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Marriage in Yoruba Religious Sphere Living in the West

Human Growth and Development

Fayomi Falade
Cognitive Development:
Moral, Religion of Ifa, Religious Law in Yoruba Culture
The growing phenomenon in the African American community has been the Pan African movement
in the United States and the surrounding African Diaspora countries such as: the Caribbean
(Bermuda, Jamaica, Trinidad, Cuba, Puerto Rico, Bahamas, Bahia, Mexico) Central America, South
America, England, Germany, Amsterdam, and countless other places where Nigerians from the
Southwest Nigeria have gone through the years, immigrating for work and study. Yoruba culture,
literature, arts, religion is over 12,000 years old and has been included as a phenomenon that has
grown as a religious force right within the confines of western culture due to the convergence of
colonialism and slavery of the Maafa Transatlantic slave trade. The religion of Ifa and Orisa
worship has been synchronized, hidden from the unknowing eyes of the post-colonial authorities for
this would have spelled a death sentence for those who practice this religion in the colonies of
United States, Cuba, Panama, Brazil and England. The marriage rituals of the Yoruba people is
extensive and has spiritual, moral, and religiously complex laws that are geared to give cultural and
contextual understanding of the relationship to Olodumare(God), the Yoruba community, and above
all the family. In understanding this relationship; one must also have a working knowledge of the
Yoruba cultural mindsets. In describing this mindset Mrs. Oyeronke Olajuba who wrote the
outstanding work, “Women in the Yoruba Religious Sphere said of her work project of this book
and in the collection of data,

Marriage in Yoruba Religious Sphere Living in the West

spoke of gender and power constructs and the working understanding of the Yoruba culture, as a
woman of Yoruba decent direct: “I am a Yoruba woman rooted in the culture by birth and
affinity; it was therefore relatively easy for me to access information. I could speak the language,
but most importantly, I could understand the language in its verbal and non verbal forms. The
import of differentiating speaking from understanding a language brings to mind an experience that
is worth sharing. In making an excuse for praying in English rather than in Yoruba, a Yoruba
clergyman recently told a gathering in London, “gbogbo wa la gbo ede, ki se gbogbo wa lo ye”
meaning “we may all be able to speak Yoruba language, but not all of us understand it”. I
recognized and respected social boundaries embedded in the language and in the social norms.
Where I needed to transgress some of these boundaries during my fieldwork, I knew and utilized
appropriate language in explaining my reasons for doing so” (Olajuba, O. 2003). Additionally, it is
critical to understand the religion of the Yoruba people, belief system, and culture is closely and
forever intertwined. Culture is a means to express religion whereas religion of Ifa is an integral
essence and part of the culture. In understanding the process of marriage in the African American
communities who are practicing the Yoruba religion of Ifa and Orisa; we must take into
consideration that we are adopting a religious and spiritual way of life; within the confines of a
culture that is western in concept and cognitive development. The marital laws that are
hegemonistically pushed into the minds of its followers as Christianity has both as a world religion
and cultural paradigm; both abroad and in the United States; in some instances, some of its
followers have not been as tolerant of other religious traditions. Thus, it created an air of rigid
imperialism to those worshippers of non Christian religious sects.

Marriage relationships within the Yoruba religious sphere, first starts with our deities, to show the
necessities of marriage in our culture and why the process is so highly favored by the Gods and the
people. In one of the religious text called the Odu Ifa, which explore not only the religious law but
the cultural mandates, as well as a historical marker for times of great dynamic social change in
Nigeria from its origins and is still relevant in modern times, speaks in the Ifa chapter called Eji
Ogbe (two Ogbe’s):
Eji Ogbe
You woke up well
Because you slept well
This was the message of Ifa to Olokose
When going to ask for the hand of Omide in marriage
You woke up well
Because you slept well
This was the message of Ifa to Omide
When going to become Olokose’s wife
There were advised to offer Ebo (sacrifice)
They complied
Yes! You have woken up well
If the husband is alive and happy
The wife is happy
You have woken up well
Because you slept well
If the wife did not die young
The husband shall be very happy
Yes! You have woken up well
Because you slept well

In the Yoruba culture the responsibility of well being in a marriage is the responsibility of both
parities (Popoola, S., Oyesanya, F. Ikunle Abiyamo2008) Ultimately, in the Yoruba culture
marriage is not the safe responsibility alone of the couple but that of communities. In the Yoruba
mindset and cultural paradigm, marriage is the joining of two or more families. In the
Yoruba culture, polygamy or plural marriages are not only legal in Nigeria but in the religious
community priesthood’s can be and is an integrated section of marriage ceremony that includes the
necessary healing process of those devotees that come for spiritual ministering by its priest
(Babalawo and Iyanifa- Father of mystery-Mother in Ifa).
Heredity and Environment
This religious ceremony of co-wife, when adopted in the western cultures; can be and is difficult to
arrange for the legal and jurisprudence institutions of western societies prohibit this form of
marriage to be recognized. However, within the communities in those countries were polygamy is
not permitted legally; and still engage in plural marriages must cope daily with the problems of
being raised in the western mind-set and training for first and second generation cohorts in this
religious tradition.
In the laws of Ifa, it is known and the mindset is that without marriage, there can be no children and
without children, the ancestors of our dearly departed cannot manifest back into the world.
Reincarnation is a great part of the belief system of the Yoruba people; just as divination is the tool
in which communications with the Deities is sustained. The Odu Ifa in the chapter of Ose Otura
(Ose- Tuura) speaks also of the lifetime commitment of marital partners and not necessarily
between a man and woman but of the families of not only the two but of that of the co wives.
(Popoola, S. 2008).
Ose Tuura speaks:
Marriage in Yoruba Religious Sphere Living in the West
Life without a wife is not worth being reticent about
The whole world needs to hear about it
This was the message of Ifa to the 200 Irunmole (primordial Deities) on the right
Also declared same message to the 200 Irunmole (primordial Deities) on the left
When coming from heaven to earth
When lamenting their inability to have a spouse
They were advised to offer ebo
They all complied
In post colonial times the marital institutions changed with on the onset of the Christian and Islamic
influence on the Yoruba culture. However, in pre-colonial times, betrothal would at times,
commence with ceremonies before puberty as dictated by the edicts of Ifa through the divinatory
process by the priest or priestess. Usually, however, a man negotiates through an intermediate
(Alarena), classman or friend or even a wife, and cannot approach either a girl or her parents to
propose marriage. The proposal is not accepted immediate, and usually the intermediaries (Alarena)
have to return several times before they receive an answer, while the girl’s parents are making
careful inquiries into the character of their prospective son-in-law. If they approve and it is
sanctioned by Ifa, accompany by the Alarena, to learn whether the marriage will lead to troubling
issues or whether their daughter will have children and prosper in the marriage thus the family. If
the prognostication are good, the groom is responsible for the sacrifices prescribed at the time of the
consultation with Ifa; if is bad, the proposal is refused. It is extremely rude to refuse an offer of
marriage under other circumstances, and if the suitor is not acceptable, the parents resort to a
subterfuge which demonstrates the faith in Ifa divination. Instead of stating, “She will have
children” they whisper so that they cannot be heard, “The sun will not rise tomorrow,” confident
that this proposal will be rejected. A proverb refers to such

subterfuges: “As they have wisdom in the house of the intermediary, even so are they wise in the
house of those who give their child in marriage (Bascomb, W., 1969) The Yoruba of Southwestern
Nigeria, ©1969, Waveland Press). However, in the modernization and the increased influence of
Western culture those Yoruba not in the religion of Ifa or who have been Christianized or worship
in the Islamic tradition, no longer follow these modes of the Idana(engagement procedures prior to
marriage) nor the subsequent Igbeyawo ( marriage ceremony). In the Idana process, the man can
now call the girl, his fiancée or junior wife. With an intermediary, he now brings the first financial
payment, bride wealth, to seal the engagement. The girl now refers to the man as her husband. The
ceremony offering and gift of this installment is five yams, five obi abata (four lobed Kola nuts) 2
logs of firewood from a tree called “Ita”, which in verbiage or the grammatical markings of grave
which represents the dropping of the tone and intonations would also refers to (adj.) the personal
story told or the third day after an Ifa initiation (Ita Ifa) or one of the Deity Oro’s servants). The
second installment known as the “Love Money” is a dowry. The money traditionally and in some
instances today is used to buy the handmade marriage cloth and the rest is divided amongst the
mother, father and other relatives (Bascomb, W. 1969) The final installment is made just prior to
the wedding known as the “wife money”. This money is to buy other clothing and materials for the
wedding nuptials-Igbeyawo. While this practice is done more in the Ifa religious settings, Yoruba
land, and the communities where the practice is seen in other sects or arms of this religion known as
Santeria, Candomble, and Sango Baptist, Lukumi, and Ifa traditionalist Diaspora. Veritably, the
difficulties arise in the cultural understanding of African American’s and other Diaspora
practitioners, living this traditional way of life, as it is viewed in the light of the Western culture

where they live. For example “Bride wealth” is given to preserve the marriage and the contract
between all the families and is given to keep the new wife in the house of her perspective husband.
Due to the enormous spiritual and metaphysical influences and known powers; this act in the
Diaspora, must be looked upon with close scrutiny, both religiously through the oral chanting of the
Odu Ifa, for this act says that one cannot go into a divorce lightly, if the marriage comes to
insolvable problems i.e. Jealousy amongst the wives, adultery, childlessness, physical abuse,
arguments and fights. There is extensive communication throughout the engagement year and
gifting of the dowry material which include about 24 yams, stewing meats during four religious
festivals. The father of the bride is expected to receive an annual fee during this time as well. The
senior wife is encouraged to assist this new junior wife in adapting to the family; visiting the
fiancée by bringing the required installments of the financial obligations along with any messages
as well as giving any gifts of her own to the new family and will even take the new bride- to-be on
any errands if she, the fiancée is allowed to travel about. Again juxtaposition against the
background of western culture; the African Diasporic families may have difficulties in honoring
these cultural rituals of marriage, for the ingrained bias that is centered within the cultural and
educational systems of those who are attempting to adopt this culture of the Yoruba while living in
the western hemisphere. Often times before adopting the religious tradition of Ifa, many of the
people practicing this tradition were Christians or Muslim, particularly in the United States. Being
educated in the United States implies strongly, that one would have developed culturally in the
same mindset as most American where marriage ideas have changed and evolved over the
centuries. And even in the last 20 years, divorce has increase dramatically through the laxity of the
family laws which now incorporate “No Fault” divorce making it

increasing easy to divorce with irreconcilable differences; that go without any counseling for the
reunification of the marriage. Leaving only the arbitration over marital property and child/children
custody rights. However, in the tradition of Ifa the hearing of irreconcilable differences is in the
realm of Ifa; the deity is consulted to determine if divorce is plausible or even permitted. More often
than not, if the rites were done correctly, then the result may be that Ifa says no to any separation or
divorce especially marriages amongst priest and priestess because of a number of reasons i.e., the
sanctity and preservation of the cultural marriage institution as provided by the public entities of
priest and priestess and community role models; family commitment being the addition of the
spiritual heirs through the initiation process(godchildren), for which the elder priest/priestesses are
responsible by their conduct; for the spiritual elevation of the community is first and foremost; the
breaking of the relationship will cause irreparable harm to the religious community on a whole. Dr.
Michael Oshosi (Wright) in his prolific work identifies the problem as such in the African
Diasporas: The subject arises because in traditional Africa, especially in areas influenced by trans-
Islamic culture, every conceivable form of families or households—including polygamous ones—
exists. There are mostly monogamous relationships, some polyandrous relationships, and quite a
few polygamous families. These families are accorded a certain status, at least as far as the men are
concerned, because they attest to a high level of responsibility that is presumed to obtain. Many
African American men and women in the United States, however, fantasize about the benefit and
opportunities expectant in polygamous relationships, but severely underestimate the responsibilities
and complications they might bring upon themselves when they experiment with them. The
criticism of polygamy is usually couched in terms relevant to male sexual

opportunism (and the fantastic pursuit thereof), but women are equally invested in the prospect of
having younger wives available for their own sort of labor convenience, if not exploitation, or in
respect of other fantasized economic and social benefit (Oshosi, M. African Spirituality Versus The
African American, 1996, Ibi’koni Orisha, Inc). Pragmatically, if the traditional Yoruba man failed
his obligations to provide separate businesses or maintain a separate quarter for each of the wives
has been the source of extreme anxiety and angry discourse in the marriage of the African Diaspora
traditional marriages. Often, as in some Yoruba land marriages of ethnic difference for example of
Ibo versus the Yoruba, there is still a commonality in that both are from the Nation of Nigeria,
therefore have learned of each other’s cultural and ethnologies through years of evolutions in the
country. The language differences are learned early through the co-mingling of the ethnic groups.
However, even though in the religious traditional marriage, the Isode Ifa, which binds spiritually, a
couple, or co-wives; the spiritual and pragmatic understanding of this marriage often alludes those
adopting the rites of passage with thorough examination or clear development of the benefits or
perils of this type of union. Oloye (Chief) FAMA in her 5 Odidere Orunmila Gazette, January-
March Edition, 1997, spoke of the Isode Ifa. Paraphrasing, Dr. M. Oshosi tells of Chief FAMA
speaking on the superficiality, duplicity, incivility, envy, enmity, and favoritisms (for aayo for
example means favorite wife)that actually exist in polygamous relationships. However, these are the
major pitfalls that can befall marriages in the religious tradition whether in the Diaspora or Africa
herself. If the marriages are not carefully monitored through the religious adepts and spiritual
counselors vigorously. Otherwise this type of marriage it can spell disaster. Yet, in light of the
current statistic in the United States provided by the U.S Department of Health & Human Services,
Administration for Children and

Families, The Healthy Marriage Initiative (HMI). Statistics on Marriage, Divorce, and Living
Arrangements stipulate: On the whole, Blacks or African Americans hereafter called Blacks) have
lower rates of marriage and marital stability than all other ethnic groups. They also have higher
rates of single headed families than other groups. With the statistics of 1 out of every 2 marriages of
African Americans, ends in divorce; the idea of plural marriages with seriously and realistically
structured and strict spiritual counseling; the abiding of those mandates, may be a serious contender
for the repair of family relationships within the Ifa religion devotee in the Diaspora. Yet, without
understanding the history, historical markers, cultural mindset such as post colonialism; of women
creating the idea and structure of polygamy and thus controlling number of wives; and who will be
accepted into the family structure before the divinatory process with Ifa.
When becoming a member of a religious temple or what is called an “Ile” colloquially; the Yoruba
National involved in the marital process has a cleaner prognosis for success because of the cultural
structure of marriage is learned from birth on the continent. The ideals of marriage are developed
through the young Yoruba person’s life through family education and fostered by the religious
mandates. The SES (Social Economic Status) affects marital outlooks of both the Yoruba National
and the African American Yoruba in unique and sustainable imagery. The Yoruba male and female
in many instances look forward to marriage, the raising of a family because they are taught and
trained for the better outcome. It was not until a recent study called in book form, “The
Consequences of Marriage for African Americans” an excerpt comment as provided by Dr. Linda
Malone-Colon, one of the report’s authors: “This groundbreaking study of

African American marriage offers more hard evidence of what most black people and white people
already know in their hearts-those marriage matters, that marriage is literally good for the health
and well-being of men, women, and children. One of the finding of this report stipulates that: One
major finding of the study is that marriage seems to be highly beneficial for African American
males throughout the life course. For example when African American boys live with their fathers
in the home, particularly their married father’s, they typically receive substantially more parental
support.” With this study in mind and again juxtaposition against the Yoruba religious genre’, the
African American family can also benefit from the moral turpitude inherited in this religious and
cultural construct. The dire prognosis contained in the U.S. Department of Health & Human
Services census source 2000, has remedies developing through education, community development,
organizational outreach programs, the need for societal support, and the recognition that the true
achievement in marriage is characterized by true love, honor, respect, heartfelt mutual support and
unconditional commitment(Clayton, O., Glenn, G., Malone-Colon, L, The National Healthy
Marriage Resource Center; and Roberts, A. Of the Institute for American Values).
Biosocial Development
As previously discussed, the mandates for those in the religious world of Ifa and Orisa worship
believe and use the oracle of Ifa, which tells the client/family history, past, present, and future of all
things in existence. The question of “What is Ifa” can be answered but is not limited to this small
description herein this discussion: (a) Ifa is a body of knowledge and wisdom with which
Olodumare perfected the works of creation (the earth, the heaven, and that are therein; (b) Ifa is the
sacred and esoteric words spoken by Olodumare in the beginning which is still binding. It is
unchanging and indestructible; (c) Ifa is a databank into which all the knowledge of life are encoded
for humans to make use of in order to live a fulfilled life (comfort, security, happiness, victory over
all obstacles, longevity, and all good things of life); (d) Ifa is the arrow pointer in the life of human
kind, i.e., it shows the way and guide while following it; (e) Ifa is the truth and the character of
Olodumare. It is the truth that is ever constant-yesterday, today, and forever; (f) Ifa is the
embodiment of all disciplines such as philosophy, literature, science, sociology, ecology,
psychology, mysticism, pharmacopoeia, arts, mathematics history, economics, ect.; (g) Ifa knows
the action before it is initiated and the consequences of such action; (h) Ifa provides the
physical/spiritual solutions to all problems, issues and developments; (i)Ifa is a historian of old
Opitan Ife Oodaye( the beginning of the world-primordial space before the occupation of mankind)
(Orunmila Youngsters International Lecture series 2001). In keeping of these descriptions of the Ifa
doctrine in mind; we can now look at the Ikosodaye ceremony that gives a peep into the future of a
child. The term Ole in the Yoruba language assumes the status of a child as fetus. Omo-child is
called after birthing into the world. The zygote or fetus is, however, in the culture of the Yoruba at
the stage and consider a Human Being. Therefore, the Ikosadaye ceremony, not only looks at the
child’s prospects in the world, by giving the community an idea of what and who this child will be
to the community, or warn the community of a problem in the character of the child or family, thus,
noting that the family and community must work diligently to correct problems before they become
overwhelming to the community through troubled behaviors or difficult health issues. Ifa also give
the social taboos and prohibitions to the family and community, in order to assist the family and
community in the raising of this child. Religious taboos support the child in avoiding possible
health concerns or injuries. For example, the Odu Ifa of Idin Osun, the person is prohibited from
eating any type of birds which in more

modern assessments, it would be said that the person or child has an allergy to this animal. For
marital taboos that have significance, there is an example in the Odu Ifa of Ogbe Weyin (Ogbe
Iwori) which says as such: though the relationship will be a fruitful one, it is, however noted that
there are special conditions that must be adhered to in order for the marriage to frustration free. The
date may be fixed for the ceremony but the iyawo-bride must have settle in the home of her spouse
prior to the ceremony and only the immediate family will have knowledge of the unfolding events
(Popoola, S.2008):
Ogbe Weyin
Those who throw
water, please do so with caution
For you not to wet a visitor
This was Ifa’s message to Orunmila (The Holy Prophet of the Ifa tradition)
When going to have the hand of Olojo, The Visitor, in marriage
He was advised to offer ebo
He complied
Ninth day is the day announced by Olojo
She however arrived in five days
Psychosocial Development
While Ifa is consider the “Afedefeyo-speaker of all languages” and Olodumare the creator of not
just the Yoruba people but the progenitor of the human race; there are even in the issues of ethnicity
and bias created through the progressively degenerative and destructive era of the Maafa-
Transatlantic slave trade, as well as, ethnicities that plague the Yoruba in the Biafra wars in ongoing
struggles of dominance of human being over other human beings. There is a new struggle within the
religion of Ifa between that of African American Ifa religious adherents’, Yoruba Nigerian
adherents’; others who are more mixed ethnically with Latin or Spanish heritage and the emergence
of now many Caucasians members into the religion of Ifa. The greater racial divide is predicated on
the numbing effects of bias, discrimination, colonialism and of course, the advent of slavery. The
ongoing effect worldwide has been seen over the centuries and has been the drumbeat of the civil
rights movement and more. In effect, the eventual eradication of racism within our religion is part
of an ongoing socio-political campaign, not only in the United States, but worldwide; to remove
intolerance from the minds of all people and in the minds of the adherents. However, the newer
issues of the Nigerian Yoruba born versus the African American born Ifa devotee is born more from
the refusal of both to recognized the spiritual, social, religious, and cultural contributions of each
other. Thus, still speaking to a lack of communication and general healthy discussion, over the
difference in religious knowledge and understanding. Thereby, it surges a very serious need for the
doctrines, laws, rules, pharmacology, and history of those laws of Ifa, from the perspective of the
Nigerian Yoruba and thus spiritual and cognitively recognizing within direct descendant, their
direct progeny, the African American contributions to Ifa and to have open debate, dialog, repartee’
and discussion in order for the religion and its people to grow cognitively and develop socially.
Thus, placing the religion of Ifa, into the realm with prominence, as other world religious order as
recognized recently by UNESCO.


Aboru, Aboye, Abosise

Oyeku Meji
Okan soso poro l'obinrin dun mo l'owo oko
To ba di meji
A di ijangbon
To ba di meta
A di eta-ntule
To ba di merin
Won a di nigbati o rin mi, ni mo rin o
To ba di marun-un
Won a di pami-nku
To ba di mefa
Won a ni, kinni ikin oko awon tie fo're aya se?
To ba di meje
Won a ni e sare tete
Ki e lo pe on laja wa
On laja omode wa Onife
Ela woore waa
Dia fun Eji-Oye
O n lo tun aye Onike so
Nijo to fo bi igba
To faya gbaragbada-gbaragada bi aso ogbaara kanle
Nje tani yoo ba wa tun Amori i wa se?
Ela Ifa ni yo ba wa tun Amori i wa se o
Only one wife is good for a man
When they become two
They turn to troublemakers
When they become three
They become home breakers
When they become four
They create crises that "when you make jest of me, I make jest of you back
When they become five
They dare their husband to kill them if he can
When they become six
They retort that why did their husband's Ifa consultation say that it foresees the ire of another wife
during consultation?
When they become seven
People go in search of peacemakers
The peacemakers of Onife, the Oba of Ile-Ife
They were the Awo who cast Ifa for Eji Oye
When it broke as if it were a calabash
And tore completely like a misused rag
Now, who will help us mend our destinies?
Ifa is it that will help us mend our destinies

Though, not all of those who are participating in this discussion are Ifa and Orisa worshipers. And
for all practical purposes, it is a choice and should be a spiritual choice of whether one should or
should not go into the union of multiple marriages. If the Odu Ifa of Oyeku Meji(Eji Oye) or Irente-
gbe is cast for a couple in consultation, Ifa is telling the couple(s)' no', to becoming entangled in this
type of arrangement. It is telling the clients that only monogamy is the way for them to proceed in
Being involved in this type of relationship is certainly not for everyone. Not only for the legal
purposes for this country but for the emotional damage that does it to all parties when they are not
suited spiritually or emotionally.
While it is true that it should be about family; often times it is not. The mindset has been that it
should be able the collective efforts of all in a family. For the productive evolution of the family,
however, we are socialized differently, even in Yorubaland, and many are now moving towards a
different type of relationship that is Western Hemispheres orient.

Whether this is a good or bad thing is not my contribution, it is a choice, no more less, of those who
come to this decision.

Family, and this is so important, is also consisting of children. And we must ask the question of,
"what are the pitfalls that will bring harm to these children if their parents are not stable enough to
sustain their relationship?"

It should not be bantered across the heads of those who chose to disagree with the choice of
polygamy. If those in this type of family structure have developed their bonds to a spiritual height
that brings connectedness and all encompassing love for all in their families this is good.

The marriage relationship should be lasting without moving from one to other families to join
because the core family broke its bonds. There should never be a mastering one over the other.
Dominance in a cave man or women mentality has long ago been elevated to hopefully a more
spiritual sound and psychological mindsets.

"Respect", should be the most honored word as well and harmony and love. Respect of each others
opinion which brings a happier union on all accounts. While this may seem idealistic, it is a truism,
for this is the only way there can be success with these types of marital relationship.

Another Odu Ifa of Olosun Odi speaks specifically to the hardships of polygamy and the tragedy
that can occur. In this Odu Ifa is a warning that even the children of this relationship will resort to
bringing harm to the extent of physical harm to the other children of the mothers. This is because of
the choices made in the raising of the children. This is something that requires deep meditation,
spiritual consultation, long discussions that are objective and calm. It needs to investigate
thoroughly. For that matter any idea of marriage requires true investigation for the endurance of the
Olosun Odi
Ifa pe nnkan wa o nii baje; a o si mo o se laye. Bi a ba ni Obinrin meji a o gbodo da Iyaale eni loro
o. Ka moo toju Obinrin pelu awon omoo won daadaa
Olo bodo gbele
Bee ni o mohun odo
Amokisi o mohun ekun
A dia fun Latalapo tii se Baba ekute
Nigba ti Latalapo o gbeyawo
O ni meji
Ekute si n’iyawo
Iyaale e bimo Okunrin meta
O si bimo Obinrin naa
Igba Iyawo de
Ko ba toju Iyaale e mo
Ko dodo e mo
Nigba awon omo dagba
Awon omo iyaale ba pe iyaa won
Nibi o ka gongo si
Won ni Iyaa wa
Gbogbo bi baba awon ti n se fun Iyawo
Eese ti kii se iruu re fun iwo?
Iya ni too
Eyi toun ri nuu
Gbogbo bi baba awon ti n se fun Iyawo
Eese tii kii se iruu re fun iwo
Iya ni too
Eyi toun ri nuu
Oun o sa le lo ibomiin mo
Oun o si ni enikan loun bimo fun
Bo ti se oun le ri un
Oko o bo tiyaale e mo
Afi tiyawo nikan
Igba o dijo kan
Awon omo ekute ba ta peere niwaju omo
O ba gbe e ponkan
O Lon dun
O dun
Eekan de ibe
O tun gb oun naa
O lo dun
Itan yi ko wa pe baa ba niyawo meji

Ka mo fi iya je okan
Ayin eyin ni baba ekute n yin awom Babalawo e
O ni Olo bodo gbele
Bee ni o mohun ekun
Amokisi o mohun ekun
A dia fun Latalapo tii se Baba Ekute
Eyi ti n lo ree diya Ologbo nigbekun
Oro ni o
Oro ni
Eyin o mo poro lOlogbo n ran fomo eku?
Oro ni o
Oro ni
Olo lOlogbo n ran ti fi n pomo ekuu je

Ifa prays that this person would be near perfect. If he has two wives, he should deal fairly with the
two of them and their children

The grinder lives with the mortar

But knows not the sound of the mortar
The cheetah does not know the roar of the tiger
Cast divination for Latalapo, the father of all rats
When Latalapo married
He married two wives
The first wife is the mother cat
And the second, mother rat
The first wife gave birth to three male children,
And many daughters
On arrival of the second wife
He refused to care for the first wife again
He refused to see her
But the children of the two of them were being raised together
The children of the cat one day called the attention of their mother
From the corner where she was seated alone and dejected
You our mother
We notice that our father rains all good things on his second wife
Why is it that he does not do the same for you?
Too, she said
That had been the ordeal I have been going through
I cannot bear children for anyone anymore
No one would be ready to take me over now?
It is only your father that I ever have as husband
That has been his behavior ever since he married his second wife mother cat concluded
Thus husband did not want to hear about his first wife again
Except issues concerning the second wife alone
On a fateful day

The children of mother mouse were playing excitedly around before the cat’s children
A child of the cat caught one of them in its jaws
This is delicious, he mewed
This is tasty
The second mouse got there
He was caught also
The cat repeated this is really good
This story teaches us that if we are polygamous
We shouldn’t oppress one wife at the expense of the other
The father started praising his Babalawo belatedly
He said the grinder lives with the mortar
But know not the sound of the mortar
The cheetah does not know the roar of the Tiger
Cast divination for Latalapo, the father of all rats
That was going to put mother cat in bondage
It is real retaliation
It is vengeance
Don’t you all know it is vengeance that the cat is metering; that make him kill the mouse?
It is retaliation
It is vengeance
It is retaliation that the cat is for killing the children of the rat

Olajuba, O. Women in the Yoruba Religious Sphere, ©2003published by State University of New
Popoola, S., Oyesanya, F. Ikunle Abiyamo, the Ase Of Motherhood, 1st ed. Asefin Media LLP
Bascomb, W., The Yoruba of Southwestern Nigeria, ©1969, Waveland Press, Inc.
Oshoosi, M. (Michael Frank Wright, PH.D., J.D) © 1996, Ibi’koni Orisha, Inc.
http:www.acf.hhs.gov/healthy marriage/about/aami_marriage

Clayton, O., Glenn, G., Malone-Colon, L, The National Healthy Marriage Resource Center; and
Roberts, A. Of the Institute for American Values)
citations clearing
Copyright©2009 Ile Iwosan Orunmila Mimo Temple, Fayomi Falade Aworeni Obafemi

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