, sort of like twins, with similar fractals. Well, in this Otura Irete incident, as Jegbe was undergoing itefa someone stole all the ikin that constituted his Ifa and the culprit replaced them with his. For a while Jegbe was unaware, but the result was that his post-itefa life was wretched, he was a sitting duck open to all attacks and his ashe was like nil. The babalawo doing the diagnosis however did not apply this well to my case as he assumed that my Ifa and Obaluaye’s odu were exchanged, that is, that my odu is actually Ogbe Otura while Obaluaye’s is Otura Irete.

He further noted accurately that I entered the igbodu and came out before Obaluaye’s went in, that the Awos present were fighting themselves, and much more. The painful part with regard to Obaluaye was that he was too ill to walk into the ignoring by himself but was carried in and out whereas some things ought to have been done like feeding Eshu in a particular way at the start of the ceremony, all of which would resulted in him being able to walk there by himself and then walk out fully fit, hale and hearty.

We te’fa together at Okunkun’s Ogbe Alara temple in his compound and he was thus the Oluwo while Babatunde Ifatunde his assistant and accomplice was his Ojugbona. That night they replaced all the 40 ikin of my Ifa with Okunkun’s impotent Ifa (cf. 1 Kings 3:16-28). Upon fleeing I had always had a nagging hunch, in the light of their theft of Obaluaye’s ikin, that they must have substituted some or all of mine. And I knew from the attitudes of his women during that week of our itefa that all was not well.

They hated us for no just cause (Psalm 69:4; John 15:25) and have, like rotating black holes which gorge on stars (Revelations 12:3-4) and shine with their light (2 Corinthians 11:12-15), been consuming us and our ire and blocking our receipt of same and quenching our ashe while redirecting their punishments to us.
I love Ifa and wanted Obaluaye to te’fa partly so we could overcome our many enemies who had begun threatening openly to kill us, but it’s like I led him straight into their belly. Initially I felt quite guilty but he later urged me not to despair, and Ifa’s made me understand that they had to happen. One fact about Otura Irete individuals is that if an unpleasant situation is foreseen and s/he offers ebo and/or other prescriptions of Ifa, it would happen nonetheless but s/he would survive and overcome it as such events were necessary for one to rise into an advanced phase of his/her life (cf. Luke 17:24-25; 24:6-7, 18-27; John 20:9). Another personal example is the series of 6 successful attempts to kill me which Ifa converted to near death experiences (NDE) as he revived me after a couple of minutes. Opening my eyes and staring at the world from the bottom, the ground, and then picking myself up had initially felt humiliating but later humbling (a major side effect has been very poor long term memory which, following the last incident, was resolved with some akunlebo).

Since there are other Otura Irete individuals, have they been through same? Are they sure of their Ikin Ifa? What of others who have innocently approached Okunkun and Ifatunde and their likes and kind.

Fig 1. Ifatunde in white seated on the floor, Okunkun topless and seated on a chair to the right, and I in the middle

Fig 2. Ifatunde

Fig 3. Okunkun

This wickedness was perpetrated by Awos, practicing Ifa and Orisha priests and priestesses, and I’ve noted that a message of Otura Irete and Ogbe Otura is that these clergy conspire against the irunmole/orisha.

I want to believe that one or more of these clergy who are aware of this stanza did come across this blog but then chose to keep quiet and let me suffer (Luke 10:25-37). Well, let them continue to keep their Ifa in their stomachs but may they die shamefully.

If you reading this have te’fa or had any Ifa clergy do any ceremony for you and s/he feeds the Iyami rather than the upright aje, flee from such. There’s a easy way to identify such clerics which I’ll reveal in a later blog post.

By the way, that babalawo who did the diagnosis later ran away as he was afraid of the Iyami, having told me that a message of Otura Irete is that even Though I’ll definitely overcome, before then I’ll know what is called Awon Aye (aka Iyami). This wasn’t news and has never bothered me. I’ve wondered why babalawos who have Ifa fear these insane rejects. The fear is based on lies about them (like all aje are Iyami whereas Iyami are rejected aje) and is therefore irrational and inexcusable (Deuteronomy 32:28-31). 

Solagbade Popoola (aka Okunkun) collaborated with Dayo Ifafore Ifanibire Sango-tayo to deceive and try to kill me

​Here’s another instance of the desperation of Solagbade Popoola the president of the International Council for Ifa Religion (ICIR) to use sorcery to deceive me and try to kill me, this time with the help of his neighbour Dayo Ifanibire Ifafore Sango-tayo. Okunkun and his crew have for long been setting up fake WordPress accounts to subscribe to my blog and thereby deceive me into rejoicing at this and seeking to communicate with them. And they would then do something diabolical with my mere response. They set up a facebook account with the name Caroline Wangechi, used the email addresses beautyandgoregalore@gmail.com with the name rinder rindercella, and caroline.mbau@gmail.com, and assumed that they had successfully and irretrievably yi ori mi (distorted my head) for their despicable intents. Otura Irete speaks of the most malicious assaults to the head (recall the Awo known as Oshumare Ego where Ego is translated as the foolish one).

The first contact for this particular series of screenshots was sometime in My 2016. When I published some days ago a similar attempt with Olufemi Ezekiel Olympus, Dayo/Solagbade responded immediately with a deceptive email, claiming to be Dayo’s former intimate friend named Caroline Mbau, a Kenyan, using the email addresses caroline.mbau@gmail.com.  Kindly compare the next screenshot with the first.

These persons have their homes and families but don’t want me to have any, and have hated me for no just cause. Yet many follow Okunkun blindly, also because I call myself Aganju. But they didn’t bother to confirm from Ifa before taking sides.

To give Dayo the benefit of doubt, could it be that Okunkun did this alone, stealing Dayo’s identity? I’ll update this post perhaps next week with his photo.

There’s still more from Okunkun posing as prospective clients inquiring for instance about ORI and Aje (wealth).

Solagbade “Okunkun” Popoola stole the identiy of OLUFEMI EZEKIEL OLYMPUS to deceive me and try to kill my brother

​Two months ago I disabled comments on this blog due to the nuisance of somebody, male, using false names in comments and emails to pose as persons actually interested in my blog and services. When I re-enabled comments some weeks later, I decided to respond to some emails which I had confirmed from Ifa to be genuine. However, in the process he, an oloriburuku (possessor of a head troublesome unto death) compromised my ability to make enquries from Ifa which he had been doing every day and night as an adaba (dove) and otherwise, having earlier compromised my ikin Ifa from the moment of my itefa. Thus, when I enquired about an email from someone who used the name OLUFEMI EZEKIEL OLYMPUS he tampered with the cast. In the email, he claimed to be in need of my divination services and added that his mother’s name was Adunni Ogunnoiki. When I innocently replied, he speedily responded.

Curiously, in the course of our conversation he slyly re-directed the correspondence and began interrogating me, urging me to see myself as needing his help and to give him my brother’s personal details. He also said I needed to rubo (offer sacrifice) but refrained from telling me the odu that Ifa revealed to him from his divination because he never divined. Before I fled from the home of Solagbade “Okunkun” Popoola and for months afterward he made me offer countless ebo (sacrifice) to make me waste resources, having compromised my Ifa. I was taking note.

Recall that in Part 9 of “The dubious metonymy of the Amorites, Arameans and Iyami” which I published on January 28 I alerted readers of Ifa’s revelation to me that two persons who are Okunkun and his Ojugbona/Assistant named Ifatunde Babatunde wanted to kill my brother. Well, the identity thief is Okunkun and in his desperation he exposed himself and confirmed to me Ifa’s revelation. His odale (betrayer) son Bankole Adekunle Popoola the biblical Judas Iscariot who is a programmer and hacker without a conscience provided the technical know-how for this diabolical plot. I’ve contacted Olufemi via facebook in order to ensure that I’ve got my facts right but he hasn’t yet responded. Did they collaborate?

This is not the first of such as he had previously stolen the identity of another in his suicidal fight against Ifa, me and my family, and all orisa. Some other goons of his who have tried deceiving me include Ifagbemileke Adeagbo, Ibrahim omo Ganiyat, Dayo Sangotayo, Abebi Ade Yusuf, and so on. Know for sure that he is about to be silenced for good and all his diabolism and accomplices exposed.

Below is another such email fro Okunkun.

Solagbade Popoola killed Obaluaye and I – corrections

​Its been a while since I posted in this series, and it has been due to reasons like fierce resistance from the Iyami Eshoronga (fallen angels/aje; all Iyami are aje but not all aje are Iyami) who are been doing their utmost best to make my life miserable and kill me, all to stop me from exposing their secrets, the knowledge of which people can use to be set free. Before, during and after posting all that I’ve posted so far, they have been messing with my head, opele and ikin Ifa, to prevent me from practising Ifa, to cause me to get wrong results and to stop me from getting Ifa’s prescribed solutions to all their wicked acts. These affected my blog output like the following parts of this series.

Part 5

(a) Irete Oturupon instead of Irosun Oturupon

I mentioned that in December 2014 when I da’fa by myself for the first time, I casted Irosun Oturupon. This I had tried recalling from memory but, upon publishing my mind was not settled so I had to check my written records and subsequently saw that it was actually Irete Oturupon. I have since edited the post.

(b) Osa Irosun is the odu of Satan

I had attempted a comparison of Solagbade with Orunmila and, even when trying to confirm with my opele, was misled into thinking that Osa Irosun which is the odu of Solagbade is that of Orunmila as well. WRONG. One wicked thing that Solagbade does is to try to mimic Orunmila hence he uses the green colour and leopard totem strongly associated with Orunmila a lot. For example, he has on the centre of his complimentary cards a drawing of the face of a leopard, has conspicuous leopard murals on some walls in his compound of which a dominant colour is green. He also wears Orunmila beads as a bracelet on his left hand when he travels abroad but never in his home. This now comes as no surprise since he is one of the rebellious iwefa expelled from Orun, and tears itefa were created with the ability to mimic. They are also called eleye (Hebrew elohim) and Ooki oru (keruvim/cherubim/cherubs; short for Okiki Oru). If he had been honest he’s have included wings as part of those murals. I realized these when drafting my exposé on these rejected ones. He even took it further by ascending to Orunmila’s sacred grove of Oke Olota in Ado-Ekiti to sit there as Orunmila, sitting there as an Igotun/god (Isaiah 14:12-15; Ezekiel 28:1-19), which is unsurprising for an Epe (accursed; Rapha of the Rephaim). Thankfully, upon comparing the relationship between himself and myself whose odu, Otura Irete, is the same as that of Oshu (aka Oshumare, Obatala), and realizing the existing polarity, that Solagbade is the Anti-Aganju just as Edi aka Satan, Ayami Oshoronga, is the Anti-Oshu, it became clear that Solagbade and Edi are of the same odu, Osa Irosun. And their unquenchable greed and incorrigible stubbornness is well noted there. This doesn’t mean however that all Osa Irosun individals and groups are wicked. The odu of Orunmila which Ifa has confirmed is Odi Osa which unsurprisingly is strongly associated with the leopard.

Solagbade Popoola stole Obaluaye’s Ifa: Jesus Garcia instead of Hesus Hernandez

I tried to recall the name of one of the foreigners who arrived at Solagbade’s compound on the 9th of January 2015 to te’fa, the same night that Solagbade and his gang stole 16 ikin of Obaluaye’s Ifa. I found this hard and eventually felt that it was Hesus Hernandez. Some weeks later, after Ifa removed one of the acts of sorcery done against my head, I saw from my facebook records that the name is actually Jesus Garcia. A foreign babalawo whose name I also forgot brought him there. He is Ifabukunmi. Soon I’ll describe the effects of the sorcery deployed against my head.
Readers, kindly bear with me as these errors were not intentional. Soon I’ll be updating the series with photos, phone numbers and one or two videos.

Solagbade Popoola killed Obaluaye and I! (Part 10)

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


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


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


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

Iya Nifemi

Iya Bangela

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

Iya Ajewole

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

Gbenga Aluko

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


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

Solagbade Popoola killed Obaluaye and I! (Part 8)

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

  • Bukol(a) > (A)bigail

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

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

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

Solagbade Popoola killed Obaluaye and I! (Part 7)

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

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

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

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

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

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

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

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

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

Solagbade Popoola killed Obaluaye and I! (Part 6)

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

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

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

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

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