ODU IFA EJIOGBE VOUME 3 BY BABALAWO OBANIFA

XIV.

 Ifa says that for the person for whom this Odu has been revealed it is about to have a change of environment - a change of house, of employment or place of employment, of school, of neighborhood and others. If he or she is contemplating this, or even a change of wife and others, he is being strongly warned against that movement, because it can only guide him to the misfortune, pain and disillusionment. This is one of the most important and serious aspects of Eji-Ogbe. A verse in this Odu says:

Ogbagba ab'idi ku

day fun Olomo-Agbo-Esie

Nijo to nt'orun bo wa si'le Aye

Ebo ni won ni ko waa se

Won ni ko ma lo

Translation:

Nail with its wide base

He was the Awo who divined Ifa for Olomo-Agbo-Esie

When he came from heaven to the world

He was advised to offer ebo

He was told not to go

Olomo-Agbo-Esie was a permanent resident in heaven. One day, he decided to change his environment by coming to reside on earth permanently. He therefore went to Ogbagba-Abidi-ku, his Awo in the heavens for consultation of Ifa.

His Awo anyway, I advise you not to change your environment in that material point of time as Eji-Ogbe opposed any change of residence, work, career, relationship, etc. whenever it was revealed during divination. Olomo-Agbo-Esie had still made his decision to change his place of abode. Without caring about Ifa's advice, he left for the land.

Being on earth, he faced difficulties never said. Humans began to eat their body. He became skinny and emaciated. When this suffering became unbearable, the return to heaven without ceremony. The day the return to heaven was the day he went to Ogbagba-Abidi-ku's house, his Babalawo. He narrated his terrible experience to the Awo. The Babalawo blamed him for not listening to Ifa's warning. He was told to do ebo with: an adult pig. He complied. After this, he was asked to return to earth, and from that moment everything would turn out to be right for him. The next day he returned to earth.

On earth he became very important. All things counted on him for his survival. Those who ate it developed strange diseases that usually caused their cheeks to swell. Nobody dared to eat Olomo-Agbo-Esie again. He continued to live happily on earth ever since. Ifa says that Olomo-Agbo-Esie is the name given to the earth, that is, to the dust of the earth. It can not be eaten. Nor can it be manipulated without impunity.

Ogbagba ab'idi ku

Dian fun Olom-Agbo-Esie

Nijo to nt'orun bo wa si'le Aye

Ebo ni won ni ko waa se

O gb'ebo, or ru'bo

Ko pe, ko jinna

E wa ba ni ni wowo ire

Translation:

Nail with its wide base

He was the Awo who divined Ifa for Olomo-Agbo-Esie

When he came from heaven to the world

He was advised to offer ebo

He fulfilled

In a short time, not far away

Let's get together in the middle of everything Ire

Ifa says that with patience and right time, all things will go well for the person for whom Eji-Ogbe is revealed.

Ifa warns the person for whom this Odu is revealed should never be false or a liar so that he can receive the favor of the whole world. Ifa warns the person never to show a lack of gratitude when he or she has received a favor no matter how small it may seem.

XV.

Ifa says that if he or she becomes entangled in lies and lack of gratitude, everything he or she has done in this life will be removed from him or her by Olodumare and Ifa. The end will be full of regrets. On these aspects Ifa says.

waju –iwaju o, l’opa ebiti n re si

Dia fun Orunmila

Ifa ns’awo lo si Ife Asooto

Ebo ni won ni ki won se

Translation:

It is in the front that personally uses to prime a trap of discharged autumn jump

These were the declarations of Ifa to Orunmila

When I went to a mission from Ifa to Ife, the real

They were advised to offer ebo

Orunmila was going to Ife Asooto, the real one, along with all 16 main Odu and Ose Otura. On the way they arrived at the city of the Blind. All the inhabitants of this city were blind. When he got there, Orunmila expressed the desire to take tobacco snuff because he felt the urge for it. The blind people said that if it were not for them not to see, the village where they sold tobacco and sting was near them. Orunmila said to them "What if we help them to recover their sight?" You would look for us a sting? "They answered affirmatively. "We hope you are not lying." They all responded and they would never lie about something so important.

Orunmila having assured the promise of them. I strike the earth with the scepter of truth. He asked them to hold on to the scepter. Those who could not hold on to the scepter were asked to hold on to the nearest blind. When they all did it, the 16 main Odus and Ose-Tuura began to sing, singing:

A kii see bahun

Eewo

A kii see bahun

Eewo

Translation:

It is not right to lie to do such a thing

Is prohibited

It is not appropriate to lie

It's a taboo

Suddenly everyone recovered their sight. All of them went to do their respective businesses. At that point Orunmila called them all and asked them "What about the promise you made to us?" They answered with another question, "What promise?" Orunmila answered "the promise you made to procure tobacco and stings for us". "Are you deaf or what" "What kind of tireless man is this? If you have to take tobacco or sting, go and buy it. We explain you where to get it. " Orunmila told the 16 main Odus and Ose-Tuura, "let's go, they have lied to us and insulted us in the process". They left with desepcion.

The next port of call was the city of the Lyciates. Orunmila also expressed the desire to use sting. They also said that if it were not for their inability to walk, they would have gone to secure a lot of tobacco and sting for him. He asked them if they would bite him if he helped them regain the use of their members. They promised that they would do it that way. Orunmila asked them to hold on to the scepter of truth. They did it. The 16 main Odus and Ose-Tuura sang for them as they sang for the blind. They immediately regained the use of their members. They all decided to go to their respective businesses. When Orunmila asked them to keep their promise to him, they told him that if he was not drinking the herbs with which he should take a bath, he would have known that he should go out and buy his tobacco himself. After all they were not his slaves. Orunmila asked his 17 disciples to let them go. He said that they had lied and that insults had been passed on them.

They also reached the city of the Hunchbacks. All the citizens of this city had humps. They were like the others when their food was cured. Orunmila and her disciples left with the disappointment that they had been disappointed and insulted.

The next port was the Albinos. All the inhabitants of the city were Albinos. They also treated Orunmila and his disciples in exactly the same way as those in the city of the Blind, the Lyciates and the Hunchbacks did. Orunmila and his disciples left this city.

Soon after, Orunmila and his disciples arrived in the city of Ifa Asooto. He expressed the desire to take a sting. The inhabitants of Ife told them to wait a little bit. A short time later, they returned with 2 rats, 2 fish, 2 chickens, 2 adult goats, 2 huge kola nuts, 2 huge orogs, 2 barrels of wine and tobacco plant and bite. Orunmila was so impressed to find a city that was so hospitable.

Orunmila asked Ose-Tuura to come back and bring her the pumpkin of Destiny. He told Ose-Tuura to pass through the cities of the Albinos, of the Hunchbacks, of the Lyciates, of the Blind and asked them to suggest the scepter of truth and return them to their previous condition. The Albinos who had until now been changed to dark returned to the original white of their skin; the Hunchbacks who had so far been changed to rights, they too were changed to Hunchbacks again; the Lyciates who were walking freely returned to their original weakness; the Blind who had regained their views also became blind again. All of them lived and died miserably.

To the inhabitants of Ife Asooto, they were given the pumpkin of Destiny; they were blessed in abundance for their integrity and sense of appreciation. They were assured that the full blessing of the Deities would be given to them.

Ifa says that while the person for whom this Odu is revealed is sincere and honest; As long as he or she is appreciative of the good gestures made to him or her, it will be that he will receive the blessings and support of the Deities.

Iwaju-iwaju o, l’opa ebiti n re si

Dia fun Orunmila

Ifa ns’awo lo si Ife Asooto

Ebo ni won ni ki won se

Nje ka s’otito o

Ka s’ododo

Agba to s’otito ni’mole n gbe

Translation:

It is in the front that personally uses to prime a trap of discharged autumn jump

These were the declarations of Ifa to Orunmila

When I went to a mission from Ifa to Ife, the real

They were advised to offer ebo

Be sincere

Be correct

The elders who are sincere are supported and blessed by the Deities.

Note: If this particular stanza is chosen by Ifa where the Ebo-Ogbe ebo must be offered, it is forbidden for the Awo to print Eji-Ogbe on the Ifa board. In his place the Awo needs to print the Odu of Ose -Otura so that he can receive the Ase and Igba from the Pumpkin of Destiny. That is the moment that the blessings and support of the Deities is assured.

XVI.

 Ifa says that for the person for whom this Odu is revealed he needs to be warned against cheating himself. Ifa says that this person is working on things that have already happened instead of worrying about how to have a new opportunity. He or she is putting their hope in something that will no longer be their benefit; While still have the opportunity to secure another opportunity that can be very useful.

Ifa says that for the person for whom this Odu is revealed he needs to throw his mind away from what is clearly lost, spoiled or damaged and concentrates his efforts on how to get a better replacement.

The materials of the ebo here, depend on the greatness of the damage, spoiled or lost thing that needs to be replaced. Ifa says that this must be done as soon as possible, so that it is not too late for the person for whom this Odu has been revealed. On this aspect Eji Ogbe says:

Ifa wi, O lo di el’etan mi etan

Mo lo di el’etan mi etan Bara Agbonniregun

Orunmila ni ki won lo mu eni to ntan ara re je wa

Translation:

Ifa says it's a matter of deception

I chorus that it is a matter of deception, Orunmila the Bara Agbonniregun

Orunmila asked that they bring the person who had gotten involved in deceiving herself

One day Orunmila called all his followers together. He gave them a task to go and bring to the person they knew had become entangled in deceiving themselves. They traveled far and returned with Alara, the king of Ilara-Ekiti. This is the person we saw who was lying to himself, they told Orunmila. "Is it true that you are cultivating the act of deceiving yourself?" Orunmila asked Alara. "How am I lying to my msmo?" Alara answered. 'My father was a king; I am now a king. My father was powerful; I am powerful. I am more powerful than my father. My father was famous during his life; I am popular and definitely more popular than my father. My father had many wives and children during his life; I have many wives and children and even more than my father. My father had many properties during his life, I have more properties than my father. So how am I fooling myself? "Orunmila stated that Alara was not fooling himself.

Orunmila again asked his disciples to go and bring the person who had entangled himself to deceive himself. They went and brought Ajero, Owarangun, Obaleyo-Ajori and so on, one behind the other. Orunmila asked each one of them if they had become entangled in deceiving themselves. One by one they denied the accusation and gave defenses paracidas to which gave Alara. One by one Orunmila declared that they had not got tangled up in the act of deceiving themselves.

Once again Orunmila asked them to come and bring them the person who had become entangled in deceiving himself. They confess that they did not know of such a person. Orunmila told them to go and bring her a woman who had given birth to jimawas, but she had lost the children and had carved the image of the children representing the dead children. They brought the woman to Orunmila. After exchanging greetings, Orunmila asked him about his jimawas. 'They are dead,' she replied. 'And what happened next?' Orunmila demanded of her. "They gave me two dolls to represent the children. I was told that the children also became Orisas and that they would be assisting me in all my projects, "the woman replied. "What are you doing to the babies?" Orunmila asked. The woman replied, "I have fed them, dressed them, sang for them and danced for them." Orunmila asked what happened after she danced and sang for the dolls? "Nothing happened," she answered.

"When you spoke to them they answered you?" No, "she said. "When you sent them out, they responded to you?" "No, she replied. "When you gave them food, who ate the food, the children or the cats, dogs, chivas or rats and lizards?" Orunmial asked. "To tell the truth, all those animals except the dolls ate the food," she answered. Then it was when Orunmila declared "here is the person who has become entangled in deceiving herself". When the woman asked Orunmila because she said that she was cheating herself, Orunmila answered that "instead of being celebrating for those who were already dead, damaged and no more benefit to you. Instead of looking for 2 rats, 2 fish, and 2 gallionas for me (Orunmila) so that I could offer ebo for you to become pregnant again and then be the proud mother of a child, you are still singing, dancing, giving Eat and tend to ordinary dolls! She agreed that truly, she had been entangled in lying to herself. She promised to rectify her mistakes from then on.

The same day she brought the materials from ebo to Orunmila and the ebo was done properly. Orunmila told him to go to his patio and pick up the first leaves he found on his right and the first ones he found on his left. She did it. The two leaves were ground together, to make a soup of grass to consume it. Orunmila told her to go to her house, that she had taken just practical steps to counteract her act of lying to herself.

One month after the ceremony, she became pregnant. After pregnancy, she gave birth to a jumping child. For this time, the child survived. On the sixth day of the birth, the people met for the appointment ceremony. The woman insisted that only Orunmila could name the child since only he knew how the child came to exist in the first place.

They invited Orunmila for the appointment ceremony. When the arrivo, he asked her on the day she came to do the ebo, she was asked to go to the patio of the house and to take some leaves, she remembers the leaves that she picked up on her side law? She answered that they were Idoro leaves. And those on the left side? She answered that they were Owu leaves. Orunmila answered that the mother who ate herbs prepared in a soup with leaves of Idoro and Owu had brought her name from the sky. The child should be named Idowu. That's Idoro + Owu = Idowu.

When "Idowu", the child was 30 months old, the mother brought Orunmila another pair of rats, two fish and two chickens, for another ebo, she told Orunmila that she needed another child. Orunmila told him that it was the period in which she did not get involved in deceiving herself. The ebo was offered for her. And as it happened the first time, she was commanded to go to her yard and take out the leaves. She did it with both hands and soon she became pregnant. After that she gave birth to another child-maker. The boy also survived.

During the appointment ceremony Orunmila was invited, he asked the mother to name the leaves that she had gathered on her right side, she answered that they were "Lara" leaves. And the leaves on the left side, she answered that they were Araba leaves. Orunmila stated that the child born after the mother ate herbal soup prepared with leaves of "Lara and Araba" should be called Alaba. That is Lara + Araba = Alaba.

The woman was full of joy, singing and dancing and praising Olodumare, Ifa and Orunmila saying:

Omo merin woroworo f’emi nikan

Omo merin woroworo f’emi nikan

Omo-Taye omo ni, omo ni

Omo-Keyinde omo ni, omo ni

Eyi Alaba omo ni, omo ni

Omo mi n’Idowu el’esa okun

Omo merin woroworo f’emi nikan

Translation:

Four babies for me alone

Four healthy babies for me alone

Omo-Taye is a real baby

Omo-Keyinde is truly a baby

But my own baby is Idowu, the owner of the selected Okun accounts

Four great babies just for me

Ifa says that there is a need for the person for whom this Odu is revealed to take practical steps so that he or she can change many mysteries from misery to happiness of dec

Ifa wi, O lo di el’etan mi etan

Mo lo di el’etan mi etan Bara Agbonniregun

Orunmila ni ki won lo mu eni to ntan ara re je wa

Won lo mu Alara

Won ni Alara ti awon ri to ntan’ra re je ree

Alara ni kinni nnkan etan?

Alara loun o tan’ra ounje

Orunmila ni ko tan’re reje

Won lo mu Ajero

Won ni Ajero ti awon ri to ntan’ra re je ree

Ajero ni kinni nnkan etan?

Ajero loun o tan’ra ounje

Orunmila ni Ajero ko tan’ra re je

Won lo mu Owarangun-Aga

Won ni Owarangun ti awon ri to ntan’ra re je ree

Owarangun loun o tan’ra oun je

Orunmila ni Owarangun ko tan ra re je

Won lo mu Obaleyo-Ajori

Won ni Obaleyo-Ajori ti awon ri to ntan’ra re je ree

Obaleyo ni kinni nnkan etan?

Obaleyo ni oun o tan’ra oun je o

Orunmila ni Obaleyo ko tan’ra re je

Won ni awon o mo eni to ntan’ra re je mo

Won ni ki won lo mu iya ibeji wa

Eyi ti omo re mejeeji ti sin

Ti won wa gbe ere ibeji fun

Won mu iya ibeji de

Orunmila ni eni to ntan’ra re je ree

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje omo merin woroworo f’emi nikan

Omo Taye omo ni, omo ni

Eyi Alaba omo ni, omo ni

Omo mi n’Idowu el’esa okun

Omo merin woroworo f’emi nikan o

Translation:

Ifa says it's a matter of deception

I chorus that it is a matter of deception, Orunmila the Bara Agbonniregun

Orunmila asked that they bring the person who had gotten involved in deceiving herself

They brought Alara

They said that Alara had been involved in cheating himself

Alara said what proof do you have?

Alara claimed that he had not been involved in deceiving himself

Orunmila stated that Alara was not deceiving himself

They brought Ajero

They said that Ajero had been involved in deceiving himself

Ajero said what proof do you have?

Ajero claimed that he had not been involved in deceiving himself

Orunmila declared that Ajero had not been involved in deceiving himself

They brought Owarangun-Aga

They said that Owarangun had been involved in deceiving himself

Owarangun said he had not wrapped himself up to fool himself

Orunmila declared that Owarangun had not been involved in deceiving himself

They brought Obaleyo-Ajori

They said that Obaleyo-ajori was involved in deceiving himself

Obaleyo said he was not involved in deceiving himself

Orunmila declared that Obaleyo was not deceiving himself

They said that they did not know the person who was cheating himself

Orunmila asked them to bring someone who gave birth to some jimawas

And the jimawas died

And she was given two images in representation of the jimawas

They brought the woman to Orunmila

Orunmila declared that this was the person who had been involved in deceiving herself

She was advised to offer ebo

She fulfilled

Now four babies for me alone

Four healthy babies for me alone

Omo-Taye is a real baby

Omo-Keyinde is truly a baby

But my own baby is Idowu, the owner of the selected Okun accounts

Four great babies just for me

XVII.

Ifa says that for the person for whom this Odu is revealed he warns him seriously against the act of being ungrateful for anything he or she has received from Olodumare, Ifa or their fellow human beings. Ifa says that this person has a tendency to show a lack of gratitude for anything that is done by him or her. Ifa says that if this is not stopped immediately, this person could meet him or her, in a situation where their ingratitude will not be tolerated, and he or she could be referred to where he or she cries for assistance simply by being ignored. or treated lightly.

Ifa also says that this person for whom Eji Ogbe is revealed needs to greet and praise Olodumare and Ifa every day in the morning, for all the good things he has received in life and ask for more good things. If this is done, he or she will never have a lack of a good thing in life. If this is not done, however, he or she will live a sad and troubled life. About this Ifa says:

Ifa lo di ojumo mo ni kini-kini

Aikini ma l’odi o

Aikini ma l’odi eni o

Dia fun Oluronmbi

To ji ni kutukutu

O loun o l’oke ipori oun-un ki

Won ni nitori I kinni

O ni oun sin’fa sin’fa

Ifa oun o gbe oun ni

Orunmila ji l’aaaro kutukutu

O ni Olurombi e jiire

Olurombi ni hun, o ni hunun hun-un

Orunmila ni o ti je ti o fi n kun akun-sinu

Olurombi ni nitori oun o l’aje ni

Ifa ja ‘we aje fun Olurombi

Olurombi l’owo

Ol’owo naa tan

Ko dupe I’odo oke-ipori re

Translation:

Ifa says that when the day dawns is that we greet each other

To stop greeting us is the same as keeping malice

Rejecting greeting a person is the same as keeping malice towards that person

These were the declarations of Ifa for Olurombi

Who wakes up early in the morning

And decalro that she would never greet Ifa never

When they asked him why?

She replied that she had followed Ifa for so long

But that her Ifa had not been of benefit to her

Orunmila woke up early in the morning

He said "Olurombi good morning to you"

Olurombi answered "hun-un-hun-un"

Orunmila said that "Olurombi why are you murmuring and complaining"?

Olurombi replied that because she did not have money

Orunmila preparo le grass of wealth for Olurombi

Olurombi became very wealthy

After securing many riches

She reused to thank Ifa

Olurombi was a follower of Ifa for a while. At this point, she reused greeting Ifa again. When Orunmila realized this, he went to Olurombi early in the morning to greet her. She responded by complaining. When Orunmila asked why she was complaining, she replied that after serving Ifa for so long she had no wealth to show. Orunmila saw this as a challenge and prepared herbs which makes people wealthy for Olurombi. She became very wealthy, but she still refused to give thanks or show gratitude to Ifa.

Ifa lo di ojumo mo ni kini-kini

Aikini ma l’odi o

Aikini ma l’odi eni o

Dia fun Oluronmbi

To ji ni kutukutu

O loun o l’oke ipori oun-un ki

Won ni nitori I kinni

O ni oun sin’fa sin’fa

Ifa oun o gbe oun ni

Orunmila ji l’aaaro kutukutu

O ni Olurombi e jiire

Olurombi ni hun, o ni hunun hun-un

Orunmila ni o ti je ti o fi n kun akun-sinu

Olurombi ni nitori oun o l’oko ni

Ifa ja ‘we oko fun Olurombi

Olurombi l’oko

Ol’oko tan

Ko dupe I’odo oke-ipori re

Translation:

Ifa says that when the day dawns is that we greet each other

To stop greeting us is the same as keeping malice

Rejecting greeting a person is the same as keeping malice towards that person

These were the declarations of Ifa for Olurombi

Who wakes up early in the morning

And decalro that she would never greet Ifa never

When they asked him why?

She replied that she had followed Ifa for so long

But that her Ifa had not been of benefit to her

Orunmila woke up early in the morning

He said "Olurombi good morning to you"

Olurombi answered "hun-un-hun-un"

Orunmila said that "Olurombi why are you murmuring and complaining"?

Olurombi replied that because she did not have a husband

Orunmila prepares the herb of the spouses for Olurombi

Olurombi became a successful married woman

After securing a husband of his liking

She reused to thank Ifa

 

When Orunmila saw that Olurombi reused showing appreciation when she became a very prosperous woman, he approached her again and greeted her. Olurombi responded with complaints. When Orunmila asked her why she was complaining and muttering, she replied that it was because it was impossible for her to have a husband responsible for her taste. An appropriate Ifa job was prepared for the effect and she became a successful married woman. She also became the envy of other married women and spinsters as well. Even so Olurmbi reused giving thanks or showing appreciation to her Ifa which had made these things possible for her.

Ifa lo di ojumo mo ni kini-kini

Aikini ma l’odi o

Aikini ma l’odi eni o

Dia fun Oluronmbi

To ji ni kutukutu

O loun o l’oke ipori oun-un ki

Won ni nitori I kinni

O ni oun sin’fa sin’fa

Ifa oun o gbe oun ni

Orunmila ji l’aaaro kutukutu

O ni Olurombi e jiire

Olurombi ni hun, o ni hunun hun-un

Orunmila ni o ti je ti o fi n kun akun-sinu

Olurombi ni nitori oun o ni’le ni

Ifa ja‘we ilekiko fun Olurombi

Olurombi di oni’le

O ni’le naa tan

Ko dupe I’odo oke-ipori re

Translation:

Ifa says that when the day dawns is that we greet each other

To stop greeting us is the same as keeping malice

Rejecting greeting a person is the same as keeping malice towards that person

These were the declarations of Ifa for Olurombi

Who wakes up early in the morning

And decalro that she would never greet Ifa never

When they asked him why?

She replied that she had followed Ifa for so long

But that her Ifa had not been of benefit to her

Orunmila woke up early in the morning

He said "Olurombi good morning to you"

Olurombi answered "hun-un-hun-un"

Orunmila said that "Olurombi why are you murmuring and complaining"?

Olurombi replied that because she did not have a home of her own

Orunmila prepared the herb that made it possible to have a house for Olurombi

Olurombi became a proud housewife

After securing a house of your liking

She reused to thank Ifa

After Ifa made Olurombi a prosperous and happily married woman, she still reused greeting Ifa, showing appreciation or even thanking Ifa for everything Ifa had done for her. But to prove to him that Ifa had no grudge against her and that Ifa did not maintain any malice, Orunmila still went to her early in the morning to greet her. Usually, she responded with murmurs and complaints. Orunmila asked because she was still complaining. She responded because she did not have a home of her own. Orunmila prepared an herb for her and in a short time, she became a proud owner of a great mancion. After erergir and complete your building, she reused greeting Ifa or show any form of appreciation.

Ifa lo di ojumo mo ni kini-kini

Aikini ma l’odi o

Aikini ma l’odi eni o

Dia fun Oluronmbi

To ji ni kutukutu

O loun o l’oke ipori oun-un ki

Won ni nitori I kinni

O ni oun sin’fa sin’fa

Ifa oun o gbe oun ni

Orunmila ji l’aaaro kutukutu

O ni Olurombi e jiire

Olurombi ni hun, o ni hunun hun-un

Orunmila ni o ti je ti o fi n kun akun-sinu

Olurombi ni nitori oun o bi’mo ni

Translation:

Ifa says that when the day dawns is that we greet each other

To stop greeting us is the same as keeping malice

Rejecting greeting a person is the same as keeping malice towards that person

These were the declarations of Ifa for Olurombi

Who wakes up early in the morning

And decalro that she would never greet Ifa never

When they asked him why?

She replied that she had followed Ifa for so long

But that her Ifa had not been of benefit to her

Orunmila woke up early in the morning

He said "Olurombi good morning to you"

Olurombi answered "hun-un-hun-un"

Orunmila said that "Olurombi why are you murmuring and complaining"?

Olurombi replied that because she did not have a child of her own

Orunmila realized that after making sure that Olurombi was a housewife, she reused greeting Ifa. He went to greet her early in his house. Olurombi complained that his refusal to greet Ifa was because he did not have children of his own. This was the moment when Orunmila told her that she had some questions to answer. Orunmila asked her the following questions:

"First, when you complained that you did not have money, I made you prosper beyond what you could imagine; Did you come back to thank or even show gratitude? "Orunmila asked. Olurombi replied that she never did.

"Second, when you complained that you did not have a husband, I made it possible for you to have the husband of your dreams. You became the envy of all. Everyone was praising a husband like yours. Was that so? "" That's right, answered Olurombi. " "Did you come to give thanks or show some form of apraciation?" He was asked. "No, I never did." Olurombi replied.

"Third, when you complained that you did not have your personal home, Ifa made it possible for you to erect the greatest deal in your surroundings. Was it like that? "He was asked. "That's how she responded. "Did you return to give thanks or show gratitude to Olodumare or Ifa who made that possible for you?" "No, I never did." Olurombi replied.

Orunmila then declared to her that it was clear that she was a person who never knew how to show appreciation for some good done by her. For this reason, Orunmila told him that his son was not with him. "If you need a child, go and beg in the house of Iroko-Ogbo Oluwere."

Ifa told him that she was going to meet many people who had gone there for similar requests. The only condition was that they had to make the solemn promise that what they would give to Iroko -Ogo after having given birth.

She was told that she should mention all that she knew that she would be able to redeem her promise no matter how small it was. Orunmila warned her not to show the kind of attitude she had been showing him.

With that, she was fired.

When Olurombi arrived at Iroko's altar, she found many women making their promises. "Iroko, if you give me a son, I will be here for this time next year with a big meat pack"; "Iroko I need a son, if you give me a son, I'll be next year with a big goat." "Iroko, my husband's family have planned to send me away because I can not have children for my husband, if you you give a son, I'll bring you a big gellina next year "; "Great Iroko, a tree on earth but a Deity in heaven, my house has been threatened because I have not been able to give my son a son. His people are planning to marry him to another woman who will give him a son boy. Make it possible for me to become pregnant this month and to give birth to a son, so that I will give birth to an heir in my husband's lineage before another woman. If you do this for me, I will give you a large ram with crooked horns for this time next year. " Those were some of the requests and promises that Olurombi heard other women do. She did not think that Iroko was capable of doing all that anyway. When it was her turn to make her request and promise, she said; Iroko, I came here for you to give me a beautiful child. If you give me this child, I will come here next year to sacrifice the child for your appreciation. "Everyone there looked at her with shock and surprise. They advised them to make another kind of request but she re-used it. Iroko told her to think about her promise and she told Iroko that that was what she had in mind. Everyone dispersed. The next month, she became pregnant. Ten months later, she gave birth to a jumping child. The boy was the most beautiful that had been around in a long time. The baby was sturdy, healthy and happy. Esu Odara himself kept pampering this child. The child became the baby of the community enters, and was loved by all.

Anyway, when the time came for Olurombi to redeem his promise, she could not sleep. She only cried every day and anywhere. She said that she did not believe that Iroko could do that for her. She thought that she would never have a child. Her reason was that it was because of Orunmila that she knew her sterile area from the sky that she referred her to Iroko. Now that she had given birth to the child, she could not think of losing it. She got in courage and it was by Ifa's consultation.

In the house of the Babalawo Eji-Ogbe was revealed. The Awo told Olurombi that she was in the present dilemma because she simply did not know how to show appreciation when someone did her good. They still told him to offer ebo with: 2 large and adult goats, 2,000 snails and they asked her to go to Iroko's altar. Esu Odara offered to follow Olurombi to Iroko's altar because otherwise the day would have been extremely bitter for her.

At the altar, Olurombi saw all the women she met last year redeeming her promises. She came with chickens, goats, sheep, sheep, goats, pigeons, food and Iroko was collecting everything as they went with their promises. Iroko kept looking at Olurombi with contempt. When it was the turn of Olurombi, with the greatest sadness that had ever been heard in his life, Olurombi began to beg and sing, saying:

Olurombi o, gbeni-gbeni

Iwo Iroko, gbeni-gbeni

Oun Olurombi o, gbeni-gbeni

Iwo Iroko, gbeni-gbeni

Awon olukaluku, won njejee ewure

Ewure e won beleje

Awon olukaluku won njejee aguntan

Aguntan-an won bolojo

Oun Olurombi, oun jeejee omo oun

Omo roro bi epo

Olurombi o, gbeni-gbeni

Iwo Irokko, gbeni-gbeni ou

Translation:

Olurombi or, please, support me

Oh Iroko, please have comparison of my

Olurombi, please support me

Oh Iroko, please help me and support me

Many people promise chivas

Your slender chivas

And many others promise rams

His robust roosters

But I Olurombi, I offered my son

My son is just like the newly prepared palm oil

Olurombi oh! Please give me your help

Oh Iroko, please have mercy on me !!!

She rolled on the ground pleading with Iroko to have mercy on her. She said that she only lived happily because of that child. Instead of Iroko showing some form of comparison, it was the highest degree of contempt that could be shown. Iroko answered him with his song, saying:

Iwo Olurombi o, gbomo-gbomo

Oun Iroko,gbomo-gbomo

Olurombi o gbomo-gbomo

Oun Iroko gbomo-gbomo

O ri awon olukaluku, won njejee ewure

Ewure e beleje

O ri awon olukaluku, won njejee aguntan

Aguntan-an won bolojo

Iwo Olurombi o, gbomo-gbomo

Oun Iroko,gbomo-gbomo

Translation:

You, Olurombi, are a baby caster

And I, Iroko a baby collector

Your Olurombi is you to collect a baby

And I, Iroko also to charge a baby

You saw many others promising chivas

Your slender chivas

And you saw many others offer roasts

His robust roosters

Your Olurombi you promised your son

Your son is justly constituted as freshly prepared palm oil.

Your Olurombi, you're a children's collector

And I Iroko should charge the child

Iroko told her that nobody forced her to make her promise. That was what she promised to bring back if the child was given to her. A promise, Iroko insisted, was a promise. Iroko told him that the chiovos she brought were not acceptable. Olurombi cried and cried. Iroko did not move a bit. At that point Esu Odara asked Olurombi to bring the child. She did it. He asked her to bring him the goat. She did it too. Esu Odara promised Iroko that the child's head would be given to Iroko and that the child would be beheaded. Iroko said that was acceptable. Esu Odara pulled out the knife she had offered as part of the ebo. He placed the child on the floor and at the same time put the goat next to the child. Esu Odara in a special way passed the child to the mother from behind and cut the goat. He rolled the head of the goat on a white cloth and gave it to Iroko. Iroko accepted the package. When Iroko unwrapped the package, it was discovered that it was the head of the goat. Iroko protested. That Odara answered that nobody charges a head twice. "Why did not you look well before accepting the promise?" Case closed !!!

Ifa lo di ojumo mo ni kini-kini

Aikini ma l’odi o

Aikini ma l’odi eni o

Dia fun Oluronmbi

To ji ni kutukutu

O loun o l’oke ipori oun-un ki

Won ni nitori I kinni

O ni oun sin’fa sin’fa

Ifa oun o gbe oun ni

Orunmila ji l’aaaro kutukutu

O ni Olurombi e jiire

Olurombi ni hun, o ni hunun hun-un

Orunmila ni o ti je ti o fi n kun akun-sinu

Olurombi ni nitori oun o l’aje ni

Ifa ja ‘we aje fun Olurombi

Olurombi l’owo

Ol’owo naa tan

Ko dupe I’odo oke-ipori re

Ifa lo di ojumo mo ni kini-kini

Aikini ma l’odi o

Aikini ma l’odi eni o

Dia fun Oluronmbi

To ji ni kutukutu

O loun o l’oke ipori oun-un ki

Won ni nitori I kinni

O ni oun sin’fa sin’fa

Ifa oun o gbe oun ni

Orunmila ji l’aaaro kutukutu

O ni Olurombi e jiire

Olurombi ni hun, o ni hunun hun-un

Orunmila ni o ti je ti o fi n kun akun-sinu

Olurombi ni nitori oun o l’oko ni

Ifa ja ‘we oko fun Olurombi

Olurombi l’oko

Ol’oko tan

Ko dupe I’odo oke-ipori re

Ifa lo di ojumo mo ni kini-kini

Aikini ma l’odi o

Aikini ma l’odi eni o

Dia fun Oluronmbi

To ji ni kutukutu

O loun o l’oke ipori oun-un ki

Won ni nitori I kinni

O ni oun sin’fa sin’fa

Ifa oun o gbe oun ni

Orunmila ji l’aaaro kutukutu

O ni Olurombi e jiire

Olurombi ni hun, o ni hunun hun-un

Orunmila ni o ti je ti o fi n kun akun-sinu

Olurombi ni nitori oun o ni’le ni

Ifa ja‘we ilekiko fun Olurombi

Olurombi di oni’le

O ni’le naa tan

Ko dupe I’odo oke-ipori re

Ifa lo di ojumo mo ni kini-kini

Aikini ma l’odi o

Aikini ma l’odi eni o

Dia fun Oluronmbi

To ji ni kutukutu

O loun o l’oke ipori oun-un ki

Won ni nitori I kinni

O ni oun sin’fa sin’fa

Ifa oun o gbe oun ni

Orunmila ji l’aaaro kutukutu

O ni Olurombi e jiire

Olurombi ni hun, o ni hunun hun-un

Orunmila ni o ti je ti o fi n kun akun-sinu

Olurombi ni nitori oun o bi’mo ni

Orunmila ni ko s’omo re l’odo oun

Ko maa lo s’odo Iroko Oluwere

Olurombi de odo Iroko Oluwere

O f’omo re jejee

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Esu Odara baa lo s’odo Iroko

Nje Olurombi o gbeni gbeni

Iroko gbeni gbeni

Awon Olukaluku won njejee ewure

Ewure e won beleje

Awon olukaluku,won njejee omo re

Omo roro bi epo

Olurombi o gbomo-gbomo

Iroko gbomo-gbomo

Ko pe, ko jinna

E wa ba ni b’ayo

E wa wo’re o

Translation:

Ifa says that when the day dawns is that we greet each other

To stop greeting us is the same as keeping malice

Rejecting greeting a person is the same as keeping malice towards that person

These were the declarations of Ifa for Olurombi

Who wakes up early in the morning

And decalro that she would never greet Ifa never

When they asked him why?

She replied that she had followed Ifa for so long

But that her Ifa had not been of benefit to her

Orunmila woke up early in the morning

He said "Olurombi good morning to you"

Olurombi answered "hun-un-hun-un"

Orunmila said that "Olurombi why are you murmuring and complaining"?

Olurombi replied that because she did not have money

Orunmila preparo le grass of wealth for Olurombi

Olurombi became very wealthy

After securing many riches

She reused to thank Ifa

Ifa says that when the day dawns is that we greet each other

To stop greeting us is the same as keeping malice

Rejecting greeting a person is the same as keeping malice towards that person

These were the declarations of Ifa for Olurombi

Who wakes up early in the morning

And decalro that she would never greet Ifa never

When they asked him why?

She replied that she had followed Ifa for so long

But that her Ifa had not been of benefit to her

Orunmila woke up early in the morning

He said "Olurombi good morning to you"

Olurombi answered "hun-un-hun-un"

Orunmila said that "Olurombi why are you murmuring and complaining"?

Olurombi replied that because she did not have a husband

Orunmila prepares the herb of the spouses for Olurombi

Olurombi became a successful married woman

After securing a husband of his liking

She reused to thank Ifa

Ifa says that when the day dawns is that we greet each other

To stop greeting us is the same as keeping malice

Rejecting greeting a person is the same as keeping malice towards that person

These were the declarations of Ifa for Olurombi

Who wakes up early in the morning

And decalro that she would never greet Ifa never

When they asked him why?

She replied that she had followed Ifa for so long

But that her Ifa had not been of benefit to her

Orunmila woke up early in the morning

He said "Olurombi good morning to you"

Olurombi answered "hun-un-hun-un"

Orunmila said that "Olurombi why are you murmuring and complaining"?

Olurombi replied that because she did not have a home of her own

Orunmila prepared the herb that made it possible to have a house for Olurombi

Olurombi became a proud housewife

After securing a house of your liking

She reused to thank Ifa

Ifa says that when the day dawns is that we greet each other

To stop greeting us is the same as keeping malice

Rejecting greeting a person is the same as keeping malice towards that person

These were the declarations of Ifa for Olurombi

Who wakes up early in the morning

And decalro that she would never greet Ifa never

When they asked him why?

She replied that she had followed Ifa for so long

But that her Ifa had not been of benefit to her

Orunmila woke up early in the morning

He said "Olurombi good morning to you"

Olurombi answered "hun-un-hun-un"

Orunmila said that "Olurombi why are you murmuring and complaining"?

Olurombi replied that because she did not have a child of her own

Orunmila replied that her son was not with him

He asked her to go with Iroko Oluwere

And that he made a promise for his son

She was advised to do ebo

She fulfilled

Esu Odara accompanied her to see Iroko

Now, Olurombi or, please help me

Oh! Iroko, please be sorry for my condition be lenient with me

Many people promised chivas

And many others promised rams

His robust roosters

But olorumbi promised his son

Your baby is just like palm oil just prepared

Olurombi, the baby's recividora

And Iroko the baby catcher

Soon after, and not far away

Let's get together in the middle of happiness

Come and see the whole of life.

Ifa says that for the person for whom this Odu is revealed he should be right to rejoice even when he or she shows a lack of gratitude. This will only come if he or she is willing to flip a new sheet.

XVIII.

Ifa says that wherever this Odu is revealed during a ceremony, whether of initiation or appointment, reminder, marriage, reheating of house, funeral, headquarters, birthdays, etc., nothing should be beheaded for the occasion. No bird should be killed, no beast should be killed where this Odu is revealed. If the ocation involves the entertainment of many people, then fish must be used. Alternatively, already dead animals can be brought from a supermarket or slaughterhouse and brought home to cook. A restaurant could be hired to prepare all the food for the occasion.

The reason why this is very important is that Ifa says that many evil spirits are holding themselves in the air around where this Odu is revealed. These spirits love to consume blood. If any blood is seen in that area, these spirits will consume that blood. The moment they taste that blood, they will demand more blood and they will simply consume human blood. This can result in accidents that are avoidable or other types of disasters where human blood is spilled unnecessarily.

If this Odu is revealed at the time the ceremony is about to begin, Ifa recommends those involved who need to prepare much crushed yam and mix it with palm oil and put it where this Odu is revealed and on the avenue where the ceremony will atomar place. If this is done, those evil spirits will consume the crushed yam and palm oil, they will be interested in consuming more crushed yam and not human blood. On this one verse in Eji-Ogbe says:

Ojumo mo, mo k'apo or temi deerekunde

Ojumo mo, mo k'apo temi deerekunde

Ojumo mo, mo k'apo or temi din-ininrinkunkun

Dia fun Orunmila

Ifa ns'awo what Ode Isin

Translation:

The day dawned and I charge my bag to consult with all its contents

Early in the morning I charge my bag ready to go

At dawn, I charge my bolsallena with everything I need for my trip

These were the declarations of Ifa to Orunmila

When I was on an expedition from Ifa to the city of Isin

On his arrival in the city of Isin, Orunmila found the citizens of the city holding a huge goat on the way home from a prominent Babalawo. "Where are you all going?" Orunmila asked them. "It was said to us that we should serve Ifa with this goat to alleviate the problems in the city," the citizens of Isin replied.

"No" Orunmila shouted. "You should not do that. If you do it will only aggravate the problem as the evil spirits that you are trying to dodge will only make them grow and consume you all in the process. "Orunmila explained later that they were shedding blood, those evil elements would consume the blood and at the same time they would look for more blood to consume. If they could not get more blood, they would begin to consume their blood.

Orunmila begged you not to kill the goat. "This is how they asked us to do and nothing will change our thinking about it", the citizens of the city of Isin replied. They went straight to the house of their Babalawo and the chiva was beheaded. They were making fun of Orunmila for trying to divert them.

As soon as the goat was slaughtered the evil spirits consumed all their blood. They all went mad for more blood to consume. When they could not get more blood, they began to consume more blood from the citizens of the city of Isin. Things got worse. Creditors became debtors, pregnant women lost their pregnancies. The most capases men and women became unemployed. Life became unbearable for the city of Isin.

Ojumo mo, mo k'apo or temi deerekunde

Ojumo mo, mo k'apo temi deerekunde

Ojumo mo, mo k'apo or temi din-ininrinkunkun

Dia fun Orunmila

Ifa ns'awo what Ode Ikija

Translation:

The day dawned and I charge my bag to consult with all its contents

Early in the morning I charge my bag ready to go

At dawn, I charge my bolsallena with everything I need for my trip

These were the declarations of Ifa to Orunmila

When I was on an expedition from Ifa to the land of Ikija

As in the city of Isin, Orunmila found Ikija's cioudadanos dragging a goat to the house of his Babalawo. He asked them what they wanted to do with the goat. They explained to them that they threw out Ifa for the general welfare and the Babalawo asked them to bring a goat to ebo. Orunmila also advised them not to kill the goat and told them of the possible consequences if this was done. Just as it happened in the city of Isin, the citizens of the city of Ikija slaughtered the goat and every evil thing began to happen to them. Theirs was even worse than the things that happened in the city of Isin.

Ojumo mo, mo k'apo or temi deerekunde

Ojumo mo, mo k'apo temi deerekunde

Ojumo mo, mo k'apo or temi din-ininrinkunkun

Dia fun Orunmila

Ifa ns'awo lo s'ode Otunmoba

Translation:

The day dawned and I charge my bag to consult with all its contents

Early in the morning I charge my bag ready to go

At dawn, I charge my bolsallena with everything I need for my trip

These were the declarations of Ifa to Orunmila

When I was on an expedition from Ifa to the land of Otunmoba

When Orunmila arrived in the city of Otunmoba, he saw them with a great goat which they planned to kill to acquire all the good things of life. Orunmila advised them what had happened to the cities of Isin and Ikija. He warned them of the possible consequences of doing such a thing. "What are we going to do now?" They asked. He told them to cook 10 large yam casseroles. When the yams were sufficiently made, he asked them to crush them and make them palm oil. The potage was mixed together. He advised them to splash with the potage all the roads that lead to the city and its respective steps. They all met.

When the evil spirits saw what they had prepared, they calmed down and began to consume it. After the consumption, they all lost their appetite for blood. It was just crushed yam and palm oil in what they were interested in eating. Incapases to find more they left the scene.

As soon as the evil spirits left, those responsible for the good things in life took the city. The inhabitants of Otunmoba became rich. They were blessed with good wives and children. His business grew well. They were very happy.

The following year, Orunmila went to visit the city of Otunmoba. When they saw him they were all cheering him. He asked them "how is the situation in your city since last year?" "Everything has been fine with us; Our lives have been very eventful. Our businesses have grown well. We are all healthy and happy, "they replied. They said that they would not do anything in that city without first preparing crushed yam and palm oil to appease malevolent spirits. That's what they do in the city of Otunmoba from that time to date. They began to sing and dance, saying:

Otunmoba omo ajiwo sanra

Olotun or o

Otunmoba omo ajiwo sanra

Translation:

Citizens of Otunmoba offspring of those who consume potage of yam to put weight

Here comes Olotun

Inhabitants of Otunmoba, the offspring of those who consume yam potage to gain weight

This is how the inhabitants of Otunmoba made a good world by listening to a simple advice from Orunmila.

Ojumo mo, mo k'apo or temi deerekunde

Ojumo mo, mo k'apo temi deerekunde

Ojumo mo, mo k'apo or temi din-ininrinkunkun

Dia fun Orunmila

Ifa ns'awo what Ode Isin

Ebo neither won nor ki won

Won f'eti otun gb'ebo

Won fi t'osi daa nu

Ojumo mo, mo k'apo or temi deerekunde

Ojumo mo, mo k'apo temi deerekunde

Ojumo mo, mo k'apo or temi din-ininrinkunkun

Dia fun Orunmila

Ifa ns'awo what Ode Ikija

Ebo neither won nor ki won

Won f'eti otun gb'ebo

Won fi t'osi daa nu

Ojumo mo, mo k'apo or temi deerekunde

Ojumo mo, mo k'apo temi deerekunde

Ojumo mo, mo k'apo or temi din-ininrinkunkun

Dia fun Orunmila

Baba ns'awo lo s'ode Otunmoba

Ebo neither won nor ki won

Won gb'ebo won ru'bo

Ko pe ko jinna

Ire gbogbo wa ya from tuturu

Nje Otunmoba omo ajiwo sanra or

Iwo laa je yo o

Otunmoba omo ajiwo sanra

Translation:

The day dawned and I charge my bag to consult with all its contents

Early in the morning I charge my bag ready to go

At dawn, I charge my bolsallena with everything I need for my trip

These were the declarations of Ifa to Orunmila

When I was on an expedition from Ifa to the city of Isin

He asked them to make the proper offering of ebo

They listened to the advice with their ears left and their ears straight

And they threw it with their left ears

The day dawned and I charge my bag to consult with all its contents

Early in the morning I charge my bag ready to go

At dawn, I charge my bolsallena with everything I need for my trip

These were the declarations of Ifa to Orunmila

When I was on an expedition from Ifa to the land of Ikija

They listened to the advice with their ears left and their ears straight

And they threw it with their left ears

The day dawned and I charge my bag to consult with all its contents

Early in the morning I charge my bag ready to go

At dawn, I charge my bolsallena with everything I need for my trip

These were the declarations of Ifa to Orunmila

When I was on an expedition from Ifa to the land of Otunmoba

He advised them to offer the appropriate ebo

They complied with the advice given to them by Ifa

After a short time not long after

All the good things in life were theirs

Now, citizens of Otunmoba, offspring of those who consume yampotage to gain weight.

Ifa says that all the good things in life will come on the way to the person for whom this Odu was revealed, as long as he or she can hear the simple advice of the taboo of never killing or slaughtering an animal during any time where the or she is wrapped.

Ifa says that for the person for whom this Odu is revealed, he should try to avoid the best of possible getting involved in serious scandals that could tarnish his reputation for the rest of their lives.

Ifa says that there is a very pretty woman where this Odu is revealed with whom she is having a relationship of incest. There is also this relationship of a man who has been trying to protect this young girl who needs to be counseled as well so that the two will not end up disgracing themselves.

In any case, if this has taken place, those involved should first confess their faults in the precensia of those who should know it. Each of them must offer ebo with a goat and money. Each of them must feed Ifa with a goat and at least 6 liters of palm oil. If this is not done, they probably will not succeed in everything they undertake in life. This is because the Wrath of the Deities will continue to live with them throughout their lives. That is why it is very important to ensure that they propitiate Ifa so they can be forgiven. About this Ifa says:

Ise Isekuse

Iwa Ihukuhu

Nii mu won-on will oun ti won ko lee so

Ise Isekuse

Iwa Ihukuhu

Nii mu won-on so oun ti won ko lee se

Dia fun Otooto Eniyan

Ti yoo bi'mo obinrin kan naa

Ti yoo si fi s'obinrin

Ebo ni won ko waa se

Translation:

Conduct and adverse actions

Irregular characters and attitudes

It was what made them do what they can not say

Conduct and adverse actions

Irregular characters and attitudes

It was what made them say what they can not do

Those were the declarations of Ifa to Otooto Eniyan

Who after giving birth to only one woman

You should make her his wife

He was advised to do ebo

Otooto Eniyan was a very popular man in his community. He was a great merchant. He had traveled far and wide in the course of his business transactions. For this reason he was well known to the length and breadth. He was also very rich.

He had an extremely beautiful girl who soon became the center of attraction wherever she went. She was the dream of every eligible bachelor. Because of the amazing beauty of this girl, Otooto Eniyan was never satisfied as long as her adorable daughter was not around. He then decided that he would take her wherever he went. Instead of solving the problem this aggravated the existing one. Wherever they went, people made passes to it, even at such an early age. All this Otooto Eniyan rejected him.

When this young girl became mature enough to marry, all the influential people in the communities sent emissaries to Otooto Eniyan, who were interested in taking care of their daughter. For example kings like Olofin de Ile Ife, Owa of Ijesaland, Alara de Ilara-Ekiti, Ajero of Ijero-Ekiti, Owarangun of the city of Ila, Olugbon de Ile-Igbon, Ewi of Ado-Ekiti and others, showed their interest in marry the daughter of Otooto Eniyan. All these people he rejects

However, one day, people suddenly realized that Otooto Eniyan's daughter was pregnant. All the kings, chiefs and important personalities in the various communities became curious. They wanted to know who was the person that Otooto Eniyan considered most valuable so that his daughter's hand would be delivered in marriage. They sent emissaries to find out who the future husband was. He only answered that they would meet the lucky man in due time.

Soon after, Otooto Eniyan's daughter gave birth to a jumping baby. The appointment ceremony was scheduled for the sixth day of birth. Unable to know what to do, Otooto Eniyan was the Awo mentioned above for Ifa consultation. He did not want anyone to know that he was responsible for putting his own daughter on the path of the family. He wanted to know what he needed to do for

to be able to be able to cover up this scandal.

The Awo told Otooto Eniyan that he had done a very serious thing. Consequently, the wrath of the Deities was on him and on the person with whom he had perpetrated that scandalous act. The Awo declared that he should confess his wrongdoing and offer an ebo with a goat. After this I had to feed Ifa with a goat. He should also beg the Deities for forgiveness. He should never repeat an act like that again. All this Otooto Eniyan felt that it was impossible to do for him, especially the part where the Awo said that he should confess his wrongdoing. The Awo stated that the steps listed above were the only condition under which he could see the forgiveness and favor of the Deities in their lives. Failure to do so alone would mean that he would live with the wrath of the Deities for the rest of his life.

Otooto Eniyan thought about his problem and decided to offer the ebo as prescribed by his Awo. He therefore invited all those who had previously passed their daughter to the ceremony of appointment of the newborn. He promised that they would all know the father of the newborn.

All the Kings sent their representatives to the ceremony with the instructions to identify the husband of the daughter of Otooto Eniyan who was more presentable or important than them. Other very important personalities were physically present. The guests were lavishly entertained. Curious the guests asked Otooto Eniyan when the husband would appear for them, but he only told them to be patient and that they would soon meet the husband. When all the guests had been attended to their satifaction, the announcement announced that he wanted to announce the presence of the husband in due time. He then disappeared inside his house.

When he appeared again, he had changed his dress. He had put on his best dress, looking very attractive and justifiably presentable. He told the crowd that he would announce the father of the newborn with a song, he said:

E wi fun Alara

Wipe mo sise

E wi fun Ajero

Wipe mo sise

E wi fun Orangun Ile Ila

Wipe mo sise

E wi fun Oba'Eyo Ajori

Wipe mo sise

Ko ma ma if eni ti asise ko ba ba o

Translation:

Tell Alara king of Ilara

That I have made a terrible mistake

Tell Ajero the King of Iyero

That I have committed a serious boo-boo

Tell Orangun, the king of Ila

That I have made a big mistake

Tell Obaleyo, the king of the city of Oyo

That I have behaved badly

There is no more serious error

When he said this, everyone present understood the implication of the song. They all went home to report what they found.

Ise Isekuse

Iwa Ihukuhu

Nii mu won-on se oun ti won ko lee so

Ise Isekuse

Iwa Ihukuhu

Nii mu won-on so oun ti won ko lee se

Dia fun Otooto Eniyan

Ti yoo bi’mo obinrin kan naa

Ti yoo si fi s’obinrin

Ebo ni won ko waa se

O gb’ebo, o ru’bo

Nje e wi fun Alara

Wipe mo sise

E wi fun Ajero

Wipe mo sise

E wi fun Orangun Ile Ila

Wipe mo sise

E wi fun Oba’Eyo Ajori

Wipe mo sise

Ko ma ma si eni ti asise ko le ba o

Translation:

Conduct and adverse actions

Irregular characters and attitudes

It was what made them do what they can not say

Conduct and adverse actions

Irregular characters and attitudes

It was what made them say what they can not do

Those were the declarations of Ifa to Otooto Eniyan

Who after giving birth to only one woman

You should make her his wife

He was advised to do ebo

He fulfilled

Now tell Alara king of Ilara

That I have made a terrible mistake

Tell Ajero the King of Iyero

That I have committed a serious boo-boo

Tell Orangun, the king of Ila

That I have made a big mistake

Tell Obaleyo, the king of the city of Oyo

That I have behaved badly

There is no more serious error.