Odù Ifa Ogbe-Òtúrúpòn./Ogbe-Tunmopon.

II I

II I

I I

II I

1.

Ifá says that it foresees the Ire of longevity for the client for whom this Odù is revealed. Ifa says that the client will live a long time, rain or shine . On this, Ifá says:

Tààrà Kegé

Dia fun Onírè-Kúnkú

Tíí se Obìnrin Àpáta

Wón ní kó rubo sí áìkú araa re

Ó gbé'bo, ó rú'bo

Translation:

TARA KEGÉ

He was the one who launched Ifa for ONÍRÈ-KÚNKÚ

The wife of ÀPÁTA

They advised him to offer sacrifice to live a long time

She complied.

Onírè-Kúnkú went to Tààrà Kegé, her Awo for the consultation of Ifá. How would she live for

a lot of time in her life|? Considering the fact that she was living inside the rock .How would she get the regular water for her survival? How could she .survive the harsh conditions of the dry seasons and the cold conditions of the rainy seasons? The Awo advised him to offer sacrifice of two hens, two Guinea-fowl and money. She was assured that she could live a long time. They also told her that she would have theability to resist all the problems of life. She fulfilled the advice by offering the sacrifice. After offering the sacrifice, she grew resistance to excessive heat and cold, that's wht allow him to live longer than most shrubs. She grew all year round and could be seen during rain and dry seasons. She was full of joy and happiness. She went to give praise to her Awo who in turn gave praise to Olódùmarè accordingly.

Tààrà Kegé

Dia fun Onírè-Kúnkú

Tíí obìnrin Àpáta

Wón ní kó rubo sí áìkú araa re

Ó gbé'bo, o rúbo

Èmi ò ní bá won kú ikú eréji

Mi ò si níí bá won kú tèèrùn

Translation:

Tarakegé

He was the one who launched Ifa for Onírè-Kúnkú

The wife of Àpáta

They advised her to offer sacrifice to live a long time

She complied

I do not joining them to die during the rainy season

Nor will I join them to die during the dry season.

Ifá says that the client will be protect against all the ills that cause premature death.

 

II.

Ifá says that the client for whom Ogbe-Túnmopòn launches needs to perform ritual to his or ori for him or her to succeed, have peace of mind and happiness. Ifa says that a special preparation needs to be made for him or her, with that to be his or her head to guarantee the success and happiness mention aabove. In all these, Ifá says:

Atupuru odó ni kò seé funfun

Atupuru Ikoko ni wón n fà l'ókùn danyin-dànyìn-danyin

Díá fún Orí

Orí n wá l'óde Àjàláyé

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Translation:

A broken mortar is unable to prepare crushed yam

A spoiled (cracked) pot is normally tied tightly with cord

They were some who launched Ifa for Orí

When looking for success on land

Orí was advised to offer sacrifice

He complied.

Orí entered the world but was unable to not make an impact on life. He was fruitless

in something he tried to do. He had no money, no house, no horse, no

wife, no child and no farm. Tired of this suffering, he approached the two

Awo above expressed.

The Awo assured him that his failures would lead to success. They told him that he would be

prosperous, happy and successful in life. They advised him to offer sacrifice of two chickens, Two Guinea-birds and money. After this, he was performing ritual to his Orí with a Guinea ??? ave, four kola nuts, four bitter kolas, gin, palm oil and money. He

fulfilled After all this had been done, a special preparation was formed with

AWEDE leaves, bananas, a large snail and a bit the amount of wet mud per

the side of flowing stream, this all ground at once and mixed with native soap for the Orí

to take a bath regularly. Briefly, after doing all these, the spirits

responsible for the success, achievements, happiness and satisfaction came to his help and manage

of all the evil spirits in your life. He became happy and happy in his life. He was

singing then and dancing and praising his Awo. His Awo gave praises to his

once to Olódùmarè for successfully crowning his efforts:

Atupuru odó ni kò seé fi gún'yán

Atupuru ikoko ni wón n fà l'ókùn danyin-dànyìn-danyin

Díá fún Orí

Orí n wá l'óde Àjàláyé

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Njé awede we tiè, ó mó

Èlà, Ifá wó weríì mi nmi o

Ogede we tiè ó dè

Èlà, Ifá wá weríì mi nmi o

Pètèpete làá bérè Odò

Èlà, Ifá wá weríì mi nmi o

Ara kìí ni Ogede kó má dè

Èlà, Ifá wá weríì mi nmi o

Èrò wòò ni ti igbin, Ifá

Èlà, Ifá wá weríì mi nmi o

Translation:

A broken mortar is unable to prepare crushed yam

A spoiled (cracked) pot is normally tied tightly with cord

They were one that launched Ifa for Orí

When looking for success on land

They advised him to offer sacrifice

He complied.

The Awede sheet bathes itself and achieves success

Ela, Ifá help me the bathroom of my Orí

Normally mud is found in a gentle stream and happy

Ela, Ifá help me the bathroom of my Orí

A banana can not experience a penalty that will prevent it from becoming mature and smooth

Ela, Ifá help me the bathroom of my Orí

The snail is known for peace, contentment and harmony

Ela, Ifá help me the bathroom of my Orí

Ifá says that the client for whom this Odù is revealed is experiencing a penalty

presently but nevertheless, with the appropriate sacrifice and rituals the penalty will give

way to achievement, success, peace, happiness and success.

II.

Ifá says that the evil spirits will not throw branches in the house of the client for whom this Odù

it is revealed. If he had already done so, he will not stay there for long. Ifá says that the

client needs to offer the appropriate sacrifice to disperse any evil in his or her home and

to prevent any other step in his or her house.

On the other hand, Ifá says that a group, club, association or party needs to offer sacrifice

to prevent evil from entering the group. In this, Ifá says:

Òrúnmìlà ló di esè ibi ò yà

Èmi náà ló di esè ibi ò yà

Díá fún Òrúnmìlà

You are ibi nyalé akápò rè lójoojúmó

Translation:

Òrúnmìlà says that "evil does not throw branches"

I repeat that "evil does not throw branches"

These are the Ifá declaration for únunmìlà

When evil was throwing branches every day in the house of his disciples.

Akunò of Òrúnmìlà was experiencing evil and tribulations on a daily basis. This

He worried Òrúnmìlà to the extent that he went to consult Ifa. How would he end this

unwanted development that is experienced by this disciple? How would he become all

these strength bad to good for a disciple? What would he do to avoid doing an action

smiling as a result of his client's problems if he did not solve them ?.

They asked him to call in his Akápò to offer lobster (grasshopper) sacrifice

beans (grain), pepper and room in small quantities. The disciple also went to perform

Ifa ritual with a goat. Òrúnmìlà told his Akápò and all this was done.

Immediately, the evil spirits who give the problems of Akápò disappeared from their

house while those planning to lay branches there that they did so were prevented. the Akápò of

Òrúnmìlà was full of joy and praise for Òrúnmìlà:

Òrúnmìlà ló di esè ibi ò yà

Mo ló di di esè ibi ò yà

Esè ibi kìí ya'le onírú

Òrúnmìlà ló di esè ibi ò yà

Mo ló di esè ibi ò yà

That ibi kìí ya'lé oníyò

Òrúnmìlà ló di esè ibi ò yà

Mo ló di esè ibi ò yà

Esè ibi kìí ya'lé aláta

Ifá or se n fò bí Eggun, bi èyò?

Ó ní nítorí Akápò omo ò un ni o

Ó ní esè ibi ti n ya'lé re lójoojúmó

Kó lo rèé mú ewúré e re wá

Bí ewúré bá dé etí omi

Yóó tè'dí or

Èlà, bó bá di ojó ibi or

Béè ni kóo tè'dí omo Awo s'éyìn

Translation:

Òrúnmìlà says that "evil does not throw branches"

I repeat that "evil does not throw branches"

Evil can not lay branches in the house of lobster bean seller

Òrúnmìlà says that "evil does not throw branches"

I repeat that "evil does not throw branches"

Evil can not take branches in the house the seller of salt

Òrúnmìlà says that "evil does not throw branches"

I repeat that "evil does not throw branches"

Evil can not lay branches in the pepper seller's house

Ifá why are you speaking in strange languages?

He replied that it was all due to Akápò, his child,

He said that the evil that sprouts every day in his house

Allow him to go and bring his goat of sacrifice

If a goat reaches a river bank

It will strike a definitive retreat

Èlà, during the bad days,

Please push your disciple back (the way a goat retreats from the river bank).

Ifá says that it will protect the client against all evil. If the evil spirits have already gone to his or

their house, they will disperse. If they had been waiting for him or her, Ifá

It will push you or your back and all ills will have no effect at all on the client.

IV.

Ifa says that the client had been too far away from his or her creditor and supporter. Ifá

He also says that most of this client's achievements were due to firm support,

insistence and encouragement of this linebacker. Therefore, the customer must do everything to

Ensure that he or she maintains a very intimate relationship with this person. Will not be

advantageous in giving support a social distance.

On the other hand, Ifá says that a woman had left or had been about to leave the house of

her husband. They should advise against him and he should go there because that is where his success and

happiness is She should never venture to live exclusively as this action is

burdened with sadness, danger, insecurity and disappointment.

If two or more friends, the members of a group or association had any discordance

and they choose to go separate their ways, they should advise them to look for a way to repair

the fence. This is not in your interest to do so. In this, Ifá says:

Ogbè tún'mo pòn

Abiyamo sú'mo sí

Àgbàpòn ni kò lérè

B'ómo bá nké

Ìyá làá wíí fún

Díá fún Àdèrò-nìgbàgì-gbàgì

Ti yóó gbèé ògiri pòn tímó-tímó

Ogbè tún'mo pòn

Abiyamo sú'mo sí

Àgbàpòn ni kò lérè

B'ómo bá nké

Ìyá làá wíí fún

Díá fún Àdèrò-nìgbàgì-gbàgì

Ti yóó gbèé ògiri pòn tímó-tímó

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, ó rúbo

Ìgba Àdìrò-nìgbàgì-gbàgì gb'ógiri pòn

Ogbè tún'mo pòn

Abiyamo, yes, yes

Àgbàpòn ni kò lérè

B'ómo bá nké

Ìyá làá wíí fún

Díá fún Àdèrò-nìgbàgì-gbàgì

Ti yóó gbèé ògiri by tímó-tímó

Translation:

Ogbè, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Binding (feeding) other people's children are ungrateful

When a child is crying for attention

It's your mother's attention that needed to be called

These were the declarations of Ifá to the stone of the Home

Who will carry the wall firmly.

Whenever a house is built, two hearth stones will be built by the side of the

wall in a triangular manner while the wall will form the third side of the triangle. This

it is usually in and the shape of the isosceles triangle. So doing, all things are

They put fire was always insured. Therefore the home stone was

doing was always perfect.

However, in the day the stone of the home decided to distance itself from the wall. The two stone

They chose to stay exclusively then. When this was done, something usually goes

put the heart-stone overturned on top of the fire. Nothing was right anymore because of the stone

home. Therefore, she went to the Awo above expressed by the Ifa consultation. What

Would she do for her the success to have in life? What steps should she take to put her

life in the right course?

They told her that she had been away from her supporter. The only solution was for her

Go back and stay by the wall. She was offering sacrifice of four chickens and money.

She complied and returned to the side of the wall. The day she returned to the side of the wall

It marked a turning point in his life. The pots never counted again on the

fire. Everything started to move easily for her. She was therefore grateful to Awo and

to the wall.

Ogbè tún'mo pòn

Abiyamo, yes, yes

Àgbàpòn ni kò lérè

B'ómo bá nké

Ìyá làá wíí fún

Díá fún Àdèrò-nìgbàgì-gbàgì

Ti yóó gbèé ògiri by tímó-tímó

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Ìgba Àdìrò-nìgbàgì-gbàgì gb'ógiri pòn

Ogbè tún'mo pòn

Abiyamo, yes, yes

Àgbàpòn ni kò lérè

B'ómo bá nké

Ìyá làá wíí fún

Díá fún Àdèrò-nìgbàgì-gbàgì

Ti yóó gbèé ògiri by tímó-tímó

Translation:

Ogbè, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Binding (feeding) other people's children are ungrateful

When a child is crying for attention

It's your mother's attention that needed to be called

These were the declarations of Ifa to the stone of the Home

Who will carry the wall firmly.

Whenever a house is built, two hearth stones will be built by the side of the

wall in a triangular manner while the wall will form the third side of the triangle. Este

It is usually in the shape of the isosceles triangle. So doing, all things are

They put fire was always insured. Therefore the home stone was

doing was always perfect.

However, in the day the stone of the home decided to distance itself from the wall. The two stone

They chose to stay exclusively then. When this was done, something usually goes

put the heart-stone overturned on top of the fire. Nothing was right anymore because of the stone

home. Therefore, she went to the Awo above expressed by the Ifa consultation. que

Would she do for her the success to have in life? What steps should she take to put her

life in the right course?

They told her that she had been away from her supporter. The only solution was for her

Go back and stay by the wall. She was offering sacrifice of four chickens and money.

She complied and returned to the side of the wall. The day she returned to the side of the wall

It is marked to turning point in his life. The pots never counted again on the

fire Everything started to move easily for her. She was therefore grateful to Awo and

to the wall.

Ogbè tún'mo pòn

Abiyamo, yes, yes

Àgbàpòn ni kò lérè

B'ómo bá nké

Ìyá làá wíí fún

Díá fún Àdèrò-nìgbàgì-gbàgì

Ti yóó gbèé ògiri by tímó-tímó

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rubo

Ìgba Àdìrò-nìgbàgì-gbàgì gb'ógiri pòn

The ba n laajé

The Bá n Bímmo

The n nire gbogbo

Translation:

Ogbè, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Binding (feeding) other people's children are ungrateful

When a child is crying for attention

It's your mother's attention that needed to be called

These were the declarations of Ifá to the stone of the Home

Who will carry the wall firmly.

They advised him to offer sacrifice

She fulfilled

It's when the heart-stone took the wall

That we had wealth

That we had children

That we had all the good things in life.

Ifá says that the client will have all the good things in life for which he or she asks. He or

she should not contemplate to do it alone though. He or she strives better

when they enter a group. He or she must also never think about what his or her efforts are like

personal that caused some achievement. He or she should never conspire to expose the

insufficiencies of another so that he or she does not have to expose himself.

V.

Ifá says that it foresees the IRE of a child by a male client for whom Ogbe-Túnmopòn

it is revealed. Ifá says that the client needs to offer sacrifice and perform ritual to Shango. In

this, Ifá says:

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni ò l'érè

B'ómo bá nké

Ìyá omo làá gbeé fún

Díá fún Oníbànté-Òbee-kèú

Tó f'èyìntì mójú ekun sùn ráhùn t'omo

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo ó rúbo

Translation:

Ogbè, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Binding (feeding) other people's children are ungrateful

When a child is crying for attention

It is the mother who needs to be called

These were the declaration of Ifá to Oníbàntá-Òbee-Kèú

When crying in regret of his inability to have a child

They advised him to offer sacrifice

He complied.

Shango was unable to have a child through his wife. He also found it difficult to

have any disciple, follower or spiritual adherents. These gave cause for

concern. Therefore, he went to the Awo above expressed by the Ifa consultation.

The Awo assured Shango that he would have many children in life, both natural and spiritual. You

They advised him to offer sacrifice of three roosters, three Guinea-fowl, palm oil and

money. (For the client, there needs to perform ritual to Shango with a rooster, amala, soup of

bean, bitter kola and money). He complied.

Soon, Shango gave birth to many children and had several spiritual followers beyond

his wildest dreams. He was so happy that he started singing and dancing and giving

praise like this to Ifá:

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni or l'érè

B'ómo bá n ké

Ìyá omo làá gbé e fún

Díá fún Oníbànté-Òbee-kèú

Tó f'èyìntì mójú ekun sùnráhùn t'omo

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo ó rúbo

Kò pé, kò jìnnà

Ire omo wá ya dé turtúru

Njé mo lè yo'mo fó

Mo lè gb how toore

Oníbànté-Òbee-Kèú ò, omo give!

Translation:

Ogbè, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Binding (feeding) other people's children are ungrateful

When a child is crying for attention

It is the mother that needs to be called

These were the declaration of Ifá to Oníbàntá-Òbee-Kèú

When crying in regret of his inability to have a child

They advised him to offer sacrifice

He complied.

Before long, not too far

The IRE of children came in abundance

Now, I can take a child with ease

I can present a child as a gift

Oníbàntá-Òbee-Kèú, here come children!

Ifá says that the client will have many children and followers in his life. He needs to offer

sacrifice and perform rituals to Sango.

 

Ifá says that it foresees the IRE of child product for a female customer for whom this Odù

it is revealed. Ifa says that she is a descendant of Oya worshipers. She must abstain

therefore to eat ram for the rest of his life. She will give birth to many children

if the proper sacrifice is made. It is also expected that she perform ritual to Oya in this

consider In this, Ogbe-Túnmopòn says:

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni ò l'érè

B'ómo bá nké

Ìyá làá kéé yes

Díá fún Oníráa Sáíbí

Omo abo Oya ò gbodò j'àgbò

Wón ní kó r'elé

Kó lo rèé m'ákè so nítorí omo

Ó gbé'bo, or rúbo

Translation:

Ogbe, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Feeding the children of other people is ungrateful

When a child is crying for attention

It's the mother who needed to be called

These were the declaration of Ifá to Oníráa Sáíbí

The offspring of Oya worshipers who should never eat ram

They advised him to go to his house

And tie down the goats (for sacrifice) due to lack of children

She complied.

Oníráa Sáíbí was the head of worshipers of Oya in the town of Ira. She was very powerful and

influential. But unfortunately, she did not have any children of her own. Tired of his

condition, she approached the Awo about Ifa consultation. Could she in life give

birth in your life? What was the cause of his lack of children? What was the solution to your

problem?

She was sure that she would give birth to many children in her life. They also told him that

The cause of her barrenness was in her eating what was taboo to her. They advised him

that he would stop eating sheep from now on. They also asked him to provide

Two goats: one for the sacrifice and the other to use, performing ritual to Oya. She complied. Before long, she became pregnant and gave birth to a strong baby. Regarding your uterus

open for child product, she gave birth to many children in quick succession.

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni ò l'érè

B'ómo bá nké

Ìyá làá kéé yes

Díá fún Oníráa Sáíbí

Omo abo Oya ò gbodò j'àgbò

Wón ní kó r'elé

Kó lo rèé m'ákè so nítorí omo

Ó gbé'bo, or rúbo

Kò pé, kò jìnnà

E wá bá ni ní wòwó omo

Translation:

Ogbe, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Feeding the children of other people is ungrateful

When a child is crying for attention

It's the mother who needed to be called

These were the declaration of Ifá to Oníráa Sáíbí

The offspring of Oya worshipers who should never eat ram

They advised him to go to his house

And tie down the goats (for sacrifice) due to lack of children

She complied.

Before long, not too far

Meet us in the midst of many children.

Ifá says that the woman in question will have many children of her won in life. She only

She needed to avoid eating something that had been declared taboo to her.

 

Ifá says that it also foresees the IRE of many children for a female client for whom this

Odù is revealed. Ifá says that she will never leave this world without having her own children. In

this, Ifá says:

Ogbe tún'mo pòn

Abiyamo tún'mo sún

Àgbàpòn ni ò l'érè

B'ómo bá n ké

Ìyá làá gbeé fún

Díá fún Onígbió

Èyí ti kìí sán'wó what lágò adíe

Wón ní kó rúbo nítorí omo

Ò gbé'bo, or rube

Translation:

Ogbe, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Tying the children of other people is ungrateful

When a child is crying for attention

It's the mother who needed to be called

These were the declarations of Ifá to Onígbió

Who will never go empty in the market where birds are selling

They asked him to offer sacrifice so he could take the children

She fulfilled

Onigbió was sterile. She was never in favor of even one month pregnant in her life.

She was however in love with children. She was therefore by consultation

Ifá to know what she needed to do to make it their own children. She complained that

she was tired of raining her love and attention on other people's children.

The Awo told Onigbió to go rest rest assured that she would wear

pregnant and give birth to their own children. She was sure that she would not leave this

world without leaving behind their own children. They asked him to offer sacrifice with two birds,

four kola nuts, four bitter-kola, palm oil and money. They asked him without

However, if you went to the market where the birds were selling, ask for the

price and pay how much exactly they told you without quibbling over the price. In others

words, she should make no effort to reduce the price. She complied with the advice

and order of the Awo.

Before two months, because of this she became pregnant and soon after, she delivered a baby.

After this, she did not have any more problems with lack of children. She was so

happy that she began to sing and dance and praises Olódùmarè. When

she asked how she did this, she told that no person who was ready to pay

first price mentioned by the seller of the bird will ever leave the stable of the bird

empty.

Ogbe tún'mo pòn

Abiyamo tún'mo sún

Àgbàpòn ni ò l'érè

B'ómo bá n ké

Ìyá làá gbeé fún

Díá fún Onígbió

Èyí ti kìí sán'wó what lágò adíe

Wón ní kó rúbo nítorí omo

Ò gbé'bo, or rube

Kò pé, kò jìnnà

Ire omo wá ya dé turtúru

Èyín ò gbón o, èyin ò mòrà

Èyín ò mò wípè Onígbió kìí sánwó lo lágò adìe

Translation:

Ogbe, please tie your child properly on his back

Mother feeding, please fit your child properly

Tying the children of other people is ungrateful

When a child is crying for attention

It's the mother who needed to be called

These were the declarations of Ifá to Onígbió

Who will never go empty in the market where birds are selling

They asked him to offer sacrifice so he could take the children

She fulfilled

Before long, not too far

The IRE of children went into abundance

You are not wise, you do not have any knowledge enough

Do not you understand that a person who is ready to pay the first price mentioned

by the seller of the bird will never leave the stable of the empty bird?

Ifá says that the client for whom this Odù is revealed will be blessed with many children. It is not

too late for her to take many children.

 

Ifá says that it foresees the IRE of children for a female client for whom this Odù is revealed. Ifá

says that the woman is the wife of Ifá who must be carrying the sin of Ifá in her body

in the form of Ide. She must offer sacrifice and must perform rituals to Ifa and witches. In this,

Ifá says:

Ogbe tún'mo pòn

Abiyamo tún'mo sún

Àgbòpon ni ò leeré

B'mómo bá nké

Ìya làá gbé fun

Díá fún Òsùnfúnnléyò

Tíí saya Àgbònnìregún

Èyí tó fèyìntì mójú ekun sùnráhùn tomo

Ti yóó sì lo ojà Èjìgbòmekun

I rèé ra Òkété wale

Wón ní kó sákáalè, ebo ní síse

Ó gbebo, or rube

Translation:

Ogbe, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Feeding the children of other people is ungrateful

When a child is crying for attention

It's the mother who needed to be called

These were the Ifa declaration for Òsùnfunnleyo

Who was the wife of Àgbònniregun

Who reclined and was crying in lament of his lack of children

Who would proceed then to Èjìgbòmekun

To buy large rats to use

They advised him to offer sacrifice

She complied.

Òsùnfunnleyo was Òrúnmìlà's wife. She was confronted, however, with the problem

of lack of children. She tried everything to no avail. Preliminary tests indicated

that she had no physiological problem to guarantee her inability to conceive.

Therefore, she approached the above Awo expressed for Ifa consultation.

The Awo informed Òsùnfunnleyo that she was distressed because of her lack of children. She

She was informed that she needed to offer sacrifice of two pigeons, two Guinea-fowl and

money. She was further informed that witches should be propitiated to ensure that

they stopped blocking their uterus. The witches had been in favor from the beginning

responsible for their inability to conceive. She needed to perform rituals to the witches with

a big rat accordingly.

She needed to perform a ritual to Ifa with a goat also so that Ifa could help

correcting all evils. When Òsùnfunnleyo heard all this, she proceeded

immediately to Èjìgbòmekun to buy all the sacrifice and ritual materials.

After these items were insured, all the appropriate sacrifice was made and

rituals for Òsùnfunnleyo. In a due course of time, she became pregnant and gave

light to many children in rapid successions.

Ogbe tún'mo pòn

Abiyamo tún'mo sún

Àgbòpon ni ò leeré

B'mómo bá nké

Ìya làá gbé fun

Díá fún Òsùnfúnnléyò

Tíí saya Àgbònnìregún

Èyí tó fèyìntì mójú ekun sùnráhùn tomo

Ti yóó sì lo ojà Èjìgbòmekun

I rèé ra Òkété wale

Wón ní kó sákáalè, ebo ní síse

Ó gbebo, or rube

Kò pé, kò jìnnà

Ire omo wá ya dé turtúru

Njé è bá gb'òkété

Kí e má dàwàà mi nù

Èyin ìyá Olósòròmànìgà

Àtèwe, àtàgbà

E wá bá Òsùnfúnnléyò gb'how tuntún o

Translation:

Ogbe, please tie your child properly on his back

Mother feeder, please accommodate your child properly

Feeding the children of other people is ungrateful

When a child is crying for attention

It is the mother who needed to be called

These were the Ifa declaration for Òsùnfunnleyo

Who was the wife of Àgbònniregun

Who reclined and was crying in lament of his lack of children

Who would proceed then to Èjìgbòmekun

To buy large rats to use

They advised him to offer sacrifice

She complied.

Before long, not too far

The anger of producing children came in abundance

Pray, accept the big rats

That you can not obstruct my destiny

OH you witches

Now I call in the young and superior

Help Òsùnfunnleyo to take her newborn baby.

Ifá says that the client will be blessed with many children. She will overcome the problem of

evil perpetrators and you will be victorious in your demand in life.

IX.

Ifá says that it foresees the IRE of children by the female client for whom this Odù is revealed. Ifá

says that she needs to offer sacrifice for the next child so that the baby does not die

in his infancy. In this, Ogbe Túnmopòn says:

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni ò leeré

B'ómo bá n ké

Ìya làá kéé yes

Díá Fún Ogbe

You can put a pencil on it

Wón ní kó sákáalè, ebo ní síse

Ó gbe'bo, or rúbo

Translation:

Ogbe, please tie your child properly on his back

Ogbe, please accommodate your child properly

Feeding other people's children in ungrateful

When a child is crying for attention

It's the mother who needed to be called

These were the declarations of Ifá to Ogbe

Who had been feeding their children without surviving

They advised him to offer sacrifice

She complied.

Ogbe had been pregnant several times but she had an abortion or the baby was born dead or

When he was surely born, the baby would die before it reached two years of age.

Ogbe got tired of this development and consequently approached the above Awo expressed for

Ifa consultation. She was then informed that there was a need for her to offer

sacrifice. She was informed that in the spiritual realm, her children were not properly bound

on his back and that they fell off his back in the spirit world. It's what I had

been going on in the spirit world that was physically manifesting always

that your baby died.

They therefore advised him to offer a sacrifice of two birds, two pigeons, two

Loin fabrics (leather, loin, sirloin) and money. One of the loin fabrics would be put

in Ifa until she delivered another baby. She would accustom the spine fabric then to

tie your baby. She complied.

Before long, she conceived one more time and handed over a baby. She followed all the

Awo instructions and your baby survived. She was so happy that she started

Sing and dance and give praises to Olódùmarè:

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni ò leeré

B'ómo bá n ké

Ìya làá kéé yes

Díá Fún Ogbe

You can put a pencil on it

Wón ní kó sákáalè, ebo ní síse

Ó gbe'bo, or rúbo

Kò pé, kò jìnnà

E bá ni láìkú kangiri

Translation:

Ogbe, please tie your child properly on his back

Ogbe, please accommodate your child properly

Feeding other people's children in ungrateful

When a child is crying for attention

It's the mother who needed to be called

These were the declarations of Ifá to Ogbe

Who had been feeding their children without surviving

They advised him to offer sacrifice

She complied.

Before long, not too far

Join us where we enjoy unprecedented longevity

Ifá says that this will not allow the children of this client to die young. Ifa also says

that will not allow the client's efforts to be aborted half the way. The client will have and

will progress in life.

X

Ifá says that it foresees the IRA of many children for the client for whom Ogbe-Òtúrúpòn

reveals, Ifá says that the client should never tie the children of other people on his back.

She should never compromise on the job of caring for other people's children. She

You should never be a pediatric nurse. She should never specialize in gynecology if

she is following medical profession. In this, Ifá says:

Omo-langidi lomodé kókó n pòn

Kó tóó pon'mo èèyàn

Díá Fún Ogbe

Ti yóó I put Òtúrú

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Translation:

The baby doll is a child who first secures himself in the back

Before tying the human baby

This was the declaration of Ifá to Ogbe

Who was tying alurú's boy on his back

They advised him to offer sacrifice

She complied.

Ogbe was in love with children. She loved to always play with them accordingly. If she

saw any child crying or requiring attention from her superior, she would take the child

and tie him on his back. If any child was sick, she would take care of the child and

I would apply medicines. That was how she fed all her younger siblings, the children of

her neighbor and the children in their relationships before she also got married.

At her husband's house, she continued with her practice. She was particularly

fond of a baby born by a woman named Òtúrú. This baby was always with

Ogbe At a certain stage, it was difficult for anyone to know who the mother really was

biological of the child was. Unfortunately, however, Ogbe was unable to have a child

of her own. She tried everything she knew to no avail. Therefore, she

went to Babaláwo for the consultation of Ifá. She wanted to know if she could make it her own

child in your life. She also wanted to know why, despite her love, care and attention

for children, she would be the only one to suffer prolonged delay making her own

children.

She was nevertheless informed that she would make her own children in life. She must

stop tying the children of other people on your back as your guide spirits without

But I was against it. She must first ensure that she had given birth to all

children that she needed in her life before resuming to bind other people's children

in her back. She was warned that she was not suggesting that she should not be kind to the

children, but that she should not go to the extreme when she did before. They also asked him to

perform ritual with two chickens. She complied.

After this, she became pregnant and gave birth to many children in rapid succession.

She was so happy and so grateful to Olódùmarè for answering her prayers.

Omolangidi lomodé kókó n pòn

Kó tóó pon'mo èèyàn

Díá Fún Ogbe

Ti yóó I put Òtúrú

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Kò pé, kò jìnnà

E wá bá ni ní jèbútú omo

Translation:

The baby doll is a child who first secures himself in the back

Before tying the human baby

This was the declaration of Ifá to Ogbe

Who was tying alurú's boy on his back

They advised him to offer sacrifice

She complied.

Before long, not too far

Meet us in the midst of many children

Ifa says that the client must acknowledge his taboo and should avoid making everything all right

for her. Ifá says that the client in question could understand their dreams when in the

life she is ready to dwell for all her deeds and not deeds.

eleven.

Ifá says that it foresees victory for the client who Ogbe-Túnmopòn reveals himself. Ifá says that the

Problem would be hard but he or she would be victorious. Ifá says that the client needs to be

pious and be hopeful. In this, Ifá says:

Alongbó

Alongbó

Díá fún won ní ìlú Gbo

Ibi ayé gbé bì wón l'ogun

Wón ní kí wón sákáalè, ebo ní síse

Wón gbé'bo, wón rubo

Translation:

Alongbó

Alongbó

They were some who threw Ifa for them the town of Igbo

When they were confronted with the problems caused by witches

They were advised to offer sacrifice

They fulfilled

The villagers of Igbo were having a series of problems going on business

failed to have nightmares. They were therefore to the Awo above expressed by the

Ifa consultation. They were sure that they would overcome their problems. I also

They advised that they offer sacrifice with one ripened goat. They were performing

ritual to the witches with part of the goat, the corn stew mashed and everything would be

inside a large clay dish and it would be put through three crosses. They complied.

The evil spirits were placated by that.

Before long, all the problems disappeared and the villagers of Igbo

able to over your problems:

Alongbó

Alongbó

Díá fún wón ní ìlú Gbo

Ibi ayé gbé bì wón lu ogun

Wón ní kí wón sákáalè, ebo ní síse

Wón gbé'bo, wón rubo

Kò pé, kò jìnnà

E wá bá ni lárùúsé ogun

Translation:

Alongbó

Alongbó

They were some who threw Ifa for them the town of Igbo

When they were confronted with the problems caused by witches

They were advised to offer sacrifice

They fulfilled

Before long, not too far

Meet us where we used sacrifice to induce victory.

Ifá says that the client will be victorious. Ifá says that this particular Odù involves many

people and not the client exclusively. The people involved may, however,

overcome their problems and their care; the problems and pains would give way to

convictions, joy, happiness and achievements.

XII

Ifá says that it foresees victory for the client for whom this Odù is revealed. Ifá says that the

Client is about to travel outside his or her place of abode in a venture. This ventura

It can be educational commercial, expedition or any other related mission. Ifá says that

He or she will be very successful in his or her stay away from home. Although this trip is

loaded with danger, he or she will return victorious in his life.

Ifa also warns this client never to enter any profession that will bring

I get his mountaineering the top of the roof of any building, so he does not fall from it.

In these, Ifá says:

Agada nlá el fi n sigun

Òrùlé níí kèyìn yebeybe sóòrùn

Eye eye fun

Ti nlo sógun Àgbófò-Olúke

Wón ní kó sákáalè, ebo ní síse

Ó gbe'bo, or rúbo

Translation:

A large sword is used in wars

The roof turns its back completely to the sun's rays

They were some who threw Ifa for (the pigeons) Eyelé

Who was going to wage a "sight and eliminate" war

They advised him to offer sacrifice

He complied.

Eyelé was preparing for the war. He picked up everything he would use to run the

war. When ready, he went for Ifa's consultation to determine his opportunities to

win the war.

He was informed that the war would be fought furiously but that he would win the war. To the

returning from the war front, he would bring slaves and other spoils of war. You

They advised him to offer the sacrifice of a matured goat and money. also him

They asked him to perform a ritual at Obaluwaré with roasted corn, palm oil and money. He

fulfilled, before heading towards the war front.

On the war front, most of the robust enemies that would have given him resistance

Eyelé would be with one ailment or the other (courtesy of Obalúwayé).

The remaining people could not resist Eyelé's war machine. Eyelé was of

standing on the roof, directing progress and from there his warriors led to destroy their

enemies. Some of the enemies that saw him on the roof, threw arrows, spears and

javelins to him but he could fly from one roof to the other and that's why he could save himself.

When returning home, he brought many slaves home, goats, sheep, rams, chickens, dress

and so on. He was in favor full of joy and gratitude for his success:

Agada nlá el fi n sigun

Òrùlé níí kèyìn yebeybe sóòrùn

Eye eye fun

Ti nlo sógun Àgbófò-Olúke

Wón ní kó sákáalè, ebo ní síse

Ó gbe'bo, or rúbo

Or I will go

Ó yes bò ire

Kò pé, kò jìnnà

E wá bá ni lárùúsé ogun

Translation:

A large sword is used in wars

The roof turns its back completely to the sun's rays

They were ones for which they launched Ifa for (pigeons) Eyele

Who was going to wage a "view and eliminate" war?

They advised him to offer sacrifice

He complied.

He was fine

He returned acclaimed and cordial

Before, long, not too far

Find us where the sacrifice is used to ensure victory.

Ifá says that the client will be able to achieve what he was leaving his home base to

do.

XIII

Ifa advises the client for whom Ogbe-Túnmopòn is revealed to offer sacrifice and have

Care so that he or his efforts and achievements in life are not credited to others. He or she

they need to ensure that their or their achievements are recorded against their or their name in life and not

someone else. This is very important. In this, Ifá says:

Ogbe tún'mo pòn

Ogbe tún'mó sún

Àgbàpòn ni kò I will read

B'ómo bá n ké

Ìyá làá kéé yes

Good day

A bù fún Epòn

Níjó ti wón nlo rèé tooro omo mud òbò

Wón ní kí wón sákáalè, ebo ní síse

Kí wón má leè fi isée won yin elòmíràn

Epon nìkàn ní nbe léyìn to ntubo

Translation:

Ogbe, please tie your child properly on his back

Ogbe, please accommodate your child properly

Feeding the children of other people is ungrateful

When a child is crying for attention

It is but the mother who needed to be called

These were the declarations of Ifá to Okó (the Penis)

He declared himself to Epòn (the Scrotum)

When going to pray for a baby in the domain of Òbò (Vagina)

They were that the two advised to offer sacrifice hiSo that your achievements will not be credited to others

Only Epòn (Scrotum) headed the council.

OKÓ and EPÒN were living together. They were two in need of children. They

they tried everything they could without success. The people advised them then to go and

find ÒBÒ and that they will succeed. Therefore, they both went to the Awo

above expressed by inquiring about their chances of succeeding in their venture. They

They wanted to know if ÒBÒ could give them children when they thought. They also wanted

know the best way to approach the subject when they meet ÒBÒ.

The Babaláwo told them that they will succeed with ÒBÒ but that they needed to offer

sacrifice that for all success to record that where they were not credited to others

people. They were asked to offer each one, palm oil and money to a male

goat Only EPÒN complied with Babaláwo's advice. ÒKÒ could not see any

reason on the other hand why they should offer such a sacrifice especially when the Babaláwo

he had told them that they would succeed in securing the delBÒ children in the first place. He

He considered it a tactic, therefore, for Babaláwo to deceive them.

Shortly thereafter, OKÓ's efforts with ÒBÒ yielded results. EPÒN was just a

no more spectator. OKÓ was the one who did all the work required while EPÒN was

giving that simply logistical support that was not visible. ÒBÒ got pregnant.

Nine months later, a strong baby was delivered ... but unfortunately for OKÓ without

However, instead of accrediting OKÓ with the child's property, it was EPÒN that was recognized

as the fair owner. Whenever anyone wishes to address ÒBÒ to adjust the baby

properly, they will say to "GBÉ OMO E PÒN" meaning "carry your baby in your

back "and at the same time meaning" take the baby of EPÒN. "In all the lands on

offer sacrifice so that their efforts should not be accredited to others to their external sorrows.

In the case of EPÒN, he won all. He was known as the fair owner of the baby whose

effort was made greatly by OKÓ. EPÒN was full of gratitude for his Awo. He

he wanted to offer the sacrifice again but was told there was no need to offer

sacrifice twice in the same problem in the same Odù. He rained his praises

then on the Awo for "work well done."

Ogbe tún'mo pòn

Ogbe tún'mó sún

Àgbàpòn ni kò lérè

B'ómo bá n ké

Ìyá làá kéé yes

Good day

A bù fún Epòn

Níjó tí wón nlo rèé tooro omo lódò òbò

Wón ní kí wón sákáalè, ebo ní síse

Kí wón má leè fi isée won yin elòmíràn

Epon nìkàn ní nbe léyìn to ntubo

Kò pé, kò jìnnà

E wá bá Epòn ní wòwò ire

Njé e gbó'mo epon

Translation:

Ogbe, please tie your child properly on his back

Ogbe, please accommodate your child properly

Feeding the children of other people is ungrateful

When a child is crying for attention

It is but the mother who needed to be called

These were the declarations of Ifá to Okó

He declared himself to Epòn

When going to pray for a baby in the domain of Òbò

They were that the two advised to offer sacrifice

So that your achievements will not be credited to others

Only Epòn headed the council.

Before long, not too far

Look Epòn in the middle of abundant Ire

Now, please take the child of Epòn.

Ifá says that two people were involved here, only one will offer sacrifice while the

Another failure did not do so. the efforts of those who did not offer sacrifice to those who

did.

Ifá also says that the client for whom this Odù is launched needs to offer sacrifice for

that his or her children will be useful to him or her in the future. He or she must also pray that the

children will be sympathetic to him or her in his or her period of need so that he or she

they just were not hearing about the philanthropic events of the children at

strangers without extending himself or herself to him.

XIV.

Ifa says that here is an urgent need for a person who is in the medical field or

curative offer sacrifice in order to avoid litigation or be victorious, if there is already one. Ifá

says that the person can be a medical doctor, nurse, pharmacist, and so on

successively. He or she can also be a herbal doctor, a native doctor, Babaláwo and so on.

successively.

Ifa also says that these people have been seriously warned against taking something seriously

of the stabilization where they are working to use outside. They should avoid taking

drugs, syringes, bandages, herbs, roots, inventions and so on outside of

their various places of work, so that they are not caught and treated like thieves. Yes

He caught, he's going to be very embarrassing. Only sacrifice can make them forgive them or

forgive them. In this, Ifá says:

Pàkìtí níí se bí òkú wòlú

Labalábá níí se bí eye jako

Díá Ajídákin

Ti nlo rèé já'wé logba Òsányìn

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo '

Translation:

Pàkìtí is carried like a corpse in the village

The butterfly behaves like a bird on the farm

They were some who launched Ifá for Ajídákin

He was going to throw some leaves in the garden of Òsantìn

They advised him to offer sacrifice

He complied.

Ajidákin was babalawo and an herbal doctor. He acclaimed himself as a healing authority. Do not

matter how bad a patient's condition can be, the patient would be healed if he brought

Ajidákin. Consequently, his reputation extended long and wide.

One day, he had a patient who was troubled through multiple afflictions. He

He needed some herbs and six yams to prepare the remedy for the patient. He does not

could put his hands on herbs and yams. He was nevertheless aware that these

Items were on granjasányìn's farm. He was also aware that Òsányìn never

would gladly release these items. But the failure to secure these items to

time would definitely lead to the death of the patient. Therefore, Ajidákin went to

your Awo above expressed by the Ifá consultation on what to do to the patient safe

of untimely and avoidable death.

Ajidákin was advised to offer a sacrifice of six large rats, palm oil,

money and six clay containers in the form of plates (for the client, his or her must include

six yams of the ewùrà as part of the sacrificial materials). Ajídákin complied. He

Awo then advised him to go and throw the leaves and uproot the yams from Òsáyìn's farm.

They said that Ajidákin would succeed in their efforts.

Ajidákin proceeded then to the farm of Òsányìn. He removed the leaves and yams without incident.

When he ended up wrapping these items with leaves and was about to leave home,

Òsányìn appeared nowhere and began shouting at Ahídákin for stealing from his farm.

Before long, a crowd had gathered and they were all blaming Ajidákin for

steal at the Òsányìn farm. Because Ajidákin had wrapped these items with leaves,

No one could determine what was really stolen. The crowd insisted

so that Ajidákin must unwrap the stolen items before he was

completely defeated and taken to the palace of Olofin for appropriate sanctions.

When the crowd was about to force open items, Èsù Òdàrà appeared

in the scene and they asked everyone to stop anything they were doing. They

They did immediately. Èsù Òdàrà asked what the problem was then to Òsányìn.

Òsáyìn explained that Ajidákin WINE to his farm steal. Èsù Òdàrà asked what he has in

his farm then to Òsáyìn, and last he replied that he had herbs and yams on his farm.

Instead of asking Ajidákin to narrate the side of the story itself, Èsù Òdàrà

I confront the crowd and inform the crowd that Ajidákin had been his

dear friend of youth and that the greatest problem of Ajidákin had been his

obstinacy. Did he then ask what Ajidákin had to lose to the crown if he had

explained to them that he was having six large rats hunted inside the container and

that this was not stolen from granjasáyìn's farm? The crowd said then that Ajidákin did not

they would lose nothing.

Èsù Òdàrà then confronted Òsáyìn again and they asked him if he was very

Surely that Ajidákin had stolen his property on the farm. Òsáyìn said that he

I was sure of that. Èsù Òdàrà faced Ajídákin then and significantly

he asked why he had not said Òsáyìn and everyone present that he was having rats

Great with him and not the herbs and yam. Ajidákin was surprised and unsure of what

was happening, he simply replied that he had not given himself any opportunity to

explain.

Èsù Òdàrà then asked Ajídákin to open what he had wrapped. He opened what

and the crowd and Òsányìn discovered to their surprise within which there were six rats

big.

How this happened, Ajidákin could not explain. He simply burst into the tears of

joy. But get out of his eyes, his right eye was instead of the real tears of blood

spill while his left eye was spill pus. Èsù Òdàrà said

so that we all present, even Òsányìn must urgently apologize to

Ajidákin because the character of Ajídákin had been assassinated. He said that if they do not

did so without wasting time, there I would be in calamity. If the being of blood shed in

the right eye must touch earth, all people present would die. On the other hand, if the

be of the pus pour in his touch of the left eye the earth, all those present

I would make it weak. They all apologized to Ajidákin.

Èsù Òdàrà faced Òsáyìn then and they asked him to give him some herbs and six

yams to Ajidákin if he (Òsáyìn) did not want to be dragged to the palace of Olófin for

deformation of character. I'm accepting quickly. Ajidákin took the herbs and yams

then and a free man, grateful and happy, went home.

Pàkìtí níí se bí òkú wòlú

Labalábá níí se bí eye jako

Díá Ajídákin

Baba nlo rèé já'wé logba Òsányìn

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Njé isu ewùrà d'ewúsà

Ò bá dewúsà

Isu Ewùrá dewúsà

Isu ewùrà.

Translation:

Pàkìtí is carried like a corpse in the village

The butterfly behaves like a bird on the farm

They were some who launched Ifá for Ajídákin

He was going to throw some leaves in jardínsányìn's garden

They advised him to offer sacrifice

He complied.

Pray, allow these yams to turn to large rats

I pray that they turn to big rats

These yam, please go back to the big rats

These yams.

Ifa says that it will not allow the client for whom this Odu is revealed to be dishonored or be

humiliated.

fifteen.

Ifá warns a woman to stop unreasonable arguments to prevent calamity

she. Ifa also warns against too much alter over buying items or

other items in the market. Ifa says that it is in the best interest of this customer to buy

your requirements in a supermarket or any sale points where the prices of items

They are already fixed. Ifá says that whenever many people pursue limited items or are

likely to pursue such items, it is advisable for her to pay for the item and not

Start shopping around for the same item in the market. Previously

all, she must look at her pronunciations that she goes anywhere. In these, Ogbe ??? Túnmopòn says:

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Ikán torí omo rè

Ikan molecule

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Òdìdè fírí-fírí-fírí torí omo rè

Ó ràjà

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Oyin torí omo rè

Ó re kókó igi

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Díá fún Kúkújééjéè

Tíí obìrin Ikú

Díá Kúkùjéèjéè

Tíí obırin Arun

Díá fún Atàmájùúbàárà

Tíí oběrin Ode

Díá fún Kòseéfowókàn-rárá

Tíí se obìrin Èsù Òdàrà

Translation:

Peace may be there with Ìtá, the sacred cult of Orò

Let peace be achieved with Ìrèlè, the sacred

For the ant to protect their children

The ant builds an anthill

Peace may be there with Ifa, the sacred cult of Orò

Let peace be achieved with Ìrèlé, the cult of sacred Orò,

For the agile ÒDÌDÈ bird to protect its children

The bird of ÒDÌDÈ builds its house in the attic

Peace may be there with Ita, the sacred cult of Orò

Let peace be achieved with Ìrèlè, the cult of sacred Orò,

The honey bee to protect their children

It was inside the tree-knot to reside

Peace may be there with Ita, the sacred cult of Orò

Peace of Leet was achieved with Irèlé, the cult of sacred Orò,

They were some who launched Ifa for KÚKÚJÉÉJÉÉ

The wife of Death

Also the Ifa launch for KÚKÚJÉÉJÉÉ

The wife of Affliction

They launched Ifa for ATÀMÁJÚÚBÀÁRÀ

The wife of the Hunter

The Ifa launch also for KÒSEÉFÒWÓKÀN-RÁRÁ

The wife of Èsù Òdàrà.

Ikú, Àrùn, Ode and Èsù Òdàrà. followed the group of Awo above expressed for the

Ifá consultation how to perform ritual to the sacred Ìtá and Irelé of the cult of Orò. They were

informed that the cult required, among other things, a large rat to ensure peace and

harmony in society and to prevent infants and youth mortality. They were told that

Put the big rat in a clay dish, palm oil and put it in the three crosses.

They looked for the big rat without success. They decided to send their wives Kúkújééjé,

Kùkùjéèjéè, Atàmájùúbàárà and Kòseéfowókàn-rárá al Èjìbòmekùn then market go

and buy the big rat for the ritual. The women then proceeded to market as

directed by their husbands.

Èrà ndìì Awo Òrúnmìlà

Díá fún Òrúnmìlà

Baba n rán aya rè lo yes Ojà Èjìbòmekùn

Wón ní kó rúbo nítorí Elewa aya re

Ó gbé'bo, or rúbo

Translation:

ÈRÀ NDÌÌ, the Awo of únunmìlà,

He was the one who launched Ifa for Òrúnmìlà

When sending his wife to the market of Èjìbòmekùn

They asked him to offer sacrifice for ELÉWÀ his wife

He complied.

During one of his routine Ifá consultations, Ifá asked Òrúnmìlà to offer sacrifice

for peace and harmony in society and to perform ritual with a large rat to prevent

death of young people and infants in the community. He was doing it by big rat excursion

in a dish, palm oil and put it in the cross three. The Babaláwo also said to

Orúnmìlà offer sacrifice of two Guinea-birds, two hens and money for his wife to

that she would not bring trouble for him and calamity of the cause for her. Òrúnmìlà was ordered

warn his wife against unreasonable arguments and look at his pronunciations throughout

moment. Òrúnmìlà offered the sacrifice immediately but could not put their

hands in the large rat with which to perform the ritual. He sent Elewa accordingly to

Ejibomekun market go and buy the big rat for him. He warned Elewa however

to be very careful and look at your language in the market.

Because Òrúnmìlà was living closer to the market, Elewa was the first to arrive

well to the market in front of Kúkújééjé, Kùkùjéèjéè, Atàmájùúbàárà and Kòseéfowókàn-rárá,

the wives of Iku. Àrùn, Ode and Èsù-Òdàrà respectively. In the market, Elewa saw a

Big rat and asked for the price. They told her and she started arguing over the price. The

amount the seller of the big rat was ready to sell the item for was too much

expensive in Elewa's estimate. Therefore, she left the barn and started to go

Shopping around for other big rats in the market.

While Elewa was busy from one market stall to another in search of a large rat

cheaper, Kúkújééjé, Kùkùjéèjéè, Atàmájùúbàárà and Kòseéfowókàn-rárá came to

Ejigbomekun market in search of the big rat. Kúkújééjéé went to the same barn

market where Elewa had prized the big rat initially and she considered the price

also too exorbitant. She left the stable in search of other rat sellers

big. Kùkùjéèjè went to the same woman and she considered her price too too

expensive. Atàmájùúbàárà was there too and she too left in protest against the price

exorbitant.

It was that when Kòseéfowókàn-rárá was pricing the same big rat that dawned

in Elewa the big rat had price initially was the only one in the market. Elewa

then hurry back to the spot where she saw the big rat. She found herself

Kòseéfowókàn-rárá that still squabbles over the price and she pushed it to the side and paid

for the big rat. Kōseéfowókàn-rárá protested against Elewa's behavior but Elewa

He said to shut up. She told Kōseéfowókàn-rárá that she should be grateful that it was her

(Elewa) who brought the big rat for two reasons: One, if not for his own Òrúnmìlà del

husband, the husband of Kòseéfowókàn-rárá, Èsù Òdàrà. they could starve to death because

Èsù Òdàrà. They could not do anything for themselves. It was the sacrifice recommended by

Òrúnmìlà who had been holding Èsù Òdàrà; two; the big rat was meant to

sacrifice that would find its way in the future in the hands of Èsù Òdàrà. So

had Kòseéfowókàn-rárá at what point did he protest? - After all, she and her husband

They were lazy people who could not do anything for them. These statements

they hurt Kòseéfowókàn-rárá and they were ready to fight Elewa for all the insults she

(Elewa) had happened in it.

When Kōseéfowókàn-rárá was preparing for a show down with Elewa,

Kúkújééjéé arrived on the scene. She wondered what the cause of the problem was, and she

I was informed. Kúkújééjéé took side with Kōseéfowókàn-rárá and began to blame Elewa

of his bad attitude. Elewa would not hear about that. She abused Kukujeejee and told him that

she informed her husband that she, Elewa said that for the two of them, Kukujeejee and Iku

husband, there was nothing good they did except to end the lives of people

promising in life. She said that she was not surprised that they did not want her

will take the big rat since they all knew it would be used to prevent death

unnecessary that Kúkújééjéé and her husband were inflicting on the community.

While all these insults were being used freely in us, Kùkùjéèjé, Àrùn la

wife (Affiliations) arrived and the crises were found. She took sides with Kùkùjéèjé and

Kòseéfowókàn-Rárá. She started to blame Elewa for her attitude too. Elewa told him that

it was not his fault except his forever deigning so low to talk to a very

ugly and sick like her. Elewa said that Kùkùjéèjé and Àrùn husband were heralds of

problems and disasters. She said that from the two of them she knew that Òrúnmìlà her husband

he was about to offer sacrifice that would keep all the evil spirits that his presence

It usually attracts, they were unhappy.

While these abusive languages ​​were being used freely, Atàmájùúbárà, the wife of the

Hunter appeared at the scene. She took sides with Kúkújééjé and Kòseéfowókàn-Rárá.

Elewa told him to get lost. She said that after all the husband of Atàmájùúbárà was

a hunter, still he was so unsuccessful that he could not kill an ordinary big rat

in the bush.

After so many abuses, arguments and struggling, Elewa took the house of the big rat.

Orúnmìlà asked her why she arrived so late returning from the market. She explained what

that had perspired to únunmìlà. Realizing that there was a problem in the making,

reprimand from Òrúnmìlà to Elewa for its actions in the Ejigbomekun market and for

Missing Ifa warnings given to her before she went to the market.

Òrúnmìlà then divided the big rat into five equal parts. He put every part in

separate clay sheet, put palm oil on each plate and brought the five plates in the

crossing of three.

When Òrúnmìlà was praying and was blessing that the sacrifice, Ikú, Àrùn, Ode and

Èsù Òdàrà. they found him there. They pretended that they did not see him but Òrúnmìlà

I call on them and ask them where they were going. Instead of telling him, they accused him of

Send him to his wife to insult them. He explained what happened to them and apologized in name

of his wife. After this, he explained to them that they were all pursuing the same goal

to ensure peace, harmony and progress in society. He showed them the five dishes

sacrifice sacrifices that belong to each of them. They were all so happy and so

grateful to Òrúnmìlà that forever puts them in his mind. They all

They thanked Òrúnmìlà and left for their various houses as happy people.

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Ikán torí omo rè

Ikan molecule

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Òdìdè fírí

-fried

-fírí torí omo rè

Ó ràjà

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Oyin torí omo rè

Ó re kókó igi

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Díá fún Kúkújééjéè

Tíí obìrin Ikú

Díá Kúkùjéèjéè

Tíí obırin Arun

Díá fún Atàmájùúbàárà

Tíí oběrin Ode

Díá Fún Kòseéfowókàn

-weird

Tíí se obìrin Èsù Òdàrà

Èrà ndìì Awo Òrúnmìlà

Díá fún Òrúnmìlà

Baba n rán aya rè lo yes Ojà Èjìbòmekùn

Wón ní kó rúbo nítorí Elewa aya re

Ó gbé'bo, or rúbo

Njé má jèe'kú ó pa Elewa

Barapetu

Má mà jé'kú ó pa Elewa

Barapetu

Translation:

Peace may be there with Ìtá,

Let peace be achieved with Ìrèlè

For the ant to protect their children

The ant builds an anthill

Peace may be there with Ìtá,

Let peace be achieved with Ìrèlé,

For the agile bird to protect its children

The deldìdè bird builds his house in the attic

Peace may be there with Ifá,

Let peace be achieved with Ìrèlè

The honey bee to protect their children

It was inside the tree

-Nuity to reside

Peace can be there with Ìtà

Let peace be achieved with Irèlé

They were some who launched Ifa for Kúkújééjéé

The wife of Death

Also the Ifa launch for Kùkùjéèjéè

The wife of Affliction

They launched Ifa for Atàmájùúbàárà

The wife of the Hunter

The same Ifa launch for Kòseéfowókan-rárá

The wife of Èsù Òdàrà.

Èrà ndìì the Awo of únunmìlà

He was the one who launched Ifa for Òrúnmìlà

When sending his wife to the market of Èjìbòmekùn

They asked him to offer sacrifice for Elewa his wife

He fulfilled

Please, do not allow Death to take Elewa

BARAPETU

Do not allow Death to kill Elewa

BARAPETU

Ifa says that it will not allow a client's wife or a female customer to die

pathetic death. Ifá says that the woman involved that she needs to look at her pronunciations

so that she would not invoke calamity in her and her husband.

 

Ifa warns a man who is planning to marry a very pretty lady to have

great care. Although this lady is extremely beautiful, it will nevertheless be difficult for her

get pregnant and give birth to children.

On the other hand, Ifá warns a pretty lady to offer sacrifice so she can

give birth to the children in your life. Ifá warns that the lady needs to put less emphasis on

your good looks and be very serious with your future. In these, Ifá says:

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni ò leeré

B'ómo bá n ké

Ìyá làá gbe fún

Díá fún Àwòrán-Gàgààgà

Tíí s'obìnrin Òde

Wón ní kó rúbo nítorí omo

Translation:

Ogbe, please tie your child properly on his back

Ogbe, please accommodate your child properly

Feeding the children of other people is ungrateful

When a child is crying for attention

It is but the mother who needed to be called

These were the declarations of Ifá to Àwòrán-Gàgààgà

Who was the lady of the main road (who loved excursions)

They advised her to offer sacrifice so that she could father the children in her

lifetime.

Àwòrán-Gàgààgà was a very pretty lady. She was always found in collections

social. She mixed freely with people and was jumping from one relationship to another.

When it was time for her to settle down, she thought it would disturb her pleasure. When I was

time for her to marry and give birth to the children, she believed that she would be married and chained down

while getting pregnant and giving birth would spoil her figure and beauty. By

For these reasons, she fled any suggestion of being married or giving birth to children.

One day, Àwòrán-Gàgààgà went to Awo on the Ifa consultation. The Awo the

She reported that she needed to offer sacrifice so she could have children in her life. She will

He told the Awo that there was no need for such a sacrifice and that she could get

pregnant and could have her children any time that she felt that she was

list. She left the Awo in anger. She was satisfied, she got married. Unfortunately for her

however, she was unable to get pregnant. She tried everything but failed. So

she remembered what the Awo told her long ago. She cried. It did not solve your problem. When

her husband got tired, he sent her out of the matrimonial house. She was looking for people

to help appeal to her husband's relatives but they all told her that she

had refused to get pregnant consistently when it was honorable to do so

A) Yes.

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni ò leeré

B'ómo bá n ké

Ìyá làá gbe fún

Díá fún Àwòrán-Gàgààgà

Tíí s'obìnrin Òde

Wón ní kó rúbo nítorí omo

Ó kò, kò rú

Njé Àwòrán-Gàgààgà

A rí or r'éwà tán or

Ó wá ku omo o

Translation:

Ogbe, please tie your child properly on his back

Ogbe, please accommodate your child properly

Feeding the children of other people is ungrateful

When a child is crying for attention

It is but the mother who needed to be called

These were the declarations of Ifá to Àwòrán-Gàgààgà

Who was the lady of the main road (who loved excursions)

They advised her to offer sacrifice so that she could father the children in her

lifetime.

She refused to comply

Now Àwòrán-Gàgààgà

We are tired of seeing you and your beauty

For eleven let's see it with a child.

Ifá says that the client of the lady must offer sacrifice with two Guinea-fowl, two hens

and money along with all your composition items (perfume, lipstick, powder

face, cream, lotion and so on) so that she gets pregnant and father

to the kids She must stop living to reckless life in her own interest, so that she does not

I started looking for children in life later without success.

Àború, Àboyè.

 THE IMPORTANCE OF OGBE-TÚNMOPÒN FOR THOSE BORN BY THE

ODÙ DURING ITÈLÓDÙ O ÌKOSEDÁYÉ

The children of Ogbe-Túnmopòn would live a long time in their lives. They had the

ability to resist all harsh conditions of life. That's why these children,

males and females barely contemplate suicide or causing serious bodily harm in

their lives.

The Ori of children Ogbe-Òtúrúpòn also provide all the necessary supports for

ensure success, satisfaction and contentment for them in life.

The evil spirits have no place in the house or children's life of Ogbe-Túnmopòn.

If such spirits were already there, they would not stay long before

disappear from their homes. As an adjunct to this, the children of Ogbe-Túnmopòn have the

luck and good grace to turn bad to good, failure to success, disappointment to

compliance and wants to excess.

The Ogbe-Òtúrúpòn children need to identify their supporters, move near them and

they show appreciation to such people. They should not dream of doing thing forward

itself. Neither should they think their achievements in life was a result of their efforts

personal

The most important aspect of children of Ogbe-Túnmopòn, males and females are in the

area of ​​lack of children. They should strive to have as many children as possible and already in

feasible in life. If it was late, they may find it difficult, if not impossible to

take the kids.

Females of Ogbe-Túnmopòn females should never enter to feed, pediatric, or

gynecology as a profession. In fact, any profession in which you can bring your

Taking care of other people's children is prohibited for them. Such other

professions include daily care, kindergarten teaching and so on.

They must be equally careful and ensure that all their efforts are not credited and

achievements to other people. In the same vein, they should train their children properly and

pray that these children will have the milk of mercy in them. They should pray that the children

they do not end up wanting other people when they, the natural parents, were

abandoned when help is badly needed.

The children of Ogbe-Túnmopòn should avoid humiliation and misfortune at all times in

anything they do. They should not be found where they would be forced to

people who question their integrity. They may be in trouble to help

others; they can steal to help others, they can commit to

sacrifice others of the problem. The tendency for them to be caught doing these is high; by

Consequently, they must avoid using extra legal means in their offer to help others.

Children of Ogbe-Túnmopòn, especially female, should look at their pronunciation in

every moment to avoid putting them and their entire relationships in the problem. They have

sharp tongues and they have no limit to what they have to say, especially when

provoked.

In addition, they should avoid unreasonable arguments over problems, trivial or

serious. They should also avoid quarreling over the prices of items. It's advisable

for them to make their purchase in supermarkets or any other place where the prices already

They are fixed.

Ogbe-Òtúrúpòn that male children should never engage in professions that

They can bring their mountaineering roofs with them. Such professions include carpentry,

mason, welder, paratrooper and so on.

AFFILIATED IRÚNMOLÈ AND ÒRÌSÀ OF OGBE-ÒTÚRÚPÒN.

1. Ifá

2. Orí

3. Èsù Òdàrà

4. Oya

5. Sango

6. Obalúwayé

TABUS OF OGBE-ÒTÚRÚPÒN.

1. you should never feed other people's children. Do not tie the children of others

people on his back (for females only)

2. You must never compromise in any profession that my attachments go up

roofs. Such profession includes, carpentry, masonry, welder and so on.

3. You must not use ants, bee, honey, and Odide bird at all for something

4. You should never eat sheep or sheep.

5. You must never compromise on unnecessary argument.

6. You must not use a butterfly or you must kill it.

POSIBLE NAMES FOR OGBE-ÒTÚRÚPÒN CHILDREN.

Male

1. Omolayò

2. Sàngómúyìmá

3. Ifádayò

4. Ifágbèjà

Female

1. Owolaso

2. Omowùnmí

3. Oyaábùnmi

4. Omolewà