ODU IFA OGBE IRETE BY BABALAWO OBANIFA

BABALAWO OBANIFA COMMENTARIES ON ODU IFA OGBÈ-ÌRETÈ

This work shall make exhaustive commentaries on  Odu Ifá Ogbè-Atè also know as  Ogbè-Ìretè. The work will be useful to  any practicing Babalawo or ifa devotee, who want to have an indepth knowledge of what  Odu ifa Ogbè-Ìretè  is all about. The work will examine among other things what is odu ifa Ogbè-Ìretè ? Who are the associate or affliated IRÚNMOLÈ AND ÒRÌSÀ with odu Ifa Ogbè-Ìretè ?  What are the likely favorable profession or occupation by those by odu Ifa  Ogbè-Ìretè ? what are the possible or likely names that can be given to those born by Ogbè-Ìretè? Some summary of  of general information for those born by odu ifa Ogbè-Ìretè.some scared messages in odu ifa Ogbè-Ìretè and commentaries on tall these and more will be the major focus of this wor

WHAT IS ODU IFA OGBÈ-ÌRETÈ?

I    I

I    I

II   I

I    I

WHO ARE THE AFFILIATED IRÚNMOLÈ AND ÒRÌSÀ OF  OGBÈ-ÌRETÈ?

The following has been identify has working IRÚNMOLÈ AND ÒRÌSÀ with Odu Ifá Ogbè-Atè  are ;Ifá,  Orí,  Èsù-Odàrà,  Ègbè,  Àjé,  Egúngún.

WHAT ARE THE TABOO OF  OGBÈ-ÌRETÈ?

By the taboo of  Ogbè-Atè,  we mean both animate or inamate object that such as plant and animals and character that that those born by Ogbè-Atè mus avid from eating , using or doing in other to have promlem –free life.the floowin has benn identify.

 They  should not eat rooster (use it to feed Ifá)

Theyshould  not use pigeon, Agbe, Àlùkò or Áásèé for anyone

They  should not use guinea pig from India

They must not walk barefoot

They must never  get involve in the profession of Blacksmith

They should never use Ògé bird for anything (especially Ogbè-Atè girls)

 They should never use broken cups, plate or gourd for anything

They must never be cruel and dishonest

WHAT ARE THE LIKELY SUCCEFUL OR FAVORABLE OCCUPATIONS OR PROFESIONS FOR ODU IFA OGBÈ-ÌRETÈ ?

Ogbè-Atè children, males and females, are good in medical and paramedical fields

like medicine, nursing, pharmacy, physiotherapy, herbalism  etc.

 WHAT ARE POSIBLE NAMES FOR OGBÈ-ÌRETÈ CHILDREN?

By this it mean the names that can be given to those born by this Odu during their ITÈLÓDÙ OR ÌKOSÈDÁYÉ. They exist in both male and female cartogory. For male we have;  Erinfolami,Oláugbà, Ifábayé,  Ifákìíté, Ifágbàmílà Adésetán for females  , we have :Oláifá,  Fásolá ,Ifakémi,  Iléowó,  Awoníkèé, Òjèékúnlé.

Commentaries

It is instructive that names are derive from positive character in odu  Ifa Ogbè-Atè

SOME SUMMARY OF INFORMATION ON OGBÈ-ÌRETÈ FOR THOSE BORN BY THE ODÙ DURING ITÈLÓDÙ OR ÌKOSÈDÁYÉ

Ogbè-Atè children would be very prosperous in life and could achieve the wishes of their

Heart, come thick or thin. But for children  of Ogbè-Atè, it is their duty to be

telling  what they want to become in life exactly to their Orí, Ifa and Olòdùmarè

and it will be given to them. If they maintain reticence, they can live to feel such a lack of

communication. Therefore, the Ogbè-Atè children must be sure of exactly what

that they want in their  mind and then demand them  from Orí, Ifá and Olòdùmarè.

As an adjunct to this, Ogbè-Atè children have the ability to be masters over their

Destinaties.  They possess the ability to control their world and the worlds of those with

success around them Ogbè-Atè children also have the luck to acquire good husbands in life.

These spouses will also reinforce their chances of success. Both will be known,adored and respected everywhere.

For children Ogbè-Atè, if the situation at their home base is difficult they can

travel outside of base and if they do, they will be very successful in their stay. They

they will return with more success and achievement beyond their wildest imaginations. While the

people were waiting for the Ogbè-Atè children to be be dishonored or humiliated, they

they end up becoming more successful, more fulfilled and more recognized.

The problem of Ogbè-Atè children is that no matter how hard they try to do

good to people and make them happy and happy, those that they are still helping

They will go after a furtive and slander them. Ogbè-Atè children only need to consider this

made as part of the challenges they need to face in life and that is why they should  ignore their

slanderers and continue to do well. Those who slander Ogbè-Atè soon they will come to pay their tribute sooner or later.

It is extremely difficult for children Ogbè-Atè to determine with certainty those who

authentically love or pretend. It is however in your interest more to find a means of

recognize your true friends from the hordes of admirers and pretenders or hypocrites

to know who to count during the tribulations.

For Ogbè-Atè the children, the more they wish them ill, the more successful they become. They more

who humble themselves, the more popular they become. The guide spirits and guardians of the

Ogbè-Atè children give, ability to get bad to good, harm opportunities,

Despair to fortune and threats to opportunities.

Ogbè-Atè children, males and females, are good in medical and paramedical fields

like medicine, feeding, pharmacy, physiotherapy, herbalism and so on.

They have the ability to bring joy in the lives of those who are physically,

mentally, psychologically and emotionally with problems.

Ogbè-Atè children should never lose hope in life. It does not matter how hard or

As difficult as the situation may be, they must continue to strive. Their success is

definitely at  hand.                                                                   

For Ogbè-Atè the female children, the more respect they give to their husbands the more

honorable that she will be. All the relationships of their husbands and their husbands will fight forthe rights of Ogbè-Atè the female children and duly secures anything

belongs to them is given to them. Therefore, the keys to marital bliss for

Ogbè-Atè the female children are in favor of their husbands and the (husbands)

relations, obedience, concern and love at all times for her husband. Yes those girls

they do these, they can earn the admiration, respect and love of their husband and relationships

at their  side.

For children Ogbè-Atè, Ifá sends them to be moderate with tobacco and liquor buyers.

This will strengthen their  chances of success. So doing, they will be very successful and their

success will count on those same ones.

Ogbè-Atè children have a tendency to neglect their houses and then they are taking care of the

welfare of others. This must be reversed. They should always be taking care first of their

House problems and daily needs before attending those of friends and others

outsiders.

Ogbè-Atè children should always do good, they should never stay or should do

wrong, they should never harbor the bad thoughts, they should avoid contradicting laws

social and moral laws.

SOME SACRED MESSAGES ON ODU IFA OGBÈ-ÌRETÈ AND COMMENTARIES ON THEM.

1

Ifá says that it foresees the IRE of prosperity and achievements for three people who Ogbè-Atè is 

reveals during the . Ifá   consultation. Ifá says that the three will be able to achieve the desires of their heart in life. On this, Ifá says:

Àkùko ò mi tó ko lanàá

Ìko ire ló ko

Dia fun , Erin

Erin n sunkún òun ò Lola

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

My cock that crow yesterday

The crow was for good

That was the declaration of Ifá  for Erin (Elephant)

When crying because he lacked prosperity

They advised him to offer sacrifice

He complied.

Erin (the Elephant), up to that point in time is as small as a rodent, he was unhappy with the small size that he had. These have been preventing him from carrying out his heart's desires. He therefore went to the aforementioned Babaláwo for Ifá consultation. His question is; could he achieve the size that would enable him carry out his heart desires? Would he be prosperous in life? They advised him to offer sacrifice. He was also assured that he will achieve his ambitions in life.

Àkùko ò mi tó ko lanàá

Ìko ire ló ko

Dia fun Efon

Efon n sunkún òun ò níyì

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

My cock that crow yesterday

The crow was for good

That was the declaration of Ifá for  Efòn ( The buffalow)

When crying because he lacked prestige

They advised him to offer sacrifice

He complied.

Efon was as small as a rat before this period in time. He was sad that he did not have Prestige in  the group of wild animals. The other animals looked down on him because of its tiny size. He approached the Babaláwo aforementioned for Ifa consultation. He went to complain about the same problem as Erin( the Elephant) ,They also advised him to offer sacrifice and he was also assure assure that everything would  happen for him the way he had wanted.

Àkùko ò mi tó ko lanàá

Ìko ire ló ko

Díá fún Esinsin

Tí n sunkún òun ò ríbi do

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

My cock that crow yesterday

The crow was   for good

That was the declaration of Ifá for  Esinsin (Common flies)

When crying because he lacked where to sit

They advised him to offer sacrifice

He complied.

Esinsin at his own right was crying because he had no place to call his possession. He had no resting place and he did not have place to get his daily bread .Life was becoming too unbearable for him. He went therefore to the Awo mention for ifa Ifa consultation. Could he enjoy his life like others? Would he be getting his daily meal without much trouble? Could he get a resting place at the end of each day's work, where he would put his head comfortably? The Awo advised him to offer sacrifice. He was also assured that he will his have everything he wants in life. The Awo told Esinsin not to exercise any fear where he would be able to get all the best things in life free of charge. ERIN, EFÒN and ESISNIN all offered the sacrifice prescribed by the Babaláwo.  The sacrifice materials are: two pigeons, two guinea-fowl, four kola nuts,eight bitter-kolas and money for each of them. Immediately after the sacrifice, Erin became the largest animal in the forest; Efon became the largest animal in the savanna, Esinsin started to enjoy his life there in more complete manner. When the kings were feasting and were having dinner, Esinsin would be there ,enjoying with them, when any ceremony was  taking place anywhere,all the other people can be  prevent from attending but Esinsin cannot be prevent . Esinsin could also sleep in the houses of kings and subjects without question. The three of them then were able to achieve the desires of their hearts they were singing and dancing and giving praise in turn to their Awo and their Awo were giving praises to Ifá:

Àkùko ò mi tó ko lanàá

Ìko ire ló ko

Dia fun, Erin

Erin n sunkún òun ò Lola

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Àkùko ò mi tó ko lanàá

Ìko ire ló ko

 Dia  fun Efon

Efon n sunkún òun ò níyì

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Àkùko ò mi tó ko lanàá

Ìko ire ló ko

Díá fún Esinsin

Tí n sunkún òun ò ríbi do

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Erin í lólá  o

Efon  níyì

Esinsin ló roko lòó lè

Kò pé, kò jìnnà

E wá bá ni ní wòwó Ire gbogbo

Translation:

My cock that crow yesterday

The crow was for good

That was the declaration of Ifá for  Erin

When crying because he lacked prosperity

They advised him to offer sacrifice

He fulfilled

My cock that crow yesterday

The crow was for good

That was the declaration of Ifá  for Efòn

When crying because he lacked prestige

They advised him to offer sacrifice

He complied

My cock that crow yesterday

The crow was for good

That was the declaration of Ifá to Esinsin

When crying because he lacked where to sit

They advised him to offer sacrifice

He complied

Erin became prosperous

Efon became prestigious

Esinsin had gone to the farm to sit

Before long, not too far

Look at us in the midst of abundant blessings.

Ifá says that three people who had gone for  Ifá consultation could achieve the wishes of their  heart.

Commentaries

The major theme and message present in this Odu Ifá Ogbè-Ìretè is beyond the spiritual prescription of making Ifa consultaion and making  ebo alone, rather the this stanza of Ogbè-Ìretè is more psychological than  spiritual. The core message in this reading emphasize on the essence of thinking big in life. It prove that if human can only wish and not settle for average in life , they will achieve all their heart desire and goal. This is what ERIN, EFÒN and ESISNIN  exemplify in this stanza Ogbè-Ìretè.

II.

Ifá says that it foresees the IRE of prosperity for the client for whom this Odù is revealed. Ifá says that he or she would be prosper and become great in life. Ifá also says that the client must be saying  or expressingb his or her needs Ifá and Olódùmarè and the deities, , if the client wants to build manyhouses in life, he or she must tell Ifá to please give him the opportunity to build the exact number of homes he or she wants in life. He or she should t say  it to  the deities, they will allow him to  to be prosperous. Ifá says that as long as the client asks for exactly what he or she wants from Ifá, he will always get it.On this, a stanza in Ogbè-Atè says:

Aféfé lélé níí sewé igi oko láálo - láálo

Èfúùfù lélé níí sewé igi oko gbàárìkoko - gbàárìkoko

Ará ilé níí ara oko pé e kú àtùgbà

Díá fún Òrúnmìlà

Ifá l'óun ó foláa temí hàn mi

Translation:

The gentle breeze is that which bends the leaves of the trees of the farm

The gale is one that shakes the leaves of the trees of the farm

The capital is he who greets the locals "how is the work"

These were the declarations of Ifá  for  Òrúnmìlà

When Ifa says that he will show me my prosperity.

A child of  Ogbè-Atè went to Orúnmìlà for the Ifa consultation. He wanted to know how it

He would become prosperous in life. Ifa promised him that he would be very successful in life. He asked ifa to show him the success as it would have been. Ifá answered that he would be so successful as two rats from the back on the farm. He left with feeling very happy. He began to observe the life-styles of rats in general then and discovered in  his observation ,that no matter how prosperous rats can be, they do not end well, in future  they do end in the decoction pot as food. They usually die grievously and die for the enjoyment and good of human beings.He returned to Òrúnmìlà with the complaint that he did not like the prosperity of the rats. He asked for another kind of prosperity. Ifá said then that he would be as prosperous as two fish. He put on

happiness as garment and departed. He began to observe the life-styles of fish then. He  later discovered  too ,that no matter how prosperous or successful fish may be, their graveyard end was in the cooking pot as food. He came back to also complain about this. He also had the prosperity of birds. He rejected it later for the same reason he gave for rats and fish earlier. He is gave the prosperity of four legged animals equally. He rejected it equally as before. They asked him then to stop simply asking for and kind of prosperity But come and demand for any kind you would like to have in this life after due observation . He went out and started observing human beings. He traveled far and wide and in the later period he discovered in the village of ÌLALÀ a very prosperous man who was widely acclaimed for his commercial. He was very rich and favorably respected everywhere in his environment. He then returned to Orúnmìlà and said that he would like to be as prosperous as Olajugbà in village of Ìlalà, they asked him then to offer a sacrifice with two rats, two fish, two roosters and two male goats or rams. He complied. Life pleases him.

Aféfé lélé níí sewé igi oko láálo - láálo

Èfúùfù lélé níí sewé igi oko gbàárìkoko - gbàárìkoko

Ará ilé níí ara oko pé e kú àtùgbà

Díá fún Òrúnmìlà

Ifá l'óun ó foláa temí hàn mi

Mo ní báwo me ng o se là tó Ifá

Ó ní ng o làlààlà bíi ti eku méjì Olùwéré

Ifá dákun má folá to tèmí w 'olá omo eku

Bó ti lè wù k'éku o lóla tó

Bómo eku bá làlààlà tán

Iyán lomo aráye n feku ú je

Ifá dákun má foláa temí wé‗ólá omo eku

Aféfé lélé níí sewé igi oko láálo - láálo

Èfúùfù lélé níí sewé igi oko gbàárìkoko - gbàárìkoko

Díá fún Òrúnmìlà

Ifá l'óun ó foláa temí hàn mi

Mo ní báwo me ng o se là tó Ifá

Ó ní ng làlààlà bíi ti eja méjì abìwè gbàdà

Ifá dákun má folá to tèmí wolá omo eja

Bó ti lè wù kéja ó lóla tó

Bómo eja bá làlààlà tán

Iyán lomo aráye n feja á je

Ifá dákun má foláa temí wólá omo eja

Aféfé lélé níí sewé igi oko láálo - láálo

Èfúùfù lélé níí sewé igi oko gbàárìkoko - gbàárìkoko

Díá fún Òrúnmìlà

Ifá l'óun ó folá tèmí hàn m

Mo ní báwo me ng o se là tó Ifá

?

Ó ní ng làlààlà bíi bí eye méjì abìfò mud

Ifá dákun má folá to tèmí wolá omo eye

Bó ti lè wù k as axis or lóla tó

Bómo eje bá làlààlà tán

Iyán Lomo Aráye n Fomo eyeé je

Ifá dákun má folá to tèmí wolá omo eye

Aféfé lélé níí sewé igi oko láálo - láálo

Èfúùfù lélé níí sewé igi oko gbàárìkoko - gbàárìkoko

Díá fún Òrúnmìlà

Ifá l'óun ó foláa temí hàn mi

Mo ní báwo me ng o se là tó Ifá

Ó ní ng làlààlà bíi i teran méjì abèdò abékè

Ifá dákun má folá to tèmí wolá omo

Bó ti lè wù kéran ó lóla tó

Bómo eku bá làlààlà tán

Iyán lomo aráye n feran-án je o

Ifá dákun má folá to tèmí wolá omo

Aféfé lélé níí sewé igi oko láálo - láálo

Èfúùfù lélé níí sewé igi oko gbàárìkoko - gbàárìkoko

Díá fún Òrúnmìlà

Ifá l'óun ó folá temí hàn mi

Ifá ní báwo ni ngo se là tó o

Mo ní mo fé làlààlà bí i Olájugbà Ilalà

Olájugbà Ìlalà ló so igbó di ilé

Ó s'ààtàn d'ojà

O kóle nílé ìyá

O kóle nílé e baba

Ó di eni àjíkí

Or say eni àpésìn

Òrúnmìlà dáké

Ifá jé kí ng là bí Olájegbà Ìlalà

Translation:

The gentle breeze that bends the leaves of the trees of the farm

The gale is one that shakes the leaves of the trees of the farm

The capital is he who greets the locals "how is the work"

These were the declarations of Ifá  for  Òrúnmìlà

When Ifá says that my prosperity will be shown to me

I asked how prosperous I would be in life

Ifá said that I would be as prosperous as two rats, fast running

Ifá please do not compare my prosperity with those of rats

It does not matter how prosperous rats can be

At the end of rat's prosperity

They end their eating with yam and beaten by humans

Ifa please do not compare my prosperity with those rats

The gentle breeze is that which bends the leaves of the trees of the farm

The gale is one that shakes the leaves of the trees of the farm

The capital is he who greets the locals "how is the work"

These were the declarations of Ifá to Òrúnmìlà

When Ifá says that my prosperity will be shown to me

I asked how prosperous I would be in life

Ifá said that I would be as prosperous as two fish, elegant swimming

Ifá please do not compare my prosperity with those fish

No matter how prosperous fish may be

At the end of the prosperity of the fish

They end their meal eaten with yam eaten by humans

Ifá please do not compare my prosperity with those fish

The gentle breeze is that which leaves the trees of the farm

The gale is one that shakes the leaves of the trees of the farm

The capital is he who greets the locals "how is the work of the farm"

These were the declarations of Ifá  for  Òrúnmìlà

When Ifá says that my prosperity will be shown to me

I asked how prosperous I would be in life

Ifá said that I would be as prosperous as two birds, fast in flight

Ifá please do not compare my prosperity with those birds

It does not matter how prosperous birds can be

At the end of the prosperity of birds

They end up eating eaten with yam beaten by humans

Ifa please do not compare my prosperity with those birds

The gentle breeze is that which bends the leaves of the trees of the farm

The gale is one that shakes the leaves of the trees of the farm

The capital is he who greets the locals "how is the work of the farm"

These were the declarations of Ifá  for  Òrúnmìlà

When Ifá says that my prosperity will be shown to me

I asked how prosperous I would be in life

Ifá said that I would be as prosperous as two animals, with large livers,

Ifá please do not compare my prosperity with those of animals

It does not matter how prosperous animals can be

At the end of the prosperity of animals

They end their meal eaten with yam beaten by humans

Ifá please do not compare my prosperity with those animals

The gentle breeze is that which bends the leaves of the trees of the farm

And the gale is that which leaves the trees of the farm

The capital is he who greets the locals "how is farm work"

These were the declarations of Ifá  for  Òrúnmìlà

When Ifá says that my prosperity will be shown to me

Ifá asked me how prosperous I would be

Ifá said that I would be as prosperous as two animals, with large livers,

I answered that I would like to be as prosperous as Olájugbà from the village of Ìlalà

Olájugbà from Ìlalà village turned forest into a dwelling place

He turned the scrap site into the market

He built a house for his mother's lineage

He built a house for his father's lineage

He became a favorably respected man

He became a greatly adored personality

Orunmìlà please

Ifá I am as prosperous as Olájugbà of  Ìlalà

Ifa says that the client for whom Ogbè-Atè is revealed will be very successful in life. He or

she must be nevertheless be  sure in her or his mind what needs and aspirations

they want  before approaching Ifá for help.

Commentaries

This second stanza of Ogbè-Atè emphasize on need and essence of Observation as a trait. As the says goes that reason , observation and experience  is the holy trinity of science. The statement of fact is this stanza is teaching that human being must be able to make diligent observation  before choosing their path in life. Many people in life have make a lot of hasty decision  due to lack of diligent observation i before making their choices. In choosing trade , site of business, spouses etc. it is the act of diligent observation that assist  Orunmila to make right kind of choices as depict in this stanza

III.

Ifá says that the client for whom Ogbè-Atè is revealed will become the master of his and  destiny and his life. Ifá says that the client will be able to control his or her world successfully. Ifa also says that the client should be careful of useless people who think nothing more than bad on a daily basis. This odù also says that it foresees the blessing of a good wife for a man for whom it is revealed. Ifá says that the woman in question will be from very powerful and favorable and respected family. It is expected that the client offers sacrifice and perform appropriate ritual to Ifa. On these, Ifá

Ènìyàn lósán pò ó jù'gbé

Eni Ire é wón, o ju ojú lo o

Ka tóó réni rere, ònà á jìn

Díá fún Òrúnmìlà

Ifá n lo rèé soko Ayé

Ó n lo rèé bá Olódùmarè pín áyé logboogba

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

The useless people are as numerous as the leaves of the forest

Reliable ones are as scarce as the  eyes

Finding a good person is a difficult task

These were the declaration of Ifá for Orunmìlà

When  he was going to be the master (husband) of the world

When he  was going to share the world in two equal parts with Olódùmarè

They advised him to offer sacrifice.

He complied.

Òrúnmìlà was planning to be the master of the world in order to understand it and be able to put everything the vagaries of life under his command. He also wanted to ensure that evil forces did not have power over any of his followers. Therefore, he gathered some people to ensure that everyone worked out a plan that would be mutually beneficial to all the people involved. They concealed outside a plan to ensure that their objectives were met. Without knowing to  Òrúnmìlà however, most of the people he advise , were responsible for the problems and uncertainties that happen in the world or really  in one way or the benefit from such disorder. These people started doing everything within their power to frustrate all the efforts of Orúnmìlà. Òrúnmìlà  tried all that he could do without no success. He went therefore to a group of students of Babaláwo mention earlier for the Ifa consultation.

The Awo of Orunmìlà assure that hit he would achieve his ambition and that he should not trust  the people he had been working with him. The Awo declared that those people were useless and unstable. They told Òrúnmìlà to offer a sacrifice with eight birds of Guinea, eight roosters, eight white doves and enough money.  They also told him .They asked him to perform a ritual to Ifa with four rats, four fish, gin and red pal oil. He complied. Immediately after the sacrifice, Òrúnmìlà was made to understand that all the people with which he had lined up here were also fueling the ambition to start to be the master of the world but inflicting pain, pain and agony on people. He started to work against evil. As soon as possible, the  suffering  of people were reduce, the hungry people begin to  fed well, those in need of children became proud parents, these sick people became  strong  and vigorous. The world became peaceful.  They were happy and proud of Òrúnmìlà. Olódùmarè was impressed so he shared the world in two equal parts and gave half to Orúnmìlà that is  Olódùmarè the creator of the world returned while Orunmìlà became the one who manages and organizes the world.

Ènìyàn lósán pò ó jù'gbé

Eni Ire é wón, o ju ojú lo o

Ka tóó réni rere, ònà á jìn

Díá fún Òrúnmìlà

Ifá n lo rèé soko Ayé

Ó n lo rèé bá Olódùmarè pín áyé logboogba

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Òrúnmìlà pèlé ará Ìko Àwúsí

Òrúnmìlà pèlé ará Ìdóró Màwúsè

Òrúnmìlà pèlé ará Ìworàn

Níbi ojúmó rere ti n móó wá

Omo  wá kegé

Omo elékì Agba-rèrè

Omo olóde àtilètu

Omo àdó or baba Tello hànhan

Òrúnmìlà pèlé ab'Olódùmarè p'Àyé Logboogba.

Erìnnì lóde Ìdó

Translation:

The useless people are as numerous as the leaves of the forest

Reliable ones are as scarce as the eyes

Finding a good person is a difficult task

These were the declaration of Ifá for Orunmìlà

When he was going to be the master (husband) of the world

When he was going to share the world in two equal parts with Olódùmarè

They advised him to offer sacrifice.

He complied

Everyone acclaims Òrúnmìlà, the inhabitant of Ìko Àwúsi,

Everyone acclaims Òrúnmìlà, the inhabitant of Ìdòrò Màwúsè

We acclaim Òrúnmìlà, the inhabitant or Ìworàn

Where the profitable day dawns

The abundant cactus tree owner

The tree owner of the èkì that extended and the wide space occupied

The owner of the land of the house where the grass and shrubs were regularly removed

The owner the pumpkin of the house the world in two equal parts with Olódùmarè

The possessor of the leader of Erìnmì title of the town of Idó.

Ifá says that the client will achieve his ambition of life. Ifá also says that the client will marry a lady who is from a very important and influential family. Many people  have chase  and the lady's hand in marriage but the client can earn her heart. The lady in question will also benefit immensely. Ifá says that the client must do well at all times in order to win the world to his or her his side.

Commentaries

This stanza of Ogbè-Atè emphasizes on need not to place our trust in people, and also that we should be able to appreciate good people because they are hard to come by as explain in this stanza of Ogbè-Atè.

 VI.

Ifa says that it foresees the IRE of a good spouse for the client for whom Ogbè-Atè is revealed. If  this person a man, he will get a good wife and if a woman g, she will get a  good husband . Ifá says that the client only needs to offer appropriate sacrifice for this to happen. Ifá also says that the couple, after marriage,  it will open  the opportunities for success to the extent that the two will be known and  respected completely. On these, Ifá says:

Àdàbà kekelúke

Díá fún Òrúnmìlà

T'nwá aya ìmòràn-àní

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

Àdàbà kekelúke

He was the Awo who launched Ifa for Òrúnmìlà

When looking for an ideal wife

They advised him to offer sacrifice

He complied.

Òrúnmìlà who wanted to explore the possibility of getting married  to  the ideal wife. He was looking  for a wife that would be socially, mentally, morally,psychologically, spiritually, etc. compatible to him. He went therefore to Àdàbàkekelúke, one of his students, for Ifa consultation.Orunmila was assure that he could achieve his heart's desire. They advised him that he should  offered sacrifice with two roosters and money. He complied.

Àdàbà kekelúke

Díá fún Ajé

Tí nwóko ìmòràn-àn yàn

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

Àdàbà kekelúke

He was the Awo who threw Ifa for Ajé (money)

When looking for an ideal husband

They advised  her to offer sacrifice

She complied.

At the same time that Òrúnmìlà was looking for an ideal wife,  AJÉ  was also looking  an ideal husband. She also went to Babaláwo himself for the Ifa consultation.She was also sure that she could get what she wanted. They advised him that she  should offered sacrifice with two chickens and money. She complied. Before long, Òrúnmìlà and Ajé met and soon after, all the formalities policies were fulfilled they became husband and wife. Immediately after this, the reputation of this couple spread to every corner of the world. They were both recognized and respected. The two also give each other the recognition and respect. They became happy and successful. They both were singing and dancing and praising Adaba Kekeluke for a job well done.

Àdàbà kekelúke

Díá fún Òrúnmìlà

T'nwá aya ìmòràn-àní

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Àdàbà kekelúke

Díá fún Ajé

Tí nwóko ìmòràn-àn yàn

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Njé Àdàbà kekelúke or

Àdàbà kekelúke ò o

Kò yes ilè tó wà

You won ò mo Ifá or

Àdàbà kekelúke or

Àdàbà kekelúke ò o

Kò yes ilè tó wà

You won ò mo Ajé or

Translation:

Àdàbà kekelúke

He was the Awo who launched Ifa for Òrúnmìlà

When looking for an ideal wife

They advised him to offer sacrifice

He complied.

Àdàbà kekelúke

He was the Awo who make Ifa for Ajé (money)

When looking for an ideal husband

They advised him to offer sacrifice

She complied.

Everyone praises Àdàbà kekelúke

All of us praise Àdàbà kekelúke

There is no land on land

Where Ifá is not recognized

Everyone praises Àdàbà kekelúke

All of us praise Àdàbà kekelúke

There is no land on land

Where Ajé (money) is not recognized

Ifá says that Ogbè-Atè children will be able to marry the husbands of their dream. They will have

success and they will live happily ever after.

Commentaries

This stanza of  Ogbè-Atè as simple as it may look ,is loaded with message, marriage institution is one of the great institution that guarantee the success of any man or woman. Hence choosing right partner requires diligent spiritual guidance as practice by Orunmila and Aje in this Odu.

V.

Ifá says that the client for whom this Odù is revealed is about to travel outside of his or her place of lodging. Ifá says that clients need to perform rituals for their EGBÉ  avoid dishono and humiliation both at home and destiney. Ifá says that the situation in houses or base of this person is far from being rosy. Many of his or her colleagues had concluded that the client will be dishonored soon. Ifá says that this will not be the case. Ifa also says that where the client plans to go has also been clouded with uncertainty. Ifá assured him however , that, the client will not face misfortune both at home and where he or she goes. On

these, Ifá says:

Téténté lawo Òde Ègbá

Téténté lawo Òde Ìjèsà

Kàkà kàwo or tea

Awo a r'àpá òkun

Awo a r'èlàmejì Òsà

Awo a lòó kó'de, kó'yùn kó jùnjùnnú wánú ilé

Awo a lo rèé tópo, tóyò la

Fun day Molówò-lábìrà

Tíí somo bíbí inú Àgbònniregun

Ebo èté ni won ní kó wáa

Ó gbé'bo, Ó rubo

Translation:

Téténté was the Awo of Egbaland

Téténté was the Awo of Ijeshaland

On the other hand for an Awo to be disgraced

Such Awo would travel to one side of the ocean

The Awo would be in the middle of the seas

The Awo would go and return home to brass, coral and expressive jewelry

The Awo would go and lick palm oil and salt

These were the declarations of Ifá to Moówo-Lábiìrà

Who was a descendant of Àgbònniregun

They advised him to offer sacrifice against dishonoring

He complied.

Moówo-Lábiìrà was the son of Órúnmìlà. He was Babaláwo. The conditions were not favorable  for  him where he was living. He planned to travel outside his home base for business accordingly. Therefore, he went for Ifa consultation. They told him to  ofer sacrifice he complied, immediately after he left his home base, his neighbors started doing joke about him that he had run away from the town because he recognized that he could never do well  in his  life. They went to the extent of booing those who were close to him that their  Awo had taken his hells when he knows that he had become a failure. In the meantime, Moówo-Lábiìrà had been able to settle down in his stay. He had  been  very successful. He had  made money, he had horses, jewelry, expensive clothes and he was recognized and respected. Seven years after, he decided to return to his home base. He hired many hands to help  him bring all his property home. When he was spotted, all the neighbors prostrated for him, praised him and accompanied him to the house of the Oba and wherehe  received blessing  of the king . He was so happy that he started praising his Awo and his Olódùmarè:

Téténté lawo Òde Ègbá

Téténté lawo Òde Ìjèsà

Kàkà kàwo or tea

Awo a r'àpá òkun

Awo a r'èlàmejì Òsà

Awo a lòó kó'de, kó'yùn kó jùnjùnnú wánú ilé

Awo a lo rèé tópo, tóyò la

Fun day Molówò-lábìrà

Tíí somo bíbí inú Àgbònniregun

Ebo èté ni won ní kó wáa

Ó gbé'bo, Ó rubo

Kò pé, kò jìnnà

E wá bá ni ní wòwó ire

Ifá ò jé n tea

Mo rówó reku

Ifá ò jé n tea

Mo rówó reja

Ifá ò jé n tea

Mo lówò l'ábìrà

Ifá mà mà jé n tea

Níbi mò mí rè

Translation:

Téténté was the Awo of Egbaland

Téténté was the Awo of Ijeshaland

On the other hand for an Awo to be disgraced

Such Awo would travel to one side of the ocean

The Awo would be in the middle of the seas

The Awo would go and return home to brass, coral and expressive jewelry

The Awo would go and lick palm oil and salt

These were the declarations of Ifá to Moówo-Lábìrà

Who was a descendant of Àgbònniregun

They advised him to offer sacrifice against dishonoring

He complied.

Before long, not too far

Meet us in the middle of all the Ire

Ifá did not allow me to be disgraced

I do not have money to buy fish

Ifá prevented from been  disgraced

I have no  money to buy fish

Ifa do not  allow me to be  dishonored

I have good business

Ifá please prevent me from been disgraced

Where I plan to go

Ifá says that the client will not be dishonored; instead of him facing humiliation. He would have

to return more successful and more satisfied.

Commentaries

 This stanza of Ifa make it clear that human being only associate their self  with successful people. Hence Human being must always   try not to settle for mediocrity in life. In as much we must learn not to look down on people because of their present state. Who knows tomorrow. Only Olodumare knows.

VI.

Ifá says that the client for whom Ogbè-Atè is revealed needs to offer sacrifice against the slanderers. Ifá says that no matter how hard the client tries to be good to people and make them happy, they will still go after  them  to defame them. The client's did not need to  seek legal redress against his or her slanderers, all of whom he or she needs to do is offer appropriate sacrifice to overcome all  bad plans and acts of his or his slanders. On this Ogbè-Atè says:

Esin níí kó gbindingbindin há'nu

Atélesè níí se gìirìgìrì já'na

Ò-bá-alágbède-jà-te omorí owú fó

 Dia fún Òrúnmìlà

Baba n be láwùjo enu

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

The horse is did not block his mouth

The floor of  the feet are what we used  paired  the road

He who fights with blacksmith and breaks the hammer

They were the Awo who launched Ifá for the Orunmìlà

When he was in the union of slanderers

They advised him to offer sacrifice

He complied.

Orunmila was he who was living right in the middle of the slanderers. There was nothing he did that these slanderers did not defame him above. He awakened the dead, he healed the sick, he made the women barren productive, he helped the poor to become rich, he protected people against evil spirits and adversaries. Still, the slanderers were not satisfied. In fact, really several of those whom he helped were among the slanderers of Orunmila. As a result of this, Òrúnmìlà twent to the three students above mention for Ifá consultation. Òrúnmìlà was told that he was in the middle of slanderers. They told him to Offer sacrifice with bananas. They also asked him to perform a ritual with Ifá with two rats and two fish. He complied. those who were speaking ill of Òrúnmìlà were all forced to praise him  because while they were busy slandering him, others who  was eye witnesses to the good deeds of Òrúnmìlà would stand up in the defense of Òrúnmìlà. The slanderers would also confess then that they were also beneficiaries of their good gestures This made Òrúnmìlà very happy and grateful to Olódùmarè. He was singing and dancing and praising his Awo:

Esin níí kó gbindingbindin há'nu

Atélesè níí se gìirìgìrì já'na

Ò-bá-alágbède-jà-te omorí owú fó

Dia fún Òrúnmìlà day

Baba n be láwùjo enu

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Njé kíni Ifá ó fi gbà me lówó enu aráyé

Ogede agbagba

Ní Ifá ó fi gbà me lówó enu araye

Ògèdè àgbagbà

Translation:

The horse  did not block his mouth

The floor of the feet are what we used to paired the road

He who fights with blacksmith and breaks the hammer

They were the Awo who launched Ifa for Òrúnmìlà

When he was in the collection of slanderers

They advised him to offer sacrifice

He complied.

How will Ifá accustom me to give back for slanderers?

Ripe bananas

That is what Ifá will use to free me from slanderers

Ripe bananas

Ifá says that the client will surpass his or her slanderers

 Every one of them return to pay tribute to him or her .

Commentaries

The belly is ungrateful, it always forget, we already gave it something. This statement is what  this stanza is revealing. It teaches that it is in human nature to pay good back with evil, we should not be offend when we see the manifestation of this truth in the society, rather we should fin away to protect our self from it, instead of keeping grudges against anybody, or wasting our efforts on vengeance

VII.

Ifá says he foresees the IRE of longevity and victory for the client for whom this Odù is reveals Ifá says that most of the of the people aroud this client are only there because of the things they will gain from him or her , they bunch of insincere and untrustworthy individual ,  he should offer sacrifice to getbgood people who will stand by him in time of need

Ká dijú, ka pé a kú

Ká m'eni ti yóó sunkún eni

Ká bùrìn-bùrìn, ka kosè danwò

Kà m'eni tì yóó se'ni pèlè

Kò níí burú-burú

Kó má k'enıkan mó ni

Eni ti yóó kù laò

Díá fún Òrúnmìlà

Ifá nfi ikú tàn wòn je

Wón ní kó sákáalè, ebo ní síse

Ó gbébo, Ó rubo

Translation:

Let us close our eyes and pretend to be dead

For us to know those who will mourn us

Let us deliberately miss our step and slip

For us to know those who will express concern

It will not be that bad

For this not to remain a person faithful to us

That person is what is difficult to determine

These were the declarations of Ifá to Òrúnmìlà

When  planning to pretend that he was dead

They advised him to offer sacrifice

He complied.

Everywhere Òrúnmìlà was, he was being praised. He was given many names of the praise and pseudonyms. He had many friends and admirers. Any time they were with him, they will be  telling him how much they loved him and that there was nothing they could not do because of him. Some of them went to the magnitude of narration  that they would prefer bad to  happen them instead of to Orunmìlà.Orunmila was concerned when he heard all of these forms from those around him. He was more distressed when he recognized that none of them had said anything against him. They convinced him that all of them could not mean what they were telling him. Although he could not master the fact that some of them can love him authentically, he chose not to suppose those who showed true love however and those who were pretenders. He decided to give them equal opportunities to demonstrate their love for him to all his friends and admirers accordingly. After incubating a plan he went  some of his Ifa students for consultation. During the consultation, Òrúnmìlà was assure that he could identify those who they truly love and pretend. They advised him to pretend that he was dead. They advised him to offer sacrifice with three roosters, three pigeons and money. After that, They advised him to go outside and cut an ARIRA tree from its exact height. He went to kill a matured goat, use the blood to soak the cut tree, put it in its bed and use your mat to cover the tree. He went and hid nearby somewhere to supervise those who were coming from and went to his house. He complied. The day of Òrúnmìlà's death was announced, everyone we heard hurried there to confirm the truth of the statement. They were all crying. A few moments later, some of his supposedly better friends came back to demand that Òrúnmìlà was owing them certain amounts of money and that they had to collect their money immediately or else the problem would happen. They all paid what they knew that they did not deserve to pay. Some came to confirm that Òrúnmìlà was truly dead; but when they left their house, they started doing joke about him that he thought he was the only one who knew how to enjoy life. They talked bad and they stopped going to his house. When some of his close friends said that Òrúnmìlà he was dead, they chased away their informants simply, demanding that they They had their own problems that Orunmila had caused for them before his death. Some of his friends expressed relief that the person who disturbs them to perpetrate their Atrocities had finally gone. There was a bunch of people who could not even be considered their friends in the real sense of him, however who was standing by him when they were told that he was dead They came to his house, offered to dig his grave, that they offered to take out water, food prepared for the relations of Òrúnmìlà of tomorrow. They were in fthere for six days and they were ready to stay with the relations of Òrúnmìlà for forty days.

However on the seventh day, Òrúnmìlà returned home very early in the morning, the. When these true admirers came by the morning, to all the world that Òrúnmìlà was alive. All his supposed friends areThey rushed to return to verify. Everyone was embarrassed to see him alive. Those who had collected money those who had abused him, those who showed indifference began to cry and beg for forgiveness. When Òrúnmìlà saw this, he told them that they really were true friends and hypocrites. He remembered what his Awo told him. He was full of praise for them. He  was singing and dancing, praising his Awo and showing gratitude to Olódùmarè.

Ká dijú, ka pé a kú

Ká m'eni ti yóó sunkún eni

Ká bùrìn-bùrìn, ka kosè danwò

Kà m'eni tì yóó se'ni pèlè

Kò níí burú-burú

Kó má k'enıkan mó ni

Eni ti yóó kù laò mò

Díá fún Òrúnmìlà

Ifá nfi ikú tàn wòn je

Wón ní kó sákáalè, ebo ní síse

Ó gbébo, Ó rubo

Òrúnmìlà ti e pé or kú kò kú mó o

Ekún araa wón l'awon n sun

Àrùwè araa wón l'àwon n gbà

Translation:

Let us close our eyes and pretend to be dead

For us to know those who will mourn us

Let us deliberately miss our step and slip

For us to know those who will express concern

It will not be that bad

For this not to remain a person faithful to us

That person is what is difficult to determine

These were the declarations of Ifá to Òrúnmìlà

By planning to pretend that he was dead

They advised him to offer sacrifice

He complied.

Òrúnmìlà whom you all said was dead do not lengthen your death

It was their pain that they had ended up crying

It was their melancholy that they were manifesting.

Ifá says that the client will be able to recognize his or her true friends and at the same time

plan against the person or speak against such person. If the client did, those enemies in guise of friend will be dishonor.

Commentaries

The truth of life and hard lesson that is embedded in this stanza of Odu  Ifá is that human being are like lower jaw, when a man die in the morning the lower jaw drop in the evening. So most human being are usually a fear weather friend. When you are very fine and you don’t have any problems in life, you should be very careful with people everybody is usually a friend of man who give gift.

VIII.

Ifá  predict Ire of  victory for the client over his or her enemies. Ifá says that he  will dishonor all the enemies of this client instead of the client to be humiliated or His or her name to be dragged in the mud. Ifá says that not only the wealth  bequeaths to the client surpassed his or her enemies, the more the enemies want his or her evil or failure, the most success will become that of  client. A verse in Ogbè-Atè supporting this assertion says:

Igbo ni yóó kùú si

Ilé nlánlá níí maá kó

Òkè e yèpè ni yóó sùn

Àkànpò èwù jìmba-jìmbà níí maá wò

Kò níí r'énìkan àá rán ní'sé

Látori ako esin níí tíí bó sórí abo esin

Díá fún Òrúnmìlà

Ifá n be níràngun òtá

Baba n fojoojúmó Kominú ogun

Won ní kí Baba sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Translation:

When they wanted him to die in the forest

He was erecting mansions

When they wanted his  corpse to rot away without receiving a decent burial

He was increasing  dresiing in  expensive dresses

When they were wishing him to live a single life without anyone helping him

He was riding female horses after getting off on male horses

These were the declaration of Ifá to orunmìlà

When he was in the middle of the enemies

And he was living in adversaries  anticipation

They advised him to offer sacrifice

He complied.

Orunmila was in the midst of the enemies. They were wishing him  badly. They wished him dead; they wished him serious diseases; They wished him untold calamities; they wished him diverse disaster. He went therefore to his Awo  for  Ifa consultation. The Awo told Òrúnmìlà to keep his mind at rest. They told him that the more they wished him badly, the most successful he would become. They advised him then to offer Matured male goat as sacrifice. He was also advised to boil yams and Then cook the YÁNRIN vegetable. He went to feed his Ifa with some of this and then of this, he and all his benefactors, family members and colleagues would eat the rest. He  complied  Soon after this, all these enemies were in serious trouble caused by themselves while Òrúnmìlà was swimming in wealth, success and recognition. He was so happy and grateful to his Awo and Olódùmarè.

Igbo ni yóó kùú si

Ilé nlánlá níí maá kó

Òkè e yèpè ni yóó sùn

Àkànpò èwù jìmba-jìmbà níí maá wò

Kò níí r'énìkan àá rán ní'sé

Látori ako esin níí tíí bó sórí abo esin

Díá fún Òrúnmìlà

Ifá n be níràngun òtá

Baba n fojoojúmó Kominú ogun

Won ní kí Baba sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Òtá Awo wáá dèwú isu

Pùkè

 Ifá maa bù won je o

Pùkè

Òtá Awo wáá d'èfó yánrin

Wòwò

N'Ifá ó maa bò wón je o

Wòwò

Translation:

When they wanted him to die in the forest

He was erecting mansions

When they wanted their corpse to rot away without receiving a decent burial

He was increasing and  dressing in expensive dresses

When they were wishing him to live a single life without anyone helping him

He was riding female horses after getting off on male horses

These were the declaration of Ifá  for  Orunmila

When he was in the middle of the enemies

And he was living in adversary anticipation

They advised him to offer sacrifice

He complied.

The enemies of an Awo have become a yam well boiled now

With seasoning

Leave Ifa to eat them

With seasoning

The enemies of an Awo have become a well-cooked YANRIN vegetable

With satisfaction

Leave Ifa to eat them

With satisfaction

Ifá says that the client will overcome his or her enemies. He or she will also progress in between

of the adversary.

IX.

Ifá says that there is a need for people close to this client to offer sacrifice in this Odù. These  people are all close to the client for whom this Odù is revealed. There is first person,  who is wealthy  needs Offer sacrifice so that   his or her  riches will not be a thing of the past. Secondy, there is someone who is sick who needs to offer sacrifice to regain his or her health. Thirdly , there is also a pregnant woman who needs to offer sacrifice to have a safe delivery so that her  uterus can open for her to become pregnant.

Ifá also says that the client for whom this Odù is revealed will stand better in the medical or paramedical field. These include medicine, pharmacy, nutrition, physical therapy, herbal medicine, Babaláwo and so on. This is because he or she will havesuccess in this field where others fail. In these Ogbè-Atè says:

A sa ní'gboro

A rìn ní'gboro

Òbùrin-bùrìn fomi ìgboro bó'jú

Emó ìgboro níí sáré golontó-gòlòntò

Díá Fún Omodé-Ode

Ti yóó ta wón l'ófà  oro

Translation:

He who runs on the main thoroughfare

He who walks on public roads

And wash his  face in public water system

The brown rat of the main street is what runs with its large size from a corner to

the other

They were the Awo who make  Ifa for a Hunter-in-training

Who planned to shoot people with lethal arrows.

Omodé-oda (Hunter-in-training) went to the Awo mentioned above for ifa consultations  to get power so he could inflict painful death, illness, pain and tribulations on people. He was given the authority. He started shooting people with his poisonous arrow. Many people died, Many were damaged Many fell suddenly. Some became barren, those that had money turned poor women, and pregnant women were unable to have safe delivery everything got chaotic.

A sa ní'gboro

A rìn ní'gboro

Òbùrin-bùrìn fomi ìgboro bó'jú

Emó ìgboro níí sáré golontó-gòlòntò

Díá fún Àrànrànmàjà

Ti yóó ta wón l'ófà òògùn

Translation:

He who runs on the main thoroughfare

He who walks on public roads

And he washes his face in the public water system

The brown rat of the main street is what runs with its large size from a corner to

other

They were the Awo who launched Ifa for Àrànrànmàjà

Who planned to shoot people with charm-overwhelmed arrow.

Àrànrànmàjà - Idid not believe in killing people sincerely. He specialized inflicting suffering, pain and agony in people. He made the ill sicker, the rich poor, the Poor poorer, the barren without hope and the pregnant perpetually pregnant. He seek the  authority of the Awo above mention  for him to continue his bad activities. The situation worsened then of the inhabitants of the world.

A sa ní'gboro

A rìn ní'gboro

Òbùrin-bùrìn fomi ìgboro bó'jú

Emó ìgboro níí sáré golontó-gòlòntò

Díá fún Òrúnmìlà

Ti yóó ta wón lófà otí

Translation:

He who runs on the main thoroughfare

He who walks on public roads

And wash your face in public water system

The brown rat of the main street is what runs with its large size from a corner to

other

They were the Awo who launched Ifa for the Orúnmìlà

Who planned to shoot people with alcoholic arrow.

When the world became unsafe for people to live there were many poor people, sick, sad and weak people everywhere, Òrúnmìlà approached the Awo mention to seek authority to neutralize the powers of Omodé Ode and Àràranmàjà. He was provided. He was also advised to offer sacrifice of two Guinea-fowl, two rats, two fish, four kola nuts, four bitter-kola and gin. The gin was used to perform ritual to Ifá. Òrúnmìlà was also advised to inform all people afflicted by the bad plans of Omodé-ode and Àràranmàjà to offer the same sacrifice. They all complied.Soon. Òrúnmìlà was able to cure all people of their various problems . The rich man became richer; the poor became rich; the patient became healthy; the pregnant deliver Without danger; the sterile one got pregnant. We all became happy in the world. HE They effectively neutralized Oda de Omodé and Àràranmàjà and were put to shame.

A sa ní'gboro

A rìn ní'gboro

Òbùrin-bùrìn fomi ìgboro bó'jú

Emó ìgboro níí sáré golontó-gòlòntò

Díá Fún Omodé-Ode

Ti yóó ta wón l'ófà gold

Díá fún Òrúnmìlà

Ti yóó ta wón lófà otí

Níyó ti Omodé-Ode bá ta won l'ófà prayed

Won a máa kó beerebe

Níjó ti Àràranmàjà bá ta won lófá òògùn

Won a máa sogbògbò àrùn

Níjó ti Òrúnmìlà bá ta wón lófá otí

Olowo ilé, won a máa ní àníkún

Òkùnràn ìbúlè, a díde

Aboyún ilé a máa bi tibi-tire

Àgàn tí kò rí bí towo àlà bosùn

Translation:

He who runs on the main thoroughfare

He who walks on public roads

And he washes his face in the public water system

The brown rat of the main street is what runs with its large size from a corner to

other

They were the awo who threw Ifa for a Hunter-in-training

Who planned to shoot people with lethal arrow

They also launched Ifa for Àràranmàjà

Who planned to shoot people with charm-overwhelmed arrow

Likewise the Ifa launch for orunmìlà

Who planned to shoot people with alcoholic arrow

The day that Hunter-in-training the people of the shot with his lethal arrow

People died in their crowd

The day  Àràranmàjà shot people with their charm-overwhelmed arrow

People fell ill in thousands

The day  Òrúnmìlà  shot at people with alcoholic arrow

The rich got richer

The patient became well and normal

The pregnant woman had a safe delivery

The sterile one became pregnant.

Ifá says that all bad machinations of the enemies of the clients will be neutralized.

Ifá also says that the client's problems will disappear and happiness will govern his or

his life.

X.

Ifa say that there is IRE of prosperity, honor, husband, children, etc and indeed all Irefor the client for whom this Odù is revealed. Ifá says that the lifting of this client to success will be so fast that colleagues around the client would be wondering how he or she they could achieve all the successes of life in such a short time. On this, Ifá says:

Ó lé sengele lórí Odi Olódi

Òkan soso òsùpà ti mole, a ju ìràwò

Díá Fún Adésetán

Ó n menu sùnráhùn ire gbogbo

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Translation:

He landed majestically on other people near walls

Only one moon is far brighter than all the stars

They were that the Awo cast  Ifa for Adésatán

When crying in need of all the IRE of life

They advised him to offer sacrifice

He fulfilled

Adésetán was a very hard-working man. He had tested  his hands in many ventures commercially without success. He had no wife, no house, no good clothes, no child and no money. Accordingly, he went to the Awo above expressed  for  consultation of Ifá. Adésetán was informed that he came for Ifa consultation becauseso that he could acheive the desires of his heart. He was assure that he would come up from the grass to grace himself, rags to riches for no time. They advised him not to harbor any pain in absolute. He was also advised to offer sacrifice with four pigeons, four chickens, four roosters, four guinea fowl, four sticks, four snails and money. They also asked him to perform Ifa ritual with four Guinea-fowl and money. He complied. After this, a special soap was prepared for him with two sticks, AJÉ (senfunsefun) leaves, one male and female dove, two snails and 200 leaves of ORÓSÈ. All these were together burnt (burn: burn) and mixed with soap for Adésetán  who in turn using bathing regularly. He started using it immediately. Soon, Adésetán became a rich man. He was able to get a wife of his choice. The wife gave birth to many children. He built many houses of his own. He bought many horses. In fact, he was able to acquire all the IRE of life in a short time. All his colleagues who knew him  to be  a poor and fruitless man less than five years before they were all surprised that he had become such a wealthy person. they asked him the secret of his success. He simply referred to the ingredients contained in the special soap that his  Awo prepared for him. He became an issue soon of envy in the community. He was singing and dancing and giving praises to Ifá and to his  Awo:

Ó lé sengele lórí Odi Olódi

Òkan soso òsùpà ti mole, a ju ìràwò

Díá Fún Adésetán

Ó n menu sùnráhùn ire gbogbo

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Njé Adésetán nigba wo lo di olowo

Ó ní gbobo ara ni sefunsefun n sefun ajé

Adésetán nigbàwo lo diáááya

Ó ní ako eyele won kìí sun àpón

Adésetán nigbàwo I gave it How

Or I did not know how to do it or you

Adésetán nigba wo lo di Onílé

Ó ní kekere leran àmòjá ti nkólé e tirè lótò

Adésetán nigba wo lo di oníre gbogbo

Ó ní igba lewé Orósè e tèmi.

Translation:

He landed majestically on other people near walls

Only one moon is far brighter than all the stars

They were that the Awo threw Ifa for Adésatán

When crying in need of all the IRE of life

They advised him to offer sacrifice

He complied

Now. Adésetán when you became rich

He replied that each part of sesfunsefun leaves is wealth

Adésetán when you secure a wife

He replied that a male pigeon does not live a single life

Adésetán, when you did you become a father

He replied that a stick is always blessed with children

Adésetán, when you did you become a homeowner

He replied that it is from childhood that the snail builds its own separate house

Adésetán, when you did you become the owner of all the IRE in life

He replied that this drew the authority to secure all the IRE in life

Of his 200 sheets of ORÒSÈ (that is, he will secure 200 different types of IRE in his life)

Ifá says that the client from whom this Odù is revealed should not lose hope in life. His success and achievements in life are unlimited. He or she will be rich, he or she will secure compatible husband, have many children, make a good house, figure the pretty house of his or his  and happy with life.

Commentaries

The saying that don’t wait for your ship to come in, swim out to it. Is one of the law of proactivenees, that is need to overcome life challenges. It is this principle of proactiveness despite in the face of challenges that this stanza is teaching , this is what life of Adésatán teach in this Odu Ogbè-Atè. It his proactive that help him to move quickly from grass to grace.

 

XI.

For a female client for whom Ogbè-Atè is revealed, Ifá says that she needs to respect her husband at all times and listen to what her  husband tells  her and dwells at all times by its rules and regulations. She must show concern for her husband and his well-being to live a happy and successful married life. If  this is done, she will be prosperous .On the contrary, if she does not have respect for the husband or his family, if she does not show concern for their welfare and refuses to dwell  by its rules and regulations, she will encounter a lot of probles in her matrimonial home. On  this, Ogbè-Atè says:

Gbó t'oko

T'oko làá gbó

Obìnrin tí yóó bósì kú

Níí rojú kokooko s'óko

A pòsé sààràsà

A mó'ko lóyú itékí-itékí

Oko a sì gbáa lójú

A sí kérù rè síta

Obìnrin tí yóó bórò kú

Níí sowó welewele sóko

A ní oko ò mi kín lo wí

A ní kín I féé je o

Àbí o féé wè ni

Àbí o féé sùn ni

A rérìn-i musé

A téwó méjèèjì gberegede

Oko a sì wùre fún-un

Díá fún Ògé

Tíi saya ogbè-Atè

Níjo ti nlo sílé oko àáro

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Translation:

Listen to your husband

The instruction of one's husband is worth it

A woman who will die unhappy

She is the one who frowns at the husband

She despise him

She looks at her husband with contempt

Her  husband will slap her face

And send her  to pack

A woman who will die in prosperity

She is the one who twists her hands in supplication to her husband

She will say, "my husband, what do you say?"

She will ask what he wants to eat

"Would you like to take a bath?"

"Would you rather take a nap?"

She will give you a smile

She will extend it two hands in respect

Her husband will then pray for her and bless her

These were the declaration of Ifá to ÒGÉ

The wife of Ogbè-Atè

When she was close to marrying her husband

They advised her to offer sacrifice

She complied.

ÒGÉ was about to pack at her husband's house. The day of  the ceremony was at  hands. Her husband to be was Ogbè-Atè. She went for the Ifa consultation to determine how her stay at the Ogbè-Atè house would be. The demonstration about these Ifa statements to her on the day of consultation. They advised him to show respect and humility. She was sent to show concern for the welfare and well being of her husband. They also asked her to respect all of her husband's relations so that she lived happily in her husband's house. They advised her to offer a sacrifice with two rats, two fish and one goat. She complied. She also performed rituals  to  Ifá with two rats and two fish. When she moved to her husband's house, she complied with all the advice  of the Awo.  They  all love her in the house. If there was something needed by those who live at he. If there was any need for those who live in the house, they  we all reserve one for her. Nobody wished for her to strive for something because they knew she t was  respectful and honorable woman. She was happy and happy. Many people gave their money and they presented him lucrative business. She became rich and successful. She was singing and dancing and praising her Awo, her husband and Olódùmarè:

Gbó t'oko

T'oko làá gbó

Obìnrin tí yóó bósì kú

Níí rojú kokooko s'óko

A pòsé sààràsà

A mó'ko lóyú itékí-itékí

Oko a sì gbáa lójú

A sí kérù rè síta

Obìnrin tí yóó bórò kú

Níí sowó welewele sóko

A ní oko ò mi kín lo wí

A ní kín I féé je o

Àbí or féé wè ni

Àbí or féé sùn ni

A rérìn-i musé

A téwó méjèèjì gberegede

'Oko a sì wùre fún-un

Díá fún Ògé

Tíi saya ogbè-Atè

Níjo ti nlo sílé oko àáro

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Njé Ògé ó dé o

Aya Ogbè-Atè

E wo 'lé Ire

E f'Òge só o

Translation:

Listen to your husband

The instruction of one's husband is worth it

A woman who will die unhappy

She is the one who frowns at him the husband

She despise  him

She looks at her husband with contempt

Her  husband will  in tur slap her face

And send it to pack

A woman who will die in prosperity

She is the one who twists her hands in supplication to her husband

Will she say, "my husband, what do you say?"

She will ask what he wants to eat

"Would you like to take a bath?"

"Would you rather take a nap?"

She will give you a smile

She will extend it two hands in respect

Her husband will then pray for her and bless her

These were the declaration of Ifá to ÒGÉ

The wife of Ogbè-Atè

When she was close to marrying her husband

They advised him to offer sacrifice

She complied.

Now, here comes Ògé

The beloved wife of Ogbe-Atè

Please look for a comfortable place

And place yourself Ògé.

Ifá says that the female client for whom this Odú is revealed should make a very good use of her character to earn her  husband and her relationships by her side. They  must protect their husband  interest and take care of  his  wellbeing ,if he is standing around or not. She must look at her character however, she must be obedient to her husband and must be respectful to   relation.

Commentaries

There is  no  jewel in the world so valuable as a chaste and virtuos woman. For a woman to be regarded as chaste and virtious. She must be able to exhibit all the the good trait as explain in This stanza . This stanza is mainly laying emphasis on the essence of good  charcter and humility in marriage by woman before  she can reap the dividend  of marriage institution.

XII.

Ifá says that it foresees the IRE of prosperity and the good luck for the client for whom thisOdù is revealed. Ifa says that not only that, anybody with whom this client associates will  also benefit from this good luck. They will succeed together. Ifá says that the client needs to offer appropriate sacrifice and perform ritual to Ifá for him or her to  acquires this good luck and prosperity. On n this Ogbe-Atè says:

Ilé tí mo bá wò

Ìyen á di'lé owó

Ònà ti mo bá tò

A di ònà èrò

Ilé ti mo bá rérìn-í wò

Taya, tomo ló máa bá won gbé'be o

Díá Amún-tábà-là

Ti nbe Logbérè ayé

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, ó rú'bo

Translation:

Any house where I put my foot

That house will become a house of riches

Any path through which I pass

Become a busy public road

Any house in which I enter with smiles

Such a house will be filled with wives and children

These were the statement that Ifa prescribed for AMU-TÁBÀ-LA

(he who smokes tobacco to be successful)

When experiencing the turbulence of life

They advised him to offer sacrifice

He complied.

AMU-TÁBÀ-LA was in deep trouble; he had no influence; no money;no good luck, no good means of living, no prosperity and no future.He had many people who trusted and believed in him. His failures were causing hisfrustration of the follower, disappointment and regrets. When he could no longer take the situation,He went for the Ifa consultation.The Awo told AMU-TÁBÀ-LA that he had a bright future. They said he he would be so successful that his success would count above all his followers. They also said that their good luck will also affect  his followers and those who believed positively in him. They advised him to offer sacrifice with two white doves, two roosters and money. They told him to perform a ritual with Ifá with two rats, two fish and palm oil. He complied. They asked him then to smoke tobacco while the ritual was following. He did.  Unknown to AMU-TÁBÀ-LA, all his spirit guides were in love with smoke from tobacco and smell. The moment they perceived the smell, they began to attract all the others responsible spirits  of  prosperity and good luck to him. He takes the two in abundance. Not only this, everywhere he was ,prosperity and good luck what usuualy  followed on. Any house in which he entered, prosperity and good luck w is usually follow. It don’t end there. Anyone with whom he associated became prosperous and fortunate. He was very happy and all the people close to him were equally happy. He was singing and he was praising his Awo and star:

Ilé tí mo bá wò

Ìyen á di'lé owó

Ònà ti mo bá tò

A di ònà èrò

Ilé ti mo bá rérìn-í wò

Taya, tomo ló máa bá won gbé'be o

Díá Amún-tábà-là

Ti nbe Logbérè ayé

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, ó rú'bo

Njé èfínfín-I tábà

Ifá n yo lódì-lésò wáá b'áwo

Èfínfín-i tábà

Translation:

Any house where I put my foot

That house will become a house of riches

Any path that I pass to the feeder

Become a busy public road

Any house in which I enter with smiles

Such a house will be filled with wives and children

These were the statements for which Ifa prescribed Amu-tábà-là

By experiencing the turbulence of life

They advised him to offer sacrifice

He complied.

Now, with tobacco smoke

Good luck is coming to me from every direction

With tobacco smoke.

Ifá says that the client for whom this Odù is revealed will have prosperity and good fortune. His or his luck will positively affect all his or his followers and benefactors.

XIII.

Ifá says that the Babaláwo who launched this Odù or a man for whom this Odù is launched should be paying more attention to the interiors of daily activities in his  home. He should not devote all his energy to helping others to solve their problems at the expense of his  own time If he devotes some time to look at his own affairs of the house,he will be more successful in all the other things he is doing. He will also gain respectand recognition of  others around him. Ifá also says that a female client for whom this Odù is revealed should be advised toAlways consult Ifa on the problem of  her future partner. She must also give herself the IDÈ as an APÈTÈBÍ. If this is not done, She can pursue three material relationship unsuccessful, that she would  run back  in the future later for the solution. On these, Ogbè-Atè  says:

Omi í gbón

Pànkàrà á gbón

Pànkàrà kìí fé k'ómi ó te òun rí

B'ójúmó bá mó

A máa lé teretere lójú omi

Díá fún ìyè

Tíí s'omo Olókun sèníadé

Níjó ti nw'óko ìmòràn ní yíyàn

Wón ní kó sákáalè, ebo ní síse

Translation:

The stream is wise

the broken gourd is equally wise

The broken  gourd does not want the stream to submerge it

Whenever it's morning time

The broken gourd  will float cautiously in the water of the stream

These were the statement for Ifá to ÌYÈ

Who was an offspring of OLÓKUN SÈNÍADÉ

When she was looking for an ideal husband

They advised him to offer sacrificeÌYÈ was a beloved daughter of OLÓKUN SÈNÍADÉ. She was quite prepared for themarriage. They therefore advised him to go and consult Ifá in the matter before taking a final decision. She refused, demanding that she was wise enough to know who would be  Her ideal husband. Everyone turns to her so that she will change her mind and go for the Ifá consultation  fall  on  deaf ears. The first ÌYÈ  husband were found and They married , it was ÀKÙKO (rooster). She soon discovered that ÀKÙKO was a very man lazy he thought moving a beggar's life. He can not keep stable work. He preferred the hand of the living form to speak with a hollow voice, choosing insects, crumbs and left over if he was not engaged in sincere beggar. All efforts of ÌYÈ for changing ÀKÙKO proved to be abortive. Tired of the lifestyle of ÀKÙKO. ÌYÈ got tired of this relationship soon and  pack away from  AKUKO’S house One day, ÌYÈ entered the market and found ÀRÒNÌ. This was love at first sight. Without caution or second thoughts, she decided to follow ÀRÒNÌ to her house as his wife. Those who saw her when she was following that complete stranger warned her against such action. She told them simply that ÀRÒNÌ's physical attraction was quite irresistible to her. She hurried after inconceivably. They went in the forest. Unknown however, to her ÀRÒNÌ was one of the most horrifying spirit. Her body  consists of only head, neck and trunks. He has no  other body member and no eye. To the come to the market, he borrowed the two previous members of the APA tree; he ordered borrowed the two hind limbs of the ÌRÓKÒ tree and borrowed both eyes of the ORIRO tree. When they reached that where he borrowed his former members of APÁ forced to take refuge in a tree, he returned the members and they continued on their journey. ÀRÒNÌ did not have any hands again. At this stage. ÌYÈ wanted to go back but ÀRÒNÌ did not do that. When they reached where ÀRÒNÌ borrowed the two later members of the Ìrókò tree. He returned them. That was when ÌYÈ knew that She was in deep trouble. There was nothing she could do but to continue following him since he was looking at her closely, ÀRÒNÌ was rolling then on the earth to move like a barrel. Also, when they reached the point that where he borrowed both eyes from the Ìrókò, he returned the owner's eyes. That was when ÌYÈ could escape from ÀRÒNÌ. In a word, the third husband believed asking borrowed everything he needed in his life. When she got home, she remembered the advice of Ifá that she had ignored until now. She was full of regrets for her actions impulsive and unreasonable. She decided to continue to consult Ifá how  to secure an ideal husband for her then. Very early in the morning, she went towards the house of the Babaláwo. The Babaláwo  was still asleep. She woke up the whole house. She went in and she told him Babaláwo that she wanted to consult Ifá on a mjor major problems. The Babaláwo asked her , the  he is  expected to  took his bath, instructed everyone in his house to cleanse theirself . They then  were then for their morning prayer. After the prayer, he called in his wife and attend to  anything was their demands, he made the same to all his children before call ÌYÈ to come for Ifa consultation. Meanwhile, looking at how the Awo He was taking care of the needs of his house, ÌYÈ was impressed so if a man  could do this, he could take care of her as well in her house. There and then, ÌYÈ  take a decision  to marry the Awo. But that time around, she was bent on asking Ifá if it was a wise decision or not. When the Awo was ready to answer her, she had also made a determination on what to ask Ifá. She asked Ifa silently if the Awo were her ideal man for marriage. This she did without allowing the Awo know what question she had proposed to Ifá. The Awo consulted Ifá then and Ogbè-Atè was revealed. The Awo told her that she wanted to know if A man she had met recently would be ideal for her to marry. The Awo stated further that the man was her ideal husband but that she should give herself the IDE first as an APETEBI and that she should offer sacrifice of four pigeons, four rats, four fish, four snails, cocoa butter and money. She complied. After that,she explained to the Awo what question she had asked Ifa. She insisted on getting marriedto the Awo. The Awo agreed but noted that all political formalities necessary must be met. Those were done for no time soon, IYE became a proud wife and mother of many children. She was full of joy and gratitude to Olódùmarè and his Awo:

Omi í gbón

Pànkàrà á gbón

Pànkàrà kìí fé k'ómi ó te òun rí

B'ójúmó bá mó

A máa lé teretere lójú omi

Díá fún ìyè

Tíí s'omo Olókun sèníadé

Níjó ti nw'óko ìmòràn ní yíyàn

Kò pé, kò jìnà

E wá bá ni ní wòwó Ire.

Translation:

The stream is wise

The broken gourd  is equally wise

The broken gourd  does not want the stream to submerge it

Whenever it's morning time

The broken  gourd will float cautiously in the water of the stream

These were the declarations of Ifá to Ìyè

Who was a descendant of Olókun Sèníadé

When she was looking for an ideal husband

Before long, not too far

Unite in the midst of abundant  blessing.

Commentaries

As the says goes that all that gliter is not gold, it is eseential that a person who want choose spouse or partner in in life should base his her choice  it on phiscal appearance because appearance is often deceiptive. Rather than the diligent observation and spiritual guidance and counsel of the wise around must be put into use before such decision.

XIV.

Ifá says that the client for whom this Odú is launched must obey all the principles of Ifá and  EGÚNGÚN. He or she must never abandon the two deities. He or she must also propagate them at all times. Ifá also says that  on no condition  should he or she abdoned them , as doing this may lead to frustration or disappointment A verse in Ogbè-Atè in support of these states assertions  say :

Agbe ta páà,  o ròkun

Àlùkò ta páà, o r'òsà

Áásèé màgàmàgà ò rile olórò o gbòn lo o

Díá Fún Olóbà mabèdú

Omo Ayún kinni b'omo lenu

Èyí tó ko ìsìn òpè sile

Tó lóun ò ní'Fá á se mó

Wón ní kó sákáalè ebo ní síse

Ó gbé'bo, or rúbo

Translation:

Agbe  took a flight and headed towards the ocean

ÀLÙKÒ  took a flight and headed towards the high seas

AÁSÈÉ did not find the house of a wealthy person to fly

These were the declarations of Ifá  for

 Oloba the King of Obá

He who finds refreshments to feed his children with

When he left the cult of Ifá

And he declared that he would have nothing to do with Ifá

They advised him to offer sacrifice

He complieid

Olóbà, the King of Obà was of the Ifa lineage and worshipers of Egúngún. His business was not moving when he had waited for long . For this reason, he concluded that Ifá and Egúngún that he had been worshiping they did not provide the necessary support he expected from them. He therefore vowed never to worship them again. But instead for the situation to improve, it got worse. Therefore, he went to the Awo group above expressed  for the Ifa consultation. Olóbà was informed that he had abandoned the two deities that had been giving him and his support of the whole house from the beginning. There was a need therefore for to go  will go back to them. They also told him that there was a traditional family business that Family has abandoned. They also advised him to go back to his business.  They asked him then to offer sacrifice with nine roosters and money. After this, he was to perform rituals to Ifá and Egúngún. He obeyed all these tips. Soon, Olóbà's condition changed for the better. His business improved, his health improved, he He was respected favorably and was adored for his affairs. He was full of praise to his  Awo.

Agbe ta páà, or ròkun

Àlùkò ta páà, or r'òsà

Áásèé màgàmàgà ò rile olórò or gbòn lo o

Díá Fún Olóbà mabèdú

Omo Ayún kinni b'omo lenu

Èyí tó ko ìsìn òpè sile

Tó lóun ò ní'Fá á se mó

Wón ní kó sákáalè ebo ní síse

Ó gbé'bo, or rúbo

E má mà jé'Fá or run

Egungun Olóbà

Olújíde okún màko Àpínni

E má mà jé'Fa or run

Egungun olóbà

E má mà jé'Fá or run

Èyin ò mò wípé lójè-lójè ni gbogbo wa nílé e wa

E má mà jé'Fá or run

Egungun Olóbà

E má mà jé'Fá or run

Translation:

Agbe took a flight and headed towards the ocean

Àlùkò took a flight and headed towards the high seas

Áásèé did not find the house of a wealthy person to fly

These were the declarations of Ifá   for Olóbà  the  king  of  Obà

He who finds snacks to feed his children

When he abandoned the cult of Ifá

And he declared that he would have nothing to do with Ifá

They advised him to offer sacrifice

He fulfilled

Do not allow Ifa to perish

The Egúngún  of  olóbà

Do not allow Ifa to perish

We salute Olújíde, the title holder of ÀPÍNNI,

Do not allow Ifa to perish

The Egúngún of Olóbà

Do not allow Ifa to perish

The Egúngún of Olóbà

Do you not know that we are all the worshipers of the OJE in our lineage?

The Egúngún of Olóbà

Do not allow Ifa to perish

The Egúngún of Olóbà.

Ifá says that there will not be abandoning the client for whom this Odù is revealed. Ifá sends client to always maintain towards Ifá and Egúngún. The client must not allow both deities to perish.

Commentaries

The main message in this stanza is that we mustnever in any way alliniate ourself from our heritage. This is the problems that we are facing toady as an African, we are suffering today because of alienation from our cultural heritage and spirituality.any act of alienation of one self frpom one cultural heriage and spirituality usually bring untold hardship.

XVI.

Ifa says that the client for whom this Odù is revealed needs to be initiated to be comfortable in life, not only this, he or she need to observe all warnings as  Contain  in his or her Odù. Ifá also says that clients should be able to avoid common pitfalls and be able to use his or her intelligence at all times. He or she must not contradict simple laws of society and those of nature. In other words, the client must, after being initiated, be renamed. A stanza in Ogbè-Atè supporting this states say:

Ogbè wá tè kára ó rò wá

Moggà, mo tè ni ìrègún ifá

Dia Fún Òrúnmìlà

Baba yóó te omo rè n'ìfá

Wón ní kó sákáalè, ebo ní síse

Ó gbébo. or rubo

Translation:

Ogbè, come and be initiated to be comforted

To take a hand of Ifá and then it is totally the initiate is the pride that one has

in Ifá

These were the declarations of Ifá for Òrúnmìlà

When he planned to  initiate his child

Òrúnmìlà was advised to offer sacrifice

He complied.

Òrúnmìlà was about to initiate his child in Ifá. He went therefore for   Ifa consultation. He was informed that initiating his child would bring him comfort definitely .He was advised, however, to inform his child that ignition  in the Ifá is one thing, but considering the warnings and advice of Ifá as contained in his Odù is completely another thing. If a person is initiated such person will have the potentials to be great. What will really ensure such greatness is the ability to obey all orders as contained in the person's Odù, ability to avoid all that had been forbiddenfor him or her and the willingness to offer all the major sacrifices as prescribed in the Odù. Òrúnmìlà was advised to instruct his child equally that the inability to dwell by these orders can make the child suffer initiation ceremonies without having any success or comfort in life. All these were released to the child of Òrúnmìlà before the initiation. Also, at the end of the initiation but before the child left the IGBODU, they reminded him of everything done and not fact of ifá. After this, he left the igbodu for home. He obeyed all the orders of Ifá and became a very successful person in life:

Ogbè wáa tè kára ó rò wá

Mo gbà, mo tè ni irègún ifá

Dia fún orunmila

Baba yóó te omo rè n'ìfá

Wón ní kó sákáalè ebo ni síse

Ó gbé'bo, ó ru'bo

Nígbàtí mo gbà

Baba à mi sì tè me

Àìlógbón nínú

Àìmèrò níkùn

Níí mú nií wo igbodu léèmeta

Bí a bá te ifá tán

Òrò Èsù Òdàrà ló kù

Èése ti òrò Èsù Òdàrà fi kú, ifá?

Bí á bá te ifá tán

A kìí fi àjákù igbà á gun òpe

A kìí bé ludò láì mòwè

A kìí rí ikú nílè ká torí bòó

A kìí fé obìnrin Awo

A ò gbodò gba aya Ìsègùn

A ò gbodò mú obìnrin aborè wolé kélékélé lòó fé

A ò gbodò bá obìnrin ìmùlè eni sèké

Olúwo eni kìí bi'ni lór ká know

Koríko ti erin bá ti tè

Kìí tún gbérí mó

Orunmila ló te Akoda

Ó te asèdá

Or plowed

Orunmila Àgbònniregun Olójo ìbón

Oun nìkan soso la ò mo eni tó tèé

Njé bí a bá tè mán tán

Màá tún'ra mi tè

Èèwò ti a bá kà fun

Màá gbó

Títè la tè me

Màá tún'ra mi tè o

Translation:

Ogbè, come and start to be comfortable

To take a hand of ifá and be fully initiated is the pride that one has in Ifá

These were the declarations of Ifá for Órùnmìlà

When he planned to  initiate  his child

Òrúnmìlà was advised to offer sacrifice

He complied

When I received a hand from Ifa

My father made the initiation for me

Lack of wisdom

Lack of deep thought

These are what compels people to be repeatedly  get initiated  on three occasions

After being initiated

The problem of Èsù Òdàrà needs to be taken seriously

Why should Èsù òdàrà be given extra consideration?

after being initiated

We should not get used to a broken twisted rope to climb a palm tree

We should not get into the river without knowing how to swim

We should not take undue risk that it may cost life

We should not have the wife of an Awo

We should not catch the wife of a healer

We should not have knowledge of the illicit channel of a ritualist's wife

We should not plan bad against our friend with his wife

We must not lie to our Olúwo

Any subject that had been exhaustively addressed

We should not raise it again

Orunmila was the person who  initiate AKODA

He also initiate ASEDA

He initiate ARÀBÀ equally

Only Àgbònniregun orunmila

It was he who we do not know who initiate

Now, after  he  had been initiated

I will undertake another very initiation certainly

All that was my taboos

I will certainly avoid them

I had been initiated

I will laugh-start only

Ifá says the client for whom this Odù is revealed, he or she needs to be reinitiated by following Ifa directives , offering all the prescribed sacrifices and avoiding all the taboos to guarantee success for him or her. Without this, the client's needs do not blame nobody for his or her failures in life.

Commentaries

It is instructive that this stanza is self explanatory on it message, it  point out the essence of been born again by having good character, and following rule and regulation of Ifa, before he can achieve  the divinideds of ifa initiation, it point out that ifa initiaon is not a licence to suucess or spiritual protection until you follow ifa prscibe convetion and avoid taboo

XVI.

Ifá says that this client should never think bad, should say bad or should do wrong in his or her life, so that he or she does not die unhappy. Ifá says that the client must be good in everything tr. On the other hand, Ifá says that whoever plans, says or does wrong against this client will die unhappy indeed. Ifá says that sooner or later, Olódùmarè will visit his trial and revenge on such  a person. On this, Ifá says:

Bí iwájú ìkà bá dára láyé

Èyín ìká kò níí sunwòn

A kìí fi ìkà di erù kó gún gégé

Díá fún Òtító inú

Omo tìtè afitèlè te'lè

Translation:

If the initial phase of a cruel person is good in his life

The bad end will definably befall him.

We can not start anything with cruelty  to succeed in life

These were the declarations of Ifá to the Honest One

The offspring of who stepped cautiously

The honest man went for Ifa's consultation when he discovered that all the honest people in the world were having one problem or the other while the bad, the liar, the thief, the murderer, the t and all those engaged in a way of vice against society or the other was having field days. The previous one was so few  while the last one was in the majority. While the liars were that the rich, honest were poor. While the scams they enjoyed the best mundane materials, the honest ones could barely make two ends meet. While murderers and thieves were feared and respected, real ones were snubbed and relegated to the bottom. Therefore, he went to Awo  for Ifa consultation. he wanted to know if it was worth the problem to continue being true and honest. The Awo never told him to consider what he  wsa was witnessing or  was experiencing presently as the last.  They advised that advise him  include patience as part of his  qualities. They also advised him that he offered two pigeons, two hens and money as a sacrifice. He complied. Before too long, the  nemesis catch up with many liars to dishonor, he gave testimony of scams that are imprisoned, he understood so many thieves and the thieves were extremely unhappy, he saw many murderers running, he gave testimony of the bad guy  been  banishing  from society. In the word, the honored one understood in the future that all the unruly people were merely living fake lives. They were never happy They always felt insecure. Reciprocally, the honest one understood that those who were true and honest did not they could be rich, they were nevertheless happy and satisfied with the little they They had. He understood that the accumulation of mundane materials in a way false not added to anything. It was the spiritual wealth that brought eternal satisfaction.

Bí iwájú ìkà bá dára láyé

Èyín ìká kò níí sunwòn

A kìí fi ìkà di erù kó gún gégé

Díá fún Òtító inú

Omo tìtè afitèlè te'lè

Òlódùmarè ló ni ilè

Òlódùmarè ló ni ìdájó

Èsan ni ti Olódùmarè

Oba yóó san-án fún Oníkálukú

Gégé bí isé owó or won

Translation:

If the initial phase of a cruel person is good in his life

The bad end will definably befall them

We can not start anything with cruelty to succeed in life

These were Ifa's statements to the Honest One

The offspring of him who trod with caution

Olodùmarè is the owner of the land

Olodùmarè is the owner of judgment

The revenge is for Olodùmarè

The king will touch each individual

According to his or her handmade work

Ifa say that if the client is honored, he or she will have peace of mind. With patience, he or

she will inherit the world. The client will also be a living witness to the fall of people

dishonest

Commentries

The odu ifa make it clear that, whatever a man sow he or she shall reap, if you sow win, you will reap whirlwind. It layin emphasis on doing good even though the reward may take a long period to mature.

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

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