Odú Ifá Ogbè-Ìwòrì,Ogbè-Wẹyìn ,-
Babalawo Obanifa Commentaries On Odú Ifá Ogbè-Ìwòrì
In
this work Babalawo Obanifa shall make elaborate commentaries on Odú
Ifá Ogbè-Ìwòrì .The work shall be useful to any practicing
Babalawo or Ifá and Orisa devotees who want to have an indepth knowledge about
Odú Ifa Ogbè-Ìwòrì .The work shall also be of immense use to any
individual who was born by Odú Ogbè-Ìwòrì during their
Ìtẹlódú(Ifa Initiation) Or Ìkọsẹdáyé (first Ifa Consulation
for a new born baby). It will also be useful for any accadamic researcher In
the feild of Ifá and Orisa Spirituality. This work shall examine among
other; What is Odú Ogbè-Ìwòrì ?, Who are the associate or
affliated Orisa and Irunmole with Odu Ifa Ogbè-Ìwòrì ? What
are the taboo of Odu Ifa Ogbè-Ìwòrì ?, What are favourable
professions or works
for
those born by Odu Ogbè-Ìwòrì during their Itelodu or Ikosedaye?,What are
the likely names that can be given to those born
by
Odu Ifa Ogbè-Ìwòrì during their Itelodu or Ikosedaye? Some Summay of
general information availiable to those born by Odú Ogbè-Ìwòrì during
Itelodu or Ikosejaye , Some sacred Messages contain In holy Odú Ogbè-Ìwòrì
and commentaries on
them,
will be the major preoccupation of this work.
WHAT
IS ODU IFA OGBÈ ÌWÒRÌ?
Odú
Ifá Ogbè-Ìwòrì , which Babalawo usually called his appelation
Ogbè-Wẹyìn ,
is
one of the Odu Amulu in ifa scripture it major dominating element has
been said to be sand.
WHO
ARE THE ASSOCIATES OR AFFLIATED ORISA AND IRUNMOLE WITH ODU IFA OGBÈ ÌWÒRÌ?
By
this we mean the some other deities that those born by odu ifa Ogbè Ìwòrì
can have and venerate aling with their ifa in other to have a problem free
life. Some of the ascertainiable deities for this purpose are:Ifá,Èşù
Òdàrà,Ògún
Ọbàtálá
(Òrìşà-Nlá),Şàngó,Ẹgúngún,Oró, each of them have their peculiar uses and
purpose:
•
Ifá - For guidance and protections and success
•
Èşù Òdàrà - To gain right direction and avoid loss.
•Ògún
- To open roads and gain victory
•
Ọbàtálá (Òrìşà-Nlá) - To get remove from poverty and suffering
•Şàngó
- To gain Victory
•Ẹgúngún
- For Succes and acheivement
•Oró
- For Victory
WHAT
ARE THE TABOO OF ODU IFA OGBÈ ÌWÒRÌ?
By
these we mean both animate and inanimate such as plants animals or behaviour
that those born by odu this odu must avoid in other to have, a problem free
life.They shouks avoud the following.:
•
They should not eat yam
•
Respect for the elderly must not be lacking in their life
•
They should not eat Ikún(a variety of rat)
•
They should not harbor evil thoughts
•
They should not keep birds in boxes or cages
•
They should never throw water outside the house
•
They should never use any type of medicine prepared with leaves of Dásá or
roots
•
They should never use indigo
•
They never use old mortars
•
They should never eat a bird, but you can use them for rituals and
sacrifices,they must cage them too.
•
They should never appear dirty
•
They should never copy someone in their actions.
WHAT
ARE THE FAVOURABLE OCCUPATIONS OR PROFESSIONS FOR THOSE BORN BY ODU OGBÈ
ÌWÒRÌ?
They
can succed in any kind of works,except been a soilder or warlords, They must
also not rear birds.
WHAT
ARE THE LIKELY NAMES THAT CAN BE GIVEN TO THOSE BORN BY OGBÈ ÌWÒRÌ THEIR
ÌTÈLÓDÙ or ÌKOSÈDÁYÉ?
By
these we mean name that can be given to those born by this odu during the
Itelodu or Ikosedaye.These name are cast and derive from positive ifa
characters in Ogbè Wẹyìn.Examples of such names
are:Àbí,Odẹlàdé,Àdìmú,Oládẹyìndé,ifáwẹyìnmi,Tẹwọgbadé,Oládèyìndé,Odùwẹyìn
Ọmọwẹyìn,Ẹyìnọlá.
this name exist both in male and female cartigories and they all have unique
meanings:
Male
Àbí
- We give birth to this
Odẹlàdé-
Hunting brings this wealth
Àdìmú
-The great Support to behold
Oládẹyìndé
- The wealth has return
ifáwẹyìnmi
- Ifa take care of my custody behind me
Female
Tẹwọgbadé
-Stretch fortg hand to receive Crown
Oládèyìndé
- The wealth has come back
Odùwẹyìn
- Odu protect me behind me
Ọmọwẹyìn
- The child thas has compassion on parent
Ẹyìnọlá
-The great future
SOME
SUMMARY OF GENERAL INFORMATIONS AVALIABLE FOR THOSE BORN BY ODU IFA OGBÈ
ÌWÒRÌ THEIR
ÌTÈLÓDÙ
or ÌKOSÈDÁYÉ
Children
of Ogbè Wẹyìn, by nature take time to start. They do not achieve success
at an early stage of their lives. Their success comes during half of
their age. This however does not suggest that they should not strive to achieve
success at an early stage. The early stage may be to leave the foundation in
which their eventual successes can be overthrown.
Those
born by this Odú, both during Ìkọsẹdáyé or Ìtẹlódú, must have respect for the
elders and those in a position of authority above them. They must honor who is
due. They must always be kind. These are the orders and preferences of their
spiritual guides.
For
children Ogbè-Wẹyìn, people will subject them to ridicule , in the early stage
for their lack of success. This should not stop them, they should always look
high and they will eventually get their successes. Their lack of successes
should never frustrate them for the time when they will be contemplating
suicide or causing harm to the body or emotional damage to themselves.
It
is in their own interest to have patience (which they lack and great weakness
of children Ogbè Wẹyìn) in order to witness the coming success. All those who
have been ridiculed them ,will turn to praise them in the future.
They
should always have a şẹkẹrẹ and drum made of goat skin where they keep
their Ifa. They should also play şẹkẹrẹ every 17 days. This will bring success
and victory over their enemies. They should always take care of the visitors.
These visitors will be the eventual instrument for their success in life.
For
male Ogbè Wẹyìn children, when it is time to get married, the wife to be
married must be delivered over to them before the current date assigned
for the ceremony. For females, they must be at their husband's house to be
before the current date of the marriage ceremony. This is in order to avoid a
preventable agony of losing the woman involved in the marriage ceremony on the
day of marriage - the wife either of Ogbè Wẹyìn make the boy or girls Ogbè
Wẹyìn herself. Also, it will be better even if they choose wives who are not
from the same area of their birth.
They
must also of the future put everything and make a consideration. They should be
attentive to the story they will leave the back in the future. They should
never want to make a bad name for themselves today which will be chasing them
in the future.
Children
Ogbè Wẹyìn must always strive to properly investigate any group, association,
club or society before joining. They should also investigate any business group
before venturing to commit their hard earned money into that.
By
nature, Ogbè Wẹyìn children have unique personalities. They are role models and
they work better on themselves. This is because it is not advisable for them to
work at the pace or pass of other people. They should never measure their
progress with other people's guage
SOME
SACRED MESSAGES CONTAINS IN HOLY ODU OGBÈ ÌWÒRÌ
AND COMMENTARIES
ON THEM.
I.
In
Ogbè-Wẹyìn, Ifa says that it foresees good health, long life, prosperity and
success in life the person whom this Odu is reveal. Ifá says that everything
will be Ire(good fortunes) for the person whom this odu is reveal.
Ifa
also says that he will provides for a good child for the this person. The child
will be very successful in life. The child will be blessed with good health,
wealth, good children, and thus succed n their life.
Ifa,
however, advises that the client and all their children should have respect for
the elderly. They must always recognize the presence of elders in the form of
obedience, greeting and reverence. They should never hold a grudge against
someone in their life. This is because the spirits that guide them are against
such a thing. On this Ifa says:
Okún
okè, okè okùn o
Bàràwó
nì’kí Ìjẹşá
Okùn
moja-moja ní Kétu n kí’raa won
Eni
Ìjẹşa ò bá kí
Kó
má dàárò mọ
Kíkí
Ọwá ni’ni lára kokooko bí işu
Díá
fún Onílàhọ
Tó
fẹyìntì mójú ẹkún sùnráhùn ọmọ
Wón
ní kó sákáalẹ, ebo ní şíşe
Ó
gbẹbọ, Ó rúbọ
Translation:
Greetings
or! I extended my greetings
"Bàràwó
is the language Ìjẹşà employment in greeting"
"Hello,
offspring of fish" is the way Kétu greet each other
Those
who refused to greet Ìjẹşà
They
do not need lament
The
greetings of Owá are as annoying as yam
They
were the ones who threw Ifá for Onílàho
When
he lamented for a child
He
was advised to offer sacrifice
He
fulfilled and offered the sacrifice.
Onílàho
was getting old. He and his wife had not issued. Therefore he decided to
consult the Babalàwo mentions about to be guided in a divination. He was asked
to offer sacrifice of 2 Guinea fowl, two pigeons and two hens. One of the hens
would have to be used to prepare a mixture or prepared to use by the wife of
Onílàho as a remedy for the lack of children, he complied. Not long after, his
wife conceived and gave birth to a strong baby boy.
On
the ninth day of the birth, the baby was called Àbí. Àbí was developed very
quickly. He was very healthy and a very strong worker. Unfortunately, however,
when Àbí became mature, he could not get a wife, he had no children, and in
spite of his hard work, he was very poor. As a result, he went for divination.
Bójú
bá mọ
Ẹni
ẹni a kíni-kíni
Aláì
kíni şá lodì ẹni
Díá
fún Àbí
Tíí
şọmọ Onílàhọ
Níjọ
tó n sunkún Ajé
Tó
n sunkún aya
Tó
n sunkún ọmọ
Tó
n sunkún ọmọ
Tó
n sunkún àìkú baálẹ orò
Wón
ní kó sákáalẹ, ẹbọ ní şíşe
Ó
gbẹbọ, ó rúbọ
Translation:
When
the day dawns
Some
people will extend greetings
Refuse
to greet by guarding amounts of evil
He
was the one who threw Ifá for Àbí
Who
is the son of Onílahọ
When
he cried for wealth
When
he cried for a wife
When
he cried for a child
When
he cried for longevity, the peak of prosperity
He
was advised to offer sacrifice
He
fulfilled
When
Àbí was lamenting over the good things in life, he went for an Ifa
consultation. He was advised to offer the sacrifice of 3 roosters, money, 8
Kola nuts, 8 bitter kola and always respect the elders. He must ensure that he
is jovial all the time. He fulfilled. Not before long, he was able to achieve
the ambitions of his life:
Okún
okè, okè o
Bàràwó
nìkí Ìjẹşà
Okún
moja-moja ni Kétu n kíraa won
Eni
Ìjẹşa o bá kí
Kó
má dàárò mọ
Kíkí
Ọwá nini lára kokooko bí isu
Díá
fún Onílàhọ
Tó
fẹyìntì mójú ekún sùnráhùn ọmọ
Wọn
ní kó sákáalẹ, ebo ní şişe
Ó
gbẹbọ, ó rúbọ
Ìgbà
ti yóó bìí
Ó
bí Àbí lómo
Àbí
wá n fọsán dàgbà
Ó
n fòru dìde
Ó
wá tọ àwọn
B’óju
bá mọ
Eni
eni a kíni kíni
Alákìni
sá lodì ẹni
Díá
fún Àbí
Tíí
şọmọ Onílàho
Níjó
tó n sunkún Ajé
Tó
n sunkún aya
Tó
n sunkún ọmọ
Tó
n sunkún àìkú baálẹ ọrọ
Wón
ní kó sákáalẹ, ẹbọ ní şíşe
Ó
gbébọ, Ó rúbọ
Njẹ
ojúmọ mọ mi lónìí ò!
Àbí
larọn
Ojúmọ
mà mọ gbàyí ò
Àbí
larọn ajé
Àbí
larọn aya
Àbí
larọn ọmọ
Àbí
larọn ire gbogbo
Ojúmó
kí mà íí mọ
Kí
ọmọ má mà kí barẹ o
Omọ
n kí barẹ lòwúrọ
Translation:
Greetings
or! I extended my greetings
"Bàràwó
is the language Ìjẹşà employment in greeting"
"Hello,
offspring of fish" is the way Kétu greet each other3
Those
who refused to greet Ìjẹşà
They
do not need lament
Greetings
from Owá are as annoying as yam
They
were the ones who threw Ifá for Onílàho
When
he lamented for a child
He
was advised to offer sacrifice
He
fulfilled and offered the sacrifice
When
he was delivered
He
gave birth to Àbí as a child
Àbi
was growing by the day
And
developing during the night
Àbí
then went to:
When
the days were dawning
The
greetings of some people will extend
Refuse
to greet by guarding amounts of evil
They
were the only ones who threw Ifa for Àbí
Who
is the son of Onílahọ
When
he cried for wealth
When
he cried for a wife
When
he cried for a child
When
he cried for longevity, the peak of prosperity
He
was advised to offer sacrifice
He
fulfilled and offered the sacrifice
Today
the day had dawned on me
Àbí
has entered into success
The
day had dawned this time
Àbí
has the opening of wealth
Àbí
has the opening of a wife
Àbí
has the opening of having children
Àbí
has the opening of the IRE in general
The
boy greets his father in the morning.
Ifá
says that the person who this Odu is revealed must have respect for his parents
and those who are older than him. He should always be helpful, accommodating
and friendly. If he can do this, all the good things in life will be his.
Commentaries
No
one acheive success that can last long in life without good virtues. The
ethical teachings of the odu Ifa ogbè wẹyìn above is making it clear,that
good virtue,especially respect for one,s parents are part of the key that will
open door of blessings in life.
II.
Ifá
says that there are IRE of longevity for the person whom Ogbè-Wẹyìn is revealed. Ifa also says that the person will be
conferred with a cheiftancy title before he dies. Ifá advises the person to
offer sacrifice and perform ritual to Ògún, on this, Ifá says:
Jẹ
kí n w'ẹyìn wò
B'ájá
mi ó baà pa ikún
Díá
fún Ọdẹlàdẹ
Ọmọ
atẹ pá ìlẹkẹ w'ọjà
Translation:
Let
me look back
In
case my (hunter) dog killed an Ikún
They
are one who threw Ifa for Ọdẹlàdé
Son
of the one who uses a stick adorned with beads to walk in the market.
Ọdẹlàdé
went for an Ifa consultation on his general welfare. He was told that he
would live till a great age and he would be conferred with a
cheiftancy title. As is usually the practice, only a chief can use
adornments walking sticks and old people use walking sticks to support
themselves when walking. He asked to offer money as a sacrifice and to
use a rooster, palm oil, kola nut, bitter kola, liquor and yam (toasted) to
perform the ritual to Ògún. He fulfilled.
Not
long after, he was conferred with a title as high cheif and
he lived till his old age. He was very happy indeed and rejoiced:
Jẹ
kí n w'ẹyìn wò
B'ájá
mi ó baà pa ikún
Díá
fún Ọdẹlàdẹ
Ọmọ
atẹ'pá ìlẹkẹ w'ọjà
Kò
pẹ, kò jìnnà
Ẹ
wá bá ni láìkú kangiri
Translation:
Let
me look back
In
case my (hunter) dog killed an Ikún
They
are one who threw Ifa for Ọdẹlàdé
Son
of the one who uses a stick adorned with beads to walk in the market
Before
long, not too far
Observe
us in the midst of longevity
Ifá
says the client will enjoy his life and will live to a great age before dying.
III.
Ifá
says that this person life will be rough and turbulent in an initial
time. They will abuse, boo, mock and laugh at him or her. They must remain
calm and patient, for all that, because they are only temporarily
developed in his or her life. Ifá says that the mouth with which people abuse
them will be with the same one that people use to praise or praise them at the
end.
This
person must avoid thinking, saying or doing evil things that can be
authorized by justifiably abusing others. He or she should always do good
things and work hard. However, they should not expect to be successful at the
beginning of the time. All they expect is to put on their success in a
foundation. He or she will begin to reap the fruit of his own labor during his
or her middle age. All those who had looked down on them will be praised by
them. On this, Ogbè-Wẹyìn says:
Ẹyìn
làá wò
Ká
tóó bù bòrọkìnní
Díá
fún Ọrúnmìlà
Ti
ọmọ aráyé yóó maa kò lákòbú
Translation:
There
is the need to look back
Before
we abused a popular man
He
was the Awo that cats Ifa for Órùnmìlà
When
any human being abused him
wherever
they found him.
Ọrúnmìlà
was doing everything in its capacity to attend and assist people. Anyone who
came to him. He gave his hand in help. Those who were sick, he healed, those
who had problems of infertility, he made them fertile, those who had problems
of opposition, he made them victorious. Yet all that he got to do were thus
abuse, mockery, criticism, slander and complete curses. Given the situation, he
went to one of his students for an Ifa consultation.
He
was advised to offer sacrifice with 2 guinea fowl, money and palm oil. He was
also asked to perform a ritual of 4 rats and 4 fish. He fulfilled.
Shortly
after this, those who had abused him performed the foolishness of their actions
and they began to praise him. When he was a praised being, he could not believe
that the praises were real. He then decided to consult:
Ẹyìn
làá wò
Ká
tóó bù bòrọkìnní
Díá
fún Ọrúnmìlà
Ti
ọmọ aráyé yóó maa kò lákòbú
Translation:
There
is the need to look back
Before
we abused a popular man
Was
the Awo that cast Ifa for Órùnmìlà
Where
any human being abused him
wherever
they found him.
The
Babalàwo told him that Ifá had a prediction that the mouth that people used in
abuse to him would be the same that they would use to praise him. The Babalàwo
also said that only Ifá could make it possible for people not to abuse Ọrúnmìlà
either. Listening to this, Órùnmìlà was happy and full of praises for Ifá. Then
he was singing the praise of his two babaláwo and thus Ifa:
Ẹyìn
làá wò
Ká
tóó bù bòrọkìnní
Díá
fún Ọrúnmìlà
Ti
ọmọ aráyé yóó maa kò lákòbú
Ẹyìn
làá wò
Ká
tóó bù bòrọkìnní
Díá
fún Ọrúnmìlà
Ti
ọmọ aráyé ó máa kò lákòkí
Ifá
ìwọ ló ní kí wọn or máa bú mi
Ẹnìkan
ò bú mi báyìí rí Ifa
Iwọ
lo ní kí wọn o máa bú mi
Ifá
ìwo ló ní kí wọn ó máa kí mi
Ẹnìkan
ò kí mi báyìí rí Ifá
Ìwọ
lo ní kí wọn or máa kí mi ó
Translation:
There
is the need to look back
Before
we abused a popular man
Was
the Awo that cast Ifa for Órùnmìlà
Where
any human being abused him wherever they found him.
There
is the need to look back
Before
we abused a popular man
Was
the Awo that cast Ifa for Órùnmìlà
Where
any human being abused him wherever they found him.
Ifá,
it is you who made them abuse me
Nobody
in life abused me like before
Ifá,
it is you who made them praise me
Ifá,
it is you who made them praise me
No
one in life greeted me as before
Ifá,
it is you who made them say hello.
Ifá
says that this person must be assure that what they are running down to him
will be rotated to praise him at the end. Consequently, he must continue to do
good things even if those for whom he is doing good things and do not
appreciate his good deeds.
IV.
Ifá
says to the person who this odu is revealed. Ogbè-Wẹyìn says here that this
person is presently experienci g financial difficulty. He is also
contemplating damaging himself or even committing suicide. Ifa says that the
person should not do so. Ifá predicts Ire of abundant wealth. The Ire is near
and at hand. The person should not think that all hopes has been
lost. As a real fact, he will be so successful and int the last part of
his life that he will be conferred with an a great title. On this, Ifá says:
Ogbé-Wẹyìn
wò
Kóo
má baà şinú bí
Díá
fún Àbànìgèdè
Tó
n re 'nú ìgbẹ
Lọ
rèé pokùn so
Nítorí
ajé
Translation:
Ogbè
look back
As
well as avoid getting excessively angry
Cast
Ifa divination for Àbànìgèdè
When
he was going inside the forest
To
commit suicide
Because
he lacked wealth.
Àbànìgèdè
was completely distressed because he could not find two extremes or make both
end meet. The whole deal could not be useful and take advantage. Then he
decided to leave and commit suicide. He went for an Ifa consultation only to
know what it would be like to commit suicide. Babaláwo advised him not to do
so. Àbànìgèdè said that Ifá said all his IRE is in the hand. All he needed was
to use patience, offer sacrifice of a rooster and money and also perform a
ritual to Èşù with a rooster, palm oil, kola nut and money. He would also
remember his benefactors and all those who made a good turn. He must never pay
for good things with evil. Àbànìgèdè was also told that his destiny is such
that he will have to experience success in the final part of his life. As a result,
he must not also be too hasty to succeed.
Based
on this advice, he offer the prescribed sacrifice, perform the ritual to
Èşù and go home to sit quietly. But unfortunately, all his creditors began to
bother his life. He went into the forest to commit suicide. He left the house
with a tree and folded his clothes in quick action. Then he tie the
clothes against the branch of a tree.
As
the saying goes "those who offer sacrifice, Èşù Òdàrà help" as he was
about to put his neck in the loop, Èşù Òdàrà ordered a bird to call him Adaba
Irese to give him a warning:
More
ronú pokùn sorarẹ o
More
ronú pokùn soraarẹ
Ire
tó nbọ
Kó
lè dé
More
ronu pokùn so raarẹ
Translation:
Do
not do it, out of sorrow, commit suicide
Do
not do it, out of sorrow, hang yourself
The
IRE that is coming
Let
it come
Do
not do it, out of sorrow, hang yourself
Listening
to this song, Àbànìgèdè thought that he was merely listening to imaginary
voices because of his state of mind. He still continued in his attempt to put
the tie around his neck. Èşù Òdàrà then ordered Àdàbà Ìrèsè to use the wings to
hit Àbànìgèdè in the face. The bird did it. The abruptness of this action put
him out of balance and he fell and hurt himself very badly.
As
he was wrigling in pain, he noticed that there were abundant precious beads
where he had fallen. He made an effort and collected those valuable jewels. He
became rich. He was so happy and decided to never cage any bird in his life
because that was his benefactor. That he was like Àbànìgèdè became a successful
man for the rest of his life. He was later conferred with a cheiftancy
title because of his hard work, generosity and contribution to the community.
Ogbé-Wẹyìn
wò
Kóo
má baà şinú bí
Díá
fún Àbànìgèdè
Tó
n re 'nú ìgbẹ
Lọ
rèé pokùn so
Nítorí
ajé
Njẹ
má ronú pokùn so'rarẹ o
More
ronú pokùn so'rarẹ
Ire
tó n bọ
Kó
lè dé
More
ronú pokùn so'rarẹ
Èrò
Ìpo, Èrò Ọfà
E
wá wo rírú ẹbọ bíí tíí gbe'ni
Àìrú
ní kìí gbè'nìyàn
Kò
pẹ kò jìnnà
Ẹ
wá bá ní bá jẹbútú Ire
Translation:
Ogbè
look back
As
well as avoid getting excessively angry
Cast
Ifa divination for Àbànìgèdè
When
he was going inside the forest
To
commit suicide
Because
he lacked wealth.
Do
not take out the penalty committing suicide
Pray,
do not take out the fall of grief yourself
Because
the IRE is coming
Allow
it to come
Do
not take out the penalty committing suicide
Travelers
to Ìpo and Ọfà
See
how offering sacrifice can be beneficial
Refusing
to offer the sacrifice is not useful
Before
long, not too far
Look
at us in the middle of the IRE
Ifá
says everything will be good for the person. He or she should be generous and
should never forget their benefactors. He or she should never keep birds in
cages as pets.
Commentaries
Many
people have lost hope in life, because of temporary suffering and
dissapointment over thing which have remedy in future. Some has committ
sucide,some henious crime. Man must be able to seek spiritual foresight of the
future. Do proper sacrifice and stay positive what ever the situation hold.
V.
Ifá
predicts success Ire where Ogbè-Wẹyìn is reveal. Ifá says that the person that
this Odù is revealed will not only be successful, but will also be victorious
over those who are in disagreement with him over his or her success. On this,
Ifá says:
Atótó
goríí gbèdu
Díá
fún Sẹkẹrẹ
Tíí
şọmọ Alákọlé
Níjọ
tó n nàgà
Ti
ọwọọ rẹ kò tó Ire
Translation:
Atótó
goríí gbẹdu
Cast
Ifá divination for Şẹkẹrẹ
What
is the son of Alákọlé
When
it was stretching (dilating) the same
But
he could not reach his IRE
Şẹkẹrẹ
was a prince in Ìkòlé. Everything he did was not fruitful; He had no wife, no
children, no money, no house, no horse. Actually, he had nothing in his life.
Tired of living in penury, he went to ATÓTÓ-GORÍI-GBÈDU for an Ifa
consultation. He was asked to buy a ŞẸKẸRẸ and beat it for Ifá every seventeen
days. He also performed a ritual to Ifa with a pigeon, he complied.
He
was then told that he would begin to witness a real success during his middle
age until his old age. All this came to pass. Then he began to acquire the IRE
he had so far had lost he had the IRE of many wives, many children, abundance
in money, abundance in horses, land properties, farms and etc. However, those
who used to make jokes about him as a prince without anything at all in life
began to feel envious of his achievements. They began to speculate that he owed
to began to steal or cheat in disastrous activities. They showed anger and it
was that they all put to shame. He was very happy and jubilant, singing and
dancing for his Şẹkẹrẹ:
Atótó
goríí gbèdu
Díá
fún Sẹkẹrẹ
Tíí
şọmọ Alákọlé
Níjọ
tó n nàgà
Ti
ọwọọ rẹ kò tó Ire
Wọn
ní kó sákáalẹ, ẹbọní şíşe
Ó
gbẹbọ, Ó rúbọ
Njẹ
ire gbogbo ti mo ní jù wọn lọ
Ninu
inimin b wọn o
Şẹkẹrẹ
Ìwọ
lọmọ Alákọlé
Translation:
ATÓTÓ-GORÍI-GBÈDU
Cast
Ifa for the ŞẸKẸRẸ
The
son of ALÁKỌLÉ
When
he was stretching (dilating) the same
But
he could not reach his IRE
He
was asked to offer sacrifice
He
fulfilled
Look,
all the Ire which I acquired more than them.
This
is the cause of your envy
ŞẸKẸRẸ
You
are the truth, son of ALÄKỌLË
Commentaries
When
you are acheiving or succeding in life, It is natural to have people who will
be envious of you.Instead of following them in their foolush way ,just do what
ŞẸKẸRẸ
had
done.Use spiritual means to maintain your succes and vanquish your enemies.
VI.
Ifá
predicts wealth IRE. Ifá says the person to whom this Odù is revealed will
begin to acquire wealth that year. Ifá says that the person must offer
sacrifice and perform a ritual for Obàtálá. As a real fact, he had neglected
the Órìşà and this is one of factors responsible for his lack of success. He
must go and appease the Órìşá and put light on the altar of Ọbàtálá for seven
days. After this Òrìşà-Nla will open the gate of his success for him. On this,
Ifá says:
Ogbè
o ó Wẹyìn
B'ájá
rẹ ó baà pa Ikún
Díá
fún Àdìmú
Ọmọ
atan'ná Ire fún Òòşà rí 'wà
Translation:
Ogbè,
pray, look back
Can
your dog kill an IKUN
He
was the only one who threw Ifa for Àdìmú
Son
of him and he who lights a benevolent lamp for
Órìşà
why its success.
Àdìmú
is from the lineage of the worshipers of Ọbàtálá. He however had neglected the
Òrìşá for a long time. The Òrìşá also in return refused to help him in the
fulfillment of his life's destiny. The situation became unbearable for Àdìmú
and he decided and he decided to seek an Ifa council. He therefore went to OGBÈ
O Ó WẸYÌn, BÁJA RẸ Ó BAÀ PA IKÚN. Àdìmú was told that Ọbàtálá was responsible
for his problems. He was advised to offer sacrifice of two native lanterns, two
pangolins, shearing butter, 4 guinea fowl, four white doves and coins. After
this, he must take one of the native lamps and use part of the lard to offer it
as a sacrifice to make a light and put it inside the altar of Ọbàtálá for seven
days. He ground leaves of sefunsefun into the dusty form, using it to print
Ogbè-Wẹyìn, narrating the story in this
stanza, pouring it into the lamp along with the butter for seven days. He
fulfilled Àdìmú with all that. Before the end of the year, Àdìmú became very
rich. He was very happy and grateful for his Babaláwo. His Babaláwo in return
praised Ọrúnmìlà who in return gave thanks to Olódùmarè for making him
prosperous or successful.
Ogbè
or ó Wẹyìn
B'ájá
rẹ ó baà pa Ikún
Díá
fún Àdìmú
Ọmọ
atan'ná Ire fún Òòşà rí 'wà
Kò
pẹ, kò jinna
Ká
wá bá ni nì jèbútú ajè gbuurugbu
Ọdùn
ọdúnnìí lodón olàa tiwa
Ọdùn
ọdú'nìí lÒòsàá tan'ná plà fÁdìmú
Ọdùn
ọdú'nìí lọdún ọlàa tiwa o
Translation:
Ogbè,
pray, look back
May
be your dog , kill an IKUN
Cast
Ifa divination for Àdìmú
Son
of him and he who lights a benevolent lamp for
Órìşà
to have its success.
Before
long, not too far
Look
at us in the midst of abundant wealth
This
is the year our success year
This
is the year that the Òrìşá lights the successful lamp for Àdìmú
This
year is our year of success
Ifá
says that if the person offers the appropriate sacrifices, he executes the
prescribed ritual for Ọbàtálá and lights the lamp on the altar of Òrìşá for
seven days. Ọbàtálá in return will light the way of his success for him and he
will fulfill his destiny in life.
VII.
Ifa
predicts IRE of a child brought by a woman who has gone from one place to
another due to gynecological problems. Ifá says that her problems are on the
verge of being overcome. She is to offer sacrifice and perform a ritual to Ifa.
Òní
Ogbè n wẹyìn
Ọla
Ogbè n wẹyìn
Ojoojúmọ
I'Ogbè n wẹyìn na?
Ẹjẹ
lògbòlògbò gbé'nú óbìnrin w'àsé
Díá
Fún Tẹwọgbadé
Tó
fẹyìntì pẹrẹ, mójú ẹkún sùngbérè tọmọ
Wọn
ní kó sákáalẹ, ebo ní şíşe
Ó
gbẹbọ, or rúbọ
Translation:
Today,
Ogbè is taking a look back
Tomorrow,
Ogbè is taking a look back
This
is every day that Ogbè will be looking back
Blood
clot rotates menstruation in a woman
Cast
Ifa divination for Téwógbadé
When
he complained about his inability to have children
She
was advised to offer sacrifice
She
fulfilled
Téwógbadé
had gone to the house of various herbalist in order to solve
her gynecological problem without success. She then decided to consult Ifa. She
went to see a group of Babaláwos mentioned about. She was advised to offer a
sacrifice of two hens and a goat which had been given before birth. She
complied. The Babaláwo then use the spine of the chiva and prepare in a tube
Falopio àsèje with finally crushed leaves for Téwógbadé. She consumed that and
she got pregnant that month. She gave birth to a healthy baby. She was happy
after this. She then began to sing and dance and was showing her gratitude:
Òní
Ogbè n wẹyìn
Ọla
Ogbè n wẹyìn
Ojoojúmọ
I'Ogbè n wẹyìn na?
Ẹjẹ
lògbòlògbò gbé'nú óbìnrin w'àsé
Díá
Fún Tẹwọ gbadé
Tó
fẹyìntì pẹrẹ, mójú ẹkún sùnráhùn tọmọ
Wọn
ní kó sákáalẹ, ebo ní şíşe
Ó
gbẹbọ, or rúbọ
Tẹwọgbadé
wáá d'ògbó'dìẹ
Ẹ
w'ọmọ yọọyọọ lẹyìn mi ò
Translation:
Today,
Ogbè is taking a look back
Tomorrow,
Ogbè is taking a look back
This
is every day that Ogbè will be looking back ?
Blood
clot rotates menstruation in a woman
Cast
Ifa for Téwógbadé
When
he complained about his inability to have children
She
was advised to offer sacrifice
She
fulfilled
Téwógbadé
is now like a mature chicken
Look
at the abundance of children following me behind
Ifá
says if the woman is tired of changing the menstrual pad every month in
exchange for breastfeeding, she should offer the appropriate sacrifice and
perform the ritual as prescribed. She must also be prepared to eat the
medicinal soup that will be prepared for her.
VIII.
Ifá
predicts IRE of an important visitor. The visitor will give influence to the life
of the person who this odu is revealed in a positive way.
Ifa
also says that someone has arranged to conclude marriage where this Odù is
revealed. A date has already been set for the ceremony. The ceremony can still
take place on the assigned date but it is important to ensure that the woman is
already in her marriage home before the date of about Ogbè Wẹyìn says. This is
for safety safety of the woman involve. Ifa says:
Domi-domi
Ẹ
fẹsọ domi
Kí
ẹ má domi solojò lára
Díá
fún Ọrúnmìlà
Baba
nlọ rèé gb'Ólojò níyàwó
Translation:
Those
who are in the habit of throwing water away
Please
throw gently
So
that you dont wet an important visitor
This
was Ifa's declaration for Ọrùnmìlà
When
he was going to take Olojò as a wife
Orúnmìlà
had arranged all the procedures for the marriage and a date had only been
assigned for the marriage ceremony. As a result he addressed one of his
students called about for an Ifa consultation. Ọrúnmìlà was informed that the
wife would change the life of Ọrúnmìlà in a positive way. He would nevertheless
offer sacrifice of two Guinea hens, two hens and money.
However,
he had to ensure that Olojò was already at his house before the date of the
assigned ceremony. This was because the woman in question had promised in
heaven when she was choosing her destiny, that she would depress and die on the
way to her marital home on the day of the ceremony. Spirits sent to ensure that
their demand was required would be all waiting for the day of marriage. For this
reason, Olojò moved inside the Orúnmìlà house before the appointed date. On the
day of the marriage the spirits realized that Olojò was already in the house as
a wife. Consequently, Olojò could not be killed since she jumped the hunt.
Ifá
says, if possible, the marriage ceremony could be postponed indefinitely while
the woman in question moves into her marital home before the appointed date of
marriage. The marriage ceremony could then be celebrated together with the
first child. This is very important in order to stop entering a preventable
penalty. Ọrúnmìlà complied with this instruction and he was very happy.
Domidomi
Ẹ
fẹsọ domi
Kí
ẹ má domi s'Ólojò lára
Díá
fún Ọrúnmìlà
Baba
nlọ rèé gb'Ólojò níyàwó
Isán
lolojò n dá
Ọrún
lolojò n dé
Translation:
Those
who are in the habit of throwing water away
Please
throw gently
So
that you dont, wet an important visitor
Cast
Ifá for Ọrúnmìlà
When
he was going to take Olojò as a wife
Olojò
promised to arrive in nine days
Olojò
currently arrived in 5 days
Ifá
says that it will prevent us from a death in bad taste or an unnecessary
penalty if the appropriate sacrifice is offered and if the warning is taken
seriously.
Commentaries
One
important thing to note from this message is that it is very important in life,
to make inquire on important ceremony like weddding as to know ,what is the
spiritual destiny of our patner.This is very important so that correction can
be make where neccesary to avoid a preventable disaster.
IX.
Ifá
predicts Ire in general for the person who leaves Ogbè-Ìwòrì is reveal. Ifá
says he must offer sacrifice in order for him to improve on his present
situation in life and also for him to have a good future.
This
is also aimed at two people to be patient in life. They should never be in a
hurry for success. The success will be theirs in the future, they must also
offer sacrifice both for the present and the future. On this, Ifá says:
Dááá
awo etí omi
Gbàgbàgìà
awo alẹ Ifẹ
Díá
fún Òní
A
bù fún Ẹyìnwà
Translation:
Dásá
is the awo of the river bank
Gbàgbàgìà
is the awo of Ilé-Ifẹ
Cast
Ifa divination for today
They
were also the ones who threw for the future
Both,
the present and the future, went for ifa divination. Today he went to know how
to improve the same while the future went so today would not be an impediment
for him later. They were inseparable and both of them were advised to offer
sacrifice. They were asked to bring two Guineas each and money as a sacrifice.
They also asked them to perform a ritual to Ifá with a male duck each. They
complied. Everything they did was going well and their future became
successful. Those joking with them silence was imposed immediately and for
everything. Some other people who thought that nothing good could come from the
two of them learning the lesson that people should never look down. The future
is always bright for anyone ready to look at today's challenge. The two were rejoicing,
singing and dancing:
Dáşá
awo etí omi
Gbàgbàgìà
awo alẹ Ifẹ
Díá
fún Òní
A
bù fún Ọla
Owó
ní n ó nìí
Ta
ló mọ?
Ta
ló mo ẹyìnwà mi lọla ó
Ta
ló mọ?
Omo
ní ng ó nìí
Ta
ló mọ?
Ta
ló mo ẹyìnwà mi lọla ò
Ta
ló mọ?
Ile
ni ng ó kọọ ó
Ta
ló mọ?
Ta
ló mo ẹyìnwà mi lọla ò
Ta
ló mọ?
Ire
gbogbo ni ng ó nìí ò
Ta
ló mọ?
Ta
ló mo ẹyìnwà mi lọla ò
Ta
ló mọ?
Translation:
Dásá
is the Awo of the river bank
Gbàgbàgìà
is the awo of Ilé Ifẹ
They
cast Ifa divination for today
They
also threw Ifa for the future
Maybe
I'll be rich
Who
knows?
Who
can predict what I will be in the future
Who
knows?
Maybe
I'll have children
Who
knows?
Who
can predict what I will be in the future
Who
knows?
Maybe
build houses
Who
knows?
Who
can predict what I will be in the future
Who
knows?
Maybe
I'll have all the IRE in life
Who
knows?
Who
knows what I will be in the Future
Who
knows?
Ifá
says the who this odu is reaveal should work hard towards the future as well as
become successful people in the future. They should also avoid doing something
now that t can have an adverse effect on their future.
x.
Ifá
says that for the person who want to travel on journey ogbè-wẹyìn
come out for ,he must perform a ritual to Şàngó in order to protect him
(it) against the opposition of the enemies. Ogbè-Wẹyìn says:
Aturuku
Odo ni wón fi n gún ẹlú
Dia
fun Olú
Ti
n bẹ níràngun ọtá
Translation:
Old
worn mortar is usually to pound indigo
Cast
Ifa for Olú
When
he was in the middle of the enemies.
Olú
was in the middle of the enemies. They were always planning against him. What
could he do to dominate the enemies? He decided to meet ATUIRUKU ODONI WỌN Fi
NGÚN ẸLÚ for an Ifa consultation. The Babaláwo advised him to perform a ritual
to Şàngó for protection. He was asked to get a rooster and 200 pebbles and use
it in the performance of the ritual. He fulfilled. Whenever Olú's enemies gathered
together to plan against him, the thunder struck and all of them scattered in
disorder.
Aturuku
Odó ni wọn fi n gún ẹlú
Dia
fun Olú
Tón
be níràngun ọtá
Kò
pẹ, kò jìnnà
Ká
wá bá ni lárùúşẹ ogun 5
Olú
rúbọ níbẹ
Olú
şẹgun
Translation:
Old
worn mortar is usually use to pound indigo
Cast
ifa divination for Olú
When
he was in the middle of the enemies
Before
long, not far away
meet
us where we offer sacrifice to dominate
Olú
offered sacrifice there
Olú
conquered
Ifá
says the client must perform a ritual to Şàngó in order to defeat his enemies.
XI.
Ifá
says the person that Ogbè Wẹyìn is revealed should perform rituals to the
spirits of his paternal ancestors. Especially his father. The spirit is
prepared to offer assistance and he must take advantage of his offer. On this,
Ifá says:
Mo
wo òréré
Mo
wòjo
Mo
wẹyìn ọrọ
Bẹẹ
ní kò sunwọn
Dia
fun Ìgbáyinrín
Ti
n rè Igọo baba rẹ
Wọn
ní kó rúbọ
Ó
gbẹbọ, Ó rúbọ
Translation:
I
looked far out ahead
I
was disappointed
I
consider the consequence of the matter
That
was not encouraging
Those
were Ifá's statements for Ìgbóyinrín
When
he went to the anthill where the spirit of his father was residing
He
was am asked to offer sacrifice
He
fulfilled.
Ìgbáyinrín
was having many plans in hand and none showed signs of being successful.
Consequently, he went to the Babaláwo mentioned about for an Ifa consultation.
He was asked to offer sacrifice with two rams. One of the rams would be use
to perform a ritual for the spirit of his late father. He was also told
that the spirit of his departed ancestors was residing within an anthill on the
family farm, and that it was where the spirit of his ancestors were to be
called and the ritual offered. He fulfilled. Soon after, the ancestral spirits
began to assist him in all his tasks and commitments. Before long, he became a
very successful man.
The
Igọ where he used to perform ritual to his departed ancestors would soon become
Igbórò until today. That was like the villas, towns, cities on earth Yoruba
started to have its various Igbórò in different locations
Mo
wo òréré
Mo
wòjo
Mo
wẹyìn ọrọ
Bẹẹ
ní kò sunwọn
Dia
fun Ìgbáyinrín
Ti
n rè Igọo baba rẹ
Wọn
ní kó rúbọ
Ó
gbẹbọ, Ó rúbọ
Njẹ
Ìgbáyinrín or, Onígọ
Ọmọ
n re'gọ ọ baba rẹ
Ìgbáyinrín
Onígọ
Translation:
I
looked far out ahead
I
was disappointed
I
consider the consequence of the matter
That
was not encouraging 2
Those
were Ifá's statements for Ìgbóyinrín
When
I went to the anthill where the spirit of his father was residing
He
was asked to offer sacrifice
He
fulfilled
,
Ìgbáyinrín, son of the owner of the grove
The
boy goes to his father's forest
Ìgbáyinrín
owner of the grove
Ifá
says the person that this Odù is revealed will get the support of their
ancestors in order to realize the ambitions in life.
XII.
Ifá
says that in this Odù, two people must offer sacrifice so life will be rewarding
for both. They can be friends, they can be brothers (male / female) they can be
husband and wife. Ifa says that they should both offer sacrifice as well as to
avoid a situation where one will prosper at the expense of the other. This is
because there is a tendency for only one of them to feel inclined to offer
sacrifice while the other will ignore that for their own danger of him or her.
On this, Ifa says:
Ẹlẹmọgún
awo Ẹşin
Lo
díá fún Ẹşin
Àrọnìmàgún
awo Màlúù
Lo
díá fún Màlúù
Wọn
ní kí àwọn méjèèjì rúbọ iyìòun ẹyẹ
Ẹşin
nìkan ní nbe lẹyìn tó mẹbọ
Translation:
Ẹlẹmogún
is the horse Babaláwo
He
caat Ifá for the horse
Àrọnìmàgún
is the Babaláwo for the Bull
He
cast Ifa for the Bull
The
two of them were asked to offer sacrifice so that both of them could have honor
and prestige
Only
the horse offered the sacrifice
Both
the horse and the bull were friends. Both were colossal and powerful, but
inspite of their size and strength, none of these bring any good reward
for them, they were treating them with contempt. Then one day, the horse went
to his Babaláwo Ẹlẹmogún for an Ifa consultation: what could he do to gain
honor and prestige? He was asked to offer sacrifice of three Guinea birds,
ornaments (ornaments) and money. He was advised to always asked appear
neat (clean) on important occasions. He fulfilled. The bull also went to
Àrọnìmàgú his own Babaláwo for an Ifa consultation. The same question was asked
and the same advice was given. He refused to offer the sacrifice. He failed to
pay attention to Babaláwo's warning.
Soon,
people began to warn that the horse was always appearing neat and elegant. Then
they decided to bring him inside the house, adorned it with ornaments and he
began to live among the people. Only important people with wealth can have a
horse inside their house. Those who were always dedicating money, time and
attention to its maintenance. On the other hand, the bull was always showing up
dirty. He was later taken to the farm and killed to celebrate occasions or as
food. He was never decorated with ornaments. It was good for the neck of the
horse was ornamented while it was good for the neck of the bull was the knife.
This
was how the horse gained attention, honor and prestige while the bull who
refused to offer sacrifice got scorn and death.
Ẹlẹmogún
awo ẹşin
Lo
díá fún ẹşin
Àrọ`nimagún
awo Màlúù
Ló
diá fún Màlúù
Wọn
ní kí àwọn méjèèjì rúbọ iyì òhun ẹyẹ
Ẹşin
nìkan ní nbẹ lẹyìn tó mẹbọ o
Jìnbìnnì
làá rí wẹ Ẹşin o
Màlúù
i bá rú
A
ní'wẹ lọrùn
Jìngbìnnì
làá ríwẹ Ẹşin
Translation:
Ẹlẹmogún
is the horse Babaláwo
Cast
Ifa for the horse
Àrọnìmàgún
is the Babaláwo of the bull
Cast
Ifa for the bull
They
were both who asked to offer sacrifice so both
They
would have honor and prestige
Only
the horse offered the sacrifice
Look
at the horse adorned in ornaments
Had
the bull to offer the sacrifice (as a warning)
He
would also have had his neck decorated
Look
at the horse adorned in ornaments
Ifa
says this is advisable for the two people to offer the sacrifice together so
they live happily together without being a slave to another.
Commentaries
This
Ifa make it clear that it is always very good to look Dignify abd attractive.
They way you dress is the way ,you will be adress. It is a natural law of the
law of nature.take note.
XIV
Ifá
says the person that this Odù is revealed must offer sacrifice against an
unexpected internal disaster such as a mutiny, conspiracy or rebellion. There
it will be a war or confrontation. They must offer sacrifice so that in war
they do not lose their right and power from home before they reach the
battlefield or the arena of confrontation. On this, Ogbè Wẹyìn says:
Titu
níí m'ádìẹ bàjẹ
Àìtu
nìí mádìẹ se yẹgbẹyẹgbẹ
Díá
fún Èbù-Èyìn
Tíí
se égbón ogun
Wón
ní kó Sákáálẹ ẹbọ ní şíşe
Ó
kọtí ọgbọn-in sẹbọ
Translation:
Plucking
the feather of a live bird strips the bird
Holding
the feather retains the majestic splendor of the bird
They
were the oones who threw Ifa for an unexpected internal disaster
Which
is the lord (deadly) of the war
He
was asked to offer sacrifice
He
turned his ears deaf to the advice.
There
was an imminent war and everyone was making and preparing for the war. They
nevertheless decided to go and consult a Babaláwo for an Ifa guide. They are
advised to offer sacrifice in order to prevent unexpected internal disaster.
They asked to offer 3 roosters, 2 jars of palm oil, money. They would also take
a live hen and they would pluck and throw all the feathers around their house
or around the village. After this, they would use the hen to perform a ritual
to Ifa. All of them wanted to know what was needed to prevent the war. They
after this refused to offer the sacrifice. They set for the war while the war
was furious, It hit the back of the house and a lot of people died. The news
spread like wild fire. When those who were on the battlefield heard of the
disaster they became demoralized. This led to the loss of the war. While they
were lamenting the loss on the battlefield, they remembered that the Babaláwo
protected himself against the enemies. They after this determined that the war
was lose right tohome and not on the battlefield.
Títu
níí m'ádìẹ bàjẹ
Àìtu
nìí mádìẹ se yẹgbẹyẹgbẹ
Díá
fún Ẹbù-Ẹyìn
Tíí
şe ẹgbọn ogun
Wọn
ní kí wọn sákáalẹ, ẹbọ ní şíşe 5
Wọn
kọ'ti ògbọn-in sẹbọ
Njẹ
ẹyin ò gbọn o
Ẹyin
ò mọran
Ẹyin
ò mọ wípé
Ilé
logun to bàjẹ 'rogun o 10
Translation:
Plucked
the feathers of a live bird stripping the bird
Holding
the feather retains the majestic splendor of the bird
They
were the ones who threw Ifa for an unexpected internal disaster
The
one who is the lord (deadly) of the war
He
was asked to offer sacrifice
He
turned his ears deaf to the advice
You
are not wise
You
are not a connoisseur
You
do not know what
The
war was lost at home before reaching the battlefield.
Ifá
says that some are planning to travel somewhere. He must offer sacrifice before
he leaves as well as to avoid the situation where the disaster struck in front
of the house in his absence. This Odù is very serious there. It is advisable
that the client heed this warning as well as prevent him from feeding a
disaster that can be wave.
XIV.
In
Ogbè-Wẹyìn, Ifá tells the person that this Odù is revealed he must
appease the witches in order to facilitate his success in life. The
witches are giving him or her problems. He must also perform a ritual to Orò.
By doing this he will achieve the ambitions of his life without so many
hindrances of witches. On this Ifa says:
Ìşekúşe
ni èwe lé şe
Ìwà
ìhùkuhù ni ti àgbàlagbà
Díá
fún Àlàrí
Tíí
şe ẹrú Oníkọọ
To
fẹyìntì mójú ẹkún sùnráhùn Ire gbogbo
Wọn
ní kó sákáalẹ, ẹbọ ní şíşe
Ó
gbẹbọ, or rúbọ
Translation:
Minor
offense is the practice of young people can be accused of
Desman
is one of the oldest
They
were the ones who threw Ifá for Àlàrí
Who
is the slave of Oníkọọ
When
he cried because of his inability to acquire any Ire at all
He
was advised to offer sacrifice
He
fulfilled
Àlàrí
had been a servant of Oníkọọ for a long time. Then one day, Oníkọọ gave him his
freedom and he was for himself. For several years before his release, he could
not show any form of achievements - he had no wife, no children, no farm,
no house, no horse, no good clothes or nothing at all.
Actually,
he only had one clothes. Always this clothes was dirty, he would wash it, it
would hide somewhere to dry it before he wears it again. Tired of this kind of
life, he approached two mentioned Babaláwos. He was informed that the elders of
night-witches were responsible for his difficulties
He
was then advised to offer ÌPÈSÈ for the elderly with a shoddy. He was also
asked to perform a ritual to Orò with a mature ram. But he must first do the
ÌPÈSÈ before anything else. Unfortunately, he had no money. So he approached
Oníkọọ for help. He was assisted by Oníkọọ. Àlàrí then went to the Babaláwo to
perform the pre-written ritual.
Within
a year, he had a wife and the wife was ready in the family's way. Before 5
years, he was a rich man, he had his own farm, many wives, many children, many
clothes, many houses, a horse in the manger and so on. He was completely in
rejoicing and gratitude to his Babaláwo who was in return grateful to Ifa. Ifa
in return gave thanks to Olódùmarè, saying:
Ìşekúşe
ni èwe lé şe
Ìwà
ìhùkuhù ni ti àgbàlagbà
Díá
fún Àlàrí
Tíí
şe ẹrú Oníkọọ
To
fẹyìntì mójú ẹkún sùnráhùn Ire gbogbo
Wọn
ní kó sákáalẹ, ẹbọ ní şíşe
Ó
gbẹbọ, or rúbọ
Kọ
pẹ, kò jìnnà
Ire
gbogbo wá ya dé turtúru
Àlàrí
or of o
Ẹrú
Oníkọọ
Ìyáa
waá gbèsè
A
fún-un o
Àlàrí
or give or
Ẹrú
Oníkọọ
Translation:
Minor
offense is the practice of young people can be accused of
Misdeameanor
is one of the oldest
They
were the ones who threw Ifá for Àlàrí
Who
is the slave of Oníkọọ
When
he cried because of his inability to acquire any Ire at all
He
was advised to offer sacrifice
He
fulfilled
Before
long, not far away
All
the IRE came attacking him
Here
comes Àlàrí
The
servant of Oníkọọ
Our
mother (the witches) demanded for ÌPÈSÈ
They
were given
Here
comes Àlàrí
The
servant of Oníkọọ
Ifa
says everything will be fine for the person. The tribulations to be faced
presently are only transient. The problems as soon as they disappear , He will
be very successful. He will also be respected and honored by society. His
achievements and triumphs will be points of reference for other.
XV.
Ifá
says there is a woman where Ogbè Wẹyìn is revealed that she must, as a matter
of emergency, offer sacrifice to avoid a situation where she commits herself in
ungrateful ventures. Ifa says she should avoid running her own life's tasks in
a terrible loss.
Ifa
also says that the woman is in a meeting where the main purpose of establishing
that association had been kept in the form of a secret for her. That is a
association where she must urgently get out of there herself. That is not
for herself, but for the safety of her children. That meeting is established
for selfish reasons and the means promoting evil. She must remove herself
from the association so a terrible calamity dont befall her children. On this,
Ifá says:
Húnnúhúnnú
lohùn-un húnnúhúnnú
Hùnnùhùnnù
lohùn-un hùnnùhùnnù
Ìkí
owó nìkí Ẹgbá
Okún
mọja ni Kétu n kí raa wọn
Ẹkùn-òkè
ni ti Ìjẹşà 5
Ọrúnmìlà
awo ilé Àbí
Díá
fún Àbí
Ó
n lọ bá wọn ş'àjọ àparaawọn-lọmọ-jẹ
Translation:
A
confusing tongue sounds confusing
A
difficult speech sounds difficult
The
greeting of Ẹgbá has a monetary connotation
"Hello
son of the fish" is the way of Kétu people greet each other
"Ẹkùn-Òkè"
is that of Ìjẹşà
Ọrúnmìlà,
the Babaláwo of Àbí
He
was the one who shot Ifá for Àbí
When
she goes to the meeting where they kill and eat their children (at the party of
the meeting)
Àbí
was one who went and joined an association which members told her do help
a partner or member to fulfill their life goals. Established members of this
association told her that the association helps members during important
occasions and provides relief during the tribulation. She was also informed
that only women who had fathered children could be members because this was an
association of blessed and mature women. The members of the children, Àbí was
not informed more than that, could also benefit from the assistance of
the association's program. Impressed by the fact that she heard from other
members, she became a member.
The
meeting place of this association was usually on the three crossings and the
time was usually during periods of the night in the dark (between one and five
in the smallest hours of the night). When she went to the first meeting, she
began to swear in a secret trial. At that meeting, the feast of other members was
usually rotated among members. Unknown to Àbí each member had established a
schedule to celebrate other members. They would prepare food for the members,
they would provide drinks; they would also kill one of their children. Remove
the skin, cook the meat and use the skin to prepare a drum.
The
members would then eat the children together with other foods and drinks. After
this they would touch the drum until the skin hung or spent.
Each
one would then disperse to their respective homes. No matter what they did,
however, the day should not break to find them at the meeting. Those practices
had been for a long time before and after Àbí joined this association. She did
not make it known that the meat she had consumed during the meeting was human
flesh.
One
day, she was in her own turn in the schedule to celebrate other members. She
was told then what to do and what to do with it. Immediately she heard this,
she screamed and refused to kill one of her children at the feast. She was then
remembering the oath that she had sworn. She was also remembering how many
other members of the children's flesh she had participated in the consumption.
That was the time she realized that she had carried herself inside.
Unfortunately she had only one child and was asked to kill the child to prepare
the party menu and use the skin to make a drum which the members would touch
until it was ripped.
Desperate
would not kill her only child, she would run into Ọrúnmìlà's house for help.
Ọrúnmila Ifa cast for Àbí is Ogbè Ìwòrì was revealed. He was asked
to keep his mind at rest. She was assured that her son would not die, she was
warned to offer sacrifice of two Guinea fowl, 16 Kola nuts, 16 bitter kola, 2
bottles of liquor and plenty of money. He was also asked to perform an Ifa
ritual with a mature goat. She complied immediately. The goat was then knocked
out, the meat used to prepare food and the skin to prepare a drum. Ọrúnmìlà
asked Àbí to take all this to the meeting point. When they asked her that if
her food contained her son's flesh, Ọrùnmìlà warned that she should answer
affirmatively. All that she did.
She
was the first to arrive at the meeting point with all the requirements, soon
after, the meeting began, they ate and drank. They all believed that they were
eating the flesh of Àbí's son. Later they began to play the drum until they
were exhausted; the drum still did not tear. When I was arriving too late the
twilight was already showing in the sky, they realized that Àbí had played a
dirty trick on them. They nevertheless accused her. She told them that as far
as she was interested, she had satisfied their demands, and that in any case
she could not take the job after consuming everything she had brought. They
reluctantly acknowledged the defeat. They then asked him because it was not
possible to also tear the drum. Àbí replied that she had provided the food with
her money, she provided the drum and it was also the person who provided the
drum for her drummers. If this is not traced before dawn. This was not his fault.
Before they could respond, the dawn comes and everyone dispersed to their
respective homes. That was how Àbí left the association without contributing to
his only son.
She
then headed back to Ọrúnmìlà singing and dancing. She sought to repeat the
sacrifice and the ritual but was told by Ọrúnmìlà that all she needed to do was
to thank Ọrúnmìlà who in return would thank Olòdùmarè for the fulfillment of
the task.
Húnnúhúnnú
lohùn-un húnnúhúnnú
Hùnnùhùnnù
lohùn-un hùnnùhùnnù
Ìkí
owó nìkí Ẹgbá
Okún
mọja ni Kétu n kí raa wọn
Ẹkùn-òkè
ni ti Ìjẹşà 5
Ọrúnmìlà
awo ilé Àbí
Díá
fún Àbí
Ó
n lọ bá wọn ş'àjọ àparaawọn-lọmọ-jẹ
Wọn
ní kó sákáalẹ, ẹbọ ní şíşe
Ó
gbẹbọ, ó rúbọ 10
Njẹ
Àbí lówó or
Àbí
làràn
Àbí
ló l'awọ à n lù
Translation:
A
confusing tongue sounds confusing
A
difficult speech sounds difficult
The
greeting of Ẹgbá has a monetary connotation
"Hello
son of the fish" is the way of Kétu people greet each other
"Ẹkùn-Òkè"
is that of Ìjẹşà
Ọrúnmìlà,
the Babaláwo de Àbí
He
was the one who cast Ifá for Àbí
When
she goes to the meeting where they kill and eat their children (at the
party of the meeting)
She
was advised to offer sacrifice
She
fulfilled
Now,
Àbí provided the money (for the party)
Àbí
provided the drum
Àbí
was one that provided the skin (with which the drum) we are hitting (it was
done).
Ifá
says not to allow the person's child to die. The concerned woman must leave the
association immediately that she is attending. She must also carry out an
external investigation of who life may be at risk. This warning is very
important.
XVI.
Ifá
tells the person for whom this Odù is revealed had been using other peoples
identities from the beginning. He had been functioning with the fate of
another person while his own destiny, talent and ability to succeed had
be allowed to be asleep. In a hazelnut, this person does not have
an individual identity or personality. He had pursued other people's talents,
done other people's work and measured his accomplishments with that of other
people. Consequently, he had been having incessant head problems caused by Èşù
Òdàrà. Èşù Òdàrà is beating him in the head forusing other people's Orí.
Ifá
says that the person must offer sacrifice and perform a ritual to Èşù Òdàrà to
refocus his mind to enable him to update his own destiny in life and use
his own Orí. On this, Ifá says:
Şúgúdú
l'àmuyó
Şúgúdú
l'àmunù
Díá
fún Ọrúnmìlà
Baba
yóó gba Orí Èşù Ọdàrà joyè
Translation:
When
the wine is well prepared, it is consumed for a level poisoning
When
that is fermented, it is savored and thrown away
They
were the ones who threw Ifá for Ọrúnmìlà
When
using the identity of Èşù Òdàrà to obtain a title conferred on it.
Ọrúnmìlà
tried many things in life and failed. He then decided to use the identity of
Èşù asó to achieve the ambition of his life. The situation became but for him.
Then he addressed two of his students above mentioned. He was advised to offer
sacrifice of a mature goat. He was also asked for a clay image of a human head,
to get three bottles of palm oil, three clubs and plenty of money to perform
the ritual for Èşù Òdàrà. He was asked to put the ẹbọ (sacrifice) and the image
for the altar of Èşù Òdàrà. He fulfilled
Soon
after, whenever he planned to do anything using the identity of Èşù Òdàrà, he
would be beaten and reminded by Èşù that instead of that, he would have to
follow the mandate of his own destiny. He then understood that he had been sent
when he was using Èşù Òdàrà as a yardstick to measure his activities and
achievements. He then began to praise Olódùmarè as well.
Şúgúdú
l'àmuyó
Şúgúdú
l'àmunù
Díá
fún Ọrúnmìlà
You
yóó gba Orí Èşù Ọdàrà joyè
Wọn
ní kó sákáalè, ẹbọ ní şíşe 5
Ó
gbẹbọ, or rúbo
Gbogbo
ìsòwò ọpẹ
Ẹní
gbẹbọ níbẹ
Kò
şẹbọ or
Gbogbo
ìşòwò ọpẹ
Translation:
When
the wine is well prepared, it is consumed for a level poisoning
When
that is fermented, it is savored and thrown away
They
were the ones who threw Ifá for Ọrúnmìlà
When
using the identity of Èşù Òdàrà to get a title conferred on it
He
was asked to offer sacrifice
He
fulfilled
Those
who believe in Ifá
When
you are advised to offer sacrifice
Please
obey
Those
who believe in Ifá
Ifa
says it will assist the this person to fulfill his purposes in life.
Commentaries
The
message from this Odu make it clear that, imitation can be limitation.it is
better for human been to discover who they are.Their real Identity and and
follow their talent rather than trying to be somebody else in vain efforts.
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
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storage or retrieval system without prior written permission From the copyright
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