INTERPRETATIONS OF ODU IN ERINDINLOGUN BY BABALAWO OBANIFA

INTERPRETATIONS OF ODU IN ERINDINLOGUN BY BABALAWO OBANIFA

Origin of Erindinlogun divination system (sixteen cowries divination system)

                        This work will explain details origin and facts about erindinlogun (sixteen cowries divination system). It should be noted that the writer (babalawo Obanifa) is writing from perspective of practicing diviner. So any knowledge reveal can be use in actual practice by people who have interest in practice erindinlogun divination system in present or future in their private capacity. Erindinlogun is the original name for the act of using consecrated sixteen cowries for divination purpose. It is mainly a woman divination practice. But although we see some men around the world, even here in Yoruba land that use 16 cowries for divination practice. 'it instructive that men who use sixteen cowries for divination purpose are considered lazy and timid mind who cannot learn real ifa' that is the view and principles of our forefathers in Yoruba spirituality as regards erindinlogun. Erindinlogun is derived from yoruba mode of numbers called merindinlogun (16-20) sixteen minus twenty. Although this name has been corrupt by santeria and candomble practionals to 'merindinlogun', Dilogun' respectively. Even the candomble and Umbanda called Jogo de buzios. Here in Yoruba land where this divination system originate we call it erindinlogun, and is divination system for a woman mostly orisa osun practionals. Osun is the first person to use 16 cowries to perform divination when his husband (orunmila) his not around. So it is instructive to say this before I give details facts about  erindinlogun divination that erindinlogun) sixteen cowries divination system) is not an ifa, and it not a complete divination system and can make alot of mistakes.
Origin of Erindinlogun(Sixteen cowries Divination System) by Babalawo Obanifa
Every thing I will explain here is delivered to me orally by people before me. Most of it come from  late iya osunlusi ( an erindinlogun diviner in her life time) she is from Ido osi ekiti, ekiti state Nigeria. Agba Awo fatumise of Ile Ife osun state Nigeria who put me through oral source of erindinlogun divination system some years back I acknowledge you. Since what I will explain is oral I implore you to consider it authentic authority, because most of the things that will be explained will be quite different from the version of fact about erindinlogun you may have heard or read about before.
The odu ifa that explains the origin and beginning of erindinlogun divination
 system is odu ifa osetura. In that odu ifa, ifa make it clear that osun (Oshun)  is a wife of orunmila. Orunmila do provide for the whole family from his divination work because orunmila is an astute practicing diviner. It arise one day orunmila want to embark on his usual long time itinerant divination practice. Osun now ask his husband that orunmila what will I be eating when you are away? Many people will come here for divination reading while you travel I do send away. Orunmila now smile. Orunmila now go inside take the rafia tray where he do keep the money he makes from his divination practice. He took sixteen out of the cowries (because then cowries is what is use as money)  he consecrated and give it to his wife (osun)  he told her that be using that as a divination tool to answer any body that come when I am not home. Any money you  make use it to take care of yourself until I come back from my itinerant divination practice. Osun answer orunmila thanks you but you know I don't know how to use this I don't know any thing about Ifa divination reading. Orunmila said 'ma fi OFUN pe OGBE, MA FI  OGBE PE OFUN, GBOGBO BI O BANK SE SE  O  MA FIN(that is  Orunmila  told  her even if you say OFUN where you ought to say ogbe, if you say ogbe where you ought to say ofun any how you said it your sacrifice will be accepted by OLODUMARE) orunmila simply told osun don't mind your incompetence  you always see me how I do things when I  attended to my clients. Follow same way too. That is the reason while odu arrangement in erindinlogun) sixteen cowries divination system) is  different from odu ifa. As you will see when I begin to list odu arrangements in erindinlogun you will see it is not complete or in order when compare to original odu ifa. Orunmila embark on his journey, osun begin to make money to feed herself through the sixteen cowries divination when his husband orunmila is not around. This usual  practice continue when ever orunmila is not around. It  happens one day orunmila is not in town. For almost 3 years. There was a great famine. The farming was so extreme that  he affect everything in the land. All the river and stream dry up. All the green leaves dry away. Even bird can't fly as they were dying of thirst. Human being even found life unbearable. so every body is rushing to orunmila house for divination. But orunmila was not around. So the king send one of his slave to orunmila to come back to Ile Ife. But instead of osun to wait for orunmila to come back to attend to this important issues. Osun simply  tell the people that she is capable to do divination to solve the problem. Osun take his sixteen cowries (remember the sixteen cowries was given to osun by orunmila so that osun can make money to feed himself when orunmila is not around not to do divination on important matter that affect a whole town.)osun  begin to divine to divine for people even when orunmila is already coming back from his long journey to attend to this important issues because the king.The has send for him..it is the birds that first come to osun. Osun divine for birds and say 'e koju si ila orunn ibe lojo gbe ro'(face the east that is where it rain, where you can get water' the birds flew to ward the east to find greener pasture and water to survive the farming as instructed by osun. The next set of group that come to osun is animals. Osun also told them to face the east that that is where they can find water and green pasture to survive the farming. When human being heard of this they also comes to osun, osun also tell them that they should face East if they want to survive. Itis instructive to note that osun carry out the divination not because she knows the solution she does it for money'  it is precisely seven minutes and seven seconds (iseju meji ati iseju akan meje) that human beings left osun and face the east that orunmila enter, and ask osun why all this commotion. Osun explain to orunmila about the farming. She told orunmila that when we wait and you are not here on time I divine and told all of them to face the east in search for water and food, because I don't know the solution. Orunmila said you said you told all if them to face East. Quickly run and go and call them back now. Tell them I am home. Because if they all goes as you instructed none of them will come back they will fight and kill their self over nonexistent greener pasture you claim it is in the east. Osun quickly run to call all of them back. And said orunmila is now at to find solutions to the problem.
Orunmila was very angry and said to osun, why can't you wait for me. This is an important issue, not issue for you to make money to feed yourself. But osun reply you give me the sixteen cowries and I have used it in many occasions. So I believe I can use it for anything. Orunmila was very angry. He now place curse on osun erindinlogun divination system. Orunmila said from that day on that erindinlogun divination reading will no longer be perfect as it used to be. It predictions will no longer be hundreds percent guarantee. Erindinlogun use different odu ifa because orunmila allow osun to do so. But from that day on orunmila said he will only borrow osun sixteen out 256 odu ifa that osun ought to have access to. So sixteen cowries use in erindinlogun represent 16 odu ifa. With due respect and humility. I must say here that it is wrong for writer of Wikipedia to have say that erindinlogun cowries represent 16 deities that participate in creation of the world. The origin of sixteen cowries divination have nothing to do with such claim. It is issue between orunmila and osun his wife. I humbly suggest that such distort facts should be correct in future. This origin of erindinlogun divination system is explained in holy odu osetura. Ifa said

Awon ori oku won nina

 Ese awon Sika Sika

 won se mon lona

Awon Agba agbe wona rawo girede girede solorun

Ojo piti piti nimu Ile de ekun

Dia fun osun  lojo ti yo gba erindinlogun lowo orunmila se ohun iwaje.

Translation.

 The head of dead have no lice

The footsteps of evil doers is very difficult to recognize on the foot path.

It is elderly farmers that  pray fervently to OLODUMARE (God)

A big torrential rainfall would clear and soften up the soil.

Cast divination for osun when she will receive consecrated sixteen cowries from  orunmila for purpose of geting house upkeep for herself.

Erindinlogun is strictly a woman divination tool, especially osun devotee. It is aberration for man to rely on erindinlogun for divination. Even though globally now we have a lot of babalorisa that that is what they use to attend to clients. But for posterity this is wrong. For example it is even common in santeria and candombe. before I go further it important to note that the version of itan or pataki as use in santeria that claim that osun go and pick the sixteen cowries inside the bag of money of orunmila and consecrated it for divination purpose is subject to contrive.//rsy and from explanation of odu ifa osetura above you can see that that version of myth is likely to be wrong. The next step is to explain next step is to explain the sixteen odu of erindinlogun
ODU IFA AS ARRANGE IN ERINDINLOGUN DIVINATION SYSTEM
The  odu use in erindinlogun is just sixteen,   it is instructive to note  the odu use in erindinlogun is borrow from ifa and  orunmila place restrictions on osun use of them. So osun only have few knowledge of odu. The odu in erindinlogun is identified by number of shell or cowries that fall with the front of opening facing up. The required number of cowries is sixteen, so if eight of the sixteen cowries throw face open up  that is know as  ejiogbe in erindinlogun divination system, if ten out of the sixteen cowries throw  open face up that is call OFUN in erindinlogun divination system, if four of the sixteen cowries throw open face up that is  called  irosun in erindinlogun divination system, if three of the sixteen cowries throw open face up  that is call ogunda erindinlogun divination system, when two cowries out of the sixteen cowries throw face up that Is called Eji oko in erindinlogun divination system.,when it is only one of the sixteen cowries throw that have it open face up it called odu okanran in erindinlogun divination system.when it is twelve out of the sixteen cowries throw that have it face open up, it is called Ejila sebora. When it eleven out of the sixteen cowries that have it face open up, it is called odu owonrin on erindinlogun divination system. When it is nine out of the sixteen cowries throw that face up, it is called osa in erindinlogun divination system. When it seven out the sixteen cowries throw that have it face open up, it is called odi or edi in erindinlogun divination system. When it is six out sixteen cowries throw that have face open up, it is called otura in erindinlogun divination system, when it is five out of sixteen cowries throw that open it face up, it is called ose in erindinlogun divination system. When it is thirteen out of the sixteen cowries throw that have it face open up.,it is called ika in erindinlogun divination system. When it is fourteen out of the sixteen cowries throw that open up, that is called oturupon in erindinlogun divination system. When it is fifteen out of the situation sixteen cowries throw that open up that is called OFUN okanran in erindinlogun divination system. When it is zero or  non of the sixteen cowries have it face open up, it is called  opira. You can see erindinlogun ODU is just sixteen when compare to original ifa that have 256  odu. Let me quickly highlights the arrangement of odu in erindinlogun  from the most senior to the last. I will arrange them in other of their superiority.

1.   Ejiogbe :8 cowries face up

2.   Ofun :Ten cowries face up

3.   Irosun : 4 cowries face up

4.   Ogunda: 3 cowries face up

5.   Eji oko: 2 cowries face up

6.   Okanran : 1cowry face up

7.   Ejila sebora :12 cowries face up

8.   Owonrin :11 cowries face up

9.   Osa: 9 cowries face up

10.                     Odi : 7 cowries face up

11.                     Otura : six cowries face up

12.                     Ose: five cowries face up

13.                     IKA :13 cowries face up

14.                     Oturupon :14 cowries face up

15.                     Ofun kanran :fifteen cowries face up

16.                     Opira: none of the sixteen cowries open face up. If you observe the arrangement of odu in erindinlogun divination system above you will discover two things.

Firstly you will discover it is pronunciations is incomplete e.g we have something like ofun, irosun, ogunda instead of complete pronunciation we have in original ifa divination system e. g ofun meji, irosun meji, ogunda meji,. However what happened is that original decided not to allow osun to grasp full knowledge of the odu. However we have another oral traditional myth as regards this which claim that when people comes to osun whenever orunmila is not at home, she will then ask them wish odu did orunmila divine for them, but unfortunately in majority of cases such clients do forget the full pronunciation they will o dabi ogunda kini kan or odabi ofun kini kan (that is it seems like ogunda plus something or ofun  plus some other odu whish they can't remember) so they only remember only one leg out of the two leg of the odu, hence the odu in erindinlogun divination system do have one leg pronunciation alone.

 

Symbol of erindinlogun divination
Cowries is usually the symbol of erindinlogun. Sixteen consecrated cowries known as owo ero (money of peace) owo ero is a variety of cowries that is usually stronger than owo eyo. Owo ero usually have a very complete body than owo eyo because of it stronger and durability. Our forefathers do chose the small younger owo ero. The reason for this is simple it is believe that the younger the owo ero is. The more effective is the power of it fortune telling after it consecration to carry out reading. The cowries shells use in candombe has some modification. But still effective any way.
WHO ARE THE PELE WHO CAN DIVINE WITH ERINDINLOGUN
originally  erindinlogun divination system is given by orunmila to his wife osun. (and it is an incomplete and less effective ifa divination system when compared to ifa) in ancient it is a divination system to be practice by women alone. Our forefathers believe that it is only lazy mind men who can't learn or afraid of  esoteric intricacies of odu ifa that learn  and practice erindinlogun .most osun devotee who ara usually women practice erindinlogun then. But over the years we see men who called there self babalawo who also practice erindinlogun divination system even here in yoruba land, but to be sincere with you erindinlogun divination system is for women. What actually brought men into the picture of erindinlogun divination system at the beginning is that there is some stages of consecration of the cowries that is not meant to be done by women, that is how men come in, so babalawo will help them in consecration by washing the cowries with ifa leaves wish I decided not to mention here. But it is even an aberration this day when someone iyalorisa who are women single handedly consecrated erindinlogun cowries for their self or others and we have thousands of them doing it this way around the world, the implications is that most people who do this do experience marital and fertility difficulties as they are life may be restructure to that of man. That is how some men our forefathers do call them spiritualy lazy mind begin business of sixteen cowries divination wish is meant for women. In modern day it men and women that  now  practice erindinlogun divination system. But majority of diviner of erindinlogun are still women. In santeria where erindinlogun is known as dillogun, the diviner are santerios and santeras. The diviner are both men and women. Also here in yoruba land we have men who practice erindinlogun but it is one in thousands because society Accord such men with less respect and privileged when compare to a fellow man who practice real ifa divination system. Although many babalawo do have knowledge of the two. For example this writer have perfect knowledge of erindinlogun divination system, I teach women who need it, but I myself don't practice it. I hope same applicable to some babalawo. But it is not every babalawo that have knowledge of erindinlogun divination system.
The next point is the materials or items use during erindinlogun divination. Since we know that osun is the originator and founding mother of erindinlogun and osun favorite color is white. So any erindinlogun diviner must be in white dress during divination unlike in original ifa divination system which babalawo have the right to wear any clothe during divination process. Ate (a beautifully designed raffia tray) is also needed. A piece of clean white clothes spread on the raffia tray and sixteen consecrated cowries is needed along with piece of bone and two cowries tied together. However it is instructive to note that it wrong for diviner not even erindinlogun diviner alone it is even applicable to every babalawo, it is wrong to wear any metal or metallic object may be jewelry or ring or chains during divination process. And anybody that will hold ibo during divination process must not wear it as well. The reason for this is that metallic object coming in contact with divination tool during divination processes can obstruct the potency and adequacy of the reading.The next Question is that at what times of the day can one divine erindinlogun. Since erindinlogun is not even first class or second class divination tool in IFA, it cartigories is like 4th position. It has more limited time of activeness during the day than others divination tool like Ikin, opele, obi and agbigba (every aforementioned things are ifa divination tools). Erindinlogun divination system is only mean to be active during the day period that is deemed fit that a house wife can do her own activities when her husband don't need her attention. Immediately at the time of the day when a house wife is expected to be cooking for his husband and children and be attending to her family. If you conduct any divination reading with erindinlogun (sixteen cowries divination during this period) the diviner will always get fake results. So erindinlogun can be active from dawn to dusk only. Anything after dusk it is believed in Yoruba spirituality that immediately after sunset osun do leave whatever is doing with her erindinlogun divination system and go home to cook for her husband orunmila. She will only come back to attend to such person following morning.
My explanation will not be comprehensive enough if I don't explain little about ibo gbigba in erindinlogun divination system. this is known as elements of orientation in IFA divination reading: elements of orientation in IFA divination reading is simply refer to the process of discovering whether odu ifa come with ire or ibi (that is positive or negative messages) ire usually implies good fortune of long life, health, prosperity, money, wife, children etc, why ibi suggest death, debt, sickness, conflict, or strife. Whatever the case ifa will prescribed necessary sacrifice for everything to be right. In erindinlogun divination. Ibo gbigba wish I have simply put as elements of orientation is use in a simple way thus: the diviner after mastering the erindinlogun odu I explained earlier in order if their seniority off Hand. The order of the seniority is of key importance in determining the orientation of odu. egungun (a small vertebra bone) is usually use to symbolise ibi (bad luck e. good death, sickness, conflict etc as explained before), why two cowries tied back to back is use to symbolizes ire(good luck of long life, wealth and prosperity etc as I explained before. It is instructive to note that different tradition use different name for ibi (bad) for example in santeria and candombe if divination come negative with bad they will called it osogbo. Even here in yoruba land different towns have different name they associated with bone when divination come with ibi (bad) e. good in Ile Ife if ifa comes negative they will said  ifa mu ayewo (that is ifa said we should cross examine the situation) or alternatively they will said ifa for ijesa (that's ifa speak ijesa language). Also in Ekiti part of yoruba land if ifa come out with ibi they will say ifa kun (that is ifa grumble) but in Oyo Speaking part of Yoruba land they will say ifa gbin (that is is stifle to talk) all these aforementioned terms as use by different traditions mean same thing. Ire (good) is ire in all traditions. If the tied cowries is hold in hand and bone hold in one hand. The diviner will cast the cowries to determine which odu come. The most senior odu that appears will determine which hand to be declare open . if odu that appears first senior the first senior the second. The diviner will instruct the client to open his right hand. But if odu that appears secondly senior the first one the diviner will instruct the client to open what is in the left hand. If what is in the hands that is open is tied cowries that means ifa come out with ire(good) so the next thing to check is to look whether is ire aiku (long life) ire aje (wealth and prosperity) ire aya (wife or marriage) ire omo (children) isegun ota (victory over enemies), but if what is in the open hand is bone (eegun) that Mean ifa divination reading comes out with ibi or osogbo depend on what bad is called in your tradition. The next is to check may be is iku (death) AISAN (sickness) ija (conflicts) etc. After that base on the level of gifts, training and competence of diviner solution will be devise for the client problems either through sacrifice, herbs, or guidance or instructions.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

INTERPRETATIONS OF ODU IFA EJI-OKO IN EERINDINLOGUN DIVINATION SYSTEM BY BABALAWO OBANIFA

In this work babalawo Obanifa will comprehensively examine the interpretation of odu ifa Eji Oko in Erindinlogun Divination System. The purpose of this work is to give plethoral detail of Erindinlogun to diviner or practionals Who use Erindinlogun as mean s of Divination at present And in future. It is instructive to note that Erindinlogun is meant for female diviner not Men. The act of some babalawo Who base their Divination System on Erindinlogun for Divination is share laziness. But a Master babalawo do have knowledge of it to train women under them or their wives for divination,like what i am doing in this work. Ikin ifa remain at All time a valid divination. Erindinlogun Divination is not ifa it  is  a limited divination System Just like obi divination System.

 

Eji Oko is one of the sixteen odu ifa in Erindinlogun Divination System. When Two out of the sixteen cowries throw during Erindinlogun Divination open their faces up And the remaining fourteen turn their face down this symbol is

called Eji Oko in
Erindinlogun Divination System. 

 

Under this heading i will explain the messages available for person Who Eji Oko appear to during Erindinlogun Divination. The appropriate ebo and rituals as Wall as advice or instruction avaliable in the odu will also bê explain

 

In Eji Oko. The reading said that the person it appear to is seeking peace of mind, he or she is living in perpentual fear, he or she is facing a lot of trouble. He or she is not free because of some enemies that are pusuing Him or her to Hurt Him or her in his or her business or personal life. There is sorrows And restlessness in his life.

 

The solution to this problem as prescribe in Eji Oko is that such person should venerate orisa ibeji,he or she should buy gift for twins as well. He should avoid eating monkey.

 

He or she should offer sacrifice with abata okete meji  (two Bush rat), adalu (a Cook beans) egute (fried maize powder) ireke (Sugar cane)

See what ifa said in Eji Oko 

Eji Oko jia jia 

Difa fun Ijimere ohun obo

Nijo ti omo araye tu won ni igbo

Ebo  ni won ki won se  

Won gbo ebo nibe 

Eji Oko jia jia 

Omo araye wa n je ki edun  be lati ori igi de ori igi 

 

Translation 

Eji Oko jia jia 

Cast divination for Ijimere And obo (ape And monkey) 

On the Day human usually scatter their group or scatter their gathering 

They were advised to offer sacrifice 

They obliged 

Human being now allow monkey to jump from tree to tree without been disturb. 

What actually happen in the verses of ejioko above is that, in ancient time. Human usually in search of monkeys for game. Monkeys were not allow to gather or have move in group. Monkeys Dont have peace of mind. They are Always in perpentual fear, no freedom of movement for them as a result They went for ifa divination. They were instructed to offer ebo with items i explain above. They offer the required ebo. Not quite long People begin to give birth to twins. And such People will be instructed not to eat or kill monkey. Even Hunter whose wife are pregnant will instructed not to kill or eat monkeys that is How monkey begin to have peace of mind.

 

Eji Oko says this person will overcome ll enemies and gain his or her freedom from enemies if he can offer sacrifice.

*.Eji Oko says here that the person whose this symbol is appear to in Erindinlogun Divination is tryin to attain one position, it May be cheiftancy title, elected or appointed position of leadership. If he offer  ebo, he will attain the position. There is luck of wealth And prosperity for Him if he can offer ebo.

The reading prescribes that this person should offer ebo with Igba orogbo (200 bitter kola) note that the cover or the outer skin of the bitter kola must be remove. And wash with gin until it is white, abodiye meje (7hen) aloku oko (a used hoe) obi oloju merin (kolanut with four lobes) apo (a hand bag) owo (money).This is what ifa say:

 

Eji Oko jia jia Difa fun won lode Oko

A  bun fun won lode Tela

Nibi oro aje gbe duro sirisiri

 

Translation

 

Ejioko jia jia

Cast ifa For in Oko

And Tela

Where their economy

Remain stagnant

They were advise to offer ebo

 

What actually happen in this verse  of Eji Oko is that in the aforemention town In the verse that is Oko And Tela. There were leadership crises. The crises was so much that both town loss their Economic balance. It is the prince of Tela town that went ahead for consultation. He was advise offer ebo explain above. He complied. He use the hoe to make ridges And bury the a lot of peel bitter kola along with other sacrificial item.. One Day as he was make ridges he came accross a large some of money in the hole. He shout. He went to invite others .but on their way coming  esu told Him to Tell them that he only see a peel bitter kola that is as white as cowries. He obliged. He took them to the spot where he bury the bitter kola instead of where he discover treasure of money he use the money to ascend postion of leadership And become influential.

 

Eji Oko also bring forth Good message of prosperious life, acheivement And royalty.

Ebo should be made with eye etu (7guinea fowl) igbin, asia to aso funfun. Eko, akara, obi, Igba omi tutu.

After the sacrifice the person will get All he needed.

 

Ifa revealed that the person who this symbol appear to during consultation ifa said he/she should offer ebo which the following items:

 

1.   Abata okete meji (2 big bush rat)

2.   Obi oloju merin (kolanut with 4 lobes)

3.   Igba omi tutu (a bowl of cool water)

4.   Opolopo ounje sise (a lot of cooked food)

5.   Owo (money)

 

REASONS FOR SACRIFICE

Ifa reveal for the person whom this symbols of eerindinlogun appeared for during consultation, ifa say he/she lack peace of mind. Ifa said he/she is in constant fear, ifa said he/she is in certain trouble that is why he/she is make ifa consultation. Ifa said that trouble have a hanging sorrow over his/her head. Ifa said they should offer sacrifice with the aforementioned items above. Ifa said if he can offer the sacrifice ifa said he will escape the trouble. Ifa reveal that apart from offering the above mentioned ebo, this person should also appease and venerate orisa ibeji. Ifa make it clear that the orisa ibeji will help this person to overcome all his trouble that he will have victory if that person have any twins around him/her or as he/her child he/she should always endeavor to take of them or buy them gift, by doing this he/she will always be victorious over any trouble he might have.

On this see what eji-oko has to say:

 

Oko ko jia jia

Dia fun edun

Abu fun obo

Nijo ti omo araye o fun won ni isinmi

Won o ni ibale okan

Awon le ni ibale okan ni won da ifa si

Won ni ki won ru bo

Won gbo ebo n be wo ru bo

Ni ojo ti won ni ibale okan ni ni

 

Translation

 

Oko ko jia jia

Make ifa declaration for monkey

And other animal in the monkey families

When human being did not give them peace of mind  

They did not have peace of mind

They went for ifa consultation on how to have peace of mind

They were advised to offer ebo

They obeyed

That is how they have peace of mind

 

What happened in this standas above the Apes and other animal in monkey families were in big trouble, they don’t have place to  call their home, they don’t have rest of mind, they are always anxious and in perpetual fear because human being are chasing them around. Human being wants to hunt them into extinction as a result they went for ifa consultation. Would they have peace of mind? Would they have habitat to call their home? Would they escape all the human being that are chasing them? Would they be able to be eating human being plant and crops and go scort free? Those are their questions. They consult the aforementioned awo earlier, they were adivced to offer the aforementioned ebo and to venerate orisa ibeji. They obeyed that is how the monkeys are able to be walking freely on trees eatings human crops and plant and yet go scort free in most cases they were happy. Ifa revealed for this person that he will escape big problems and he will exonerated on some of the offences he/she has committed.

 

KEEP POINT TO KNOW BY DIVINER OR PERSON CONSULTING ON THE MESSAGE OF THIS STANZA OF EJI-OKO

·       Ifa said this person is in big trouble he/she has commited a certain offence and he/she is in state of anxiety because of inpending punishment ifa said he should offer sacrifice that he will go scort free.

·       Ifa said that he should venerate orisa ibeji or buy gift for twins around him or her the reasons for this is to secure their blessings.

·       Ifa said they should eat monkey or any animal of the monkey family.

·       Ifa said he shoukd be generous especially with cooked food

 

Ifa revealed for the person who this odu is reveal that there is a competition for one important position it may be cheiftancy title it may be a political office it may be an administrative position ifa said the person who this symbol is reveal to during consultation ifa said he is among the contender for that post, ifa said his/her reason for consultation relate to how he can attain that position. Ifa said he should offer ebo with the following items:

1.   Eye etu meta (3 ginue fowl)

2.   Iso meta (3 nails)

3.   Obi oloju merin (kolanut with 4 knobes)

4.   Eyele merin (4 white pigeon)

5.   Igo oyin igan kan (1 jaw/bottle wild honey)

6.   Opolopo owo (a lot of money)

 

REASON FOR THE SACRIFICE

 

The reason for the sacrifice is for this person to gain love, favour and attention deserved, the person should learn to be generous, he/she should be humble should learn how to give gift of clothes, food to the less privilege, he should also learn how listen to people. Ifa said by doing this aforementioned he/she will upper hand over his/her contender for the position he/she desires.

 

On this, see what eji-oko has to say

 

 

Inu ire o sagba ewa

Ba ni ewa ban i inure

Bi igi lasan ni omo eyen re

A kin i ahun ki a ni iyi

A ki ni iyi ki ani ahun

Dia fun opolopo aremo oba ni ode Abeokuta

Awon le gun oro ye baba won  ni won da ifa fun

Ebo ni won ni ki won se

 

Translation

 

Good character is more important than beauty

Beauty without character

Make human being amount to just an ordinary tree

Stinginess doesn’t come with honour

We don’t honour and at the same time be stingy

Make ifa declaration for myriad of princes of Abeokuta

They all went for ifa consultation on how to ascend their father’s throne

They were advise to offer ebo

 

What actualy happen in the odu ifa stanza above is that in the day of the old, there was a king in the province of Abeokuta .  this name of the king is know as Aniwanire, He was very prosperios king he has many wives. His wives give birth to many princes. They are all are all handsome. The only issue invole in this case is that all his seven wives get pregnant at the same period and they give birth the same day . so it is difficult to ascertain who is the elder among these children .All of them are aspiring to become king after the demise of their father .they all went to all the aforementioned  awo for ifa consultation , they were  all advise to offer ebor with all the item previously mention ,but majority of them refuse to offer the ebo on the ground that they are handsome and they are already bless by olodumare with all te riches of this world. Some of them obey and offer the sacrifice ,but refuse to refuse to obey the instruction to be well behaved but there is one prince among them named iwalewa  (which noble character is beauty) he is a prince that offer the sacrifice and as well behaved himself honuorably and gently. He do visited the poor give them gift of clothes, he do visited the poor and less privilege, he is humble he talks softly in a very short period of time people notice him as the crown prince. When the time comes to choose the king the people choose him because of the his good character, despite the fact that he is the ugliest among all the princes line up to ascend the throne.

 

KEEP POINT TO KNOW BY DIVINER OR PERSON CONSULTING ON THE MESSAGE OF THIS STANZA OF EJI-OKO

 

·       Ifa said this person should be well behaved and generous in other to attain the position he/she aspires in life.

·       Ifa said he/she should not rely on his/her beauty

·       Ifa said if this person or his parent are in position of authority he should use to oppress people because if he does he will have negative re-percaution on him or her in future

 

 

Odu Ifa Erindinlogun - Babalawo Obanifa Interpretations Of Odu Okanran In Erindinlogun Divination System.

 

 Babalawo Obanifa Interpretations Of  Odu Okanran In Erindinlogun Divination System

Obanifa will  give details interpretations of Odu  Okanran in Erindinlogun Divination System. Okanran in Erindinlogun Divination System is different from Odu  Okanran meji In Odu Ifa. And odu is said to be Okanran In Erindinlogun Divination System, If one out of the sixteen cowries throw during Divination reading Open it faces up, and rest of the fifteen cowries turn their faces down. Then we will say the Odu is Okanran in Erindinlogun Divination System. It fall into number five position in arrangement of odu in Erindinlogun Divination System. The details interpretation of sacred messages contain in this odu will be explain below.

Babalawo Obanifa Interpretations Of Odu Okanran In Erindinlogun Divination SyStem

Ifa said that the person to whom this odu is revealed will be popular and succeed. He or she will earn the respect and honor from the public. He or she along with their wife or husband or patners in bussines should offer ebo to achieve the aforemention. They should offer ebo with etu ibon (gun powder) Itanan tabi sigudu (local candle or candles stick itself) Igba werekuta (200 small stones) igi isana (matches ).on this odu Okanran say:

Etu Foju kan Ina se gbau

Dia fun Sango ohun Oya

Nijo ti wa iyi ati okiki  kari aye

Ebo in won ni ki won o se.

Won rubo

Translation

When gun powder get in contact with fire, it explode. These were ifa declaration for Sango and Oya When they are in search for honor and fame

They were advised to offer ebo

They obeyed.

In the ancient time. Sango and Oya were husband and wife. Sango main job is dancing to Ilu Bata and performing Magic. But no matter what Sango do. He was unable to attract public attention and gain popularity and money. In most of the time Sango and his wife Oya wil come home dejected.As a result  Sango went for Consultation. He was advised to offer ebo with aforemention material stated before. Including a yam. Sango obey. The Awo prepare a soup for Sango. Oya was sent by sango to pick the akose for him. But Oya eat out of it on the way. Sango eat the real substantial part of this preparations. After the ebo and eating of the prepration. When ever Sango go to dancing show. She will vomit fire. and Oya command wind with the breathe of her mouth.

This stanza of Okanran in Erindinlogun Divination System is saying that the person for whom this odu is revealed is experiencing a set back in his or her business or work and he or she is in quest for fame and succeessIf he or she offer the aforemention ebo.

Everything will be achieved.

Ifa advise that any body for whom this is revealed is going to experience blessings. Although it may be via dubious or dishonest way. This person should be persevere what ever ugly situation she might find himself or her self. He will triumph and become rich and fortunate in unexpected way.Ifa advised this person to offer ebo with 1 He-goat, kolanut with four lobes, A bottle of gin, a water pot decorated with beads and  cowries, an expensive white clothes. By offering this ebo he will the aforemention fortunate. he or she should also venerate Esu Odara, after finding out what Esu will take after the consultation. On this the odu Okanran say:

Ejika dun ni

Ti omo Ejo da

Dia fun Esu Lalu

Ti yi o fi ogbon inu di Oloro ni Ijebu –Ode

Ebo in won ni ko se

O rubo

Translation

It is easy to develop arms

Why as snake not developed one ?

These were ifa declaration for Esu Lalu

Who will use his wisdom to become wealthy in Ijebu –Ode

He was advised to offer ebo

He obeyed.

It is Esu Odara that was in mist of poverty.he find it difficult to make headway in life. Everything he tried he failed.  He went to the aforemention Awo for consultation. He was advised to offer the aforemention ebo. He obeyed. After performance of the ebo. Esu headed to Ijebu -Ode. And the custom in Ijebu Ode is that
Esu bring his empty water pot decorated with beads and cowries and beautiful to the city. By custom and traditions of Ijebu Ode then , any stranger coming to the town must live in the house of the paramount Chief pending his or her departure. When Esu Lalu arrive. He went straight to the house of one of the paramount Chief. They all see him beautifully dress with white cloth.

But at night Esu Lalu sneak out of his visitor room with matches and candles stick and gun powder. Esu set the house ablaze. And  begin to shout to wake other people up, pretending as if he didn't know anything about the fire outbreak. In the next mornings. Esu begin to lament that all his fortune of money he has bring to Ijebu Ode has gone with the fire outbreak. This news reach the king of Ijebu Ode that fire outbreak has destroyed Esu fortune in their city. As a result they are finding way to compensate Esu for his claim pot of fortune. But they were unable to get a full money that can match his claim. Hence the King opine that for the sake of peace they should make Esu the king of Ijebu Ode in replace for his claim loss fortune.And he the king will take second positive to the king. That is how Esu became the king of Ijebu Ode and become extremely rich.

III.

If this odu is revealed during Erindinlogun divination. The reading is saying the person to whom this odu is revealed is in mist of undeserved hatred, jealousy ,greed, attack. This person will overcome despite all this problem. He or she should make ebo and venerate Ogun (god of Iron)  with local clay pot, palm wine, roasted dog, roasted yam, palm frond, kolanut, water and money.

Oju to pon awo ,a pon ku ko

Iya ti je awo a je la ni

Dia fun onyagbe

To o doloro ni igbeyin

Ebo in won ni ko se

O ru bo

Translation

The poverty of Awo will not last till death

The suffering of Awo will make him wealthy

These were declarations of Ifa to Onyagbe (farmer)

That will become wealthy later in life

He was advise to offer  ebo.

He obey.

Onyagbe was a farmer who find his life miserable as a result constant attack, hatred, jealousy .he was unable to make any things out of his farming activities. Whenever he plant, his harvest is always very good, but marketing it is always a problem. He cannot really make something out of it. Sometime most owner of land will take the land away from him after he had planted crops on them. One day He was advise by a close friend to visit the aforementioned Awo for consultation. After the consultation he was advice to perform  the aforementioned ebo. He was advised to to the ebo of palm wine, roasted yam, and palm frond to the deep forest. He obey. Not quite long he heard a noise. Ogun (god of Iron) was the owner of this sacred forest. Ogun move close to Onyagbe .Oyagbe observe that Ogun Must Have been Hungry. He asked him to eat little out of the roasted yam he have and drink palm wine. He also give the palm frond to Ogun to cover his naked body. Ogun was happy. Ogun after eating and drinking to saturation point ask Oyangbe what bring him inside this sacred forest that every as regards as impenetrable by any body. Oyangbe explain everything to Ogun. Ogun said no problem. Onyagbe should go back to the town. And put palm frond in front of his house and that of his friends and family. Ogun said when he come any house that doesn't have the palm frond, he will destroy it and people in it completely and all what they have and their land will belong to Onyagbe. Ogun was true to his promise. He destroyed the live and properties of the whole town, Expect those house mark I'd with palm frond. Ogun gave all the land and properties of the war to Onyagbe as promised. That is how onyagbe life turnaround from Rag to Riches.

Ifa reveal for the person whom this odu appear for during ifa consultation that there is IRE of a good house and popularity, prosperity. Ifa said if the person consult him his consulting for a whole company, family or a whole village, town or country of a big coperatioon, ifa said such body concern are in serouis problem at that moment ifa said if it is a company that company is in crisis, if it is a whole town ifa said they are in crisis ifa said and the crisis is economic crisis ifa said the whole town should sacrifice against drought and austerety, ifa said the awo who make that consultation for the client should aslo offer sacrifice so that he doesn’t encounter blockages on his mission. Ifa said if the person making this consultation is a head of a family, head of a company or organization he should offer ebo so that the orgainsation he/she presided over doesn’t experience economic crisis. And if they are already in crisis he should offer ebo so that they can removed from that crisis:

1.   Kumo meje (7 batons)

2.   Akuko ediye meje (7 cocks)

3.   Akara meje (7 beans cakes)

4.   Obi oloju mefa (kolanut with 6 lobes)

5.   Yepe ile ibode ilu (sand taken from entrance of a town or city)

6.   Owo  (money)

It is instructive to note that whenever this ebo is performed if it is for a whole town it must be place at the entrance of that town itself, if it is for a company of cooperation or an environment where it will not augeur well to place ebo at the entrance of the place 1 akara should be opened after the whole ebo as been performed and they will take little little out of the materials and put it inside that akara it will be thrown outside of the place involved and ebo will be accept as if the whole ebo is place there. On this:

Eerun ni o je omo ounyagbe o jere

Dia fun won ni ode afuwape

Ni jo ajogun ibi ka won mole piti piti

Won sunkun alairije

Be ni won se ogbogbo arun

Ebo ni won ni ki won se

Kumo igi okika ni mu enu o ni bode se je

Dia fun akukogagara

O se awo lo si ode afuwape

Ebo ni won ni ko se

 

Translation

Extreme drought is what prevent a farmer from making profit

Make ifa declaration for them in the city of afuwape

When they are in the means of extreme difficulties

They are lamenting

They are inability to feed

They are experiencing the mired of sickness

They were advised to offer sacrifice

An okika baton is what bleed blood form the mouth of a city gate keeper

This was ifa declaration for akukogagara

He was going on spiritual mission to afuwape city

He was advised to offer ebo

He obeyed  

 

What actually happen in that odu, in the day of the old there was a city called odu afuwupe they were in constant crisis there was extreme drought and farming there is nothing to eat there was no rain no clothes to sell in the market sickness prevail the land the only thing they have is tight security and this thight security do restrict the people that would have help the from entering the city. If is telling the person or the company, town or organization whom this odu appear for that the have excess restrictions or embargo that is restricting blessing or economic abundance from assessing them. So the people of afuwape was in this crisis for long with nobody to help until their king learn of a awo called akukogagara. Akukogagara is prominenet diviner his fame is allover gthe places  the king heard of him and sent for him.   

Before akukokogagara embark on his spiritual mission to afuwape city he makes ifa consultation and they told to took cojule with him that that is what he will use to liberate the town. He obeyed when he get to the city the security at the entrance of the gate prevent him from entering the city he thereafter took a dust from the entrance of the city he used it to mould an image he sent it as an enistry to the king in question to supply him with all the materials necessary for the ebo at entrance of the city the king complied. After the ebo was performed at the entrance of the city, akukogagara used one of the baton to  beat up the security man at the entrance of the city to death immediately after the death of the guard, a strange storm emerged with lead to a great rainfall the whole city express calmness those who are sick get healed. The king was extremely happy and erected a house as a gift for akukogagara in afuwape city and he was given a lot of horses and slaves the people of the city too gained back their economic prosperity, there was great happiness at both ends.   

 

KEEP POINT TO KNOW BY DIVINER OR PERSON CONSULTING ON THE MESSAGE OF THIS STANZA OF EJI-OKO

 

·       Ifa says that the head of a family, a village, town or city or a cooperation of organization or groups to offer ebo on behalf of the people to avoide economic crisis

·       Ifa says if the person whom this odu is appeared for is going on a mission to a place either for work or particular task he/she should offer ebo to avoid and prevent blockage

·       Ifa says this person should not take work or occupation as a gate keeper, if the person whom this odu is appear for recently employed a gate keeper he should get another gate keeper

 

Ifa said if person who this odu is reaveled for is in the middle of certain difficulties and he had been trying to get a way to solve this problem he has try it many times witout success ifa said and he is trying to know the kind of work/business he will embark ifa said he should embrak on animal rearing business especially he should rear goat, cow, hens etc. ifa says particularly he didn’t need to rear these animals himself he could place in the custody of people. Ifa said by doing this he will have success in other things he does. Ifa said he should offer sacrifice with the following items:

1.   Akuko adiye mefa (6 cocks)

2.   Agogo ide kan (1 brass bell)

3.   Obi oloju merin (kolanut with 4 lobes)

4.   Owo (money)

 

REASONS FOR THE EBO

Ifa said this person should offer the aforementioned ebo so that he can have a conny way to gain financial success, ifa says if this person have been cheated by his/her patner in business ifa said if he offer the aforementioned ebo he/she will be successful in claiming damages against the person involved on this see what Okanran have to say:

 

Aki sin abo eran lodun meta

Kani o si wan i awon sin

A dia fun olokaran

Tio ma se owo eran ni si sin

Ebo ni won i ki o se

O gbo ebon i be orubo

What actually happened in this stanza is that in the day of the old there was a man caklled okaran who was in the middle of difficulties he was facing financial difficulties, he didn’t direction for his life whenever he embark on any business it usually result into shortage. He thereafter went to the aforementioned awo, will my life be better? What type of business or work do I need to embark on to success? The odu that appear for him is okanran, he was adviced by the awo to offer ebo with the aforementioned items and to embark on animal rearing business. He was told to buy a goat and give it to another person to rear for him he obeyed. The he gave the animal to has many animals whenever okanran visited him demanding his own share of the offspring of the animals the person will replied the goat as not give birth yet. The situation continue like that for three years as a result of this okanran level an aligation of fraudulent conversion against the man in question at the palace of olofin. Okanran claimed he is the owner of about two thousands cattles in the yard of the man involved he was actually successful. The king and his adviser in council admitted that there is no how a matured she goat can be reared for good three years without having an issue based on that fact they admitted that okanran was not lying that he bought many goat for the man in question to rear for him. The property of the man was transferred to okaran and that was how okanran become rich.

 

KEEP POINT TO KNOW BY DIVINER OR PERSON CONSULTING ON THE MESSAGE OF THIS STANZA OF EJI-OKO

 

·       Ifa said the excess of consultaion of this person is to know the kind of business to do

·       Ifa said this person should embark on animal rearing business even he has some other work his doing

·       Ifa want this person not to be greedy especially when another person property is entrusted in his/her care

Copyright: Babalawo Pele Obasa Obanifa, phone whatsapp contact : +2348166343145, location Ile Ife osun state Nigeria.

 

 

 

IMPORTANT NOTICE: As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences