Sixteen CowriesYoruba Divination from Africa to the New WorldWilliam Bascom

INDIANA UNIVERSITY PRESS Bloomington & Indianapolis

Contents

Preface

vii

Part One: Sixteen CowriesChapter I. Introduction Chapter II. The Divination Verses Chapter III. The System of Belief 3 15 32

Part Two: The Verses of Sixteen CowriesChapter IV. Chapter V. Chapter VI. Chapter VII. Chapter VIII. Chapter IX. Chapter X. Chapter XI. Chapter XII. Chapter XIII. Chapter XIV. Chapter XV. Chapter XVI. Chapter XVII. Chapter XVIII. Chapter XIX. Chapter XX. Appendix References Cited Eji Ogbe Ofun Qsa Qkanran Eji Oko Irosun (A1-49) (B 1-14) (C1-19) (D1-7) (E 1-7) (F 1-22) (G1-15) 9~~ (H1-12) Ogunda (11-19) Qbara (J1-18) Odi (K1-13) Qwqnrin (Ll-8) Ejila ~t;bja made her home by the river. Another, from Qw\mrin {K), tells how Orishala's wife, Aladun the snail, broke his tabus by eating salt and drinking palm wine, and how Qsh9si shot his mother with an arrow. A fifth, from Oturup9n {N), tells a well-known folktale, "Returned to Captivity" (Aarne Thompson 155) involving Eshu. But since the figures with which the others are associated cannot be identified, and since it cannot be determined whether even these five are from sixteen cowry or Ifa divination, they are not included here. Tape recording the verses revealed something that I had missed in my analysis of the verses of Ifa. These had been painfully transcribed by hand, and because of the necessarily slow pace at which they could be dictated, they appeared to be prose and I presented them as such. However, the tape recordings show that they are actually recited in short phrases, as a form of free verse. Both Adibi and Qyawoye recognized this internal structure, and their phrasing is followed here. It had also been recognized by Yoruba scholars, including 'Wande Abimbgla, who calls them "poems," although verses seems equally appropriate. Yoruba is a tonal language, with a high{'), mid ( ), and low(') tone, as well as rising and falling tones (-). In recent years it has become the practice to indicate rising and falling tones by double vowels, the tones of which are individually marked, but I have had to rely on the transcriptions provided me. I am not sure that the tonal markings are always correct, even

The Divination Verses

17

where they are indicated, but here again I have had to rely on the Yoruba men who made the transcriptions. For ease in reading, the diacritical marks, which can be found in Yoruba text opposite, are omitted in the translation, and is replaced by sh, its English equivalent. In Yoruba 9 is the vowel :> as in the German Gott, is as in the English bet, and other vowels have continental values. The consonant p is pronounced kp, and n represents nasalization except where it appears initially or between two vowels, when it is pronounced as in English. The standard pattern of punctuation in English is not appropriate for the verses because of the number of times a quotation is interrrupted, most often by "He said." To make it easier to identify the beginning and end of a quotation, and thus who the speaker is, quotation marks are not used at the end of each line, but only at the end of the statement, as in the following example from verse 110. He said, "You, Viper, "Lie down so they can kill you; He said, "With an iron rod they will pin down your head. He said, "You, Python, He said, "Lie down so that they can kill you. He said, "You Scorpion, He said, "They will pin you down on your back with a stick "And turn your chest to the sky." So he cursed them. Translation also presented problems. The Yoruba texts include archaic words and phrases whose meanings were not known even to SalakQ, and others that were dismissed as meaningless song refrains, praise names, and divination phrases. These untranslated portions are given in italics in the English version, but the proper names of the divination figures, deities, towns, and persons are in roman type. Another problem concerns a frequently repeated phrase, "bke iprun will say in the future." One of the characters is named "If Qlc;>run does not kill me, people cannot kill me" (18). Most important, it is Qlc;>run who assigns and controls human destinies (Bascom 1969: 115-118). The Yoruba believe in reincarnation and in multiple souls. The most important soul is the ancestral guardian soul (~l~da, ip9nri, ip}ri), which is associated with a person's head, his destiny, and reincarnation. 1he second is the breath (~mi), which resides in the lungs and chest and has 1he nostrils to serve it like the two openings in a Yoruba blacksmith's bellows.

34

Sixteen Cowries

The breath is the vital force that makes man work and gives him life. Some say there is a third soul, the shadow (ojiji), which has no function during life but simply follows the living body about. One can see the shadow and hear and feel the breath; but no one hears, feels, or sees the ancestral guardian soul while the individual is alive. The shadow is without substance and requires no nourishment; the breath is sustained by the food which the individual himself eats; but the ancestral guardian soul must occasionally be fed through sacrifices known as "feeding the head" (ibQrf, ibQ ori). Before a child is born-or reborn-the ancestral guardian soul appears before Ql9run to receive a new body, a new breath, and its destiny (iwa, ipin) for its new life on earth. Kneeling before QlQrun, this soul is given the opportunity to choose its own destiny, and it is believed to be able to make any choice it wishes, although Qlrun may refuse if the requests are not made humbly or if they are unreasonable. Destiny involves the individual's personality, his occupation, and his luck; and it involves a fixed day upon which the souls must return to heaven. The ancestral guardian soul is sometimes spoken of as the head (orf) or as "owner of the head" (ol6rf), and in Salak9's verses it is personified as Head (A28, A34, A35, 113, J9). One verse (A35) tells how Head chose "all the destinies." In another (AS) a woman named "One who has small children" said that "her earthly blessings were late; she said her heavenly blessings were late. She did not know her head chose a destiny of beads, her head chose a destiny of brass, her head chose a great abundance of money." A lucky person is called "one who has a good head," implying a good destiny, and an unlucky person is "one who has a bad head." Infonnants stress the importance of the ancestral guardian soul, some even calling it a deity. "The head is the individual's principal deity. The head is more important to everyone than their own deity. The head is the eldest and most powerful of all deities" (Bascom 1960: 408). One verse (A34) tells ho..y Head threw nine deities to their towns, where they prospered, and "That is how Head surpassed all the deities." Qrunmila sacrifices to his head and marries Money; he praises himself for this until his wife objects, he praises Money until his diviners tell him to praise the one who made him succeed, and finally he praises Head (A28). The characters in the verses are often instructed to sacrifice to their heads (A28, E4, Fl2, H2, H9, Ill, J1, J8, J9, L3 note 1), but we are told, "If our head will heed our supplications, we do not know" (C8). There are many praises of the head in the verses. "There is no land where Head is not known" (A28). "Head is a better defender, one whose head is good has no equal" (A34). "One's head is what makes him wealthy" (116). "Head is what makes a boy a man" (A28). "There

The System of Belief

35

is nothing the head cannot make of a man; a person's head makes him king" (GS). The day of one's death can never be postponed, but other aspects of one's destiny may be modified by human acts and by superhuman beings and forces. If one has the full support and protection of his ancestral guardian soul, of QlQrun, and of the other deities, he will enjoy the destiny promised him and live out his allotted span of life; if not, he may forfeit the blessings destined for him or die before his time. Throughout his life an individual makes sacrifices to his ancestral guardian soul and to the deities; he has charms or "medicines" prepared to protect and assist him; and when he is in trouble he consults a diviner to determine what should be done to improve his lot. He also consults a diviner before any major undertaking to learn what sacrifice is necessary to insure a successful outcome. At death the multiple souls leave the body and normally reach heaven, remaining there until the ancestral guardian soul is reincarnated. Persons who die before their time remain on earth as ghosts, staying in distant towns where they will not be recognized until the day appointed by Qlorun arrives, llloilen they "die" a second death and go to heaven. When the three souls reach heaven, Ql9run assigns them to the "good heaven" or to the "bad heaven" depending upon their behavior on earth. Those who are sent to the "bad heaven" can never be restored to the living through reincarnation; nor can suicides, who never reach heaven but become evil spirits that cling to treetops like bats or butterflies. If a woman has several children in succession who die at childbirth, in infancy, or even when somewhat older, they may not be a succession of different ancestral guardian souls, but one ancestral soul being repeatedly reborn, only to return shortly to heaven where it retains its childlike form. It does not want to remain long on earth, preferring life in heaven or wishing only to travel back and forth between heaven and earth, and has been granted short spans of life by Qlorun. Such children are known as abiku (abfku) or -one born to die," and their mothers may join the :t:gb~ Qgba, a cult which propitiates abiku and whose members have large iron rattles made for their children to wear on their ankles. The corpse of a child may be marked by shaving a spot on its head or cutting a notch in its ear to prove that it is an abilru when it is reborn with the same mark; and the corpse of an abiku may be threatened with burning or with having a toe or finger cut off to frighten it into staying on earth when it is reborn again. In the verses clients are told to sacrifice because of an abiku (F22) and so that the child they will have will not be an abiku (I2). Qrunmila offered a sacrifice before he married an abiku,

36

Sixteen Cowries

and she did not die (A26). Foolish Rainbow "keeps on dying like an abiku" because his parents do not know his real name (F22). A sacrifice is also prescribed to twins (18). Twins (ibeji) are not bad like abiku, but they are feared because they are powerful and may harm or even cause the death of their parents. When twins are born two small pots are partially buried in the corner of a room and sacrifices are offered near them anr.ually. When a twin dies the parents have a woodcarver fashion a small twin figure (ere ibeji) of the same sex and with the facial marks of its lineage. If the second twin dies while young, a second figure is carved. Like abiku, twins retain the form of children in heaven, and spend their time at play. Twins and abiku are not deities; the sacrifices offered to them are for their souls. One verse (AS) tells how people began cooking seasoned mashed yarns, boiled corn, fried plantain, and fried yarns for twins. One verse (G1) tells how QlQrun gave one of the seventeen figures('s account. Qranmiyan (Qnfnmiyan, mentioned him as the deity associated with the figure Qkanran (D). He is said to have had two fathers and to be half white-skinned like Odua and half black-skinned like Ogun, the God of Iron. He became a great warrior like his father, Ogun, and it is curious that he is not mentioned because he is said to have been the founder and first king ofQyg. Orishala, the God of Whiteness and the Creator of Mankind, has already been discussed, but requires further consideration because of his importance in Salakg's version of divination with sixteen cowries. Having been given the power to mold human bodies, he created the first man and woman; according to Salak9 they were Gb~gbade and M9taw~de, other names for Orisha Rowu and Orisha Yemo. Orishala also fashions the form of human beings in the womb before they are born. Salakg said he did not know how this is done, but other informants say that, working in the darkness with a knife, he molds their bodies and then, like a woodcarver, separates the arms, legs, fingers, and toes, and opens the eyes, ears, nose, and mouth. He is sometimes called QlQrun's sculptor, and two of his praise names are "One who carves in darkness" (Agbokunkun ~c;>na) and "The person who makes the eyes and makes the nose" (.eni to ~oju ~emu; cf. Idowu 1962: 72). In one of the verses (Al8), Eshu found Orishala carving, and from him learned how he made feet, mouths, and eyes. Another of Orishala's praise names is "One who creates a person as he .:hooses" (Adani b6 ti ri). Children whom he fashions as albinos (afin), hunchbacks (abuke), cripples (arQ), dwarfs (arara), and dumb mutes (odi) are sacred to him. A fourth praise name is "Husband of hunchback, husband

38

Sixteen Cowries

of cripple, husband of dwarf who has a flat head" (QkQ abuke, 9k9 ar9, 9k9 arani aborfp~t~), and the verses mention both cripples (A41, A43, G12) and albinos (A43, 117). Those who are born in a caul (9k~, ala) are also sacred to Orishala, and names that are given to children born in a caul are also mentioned (B 1, K1 0). He appears in the verses with the names Ori~lfhi and Ori~anhi, often shortened to O~irhi and O~anhi, or with his praise names Ori~ahi wut(>W11, Qr{>wurqwur(>wu, n kosi ni pa Q me;> loni, 0 ni o si rna gburo aw~m. eniti Arun basi ba, To ba gbe sanl~, Wc;>n a si lc;> pe Qrunmila; Nigbati o ba si ti de ib~ Nwc;>n a si jc;> ~ lc;>wc;>. Ti Ofo bade ibikan Ti wsm basi lc;> pe Qrunmila, Nigbati o basi de ib~, Wc;>n a si jc;> ~ lwc;>. Qrunmila sa wa la, o lu u. Ni Qrunmila wa njo, ni nyc;>; Ni nyin awc;>n awo, ni aw~m awo wa nyin O~a Pe b~ ni awQn awo ti on~ ~nu rere wi. fp~~r~ im ni farabal~ ni jogunda Da fun Qrunmila. Ifa nlQ ba wqn mul~ ibudo Nita Iku, nita Arun, Nita Ajogun M~r~rindinlogun ti nb~ lode o~alaiye. 0 ni Iku wa forijin rni, Ajikan ajikan rere ajikan. Arun wa forijin rni, Ajikan ajikan rere ajikan Ofo wa forijin rni, Ajikan ajikan rere ajikan. Gbogbo Ajokun to wa forijin rni, Ajikan ajikan rere ajikan. Nibiti Qrunmila ko ba le wa ku nu u. Eji Ogbe ni.

Eji Ogbe

75

Then why are you doing this?" Orunmila said, "I just saw you, and I just did what I have usually done. Orunmila said, "I just did for you what I usually do." Sickness said, "All right." he said, "The one who came here first and went away, He said, "He is Death. He said, "I am Sickness. He said, "This is Fight. He said, "This is Loss. He said, "This is Affair. He said, "We will not kill you today, He said, "But you will be hearing of us." Anyone whom Sickness should attack And confine him to bed, They would go and call Orunmila; And when he got there, Sickness would let him go. When Loss went some place And they went and called Orunmila, When he got there, Loss would let the person go. Orunmila became wealthy, he was rich. Orunmila was dancing, he was rejoicing; He was praising the diviners, and the diviners were praising Orisha That his diviners had spoken the truth. The slender palm frond is patient in taking its revenge" Cast for Orunmila. Ifa was going to take land to settle In the neighborhood of Death, in the neighborhood of Sickness, In the neighborhood of the Sixteen Evils that were on earth. He said, "Death, forgive me, "Ajikan, ajikan rere, ajikan. "Sickness, forgive me, "Ajikan, ajikan rere, ajikan. "Loss, forgive me. "Ajikan, ajikan rere, ajikan. "All Evils that exist, forgive me, "Ajikan, ajikan rere, ajikan. That is how Orunmila became immortal. This is Eji Ogbe.

76Eji Ogbe- 9Orin ti mo run o ju igbo; Enia ti mo mQ o p~ ju Qja; Otere itQ ~nu mi to okun 0 da fun Alade NlQ f~ Aina ar~mQ Olodumare. Qrunrnila ni on le f~ Aina? NwQn ni yio f~ on yio f~. 0 ko nile f~. 0 ni on yio f~. Egungun f~ o ti; ~QnpQna f~ o ti i; Ogun f~ ~ o ti i. Qrunmila sa~ e titi ni jQkan. 0 ni Olodumare. 0 ni h~n.

Sixteen Cowries

0 ni Aina ni on wa f~ ~ Olodumare si kf Aina mQl~ 0 fi le Qrunrnila lQWQ Nigbati o di ijQ keji Ni Qrunmila ba tun WQ ~wu r~ pe ki on re dup~ ti ana 1QWQ0lodumare. Qr si ni yi Ni Olodumare ba tun fa lo ba file Qrunmila lQWQ; Lo ba fun Qrunmila lobinrin meji. Nigbati o di ijQ keji ti o lQ dup~ pe

Qmc;> ti ~fun on lana on dup~ o. Lo wa fi Qr lo fi le lQWQ;Lobinrin wa j~ meji to fun. Nigbati yio dup~ Olodumare fi Qr~ le lQWQ. Qrunmila, kini on yio ha tun rna ~e A fi bi on nyin awc;>n awo? Lo ba b~r~ si aw9n awo yin; Ni banjo, ni ba nyQ; Qrunmila banjo bQ wa ile Pe b~ ni aw9n awo ti aw9n I ~nu rere wi. Orfn ti mo run o ju igbo; Enia ti mo IDQ wc;m PQ ju c;>ja; Otere i tQ ~nu mi to okun

Eji OgbeA9

77

"The chewing stick that I chew is greater than a forest; 'The people that I know are more than a market; '"The spit from my mouth is as much as an ocean" Who cast for "One who has a crown" (Orunmila) Who was going to marry Aina, the first born of Olorun. Orunmila said, "Will I be able to marry Aina?" They said, "He will marry her, he will marry her. ''He will not be able to marry her." Orunmila said, "I will marry her." Egungun had tried and failed; Shopona had tried and failed; Ogun had tried and failed. Orunmila said he would do it one day. He said, "Olorun!" Olorun said, "Yes?" He said, "I have come to marry Aina." Olorun took Aina And gave her to Orunmila. On the next day Orunmila put on his gown and went to thank Olorun for yesterday. Ore was there And Olorun gave her to Orunmila; He gave Orunmila two wives. On the next day when he went to give thanks, "For the child that you gave me yesterday, I thank you." Olorun gave him Ore; He gave him two wives. When he gave thanks, Olorun gave him Ore. "Orunmila, what are you going to do "Except be praising the diviners?" He began to praise the diviners; He was dancing, he was rejoicing; Orunmila was dancing back home That their diviners were speaking the truth. "The chewing stick that I chew is greater than a forest; "The people that I know are more than a market; ''The spit from my mouth is as much as an ocean"

78

Sixteen CowriesDa fun Alade ref~ Aina ar~ni9 Olodumare. 0 ni Alad~ mo dup~. Qrunmila mo gbr~; Mo lq dup~ Aina ni mo gbr~ thun b. Nibiti O~a pe ire obinrin nu u. Eji Ogbe ni.Ti nl

Eji Ogbe -10

Aifijojum role ja bi ka ni twq ~ni pa fun Qrunmila. Ifa nl mu oko di~ l~kule. Qrunrnila ni on yio 1 mu oko. Gbogbo wn nl; Egun mu, ~an go mu, ~qnpna mu, Ogun mu. Qrunrnila ni Iarin ni on yio mu. Ha! K.ini ti ko ni ro oko yi Larin ni yio wa mu, Ti yio wa da igb~ soko? 0 ni Iarin ni on yio sa mu, t:gb~j il~ ni on yio si mu p~lu, Nwn ko si gbd rna bu fun. Ni wn ba bu fun Ni WQn ba ny~ Qna laja ara wQn. Qrunmila si da oko ebe m~rindilogun. 0 gbin ewe jagba; 0 gbin jogbo, janyinjanyinfU; 0 gbin ~awerepepe; 0 gbin ewe wawa; 0 gbin qdundun;

Eji OgbeCast for "One who has a crown" When he was going to marry Aina, the first born of Olorun. He said" 'One who has a crown,' I thank you. "Orunmila, I got a gift/ "I went to give thanks for Aina and I got another gift." This is where Orisha says, "A blessing of wives." This is Eji Ogbe.I.

79

There is a play on the words Qr~, the name of the second wife, and qr~, a gift.

AlO

"Stealing is not like owning" Cast for Orunmila. Ifa was going to make a small farm in the back yard; Orunmila said he would go and make a farm. All of them were going; Egungun made a farm, Shango made one, Shopona made one, Ogun made one. Orunmila said he would make his in the middle. "Ha! This one who is not going to hoe his farm 1 "And he will make it in the middle, "And he will make a forest between our farms?" Orunmila said he would make his farm in the middle, And he would take land enough for 1,600 yam heaps too, And they must give it to him. They gave it to him And they cleared paths at the boundaries. Orunmila made a farm of sixteen heaps. He planted jagba leaves; He planted jogbo and janyinjanyinfu; He plan ted shawerepepe; He planted wawa leaves; He planted odundun;I.

Although in this verse Orunmila plants medicinal herbs, it is a tabu for some !fa diviners to do real farming. Cf. Bascom 1969: 87.

80

Six teen Cowries0 gbin t~t~; Ni o ba si nborni si. 0 si kwti, (>r(>wtir(>wur Nwc;m ni Qrunmila bi o ko bat~ ba kan r~ nifa wn ni o ko 1e 1a..lo .lo

E ha ~e?On ti on ko 1owo.

Ki on ~f~f tun wa 1 ya owo ni? Nwsm ni ki o 1 ya owo. Tani yio fun on 1owo? Nwsm ni ki o mu Amosu wa; Nwn sa mu Amosu 1 oke Atokeroke wn re kowo. Ki wn fi Amosu kowo 1oke Atokeroke nu u Qrunmila E~u nifa. Ko tf E~u nifa tan, Nigbati yio ~e, nigba E~u basi di ile Alara, Qm Afara a gbona. Nwqn ani~ 1 pe Qrunmila, Nigbati o basi di ib~ oju 9m9 a si wa1f. Bi o de ile Ajero, br na ni,

tr

Eji OgbeAnd anyone who was returning from Father Must give him something Of the things that Father gave him. And Eshu became wealthy, he became wealthy; He said his diviners were speaking the truth . .. Lazy men live by their wisdom; -only fools do not know how to manage their affairs" Cast for the 3 ,200 deities When they were going to their father's house to receive their powers. This is why Eshu is greater than all his seniors. This is Eji Ogbe.

103

Al9 'If we do not bear suffering that will fill a basket, -we will not receive kindness that will fill a cup" 1 Cast for Orunmila. Ifa was going to initiate Eshu, And he was going to pawn Amosu, 2 his son. They said, "If you cannot initiate one of your kings (sons), you will not be wealthy." What should he do? He had no money. 9lould he then just go and borrow money? They said he should go and borrow money. Who would give him money? They said he should bring Amosu; And they took Amosu to Atokeroke Hill and they got money. As soon as they used Amosu to get money at Atokeroke Hill Orunmila initiated Eshu. When he had initiated Eshu, Afterward when Eshu went to the house of the King of Ara, The Icing's child had a fever. They would say, "Go and call Orunmila," And when he got there, the child would recover. IfEshu went to the house of the king of ljero, it was the same,

1 2

Literally, a small cup-sized calabash for drinking. Cf. Amosun, a title among the Ifa diviners (Bascom 1969: 92). To pawn someone is to have him work for a creditor in lieu of paying interest.

104

Six teen CowriesNile 9wargun Aga, b~ na ni. 9runmila t~ 9w9 Ifaye tan, on na lowo; 9runmila ba la, lo ba ra ~~in. Ni banjo, ni ny9; Ni nyin aw9n awo, ni aw9n awo wa nyin 0 ni ba o jiya to kun agb9n; A o jore to kun inu aha Da fun Qrunmila. Ifa yio t~ E~u nifa, Yio fi Amosu m r~ sfa. 0 ni a gb ru fb, atukan eru; Ko i p~, ko i jinna, 0 ri mini j~buture m. Eji Ogbe ni.

O~a.

Eji Ogbe- 20Ma fl wawa bf;llapo wawa; Ma fl wawa bf;llapo wawa

Da fun Ogun Onijaole Ti nlq ba wn na ja t~yamqra. Ma fi wawa bf;l lapo wawa; Ma fl wawa bf;llapo wawa On lo da fun O~anla Q~yrygbo Ti nre ba WQn na Qja tyyamQra. Ma fi wawa bQ lapo wawa; Ma fi wawa bQ lapo wawa Da fun Qrunrnila. Ifa nre ba wQn na Qja tyyamQra. Qja yi iya ni, J;:ni ti o ba si lQ lfmyta yio la. Qrunmila lo klQ, Ewur~ ni o ngba bode. Bi Qrunrnila bade bode, o dQbal~ fun; Bi o bade bode a dqbaly fun. Qrunmila fi lQ lymyta o la. 0~ ni iwQ Qrunrnila oi wa wi fun.

Eji OgbeAnd at the house of king Orogun Aga,3 the same. Orunmila finished divining and he got money; Orunmila became wealthy and he bought a horse. He was dancing, he was rejoicing; He was praising the diviners, and the diviners were praising Orisha. He said, "If we do not bear suffering that will fill a basket, we will not receive kindness that will fill a cup" Cast for Orunmila. Ifa was going to initiate Eshu, And he was going to pawn Amosu, his son. He said, "We heard and offered the sacrifice; we appeased the gods; ''It won't be long, it's not far away, ''You will see me in an abundance of children." This is Eji Ogbe.

105

3

Possibly the Qrangun or Qrqngun, king of Ila; but see G14, note 2.

A20

"Don't hurry back from anything that requires patience; ''Don't hurry back from anything that requires patience" Cast for Ogun Onijaole When he was going to "Endure Suffering" market. "Don't hurry back from anything that requires patience; "Don't hurry back from anything that requires patience" He was the one who cast for Orishanla Osheregbo When he was going to "Endure Suffering" market. "Don't hurry back from anything that requires patience; "Don't hurry back from anything that requires patience" Cast for Orunmila. Ifa was going to "Endure Suffering" market. This market was full of suffering, But a person who went there three times would become wealthy. Orunmila was the first to go, And She-goat was collecting tolls at the town gate. When Orunmila reached the town gate, he prostrated for her; As he reached the town gate he prostrated for her. Orunmila went three times, and he became wealthy. Orisha said, "You, Orunmila, tell me how you did it."

106

Six teen Cowries0 ni iya ti nby niby o ni o PQ gan. O~a ni yio ba iya r~. Hyn. Nkan ti on fi ni suru ti on fi e yda iwQ, Iw yio wa ni suru ju on lq? O~a lQ, nigbati yio de iby Tani yio ba? Igbin ni gba owo bode. Bi baba bade ib~ baba a dc;>baly fun; Ko mq pe QrQ ni on nki wun Titi o lQ lymyta, o la. Ogun wa ni on yio lq. Nwqn ni Og(Jn ko le lQ. Og(Jn ni on yio lq, on ko le lQ abi? Nwqn ni ko le lQ. Nwqn ni, o ni ewQ. 0 ni o ti ni ew? WQn ni a ki mu Qb~ rin Qna ib~, A ki si fa Qpa lqwq. 0 si le ~aima ~e ikan nib~ Og(Jn ni on ko ni mu Qb~, on ko si nu mu Qpa. Nigbati yio lQ, o si mu Qpa a fi si arin t,:ru; 0 si mu raguda o bq Okoto le, lo ba fQn. Nigbati yio de bode, o ba Aja. Aja ni o ngba bode, Aja ~e si bi ti awqn yoku ti ne. Ogun si nfi t,:SQ tu ikanna raguda r~; Aja nsunmQ, nsi ntu, Nigbati Aja yio sunmQ, a fi Oro to bt,: lori. Nwn ni Hal 0 pa onibode o! Eu da jinnijinni bo, Ogim ko le duro, Lo ba WQ inu igbo. Qgan a fa la~Q niyi; J;:wn a fa niyi; AQ ya tan lara Ogim. On yio ha ti ~e bayi wle? Lo ba b~ imQ QP~ lo ba san mariwo.

Eji Ogbe-Ha!" he said, "There is suffering there, and there is really lots of it." Orisha said, "I will endure the suffering. -Yes. I had patience enough to create you, "'Will you have more patience than I do?" Orisha went, and when he got there, Whom did he meet? Snail was collecting tolls at the town gate. When Father got there, Father prostrated for him; He did not find wealth Until he went three times, but he became wealthy. Ogun said he would go. They said Ogun could not go. Ogun said he would go. "Why can I not go?" They said he could not go. They said, "It has a tabu." He said, "What is the tabu?" They said, "One does not take a knife and go there, And one does not carry a staff. -You cannot do without either of these." Ogun said he would not take a knife, and he would not take a staff. When he was going, he took a staff and put it inside his loads; He took a sword and put it inside his trousers, and he left. When he arrived at the town gate, he met Dog. Dog was collecting the tolls at the town gate, And Dog did as the others had done. 1 Ogun carefully pulled out his sword; Dog was approaching, and Ogun was pulling it out, And when Dog was near enough, he cut off his head. They cried, "Ha! He has killed the gate keeper, oh!" Eshu threw fear into him, And Ogun could not stand up to him. He ran into the forest. Briars pulled at his clothes; Thoms pulled at them ;2 Ogun's clothes were torn from his body. How could he go home like this? He cut young palm fronds and put them on.1

107

2

Dog, snail, and she-goat respectively are the preferred sacrificial animals of Ogun, Orishanla, and Orunmila. In another recorded version each of the animals insults its deity. "Briars" are Combretum spp., and "thorns" are Acacia spp.

108

Six teen CowriesOhun na ni wQn nta fun Ogun wun, Ni ko j~ Ogun ni isinmi laiye Pe eni lQj9 Oglin, a ki ~e i~~ kano Qrunmila wa njo, O~a wa nyQ Pe b~ni aw9n awo ti aw9n n~e ~nu rere wio Ma fi wawa bc)lapo wawa; Ma ff wawa bc)lapo wawa Da fun Ogun Onijaole 0 nl9 ba WQn 9ja t~yam9rao Ma fi wawa bc)lapo wawa; Ma fi wawa be) lapo wawa Da fun O~anla Q~~r~gboo Baba nl9 ba w9n na 9ja t~yam9rao Ma fi wawa be) lapo wawa; Ma fi wawa bgi;>; Oninu rere ni pa obi ti yan ketekete Da fun Ojodu ti e QffiQ Arira ni If~. Ojodu rna side QffiQ Arira ni If~, A wa dup~ ti obi to yan. H~n. Eleni ko lQ fun baba r~ lobi, Bi Oa ti wi nu. Eji Ogbe ni.

Eji Ogbe- 28 Adaba kekeluke Da fun Qrunmila. Ifa yio ~e qkq Ajeuna. Qrunmila, on ti e ti o le f~ Ajeuna yi? Bl! ni ara si nni, On yio ha ti e bayi? 0 si e titi o fl! ff. Kini on yio ha ~e bayi? Nw, ko b9 oke ip ni imu. Nigbati yio ~e, Ajeuna, Qpa! Bi of\! Qrunmila lOt. 0 f\! Qrunrnila nu. Ara ti o ti nni Qrunrnila Ara koni m. Qrunmila di lc:;>p enia; Nigbati o ni owo l9w9, Ti wn nri j\! nile r~ Ti W(;m nmu nile ry.

Eji Ogbe"The lid of a calabash does not sit up straight" Cast for Arira who was weeping for children. "Liars are those whose kola nuts face down; ''Traitors are those whose kola nuts become discolored; "Honest men cast kola nuts and they come out good" Cast for Ojodu who was the child of Arira at Ife. And Ojodu came, the child of Arira at Ife, He came and gave thanks that his kola came out good. Yes. This person should go and give kola nuts to his father, As Orisha has spoken. This is Eji Ogbe.

127

A28

"Dove Kekeluke" 1 Cast for Orunmila. lfa was going to marry Money. Orunmila, what should he do so that he could marry Money? As he was poor, What should he do? Time went by and he wanted to get married. What should he do? They said he should offer 16,000 cowries; He should offer one pigeon; He should offer one rat; He should offer one hen. He should offer a sacrifice, he should sacrifice to his divination set with food; He should sacrifice to it with drinks. After a while, Money, Gosh! She really married Orunmila. She married Orunmila. Orunmila, who had been poor Was not poor any more. Orunmila became one who has many followers; When he had Money, They were eating at his house And they were drinking at his house.I.

A praise name for the West African Red-Eyed Turtle-Dove (Streptopelia semitorquata erythrophrys) referring to its light movements.

128

Sixteen Cowries0 di lpg enia Ko ~e baun nu. Qrunrnila nigbati o ba wa jo lg si ode To ba wa ndari b ni yio rna wa ~e Adaba kekeluke o. Ko si ile ta o rno ifa o. ' ' Kibosi Ifa o. lfa ni s9 ewe dagba. H~n-~n. Aje ni hun-un. Ko kibosi on ti on e b~, Ara r~ ni o wa nwa kibosi. Ko e rna ~e b~ ri ki on to de 9d9 r~? 0 tun e w9n ni ko kibosi ~ni ti o e b~. 0 ni Ha! 0 ni oti to ne ni. ' ' Nigbati o ba tun ndari ti ode b9 wale, A rna ~e Adaba kekeluke o. Ko si il~ ta o rn9 Aje o. ~ kibosi Aje o. Aje ni s9 ewe dagba o. Ori re ni hun! Ori r~ ni nj~ o le da Aje f~ bi on ko ba si l~hin r~?

.

Ko kibosi on won nkibosi ara won. Qrunrnila tun kaw ori, o tun t~ rnl~. J;:nijwo n~ ni. Nwn ni Qrunrnila, o ki kibosi ~niti o ~e Q bayi. 0 ni o dara na. 0 ni ori on ni wn pe ki on bQ Ki on to fi f~. 0 ni o dara. Ki Qrunrnila tun rna ti ode bQ, Nigbati o ba ti lQ ti o ba nbQ, Ni yio rna ~e Adaba kekeluke o. Ko si il~ ti a o rn ori o. E ba rni kibosi ori o. Ori ni SQ ewe dagba o. H~n, H~n. Ori ni wn wa ~e ofofo fun wa yi. Nibiti aiye wa ny~ Qrunrnila nu. O~a pe ire obinrin. Obinrin na ori oluwar~ ni ni yio f~ fun'

.

Eji Ogbe

129

He became one who has many followers And he did so. When Orunmila went out dancing And when he was coming back, he would sing "Dove, Kekeluke, oh! "There is no land where Ifa is not known, oh! "Shout, 'Ifa, oh! Ifa makes a boy a man!' Yes." Money said, "Oh no. 4le does not shout about me who made him so, 4le shouts only about himself. ""Was he like this before I came to him?" He went to the diviners again; they said he should shout about the one who had made him so. He said, "Ha! He said. "It is true." And so when he was coming home again, He was singing, "Dove Kekeluke, oh! "There is no land where Money is not known, oh! "Shout, 'Money, oh! Money makes a boy a man, oh!'" His head said, "No! His head said, "Well then, could you have married Money if I did not support you? -you don't shout about me, you're only shouting about yourself." Omnmila put his hands on his head, he went to the diviners again. "''t is I, again." 1hey said, "Orunmila, you should shout about the one who made you so." He said, "All right. He said, "My head is what they said I should sacrifice to -Before I married. He said. "All right." As Orunmila was coming home again, When he had gone out and was coming back He was singing, "Dove Kekeluke, oh! "There is no land where Head is not known, oh! "Shout, 'Head, oh! Head is what makes a boy a man.' Yes.'' His head said, "Some one told him." ~is where life became pleasant for Orunmila. Orisha says, "A blessing of wives. ""The wife will be chosen by this person's head

130Ni yio si so di c;>1c;>1a, Bi 0~ ti wi nu. Eji Ogbe ni jy by.

Six teen Cowries

Eji Ogbe- 29Baba tyry nibi ijo, Baba tara nibi ija, Ko i de ibi ija, o ~ubu y~k~ Da fun Olomi Tutu a fi awe;> godomu. Hun. Olomi Tutu ni on ti ~e ti o 1e fi yy on? N}Von ni ki o 19 dim9 O~a. Nw9n ni ki o ru ygba myjc;>; Nwn ni ko o rna re dim9 0~. Nwc;>n ni ko ni a~c;> funfun; Fila funfun, ~okoto funfun Ni i 1o. Olomi Tutu, nw9n ni w9n i si 1o'gun. Olomi Tutu sa n~e aiye 1c;> na nu; Nsa ~ aiye 19 by na nu u. Aiye yy Olomi Tutu. Ni nwajo, ni nyc;>; Ni nyin aw9n awo, ni aw9n awo wa nyin O~a Pe by ni aw9n ti on ne ynu rere wi. Baba tyry nibi ijo, Baba tara nibi ija, Ko ide ibi ija, o ~ubu yyky Da fun 01omi Tutu a fawc;> godomu, Ti nti ile ry ba 0~ 1'awy. 0 ni a gb9ru ybQ, Atukan eru; Ko i py, ko i jinna, 0 ri mini jybuture. O~a pe ire ni on fc;> Sy o fun e1eyun Nibi a gbe da Eji Ogbe. O~a pe ire aje, ire c;>mc;> ni on fc;>, Bi O~a ti wi nu u. Eji Ogbe ni. Eji Ogbe nijy by, Ogbe mejeji.

Eji Ogbe"And he will become wealthy," As Orisha has spoken. Eji Ogbe is like this.

131

A29

"Father, slender in dancing, ''Father, straight in fighting, "Before he gets to the fight, he falls down" Cast for "Owner of Cold Water" (Oshun) who has a good complexion. Yes. Oshun said, "What should I do so that life can be pleasant?" They said she should rely on Orisha. They said she should offer 16,000 cowries; They said she should offer a hen. They said she should go and rely on Orisha. They said she should have a white cloth, A white hat, and white trousers To use. "'Owner of Cold Water,'" they said, "They must be clean!" "Owner of Cold Water's" life was going smoothly; It was going smoothly like this. Life was pleasant for "Owner of Cold Water." She was dancing, she was rejoicing; She was praising the diviners, and the diviners were praising Orisha That her diviners were speaking the truth. "Father, slender in dancing, 'Father, straight in fighting, ''Before he gets to the fight, he falls down" Cast for "Own~r of Cold Water" who has a good complexion, Who was coming from her house to join Orisha at the shrine. She said, "We heard and offered the sacrifice; we appeased the gods; ''It won't be long, it's not far away, "You will see me in an abundance of blessings." Orisha says blessings are what he predicts for this person Where we cast Eji Ogbe. Orisha says a blessing of money, a blessing of children is what he predicts, As Orisha has spoken. This is Eji Ogbe. Eji Ogbe is like this, both Ogbe.

132Eji Ogbe- 30

Sixteen Cowries

~~~ ko ti ibi kan mu'ni; Iya ko ti ibi kan jlj 'nia; Bo ba rin irin o~i, Bo ba oju f~ wlu, lgbakigba ni wn fi bu omi fun ni Da fun 'Rinrinrin. Ti n~e awo re ode Iwere. H~n. 'Rinrin re yi oju sa npn. Nigbati o ba da Ifa fun wn, W~m ki rub fun. Nigbati o ~e pe akisa ni on nb~ lara r~, Nigbati wn yio bu oni fun,

Igbakigba ni wn si fi bu omi fun. Nigbati o ~e, aiye Oniwere wa ja loju mu 0 wa ti l~hin a~a. Wpn ni awn awo wo lo tun ku? Nwn ni lrinrin nk? 0 ni ki wpn 1 pe wa. Nigbati wn yio pe ti yio de lo Y9 bi were. Eleyi n~ ni yio ba ni tun aiye ~ni ~e? Nwpn ni ko sa pee. Nigbati yio ~e, o kawp eri. Nigbati yio ri, Eji Ogbe lo ri. Ha! lrinrin ni ~b ni ko ru. Kini on ha ru? 0 ni ko 1 ru k~ m~rindilogun; Ko ru ewur~ myrindilogun; 0 ni ko ru adi~ myrindilogun; Nwn ni ko ru yiyyle myrindilogun. Oniwere ni Ha! Ha! Njy oju ko npn kini yi bayi? Eleyi ni ngo ru yb yi fun tan. Oniwere ko ya si. Nigbati yio ~e, wn pe lrinrin ni Qy; Nigbati yio de 9Y9 b~ na ni lo wi.

Eji OgbeA30

133

-Poverty does not seize just one part of the body; -suffering does not affect just one part of the body; 1 ..If you go about like a pauper, -u you enter town with the look of poverty, -They will give you water in any old calabash" Cast for Walker, an itinerant diviner, When he was going to the town of Iwere to divine. Yes. Walker was poor. When he cast Ifa for people, They did not give him sacrifices. After a while, as he was dressed in rags, When they gave him water, They gave it to him in any old calabash. Afterward, the life of the chief of Iwere became troubled, And he was unhappy. They said, "What diviner is left?" They said, "What about Walker?" He said that they should go and call him. When they called him, he looked like a mad man.

"Is this the one who will set my life right again?" They said, "Let him try." Afterward, he began. When he looked, he saw Eji Ogbe. -Ha!" Walker said, "A sacrifice is what you should offer." What should he offer? He said he should offer 320,000 cowries; He should offer sixteen she-goats; He said he should offer sixteen chickens; He said he should offer sixteen pigeons. The chief of Iwere said, "Ha! Ha! "Well then, is this one in such poverty "That he says I should sacrifice all this?" The chief of Iwere did not make the sacrifice. Afterward, they called Walker to Oyo; When he got to Oyo, he said the same thing.I.

In error, Salako gave as the first two lines, "Poverty does not respect one's birth; Famine does not respect one's complexion" from G8. The error was corrected when the transcriptions were checked in the field.

134

Sixteen CowriesOnlaiye ru Qky myrindilogun fun; 0 ru ~wu myrindilogun; 0 ru ~iyyle m~rindilogun,Adi~ m~rindilogun, ewur~ m~rindilogun.

Qpa! 0 d'ala~Q; Irinrin la. Oniwere wa f~ r Nigbati om pe Qy tutu tan. Talo ~e awo fun yin? Nwn ni lrinrin ni. Ha! 0 ni ki wn ko lope wa fun on. Irinrin ni ki wn s fun pe awo ti on ju ti ~ lQ s~ o. Ara QYQ wa njo, ni ny; Ni wn nyin awn awo, ni awQn awo wa nyin O~a Pe I~f ko ti' bi kan mu' ni; fy a ko ti 'bi kan j~ enia; Bi o bale rin irin o~i, Bo ba oju i~ w9lu, lgbakigba ni wn fi bu omi fun ni Da fun Irinrin ti n~e awo re ode Iwere. Irinrin wa ~ awo re ode Qyp; Awo rere ni Irinrin. Irinrin lo ba wa tun QyQ ~; Awo rere ni Irinrin. Irinrin ko tun re Iwere ile r~ m; Awo rere ni Irinrin. Nibiti Qy ko f~ ni orogun nu u. Eji Ogbe ni j~ b~. Eji Ogbe ni.

Eji Ogbe -31Mu mi de'gbo ki ngba igbo lW9 onigbo; Mu mi de Qdan ki ngba dan 1QW9 QlQdan; Ibiyowun more, ~ni rere mo j~ Nlo da fun Atiba ti o gba il~ l9w9 A~ipa. On tile ~ ti on file gba ilr?

Eji Ogbe

135

The king offered 320,000 cowries; He offered sixteen gowns; He offered sixteen pigeons, Sixteen chickens, and sixteen she-goats. Gosh! Walker became the owner of cloths; Walker became wealthy. The chief of I were wanted him When he learned that Oyo was calm. "Who divined for you?" They said, "It was Walker." "Hal" he said, "Go and call him for me." Walker said they should tell him, "That diviner is too important for you." The people of Oyo were dancing, they were rejoicing; They were praising the diviners, and the diviners were praising Orisha That "Poverty does not seize just one part of the body; "Suffering does not effect just one part of the body; "If you go about like a pauper, "If you enter town with the look of poverty, "They will give you water in any old calabash" Cast for Walker when he was going to the town of I were to divine. Walker went to the town of Oyo to divine; Walker is a good diviner. Walker set things right at Oyo; Walker is a good diviner. Walker did not go to I were his home again; Walker is a good diviner. This is why Oyo has no rival. Eji Ogbe is like this. This is Eji Ogbe.

A31"Take me to the forest and I will take the forest from its owner; "Take me to the grassland and I will take the grassland from its owner; "Wherever I go, I am a good man" Was the one who cast for Atiba who took land from Ashipa. 1 What could he do to be able to take the land?t

A tiba was the king of Oyo who established the capital at new Oyo (Ag9 9ja) after Old Oyo w.as deserted. Ashipa is one of his chiefs in whose compound the principal shrine for Orishala is located. One informant said that Ashipa was the founder of new Oyo.

136

Sixteen CowriesNwgn ni ki o IQ rubg. Kini on yio ha ru? Nwgn ni ki o ru ygba myrindilogun; Ki o ru yiyyle myrindilogun; Ki o ru adiy myrindilogun; Ki o ru a~g ara ry; Ko ru ~okoto ry; Ko ru yWU grun r~. Atibako pa ybQ na, riru lo ru. Nigbati yio ru, o ru omi tutu 0 ru igbin. Wgn ko pa igbin na Wgn ni ki wgn sa fi igbin na le ori ybQ. Wgn ni ynu ibi igbin ba fa mg, Wgn ni iby ni yio gba ilr de. Qpa! Nigbati yio ~e, ere ni, awada ni, Awgn enia aby A~ipa Bi ki Atiba ko ro oko, ki wgn ko i~u r~; Bi ki Atiba ko gbin yangan ki wgn ya IQ, tititi. Atiba sa njiya, IQ titititi. Qpa! Nigbati yio ~e, Atiba di alagbara 0 ba sa gbori lgwg A~ipa. Ti wgn ba ko eyi wa, On ni wgn nko fun. Bi wgn ko ti ghun wa, On ni wgn ko fun. Bi eleyi ba wa On na ni wgn ndimg. 0 sa ju A~ipa !g. Atiba ni wa njo, ni nyg; Ni nyin awgn awo, ni awgn awo wa nyin O~a Pe mu mi de'gbo ki ngba igbo IQWQ onigbo; Mu mi de gdan ki ngba igbo lQWQ glgdan; Ibiyowun mo re, yni rere ni mo jy. Awgn lo da fun Atiba ti yio gba i!y lQWQ A~ipa. Eji Ogbe ni jy by.

Eji OgbeThey said he should go and offer a sacrifice. What should he offer? They said he should offer 32,000 cowries; He should offer sixteen pigeons; He should offer sixteen chickens; He should offer the cloth he was wearing; He should offer his trousers; He should offer the gown he was wearing. Atiba made the sacrifice, he offered all. When he offered it, he also offered cold water And he offered a snail. They did not kill the snail; They said they should put the snail on top of the sacrifice. They said, "As far as the snail crawls, They said, "That far you will take land." Gosh! Afterward, like a game, like a joke, The people under Ashipa, If Atiba made a farm, they took his yams; If Atiba planted com, they took it away, and it went on like this. They were stealing and stealing from Atiba. Gosh! Afterward, Atiba became powerful And he surpassed Ashipa. When they would bring these things, He was the one they would give them to. When they would bring those things, He was the one they would give them to. If these people would come He was the one they would rely on, And he surpassed Ashipa. Atiba was dancing, he was rejoicing; He was praising the diviners, and the diviners were praising Orisha. "Take me to the forest and I will take the forest from its owner; "Take me to the grassland and I will take the grassland from its owner;

137

"Wherever I go, I am a good man." They are the ones who cast for Atiba when he was going to take land from Ashipa. Eji Ogbe is like this.

138Eji Ogbe- 32

Six teen Cowries

Ojfji ko ~e l~g~l~g~ rna wo Da fun j~rindilogun IrunmQl~. Won nti kole orun bo wa ikole aiye. NwQn ni ki WQn ko ru ~bQ; WQn ko ru ~gb~gba rn~jQ; K.i WQn ko ru ~iyple rnejimeji Adi~ rnejirneji. W9n ni ki WQn ko ru; Ki w9n sa ko ~bQ, ki WQn ko tu nu u. W9n ni WQn yio rna sin WQn ni W9n ko si ni le ku. Ni w9n ba ko ~bQ ni, WQn ba rubQ, W'im de ile aiye bfnfnu u. Nigbati yio ~e, Egun wgl~ ni, Egun ko le ku. Oro b~ na ni; ~QpQna b~ na ni; Ogun b~ na ni; B~ na ni gbogbo WQn. Ni WQn ko bale ku rnQ; Ni WQn ba fi l9 Ni WQn ba di sinsin. Nibi eleni ba di aiye apesin laiye r~ nu.~j j j j

Eji Ogbe ni.

Eji Ogbe- 33 Orun ko ti ~ WQ ka rna ba ba 91j(l wi Da fun Baba RQjuforiti. Baba RQjuforiti ni yi, Oju sa npQn. On ti ~e ti aiye le fi y~ on?

Eji OgbeA32

139

"A shadow wavers but does not fall" Cast for the Sixteen Deities. They were coming from heaven to earth. 1 They said they should offer a sacrifice; They should offer 16,000 cowries each; They should offer two pigeons each And two chickens each. They said they should offer them; They should collect the sacrifice, and they should appease the gods. They said that people would be worshipping them And that they would be immortal. They collected the sacrifice, and they offered the sacrifice, And they came to earth. Afterward, Egungun went into the ground, And Egungun became immortal. Oro did the same thing; Shopona did the same thing; Ogun did the same thing; And so did all of them. They became immortal; They went away And they became gods to worship. This is where this person will become one who calls others to serve him in his life. This is Eji Ogbe.1

Interpreted by Salako as meaning from the first Oyo to the second Oyo, or as from old Oyo to new Oyo.

A33

"Sun, please set so that we will not complain about the day" Cast for Father Rojuforiti. 1 There was Father Rojuforiti, He was poor. What should he do so that his life could be pleasant?1

A personal name, said to mean to be patient and persevering. The verse indicates that he became a diviner.

140

Sixteen CowriesWgn ni ko ru ~:gba rn~:rindilogun; Ko ru l(iYI(le. Hgwu! Meloni on yio ha ru? Nwgn ni ko lg ya owo, Baba Rgjuforiti o sa lq ya owo. Nigbati yio ya owo, ko rubg tan, Ti o ~e tan, ko rubq tan, Ay E~u ti ki gbe oko gbe si. Nigbati yio de gdq Alara, 0 ni ygba rnyrindilogun lybg ry; 0 ru u. By ni Ajero; By l'Qwa Qrggun Aga; By ni Qni; By ni Qba ~lyyq. Awgn Qlqba lo sa npe sa Ohun ti o ba pe ki wqn ru ni wqn sanru. Baba Rgjuforiti sa la. Lo banjo, lo nyg; Ni nyin awgn awo, ni awgn awo nyin O~a Pe by ni awqn awo ti on ~e ynu rere wi. Orun ko ti y w"Q ka rna ba glgjq wi Da fun Baba Rgjuforiti. 0 ni ni ngbo la terni dandan. O~a pe ire gla ni on fq Sy. 0 ni eleni ko rubg, Bi Oa ti wi nu u, Nibi a gbe ri Eji Ogbe. Eji Ogbe ni.

Eji Ogbe- 34

Oluwani Okun, Abori le k6k6 bi ~~:rfn; Eku Qsanyin wo orun rna la; Alawg nwqn ni bimg tipatile

Eji OgbeThey said he should offer 32,000 cowries; He should offer a pigeon. What! How much should he offer? They said he should go and borrow the money, And Father Rojuforiti went and borrowed the money. When he borrowed the money and had finished offering the sacrifice, When he finished it, finished offering the sacrifice, Eshu's power did not stay long in the farm. 2 When Father Rojuforiti came to the king of Ara, He said 32,000 cowries was his sacrifice; He offered it. The king of Ijero did the same thing; King Orogun Aga did the same thing; The king of Ife did the same thing. And the king of Oyo did the same thing; The kings were calling him to divine And they were offering the things that he said they should offer. Father Rojuforiti became wealthy. He was dancing, he was rejoicing; He was praising the diviners, and the diviners were praising Orisha That his diviners had spoken the truth. sun, please set so that we will not complain about the day" Cast for Father Rojuforiti. He said, "I will surely be wealthy." Orisha says that a blessing of wealth is what he predicts. He says this person should offer a sacrifice, As Orisha has spoken, Where we see Eji Ogbe. This is Eji Ogbe. A metaphor meaning that it was effective quickly.

141

A34

"Oluwara Okun, 1 "One who has a head as hard as iron; "Osanyin's palm nut faces the sun but does not crack; "Quarrelsome women bear children with difficulty"1

A praise name for lfa.

142

Sixteen CowriesDa fun OrimQjajuwQn, QrnQ Magala ti dade owo. H~n! Ori ni yi. Aje ko ni QkQ irnul~, on tile ~e? WQn ni ko rna lQ QdQ Ori. Ko koobi rneji, Ko rna lQ QdQ Ori. Nigbati Aje yio koobi rneji ko rna lQ, 0 sa nla arin awQn J~rindilogun lg; 0 nla WQn lg nu. ~ango ni iw9 obinrin ti o nlQ yi o i wa ki ni? 0 ni on nigbati on ko wa yin wa? Ni ~ango ba dide ni o ba lQ obi rnQ lt;>WQ. Ni o ba rnu ikan nib~ Lo ba s9 si l!nu 1'odidi. 0 si gbe 9kan yoku lQ QdQ Ql9fin Nibiti Ori gbe joko l't;>dQ QlQfin. 0 gbe de ibl! lo ba gbe fun. QlQfin da w9n lohun tan. Ori wa nbQ, 0 ni tani gba obi lQWQ obinrin yi? ~ango ni on ni. 0 ni bo ti g to lo fi gba. ~ango ni on, LakiQ? Ori ni ki o ~e? NwQn fi QWQ si ija. Nigbati Ori yio gbe ~ango, Nigbati yio ju, o ju si Koso. O~a Oko ni Ha! Qr~ on. Nigbati yio ju, o ju O~a Oko si IrawQ. Ifani Ha! Aburo on. Nigbati yio ju Ifa, o ju si Ado. 0 gbe Qya ju si Ira; 0 ju Egun si Qj~. Ha! ~QpQna ni tani wa ida on? Nigbati yio gbe ~QpQna o ju si Egun; 0 gbe f:l~gba, o ju si lworo. Ha! QbalufQn o ju si f:rin.

Eji OgbeCast for "Head is a better defender," Child of Magala who wears a crown of cowries. Yes. There was Head. Money had no husband to confer with, what should she do? They said she should go to Head. She should take two kola nuts, And she should go to Head. When Money got the two kola nuts and was going, She was passing in the midst of the Sixteen Deities; She was passing through them. Shango said, "You, woman who are passing, why don't you greet us?" She said, "I? When I am not looking for you?" Shango got up and he grabbed the kola nuts from her hand. He took one of them And threw it whole into his mouth. He took the other one to Olofin Where Head was sitting down with Olofin. He went there and gave it to him. Olofin thanked him. Head came, He said, "Who took the kola nuts from this woman?" Shango said, "I did." Head said, "That shows just how stupid you are to take it." Shango said, "I, Lakio?" Head said, "What can you do?" They started to fight. When Head lifted Shango, And when he threw him, he threw him to Koso. 2 Orisha Oko said, "Ha! My friend." When Head threw him, he threw Orisha Oko to Irawo. Ifa said, "Ha! My junior sibling." And when he threw Ifa, he threw him to Ado. He lifted Oya and threw her to Ira; He threw Egungun to Oje. "Ha!" Shopona said, "Who is going to throw me?" When he lifted Shopona, he threw him to Egun; He lifted Elegba, he threw him to Iworo. Ha! He threw Obalufon to Erin.2

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Koso, Irawq, Ado, Ira, Qir;. Egun, lworo, !Jrin, and 0/ufqn are the towns associated with these deities.

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Six teen CowriesKini awc;m ha wa ri yi? Awqn yio ha. ti wa ~e? Nwc,m sal; O~a Oko ni Irawq ni awn ni wn ~e baun. Nigbati yio di dun k~ta ni wn tun ko j. Wqn ni ija ijwo, Awqn yio lq tun ja Bi Ori ti ~e ti o fi da gbogbo awn. Wn de ~hinkule Ori Ori si ni yi; 0 til ~e ay~wo. W9n ni ki Ori ko ni ij~, ko ni imu. Nigbati W