COMMENTARIES ON ODU IFA OGBE OSA

 COMMENTARIES ON ODU IFA OGBE OSA

This work shall make exhaustive commentaries on Odu Ifa  Ogbè-Òsá . The work will be useful for any practicing Babalawo as well as those born by Odu Ifa Ogbè-Òsá during their Itelodu or Ikosedaye.   This work shall examine in detail, what is odu ifa Ogbè-Òsá?Who are the ascociated orisa and irunmole with odu ifa Ogbè-Òsá? What is the taboo of odu ifa Ogbè-Òsá? Summary of the general message availiable in odu Ogbè-Òsá? Likely names that can given be to those bornn by Odu if Ogbè-Òsá, some sacred message inside Odu ifa Ogbè-Òsá and commentaries on them.

WHAT IS ODU IFA Ogbè-Òsá

Odu ifa Ogbè-Òsá which as, also know as Ogberikusa or Ogbe Asotito or Ogbe Sotito is one of   Amulu Odu in the Odu Ifa.

WHO ARE THE ASSSCOCIATE IRÚNMOLÈ AND ÒRÌSÀ  OF OGBÈ-ÒSÁ?

 Ifá, Èsù Òdàrà, Orí , Orisa Ibejì ,Osun  ,Egungun, Orìsà-Nlá has benn adietify as affliated orisa and irunmole with this odu?

WHAT ARE  OCCUPATION OR PROFESSION CONGENIAL TO THOSE BORN BY ODU IFA  OGBE OSA

 WHAT ARE THE TABOO OF ODU IFA OGBÈ-ÒSÁ?

 By this we maen both animate nad inaimate object such as plant and animal or behavior that those born by odu ifa ogbe saa must avoind or abstain from in other to have a problem free life. The folowin has been identify

 must never be or should be dishonest

 • They  should not eat crushed yam

 • They  must not eat corn

 •They  should not use or should play with palm-fronds

• They  must not use Àgbìgbò (Hoepoe) for any purpose

 •They must  not compromise by fasting

 • They must avoid stubbornness, stupidity, carelessness and ignorance

 •They  must not leave without informing his / her home about his or her whereabouts

 •They  should not go out at night or you should frequently be attending night parties

WHAT ARE THE LIKELY NAMES THAT CAN BE GIVEN TO THOSE BORN BY THIS ODU  DURING ITEFA OR THEIR IKOSEDAYE?

Male

1. Ayodele

2. Káòde

3. Olakiitan

4. Aikulola

5. Origbemi

Female

1. Ayobami

2. Àròyéola

3. Oláòtán

4. Orisabunmi

5. Orílelégbè

 SOME SUMMARY OF GENERAL INFORMATION AVAILIABE TO THOSE BORN BY THIS ODU DURING THEIR ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ

The children of Ogbè-Òsá must speak the truth. They should always have good intentions and should never harbor bad thoughts at any time in their life. These qualities seem to be what they have short existence or supply. Therefore, they should always strive to acquire these qualities. Ifá says that if the children of Ogbè-Òsá are honored in their thoughts, speeches and actions, they would die peacefully but if not, they will die miserably.

The children of Ogbè-Òsá must always be propitiating their Orí. This is because your Orí is always in your support and no human, no deity, and no evil spirit can cause anything to adversely affect you.

 

The children of Ogbè-Òsá will enjoy the Ire of long life, wealth, prosperity, popularity and marital beatitude in life. They also have the opportunity to give birth multiple at the same time. Therefore, they are closely associated with the Ìbejì deity.

It is also in the best interest of children of Ogbè-Òsá to think more about the future than the past or present. This is because the adequate provision must be constituted in the future that if the past and the present are favorable that while the serious preparation is required for the future of the past and present is not favorable. For these children, no condition is permanent.

Children of Ogbè-Òsá should never compromise by fasting or should skip food for almost no reason. This is to prevent stomach problems or other foods associated with the inner organ.

The children of Ogbè-Òsá should be careful with a friend. They should not be revealing their whereabouts to their friends. They do not follow any friend anywhere without informing other people where they are going and the people they are following. These are necessary to prevent kidnappings or abductions by those you consider to be your friends.

He should always consider the warning and should always avoid something that can lead to litigation.

If they are situated in any position of authority, they must have human consideration; They must strive to govern well and live behind enviable brand for others to emulate.

To avoid premature or untimely death, they must avoid ignorance, stubbornness, stupidity and carelessness. These are the four main factors responsible for the most unnatural death in this world.

For Ogbè-Òsá male children, they should not marry a short woman because such a relationship can not lead to happy union.

In the same vein, Ogbè-Òsá should be warned to female children who are short on stubbornness and should also be awake or their attitude so that they do not find it difficult to marry such as probable husband will be fleeing from them.

SOME SACRED MESSSAGES INSIDE ODU IFA OGBÈ-ÒSÁ AND COMMENTRARIES ON THEM.

Ifá says that no matter the condition in which this client may find him or herself, he or she should never be dishonest. He or she should never cheat or should be dishonest.

Ifá says that those who are cheating the client will be found guilty in the end. On  this, Ifá says:

Bí ojù bá n pon Babalawo

Kí Babalawo má puró

Bí ojú bá n pón Onísègùn

Kí onísègùn má sèra

K'éni má sèké, sèra

Nítorí àti sùn Awo

Díá fún Òrúnmìlà

Níjó eni Àìmo wá n kó ogun ja Baba

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, Ó rubo

Translation:

If a Babalawo is in serious need

Let the Babalawo not lie

If an herbalist is in need

Let the herbalist not be dishonest

Allow neither a lie nor display dishonesty

These are the declarations of Ifá to Òrúnmìlà

When unknown people (pretending, hypocrite) was waging war him

They advised him to offer sacrifice

He complied.

Orunmila was facing extreme difficulties. He tried many things he knew but all to no avail. He was always telling people to be firm, honest and sincere but he did not succeed. His honesty did not pay him any good dividend.

On the other hand, all those who were dishonest were very successful. They had all the enviable things in life. They were making joke of Òrúnmìlà that despite his honesty, he was a total failure. Therefore, Òrúnmìlà went to the group of Awo above mention for the Ifá consultation. The Awo informed Òrúnmìlà that he should continue to display transparent honesty in all his thoughts, speeches and deeds. They also informed him that he would overcome his problems and in the future get the root of his problems to discover who and who was responsible for his lack of success.

Orunmila was therefore advised to offer a sacrifice of two hens, two pigeons and money. He complied. They told him then to be careful and patient.

A few days after the sacrifice, some of the seemingly successful people who engaged in falsehood came to Orúnmìlà to advise him to stop being honest because they were really ungrateful. They asked Òrúnmìlà to consider putting small lies inside the business so that he would succeed. Òrúnmìlà turned their advice down and told them that they should remember that we would all be responsible to Olódùmarè whenever he or she died. He said that he would continue to be truthful in spite of his needs. They got upset and left it to him.

Soon however, many of them seized and represented Òrúnmìlà defrauding people and obtained several sums of money from them. Many were caught stealing. Many others were caught blackmailing. Some were discovered for demanding to possess a privilege or authority that did not belong to them. All of them were punished appropriately.

At the same time, Orúnmìlà's qualities were recognized and for this reason, he was respected, honored and became the "Oloooto Ayé" - The honest man of the world. He was very happy and he was praising his Awo like this:

Bí oju ba n pon Babalawo

Kí Babalawo má puró

Bí ojú bá n pón Onísègùn

Kí onísègùn má sèra

K'éni má sèké, sèra

Nítorí àti sùn Awo

Díá fún Òrúnmìlà

 Níjó eni Àìmo wá n kó ogun ja Baba

 Wón ní kó sákáalè, ebo ní síse

  Ó gbé'bo, Ó rubo

 Njé eni Àìmò

Èmi mà wá mò yín o

 Eni Àìmò

  Èmi ti mo Mónúmónú

Tó finú jo Oká

Eni Àìmò

Èmi mà wà mò yín o

Eni Àìmò

Èmi ti mo Àgbàdú

Tó finú jo Erè

Eni Àìmò

Èmi mà wá mò yín o

Eni Àìmò

Emi ti Ìwowo-Erékè

Tó finú jo Barapetu

Eni Àìmò

Èmi mà wá mò yín o

Eni Àìmò

Translation:

If a Babalawo is in serious need

Let the Babalawo not lie

If an herbalist is in need

Let the herbalist not be dishonest

Allow neither a lie nor display dishonesty

Due to responsibility when he dies

These are the declarations of Ifá to Òrúnmìlà

When the unknown people (hypocrites) were waging war against him

He was advised him to offer sacrifice

He complied.

Now the lying fakers

You have been exposing everyone

Hypocrite

I now know the Python

What did he fake in resemblance to the Viper of gabon

Hypocrite

You have been exposing everyone

Hypocrite

I recognize the Àgbádú now

What did he pretend in the likeness of the Boa Constrictor

Hypocrite e

You have been exposing everyone

Hypocrite of

I can see now through Iwowo-Ereke (mimic)

Who demanded that he was Òrúnmìlà

Hypocrite of  you

Have been expose to  everyone

Hypocrite.

Ifá says that the client's honesty will be rewarded while the liars, hypocrites and imitators will be punished.

Commentaries

The major focus of the message in the stanza of Odú Ifá is the essence of been honest and it reward. A genuine ifa devotee or Babalawo is not expected to engage in hypocrisy, and dis honesty. This stanza back this position up that any Babalawo or ifa devotee who embark on lying , dishonesty and hypocrisy will be expose and suffer humiliation in the end.

II.

Ifá says that the client, for whom this Odú is revealed, must be honest and truthful in everything he or she does. It is the only way he or she will die well and leave an enviable memory for his or her offspring. on this, Ifá says:

Puró-puró kú

Ó kú s'ígbó iná

Sìkà-sìkà kú

Ó kú s'odàn Òòrùn

Soto-sòótó kú

Ó kú gbedemuke

Ó fèyìn ti àmù ìlèkè

Orunmila Awo Ayé

 Dia fun Araye

Nígbàtí wón n ayáé

Tí ayé kò rójú

Wón ní kó sákáalè, ebo ní síse

Olóòótó nìkan ní nbe l'éyìn t tó n tal.

Translation:

The liar died

But he died in the forest of fire

The bad guy died

But he died in the savannah of scorching sun

The truthful died

But he died peacefully

Reclining in a jewelery water pot Decorated with beads

Òrúnmìlà, the Awo of the world,

He was the one who launched Ifa for the inhabitants of this world

When they were living in a world

Where there was no peace

Where there was no harmony

They were advised to offer sacrifice

Only truthful (true) fulfilled.

The world was in total chaos. Nothing  work. People died in mysterious ways. Some died of pathetic deaths. Others in tragic circumstances. Only a few died peacefully. Therefore, the inhabitants of the world chose some representatives among them to go  consult  Ifa.

Orunmila told them that they came because there was no peace in the world. He said it was because of  their evil and lack of truthfulness.   He  asked them to go back to their respective homes and change to improve. They must abandon dishonesty and evil and embrace the truth. he said that truthfulness was the only thing that would bring peace back into the world.

All of them all went back to their homes and found it very difficult to be honest and truthful. They understood that it was more convenient to lie, cheat and be bad than to be truthful and virtuous. Only very few people could abide by the order of Orunmìlà. Those were only some who the Deity gave to their support. They were only some who could overcome the meanness of life.

Puró-puró kú

Ó kú s'ígbó iná

Sìkà-sìkà kú

Ó kú s'odàn Òòrùn

Soto-sòótó kú

Ó kú gbedemuke

Ó fèyìn ti àmù ìlèkè

Orunmila Awo Ayé

Say good as Araye

Nígbàtí wón n ayáé

Tí ayé kò rójú

You ay kò jo

Wón ní kó sákáalè, ebo ní síse

Olóòótó nìkan ní nbe l'éyìn t tó n tal.

Njé sotito, sòdodo

Soore, má sìkà

Òtító a bona tóoró

Òsìkà a bona gbàràrà

Sotito, Sòdodo

Sòdodo, Sòtító

Eni tó sòtító ní Imolè n gbé.

Translation:

The liar died

But he died in the forest of fire

The bad guy died

But he died in the savannah of scorching sun

The truthful died

But he died peacefully

Reclining in water jewelery pot Decorated with beads

Òrúnmìlà, the Awo of the world,

It was he who launched Ifa for the inhabitants of this world

When they were living in a world

Where there was no peace

Where there was no harmony

They were advised to offer sacrifice

Only the truthful ones fulfilled

Pray, be truthful, be virtuous

Do well and do not be bad

Truth, the traveler on the narrow road,

Evil, the traveler in the wide way,

Be truthful, be virtuous

Be virtuous, be truthful

Who is truthful assures the support of the Deity.

Ifá says that only the true and virtuous will receive support from the Deity. Those are ones who will die peacefully.

Commentaries

Like the previous stanza , this stanza is making emphasis on the need of truthfulness in bring order and peace to the world we leave. Those who can genially attract the blessings of the deities are the people who are honest.

III.

Ifá says that the ORÍ of the client for whom the Odù is revealed is his (her) or his (her) support. As long as his or her ORI is calm in their support, no one can harm or kill him or her. The client only needs to be performing rituals on his or her ORÍ regularly. on this, Ifá says:

Bí Irì eni kò pa'ni

Obà kan kò leè pa'ni

Díá fún Alundùndùn ilé Olófin

Nígbàtí nbe nínú idààmu ayé

Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, Ó rubo

Translation:

If one's Orí does not kill one

No king can kill one

This was the declaration of the Oracle to the drum of Dndun in the palace of Oloffin

When he faced tribulations

They asked him to sacrifice

He complied.

The drum of Dúndùn was the drum of Olofin. His favorite name was "Bí e Orí eni kó pani, Obà kan kò lee pa'ni" (If one's Orí did not kill one, no King can). The drum was very popular with this name. One day, some of the chiefs of Olofin considered this favorite name an affront to Olofin. They said that the drum chose that favorite name as a deliberate effort to ridicule the King. Therefore, they confronted the King and asked him to take a decisive step to curb the insult of the drum urgently.

The drum was summoned to the presence of Olofin. He was interrogated that why he chose to answer such an arrogant favorite name in the presence of Olofin. He replied that it was not his own fabrication and that this was Ifa's statement to him whenever he went for Ifa consultation. The drum was asked then whether or not he believed in the statement. He replied that he performed. This angered the King and his boss who decided to teach the drum a lesson he would not have forgotten soon. The drum was asked to go home.

The next day, the drum was summoned once again to the palace. Olofin gave the drum his (Olofin) expensive ring to keep for seven days. The ring must be returned to the palace on the eighth day. The failure to do this will be punishable by death instantly. The drum left the palace.

On arriving home, the drummer called in his two wives and narrated his experience to them. After this, he sought his advice on where to keep the ring safely during the seven days. All three of them agreed in a place that they considered very safe. The ring was therefore kept there.

Unknown to the drum however, the bosses had contacted one of the two wives and had bribed her with a large amount of money for her to bring them the ring. She picked up the ring from the palace where it was hidden and gave it to the chiefs.

Immediately the ring entered their hands, they called a canoe paddlers and entered the middle of the sea. They dropped the ring into the sea and returned home.

When the chiefs were sure that the ring could never be recovered from the bottom of the sea, they summoned the drum to return the ring to the palace the next day at noon. The drum went home with confidence that he would retrieve the ring simply from where it was hidden and return the same to the palace the next day. But alas, he researched everywhere but could not find the ring. He called his two wives but they could not find the ring. Therefore, he went to his Babalawo.

The Babalawo asked him to keep his mind at rest. He was assured once his Orí was still solidly behind him, No King could kill him. They asked him to offer a sacrifice of a large freshly caught fish.

DRUM  hurried to the house of Babaláwo with the fish. As soon as the fish was cut and opened in preparation for slaughter, the ring was found inside its intestine. Drum was full of joy. Immediately after the sacrifice, the drum was directed towards the King's palace.

In the King's palace, there was a crowd of people waiting to witness the drama that was to be revealed. The drum entered the palace and there was complete silence. The bosses asked him if he still believes that if one's Orí did not kill one, no King can, and he answered in the affirmative. The chiefs then asked the drum to produce the King's ring. The drum was straight, diverting the heads and gave the King to the ring. There was a loud ovation in the palace. The King and his bosses were all embarrassed.

The following week, the drum was summoned back to the king's palace. He was given a ring again for safe guard. He also returned home and told the story to his two wives. The three also agreed on where to hide the ring. The next day, one of the wives was bribed again and she gave the ring to the bosses. The bosses went to dig a path then hiding the ring inside the hole and plugging it down in a skillful manner. The next day, the drum was called again and was asked to produce the ring next noon. The drum returned home and found the missing ring. He called in his wives but they could not locate the ring. Then he came back again to his Babalawo.

The Babaláwo assured him that he would overcome the tribulation. They asked him to go and get two hundred grasshoppers (locusts) whose holes were on the path. He left immediately in the task. When he was doing this, Èsù Òdàrà turned his attention to the route taken by the Chiefs. At the same time, Èsù Òdàrà made a grasshopper to dig his own hole in the same spot where the ring was buried. When he was about to dig the 200 grasshopper, he excavated the ring of Olphin along with the insect. He hastened to the house of Babaláwo. After the sacrifice, he went to the king's house.

In the palace, the chiefs also asked him yet he believed in the oracle statement that he answered affirmatively. They asked him to produce the ring and he did. Once again, they put on the King and his bosses to shame.

The drum was called for the third time. The ring was still given back to him for safekeeping. He returned home with the ring, he informed his wives. They decided where to keep the ring. The ring was saved. The treacherous wife was still bribed again and the ring was given to the bosses. The bosses went and buried the ring inside the dumpster. The next day drum was called and was asked to bring the ring the next day. He came home but could not find it. He returned his Babalawo. The Awo asked him to offer the sacrifice of 200 chosen worms from the garbage dump. He departed in his assignment. The worm 200 that was to choose was above the ring of Olofin. He went to his Awo with the worms and the ring. The sacrifice was offered. The drum went to the palace of Olofin with the ring.

In the palace, he wondered if he still believed in the oracle's statement. He replied that he believes it more than ever before. They asked him to produce the ring. He handed it to Olofin. There was one again a loud ovation in the palace.

Olofin then declared that he was convinced that if one's Orí did not kill one, no King can kill the person. He divided his properties into two and gave a part of him to the drum. He also made him a boss in his palace. The drum was so happy that he started singing, dancing and praising his Babalawo like this:

Bí Orì eni kò pa'ni

Obà kan kò leè pa'ni

Díá fún Alundùndùn ilé Olófin

Nígbàtí nbe nínú idààmu ayé

 Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Kò pé, kó jìnnà

Ire gbogbo wá ya dé turtúru

Èrò Ìpo, èrò Òfà

Eyin ò mò wípé b'Orí eni ò pa'ni

Kò yes Oba tó leè pa'ni?

Translation:

If one's Orí did not kill one

No king can kill one

This was the declaration of the Oracle to the drum of Dundun in the palace of Oloffin

When he faced tribulations

They asked him to sacrifice

He fulfilled

Before long, not too far

All the IRE of life came in mass

Travelers to Ipo and Òfa

Do  let it be known that if one ori does not kill one

There no King who can kill one?

Ifá says that the customer's Orí is totally in his or her support and that no one can plot against him or her and be successful. Ifá also  warned a woman  not to betray her husband unless she is put to shame. In the same vein, no one should betray his or her friend, business partner, club member and so on, so that he or she is not put to shame. No one should also try to execute another person down because of his or her belief or conviction. If this is done, Ifa will punish the evil perpetrators and make their victim triumph over them.

Commentaries

This stanza make it clear that, it is one  ori that can be can aid one from to free from the  conspiracy and the rebellion of the enemies.The stanza make it clear that only person to rely unpon be trusted in this word is one ori, you shou not rely on any body in this word , even your spouse as in most caseas they can still betray you.

IV.

Ifá says that it foresees the IRE of longevity for the client for whom this Odù is revealed. Ifa says that although death is approaching, he or she needs to offer sacrifice in order to wade off imminent death. The client needs to offer sacrifice in the attic or inside the roof of his or her house while the ritual is also performed to Ifá. When this is done, the evil spirit that would have been responsible for bringing death to the client's house will be render  ineffective. on this, Ifá says:

  Owó ri iyán

 Owó suké

Àtànpàràkò ri àgbàdo òjò

Ó se mulunkú-mulùnkú

Díá fún Ogbè

Tó nlo rè gbé omo rè sa g'òkè àjà

Nitori ikú

Wón ní kó sákáalè, ebo ní síse

 Ó gbébo, Ó rubo

Translation:

The hand perceived the crushed yam

And he developed a hump

The thumb saw the corn of the rainy season

And moved from one side to the other (peeling the corn seed)

They were Awo that launched Ifa for Ogbè

When going to hide all his children inside the attic

Due to death

They advised him to offer sacrifice

He complied.

Ogbè was having premonitions of disaster. Then he slept and he had a nightmare. He saw his children being taken away from him and led into the sacrificial table. He went  therefore to the Awo above mention for  the Ifa consultation. During the consultation, Ogbè-Òsá was revealed.

The Awo Ogbè informed  him of the urgent need to offer sacrifice for him and all the members of his house to keep away from death. They asked him to perform Ifa ritual with two fish, two rats, four kola nuts and money inside the attic of his house. He complied. They also asked him to get an empty pumpkin, bathe with leaves of ALUPAIDA and print Ogbè-Òsá in the Iyerosun, pour it into the pumpkin and put the pumpkin in front of his house. He complied.

When the ritual was taking place in the attic, Death, Affliction, loss and Litigation entered the house of Ogbè, they searche  all the rooms but did not find anyone in the house. They all left disappointed.

Moments later, Ogbè and his family came down from the attic. When he understood that Death, Affliction, Loss and Litigation had made fruitless journeys to his home, he was full of joy, singing and dancing like this:

  Owó ri iyán

 Owó suké

Àtànpàràkò ri àgbàdo òjò

Ó se mulunkú-mulùnkú

Díá fún Ogbè

Tó nlo rè gbé omo rè sa g'òkè àjà

Nitori ikú

Wón ní kó sákáalè, ebo ní síse

 Ó gbébo, Ó rubo

  Njé ikú woléè mi kò bá mi

Kèrègbè 9r4fifo

Ikú mà kú àrìndànù

Àjà ni mo wà

Not mo ti n bo Ikin

Arun woléè mi kò bá mi

Kèrègbè фfifo

Arun or mà kú àrìndànù

Àjà ni mo wà

Not mo ti n bo Ikin

Òfò woléè mi kò bá mi

Kèrègbè фfifo

Òfò or mà kù àrìndànù

Àjà ni mo wà

Not mo ti n bo Ikin

Echo woléè mi kò bá mi

Kèrègbè фfifo

Ejó or mà kù àrìndànù

Àjà ni mo wà

Not mo ti n bo Ikin

  Gbogbo Irunbi í woléè mi won ò bá mi

Kèrègbè фfifo

Irunbi or mà kú àrìndànù

Àjá ni mo wà

Not mo ti n bo Ikin

Àpada ló ní kí gbogbo ibi or padà léyìn mi.

Translation:

The hand perceived the crushed yam

And he developed a hump

The thumb saw the corn of the rainy season

And moved from one side to the other (peeling the corn seed)

They were some who launched Ifa for Ogbè

When going to hide all your children inside the attic

Due to death

They advised him to offer sacrifice

He fulfilled

Now, Death entered my house but I was not found

This is but an empty pumpkin

Death afflicted by an unsuccessful journey

In the attic I was

Propelling my Holy Grain

The afflictions entered my house but they were not found

This is but an empty pumpkin

Affliction, afflicted by an unsuccessful journey

In the attic I was

Propelling my Holy Grain

The loss came into my house but I was not found

This is but an empty pumpkin

Loss, afflicted for a way

5.

Ifá says  that it foresees the entire IRE of life for the client for whom this Odù is revealed. Ifá says that all the client needs to do to secure all the IRE of life is to perform rituals to the deity of the twins (Ìbeji). on this, Ifá says:

Ahóhóóhó, listen

Ayòyòòyò títí

A k'áyò wolé

Díá fún won ní Ìbejì agbáwójo

Wón ní ki won sákáalè, ebo ní síse

Translation:

We shout and rejoice

We rejoice without end

And it brought happiness in our homes

They were who cast for them in the twins' house, where the money is being accumulated

They were asked to offer sacrifice.

The people in the twins' house were finding it extremely difficult to make a ends. They had no money, no husband, no offspring and no bright future. Therefore, they approached the above Awo mention for Ifa consultation.

They advised them to offer sacrifice with two birds of Guinea, two pigeons and money. They also asked them to perform rituals for the deity of the Twins with sugar cane, beans, banana, rooster, assorted food, and money. At first they refused to comply. All they were doing did not yield any fruitful results.

When they realized in the future that there was no shortcut to success except offering the sacrifice and performing the ritual, they returned to the Babalawo and did what he asked them to do. From that time, those who did not have money became wealthy, those without spouses had  one, those without children became proud parents. All of them were singing and dancing and giving praise to their Babalawo who in turn was praising Òrúnmìlà thus:

Ahóhóóhó, listen

   Ayòyòòyò títí

  A k'áyò wolé

Díá fún won ní Ìbejì agbáwójo

Wón ní kó sákáalè, ebo ní síse

Igbà ti e ò ké Ìbejì

Leun le ò lájé

Igbà ti e ò ké Ìbejì

Leun le ò I'áya

Ìgbà tì e ò ké Ìbejì

Leun le ò b'mo

Ìgbà ti e wá ké Ìbejì

Ni gbogbo Ire wolé.

Translation:

We shout and rejoice

We rejoice without end

And it brought happiness in our homes

They were the ones who threw Ifa for them in the twins' house, where the money is being accumulated

They were asked to offer sacrifice

When you did not propitiate the Deity of the Twins

You did not have wealth

When you did not propitiate the Deity of the Twins

You did not secure the spouses

When you did not propitiate the Deity of the Twins

You did not father the children

But when we propitiate the Deity of the Twins now

All the good things of life came abundantly to us.

Ifá says that the client has an intimate link with the Deity of the Twins. Appropriate propitiation must be made for the success of the client and another IRE to open for  him or her easily.

VI

Ifá says the client for whom this Odù is revealed must always be telling Ifá all his or her needs. Ifa says that by so doing, Ifa will do everything he or she needs for him or her.

Ifá also says several people had written this client away from what he or she could never do to him in life. Ifa says that such people will be put to shame. In this, Ifá says:

Àròyé, Awo Àgbìgbò

Díá Fún Àgbìgbònìwònràn

You can ní ko ní lelà mó láiÍáí

Wón ní kó sákáalè, ebo ní síse

Ó gbébo, Ó rubo

Translation:

Speaking endlessly, the Awo of Àgbìgbò (Hoopoe)

Ifa launch for the Àgbìgbònìwònràn (Hoopoe)

Who the people said will never be successful in life

They advised him to offer sacrifice

He complied.

Àgbìgbònìwònràn (Hoopoe) it was he who was experiencing hardship in his life. He had no money, no house to live, no wife, no child, no horse and no security for his next meal. All the  people , that saw him in rags, piggy and hungry concluded that he can never do it in his life. Tired of this kind of life, he went to Àròyé (speaking endlessly) his Babaláwo for Ifa consultation. The  Àròyé said Àgbìgbònìwònràn that he, Agbìgbò must always be narrating all his sufferings, problems and penalties to Ifá. Àròyé told him that by doing so, Ifá will take pity on him and give him all his needs in life. Agbìgbò was also told never to be cowed or was disheartened by the attitude of the people who are close to him. Agbìgbò was informed that he was in the presence of his slander that he would become a successful man. They asked him to offer sacrifice with two rats, two fish, a goat and money. He complied. He began to narrate all his problems to Ifá then.

Before long, Ifá began to bless him with all the things so far blessed with the money with wife, children, house, horses and so on. He burst into tears of joy saying:

Àròyé, Awo Àgbìgbò

Díá Fún Àgbìgbònìwònràn

Won ní ko ní lelà mó láiÍáí

Wón ní kó sákáalè, ebo ní síse

 Ó gbébo, Ó rubo

Aroye  dé o, Awo Agbìgbò

Wón so wípé tèmi í tán

Ifá ni tèmi í kù

Àròyé o, Awo Agbìgbò

Translation

Speaking endlessly, the Awo of Àgbìgbò (Hoopoe)

Ifa launch for the Àgbìgbònìwònràn (Hoopoe)

Who would never be successful in life

They advised him to offer sacrifice

He complied.

Here comes Àròyé (talking endlessly) the Awo of  Agbìgbò

They said my thing is over

Ifa says that mine remains

All are made by Àròyé, the Awo de Agbìgbò,

Ifá says that the slanderers of the clients will be put to shame. It is in their very presence that the client will become a very important personality. All the client needs to do is keep telling his or her problems to Ifá regularly without the end and all that he or she lacks will be provided.

VII.

Ifá says that this client must think more about his or her future than the past or present. If he or she has any problems now, he or she must think that the future will be Pink for him or her.

On the other hand, if the past and present are successful, he or she must be cautious of the future. He or she should not think that the situation will remain the same forever. In addition, the customer should never take prank of those conditions are not favorable presently since he or she does not know what may happen in the future. Reciprocally, no one should make a joke of the client because the situation is not favorable to him or her at present since nobody knows what the future holds in reserve for him or her. On this Ifa he says:

Ogójì ni wón fi n kó'fá Ogbè'Sá

Díá fún Mo-rádárò-mi-ò-rálé

Wón ní kó sákáalè, ebo ní síse

Ó gbébo, Ó rubo

Translation:

It has 40 (cowries) that people usually offer sacrifice of Ogbè'Sá

That was Ifa's statement to "I-just-see-tomorrow-but-I can not-see-the-night"

They asked him to sacrifice

He complied.

Mo-rádárò-mi-ò-rálé (I-just-see-tomorrow-but-I can not-see-the-night, in other words, this is the present I see but I cannot determine what the future will look like) He went to his Babaláwo when his situation was very pathetic. His companions were making jokes about him because of his failure in almost every facet of life. The Babaláwo assured him however that his future will be rewarded. He was asked to offer sacrifice with 40 cowries those shells on the same day he consulted Ifa. He also asked to come later and offers sacrifice with two guinea-birds, two hens and money. He complied.

Before long, the Achievement Gates opened for him while many of his companions who were joking about him came to him with a hat in hand and aking for favors from him. He was in favor so full of gratitude to Olodumare for the turn of events.

Ogójì ni wón fi n kó'fá Ogbè'Sá

Díá fún Mo-rádárò-mi-ò-rálé

Wón ní kó sákáalè, ebo ní síse

  Ó gbébo, Ó rubo

  Èyin ti e rí Àárò

  E rora is o

  Èyin ti e rí Àárò

  E ò r'Álé

   Èyin ti e rí Àárò

  E rora is o

Translation:

It has 40 (cowries) that people usually offer sacrifice of Ogbè'Sá

That was Ifa's statement to "I-just-see-tomorrow-but-I can not-see-the-night"

They asked him to sacrifice

He complied.

Those who see this morning (today)

Be very careful

Those who see this morning

You do not see the night (future)

Those who see this morning

Be very careful

Ifá say that the adequate provision should be constituted for the future of this client if the situation is unfavorable. On the other hand, he or she should not lose hope. If the present is unfavorable.

VIII.

Ifa says that that  foresees Ire, for the client for whom Ogbè - 'Sá is revealed. Ifá also says that this client does not have money at the time of consulting the Oracle but he or she must find six units of money from that situation and must give the Awo that launched the Odù for him or her that same day. The success of the client is in hand. He or she should not risk his or her opportunities by not giving money to Babaláwo. After this, the client must perform Osùn ritual. This Deity will be instrumental to the success of the client. In this, Ifá says:

Ó wó wen

Ó dà wen

B'óníde bá se rìn

   Béè ni'de rè n dun

 A f'ìjà gb'èrù

 Awo ilé Àlàpà

Díá fún Àlàpà

Ó n f'ekun sùngbérè Ire gbogbo

Translation:

It had a metallic sound

It had a resonant metallic sound

The personal mode that was decorated with brass rides (copper)

So also want your brass ornamentation of resonant metallic sound

He who collects material sacrifices by force

The resident Awo of Àlàpà

           

He was the one who launched Ifá for Àlàpà

When crying in regret of his inability to have any life Ire

The only thing that Àlàpà could was the fact that he was the King of Apa. Besides that, there was nothing to show in terms of achievement; he did not have any money, no presentable dress that suits his high-ranking Obá hierarchy, no wife, no child, no horse and no good prestige in the community of Obà. He therefore called on his Awo for Ifa consultation. During the consultation, Ogbè - 'Sá was revealed. The Babaláwo informed him that his poverty had ended the same day and then performed a ritual with 10sùn with 10 fresh chicken eggs, 10 fresh bananas, a chicken and money. Àlàpà agreed to offer the sacrifice and perform the ritual but said that he had no money with which to make the material at that time.

Afijà gbèrù (the Babaláwo de Àlàpà) did not take that. He insisted that Àlàpà must get the money immediately and that his time was not to spend. Àlàpà appealed to him to see reason with him (Àlàpà) that if there was money, he would gladly share it for the sacrifice. Afijà gbèrù simply grabs Àlàpà and fights often. When Àlàpà was able to get rid of the support of Afijà gbèrù, he took his heels and Afijà-gbèrù followed him in hot pursuit.

It was then they met Òsùn by the river bank. She was adorned with brass ornaments; she had brass bracelets on her neck, hands and legs. When she moved, the anklets made the same rhythmic sound in their accompaniment. Àlàpà ran to her and looking for protection. Afijà-gbèrù insisted that Àlàpà must pay the six units or money before he was released. Therefore, she asked the two to tell their stories to her.

Àlàpà said that he consulted Ifa because he had nothing in his life in the form of achievement. The Babaláwo advised him to offer sacrifice with six units of money that he did not have. He also told him (Àlàpà) to perform asùn ritual. Àlàpà said that he was prepared to do all these things but there was no money to do them. Àlàpà was that depression beyond his life, he had never heard of a time when any Babaláwo insisted on taking the materials of his clients' sacrifice through force. He concluded that if he had known that it would turn out that way, he would never have ventured to ask Babaláwo to consult Ifa for him; He wanted to solve only one problem to finish adding another.

Afijà-gbèrù said that when he consulted Ifa for Àlàpà, Ifá said that all his problems would be on top of that day. Àlàpà must offer the six units of money that day before their poverty will disappear. Afijà-gbèrù maintained that it was in the best interest of the client to seek money by all means so that his problems would disappear. Afijà-gbèrù concluded then that he was not prepared to leave Àlàpà to men

He regularly performed rituals for Osun. Àlàpà also made his Babaláwo Principal to Afijà-gbèrù and spilled it with gifts.

Ó wó wen

Ó dà wen

B'óníde bá se rìn

Béè ni'de rè n dun

A f'ìjà gb'èrù

Awo ilé Àlàpà

Díá fún Àlàpà

Ó n f'ekun sùngbérè Ire gbogbo

      Wón ní kó sákáalè, ebo ní síse

   Ó gbébo, Ó rubo

Kò pé, ko jìnnà

Ire gbogbo wá ya dé turtúru

Translation:

It had a metallic sound

It possessed a resonant metallic sound

The personal mode that was decorated with brass rides (copper)

So also want your brass ornamentation of resonant metallic sound

He who collects material sacrifices by force

The resident Awo of Àlàpà

He was the one who launched Ifa for Àlàpà

When crying in regret of his inability to have any IRE of life

They advised him to offer sacrifice

He fulfilled

Before long, not too far

All the Ire of life came in abundance.

Ifá says that all the client's suffering will become a thing of the past. He or she should not forget about those that help him or her succeed.

IX.

Ifá says that it foresees the ire of wealth for the client for whom this Odù is revealed. Ifá says that the client will be very successful in his or her business task. He or she will also be very popular and wide known.

Ifa warns however that the client should  not be leaving his or her stomach empty. He or she should never fast for any social, or religious purpose to prevent intestinal probelem.

The wealth of the client is in hand. He or she must offer sacrifice and perform a ritual to Ifa. On  this, Ifá says:

Ebi n pa inú ù mi ihálá-ihálá

Ebi n pa inú ù mi ihàlà-ihàlà

Ebi n pa inú ù mi ihàlà-ihòlo

Díá fún Àrìkúlolá

Omo ayàn'kàrà mògùrò lale Ifè

Translation:

My hunger is very severe

My hunger is almost insufferable

My hunger is serious, for my stomach to be empty

He launched Ifa for Àrìkúlolá

He who bought fried bean cakes to consume palm wine raffia in Ile-Ifè

Àrìkúlolá wanted to know if he would be a very successful man in his life. They also told him what he must do to achieve that success. He went  therefore to the Awo aforemntinon for  the Ifa consultation.

Àrìkúlolá was informed that he would be a very successful man in his life. He was also told that he does not need to save the money he has to spend on food before he became a wealthy person. They told him that he must be  eating regularly and that his wealth will come if he eats regularly or not. It was nevertheless better for him to eat regularly so that when the wealth come, he would not be  spending on finding a remedy, he was told  to offer sacrifice with a pigeon, a guinea bird and money. After this, he went to perform ritual to Ifá with akara (fried bean cakes) and Ògùrò (raffia palm wine). He complied.

Ebi n pa inú ù mi ihálá-ihálá

Ebi n pa inú ù mi ihàlà-ihàlà

Ebi n pa inú ù mi ihàlà-ihòlo

Díá fún Àrìkúlolá

Omo ayàn'kàrà mògùrò lale Ifè

Wón ní kó sákáalè, ebo ní síse

 Ó gbébo, Ó rubo Njé kinni yóó fa're ilè yìí wá fún wa o?

Ògùrò

Ni yóó fa Ire ilè yìí wá fún wa

Ògùrò

Ire Ajé Onífè kó dìde wá bá wa

Ògùrò

Ni yóó fa Ire ilè yìí wá fún wa o

Ògùrò

Translation:

My hunger is very severe

My hunger is almost insufferable

My hunger is serious, for my stomach is empty

The Ifá launch for Àrìkúlolá

He who bought fried bean cakes to consume palm wine raffa in Ile-Ifè

They advised him to offer sacrifice

He fulfilled

I pray, that will drag the Ire from this earth to us

Ògùrò (raffia palm wine)

It is he that will drag the IRE of this land to us

Ògùrò

Allow the IRE of rising wealth of Ilé-Ifè and come to us

Ògùrò

It is I who will drag the IRE of this land to us

Ògùrò

Ifá says that the client will have many opportunities to succeed. He should make good use of these opportunities however.

X.

Ifá says that it envisages long life Ire and Ire of victory over all the bad forces for client for whom Ogbè-Sá is revealed. Ifa says that he or she had been experiencing the problems of these bad forces for quite some time. Ifá says that it is now time for these forces to depart from him or her so that those who were ignorant of the client's real problems would stop making fun of him or her. Ifá says that the client must offer that sacrifice and bad forces will flee from him or her. on this, Ifá says:

Ohun  se  Babaláwo

Bí kó bá tán

Àwon Ològbèrì

Won a kenu bò'kòkò

  Won a ke'enu bò'bábá

 Wón á máa rín èrín i rè wúyéwúyé

Díá fún Òrúnmìlà

Baba jí, Baba bá Irunbi or

Wón ní kí Baba sákáalè, ebo ní síse o

 Ó gbébo, Ó rubo

Translation:

The problems facing a Babaláwo

If not completely resolve on time

The ignorant, the uninitiated

Put your mouth in corners

Put your mouths in cracks

The testament is laughing at the misfortune of Babaláwo secretly

These were the declaration of Ifá to únunmìlà

When he woke up and was confronted with bad forces

They advised him to offer sacrifice

He complied.

Òrúnmìlà was dealing with the problems of death, afflictions, litigation and loss. He proved everyone that he was able to solve it.but the problem continued repeating itself. Therefore, he went to his students for Ifa consultation.

Òrúnmìlà was told that he could solve his problem. He was also sure that those who had been jubilant that as great as Òrúnmìlà was, he found it difficult to solve his own problem will be silenced. Òrúnmìlà was asked to offer sacrifice with matured goat, ègbèsì leaves and money. He complied. The leaves were spread inside the sacrificial vessel while all other sacrificial materials were placed on top of the leaves. The vessel was then placed where Ifa prescribed for Òrúnmìlà.

Behind the sacrifice, Èsù-Òdàrà came to the house of Òrúnmìlà and dispersed all the bad forces. That was how Òrúnmìlà could conquer the bad forces that give him problems. He was full of joy and gratitude to Olódùmarè. He was singing dancing and saying:

Ohun  se Babaláwo

Bí kó bá tán

Àwon Ològbèrì

Won a kenu bò'kòkò

Won a ke'enu bò'bábá

Wón á máa rín èrín i rè wúyéwúyé

Díá fún Òrúnmìlà

Baba jí, Baba bá Irunbi or

Wón ní kí Baba sákáalè, ebo ní síse o

 Ó gbébo, Ó rubo

Njé ikú máa lo o

Arun

Òfò máa lo

Ègbèsì oko

Gbogbo irunbi e mà tóó deyin

Translation:

The problems faced by a Babaláwo

If not completely resolved on time

The ignorant, the uninitiated

Put your mouth in corners

Put your mouths in cracks

The testament is laughing at the misfortune of Babaláwo secretly

These were the declaration of Ifá to únunmìlà

When he woke up and was confronted with bad forces

They advised him to offer sacrifice

He complied.

Now, death is leaving

Affliction goes away

The litigation goes away

Losses leave

Ègbèsì leaves the farm

All the bad forces is supreme time you all set aside (from me)

Ifá says that all evil spirits will disappear from the client's life.

XI.

Ifá says that this client must be very careful  of friends. He or she should not follow a friend out without first telling those who are close to him or her his or her whereabouts, the identity of his or her partner and the length of his or her stay away from home.

The client must also venerate  his paternal ancestral spirit with a ram. The spirit of his or her ancestor is solidly behind him or her, the Ifá also says that he or she must not betray his or her successful friends; he or she must not betray his or her friend or betray trust reposed in him or her. He or she should not plan bad for his or her friends so that the nemesis does not catch up with him. On this, Ifá says:

    Aféfé lélé níí sawo Ìsálú Ayé

   Èfúùfù lèlè níí sawo Ìsálú Òde Òrún

   Kùkùte kùkùùkù, Awo èbá ònà

   Ògan yo lòòlò Jana, Awo eséko

Díá fún Ìkì

Tíí sòré Àgbò-mìnìnjò

Translation:

The gentle breeze is the Awo of the Earth

The gentle wind is the Awo of the heaven

The short heavy trunk is that the road Awo are next

Ogan vine crawling along the road, the farm Awo,

They were the ones who launched Ifá for Ìkì

Who is a close friend of Àgbò-mìnìnjò

Ìkì and Àgbò-mìnìnjò were close friends. They were almost inseparable. They usually went everywhere together. Wherever Ìkì was found, Ìkì was certainly close. The two were so intimate that they became the point of reference of how the true friend should be among their community.

One day, Ìkì slept and they were sleepy. He saw himself sink into a deep well. Instead of water covering his body, he discovered that he covered himself with blood. He also discovered his enduring mortification was split open while his intestines were crawling along the road. Immediately he awoke and went directly to the Babalawo above  mention for  the Ifa consultation.

The Babaláwo asked him to be careful to answer any call from the backyard. He was also warned against going anywhere any day to anyone. The Babaláwo told him that he is in grave danger from those he considered to be his close friends. Therefore, he was advised to offer sacrifice with a ram and perform ritual to the spirit of his fatherly ancestor with another ram. He complied.

A few days later, his friend Àgbò-mìnìnjò came to his house in the afternoon. He shouted the name of Iki from the backyard. Although Ìkì remembered that he had been warned against answering any call from his backyard, he reasoned that such a warning could not include Àgbò-mìnìnjò who everyone knew was his best friend. Àgbò-mìnìnjò told Ìkì that he would like Ìkì to accompany an important cause. Ìkì remembered that they had asked him not to follow anyone anywhere one day but he also thought that such a warning was not possible to include Àgbò-mìnìnjò as his best friend. Therefore, Ìkì agreed to follow Àgbò-mìnìnjò. While they were following the path, Àgbò-mìnìnjò pinned Ìkì energetically, threw it into a sack and tied the sack tightly.

Unknown to Ìkì however, Àgbò-mìnìnjò had always been envious of Ìkì's achievements. He considered Ìkì as a threat to his own success. Àgbò-mìnìnjò could not see the reason why we would all be talking about two successful friends and not Àgbò-mìnìnjò a successful man. In other words, Àgbò-mìnìnjò wanted to be successful exclusively and not be compared to his friend. Also unknown to Ìkì, Olófin wanted to perform a ritual to the spirits of his ancestors. The Babaláwo asked Olófin to bring an animal for the ritual. Olofin was on the verge of securing one when Àgbò-mìnìnjò entered his (Olófin) palace. He asked Oloffin for what he was seeing and Olofin told him. Àgbò-mìnìnjò told Olófin to prepare all the other ritual materials ready

ready when he was going to present Olofin with the animal that, Oloffin, would accustom to propitiate his ancestors. Olofin was full of gratitude to Àgbò-mìnìnjò. After ligating the bag hermetically, he carried the bundle on his head. Iki thought it was a joke. He therefore asked Àgbò-mìnìnjò that everything was about a joke. It was then that Àgbò-mìnìnjò told Ìkì how he had been feeling from the beginning. Àgbò-mìnìnjò concluded by telling Ìkì that Ìkì was to be taken to the palace of Olófin to be used in the execution of the ritual for the propitiation of the ancestors of Olófin.

That was finally the time that dawned on Ìkì who was in serious danger. He appealed to Àgbò-mìnìnjò, please forgive his life but all his supplication fell on deaf ears. When he performed those supplications they did not work and he is only moments away from this death, he remembered that the Awo who consulted Ifa for him had told him about being wary of this that they asked to be his friends. He also remembered that he had relied on his captor implicitly before he followed him out. Not knowing what to do next, he called in all his Awo for help while doing this, he shrieked at his cry of a scream, he made his lay (ìyèrè), lament of lament and said:

Béè nì o o

Aféfé lélé níí sawo Ìsálú Ayé .o.

  Èfùfù lèlè níí sawo Ìsálú Òof Òrún or

  Kùkùte kùkùùkù, Awo èbá ònà o

  Ògún yo lòòlò Jana, Awo eséko or

  Díá fún Ìkì tíí sòré Àgbò-mìnìnjò or

  Dia f'Àgbò-mìnìnjò ti n gbé Ìkì lo bá Olófin

  Èfùfù lèlè sáré wá o wá gbà mì lówó asebi o héè

  Èfùfù lèlè sáré wá or wá gbà mì lówó asebi

 Èfùfù lèlè sáré wá or wá gbà mì lówó asebi

Translation:

The gentle breeze is the Awo of the Earth

The gentle wind is the Awo of the Skies

low heavy bad smell, the Awo from the roadside

Ogan vine crawling along the road, the farm Awo,

You were the ones who launched Ifá for Ìkì who was the friend of Àgbò-mìnìnjò

You also launched Ifá for Àgbò-mìnìnjò who was taking Ìkì to the house of Olófin (to be killed)

The gentle breeze please rush here and rescue me from a bad person

Pray, the Brisa Mansa please rush here rescue me from a bad person

I beg, the Brisa Mansa please hurry up here rescue me from a bad person

Immediately after this, the Mansa breeze of the earth combined with the mind of heaven and created a heavy storm. They moved the dust and particles of the dust into the eyes of Àgbò-mìnìnjò. He started to wobble. While doing this, he got his legs entangled in Ogan's vine and the thorns tore at his leg. While he was trying to untangle himself, he stuck his body against the bad smell by the side of the road. Your perception of load on the side of the road.

Immediately after this, the spirit of the paternal ancestors of Ìkì that he had propitiated before descended and untied the rope with which the sack was tied. Ìkì escaped. The hereditary spirit replaced Ìkì with a bundle of grass on the side of the road and tied it back.

When Àgbò-mìnìnjò was finally enabled to order himself, he simply carried his load and hurried to the palace of Olofin. He felt that he had wasted too much time on the road and could not afford to spend more time inspecting his load.

When Àgbò-mìnìnjò arrived at the palace, all the other ritual materials were ready and the Babaláwo just proceeded with the ritual. When it was time to use Ìkì to finish the ritual procedure, they asked Àgbò-mìnìnjò to unleash his burden and bring his gift. When the sack was untied, they discovered that it was just a bundle of grass that was inside the sack. Nobody waited for Àgbò-mìnìnjò to explain himself before he was caught and propitiated the hereditary spirits of Olófin.

From that day, Olofin decreed that a ram should be used from now on as material for the ritual to propitiate their ancestors.

This was how Ìkì was able to overcome the bad plans of his friend. He was so happy that he decided to offer the sacrifice. He was told however that people do not offer sacrifice twice in the same Odù for the same purpose. All he needed to do was give praise to his Awo who will give praise in turn to Òrúnmìlà. Òrúnmìlà will then give thanks to Olódùmarè.

   Aféfé lélé níí sawo Ìsálú Ayé .o.

  Èfùfù lèlè níí sawo Ìsálú Òof Òrún or

  Kùkùte kùkùùkù, Awo èbá ònà o

  Ògún yo lòòlò Jana, Awo eséko or

  Díá fún Ìkì tíí sòré Àgbò-mìnìnjò or

   Dia  f'Àgbò-mìnìnjò ti n gbé Ìkì lo bá Olófin

  Wón ní kó sákáalè, ebo ní síse

   Ó gbébo, Ó rubo

  Eyín ò rí Àgbò-mìnìnjò

   Ti n gbé ikò lo bá Olófin

  Kò pé, kò jìnnà

 E wá bá ni lárùúsé ogun

Translation:

The gentle breeze is the Awo of the Earth

The gentle wind is the Awo of the Skies

low heavy bad smell, the Awo from the roadside

Ogan vine crawling along the road, the farm Awo,

You were the ones who launched Ifá for Ìkì who was the friend of Àgbò-mìnìnjò

You also launched Ifá for Àgbò-mìnìnjò who was taking Ìkì to the house of Olófin

Not done that you see Àgbò-mìnìnjò

Who was taking Ìkì to the house of Oloffin

Before long, not too far

Look at us where we used sacrifice to overcome the adversary

Ifá says that the client should be careful with those who ask to be the client's friends. Ifá says that the client could overcome his or her enemies.

XII.

Ifa says that the client must offer sacrifice against litigation. Ifá says that if the client had collected something from someone to help the person save, he or she should go and they should return that thing immediately. That is in order to anticipate a serious problem.

Ifa also says that a barren woman in horrible need as a child must offer sacrifice. She will get pregnant. She must also perform rituals at Òrìsànlá and Èsù. In this, Ifá says:

Tanbélégé, Awo Ológéè-Òrìsà

Dia fun  Ológéè-Òrìsà

Ológéè n menu sùnráhùn t'omo

Translation:

Tanbélégé, is the Awo of Ológéè-Òrìsà

He was the one who launched Ifá for Ológéè-Òrìsà

When she was crying in lament of her lack of children

Ológéè-Òrìsà was a sterile woman. She did all that she knew to get pregnant to no avail. She was therefore to Tanbélégé for her Ifa consultation.

Tanbélégé told her that she would definitely get pregnant and have children. She asked to offer sacrifice with two rats, two fish, a goat and money. She fulfilled the same day. They also asked him to perform alrìsànlá ritual with odun (red) cloth, 10 native chalk, 10 snails, cocoa butter, a rooster and money. She also went to perform a ritual at Esu with a rooster, palm oil and money. She went home to prepare for the rituals.

Tanbélégé Awo Òrìsà

Díá fún Òrìsà

Wón ní kó rúbo nítorí Ejó

Translation:

Tanbélégé, is the Awo of Òrìsà

He was the one who launched Ifa for the Òrìsà

Òrìsà was asked to offer sacrifice due to litigation

Òrìsà went to Tanbélégé to determine how his life will progress. They told him, however, to be careful with litigation. They asked him not to keep custody of any property for the person. They also asked him to offer sacrifice with a rooster, a hen and money. Òrìsànlá refused to comply.

When Èsù Òdàrà learned that Òrìsànlá had not complied with Babaláwo's advice, he went to the house of Òrìsànlá and asked him to help him by keeping Odùn cloth. Òrìsànlá agreed to keep the cloth for Èsù. Unknown to Obàtálá, Èsù had sneaked into the house of Obàtálá and had recovered the cloth. The next day,

, Èsù Òdàrà returned to the house of Obàtálá`s to demand his Odùn cloth. Obàtálá investigated everywhere but could not find the cloth. Èsù Òdàrà accused Obàtálá of diverting his canvas for the personal use of Obàtálá then. He said that Obàtálá deliberately stole his cloth and must be charged to woo dekè-Ìgètí. Èsù Òdàrà asked Obàtálá to kneel. Obàtálá did. Obàtálá sank Èsù Òdàrà then mounted the shoulder of Obàtálá and Obàtálá asked to take it (Èsù) to Òkè-Ìgètí. Obàtálá did. In the akè-Ìgètí mode, they met Ológéè-Òrìsà with all the materials that they had asked him to buy to propitiate Obàtálá and Èsù Òdàrà. She asked Obàtálá why he was dishonoring in this way. Obàtálá replied that he lost the cloth of Odùn given to him by Èsù Òdàrà. Realizing that she had been asked before to buy a cloth from Odùn by Tanbélégé (which she had already bought), Ológéè-Òrìsà told Obàtálá that the cloth was given to her by Obàtálá. She took out the cloth and handed it to Èsù Òdàrà. Obàtálá was surprised and relieved because he knew that he had never given any fabric to Ológéè-Òrìsà and that it was just a journey to rid him of his present problem. When Èsù Òdàrà recovered the cloth; he demanded for a rooster, palm oil and money that was quickly given to him by Ológéè-Òrìsà. Èsù Òdàrà then jumped down from the shoulders Obàtálá and went on his way.

Obàtálá asked Ológéè-Òrìsà that she was really looking at him. She told Obàtálá that she was barren and had been asked to perform a ritual to Obàtálá so that he would open the uterus to give birth to a child. Obàtálá prayed for her and she left.

The following month, she became pregnant and she delivered many children later, she was full of joy and happiness until she died.

Tanbélégé, Awo Ológéè-Òrìsà

Dia fun Ológéè-Òrìsà

Ológéè n menu sùnráhùn t'omo

Tanbélégé Awo Òrìsà

Díá fún Òrìsà

Wón ní kó rúbo nítorí Ejó

Kò pé, kò jìnà

E wá bá ni ní jèbútú omo

Translation:

Tanbélégé, is the Awo of Ológéè-Òrìsà

He was the one who launched Ifá for Ológéè-Òrìsà

When she was crying in lament of her lack of child

Tanbélégé, is the Awo of Òrìsà

He was the one who launched Ifa for the Òrìsà

Òrìsà was asked to offer sacrifice due to litigation

Before long, not too far

Meet us in the midst of many children

Ifa says that the client can achieve his or her heart's desires.

XIII.

Ifá says that a sick old person needs to offer to sacrifice urgently to survive the disease. Ifá says that the sick person is already paving the way for others to fill the void that he or she is about to create as a result of his or her death. Ifa also says that those in positions of authority must govern well so that people know their own time as beneficial to those under their authority. All positions are temporary. In this, Ifá says:

Ogbè sá re'lé

Òsá sá r'oko

Dìá fún Eni-Ayé-kàn

A bù fún séere

Translation:

Ogbè ran house

Òsá ran to the farm

They were ones who launched for Him-from whom-returns-to-be-this-to-rule-the-world

They also launched Ifa for Do-It-Well.

An older man was very sick. The man's relationship then took him to the two Awo above expressed for Ifa consultation. They wanted to determine their chances of surviving the disease. They were told that the man had a very slim chance of surviving but that whoever it was he would walk in the shoes of the man should handle the affairs of the people well. They advised them to offer sacrifice of a ram that they never worried to offer the sacrifice. The man died shortly afterwards.

Ogbè sá re'lé

Òsá sá r'oko

Dìá fún Eni-Ayé-kàn

A bù fún séere

Séere or séere

Eni-Ayé-kàn

E s'Ayé Ire

Bó jé ìwo l'Ayé kàn

Ko sayé ire or

Bó jé èmi l'Ayé kàn

Ma s'ayé ire

Séere or séere

Eni-Ayé-kàn

I s'ayé Ire

Translation:

Ogbè ran house

Òsá ran to the farm

They were ones who launched for Him-from whom-returns-to-be-this-to-rule-the-world

They also launched Ifa for Do-It-Well.

Pray, do it well, do it well

Those whose turn is to rule the word

To the word buna

If this is back, govern the word

Please govern the world well

If this is come back rule my word

I will rule the world well

Do it well, do it well

If this is back, govern your word

Please govern the world well

Ifá says those in positions of authority must manage with consideration. Any position or authority is temporary (provisional).

14

Ifá says that the client must offer sacrifice due to avoidable death. Ifa says that most deaths that kill humans are not natural. In fact, Ifá says that the deaths that kill the human being have their roots in this world and not in heaven. Therefore, Ifá says that the client must be extremely careful not to fall victim to any of the unnatural deaths. In this, Ifá says:

Àháàrá-màjá

Àwon araa won ni won n já araa won

Díá fún Òrúnmìlà

Ifá n lo rèé f'ojú kan Ikú Ayé

Wón ní kó sákáalè, ebo ní síse

Ó gbébo, Ó rubo

Translation

Àháàrámàjá

They were one of them died

This was the declaration of Ifa to aununmìlà

When I was going to examine the unnatural cause of death

They advised him to offer sacrifice

I have complied.

Orunmila discovered so many people were dying at their tender age. I have discovered several deaths from poisoning, disease, drowning, suicide, bad plans of adversary, accidents and so on. I have decided to go and find out what causes these unnatural deaths then. For this reason, I went for Ifa consultation. I wanted to know if it was possible for him to know the cause of the root of the unnatural death that kills the human being. They told him that he would see the cause and that there was no death in heaven and death was here on earth. They asked him to offer sacrifice of three matured goats so that he could use the goats to propitiate Ifa. I have complied. I started to observe human activities then.

During his observation, I have discovered that all human deaths were caused by four main factors: ignorance, stupidity, carelessness or obstinacy. I have discovered that if humans could avoid these factors of untimely death, they would remain on land for a long time.

Àháàrá-màjá

Àwon araa won ni won n já araa won

Díá fún Òrúnmìlà

Ifá n lo rèé f'ojú kan Ikú Ayé

Wón ní kó sákáalè, ebo ní síse

Ó gbébo, Ó rubo

Kò yes Ikú kan l'Òrun

Ayé ni Ikú wà

Translation

Àháàrá-màjá

They were one of them died

This was the declaration of Ifa to aununmìlà

When I was going to examine the unnatural cause of death

They advised him to offer sacrifice

I have complied.

There is no death in heaven

Death is here on earth.

Ifá says that we should try to avoid ignorance, stupidity, carelessness and stubbornness (stubbornness). They were the four factors responsible for the early deaths here on land.

XIV.

Ifá says that there is a scant woman short, short, small where this Odù is revealed who should be warned against being too reckless and stubborn. They should advise you to look at their attitudes or rest they will find it difficult to get to anyone who is willing to tolerate her as a wife. She should also be warned again by reprimanding her incessantly, crying and endless complaints against her husband and family.

Ifá also says that for a man willing to get married and this Odù to reveal or a man born by this Odù, he must warned against marrying a sparse woman the relationship as such will never lead to successful marriage. The woman would scold, complain and cry to her husband about their relationship to the magnitude that they would send him packing from his marital home. Nothing and nobody could satisfy it. In this Ifa he says:

A gbó sáá-sáá má sàá

A gbó yàà-yàà má yà

A gbó kukúù má wòye

Eye tí n je'ko

Egbière

Ti yóó se aya Òrúnmìlà

Translation:

She who was warned to run but refused to run

She who was warned to throw branches and hide but was refused to do so

The bird that kisses farm lawns

These were the declaration of Ifá to EGBÉRE

Who will become esposarúnmìlà's wife.

Egbére saw Órúnmìlà and he liked it instantly. She planned to become his wife accordingly. She went to some Awo for the Ifa consultation. They asked her to look at her behavior if she plans to stay in any man's house. They advised him to learn how to appreciate the efforts of other people and how to adjust to any given situation. They told him that these were the keys to having a successful material relationship. They advised him then to offer sacrifice with a goat and the mat with which she slept. She abused the Babaláwo, calling them a thief, that she told them that she would not change her attitude and she would not offer any sacrifice. She then made about her fixed goal of spoiling Òrúnmìlà with determination. Shortly after, she became the wife of Òrúnmìlà. As soon as I had her in the house of Òrúnmìlà she started to complain against everyone and everything. She complained against Òrúnmìlà, their relationship, their work, their house, their clothes, their friends. She insisted that Òrúnmìlà should change everything that he had in his house, he agreed. But she started complaining about the new games of things she selected for Òrúnmìlà. She said Òrúnmìlà after he should cancel his friends and family or she would have to pack it out. Òrúnmìlà refused to comply. Out of annoyance, she packed out and moved from one house to another without end.

A gbó sáá-sáá má sàá

A gbó yàà-yàà má yà

A gbó kukúù má wòye

Eye tí n je'ko

Egbière

Ti yóó se aya Òrúnmìlà

Òrúnmìlà ló di Ògìrì -Ìyàndà

Ifá jé ki ng ní ibùjoòó ire

Njé Egbére n lo lóhùn-un araa re loni ò

Egbére o

Translation:

She who was warned to run but refused to run

She who was warned to throw branches and hide but was refused to do so

The bird that kisses farm lawns

These were the declaration of Ifá to Egbére

Who will become esposarúnmìlà's wife.

Òrúnmìlà says that he has become ÒGÌRÌ-ÌYÀNDÀ now

Ifa please let me have a stable house

Egbére is following his foolish journey now

Egbére, what a shame

Ifá says that the scarce woman for whom this Odù is revealed must learn matrimonial manners and simple labels to enjoy a peaceful married life.

XVI.

Ifá also says that there is a single woman where this Odù is revealed. If it were for marriage, the woman should be made to go to a man's house within seven days of this Ifa revelation. This is due to the life of the woman. She is a woman of Elégbé. If she were not before that time, her heavenly husband will come and take her away and she will die. In this, Ifá says:

  Ikú won or d'ójó

  Àwon Àrùn won ò d'Ósù

Díá fún Motóógbé

   Tíí s'omo Oníkàá

Translation:

Death never notifies

Afflictions never notify

These were the declaration of Ifá to Motóógbé

(I'm prepared enough for marriage)

who was the daughter of Oníkàá.

Motóógbé was having nightmares. She consulted Ifá accordingly to find out why. She asked herself and informed her parents that she must surrender to her aspirant within seven days of this revelation. They told her that if this were not done, she would die. She was nevertheless aware that she was an Elégbé

When she told her parents, they quickly married her and her applicant so that she subsequently went to her husband's house before the seven days expired.

For the client, she must go to her husband's house before seven days. The final ceremony can be arranged a day later but it is very essential for the woman to be in her husband's house within seven days to prevent her untimely death. This is very essential.

  Ikú won or d'ójó

Àwon Àrùn won ò d'Ósù

Díá fún Motóógbé

Tíí s'omo Oníkàá

Mo toto gbé

I wáà gbé mi o

Bí oko ò lówó lówó

Àlè won a nì

Mo toto gbé

I wáà gbé mi ì

Translation:

Death never notifies

Afflictions never notify

These were the declaration of Ifá to Motóógbé

(I'm prepared enough for marriage)

who was the daughter of Oníkàá.

Come and look for my hand in marriage

If my boyfriend does not have money for marriage

My admirer will have

I am prepared enough for marriage

Please come and look for my hand in marriage