Babalawo Obanifa Commentaries On
Odu Ifa Irete -Meji /Eji Elemere.
This
work shall extensively examine different scriptural stanza in odu ifa
Irete -meji. It is instructive to note that it is also Irete Meji that Babalawo
nickname Eji -Elemere. This work shall examine among other thing :what is odu
ifa Irete -Meji?,What are the associate or affliated orisa and irumonle with
odu Ifa Irete -meji?,What are the taboo Of odu Ifa Irete Meji?, What are
Congenial Professions or Occupation For those born by Odu Ifa Irete -meji?What
are the likely names that can be given those born by Odu Ifa Irete -meji during
their Itelodu (ifa initiation) or Ikosedaye (the first ifa divination for new
born baby) .Succint of general information for those born by odu Ifa Irete
-meji and Some sacred messages contain in this Odu ifa shall be examine as well
as Commentaries on them. All these and more shall be the major focus of this
work.
Irete
-meji is one of the sixteen principal Odu Ifa.It major dominating element is water.
WHAT
ARE THE ASSOCIATE OR AFFLIATED ORISA AND IRUMONLE WITH ODU IRETE -MEJI?
By
this we mean those orisa or Irumonle that those born by odu ifa Irete -meji can
have along with their IFA in other to succeed
and have problem free life.
These Orisa as point out by differrent sacred stanza in odu ifa Irete -meji are
:Ifa, Ori, Egbe, Obatala, Sango, Osun, Ile.Each of them have their function.
*.Ifa
- Veneration of ifa will grants success, victory, long life
*.Esu
Odara -Esu will guarantee protection, success and stability
*.Ori-
To facilitate speedy fortune
*Egbe-
for financial development and prevention of loss
*.Obatala-
for success and happiness
*.Sango-
for protection and long life
*.Osun-
for protection against defamers
*.Odu-
for protection and success
*.Ile-
for long life and prosperity
WHAT
ARE THE TABOOS OF ODU IFA IRETE-MEJI?
By
this we mean the things both animate and inanimate such as food, plants,
animal, behaviours or character that those born by odu ifa Irete -meji
must avoid to use, eat or do in other to have success and problem free
life.Some of these taboo range from Okere (Squarel), Alakan(crabs),Owiwi
(Owls). Obo (Monkey )among others so those born by this Odu should
not do the following :
*.They
should not eat squirrel to avoid premature death.
*.They
Must not pay evil with evil to avoid the multiplication of evil and
disaster.
*.They
should not use Eeran Herb at all to avoid continence with the Elders of
the Night.
*.They
should not use Buo (owl) at all to avoid contention with the Elders of
the Night.
*.They
should not be invulnerable in business to be the sole owner to avoid
unfinished fortune.
*.They
should not use anything from the monkey family at all to avoid premature death.
*.They
should not involve others in what they know nothing about to avoid
humiliation and disaster
You
should not eat crab to avoid prolonged problems.
WHAT
ARE THE AREA OF PROFESSIONALS OR OCCUPATIONS FOR THOSE BORN BY ODU IFA IRETE-
MEJI?
Those
born by this odu can trive in any kind of business, but they are usually
succefull in business, but it must be a patnership bussines. It is difficut for
them to succeed in area
WHAT
ARE THE LIKELY NAMES THAT CAN BE GIVEN TO THOSE BORN BY ODU IFA IRETE-MEJ
These
name range from Ilemajeyi, Okanbi, Olaberinjo, Ifagbamila, Iyewaajare.These
name are derive from positive ifa character in differrent stanza of Irete meji
.It can be given to male and female respectively.
Male
*.Ilemajeyi-
My mother-earth saves this from Consumption
*.Okanbi-
A child of special birth
*.Olaberinjo-
Honor is as big as an Elephant
*.Arundu-A
small child
*.Ifaduri-
Ifa protects my headñ
*.Ifabagmilia-
Ifa saves me
Females
*.Ilemajeyi-
My mother-earth saves this ,dont consume it
*.Okanbi-
A child of special birth
Iyewaajaare
Oladebu-
It is worth sharing the honor
SUMMARY
OF SOME GENERAL INFORMATION BY THOSE BORN BY IRETE -MEJI DURING ITELODU OR
THEIR IKOSEDAYE.
MEANING
OF IRETE MEJI FOR THE BORNED BY THIS ODU DURING ITELODU OR IKOSEDAYE
The
children of Irete Meji normally live happy and comfortable lives. They have the
help of mother earth, which ensures that they are blessed with gain. They are
also equally loved by Olodumare. They are considered as ambassadors of
Olodumare here on earth. This is like the greatest function that Irete Meji's
children perform splendidly. That is part of the reason why they do not need to
go to work in jobs where they have to sweat profusely before the day breaks.
The
children of Irete Meji triumph more outside the coasts of where they are born
than if they remain where they are born. Wherever they go they will turn it
into their abode. They do not believe that someone discriminates against them
where they go. They will also cooperate with those they encounter or know where
they are going. For all this, they take their opportunities and advantages from
any opportunity that comes their way.
It
is always advisable for the children of Irete Meji to ensure special
preparation was made for them to demolish the houses which are being erected by
their Egbe in the heavens so that they may live those which they are raising
here on earth. This is very important to avoid a situation in which they will
lose their lives as soon as they complete or acquire any property on the land.
Many
times the children of Irete Meji are accused of perpetrating evil, of which
they know nothing. The organizers of these lies will make everyone believe that
he is truly the bastard of Irete Meji's children; the truth will prevail at the
end: unfortunately for those liars of the perpetrators of the children of Irete
Meji they do not easily forget or forgive anyone who has done them wrong.
Sango
and Orunmila are the two older Irunmoles who protect the sons of Irete Meji
against a premature death. Sango protects her breasts and Orunmila her head.
With these two Irunmoles behind them, longevity is assured.
To
succeed in life the children of Irete Meji must enter into partnership with
others. It is not advisable for them to get into business alone, as this would
not bring the maximum profit for them. If they are going to enter into a business
partnership, they will be able to maximize their profits, especially if all
partners invul- cated in business specialize in different fields and categories
of business or segments. They however need to spell out the invulneration of
business associates before that business venture begins. They also need to
spell out the profit or loss formulas beforehand. In doing this,
misunderstanding frictions will be reduced to bubbles.
The
children of Irete Meji also suffer from the problem of containment with the
Elders of the Night. They try to stop them in reaching their goals in life.
However, with the appropriate ebos and Ipese, these problems will become things
of the past.
SOME
SACRED MESSAGES IN HOLY ODU IRETE-MEJI AND COMMENTARIES ON THEM.
1.
Ifa
warns the person to whom this Odu is revealed that there is a need for him or
her to do Ipese for the Elders of the Night, so that the problems he or she is
currently encountering, caused by the witches, can be eliminated. Ifa says that
the life of a young man is being threatened by the Elders of Night where this
Odu is revealed. This is the reason why Ifa recommends this ebo to prevent this
young man from experiencing premature death.
Ifa
advises that there is a need to offer ebo with a mature goat and money. After
this, there is a need to make Ipese with a mature goat. The goat will be
sacrificed from the back of the neck to the throat. The flesh of this goat will
be well distributed raw. It should not be cooked in the house where this ebo is
offered or in the house of the Babalawo. On this, Ifa says:
Eeran
ti kekere p’eto
Owiwi
o dun idun ana
Dia
fun Orunmila
Ti
yoo fi ewure gb’omo re l’owo Eleye
Ebo
ni won ni ko waa se
Translation:
Eeran,
is what grows in the branches since its creation
The
Owl does not make the same sound he did yesterday
That
was the Ifa launched for Orunmila
He
who rescues his children from the hands of witches with a goat
He
was advised to offer ebo
In
this Odu, Akapo was successfully married to children. The couple had lived
happily until Akapo inadvertently found himself in contentious circumstances
with the Elders of the Night. How it happened? Some people came to him for
Ifa consultation when their children were experiencing unexplained
ailments. After the consultation, Akapo told the client that the problems were
being caused by the Elders of the Night. Therefore he recommend the
appropriate ebo and ipese. The client obeyed.
Before
long, Akapo had been known as an expert on type matters relating to children
and their well-being. That was how Akapo had inadvertently offended the
Witches. Unknown to him, most of the children he had saved from premature death
had literally been marked by the Elders of the Night to be consumed.
They
had been the ones who had marked the children before they began their
illnesses. In fact, these ailments were the mark as that the Elders had put in
their bodies to have an excuse to cause the death of those children when they
really died. They saw Akapo as an enemy who had removed their potential meals
from their mouths. They therefore concluded that Akapo should be punished for
this. They decided to take his best son to replace all the children he
had refused to consume.
Before
long, Akapo's favorite son became ill, all the medicines he had successfully
administered over other children failed to have any effect on his own son. The
boy became thinner, paler and weaker each day. Akapo's family was thrown into
confusion and sorrow. That's when Orunmila decided to go to Akapo's aid.
One
day, Akapo had a dream and Orunmila told him that his problem was with the
Elders of the Night; therefore he should consult Ifa. During the consultation,
Ifa told Akapo to offer ebo with a mature goat for the victory for the children
and the family. After this, he had to use a mature goat as a substitute for his
son because the flesh of his son had already been shared by the Elders of the
Night. They were only waiting for the boy's death before taking physical action
of the parts of his body. He was instructed to sacrifice the animal from the
back of the neck, which was an unconventional way of sacrificing animals,
because the Elders of the Night planned to eliminate his child in an
unconventional manner. He was also told that he should share the meat of this
raw animal since no part of that goat had to be cooked in his house. Akapo
obeyed with the ebo and shared the flesh of the goat among those who lived
around his house. Within a week, the boy got well and fully recovered. Joy
returned to Akapo's family.
Eeran
ti kekere p’eto
Owiwi
o dun idun ana
Dia
fun Orunmila
Ti
yoo fi ewure gb’omo re l’owo Eleye
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Eni
ti ngb’apa, e waa gb’apa
Odiodi
ni won np’eran aje je o
Odi-odi
Eni
ti ngb’ese, e waa gb’ese
Odi-odi
ni won np’eran aje je o
Odi-odi
Eni
ti ngb’eyin, e waa gb’eyin
Odiodi
ni won np’eran aje je o
Odi-odi
Eni
ti ngb’ori, e waa gb’ori
Odiodi
ni won np’eran aje je o
Odi-odi
Eni
ti ngba’fun, e waa gba’fun
Odi-odi
ni won np’eran aje je o
Odi-odi
Eni
ti ngb’orun, e waa gb’orun
Odi-odi
ni won np’eran aje je o
Odi-odi
Eni
ti ngb’edo , e waa gb’edo
Odi-odi
ni won np’eran aje je o
Odi-odi
Eni
ti ngba saki, e waa gba saki
Odi-odi
ni won np’eran aje je o
Odi-odi
Eni
ti ngba fuku, e waa gba fuku
Odi-odi
ni won np’eran aje je o
Odi-
odi
Eni
ti ngba’ge, e waa gba’ge
Odi-odi
ni won np’eran aje je o
Odi-odi
Translation:
Eeran,
is what grows in the branches since its creation
The
Owl, does not make the same sound he made yesterday
That
was the Ifa launched for Orunmila
He
who rescues his children from the hands of witches with a goat
He
was advised to offer ebo
He
obeyed
Those
who have the right to members come and take your parts
In
an unconventional way, the animal of the witches is sacrificed
Truly,
it is unconventional
Those
who have the right to lead, come and take your parts
In
an unconventional way, the animal of the witches is sacrificed
Verbally,
it is unconventional
Those
who have the right to the neck, come and take action on their part
In
an unconventional way, the animal of the witches is sacrificed
It
is definitely inconvenient
Those
who have the right to the bowels, come and take your part
In
an unconventional way, the animal of the witches is sacrificed
Truly,
it is unconventional
Those
who have a right to the gut, come and take your part
In
an unconventional way, the animal of the witches is sacrificed
It
is definitely unconvetional
Those
who have a right to lungs, come and take their part
In
an unconventional way, the animal of the witches is sacrificed
Truly,
it is unconventional
Those
who have the right to breast come and take your share
In
an unconventional way, the animal of the witches is sacrificed
Truly,
it is unconventional
Ifa
says that the person for whom this Odu is revealed will be rescued from the
hands of the witches.
II.
Ifa
assures the person for whom this Odu is revealed during Ikosedaye or Intelodu
that he or she will be blessed with profitability. He or she would never die
young. He or she will be happy and comfortable. He or she will be blessed with
the help of Ile, the mother-Earth.
Ifa
advises him or her to offer ebo with a mature goat and money. He or she also
needs to know what Ile will take from him or her and feed it accordingly. On
this, Irete-Meji says:
Iyan
Bemubemu lo kun inu igba
Oro
Bemubemu ko kun ikun agbalagba
Dia
fun Ilemajeyi
Ti
yoo k’ere aye je
Ebo
ni won ni ko waa se
Translation:
A
large piece of pounded yam could fill a calabash to the top
But
a big issue can not fill an old man's stomach
This
was the Ifa launched for Ilemajeyi
Who
will be blessed with everything good in life
He
was advised to offer ebo
When
Ilemajeyi was coming from heaven to earth, he chose, and was blessed with, all
the good things in life, riches, good wife, good and loving children, peaceful
family orientation, good neighborhood, good mentality, good health, etc. ..
When he came to earth he had everything he took to be successful in life.
One
day, Ilemajeyi went to see Ifa to see what the chances of success would be in
his life; would he triumph? Would he be able to achieve his goals in his
life? Would he be blessed with riches, wives, children, property and all other
things in life? Would he live a happy and fruitful life on earth? These and
many more were the questions that he had in the back of his mind when he
approached the Awo mentioned above for consultation of Ifa. The Awo
assured him that he had the opportunity to succeed in life because he had
chosen all ire of life as part of his destiny. The Awo advise him to pray
for these things in his life: one; a life without problems, two; good health,
and three; long life. Ilemajeyi is advised never to go out of his way to go to
court problems so that his prayers for a life free of problems is accepted by
Olodumare. He was also advised not to abuse or overabuse of himself
physically, psychologically, emotionally or spiritually so that his prayers of
good health are accepted. He was also warned against being a 'Hero', he also
had to look for ways to save his life when death threatened, especially when it
was possible to do that. That would be when his prayer for long life would be
accepted. The Awo advised him to offer ebo with a mature goat and money. He was
also advised to feed Ile, Mother Earth, because he had a strong connection with
her. the ebo recommended to Ilemajeyi, he is reminded, that he was not to be
rich or to triumph; but instead, it was to gain victory over problems,
illnesses and premature death. Ilemajeyi obeyed and offered the ebo as
prescribed. He also took the advice of the Awo seriously. He started out as a
farmer. Her crops were beautiful. Before long he was a great success. He soon
took a wife. Together they made greater cultivations and collected better
crops. His wife proved to be simple, modest, gentle, easy to wear and honest
woman. They were blessed with many children whom she trained in the fear of
Olodumare and respect for the elders.
When
the children grew up, the family erected a magnificent family property. They
managed to be out of trouble all the time. They did all their things in
moderation and were blessed in good health. They consulted Ifa regularly and
performed all prescribed ebo regularly. They were very happy with life and life
was very happy with them. They lived long lives. They became something of a
model for the community. All the envious were held at bay by the community, and
as such they were protected and defended.
Iyan
Bemubemu lo kun inu igba
Oro
Bemubemu ko kun ikun agbalagba
Dia
fun Ilemajeyi
Ti
yoo k’ere aye je
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba ni ni jebutu Ire gbogbo
Jebutu
ire gbogbo laa ba ni lese Obarisa.
Translation:
A
large piece of pounded yam could fill a calabash to the top
But
a big issue can not fill an old man's stomach
This
was the Ifa launched for Ilemajeyi
Who
will be blessed with everything good in life
He
was advised to offer ebo
He
obeyed
Before
long, not too far
Let's
get together in the middle of everything good in life.
That
is what Ifa has guaranteed us
All
that remains for the person for whom this Odu is revealed is a life free of
problems, good health, long life so that he can enjoy all those divine
blessings.
Ifa
assures the person to whom this Odu is revealed that he or she will never live
a chaotic life. Ifa assures him or her that if he or she can devote all of his
life to him or she will be made an Olodumare Ambassador. He or she will also be
blessed with all the Ire of life.
III.
Ifa
advises this person to have the Ifa seal on his person at all times. He or she
needs to have the Ide of Ifa around their face and their necks all the time. If
possible, he or she may have it around the hip. With this, all the negative
principalities will keep the distance of him or her because they will know that
he or she has the mark and the protection of Ifa on his person. Ifa recommends
this person to offer ebo with 2 rats, 2 fish, 2 hens and money. He or she is
also advised to feed Ifa with a mature goat. On this, Irete Meji says:
Eerun
yan nf’odo kete
Dia
fun Atoka
Tii
se Ilari Olodumare
Ebo
ni won ni ko waa se
Translation:
During
the dry season, it is possible to jump over a stream
This
was the message of ifa to Atoka, the bird of the cold regions
The
ambassador of Olodumare
He
was advised to offer ebo
Atoka,
was born into a large family of priests of Ifa and priestesses. However, he
took agriculture as his own way of life. He was very successful as a farmer,
but he was not a happy man. He knew that something was missing in his life but
he could not point the finger at what it was. As much as he dealt with,
he could not find out what it was. All he knew was that the peace of mind and
joy for which he had been praying fervently in his life was not there. He was
financially well. Yes, he had a good family. But yes, he was not satisfied with
his life. But he was determined to do something about it.
One
day he went to the house of the Awo mentioned above for consultation of
Ifa: would he be blessed with peace of mind in his life? Would he be
hcontent with his life? Would he live the long time and be protected
against the vagaries of life?
The
Awo advised Atoka to put his mind to rest. He was assured that not only would
he be protected, he would also be elevated. He would be blessed with peace of
mind and joy. Atoka was told that he would be chosen as an Ilari, ambassador of
Olodumare. As a result of this, there is a need for him to dedicate his life to
Ifa. He was to study Ifa as his religion, prophecy and his complete way of
life. He was told that he had no need to go to agriculture or to the farm or
the river to fish or to draw water. He must have been in his house to serve Ifa
and Olodumare. He was told that every time he left, he must be in service to
Olodumare.
Atoka
is advised to offer ebo and feed Ifa as previously prescribed. He obeyed. As
soon as he left the house of the Babalawo, he summoned all the members of the
family and announced that from that moment on, he would devote his life to the
service of Olodumare through Ifa. At first, his family found it hard to
understand how he could do this when, according to them, he had all things
going well for him. He made it clear to them that what he needed most in his
life was not monetary gain, instead it was inner peace and joy.
He
told them that he had not been at peace with himself all his life. The family
had no choice but to respect his point of view; After all, what he
planned to do was no stranger to the family.
He
started his studies seriously. The initial period was hard and difficult.
Surprisingly, instead of feeling bad about the decline in his finances, he was
indeed happy, he realized that bringing joy into the lives of other people was
more remittance than all the wealth in the world. Before he finished his
studies, he was already at peace with himself. His life made sense to him. He
saw life from a different perpestiva entirely. His family did not do that and
they were all very happy for him. Most of his friends and business colleagues
did not accept the fact that Atoka had finally abandoned agriculture and the
negotiation of agricultural products. They were going to persuade him to work
in the business of agriculture, so part-time. Atoka replied that as an Ilari of
Olodumare, he did not need to cultivate, fish or negotiate anymore. Eventually,
they all gave up and left Atoka quietly to chart the way of his life as he
wished.
When
he finished his studies, he became an instant success. He was known from far
and near. He was in very high demand. This pleased him more than anything in
his life. He was very happy attending people. These people also showed their
appreciation. They were always at his side to help him. He was loved and happy;
he had inner peace; he was loved and respected. In addition, he had more
financial gains than he had when he was a farmer. Atoka lived and died a happy
man.
Eerun
yan nf’odo kete
Dia
fun Atoka
Tii
se Ilari Olodumare
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Mo
di Ilari Ikin, emi o r’odo
Atoka
di Ilari Olodumare
Mo
di Ilari Ikin, emi o r’odo
Atoka
di Ilari Olodumare
Ko
pe, ko jinna
E
wa ba’ni b’ayo
E
wa wo’re o
Translation:
During
the dry season, it is possible to jump over a stream
This
was the message of ifa to Atoka, the bird of the cold regions; the cold bird
The
ambassador of Olodumare
He
was advised to offer ebo
He
obeyed
I
have become the Ilari of Ikin, I have no need to cultivate
Atoka
has become the Ilari of Olodumare
I
have become the Ilari of Ikin, I do not need to fish
Atoka
has become the Ilari of Olodumare
Before
long, not too far
Let's
get together in the middle of happiness
Come
and persuade all the Ire in life.
Ifa
says that for the person for whom this Odu is revealed he will live a happy
life. He or she must be happy with his life. He or she will gain respect and
honor, and he or she will not live in poverty or need.
Lesson/Commentries
One
thing that is clear from the stanza of Irete meji above is that. It is
important for an individual to find And Know his path and follow it. That is
the only way they can have inner peace along with their achheivment in life.
IV.
Ifa
says that the blessings in the family where this Odu is revealed must be
divided into two; a part must be given to him or her while the other party must
be given to the other members of his or her family. ifa says that this must be
so because the woman who gave birth to this person has offered many ebo for the
benefit of him even before he or she was born, and when she was young, the
prayers of the mother of he or she had been giving favorable consideration and
acceptance to Olodumare even before he or she had been born. For this reason he
or she has the right to everything in life.
To
be able to open the door to everything Ire in life. Ifa advises the person for
whom this Odu is revealed to offer ebo with 4 giuneas and money. On this, Ifa
says:
Poro
bayii
Aala
bayii
Dia
fun Ladebu
Tii
se Yeye Oke
Ebo
ni won ni ko waa se
Translation:
Poro
bayii (crops stacked this way)
Aala
bayii (and the boundaries of in this way)
They
were the Awos who launched Ifa for Ladebu
Who
was Oke's mother?
She
was advised to offer ebo
When
Ladebu was newly married, her biggest concern was to be blessed with a child
she was very proud of and who will be the center of attention of the entire
community. Never before had she become pregnant, she made several visits to the
house of the group of Awos mentioned for the consultation of Ifa. All she was
begging for was for her to give birth to the most important baby in the whole
community. She wanted to be seen and known as the mother of the most precious
son of the community. She believed that if Olodumare gave her this child, then
her life was worth living. All the ebos that were prescribed for her by these
Awos were made by Ladebu.
When
she became pregnant, she continued to go to these Awos every seven days and she
continued performing all the ebos that were prescribed. She never stopped these
practices until the baby was born. (The son was named Oke because he was
wrapped in an amniotic sac when he was born.) He grew up to be an intelligent
boy. He behaved well and very obediently. When he grew up, he went to the house
of the same Awo whom his mother used to go to when he was young, for Ifa's
advice; would he succeed in life? During the consultation, Irete Meji was
revealed.
The
Awo assured Oke that everything would be okay with him, they told him
that even before he was born, his mother had offered all the necessary
ebos so that he was a successful man on earth. He was assured that the pleas of
his mother had been taken to Olodumare for consideration and approval by Esu
Odara. After due consideration, Oke was informed, that Olodumare had approved
the pleas of his mother. Oke was told to go home and do his best in all the
things he was doing and make sure he was out of trouble. To make sure that all
life was manifested, Oke was advised to offer ebo with four guineas and money.
He obeyed promptly. As soon as Oke did this, every thing he touched became an
instant success. He was blessed with so much money that people believed half
the money of his entire family belonged to him, while the rest belonged to the
rest of the family. It was the same story with the wives, children, horses,
property, and other good things in life.
Poro
bayii
Aala
bayii
Dia
fun Ladebu
Tii
se Yeye Oke
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Aje
ile yii nko o?
T’Oke
ni o
T’Oke
t’oke l’etu nke
Aya
ile yii nko o?
T’Oke
ni o
T’Oke
t’oke l’etu nke
Esin
ile yii nko o?
T’Oke
ni o
T’Oke
t’oke l’etu nke
Ile
gbogbo ile yii nko o ?
T’Oke
ni o
T’Oke
t’oke l’etu nke
Translation:
Poro
bayii (crops stacked this way)
Aala
bayii (and the limits of the farm in this way)
They
were the Awos who launched Ifa for Ladebu
Who
was Oke's mother?
She
was advised to offer ebo
She
obeyed
Who
is it possesses all the riches of this house?
They
belong to Oke
'T'oke
t'oke is the sound made by the guinea when it is Sound
And
the women of this house?
They
belong to Oke
'T'oke
t'oke is the sound made by the guinea when it is sound
And
all the blessings of this house?
They
belong to Oke
'T'oke
t'oke is the sound made by the guinea when it is sound
Ifa
promises the person to whom this Odu is revealed that he or she will be sought
for guidance and assistance in all aspects of life by his or her family and
community. Ifa says that this is because he or she has been given much, he or
she is strongly advised not to defraud himself or his family and / or
community.
Lesson/Commentaries
Parent
have a great role in determine the future of their children. The best way to determine
the future is to create it. This can be deduce from the activity of Ladebu in
this stanza.
V.
Ifa
says that for the person for whom this Odu is revealed will not only be blessed
with all the good things in life outside of where he or she is born, he or she
will also have a lot to show for all these blessings. Ifa says there are three
of them who are moving together but who have not been born in the same cities.
Ifa assured the three of them that they would triumph in their new places of
habitation and they Would be able to take evidence of their triumphs back
to their birth lands.
Ifa
advises these three people to offer ebo with 3 white doves, 3 ducks, 3
roosters, 3 guineas, and money. On this aspect, Ifa says:
Aro-gbagede-gba
Dia
fun Olaberinjo
Omo
won l’ode Isanlu
Ebo
aseyori ni won ni ko waa se
Translation:
Aro-gbagede-gba
It
was the Awo who make ifa consultation for Olaberinjo
The
indigene of the land of Isanlu
He
was advised to offer ebo to succeed and achieve
Olaberinjo
were indigene to the city of Isanlu. He left his hometown to settle in the city
of Ado-Ekiti. When he arriveto his new house, he knew a single person in that
city. This person used to visit Isanlu as a merchant who sold clothes to the
Olaberinjo family. It was through this merchant that Olaberinjo moved to
Ado-Ekiti.
Shortly
after he arrived in this new city, he realized that it would not be easy to
succeed as a non-indigene of the city. His friend had very little time to
introduce him to other people because of his travels and his busy itinerary.
Olaberinjo
was in a state of dilemma when he met Jegue. Jegue was indigenous to the land
of Otunmoba. He also came to the city of Ado-Ekiti when he heard that business
was thriving there. He did not have many business connections in his new place
of residence so he decided to try his luck anyway. When he first arrived,
it was difficult for him to even eat. He was determined to stay in spite of
temporary delays. He started to draw water and cut wood for people to survive.
It was during one of his trips to the river draw water that he knew Olaberinjo.
his dilaect is not that of Ado Ekiti.They talked. They became friends
instantly. They decided to stay and work together.
Three
weeks after this, the two friends met Okanlawon. Okanlawon was from Alatamode
Akoko. He also came to Ado-Ekiti to begin a new life. He had tried his hands on
two business adventures in his native land and had unfortunately failed in
both. Something kept telling him that he would succeed anywhere else. He did
some research and decided to move to Ado-Ekiti. The third day of arriving at
his new home was the day he met Olaberinjo and Jegue. The three became
inseparable. When you found one, surely the other two were close. Before long,
the entire city of Ado-Ekiti began to notice them as close friends.
One
day, the three of them sat together to discuss seriously how they could
progress in life. During their discussion, they realized that they needed to
begin their business adventures in what they knew best. Olaberinjo said that
his family specialized in hunting and that he had participated in several
hunting expeditions. He was convinced that he would become a successful hunter
in Ado-Ekiti. Jegue was a farmer all his life. He knew how to use manure to
produce beautiful crops. Not only that, he knew what tricks to use to kill
insects, rodents and birds away from his farm. He concluded that with the
fertile land of Ado-Ekiti, coupled with a good business climate, he was
destined to succeed. Okanlawon said he had been a trader all his life. Even
though he had tried to be a seller and a woodcarver and had failed like that,
he knew he was going to succeed because Ado-Ekiti's business environment was
right for trade.
That
day, the three of them concluded that they would procure three types of locally
made shotguns for Olaberinjo from their collective savings so that he
could begin his winnings as a hunter. They did it. The rest of the money was
used to buy machetes, hoes, pickets, knives and other agricultural implements
for Jegue. They approached the head of the community in their area to plant the
land and Jegue was given land. They told Okanlawon to take over selling all the
hunting pieces that Olaberinjo killed and all the products from the Jegue farm.
farm.
The three of them were in business that they knew with which they understood
each other very well once again.
The
first day, Olaberinjo went to the forest to hunt, he returned with two huge
antilopes and a rat. They cooked the rat to eat and sold the antilopes. The
sale convinced the other two friends that Okanlawon was a fantastic trader and
a hard trader.
With
this breakthrough, Olaberinjo was not entirely satisfied. He decided to approach
Aro-gbagede-gba, the best Babalawo in Ado-Ekiti in that stage for consultation
of Ifa.
The
Awo told Olaberinjo to offer ebo as was previously prescribed. The Awo
explained that to have an abundant harvest or to kill several hunting pieces
was not enough to succeed. What was more important was that these products hit
the market at the most appropriate time and so they could pull the right string
in the minds of consumers. This was more important when considering the fact
that those bringing the same products to the market were many. Therefore there
was the need to offer ebo so that its own products were the most attractive for
those who would consume it every time they hit the market.
Olaberinjo
was impressed with the explanation and offered the ebo as prescribed by the Awo
Shortly
after the ebb was offered, things began to change for the better for
Olaberinjo. People preferred their animals to those of others. Okanlawon had a
hard time trying to appease his clients' grievances when they did not see any
animals to buy when Olaberinjo's pieces went to market. Olaberinjo began to
show signs of triumph more than his two other friends.
One
day, Olaberinjo called a meeting for the three of them to have another serious
deliberation. He made it clear to the two friends that the difference of
success between him and his two friends was beginning to broaden. He was
convinced that if the gap continued to widen as he went, there would be cause
for envy and that was very dangerous for his friendship. He told them that such
an event was unacceptable to him because he wanted mutual love and respect for
them more than all the riches of the world. The solution? The request was made
by two friends, who went to the house of Ar-gbagede-gba and made sure that they
offered all the ebo he would prescribe to them. After much deliberation, Jegue
agreed to give the Olaberinjos council a chance.
Aro-gbagede-gba
Dia
fun Olaberinjo
Omo
Ode Otunmoba
Ebo
aseyori ni won ni ko waa se
Translation:
Aro-gbagede-gba
It
was the Awo who threw Ifa for Olaberinjo
The
indigene of the city of Otunmoba
He
was advised to offer ebo to succeed and achieve
When
Jegue went to Aro-gbagede-gba, he was also assured success. He was also advised
to offer the same ebo Olaberinjo offered and for the same reasons. He also
obeyed as he was advised.
Shortly
after this, Jegue not only had an abundant harvest, its products also arrived
at the market in the most opportune moment. Again, okanlawon had a hard time
explaining to those who did not see anything to buy and why this was so and to
exercise patience.jegue also became very successful.
In
all of this, Okanlawon was finding it more difficult to make more profit for
it. He had not changed much from his old poverty. One day, Olaberinjo and Jegue
insisted Okanlawon that he should go for consultion with Ifa to find out why he
had not been successful like them. He was advised to offer everything that
Aro-gbagede-gba recommended. They made it clear to Okanlawon that anyone who
had met them three when they started moving together would have the impression
that he had not been treated fairly.
In
the end, Okanlawon agreed to go for consultation of Ifa in
Ar0-gbagede-gba's house, to find a way forward:
Aro-gbagede-gba
Dia
fun Okanlawon
Tii
s’omo won ni Alatamode-Akoko
Ebo
aseyori ni won ni ko waa se
Translation:
Aro-gbagede-gba
He
was the Awo who launched Ifa for Okanlawon
The
Indingeneof the city of Alatamode-Akoko
He
was advised to offer ebo to succeed and achieve
Aro-gbagede-gba
blame Okanlawon for having waited so long before going to consult Ifa. However
he was assured that it was not too late. He is recommended to offer the same
ebo as his two other friends. Okanlawon offered the ebo as prescribed.
As
soon as he did this, his situation changed for the better. He started to make
big profits from his sales. The more profit he made, the more his customers
loved his products. They considered their products to be expensive because they
were of superior quality. Soon I added material of clothes and carved wood to
the sale of its products. Surprisingly, he began to make more gains in these
than in animals and agricultural products. That's how he knew that it was not
the witches and wizards in AlatamodeAkoko who warned them to succeed when he
was there. To convince himself, he took his products to his hometown and sold
everything. Including the sack he used to load his products there!
The
three friends were married in Ado-Ekiti. They were blessed with several
children; they acquired many properties and they were highly respected on
earth. When it was time for each of them to return to their respective
homelands, the indigenous people of Ado-Ekiti and visitors fired them with
tears of joy rolling down their cheeks.
Aro-gbagede-gba
Dia
fun Olaberinjo
Omo
won l’ode Isanlu
Ebo
aseyori ni won ni ko waa se
O
gb’ebo, o ru’bo
Aro-gbagede-gba
Dia
fun Jegue
Omo
Ode Otunmoba
Ebo
aseyori ni won ni ko waa se
O
gb’ebo, o ru’bo
Aro-gbagede-gba
Dia
fun Okanlawon
Tii
s’omo won ni Alatomode-Akoko
Ebo
aseyori ni won ni ko waa se
O
gb’ebo, o ru’kobo pe, ko jinna
E
wa ba ni ni wowo ire gbogbo
Nje
Isanlu n’ile Olaberinjo
Olaberinjo
la
O
re Isanlu
Isanlu
n’ile Olaberinjo
'
Otunmoba
ni ti Jegue
Jegue
la
O
r’ode Otunmoba
Otunmoba
nile Jegue
Okanlawon
l’omo won ‘lode Alatamode-Akoko
Okanlawon
la
O
r’ele Akoko
Akoko
n’ile Okanlawon o
Translation:
Aro-gbagede-gba
It
was the Awo who threw Ifa to Olaberinjo
The
indigenous of the land of Isanlu
He
was advised to offer ebo to succeed and achieve
He
obeyed
Aro-gbagede-gba
He
was the Awo who launched Ifa to Jegue
The
indigenous of the city of Otunmoba
He
was advised to offer ebo to succeed and achieve
He
obeyed
Aro-gbagede-gba
He
was the Awo who launched Ifa for Okanlawon
The
indigenous orf the land of Alatamode-Akoko
He
was advised to offer ebo to succeed and achieve
He
obeyed
Before
long, not too far
Let's
join in the midst of all the blessings of life
Isanlu
was the home of Olaberinjo
Olaberinjo
triunfo
And
back to Isanlu
Isanlu
was the home of Olaberinjo
Jegue
was indigenous to Otunmoba
After
the success of Jegue
The
return to Otunmoba his homeland
Jegue
was indigenous to Otunmoba
Alatamode-Akoko
was the birthplace of Okanlawon
Okanlawon
triumph
And
return to the land of Akoko
Akoko
was the birthplace of Okanlawon
Ifa
advises three friends who are from different lands to offer ebo so that the
three of them will triumph together. It is also important that the three of
them offer ebo to prevent a situation where one or two of them succeed and
others do not.
VI.
Ifa
says that he foresees the blessing of all Ire in life for the person for whom
this Odu is revealed. Ifa says that this person will be blessed with honor and
followers. He or she will be respected and adored.
Ifa
says that at this moment this person is pursuing wealth at the expense of his
spiritual elevation. Ifa warns him or her that whatever he or she does for
wealth or not, he or she will be blessed with wealth; but if he or she loses
his spiritual essence, then he or she has lost everything.
Ifa
advises him or her to offer ebo with 2 pigeons, 2 guineas, 4 rats, 4 fish,
abundant shrimp and money. He or she needs to be eating shrimp regularly so
that the wealth that is destined for him or her will reach his hands as quickly
as possible. On this, Ifa says:
Apo
aje ba’le , o ro jinnginni
Apo
omo’kun ba’le ro jogbojogbo
Nitori
ki n le ni isinmi
Ni
mo se n sai sinmi
Eyin
o gbo t’Oosa mo
Are
Aje le n saa kiri
Alagbigba
n lu Kanrankanran r’okun
Alagbigba
n lu kanrankanran r’osa
Alagbigba
n lu kanrankanran r’ode Oyinbo
Dia
fun Yense Iledo
Ti
n sunkun oun o ri’re
Ebo
ni won ni ko waa se
Translation:'
A
bag of cowries s landed and produced a rebound sound
And
a bag full of Omo'kun beads landed and made a dull sound
So
that I may have rest in the future
That's
the reason I've refused giving myself rest now
You
no longer listen to Orisa's instructions
You
are in franks pursuit of wealth
The
fortune-teller Agbigba repeatedly enchants the mars
And
it enchants the lagoons
And
still it enchants repeatedly to the earth of the man Oyinbo
Those
were the messages of Ifa for Yemese Iledo
Who
was crying in mourning for his inability to secure everything in life.
She
was advised to offer ebo
Yemse
iledo was a hardworking woman. She had been trained to appreciate the value of
hard work. Her mother told her that if she wanted to rest when she had gray
hair, she had to work hard when she had black hair. This lesson she took very
seriously. In her attempt to succeed in life, she had no time for anything
else. She totally abandoned the Orisas of her ancestors. However, there was no
market around her community that she did not know. Anyone who wanted to go to
some market went and asked her to wait in that market and she provided them
with the information in a correct way. She was a wonderful market analyst.
However,
surprisingly she did not have to show for her versatility. As much as he tried,
his condition did not improve. Tired of this, she gathered courage one day and
decided to go to the house of the group of Awos mentioned above for
consultation of Ifa. Would she triumph in life? She asked.
Awo's
group assures her that she will surely triumph in life. They were told that
even though it was a good thing to be a hard worker, it was really the blessing
of the Orisas and the approval of Olodumare that really made one successful.
She was told that since she had left the Orisas they had also closed their ears
to her cries and had chosen not to assist her in her quest for triumph.
She is advised to continue to work hard but at the same time, she will find
enough time to venerate the Orisas and Olodumare regularly. She was doing that,
she was assured, that success would come her way. After this, the Awo advise
her to offer ebo as previously discussed. They also advises her to
eat shrimp regularly and to use them to feed her Orisa. She obeyed.
She also planned her life in a way that would not allow any disturbance to keep
her from worshiping her Orisa regularly.
Shortly
after this, his life began to change for the better. She was able to see that
it was not just hard work that was worth living life. She realized that
organizing one's life in an organized way was more important than working hard
only. There should be time to work, time for leisure, time to worship, time to
rest and time for all things in life. When she realized that it was time for a
change of position, she began planning for marriage. She was successfully
betrothed. She had splendid children. She trained her children well. She was
blessed with the wealth she had been longing for, and her wealth had
significance to her because she had people to share with. She was able to live
a happy life.
Apo
aje ba’le , o ro jinnginni
Apo
omo’kun ba’le ro jogbojogbo
Nitori
ki n le ni isinmi
Ni
mo se n sai sinmi
Eyin
o gbo t’Oosa mo
Are
Aje le n saa kiri
Alagbigba
n lu Kanrankanran r’okun
Alagbigba
n lu kanrankanran r’osa
Alagbigba
n lu kanrankanran r’ode Oyinbo
Dia
fun Yense Iledo
Ti
n sunkun oun o ri’re
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe ko jinna
Ire
gbogbo waa ya de tuturu
Ire
Aje ti o de
Ede
lo ni ko de
Owinniwinni,
ede lo ni ko de
Ire
oko ti o de
Ede
lo ni ko de
Owinniwinni
ede lo ni ko de
Ire
omo ti o de
Owinniwinni
ede lo ni ko de
Ire
ile ti ko de
Ede
lo ni ko de
Owinniwinni
ede lo ni ko de
Ire
gbogbo ti ko de
Ede
lo ni ko de
Owinniwinni
ede lo ni ko de
Translation:'
A
bag of snails landed and produced a rebound sound
And
a bag full of Omo'kun beads landed and made a dull sound
So
that I may have rest in the future
That's
the reason I've reused giving myself rest now
You
no longer listen to Orisa's instructions
You
are in frank pursuit of wealth
The
fortune-teller Agbigba repeatedly enchants the mars
And
it enchants the lagoons
And
still it enchants repeatedly to the earth of the man Oyinbo
Those
were the messages of Ifa for Yemese Iledo
Who
was crying in mourning for his inability to secure everything in life.
She
was advised to offer ebo
She
obeyed
Before
long, not too far
All
the Ire in life came in abundance
The
ire of wealth that had failed to come
It
was Ede, the shrimp, which ordered him to come
Owinniwinni,
he has ordered you to come
The
ire of wives who had failed to arrive
It
was from here that I ordered you to come
Owinniwinni
ede has led you to come
The
ire of sons who had failed to arrive
It
was from here that I ordered them to come
Owinniwinni
ede has led you to come
The
ire of the properties that had failed to arrive
It
was from here that I ordered them to come
Owinniwinni
ede has led you to come
The
ire of all the blessings that had failed to arrive
It
was from here that I ordered them to come
Owinniwinni
has summoned to come
Ifa
says that the person pqrq who this Odu is revealed will be blessed with all Ire
in life. All he or she needs to do is organize their life in an organized way
and try to identify their priorities. He or she must also approach his Orisa
and Olodumare.
VII.
Ifa
says that the person for whom this Odu is revealed has everything necessary to
succeed in life, especially if he or she wishes to leave their birthplace in
search of greener pastures elsewhere. Ifa says that the initial stage, it could
not be easy because he or she will have to contend with three obstacles in
their pursuit of success. Ifa advises this person not to confront these
obstacles, instead, use their wisdom and understanding to turn them around to
succeed. If this can happen, this person will triumph where others have failed.
He or she will have cause to celebrate.
Ifa
recommends this person to offer ebo with animal bones (any animal) pounded yam
, corn meal, and money. On this, a stanza in Irete Meji says:
Okiti
babaaba nii pekun opopo
Dia
fun Laigbo Ogege
Ti
nlo ree gun’gi olà n’ife
Ebo
ni won ni ko waa se
Translation:
Okiti
babaaba ni pekun opopo
He
was the Awo who launched Ifa for Laigbo Ogege
Who
was going to climb the tree of prosperity in Ife
He
was advised to offer ebo
Laigbo
Ogege had made several attempts to climb the tree of prosperity in Ile-Ife but
had not been successful. Why? At the foot of this tree (Ege) were four animals
that looked wild that prevented anyone from climbing the tree. These animals
were agbo-momo, the ram; obuko, the goat; aja, the dog; and
akkuko-otan-galanga, the rooster. All the people who had tried to climb the
tree had been persecuted. Those who tried to be brave were bitten mercilessly
by the dog, beaten forcibly by the ram and the goat, and scratched with the
nails by the rooster.
Despite
this, Laigbo Ogege was completely determined to climb the tree. He knew that
anyone who climbed the tree would become prosperous, beyond even his own
dreams. When he reached the foot of the tree he saw the animals sleeping. He
quickly but silently walked to the tree to climb it, only to receive a horrible
bite from the guard dog of the tree. There must be a way to climb this tree,
reason. When he could not think of any other trick to climb the tree of
prosperity, He decided to approach the aforementioned Awo for
consultation of Ifa: would I have success climbing Ege , the tree of
prosperity?
The
Awo assured Laigbo Ogege that he would be able to climb the tree of prosperity.
He was told that success did not come cheap or easy. That was why he had to
wait for obstacles at the foot of the tree. Laigbo Ogege was comforted that
anything that seemed to be an obstacle on the way to one's success could not be
removed by force; instead the obstacle had to be overcome with wisdom and
understanding. The Awo told Laigbo Ogege that he had not succeeded in climbing
the tree of prosperity Ege, because he had failed to apply wisdom and
understanding. Part of applying the wisdom in overcoming the obstacles was to
approach Ifa for a solution.
The
Awo explained further, that the four animals were salvages because there was no
one to feed them. It was therefore the duty of Laigbo Ogege to go and feed the
animals so that they would have a positive disposition toward him.
The
Awo advised Laigbo Ogege to offer ebo with animal bones, peel, maize, corn
meal, and money. He was also asked to go to the foot of the Ege prosperity
tree, and to feed the animals with the same materials. He obeyed.
As
soon as he offered the ebo, he went in search of more of the articles and went
straight to the bottom of the tree. As soon as the animals saw him, they were
ready for a great fight. Instead, He place the bones for the dog; He gave the
hulls of love to the ram; He gave the rooster the corn; and gave him the eeri,
the spoil corn meal to the goat. At first, the animals were looking at him
suspiciously. It did not take long before their hunger decided for them. They
began to eat what Laigbo Ogege had brought them. He repeated his visit and gave
them a second meal, a third and a fourth day.
On
the fifth day, the animals were already waiting for him. The dog was wagging
its tail when it saw it. The ram and the goat moved near him and they were
playing with him. He gave them his food. The animals were so busy when Laigbo
Ogege went to the foot of the tree of Ege to Climbed it. They did not
notice. He climbed the tree to the top and the animals were not disturbed. At
the top of the tree, he was blessed with all the prosperity that anyone could
acquire in life. Laigbo Ogege became the most successful person through out thé
world at that stage in time. He was filled with joy at his achievement.
he return to
Awo
who threw Ifa for him and wanted to offer that particular ebo one more time.
However the Awo told him that it was not the practice to offer the same ebo
twice. He alone needed to praise the Awo who made the ebo for him, the Awo
needed to praise Ifa for making his predictions come to pass; while Ifa needed
to thank Olodumare for putting Ase on the ebo.
Okiti
babaaba nii pekun opopo
Dia
fun Laigbo Ogege
Ti
nlo ree gun’gi olà n’ife
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Aja
idi ege kii je ki won o g’ege
Agbo-momo
idi ege kii je ki won o g’ege
Akuko-otan-galanga
idi ege kii je ji won o g’ege
Obuko
idi ege kii je ki won o g’ege
Laigbo
Ogege lo wa fi ogbon inu m’ata
O
fi imoran m’obi
O
wa lo ree gun ege igi Ola n’Ile
Nje
Ogege de o, igi agunla
Eni
to ba g’ogege
Igi
ola lo gun
Translation:
Okiti
babaaba ni pekun opopo
He
was the Awo who launched Ifa for Laigbo Ogege
Who
was going to climb the tree of prosperity in Ife
He
was advised to offer ebo
He
obeyed
The
dog at the foot of Ege did not allow anyone to climb the tree of Ege
The
ram at the foot of Ege did not allow anyone to climb the tree of Ege
The
rooster did not allow anyone to climb the tree of Ege
And
the goat did not allow anyone to climb the tree
Laigbo
decided to look for guinea pepper in its pod with wisdom
And
I'm looking for obi, kola nuts, with understanding
And
he went to climb Ege, the tree of prosperity in Ile-Ife
Behold!
Ogege, the tree of success
Anyone
can climb Ogege
People
have climbed the tree of prosperity
Ifa
says that for whom this Odu is revealed so that he can succeed in life, instead
of using confrontation to remove obstacles; he or she needs to be using wisdom
and understanding. To do this prosperity is assured. Success is assured.
VIII.
Ifa
says that the person for whom this Odu is revealed may be suffering from
headaches and chest pains. He or she may be having some dizziness and lightness
in his or her head, while at the same time hé may be experiencing a
slight heaviness in his chest or you may be feeling some discomfort
inside. Ifa says that this is normal because Orunmila and Sango are protecting
their head and chest from the attack of Death, Iku, and that is why he or she
is having this sensation in their chest and head. Ifa says that as soon as he
or she offers the appropriate ebo for this, the sensation will disappear. Ifa
advises the person for whom this Odu is revealed to offer ebo with a mature
goat and money. After this, he needs to feed Sango and Orunmila.On this,
Ifa says:
Keke
b’idi meregbe
Dia
fun Okaka
Ti
n loo f’owo ti’ku
Ebo
ni won ni ko waa se
Translation:
Keke
bidi meregbe
The
Ifa launch for Okaka
When
he was going to stretch his hands to push away death
He
was advise to offer ebo
Akapo
had paid his social contributions. He had served the Irunmoles diligently. He
had the fear of Olodumare in the back of his mind. He spoke the truth all the
time. He was humble and easy. Despite all this though, Iku, Death, was chasing
after him. Akapo was not aware of this event at all.
Sango,
also known as Okaka, felt that it was his responsibility to protect Akapo
because Akapo had served him well. Sango was very satisfied with Akapo, and
Sango was determined that Akapo would live to advanced age. Consequently on
this, Sango went to Keke b'idi meregbe to know what he needed to do to protect
Akapo from the threat of Iku. The Awo informed Sango that Akapo should be held
out to Iku. Sango was determined to do this. Each time Iku approached Akapo,
Sango placed his hands on Akapo's chest and pushed him away from Iku. When this
began to occur repeatedly, Akapo began to develop some chest pains. All herbs
applied by Akapo proved to be ineffective.
Keke
b’idi meregbe
Dia
fun Odudu
Ti
n loo du’ri Ilemere
Ebo
ni won ni ko waa se
Translation:
Keke
b'idi meregbe
The
Ifa launch for Odudu
Who
was going to protect the Ori from the one who is destined to die Young
He
was advised to offer ebo
Iku
was becoming increasingly futile. He could not understand why Sango was getting
in his way. He decided to use another strategy to kill Akapo at the slightest
opportunity. When Orunmila realized this, he approached Keke b'idi meregbe for
consultation of Ifa in favor of his Akapo.
He
was advised to try everything he knew to try to protect Akapo's head to prevent
Iku from cutting his head off. As a result of this revelation, Orunmila never
left his Akapo alone. Each time Iku approached, Orunmila covered the head of
his Akapo with both his hands and his body. This action prevented Iku from
accessing Akapo.
While
Sango was busy pushing Iku and Akapo away from one or the other, Orunmila was
protecting Akapo's head from any danger. Akapo soon began to feel some
sensation in his head. Again no grass could heal him.
One
day, Akapo himself approached the Awo mentioned above for consultation of
Ifa. He was informed that the discomfort he felt in his chest and head was not
the result of any physical problem. It was rather the efforts of Sango and
Orunmila to protect him from premature death. He was advised to offer ebo with
a mature goat and money. He was also advised to serve Sango and Orunmila as
appropriate. Akapo did so, as soon as he did this, the pain in his chest and
the headache disappeared.
Keke
b’idi meregbe
Dia
fun Okaka
Ti
n loo f’owo t’iku
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Keke
b’idi meregbe
Dia
fun Odudu
Ti
n loo du’ri Ilemere
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Nje
tani yoo du’rii mi fun mi?
Odudu,
Ifa ni yoo du’rii mi fun mi
Sango
ni Okaka tii f’owo t’iku
Odudu,
Ifa ni yoo du’rii mi fun mi
Orunmila
n i Odudu tii du’rii Ilemere
Odudu,
Ifa ni yoo du’rii mi fun mi o
Odudu.
Translation
:
Keke
b'idi meregbe
The
throw Ifa Okaka
Who
was going to stretch his hands to push death out
He
was advised to either ebo
He
obeyed
Keke
b'idi meregbe
The
Ifa launch for Odudu
When
he was going to protect the Ori from who was destined to die Young
He
was advised to offer ebo
He
obeyed
Now,
who would protect my Ori for me
Odudu,
Ifa is the one that protects my Ori for me
Sango
is Okaka who pushes death outside
Odudu,
Ifa is the one that protects my Ori for me
Orunmila
is Odudu, who protects the Ori from being destined to die young
Odudu,
Ifa sure protects my Ori for me
Odudu,
Ifa will surely do it for me
Ifa
says that Orunmila and Sango will not allow the person for whom this Odu is
revealed to die young. While he or she thinks, say all those things that please
Olodumare and Irunmole all the time, he or she even if destined to die young,
the two Irunmole and Olodumare are going to extend their life and make him or
her live to witness their old age.
IX.
Ifa
says that the person for whom this Odu is revealed will be placed among Kings
and Queens of this world. He or she will be among the promoters and agitators of
their community. Whatever he says matters and will be taken seriously by all.
Ifa
says that there is no condition or situation that this person is not able to
adapt himself. This is his own talent and it is a special blessing from
Olodumare.
Ifa
advises this person to wear all the clothes he or she has in his life in a
single day - even if these dresses were more than five hundred! All he or she
needs to do is put them one after another. He or she however needs to remove
one and then put the other. By doing this he or she will receive honor and
glory from Olodumare. On this point, Irete Meji says:
Eden
ihin o jo t’ohun
Ede
ohun o jo t’ihin
Dia
fun Oosanla Oseeremagbo
Olodumare
ni ko wa ba oun s’odun
O
ni Alageno l’oun yoo ran lo
Ebo
ni won ni ko waa se
Translation:
The
language of this place is different from the language of the other place
And
the dialect of another place is different from the one of this one
This
was the message of Ifa for Oosanla Oseeremagbo
To
whom Olodumare invited him to cone and celebrate with him
He
said that he would send Alagemo, the Camaleon, to represent him
He
was advised to offer ebo
When
Olodumare created the universe, He gave Oosanla Oseeremagbo (Obatala) a very
important role to play. After the creation, Obatala was given free hand to add
to, subtract from, the qualities of some creatures.
For
example, Obatala made the sugar cane sweeter than the bamboo, even though she
looked similar. Obatala also made the banana sweeter than many fruits that look
alike. Obatala made the birds faster than the butterflies and gave the parrot
more intelligence than other birds.
In
the case of Alagemo, the Camaleon, Obatala gave him the ability to adapt to the
color, design, pattern and even form of anything that he had contact. Obatala
was so happy with Alagemo that one of the people in his right hand did it.
One
day, Olodumare called Obatala out and gathered for a celebration in the heaven
. Obatala felt that it was time to show Alagemo to Olodumare. He wanted
Olodumare to see his wonderful design. Consequently, he decided to send Alagemo
to represent him at the ceremony. Before he did that, he went to the
aforementioned Awo for consultation of Ifa: would not he be defrauded in his
attempt to send Alagemo as his representative?
The
Awo assures Obatala that Alagemo would wonderfully disembark where he was sent.
For this reason, Obatala had no reason to fear or be apprehensive. Obatala was
advised to summon Alagemo and instruct him in what he would do when he reached
the abode of Olodumare. The Awo told Obatala many good and competent people had
failed in life, not because they could not be disbursed, but rather because
they were not properly instructed on what they were expected to do. The Awo told
him that after the instructions, Obatala needed to put on all her clothes one
after the other. During this process, Obatala needed to see how Alagemo would
share the same dress so that he would be able to judge whether Alagemo would be
able or not to perform according to Obatala's expectations. The Awo told him
that any dance that anyone is planning to dance out in the middle of the crowd
should first be practiced and danced inside the house. That would give the
viewer the opportunity to determine how the dance would look when danced
outside. This would also give you the opportunity to make corrections and
arrangements if needed. Obatala thanked the Awo and left. He obeyed with all
the advice given to him by the Awo. After much practice, he was satisfied that
Alagemo would perform satisfactorily when he arrived in heaven to participate
in the Olodumare ceremony.
When
alagemo arrived in heaven , he went directly to Olodumare and announced
that he was the representative of Obatala. When the ceremony began, Olodumare
adorned herself with a white immaculate dress. The whole sky was blank. Those
on earth who were not aware of what was happening in the celestial sky and
concluded that the sky was very clear. In the sky however, all the Irunmoles
were dancing in procession passing by where Olodumare was.
When
the turn to Obatala arrived, Alagemo went ahead and adorned the same with the
same dress worn by Olodumare with the hat and the same shoes! All the other
Irunmoles were amazed. Olodumare was highly impressed. Olodumare went to change
her dress to Aso Etu, the dark dress with Row abetiaja, the dog's ear cap, and
shoes covered in combination. The whole sky became dark and those on earth
believed that it was going to rain. As soon as Olodumare came out, look!
Alagemo had adorned himself with the same dress, the same color, the same row
and the same shoes! There was tumultuous applause and those on earth believed
that thunder had struck in preparation for the torrential rain in the heavens.
Olodumare change his cloth san-anyan, Aalari, aran, Dagogo, apere ododo, and so
on, with crowns, row; Gobi, Akete, etc., in combination, and Alagemo replied
all! It was the most wonderful occasion in the heavens.
At
the end of the ceremony, Olodumare called Alagemo. He told Alagemo that it was
one thing that it was one thing to give a person the tools to a person for her
to perform; and another thing was that the person knew how to use the tools
provided so that he could perform excelently. Olodumare stated that Alagemo had
performed well. He blessed Alagemo that he would not lack anything on earth.
Olodumare said that he would not have dressed in the earth that Alagemo was not
able to replicate. All the Irunmoles present chanted a resounding Ase !!!!
Eden
ihin o jo t’ohun
Ede
ohun o jo t’ihin
Dia
fun Oosanla Oseeremagbo
Olodumare
ni ko wa ba oun s’odun
O
ni Alagemon l’oun yoo ran lo
Ebo
ni won ni ko waa se
O
gb’ebo, O ru’bo
Ko
pe, ko jinna
E
wa ba ni b’ayo, e waa wo’re o
Nje
oniruuru aso kii won l’odo Alagemo
Eyi
to ba wu Oga nii yoo lo
Translation:
The
language of this place is different from the language of the other place
And
the dialect of another place is different from the one of this one
This
was the message of Ifa for Oosanla Oseeremagbo
To
whom Olodumare invited him to come and celebrate with him
He
said that he would send Alagemo, the Camaleon, to represent him
He
was advised to offer ebo
He
obeyed
Before
long, not too far
Come
and join us amid the joy and celebration of all Ire
Alagemo
will never lack any dress
Anything
he likes that will get
Ifa
says that this person needs to work hard if he is sent anywhere to represent
others. The potential to succeed is there already, but he or she must put more
efforts to exert.
Ifa
says that if someone is planning to send another person to represent him or her
to any event, assignment or occasion, that person needs to put his or her mind
to rest because he or she will be well represented. He or she will be praised
for his / her choice of representative and the representative will also be
praised and blessed for the job well done.
X.
Ifa
says that there is a contentious issue confronting the person for whom this Odu
is revealed. Ifa says that with the appropriate ebo, he or she will overcome
the problem. There could also be the problem love or marriage matters
that this person is currently facing. Ifa says that he or she must offer ebo so
that he or she is able to get out of trouble without being hurt.
Ifa
advises this person to have a ebo with six large kola nuts, a plate and plenty
of money. Ifa says that if this can be done as soon as possible, this person
will not be humiliated or blamed for their actions.
On
this aspect, Ifa says:
Oko
re
Aya
ore
Dia
fun Okere jagbe
Ti
yoo fe obinrin Iku tan
Ti
yoo f’obi mefa ke
Ebo
ni won ni ko waa se
Translation:
May
peace be with the husband
And
with the wife too
This
was the message from Ifa to Okere jegbe, the squirrel
Who
would take his wife to Iku, Death
And
hé use six kola nuts to appease her
He
was advised to offer ebo
Iku
married a very beautiful woman. The woman was very obedient to him. Even so Iku
treated her badly. He threatened her and her family all the time. To the point,
that Iku locked her in a small room and never allowed her out. This woman lived
in constant fear. She lost interest in life and in everything it meant. She
prayed to Olodumare to get her out of trouble. One day, Okere was wandering in
the woods looking for food. He soon heard the sob of a woman. The sound was so
weak that he thought his ears were cheating on him. He listened carefully and
he heard the unmistakable voice of a woman moaning and crying quietly. He moved
quickly in the direction where he was listening. When he got there, he realized
that where the woman was crying had been completely sealed. Who could do this
to a human being? He wondered. 'Who is there?' Okere asked softly. The woman
said 'It's me. Please help me'. The deep melancholy and despair in his voice
was too much for Okere to ignore. He tried to break the door but could not. 'Do
not worry. I have tried to break the door but it is firmly closed. Come back
tomorrow to help you get out of this place. I promise, 'Okere said and left.
During
that day, Okere was not his normal person. At night, he could not sleep. Who
could do this to a human being? He continued asking himself. The next day, he
went to the forest with a goat's foot to break and open the door. When he got
there, no matter how much the deal, he could not break the door or knock it
down. He had to find a hole in the ground where Iku's wife stepped from
scalvity to freedom. The woman thanked him deeply but there was no place where
the woman could go. She told Okere that she preferred to take her to his house.
She swear that instead of returning to Iku's house, she instead preferred to
lose her life.
On
her way to Okere's house, the woman told him the story of her life. It was a
pathetic story indeed. She told him Okere the story of constant intimidation,
unjust aggression and incredible cruelty, which sometimes bothered sadism. She
had no one to complain to, because her whole family was also under the threat
of Iku. Now that she had escaped, nothing could bring her back to her
captivity.
On
the night of that day, the two Okere and Iku's wife slept on the same mat. One
thing led to the other and they became man and wife. From that day on however,
Okere had no more peace of mind. He was always in constant fear and
apprehension. He knew that Iku would not remain calm and would allow someone to
take his wife without a violent reaction from him.
Every
day, Okere became more and more desperate to find a solution to this problem.
Without anyone knowing, Iku was in love with his wife. He thought that the only
way to secure this woman for him permanently was to scare her and intimidate
the whole world for her. he thought that if he feared her enough, he would be
able to assure his complete disposition. He was fully aware of the damage he
had done to this woman socially, physically, psychologically, mentally, and
spiritually. As far as he was concerned about feeding and dressing her were
more than enough requirements. He was playing the role of the husband who
believed him well. Why then did she run away from home? He asked himself. After
much deliberation, he concluded that a misguided person had seduced his wife.
He swear that hé would give him, along with all the members of that person's
family, a lesson that they Will not forget or in an emergency. He began
to hunt the seducer of his wife wherever he wanted.
While
iku was hunting for his wife's supposed seducer, Okere was being chased by
Iku's fear and all possible consequences on what iku could do to him when he
caught him. In his desperation, he went to Oko re and Aya re for
consultation of Ifa: would he survive this containment? He asked
The Awo told Okere that he was living in constant fear of the reprehension of
his actions. He was told that he was invulnerated in a contentious affair,
which he was not sure would end in his favor or not. the Awo assured him that
it would end in his favor. He was advised to offer ebo with six large kola nuts
and money.He did immediately. The ebo was placed on the side of the road.
As soon as the ebo was done, Esu Odara took control of everything. He went
straight to Iku and asked what his problem was. Iku replied that his wife, who
was his personal property, was taken away by an unknown person. He said it was
totally unacceptable to him and that the culprit would be severely punished.
Esu Odara said that Iku should give a bitter lesson to the culprit, and he
promised Iku that he would follow him to find the elusive guilty. Esu Odara led
Iku to the road where the ebo was with the six kola nuts. IHe showed him the
nuts and told the one to consume them as Iku went there eating kola nuts. Iku could
not resist kola nuts because they were big and tempting. After eating three
nuts, Esu Odara stated that there was nothing that Iku could do against the
person who had taken the wife to Iku, never again. Iku asked him why it had to
be like this, Esu Odara said that the person who snatched his wife was the same
person who had placed the nuts where Iku picked them up. He added that it was a
taboo and totally ineffective for Iku to consume a person's gifts and then go
and kill such a person. The consolation to Iku to take his heart and accept the
loss of his wife in good faith. There and then Iku knew he had lost.
Oko
re
Aya
ore
Dia
fun Okere jagbe
Ti
yoo fe obinrin Iku tan
Ti
yoo f’obi mefa ke
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe ko jinna
E
wa ba ni laruuse Ogun
Ifa
de alase
Ope
ab’ise wara
Translation:
May
peace be with the husband
And
with the wife too
This
was the message from Ifa to Okere jegbe, the squirrel
Who
would takethe wife of Iku, Death
And
hé use six kola nuts to appease her
He
was advised to offer ebo
He
obeyed
Not
far, shortly after
Come
and find us where we celebrate the victory
Here
comes ifa
The
sacred palm tree that manifests itself with efficiency
XI.
Ifa
says that the person for whom this Odu is revealed or someone close to him or
her is currently raising a building. There is a need for him or her to offer
ebo immediately to avoid an impending disaster. This is because this person is
raising a building on the earth, and his Egbe in the heavens is also building
another property for him or her in anticipation of the arrival of him or her.
That is why it is necessary to offer ebo so that the house in the heaven is
demolished while that which is being done on earth can be completed. Ifa says
that if this is not done in time, as soon as he or she gets the construction of
property on the land, he or she risks losing his or her life under mysterious
circumstances.
Ifa
advises this person to offer ebo with a mature ram and money. An improvised
tent will be raised with sticks and palm leaves to represent the house in the
heavens. The ram will be tied to the improvised tent of tent, then the ram will
be chased afterwards in such a way that eventually the trailer tent improvises.
The store represents the property that is being lifted in the sky for this
person by the Egbe of him or her. After this the ram will be sacrificed and its
head will be buried where he or she is building his house. That is why it is
advisable to do this ritual in the place where the house has been started to
build. It is also advisable that this ritual be done before the house is
finished building. On this, Ifa says:
Pa
gunnungun bo’fa Awo won nile Alara
P’akalamagbo
b’Ose Awo Oke Ijero
P’atioro
b’Ogun, al’aya bi obe eebo
Faa-naanaa-ko-si-tu-pee
Ode
a gbon’mi nii wo’le eja
Ap’ajuba
nmi wo’le aparo
Olugbongbo
tinla ni won fi nsegun Oguluntu
Ako
esin nii sa’re boranyin-boranyin
B’esin
ba ji
Esin
ko gbirin-gbinrin ha’nu
Dia
fun Laigbo Ogege
Ti
nmo’le e re l’aye
Ti
won np’ilee t’ourn pe ko wa
Ebo
ni won ni ko se
Translation:
The
one who sacrifices a vulture to feed Ifa, the Awo of the house of Alara
The
one who sacrifices akalamagbo to feed Ose, the Awo resident in Mount Ijero
The
one who sacrifices an agent to feed Ogun, who is as bald as an imported knife
He
who stresses something forcefully until he breaks it and spreads it everywhere.
Those
who drain the torrent destroy the fish house
Those
who clean the agricultural lands destroy the houses of the birds of the bush
A
large stick is what is used to spread a lump of earth
A
stallion is the one who makes his itinerary while running
When
a horse wakes up
He
is gagged with the riendase
These
were the declarations of Ifa for Laigbo Ogege
When
he was building his house on earth
While
another was built in the sky so that the outside and resided there
He
was advised to offer ebo.
Laigbo
Ogege was very successful in his career of choice; He made good money in his
business. As a result, he plans to build his own building in his family's
enclosure. He was given all the necessary aids and approvals by the elders of
his family.
When the construction of the building began, Laigbo Ogege was having strange
dreams and his instincts kept sending him a warning note that something was
wrong. As much as the deal, he could not figure out what was wrong at the time.
He therefore decided to approach the group of Babalawos mentioned above for
consultation of Ifa; who was responsible for those strange dreams? Would he be
able to overcome all the negative feelings he was having? Would your dreams
return to normal? These and many other questions were at the back of Laigbo
Ogege's mind when he consulted with Ifa. He was eager to know the roots of all
his problems.
The
Awo told Laigbo Ogegeque that he had been having a series of strange feelings
and that was why he had gone by consultation of Ifa. The Awo assured him that
he would overcome his problems. However the Awo explained that while he was
assuming a leadership position in his life, he was a leader among the Egbe of
heaven. When he left heaven for this world, his Egbe was waiting for him to return
very soon to assume his leadership position once again. As soon as his Egbe saw
that he was raising a house on earth, they were also building another house in
heaven. They were full of hopes that he would soon return to heaven to join
them. The Awo concluded that if Laigbo Ogege was not ready to die and return to
heaven to reunite with his Egbe, there was a need to offer ebo as previously
prescribed. Laigbo Ogege weighed the opinions of the Awo; die to go to assume
their position of leadership in heaven, or stay to continue playing leadership
on earth. The ruling in favor of the latter. Consequently, he obeyed and
offered the ebo as advised.
Pa
gunnungun bo’fa Awo won nile Alara
P’akalamagbo
b’Ose Awo Oke Ijero
P’atioro
b’Ogun, al’aya bi obe eebo
Faa-naanaa-ko-si-tu-pee
Ode
a gbon’mi nii wo’le eja
Ap’ajuba
nmi wo’le aparo
Olugbongbo
tinla ni won fi nsegun Oguluntu
Ako
esin nii sa’re boranyin-boranyin
B’esin
ba ji
Esin
ko gbirin-gbinrin ha’nu
Dia
fun Laigbo Ogege
Ti
nmo’le e re l’aye
Ti
won np’ilee t’ourn pe ko wa
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
E
ba wa wo’le orun nu
E
wa tun t’aye mo o
Ijogun
arun ab’ewu ori sanko
Ile
Awo ma n wo l’orun
Ogerere,
ile Awo ma n wo l’orun
Translation:
The
one who sacrifices a vulture to feed Ifa, the Awo of the house of Alara
The
one who sacrifices akalamagbo to feed Ose, the Awo resident in Mount Ijero
The
one who sacrifices an agent to feed Ogun, who is as bald as an imported knife
He
who stresses something forcefully until he breaks it and spreads it everywhere.
Those
who drain the torrent destroy the fish house
Those
who clean the agricultural lands destroy the houses of the birds of the bush
A
large stick is what is used to spread a lump of earth
A
stallion is the one who makes his itinerary while running
When
a horse wakes up
He
is gagged with the riendase
These
were the declarations of Ifa for Laigbo Ogege
When
he was building his house on earth
While
another was built in the sky so that the outside and resided there
He
was advised to offer ebo.
He
obeyed
Please
come and help demolish the house being built in the sky.
And
come to consolidate that of the earth
You!
Celestial forces with weak gray hair
The
home built for an Awo in the sky is collapsing
On
the ground, the house erects for an Awo in the sky is collapsed
Ifa
says that this person will not be allowed to die young. He or she will live a
long time until his old age. This is the message of Ifa.
XII.
Ifa
says that the person for whom this Odu is revealed is blessed with a good Ori.
He or she has chosen all the good things in life without exception and all
those things have been recorded in his Ori. However, there is the problem
of the fact that his legs, That, do not complicate his Ori. In other words, the
legs of him or her are working against the promises and potentials of their
destiny. There is an urgent need to correct this anomaly. To correct this,
there is the need to offer ebo with three white doves, three guineas and money.
After this the Awo needs to prepare a soap with leaves of alupayida. These
leaves will be crushed and mixed together with the soap.
The
person needs to dig three holes in the ground, wash the head of him or her in
the center hole, and wash the left leg in the left hollow; and the right leg in
the right slot in that order. If this can be done, Ifa assures this person that
his, legs will stop working against their destiny, Ori. A stanza in Irete Meji,
on this subject says:
Iwo
ote
Emi
ote
Ote
di meji o d’ododo gbako-gbako
Dia
fun Al’ori-ire-ma-l’ese-ire
Ebo
ni won ni ko waa se
Translation:
You
print on one leg Irete
And
also prints on one leg Irete
When
the impression becomes two
The
real Irete Meji is formed
This
was Ifa's message to that-who-has-an Ori-favorable but lacks good legs
He
was advised to offer ebo
When
Alori-ma-lese-ire was coming from heaven, he had chosen all the good things of
life for himself. Coming to the land, he began with a job in agriculture in
anticipation that everything would go well for him. He is very good at his job;
Anything that he planted worked well and in good quality. The people in his
community had recognized him for his great potential and skill in crop
production. During the market days people were always waiting forhis
agricultural products. Unfortunately for him, before taking his
agricultural products to the market, one thing led to the other and the result
was always his inability to make good sales. Some of the people waiting for him
had to leave as a result of impatience, others had decided to buy another
seller, and others felt that the price to their products were very expensive.
Alori-ire-ma-lese-ire
did this for a long time, but unfortunately, he could not make any progress.
One day he decided to switch from farmer to trader. Thus he could enter to sell
and buy products, this time he would triumph financially. In this business he
showed a good business acumen that made him stand out among the other merchants
in the market. unfortunately again, whenever he decided to go and finish his
business with the people, he was disillusioned since the people who initially
had shown the intention to buy with him suddenly lost the interest. This also
happened for several years without stopping.
The
thought of how to make things work out well and the possibility of financial
triumph worried him. One day, he decided to go for Ifa's consultation : would
hé become prosperous in life in any profession that he chose; would
hé be measured in society as his colleagues, would he be responsible for
their failures? All these questions and many more were the questions that he
asked during the consultation of Ifa.
The
Awo assured him that he would triumph and that he had all the potential to be
great in life. He was told that he had chosen all the good things in life as he
had been firmly and surely established in his Akunleyan from heaven, but his
greatest backwardness was the fact that he had not chosen good legs along with
his good destination. In fact, it was his leg who had been working against the
realization of his good destiny, gifts and potentials. He was then advised to
offer ebo as mentioned above, after which a special Ifa soap would be prepared
for him to wipe his head and legs to make his legs complement the potentials of
his Ori.
Alori-ire-ma-lese-ire
Obey. After a while, his business began to flourish, and shortly after,
he became successful; even more than others who engaged in the same profession
with him. With his resounding success, he was able to marry a good wife, had
children and built a house of his own. In the end, he was happy, bowing and
giving thanks to the Awo.
Iwo
ote
Emi
ote
Ote
di meji o d’ododo gbako-gbako
Dia
fun Al’ori-ire-ma-l’ese-ire
Ebo
ni won ni ko waa se
O
gb’ebo, O ru’bo
Ikin
mi ErigiAlo
Ifa
je ki n l’ori ire
Ki
n si l’ese ire
Translation:
You
print on one leg Irete
And
also prints on one leg Irete
When
the impression becomes two
The
real Irete Meji is formed
This
was Ifa's message to that-who-has-an Ori-favorable but lacks good legs
He
was advised to offer ebo
He
obeyed
My
Ikin, Erigi -Alo
Ifa
please let me have a good Ori
And
good legs to complement it
Ifa
says that this person will be blessed with a good Ori and good legs to
complement it. He or she will prosper in all your companies.
XIII.
Ifa
advises the person to whom this Odu is revealed to offer ebo to avoid getting
into serious trouble within seven days. Ifa advises this person to offer ebo
with a mature goat and money. He or she must feed Esu Odara with a large cock.
Also,
Ifa says that he foresees the Ire of children for those suffering from lack of
children where this Odu is revealed. Ifa assures them that they will be blessed
with the fruits of the wombs.
For
this to happen, Ifa advises one of the women to offer ebo with 4 rats, 4 fish,
2 hens and money. There is also the need to feed Ifa with a mature goat.On
these two aspects, Ifa says:
Opekete
a se’di berebere
Dia
fun Odan
Ti
nmenu sunrahun omo
Ebo
ni won ni ko waa se
Translation:
Opekete,
the palm tree jover, with its wide base
It
was the Awo who threw Ifa to Odan
When
he lamented for his inability to make a child
She
was advised to offer ebo
Odan
was also married for several years. She had not been blessed with any son
either. She treated everything she knew but equally failed.
One
day, she went to her friend Igbo's house to find out what she did before she
became pregnant. Igbo told her that it was Opekete a se'di berebere; who
consulted and made Ifa for her. The next day, Odan went to the Awo to consult
Ifa: would she be as lucky as her friend? She asked.
The
Awo assured her that she too would be blessed with a son of her own. She was
advised to offer the same ebo that her friend offered. She obeyed. The
same work of Ifa was made for her. she also became pregnant and gave birth to a
baby boy named Oorun.
Opekete
a se’di berebere
Dia
fun Saasaa
Ti
nmenu sunrahun omo
Ebo
ni won ni ko waa se
Translation:
Opekete,
the palm tree jover, with its wide base
It
was the Awo who threw Ifa to Saasaa
When
he lamented for his inability to make a child
She
was advised to offer ebo
Saasaa
was confronting the same problem as her friends Igbo and Odan. She also went to
the same Awo for consultation of Ifa. The same assurance was given to
her. the same ebo was counseled and offered, the same work of Ifa was made for
her, and she became pregnant and gave birth to a drunk male boy name Abe.
The
three boys Ina, Oorun and Abe whom Igbo, Odan and Saasaa made respectively were
sent to Opekete to be trained as priests at infant, they were three years
old. By the time they were twenty years old, they had become very efficient
priests of Ifa. Everyone was looking for them because all their predictions
were very accurate.
Igbo
n’igbo Ina
Odan
l’odan Oorun
Saasaa
yoku ni tal’Abe
Dia
fun Orunmila
Won
ni ko waa s’ebo
Ko
ma baa l’esire ojo meje
Translation:
Ina
the son of Igbo
Oorun
the son of Odan
And
Abe the son of Saasaa
They
threw Ifa to Orunmila
They
told the one who offered ebo
To
avoid getting into trouble within 7 days
Orunmila
was Baba-Ifa for Opekete to se'di berebere who in return was Baba-Ifa for
Ina, Oorun and Abe. Opekete a se'di berebere was well trained and very
intelligent. It was not surprising that these three students were also
brilliant.
One
day Orunmila invited all three Awos for a routine Ifa consultation. During the
consultation Irete Meji was revealed.
The
Awo told Orunmila to offer ebo to avoid problems in seven days. They told
Orunmila that the problem was very close and that only the ebo could avoid it.
They emphasize that there was a need for Orunmila to offer ebo with a mature
goat and money. He was also advised to feed Esu Odara with a large rooster.
Orunmila failed to obey this advice.
Seven
days after Orunmila had consulted Ifa, he left home very early. He instructed
his wife, Agbonrin, to help him wash one of his dresses and prepare a sumptuous
dinner before he returned at night. By the time Orunmila returned home, he was
feeling very hungry, but it was in anticipation of treating himself with a splendid
dinner that night. He knew that Agbonrin was a fantastic cook. However he
forgot about the meal when he realized, to his displeasure, that Agbonrin had
packed all his bags and bundles had left home! What had caused all this? What
was his offense against that woman? Who had told her to do this against
him? Why had not anyone in the entire community tried to stop her and keep her
from leaving? Why had she packed her own properties with hers? what kind of
evil and injustice was this? Would he be able to get her to Come back home, Hé
blame himself for all this?
In
the end, Orunmila decided to do something urgent about this; he look at
it bag,and took Obe Ilase. This was a knife that when used to
calibrate a person's footprint, the person would not be able to move from the
place where he was at the time the knife was used on the footprint of him or
her. this was what Orunmila did. The effect of this action stopped Agbonrin in
its trajectory. She could not move forward or backward. At that moment she was
negotiating a hill between two ravines. Orunmila began to chase his wife. He
found her where she was.He tried to grab it. She tried to push him away. While
she did this, unfortunately, she fell into the right ravine, while Orunmila
fell into the one on the left. She died instantly. Orunmila was in the ravine
for seven days, writhing in pain and sorrow.
Igi
kan gbe l’ewe
O
tutu l’egbo
Dia
fun Paroye
Tii
s’omo Oba Ode Ido
Igbati
o nf’omi oju sungbere omo
Ebo
ni won ni ko waa se
Translation:
A
tree has dried leaves
But
its roots are fresh and alive
Ifa
released for Paroye
The
daughter of the oba of the land of Ido
When
he regretted his inability to produce a child
She
was advised to offer ebo
Paroye
was the favorite daughter of the Oba of the land of Ido; she was loved by all
in the palace. The unfortunate part was that she had been invulve in various
relationships with many influential people, but all had failed her regrettably.
She married Alara, Ajero, Owarangun Obaleyo, Olojoombo, Onitagi-Olele and
Olowo, but relations collapsed because of her inability to produce a son for
any of them. In the end, she returned to her parents' palace to heal her
emotional wound.
One
day, her mother called her and told her that it was not appropriate for her to
be in the act of her parents when she was supposed to be at her husband's. The
mother said that she kept having that dream of getting pregnant and was blessed
with a baby boy. She prayed for her daughter so that the spirits of her
ancestors made her dreams come true. She also advised that it is by
consultation of Ifa. Thus Paroye met face-to-face with Igi kan gbe l'ewe or
tutu l'egbo to consult Ifa; would she be blessed with the fruit of her womb?
Would her mother's dreams come to pass?
The
Awo told Paroye that she was suffering from infertility and that soon she would
be the proud mother of her own son. She was advised to pay ebo as previously
prescribed. She was informed that she was an Apetebi and that her husband who
would put her on the family road would meet him on the road and that the man
would be a great Babalawo. Paroye was determined to be a mother. She told the
Awo that she would offer the ebo that same day. She sought out the ebo
materials and returned home to the Awo. The ebo was offered. In the end, ifa
did not take the altar of Esu Odara to place the ebo. Instead; I take a place
between two ravines as a place to place the ebo. Paroye took the ebo to the
place.
While
she was praying, she heard someone moaning at the bottom of the ravine. It was
Orunmila. He had been there for several days. He begged her to take it out. She
tied her head dress with her band and used it as a rope to bring Orunmila to
the surface. They went home together. They fed Ifa together from night until
dawn. They fed them another type of Ifa from late afternoon to early morning.
The first Ifa they gave him to eat would have the doors for their prayer to be
accepted by Olodumare. The other Ifa they fed to get pregnancy.
As
soon as she became pregnant, Orunmila gave Ide, Ifa's beads , so that she would
keep them for the baby. He went to another spiritual mission and never returned
for 16 years. The baby was born in his absence. It was a boy baby. The Ide was
put on his face. The baby was named Olomo as instructed by his father. Six
months to the time Orunmila returned, the people of Alaaye fought a ferocious
war against the people of Ido and most of the inhabitants of Ido were killed or
captured, Olomo was one of those fortunate to be captured. He was sold as a
slave to a merchant in Alaaye.
As
soon as this happened, there was a terrible problem in the land of Alaaye. Ifa
was released to determine the cause of the problem, and at the same time find a
solution. The Awo told them that malevolent spirits had entered their city and
for this reason, there had to be a spiritual cleansing of the earth to remove
the spirits there. After further consultation, it was concluded that a human
being should be used as material for the ebo. Who could they use? In the end,
they decided on Olomo, the son of Orunmila .
On
the day that this ebo had to be realized was the day that Orunmila arrived at
the city of Alaaye. As soon as the inhabitants of Alaaye saw Orunmila, they
were filled with joy that their ebb would be performed by the best of the Awos
on earth. They pleaded with Orunmila to help them perform the ebo and he
agreed. The people tie Olomo to a tree. Orunmila examined the materials of the
ebo but did not recognize him as his own son. After all, it was the first time
he saw it. The boy was already 16 years old.
All
other materials of the ebo were brought out in preparation for the great ebull
performed by Orunmila himself. Olomo knew that he was the main material of ebo.
He had cried and wept but all in vain. Again tears rolled down her young
cheeks. He remembered the stories his mother had told him about the
circumstances of his birth and he began to narrate himself to himself out loud.
He said:
Opekete
a se’di berebere
Dia
fun Igbo
Ti
nmenu sunrahun omo
Ebo
ni won ni ko waa se
O
gb’ebo, O ru’bo
Igbo
maa bi
Igbo
bi Ina
Opekete
se’di berebere
Dia
fun Odan
Ti
nmenu sunrahun omo
Ebo
ni won ni ko waa se
O
gb’ebo, O ru’bo
Odan
maa bi
O
bi oorun
Opekete
se’di berebere
Dia
fun Saasaa
Ti
nmenu sunrahun omo
Ebo
ni won ni ko waa se
Saasaa
maa bi
O
bi Abe
Igbo
n’igbo Ina
Odan
l’odan Ooruun
Saasaa
yoku ni ti Al’Abe
Dia
fun Orunmila
Won
ni ko ru’bo
Ko
ma baa l’esire ojo maje
O
ko’ti ogbonyin s’ebo
Igi
kan gbe l’ewe
O
tutu l’egbo
Dia
fun Poroye
Tii
s’omo Oba Ode Ido
Ibati
o nf’omi oju sungbere omo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Won
ni ko maa gb’ebo lo s’eti ofin
Igbati
yoo gbe ebo de ibe nko?
At’eni-m’enii
ko to at’ana-m’anaa
At’ana-m’anaa
ko to atijeta-mo’jeta
At’ijeta-mo’jeta
ko to at’ijerin-moj’erin
Atat’ijerin-mo’jerin
ko to Atij’arun-moj’arun
At’ijarun-mojarun
ko to At’ijefa-mo’jefa
At’ijefa-mo’jefa
ko to At’ijeje-mo’jeje
ErigiAlo
o je
Ergi-Alo
o mu
Erigi-Alo
nbe l’ofin to n yi gbiri
Paroye
lo waa yo Orunmila ni’nu ofin
Awon
mejeeeji wa jo b’ofa mo’ju
Won
tun jo bo’fa mo’ju
Eyin
o gbon o
Eyin
o m’oran
Eyin
o mo wipe Poroye lo bi Olomo
Lo
b’Olomo o he he eeee
Eyin
o mo wipe Poroye
Lo
bi Olomo o
Orunmila
o o!!!
Eyin
o mo’pe Poroye lo bi Olomo o
Eyin
o mo’pe Poroye lo bi Olomo!!!
Translation:
Opeketea
se'di berebere
The
Awo who launched Ifa for Igbo
When
she regretted her inability to produce a child
She
was invited to offer ebo
She
obeyed
When
she went to give birth
She
produced Ina
Opeketea
se'di berebere
The
Awo who threw Ifa to Odan
When
he regretted his inability to produce a child
She
was advised to offer ebo
She
obeyed
When
she was about to give birth
She
produced Oorun
Opeketea
se'di berebere
The
Awo who launched Ifa to Saasaa
When
he regretted his inability to produce a child
She
was advised to offer ebo
She
obeyed
When
she was about to give birth
She
produced Abe
Igbo
nigbo Ina
Odan
lodan Oorun
Saasaa
yoku ni ti Al'Abe
They
threw Ifa to Orunmila
They
were told to offer ebo
To
avoid having problems in seven days
Failure
to obey
A
tree has dried leaves
But
their roots are sharp and alive.
This
was the message from Ifa to Poroye
The
daughter of the Oba of the land of Ido
When
he regretted his inability to produce a child
She
was advised to offer ebo
She
obeyed
She
was instructed to place the ebo creca of a ravine
When
she took the ebo there
What
happen after?
What
happened yesterday was not so much as what took place yesterday
What
took place yesterday was not much like what happened three days ago
What
took place three days before was not much with what happened four days before
The
problem of four days before was not much like that of five days before
What
happened five days earlier was not as serious as what happened six days earlier
What
happened six days ago was not much like what happened seven days ago
ErigiAlo
the je (Orunmila) ate nothing
ErigiAlo
had nothing to eat
ErigiAlo
was lying in the hollow writhing in pain
Poroye
rescued Orunmila from the gap
The
two gave Ifa food from the night until dawn
And
they fed Ifa again from night until dawn
You
are not wise
You
lack understanding
You
failed to know that Poroye was the woman who produced Olomo
We
produced Olomo or the eeeee
You
did not know Poroye was the one who gave birth to Olomo
Orunmila
oh!
You
did not know Poroye was, who gave birth to Olomo !!!
When
Orunmila heard this from Olomo, he began to tremble from the head to the toes.
He realized that Olomo was undoubtedly his own son. He approached Olomo and he
saw the Ifa Ide that was tied around his left grin. 'Who gave you this?'
Orunmila asked. Olomo answered, 'My Mother.' 'And who is your mother?' Olomo
replied that Poroye was his mother!
Orunmila
knew it was taboo to feed Ifa with one of her children. Olomo certainly was a
son of Ifa. What could he do under these circumstances to save the situation?
How could he save Olomo's life? He did a quick consultation of Ifa and he knew
exactly what to do.
He
called on the inhabitants of Alaaye to quickly produce a goat and a sharp knife.
They did it.He use the blunt part of the knife on Olomo's neck and failure to
cut the boy's necks. He use the sharp part of the knife on the neck of
the goat and cut the neck in two. They used the goat to feed Ifa and Olomo was
immediately released.
Orunmila
explained to them that using Olomo comom material of the ebo was unacceptable
for Ifa. That's why the knife failed to cut his neck. Orunmila then declared
from that day forward, that no human being could be used as material for the
ebo to feed the Irunmoles or Orisas, ever! It became a taboo from that day
forward to use humans for the purpose of any ebo or ritual.
Opekete
a se’di berebere
Dia
fun Igbo
Ti
nmenu sunrahun omo
Ebo
ni won ni ko waa se
O
gb’ebo, O ru’bo
Igbo
maa bi
Igbo
bi Ina
Opekete
se’di berebere
Dia
fun Odan
Ti
nmenu sunrahun omo
Ebo
ni won ni ko waa se
O
gb’ebo, O ru’bo
Odan
maa bi
O
bi oorun
Opekete
se’di berebere
Dia
fun Saasaa
Ti
nmenu sunrahun omo
Ebo
ni won ni ko waa se
Saasaa
maa bi
O
bi Abe
Igbo
n’igbo Ina
Odan
l’odan Ooruun
Saasaa
yoku ni ti Al’Abe
Dia
fun Orunmila
Won
ni ko ru’bo
Ko
ma baa l’esire ojo maje
O
ko’ti ogbonyin s’ebo
Igi
kan gbe l’ewe
O
tutu l’egbo
Dia
fun Poroye
Tii
s’omo Oba Ode Ido
Ibati
o nf’omi oju sungbere omo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Won
ni ko maa gb’ebo lo s’eti ofin
Igbati
yoo gbe ebo de ibe nko?
At’eni-m’enii
ko to at’ana-m’anaa
At’ana-m’anaa
ko to atijeta-mo’jeta
At’ijeta-mo’jeta
ko to at’ijerin-moj’erin
Atat’ijerin-mo’jerin
ko to Atij’arun-moj’arun
At’ijarun-mojarun
ko to At’ijefa-mo’jefa
At’ijefa-mo’jefa
ko to At’ijeje-mo’jeje
ErigiAlo
o je
Ergi-Alo
o mu
Erigi-Alo
nbe l’ofin to n yi gbiri
Paroye
lo waa yo Orunmila ni’nu ofin
Awon
mejeeeji wa jo b’ofa mo’ju
Won
tun jo bo’fa mo’ju
Eyin
o gbon o
Eyin
o m’oran
Eyin
o mo wipe Poroye lo bi Olomo
Lo
b’Olomo o he he eeee
Eyin
o mo wipe Poroye
Lo
bi Olomo o
Orunmila
o o!!!
Eyin
o mo’pe Poroye lo bi Olomo o
Eyin
o mo’pe Poroye lo bi Olomo!!!
Ko
pe, ko jinna
E
wa ba’ni b’ayo
E
waa wo’re o
Translation:
Opekete
se'di berebere
The
Awo who launched Ifa for Igbo
When
she regretted her inability to produce a child
She
was invited to offer ebo
She
obeyed
When
she went to give birth
She
produced Ina
Opeketea
se'di berebere
The
Awo who threw Ifa to Odan
When
he regretted his inability to produce a child
She
was advised to offer ebo
She
obeyed
When
she was about to give birth
She
produced Oorun
Opeketea
se'di berebere
The
Awo who launched Ifa to Saasaa
When
he regretted his inability to produce a child
She
was advised to offer ebo
She
obeyed
When
she was about to give birth
She
produced Abe
Igbo
nigbo Ina
Odan
lodan Oorun
Saasaa
yoku ni ti Al'Abe
They
threw Ifa to Orunmila
They
were told to offer ebo
To
avoid having problems in seven days
Failure
to obey
A
tree has dried leaves
But
their roots are sharp and alive.
This
was the message from Ifa to Poroye
The
daughter of the Oba of the land of Ido
When
he regretted his inability to produce a child
She
was advised to offer ebo
She
obeyed
She
was instructed to place the ebo creca of a ravine
When
she took the ebo there
What
happen after?
What
happened yesterday was not so much as what took place yesterday
What
took place yesterday was not much like what happened three days ago
What
took place three days before was not much with what happened four days before
The
problem of four days before was not much like that of five days before
What
happened five days earlier was not as serious as what happened six days earlier
What
happened six days ago was not much like what happened seven days ago
ErigiAlo
the je (Orunmila) ate nothing
ErigiAlo
had nothing to eat
ErigiAlo
was lying in the hollow writhing in pain
Poroye
rescued Orunmila from the gap
The
two gave Ifa food from the night until dawn
And
they fed Ifa again from night until dawn
You
are not wise
You
lack understanding
You
failed to know that Poroye was the woman who produced Olomo
We
produced Olomo or the eeeee
You
did not know Poroye was the one who gave birth to Olomo
Orunmila
oh!
You
did not know Poroye was, who gave birth to Olomo !!!
Before
long, not too far
Come
and join us in the midst of joy
Come
and look! I will go
Ifa
says that the person for whom this Odu is revealed will be the receiver of all
Ire in life. Ifa says that for this person, he or she must express himself in
any serious situation in which he or she would meet. By doing this he or she
could find the help needed to get him out of trouble.
Commentaries
It
is clear from the Ifa verse above that human sacrifice is not acceptable
in Ifa and Orisa tradition.It is expressly stated in this odu by Orunmila that
no devotee of ifa should engage in human sacrifice.
XIV.
Ifa
says there is a group project underway where this Odu is revealed. Ifa says
that this project is going to be successful but a person from the group will
not be able to do it successfully. There is a need for all those who are
involve in the project to participate fully so that it can be successful. If
this is not done, nothing in this world will make it successful.
Ifa
says that even beyond the fact that all hands must be on deck, each group or
individual must have a specific function and this must be done in such a way
that there should be no duplication of the duties of each one or the
assignments are not clearly defined. In other word, there is a need to have a
clear definition of the division of responsibilities with each one or group
assigned to specific duties to ensure the success of the assignment or project.
Ifa
advises those who are involve in the project to offer ebo with 4 pigeons, 4
guineas, 4 hens, 4 roosters and money. There is also the need to feed Ifa with
a mature goat. On this, Irete mejio says:
A
fi lakalaka ma jaa lakalaka
Dia
fun Orunmila
Ifa
n t’orun bo wa’le Aye
Baba
yoo ma loo tun’le Aye se
Ebo
ni won ni ko waa se
Translation:
That
which hangs sinfully without breaking or falling
This
was the message of Ifa to Orunmila
When
hé came from Heaven to Earth
When
he came to repair the world
He
was advised to offer ebo
There
were several problems in the land which called to be attended with urgent
attention. There were problems at home and outside the home. Without urgent
attention, these problems could multiply and become a crisis. That is why
Orunmila decided to come to the world to address these problems and provide
solutions. He went to the aforementioned Awo for consulting Ifa: would he
succeed?
The
Awo assured him that he would succeed. He was advised to offer ebo as mentioned
above. He obeyed. As soon as he did this, he came into the world.
The
day that the arrival in the world was the day he began his work. He faced the
problems in the house with the understanding that if the problems in the home
were solved, finding solutions to those outside the house would be easy.
Before he went anywhere, the problems outside had become overwhelming and could
not wait any longer or be ignored or delayed. He hurried out to come up with
solutions only to realize that the problems he had left behind in the house
were getting worse.
Instead
of praises, people began to fill him with abuses against him. They blamed himm
for not helping them enough. Some of them said that when he knew that he was
not competent enough to find solutions to their problems, so that he started
the whole process? They blamed him for giving them false hope and he was
persuaded to raise and end his hopes.
When
Orunmila reflected on what was happening on earth, he concluded that the
situation was actually getting worse. He concluded that the best thing for him
was to report his failure to Olodumare.
A
fi lakalaka ma jaa lakalaka
Dia
fun Orunmila
Ifa
n t’orun bo wa’le Aye
Baba
yoo ma loo tun’le Aye se
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ifa
de’le Aye tan
Bo
ti nse ti ile
Ni
t’ode n yo s’ile
A
fi lakalaka maa ja lakalaka
Dia
fun Esu Odara
Ti
nt’orun bo wa’le Aye
Ti
yoo maa loo tun’le Aye se
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba ni l’atole Ire
Atole
Ire laa ba’ni l’ese Ope
Nje
e je ka lo mu t’Esu ba l’orita
Ko
ma t’oju bo odede
Translation:
That
which hangs sinfully without breaking or falling
This
was the message of Ifa to Orunmila
When
he came from Heaven to Earth
When
he came to repair the world
He
was advised to offer ebo
He
obeyed
When
he came to earth
Since
he was taking care of problems in the house
Those
outside the house were getting their attention.
A
fi lakalaka ma jaa lakalaka
This
was the message of Ifa for Esu Odara
When
He came from heaven to earth
To
fix the world
He
was advised to offer ebo
He
obeyed
Before
long, not too far
Let's
join in the middle of all the Ire of life
This
is what Ifa guarantees for all its followers
Please
give all that belongs to Esu in the union of three ways
So
that he does not have reason to look across the room
Ifa
says that the person or group of person for whom this Odu is revealed will
triumph if they can specialize.
Commentaries
The
act of division of labour is essential to success and spécialisation. Those
people in position of authority should inculcate thé spirit of delegating power
and duty.
XV.
Ifa
also says that if the person for whom this Odu is revealed plans to embark on a
business venture, he or she will be more successful if he or she enters into
essential partnership with another. The roles of each partner should
nevertheless be specifically stated always before starting that business. Doing
this success is assured. Crises will be eliminated before they ever start.
Ifa
says that the Elders of the Night (witches) are fomenting problems and causing
havoc where this Odu is revealed. Unfortunately, several innocent people are
being falsely accused of something they know nothing about.
Ifa
says there is a need to investigate properly before accusing someone. Those who
are falsely accused must be excused and the appropriate ebo must be performed.
Ifa
says that if the person for whom this Odu is revealed is one of those who are
falsely accusing others, he or she must apologize to their victims and offer
ebo. On the contrary, if he or she is one of the people who are being falsely
accused of mischief; he or she must take all things in good faith. If he or she
is asked, there is a need for him or her to accept the apology manically
without bad feelings. Ifa advises the person for whom this Odu is revealed to
offer ebo with a mature goat and money, either the one who is accusing or the
person to whom they accuse. On this, a stanza in Irete Meji says:
Eyele
pooyi ranyin l’ojude Apon
Dia
fun Orunmila
Iya
mi n ba won ja
Won
ni Iyewa ni
Ebo
ni won ni ko waa se
Translation:
Eyele
pooyi ranyin l'ojude apon
It
was the Awo who threw Ifa for Orunmila
When
Iyami (witches) were fighting against him
And
they were accusing Iyewa (Osun)
He
was advised to offer ebo
There
was no room in Ile-Ife that was free of problems. In some enclosures, their
crops failed. In some, they were afflicted with pestilence. Even in some
others, there were domestic crises. Some people lost their children. The rich
people had become chronic debtors as a result of the explainable recession in
the economy.
In
this same city, Osun had been very vocal in the defense of the rights and
dignity of women. This had led to the confrontation and contention with several
influential men and women in the city. All this is not discouragement in their
struggle for the emancipation of women in the community. Those who had been in
contention with her began to accuse her of being responsible for all their
problems. Before long, the whole city believed that Osun was the one who was
inflicting pain, pain and tears on the people of the community. They accused
her of being responsible for their failed crops, ailments, loss of
children's lives and recession of their economic fortune.
One
day, the citizens accused Osun in his face. She declared her innocence but no
one believed her. They planned to banish her from their community; but
before that, they decided to report her to her husband, Orunmila. When
they told Orunmila that his wife had been fomenting problems in the community,
Orunmila told them to exercise patience and moderation and to make an
exhaustive investigation before jumping into conclusions, to avoid a situation
in which innocent people were wrongly accused . The people concluded that
Orunmila was only supporting his wife in her badly done things. They said the
two Osun and her husband would be exiled together.
That
night, Orunmila and Osun had a long deliberation. What baffled them was that
even if everyone accused Osun of something wrong, they should know that Osun
would never fight with someone to the point of hurting his own children. Even
so, Osun was accused of taking the lives of these children. Being a mother
herself, they should expect that there was no Irunmole or Orisa who loved the
children and young people more than Osun. However, it was said that Osun was
responsible for the death of the children she loved more. After much
deliberation, they concluded that Ifa was to be consulted.
This
is how Orunmila went to Eyele pooyi ranyin l'ojude Apon. One of his former
students, for consultation of Ifa: would they be able to see the light to these
problems? That the people responsible for the problems in Ile-Ife would be
exposed and brought to the front? Would Osun's innocence be
established without a doubt?
The
Awo assured Orunmila that the innocence of his wife would not only be
established beyond doubts, but that the guilty would be exposed and put to a
good and deserved purnishment . He was advised to offer ebo. He obeyed.
As
soon as this ebo was offered, Esu Odara went into action. He came to the head
of the witches of Ile-Ife and told them that he would like to join them in
making life more difficult for Osun and her husband Orunmila. The woman was
very happy to hear ths.they invited Esu Odara to their meeting to allow
him to give the good news to all the Elders of the Night by himself.
At
the meeting, Esu Odara told them that he hated Osun with all his heart. He
therefore wanted to join forces with them to inflict more pain on her. The
witches told Esu Odara that they could not forgive Osun because she had been
disturbing them in carrying out their plans. Whenever they tied up
someone, especially youngsters and children, Osun would come and loose them.
They
explained
to Esu Odara that they were not interested in the children of Osun, so they
could not understand why she had to be the one to stop them from sucking their
blood and eating the flesh of theIr victims who were not from familiar way of
it.
Esu
Odara explained that he hated the way Osun treated him. He said she was very
arrogant for his taste. In the end, they concluded that since the children's
blood was purer than that of adults, and since their meats were more delicious,
Osun had no right to prevent them from enjoying this delight. For having the
gall to confront them in the first place, she had to be punished and that all
the faults should be charged to her. After this they dispersed.
The
next day, Esu Odara returned to the head of the Elders of the Night and asked
how they shared the flesh and blood of their victims. She told him that as the
head, its part was a tenth of the blood and the inner organs, especially the
heart, liver and kidneys for its consumption. She replied that her deputies
were accustomed to share those parts between them. 'That's cheating'! retort
Esu Odara, 'did not you know that these parts, together with the intestines,
were the real delicacies that should be reserved for you as the head of
the undisputably as their leader . 'Why should you allow yourself to be robbed
like that? You must confront those deputies and claim your rights! There must
be an emergency meeting today where all these anomalies must be straightened
out. You should accept nothing less than the head and all internal organs of
all victims. Everyone willing to consume those delicacies must wait for their
own turn to be the leader! I will support you all the way.
As
soon as she heard Esu Odara's words, she raced. All things and anything
infuriated her. Two of his daughters were among the Elders of the Night. She
hated them for keeping quiet when she was being ripped off. She convened this
emergency meeting. By the time the meeting began, it was clear that the head
was irritated. She abuse all of them. 'You are all scam artists! After all the
help I've given you all you're still standing and conspiring against me! All of
you are ungrateful stupid naked! Thieves! Liar! I will punish you all!
she shouted.
The
deputies could not understand or accept all these insults. Esu Odara had
previously gone to these deputies to embolden them so that they would not take
any insult from the leader. He told them that the leader had been very full of
herself. She was too focused on herself and she had been using too much
derogatory language against them. "Stand up and claim your rights! Demand
your respect for you from her! she is not in any way more qualified than any of
you to be the leader! She even lacked the appropriate administrative capacity.
I will support you all the way!
When
the leader began to curse and abuse them, they responded and the pandemoniun
burst! They began to expose one another: those whose homes were destroyed;
those whose crops failed; those whose children were killed and consumed; those
whose family members were sick in their beds; those who were experiencing a
receision in their economic fortunes were scrounging all that the Elders of the
Night were saying. They were all furious with their own rage.
Esu
Odara excused himself from the meeting, claiming that he was going to do his
needs. None of them noticed it in their fight. Esu went to the people and he
declare; "Why are they all so passive? Why do you all keep quiet when you
hear everything these women are saying? You can not see that their mothers were
responsible for their illnesses? And you, what did your wives hear what they
are saying that they took their manhood? And you do not see that your youngest
wife is responsible for the death of her four children recently remarried by
the elder wife? What are you all waiting for? Go and deal with these people! I
will support you to the end!
The
people picked up machetes, hoes, canes, and clubs and things like that.
They surrounded all the witches. All of them were treated as appropriate.n
Eyele
pooyi ranyin l’ojude Apon
Dia
fun Orunmila
Iya
mi n ba won ja
Won
ni Iyewa ni
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Iyewa
Otooro Efon kii ba’ni i ja de’bi omo o
Translation:
Eyele
pooyi ranyin l'ojude apon
It
was the Awo who threw Ifa for Orunmila
When
Iyami (witches) were fighting against him
And
they were accusing Iyewa (Osun)
He
was advised to offer ebo
He
obeyed
Behold!
Osun Iyewa Otooro Efon will never fight against anyone to the extent of hurting
his own children
Ifa
says that those responsible for the problems that are taking place where this
Odu is revealed will be exposed and brought to justice. Ifa also pleads for the
patience and understanding of the person who was wrongly accused as the guilty
are exposed. Ifa says he or she must accept apologies when asked to forgive in
goodfaith.
XVI.
Ifa
says that there is a need to offer an exhaustive ebo to the community because
there were many unfortunate events that took place in the city. The cause of
this is not disconnected from the fact that the community has offended the
Irunmoles and the Orisas. These Divinities are angry with the community and
must be appeased in order for the community to return to normal.
Ifa
also advises those who represent others to be faithful and honest in all their
assignments. If they fail to do that, the consequences could be very disastrous
and could even lead to loss of life. In the same vein, Ifa warns that there
should not be a situation in which people are paying well with evil. If they
are helped, they should show appreciation and should not allow those who did
good deeds to repent of having done so. They should not mistreat those who have
assisted them in one way or another.
Ifa
advises the person for whom this Odu is revealed to offer ebo out of necessity
with 2 mature goats, 2 rats, 2 fish, 2 hens and money. They also need to feed
Ifa with a mature goat, Esu Odara with a mature goat and feed Obatala with 16
white doves, shea butter, 16 natural chalks, 10 meters of white cloth and
drinks. On this, Ifa says:
Ojise
Aye
Igangan
Ife
Orunmila
wo sun, O ko won
Translation:
Ojise
Aye (the emissary of the world)
Igangan
Ife (the delegate of Ile-Ife)
Orunmila
took a deep meditation and arrested them
Orunmila
was the spiritual administrator of the world. It is set in Ile-Ife during the
dawn of time. He had Imulegbe, also known as Obatala and Aleke, also known as
Esu Odara, and his Ifa students at that time. He also had Ojise Aye and Igangan
Ife as his messengers whom he used to send to Olodumare at regular intervals to
receive instructions on how to manage the world so that it would be a
comfortable place for human beings to live.
At
first, Aye and Igagan Ife were making their assignments diligently and faithfully.
At that point, they became envious of the human race who sinned against
Olodumare and the Irunmoles, yet they were forgiven and given second chances.
Why human beings should be given second chances; to pear again?
They
wondered. It get to the point where Ojise Aye and Igagan Ife decided that they
must have been carrying false messages to Orunmila to punish the evil human
beings. They started doing that and the world began to experience problems.
This happened for a long time. Orunmila, Imulegbe and Aleke Esu Odara consulted
Ifa to determine what was responsible for the problems they were encountering
on Earth. Ifa revealed that Ojise Aye and Igagan Ife were responsible. They had
deliberately given false information to create confusion and chaos. Ifa recommended
for the two of them to be sanctioned accordingly. The two were surrounded and
eliminated.
As
soon as this was done another round of crisis began. The inhabitants of Ile-Ife
confronted Orunmila and demanded to know what right he had to kill his
messengers. They accused Orunmila of being jealous of the prominence of his two
servants. All explanations failed to satisfy them. At that point they beat
Imulegbe (Obatala) and ripped their dresses into pieces. They also slapped
Akale (Esu Odara). Orunmila hid somewhere. When they went, Orunmila, Obatala
and Esu Odara packed their belongings and left Ile-Ife. Orunmila declared that
he never knew that he had no more honor in Ile-Ife.
As
soon as they left Ile-Ife, all spiritual consultants around the world refused
to consult for Ile-Ife. Those who were babalawos, those who were seers with
water and crystal, those who were Adaasa (those who use snails to consult)
those who use three, four, eight, and 16 cowries stated that no one
should consult more for them in Ile-Ife . The people of Ile-Ife said that they
could live their lives without spiritualism. Orunmila his two students (Obatala
and Esu Odara) wandered through the forest for several days before they arrived
at a place called Eluju-u-ko-s'eke-ko-s'okun, the desert where there are no
rafts or ropes. They raised three huts made with imu leaves one for Orunmila,
one for Obatala and one for Esu Odara.
Meanwhile,
in Ile-Ife, there was a serious crisis. Rain failed to fall; pregnant women
could not give birth; the strong people became weak and sick; crops failed; the
rich became poor; the pestilence enveloped the whole city; the torrents and
wells were completely dried in Ile-Ife; the breasts of the nursing mothers
dried and fell flat on her breasts; the domestic animals began to die one after
another; humans began to segregate them; many of them died of hunger and
thirst; trees and shrubs turned yellow and died one behind the other.
There
was panic and confusion; those who boasted that they could live their lives
without the help of spirituality realized that they needed them more than ever.
Unfortunately for them, everyone they went to for assistance, they rejected
them. They pleaded for mercy, but were ignored. Just as they were rejected. As
they went from one place to another, they came across a Babalawo who was sorry
and was ready to help them based on compassion:
Alakan
nii rin ni Ikoko
Nii
rin ni Ibaba
Dia
fun won l’otu-Ife
Nijo
Ajogun ka won mo’le pitipiti
Translation:
The
crab is the one who walks in hidden places
And
walks in the dark
That
was the message for the inhabitants of Otu-Ife
When
the Ajogun completely filled them
The
Awo told them that they had offended those who had done them many favors. These
people had shown their anger to them and that is why they were in the situation
in which they had placed themselves. He advised them to approach another Awo
called Iponpon isepo seresere for help. He assured them that if there was
anyone on earth at that time who could assist them, that person was Oponpon
isepo seresere. They thanked him and went in search of Iponpon isepo seresere.
Before long, they found them.
Iponpon
isepo seresere
Dia
fun won l’otu Ife
Nijo
ajogun ka won mo’le pitipiti
Ebo
ni won ni ko waa se
Translation:
Iponpon
isepo seresere
He
was the Awo who threw Ifa for them in Otu-Ife
When
the Ajoguns completely overwhelmed them
They
were advised to offer ebo
The
Awo told them that they were suffering from agony and self-inflicted pain. They
were advised that if they wanted all their sufferings to go away, they should
offer a living anteloope for the ebo.
All
of them dispersed in search of the living antelope. They searched everywhere
but did not find any. One day, they found a live antilope. They began the
persecution. The antilope felt that he was being pursued and began to run
deeper and deeper into the forest. Soon he reached Eluju-u-ko-s'eke-ko-s'okun,
they chased them into the woods. As soon as they arrived there, the antilope
could not be found. It had simply disappeared! They searched everywhere, but
could not find the antilope. Instead they found the three huts built by
Orunmila, Obatala, and Esu Odara. Who could be living in this forest in the
middle of nowhere? They wondered. One of them threw a stone at the hut and left
Obatala. When they saw Obatala, they all fell on the ground and began to beg.
Before long Orunmila and Esu Odara also wake . They begged the three of them
for forgiveness. Obatala refused listening to them. They prayed and begged. All
his implorations failed to impress Obatala. At that point, he told them that he
was the one who had stopped the rain and had opened the sky to allow the
intense sun. When they were asked why he had done this, he replied that he was
trying to get all the rats, fish, birds and beasts to die of hunger and thirst.
He also wanted the human race to die too!
That
is when Orunmila and Esu Odara joined in the plea with Obatala. Orunmila
explain that they all consumed and used rats, fish, birds and beasts for
other purposes. It was human beings who would go and procure all these items
for them.
They
pleaded with him not to let all the living beings on earth die because that
would be against the desire of Olodumare. After much deliberation, Obatala
agreed to take a compassionate look at them. He told them to go and procure 2
rats, 2 fish, 2 birds and 2 beasts as a fine for throwing stones at their huts
of Imu. They returned home and brought the materials, singing like this:
Ki
iru eku ko ma ra
Ki
iru eja ko ma ra
Ki
iru eye ko ma ra
Ki
iru eran ko ma ra
Ki
iru eniyan ko ma ra
Eji
Elemere gba wa o
Translation:
Do
not die rats
That
the fish do not cease to exist
Do
not fade the birds on the earth
That
the beasts will not be extinguished
Let
humans not disappear from above the earth
Eji
Elemere (Irete Meji) please come to our rescue
When
they arrived where the three Irunmoles were, they took all these materials from
them and asked them to go back to their homes. Obatala released the rain and
the world returned to normal.
ni
Ojise
Aye
Igangan
Ife
Orunmila
wo sun, O ko won
Awo
Ife gbo
Won
han bi Agan Iloye
Won
p’ariwo bi Agate
Won
binu, won lo ree ba Orunmila ni’le
Won
ba Baba ni’le
Akale
omo odo Orunmila
Won
baa leti
Imulegbe
omo odo Orunmila
Won
fa odun ide re ya peere-peere
Orunmila
ni a se Oun tile l’owo ni’le yi mo
Orunmila
waa bi’nu
Oun
ati omo Ikofa re mejeeeji
Won
ko’ri si Eluju-u-ko-s’eke-ko-s’okun
Awon
Ife daamu titiiti
Oko
di pasan
Odo
di laba
Aboyun
ile ko bi tibi-tire
Agan
o t’owo ala b’osun
Esin
Oba ko je’ko
Olowo
di onigbese
Okunrun
ibule ko dide
Alabiiye
di alabiiku
Ile
Aye waa d’ota
Won
bere sii daamu kiri
Won
de odo El’eeta, Eleerin, El’eejo, ati El’eerindinlogun
Won
ni awon ti fi yan eko je
Won
tun kiri-kiri
Won
de odo Alaka nii tin ni Ikoko
Nii
rin ni Ibaba
Bi
eni ti ko b’odo se
Awo
Odo Oluweri
O
ni ko won maa to
Iponpon
isepo seresere lo
Iponpon
isepo seresere lo
Dia
fun won l’Otu Ife
Nijo
Ajogun ka won mo’le pitipiti
Ebo
lo ni ki won waa se
O
ki ni won maa wa Agbonrin ooye lo
Won
waa le Agbonrin de Eluju-u-ko-s’eke-ko-s’okun
won
de ibi ile imu meta
Obatala
ni ki won lo ree mu eku meji
Eja
meji, eye meji ati eran meji a sokolomu wa
Won
be Oosa titi
Oosanla
ni Oun o nii gbo
Oosa
ni Oun o nii gba
Orunmila
wa fo’hun si Oosa wipe
Orunmila
wi agbede niforiji
Ifa
ni onikolo o tun kolo sin
L’ojo
ti Oba ti n je
A
o je iru Oba yii ri
Afi
Obatala Obatarisa
Oba
patapata tii ba won gb’ode Iranje
Oun
lo fa okun eji so
O
wa da oseeere oorun si’le
Wan
ni nitori kinni
O
ni ki iru omo eku o le baa ra nii
O
ni ki iru omo eja o le baa ra nii
O
ni ki iru omo eye o le baa ra nii
O
ni ki iru omo eran o le baa ra nii
O
ni ki iru omo eniyan o le baa ra nii
Orunmila
ni a nje eku, a n lo eku
A
n je eja, a n lo eja
A
n je eye, a n lo eye
A
n je eran, a n lo eran
Omo
eniyan ni yoo si wa won wa fun wa
Ki
iru eku ko ma ra
Ki
iru eja ko ma ra
Ki
iru eye ko ma ra
Ki
iru eran ko ma ra
Ki
iru eniyan ko ma ma ra o
Eji
Elemere gba wa o
Ko
pe ko jinna
E
wa bani b’ayo
E
wa wo ire o
Translation:
Ojise
Aye (the emissary of the world)
Igangan
Ife (the delegate of Ile-Ife)
Orunmila
took a deep meditation and arrested them
When
the inhabitants of Ile-Ife heard that these two had been eliminated
They
were shouting like the masks of the land of Iloye
And
they squealed like the Elders of the Night
In
their anger, they took pains to confront Orunnmila in his house
They
did not find him at home.
Akale
was a student of Orunmila
They
slapped him in the face
Imulegbe
was another student of Orunmila
They
smashed her Odun dress to pieces
Orunmila
declared that he did not know that he had no honor in Ile-Ife anymore
Orunmila
gets angry
He
left Ile-Ife with his two students
They
went to Eliju-u-ko-s'eke-ko-s'okun in the depths of the forest
The
inhabitants of Ile-Ife began to live in the misery and confusion
The
penises became muted
The
genitalia of the females became like leather labas
Pregnant
women were unable to give birth in safety
The
steriles could not get pregnant
The
Obas horses had no grass to eat
The
rich became chronic debtors
The
invalids could not regain their health
Those
who until now had been able to give birth to baby bullies started to give birth
to stillbirth babies
They
were running from pillar to posts
They
went to all the Awos
And
to those doing consultation with snails
The
Awo told them that they had used their snails to buy corn flour
They
went from place to place
They
arrived where the crabs walk in the hidden places
And
walked in the dark
As
if they had nothing to do with the torrents
The
Awo of Oluweri
The
message of Ifa for the inhabitants of Otu-Ife
When
the Ajodun completely overwhelmed them
He
asked them to go to Iponpon isepo seresere
Iponpon
isepo seresere
He
was the Awo who threw Ifa for them in Otu-Ife
When
the Ajoguns had completely overwhelmed them
They
were advised to offer ebo
The
Awo told them to look for a live antilope as ebo material
They
chased an antilope to Eliju-u-ko-s'eke-ko-s'okun
They
saw the three huts made with palm leaves
They
threw a stone at the huts
Obatala
asked them to bring two rats, two fish, two birds and two beasts as a penalty
for throwing stones at their hut of palm leaves
They
begged Oosa for a long time
Orisanla
reuse accept his apologies
Then
Orunmila declared Obatala
Ifa
will declare 'onikolo o tun kolo sin'
From
the period in which the Obas were installed
No
one had been like this
The
exception is Obatala Obatarisa
Oba
patapata who lived in the land of Iranje
He
was the one who got the rope of the torrential rain
And
who released the intense sun
They
asked why he did that
He
stated that he wanted all the rats to die
He
wanted all the fish to cease to exist
He
wanted all the birds of the world to vanish from the earth.
He
wanted all the beasts to be extinguished
He
even wanted all human beings to take advantage of the Terrestrial Surface
Orunmila
said that they ate and used rats
We
eat and use fish
We
eat and use birds
We
eat and use beasts
And
human beings are the ones who procure these things for us
Let
it be possible for the rats to not die
That
it is possible for fish to cease to exist
May
it be possible that the birds do not fade from the earth
That
it is possible that the beasts will not be extinguished
Let
it be possible for human beings not to disappear from the face of the earth
Eji
Elemere, please come and rescue us
Before
long, not too far
Let's
get together in the middle of happiness
Come
and look! All of Ire of life
Ifa
says that the tribulation of the paersona or group for whom this Odu is
revealed will soon come to a term. There is a need for him or her to bury their
pride and tender tender apologies if necessary.
Copyright
:Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145,
location Ile Ife osun state Nigeria.
IMPORTANT
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