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There are many names that can be given to a child related to abiku. Some of which were listed and explained in the part one of this term. Another 10 are listed and translated below: Kòkúmó (male/female) [This child] will die no more, this child has come to stay. This particular name is given to a child whose parents are sure that the spiritual work done to stop him/her from dying is potent and is effective. Kòsọ́kọ́ (male) No hoe/shovel [to dig a grave]. No one is willing again to dig a grave for the child if he chooses to die. Májẹ̀ẹ́kódùnmí (male) Minimize my sorrow. This is a resignatory statement from the parents of the child urging him to die if he chooses to die, without wasting their time and/or giving them false hope of living be cause of the uncertainty that surrounded his previous births. Since it is believed that the same child has previously been born, again and again and into the same family, and has died each time, the trepidation is that he might die again

Sometimes it is necessary to feed one's ori with some foods such as a life catfish, white cock, oromodiye (baby chick), epo pupa (red palm oil), obi àbàtà (Yorùbá native kolanut), orógbó (bitter kola), or any other ritual elements that Ifa or any of the other Orisà may advise. To start the propitiation (ibori), the person propitiating ori should take the following steps: 1. The person should take his/her bath and deal with his/her toilet needs.  2. The person should put on his/her finest clothes. 3. The person should place all the ritual elements where the ibori is to be performed. 4. With total submission to the Òrisà and Olódùmarè, the person should chant ìbà (pay homage to whom due to). 5. The person should call on his/her ancestors while chanting the ìbà.  6. The person should mention his/her parents' names in the iba for support.  7. The person should also call his/her ori (personal god/destiny). 8. Above all, the person should call on all the Orişà and Olódùmarè (God) for