Babalawo
Obanifa Commentaries On Odu Ifa Ika -Meji
This
work shall comprehensively examine Odu Ifa Ika meji. .This work will be useful
for any practicing babalawo any Ifa and orisa devotee who want to have
deep knowledge and information about Odu Ifa Ika -meji. It will also be useful
for any Individual who imprint odu Ika meji during their Itelodu Or Ikosedaye.
The work will examine among other things :What is Odu ifa Ika meji?, What are
the associates or affliated Orisa with Odu Ifa Ika meji?What are the Taboo of
Odu Ifa Ika meji)?what are the area of occupations or professions that is
congenial For those born by Odu ifa Ika Meji. What are the likely names that
can be given to people born by odu ifa Ika meji during their Itelodu or
Ikosedaye?,General Information to those born by Odu Ifa Ika meji. Some sacred
Messages in holy odu Ika meji and commentaries on them. All this and more will
be the major focus of this work
WHO
ARE THE ASSOCIATIATED OR AFFLICTED ORISA WITH ODU IFA IKA MEJI?.
IKA-MEJI
IRONMOLES AND ORISAS AFFILIATED
By
this we mean the orisa or irumonle that people born by odu ifa Ika meji during
their Itelodu or Ikosedaye can receive along with their ifa in other to have a
problem free life. These orisa and Irumonle are; Ifa, Ori, Esu- Odara, Oluweri,
Obatala, Sango, Ogun, Orisa Ibeji, Odu, Osanyin, Osun. Each of this orisa
perfom different functions.
*.Frequent
veneration of Ifa will bring success, victory, long life and prosperity
Ori
for Stability, Achievement, and Achievement.
*.Esu-Odara
will guarantee Victory, Success and Achievements.
*.Oluweri
is needed for matrimonial stability
*.Obatala
for good health, good children and achievements
*.Sango
for victory and success
Ogun
for victory and success.
*.Ibeji
help such person give birth and succeed
*.Odu
is needed for stability and achievements
*.Osanyin
for long life and prosperity
*.Osun
for success
*.Oke
for victory over the enemies.
WHAT
ARE THE TABOO OF ODU IFA IKA MEJI?
By
this we mean the things both animate and inanimate objects and behaviors or
conduct that people born odu ifa Ika meji during their Itelodu or Ikosedaye
must avoid eating, using or doing in other to have a problem free life. Taboo
of this Odu ranging from Goat meat,Dog,Mutton ,garden egg, Okro, monkey,
adopting pseudonym. So those born of Odu Ifa Ika Meji during Itelodu or
Ikosedaye should avoid the following :
*.They
should not eat Okro. To avoid difficulties in giving birth to children
*.They
should not eat garden egg. To avoid difficulties in conceiving children
*.They
should not eat any of the monkey family. To avoid marriage problems
*.They
should not use aagba or Ijokun to avoid marriage problems
*.They
should not respond to disraceful nicknames to avoid difficulty in
accomplishement
*.They
should not get entangled in self-defeating to avoid disaster
*.They
should not eat mutton, dog and goat.
SUMMARY
OF SOME GENERAL INFORMATION FOR IKA -MEJI CHILDREN DURING THEIR ITELODU OR
IKOSEDAYE
The
children of Ika Meji are naturally gifted to live more than all their
contemporaries. This blessing of Olodumare usually turns them into family
historians. They tell the story of everything that happens in the family,
community and even the entire city in general. People also trust them to
correct any misconceptions about the current sequence of any event which has
taken place a long time ago.
These
are also blessed with the ability to achieve their goals with relative ease. If
there is a problem in that area, the first thing to check is in the area of
the types of names and answers. They are not expected to respond to
extraneous nicknames. These names more often than not hinder the progress of
the sons of Ika-meji. This is why they are expected to respond to decent names
and if this can not be done, it must be done immediately to increase their
chances of success.
For
Ika Meji's children, success is safe outside their birthplace. It is therefore
advisable for them to move out of their places of birth so that they can
consume their fortune as soon as practicable.
Once
married, Ika-Meji's children are not expected to separate or divorce. This is
why they need to deliberate properly before going to the marriage market. If
there is any separation or divorce, appropriate steps must be taken to ensure
that the crisis is resolved amicably and the couple return together. Separation
or divorce can only complicate their chances of success in life.
Ika-Meji's
children are very intelligent, hardworking and hard-working. For this reason
they will be honored respected and admired. Their children will also
inherit all that they have labored in their lives when they die. Their
successes and achievements will give promotion and prominence to their
offspring. However for them, they have the propensity to move from grass to
grace, from darkness to prominence; and from the bottom of the stairs to the
top. That is why no one should underestimate them.
They
have the tendency to give birth to pairs of ibeji female and male. This
is one of the reasons why they should feed the Ibeji, the Deity of the of twins
on a regular basis.
The
chances of triumphing over the sons of Ika-Meji are manifested more when they
keep their plans and movements in secret. As long as they keep their secret
plans and refrain from using funny nicknames, they will have better chances of
achieving their goals in life.
Even
though the sons of Ika-Meji have many enemies, they will always defeat them.
They must however desist from paying evil with evil. Ifa orders them never to
think, speak or do evil under any circumstances. If they abide by these rules,
they are guaranteed Divine blessings.
Small
things confuse the children of Ika-Meji. This is because instead of a single
Ori they probably have three. These Ori, are thinking and working crosswise on
purpose. Proper work by Ifa is necessary to correct this anomaly.
Ika-Meji's
daughters like to have their own children more than anything else in life.
That's the reason everyone around them should help them have their own babies
before it's too late for them.
In
general, the children of Ika-Meji come to the world to enjoy their lives to the
fullest. They are blessed with long life to increase their ages . All they need
to do is to avoid those who come to disown them and give them an overestimated
evaluation of themselves. As long as they refuse to follow such people, they
will have their lives under control.
WHAT
ARE THE LIKELY NAME THAT CAN BE GIVEN TO THOSE BORN BY THE ODU IKA MEJI DURING
THEIR INITIATION OR IKOSEDAYE?
Name
like Olu, Ifagbile,Orisatalabi,Olaberinjo,Ifajomiloju,Ifaremilekun,they exist
both in male and female format.
Male:
*.Olu:The
emergence of a leader
*.Ifagbile:Ifa
takes control of the earth
*.Orisatalabi:The
Orisa spreads white cloth to give birth to this
*.Olaberinjo:Honor
is like an elephant
*.Ifajomiloju.
:Ifa surprises me
Females:
*.Ifaremilekun:Ifa
clear my tears
*.Orisatalabi:The
Orisa spreads white cloth to give birth to this
*.Olaberinjo:
Honor looks like an elephant
Ifasetutu:Ifa
brings a cold
SOME
SACRED MESSAGES IN HOLY ODU IKA MEJI AND COMMENTARIES ON THEM.
I.
Ifa
says that the person for whom this Odu is revealed During Ikosedaye or Intelodu
will be blessed with longevity. He or she will outlive all his contemporaries.
Ifa
advises this person to offer ebo with a mature goat and money. After this, he
or she needs to look for a broom made of palm rafia. The tips of this broom
will be cut and ground to powder. This Odu will be imprinted in that dust by
the Awo who is directing the serenity for him or her and this paragraph will be
recited on it. The person for whom Odu is revealed will be asked to pray
for long life and good health. After this, the Awo will make incisions in the
head of the person for whom this Odu is revealed. (The incitions can be 21,
101, or 201. Preferably they are 201 to really guarantee a long life for him or
her.). The ground substance will be rubbed into the incision. The person who
has the incisions will ensure that the water does not touch the head of him or
her, for at least three days. These incisions can also be made for anyone who
in a routine consultation if this Odu is revealed. On this, Ifa says:
Akarakara
ojuu kangara KO se e gba mu
Okanjua
lo w’oke redarada
Ti
n wo rosroso
Ejo
ni o k’omo re l’eyin yooyooyoo
Ko
maa je ka’ko
Ti
yoo gbogbogbo
Ti
yoo gbe egbeedogun odun l’aye
Ebo
ni won ni ko waa se
Translation:
The
thin tip of a metal thorn can not be grasped in one's hand
A
greedy person is the one who looks at the sides so expectantly
Sun
eyes and your mind are never posed in one place
A
snake does not take its children when it moves slowly inside the farm
These
were the declarations of Ifa for Kerennasi
Who
would grow to old and weak
And
he will lived up to 3,000 years on earth
He
was advised to offer ebo
Kerennasi
was in love with himself and his life from his childhood. He harbored his life
to the extreme that he did everything he knew to avoid taking any risks, to
hurt himself or to become entangled in any kind of restraint with others for
fear of such a person that could hurt him because of anger. He refuse to
drag something or get entangled with someone in any form of competition with
others, to avoid being hurt because of envy or jealousy.
In
spite of all these precautions or movements, Kerennasi still felt that he
needed to do more than he was doing to make sure he had a real long life on
earth. One day, Kerennasi went to the group of Awo mentioned above for
consultation of Ifa: Would he enjoy the long life really on earth? Was he
going to be alive to see the birth and growth of his children to the seventh
generation? Would he be equally blessed in good health in his old age? All
these and more questions were those that occupied the mind of Karennasi during
the consultation of Ifa.
The
Awo assured Kerennasi that he would live for a long time, become old and weak
and would be able to witness the birth, growth and death of his
great-grandchildren to generations. He obeyed. He was also advised to
mark the incisions in the head. The frame 201 incisions.
From
the moment he made the ebo, he always looked younger than his age. The
continuum living carefully and avoiding any form of controversy. He did all
things in moderation. He ate and drank good food and water. He lived a healthy
life and was filled with happiness. He survived all his contemporaries, his
children, his grandchildren and great-grandchildren. He lived 3,000 years on
earth. When he died, he was so weak that he could not do or recognize anything
else. His only regret was that he had to point out the bury of all those
who were supposed to be at his own funeral.
Akarakara
ojuu kangara ko se e gba mu
Okanjua
lo w’oke redarada
Ti
n wo rosroso
Ejo
ni o k’omo re l’eyin yooyooyoo
Ko
maa je ka’ko
Ti
yoo gbogbogbo
Ti
yoo gbe egbeedogun odun l’aye
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe ko jinna
E
wa ba ni l’aiku kangiri
Aiku
Ifa dun o j’oyi lo
Nje
kii ku’ku orowo
Sasara
o
Kii
ku’ku orowo
Sasara
o
Translation:
The
thin tip of a metal thorn can not be grasped in one's hand
A
greedy person is the one who looks at the sides so expectantly
Sun
eyes and your mind are never posed in one place
A
snake does not take its children when it moves slowly inside the farm
These
were the declarations of Ifa for Kerennasi
Who
would grow to old and weak
And
he lived for up to 3,000 years on earth
He
was advised to offer ebo
He
obeyed
Before
long, not too far
Come
and enjoy where we enjoy long life
The
longevity guaranteed by Ifa is sweeter than honey
He
never dies like other brooms
Sasara,
the leaves of palm-raffia
He
will never die like the other brooms
Ifa
says that the person for whom this Odu is revealed will enjoy a long life
seasoned with good health. . he or she will live more than his contemporaries.
Even if his contemporaries lived to be old too, he or she nevertheless will
survive all of them.
Commentaries
It
is can be deduce from the sacred ifa stanza above that both phisical and
spiritual measure is what is needed to have long life. The two are
complementary, non is more essential than the other.
II.
Ifa
says that the person for whom this Odu is revealed will not lack any essential
things of life. That includes riches, husbands, comfortable accommodation,
children, good health and long life. Ifa advises this person to offer ebo with
2 rats, 2 fish (for each son), 2 pigeons (for prosperity), 2 hens, if he is
man (for a good wife), two roosters, if female husband also), 2 guinea
hens (for peace of mind and comfort), a goat (for long life) and money. He or
she must serve Ifa with a mature goat (so he or she is blessed with Ase). Above
all, Ifa says:
Elemo
ni’kaa
Okoko
mo’kaa
Ara
Ofa imo’kaa
Alaka’a
gb’aka’a wa
O
ti se pe mi?
O
ni’ka ni’nu
Mi
o s’ika ri
Ka’wo
mi
Ka’se
mi
Ika
owu nii pa’ye eekan
Iya
l’akaa’gbon
Baba
l’akaa’gba
Olotan
o lakaa-ka agbasa, eyin agbasa
Orunmila
ni eese ti e fi nje oruko
Kami-kami-kami
l’ode Ika?
Won
ni bee ni awon ti nje
Ki
Orunmila o too de
Orunmila
ni abajo ti aye won se ri kami-kami-kami
Bi
eni n k’aso
Won
ni ki won lo ree ko won fun Onikamogun
Omo
a-ka-woroko-ori-eja mu bo’nu
Won
de kaa kinni
Won
o ba onikamogun
Omo
a-ka-woroko-ori-eja mu bo’nu
Won
de kaa keji
Kaa
keta titi de kaa kerindinlogun
Won
o ba Onikamogun
Omo
a-ka-woroko-ori-eja mu bo’nu
Won
de kaa ketadinlogun
Won
ba Onikamogun
Omo
a-ka-woroko-ori-eja mo bo’nu
O
jokoo si kaa
O
fi aso aka kan bo’ra
Paaka
kan jokoo tiini kaa
O
ko aaka, o fi nb’ori
Won
ni ki Lakaa o lo ree pa’ko f’esin
Nidii
aka
Ibaaka
ta Lakaa l’ejika
Lakaa
subu lu’le oku
Ika
n ku
Ina
n gbe’le e re
Oka
n sunkun-un re
Igbin
kakaaka
Ebiti
kakaaka
Ebiti
ti o ba gb’oju
Ko
lee pa’gbin lailai
Patako
efon kakaaka nii ta’ja l’enu
Dia
fun won ni Ikamogun
Omo
a-ka-woroko-ori-eja mu bo’nu
Nijo
ti won sowosowo
Ti
won l’awon o l’owo l’owo
Ebo
ni won ni ki won waa se
Translation:
Elemo
in the land of Ika
Okoko
also travel, and knows, the land of Ika
The
Idigene of Ofa do not know the land of Ika
Let
the seller of akara and bean fritters bring them
Why
did you call me?
You
guards bad reasons
I
have never done any wrong in my life
Remove
my hands
And
remove my legs
Spinning
Cotton Thread Tangle Wool on Spool
The
mother was in circles 30 times
And
the father did the same 200 times
His
relatives could not do the laps behind the tree of agbasa
Orunmila
asked them; "Why are you all responding to those confusing names?" In
the land of Ika
They
replied that this was how they had been responding to their names
Before
the arrival of Orunmila to this land
Orunmila
replied that their lives were not in vain in such a state of confusion
Like
someone's folding clothes
They
said that they were to be delivered to Onikamogun, the Oba of the city of Ika
Whoever
consumes the full head of a fish
They
went to the first room
They
could not get to Onikamogun
In
the second room
They
could not get to Onikamogun
From
the third to the sixteenth rooms
They
could not get to Onikamogun
He
who consumes the full head of a fish
In
the seventh room however
They
found Onikamogun
One
who consumes the head of a complete fish
He
sat in the room
He
lined the same with aka clothes
A
masked paaka sat with him in the room
He
was serving his Ori with akika and pangolin
They
asked Lakaa to go and cut herbs for the horse where they improvised hut
A
pony hit Lakaa on his shoulder
Lakaa
fell, and died
The
evil one died
The
evil one was digging his grave
And
a cobra was crying and mourning for him.
Igbin,
the snail, is strong
Ebiti,
the deadly fall, is strong
Any
deadly fall that is not strong and heavy can not break the shell of a large
snail
The
hove of a bufalo broke the jaw of any dog
These
were the messages of Ifa for the citizens of Ikamogun
Those
who consume the head of fish of a single
When,
after undertaking several businesses,
They
complained that they did not have the financial buoyancy to show
They
were advised to offer ebo
The
citizens of Ikamogun were very enterprising. They were very good at cultivating
the land. Each year, they usually had leftovers in the produce of their farms.
However, when they tried to sell the surplus of their products, they always had
big losses. The amount they make in their products are not worth the efforts
they put into it. Some of them traded. There was no reasonable improvement
there. They were trading big losses. The hunters among them did not fit them
better. Most of the pieces they hunted could result from lack of sponsorship.
The weavers of clothes worked and worked without seeing what to show for their
efforts. The blacksmiths among them forged several hoes, machetes, arrows,
spears, knives and maces without seeing someone to buy them.
There
was no one in the land of Ikamogun who did not have a history of grief or of
another to tell. They called their Awo and several ebo were offered but there
was no positive change. Convinced that the root of their problem had not yet
been identified, they sent for Orunmila.
As
soon as Orunmila received the message of the inhabitants of the land of
Ikamogun, it was for onsultation of Ifa. He approached:
Akike-so’gi-saa,
Awo ile Orunmila
Dia
fun Orunmila
Nijo
ti Baba ns’awo re’le Onikamogun
Omo
a-ka-woroko-ori-eja mu bonu
Ebo
ni won ni ko waa se
Translation:
Akike-so'gi-sa
The axe penetrates the tree with force, the resident Awo of Orunmila
It
was the Awo who threw Ifa for Orunmila
When
he was going on a spiritual mission to the land of Onikamogun
He
who consumes the head of a fish in his mouth
He
was advised to offer ebo
During
the consultation, Akike-so'gi-sa explained to Orunmila that although the
inhabitants of the land of Ikamogun were very hard workers, they could find
nothing to show for their efforts for two main reasons. They needed to
change their names to more decent names so that they would be able to enjoy the
fruit of their labors. Two, these people harbored evil thoughts against
one another and they perpetrated evil every time no one was around them
to see them. Evil only produces evil. Because they were doing evil to others,
they were also reaping evil in all the things they were doing. Akika-so'gi-sa
explained to Orunmila that there was a need to warn against them against this
and to advise them to begin to wish each other well in all that they
undertake.
The
Awo also told Orunmila that he needed to offer ebo so that he would be blessed
with Ase who would help him achieve his goals in the land of Ikamogun. He
advised Orunmila to offer ebo with a mature goat and for him to serve Ifa with
another goat before leaving for the trip. Orunmila obeyed.
When
Orunmila arrived in the land of Ikamogun, he asked about the palace of
Onikamogun, the Oba of the land of Ikamogun. What he discovered is that the
people he asked had names which were derived from word games of the name of his
city "Ika", Names like Elemonika, Okokomaka, Ara-Ofa-Imoka, Alakaa
gba'kaa wa, Onika-ninu, no-s'ika-ri, ka'wo-mi, ka'se-mi, Iya-l'akaagbon,
Baba-l'akaagba etc. Orunmila asked them why they had so inopportune names. They
answered that, that was what they liked to respond to and that they had been
responding to those names even before Orunmila arrived in the city. Orunmila
replied that their names were part of the reasons why their problems had
persisted.
He
asked them to take him to the palace of Onikamogun. When they got there, they
found the Oba in the seventh room where he was using akika, pangoling, to serve
his Ori. Even as evil acts were being perpetrated. Onikamon asked Orunmila to
consult him. And it was done. Ika Meji was revealed.
All
messages from Akike-so'gi-sa were related to them. They were advised to offer
ebo as mentioned above. They obeyed. They also changed their names and avoided
bitterness and evil. When Orunmila realized that his recommendations had been
obeyed, he began to bless them. Since he had the Ase. Everything that he said
to them came to happen. The citizens of Ikamogun came and praised Orunmila. He
nonetheless told them that instead of praising him, it was Akikeso'gi-sa whom
they should be praising because he was the one who gave them a correct analysis
of the problems of the land of Ikamogun and recommended the solution for their
problems. Then the inhabitants of Ikamogun began to praise Akike-so'gi-sa and
gave their honor to Orunmila.
Elemo
ni’kaa
Okoko
mo’kaa
Ara
Ofa imo’kaa
Alaka’a
gb’aka’a wa
O
ti se pe mi?
O
ni’ka ni’nu
Mi
o s’ika ri
Ka’wo
mi
Ka’se
mi
Ika
owu nii pa’ye eekan
Iya
l’akaa’gbon
Baba
l’akaa’gba
Olotan
o lakaa-ka agbasa, eyin agbasa
Orunmila
ni eese ti e fi nje oruko
Kami-kami-kami
l’ode Ika?
Won
ni bee ni awon ti nje
Ki
Orunmila o too de
Orunmila
ni abajo ti aye won se ri kami-kami-kami
Bi
eni n k’aso
Won
ni ki won lo ree ko won fun Onikamogun
Omo
a-ka-woroko-ori-eja mu bo’nu
Won
de kaa kinni
Won
o ba onikamogun
Omo
a-ka-woroko-ori-eja mu bo’nu
Won
de kaa keji
Kaa
keta titi de kaa kerindinlogun
Won
o ba Onikamogun
Omo
a-ka-woroko-ori-eja mu bo’nu
Won
de kaa ketadinlogun
Won
ba Onikamogun
Omo
a-ka-woroko-ori-eja mo bo’nu
O
jokoo si kaa
O
fi aso aka kan bo’ra
Paaka
kan jokoo tiini kaa
O
ko aaka, o fi nb’ori
Won
ni ki Lakaa o lo ree pa’ko f’esin
Nidii
aka
Ibaaka
ta Lakaa l’ejika
Lakaa
subu lu’le oku
Ika
n ku
Ina
n gbe’le e re
Oka
n sunkun-un re
Igbin
kakaaka
Ebiti
kakaaka
Ebiti
ti o ba gb’oju
Ko
lee pa’gbin lailai
Patako
efon kakaaka nii ta’ja l’enu
Dia
fun won ni Ikamogun
Omo
a-ka-woroko-ori-eja mu bo’nu
Nijo
ti won sowosowo
Ti
won l’awon o l’owo l’owo
Ebo
ni won ni ki won waa se
O
gb’ebo, o ru’bo
Orunmila
lo ni a o l’owo
Ni
gbogbo wa se n l’owo
Akike-so’gi-sa
Enu
Awo n’Iba
Translation:
Elemo
in the land of Ika
Okoko
also travel, and knows, the land of Ika
The
Idigene of Ofa do not know the land of Ika
Let
the seller of akara and bean fritters bring them
Why
did you call me?
You
guards bad reasons
I
have never done any wrong in my life
Remove
my hands
And
remove my legs
Spin
cotton yarn tangle wool on spool
The
mother was in circles 30 times
And
the father did the same 200 times
His
relatives could not do the laps behind the tree of agbasa
Orunmila
asked them; "Why are you all responding to those confusing names?" In
the land of Ika
They
replied that this was how they had been responding to their names
Before
the arrival of Orunmila to this land
Orunmila
replied that their lives were not in vain in such a state of confusion
Like
someone's folding clothes
They
said that they were to be delivered to Onikamogun, the Oba of the city of Ika
Whoever
consumes the full head of a fish
They
went to the first room
They
could not get to Onikamogun
In
the second room
They
could not get to Onikamogun
From
the third to the sixteenth rooms
They
could not get to Onikamogun
He
who consumes the full head of a fish
In
the seventh room however
They
found Onikamogun
One
who consumes the head of a complete fish
He
sat in the room
He
lined the same with aka clothes
A
masked paaka sat with him in the room
He
was serving his Ori with akika and pangolin
They
asked Lakaa to go and cut herbs for the horse where the improvised hut
A
pony hit Lakaa on his shoulder
Lakaa
fell, and died
The
evil one died
The
evil one was digging his grave
And
a cobra was crying and mourning for him.
Igbin,
the snail is strong
Ebiti,
the deadly fall, is strong
Any
deadly fall that is not strong and heavy can not break the carapace of a large
slug
The
hoves of a bufalo broke the jaw of any dog
These
were the messages of Ifa for the citizens of Ikamogun
Those
who consume the head of fish of a single
When,
after undertaking several businesses,
They
complained that they did not have the financial buoyancy to show
They
were advised to offer ebo
Akike
so'gi sa, the Awo resident of Orunmila
The
Ifa launch for Orunmila
When
he was going on a spiritual mission to the land of Onikamogun
He
was advised to offer ebo
He
obeyed
It
was Orunmila who decreed that we should be blessed with abundant wealth
And
we were so blessed
Everyone
praise Akike so'gi sa
It
is in the mouth of an Awo that Iba, reference, authority and Ase, reside
Orunmila
was the one who decreed that we should be blessed with good spouses
And
we were so blessed
Everyone
praise Akike so'gi sa
It
is in the mouth of an Awo that Iba and the Ase reside
Orunmila
was the one who decreed that we should be blessed with children
And
we were so blessed
Everyone
praise Akike so'gi sa
It
is in the mouth of an Awo that Iba and the Ase reside
Orunmila
was the one who decreed that we should be blessed with all the Ire in life
And
we were so blessed
Everyone
praise Akike so'gi sa
It
is in the mouth of an Awo that Iba and the Ase reside
I
decree for myself to be blessed with abundant wealth
Ifa,
please allow this to happen.
I
give praise to Akike so'gi sa
It
is in the mouth of an Awo that Iba and Ase reside
I
decree for myself to be blessed with wives
Ifa
please allow this to happen
I
give praise to Akike so'gi sa
It
is in the mouth of an Awo that Iba and Ase reside
I
am sure to be blessed with children
Ifa,
please allow this to happen
I
give praise to Akike so'gi sa
It
is in the mouth of an Awo that Iba and Aser reside
I
decree for my being blessed with the Ire of good life
Ifa,
please allow this to happen
I
give praise to Akike so'gi sa
It
is in the mouth of an Awo that Iba and Ase reside.
Ifa
says that for the person for whom this Odu is revealed will be blessed with all
the good things in life. All he or she needs to do is have nothing to do with
evil in any way (in thought, action and speech).
Commentaries
The
core message that can be deduce from this stanza is that the name you answer
can actually be a reflection of your life. A good name is better than riches.
Because good name will bring riches.So bad names can also attract the negative.
This stanza is particular on name. Your name have spiritual Power of dictating
what human being do become.
III.
Ifa
says that he foresees the Ire of a good husband for whom this Odu is revealed.
Ifa says even more, that her relationship will be blessed with good children.
Ifa
warns that once married, the couple should never contemplate separation or
divorce. It is not in tune with their destiny. If there has been separation or
divorce where this Odu is revealed, Ifa urges those who have separated or
divorced to reconcile and to settle their differences.
If
this is not done, a series of problems and could occur which would not be
good for those who are separated.
Ifa
also says that if someone or group who plans to travel to a distant place where
this Odu is revealed, the person (s) will go and return safely. He or she will
be blessed with compassion for travel.
Ifa
advises those for whom this Odu is revealed to offer ebo with 2 rats, 2 fish, 2
hens, 2 guineas, 2 roosters, and money. Above all this, a stanza in this Odu
says:
Aagba
ohun won ni njo o se’gbo
Ijokun
ohun won ni njo o se odan
Keekee
nii ba won-on s’Oyo Ajaka
Dia
fun Oluweri
Eyi
ti won o fi Oko fun ni lenje-lenje
Ebo
ni won ni ko waa se
Translation:
Aagba
stays and directs the forest with other members of the forest
Ijokun,
stays and directs the plain with other members of the plain
Keekee
is the one who stays and directs to Oyo Ajaka with other citizens of Oyo
Those
were the declarations of Ifa for Oluweri, the mass of water
Whom
they promised in marriage to Oko, the Boat, from his childhood
He
was advised to offer ebo
From
the conception of Oko, the Boat, Ifa was consulted and Ifa advised the parents
to deliver Oko to Oluweri in marriage. Ifa made it impossible that it was for
the water so Oko was going to try and not for anyone else. Ifa warned the
parents should never give their hand in marriage to anyone else and that they
should never contemplate separation or divorce.
As
soon as Oko was born, his parents handed him over to Oluweri. When this was
done, everything went well. When Oko became mature to have children, it was
with ease that she gave birth to her children. Her business along with those of
her husband, Oluweri, flourished very well. They lived in peace and in real
comfort.
One
day, a small misunderstanding occurred between Oluweri and Oko. Oluweri's
friends were told that Oko was full of herself, she was very arrogant and she
felt that without her Oluweri could not survive.
They
advised Oluweri to stop her boasting and let her go in her fire if she so
desired. They concluded that Oko should be put in his own place before there
was peace in Oluweri's house. On the other hand, Oko's friends and supporters
blamed her for indulging all the insults Oluweri had been giving her for a long
time. They said the entire community was aware that Oluweri was using his star
to survive. They said that Oluweri was using it as his personal property and
not as his wife; he must be pampered, honored, and respected. They told Oko
that Oluweri would never give him due respect; but nevertheless, she needed to
take a drastic step to force Oluweri to give her her full honor. She had to
claim her rights, they urged Oko. As? Demanding her. They concluded that she
should leave Oko that same day. They assured them that Oluweri could not be
without her for more than three days before begging her to return. They
convinced Oko that it was the best option for her if she did not want to
continue living in humiliation and suffering. Before Oko had time to digest all
the information completely, those friends and sympathizers began to pack her things
away from Oloweri's house.
Oluweri's
friends told him not to intervene. They urged Oluweri to allow her to
leave because she was very proud and arrogant. On the other hand, Oko's friends
helped him pack his things and even assured Oko that she had been pushed to the
edge of Oluweri.
As
promising as Oko and Oluweri were separated, all change for the two. Problems
began. Their business collapsed. Oko became thin and dry. Oluweri felt empty
and desolate. Life made no sense to both of us. They were both crying.
To
make things worse, Oluweri's friends came to comfort him. When they discovered
that all this consolations had no effect on him, they began to blame him and
abuse him that he did not have the maturity or patience to properly manage his
house. They argued with him that when he knew his wife was angry, why could not
he exercise patience and fix things with her? They advised him to find a
way to reconcile with her. They all honestly refused to follow him in such reconciliation.
On
the other hand, the action of Oko was a real opportunity for juicy gossip among
his friends. They proclaimed that Oko had no respect for her husband. She was
smug and mean. Some of them said that if her husband had given them a quarter
of the opportunities that Oko had, they would be one of the happiest women in
the world. With all the opportunities that Oko had, they looked at her with
lust and said she was never satisfied. They concluded that it was her burdens
and that she should take it. Before long Oko felt terribly ill.
When
Oko's parents saw what was happening to their daughter, they knew exactly what
was wrong. All the misfortunes occurred because his daughter failed to cling to
the advice of Ifa. They went and told her that there was a need to appeal to
Oluweri for reconciliation. Oko agreed. Oko's parents invited Oluweri's to
talk. They chose a date and the two parties met. The two parties agreed that
there must be an arrangement. On the same day, the Awo groups mentioned above
were invited for consultation of Ifa.
When
the Awos arrived, they consulted Ifa and Ika-Meji was revealed. They stated
that the pains suffered by the couple were inflicted by themselves. They had no
one to blame more than themselves. They told the couple that they allowed
intruders to put bile and bitter leaves into the honey of their lives. They
were assured that it was the same 401 Irunmoles who made them husband and wife
from heaven. Olodumare himself supported the relationship. Why did they allow
intruders who were never happy that they were doing so well, dictate their
lives?
The
Awo said that Aagba lives in the forest perpetually not because he does not
experience insults and deprivations, but because he is simply where he belongs
and is safer there. Similarly Ijokun remains in the plains because it is where
he belongs. Of course there were moments of tribulation and anxiety in the
plains, but in the end, Ijokun knew she would be better there. The same applies
to Keekee in Oyo Ajaka. He also had his moments of test, but he knew that he
would lose, If he would leave the city of Oyo. They urged the couple to embrace
each other and to return together since they had been made for each other, so
that the misunderstanding was solved.
They
invited Aagba and Ijokun to help them push Oko back into Oluweri's house.
This was done. Life returns to normal for the couple. Life regained its meaning
for them. Their business rose once more. All his diabolical friends came to
apologize to them. They had learned their lesson.
Aagba
ohun won ni njo o se’gbo
Ijokun
ohun won ni njo o se odan
Keekee
nii ba won-on s’Oyo Ajaka
Dia
fun Oluweri
Eyi
ti won o fi Oko fun ni lenje-lenje
Ebo
ni won ni ko waa se
O
gb’ebo o ru’bo
At’aagba,
at’ijokun
E
waa ba wa w’Oko f’Oluweri o
Translation:
Aagba
stays and directs the forest with other members of the forest
Ijokun,
stays and directs the plain with other members of the plain
Keekee
is the one who stays and directs to Oyo Ajaka with other citizens of Oyo
Those
were the declarations of Ifa for Oluweri, the mass of water
In
whom they promised in marriage to Oko, the Boat, from his childhood
He
was advised to offer ebo
They
obeyed later
Please
invite Aagba and Ijokun to help us pull Oko back into the Oluweri domain.
Ifa
says he foresees happiness for a couple where this Odu is revealed. If there is
a misunderstanding, let it be resolved amicably. They need not listen to those
who would only complicate the matter for them.
Ifa
also says that for the traveler, he or she will go and return safely. There may
be a delay, but he or she will be back.
IV
Ifa
assures the person to whom this Odu is revealed that he or she will be
recognized and honored. Ifa says that the Children of he or she will make
him proud in his lifetime and even when he or she dies. The legacy of him or
her will be passed on to their children. Everything he or she has worked on in
life will not be ruined, nor will it be inherited by strangers. His or her
children will be the ones to inherit. Ifa advises this person to train their
children well to be right and good people to inherit and take care of all their
legacies.
Ifa
also advises the person for whom this Odu is revealed to offer ebo with 4 rats,
4 fish, 2 hens, 2 cocks and money. On this, Ifa has this to say:
Ari’de
werewere p’eke, Awo ile Onikamogun
Oni
n’ija akan o f’owo agada gb’eri
Ija-tie-tie-tie
ni won fi nse’gun Atioro
Dia
fun ‘Lajifi
Tii
somo Aro
Ebo
omo ni won ni ko waa se
Translation:
He
who wears thin brass as ornaments, the resident Awo of Onikamagun
Today,
the crab has come out for a fight, and uses his fingers to tear the ground
Weak
fights is what causes other birds to defeat Atioro in all their encounters
These
were the declarations of Ifa for 'Lafiji
The
son of Aro
He
was advised to offer ebo for his children
Olafiji's
father was a very important and highly respected personality in his community.
He was considered as very responsible, attentive and intelligent. He was also
known as wise. He listened to both sides on any issue before pronouncing or
making a decision. For these reasons, people liked to ask for his advice
or help in any matter.
One
day, the community called a meeting and honor him with the title of rinng
of the land of Ikamogun. This made the 'Lafiji' patron one of the Iwarefa in
the land of Ikamogun. Iwarefa is the sixth highest ranking decision maker in
the land of Ikamogun.
Lafiji's
father gave his son all the training he needed to be great in the future. He
listened to his father and followed in his footsteps. To such a point, that if
people wanted the assistance Aro and only found found his son 'Lafiji, they
assumed that he was as good as his father, and they argree with him.
People were never disillusioned. When Aro grew old, the general opinion was
that 'Lafiji was even smarter than his father. Those who had this opinion were
never disappointed. 'Lafiji behaved very well in the community.
One
day, Lafiji's father died. The whole community was together and they could not
allow Aro's chair to be empty for long. They concluded that 'Lafiji was to be
installed as the new Hope of the land of Ikamogun since he had been acting in
that capacity when his father was getting old and weak. 'Lafiji was then
installed the next Ring of the land of Ikamogun after his father.
During
the period of 'Lafiji as Ring of the land of Ikamogun, his reputation surpassed
that of his father. He became more successful than his father. To the point
that his house was busier than the palace of Onikamogun, the Oba. Moreover, he
do not disappoint anyone.
It
was all those achievements and reputations that were given to 'Lafiji cause for
concern: who would inherit all that? Would all this end up in ruins and
forgetfulness in the future? What would be of all his achievements when he
died? All these and more were his major concerns which made him approach the
group of Awo mentioned above for consultation of Ifa. During the
consultation Ika-Meji was revealed.
The
Awo assures him that his possessions, material and intellectual, would not go
to ruin, or would be inherited by other people who would not know the pain he
take to accumulate them. He was told that his children would be the ones who
would inherit everything. However, he was told to give all his children the
kind of rigorous training his father gave him to ensure that his children would
have the intellectual and administrative ability to continue when he stopped.
He was also advised to offer ebo as was previously prescribed. He obeyed.
'Lafiji
gave his children the best training possible. During his lifetime, all his
children made him proud. They were the object of envy anywhere. 'Lafiji was
very happy and proud of these boys. When he died, he died a happy, happy and
acheived man.
However,
when the community met to elect the next Aro, some other people showed up to
compete with the children of 'Lafiji. Those who left were people who
traditionally had the title of Ejemu. Ejemu was lower than Aro in rank.
The community however instructed the children of 'Lafiji to present a
candidate from among them for the installation of the next Ring of the land of
Ikamogun. They told those competing for the title to wait for the time when the
chair of the example was vacant.
Ari’de
werewere p’eke, Awo ile Onikamogun
Oni
n’ija akan o f’owo agada gb’eri
Ija-tie-tie-tie
ni won fi nse’gun Atioro
Dia
fun ‘Lajifi
Tii
somo Aro
Ebo
omo ni won ni ko waa se
O
gb’ebo, o ru’bo
Omo
Aro la o mu j’Aro
Omo
Ejemu ni won n mu j’Ejemu
Omo
eni l’Orisa fi np’odiwon eni
Translation:
He
who wears thin brass as ornaments, the resident Awo of Onikamagun
Today,
the crab has come out for a fight, and uses his fingers to tear the ground
Weak
fights is what causes other birds to defeat Atioro in all their encounters
These
were the declarations of Ifa for 'Lafiji
The
son of Aro
He
was advised to offer ebo for his children
He
obeyed
The
son of Aro will be installed as the next ring
And
the son of Ejemu will be installed as the next Ejemu
It
is the behavior and achievements of one's children that the
Orisa
measures to judge one's level of success in life.
Ifa
says that the children of the person for whom this Odu is revealed will make
him or her proud in life. He or she needs to work hard to give their children
the best training possible.
Commentaries
It
is is Crystal clear by the Odu Ifa stanza above that the best way of teaching
our children good conduct, honesty, and wisdom is to live an exemplary life.
This Ifa stanza make it clear that your children will only learned from what
you do and emulate them rather than listening to what you say.
V.
Ifa
says that for the person for whom this Odu has been revealed he will be
recognized. Ifa says that he or she will move from a position of obscurity to a
position of prominence. Ifa says he or she is having difficulty keeping any
achievement for a long time. Ifa says that this will change and he or she will
be able to achieve many of the desires of his heart.
Ifa
foresees Ire to have children for a pregnant woman where this Odu is revealed.
She will be blessed with two baby . a pair of twins (ibeji) , very soon.The
Babies, when they are born, will be a male and a female. A sterile woman
will also be blessed with the fruit of her womb. Ifa says that for the person
for whom this Odu is revealed will be promoted in life. He or she will rise in
all of his life ventures.
Ifa
says that this person is surrounded by many enemies who are envious of his
achievements, and who for that reason, hate him. Ifa however assures this
person that these enemies will not be able to harm him or her. On this, Ifa
says:
Eba
rere, Awo Ina
Dia
fun Ina
Ina
nsunkun Iwa ohun o yo'ri
Ebo
ni won ni ko waa se
Translation:
Eba
rere, will be recognized from afar, the Awo of Ina, fire
He
was the Awo who launched Ifa for Ina
When
he cried and lamented that he had no recognition
He
was advised to offer ebo
Ina,
the fire, was full of pity. No one recognized him. Even if he burned the whole
city, no one seemed to notice. This did not make Ina happy at all. He regretted
his misfortune day by day.
Tired
of wailing, he gathered all the courage he could and approached the
aforementioned Awo, Eba rere, for consultation of Ifa: would he be
recognized in life? Would he be feared and respected?
The
Awo assured him that he would be recognized, feared and respected. He was
assured that he would also be useful to others in his life. The Awo advised Ina
to offer ebo with abundant palm oil, 2 cocks and money. Ina obeyed.
From
that moment, wherever there was a fire, as soon as a little bit of palm oil or
any other fuel was added, the flame rose and Ina was recognized. Ina was also
used to cook, and to clean the mountains to leave them ready for the annual
plantation. Even though Ina was used for all these things, she was used with
caution and extreme care. Those in contact with the fire did so with fear and
respect. That's how Ina got her recognition. He was filled with joy that he had
been able to reach the desires of his heart in his life.
Eba
silosilo Awo Ologbojigol
Dia
fun Ologbojigolo
Ti
nmu're gbogbo lamuubo lamuubo
Ebo
ni won nI ko waa se
Translation:
Eba
silosilo, to act immovable, the Awo of Ologbojigolo, the Cat
The
Ifa launch for Ologbojigolo
When
all his achievements were falling from his hands
He
was advised to offer ebo
Ologbojigolo,
the cat had completely lost its respect among the rats. Any rat captured by
Ologbojigolo eventually escaped his misery. He did not add anything to the
estimation of the rats.
Instead
of the rats fleeing from Ologbojigolo, he was the one who avoided them. To make
matters worse, the rats began to bite Ologbojigolo by the tail to eat it!
Ologbojigolo
considered that that was the height of all the insults to his person. He was
therefore consulted Ifa in the house of Eba silosilo his Babalawo; would he be
able to regain his respect? Would he be able to retain all the rats he
captured? Would it be the one feared by those rats who were getting more and
more daring and daring every day?
The
Awo assured Ologbojigolo that he would be able to maintain anything that he
achieved. He was also told that he would be feared and respected. Everything
that he was doing was advised; was to offer ebo with two pigeons, two roosters
and 20 blades. He obeyed.
As
soon as he offered the ebo, Esu bore a blade in each of Ologbojigolo's fingers
including his toes. Unknown to the rats, they came in groups to annoy
Ologbojigolo as they were accustomed to doing. The leader among them was
grabbed and simplified in two by Ologbojigolo. The rest of them could not
believe their eyes. In his confusion, ologbojigolo was able to grab two more.
He ripped them into pieces with the help of the blades that had been locked in
his fingers. The rest of the rats ran. From that moment, the rats knew
Ologbojigolo as their Master, and any rat who was unlucky enough to be caught
by Ologbojigolo had no way of escaping. Such an unfortunate rat would be part
of the Ologbojigolo meal.
Eba
rere, Awo Adan
Dia
fun Adan, onifila etu
Ekun
omo lo n sun
Ebo
ni won ni ko waa se
Translation:
Eba
rere, the one who has blessings in abundance, the Awo of Adan, the Bat
The
Ifa throw for Adan, the owner of the cap made of Etu brown clothing material
When
he cried in lamentation of his inability to produce his own children
She
was advised to offer ebo.
Adan,
the Bat, loved children enough. She sounded like having several children in her
life. Unfortunately however, she was not able to have even one. She cried for
this every day. How will she come into this world without producing her
own children? Someone gave birth to her, how could she find it impossible to
give birth to her own children? As much as she loved the children, would she
continue to share her love and affection with the children of others, to
produce her own children to love them, to pamper them and to take care of them?
Whenever she hit that spot, she was sad and depressed. She usually sounded like
she was in the midst of her kids joking and playing with them.
She
decided to do something about it. One day, she went to Eba Rere her Babalawo
for consultation of Ifa. During the consultation Ika-Meji was revealed.
The
Awo assured her that she would be blessed with the fruit of her womb. They
was assured that she would give birth to several children in her
lifetime. She was advised to offer ebo with 20 rats, 20 fish and 2 roosters for
good children and good health.
When
she went to the market, she bought all the fish and rats in the market and she
bought the two cocks as well. After the ebo, she began to give birth to her
children. She was blessed with several children and she was in good health to
continue giving birth to children. If anyone tried to persuade her to stop having
children, she would tell him that she loved the children and that she suffered
before her womb was brought in to give birth. That was how adan the Bat
became the mother of several children in his life.
Eba
gbongbo Awo oke
Dia
fun Oke
Oke
l’ohun fe yo’ri ju egbe ohun yooku lo
Ebo
ni won ni ko waa se
Translation:
Eba
gbongbo, Great and Majestic, Awo of Oke, the Mountain
The
Ifa launch for Oke the Mountain
Oke
wanted to be taller than all his colleagues
He
was advised to offer ebo
Oke,
The Mountains , was very ambitious, she wanted to be taller than all her
contemporaries. She planned all the necessary things to make sure she was
taller than each of them, lakes, seas, lagoons, and so on. She went to Eba
gbongbo for consultation of Ifa. Again, during the consultation, Ika-Meji
was revealed.
The
Awo assured her that she would be taller than all her contemporaries. She was
advised to offer ebo with a mature goat, two pigeons and money. She obeyed.
Before long, she grew taller than all her colleagues. She was full of joy as
she was able to achieve the desires of her heart.
Maasi-Maasi
Dia
fun Elemoso
Omo
a-bu-raka-ruku
Eyi
omo eye kan eye kan ti ng’ori ose
Ti
nsure ogun tantantan
Ebo
isegun ni won ni ko waa se
Translation:
Maasi-Maasi,
the Awo of Elemoso
He
was the Awo who threw Ifa for Elemoso
Who
was screaming to the utmost of his voice
Descendant
of the bird that lands on tree of Ose baobab
And
pray incessantly for the war
He
was advised to offer ebo for the victory
Elemoso
was a great warrior. The happiest moments for him were those during
contentions, confrontations and wars. He was always praying for them. For this
reason, he went to Maasi-Maasi, his Babalawo, for Consultation of Ifa: would he
be able to see wars and uprisings to confront them? Would he be
victorious during these confrontations? During the consultation, Ika-Meji
was revealed.
The
Awo told Elemoso that the people of the world were too restless so that there
would be no confrontations and wars. Nothing satisfies the world, the Awo told
Elemoso. Nothing was enough for them except the suffering. The Awo assured
Elemoso that there would always be restraints, confrontations and wars in which
he could get entangled. What he needed to do was offer ebo to be
victorious in his campaigns. The Awo advise him to offer ebo with 3 goat
and money. He obeyed.
Elemoso
fought several battles later; and he was victorious in all. He had several war
booties which made him successful beyond his wildest imagination. Elemoso's
reputation as a warlord traveled far and wide. When he died, everyone paid
tribute.
Kokogun
ab'oju Legan-Legan
Dia
fun won l'agbaa igbo Ife Kiribiti
Awon
le gb'aaye ni won nda'faa si
Ebo
ni won ni ki won se
Translation:
Kokogun,
the slender iron rod, with its pointed tip
This
was the Ifa launched for them in the land of Ife
When
they planned to take control of their surroundings
They
were advised to offer ebo
Ile-Ife
was where humans began life. The Indians of this city are aware of this.
Consequently on this, they saw that there was no reason why they could not be
the ones to control every part of their environment.
That
was what they had in mind when they approached Kokogun-ab'oju-legan-legan for
consultation of Ifa. During the consultation Ika-Meji was revealed.
The
Awo told them that they would be able to exercise complete control over their environment.
They were advised to offer ebo with 16 pigeons, 2 goats and money. They had to
add sand from a well-walked path to the ebo, they were assured that the foot
normally takes full control of the path while the climber's rope of the palm
climber to extract the palm wine takes full control of the tree. palm. They
were also advised to feed Ifa with a mature goat. All that they did without
delay.
Shortly
afterwards, all the towns and villages around Ile-Ife came to pay tribute and
swore loyalty in alliance to the leaders of Ile-Ife. They participated in the
development and defense of Ile-Ife.
Opeere
abosu lonlo
Dia
fun Eruwa suusu
Ti
nbe l'aarin igbe
Ebo
aiku ni won ni ko waa se
Translation:
Opeere,
bird with plume of thick feathers on its head
The
Awo who launched Ifa for Eruwa, the fresh grass
Who
was living in the forest
Eruwa
was advised to offer ebo to live a long time
Eruwa
was in constant need for his life. She lived in the woods. From time to time,
the mountain was burned by hunters in search of prey, by farmers or by
lightning. Would not these activities shorten his life? Was she capable
of surviving these assaults? When there were no fires, deer, antelopes,
rodents, lawn mowers, lobsters and more, they fed on it. Would they end her
completely? The fear of premature death had caused her insomnia. There was no
peace in the mind of Eruwa suusu.
This
was what made her approach Opeere-abosu-lonlo for consulting with Ifa.
When Ifa was consulted, Ika-Meji was revealed.
The
Awo assure Eruwa suusu that even through the existing treat,she would
never die young. Several attempts would be made against her but she would
survive them all. She was advised to offer ebo with two roosters. She obeyed.
Each
time, the farmers burned the farm in preparation for the new planting; the
hunters set fire to the forest to kill animals; a lightning struck the bush and
set it on fire; and herviborous animals consumed Eruwa suusu with imprudent
abandon. Even Eruwa suusu survived all those attempts to kill her. She was full
of praise and thanks for her Awo, Opeere-abosu-lonlo. When asked how she
survived, she responded that she slept quietly and she usually found the
awakening quietly too! All in the power of Olodumare and Ifa.
Ofe
o j’eere
A
rii l’epo
Oloja
kii j’ikasi
A
rii n’iyo
Tenle-olu
ni won se’fa fun
Omo
asa
Eyi
ti n ba won gbe’le Owerenjeje
Eyi
to ti n rin ni ikooko
Eyi
to ti n rin ni ibaaba
Won
ni l’odun nii ni yoo d’eni atelede gbangba
Ebo
ni won ni ko waa se
Translation:
Ofe,
the bird that does not consume beans
But
I mix it with palm oil
A
successful trader does not eat meals prepared the day before
The
food will be preserved with salt
These
were the declarations of Ifa for Tenle-olu
Descent
of that edge of Hawk
Who
lives where Owerenjeje is planted
He
who has been going in total darkness
He
who has been living a life without equality
He
was told that this year was his year of prominence
He
was advised to offer ebo
Teele-olu
was a very unsuccessful man. He had no money, wife, children, no good health,
no home of his own, not to mention any means of transportation of his own.
Except for the members of his family, nobody knew him. Nobody cared to know him
either. As far as many people in their community concerned, the number did not
exist physically or in their minds. How long would he continue to live the life
of like this. Nobody in his community, he wondered the same? That's what
prompted Teele-olu to go the group of Awo mentioned above for
consultation of Ifa: would he triumph in life, he ask Ifa? During
the consultation Ika-Mejio was revealed.
The
Awo told him that he was living a life of darkness. However, they assure him
that this same year something would happen in his life that would bring him
to the center of attention and prominence. He was advised to offer ebo
with 2 pigeons and money. Teele-Olu had no money. He had only two dresses. He
sold one and bought the two doves with the money he made from the sale. The Awo
performed the ebo and blessed him.
Tenle-Olu
waited for three months and no change occurred in his life. In the fourth month
he decided to go to the forest and hang himself. Esu continued urging her to do
so. When he was in the forest, Esu gave him the direction to go. If he stopped
anywhere, Esu urged him to go further into the woods. When he reached a point,
the smell of dead animals was so offensive to him that he could not stand it.
Esu urged him to continue. Whenever he reached the place where the smell came
from, he realized that the smell came from two dead elephants. They had fought
to death before. Esu told him not to waste time and remove the ivory tusks of
the dead elephants. When he removed them, Esu told him that all he had to do
was forget about committing suicide and looking for buyers for his newly found
treasure.
When
he returned home, he sold the ivory tusks for an exorbitant price. He became
very rich. People began to notice. The attitude of all members of his family
changed completely towards him. They were all always at their entire disposal
and call. They were ready to cooperate with him in all things. That was the
time when the members of his family realized that it was not appropriate for
not having a wife of their own. They got him one. People notice it even
more. Shortly thereafter, his wife became pregnant. The whole community knew
that the pregnant woman was the wife of Tenle-Olu. He obtained with his
relatives that an appropriate house was built for him. His business flourished
and he bought a fine horse as a means of transport. All this takes place in
just one year! Teele-Olu became the talk of the city.
O
wa kan awon sukusuku nlaa lo’kuru
Wonyin-wonyin
laa lo’gi
Ogi
ti ko kunna l’elede n bu’san
Gunnugun
w’omi agbada tien-rere
Omu
ni’fa obinrin
Onaofun
ni’fa akunyungba
Dia
fun Elebuute
Ti
nre’le olofin loo gb’awo
Ebo
ni won ni ko waa se
A
bu fun Odu-Keke
O
nre’le Olofin loo gb’awo
Ebo
ni won ni ko waa se
Translation:
Finely
one mashed the beans to make ekuru, the fried bean
And
in a fine paste one crushes the corn to make Ogi, the corn flour
Poorly
crushed maize is given to pigs to consume
Gunnugun,
the Vulture watch the waters of the basins endlessly without drinking
Omu,
the Breast in a priceless possession for a woman
And
a melodious voice is an invaluable possession for an iyere singer / musician
Those
were the declarations of Ifa for Elebute
When
he was going on a mission at Olofin's house
He
was advised to offer ebo
The
same was declared for Odu-Keke
When
he was going on a mission at Olofin's house
He
was also advised to offer ebo
Ana-Osin,
Olofin's wife was pregnant. This brought anew to Olofin's mind: what would he
do for his favorite wife to give birth without problems? He was also curious
about the sex of the baby so he would know what preparation he needed to do for
his eventual arrival: what types of dresses he would procure for the use of the
baby, his circumcision, and others. With all this in mind, he summon Elebute to
go and consult Ifa for him in his palace.
As
soon as Elebute received the call of Olofin, he went to the house of the Awo
previously mentioned for consultation of Ifa. What exactly was Olofin
wanted from him? Would he succeed where he was going? Would he be able to
satisfy Olofin when he arrived there? During the consultation Ika-Meji was
revealed.
The
Awo told Elebute that Olofin's wife was pregnant and that Olofin was concerned
about the safe delivery of his wife. They also told them that Olofin was
concerned about the baby's sex before the time of delivery. The Awo assured
Elebute that Olofin's wife would have a safe delivery and that she would have a
male child. They also told Elebute that Olofin should offer ebo with 2 rats, 2
fish, 2 cocks and money. because the wife was going to give birth to a son.
When Elebute arrived at the palace of Olofin, he was asked to consult Ifa. He
did it.
Again
Ika-Meji was revealed. He assured Olofin that his wife would have a safe delivery
and that she would bear a son. he advise Olofin to offer ebo talk as it
was previously prescribed. Olofin obeyed.
Three
days later, Olofin summoned Odu Keke to his palace for consultation of Ifa on
the same subject. Odu-Keke also went to the same Awo group for his proposed Ifa
consultation to determine exactly what Olofin wanted from him.
When
the Awo consulted Ifa for the Ika-Meji was also revealed. Odu-keke was informed
that Olofin's wife was pregnant and therefore had been summoned. Odu-keke was
informed that Olofin's wife would have a safe delivery. He was told to advise
Olofin to offer ebo with 2 rats, 2 fish, 2 hens and money because Olofin's wife
would give birth to a female baby.
In
the palace of Olofin, Odu-Keke consulted Ifa and again Ika-Meji was revealed.
He assured Olofin that his wife would have a safe delivery and that she would
have a female baby. Female? Odu-keke assured Olofin that he had given him the
exact Ifa message. He advised Olofin to offer ebo as previously prescribed by
his Awo. The Obey.
Elebute
and Odu keke were the best Awos during their time. Whatever they said was taken
seriously because they were coming to happen. Now that the two were giving
conflicting messages, what could one do about it? Elebute said Ifa previewed a
Male baby for Olofin while Odu keke assured Olofin that what Ifa had for him
was a female baby. With these conflicting messages, Olofin's curiosity and
curiosity increased day by day. He could not wait for the day his wife willborn
to know which of the two was right between those two great Babalawo.
One
day Olofin's wife went into labor. As expected, Olofin quickly summoned Elebute
and Odu-Keke to their palace so they could see the safe birth as they
predicted. Elebute arrive first. He assured Olofin that his wife would have no
problems and that she would give birth to a baby boy.odu-keke arrived a few
minutes later and told Olofin that his wife would be in safe childbirth and
that the baby would be a female.
When
Olofin's wife gave birth, she was a son. Elebute was full of joy. He told
Olofin that Ifa had never failed him. Odu-Keke could not believe what he had
seen. He apologized and told Olofin that he was going home to ask Ifa what he
had done wrong in his service to Ifa which brought him this misfortune and
humiliation. Olofin excuse him.
As
soon as he left, Olofin's wife gave birth to another baby; this time, a female.
Olofin quickly asked one of the palace members to go and call Odu-keke back,
that his prediction had come to pass. When the messenger arrived at the house
of Odu-keke, he began to sing like this:
Ifa
Elebuute se na o
T’Odu-keke
si se o
Awo
rere l’Odu-keke
Ifa
Elebuute se na o
T’Odu-keke
si se o
Awo
rere l’Odu-keke o
Translation:
The
prediction of Elebuute has come to happen
And
Odu-keke's has also manifested itself
Odu-keke
is a great Awo
The
prediction of Elebuute has come to happen
And
Odu-keke's has also manifested itself
Odu-keke
is truly a great Awo
That
was the song that the palace messenger, Oodun-keke and all the members of his
house sang in the palace with jubilation with Odu-keke and Olofin, who became
the proud father of a pair of Ibeji (Twins)
Eba
rere, Awo Ina
Dia
fun Ina
Ina
nsunkun Iwa ohun o yo’ri
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Eba
silosilo Awo Ologbojigolo
Dia
fun Ologbojigolo
Ti
nmu’re gbogbo lamuubo lamuubo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Eba
rere, Awo Adan
Dia
fun Adan, onifila etu
Ekun
omo lo n sun
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Eba
gbongbo Awo oke
Dia
fun Oke
Oke
l’ohun fe yo’ri ju egbe ohun yooku lo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Maasi-maasi,
Awo Apasa
Dia
fun Apasa
Tii
s’oko Aso
Ebo
ki won ma gba obinrin re l’owo re ni won ni ko waa se
Ebo
ki ohun le s’oko aso d’ale nikan lo n se
Maasi-Maasi
Dia
fun Elemoso
Omo
a-bu-raka-ruku
Eyi
omo eye kan eye kan ti ng’ori ose
Ti
nsure ogun tantantan
Ebo
isegun ni won ni ko waa se
O
gb’ebo, o ru’bo
Kokogun
ab’oju Legan-Legan
Dia
fun won l’agbaa igbo Ife Kiribiti
Awon
le gb’aaye ni won nda’faa si
Ebo
ni won ni ki won waa se
Won
gb’ebo, won ru’bo
Nje
agbaka l’ese ngb’ona
Agbaka
n’igba ngb’ope
Opeere
abosu lonlo
Dia
fun Eruwa suusu
Ti
nbe l’aarin igbe
Ebo
aiku ni won ni ko waa se
O
gb’ebo, o ru’bo
O
ni bi e pa mi
Emi
o nii ku
Iherepe
ni mo dide o
Kooko
ajuba kasai parada
Ofe
o j’eere
A
rii l’epo
Oloja
kii j’ikasi
A
rii n’iyo
Tenle-olu
ni won se’fa fun
Omo
asa
Eyi
ti n ba won gbe’le Owerenjeje
Eyi
to ti n rin ni ikooko
Eyi
to ti n rin ni ibaaba
Won
ni l’odun nii ni yoo d’eni atelede gbangba
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Bi
a ba l’owo eni l’owo
Eni
gbangba laa je
Ifa
a mi o, enii gbangba
Bi
a ba l’aya eni l’aye
Eni
gbangba laa je
Ifa
a mi o, enii gbangba
Bi
a ba b’imo eni l’aye
Eni
gbangba laa je
Ifa
a mi o, enii gbangba
Bi
a ba ni ire gbogbo l’aye
Eni
gbangba laa je
Ifa
a mi o, enii gbangba
O
wa kan awon sukusuku nlaa lo’kuru
Wonyin-wonyin
laa lo’gi
Ogi
ti ko kunna l’elede n bu’san
Gunnugun
w’omi agbada tien-rere
Omu
ni’fa obinrin
Onaofun
ni’fa akunyungba
Dia
fun Elebuute
Ti
nre’le Olofin loo gb’awo
Ebo
ni won ni ko waa se
A
bu fun Odu-Keke
O
nre’le Olofin loo gb’awo
Ebo
ni won ni ko waa se
Won
gb’ebo, won ru’bo
Nje
Ifa Elebuute se na o
T’Odu-keke
si se o
Awo
rere l’Odu-keke
Ifa
Elebuute se na o
T’Odu-keke
si se o
Awo
rere l’Odu-keke o
Translation:
Eba
rere, will be recognized from afar, the Awo of Ina, fire
He
was the Awo who launched Ifa for Ina
When
he cried and lamented that he had no recognition
He
was advised to offer ebo
He
obeyed
Eba
silosilo, to act immovable, the Awo of Ologbojigolo, the Cat
The
Ifa launch for Ologbojigolo
When
all his achievements were falling from his hands
He
was advised to offer ebo
He
obeyed
Eba
rere, the one who has them in abundance, the Awo of Adan, the Bat
The
Ifa throw for Adan, the owner of the cap made of Etu brown clothing material
When
he cried in lamentation of his inability to produce his own children
She
was advised to offer ebo.
She
obeyed
Eba
gbongbo, Great and Majestic, Awo of Oke, the Mountain
The
Ifa launch for Oke the Mountain
Oke
wanted to be taller than all his colleagues
She
was advised to offer ebo
She
obeyed
Maasi-maasi,
the Awo of apasa, the instrument weaver of clothes
The
launch Ifa to Apasa
Aso's
husband, the clothes
He
was advised to offer ebo so that Aso would not be taken away and carried away
from him.
He
only offered ebo for remaining the husband of Aso
Maasi-Maasi,
the Awo of Elemoso
He
was the Awo who threw Ifa for Elemoso
Who
was screaming to the utmost of his voice
Descendantof
that bird that lands on the tree of Ose baobab
And
pray incessantly for the war
He
was advised to offer ebo for the victory
He
obeyed
Opeere,
bird with plume of thick feathers on its head
The
Awo who launched Ifa for Eruwa, the fresh grass
Who
was living in the forest
Eruwa
was advised to offer ebo to live a long time
She
obeyed
She
stated that if you plan death for me
I
will not die
Calmly
i slept
And
quietly I woke up
Ofe,
the bird that does not consume beans
But
mix it with palm oil
A
successful trader does not eat meals prepared the day before
The
food will be preserved with salt
These
were the declarations of Ifa for Tenle-olu
Descent
of that edge of Hawk
Who
lives where Owerenjeje is planted
He
who has been going in total darkness
He
who has been living a life without equality
He
was told that this year was his year of prominence
He
was advised to offer ebo
He
obeyed
If
one is blessed with wealth
One
will be exposed to prominence
I
surrender reverence to my Ifa, the Divinity of prominence
If
one is blessed with a good wife
One
will be exposed to prominence
I
surrender reverence to my Ifa, the Divinity of prominence
If
one is blessed with good children
One
will be exposed to prominence
I
pay homage to my Ifa, the Divinity of prominence
If
one is blessed with all the good things in life
One
will be exposed to prominence
I
greet my Ifa, the Divinity of prominence
Finely
one mashed the beans to make ekuru, the fried bean
And
in a fine paste one crushes the corn to make Ogi, the corn flour
Poorly
crushed maize is given to pigs to consume
Gunnugun,
the Vulture I watch the waters of the basins endlessly without drinking
Omu,
the Breast in a priceless possession for a woman
And
a melodious voice is an invaluable possession for an iyere singer / musician
Those
were the declarations of Ifa for Elebute
When
he was going on a mission at Olofin's house
He
was advised to offer ebo
The
same was declared for Odu-Keke
When
he was going on a mission at Olofin's house
He
was also advised to offer ebo
They
obeyed
The
prediction of Elebute has come to happen
And
Odu-Keke's has also manifested itself
Odu-Keke
is a great Awo
Behold!
The prediction of Elebute has come to happen
And
that of Odu-Keke has also manifested itself
Odu-Keke
is truly a great Awo
Ifa
says that for the person for whom this Odu is revealed he will be blessed with
the desires of his heart in life. Ifa says that the reason for consulting Ifa
will be in favor of the person for whom this Odu is revealed.
VI.
Ifa
predicts success and great achievements for the person for the person for whom
this Odu is revealed, where he or she is going, to stay and settle. Ifa says
his luck will shine where he or she is going. He or she will be able to settle
there. Ifa says he or she will be blessed with countless blessings.
Ifa
advises this person to offer ebo with 3 pigeons, 3 guineas, 3 roosters and
money. About this Ifa says:
Je
n f'idi he
Dia
fun Aagba
Ti
nlo ree gba igbo l'owo on'igbo
Ebo
ni won ni ko waa se
Translation:
Let
me sit here with you
This
was the message from Ifa to Aagba
When
he was going to take control of the forest owners' forest
He
was advised to offer ebo
Aagba
was a climbing plant. He planned to go to the forest and settle there. All his
intention was no more than the fact that he wanted to stay in the forest and
live a quiet life: he would triumph? That's why he went to Jen-fidi-he's house,
a prominent Babalawo to consult Ifa.
Jen-fidi-he
assured Aagba that he would be able to establish himself in the forest. Not
only that, he would take control of the entire forest from the hands of forest
owners at one point in his life. Aagba did not see that this could be feasible.
He believe in the words of Ifa without embarrassment. The Awo advised him
to offer ebo as was previously prescribed. He obeyed.
Shortly
after this, Aagba left for his trip to the forest. When he arrived in the
forest, he saw a serene place on the river and decided to stay there for some
time, before looking for a better place that would be good for the settlement.
Before long he realized that the place was good for him. In two years, he had
taken control of the whole neighborhood. No one questioned their actions. In
ten years he had become a considerable force in the forest. Anyone who was
planning to farm there told him that it was not because Aagba was too lazy
there.
Je
n f'idi he
Dia
Fun Ijokun
Ti
nlo ree gb'odan ol'odan
Ebo
ni won ni ko waa se
Translation:
Let
me sit here with you
This
was the message from Ifa to Ijokun
When
he was going to take control of the plain from the hands of the owners of the
land of the plain
He
was advised to offer ebo
Ijokun's
case was similar to that of Aagba. He also went to the land of the plain just
to manage before moving. He also triumphed there, and in 10 years, took control
over the flat land from the hands of the original owners of the land. Ijokun
was however also advised to offer ebo before proceeding on that trip. He also
obeyed and triumphed. No one did anything where Ijokun was.
Je
n f'idi he
Dia
fun Kekere Nsele
Ti
nlo ree gba Oyo l'owo Oloyoo
Ebo
ni won ni ko waa se
Translation:
Let
me sit here with you
That
was the message from Ifa to Kekere-Nsele
When
he was going to take control over the city of Oyo from the hands of the owners
of the city of Oyo
He
was advised to offer ebo
The
history of Kekere-Nsele was similar to those of Aagba and Ijokun. When he was
going to the city of Oyo, he went to see Ifa. He was assured that the serious
part of the owners of the land where he was planning to go. He was also advised
to offer ebo. He obeyed.
When
he arrived in the city of Oyo, he was accepted. Before long, he became one of
the decision makers on earth. He also had his own area where he had control.
Je
n f'idi he
Dia
fun Epa
Ti
nlo ree gba poro l'owo ol'oko
Ebo
ni won nI ko waa se
Translation:
Let
me run it here
These
were the declarations of Ifa for Epa,
When
he was going to take control of the back of the farm from the owner of the farm
She
was advised to offer ebo
The
case of Epa was similar to that of Aagba, Ijokun and Kekere-Nsele. When Epa was
going to the farm to stay. She never worked for more than a season to be there
before she found a job.
Je
n f’idi he
Dia
fun Aagba
Ti
nlo ree gba igbo l’owo on’igbo
Ebo
ni won ni ko waa se
Je
n f’idi he
Dia
fun Ijokun
Ti
nlo ree gb’odan ol’odan
Ebo
ni won ni ko waa se
Je
n f’idi he
Dia
fun Kekere Nsele
Ti
nlo ree gba Oyo l’owo Oloyoo
Ebo
ni won ni ko waa se
Je
n f’idi he
Dia
fun Epa
Ti
nlo ree gba poro l’owo ol’oko
Ebo
ni won ni ko waa se
Won
gb’ebo, won ru’bo
Aagba
waa se bi ere
O
gba igbo lowo onigbo
Ikjokun
se bi ere
O
gba odan lowo olodan
Kekere-Nsele
se bi ere
O
gba Oyo lowo Oloyoo
Epa
si bi ere
O
gba poro lowo oloko
Kinni
Epa fi to ebe ka o
Omo
yooyo, l’Epa fi tebe ka
Omo
yooyo o
Translation:
Let
me sit here with you
This
was the message from Ifa to Aagba
When
he was going to take control of the forest owners' forest
He
was advised to offer ebo
Let
me sit with you here
This
was the message from Ifa to Ijokun
When
he was going to take control of the plain from the hands of the owners of the
land of the plain
He
was advised to offer ebo
let
me share your sit with you
That
was the message from Ifa to Kekere-Nsele
When
he was going to take control over the city of Oyo from the hands of the owners
of the city of Oyo
He
was advised to offer ebo
Let
me Share Your sit with You
These
were the declarations of Ifa for Epa.
When
he was going to take control of the back of the farm from the owner of the farm
She
was advised to offer ebo
They
obeyed
Gradually,
Aagba took control of its owner's hands
And
gradually, Ijokun took control of the plain from the hands of its owner
Gradually,
Kekere-Nsele took control of the city of Oyo from the hands of the owners of
the city
And
gradually, Epa took control of the farm from the owner of the farm
What
did Epa use to surround herself?
It
was abundant children
VII.
Ifa
says that the person for whom this Odu is revealed is doing something secretly
in the present. If this secret is exposed, what he or she is doing will be in
danger. He or she needs to make ebo so that his secret is not known. He or she
needs to feed the Ori of his parents. If one or both are dead, he or she needs
to feed their spirits. He or she needs to feed Obatala and Ifa. Ifa also says
that there is a need for the person for whom this Odu is revealed to be kept
quiet during the period that he or she is doing this thing until it is finally
completed.
Ifa
advises this person to offer ebo with 2 pigeons, 2 guineas, 2 roosters and
money. After this he or she needs to feed the Ori or spirits of his parents,
Ifa and Obatala. On this, Ifa says:
Opelope
ejika ni o j’ewu o bo
Opelope
wipe o ri iye ire to bi o fun baba ire
Dia
fun Oosanla Oseeremagbo
Ti
nsunkun oju aworo ohun o ba’re o
Ebo
ni won ni ko waa se
Translation
Let
give thanks to the shoulders who do not allow the dress to fall of our
body
Let
us give thanks to the fact that a good mother gave birth to a good father
Those
were the messages from Ifa to Obatala
When
he lamented that his disciples did not triumph
He
was advised to offer ebo
Obatala
slept with sadness. He got up and was still sad. This had been happening for
some time. Why? Your beloved Aworo Orisa dissipates could not do the complete
thing.
All
his efforts counted for nothing. This was what was giving Obatala insomnia.
What would other people say if their own Aworos were experiencing acute needs?
Obatala was aware that people would not make fun of their Aworos, but it would
be the Obatala that would be the object of ridicule for everyone. What could he
do? After much deliberation, he decided to go by consulting with Ifa. He went
home to the Awo group mentioned above for Ifa consultation in favor of his
Aworos.
The
Awo told Obatala that even though his Aworos were experiencing serious problems
at the time, the problems would nonetheless disappear in due course. They told
Obatala that His Aworos were well born and properly trained by their
parents. He needed to feed the Ori of his parents so that they would give them
their support. They also said that since they had enjoyed the help of Obatala
there was an assistance there that Obatala had to render to his Aworos. That
was that the Aworos had no secrets. All their secret plans had been exposed to
their opponents and these opponents made sure that such plans failed. Then
there was the need for those secret plans of their Aworos not to seep into
anyone. The Awo also advised Obatala to inform his Aworos to offer ebo as
previously prescribed and at the same time to help their Aworos to keep their
secret secrets. All the councils of the Awos were obeyed.
From
that moment, Obatala made it his personal responsibility to keep the secret
plans of his Aworos from being exposed. When the plans did not filter, the Oror
Aworos were able to implement the desires of their hearts. The Aworo became
happy and sure of themselves in all the basic things of life. Obatala became
proud and happy of the achievements of his Aworos.
Opelope
ejika ni o j’ewu o bo
Opelope
wipe o ri iye ire to bi o fun baba ire
Dia
fun Oosanla Oseeremagbo
Ti
nsunkun oju aworo ohun o ba’re o
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe ko jinna
E
wa ba ‘ni bayo, e waa wo’re o
Nje
asiri ti Oosa pamo
N’ikoko
lo wa
Translation:
Let
give thanks to the shoulders that do not the dress to fall of our body
Let
us give thanks to the fact that a good mother gave birth to a good father
Those
were the messages from Ifa to Obatala
When
he lamented that his disciples did not triumph
He
was advised to offer ebo
He
obeyed
Before
long, not too far
Let's
get together in the middle of every ire in life
Behold!
The secrets kept by Obatala
They
keep secrets!
Ifa
says that the person for whom this Odu is revealed will enjoy the assistance of
the Divinities. He or she will achieve their heart's desires in life. He
or she however needs to keep their secrets secret. He or she needs to be
secretive in all their secret plans.
Commentaries
It
true that most humans don't want other people to acheive. Even a great
confidants can still foil your plan. To succeed in life You need to learn
how to keep secrets.
VIII.
Ifa
says that it foresees the ire of the victory for the person for whom this Odu
is revealed. Ifa says that the enemissary are many but he or she will overcome
them all. Ifa says that the plans of his enemies will become successful for him
or her since his malevolent designs will become to advantage for him or her.
Ifa will assure him or her that their enemies will be put to shame.
Ifa
advises the person for whom this Odu is revealed to offer ebo with a mature
goat and money.
The
Awo also needs to look for a palm seed along the side of the road (not one from
a farm, it must be picked up along the way), crush it to powder and print
Ika-Meji on the dust and recite this strain inside the . After this, make
incisions on the head of the peresone for whom this Odu is revealed from its
front to behind the head and rub dust on the incisions. If this is done, ifa
says, that victory is assured. The stanza of this Odu on this subject says:
Gbongbo
ona j'elese o rin
Gbogbo
aye kii seer'owo r'esin
Dia
fun Ayinrin tii s'omo Oloro n'Ife
Ebo
aiku ni won ni ko waa se
Translation:
Let
the corn branch of passage to those who travel
Not
everyone can buy a horse
These
were the declarations of Ifa for Ayinrin, the color brown
The
son of an influential man in Ife
He
was advised to offer ebo for longevity
Ayirin,
the brown color was the son of an influential citizen of Ile-Ife. Many people
hated him for any reason. Ayinrin was aware of this fact but everything he did
to make his friends change their attitude towards failure. Consequently, he
went to the Awo mentioned above by consultation of Ifa. During the consultation
Ika-Meji was revealed.
The
Awo told ayinrin even though his enemies were planning to eliminate him, they
would all fail. He was advised to offer ebo for the victory and longevity as
explained above. He obeyed. A special preparation was made for him with the
seed of a palm.
After
this, he was asked to continue his daily activities because no evil would fall
on him.
Meanwhile,
Ayinrin's enemies had devised an ingenious plan to eliminate him. They prepared
an ink in the hope of dipping it inside until it died. One day, they captured
ayinrin and immersed him in the ink casserole. He was in the pot for three
days. All of them were sure no one could survive such a deal. When they removed
Ayinrin, he was still alive! Not only that, he was looking more beautiful, more
radiant, strong and healthy. Everything they tried to do to harm Ayinrin, he
usually emerged better than before. They soon forgot about Ayinrin.
Ifa
says that the enemies of the person for whom this Odu is revealed will soon
give up on their plans against him or her.
Gbongbo
ona j’elese o rin
Gbogbo
aye kii seer’owo r’esin
Dia
fun Ayinrin tii s’omo Oloro n’Ife
Ebo
aiku ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba ni laiku kangiri
Aiku
Ifa dun o j’oyin lo
Oni
la o pa Ayinrin
Ola
la o p’Ayinrin
Enu
enu l’ese fi n pa ekuro oju ona
B’aro
ba l’ohun o p’Ayinrin
A
t’ayinrin se o
Ayinrin
o de o
Omo
Oloro n’Ife
Translation:
Let
the root branch on foot path allow passage for those who travel
Not
everyone can buy a horse
These
were the declarations of Ifa for Ayinrin, the color brown
The
son of an influential man in Ife
He
was advised to offer ebo for longevity
He
obeyed
Come
and find us where we enjoy long life
Ifa's
guaranteed longevity is sweeter than honey
Today,
let's kill Ayinrin
Tommorrow
, we will eliminate Ayinrin
They
are mere words what the foot produces
That
they are going to kill a palm seed on the way
If
Aro, the ink plans to kill Ayinrin
Only
add to his beauty and vitality
Here
comes ayinrin
The
son of an influential man in Ile-Ife
Ifa
says that the more people who plan to harass this person, the more healthy,
cheerful, intelligent and loved he will become. In the other hand, he or she
should never conspire or plot against other people as this will only lead to
frustration and failure for him or her.
IX.
Ifa
says that he foresees the ire of a baby for a man who has been finding it
difficult to have children. Ifa says that some evil forces are responsible for
this man's inability to become a father. With proper ebo, Ifa assumes that
these evil forces will disappear.
Ifa
advises this man to offer ebo with a mature akika, pangoling and money. He also
needs to feed Esu Odara with a large cock. On this, Ifa says:
Oto
to to
Oro
ro ro
Otooto
laa j’epa
Otooto
laa je’mumu
Loto
loto laa s’olu esunsun s’enu
Dia
fun Onikamogun
Omo
eleegun kakaaka
Tii
f’ori akika s’aremo
Ebo
ni won ni ko waa se
Translation:
Oto
to to
Oro
ro ro
Otooto
laa j'epa
Otooto
laa je'mumu
Lotus
lotus laa s'olu esunsun s'enu
They
were the Awos who launched Ifa to Onikamogun
He
who was blessed with strong bones
And
who uses the head of akika, pangolin as a medicine for fertility
He
was advised to offer ebo
Onikamogun
had many wives but none of them had a baby for him. They could not get
pregnant. All the evidence suggested was that there was nothing wrong with
women. One day, all the women confronted Onikamogun and begged him to go to Ifa
to find out exactly why none of them could get pregnant at home. After much
deliberation, Onikamogun agreed to go for consultation with Ifa. He
therefore summoned the group of Awos mentioned above to the palace for
consultation of Ifa. During the consultation Ika-Meji was revealed.
The
Awo told him that physically there was nothing wrong with him or his numerous
women. What had been precluding him from being a father was that there were
some evil spirits who surrounded him who had to be thrown out of his life so
that he could begin to have children.
He
was advised to offer ebo with a great pangolin and money. He was also advised
to feed Esu Odara with a mature cock. He obeyed. Akika's head was cooked with
crushed eyin-olobe leaves for eating. Onikamogun prepared this preparation.
After this, the Awo assured Onikamogun that there would be no delay in getting
his women pregnant.
That
night, Esu Odara chased away all the evil spirits blocking Onikamogun's
chances. His wives began to be blessed with the fruit of their wombs.
Within a year, Onikamogun had many babies in his palace. He was full of joy. He
gave thanks and praises to his Awo who instead praised Orunmila in Oke-Igeti.
Orunmila instead gave thanks and praises to Olodumare.
Oto
to to
Orou
ro ro
Otooto
laa j’epa
Otooto
laa je’mumu
Loto
loto laa s’olu esunsun s’enu
Dia
fun Onikamogun
Omo
eleegun kakaaka
Tii
f’ori akika s’aremo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe ko jinna
E
ba wa ni jebuto omo
Jebuto
omo laa ba’ni l’ese Ope
Nje
ka’bi kuro ka bi’mo o
Akika
moroko
Kabi
kuro ka bi’mo o
Translation:
Oto
to to
Oro
ro ro
Otooto
laa j'epa
Otooto
laa je'mumu
Loto
loto laa s'olu esunsun s'enu)
They
were the Awos who launched Ifa for Onikamogun
He
who was blessed with strong bones
And
who uses the head of akika, pangolin as a medicine for fertility
He
was advised to offer ebo
He
obeyed
Before
long, not too far
Let's
meet in the middle of several children at the foot of the Sacred Palm Tree
Please
remove all evil forces so that we have children.
Akika
the pangolin
Remove
the forces of evil and pass the children
Ifa
says that the person for whom this Odu is revealed will be blessed with many
children. All he needs to do is offer ebo to drive away all evil forces by
preventing him from having children.
Commentaries
This
stanza of Ika meji, make it clear that when human are experiencing infertility,
women must not be made to carry the responsibility of the cause of it. Men also
can be the cause as seen in the case of Onikamogun.
X.
Ifa
says that where this Odu is revealed there is a Lady who is in terrible need of
having a child, but she is finding it very difficult to get pregnant. Ifa says
that there is a need for all those who are close to her, the two women and men,
young and old to help her offer ebo so that she may be blessed with the fruit
of her womb. Ifa says that she should not be left alone because she will be
grateful to those Y assist her in one way or another. Ifa says that she is not
thinking about anything else in life than getting pregnant and having her own
baby. His condition is pathetically enough to justify everyone coming to his
aid.
Ifa
advises that the ebo should be offered with two Akika (pangolin) and money.
There is also the need to feed Ifa with a mature goat. The entire reproductive
organs of the goat and a whole pangolin will be cooked with leaves of eyin-olobe
for the woman to eat. If this is done, Ifa says, the woman is forced to get
pregnant before long. On this, Ifa says:
Baba
gbede ila
Baba
gbede ikan
Agbado
tinu iya re s’omo titun wa’le aye
Dia
fun Fekunwe
Tii
somo Iwareware Ife mefeefa
To
f’eyinti m’oju ekun sunrahun omo
To
n gb’aawe alari ri pon
To
n f’owo osun nu’giri gbigde
O
r’omo l’eyin adie lo tu puru s’ekun
O
l’eye oko se tun nbi’mo ju’ni lo
Ebo
ni won ni ko waa se
Translation:
Baba
gbede ila (the okro)
Baba
gbede ikan(garden egg)
Agbado
tinu iya re s'omo titun wa'le aye
They
were the Awos who threw Ifa Fekunwe (she who bathes in her own tears)
The
daughter of the sixth elder Awo of Ile-Ife
When
he regretted his inability to produce a child
She
was crying for not having a baby
She
was in mourning for not having had her own baby to carry it in the back
She
was rubbing Osun red on the walls (which was supposed to rub it on her baby)
When
she saw chicks following a hen, she would burst into tear
Why
could a bird be blessed with babies while she was not?
She
asked
She
was advised to offer ebo
Fekunwe
was the daughter of the sixth maker of major decisions in Ile-Ife. As a result
of her friendly attitude toward everyone, Ife's sixth Iwareware was considered
her daughter. When she married, the six of them were present and they performed
their role as parents. Five years after the wedding however, Fekunwe was still
not having her own son. She cried every day but no one noticed her mental state
or condition. In the sixth year of marriage without the fruit of her belly,
Fekunwe had been thin and tired. She fell sick several times. She was being
taken from one recovery center to another. It soon became apparent that if
something was not done urgently, Fekunwe could lose his life. That's how the
people put their heads together, particularly the six Iwareware of Ife and went
by consultation of Ifa.
The
Awo told them that Fekunwe's problem was his inability to have his own baby.
That was the problem of them finding the solution for the welfare of Fekunwe.
That was the only thing they could do for Fekunwe to restore her glow, joy and
health. The Awo blame all his relatives and all the good people for waiting so
long before taking positive steps for Fekunwe.
The
Awo advise her to offer ebo as discussed above. All those present that
day contributed money and materials and the ebo was offered accordingly. After
this, a special preparation was made for her to consume.
Two
months after this, Fekunwe became pregnant. Her life changes immediately.
Aside from the tales and tales of early pregnancy of women, Fekunwe regained
his health. She became cheerful and she was grateful to all who attended.
Baba
gbede ila
Baba
gbede ikan
Agbado
tinu iya re s’omo titun wa’le aye
Dia
fun Fekunwe
Tii
somo Iwareware Ife mefeefa
To
f’eyinti m’oju ekun sunrahun omo
To
n gb’aawe alari ri pon
To
n f’owo osun nu’giri gbigde
O
r’omo l’eyin adie lo tu puru s’ekun
O
l’eye oko se tun nbi’mo ju’ni lo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba ni ni jebutu omo
Nje
Otun Ife e o s’eni
Osi
Ife e o s’eniyan
Eyin
kii se e ba Fekunwe s’ebo omo
Translation
Baba
Gbede Ila(Okro)
Baba
gbede ikan (garden egg)
Agbado
tinu iya re s'omo titun wa'le aye
They
were the Awos who threw Ifa for Fekunwe (she who bathes in her own tears)
The
daughter of the sixth elder Awo of Ile-Ife
When
he regretted his inability to produce a child
She
was crying for not having a baby
She
was in mourning for not having had her own baby to carry it on the back
She
was rubbing Osun red on the walls (which was supposed to rub it on her baby)
When
she saw chicks following a hen, she would burst into lanto
Why
could a bird be blessed with babies while she was not?
She
asked
She
was advised to offer ebo
She
obeyed
Let's
get together amidst many children
The
Otun (second in command) of Ife, you are not good
The
Osi (third in command) of Ife, you are bad
Why
can not they help Fekunbe to offer ebo to have children?
Ifa
says that the woman for whom this Odu is revealed would need help to offer ebo
since she would show appreciation to them for all their efforts.
XI.
Ifa
says that the person for whom this Odu is revealed needs to offer ebo for
strong health all the time. This will allow him or her to enjoy life to the
fullest. Ifa advises this person to offer ebo with 3 cocks and money. On this,
Ifa says:
Ka
gbaa n'ibuu
Ka
gbaa l'ooro
Dia
fun Aase
Ti
nlo ogun Ilurin
Ebo
ni won nor ko waa se
Translation:
Let
us affirm It vertically
And
affirm it horizontally
That
was the message of Ifa to Aase the door
When
he was going to a confrontation with iron
She
was advised to offer ebo
Aase,
the door was old and weak. She was not well. She was suffering from various
ailments, known and unknown. As a result of this, she went for consultation of
Ifa; would she be able to regain her health?
The
Awo told her that even though she was very sick at the time, she nonetheless
needed the help of the iron nails to get well. She was advised to offer ebo
with 3 roosters and money. She obeyed. She was then referred to iron nails for
treatment. When she got there. The nails seized all the boards, vertically and
horizontally.
The
door swelled once more. Each time she was weak, she sent for the iron nails,
who in turn picked her up again.
Ka
gbaa n’ibuu
Ka
gbaa l’ooro
Dia
fun Aase
Ti
nlo ogun Ilurin
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba ni bayo, e wa wo’re o
T’aase
ba lu’rin tan
Ara
re a si le kokooko
Translation:
Let
us affirm it vertically
And
affirm it horizontally
That
was the message of Ifa to Aase the door
When
he was going to a confrontation with iron
She
was advised to offer ebo
She
obeyed
Before
long
Let
us gather together in the midst of all well-being
After
the door confronts the iron nails
His
body became very strong
Ifa
says that for the person for whom this Odu is revealed he enjoys good health.
He or she needs to offer ebo for strong health and vitality.
XII.
Ifa
says that there is a need for the person for whom this Odu is revealed to
prepare a hand of Ifa (21 Ikin) for a child who will produce it. Ifa says that
the baby is not conceived yet but is on the way. The future parents in this Odu
are good to be. The reason they need to do this is that the baby that is
coming, when it grows up will be extremely good or extremely bad person. If
Ifa's hand is prepared before the baby arrive. it will be released regularly
and everything will be done. This will make the baby extremely good with
himself, his parents and his community. Good or bad, this child will be very
popular. A stanza in this Odu says:
Eni
kiini ika
Eni
keji ika
Igba
ika di meji o ododo
Dia
fun , Oba
Ti
yoo bi Oro l'omo
Ebo
ni won nor ko waa se
Translation:
The
first is Ika
The
second is also Ika
When
Ika stands on a pair, then we have a real Ika-meji
This
is the message for the Oba
Who
would give birth to Gold?
He
was advised to offer ebo
Oba
had all things going well for him. He was very happy and happy. One day he
called his Awo for a routine Ifa query. Ika meji was revealed. The Awo told him
that a child was coming to his home. When this child arrives the child would be
very popular for good or for bad. Consequently, there was a reason why he would
prepare an Ifa hand for the arrival of that child so that he or she would be
popular in a positive way. The Oba instructed the Awo to prepare Ifa's hand
immediately.
True
to prediction, the baby came two years later. A male. When he grew up, he
became a mighty warrior. He threw and conquered many battle s. He
extended the territory where his father governed. His father was very proud of
him. They did the festival in the land of Ikamogun. People referred to him
affectionately as the Oba of the people. The two father and son were grateful
to the Awo who threw Ifa for them.
Eni
kiini ika
Eni
keji ika
Igba
ika di meji o ododo
Dia
fun Oba
Ti
yoo bi Oro l'omo
Ebo
ni won nor ko waa se
The
gb'ebo, the ru'bo
E
wa ba ni ni wowo ire
Kinlo
wa s'ejika di meji
Awo
rere
Lo
s'ejika di meji
Translation:
The
first is Ika
The
second is also Ika
When
Ika stands on a pair, then we have a real Ika-meji
This
is the message for the Oba
Who
would give birth to Gold?
He
was advised to offer ebo
He
obeyed
Before
long
Let's
get together in the middle of everything Ire
What
returns to Ika in two (ika-Meji)
A
good Awo
It
was responsible for us to get Ika-Meji
A
real good Awo
Ifa
says that the life of this person will be good. He or she will be popular and
his son; or she will also be very popular.
Commentaries
A
great lesson to learn from this Odu above is that we don't need to wait till
the time we get problems before before will make ifa consultation. This also
apply to medical check up for our health. this make us to know of problems in
advance and solve it.
XIII.
Ifa
says that there are two people where this Odu is revealed; they could be
friends, brothers, sisters, business partners and so on. They both need to
offer ebo so that one does not become the servant of the other. In the present,
the situation of one is much better than that of the other, there is a need to
offer ebo so that their situation improves together and the two succeed
together.
Ifa
advises each of them to offer ebo with 3 guineas, 3 roosters, 3 pigeons and
money. By doing this, Ifa will repair their lives. On this, Ifa says:
Kengbe
ni o pa gbuuru w’amu
Dia
fun Odi
A
bu fun Yara
Ebo
ni won ni ki won waa se
Translation:
The
barrel can not be forcibly directed into the water pan
Those
were the declarations of Ifa for Odi, the Wall
And
for Yara,
They
were both advised to offer ebo
Odi,
the Wall and Yara, the Moat had been friends for long, long time. The two were
used to defend the city in the last days. One day, they went to see Ifa to find
out what they were supposed to do so they would continue to be relevant to
their community.
The
awo told them to offer ebo because the time would come when one would depend on
the other to survive. They were advised to offer ebo as was previously
prescribed. Only Yara offered the ebo.
One
day, the Odi Wall gave way. The whole city became vulnerable. Odi also became
irrelevant in the defense of the city. The shame she brought to Odi made her
run to the awo's house for the ebb he had so far refused to offer.
The
Awo took pity on his condition. They offered the ebo for him. As soon as the
ebo was offered, people decided to go to Odi. They took measuring vessels,
hoes, machetes, basins and went to repair Odi. When they finished, Odi regained
his previous position and he thanked and praised his Awo and those who repaired
it.
‘Kengbe
ni o pa gbuuru w’amu
Dia
fun Odi
A
bu fun Yara
Ebo
ni won ni ki won waa se
Yara
lo koko gb’ebo nibe to ru’bo
Iwa
Odi n se
Iwa
Odi n baje
Atewe,
atagba
E
k’oko e k’adaa
E
wa lo ree tun’wa Odi se o
Translation:
The
barrel can not be forcibly directed into the water pan
Those
were the declarations of Ifa for Odi, the Wall
And
for Yara, the Moat
They
were both advised to offer ebo
Only
Yara obeyed first
Odi
is in a state of despair
Behold!
Odi is disintegrating
Please
young and old
Bring
your hoes and machetes
Come
and repair Odi
Ifa
says that the life for the person for whom this Odu is revealed will be fixed
and he or she will be able to display their potential in life.
XIV
Ifa
says that for the person for whom this Odu is revealed has the potential to
suffer from double personality. He or she needs to offer ebo regularly for this
to disappear. Ifa says that instead of an Ori, he or she has brought three Ori
from heaven . This has been giving him or her a lot of confution since he or
she will find it difficult to make a definitive decision or definitive step in
their life. An Ori is on his neck, the second on his right shoulder and the
third on his left shoulder. So that they stop disturbing the real Ori and
personality they have brought from heaven. There is also the need to feed the
true Ori to the attendant. in taking the other two Ori off their shoulders.
Ifa
advises this person to offer ebo with a mature goat and money. He or she needs
to look for two Irokes (2 tappers) and two Irukeres (2 cow tails). The Awo will
retain one of each and the remainder will be given to him or her for use.
The
right shoulder will be repeated but softly hit with the Iroke and the left
shoulder will be hit with the Irukere so the two Ori will leave their shoulders
and allow the real Ori to function properly. He or she needs to serve your Ori
with a live catfish. About this Ifa says:
Opelope
ejika ni o j'ewu bo
Opelope
ejika ni o j’ewu o bo
Opelope
pe o ri iye ire to bi o fun baba ire
Dia
fun won ni Ika-Ereja
Ibi
won gbe hu’ri meta-meta
Ebo
ni won ni ki won waa se
Translation:
Let
us give thanks to the shoulders that do not allow us to fall off the clothes of
our body
We
thank you that a good mother gave birth to a good father
These
were the messages of Ifa for them in Ika-Ereja
When
they came into the world with three Ori each
They
were advised to offer ebo
The
people of Ika-Ereja, were living in a state of complete confusion. Nothing
worked for them. They found it difficult to make any firm decisions in their
lives. As soon as they decided to do something worthwhile, other thoughts came
to mind that did not make the previous decision achievable. Some of them could
be completely gentle humans in the day, but they were monstrous at night.
Others saw themselves as beautiful ladies by day but at night, they sounded to
be ugly and vise versal men. Those who managed to do something worthwhile in
the daytime would destroy it at night. Would they continue to live that life in
such a ruthless way? They wondered: would there be any solution for their
lives? They wanted to know.
This
situation was what brought them to the group of Awos mentioned above for
consultation of Ifa. When Ifa was consulted, Ika-Meji was revealed. The Awo
informed them that they were in various states of confusion and indecision. To
them he told them that this was because instead of an Ori, they had brought to
the world three Ori each and the three Oris was working crosswise on purpose in
their lives. There was therefore the need to remove and remove the remaining
two Oris to give space to the real Ori at their necks that would function
properly.
The
Awos group advised the citizens of Ika-Ereja to offer ebo as it was previously
prescribed. They obeyed. All of Ifa's special works were made for them. From
that moment on, their lives changed for the better. They did not live in the
state
of
confusion and indecision. They were able to make progress in their lives. They
lived happily ever after giving them garments and praises to their Awo, Ifa and
Olodumare.
Opelope
ejika ni o j’ewu o bo
Opelope
pe o ri iye ire to bi o fun baba ire
Dia
fun won ni Ika-Ereja
Ibi
won gbe hu’ri meta-meta
Ebo
ni won ni ki won waa se
Won
gbe’ebo, won ru’bo
Iroke
ni won fi n ka t’otun
Irukere
ni won fi n ka t’osi
Ko
pe ka jinna
E
wa ba’ni ni jebutu ire gbogbo
Ero
Ipo ero Ofa
Eni
ori san n’Ife nii joba o
Translation:
Let
us give thanks to the shoulders that do not allow us to fall off the clothes of
our body
We
thank you that a good mother gave birth to a good father
These
were the messages of Ifa for them in Ika-Ereja
When
they came into the world with three Ori each
They
were advised to offer ebo
They
obeyed
Iroke
was used to remove the Ori from the right shoulder
Irukere
was used to remove the left shoulder
Before
long
Let's
get together in the middle of everything Ire
Travelers
to the cities of Ipo and Ofa
Those
who support their Ori are those who are installed as Oba
Ifa
says that the people or person for whom this Odu is revealed will enjoy the
help of his Ori. All he or she needs to do is make sure that the two Ori
working in conflict with their true Ori are removed and cast out.
XV.
Ifa
says that the person or person to whom this Odu is revealed needs to avoid
self-deprecation. He or she must be realistic all the time. Whatever he or she
knows he can not get, he or she should never aspire to it. He or she should not
allow anyone to let him or her know that he or she can not get it.
Ifa
says that there is an arduous task that must be accomplished before prosperity
can reign where this Odu is revealed. Ifa says that the person who will attend
the task will be someone that everyone has disapproved of. It is also possible
that the person for whom this Odu is revealed is that person whom everyone has
been watching with contempt. He or she will be able to accomplish the task to
the astonishment and enjoyment of the whole world. All he needs to do is offer
the appropriate ebo.
Ifa
advises that the ebo should be offered with a mature goat, 3 pigeons, 3
guineas, 3 ducks, money and all the food available at that time. On this, Ifa
says:
Opopo
meta ile Ila
Opopo
meta ona Ojumu odo
Meta
de’le, meta o de’le
Ope
kekere ile Irojo, abimo rojorojo
Dia
fun won ni Ilabesan
Ni’jo
ti Oba won wo Ileji
Won
ni ki won waa m’erin fi s’ebo
Translation:
The
three main roads of the city of ila
And
the three routes on the road of Ojumu-Odo
Three
take home, three do not take home
The
young palm tree in the land of Irojo with its splendid leaves
Those
were the messages of Ifa for the inhabitants of the land of ilabesan
When
his Oba was together with his ancestors (he died)
They
were advised to offer ebo with an elephant alive
When
the Oba of Ilabesan died, there was chaos and pandemonium in the land.
Everything went backwards. There was crisis on crisis. Everyone then joined
together one day to consult Ifa to determine the output to the problems. They
went to the house of the group of Awo mentioned above for consultation: would
there be peace in this land again? Would they be able to recover their enviable
position which they occupied before the death of their Oba? Would they be able
to bring back the people who had left the city as a result of the crisis?
This
and many more questions were the ones that were in their minds when they went
by consultation of Ifa. During the consultation Ika-Meji was revealed.
The
Awo told them that they had come for what was an uphill task and that they had
waited long before making the move to ask Ifa for his assistance. However, to
them he assure them it was not too late to find a solution.
The
Awo advised them to go and look for a live elephant as that was the only
material that could be used to return the city to its former glory. If they
could find the elephant to use as an ebo, they were assured that peace and
progress, prosperity and love would return to earth. The Awo insisted that the
elephant should be brought to the city alive before being sacrificed for
ebo. Could they use any other animal as a substitute? They asked. No, it must
be the elephant; replied the Awo.
When
they left the house of the Awo, they knew that they were in a state of dilemma.
Where could they get a live elephant? If he were a dead obe. surely his
hunters would kill him. Getting one alive was difficult! Refusing to do the ebo
was worse. The situation on earth was getting desperate. Something urgent had
to be done. How could it be done? No one could come out and answer this
question. This led them to gather the whole city to find a solution to how to
bring a live elephant into the city. They deliberated all day, but there was no
solution. A volunteer? Nobody answered. They postponed the meeting for the next
day.
On
the other day, before they began to deliberate at all, Alabahun Japa (the
tortoise) went forth and said that she was ready to go to the forest and bring
a live elephant to the city to be used as an ebo. All those present at the
meeting could not believe what their ears were hearing. Who was this? Where did
the wine come from? Did they believe that they had come together to make jokes?
Some of them shouted at him and insisted that he could not bring a live
elephant into town.
When
there was no other volunteer, and when Alabahun Ijapa kept insisting that he
could do it, the elders concluded that they had nothing to lose if it failed.
They took Alabahun Ijapa to the house of the Awo who consulted Ifa for them to
inform him that Ijapa was the only person who had volunteered to go and bring
the elephant to the city.
The
Awo told them that they did not need to underestimate anyone in the situation
they were in. They were told to offer ebo as was previously predicted. They
obeyed. The next day, Alabahun Ijapa the totoise , left for his trip to
the forest.
Before
leaving for the forest, Ijapa prepared several Akara balls, fried beans, and
moj with honey. He then took them along with him on his journey.
When
she reached the depths of the forest, she began to look for the elephant.
This
took nine days before he could find an elephant and his family. As soon as he
saw the elephant, the cry to all lung "Oh mighty. I have come to you for
the benefit of all the inhabitants of the city of Ilabesan. They greet you and
all your possible respects to you the mighty! Our Oba has met with his
ancestors three years ago. This has led to crisis and pandemonium in our land.
The whole community has therefore decided to send me to humbly invite you to
please come and become our Oba so that healing in our city can be restored.
"
"Why
should I go with you to become your Oba? Do not you have anyone else who can do
that? The elephant asked. Alabahun Ijapa replied; O mighty master; men have
lost their ability to govern. All they can do is wars against themselves. The
results were pestilence, uneasiness, chaos, poverty and famine. As a result of
their egoism, they have almost destroyed the entire world. That is why we have
to act urgently assuming the leadership of the human race, they have failed.
Please do not let them ruin the world. "While he was pleading with the
Elephant, he was pouring out his bag. He sacks the akara wet in honey. He
presented it to the Elephant and said, "O mighty lord! This is the present
that I was asked to give you. There are many more where these came from! The
elephant ate and he said that he had never tasted anything sweeter in his life.
There and then, he decided to follow Alabahun Ijapa.
The
elephant family called him and warned him that in their history they never
heard that an elephant had gone to the community of humans to begin as an Oba.
They told him never to go. 'O mighty lord! There is always a first time
for everything! You go to history as the first elephant that became Oba! Please
do not miss this opportunity. "Despite several warnings, Erin, the
Elephant left with Alabahun Ijapa.
On
the way to the city of Ilabesan, Alabahun Ijapa told Erin that it would not be
pleasant if they did not practice the songs that would be rendered to bring
their Oba inside the palace. Erin was so happy that Ijapa had planned
everything of an Oba like the one in advance.
Suddenly,
Erin said, "Ijapa from this day, you have been promoted to my chief
advisor!" 'Ijapa answered, O my mighty master; this is an honor that I
humbly reject because I am not worthy of such honor! Erin insisted that
it was an order already, and that it could not be changed. Thus, from the same
forest,Erin commence to make laws that could not be changed by the
humans of the land of Ilabesan, 'Sing me songs', Throne Erin. Ijapa then said:
A
o m'erin j'oba
Eweku
ewele
A
o m'erin joba
Eweku
ewele
Translation:
We
must install Erin, the elephant as our Oba
Eweku
ewele, come and rejoice with us
We
must install Erin, the elephant as our Oba
Eweku
ewele, come and rejoice with us
Erin
was so happy with her song that he began to sing. They sang and sang. At one
point, Ijapa said, 'Oh my mighty master, are you aware that I have short legs
and can not walk so fast? With your powerful advance, we will arrive to the
land of Ilabesan by tomorrow if you please allow me to be on your real back so
that we move faster. ' Erin thought about this request and he consider it
reasonable. Why not? he said. He used his fang to lift his back and they began
to move faster than Ijapa had thought possible. As soon as they started to move
faster. Ijapa began to sing like this:
Erin
ka re’le o waa j’oba
Erin
yeeye, erin yeeye
Iwoyi
ola a re o
Erin
yeeye, erin yeeye
Eje
a maa se bala
Erin
yeeye, erin yeeye
Esinsin
a maa se yungba
Erin
yeeye, erin yeeye
Imi
a maa se ranyin
Erin
yeeye, erin yeeye
Traduccio:
Erin
come home to become our Oba
Erin
yeeye, erin yeeye
For
this time tomorrow
Erin
yeeye, erin yeeye
The
blood will be flowing everywhere
Erin
yeeye, erin yeeye
Flies
will be buzzing everywhere
Erin
yeeye, erin yeeye
Wastes
will be deposited wherever they want
Erin
yeeye, erin yeeye
The
moment Ijapa sang this song, Erin became suspicious of everything. 'Chief of
Counselors'. He said. 'Yes, my lord,' replied Ijapa. What kind of song is this?
Do you have your evil plans for me when you said that the blood would run and
the flies would be buzzing around? '' Oh mighty lord, 'Ijapa shouted,' How can
you say something like that? You should know that it will be installed tomorrow
and it is meant to make you happy and fanfare. All domestic animals such as
goats, rams, pigs and so on have been gathered to be slaughtered at your
facility. 'Erin thought about this and stated that Ijapa's explanation was
acceptable. Erin said that he could not say sorry for Ijapa because an Oba does
not say sorry for his subjects.
The
next day, they arrived in the city of Ilabesan. The whole city ran to greet
them. Ijapa screamed to the utmost of his voice; 'Look at our new Oba'!
Everyone prostrate and chanting 'Kabiyesi o'! Erin was so happy. People told
Erin to move to the market where the facility would take place. When they got
there, they show Erin her throne and he was highly impressed.
Unknown
to Erin, as soon as Ijapa left the city to go in search of Erin, the
inhabitants of Ilabesan dug a deep pit. They carefully covered the ground
with a blanket and placed the throne on supporting the throne with bamboos from
below. It was so carefully done that it was not possible for anyone to know
that it was done that way.
Suddenly
Ijapa fell; 'O mighty lord! You are formally invited, please, to take your
royal seat on the throne! 'All present shouted' Kabiyesi or! 'And they all
prostrated themselves for Erin. Erin took her heavy step to sit on the throne.
But woe is is me! He has fall into the pit. Before he knew what had
happened to him, the hunters, who had hitherto hidden themselves, jumped from
their hiding places and shot Erin to death with spears and arrows. At the last
moment of her life, Erin suspects that he saw Ijapa, smiling sinisterly at him
with the corners of his mouth. Before he could react, it was good night for
Erin.
They
went to call the Awo to go and make them the ebo. As soon as the Elephant was
dead when the group of Awo arrive, they told all the inhabitants of Ilabesan
that there was no more to do. They made it clear to them that the crisis of
their land was caused by the lack of cooperation. They were told that they
loved to underestimate each other. Who among them never thought that Alabahun
Ijapa would be the one who would bring the elephant alive. They advised all
citizens to use their talents to assist those who needed it. As long as they
cooperate with each other, there will be peace and progress on earth
Opopo
meta ile Ila
Opopo
meta ona Ojumu odo
Meta
de’le, meta o de’le
Ope
kekere ile Irojo, abimo rojorojo
Dia
fun won ni Ilabesan
Ni’jo
ti Oba won wo Ileji
Won
ni ki won waa m’erin fi s’ebo
Alabahun
Ijapa nikan ni nbe layin to ns’ebo
Nje
a o merin joba o
Eweku
ewele
Erin
ka re’le o waa j’oba
Erin
yeeye, erin yeeye
Iwoyi
ola a re o
Erin
yeeye, erin yeeye
Eje
a maa se bala
Erin
yeeye, erin yeeye
Esinsin
a maa se yungba
Erin
yeeye, erin yeeye
Imi
a maa se ranyin
Erin
yeeye, erin yeeye
A
wa merin joba tan
Ara
a wa tu wa nini
Opelope
alabahun-Atapa-nimale
Translation:
The
three main roads of the city of ila
And
the three routes on the road of Ojumu-Odo
Three
take home, three do not take home
The
young palm tree in the land of Irojo with its splendid leaves
Those
were the messages of Ifa for the inhabitants of the land of ilabesan
When
his Oba was together with his ancestors (he died)
They
were advised to offer ebo with an elephant alive
Solo
Ijapa offered the ebo
Now,
we must install Erin as our Oba
Eweku
ewele
Erin
come home to become our Oba
Erin
yeeye, erin yeeye
For
this time tomorrow
Erin
yeeye, erin yeeye
The
blood will be flowing everywhere
Erin
yeeye, erin yeeye
Flies
will be buzzing everywhere
Erin
yeeye, erin yeeye
Wastes
will be deposited wherever they want
Erin
yeeye, erin yeeye
After
installing Erin as Oba
Then
there was peace and comfort wherever
Thanks
to Alabahun Atapa-Nimale who made that possible
Ifa
says that with cooperation and genuine love, there is nothing that people can
not achieve. There is a need to give everyone the opportunity to express
themselves and show off their talents.
XVI.
Ifa
warns the person for whom this Odu is revealed that he needs to offer ebo
as soon as Ifa this ifa is released. He or she should not be walking with
delays on the subject of offering ebo. If he or she is in the habit of
unnecessarily postponing the offer of his or her ebo, it will be considered
that he or she has refused to offer the ebo.
Ifa
says that the peron for whom Odu is revealed to be currently threatened by Iku,
Death (especially if by means of Ibo, it is determined that he foresees
Iku for him or her). This death will find him or her as much as possible
on the way. There is therefore the need to offer ebo to avoid death.
Ifa
advises this person for whom this Odu is revealed to offer ebo with a mature
goat and money. There is also the need for him or her to feed Esu with a
rooster and to feed Obaluwaye with another gallon of abundant palm oil.
On this, Ifa says:
Eeyan
werewere a ta iyere
Eeyan
radiradi si si maa t'adi
Eeyan
bii were nii ba asinwin pade
Dia
fun Oniweere
Won
ni ko waa s'ebo
Ko
ma baa se deedeiku oju ona
Translation:
It
is an inopportune person who sells iyere,
And
an extra person sells adi, the oil of palm seeds
A
person like crazy is a lunatic
These
were the declarations of Ifa for Oniwere
Who
was advised to offer ebo
So
that he would not find death on the road
Oniwere
was the Oba of the Land of Iwere. He was a very rich and successful Oba. His
only problem was that he did not consider it necessary to offer ebo when it was
due; even though he eventually offered the ebo, he nevertheless set his time
and offered it when almost everyone had forgotten.
One
day, Oniwere called the Awo group mentioned above for a routine Ifa query. When
the Awo threw his Ifa, Ika-Meji was revealed. It was Iku, death in the
head of Oniwere himself. The Awo informed him that it was urgent to offer ebo
against death that he would almost certainly have him on the road. They told
Oniwere that he should offer ebo with a mature goat as ebo and give Esu and
Obaluwaye a rooster each.
Oniwere
thanked the awo and told them he would call them when he was ready to do the
ebo. Two months later Oniwere was not ready yet.
One
day Oniwere went out to do a business transaction. When he was returning, he
encountered death, which gripped his heart firmly. It was a heart attack.
Oniwere fell to the floor. They took him to the house of the Babalawo and began
to offer the ebo, Oniwere was together with his ancestors.
Eeyan
werewere a ta iyere
Eeyan
radiradi a si maa t’adi
Eeyan
bii were nii ba asinwin pade
Dia
fun Oniweere
Won
ni ko waa s’ebo
Ko
ma baa se deedeiku oju ona
Oniwere
f’ebo s’alo
Ase
ko si iyato ninu u won
Eni
to fi eti otun gb’ebo, to fi t’osi daa nu
Ati
eni ti ko ba tete ru
Ko
si iyato ninu u won
Oniwere
waa se bee, o ba’ku lo
Ero
Ipo, Ero Ofa
Eni
gb’ebo n’ibe ko ru’bo o
Translation:
It
is an inopportune person who sells iyere
And
an extra person sells adi, the oil of palm seeds
A
person like crazy is a lunatic
These
were the declarations of Ifa for Oniwere
Who
was advised to offer ebo
So
that he would not find death on the road
He
postponed the indefinitely.
You
can see that there is no difference between the two
Those
who refuse to offer ebo
And
those who fail to do so when appropriate
There
is no difference between the two
This
is how Oniwere met his premature death
Travelers
to the city of Ipo and Ofa
Allow
those who were counseled to offer and should obey accordingly.
Ifa
says that the one for whom this Odu is revealed should not be allowed to find
his premature death on the road. He or she however needs to offer ebo in time
to prevent a calamity from happening to him or her.
Copyright
:Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145,
location Ile Ife osun state Nigeria.
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