Babalawo Obanifa Commentaries On
Odu Ifa Ofun Meji
In
this work Babalawo Obanifa shall make exhaustive Commentaries On Odu Ifa
Ofun Meji .This work work will be Useful for any practicing Babalawo Who want
to have an Indepth knowledge of what Odu ifa Ofun meji is All about. It will
also be useful For any body born by odu ifa Ofun Meji during their Itelodu (Ifa
Initiation ) or Ikosedaye (first Ifa consultation For new born baby). It will
be useful for any Ifa And orisa devotee as well as researcher in the feild of
Ifa And orisa Spirituality. The work will explore among other thing, what is
odu ifa Ofun meji?, Who are the Associate or Affliated orisa With Odu Ifa Ofun
Meji? What are the likely names that can be given to people born by odu ifa
Ofun meji during their Itelodu or Ikosedaye. What are the Taboo of odu ifa Ofun
meji? Summary of some Information availablle for those who imprint odu ifa Ofun
meji During Itelodu or Ikosedaye. All the aforementioned and more will be the
major focus of this work. Ofun meji is Last but not the Least of the sixteen
principal odu ifa. it is also as Orangun Meji.
WHO
ARE THE ASSOCIATE OR AFFILIATED ORISA AND IRUNMOLE WITH ODU IFA OFUN MEJI?
By
this we mean the orisa and irunmole that those born by odu ifa Ofun meji during
their Itelodu or Ikosedaye can serve And have along with their ifa in other to
have a problem free life. These affliated orisa and Irunmole range from
Ifa, Odu, Ori, Esu, Obatala, Olokun,ogun And egbe. Each usually have a peculiar
purpose.
•Ifa:
is needed for problem free life and longevity
•Odu:
facilitate having several successes and victories
•Ori:
Ori also aid success, fortune and prosperity
•Esu
Odara:This is needed for general welfare and victory
•Obatala:
for success, children and prosperity
•Obaluaye
(Sonponna): for well-being in general
•Olokun:
Is needed to aid financial success
Ogun:
for joy and victory
Egbe:
for success and leadership
WHAT
ARE THE TABOO OF ODU IFA OFUN MEJI?
By
this we mean both animate and inanimate object like food, animals, behaviours
etc that those born by odu ifa Ofun meji during their Itelodu or Ikosedaye must
avoid in other to have a problem free life.some item like chameleon, lizard And
Akara (beans cake) Have been deem to be the taboo of odu ifa Ofun meji, behaviour
or trait like Greediness, polygamy, arrogance have been deem to be taboo of odu
ifa Ofun meji. And each of this taboo have specific reason For their avoidance.
It is advisable for those born by odu ifa Ofun meji during their Itelodu or
Ikosedaye to avoid the following :
•They
should not be greedy - to avoid humiliation embarrassment and unconsummated
fortune
•They
should not eat or sell akara to avoid contention with the Elders of the
Night
•They
should not be arrogant to avoid embarrassment and unconsummated fortune
•They
should not use Iroke ifa made with bronze to avoid disrespect with the family
•They
should not use a lizard or chameleon for anything, to avoid unfulfilled
fortune
•They
should not marry two wives inside the same house to avoid marital
disaster
•They
should not appear dirty and disheveled to avoid unfulfilled fortune.
•They
should never think, speak or do evil to avoid losing respect and unfulfilled
fortune.
WHAT
ARE THE AREA OF OCCUPATIONS OR PROFESSION CONGENIAL OR FAVOURABLE FOR
THOSE BORN BY ODU IFA OFUN MEJI.
The
children of Ofun meji can succeed in almost any kind of business especially in
the area of politic And leadership, but Baking business is not realy Good For
them and sellling frying or naming stuff in the market.
WHAT
ARE THE LIKELY OR POSSIBLE NAMES THAT CAN BE GIVEN TO THOSE BORN BY ODU IFA
OFUN MEJI DURING THEIR ITELODU OR IKOSEDAYE?
By
this we mean the name that can be christen People born by odu ifa Ofun meji.
These names are actually derive from positive ifa character in holy scriptural
stanza of odu ifa Ofun meji. Example if such names are : Ajeyimika, Awolola
Adeyeri,Adetutu,Olasehinde,Duduyemi,Ifadare,AyerojuOdusola.these name exist in
male and female cartigories respectively And they have their Unique Meanings.
Male
•Ajeyimika:
wealth surrounds me
•Awolola:
the honor belongs to the Awo
•Adeyeri:
the crown corresponds to the head
•Adetutu:
the crown is comfortable
•Olaseinde:
the honor is well established
Females:
•Adetutu:
the crown is comfortable
•Olaseinde:
the honor is well established
•Oduyemi:
Odu corresponds to me
•Odubiyii:
Odu produced this
•Ifadadere:
Ifa brings all the benefits
•Ayeroju:
the world is established
•Odusola:
Odu makes honor possible
SUMMARY
OF SOME INFORMATIONS AVAILIABLE FOR THOSE BORN BY ODU IFA OFUN MEJI DURING
THEIR ITELODU OR IKOSEDAYE.
The
Children of Ofun meji are born leaders. They obtain leadership positions from
their youth. Their influences extend far and wide. With these influences
they become great leaders and they acquire unlimited successes and influences.
Their influence stems from the fact that they act as passers-by for their
colleagues, families and communities in general. The position they normally
occupy in communities can only be compared to the positions that eye occupy in
the body . Without the eyes, vision is inhibited.
With
hope and hard work, there is nothing that the children of Ofun-Meji lose that
they can not recover several times. Their nature is such that when an
opportunity is closed, many others that lead to the same goal will be open .
They will therefore be able to recover what they lost from various angles.
For
Ofun-Meji children, as long as there is life, there is hope; as long as
there are hopes, there are countless opportunities to succeed and be great.
Even
though the children of Ofun-Meji occupy very high positions in their lives, it
is possible that their own children will snatch the same positions while they
are still alive. It is in their best interest to vacate the position peacefully
instead of creating an unnecessary blood bath. These children will be bigger
than their parents who are children of Ofun-Meji. The greatness of their
children will surpass that of their parents in every department of their lives.
For
the children of Ofun-Meji, long life is possible. They have the grace to live
long enough to see the birth and growth of their grandchildren. They are not
destined to die young.
It
is an established fact that the children of Ofun-Meji are pure in heart, kind
and considerate. They believe in justice, in fair play and decorum. Despite
these brilliant qualities, they are hated and despised. Three main reasons are
responsible for this; one, as kind as they are, they always do good to
strangers at the expense of their own blood relatives who normally have no
impact of kindness of heart; two, when they do good to others, it is almost
always half-hearted without filling their assistance for the people who need
their help; three, as a result of their good fortune and their prominent
positions that they occupy in life, they are tied to the envious people who
wish to see them fall at all costs. If these three points are taken care of
properly and well taken care of, the biggest problems of Ofun-Meji can be solved.
With the appropriate ebo, Ifa will change the public opinion from negative to
positive for them.
The
children of Orangun-Meji increase their blessings and favors which emanate from
Olodumare itself if they display a high level of humility and simplicity. Those
are the two qualities, which they have, in very few quantities. They must,
however, cultivate this habit and ensure that it shows genuine love and respect
for people, no matter how low their position in society. They also need to show
a greater love for those who come to them for help.
The
sons of Ofun-Meji have the weakness of playing with their personal hygiene. For
them, their appearance is not very important or how clean their environment is.
This they need to consider. They also need to look clean, smell good and look
beautiful all the time. If this is not done, the male sons of Ofun-Meji lose
their clients, their wives, respect, prestige and home. At the same time, there
is a need for these children to avoid doing anything that would put their
morale in doubt. They must avoid neglecting themselves where they are highly
respected especially in moral matters.
For
the female daughters of Ofun-Meji, it is in their best interest never to marry
or have a loving relationship with any man who is already married. They should
never agree to be the second wife. If this is not taken seriously, the
consequences will be bad for both of them , And for their loved ones who
are emotionally attached to them.
SOME
SACRED MESSAGES IN HOLY ODU OFUN MEJI AND COMMENTARIES ON THEM.
I.
Ifa
says that for the person for whom this Odu is revealed during Ikosedaye or
Intelodu, unlimited success is guaranteed. Ifa says that he or she will become
a great leader in life. He or she will be very valuable and influential to his
or her community, in the same way that the eye is for the whole body. Ifa
says that this person will gain leadership from an early age and that his or
her influences will spread far and wide.
Ifa
advises this person to offer ebo with 2 fresh eggs of birds, 2 pigeons, shea
butter and money. After this, he or she should also procure a pigeon, a
fresh bird egg, shea butter and jenjokoo leaves (let me live), the leaves will
be stiffened until they become a fine paste, the egg will be broken and mixed
with the crushed leaves , the pigeon will be sacrificed and the blood drained
on the mixture with oil, the shea butter will be added to the mixture and it
will be mixed in a fine paste. The paste will be used by the person for whom
this Odu is revealed so that he or she rubs the body regularly. In this Odu,
Ifa says:
A
su're a ka'san
A
rin'rin gbere a ka'san
A
kii l'eni ni Mosan
Ka
mu aipon
Dia
fun Oju
Ti
nlo re je Oloja l'awujo ara
Ebo
ni won ni ko waa se
Translation:
We
hurry to pluck oranges
And
we walk slowly to pluck oranges
If
we had contacts where the oranges grow
Surely
we would not suck those that are not ripe yet
These
were Ifa's messages to Oju, the Eyes
When
he was going to become the leader among all body parts
He
was advised to offer ebo
Oju,
the Eyes, was relatively smaller than most other parts of the body such as
arms, legs, hands, feet, neck, chest, abdomen and so on. Oju was however . He
wanted to occupy a very influential position in the body. For this reason, he
went to the house of the Awo mentioned above to determine what he could
do to obtain the ambition of his life.
The
Awo assured him that he would be able to achieve the ambition of his life. He
was advised to offer ebo as prescribed previously. He obeyed.
When
Oju was coming to the world, Olodumare instructed Obatala to do it in pairs and
place them inside two cavities in front of the head so that they would be part
of the face. Olodumare also instructed that they be the guides of the path for
the whole body. So it was because Oju was charged with the responsibility of
making the living creatures created by Olodumare see and find the way when they
go from one place to another. Without Oju, the eyes, the living beings would
have remained forever in the dark. For this reason, Oju was jealously cared for
by those who possessed them.
Ifa
says that the person for whom this Odu is revealed, will occupy the position
that Oju has in the body for his community, group, society or country.
A
su’re a ka’san
A
rin’rin gbere a ka’san
A
kii l’eni ni Mosan
Ka
mu aipon
Dia
fun Oju
Ti
nlo ree je Oloja l’awujo ara
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Oju
waa j’Oloja nigba yi o
E
je n maa rin
E
je n maa yan
Translation:
We
hurry to pluck oranges
And
we walk slowly to pluck oranges
If
we had contacts where the oranges grow
Surely
we would not suck those that are not ripe yet
These
were Ifa's messages to Oju, the Eyes
When
he was going to become the leader among all body parts
He
was advised to offer ebo
He
obeyed
Oju
has now become the leader among all other body parters
Let
me walk slowly
And
march majestically
Ifa
says that this person will have a say in the affairs of his or her group, or
society, community or country.
Commentaries
One
of the major themes of this stanza is the essence of aiming or thinking big. If
you can aim high and think big nothing in life is unacheivable.the nature is
always There to say yes to your desire.
II.
Ifa
says that most of the achievements of the person for whom this Odu is revealed
have collapsed. These achievements will however be regained while many more
will be added to them for him or her. Ifa advises this person not to despair or
to panic. All he or she needs to do is work hard and have hope.
Ifa
however advises this person to offer ebo with 10, pigeons, 10 rats, 10 fish, 10
hens and money. After this, the person for whom this Odu is revealed also needs
to procure 200 aworonpala (palm worms). Those worms will be cooked for this
person along with the herb Aje (leaves of wealth), will be consumed by the
person for whom this Odu is revealed, after having offered ebo and recited this
Odu. A verse in this Odu says about this aspect:
Ajeyimika,
Awo won n'ile Alara
Ero
to wo girigiri wo'ja
Fuja
Fujaja
Dia
fun won ni Itoku-Agbon
T'isale
oja
Eyi
ti won ji, ti won o r'aje tuntun na mo
Ebo
ni won ni ko waa se
Translation:
Ajeyimika,
the resident Awo of the Alara family
And
the crow that runs to the bloke (the apple) of the market
Fuja
Fujaja
He
was the Awo who cast Ifa for them in Itoku-Agbon
In
the southern part of the market
Those
who woke up and could not find new sources to generate profits
They
were advised to offer ebo
The
inhabitants of the city of Itoku-Agbon, especially those living in the southern
part of the market bloke, found themselves in an inexplicable financial
problem. They could not understand why, in spite of their company and their
hard work all their avenues to make progress were totally blocked. They paddled
from right to left, from back to front, but still, their canoe remained still.
As a last resort, they went to the Awo group mentioned above by Ifa
consultation; Would the fortune smile again to them? Would they triumph where
he had failed? Would they be able to achieve their desired goals in life? Would
they have reason to smile at the end of those tribulations?
Awo's
group told them that even though there seemed to be a big bottleneck in the
wheel of progress and their fortune, however, failure would give way to
success; the disappointment would give way to opportunies; Despair would give
way to contentment; while grief would give way to joy without limits. The awo
group advised them to do ebo as prescribed previously. They all obeyed. They
also searched for aworonpala, the palm worms, to prepare an individual herb
soup to be consumed. After the ebo, they all returned to their various
responsibilities.
Before
long, after having offered the ebo, the doors of opportunities began to be made
for them, happiness returned to the community. Those who were sick recieved the
health; the chronic debtors were able to pay their debts. As a result of the
unlimited opportunities that the city of Itoku-Agbon had brought back, it was
easy to work and procure riches. The singles and chronic spinsters took advantage
of the conductive economic environment and got married. Married couples who
were not sure of had their fears dissipated and they began to produce children.
Parents, mothers and children joined their resources and began to build new and
appropriate homes for them. Because there were better economic and financial
opportunities in the community, the inhabitants were happy. These two things
combined made possible better qualities of life. With better qualities of life,
people were able to live to their old age in Itoku-Agbon. When asked how they
were able to transform sadness into joy in the city of Itoku-Agbon, they
responded that they had consumed 200 aworonpala each.
Ajeyimika,
Awo won n’ile Alara
Ero
to wo girigiri wo’ja
Fuja
Fujanja
Dia
fun won ni Itoku-Agbon
T’isale
oja
Eyi
ti won ji, ti won o r’aje tuntun na mo
Ebo
ni won ni ko waa se
Won
gb’ebo, won ru’bo
Ire
aje ti awa ko ri
Ire
aje ti tun wo’le de
A
ti je’gba aworonpala o
Ire
aje ti tun wo’le de gerere
Ire
aya t’awa o ri
Ire
aya ti tun wo’lle de
A
ti je’gba aworonpala o
Ire
aya ti tun wo’le de gerere
Ire
omo t’awa o ri
Ire
omo ti tun wo’le de
A
ti je’gba aworonpala o
Ire
omo ti tuntun wo’le de gerere
Ire
gbogbo t’awa o ri
Ire
gbogbo ti tun wo’le de
A
ti je’gba aworonpala o
Ire
gbogbo ti tun wo’le de gerere
Translation:
Ajeyimika,
the resident Awo of the Alara family
And
the crow that runs to the bloke (the apple) of the market
Fuja
Fujaja
He
was the Awo who cast Ifa for them in Itoku-Agbon
In
the southern part of the market
Those
who woke up and could not find new sources to generate profits
They
were advised to offer ebo
They
obeyed
The
ire of wealth that until now had been stopped
Now
he has returned to us
We
have consumed 200 aworonpala
The
ire of wealth has returned in torrents
The
iré of the wives has regressed
We
have consumed 200 aworonpala
And
the ire of the wives has returned in pigeons
The
flow of children who had stopped us
The
departure of children has returned
We
have consumed 200 aworonpala
The
flow of children has reigned like locusts
All
the money that we have been looking for
Everything
has come back to us now
We
have consumed 200 aworonpala
Everything
has returned to us as we expected.
Ifa
assures the person or group for whom this Odu has been revealed that he or she
or they will have a reason to smile and be grateful to Olodumare at the end of
the day.
Commentaries
This
stanza of Ofun meji, depict that that there can be problems in life, it is not
what has happen to us that matter but How we respond to it. There is no need to
despare when there is problem. All we need is courage, Hope And faith. We can
overcome any problem of life if only we can believe.
III
Ifa
says that this person will be honored with a high degree in life. The title
will make him or her popular in the community and increase his or her
prestige.
Ifa
says that this person will give birth to a boy who will take his or her
position even if he or she is alive. Ifa says that if this happens, there is a
need for the person for whom this Odu is revealed to leave his position
peacefully and leave that community.
If
this is in a work or association, one of the subordinates of the person for
whom this Odu is revealed will take the position he or she is occupying. Also,
if this happens, it is in the best interest for this person to leave the job or
association and go peacefully to another place.
If
it is during an Ikosedaye for a male, the name for this child is Ariwoola or
Awolola. This child will live to take the position of his father.
Ifa
recommends for the person for whom this Odu is revealed the same in Ikosedaye
as in Itelodu, who always walks with Irukere, tail of cow or horse. Doing this,
the prestige and honor of him or her will shine and he or she will be given space
and acceptance in the community.
Ifa
advises this person to offer ebo with 3 pigeons, 3 roosters, 3 guineas, 2
Irukere and money. After the ebo, one of the Irukere will be delivered to him
or her for use. On this, Orangun Meji says:
A
fun yinyin
A
kan yinyin
Oyinyin
a kan bi ala
Dia
fun Orangun, Elegbeje irukere
Igbati
o n m’omi oju sungbere omo
Ebo
ni won ni ko waa se
Translation:
A
fun yinyin
A
kan yinyin
Oyinyin
a kan bi ala
Those
were the declarations of Ifa for Orangun
Owner
of 1,400 irukere, cow or horse tails
When
he complained about his inability to make a child
He
was advised to offer ebo
Orangun
was made Oba from the land of Ila in the midst of the pomp and spectacular
ceremony. His reputation spread like fire. He was known, honored and respected
throughout the vastness of the Yoruba land.
Despite
these achievements, however, Orangun had no heir to the throne. In fact, he did
not have any children, despite the fact that he had several wives. This
situation made him sad. That was the reason why he went For Ifa's
consultation; Would he be a proud father sometime in his life? Would he have a
son who would inherit the throne of his ancestors when he left? Would his grief
turn into joy?
The
Awo assured him that he would give birth to a baby boy who would eventually
take control of his position. He was advised to offer ebo as previously
prescribed. He obeyed. Before long, one of his wives became pregnant and gave
birth to a baby boy. During Ikosedaye the baby was named Ariwoola. This baby
had a very rapid growth.
Because
Orangun had previously been informed by his Awo that this son would take over
his position, even though he was still alive, he (Orangun) decided to send his
son out of the land of Ila so that he could live anywhere else to avoid Any
situation that could lead to a friction or competition between father and son.
That's why Ariwoola was raised outside of his father's domain.
Where
Ariwoola was raised, everyone knew him as a prince. The real blood that ran
through his veins made people honor him and respect him. He was treated as the
apparent heir. Before long he began to gather followers and sponsors. All these
followers treated him as royalty.
One
day, Ariwoola decided to visit his father in the land of Ila. All his supporters
and followers decided to follow him to the land of Ila on this royal visit. he
ride an in white immaculate horse. He put on an immaculate white dress.
His beads were immaculately white. The crown on his head was made of
immaculately white beads, his sandals were made of efun sese beads. His irukere
was also pure white. The saddle of his horse was made of pure white skin.
When
he arrived at the border of the land of Ila, the news spread quickly through
the city that an Oba higher than Orangun himself was coming to the city.
Orangun was the only one who knew that the Oba was indeed his son because of
the way he was told that he wore that Oba. When he realized that his subjects
were taking out their drums, weapons and other musical instruments to give the
benevolence to the oba that they considered to be higher than he in the land of
Ila, Orangun knew without anyone telling him that it was time for him to vacate
the throne and to give way to his son so that it added to the
throne. That was exactly what Orangun did. He left Ila and never returned until
he died. Ariwoola assumed the position of Oba and rule until he was old and
joined with his ancestors as one of the greatest Oba that Yoruba land has ever
produced.
A
fun yinyin
A
kan yinyin
Oyinyin
a kan bi ala
Dia
fun Orangun, Elegbeje irukere
Igbati
o n m’omi oju sungbere omo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Igbati
yoo bi, o bi Ariwoola
Orangun
wa ti r’eyin eku
Ariwo
waa gba’le Ila kankan
Translation:
A
fun yinyin
A
kan yinyin
Oyinyin
a kan bi ala
Those
were the declarations of Ifa for Orangun
Owner
of 1,400 irukere, cow or horse tails
When
he complained about his inability to make a child
He
was advised to offer ebo
He
obeyed
He
eventually gave birth to a baby boy named Ariwoola
When
Orangun left the city
The
joy enveloped the entire earth of Ila.
It
is instructive to Note that, This stanza is not a license for subordinates to
elaborate evil designs or conspiracies against their superiors. It is not an
opportunity for a child to plan the fall of their parents or for the youngest
to plan to take control of their superiors. If the taking of position is not
allowed in a natural way like the one that happened between Orangun and
Ariwoola, the usurpers will suffer for the rest of their lives.
IV.
Ifa
says that it foresees long life for the person for whom this Ofun Meji is
revealed. Ifa says that he or she will live long enough to witness the birth
and growth of their grandchildren.
Ifa
advises this person to buy a chicken. This is to be used to rub every part of
his or her body and then be sacrificed to Ifa. Ifa says that if this is
done, long life is assured. All the evil forces that could lead to an untimely
death for this person will be far away. On this, Ifa says:
Oni
iri da
Oni
iri so
Ka
ni ji owuro kutukutu
Ka
m'obi kan loo f'Oluyo ninu igbo
Dia
fun Orunmila
Ti
n s'awo re Il'adie
Ebo
ni won ni ko waa se
Translation:
Today
the dew stopped
And
again the dew fell
Let's
get up early in the morning
And
let's offer a kola nut to Oluyo in the forest
This
was the Ifa launched for Orunmila
When
he was going to Il'adie (where the hen is used to scare away death)
He
was advised to offer ebo
Orunmila
was always confronting problems with people losing their loved ones at their
best. Many promising people died in the circumstances. That was why Orunmila
went to consult Ifa. During the consultation, Ifa instructed him to use a
mature hen as discussed previously to scare away premature death. Orunmila did
so.
As
soon as Orunmila began to do this, all those who came to him were protected
against premature death. For this reason Orunmila was regularly supplied with
chickens, because he knew that he needed them for the protection of people
threatened with mysterious premature deaths .
Oni
iri da
Oni
iri so
Ka
ni ji owuro kutukutu
Ka
m’obi kan loo f’Oluyo ninu igbo
Dia
fun Orunmila
Ti
n s’awo re Il’adie
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Yoo
gbon’ku lo
Yoo
gb’arun lo
Ogbo’die
o, s’ara yeeyee
Koo
gbon’ku lo o
Translation:
Today
the dew stopped
And
again the dew fell
Let's
get up early in the morning
And
let's offer a kola nut to Oluyo in the forest
This
was the Ifa launched for Orunmila
When
he was going to Il'adie (where the hen is used to scare away death)
He
was advised to offer ebo
He
obeyed
It
will scare the death
And
it will scare the ailments
Mature
hen shakes your body
And
it frightens death.
Ifa
says that for the person who this Odu is revealed will live to advanced age.
V.
Ifa
says that for the person for whom Ofun Meji is revealed he is a noble,
considerate and pure-hearted person. He or she believes in fairness, decorum
and fair play. However despite these qualities he is not loved. People are
planning evil against him or her. Ifa will assure him or her that he or she
will overcome his adversities. Ifa advises him or her to continue doing
good and to put his or her faith in Ifa and Olodumare.
Ifa
also advises this person to offer ebo with 16 pigeons and money. After the ebo,
there is a need to offer ebo with aton leaves, mixed with black soap to bathe
regularly. If this can be done, he or she will defeat all of his enemies and at
the same time make tremendous progress in his life. About this Ifa says:
Ode
ni d’aro
Odede
ni ran’kun
Odede
ti won gbe ran okun
Ni
won ti n re aso o
Dia
fun Olori-ire
Ti
won n fi ejo o re wi kiri o
Ebo
ni won ni ko waa se
Translation:
Outside
of the house is where the preparation for Dye is made
The
pasage is for the rotating rope
The
step where the rope is spinning
It
is also where you have clothes
Those
were Ifa's statements for Olori-ire, The Lucky One
Which
had been reported in a malicious way
He
was advised to offer ebo
Olori-ire,
the lucky one, was always coming face to face with the good things in life. He
was always lucky. When good things happened, he was always present to
participate in them; Conversely, when misfortunes occurred, he was never
involved. Five major events happened in his life which convinced the others
that he was indeed a lucky person.
One,
when he was a little boy, he fell into a well in a neighbor's house and was
there for three days before anybody knew that someone was there when they
returned from their trip. He was half dead when he was rescued. Everyone knew
that if he had been two hours there, he would have died of cold. He did not
drown in the well because there was a root there which supported the weight of
his body.
Two,
when he was about 5 years old, there was a severe pestilence in the village
which killed several infants and young people. He was the only survivor in his
family among 17 children.
Three,
when he was in his first years of adolescence, he went on a hunting expedition
with his elders. There was a fire in the forest. All the hunters died,
but he miraculously survived with small burns and Scars.
Four,
when he grew up to become a young man, he was very strong and courageous. One
day, there was a disagreement between his village and a neighboring village.
This then degenerated into a large-scale war. He was one of the soldiers who
was selected to perform military service and defend his village. His village
was defeated. All capable men and women were taken to an empty lot in the
village and executed, but nevertheless he was given two vicious blows by
the head by enemy soldiers and ordered to be lost from sight. He fled to
pretend and was the only young man left to tell the story.
Fifth,
as soon as the war ended, the remaining people in the village came together to
find a way to continue their lives forward. They invited all the remaining
young people who were not in the village when the war began to return to the
village to restructure it physically and economically. They made Olori-ire
the head of the workers. While they were doing this, Olori-ire came
through a large sum of Cowries and jewelery expenses which were estimated
at more than 15 generations could run out. He invited the whole village. After
much deliberation, it was decided that the jewels should be sold and the profit
used to rebuild the village. Olori-ire was generously compensated.
He
shared the compensation with the youth who worked with him in the
reconstruction of the village. That's how his problems started. Some people
felt that they deserved to be given more than what they had been given. Others
felt that they were the ones who should have been given the money to distribute
it and not Olori-ire. Others felt that Olori-ire had been given too much
because he had always survived all the disasters in which he had been invulve.They
concluded that it was he who with his spirit had brought trouble to the
village.
Initially,
it started as a minor resentment towards olori-ire. Then, it acquired
circulation. Wherever he went, he realized that people were giving him scornful
looks. Then it became hostility. He could not understand the basis of his
hostilities. Before long, the people met and took a firm action against him.
After much deliberation, they came up with three alternatives; one, banish it
from the village; two, imprison him; three, eliminate it completely at once.
On
the night of the day when his plans would be executed, Olori-ire had a dream;
in fact, it was more of a nightmare. In this dream, he was undressed and tied
tightly to a horse and dragged through the main streets of the entire village.
As soon as he woke up, he went straight to the Awo group mentioned above for
Ifa consultation; Was his dream a sign of something disastrous about to
happen to him? If so, what could he do to avoid disaster? During Ifa's
consultation, Ofun Meji was revealed.
The
Awo told Olori-ire that people were telling his story. He was told that
his problem originated from the fact that he had always been fortunate in his
life. They told Olori-ire that most people had a lot against him because he had
survived when most of their relatives had perished; He had been blessed where
most of them had been clicking teeth in fustration and agony; and he had been
elevated where others had been frustrated. However, he was assured that he
would defeat all the evils designed against him.
The
Awo advised Him to offer ebo as previously prescribed. He obeyed; He is
also advised to prepare an Ifa soap for use. He gave the money to the Awo to
prepare the soap.
As
soon as this was done, the public opinion against Olori-ire was changing. His
antagonists began to see him as a person whom they should praise instead of
being despised. They saw him as a person who had been very fortunate but who
had been confronted and experienced several death situations. Before long,
people began to seek his advice and were sometimes asked to tell his
life story. Nobody else thought of planning evil against him.
Ode
ni d’aro
Odede
ni ran’kun
Odede
ti won gbe ran okun
Ni
won ti n re aso o
Dia
fun Olori-ire
Ti
won n fi ejo o re wi kiri o
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Nje
eni ti nfi ejo o mi wi kiri
Atori
Ifa
ni yoo to t’emi si rere o
Atori
Translation:
Outside
of the house is where the preparation for dye is made
The
pasage is for the rotating rope
The
step where the rope is spinning
It
is also where you have clothes
Those
were Ifa's statements for Olori-ire, The Lucky One
Which
had been reported in a malicious way
He
was advised to offer ebo
He
obeyed
Now,
those who reported me in a malicious way
Atori,
the changer
Ifa
will change the public opinion in my favor
Atori
Ifa
says that for the person for whom this Odu is revealed, that Ifa will change
the public opinion about him or her from bad to good. ifa says that he or she
will gain respect and honor among his or her community.
VI.
Ifa
advises the person for whom this Odu is revealed to be humble all the time. He
or she needs to have respect and consideration for those who are or are lower
than he or she. Ifa says that in order to succeed in life, it is the duty
of the person for whom this Odu is revealed to put behind it that is a favor
rendered to him or her if someone agrees to be assisted. In other words, if the
person for whom this Odu is revealed assists someone, he or she needs to consider
himself lucky that the person needing the favor of having been assisted by him
or her, if he or she does not show pride and arrogance, then Success and
achievement is assured.
Ifa
advises this person to offer ebo with 2 white doves, 2 guinea birds and money.
After this, he or she needs to feed Ifa with a chicken. On this aspect Ifa
says:
Ogun
abe ni o t’ori opo ra
Ookan
soso ogun’na lo ba’le
Lo
so eloju d’onro
Dia
fun Orunmila
Ti
Baba yoo so ara re di eru
Ebo
ni won ni ko waa se
Translation:
Twenty
blades can not shave a clean the widow head
A
single brazier of carbon turns the forest into a dry land
Those
were the messages from Ifa to Orunmila
When
he was converting himself into a slave
He
was advised to offer ebo
When
Orunmila was coming from heaven to earth, he was planning to do good deeds in
the most lucrative way possible. He was convinced that doing this was the best
way to secure the highest spiritual points. Concerning this, he went for Ifa's
consultation with the two Awo, who with their wise sayings were mentioned
above, would be able to influence the world and at the same time write down
very high spiritual points?
The
Awo told Orunmila that the insurance would be able to assist whoever came for
his assistance. He would also be able to gather very high divine rewards for
him in the process. He was first advised to offer ebo as mentioned above. Not
only that, he was advised to make sure that while he assisted those who needed
his help, he should learn how to render his help in such a way that it would
seem that those to whom he received it seemed to them that they were making a
favors the
In
other words, Orunmila should consider it an honor for people to agree that it
was Orunmila who would help them. That was because if people refused to help
them, then Orunmila would not be able to accumulate any spiritual points or
reward of part. from Olodumare.Orunmila agreed with the Awo and offered the
prescribed ebo.
While
on earth, Orunmila actually condemned very little to render his help to anyone.
He went out of his way to help. He not only considered an honor to be allowed
to help, he even made it clear that the honor was highly All those who received
his help were all pleasantly surprised that they were the ones doing
Orunmila a favor by allowing him to assist them. Many people flocked to
his house, they asked them to come back and the Much pleasure towards the best
for them. By doing this Orunmila was highly favored by humans and by Olodumare.
Ogun
abe ni o t’ori opo ra
Ookan
soso ogun’na lo ba’le
Lo
so eloju d’onro
Dia
fun Orunmila
Ti
Baba yoo so ara re di eru
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba’ni ba’yo
E
waa wo’re o
Translation:
Twenty
blades can not shave a clean widow head
A
single brazier of carbon turns the forest into a dry land
Those
were the messages from Ifa to Orunmila
When
he was converting himself into a slave
He
was advised to offer ebo
He
obeyed
Travelers
to the cities of Ipo and Ofa
Come
and let's get together in the middle of happiness
Come
and here is the whole life
Ifa
says that while the person for whom this Odu is revealed is ready to show a
high degree of humility and cold blood, then he will be blessed and favored by
Olodumare.
Commentaries
The
major theme of this stanza of this Odu ifa is that, we learn to be humble
and cultivate the habit of serving other with our gift or potential,This is the
only means to reach leadership position. Form servanthood to leadership.
VII.
Ifa
says that something of very high proportions is creating fear and apprehension
in the mind of the person for whom this Odu is revealed. Ifa says that this
person is already seeing the signals that are warning him that something is not
right at all. There is a need for him or her to offer ebo and feed the Elders
of the Night as soon as possible.
Ifa
warns this person that he should not sell akara, or bean cake in his
life. It is a serious warning for him or her to avoid a situation
in which he or she is constantly in contention with the Elders of the Night. He
or she must also avoid being miserable in all the things he or she does. He or
she must be generous at all times.
Ifa
advises this person to offer ebo with 201 pieces of bean cake (akara) and
money. He or she also needs to feed the Elders of the Night with other 2001
akara. On this aspect, Ifa says:
Asa
ke, ko dake
Ogbingbin
rin bee ni o dabo
Alaisan
n be ni’ha ibe njoun?
Dia
fun Eruubami
Ti
yoo da’gun Iya awon Eleye
Ebo
ni won ni ko waa se
Translation:
The
Hawk continues to scream indefinitely
And
the hoopoe bird hummed incessantly
Is
there someone suffering from any illness over there?
Those
were the declarations of Ifa for Eruubami
Who
would incur the wrath of the witches
He
was advised to offer ebo
Eruubami,
The Fear Overcome me , was an expert in making akara, fried beans. People
usually patronized her from far and near. Before long, she was known as the
best seller of akara on earth. She usually makes a huge profit. She was highly
qualified on earth. The community of leaders gave him recognition and honor.
Despite
these achievements however, Eruubami was very stingy. she did not see reason
why she should give something to someone. She could not give her akara to try.
If someone wanted to try it, she reasoned, let that person buy. She believed
that by doing this, she would be able to maximize her profits.
One
day, the head of the witches came to the market where Eruubami was selling her
akara. She greeted everyone in the market. When she arrived at the Eruubami shelf,
she greeted her. After the jokes, she begged Eruubami to give him one of her
akara to prove it. She re-empted frankly, asking her to pay if she wanted to
try her akara. The head of the witches beg and beg. Eruubami was not impressed;
she said frankly to the head of the witches that she had not come to fry akara
to the market for her or for charity. She ordered the head of the witches to be
lost from her sight. The woman went quietly.
On
the night of that day, the head of the Night Elders met in an emergency meeting
of all its members. They all met at night. The head of the Night Elders wasted
no time before addressing the witches; 'Greetings to all the Elders of the
Night! Since I was born, not to mention when I became the mother of the Elders
of the Night, I had never been humiliated and dragged in the mud as I
experience today. Eruubami embarrassed me today because of an akara fry! It is
an insult with which I can not live with. I must avenge myself! Eruubami
must be treated without mercy! This prepared to hear your views on the kind of
punishment we will give her. I do not want to hear that Eruubami must be
forgiven! She is condemned! 'As soon as she said this, she sat down angrily.
One
of the highly ranked Elders stopped to talk. He said 'Greetings to our Mother
and to all the elders who attend. It was in the market when our mother was
humiliated by Eruubami. It is totally unacceptable to me. It must be attended
and the case of Eruubami must be used to send a warning signal to others.
That
is how those who address the Elders of the Night spoke that day. In conclusion,
they decided that Eruubami should never co-ordinate peace of mind. She must be
harassed and terrified day and night.
On
that same night, the Elders of the Night caught 11 birds and 5 animals to put
fear in Eruubami's mind. Those birds were, Asa, the dark Hawk ; Akalamagbo, the
Vulture; Owiwi, the Owl ; Eluulu, the cucu lark of heel; Parapandu, the pennant
of the night, Agbigboniwonran, the hoopoe; Kolobo, the black bird with white polka
dots; Alatagba, the gray-backed Hawk , Kolikoli, the banana dining room; and
the Eye-Igbo, the egg eater. Eye -Igbo was selected as his head. The animals
were, Ologbo, the cat; Aja, the dog; Agutran, the sheepfighter; Asin, the
stinking rat; and Ekute, the giant rat. The animals were guided by ologbo.
The
birds landed on the roof of Eruubami and began ahuya and continue to make
Strange sound. They made terrible and terrifying noises. And as if he was not
scared enough, the animals were inside the house of Eruubami, Asin and ologbo
were inside his room, Okete went to the part of his house, Aja went to the
steps, while Agutan was moving around of the house. They were also making
terrible and terrifying noises! No one could sleep in Eruubami's house on that day.
The
birds and the animals made the house of Eruubami their home. Within three days
she was thin. The balls of his eyes were extruded outwards as a result of lack
of sleep and rest. She started crying incessantly. She feared the time when she
had to return home because she knew that birds and animals would scare her out
of her skin. Seven days later, Eruubami was not a normal person. She could
neither eat nor drink; even so she dared not stay at home. When she could not
stand the situation anymore, she ran to Ofun Meji's house to solve her problem.
First,
she wanted to know what caused the problem. Second, she wanted to know what to
do to solve the problem.
Ofun
Meji told him that it was she who had stepped on the tail of a live cobra with
her stinging. She was told that the Night Elders were angry with her and to be
able to make peace with them, she was to use all the akara that she usually
fried in one day to feed the witches. She would have to do this for three days
before her life could return to normal. She did just as the Awo told her.
As
soon as this was done, the birds and animals left her home and never
returned. Eruubami also stopped frying akara completely. Eruubami then realized
that when the problems started, people went to other places to buy akara. Then
it came to her if people fail to see a person, they will quickly do it with
another person. Presumption of her that because she was the best seller of
Akara and that people would feel her absence, quickly disappeared.
Asa
ke, ko dake
Ogbingbin
rin bee ni o dabo
Alaisan
n be ni’ha ibe njoun?
Dia
fun Eruubami
Ti
yoo da’gun Iya awon Eleye
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba ni l’aruuse ogun
Ajase
ogun laa ba ni l’ese Obarisa
Translation:
The
Hawk continues to scream indefinitely
And
the hoopoe bird hummed incessantly
Is
there someone suffering from any illness over there?
Those
were the declarations of Ifa for Eruubami
Who
would incur the wrath of the witches
He
was advised to offer ebo
She
obeyed
Before
long, not far away
Let's
get together where we enjoy victory over adversities
Ifa
says that for the person for whom this Odu is revealed he will overcome
all his problems in life. He or she should only know how to be generous
with people.
Commentaries
Generousity
And habit of given is a good virtue to cultivate in other to have a problem
free life. Those who can not let go of little thing out of kindness, will Let
go of big things when They are in problems.
VIII.
Ifa
says that it foresees the ire of children for the couple where this Odu is
revealed. Ifa says that this baby, when born, will have at least one quality
which makes this baby different from the others. This baby could be either
deformed in some way or another, or it will have some hidden endowment that
will separate him or her from the rest.
Ifa
says that despite this, the baby will grow to become the most successful person
in their community. Parents will also become very influential and highly
respected people.
Ifa
advises the person for whom this Odu is revealed to offer ebo with 16 hen , 16
snail, 16 rats, 16 fish, 16 bottles of palm oil, 16 bottles of alcohol, 16
bundles of linen and money. If this can be done, no one in that community will
be more successful than the person for whom this Odu is revealed. A verse in
Ofun-Meji says about this aspect thus:
Ojugun
ni ni'oyogun s'inu
Ti
nf'ikun s'eyin danyindanyin
Dia
fun Oosa
Ti
nf'omi oju sungbere omo
Ebo
ni won ni ko waa se
Translation:
The
front of the leg is what when pregnant
It
is what turns The belly to the reverse
This
was the message of Ifa for Oosa (Orisa)
When
he cried in lamentation for not being able to make a son
She
was advised to offer ebo
Oosa
(Orisa) realized that all the other Orisas, Egungun, Oro, Irunmole and human
beings were proud fathers. She was the only one left without a son. She cried
and cried; Still, there were no children. However, she was totally determined
to produce her own son. That's what made her go to the Awo house mentioned above.
Would she be blessed with the fruit of her womb?
The
Awo told Oosa that for her, the way to produce a child was very far away and
very demanding. Instead of disappointing or discouraging her, she insisted that
the awo tell her what ebo she needed to offer to make her produce her own son.
The
Awo gave her the ebo materials as explaind earlier. She procured all the ebo
materials. The Awo offered the ebo for her and asked her to go to Olodumare's
house to ask for her son in person. She was assured that her ebo was already in
Olodumare's house.
When
Oosa arrived at Olodumare's house, she declared that she had come for her baby
because she wanted to have her own child in life. Olodumare told her that there
was no baby there for her because no child was available to complement her
destiny. She stated that her ebo was heavy and that she performed ebo only
because she really wanted her own baby. Olodumare told her that he had seen the
ebo and it was really heavy. She was informed that the only disposable baby was
known as Oro, Isekuse (deep esoteric speech, Irregular)
Oosa
begged Olodumare to give it to her; After all, a baby was a baby. Olodumare
gave the baby to Oosa. She was nevertheless blessed that as promising as her
baby was born, the whole world would be prostrated by the baby and would be
taking care of the baby. Olodumare said that everything she had used to perform
the ebo would be the same items that the whole world would be trying to seek
the favor and protection of the baby wherever the baby was.
Olodumare
asked Oosa to return home. She did it. Soon after, she became pregnant. Nine
months later, she gave birth to her baby. The baby had the right eye, but he
did not have a left eye; he had the upper jaw, but not the lower one; he had
his left arm, but not his right; he had right thigh without
his left thigh.
After
the birth, the baby was called Oro, Isekuse. Others called him Odu. Oosa was
told that the baby could not live in the midst of people. The baby was taken to
the forest. The forest where the baby was born was known as Igbo-Odu or Igbodu
(orchard of Ifa).
Anyone
who was initiated in Ifa had to procure rats, fish, birds, hen , kola nuts,
bitter kolas and so on, and move to Igbo-Odu to see Odu or Oro or Isekuse. Oro
was going to collect these items in several packages every year. At the end of
the Igbodu exercise, people would ask, "Which Odu gave birth to this
person" or "which was the Odu of him or her". The whole world
was then paying back everything that Odu's mother used as ebo materials for her
... Odu's properties became endless and inextinguishable. While in Igbodu, it
will be us who will beg Odu to please accept everything we have brought
to Itelodu from us, as a result:
Ojugun
ni ni’oyogun s’inu
Ti
nf’ikun s’eyin danyindanyin
Dia
fun Oosa
Ti
nf’omi oju sungbere omo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Igbati
yoo bii, o bi Isekuse
Oro
ni won npee
Oro
waa lo
Oro
waa je o
Oro
je, oro mu o
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa’se t’oun t’idin l’enu o
Agara-magasa
Agara-magasa
Oro
waa lo o, Oro waa lo o
Oro
waa re’ju
Oro
ni iru u kinni oun o maa se?
Won
ni Oro waa re’ju
Wa
loo d’eku
O
ni b’ohun ba re’ju
Wa
loo d’eku
Awon
ode ad’ebeti nbe niju
Ti
np’eku je o
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa’se t’oun t’idin l’enu o
Agara-magasa
Agara-magasa
Oro
waa lo o, Oro waa lo o
Oro
waa re’ju
Oro
ni iru u kinni oun o maa se?
Won
ni Oro waa re’ju
Wa
loo d’eja
O
ni b’ohun ba re’ju
B’ohun
ba loo d’eja
Awon
ode af’iwo nbe l’odo
Ti
n p’eja je o
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa’se t’oun t’idin l’enu o
Agara-magasa
Agara-magasa
Oro
waa lo o, Oro waa lo o
Oro
waa re’ju
Oro
ni iru u kunni oun o maa se?
Won
ni Oro waa re’ju
Wa
loo d’eye
O
ni b’ohun ba re’ju
B’ohun
ba loo d’eye
Awon
ode ad’ate nbe ni’ju
Ti
np’eye je, o
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa’se t’oun t’idin l’enu o
Agara-magasa
Agara-magasa
Oro
waa lo o, Oro waa lo o
Oro
waa re’ju
Oro
ni iru u kunni oun o maa se?
Won
ni Oro waa re’ju
O
ni b’ohun ba re’ju
B’ohun
ba loo d’eran
Awon
ode ayin’lasa nbe ni’ju
Ti
np’eran je o
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa’se t’oun t’idin l’enu o
Agara-magasa
Agara-magasa
Oro
waa lo o, Oro waa lo o
Oro
waa re’ju
Oro
ni iru u kunni oun o maa se?
Won
ni Oro waa re’ju
Wa
loo d’Iwin
Ko
ma ma si’un ni’ju
Ti
npa’win je o
Nje
Ogberi e d’oju de
Oro
nlo
Egba
nlo
Ese
nlo
Ogberi
e d’oju de
Oro
nre’ju
Nibi
to ti wa
Oro
nlo o
Egba
nlo o ogberi e d’oju de o
Translation:
The
front of the leg is what when pregnant
It
is what turns the belly to the reverse
This
was the message of Ifa for Oosa (Orisa)
When
she cried in lamentation for not being able to make a son
She
was advised to offer ebo
She
obeyed
When
she give birth
She
gave birth to Isekuse
Also
known by all as Oro
Oro
see and travel
Oro
come and eat
Oro
come and drink
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa'se t'oun t'idin l'enu o
Agara-magasa
Agara-magasa
Oro
see and travel
Oro
sees the desert
Oro
said "What do I do there?
They
said "Oro go to the desert and become a rat"
Oro
answered that if he went to the desert
And
it became a rat
That
there were several fallen logs there
Those
who specialized in killing rats to consume them
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa'se t'oun t'idin l'enu o
Agara-magasa
Agamagasa
Oro
see and travel
Oro
sees the desert
Oro
said "what will I do there?"
They
said; "Oro see the river and become a fish
Oro
replied that if he went to the river
And
it became a fish
There
are several trappers who use hooks
Those
who specialized in killing fish to consume
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa'se t'oun t'idin l'enu o
Agara-magasa
Agara-magasa
Oro
see and travel
Oro
sees the desert
Oro
said "what will I do there?
They
said; "Oro go to the desert
And
become a bird "
Oro
answered that if he went to the desert
And
it became a bird
There
would be several hunters with sticky traps
Those
who specialized in killing birds to consume them
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa'se t'oun t'idin l'enu o
Agara-magasa
Agara-magasa
Oro
see and travel
Oro
sees the desert
Oro
said, "What will I do there?
They
said; "Oro go to the desert
And
become a beast "
Oro
answered that if he went to the desert
And
it became a beast
That
there were several hunters with caon
Those
who specialized in killing beasts to consume
Oro
piroro-piroro
Oro
piroro-piroro
Oro
pa'se t'oun t'idin l'enu o
Agara-magasa
Agara-magasa
Oro
see and travel
Oro
sees the desert
Oro
said; "What do I do there?
They
said; "Oro go to the desert
And
become an Iwin, Spirit
There
is nothing in the jungle
Able
to kill a Spirit to consume it
Now,
let all the uninitiated close their eyes
Oro
is leaving
Egba,
the paralysis is going (of our lives)
Egba,
the lessons are going (of our lives)
Ogberi,
all the uninitiated, close your eyes!
Oro
is returning to the desert
From
where he has come
Oro
is leaving
Egba
is leaving
Ogberi,
close your eyes!
Ifa
says that apart from the fact that the person for whom this Odu is revealed
will triumph more than any other member of his family; He or she will also be
able to scare away the main evils through Ifa.
NOTE:
This particular stanza contains in itself a lot of secrets and meanings about how
the initiation in Ifa is performed. Therefore it can not be explained beyond
this in black and white. More explanation or education about this requires
face-to-face studies with a highly competent priest or priestess of Ifa who
will demonstrate the full meaning of this Odu to tudent along with all the
warnings and taboos. It is an aspect of Ifa that can not be trivialized or
taken for granted. All readers are warned and advised to seek expert guidance
on this.
IX.
Ifa
says that for the person for whom this Odu is revealed he is facing some
problems at the moment that this Ifa is launched. Ifa says that those
responsible for his or her problems are the same people who eat and drink wine
with him or her. They are the ones who are giving uneasiness to him or her.
Ifa
however assures this person that he or she will overcome all these problems.
Apart from this, Ifa promises to expose all the friends and family traitors
behind his or her problems.
Ifa
advises this person to drill a hole to spy on the front door of his or her
house. In fact, all those born by Orangun-Meji during Ikosedaye or Intelodu
need to drill this hole to spy on the front door of their homes.
By
doing this, victory will be assured; all those responsible for the evils will
be exposed and put to shame.
Ifa
also advises this persna to offer ebo with a mature goat, 10 Snails and
money. He or she needs to feed Ifa with a large goat. On this, Ifa says:
Aye
yii, aye yii o se o
Aye
ni nfon’na eeru
Aye
yii, aye yii o se o
Aye
ni nro’ka l’eepe
Aye
yii, aye yii o se o
Aye
naa nii so’gba d’ogbun
Aye
yii, aye yii o se o
Aye
naa nii fon’na Oguluntu
Ti
won fi njo’raa won
Dia
fun gbogbo okankanlenu Irunmole
Won
pe jo loo s’ajo
Ebo
ni won ni ko se
Translation:
This
world, this world is full of evil
This
world is the one that picks up ordinary ashes like fire for others to cook with
it
This
world, this world is full of atrocities
This
world is the one that prepares food with sand for others to consume it
This
world, this world is full of intrigues
This
world is the one that turns mere pumpkins into a powerful ditch
This
world, this world is full of whims
This
world is the one that picks red mud stones to press their bodies, and burn each
other
Those
were the declarations of Ifa for the 401 Irunmoles
When
they were going to form a business association
One
day, the 401 Irunmoles met together. They decided to form a business
association which would bring extra funds to them. For them, it was the best
way for them to be in contact with one another all the time and at the
same time help one another financially.
Part
of his plan was also to deliberate about any risk before embarking on a
venture. The person whose suggestion was judged to be the best would be given a
higher dividend at the end of the business transaction.
When
they started this business, it was an instant success. The first four times
they embarked on the business, Orunmila's suggestions carried the weight
of the day, on the fifth, sixth and seventh occasions, all the other
Irunmoles tried to give better suggestions than those of Orunmila, and they
failed . That's how envy slipped into the matter. Why would it be that only
Orunmila would be carrying the day all the time? This meant that they would be
subservient to him perpetually? Would not this give Orunmila the impression
that he was more intelligent than everyone else? That's how they started to
conspire against Orunmila.
One
day, the remaining Irunmoles met together to design a plan to deal with
Orunmila. After much deliberation, they concluded that they would not allow Him
to have peace of mind. They planned to create fear inside His mind. That
same night, they delegated Sango, Ogun and Sanponna to come and terrorize him.
When
they arrived at his house, it was the middle of the night. They began to
knock on His doors. They played and played. When he listened to their
steps, they disappeared. They did this all night. Orunmila could not sleep.
This continued for five days. Orunmila told the others about what was happening.
They gave Him a series of tips which they knew could not solve his
problem. Behind him, they congratulated each other for a job well done.
When
Orunmila realized that the situation was getting out of hand, he went For
consulting Ifa: would he overcome this problem? Would Those responsible
be exposed?
The
Awo assured him that he would not only overcome his problem, he would also put
those responsible to shame. He was advised to offer ebo as prescribed
previously. A hole to spy was also opened at his front door. He was advised to
walk on tiptoe each time he heard the knock on the door and look through the
hole to spy. Before the door opened. Orunmila obeyed with all the advice and
returned home.
When
it was night, Sango, Ogun and Sanponna arrived at Orunmila's house as usual.
They began to play incessantly. they did not know, Orunmila
tiptoeing towards the door, He look through the hole to spy; He saw Ogun,
Sango and Sanponna. Instead of opening the door he began to sing:
Ah!
Ase bee l’omo ar’aye nse o
Se
bee l’omo ar’aye nse
Olubanbi
sebi ijo o re ni
La
jo n je
La
jo n mu
‘Lakaaye
sebi ijo o re ni
La
jo n je
La
jo n mu
Obaluwaye
sebi ijo o re ni
La
jo n je
La
jo n mu
Eniyan
se’ni ba’ni da’ro o
Bee
l’omo ar’aye nse o
Translation:
So,
this is the way the world behaves
This
is how people do
Olubambi
(Sango) is not you and me
Who
we eat together
And
drinking together
Lakaye
(Ogun), we are not you and me
Who
we eat together
And
drinking together
Obaluwaye
(Sanponna) is not you and me
Who
we eat together
And
we drink together
People
commit evil against others and then sympathize with them
This
is how the world behaves!
As
soon as they hear this, the three fled running in great confusion; How
did he see if he did not Open the door? They asked. They went and woke up
all the other conspirators. 'He has seen us and recognized us', they declared.
'Why did you wait for the door to open before you hid?' They asked the three of
them. 'No, he did not have the door open before mentioning our names,' they
replied.
The
conspirators said that they would send three other Irunmoles to Orunmila's
house the following night. They named Obatala, Osun and Yemonja to go and put
fear into his minds ... in the dead part of the night, the three of them
arrived at Orunmila's house and began to knock on the door with complete force
and repeatedly. Orunmila was already prepared for them. Standing on tiptoe and
looking through the hole to spy. He saw the three of them and began to sing:
Ah!
Ase bee l’omo ar’aye nse o
Se
bee l’omo ar’aye nse
Olubanbi
sebi ijo o re ni
La
jo n je
La
jo n mu
‘Lakaaye
sebi ijo o re ni
La
jo n je
La
jo n mu
Obaluwaye
sebi ijo o re ni
La
jo n je
La
jo n mu
Eniyan
se’ni ba’ni da’ro o
Bee
l’omo ar’aye nse o
Translation:
So,
this is the way the world behaves
This
is how people do
Orisanla
is not you and me
Who
we eat together
And
drinking together
Osun-Onikii,
we are not you and me
Who
we eat together
And
drinking together
Yemonja-Awoyo
is not you and me
Who
we eat together
And
we drink together
People
commit evil against others and then sympathize with them
This
is how the world behaves!
The
three of them also returned to the other conspirators to inform them that even
without opening the door, Orunmila was able to see them and know who they were.
Not wanting to accept defeat by their own will so easily, the conspirators sent
three more to Orunmila's house the following night. They were Oro, Egungun and
Egbe.
As
soon as they arrived at Orunmila's house they began to knock on the door loudly
and incessantly. Orunmila looked through the hole to spy and saw those three.
He started singing like this:
Ah!
Ase bee l’omo ar’aye nse o
Se
bee l’omo ar’aye nse
Oro
Otute sebi ijo o re ni
La
jo n je
La
jo n mu
Egungun
Abala sebi ijo o re ni
La
jo n je
La
jo n mu
Alara
Igbo sebi ijo o re ni
La
jo n je
La
jo n mu
Eniyan
se’ni ba’ni da’ro o
Bee
l’omo ar’aye nse o
Translation:
So,
this is the way the world behaves
This
is how people do
Oro
Otute is not you and me
Who
we eat together
And
drinking together
Egungun
Abala, we are not you and me
Who
we eat together
And
drinking together
Alara
Igbo is not you and me
Who
we eat together
And
we drink together
People
commit evil against others and then sympathize with them
This
is how the world behaves!
When
the three of them heard this, they ran away. They report to the others that
Orunmila did not have the dooropen before identifying them. It was at
this point that Esu Odara told them not to bother sending any other Irunmole to
Orunmila's house. He explained to them that what they had been doing against
Orunmila had no justification and that was why, for them, it would be
impossible for them to defeat him. It is even further that even when a just person
could face problems in life, he or she was destined to succeed. He concluded by
advising them to go to Orunmila's house to apologize to him for all their
bad actions against him. Very early in the morning, all the 400 Irunmoles
went to Orunmila's house and extended their unreserved apologies to him.
When he realized that they were repentant, he accepted Their apology.
Aye
yii, aye yii o se o
Aye
ni nfon’na eeru
Aye
yii, aye yii o se o
Aye
ni nro’ka l’eepe
Aye
yii, aye yii o se o
Aye
naa nii so’gba d’ogbun
Aye
yii, aye yii o se o
Aye
naa nii fon’na Oguluntu
Ti
won fi njo’raa won
Dia
fun gbogbo okankanlenu Irunmole
Won
pe jo loo s’ajo
Ebo
ni won ni ko se
Orunmila
nikan ni nbe l’eyin ti ns’ebo
Ah!
Ase bee l’omo ar’aye nse o
Se
bee l’omo ar’aye nse
Olubanbi
sebi ijo o re ni
La
jo n je
La
jo n mu
‘Lakaaye
sebi ijo o re ni
La
jo n je
La
jo n mu
Obaluwaye
sebi ijo o re ni
La
jo n je
La
jo n mu
Eniyan
se’ni ba’ni da’ro o
Bee
l’omo ar’aye nse o
Ah!
Ase bee l’omo ar’aye nse o
Se
bee l’omo ar’aye nse
Olubanbi
sebi ijo o re ni
La
jo n je
La
jo n mu
‘Lakaaye
sebi ijo o re ni
La
jo n je
La
jo n mu
Obaluwaye
sebi ijo o re ni
La
jo n je
La
jo n mu
Eniyan
se’ni ba’ni da’ro o
Bee
l’omo ar’aye nse o
Ah!
Ase bee l’omo ar’aye nse o
Se
bee l’omo ar’aye nse
Oro
Otute sebi ijo o re ni
La
jo n je
La
jo n mu
Egungun
Abala sebi ijo o re ni
La
jo n je
La
jo n mu
Alara
Igbo sebi ijo o re ni
La
jo n je
La
jo n mu
Eniyan
se’ni ba’ni da’ro o
Bee
l’omo ar’aye nse o
Ko
pe, Ko jinna
E
wa ba ni laruuse Ogun
Translation:
This
world, this world is full of evil
This
world is the one that picks up ordinary ashes like fire for others to cook with
it
This
world, this world is full of atrocities
This
world is the one that prepares food with sand for others to consume it
This
world, this world is full of intrigues
This
world is the one that turns mere pumpkins into a powerful ditch
This
world, this world is full of whims
This
world is the one that picks red mud stones to press their bodies, and burn each
other
Those
were the declarations of Ifa for the 401 Irunmoles
When
they were going to form a business association
They
were advised to offer ebo
Only
Orunmila obeyed with the council
So,
this is the way the world behaves
This
is how people do
Olubambi
(Sango) is not you and me
Who
we eat together
And
drinking together
Lakaye
(Ogun), we are not you and me
Who
we eat together
And
drinking together
Obaluwaye
(Sanponna) is not you and me
Who
we eat together
And
we drink together
People
commit evil against others and then sympathize with them
This
is exactly how the world behaves !!!
Again,
this is the way the world behaves
This
is how people do
Orisanla
is not you and me
Who
we eat together
And
drinking together
Osun-Onikii,
we are not you and me
Who
we eat together
And
drinking together
Yemonja-Awoyo
is not you and me
Who
we eat together
And
we drink together
People
commit evil against others and then sympathize with them
This
is exactly how the world behaves !!!
Again,
this is the way the world behaves
This
is how people do
Oro
Otute is not you and me
Who
we eat together
And
drinking together
Egungun
Abala, we are not you and me
Who
we eat together
And
drinking together
Alara
Igbo is not you and me
Who
we eat together
And
we drink together
People
commit evil against others and then sympathize with them
This
is exactly how the world behaves !!!
Ifa
assures this person for whom this Odu is revealed that he or she will surely
overcome all his or her enemies who have conspired and conspired against him or
her. Ifa says that there is no place in which Ifa is in which a righteous
person does not face trials, but can be sure that person overcome the
tribulations.
Commentaries
from
the stanza of Ofun meji above,it poinout the Truth ,that any body who as
a result of envy and jealousy try to create downfall or unrest for innocent
person. Will have himself put to shame. As an Ifa And orisa devotee we should
not engage in downfall of others. And if any body Try to do same to us. They
will have thereself to blame.
X.
Ifa
says that Eemo, the Unusual Event, is already residing with the person for whom
this Odu is revealed. Ifa says that it is not in this person's best interest to
allow Eemo to take permanent residence in his or her home. Ifa however promises
to assist this person to scare Eemo in his home and in his or her life.
Ifa
advises this person to offer ebo with 3 mature cocks and money. On this, Ifa
says:
Adie
Opipi nii f'ese mejeeji be kese s'ile
Adie
Opipi nii f'ese mejeeji be kese s'ode
Dia
fun Eemo
Tii
somo won lode Ijan-anna
Ebo
ni won ni ko waa se
Translation:
A
bird with cut wings is the one that jumps inside the house with its two legs
And
he jumps with his two legs out of the house
This
was Ifa's message to Eemo, the Unusual Event
His
children in the land of Ijan-anna
She
was advised to offer ebo
Eemo,
the Unusual Event,plan many evils against the inhabitants of the land of
Ijan-anna. His plans were very serious and intransigent. She did not want to
know if her victims had ever offended her or not. she simply enjoyed inflicting
pain and grief on people.
If
she saw people enjoying matrimonial bliss, she created a struggle between the
couple. She organized an accident for people even inside their homes. There
were incurable diseases that she inflicted on others. She turned their
financial successes into disasters for them. She made others cry where they
were expected to be happy. Parents lost their loved ones in unusual
circumstances. Children became orphans and there was no one to assist them.
People lost their farm and homes to fire, storms, floods, e.t.c without any
accommodation alternative. When all this happened, Eemo usually felt happy and
declared that such disasters served his victims well.
One
day, Eemo went to the house of the Awo mentioned above for consultation of Ifa.
Would she be able to inflict more pain on people?
The
Awo warned her to give up her attitude, unless she wanted to make herself
ridiculous. She was told that she needed to confess and repent. He was also
asked to offer ebo as previously stated.
Hearing
this from the Awo, she felt highly insulted. She was very upset with the Awo.
She warned them to take their time if they did not want her to bring conflicts
and chaos to their doorsteps and their homes. Because they had to be the
one to offer ebo; she asked? She was the one who was inflicting pain on others,
why should he be the one who should offer ebo? She concluded that the Awos were
a horde of scammers and thieves who were looking for ways to extort things from
her. She spit in their faces and left her house furious.
As
soon as she left, the Awo realized that Eemo had made a valid point when she
said that she could not offer ebo. Truly, it was those who did not want Eemo in
their homes, lands, communities, lives and risks who should offer ebo.
This
reality had eyes to what was happening to others around them. They were
completely determined to help people solve the problems created by Eemo.
Every
time people approached them for a solution to their problems, they were
informed that their problems were caused by Eemo. They were also advised to
offer ebo with three mature roosters in order to scare Eemo away from their
homes and their lives. As soon as they obeyed, Eemo and the problems she had
created moved away from their homes and their lives.
One
day, the inhabitants of the land of Ijan-anna realized that the problems they
had encountered in their homes, communities and lives were created by Eemo.
Consequently on this, they approached the Awo to help them offer a powerful ebo
for them to be able to scare Eemo away from their community. The Awo advised
them to procure the ebo materials. They did it. The ebo was offered. After the
ebo, eemo was forced out of Ijan-anna inceremoniously.
Adie
Opipi nii f’ese mejeeji be kese s’ile
Adie
Opipi nii f’ese mejeeji be kese s’ode
Dia
fun Eemo
Tii
somo won lode Ijan-anna
Ebo
ni won ni ko waa se
O
ko’ti ogbonyin s’ebo
Nje
iwo Eemo
A
o fe o n’ile yii mo
Maa
lo o !
Translation:
A
bird with cut wings is the one that jumps inside the house with its two legs
And
he jumps with his two legs out of the house
This
was Ifa's message to Eemo, the Unusual Event
their
children in the land of Ijan-anna
She
was advised to offer ebo
She
refused To obey
Your
eemo
We
do not love you anymore on this earth
Go
away!
Ifa
says that this person, even if this Odu is revealed, will be assisted to scare
Eemo away from his or her life.
Ifa
also says that however much we try to convince the wicked to change for good,
we must also be prepared to contain their evil activities in case they refuse
to make the change of heart.
XI.
Ifa
advises the person for whom this Odu is revealed to take personal hygiene very
seriously. He or she needs to take proper care of his or her environment,
making sure that in every place he is clean and neat at all times. He or she
also needs to bathe regularly, wash their clothes, brush their teeth, cut their
nails and take care of their hair regularly. Failure to do this could cost him
or her their marriage, loved ones and happiness.
Ifa
also advises this person to offer ebo with a mature chiva and money. He or she
will also feed Ifa with another mature goat. Before giving Ifa, however, the
Ifa must be thoroughly washed with all the Ifa sheets that are available. The
person who has to feed Ifa must be clean and neat.
The
person for whom the Ifa has been fed must be equally pure and neat. On this
aspect, Eji-Orangun says:
Fife
ti a fe’ni la fi n ba nii se
Mimo
ti a mo’ni la fi n ba nii lo
B’eni
o tile fe’ni mo
B’eni
o tile m’oniyan mo
Ki
kalaku maa da se ise araa re
Dia
fun Orunmila
Baba
n lo ree fe Ijo
Tii
s’omo Alara
O
n lo ree fe Ayo
Tii
s’omo Ajero
O
n lo ree fe Adun
Omo
Owarangun-Aga
Ebo
ni won ni ko waa se
Translation:
The
love we have for each other makes us associate with each other
The
recognition we make to each other makes us get used to each other
If
there is no more love
And
if there is no more recognition
Then
everyone go their own way
Those
were the messages from Ifa to Orunmila
When
I was going to marry Ijo, the Dance
The
daughter of Alara
And
with Ayo, the Alegria
The
daughter of Ajero
And
also with Adun, the Sweetness
The
daughter of Owarangun-Aga
He
was advised to offer ebo
Orunmila
was an extremely eager man; He had so many clients that he had lost count of
his exact number. Their clients expanded to the near and far from several
cities and villages. As soon as he woke up early in the morning, there were
already several clients to attend.
Apart
from this, he was blessed with three loving and interesting wives. The names of
those three wife were Ijo, Baile, the daughter of Alara, the Oba of the city of
Ilaria Mokin. The second wife known as Ayo, joy, the daughter of Ajero, the Oba
of the city of Ijero Ekiti, while the third was Adun, Dulzura, the daughter of
Owarangun-Aga, the Oba of the city of Orangun.
These
women tried the best for Orunmila to make sure that he triumphed in all his
efforts. They did it to the happy and they made sure that the home was
comfortable and free of crisis. However, there was an obstacle. Consequent
about the multitude of customers who trooped into Orunmila's house, morning and
evening, he did not have time to take care of his personal hygiene. He had
neglected his own appearance and health in his attempt to satisfy all the
people who came for his assistance at home. For example he did not have time to
brush his teeth with his toothpicks because before he got up, there were
already many clients to attend to. He did not have time to take his bath
because there were many clients looking for his personal attention. He could
not change his dress because there was no time for him to give himself that
luxury. The result of this was that Orunmila reeked.
In
the initial stage, his three wives tried to persuade him to take care of his
personal hygiene, but he simply ignored them. However, it got to the point that
the smell coming from his body made his wives vomit. He started losing his
clients gradually because they could not stand the way he sucked. One day, the
three wives decided to take a more drastic measure to ensure that Orunmila
desisted from this bad attitude. They were convinced that there was mutual love
between them and Orunmila, for this reason, they collected all their things and
went to announce to Orunmila that they were going to their respective homes.
They made it clear that they would never return to his house. Orunmila reg reg
and rog for them to stay but they reused. When he asked them why they were
leaving, they said it was because he had refused to take care of their personal
hygiene. They declorated that they could not continue to face their bad
attitude. Orunmila begged them to stay. They told them that they were left with
the condition that Orunmila agreed to brush their teeth, take their bath,
shave, cut and trim their nails, and change into a new dress. Not only that,
she said that he should be taking his bath and brushing his teeth twice a day.
Orunmila agreed that he would do as his wives said. He said he would do a great
ceremony of his personal cleansing.
On
that same day, he instructed his students to go and collect all the leaves of
Ifa, especially odundun, tete, rinrin and other herbs. In total, 201 different
Ifa leaves were collected. The students squeezed all the leaves in water and
Orunmila was taking her to the bathroom with sponge and soap. He was thoroughly
tortured. At the end of the exercise, Orunmila came out of the clean, fresh and
healthy water (From that moment, the cleanliness of Ifa and Ikin is always a
great ceremony invulcrating several sheets of Ifa).
After
this was done, the women continued to be with Orunmila. He became richer and
more successful. He had even more clients.
Fife
ti a fe’ni la fi n ba nii se
Mimo
ti a mo’ni la fi n ba nii lo
B’eni
o tile fe’ni mo
B’eni
o tile m’oniyan mo
Ki
kalaku maa da se ise araa re
Dia
fun Orunmila
Baba
n lo ree fe Ijo
Tii
s’omo Alara
O
n lo ree fe Ayo
Tii
s’omo Ajero
O
n lo ree fe Adun
Omo
Owarangun-Aga
Ebo
ni won ni ko waa se
Baba
fe won de’le tan
Baba
o we
Baba
o kun
Ati
Ijo, omo Alara
Ati
Adun tii s’omo Owarangun-Aga
Won
d’eru won l’awon nlo o
Orunmila
ni eese ti eyin nlo o
Won
ni esu aiwe
Esu
aikun
Lo
se wa awa nlo o
Orunmila
no o daa ki won pada wa’le
Ki
won lo wa ewe Ifa wa
Won
lo wa gbogbo re wa
Nje
Alade ma nwe o
Susu
o
Alade
ma nwe o
Susu
o
Eji-Ogbe
Oba Ifa
Susu
o
Alade
ma nwe o
Susu
o
Otun
rere nile e re o
Susu
o
Bi
o de’be o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe’le gb’ona
Ko
gb’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gb’Apetevi, ko gb’Akapo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe Kuegbe omo Osin
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Ora
Susu
o
Alade
ma nwe o
Susu
o
K’Eriwo
Osin ma yanku o
Susu
o
Alade
ma nwe o
Susu
o
Oyeku-Meji
l’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Apa
rere n’ile e re o
Susu
o
Alade
ma nwe o
Susu
o
Bi
o de’be o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe’le gb’ona
Ko
gb’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gb’Apetebi, ko gb’Akapo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Osin
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Ora
Susu
o
Alade
ma nwe o
Susu
o
K’Eriwo
Osin ma yanku o
Susu
o
Alade
ma nwe o
Susu
o
Iwori-Meji
Oba Ifa
Susu
o
Alade
ma nwe o
Susu
o
Igodo
rere ni’le e re o
Susu
o
Alade
ma nwe o
Susu
o
Bi
o de’b e o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe’le gb’ona
Ko
gb’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gb’Apetebi, ko gb’Akapo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Osin
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Ora
Susu
o
Alade
ma nwe o
Susu
o
K’Eriwo
Osin ma yanku o
Susu
o
Alade
ma nwe o
Susu
o
Odi-Meji
l’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Eju
rere n’ile e re o
Susu
o
Alade
ma nwe o
Susu
o
Bi
o de’be o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe’le gb’ona
Ko
gb’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gb’Apetebi, ko gb’Akapo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Osin
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Ora
Susu
o
Alade
ma nwe o
Susu
o
K’Eriwo
Osin ma yanku o
Susu
o
Alade
ma nwe o
Susu
o
Irusun-Meji
Oba Ifa
Susu
o
Alade
ma nwe o
Susu
o
Idere
rere n’ile e re o
Susu
o
Alade
ma nwe o
Susu
o
Bi
o de’be o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe’le gb’ona
Ko
gb’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gb’Apetebi, ko gb’Akapo
Susu
o
Alade
ma nwe o
Susu
o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Osin
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Ora
Susu
o
Alade
ma nwe o
Susu
o
K’Eriwo
Osin ma yanku o
Susu
o
Alade
ma nwe o
Susu
o
Owonrin-Meji
l’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ikolo
rere n’ile e re o
Susu
o
Alade
ma nwe o
Susu
o
Bi
o de’be o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe’le gb’ona
Ko
gb’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gb’Apetebi, ko gb’Akapo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Osin
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Ora
Susu
o
Alade
ma nwe o
Susu
o
K’Eriwo
Osin ma yanku o
Susu
o
Alade
ma nwe o
Susu
o
Obara-Meji
Oba Ifa
Susu
o
Alade
ma nwe o
Susu
o
Eju
rere n’ile e re o
Susu
o
Alade
ma nwe o
Susu
o
Bi
o de’be o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe’le gb’ona
Ko
gb’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gb’Apetebi, ko gb’Akapo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Osin
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Ora
Susu
o
Alade
ma nwe o
Susu
o
K’Eriwo
Osin ma yanku o
Susu
o
Alade
ma nwe o
Susu
o
Okanran-Meji
l’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Itile
rere n’ile e re o
Susu
o
Alade
ma nwe o
Susu
o
Bi
o de’be o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Bi
o de’be o gbe wa o
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe’le gb’ona
Ko
gb’Oluwo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gb’Apetebi, ko gb’Akapo
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Osin
Susu
o
Alade
ma nwe o
Susu
o
Ko
gbe kuegbe omo Ora
Susu
o
Alade
ma nwe o
Susu
o
K’Eriwo
Osin ma yanku o
Susu
o
Alade
ma nwe o
Susu
o
Translation:
The
love we have for each other makes us associate with each other
The
recognition we make to each other makes us get used to each other
If
there is no more love
And
if there is no more recognition
Then
everyone go their own way
Those
were the messages from Ifa to Orunmila
When
he was going to marry Ijo, the Dance
The
daughter of Alara
And
with Ayo, the joy
The
daughter of Ajero
And
also with Adun, the Sweetness
The
daughter of Owarangun-Aga
He
was advised to offer ebo
He
obeyed
After
marrying those women
Orunmila
failed to take his bath
And
failed to apply any cream
Then
Ijo the daughter of Alara
And
Ayo the daughter of Ajero
And
Adun the daughter of Owarangun-Aga
They
packed their belong and decided to divorce him
Orunmila
asked them why they wanted to divorce him?
They
replied that he had failed to bathe
And
in applying cream
That
was the reason why they had decided to leave Him
Orunmila
asked them to come back
He
asked his students to come and procure Ifa herbs for him
They
procured all the herbs
Now
Orunmila, Alade, is taking his bath
Susu
o
Alade
is taking his bath
Susu
o
Eji-Ogbe,
the Oba of Ifa
Susu
o
Alade
is taking his bath
Susu
o
Otun
is your house
Susu
o
Alade
is taking his bath
Susu
o
When
you arrive there, please give us your help
Susu
o
Alade
is taking his bath
Susu
o
Support
the two families of the core and the extended
And
support the Oluwo
Susu
o
Alade
is taking his bath
Susu
o
Please
support the Apetebi and Akapo
Susu
o
Alade
is taking his bath
Give
your support to kuegbe, the son of Osin
Susu
o
Alade
is taking his bath
Susu
o
And
support kuegbe, the son of Ora
Susu
o
Alade
is taking his bath
Susu
o
Do
not let Eriwo Osin, the Ifa Supporters, die young
Susu
o
Oyeku-Meji
is the Oluwo of Ifa
Susu
o
Alade
is taking his bath
Susu
o
Otun
is your house
Susu
o
Alade
is taking his bath
Susu
o
When
you arrive there, please give us your help
Susu
o
Alade
is taking his bath
Susu
o
Support
the two families of the core and the extended
And
support the Oluwo
Susu
o
Alade
is taking his bath
Susu
o
Please
support the Apetebi and Akapo
Susu
o
Alade
is taking his bath
Give
your support to kuegbe, the son of Osin
Susu
o
Alade
is taking his bath
Susu
o
And
support kuegbe, the son of Ora
Susu
o
Alade
is taking his bath
Susu
o
Do
not let Eriwo Osin, the Ifa Supporters, die young
Susu
o
Alade
is taking his bath
Iwori-Meji,
the Oba of Ifa
Susu
o
Alade
is taking his bath
Susu
o
Igodo
is your house
Susu
o
Alade
is taking his bath
Susu
o
When
you arrive there, please give us your help
Susu
o
Alade
is taking his bath
Susu
o
Support
the two families of the core and the extended
And
support the Oluwo
Susu
o
Alade
is taking his bath
Susu
o
Please
support the Apetebi and Akapo
susu
o
Alade
is taking his bath
Give
your support to kuegbe, the son of Osin
Susu
o
Alade
is taking his bath
Susu
o
And
support kuegbe, the son of Ora
Susu
o
Alade
is taking his bath
Susu
o
Do
not let Eriwo Osin, the Ifa Supporters, die young
Susu
o
Alade
is taking his bath
Ose-Meji,
the Oba of Ifa
Susu
o
Alade
is taking his bath
Susu
o
Ibadan
is your house
Susu
o
Alade
is taking his bath
Susu
or
When
you arrive there, please give us your help
Susu
o
Alade
is taking his bath
Susu
o
Support
the two families of the core and the extended
And
support the Oluwo
Susu
o
Alade
is taking his bath
Susu
o
Please
support the Apetebi and Akapo
Susu
o
Alade
is taking his bath
Give
your support to kuegbe, the son of Osin
Susu
or
Alade
is taking his bath
Susu
or
And
support kuegbe, the son of Ora
Susu
or
Alade
is taking his bath
Susu
o
Do
not let Eriwo Osin, the Ifa Supporters, die young
Susu
o
Alade
is taking his bath
Ofun-Meji,
the Oluwo of Ifa
Susu
o
Alade
is taking his bath
Susu
o
Ila
Orangun is your house
Susu
o
Alade
is taking his bath
Susu
o
When
you arrive there, please give us your help
Susu
o
Alade
is taking his bath
Susu
o
Support
the two families of the core and the extended
And
support the Oluwo
Susu
o
Alade
is taking his bath
Susu
o
Please
support the Apetebi and Akapo
Susu
o
Alade
is taking his bath
Give
your support to kuegbe, the son of Osin
Susu
o
Alade
is taking his bath
Susu
o
And
support kuegbe, the son of Ora
Susu
o
Alade
is taking his bath
Susu
o
Do
not let Eriwo Osin, the Ifa Supporters, die young
Susu
o
Alade
is taking his bath
Ifa
says that everything will be fine with the person for whom this Odu is
revealed.
Commentaries
personal
hygine is essential for both our phisical,spiritual And social interaction.Not
keeping good hygine can make People Who ought to help us distance their self
from us.
XII.
Ifa
warns a person for whom this Odu is revealed who enjoys great respect in
society not to become entangled in any act that would put him to embarrassment
and ridicule. Ifa says that the person could think that what he or she is doing
or is about to do is never going to be disclosed, but this is not true because
no matter what he does to hide it, the matter will be open . one day.
Ifa
says that this man is not only respected but also trusted. This action is going
to corrupt the trust and security that people have placed in him. That is
why it is his duty to live aboveboard all the time.
Ifa
does not recommend any material for ebo. It is only for this person to desist
from this shameful act. A verse in Ofun-Meji addresses this issue and has this
to say:
Oro
se e b’oju
Eeru
osan la n ba
Dia
fun Eji-Orangun
Baba
n loo s’oko Abuke
Ebo
ni won ni ko waa se
Translation:
The
night can be used as a refuge
It
is the light of day that worries us and we fear
This
was Ifa's message for Eji-Orangun
Who
would become Abuke's husband, a lady with a hump
He
was advised to offer ebo
Abuke,
the lady with the hump, was the daughter of Obatala. Obatala loved and pampered
this girl, partly because of her physical condition and partly because of the
fact that her mother died as soon as she was born. As a result, Obatala was
both father and mother to her. However, Abuke was a very recalcitrant girl. .
she never listened to the simple advice of Obatala. She had her own mind. She
believed that she should always get away with it. This was no surprise to
anyone since she had been spoiled by Obatala.
On
the other hand, Eji-Orangun (Ofun meji or Orangun meji) was the friend and
confidant of Obatala. There was nothing that Obatala would do without first
discussing it with his friend, Eji-Orangun. They were so close with each
other that people thought they were sleeping in the same house. In fact, the two
slept in each other's house regularly.
When
Abuke's behavior was getting out of hand, Obatala sought the assistance of his
friend in finding a way to contain the excesses of her. Eji-Orangun promised to
help. Every time Abuke behaved badly, Obatala sent her to Eji-Orangun. She was
only 11 years old but her attitude was more of those girls of 21. By the time
she was 13, practically everyone in the community believed that Eji-Orangun was
more of her father than Obatala. Abuke was very forgiving of Eji-Orangun. She
preferred to be with Eji-Orangun at all times. For all that, Obatala was very
grateful. He welcomed any practical step that would ease Abuke. By the time she
was 15, she seemed like someone who was ready to change for the better.
At
that moment, Eji-Orangun began to notice her breasts, hips and face that Abuke
had begun to develop in those of an adult woman. While other people saw her
deformed because of her hump, Abuke looked very beautiful to Eji-Orangun.
That's when the ideas began to enter his head. Before long, he began to seduce
her. Shortly after this, he started making love to her. This was a girl who
everyone considered to be her daughter! It get to the point when They make love
every day.
One
day, Eji-Orangun went for Ifa's consultation at the house of the Awo mentioned
above. He wanted to know what the success opportunities would be at that
moment. The Awo assured him that he would triumph and that nothing or nobody
would stop him from achieving his goals. The Awo nevertheless warned him to
desist from the shameful act he was doing since failing to desist from it would
expose him to public hatred. He was told that everyone in society respected him
and trusted him but that single act would embody his image beyond redemption.
He was told that no matter how perfectly he tried to cover up this shameful and
dishonorable act, he will surely come to public knowledge and attention.
When
Eji-Orangun heard this, he knew exactly what the Awo was saying. The question
which were the materials of the ebo necessary to procure them and thus offer
ebo so that he would not be the object of ridicule. The Awo told him there were
no ebo materials for that. He should only desist from such an act. The father
making love to his own child would surely lose respect and dignity no matter
how great the ebo was offered.
There
and then, Eji-Orangun decided to never have anything to do with Abuke again,
except of course, to continue acting as his father. he return home with that
resolution in mind.
The
next day, Abuke came to his house. He was still with his mind set on having
nothing to do with her in the illicit relationship. By the time the
unsuspecting wives of Eji-Orangun directed her to her room, he was still
determined to resist it. When Abuke entered the room, near the door and sat on
his legs however, all resolution and resistance dissolved. In no time, they
were entangled in a fierce lovemaking. They continued on a daily basis.
Before
long, people began to notice changes in Abuke. At first, Obatala was confused:
was she sick? Is it a disease? Was it fat? Her body began to develop. Her
face became more pale than before. She vomited every morning. She complained of
weakness every morning. She lost her appetite. She slept long hours. By the
time Obatala came to believe his senses, his daughter, Abuke, was already three
months pregnant! He called and asked Abuke to tell her who was responsible for
her pregnancy.
She
refuses to pronounce a word. What was this supposed to mean? Obatala threatened
that if she refused to confess to the owner of the pregnancy, he would not
report it to Eji-Orangun who he, Obatala, affectionately referred to as his
father! Still, she refused to utter a word. It confused and annoyed Obatala
even more. He shouted to her that if she had no respect for him, she should at
least show respect for Eji-Orangun his father! What Obatala said did not change
anything.
Early
in the morning of the following day, Obatala went straight to Eji-Orangun's
house and narrated everything that happened to him. Eji-Orangun told Obatala to
put his mind to rest and that he would take care of it. With this assurance,
Obatala returned home. When he got home, he told Abuke to go and meet
Eji-Orangun at his house.
When
Abuke arrived at Eji-Orangun's house, she simply summed up another assault on
making love. It was after this that Eji-Orangun if she really was pregnant.
Abuke told her that she was indeed pregnant. They both knew that the one
responsible for the pregnancy was Eji-Orangun. Eji-Orangun, however, instilled
in her that no one should know that he was the one who had put her on the path
of the family. This was because it would lead to scandal and ridicule for him.
She was told that even Obatala, her father, would be disillusioned. Abuke
promised him that she would resist all the pressure on her to identify the
person whom the pregnancy. But for how long? That was the question whose answer
hung in the air and was left unanswered.
True
to her promise, she refused to tell anyone who was responsible for her pregnancy.
Obatala trusted absolutely in Eji-Orangun to help him to decipher the mystery.
Every time he asked Eji-Orangun how far he had come, he only told Obatala that
he was about it. He advised Obatala to be patient. That was the situation until
Abuke was put to bed. It was a burning baby. The naming ceremony took
place on the sixth day.
Obatala's
confusion turned into concern. His concern became panic.
Obatala
called Abuke and begged her to tell her who was responsible for her pregnancy.
Abuke promised to tell his father but on the day of appointed for the naming .
She asked her father to invite all the Obas and Irunmoles to the naming
ceremony. She told him to prepare a huge party where each guest will
ate and drank to their satisfaction. She told her father to get the most
expensive and appropriate dress for that occasion. Obatala did as she asked.
On
the day of the ceremony, all the Irunmoles were there. All the Obas of the
Yuruba land were there. Eji-Orangun was confident that Abuke would find a way to
avoid mentioning his name because he had agreed with her that it was not in the
best interest of the two that the whole world knew at that moment. When it was
Abuke's time to go dancing, everyone gathered became silent. She was
magnificently dressed. She told the musicians to listen to her and to play
music for her songs; she started her song by facing her father. She
concluded her song in this way:
Obatala,
Obataasa
E
pele o
Oba
to ta’la to la l’aala
Ti
won n pe l’Obatala
E
nle o
Ni
mo l’oyun fun o
Ni
mo l’oyun fun
Orangun
di meji ni mo l’oyun fun
Translation:
I
greet Obatala, Obataasa
Greetings
to you
The
Oba who sells Okras to thrive on the edge of the farm
I
greet you
The
person who put me on the path of the family
The
person who gets me pregnant
Orangun
became two (Eji-Orangun) is responsible for my pregnancy
When
the world heard this, all eyes turned to Eji-Orangun. He simply covered his
eyes in shame. The desire that the earth would be and swallowed him alive, but
in no way. Case closed!
Oro
se e b’oju
Eeru
osan la n ba
Dia
fun Eji-Orangun
Baba
n loo s’oko Abuke
Ebo
ni won ni ko waa se
O
ko’ti ogbonyin s’ebo
Nje
ni mo l’oyun fun o
Ni
mo l’oyun fun
Orangun
di meji ni mo l’oyun fun
Translation:
The
night can be used as a refuge
It
is the light of day that worries us and we fear
This
was Ifa's message for Eji-Orangun
Who
would become Abuke's husband, a lady with a hump
He
was advised to offer ebo
He
refuse to Obey the Counsel
The
person who put me on the path of the family
The
person who gets me pregnant
Orangun-di-Meji
(Eji-Orangun) is responsible for my pregnancy
Ifa
says that the person for whom this Odu is revealed will not be made the object
of public embarrassment. This person is being ordered not to embarrass himself.
He must desist from doing anything illicit.
Commentaries
If
we Try to do or engage in illlicit act such as sexual infidelity, corruoption,
stealing etc in secret. No matter how long it is hidding it will come to open.
it is better in life for an individual to individual to avoid an illlicit
Act rather than trying to to do a cover up that can later lead to shame. this
is a great lesson and warning derive from this Odu.
XIII.
Ifa
says that she recognizes the fact that the person for whom this Odu is revealed
likes to do well all the time. Ifa says that he or she is very kind and
compassionate. Ifa says that this person loves to touch the life of all the
people around him or her in a positive way. However, despite this, Ifa warns
this person to make sure that he does all of his complete actions for anyone he
or she wishes to assist . It is not in his or her best interest to do
anything half-way for anyone.
The
meaning of this message is that if the person for whom this Odu is revealed
wants to help someone, he or she must make sure that their help is fully
rendered. If this is not done, it is most likely that the help he or she has
given may become the object of controversy and contention which could be used
to find him or her guilty in the end.
Ifa
advises this person for whom this Odu is revealed to offer ebo with a mature
goat and money. He or she also needs to feed Esu with a rooster. On this
aspect, Ifa says:
Asoore
isetan nii je melooriyin
Dia
fun Alade Oniwata-Metu
Nijo
ti nlo ree da'ko eba ona
Ebo
ni won ni ko waa se
Translation:
Doing
well half-baked usually leads to failure to receive the gratitude from those we
aassist.
That
was Ifa's message for Alade Oniwata-Metu
When
he was going to grow a farm on the side of the road
He
was advised to offer ebo
Alade
Oniwata-Metu was a kind man. Every day of his life, he plans to assist people
and give to the needy. He was known as a benevolent man. As a result of his
benevolence, many people usually flocked to his home in search of
one favor or another.
They
were never disappointed. The only time Alade would say 'no' to someone was when
he did not have what the person came to look for. He sometimes borrowed money
from others to give to those who needed the money. He had the habit of giving
his own dress to others if he felt that those who came for help to him needed
the dress more than he did. That was the Oniwata-Metu wing lifestyle.
One
day, Alade planned to start cultivating another farm by the side of the road.
By doing this, he felt that those who needed his assistance would have easier
access to him and he would be able to be of help to many more people. For this
reason, he approached the Awo mentioned above for consultation of Ifa:
would he have the abundant harvest on the farm that he had planned to
cultivate? Would he be able to assist more people in the new location? These
were the two questions that were in Alade's mind when he approached the Awo for
consultavión of Ifa. He knew that with abundant harvest, he would
have more capacity to reach more people.
The
Awo assured Alade Oniwata-Metu that he would certainly have abundant harvest.
However, the awo warned him that although he loved helping people, he
nevertheless needed to make sure that whomever he chose to assist.He should be
given full help. He was told that giving help in halves would only lead to
problems. For example, if he planned to give someone dressed, it would be good
for him to give the person a full dress - pants, underwear and a shirt and hat
in combination. It was not good for him to give the person a pair of pants and
ask him to go and see where he got a shirt in another place and a hat. If he
planned to feed a person, he should be ready to give him food, drink, stinging
tobacco and so on to fully satisfy the person. If this could not be done, Alade
was warned, it was better not to offer assistance at all.
After
this, Alade was advised to offer ebo and feed Esu as prescribed previously.
Listening to these statements of the Babalawo, Alade was very angry with rage.
He considered the statements of the Awo as an offense to his personality. He
told the Awo that nobody needed to tell him how to assist others. He accused
the Awo of planning to twist his arm to give more help to the Awo after all,
the Awo was one of the receivers of his good gestures. He told the Awo to go
and throw himself into the pond if the awo was not satisfied with the help he
had received so far. Alade told him that the ebo would not be offered and that
if the Awo was not satisfied, that he would do whatever he wanted. Alade got up
to leave. The awo told him there was no compilation in Ifa. He, Alade, was free
to accept or reject the advice of the Awo. With this, Alade left.
When
Alade began to cultivate the farm, he realized that many more people had access
to it. Because of this, he was very happy. He also had a good harvest season.
That made him happy.
He
soon realized that with many more passers coming to his farm, he needed to do
more to assist them and relieves the burden and fatigue of their trips. For
this reason, Alade used to roast yam and collect water for everyone to
take to the roads to their various destinations. When many people knew that
Alade was doing this, they were very grateful to him.
It
got to the point where it did not matter how many yam roasted, the volume
of water collected, everything was exhausted in a short time. For this reason,
Alade designed a way to make sure everyone was helped. He declared that anyone
who came to his farm had to choose between drinking cold water and eating
grilled meat.
Nobody
was allowed to take both more. It soon became a popular phrase among the people
who 'enikan kii je meji l'aba Alade; bi or ba je'su o o nii mu'mi, bi o si
mu'mi o o mii je'su 'meaning; no one can enjoy two things in Alade's
farm-refuge; If you eat, you can not drink water, and if you drink water, you
can not eat.
Before
long, all travelers knew that if they went to the Alade farm, they would have
something to drink, but that they could never enjoy two things at the same
time. This had become an unwritten law of his farm.
However
one day, a man came to Alade's farm for help. This man was lost in the forest.
He had been wandering for five days without water or food. As soon as he
arrived at Alade's farm, he began to beg for food and something to drink
because he was very hungry and thirsty. He implored Alade to have pity for him.
Alade told him that he needed to choose between eating to his
satisfaction and drinking water to quench his thirst. The man implored that he
would need both. Alade said that such a thing was not allowed on his farm.
After much imploration and refusal, the man chose to eat yam . Alade gave him
two medium size yam to eat. The man had not eaten a yam when his
throat became dry and the yam got stuck in his throat. He beg and plead
for water. Alade rfeuse, claiming that he had told the man that he could not
enjoy two things together on his farm. The man fell; the yam began to suffocate
him. Alade felt that there was little manliness in changing his decree. he
refuse. A few moments later, the man fell dead.
As
soon as the man had his last breath, people began to flock to Alade's farm. How
they came to know about the incident was very strange to him. The story on the
lips of all the people was that Alade tempted a stranger to enter his estate
with love and strangled him to death. Alade implored and explained his own side
of the story. Nobody was prepared to believe him. Alade was slapped and kicked.
He was shouted and abused. He was ordered to carry the body of the dead man to
the palace of the Oba. On his way to the palace, he fell four times. As soon as
he fell he was slapped and kicked more viciously and was ordered to carry the
body again.
For
his mental torture, he realized that all those who were kicking and slapping
him were regular visitors to his farm who used to eat and drink there. He saw
all of them thanking Olodumare that they did not fall into Alade's trap and
became one of his victims as the dead man had been.
In
the palace of the Oba the question that Alade was asked repeatedly after having
repeated his story was that when the man had been imploring for water, why was
it not given to him? When Alade told them that it was his policy that no one
could enjoy two things in his shelter farm, Alade was abused and decloarated a
man of evil and a criminal . Alade was prosecuted for murder . When he was
about to be sentenced Alade Oniwata-Metu remembered the advice and warning of
his Awo but it was too late to make any correction.
Asoore
isetan nii je melooriyin
Dia
fun Alade Oniwata-Metu
Nijo
ti nlo ree da'ko eba ona
Ebo
ni won ni ko waa se
O
ko'ti ogbonyin s'ebo
Alade
i ba tete mo
Iba
wa f'owo s'arufin ebo
Translation:
Doing
well half-baked usually leads to failure to receive the gratitude from
those we aassist.
That
was Ifa's message for Alade Oniwata-Metu
When
he was going to grow a farm on the side of the road
He
was advised to offer ebo
he
refuse To obey
If
Alade had known
He
would have ensured that all advice and ebo of the awo had been obeyed
Ifa
says that for the person for whom this Odu is revealed he needs to not be so
rigid in any matter. For each rule, law or policy, there must be an exception.
Reusing the rules when it is imperative to do so was part of what put Alade
Oniwata-Metu in trouble.
Commentaries
In
life we should not be unnecessrily rigid about reasonable things. we
should be reasonable And flexible enough to know when to Change our course of
action or mode of operation of any sentimental consequence is foreseable.
XIV.
Ifa
warns the person for whom this Odu is revealed not to be ambitious about
anything he or she does. Ifa says that this person is currently occupying a
position of authority. He or she must be careful not to allow a greedy act to remove
him or her and make him or her a worthless person. In this position, the person
for whom this Odu is revealed is expected to possess leadership qualities; He
or she is expected to be generous, liberal, patient, fair, honest, centered and
forgiving. He or she is supposed to be very seductive. He or she must be able
to guide others correctly. He or she must be selfless and intelligent. He or
she must have the fear of Olodumare in the back of his mind all the time.
Ifa
advises this person to offer ebo with 3 pigeons, 3 guineas, 3 roosters and
money. He or she also needs to feed Esu with a rooster. On this aspect,
Ofun-Meji says:
Onpa’bi
nii j’eji
Agba
okanjuwa, a j’eta
To
ba j’eta tan
A
gb’eru u re, a mo yaa lo
Dia
fun eni iwaju
Ti
yoo d’eni ikeyin
Ebo
ni won ni ko waa se
Translation:
The
kola walnuts breaker is expected to consume two ears of the kola nut
An
old greedy person will consume three of the ears
After
consuming three of the ears, he will carry his load by himself and away
(without anyone offering assistance)
This
was Ifa's message for the Leader
Who
would eventually become the Follower
He
was advised to offer ebo
When
They were coming from Orun to Aye, the sixteen Odus Majors occupied the
following positions of Authority and Seniority Ofun-Meji, number one; Ose-Meji,
number two; Iwori-Meji, number three; Odi-Meji, number four; Irosun-Meji,
number five; Owonrin-Meji, number six; Obara-Meji, number seven; Okanran-Meji,
number eight; Ogunda-Meji, number nine; Osa-Meji, number ten; Ika-Meji, number
eleven, Oturupon-Meji, number twelve; Otura-Meji, number thirteen; Irete-Meji,
number fourteen; Ose-Meji, number fifteen; Eji-Ogbe, number sixteen. When they
arrived on earth they maintained those positions. Ofun-Meji and Ose-Meji were
given full respect and recognition as the leaders. None of the remaining main
Odus dared to question their authority. They did all things together. Wherever
they went for Ifa consultation for anyone, Ofun-Meji presides over the event.
what he said was final. Every time they were going to break kola nuts for a
customer, Ofun-Meji was the one who broke them. They usually split kola nuts
with four valves. After breaking the nuts, Ofun-Meji consumed three valves,
leaving only one for the remaining 15 Odus! Ose-meji took the remaining valve
leaving nothing for the remaining 14 Odus! Even so, no one was expected to
question anything they did! When ever their clients offered an hen
for ebo, Ofun-Meji shared for the same the two legs of back and an arm of
the hen ,; Ose-Meji shared for himself the remaining arm, intestines,
organs and chest, leaving whatever remained for the remaining 14 Odus to share.
While
this was happening, this spoke mischievously of the remaining 14 Odus. Eating
became a serious problem for them. Before long they began to revolt against
Ofun-Meji and Ose-meji. They complained against their leadership style. They
accused them of being greedy.
To
placate the frustrated Oju-Odu however, Eji-Ogbe, the last in rank used to
invite them to his house and attended them with what little he had. He appealed
to them to keep calm and have patience. He said that Ofun-Meji would soon see
the reason why he should change his attitude and his approach. While doing
this, Oyeku-Meji, the second of the last in the order of the rank , also
assisted Eji-Ogbe in attending to the Other Oju-Odus, just to make sure that
peace was maintained.
This
continued for several years but Ofun-Meji saw no reason why he should change
his management style and leadership. Ose Meji was also backing Ofun-Meji,
telling the others that if they were not satisfied they should throw themselves
in the pond.
Tired
of everything that was happening, the remaining 12 Odus (they excluded Eji-Ogbe
and Oyekun-Meji) met secretly and decided that they could not continue to
accept that Ofun-meji and Ose-Meji were their leaders. On that same day, they
decided to make Eji-Ogbe, the least rank que , the leader and Oyeku-Meji the
deputy. On that same day, they moved Ofun-Meji to position 16 and moved
to position 15 to Ose-Meji.
Before
summoning Eji-Ogbe, Oyeku-Meji, Oyeku-Meji, Ofun-Meji and Ose-Meji, they
invited Esu Odara to come and consacrate all their deliberations with Ase. When
Esu Odara arrived, he asked them to tell him exactly what had happened.
They told the story to him. Esu invited the remaining four Oju-Odu (main Odus)
to explain their own side of the story. They did it.
Ofun-Meji
was found guilty of greed and misconduct by a good leader. He was therefore
moved from the first position to the 16th as the other Oju-Odus wished.
Ose-Meji was found guilty of help and complicity in what was wrong and
unacceptable. He was moved from the second position to position 15. On the
other hand, Eji-Ogbe was praised for showing outstanding leadership qualities
and was moved from position 16 to the first position. Oyeku-Meji was also
praised for supporting what was fair and was moved from position 15 to position
two.
That
was the way it has been from that day until today. He has been consecrated by
Esu Odara and has been accepted by Olodumare.
Onpa’bi
nii j’eji
Agba
okanjuwa, a j’eta
To
ba j’eta tan
A
gb’eru u re, a mo yaa lo
Dia
fun eni iwaju
Ti
yoo d’eni ikeyin
Ebo
ni won ni ko waa se
O
ko’ti ogbonyin s’ebo
Nje
almo’wa a hu u won ni o
Aim’ede
e pe e won ni
Ara
iwaju o, lo d’eni ikeyin
Aimo’wa
a hu u won ni o
Translation:
The
kola nut breaker is expected to consume two ears of kola nut
An
old greedy person will consume three of the ears
After
consuming three of the ears, he will carry his load by himself and away
(without anyone offering assistance)
This
was Ifa's message for the Leader
Who
would eventually become the Follower
He
was advised to offer ebo
The
reuse obey
Now,
it was his inability to act appropriately
And
his refusing to speak the right words at the appropriate time
That's
what turned a Leader into a Follower
It
was his inability to act correctly
Ifa
warns that refusing acting correctly or failing to know how to express the
right words when it is appropriate to do so can a leader become a follower; It
can turn a respectable person into a despressable and condemned person. It can
also turn a person loved by everyone into the person hated and despised by the
same people who until that moment loved him or her.
XV
Ifa
says that the person for whom this Odu is revealed in kindheartedness. He loves
to assist others as much as he or she can. Ifa however, warns this person not
to exclude or ignore their immediate relatives while giving help to those
outside the family.
Ifa
says that the immediate relatives of the person for whom this Odu is revealed
are pointing fingers accusing him or her that he or she is assisting other
people while he or she has abandoned those of their own blood.
Ifa
warns this person not to continue doing it if he has been doing it, there
should be a change of attitude. Failure to accommodate and assist relatives of
their own blood does not augur well for him or her in the end. This could make
him the object of contempt and ridicule.
Ifa
advises the person for whom this Odu is revealed to offer ebo with 3 pigeons, 3
hens, 3 guinea birds, 3 roosters and money. A verse in Ofun-Meji says about
this aspect:
Aye
l’okun
Eniyan
l’osa
A
kii mo o we ka fi ka’le aye ja
Dia
fun Abe
To
l’ohun o j’oye Oloore
Ebo
ni won ni ko waa se
Translation:
The
sea represents the world
And
the Lagoon represents human beings that are there
No
expert swimmer can swim the length and breadth of the sea, which represents the
world
That
was Ifa's message to Abe
Who
wished to take the title of The Benefactor
He
was advised to offer ebo.
Abe
was highly successful. He was also generous and of good heart. Many people rose
up and triumphed through him. He fed the hungry; he provided medicines
for invalids; he provided refuge for the homeless; He became a guarantor for
others; he made sure that the weak was not cheated or intimidated; He made sure
that the necessary help was given to those who needed it. He still sponsored
many basic community projects. He had a wonderful reputation wherever he went.
He was highly respected from far and near. Several communities owed their
development.
However,
while he was doing all these things, no family member of him benefited from his
generosity. As much as they tried to convince Abe to cast a sympathetic look
inward and assist his families, he simply did not bother.
One
day, all the relatives of Abe met to discuss the situation. They
complained that Abe was assisting everyone who came to him for help, except his
own blood. They did not understand why that had to be like that. After much
deliberation, they concluded that there was a need to summon Abe in their midst
and let him know the way they were feeling about him. A delegate was sent to
him. A date was set for the meeting
On
the day of the meeting, they made it clear to Abe that most of his friends and
acquaintances owed their successes and elevations to him. Those who he never
knew at all also benefited from him. As kind and benevolent as he was, he had
not helped anyone in the family. They implored with him to please have a change
of heart towards his family. Many of those present at the meeting raised the
areas in which they expected him to help them. These areas ranged from
financial, economic, social, psychological, to the supernatural. They told them
that the assistance they required from him was not beyond their means. This was
because they had seen him doing more than those things for others.
In
response, Abe made it clear to them that their world was like an ocean while
the humans inside were like gaps. He raised even more that no matter how good a
person could be, the person could not satifaction the world, because no swimmer
could ever swim the length and breadth of the ocean. He told them that no one
could stop him from helping others he wanted to help and no one could blame him
for not helping them. He urged them to wait for their turn. He promised them
that his turn would soon come and he could be able to help them all.
The
elders showed him how their living conditions had degenerated. They
showed him that many of his relatives were walking in bare foot ; the roofs of
the houses where they lived were leaking; the walls had cracked; some parts of
their houses had collapsed. They raised even more that they could not eat twice
a day. They showed him that their wives could not get pregnant. They
showed the many relatives who were in emotional disorders. Some of their
relatives were about to be imprisoned for things that they did not even know.
They believed that with his influences, these people could easily be
taken out of those problems. All that Abe said in response to them was that
they wait for their turn. He told them that he did not appreciate being
pressured into making a decision about any action. The meeting ended without
any concrete conclusion.
Abe's
relatives continued to wait their turn. Unknowns continued to benefit from
Abe's generosity and benevolence. For 18 years, Abe's relatives continued to
wait for their turn. For 18 years, it is still his turn to benefit from
generosity and benevolence.
Shortly
after this, Abe fell ill, before any help could be given, he died.
The
news that Abe had died reigned like fire. All those who had benefited from his
generosity were preparing a funeral procession according to his height. In
fact, they made a point of honor to do that to show their appreciation. They
planned a special section of prayers for him. They also planned a party for the
whole night for him. It was a good, appropriate and organized.
On
the day of the funeral, many people came from near and far. Their orchestras
played from city to city. They danced from room to room. His songs were:
Abe
e ku
Abe
Oloore
Abe
ma ma ku o o
Abe
Oloore
Ko
ma ma s’eni t’Abe o se fun o
Translation:
Abe
is dead
Abe
the benevolent
Abe
is truly dead
Abe
the benevolent
There
is nobody to whom Abe did not help
Those
who benefited from Abe's generosity joined the band's carreton. That's what
they did until they arrived at Abe's family compound. To their surprise,
there was no existing activity on the premises. No member of Abe's family
organized anything for Abe. Abe was anterred by his relatives the same day he
died. The burial was performed not out of love for him; rather to prevent his
body from stinking and causing a bad smell in the community. As soon as he was
buried, all his family members forgot him.
When
they listened to the strangers singing and dancing and there was no one there
that Abe had not helped, they knew that such a false impression should be
quickly corrected. They gathered together and began to sing like this:
Loooto
l’Abe e ku
Abe
Oloose
Abe
ma ma ki o o
Abe
Oloore
Abe
se s’ita ni
Ko
se s’ile o
Translation:
It's
true that Abe is dead
Abe
the benevolent
Abe
is truly dead
Abe
the benevolent
Abe
is benevolent with strangers
And
never with their blood relatives
When
people heard this, they were totally disillusioned. They concluded that despite
Abe's benevolence, he remained an irresponsible man, since he was good only
outside. Anyone whose family members can not benefit from his generosity,
influence or benevolence remains an irresponsible person. That was the end of
the party for Abe.
Aye
l’okun
Eniyan
l’osa
A
kii mo o we ka fi ka’le aye ja
Dia
fun Abe
To
l’ohun o j’oye Oloore
Ebo
ni won ni ko waa se
O
ko’ti ogbonyin s’ebo
Nje
Abe ku
Abe
Oloore
Abe
ma ma ko o o
Abe
Oloore
Ko
ma ma s’eni t’Abe o se fun o
Loooto
l’Abe e ku
Abe
Oloose
Abe
ma ma ki o o
Abe
Oloore
Abe
se s’ita ni
Ko
se s’ile o
Translation:
The
sea represents the world
And
the Lagoon represents that human beings are there
No
expert swimmer can swim the length and breadth of the sea, which represents the
world
That
was Ifa's message to Abe
Who
wished to take the title of The Benefactor
He
was advised to offer ebo.
he
refuse to obey
Look
Abe is dead
Abe
the benevolent
Abe
is truly dead
Abe
the benevolent
There
is no one to whom Abe did not help
It
is true that abe is dead
Abe
the benevolent
Abe
is truly dead
Abe
the benevolent
Abe
is benevolent with strangers
And
never with their blood relatives
Ifa
advises the person for whom this Odu is revealed to be fair to everyone,
including their blood relatives.
XVI.
Ifa
says that there is a need for the person for whom Ofun-Meji is revealed to
offer ebo and feed Odu to bring peace and tranquility into this person's home.
Ifa
says that if the person for whom this Odu is revealed is a woman, it is not
advisable for her husband or promised to marry another woman in addition to
her. If the fiancé is already married, it is not in the best interest of this
man to add this woman to his wives. Doing this alone could unleash a misfortune
and disaster for the man and the other women in his family.
However,
if the person who owns whom this Odu is revealed is already married to more
than one wife at the same time and this has brought problems, there is a need
to offer ebo and feed Odu to return normality to life of this person.
Ifa
recommends a mature goat as ebo. There is also the need to feed Odu with a ram
and eight snail. On that, Ofun-Meji says:
Odundun
ab’ewe pelembe-pelembe
Teteregun
abiyo gbondorigi-gbondorigi
E
ba w’eti Adete
E
wo odundun
Deede
ogboogba ni won se
Dia
fun Orunmila
Baba
n lo ree fe Oro-Modimodi
Tii
somo Oluwo Sakoorogbale
Ebo
ni won ni ko waa se
Translation:
The
leaves of Odundun are thick when touched
The
teteregun is long and large in appearance
If
you look at the leaves of the Cactus Adete
And
look at the leaves of Odundun
She
looks exactly the same
Those
were the declarations of Ifa for Orunmila
When
he was getting married to Oro-Modimodi
The
stem of Olowu-Sakoorogbale
He
was advised to offer ebo
Oro-Modimodi,
otherwise known as Odu, was the daughter of Oluwo Sakoorogbale. From the moment
her mother carried her in her womb, it was obvious that Oro-Modimodi was not an
ordinary creature. When she was born, the events that happened around her and
the entire world confirmed that she was not an ordinary human being. During his
ceremony of Ikosedaye, the Awo who was there performing the rites put infacis
in the fact that the baby was specially endowed with unique powers and
qualities from the heaven She could not, and should not be married to an
ordinary person when she grew up to maturity. They named it Oro-Modimodi, Esoteric
words, otherwise known as Odu.
Odu
was below the average in beauty and physical appearance. She was very jealous
of the other women. In that stage, Odu could only be found in the midst of men
as a result of his jealousy of his female partners.
All
those around Oro-Modimodi were endowed with extremely high occult and spiritual
powers. She applied those powers to assist her father Oluwo Sakoorogbale so
that she would triumph and become great in life. Some other men who came to her
for assistance were also assisted.
They
knew that they could not bear their occult and spiritual powers. That was why
her father Oluwo Sakoorogbale approached Orunmila to marry her according to the
Ifa directive during his Ikosedaye that no ordinary man could marry her.
Orunmila
consulted Ifa and Ifa gave her the green light to marry her. Ifa however,
warned him that he should call this woman and asked her to tell him what he
liked and what he did not before she entered his house.
As
a result of this warning from Ifa, Odu was invited by Orunmila for a
face-to-face discussion. She asked Orunmila to meet her at her father's house
on a specific date. When they met, she promised Orunmila that she would assist
him to triumph and greatness. She said no one would be able to beat him. She said
none of her fellow Irunmoles would be as big as him. She said that she loved
being spoiled, loved and respected by her fiancé. She concluded that she
disliked being seen by other women - in fact she would never tolerate being
seen by any woman on earth. She put infacis in fact that if some woman who
dared to see her would face terrible consequences.
When
she said this, Orunmila told her that he was already married to many women,
consequently about this, he needed to discuss that with his other wives before
he could give her an answer about what she liked or did not like. .
Oro-Modimodi agreed with him. Another date was set for another round of
discussion before Orunmila left for home.
At
home, Orunmila summoned all his wives and explained to them what had transpired
between him and Odu. He told them that Odu was intransigent in the aspect of
the fact that she should not be seen by any woman. He asked them to tell them
what they thought; if they felt that they could abide by the unusual rules
requested; and if not, he was prepared to give it up. All the women told
Orunmila that there was nothing spectacular about that. They told them that
since the woman was not ready to see them or be seen by them, they also were
not prepared to see her. They asked Orunmila to go and marry Oro-Modimodi.
When
Orunmila and Odu met again, he told her there were no problems. Odu told
Orunmila to return to his house and find out. Three times Orunmila called her
wives and asked if they were sure that they would be able to mate with
Oro-Modimodi and three times they said there were no problems. For this reason,
the marriage was contracted.
When
Oro-Modimodi moved to Orunmila's house, she was given the room at the end of
the house. She loved the arrangement and the other women too. For six months,
they lived together without any problems.
However,
one day, one of the women in Orunmila's house called another woman and told her
that it was the highest insult for a woman, the smallest among the wives for
the case, to order them not to see her and that they had to abide by such
rules. She said it was clear that this woman was using a trick for her to avoid
participating in house chores. To pepper the wound they were the ones who
cooked for her, collected water for her, swept the room and washed the clothes
for her! She claimed that Orunmila had cheated them to accept the woman's
rules. She accused Orunmila of dancing to the compass of the newest of the
wives. How Orunmila allowed a woman without being seen could be able to dictate
to the elderly in the house? The situation should be attended to and therefore
adjusted.
Some
of the other spouses conceded that there was a marked improvement in their
lives in the short period when Odu entered the house. They felt that such a
thing should be considered before making any decision against the woman. And
what? The other women shouted. Was that enough for her to be the one to make
the decisions in the house? She should be put in her proper place.
One
of them suggested that they should confront Orunmila and ask him to find a
solution to the matter. Three other women said Orunmila could not do anything
because her head was permanently in the woman's arms. The woman, Odu was the
one who was controlling Orunmila herself! If there was to be any solution, it
must be found by the women. That was how they all concluded that they would go
and meet the woman, take her out of her room and make her participate in the
household chores. If she was being feared by her husband, they had no fear for
her, they all concluded.
Because
Oro-Modimodi was living at the far end of the house, the place was always dark.
They went to look for lamps which they would light for candlelight in the
living room since she was living in the dark since she arrived at the house.
The eldest of the wives told all the other women to take their lamps in their
rooms. they did it.She stated that they should drag Odu-Modimodi out that day
to expose her. Yes! They all chanted, and there they were.
They
stormed into the room with their lamps on; they focused their lamps on Odu's
face. What they saw was unspeakable and indescribable. At that very moment, all
of them collapsed, fell and collapsed dead!
When
Orunmila arrived home, he felt something terrible had happened, he could not
have any of his wives. He called them and there was nobody to answer.
Oro-Modimodi did not leave his room. Orunmila entered only to find the corpses
of the women piled on top of each other at the Oro-Modimodi gate. When he
realized that they were all dead, sadness invaded him. He shouted and accused
Oro-Modimodi of introducing agony into his home, saying:
Oro
n o ba o pin’hun fun’ku
Oro
n o ba o pin’hun f’arun
Oro
n o ba o pin’hun fun kile gbona janjan
Translation:
Oro
, I do not enter into a deal with you to the death
Neither
negotiate for affliction
And
I did not agree that my house was burned
That
was how Orunmila knew that the women in her family were the ones who brought
lamps to Odu's room to face her in defiance. That's what caused her to hit them
under.
Odundun
ab’ewe pelembe-pelembe
Teteregun
abiyo gbondorigi-gbondorigi
E
ba w’eti Adete
E
wo odundun
Deede
ogboogba ni won se
Dia
fun Orunmila
Baba
n lo ree fe Oro-Modimodi
Tii
somo Oluwo Sakoorogbale
Ebo
ni won ni ko waa se
Nje
Oro n o ba o pin’hun fun’ku
Oro
n o ba o pin’hun f’arun
Oro
n o ba o pin’hun kile gbona janjan
Oro
ni l’oooto lo o ba mi pin’hun fun’ka
Oooto
lo o ba mi pin’hun f’arun
Amo
sa o o ba mi pin’hun fun ka gbe’na wo ni o!
Translation:
The
leaves of Odundun are thick when touched
The
teteregun is long and large in appearance
If
you look at the leaves of the Cactus Adete
And
look at the leaves of Odundun
She
looks exactly the same
Those
were the declarations of Ifa for Orunmila
When
I was going to marry Oro-Modimodi
The
stem of Olowu-Sakoorogbale
He
was advised to offer ebo
Orunmila
began to sing and her song became a lament,
He
said
Gold,
I do not enter into a deal with you to the death
Neither
negotiate for affliction
And
I did not agree that my house was burned
Oro
replied that truly, you did not enter into a pact with me for death
And
you did not negotiate out of affliction
But
you also did not tell me that the light would be brought to look at my face.
Ifa
says that no matter what happens, no woman should be allowed to see or possess
Odu. It was Odu herself, a woman companion, who decreed against being seen by
any woman.
Copyright
:Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145,
location Ile Ife osun state Nigeria.
IMPORTANT
NOTICE : As regards the article above, all rights reserved, no part of this
article may be reproduced or duplicated in any form or by any means, electronic
or mechanical including photocopying and recording or by any information
storage or retrieval system without prior written permission
Fromthecopyrightholder and the author BabalawoObanifa, doing so is considered
unlawful and will attract legal consequences
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.