DESTINY

Destiny
Destiny, according to the Yorùbá concept means Orí (Head) which predetermines the unique personality of every individual. However, the concept of Orí, to the Yorùbá goes beyond the ordinary meaning of the head as the apex or container that houses the brain. It shows Orí as the symbol and extension of Olódùmarè (Almighty God) in every human being. It is also regarded as ‘Ẹlẹ́dàá’ and comprises both the dynamic and cosmic forces that determine the uniqueness of every individual. This means in essence that whatever a man becomes in life is attributed to his/her Orí. In ordinary parlance, it is loosely referred to as ‘Destiny’. In a stanza of Òtúrá Ogbè, Ifá says:
Ata wẹrẹ wẹrẹ kò soje
Dífá fún Orí-Àyànnyàn-tán
Ó ńlọ sílé Ọmọ́wùnmí
Ẹbọ ni wọ́n ní kó wáá ṣe
Ó gbẹ́bọ, ó rúbọ
Njẹ́ bí mo bá lówó
Orí ì mi, ìwọ ni
Òtúrá Orígbèmí, Orí ì mi, ìwọ ni
Bímo bá l’áya rere
Orí ì mi, ìwọ ni
Òtúrá Orígbèmí, Orí ì mi, ìwọ ni
Bímo bá l’ọ́kọ rere
Orí ì mi, ìwọ ni
Òtúrá Orígbèmí, Orí ì mi, ìwọ ni
Bí mo bá bímọ rere
Orí ì mi, ìwọ ni
Òtúrá Orígbèmí, Orí ì mi, ìwọ ni
Bí mo bá níre gbogbo lóde Àjàláyé
Orí ì mi, ìwọ ni
Òtúrá Orígbèmí, Orí ì mi, ìwọ ni

Translation:
Ata wẹrẹ kò soje, pepper (spice) does not ooze sap (alias of Awo)
This was the Awo who cast Ifá for good-and-well-chosen- destiny
When going to the home of Ọmọ́wùnmí
He was advised to offer sacrifice
He complied
Behold! If I’m rich
My Orí is the one responsible for this
Òtúrá Orígbèmí, it is the work of my Orí
If I have good spouse
My Orí is the one responsible for this
Òtúrá Orígbèmí, it is the work of my Orí
If I have good children
My Orí is the one responsible for this
Òtúrá Orígbèmí, it is the work of my Orí
If I have all good this of life
My Orí is the one responsible for this
Òtúrá Orígbèmí, it is the work of my Orí

From the above Ifá verse, it is evident that Orí plays a major role in the fortunes and misfortunes of an individual. Those who achieve greatness in life, it is the work of their Orí. On the other hand, those who become dregs of the society can also attribute their fate to their Orí (destiny).
It is quite unfortunate that most people do not usually consider their success as the handiwork of Orí. They attribute their successes to other factors such as skill, business acumen, smartness, religious affiliation, etc. Whatever success achieved by people is as a result of the cosmic configuration of their Orí, which determines the successes and failures of every individual. Let us see what another stanza of Ifá says with regard to this.

Kàrángbọ́n l’awo kànrágbọ́n
Jàgùdà l’awo Jàgùdà
Erin Àkòkì níí ṣalábàárìn ọmọ ẹranko
Dífá fún Ọ̀rúnmìlà
Níjọ́ tí baba ńlọ rèé ṣ’oníkẹ̀ẹ́ Orí láyé
Njẹ tí a bá bùrìn gàdà
Bí a bá lówó kan àsìkò
Bí a bá jí, à á ní Ifá o ṣeun ṣeun
Ifá á ní: òun kọ́, Orí ni
Orí ló ṣèyí-un, kìí ṣe’fá

Bí bá bùrìn gàdà
Bí a bá l’áya rere àsìkò
Bí a bá jí, à á ní Ifá o ṣeun ṣeun
Ifá á ní: òun kọ́, Orí ni
Orí ló ṣèyí-un, kìí ṣe’fá

Bí bá bùrìn gàdà
Bí a bá bímọ rere àsìkò
Bí a bá jí, à á ní Ifá o ṣeun ṣeun
Ifá á ní: òun kọ́, Orí ni
Orí ló ṣèyí-un, kìí ṣe’fá

Bí bá bùrìn gàdà
Bí a bá níre gbogbo àsìkò
Bí a bá jí, à á ní Ifá o ṣeun ṣeun
Ifá á ní: òun kọ́, Orí ni
Orí ló ṣèyí-un, kìí ṣe’fá
Njẹ Orí ì mi gbè mí
Orí ì mi là mí
Gbèmí àtètè níran
Gbèmí a tètè gbeni kù f’óòṣà
Orí níí gbe ni kìí ṣe’fá

Translation:
Kàrángbọ́n l’awo kànrágbọ́n (alias of Awo)
Jàgùdà l’awo Jàgùdà (alias of Awo)
The mighty elephant is their companion in the animal kingdom
They were the Awo who cast Ifá for Ọ̀rúnmìlà
When going to give support to Orí on earth
Behold!

If we are fortunate to be wealthy in our life
Whenever we wake up in the morning
We would give praises and appreciation to Ifá
Ifá then retorts as follows:
‘It is the Orí that is responsible and not Ifá’

If we are fortunate to have a good spouse in our life
Whenever we wake up in the morning
We would give praises and appreciation to Ifá
Ifá then retorts as follows:
‘It is the Orí that is responsible and not Ifá’

If we are fortunate to have good children in our life
Whenever we wake up in the morning
We would give praises and appreciation to Ifá
Ifá then retorts as follows:
‘It is the Orí that is responsible and not Ifá’

If we are fortunate to have all good things of life
Whenever we wake up in the morning
We would give praises and appreciation to Ifá
Ifá then retorts as follows:
‘It is the Orí that is responsible and not Ifá’
My Orí, please support me
My Orí, please make me wealthy
You are the one that makes one’s issue your paramount concern
You are the one that comes to one’s aid before any Òrìsà
Orí is the pillar of support for the Awo and not Ifá

At African heritage, we shall guide you towards finding, follow, and fulfilling your destiny. We also help enhance and or modify any destiny that is not active or good enough in order to help you live a life worth living on earth.
As far as destiny is concerned, a lot of factors come to play in the determination of success and failure of an individual. Such factors include: the Social, the Spiritual and the Environment
1. The Social:
Deals with human character and attitudes, it has to do with the inter-personal relationship between individuals. A man with bad Character may find it difficult to mix freely with other members of the society. This is called ‘Orí Inu’. An example can be found in Ìká Àparò (ìká-Òtúrá) whereby the bad mouth of the owner has caused doom for his destiny. For instance, a person’s life and or chances can be ruined as a result of his/her bad /caustic tongue in spite of the fact that he/she has a good destiny. Those who had promised to assist in the realization of his/her good destiny may at the last minute change their minds due to bad and provocative utterances. In the stanza of Ìká Àparò, Ifá says:

Ìka túátúá awo Ẹnu
Díá fún Ẹnu
Ní’jọ́ tó nlọ rèé ṣe’kú pa Orí
Ẹbọ ni wọ́ọ̀n ní kó wá ṣe
Ẹ̀yin ò gbọ́ọ̀n o
Ẹ̀yin ò m’òràn
Ẹ̀yin ò mọ̀ọ̀ ‘pé Ẹnu níí ṣe’kú pa Orí ni

Translation:
Ìká and Òtúrá, the Awo of Ẹnu, the mouth
Cast Ifá for Ẹnu, the mouth
When going to cause the death of Orí
He was advised to offer sacrifice
You are not wise enough
And also not knowledgeable enough
Don’t you know that the mouth is capable of causing the ruination of Orí (destiny)?

From the above stanza of Ìká Òtúrá, it is one thing to choose a good destiny, actualizing this chosen destiny is a different ball game entirely. One needs to beware of his/her utterances even in the face of provocation.
Also in a stanza of Ọ̀wọ́nrín Ṣogbè Ifá says:

Wọ́n ní k’ọ́mọdé tọ́jú ohùn
Ọmọdẹ́ kò tọ́jú ohùn
Iṣẹ́ lọmọdẹ́ n tọ́jú
Iṣẹ́ tọ́mọdé fi ọjọ́ alẹ ṣe
Tó fọjọ́ àárọ̀ ṣe
Ọjọ́ kan ṣoṣo l’Èsù Ọ̀dàrà dàánù……….

Translation:
They advised a youth to be careful of utterances
But a youth does not care for utterances
The work that a youth laboured for in the evening (his old age)
And also laboured for in the morning (his early life)
It only took Èsù Ọ̀dàrà a day to destroy everything….

An individual needs to practice patience and level headedness so that what they had laboured for several years is not destroyed as a result of bad character/attitude.
Let us see what the stanza of Ìdin-‘Gúndá below says:

Òkikò igi asùn má pàhàdà
Diá fún Ire
Tii sọmọ Oniwàní
Ẹbọ ni wọ́n ní kó wáá ṣe
Ó gbẹ́bọ, o rúbọ
Ẹní bá fẹ́ ire e ni
E pé kó na sùúrù si o
Bínú bá le lálejù
Ire yóó kọjá

Translation:
A fallen tree cannot change its position (alias of a Babaláwo)
Cast Ifá for Ire (well being)
The son of Oniwàní
He was advised to offer sacrifices
He complied
He who desires good thing in life
Must exercise patience
Lack of patience
Hot headedness, refusal to yield to advice
Will only make such person miss all his good chances

In the above Ifá stanza, patience is underlined and Ifá says whoever wants his or her heart’s desires to be realized must exhibit a considerable level of patience. Patience, according to Ifá, is all encompassing. It means the ability to “wait it out” without losing hope or being idle without making all necessary struggles and precautions. Patience means perseverance, endurance and level headedness.

Perseverance is the power of showing care and close attention to work or situation that proves difficult or tiring. Endurance is the power of bearing pain or discomfort without complaining, while level headedness is the ability to wait calmly for a long time. It is the ability to control oneself when angered, especially at slowness or foolishness. It is also the ability to refrain from jumping into conclusions without hearing all sides.
To sum it all, Ọ̀kànràn-Òfún says:

Kúrú tete
Kùrù tete
Díá fún ìwà nìkan ṣoṣo
Tíí ṣe àbúrò lẹ́yìn orí
Ìwà nìkàn ló ṣòro
Orí kan kò burú
Tó fi dálẹ̀ Ifẹ̀
Ìwà nìkàn ló ṣòro

Translation:
Kúrú tete – name of Babaláwo
Kùrù tete
Cast Ifá for only character
The younger brother to Orí
It is character that is usually in contention
No destiny can be so bad
That it will not find its path to salvation
But the most contentious is the character.

From the above stanza, though destiny is the “master plan” of one’s life. No matter how good this “master plan” may be, bad character can ruin it.

Even at family level, there is need for one to be patient and control his/her temper most of the time. In a particular stanza of Òtúrá ‘Rẹtẹ̀, Ifá says:

Ìyá ọ̀tọ̀ Babaláwo Agbe
Dífá f’Ágbe
Ìyá ọ̀tọ̀ Babaláwo Àlùkò
Dífá f’Álùkò
Ìyá ọ̀tọ̀ Babaláwo Àkùkọ
Dífá f’Ákùkọ
Tíí ṣe ọmọ ìkẹ́hìn wọn lénje lénje
Bí ènìyàn bá le lá lejù
Ibi ni wón ńkó bá ara wọn
Dífá fun ìyá Tọ̀ọ́lọ́
Ti wọ́n ní kó rúbọ
Kí orí-inú rẹ̀ má ba t’òde jẹ́
Kí ó má sì ṣe kan ra sí àwọn ọmọ rẹ̀

Translation:
ìyá Tọ̀ọ́lọ́ (alias of a sage)
Cast for Agbe Blue Touraco (woodcock)
Also cast for Àlùkò (maroon touraco)
He also cast for A Àkùkọ (cock)
Who was their last born
If one is too high-handed
He will only be attracting misfortune to himself/herself
These were the declarations of Ifá to ìyá Tọ̀ọ́lọ́
She was advised to offer sacrifice
So that her character would not spoil her destiny
She was also advised not to be too harsh on her children.

From the above stanza, it is clear that we must be very mindful of our character if actually we want our destiny to shine through.

2. The Spiritual:
This category is sub divided into three viz:
(i) Orí Òde
(ii) Ìpònrí
(iii) Other parts of the Body

(I) Orí Òde is otherwise referred to as Òkè Ìpònrí and it deals with both the dynamic and cosmic forces within an individual, which include Àkúnlẹ̀yàn, Àkúnlẹ̀gbà and Ayànmọ́. These three components are loosely described as Destiny or Heavenly gifts/virtues. Àkúnlẹ̀yàn are the virtues, potentials, natural qualities and values chosen in heaven by each individual in preparation for his/her journey to the earth. They are actually those aspects of one’s life freely chosen by one and most of the time form one’s likes and dislikes and/or taboo. Àkúnlẹ̀yàn is chosen out of one’s own free volition. Àkúnlẹ̀gbà are the gifts or virtues added by various Irúnmọlẹ̀ at the presence of Oníbodè (celestial sentinel) in heaven or just before we emanate into the world. They are like spices, additives, preservatives, and vehicles of propagation of Ayànmó and Àkúnlẹ̀yàn or things that complement the Àkúnlẹ̀yàn in order to fulfill our destiny on earth. Àkúnlẹ̀gbà are those things which complement Àkúnlẹ̀yàn. In a nutshell, Àkúnlẹ̀gbà is that part of destiny which is added as complementary to Àkúnlẹ̀yàn. For example, a child that chooses to die young may be born in the time of epidemic. His willingness to die young is Àkúnlẹ̀yàn, while the time of epidemic is Àkúnlẹ̀gbà.

The Ayànmó is interplay to forces, which are usually divine, and in consonant with the inventive precepts of Olodumare (The Almighty God of creation). Ayànmó is beyond a man’s control and cannot be changed. Once a man is created with it, it remains so till the end of his life on this planet earth. Ayànmó includes sex of an individual, race, family, parent, growth, and other natural rules of which an individual must comply with.

In Òtúrá-Ìrẹtẹ̀ (Otura-rete), Ifá says:

Ọgbọ́n s’awo má wìí
Ọ̀rọ̀ b’ọ́lọ́gbẹ̀rì ma mọ̀
Díá fún Alukósó Ayé
A bù fún Aludùndún Ọ̀run
Alukósó ayé ṣe ò ń gbọ̀ o
Ọ̀tọ̀ọ̀tọ̀ làá yàn Ẹ̀dá
Má ṣe gbàgbé o
Ọ̀tọ̀ọ̀tọ̀ làá yàn Ẹ̀dá

Translation
When something happens, the wise knows but never tells
The uninitiated feels but never understands
These were Ifá’s messages to Alukósó Ayé
And also to Aludùndún Ọ̀run
Alukósó Ayé, listen carefully
Destinies are chosen differently
Please do not forget
Destinies are differently chosen

Every individual chooses his/her unique attributes in a kneeling position with Àkúnlẹ̀gbà added by the Irúnmọlè and sanctioned with Ayànmó by Olodumare and by which every individual constantly adjusts to while on the terrestrial plane. In a stanza of Ogbè-Gbàràdá (Ogbè-Ọ̀bàrà), Ifá says;

A kúnlè a yàn ẹ̀dá
A d’áyé tán ojú ńkán ni
A kìí tún ẹ̀dá yàn
Àfi bí a bá tún ayé wá
Díá fún Ẹ̀dọ̀
Tíí ṣe òtukọ̀ l’átọ̀run
Wọ́n ní kó rúbọ
Ó gb’ẹ́bọ, ó rú’bọ

Translation
We knelt down and chose our destinies
On getting to the earth, we are too much in a hurry (to fulfill our destiny)
Destiny can never be re-chosen (in one’s lifetime) unless we reincarnate
These were Ifá’s messages to Ẹ̀dọ̀ (thick clot of blood/zygote)
The one who shall paddle humans from heaven
He was advised to offer ẹbọ
He complied

What the above stanza is stressing is that most of the fortunes and misfortunes experienced by an individual are not accidental. They have been pre-designed and/or sanctioned. That is, individuals come to this world and function as a result of the laid-down biological and spiritual processes in heaven.

(ii) Ìpònrí also belongs to the spiritual category of Orí. It is believed that whatever success or journey to be embarked upon by any person, it is the Ìpònrí, which has a close affinity with Orí Òde that will take one to the destination. Ìpònrí in this case is one’s leg, which serves as a vehicle or means that one takes and which leads to the fulfillment of one’s destiny. In Ifá, It is believed that with good destiny, if one has a bad or ill fortuned leg, such a person may as a result experience unconsummated fortune, disappointments and failures in his endeavour. Good leg must complement good Orí. This is the more reason why Orí is propitiated in order to prevent a bad leg from working at cross purposes with Orí Òde. For instance, a person could have chosen good destiny in heaven but his legs could act as obstacles to the fulfillment of such a good destiny.

An example can be found in a stanza of Ìrẹtẹ̀ Méjì which reads thus:

Ìwọ ọ̀ tẹ̀
Èmi ọ̀ tẹ̀
Ọ̀tẹ̀ di méjì a d’òdodo
Dífá fun baba a l’órí ire Máá l’ẹ́sẹ̀ ire
Ìwọ ọ̀ tẹ̀
Èmi ọ̀ tẹ̀
Ọ̀tẹ̀ di méjì a d’òdodo
Dífá fun baba a lẹ́sẹ̀ ire Máá l’órí ire
Won ní kó rúbọ
Ifá jẹ́ kí n lórí ire
Kí n sì lẹ́sẹ̀ ire

Translation
You are Ọ̀tẹ̀
And I am Ọ̀tẹ̀
When ọ̀tẹ̀ is two (Ìrẹtẹ̀ Méjì), it becomes righteous
This was the Ifá’s message to the man who is blessed with good destiny
But lacks good legs
You are Ọ̀tẹ̀
And I am Ọ̀tẹ̀
When Ọ̀tẹ̀ is two (Ìrẹtẹ̀ Méjì), it becomes righteous
This was the Ifá’s message to the man who is blessed with good legs
But who lacks good destiny
Ifá, please bless me with good destiny
And also with good legs

In this Odù, good legs symbolize the ability of getting to the right place at the right time in order to ensure that the desired result is achieved. For example, some people might have planned one event to take place at a fixed date, only for the programme to be disrupted as a result of someone’s bad legs. We have seen in that Odù whereby a person who had a very good Àkúnlẹ̀yàn/Orí Òde but unfortunately his bad legs were always militating against the function and fulfillment of Orí Òde. It wasn’t until he went for Ifá consultation that it was revealed to him the cause of his unconsummated fortune. He was advised to offer ẹbọ and to propitiate his Orí. He then complied and became successful thereafter.

Also, in Òtúrá-Ogbè (Ọ̀túrá-Oríire, Ọ̀túrá-Ekúndayọ̀) Ifá says:
À tètè dé’lé Ayé
Ó p’àgbà l’ẹ́nìkan
Ẹni Orí bá gbè fún
Ni wọ́n ń pè ní Àgbà
Dífá fún Óókan
Ti ńlọ gbààgbà lọ́wọ́ gbogbo owó
Óókan mà làgbà
Gbogbo owó e f’àgbà f’óókan
Óókan mà làgbà

Translation
That one was born before others
Does not bestow seniority on one
He who is abundantly bless by Orí
Would be acclaimed superior
These were the pronouncements of Ifá to “Óókan” (one/unit)
When going to claim superiority over all numerical units
All counting starts with one
All numeral values trails one
Óókan (one) is the most superior

From this verse, we are told that seniority in age does not determine one’s success; rather, it is one’s Orí that determines one’s seniority and height in life. Your ability to utilize the chances/opportunity that Orí has provided in the components of one’s destiny is really the way of achieving greatness in life.

(iii) Other Parts of the Body: The fulfillment of one’s destiny is also determined by the influence of other parts of the body on Orí. Parts of the body are inter-connected with one another directly or indirectly. These parts include ẹsẹ̀, leg (as mentioned above), àyà, chest; ẹ̀yìn, back; owó, hand; and even one’s genital. According to Ifá, these parts must work in harmony with one another. Malfunction of any one of the parts may have a considerable impact on the others especially Orí. Let us examine some of these parts of the body vis-à-vis their inter-connectivity with Orí.

Àyà, Chest: This also forms another important factor that influences the workings of the dynamic forces of Orí. Whatever the values, potentials, gifts, etc chosen by one and incorporated by Orí must be accepted by Aya. If for one reason or the other, the aya develops irritation against or refuses to accept any of the components of Àkúnlẹ̀yàn, such person may find it difficult to realize or fulfill those components in the physical world. For example, if a woman chooses children as part of her Àkúnlẹ̀yàn but if the aya develops irritation against it, the woman will of course give birth to children but the children will be experiencing infant mortality as soon as they come in contact with the woman’s aya, chest. In Òtúrá-Ògúndá, Ifá says:

Ọ̀gbágbárá abìjí rẹ̀rẹ̀
Diá fún Ọmọ́tinúwẹ̀
Ọmọ Ońpẹtu l’ Óòòwè Adó
Níjọ́ tó ń mẹ́nu sùnráhùn ọmọ
Ó gbẹ́bọ, Ó rúbo
Ó gbèrù, Ó tù
Ọmọ́tinúwẹ̀ ó ti l’ọ́kọ
Ó ti lọ́kọ l’Óòòwè Adó
Ọmọ́tinúwẹ̀ ó ti l’ọ́kọ
Ó ti lọ́kọ l’Éjìgbò Òkòrò
Ọmọ́tinúwẹ̀ ó ti l’ọ́kọ
Ó ti lọ́kọ ní Ifọ́n-Mọ̀pà
Ọmọ a pèèwó sílé d’oṣù
Eégún ilé-ìdó gbọnrí
Wọ́n ní Ọmọ́tinúwẹ̀ ni ò yan ọmọ
Òòṣà ibẹ̀ kọ̀ jálẹ̀
Wọ́n ní Orí Ọmọ́tinúwẹ̀ ni ò yan ọmọ
Ifá ní Orí Ọmọ́tinúwẹ̀ yan ọmọ
Àyà rẹ ló ń kọ̀ọ́
Ewé Aládé ló ní kọ́mọ rere ó dé’nú
Obìrin-in mí
Ewé ire ò lórúko Méjì
Ire ni ire ńjẹ́
A kìí ṣòòṣa l’ódò
Kí làbẹlàbẹ ó má gbọ̀ọ́
Ọ̀rúnmìlà ní a yóó gbọ́ wípé
Ọmọ́tinúwẹ̀ ló bímọ o

Translation:
Ọ̀gbágbárá abìjí rẹ̀rẹ̀ name of a babaláwo
The long nail with its broad base
Cast Ifá for Ọmọ́tinúwẹ̀
The Princess of Ońpẹtu ni Óòòwè Adó land
When she was yawning to have a child of her own
She was advised to offer ẹbọ
She complied
Ọmọ́tinúwẹ̀ you have been betrothed to a man
You got married in Óòòwè Adó
Ọmọ́tinúwẹ̀ you have been betrothed
You have gotten married in Éjìgbò Òkòrò town
Ọmọ́tinúwẹ̀ you have been betrothed
You have gotten married to them in Ifọ́n-Mọ̀pà town
Where issues relating to taboo are avoided
The Ancestors in ìdó town maintain their stand
They said Ọmọ́tinúwẹ̀ was not destined to have a child
The Òòṣà (Òrìṣà) of ìdó town uphold same
They said Ọmọ́tinúwẹ̀’s Orí was not destined to have a child
Ifá said Ọmọ́tinúwẹ̀ is destined to have children
But her chest is repulsive to it
The leaf of Aládé declares that a good child should develop in my woman’s womb
The leaf of Ire bears no other name but Ire
Òòṣà propitiation is never performed at the riverside without the knowledge of làbẹlàbẹ
Ọ̀rúnmìlà said that we shall hear of the safe delivery of Ọmọ́tinúwẹ̀

From the above Ifá stanza, Ọmọ́tinúwẹ̀ got married to three different husbands as result of the death of her babies. She was giving birth to children but unknowing to her, each time she fed the babies with her breast they would die. It was this situation that made her to contract three different marriages to see whether the situation would change. It wasn’t until she consulted Ifá that she was made aware of what was causing the death of her children. But at last, with necessary ẹbọ, rituals and other preparations, this misfortune stopped and she gave birth to several more children who survived her.

There are however, some occasions where Ifá warns against giving the breast milk of the mother to a baby. This is because the breast or its milk is physically and or spiritually contaminated. Another example can be found in Ìká-Ọ̀bàrà whereby a woman suffers infant mortality of her children as result of her contaminated breast milk. In this case, special Ifá/herbal preparation must be made for such woman to completely cleanse her breast if she wants her children to survive. In a stanza in Ìká-Bàrà (Ìká-Ọ̀bàrà), Ifá says:

Ìká ló gún’yán ni ò b’Olú
Ọlọ̀bàrà ló ṣe’bẹ̀ ni ò b’Àwọ̀
Igba ẹ̀gún ní ńbẹ l’ọ́rùn Ọọ̀ni
Diá fún Yewa Òròrò
Èyí a bí’mọ má mà l’ómi l’ọ́mú
Ọmú tó rorò, ẹ má mà j’ẹ́ kó p’ọmọ jẹ

Translation
Ìká prepared pounded yam but failed to propitiate Olú
And Ọ̀bàrà prepared soup but did not serve Àwọ̀
The calabash of curses is on the neck of Ọọ̀ni
These were Ifá’s messages to Yewa Òròrò
The one who gave birth to a baby but did not have breast milk
A poisonous breast milk, please do not let it kill the baby!

In a situation like this, the breast of the mother must be physically and or spiritually cleansed and purified before it can be given to the baby to suck. In the interim, a surrogate mother who is nursing at that period can be contracted to breast-feed the baby pending the time the mother’s breast milk will be fit for consumption.

Ẹ̀yìn, Back: Just like the above, ẹ̀yìn, back may also become repulsive to children being carried in the mother’s back. Example can be found in Ọ̀bàrà Osè whereby a particular woman had a bad omen which was responsible for her children mortality. The omen is hidden in her back in form of hunch/hump. The only solution is for her to offer ètùtù and to make Ifá/herbal preparations so that her children will survive and live long. The stanza goes thus:

Ṣereṣere gèlé ayé
Diá fún Asuké
Èyí tí ńrelé ọkọ àárọ̀
Ó fẹ̀yìntì mójú ẹkún sùnráhùn ọmọ
Ẹbọ ni wọ́n ní kó ṣe
Ó gbẹ́bọ ó rúbọ
Njẹ Ṣereṣere gèlé ayé o
Asuké fẹ̀yìn gbọ́mọ pọ̀n

Translation:
Ṣereṣere gèlé ayé (Name of babaláwo)
He cast Ifá for Asuké (woman with hunch back)
The one that was going to her husband’s home
She was lamenting her inability to have children
She was advised to offer ẹbọ
She complied
Ṣereṣere gèlé ayé
Asuké can now carry her children in her back

Òbò, Female Genital: In this case, a woman may be suffering from unstable companionship as a result of the adverse effect of sexual intercourse on men as soon as they slept with her. In spite of the fact that a woman is destined to a good spouse, this unfortunate omen may act as a stumbling block in having a stable or permanent spouse.
In a stanza of Ọ̀sá Méjì, Ifá says:

Ọkọ kú kí wọn ó lọ́kọ
Àlè kú kí wọn ó yàn ‘míràn
Diá fún Ọrúnlọ̀jọ Erè
Wọ́n ńlọ rèé gerébè lọ́dún
Ẹbọ ni wọ́n ní kí wọ́n ṣe
Ilá gerébè ó kú, Akẹṣẹ
Ikàn gerébè ó kú, Akẹṣẹ
Àgbàdo gerébè ó kú, Akẹṣẹ
Ẹ̀wà gerébè ó kú, Akẹṣẹ
Ìgbà èmi gerébè mo yè

Translation:
The husbands die for them to have another one
The lovers die for them to have another one
These were Ifá’s declarations to 165 seedlings
When going to mount the annual heap
They were advised to offer ẹbọ
When okra mounted the heap, it died, Akẹṣẹ
When garden egg mounted the heap, it died, Akẹṣẹ
When maize mounted the heap, it died, Akẹṣẹ
But when I mounted it, I survived

Another stanza is found in Ìdin Ìwòrì, whereby a pretty woman called Gbénsọ́lá had a spiritual affliction in her genital that kills any man that had an intercourse with her. This lady was beautiful with nicely shaped figure and indeed a lady most desired by most men. This omen became a great concern to Gbénsọ́lá even though she had earlier been advised by the babaláwo to offer ẹbọ in order to remove this omen from her genital.
The stanza reads thus:

Ìdin monranyin ìdin àdò
Diá fún Gbénsọ́lá
Ọmọ onídìí ma pọkọjẹ-ma pọkọjẹ
Ebo ni won ni o waa se
Ó fetí ọ̀tún gbẹ́bọ
Ó fi tòsì dàánù
Gbénsọ́lá má ṣe pà yí o
Ìbàdí ẹ jálúké
Gbénsọ́lá má ṣe pà yí o
Ìgbọ̀nwọ́ ẹ̀ kánda
Gbénsọ́lá má ṣe pà yí o
Àkòlọ́nà ṣ’ara wọ̀jọ̀wọ̀jọ̀
Gbénsọ́lá ẹni ẹwà ń pa bì ọtí
Gbénsọ́lá má ṣe pà yí o

Translation:
Ìdin monranyin ìdin àdò (Alias)
Cast Ifá for Gbénsọ́lá
The one whose genital causes death of men
She was advised to offer ẹbọ
She refused to comply
Gbénsọ́lá, do not kill this one
The one with nicely shaped buttocks
Gbénsọ́lá, do not kill this one
The one who walks with raised elbow
Gbénsọ́lá, do not kill this one
The one that is met on the way with queer stepping
Gbénsọ́lá, the one that is intoxicated by her beauty
Gbénsọ́lá, do not kill this one

There are situations where certain conditions are required to be met before one’s destiny can be realized. For example, in Ìwòrì-Bogbè, (Ìwòrì-Ogbè), Ifá says:

Òṣìṣẹ́ Ayé l’ọ̀lẹ Ọ̀run
A dífá fún Ọ̀rúnmìlà
Tí baba ó kòó Ajogun Méje bọ̀ wáyé

Translation:
A hard working man on Earth
Is the lazy man in Heaven
This was the proclamations of Ifá to Ọ̀rúnmìlà
When he was coming from Heaven to Earth with seven executioners.

The above Ifá tells us that when Ọ̀rúnmìlà and Ogun, Ìja, Ọ̀ṣọ́ọ́sì, Ṣàngó, Òrìsà Oko, Ọ̀ràmfẹ̀ and Ọbalúwayé were coming to this earth, they were advised to offer sacrifice; it was only Ọ̀rúnmìlà that complied. When they got to the heaven’s gate at the abode of Ìwòrì-Bogbè Ọlọ́kọ́, they were given hoes with which to dig pits. The seven others except Ọ̀rúnmìlà showed that they were very healthy and powerful; they used all their might and strength to dig very big pits, while Ọ̀rúnmìlà struck the ground with his hoe only once and left. The seven others were making jest of him that he was a lazy person.

On getting to this earth, the seven of them were very hardworking, they toiled day and night but had nothing to show for it, while Ọ̀rúnmìlà with little efforts was abundantly blessed and very successful.

All of them went back for Ifá consultation and they were told that the chick of Ọ̀rúnmìlà’s fowl that died was enough to fill the pit of loses dug by Ọ̀rúnmìlà while in Ìkọ̀lé Ọ̀run while the seven others who dug deep pit were just unfortunate. Whenever they shot at elephant, lion, buffalo and other big animals, they will not be discovered until they got rotten. On spiritual inquiry, they were told that all their losses on earth are not yet enough to fill-up the pits of loses they had dug in heaven, those pits were just too deep.

The message here is that if one’s “pit of loses” is yet to be filled up in heaven, there’s no way success can come to one’s way. Every human being dug his or her own “pit of loses” before coming to earth. And this explains why we see some people who work very hard but have nothing to show for their efforts. While in some situation, we see some people who are not so hard working but are so successful. All still bothers on the spiritual make up of one’s destiny.

(iii) Environmental Factor: This has to do with the conditions and situations that a person is subjected to on earth. This, to some extent is also capable of affecting one’s destiny either positively or negatively.

In Ògúndá Méjì (Èjì Ònkò), Ifá says:
Oore kìí gbé
Ìkà kìí rẹ̀ dànù
Aṣoore ìjèèrè ẹ̀dọ̀
Bí ẹni pàdánù ohun gbogbo lórí
Diá fún Àgànná
Ti yóó jẹ Olókò lẹ́yìn ikú Baba ẹ
Ẹbọ ni wọ́n ní ó wáá ṣe
Kiló f’Àgànnà j’Olókò
Oore ló f’Àgànnà j’Olókò
Oore

Translation:
Good deed is not in vain
Wickedness can never pass unrewarded
Good deeds without visible reward
Is dejecting, for it makes people feel that all is lost
These were the declarations of Ifá to Àgànná
Who will be enthroned the king of Oko
After the death of his father (incumbent)
He was advised to offer ebo
He complied
What made Àgànná succeed on the throne of Olókò?
Good deeds!

From the stanza above, Olókò begot Àgànná through one of his slaves. Àgànná was not given the treatment and recognition as the Head of Princess/Princesses. He was the first child of Olókò, but because his mother was a slave, he was treated like a slave and was made to live amongst his father’s slaves in the father’s farm. Each time he remembered his predicament; he would burst into tears and sing thus:
Àyànmọ́ mi o
Lọ́run ni mo ti yan àyànmọ́ mi wá o
Nihìn in kọ́
Lọ́hùn ùn ni
Nihìn-in ko
Ni mo gbé yàn ìwà mi
Lọ́hùn ún ni mo ti gbé
Yàn ‘wà mi wá o

Meaning:
My destiny
From heaven that I chose my destiny
Not from here on this Earth
But yonder
It is from yonder that I chose my destiny

The lesson here is that Àgànná believes that his situation is pre-destined, but not withstanding he continued with his good deeds. His father’s slaves used to laugh at him and said that this “Àyànmó of yours is a misfortune/disaster”. But fortunately for him, when Olókò died, Ifá did not approve the nomination of any other prince than Àgànná. And he thus became the next Olókò as result of his good deeds.

In conclusion, what we are saying in essence is that most things happening in the life of any individual had been predestined (with the exception of all self-inflicted calamity caused by ignorance, stupidity, wickedness, stubbornness or carelessness, etc). When there is a bad situation, it will not last forever, and before long, it will give way to happiness. This is a fact we must accept. We must restrain from forcing all situations our way. The more we do, the more we are setting into motion a chain of reaction which may be difficult, if not impossible, to control effectively. Let us allow situation to take its normal course.
A stanza in Èjì Ogbè concludes thus:

Ifá ló di lẹ́ lẹ́
Mo lóó di lẹ́ lẹ́ Ọmọ eku lẹ́lẹ́ alẹ́ ànọ́ ńkó Ọmọ eku lẹ́lẹ́ alẹ́ ànọ́ ńbẹ
Kó sì ma jìyà jìyà Kó sì ma jìṣẹ́ jìṣẹ́
Ó mbọ wá dòyí yí bòyí Ó mbọ wá d’ọ̀tà tà batà Ó mbọ wá di Tòròfini Ti ń ṣọlọ́jà l’Àwùjọ eku A mú Tòròfini j’ọlọ́jà
Gbogbo ọmọ eku, ẹ yà wá o kí ẹ wá sìn

Ifá lo di le le Mo lóó di lẹ́ lẹ́ Ọmọ ẹja lẹ́lẹ́ alẹ́ ànọ́ ńkọ́? Ọmọ ẹja lẹ́lẹ́ alẹ́ ànọ́ ńbẹ Kó sì ma jìyà jìyà Kó sì ma jìṣẹ́ jìṣẹ́ Ó mbọ wá dòyí yí bòyí Ó mbọ wá d’ọ̀tà tà batà Ó mbọ wá di Àkáágbá Ti ń ṣọlọ́jà l’Áwùjọ ẹja A mú Àkáágbá j’ọlọ́jà
Gbogbo ọmọ ẹja, ẹ yà wá o kí ẹ wá sìn

Ifá ló di lẹ lẹ́ Mo lóó di lẹ́ lẹ́ Ọmọ ẹyẹ lẹ́lẹ́ alẹ́ ànó ńkó? Ọmọ ẹyẹ lẹ́lẹ́ alẹ́ ànó ńbe Kó sì ma jìyà jìyà Kó sì ma jìṣẹ́ jìṣẹ́
Ó mbọ wá dòyí yí bò
Ó mbọ wá d’ọ̀tà tà batà
O mbọ wá di Ọ̀kín
Ti ń ṣọlọ́jà l’Àwùjọ ẹyẹ
A mú Ọ̀kín j’ọlọ́jà
Gbogbo ọmọ ẹyẹ, ẹ yà wá o kí ẹ wá sìn

Ifá ló di lẹ lẹ́ Mo lóó di lẹ́ lẹ́ Ọmọ igi lẹ́lẹ́ alẹ́ ànọ́ ńkọ́? Ọmọ igi lẹ́lẹ́ alẹ́ ànọ́ ńbẹ Kó sì ma jìyà jìyà Kó sì ma jìṣẹ́ jìṣẹ́ Ó mbọ wá dòyí yí bòyí Ó mbọ wá d’ọ̀tà tà batà Ó mbọ wa di Àṣórín Ti ń ṣọlọ́jà l’Àwùjọ igi A mú Àṣórín j’ọlọ́jà
Gbogbo ọmọ igi, ẹ yà wá o kí ẹ wá sìn

Ifá ló di lẹ lẹ́ Mo lóó di lẹ lẹ́ Ọmọ ẹran lẹ́lẹ́ alẹ́ ànọ́ ńkọ́? Ọmọ ẹran lẹ́lẹ́ alẹ́ ànọ́ ńbẹ Kó sì ma jìyà jìyà Kó sì ma jìṣẹ́ jìṣẹ́ Ó mbọ wá dòyí yí bòyí Ó mbọ wá d’ọ̀tà tà batà Ó mbọ wá di Kìnìún Ti ń ṣọlọ́jà l’Àwùjọ ẹranko A mú Kìnìún j’ọlọ́jà
Gbogbo ọmọ ẹranko, ẹ yà wá o kí ẹ wá sìn

Ifá ló di lẹ lẹ́ Mo lóó di lẹ lẹ́ Ọmọ ẹni lẹ́lẹ́ alẹ́ ànọ́ ńkọ́? Ọmọ ẹni lẹ́lẹ́ alẹ́ ànọ́ ńbe Kó sì ma jìyà jìyà Kó sì ma jìṣẹ́ jìṣẹ́ Ó mbọ wá dòyí yí bòyí Ó mbọ wá d’ọ̀tà tà batà Ó mbọ wá di Ọ̀kànbí Ti ń ṣọlọ́jà l’Àwùjọ ẹni A mú Ọ̀kànbí j’ọlọ́jà
Gbogbo ọmọ ẹni, ẹ yà wá o kí ẹ wá sìn

Translation:
Ifá says it is a matter of youthful beginnings
I replied it is indeed
What about the young rat of yesterday?
I say that it is intact
Let the young rat of yesterday continue to suffer
The young rat which suffers today will still become Tòròfinnì (King of Roddents) tomorrow
Now that Tòròfinnì is crowned
Let all rats come and pay homage

Ifá says it is a matter of youthful beginnings
I replied it is indeed
What about the young fish of yesterday?
I say that it is intact
Let the young fish of yesterday continue to suffer
The young fish which suffers today will still become Àkáágbá (whale) tomorrow
Now that Àkáágbá is crowned
Let all fish come and pay homage

Ifá says it is a matter of youthful beginnings
I replied it is indeed
What about the young bird of yesterday?
I say that it is intact
Let the young bird of yesterday continue to suffer
The young bird which suffers today will still become Ọ̀kín (Peacock) tomorrow
Now that Ọ̀kín is crowned
Let all birds come and pay homage

Ifá says it is a matter of youthful beginnings
I replied it is indeed
What about the young tree of yesterday?
I say that it is intact
Let the young tree of yesterday continue to suffer
The young tree which suffers today will still become Àṣórín (Oak tree) tomorrow
Now that Àṣórín is crowned
Let all trees come and pay homage

Ifá says it is a matter of youthful beginnings
I replied it is indeed
What about the young beast of yesterday?
I say that it is intact
Let the young beast of yesterday continue to suffer
The young beast which suffers today will still become Kìnìún (Lion) tomorrow
Now that Kìnìún is crowned
Let all beasts come and pay homage

Ifá says it is a matter of youthful beginnings
I replied it is indeed
What about the young human of yesterday?
I say that he is intact
Let the young human of yesterday continue to suffer
The young human which suffers today will still become Ọ̀kànbí (King of humans) tomorrow
Now that Ọ̀kànbí is crowned
Let all humans come and pay homage