Babaláwo Obanifá Commentaries On Odù Ifá Ogbe-Òtúrúpòn/ Ogbe-Tunmopon

Babaláwo OBANIfá COMMENTARIES ON Odù Ifá Ogbe-Òtúrúpòn/ Ogbe-Tunmopon

this work shall Babaláwo OBANIfá make exhaustive commentaries on Odù Ifá Ogbe-Òtúrúpòn, also known as Ogbe-Tunmopon . The work will be useful to any practicing Babaláwo  or Ifá devotees who want to have an in-depth knowledge of Odù Ifá Ogbe-Òtúrúpòn/ Ogbe-Tunmopon. The work will examine among other things: what is Odù Ifá Ogbe-Òtúrúpòn? Who are the associate or affiliated IRÚNMOLÈ AND ÒRÌSÀ OF OGBE-ÒTÚRÚPÒN? What are the taboos of Odù Ifá Ogbe-Òtúrúpòn? What are the favorable professions or occupations for those born BY ODÙ Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ? What are the likely names that can be given to those born by ODÙ Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ . Some summary of general information for those born by ODÙ Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ? Some sacred messages inside Odu  Ifá Ogbe-Òtúrúpon and commentaries on them. All these and more will be the major focus of this work.

what is Odù Ifá Ogbe-Òtúrúpòn?

Odù Ifá Ogbe-Òtúrúpòn is one of Odù Amulu in Arrangement of the 256 Odù Ifá, babalawo popularly called it Ogbe-Tunmopon. When imprinted on Opon Ifá(Ifá divination wooden tray). It symbol look thus.

II I

II I

I   I

II I

The dominating spiritual element of this Odù  is said to be fire.

Who are the associate or affiliated IRÚNMOLÈ AND ÒRÌSÀ OF OGBE-ÒTÚRÚPÒN?

By this question, we mean who are the IRÚNMOLÈ AND ÒRÌSÀ that those born by Odù Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ can have along with their Ifá in other to have a problems free life. The following IRÚNMOLÈ AND ÒRÌSÀ have been identify to be affiliated to Odù Ifá OGBE-ÒTÚRÚPÒN.They are: Ifá ,Orí, Èsù Òdàrà,Oya, Sango, Obalúwayé.

What are the taboos of Odù Ifá Ogbe-Òtúrúpòn?

By this question we mean what are both animate and inanimate object such as plant and animal, behavior that those born by Odù Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ need to avoid from eating, using or doing in other to have a problem free life. The followings have been identifying as taboo of Odù Ifá Ogbe-Òtúrúpòn?  Although there can be others. They are:

 They should never feed other people's children. They should not adopt or not tie the children of others people on their back (for females only)

They must never involve in any profession that my attachments go up roofs. Such profession includes, carpentry, masonry, and welder and so on.

 They must not use ants, bee, honey, and Odide bird (parrot) at all for something

They  should never eat sheep or ram.

They  must never involve in unnecessary argument.

They must not use a butterfly  kill it.

What are the favorable professions or occupations for those born BY ODÙ Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ?

people born by this Odù can engage in business, any occupation or profession that demand that they travel outside their place of origin or domicile often can bring success to the  , however they are prevent from engaging in any line of any profession in which  can bring them to taking care of other people's children is prohibited for them. Such other professions include daily care, kindergarten teaching and so on. So professions like pediatric or gynecology are not good for them. Also they must avoid any profession that my involve them  going  up roofs. Such profession includes carpentry, masonry, and welder and so on.

What are the likely names that can be given to those born by ODÙ Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ?

some of the names that can be given to those born by this ODÙ Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ are derive from some names of positive character in different sacred stanza in ODÙ Ifá Ogbe-Òtúrúpòn . These names exist in male and female category respectively. For male we have: Omolayò, Sàngómúyiwa Ifádayò, Ifágbèjà. For female we have: Omolaso, Omowùnmí, Oyaábùnmi, Omolewà.

Some summary of general information for those born by ODÙ Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or 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 on their live no matter what.

The Ori of children Ogbe-Òtúrúpòn also provide all the necessary supports for them to 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, they  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 should  show appreciation to such people. They should not dream going forward on their self alone forward itself. Neither should they think their achievements in life was a result of their persona efforts, it can all come from the partnership or the assistance of other person.

 

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 care of 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 them to 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 on 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  people to  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; Consequently, they must avoid using extra legal means in their offer to help others.

Children of Ogbe-Túnmopòn, especially female, should look at their utterances in every moment to avoid putting them and their entire relation 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 are  already fixed.

Ogbe-Òtúrúpòn that male children should never engage in professions that can bring them mountaineering roofs with them. Such professions include carpentry, mason, welder, paratrooper and so on.

 

 

 

 

 

 

 

 

Some sacred messages inside Odu  Ifá Ogbe-Òtúrúpon and commentaries on them

 

 

1

Ifá says that it foresees the Ire of longevity for the client for whom this Odù is revealed. Yes

He says that the client will live a long time, come rain or shine. On this, Ifá says:

Tààrà Kegé

Dia fun  Onírè-Kúnkú

Tíí se  Obìnrin Àpáta

Wón ní kó rubo sí láìkú 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 her to offer sacrifice to live a long time

She complied.

Onírè-Kúnkú went to Tààrà Kegé, his Awo for the consultation of Ifá. How would she live long ? considering the fact that she was living inside the stone? 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 her 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 the ability to resist all the problems of life. She fulfilled the advice offering the sacrifice.

After offering the sacrifice, she grew resistance to excessive heat and cold, that's why allowing 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 that in turn gave praise to Olódùmarè accordingly.

Tààrà Kegé

Dia fun  Onírè-Kúnkú

Tíí  se obìnrin Àpáta

Wón ní kó rubo sí láìkú araa re

Ó gbé'bo, or 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 him to offer sacrifice to live a long time

She fulfilled

I will not join them to die during the rainy season

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

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

Commentaries

 The core message inside this stanza is more of psychological than spiritual. This stanza teaches that the word we live is full of suffering, obstacles and hardship. But it is hardship of life that prepares ordinary people for extra ordinary destiny. Path with no obstacles lead to nowhere important. No matter the harsh situation we find ourselves. This stanza is telling us that such situation is meant to make use and prepare us for the best as exhibits  by Onírè-Kúnkú in this stanza . it is not  the situation that count , it is  our reaction to the situation that count.

 

II.

Ifá says that the client for whom Ogbe-Túnmopòn launches needs to perform ritual to his/her Ori and  prayed 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, for  his or her head to guarantee the success and happiness expressed above. On all these, Ifá says:

Atupuru odó ni kò seé fi gun iyan

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 in 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 mentioned.

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- bird, 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 his  life. He became happy and happy in his life. He was singing then and dancing and praising his Awo. His Awo praised his 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 earth.

They advised him to offer sacrifice

He complied.

The Awede bathes itself and achieves success

Ela, Ifá help me the clean off my Orí

Normally mud is found in a gentle stream and happy

Ela, Ifá help me the to clean off my Orí

A banana cannot experience a suffering that will prevent it from becoming mature and smooth

Ela, Ifá help me to clean off my Orí

The snail is known for peace, contentment and harmony

Ela, Ifá help me clean off my Orí

Ifá says that the client for whom this Odù is revealed is experiencing suffering presently but nevertheless, with the appropriate sacrifice and rituals the sufferings will give way to achievement, success, peace, happiness and success.

Commnetries

ORI ( destiny) is impotant, the stanza emphasis on the need for proper and timely basis veneration of our Ori to sail through life safely and always have soft landing in time of hardship.

III.

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

Òrúnmìlà ló di esè ibi ò yà

Èmi náà ló di esè ibi ò yà

Díá fún Òrúnmìlà

Nijo 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 Ifa declaration for Orunmìlà

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 his disciple? How would turn  all these bad to good for  his  disciple? 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 to  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

 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 o 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 o

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 cannot 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 cannot 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  will push him back and all ills will have no effect at all on the client.

Commentaries

This stanza is one of the Ifa stanzas given the devotee reassurance that that they will always be protected from evil and Ifa will remove evil from their house h. All they need to do is to obey o the instruction of ifa and carry the require sacrifice.

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, assistance and encouragement of his/her linebacker. Therefore, the client must do everything to ensure that he or she maintains a very intimate relationship with this person. It Will not be advantageous in giving supporters 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 and she should go back  there because that is where her  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. It  is not in their interest to do so. on this, Ifá says:

Ogbè tún'mo pòn

Abiyamo, sun mon si

Àgbàpòn ni kò lérè

B'ómo bá nké

Ìyá làá wíí fún

Díá fún Àdèrò-nìgbàgì-gbàgì

Ti yóó gbèé ògiri bi tímó-tímó

Translation:

Ogbè, please tie your child properly on  your 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 his/her 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, sun mom si

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

Ti a  ba n laajé

Ti a  bá n Bímmo

Ti a ba  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 his 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 her to offer sacrifice

She complied

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.

Commentaries

 This scared stanza lay emphasis on important of showing appreciation in other to be successful in life. It is not happy people who are thankful, rather than it is the thankful people that are happy. We must learn to appreciate our supporter in other to move forward in life.. The stanza also teach the essence of comradeships not one man showmanship as a key to success.

V.

Ifá says that it foresees the IRE of a child for a male client for whom Ogbe-Túnmopòn  is revealed. Ifá says that the client needs to offer sacrifice and perform ritual to Sango. On 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.

Sango 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 for the Ifa consultation. The Awo assured Sango that he would have many children in life, both natural and spiritual.

They advised him to offer sacrifice of three roosters, three Guinea-fowl, palm oil andmoney. (For the client, there needs to perform ritual to Sango with a rooster, amala, soup of bean, bitter kola and money). He complied.

Soon, Sango 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 givingpraise 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.

VI.

Ifá says that it foresees the Ire of child product for a female client for whom this Odù it is revealed. Ifa says that she is a descendant of Oya worshipers. She must abstain therefore from  eat ram for the rest of her life. She will give birth to many children if the proper sacrifice is made. It is also expected that she perform ritual to Oya on  this consider on  this, Ogbe-Túnmopòn says:

Ogbe tún'mo pòn

Ogbe tún'mo sún

Àgbàpòn ni ò l'érè

B'ómo bá nké

Ìyá làá kéé si

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 her 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 her  life? What was the cause of her  lack of children? What was the solution to her problem?

She was assure that she would give birth to many children in her life. They also told him that The cause of her sterility was in her eating what was taboo to her. They advised her that he should stop eating sheep from now on. They also asked him to provideTwo 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.Her  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 sii

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 your 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 her 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 own in life. She only needed to avoid eating something that had been declared taboo to her.

Commentaries

 This stanza  make  it know that  taboo is one of the major things that caiuse varous biological and spiritual problems in people life hence the need to try to ascertain what is our taboo as individual and avoid them.

 

VII.

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. On 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 your 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 for  consultation of 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 become pregnant and give birth to her own children. She was assure that she would not leave this world without leaving behind her 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 her 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.

Commentaries

 This stanza make it clear that the disadvantages involve in argument and conflict outweigh it advantages hence the need to avoid argument in entirety on very reasonable ground that we ought to avoid augments. Rather we should terry to listens , understand, not necessarily to agree , and definitely not to respond.

VIII.

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 sign of Ifá on  her body in the form of Ide. She must offer sacrifice and must perform rituals to Ifa and witches. On  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 your back

Mother feeder, please accommodate your child properly

Feeding the children of other people is without reward

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 her 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 her  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 your 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 joy 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 his/her 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. On 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

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 theAwo instructions and your baby survived. She was so happy that she startedSing 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 andwill progress in life.

X.

Ifá says that it foresees the Ire 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 should never be a pediatric nurse. She should never specialize in gynecology if she is following medical profession. On this, Ifá says:

Omo-langidi lomodé kókó n pòn

Kó tóó pon'mo èèyàn

Díá Fún Ogbe

Ti yóó pon  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 Oturú's boy on his back

They advised her 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 her back. If any child was sick, she would take care of the child and He 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  really was Biological mother  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 righ tfor her. Ifá says that the client in question will achieve their dreamsin the life

XI.

Ifá says that it foresees victory for the client who Ogbe-Túnmopòn  is reveals . 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. Onn 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 went  therefore to the Awo above expressed  for  the Ifa consultation. They were assure that they would overcome their problems. They advised that they offer sacrifice with one matured  goat. They were told to  perform 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 road. They complied. The evil spirits were placated by that. Before long, all the problems disappeared and the villagers of Igbo able to over their  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 accustom 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 fear; the problems and pains would give way to victory, 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 venture 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 get him/her mounting the top of the roof of any building, so he does not fall from it. On 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 fight 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.  On his returning from the war front, he would bring slaves and other spoils of war. They  advised him to offer the sacrifice of a matured goat and money.  They also asked him to perform a ritual to  Obaluyeé with roasted corn, palm oil and money. He complied, 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.

Commentaries

 This sacred stanza teach the essence of courage and ability to take risk as one of the key factors to succeed in life , many a people that have lose their chances of success , because of their inability to take risk and face the perceive danger  with risk. And if you cannot take risk you cannot go far in life. Try to put the grain of boldness into everything you do , that is how you will know how far you can go in life. Only those who will risk going too far in life can find how far they can go. It all about your ability to face your fear as Eyele does in this sacred stanza .

XII.

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 need to ensure that their o achievements are recorded against tname in life and not someone else. This is very important. On 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

Dia fun oko

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

So 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 mention 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 wantedknow 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 OBÒ 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 ano 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 si

Dia fun Oko

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 theAnother 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. 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. On 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 advised him then to go and throw the leaves and uproot the yams from the Òsáyìn 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 Ajídákin 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 confront the crowd and inform the crowd that 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 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 bloodshed 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.

XV.

Ifá warns a woman to stop unreasonable arguments to prevent calamity. Ifa also warns  her against too much squabbling over the purchase of items or other items in the market. Ifa says that it is in the best interest of this customer to bu her r requirements in a supermarket or any sale points where the prices of items  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 untranceses that she goes anywhere. In these, Ogbe-Túnmopòn says:

Ìtáà mi jèlé

Ìrèlèè mi jèlé

Ikán torí omo rè

Ikan moleule

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 cult,

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 sacrificefor peace and harmony in society and to perform ritual with a large rat to preventdeath of young people and infants in the community. He was doing it by big rat excursionin a dish, palm oil and put it in the cross three. The Babaláwo also said toOrúnmìlà 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  big sellers . 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 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 Orúnunmìlà. 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 road.

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  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

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.

XVI.

 

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 to  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 her life. Ifá warns that the lady needs to put less emphasis on her  good looks and be very serious with her  future. On  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 socialites . 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  told her  she needed to offer sacrifice so she could have children in her life. She  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 need. 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.

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 once let's see it with a child.

Ifá says that the client or 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 a reckless life in her own interest, so that she does not start looking for children in life later without success.

Commentaries

This sacred stanza of Ifá teaches us the need to do right thing at the right time. This stanza does not apply to woman or unmarried lady alone rather that it is applicable to all aspect of life. We should avoid procrastination in entirety, because procrastination make easy thing hard, and make hard things become harder. Appearance also can be deceptive we should always make our investigation before we act or take important decision such as marriage or business.

 

 Àború, Àboyè.

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

 

 

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