ODU IFA OGBE-ODI BY BABALAWO OBANIFA

Odu Ifa Ogbe Odi - Babalawoobanifa Commentaries On Odu Ifa Ogbe - Odi

This work shall make comprehensive Commentaries on Odu Ifa Ogbe Odi.This work will be useful to any practicing Babalawo who want to have an indepth knowlege of Odu Ifa Ogbe Odi.This work will also be useful to any body born by Odu Ifa Ogbe Odi during their Itelodu or Ikosedaye. It will be Usefull for Ifa and Orisa devotee globally as well as any accademic researcher in the field of Ifa and Orisa spirituality. The work shall adress inter alia: What is Odu Ifa Ogbe Odi? Who are the associate Orisa and Irunmole with Odu Ifa Ogbe Odi? What are the taboo of Odu ifa Ogbe Odi ? What are the likely Occupations or profession favourable for those born by Odu Ifa  Ogbe Odi during their Itelodu or Ikosedaye? What are the likely names that can be given to those born by Odu Ifa Ogbe Odi, during their Itelodu or Ikoseday.Some summry of general information avaliable to those born by odu Ifa ogbe odi during their Itelodu or Ikosejaye.Some sacred Messagess contain in holy odu Ifa Ogbe Odi.All this and more will be the major pre-occupation of this work.

WHO ARE THE ASSOCIATE   ÒRÌSÀ   OR IRÚNMOLÈ WITH  ODU IfA OGBE-ÒDÍ?

By this it's  the orisa or irunmole that those born by odu IFA ogbe odi during their itelodu or ikosedaye can have along with their IFA in other to have problems free life.below are the some identifiable orisa and irunmole with this odu:

1. Ifá - for protection, guidance,victories and children

2. Èsù Òdàrà - For victories over disgrace and humiliation

3. Osun -for having children

4. Orò -for having children

5. Ìbejì - for having children

6. Ogun - For Victory over enemies

WHAT ARE THE TABOO OF ODU IFA OGBE ODI?

By this, it is mean the thing ,both animate or inanimate objects that those born by odu IFA ogbe odi during Itelodu or ikosedaye must avoid in other to have problems free life.They must avoid the following:

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• They must not eat millet.

• They should not drink malt drinks.

• They should not use IMU sheets at all for anything.

• They should not keep birds as a pet.

• They should never eat any of the monkey family or  should use them as medicine.

• They should not eat Èkìrì.

• They must not eat Crab.

• They must not eat snake.

•  They  should not take loan in usury or loan from the usury offer.

•  They should not drink alcohol.

• Do not sell or must not  buy on credit.

• Do not serve any  body as security to take a loan or buy things  on credit.

 • They  should not be greedy.

WHAT ARE THE PROFESSIONS OR OCCUPATIONS FAVOURABLE TO TO THOSE BORN BY OGBE ODI? 

Those born by this can succeed in any types of work, but they must not be a brewer,any works that deal with selling of alcohol. They must also not takes job as a debt collector.

WHAT ARE THE LIKELY NAMES THAT CAN BE GIVEN TO THOSE BORN BY OGBE ‘DI. 

By this we mean the names that can be given to those to those born by this Odu duringvtheir Itefa or Ikosedaye.These names are usually derived from positives IFA characters in  different stanzas of this odu IFA. They exist both in Male and Females respectively. Some of these name are listed in this cartigory.

Male:

• Olúkóyin - King of bee

• Ifáyorí - Ifa accomplished this

• Èsùdámiláre  -Esu has vindicated me

  

Female: 

• Olúkóyin  - Queen of the bee

• Ifábùnmi  -Ifa give me this as a gift

• Tifáse - The prediction of IFA has come to pass

• Bífátifé - This is how IFA want it.

SOME SUMMARY OF GENERAL INFORMATION AVALIABLE TO THOSE BORN BOGBE-DI DURING ÌTÈLÓDÙ OR ÌKOSÀDÁYÈ.

  

The children of Ogbe'Di may be having some health problems but nonetheless, they will live a long time. It is not likely that they will die young (except if such death is caused by them themselves).

  

For Ogbe'Di the female children, they are most of the time reckless, stubborn, recalcitrant, impulsive and aggressive. It is often difficult for them to keep to the norms of society. They are very rude and they usually find it difficult to make a good house wife. That is why there is always a need to warn them to take easy things.

  

Ogbe'Di female children may also have problems with producing children. This can be resolved with appropriate sacrifice. There is the opportunity after this, that they can have multiple births. However, she should always offer sacrifice of a black goat to Ifa before each pregnancy.

  

Ogbe'Di that male children should strive to find a good wife who will make a good house for him. This is more so when considering the fact that he will live a long time and it is not advisable for him to live long in pain.

  

The children of Ogbe'Di, males and females will overcome their adversary no matter how powerful. They will not see evil in their lives either. Their old age will be peaceful and interesting.

  

The dreams of Ogbe'Di children usually come true and should be taken seriously. Dreaming is a source of protection from Olódùmarè that was given to them to prevent them from any dangerous obstacle.

  

The children of Ogbe'Di must be cautious in their acquisition of wealth and material things so that they do not die a cheap death after acquiring all the wealth. They must offer sacrifice so that they can enjoy the fruits of their labor.

  

They should also be cautious of anything they will buy with their hard earned money so that they will not spend their money on what will lead in the future to calamity for them. They should always consult Ifá on whatever they want to buy to determine how safe or otherwise it is before it is purchased.

  

The children of Ogbe'Di should never borrow money in usury because they would be given conditions that are impossible to meet. In the process of looking for this type of loan many people will be anxious to execute it.

  

They should also never plan for other people. They should never plan to humiliate or kill the character of other people.

  

They should never be drinking alcohol, never sell on credit, never buy on credit, never have to take out loan guaranteeing something, should never use force to collect debts, should never compromise in the collection business of the loan, should never accompany anyone in a mission to collect loan by force or threat of force. If they are ones that owe others at all for any reason, they should demand that the money be paid at the earliest opportunity. They should never allow such a loan to degenerate into an argument or struggle as such unfolding any primacy to disaster for them or those who owe the money. The guiding words are: Do not owe anyone; do not give a loan to anyone; tolerate nobody's guarantees. If they must give a loan at all, they must be with the understanding that if the debtor does not pay, they are ready to pay off the debt.

SOME SACRED MESSAGES CONTAIN IN HOLY

1.

Ifá says that it foresees the ire (blessings) of long-life,for the person for whom Ogbe Odi is revealed. Ifá says that this person is looking weak and diminutive in stature but he or she will live a long time. He or she must offer appropriate sacrifice and a ritual  to Òsùn. He or she will  be respect and be protected by the Deities. Due to his or her condition, he or she will be protected by  the deities come rain or shine so that he or she can sail through  the storm from harsh weather conditions, on this Ifa says:

Àjàlú Yèréyèré

Díá Fún Ologéèsà

Tíí se Omo Òsun.

  

Translation:

Àjàlú Yèréyèré

He was the one who launched Ifá for Ologèésà

Who was a child of Òsun.

  

Ologèésà went to Àjàlú Yèréyèré who was his Babaláwo to consult  Ifa  for his general welfare. How would she live long? How could she resist the cold weather during the rainy season and also survive the dry weather? She  look very tiny and sickly. The Babaláwo told him to offer a sacrifice of money, four bitter kola and palm oil, and he should also performs rituals for Òsun with Àkàrà, èkuru, palm oil, gin and so on. She complied. Ologèésà was protected during the rainy season and during the dry season by Òsun and Ifá. She was very happy and she lived for a long time. She was praising his Babaláw thus:

  

Àjàlú Yèréyèré

Díá Fún Ologéèsà

Tíí se Omo Òsun.

Èmi ó nìí bá won kú'kú eréji

Ng ò sì nìí bá won kú tèèrùn

  

Translation:

Àjàlú Yèréyèré

He was the one who launched Ifá for Ologèésà

Who was a child of Òsùn.

I will not die with another during the rainy season

I will not be among those who will die during the dry season either.

  

Ifá says person for whom this Odù is revealed must offer sacrifice as prescribed. He or she will live a long time and will be protected by the gods.

Commentaries

The great lessons that can be deduce from this  stanza of holy scripture is  our disadvantage can also be an advantage to us. It all depends on how will handle our condition. Looking sick or been sick doesn't mean you are not going to livelong.Infact it can even of advantages. It  left for you to see advantages in every disadvantages.

II. 

Ifá says he foresees the  Ire( blessings ) of many children for the person for whom this Odù is revealed.  He or she must offer ebo and a ritual to Orò. on this, Ifá says:

  

Ogbe 'Dí

Ogbe 'Dí

Dia fun Kèrèkèrè

Tí n sunkún omo rè 'gbó Ègbá

  

Translation:

Ogbe 'Dí

Ogbe 'Dí

The Ifa launch for Kèrèkèrè

When weeping for a child in the grove of Egbá land.

  

Kèrèkèrè was having problems giving birth to children. So, she went to Babalawo, mention above. They advised her to offer money, 16 kola nuts, 16 bitter kolas and 16 alligator peppers as a sacrifice. He was also advised to perform rituals for Oró with a ram. She complied. Soon after, her uterus opened and she delivered many children.

  

Ogbe 'Dí

Ogbe 'Dí

Dia fun Kèrèkèrè

Tí n sunkún omo rè 'gbó Ègbá

Wón ní kó sákáalè, ebo ní síse

Ó gbebo, or rube

Kò pé, kò jìnnà

Ire omo ya de  tùtúru

   A se mon  Kèrèkèrè ,Kèrèkèrèlàá pe Orò.

  

Translation:

Ogbe 'Dí

Ogbe 'Dí

The  was Ifa launch for Kèrèkèrè

When crying for a child in the grove of Egba.

They advised her  to offer sacrifice

She fulfilled

Before long at all

The Ire (blessings)  of  children came abundantly to her

How do we know Kèrèkèrè? Kèrèkèrè is Oró.

  

Ifá tells the person for whom Ogbe 'Dí is revealed, that he or she  will have enough children in life. He or she should, in addition to offering sacrifice, perform ritual to Oro to give birth to children

III. 

Ifa says that it foresees the blessings of enough children for a sterile woman with marks or severe e deformity in her lower limbs. Ifá says that the woman must offer sacrifice and must perform ritual to Ifa. On this Ifa he says:

  

Àdá fowó gbèdí òpengéle

Díá  fun  Àgàn Idèrè

Tí n sunkún omo ròde Òró

  

Translation:

He from whom the client consulted Ifá with his (client) hands

Supporting the buttocks (waist)

He was the one who launched Ifá for the sterile village woman of Ìdèrè

When crying for a child to the town of Oró.

  

The deformed woman who went to the Babaláwo aforementioned  ,because  she has been sterile for long.  She decided to consult Ifa for divination. Therefore she left her Ìdèrè Town nd traveled to Oró where she went to consult Ifa. While at the Babaláwo's house, she was offer a  seat, considered her deformed limbs but she refused to sit , preferring to remain standing.

  

Babaláwo assured her however that her uterus  will   be opens to give birth to children. He was advised to offer ebo with four matured  hens, two jars of medium size palm oil and money. They also asked him to perform a ritual to Ifa with four rats and four fish. She complied.

  

Before the year was over, she became pregnant and she gave birth to many children later. She was full of joy, singing and dancing like that with her deformed legs:

  

Àdá fowó gbèdí òpengéle

Díá Àgàn Idèrè

Tí n sunkún omo ròde Òró

Ifá tí mo dá I'Óròó se o

Pengéle

Àdá fowo gbè'dí ò!

Pengele.

  

Translation:

He from whom the client consulted Ifá with his (client) hands,Supporting the buttocks (waist)

He was the one who launched Ifá for the sterile woman of the village of Ìdèrè

When crying for a child to the town of Oró.

The (prediction of) Ifá that I consulted in   Oró has come to pass

Pengéle, I dance

He from whom the client consulted Ifá with his hands that support his buttocks, I praise  you!

Pengele, I dance.

  

Ifá says to the sterile woman for whom Ogbe - 'Dí is reveal  will give birth to children. She must offer sacrifice and perform rituals as prescribed previously. The woman should also advise that she should leave her home base and must travel outside of town for the gynecologist treatment. Unless this woman is not from that area, it is essential for her to leave that town for medical treatment.

IV. 

Ifá also says that he foresees the blessings  of many children for a woman who is presently in her menstrual period. Ifá says that this will be the last menstruation that she will have before she is pregnant. She should  offers sacrifice and perform ritual to Ifá. On  this, Ifá says:

Óní wiriwiri Ogbe 'Dí

Ola wiriwiri Ogbe 'Di

Eye nlá níí fapá s'Ogán

Òkú òpè níí hu'mù léyìn

Dia fun  Olúkóyin

Omo atìdí sòwò èjè

Níjó tó n sunkún òun ó rómo bi

  

Translation:

Today, we hit the drum of Ogbe'Di

Tomorrow, we hit the drum of Ogbe'Di

A powerful bird uses its wings to accelerate its movements

A dead palm tree grows that the imù comes out on its back

They were who launched Ifá for Olúkóyin

(Offspring of) she who trades in blood of her genital organ

When she was crying that she did not have any children.

  

Olúkóyin was having trouble giving birth to a child. She thought however that she was already pregnant when she missed her period and was full of expectations. After a few days, however, the menstrual fluid came and she was very sad and frustrated. She decided to consult the Babaláwo above expressed to launch Ifa for her then. They did.

  

She was informed that she was presently in her menstrual period. They assured her that it will be the last time before she gets pregnant. He was therefore advised to offer sacrifice of two birds, two jars of medium-sized palm oil, two Guinea-fowl, and money. He was also advised to perform a ritual to Ifa with two rats and two fish, 16 bitter kolas and money. She complied.

  

Next month, she became pregnant and gave birth to a healthy baby. She was singing and she was dancing. She was also praising her Babaláwo for a job well done.

  

Óní wiriwiri Ogbe 'Dí

Òla wiriwiri Ogbe 'Di

Eye nlá níí fapá s'Ogán

 Òkú òpè níí hu'mù léyìn

Dia fun Olúkóyin

Omo atìdí sòwò èjè

Níjó tó n sunkún òun ó rómo bib.

Wón ní kó sákáalè, ebo ní síse

 Ó gbé bo, or rúbo

 Òwò èjè kan, òwò èjè kàn

To i àwa bá se lósù yìí

Ifá ní yóó jèé kó d'omo

Èyin ò gbon or

Èyín ò m'òràn

Wípé òwò èjè làá is nídìí 'bìnrin

Ká tóó bímo

  

Translation:

Today, we hit the drum of Ogbe'Di

Tomorrow, we hit the drum of Ogbe'Di

A powerful bird uses its wings to accelerate its movement

A dead palm tree grows that the imù comes out on its back

They were some who launched Ifá for Olúkóyin

Offspring of her who trades in blood of her genital organ

When she was crying that she did not have any children.

They advised him to offer sacrifice

She fulfilled

Pray, the blood business

What we commit for this month

Ifá is the one that will turn him into a child

You are not wise enough

You are ignorant of the fact

What is the blood business that we engage in a woman is genital

Before a child is born.

  

Ifá says that the woman will have  a child and that the menstrual period she saw will be the last before she is pregnant. She must offer the sacrifice quickly as prescribed previously.

V. 

Ifá also says that a sterile woman must offer sacrifice and perform a ritual to Òrìsà Ìbejì for her to give birth children . If this is done, she will have the children and more likely is that she will have the twins.  On this a verse in Ogbe ' Di  says:

  

Ogbe Dimú-dimù

Awo Alákedun ló díá fún Alákedun

Ó n mójú ekun sùnráhùn tomo

  

Translation:

Ogbe dimú-dimù

The Babaláwo de Chimpanzeé was the one that launched Ifá for the Chimpanzee

When she cried because she did not have any children

  

The Chimpanzee went to Ogbe Dimú-dimù, hEric Babaláwo when she could not give birth to a child. She was advised to offer sacrifice of four Guinea-birds, and four pigeons. They also asked her to perform Ìbejì rituals. She complied.

  

Soon after, the Chimpanzee became pregnant and gave birth to a set of twins. She was so happy that she was telling everyone that wI'll  cared to hear or not that she had offered sacrifice from Ogbe Dimú-dimù.

  

Ogbe Dimú-dimù

Awo Alákedun ló díá fún Aláledun

O n mójú ekun sùnráhùn tomo

Wón ní kó sákáalè, ebo ní síse

Ó gbé bo, or rúbo

Kò pé, Kò jìnnà

Ire omo wá ya dé turtúru

Èjìdé, èjìdé I'Aláledun n bí

Ó ní òun ti sebo Ogbe Dimú-dimù

  

Translation:

Ogbe dimú-dimù

The Babaláwo of Chimpanzee was the one that launched Ifá for the Chimpanzee

When she cried because she did not have any children

They advised her to offer sacrifice

She fulfilled

Before long, not too far

The blessings of children came abundantly to her

Two in a moment, is what the Chimpanzee breeds

She says that she had offered the sacrifice of Ogbe Dimú-dimù

  

Ifá says that the this person will not die without leaving a child on the ground. She may also be lucky to give birth to a set of twins ,that is  if the proper sacrifice is offered as prescribed previously.

VI. 

Ifá says that a woman is seeking to get pregnant, She have given birth to one child before, but she find it difficult to get pregnant again.   if she had given birth to a child before, she  must offer sacrifice and perform ritual to Ifá if she wants to have another child. Ifa says it will be difficult for her to have another pregnancy unless she performs Ifa ritual. That is what she should do whenever she is ready to have another child. On this Ifa he says:

  

Ogbè dindi kò yáá bù kù

Díá fún Èkìrì

Tí yóó bí okan náà

Yóó pàdí mó

  Translation:

An Ogbe unit is not easy to reduce

That was the one that launched Ifá for Èrìkì

Who will give birth to only one child

And then her uterus and genitals closed.

  

Èrìkì had already given birth to a child but they had been finding it difficult to have another child. She consulted Ifá accordingly to guide herself. She was asure that she will give birth to another child. He was then advised to offer sacrifice of two hens, two Guinea-fowl, eight kola nuts, eight bitter kola and money. She was also performing Ifa ritual with a black goat before the one that had been given before birth.

  

She was also warned that after the one she had come to cast Ifá, she should always be performing a ritual of a black goat to Ifá whenever she was willing to get pregnant.

  

She complied. Soon, she was able to Mother  many children. She rained praises then in her Babaláwo who in turn showed gratitude to Òrúnmìlà while Òrúnmìlà paid obeisance to Olódùmarè in turn, saying,

  

Ogbè dindi kò yáá bù kù

Díá fún Èkìrì

Tí yóó bí okan náà

Ti yóó pàdí mó

Wón ní kó sákáalè, ebo ní síse

 Ó gbé bo, or rúbo

Kò pé, Kò jìnnà

E wá bá ni ní wòwó omo

  

Translation:

An Ogbe unit is not easy to reduce

He was the one who launched Ifá for Èrìkì

Who will give birth to only one child

And then he has it (uterus and) genital closed

They advised him to offer sacrifice

She fulfilled

Before long, not too far

She had children in abundance.

  

Ifá says for each pregnancy for this person a black goat must first be offered as a material of the Ifa ritual so that it would be possible for her to get pregnant and have  a child.

VII. 

Ifá says that it foresees the  Ire of  victory over oppositions for the person  for whom Ogbe 'Dí is reveal. Ifá says that the person  is being "tied up" by his enemies but that Ifá wants to "untie" him. Ifá advises the person  to offer sacrifice and his enemies will have no power over him. On this Ogbe 'Dí says:

Awónrán lawo Awónrán-ní-gbóngbon

Awónrán lawo Awónrán-ní-gbóngbòn

Awónrín-wonrìn níí sawo won lóde Ìjèbú-mùre

Díá fún Òrúnmìlà

Níjó omo araye n kébo, kéèdìí tìí

  

  Translation:

Awónrán is the Babaláwo of Awónrán-ní-gbóngbon

Awónrán is the Babaláwo of Awónrán-ní-gbóngbón

Awónrán-worìn is their  Babaláwo in Ìjèbú land where they recognize the power of prayers

They were who launched Ifa for Òrúnmìlà

When human beings are attacking him with rituals and spells

  

Orunmila was in the midst of the enemies. All of them were planning to get him killed by all means. They were offering sacrifice, performing rituals and preparing different types of evil charms to eliminate him. He decided to consult three of his Ifa students mention above to  consult Ifa for him then.

  

They launched Ifá and Ogbe 'Dí was revealed. Òrúnmìlà was told that his enemies will not have any power over him. They said that the evil they could have done to him,  would  be  untie ,if  he offered proper sacrifice. They asked him to offer the sacrifice of a package of salt tied with rope, a pack of locusts tied with a rope, a load of wood tied with a rope and a fully grown goat. The ropes were used to tie these sacrificial elements to be gently untied and added to the sacrifice offered the goat would be used in the execution of the ritual to Ifa. Orunmila obeyed all this. Soon all his enemies were unable to harm him. Those who planned badly for Òrúnmìlà ended up hurting themselves in the process. Òrúnmìlà was then full of praises for the students and Olódùmarè, saying:

  

Awónrán lawo Awónrán-ní-gbóngbon

Awónrán lawo Awónrán-ní-gbóngbòn

Awónrín-wonrìn níí sawo won lóde Ìjèbú-mùre

Díá fún Òrúnmìlà

Níjó omo araye n kébo, kéèdìí tìí

Ó gbé'bo, or rúbo

A kìí ségi wálé

Ká má leè  to bo  Ifá

Èèwò

Ifá ní taló n di omo Ogbè Díí pa o

Èèwò!

A kìí di'yò wale

Ká má le to bo Ifa 

Èèwò!

Ifá ní taló n di omo Ogbè Dí pa o

Èèwò!

A kìí di'ru wálé

Ká má leè tu tu

Èèwò

Ifá ní taló n di omo Ogbè Dí pa o

Èèwò!

Translation:

Awónrán is the Babaláwo of Awónrán-ní-gbóngbon

Awónrán is the Babaláwo of  Awónrán-ní-gbóngbón

Awónrán-worìn is their Babaláwo in Ìjèbúland where they recognize the power of prayers

They were who launched Ifa for Orunmìlà

When human beings were offering sacrifice to "tie up" him to death.

They advised him to offer sacrifice

He fulfilled

We will never tie a load of forests to the house

Without untying it, Ifá

It's a taboo!

Ifa demands the identity of whoever is planning to "tie up" Ogbedi children. 

It's a taboo!

We will never tie a pack of salt to the house

Without untying it, Ifá

It's a taboo!

Ifa demands the identity of whoever is planning to "tie up" Ogbe's child "Dí be  reveal

It's a taboo!

We will never tie a lobster pack to the house

Without unleashing the same, Ifá

It's a taboo!

Ifa demands the identity of whoever is planning to "tie up" Ogbe's child " to death"

It's a taboo!

  

Ifá says that thdream are  bad plans

against the person,  who this Odu is revealed. But  he  will Overcome, and  those behind the bad event will be identified by Ifa and will be sanctioned accordingly.

VIII.

Ifa says that it foresees IRE of long life for the person  for whom Ogbe 'Dí is revealed. Ifá says that the  person will live  for a long time in his old age and will never look bad in his old age. On this, Ogbe 'Di says:

Òní wiriwiri Ogbe 'Di

Òní wiriwiri Ogbe 'Di

Ogbè 'Dí léyin n lù bàwònyí

Eye niá tíí fapá s'Ogán

Ògbólógbòó àwòdì tíí hu'mù léyìn

Díá fún baba Arugbo Kùókùó òkè Àpà

 To ni ekúulé, èyin o nifa dá?

Translation

Today, the drum of Ogbe 'Dí is hitted

Tomorrow, the drum of Ogbe 'Dí is hitted

Is he the drum of Ogbe 'Say you are hitting like this

A powerful bird uses its wings to accelerate its movement

An old hawk that grows with imu leaves on its back

They were  who launched Ifa for the Old Man of the village of Òkè-Àpà

Who moves from the house to stay saying "hello there, do you think about launching Ifa?"

The Old Man of Òkè-Àpà was Babaláwo. He went to a group of other Babaláwo above expressed to launch Ifa. He was concerned with how his future would be - whether he would be rewarding or not. He also wanted to know what he needed to do if there was going to be any problem in his future.

He was informed that he would remain on land for a long time and that he would never bear witness to any evil in his life. He was also told that he would not be involved in any mass death like earthquake, flood, fire, epidemic, or scandal disaster. He was then advised to offer sacrifice of two guinea-fowl, two half-size jars of palm oil and money. He complied. The Babaláwo prepared a medicinal soap consisting of èlà ewé èlà and ewé àpadà crushed in fine paste then and joined with soap to bathe.

After this had been done, the Old Man of Òkè-Àpà used it as prescribed. He lived a lot     years  and did not experience any disaster during his stay on land. He was so happy, that he began to praise his group Babaláwo who in turn gave gratitude to Òrúnmìlà.

Òní wiriwiri Ogbe 'Di

Òní wiriwiri Ogbe 'Di

Ogbè 'Dí léyin n lù bàwònyí

Eye niá tíí fapá s'Ogán

Ògbólógbòó àwòdì tíí hu'mù léyìn

Díá fún baba Arugbo Kùókùó òkè Àpà

Did you know ekúulé, èyin or nifa dá?

Gúnnugún kìi kú lewe

Kangere

Ma Dagba ma darúgbo

Kangere

Èlà kìí bá'gi Oko ó wó'wé

Kangere

Ma Dagba ma darúgbó

Kangere

Apada lo niki gbogbo ibi or pada leyin mi

Kangere

Ma Dagba ma darúgbo

Kangere

Translation

Today, the drum of Ogbe 'Dí is hitted

Tomorrow, the drum of Ogbe 'Dí is hitted.

Is Ogbe's drum 'Say you are hitting like this?

A powerful bird uses is wings to accelerate it's movement

An old hawk that grows with imu leaves on its back

They were who launched Ifa for the Old Man from the village of Òkè-Àpà

Who moves from the house to stay saying "hello there, do you think to launch Ifa?

A vuture will never die young

Old and weak

I will live a long time and I will grow old

Old and weak

Ela forced to take refuge in a tree will never pour these leaves like other trees on the farm

Old and weak

I will live a long time and I will grow old

Old and weak

Apada is he who orders all evil to depart from me

Old and weak

I will live a long time and I will grow old

Old and weak

Ifá says that the person for whom this Odù is  revealed will live a long time and will save the pain of witnessing disasters in his life.

IX.

Ifa says that it will protect this person from death. Ifá says that the ditch of death will be covered by Ifá. The person for whom this Odù is revealed recently had a dream. The dream is a disaster prevention of what will happen soon. The dream must be taken seriously, as failure to take timely action can be painful.On this, Ifá says:

Òní wiriwiri Ogbe 'Di

Òla wiriwiri Ogbe 'Di

Otooto eeyan laa beere

Ka too  beere Ogbe 'Di

Dia fun Olukoyin

Won n fi ojo ikuu re da ireni

Translation:

Today, the drum of Ogbe 'Dí is hitted

Tomorrow, the drum of Ogbe 'Dí is hitted

We need to inquire about a human being

Before we ask about Ogbe 'Dí

They were who launched Ifá for Olúkóyin

Whose death had been fixed  till four days time.

Olúkóyin slept one day he had a dream that he had been poising by some people; He was caught and stuck to death. This worried him and therefore he went to the mentioning group of Babaláwo about for  Ifa  consultation. Ogbe 'Dí was revealed during the consultation. Olúkóyin was told that he had a dream recently and the dream worried him. He was Assure that Ifa will fill his grave for him. They advised him then to offer the sacrifice of a large rat and a matured goat. He complied. Babaláwo's group excavated a tomb then, they put enough IDI 'sheets in the tomb, they killed the goat in it, put the head in the tomb (and the blood), recited this stanza of the Odù, put the head of the Big rat in it and filled the grave with sand.

After this all those who were planning bad agaInst Olúkóyin began to die one after the other and Olúkóyin lived a long time for several years afterwards. Ifá says that the person for whom this Odù is revealed will live a long time and will have victory over his adversary.

Òní wiriwiri Ogbe 'Di

Òla wiriwiri Ogbe 'Di

Otooto eeyan laa beere

Ka tii beere Ogeben 'Di

Dia fun Olukoyin

Won n fi eye ikuu re dá ìrèní

I went wá dé mo lósòrun-ùn mi

Ònà ibí ní kóo dí

Kí ó fònà Ifá silè

Translation:

Today, the drum of Ogbe 'Dí is hitted

Tomorrow, the drum of Ogbe 'Dí is hitted

We need to inquire about a human being

Before we ask about Ogbe 'Dí

They were  who launched Ifá for Olúkóyin

Whose death had been fixed till  four days  time

Come here leaves of Idí, my protector

Pray, fill the whole pit of evil on my way

And save the benefit for me

Ifá also warns the person to desist from conspiring against others to harm anyone, so that he or she does not encounter disaster.

X.

Ifa says there is a need to offer sacrifice for someone whose life is in danger. The person in question is been followed by enemies. The earth had already opened in anticipation of consuming him or her.

Ifá says the person in question is very successful, he had sufficient property and other worldly possessions. He must offer however sacrifice  to save from  impending disaster.  He must also do special preparation to fill the hole that had been dug for him.

Òrúnmìlà ló di òrò àdìkalè

Ifá mo ló òrò àdìkalè

Ogbe kí lo n dì?

O ní òun n di òkítí Baba Ajé.

Translation:

Òrúnmìlà declared that it is a matter of packaging

I say  it's a matter of packaging

Ogbe what are you packaging?

He replied that he was packing that sacks full of money.

Òrúnmìlà woke up one day and saw Ogbe packing bags filled something. He asked  Ogbe  what  the Volume of Bag contain . Ogbe informed Òrúnmìlà that they contained money. Orunmila said then that he was interested in possessing wealth. Ogbe then gave money to Òrúnmìlà. Orunmila told his disciples including Ogbe to take the money home.

Òrúnmìlà ló di òrò àdìkalè

Ifá mo ló òrò àdìkalè

Ogbe kí lo n dì?

Ó ní òun n di Mósàajì

Aso oba tó tanná yanranyanran

Translation:

Òrúnmìlà declared that it is a matter of packaging

I  say it's a matter of packaging

Ogbe what are you packaging?

He replied that he was packaging Mósàajì

The real dresses of the highest quality

Orúnmìlà also saw Ogbe who packs other sacks full of materials. Òrúnmìlà also inquired and Ogbe told him that the sacks were filled with Mosaaji the lace dress for the Kings. Òrúnmìlà showed interest and they took it home whith way  they did with the sacks of money.

Òrúnmìlà ló di òrò àdìkalè

Ifá mo ló òrò àdìkalè

Ogbe kí lo n dì?

Ó ní òun n di èjìgbàrà ìlèkè baba okùn

Translation:

Òrúnmìlà declared that it is a matter of packaging

I  say it's a matter of packaging

Ogbe what are you packaging?

He replied that they are expensive beads of highest quality.

Òrúnmìlà saw Ogbe who packages other things equally. He did inquire as before and he was informed that they were expensive beads of high quality. the Orunmila showed interest and they took  it  to the house of Orunmila.

Òrúnmìlà ló di òrò àdìkalè

Ifá mo ló òrò àdìkalè

Ogbe kí lo n dì?

Ó ní òkú ni.

Translation:

Òrúnmìlà declared that it is a matter of packaging

I   say it's a matter of packaging

Ogbe what are you packaging?

He replied that it is a corpse.

Orunmila saw that Ogbe was packing something else. He did inquire as before. Ogbe told him then that it was a corpse. Orunmila declared then that it was not for him. He was not interested in that.

Òrúnmìlà was told then he must accept the corpse since he had accepted other things before and more over a grave had been dug to put the corpse. Orunmila knew, however, that if the corpse were placed in that grave, someone in his house would die. He refused to do this and instead, he went to Ogbe to ask what he would use as a substitute.

Ogbe then declared that he should look for 200 pieces of IDI leaves, a mature goat, his blanket and mat (today, it is the blanket instead of the mat) he was sleeping on. Orunmila brought all these things. The mat spread out, the spread spread on it, the goat killed on it and its head put on the mat while the 200 sheets of IDI were put on everything. The mat was then rolled up and condensed like a corpse. This was then put inside the grave and filled with sand. The head of the goat replaced the head of the human being so while the IDI sheets were used to cover the grave. That was how Òrúnmìlà could set the disaster at home.

Ifá says that the person for whom this Odù is revealed must offer a similar sacrifice to fill the hole he had opened to consume it or someone close to him.

Òrúnmìlà ló di òrò àdìkalè

Ifá mo ló òrò àdìkalè

Ogbe kí lo n dì?

O ní òun n di Òkítí Baba Ajé.

Òrúnmìlà ní kí wón gbe wo ilé

Òrúnmìlà ló di òrò àdìkalè

Ifá mo ló òrò àdìkalè

Ogbe kí lo n dì?

Ó ní òun n di Mósàajì

Aso oba tó tanná yanranyanran

Òrúnmìlà ní kí wón gbe wolé

Òrúnmìlà ló di òrò àdìkalè

Ifá mo ló òrò àdìkalè

Ogbe kí lo n dì?

Ó ní òun n di èjìgbàrà-ìlèkè Baba Okùn

Òrúnmìlà ní kí wón gbe wolé

Òrúnmìlà ló di òrò àdìkalè

Ifá mo ló òrò àdìkalè

Ogbe kí lo n dì?

Ó ní òkú ni.

Òrúnmìlà ní kí wón máa gbe eléyunhùn lo

Ó ní kìí se tòun

Idì gave me my lésiyá oko

Ònà ikú ni kí o dí

Kí or f'ònà Ifá sílè

Ònà Arun ni kí or dí

Kí o má mà dí mu lónà Ifá

Ònà ejò ni kí or dí

Kí or f'ònà Ifá sílè

Ònà òfò ni kí or dí

Kí o má mà dí mu lónà ifa

Translation:

Òrúnmìlà declared that it is a matter of packaging

I say that he is a matter of packaging?

Ogbe what are you packaging?

He replied that he was packaging the sacks full of money

Orunmila said they should take the packages home

Orunmila declared that it is a matter of packaging?

I say that he is a matter of packaging?

Ogbe what are you packaging?

He replied that he was packaging Mósàajì

The real dresses of the highest quality

Orunmila said they should take the packages home

Òrúnmìlà declared that it is a matter of packaging

I say that he is a matter of packaging?

Ogbe what are you packaging?

He replied that he was packaging expensive accounts

Òrúnmìlà said that they should take the packages home

Orunmila declared that it is a matter of packaging?

I guess it's a matter of packaging

Ogbe what are you packaging?

He answered is a corpse

Òrúnmìlà asked that the package should be taken away

He said it's not for him

I went out sheets, cover my problems for me

Put a barrier to the path of Death

Get out the way to my success acquisition

Put a barrier to the Path of Afflictions

Do not disturb my access to benefits

Put a barrier to the path of Litigations

Save my access to prosperity

Put a barrier to the path of losses

Save my access to wealth.

Ifá says that the  The person who this Odu is revealed, must offer sacrifice to prevent a situation where he or someone close to him would die a petty death after acquiring all the mundane materials. He must offer sacrifice to live long enough to enjoy the fruits of his or her labor.

XI.

Ifá says that the person for whom Ogbè-Di is revealed must offer sacrifice so that he would not have problems with what he had spent his hard earned money on. He must offer sacrifice so that he would protect himself against untimely death that can result from his properties that he had sweated to buy. Such properties include motor vehicle, motorcycle, electronics, furniture and so on. He must offer sacrifice against sacrificial accidents against the electrical shock of his electronic devices such as refrigerator, sound system, television, urgent iron and so on. Of all these, all things the producer sound is more dangerous (cars, motorcycles, televisions, telephone, audiovisual equipment, radios, cassette players etc.). On this Ifa he says:

  

Ònà ta sàn-àn gùnkè

Díá fún Òrúnmìlà

Ifá n lo ra Ìgèdè lérù

Wón ní Ìgèdè ni yóó paá

  

Translation:

The road climbed the hill with considerable agility

He was the one who launched Ifá for Òrúnmìlà

When going to buy ÌGÈDÈ (negative power of spoken words) as a slave

People say that it is ÌGÈDÈ that will kill him

  

Òrúnmìlà went to buy ÌGÈDÈ as a slave. He had been warn by everyone that ÌGÈDÈ would kill him. He therefore went  for the Ifa consultation form his students. He was told to offer sacrifice of a ram, 16 kola nuts, 16 bitter-kolas, four medium-sized jars of palm oil and money. He was also advised to perform a  Ogun ritual with a rooster. He complied. He will also grind the earth from the leaves of ARANIKADI, mark incisions around his two ears and rub the earth from the leaves in the incisions. These charms have the potential to protect the user from the negative effects of any negative impulse of the spoken word.

  

Wherever anyone told Òrúnmìlà that ÌGÈDÈ would kill him, he would answer that he would not be killed by ÌGÈDÈ since he had no ear for hearing any evil of the power of spoken words.

  

Ònà ta sàn-àn gùnkè

Díá fún Òrúnmìlà

Ifá n lo ra Ìgèdè lérù

Wón ní Ìgèdè ni yóó paá

Òrúnmìlà ní ko ní lè pa òun o

Ó ní òun ti di ewé ARANIKÁDI

Òun ò lètí àgbó-áàsán

Ó ò ti di ewé ARANIKÁDI

Òun ò létí àgbó-ìgèdè

  

Translation:

The road climbed the hill with considerable agility

He was the one who launched Ifa for Òrúnmìlà

When going to buy ÌGÈDÈ

People say that Ìgèdè will kill him

Òrúnmìlà replied that ÌGÈDÈ can never kill him

He said that he has turned to the leaves of ARANIKÁDI

He has no ear to hear bad words

He is now leaves of ARANIKÁDI

He can not hear bad invocations.

XII.

Ifa says that this person must offer sacrifice to overcome the problem of prolonged illness. He must also perform  Ogun rituals so that he should continue to be healthy and Strong at all times. He must also perform Ifa rituals on the same problem. A stanza in Ogbe-Dí pertinent to this says:

Ogbe Dindi

Ogbe Rigidi

Dia fun Owu

Owú n ràrùn Kangékàngé

Translation:

Ogbe Dindi

Ogbe Rigidi

They were  who  makes Ifa for Blacksmith's hammer

When he was suffering from prolonged illness.

Owu (the Blacksmith's hammer) was suffering from different kinds of ailments so long that he had become frail, weak and emaciated. He decided to consult the two Babaláwo  mentioned above for the Ifa guide accordingly. He was assure that his illness would become a thing of the past. He was advised to offer sacrifice of two Guinea-birds and money. They also asked him to perform rituals respectively to Ògún and Ifá with one and two roosters. He complied. After this, a medical soap was prepared for him with leave's of IDÍ and ÀPADÀ crushed in paste from the mixed with the moldy part of iron that had been peeled off the metal and had been connected to earth in the form of powder. All these were then mixed with soap for bathing.

Before long, Owú became  strong and cordial. He was so strong that he had the ability to level other metals placed on the anvil. That is the force that the hammer is drawing until today.

Ogbe Dindi

Ogbe Rigidi

Dia fun Owu

Owú n ràrùn Kèngékèngén

Wón ní kó sákáalè, ebo ní síse

Ó gbebo, or rube

Kò pé, kó jìnnà

E wá bá ni bo wòwó Ire.

Translation:

Ogbe Dindi

Ogbe Rigidi

They were who launched Ifá for Owú

When suffering from prolonged illness

They advised him to offer sacrifice

He fulfilled

Before long, not too far

Come and find us where we enjoy abundant good being.

XIII.

Ifá tells the person for whom Ogbe 'Dí is released , that he should avoid unnecessary litigation. This problem is ego inflicted and could be easily avoided. The client should look at his language and mind what he is doing or is saying to another, especially those who are older than him. Looking down, or insulting, superiors can lead to problems of great proportions. On this, Ifá says:

Òrò kùn ikùn

A ò r'éni bá so

Aláìréni bá so là n kùn yùnbàyùngbà yes

Dia fun Opoo

Tíí saya Olirì láàfin Oba

Níjó tó n ló sója Èjìgbòmekùn

Translation:

There are many problems in one's mind

But without anyone to argue with someone

That was why one is soliloquy

That was the Awo that launched Ifá for Òpóo

The King's eldest wife in the palace

When going to the market of Èjìgbò-mekùn.

Òpóo was the oldest wife of the King of Oyo, the Aláàfin. She was very rude and she was used to insulting anyone who crossed her path. Her rudeness was a serious cause for Aláàfin's concern but unfortunately, he loved Òpóo lovingly and found it very difficult to discuss such behavior with others. He felt that discussing things like that with another can be a term like a sign of weakness on his part. He kept the problem accordingly within the limit.

One day however, Òpóo was about to go to the Èjìgbòmekùn market to carry out his business. She went for Ifa's consultation to determine the success or otherwise of her trip.

She was assure that her trip would succeed in prudent business. She was nevertheless warned to keep in mind her language and to look at her tongue so that she did not cause untold hardship to her with her tongue. They advised him then to give sacrifice with two roosters, two pigeons and money. She refused to do so. She was also informed by Babaláwo that as Alaafin's oldest wife, she reserves the right to abuse anyone who bothered her since she lacked proper discipline and must put herself in their proper positions. She went to the market of Èjìgbòmekùn briefly after, without offering the sacrifice.

Concerned about the possible consequence of his wife's refusal to offer sacrifice and to consider Babaláwo's warning, Aláàfin called Babaláwo and offered the sacrifice in the name of his wife. He was still anguished, however, about his wife's rudeness. While, however, in the market Òpóo behaved true character. She was insulting someone who dared to argue too much with his presence. In one phase, the wife of Iku(Death)came to buy some things in the market. What I was selling was the thing that the wife of Death came to buy. While the transaction was going on, they got upset and insulted the woman, pushed her down and patted her. The woman cried to her husband's house.

On hearing this, Death became enraged, so he swore to kill whoever had assaulted his wife. He therefore asked the wife to take him  the house of the person who attacked her. She did not know the house and decided to go from house to house.

While this was continuing however, Òpóo returned home and decided to take a break and slept. She had a terrible nightmare where she saw herself dissecting limb from limb. She called her Babaláwo for the Ifa consultation.

During the consultation. Ogbe 'Dí was also revealed. They told her that she had already brought a very serious problem, the rudeness and the desman. She was also informed that Death was looking for her for attacking his wife in the market. She was then advised to offer sacrifice of four roosters, four pigeons and double the amount prescribed for her. She was also warned to take life easy so that she would not die a pathetic death. She fulfilled the advice of the Babaláwo and swore never to behave baldly again.

Soon after, Death and his wife came to the palace on their mission of revenge. Since Òpóo had already offered the prescribed sacrifice, the death wife became confused and could not recognize her (Òpóo) again. After some day, the (Death and his wife) left the palace for other houses.

That was how Òpóo  escape the death that she would have killed her ,as a result of her bad deeds and bad language. She was so full of joy that she began to sing and dance, praising her Babaláwo who in turn was praising Òrúnmìlà for a work well done,:

Òrò kùn ikùn

A ò r'éni bá so

Aláìréni bá so là n kùn yùnbàyùngbà ye

Dia fun Opoo

Tíí saya Olirì láàfin Oba

Níjó tó n ló sójà Èjìgbòmekùn

Njé sinimo

A ti ru òrò yii yè or ò

Sinimo o.

Translation:

There are many problems in one's mind

But without anyone to argue with someone

That was why one is soliloquy

That was the person who launched Ifá for Òpóo

The King's eldest wife in the palace

When going to the market of Èjìgbòmekùn.

Now, it's a question of inability to identify us

We have escaped the consequence of our wrongdoing

It's a question of inability to identify us

We have escaped the consequence of our wrongdoing

It's a question of inability to identify us

Ifá says that the person  for whom Ogbe 'Dí is revealed should look at his or her language, and attitude to save him or herself from incalculable or inflicted hardship or agony. He or she must also change his or her attitude for the better.

XIV.

Ifá says that if this Odu is revealed to a man who wants to know whether or not a woman is good for him to marry, they should advise him that although the woman in question is pretty, she is not good for marriage. She says to the woman in question is small in stature.She is very stubborn and very stubborn.She is not ready to take any directive form any man and she is very destructive.If the man is ready to accept the woman for who she is, then he can proceed with Marriage. She will give birth to many children and all children will be equally as beautiful as her. On this, Ogbe 'Di says:

Èkù kaka n te kèrègbè mó'dò

Kèrègbè ò láyè omi níí pon

Díá fún Òrúnmìlà

Baba n ló rèé s'oko Kólómbó

Translation:

It is by force that a gourd is squeezed in the stream

The gourd does not want to take out any water

That was the declaration of Ifá to Orunmìlà

When  planning to take Kólómbó's hand as a wife.

Orunmila was planning to marry a pretty girl as a wife . He went therefore to  one of his students for Ifa consultation. During the consultation, Ogbe 'Dí was revealed. Òrúnmìlà was advised not to marry Kólómbó because she was a very recalcitrant and destructive woman. He reasoned with the Babaláwo but decided to marry Kólómbó. the Orunmila said that with the attitude of Kólómbó, only a Babaláwo who had been specialized in virtues of patience and sick heads could marry her. Òrúnmìlà therefore wed with Kólómbó.

Immediately Kólómbó came home, she began to show her true colors to Òrúnmìlà. She refused to clean the house, she refused to cook for Òrúnmìlà, she refused to wash her clothes she refused to draw water for him to take her bath. In fact, she refused to do anything in the house. Consequently, Òrúnmìlà cleaned the house, cooked, washed his clothes, brought water for him and engaged in housework for him. If she were asked why she did not do the chores of the house as she expected of all married women, she would answer that it was not any business. She would insult those who dared to ask her to do household chores, including her husband, then.

One day, Òrúnmìlà wanted to travel out of town and return the next day. He told Kólómbó to take care of the house and prepared a dish for him to eat on his return the next day. Surprisingly though, Kólómbó agreed to make Òrúnmìlà offering without argument. Orunmila showed her then where he kept everything that she would need in the house.

Immediately he left the house, Kólómbó went to work. She tore the skin of the tiger that Òrúnmìla do sit on during the consultation of Ifá and ebo. She used leather as meat. She used the ponytail as fuel, she put the Iroke (tapper [tape]) made of Ivory in the fire, she broke the Opon-Ifá (Divination Tray) into pieces and used the pieces as fuel, she used all the herbs rare but precious as soup and used the Iyerosun (divination powder) as amala (a type of food prepared from Elubo). Elubo is usually prepared from yam dried ground or banana that are normally dusty form. When Òrúnmìlà returned the next day, Kólómbó hurried outside to welcome him. She took out water with which to take her bath and put down food for Òrúnmìlà to eat. Òrúnmìlà was surprised to see these changes for pleasantly the "best". He got ready to just eat to find out what havoc Kólómbó had done in the house. He also discovered to his faint that most of his invaluable Office adornment had been destroyed. Orunmila looked at the sky bursting into  tears.

While crying, Èsù Òdàrà  walk in the house. He asked the cause of his cry to Òrúnmìlà. then Orunmila showed him what Kólómbó had done. Èsù Òdàrà then told Òrúnmìlà not to cry at all since he had been warned before. Òrúnmìlà was told that instead of crying, he should be singing and he should dance and he is saying this:

 E jé ká fi ìse fún oníse

Kólómbó

Ká fi ìwà fún oníwà

Kólómbó

Ó fi ìróké dáná

Kólómbó

Óf opón Ifá dáná

Kólómbó

Ó fi Ìrùkèrè dáná

Kólómbó

Ó fi Awo ekun seran

Kólómbó

Ó fi ìyèròsùn roka

Kólómbó

E jé ká fi ise fún oníse

Kólómbó

Ká fi ìwà fún oniwa

Kólómbo

Translation:

It is by force that a gourd is squeezed in the stream

The gKoko

 does not want to take out any water

That was the declaration of Ifá to Orunmila

When planning to take the hand of Kólómbó as a wife

Now, she allowed us to accept her because she is

Kólómbó

Let us take it as your attitude is

Kólómbó

She used the tapper as fuel

Kólómbó

She used the divination tray as firewood for the fire

Kólómbó

She used the horse's tail as fuel

Kólómbó

She used tiger skin as meat

Kólómbó

She used divination dust as food

Kólómbó

Pleased allowed use accept it for who she is

Kólómbó

Let us take it as your attitude is

Kólómbó

A woman for whom this Odù is revealed is also not in favor of the marriage list, considering her attitude. If she wants to live happily in her life, she must change for the better. If this is not done, she can provoke a man to the extent to kill her or cause her grave the bodily harm. She must be in clear terms.

XV.

Ifá tells the person for whom Ogbe 'Dí  is reveals he should never go and borrow money where the usury is being practiced. It is not that he or she will not give the money, but the problem is that he or she will be given certain conditions that will be impossible to meet.

Ifá also says that some people are hoping to make a joke of his or her failure in life. Ifa says that  those people will fail.

Ifá also says that some people are also planning to dispossess him or her or his property. They will also fail.

Ifá says that he or she must offer sacrifice and perform a ritual to Èsù Òdàrà. On this, Ogbe 'Dí:

Ogbe di káká

Ogbe di Koko

Ogbe dí gànmùgànmù Irè má hán

Díá fún Èsù Òdàrà

Ó n lo f'ara sofa lódò Oba méta

Translation:

Ogbe di Kaka

Ogbe di Koko

Ogbe say ganmuganmu Ire  han

They were  who launched Ifa for Èsù Òdàrà

When going to make an effort for three Kings

Èsù Òdàrà was in horrible need of money to solve some domestic problems but he could not get the money. He decided to approach Ògún, Shango and Obàtálá for help accordingly.

Meanwhile, the three Kings he went to beg for help had been looking for ways to humiliate him here. They saw this then as the opportunity they had been waiting for. Therefore they all agreed to lend him the money. They lend him two thousand pieces of cowries each. They tied the condition however that every 2,000 cowries would be generating 200 pieces of cowries interest every seventeen days. Not only that, they said that he should be coming to work every day at  their farm until he could reimburse the money. Ogun said Èsù Òdàrà should be working on his farm every morning, Obàtálá said he would be there every afternoon while Shango's turn was every night.

The three Kings congratulated themselves since they were so sure that Èsù Òdàrà would never have enough time for him to be able to pay the money back. Having no other avenue to secure a loan. Èsù Òdàrà accepted these impossible terms. He started working every day on the three farms from morning to night without rest. Realizing that he could never pay and repay the loan, the Kings decided to go and loot the farm of Èsù Òdàrà to complete their ruin. A date was fixed for this impious mission.

Èsù Òdàrà decide to go and consult Ifá in his condition on the other hand. He could not go during the time of day, so he was late at night. The Babaláwo mentioned above told him to offer sacrifice of two Guinea-birds and two pigeons. (For a client, a rooster will be added as a ritual material to Èsù Òdàrà). Èsù Òdàrà complied. He was however assure that he would overcome his adversary. They also told him that

Three Kings were waiting to make fun of him but they would never succeed. He was also told that a date had been set aside for the sacking of his farm. He was then advised to use the smart events medicine in advance that such an event would take place to his advantage.

Èsù Òdàrà appreciated the Babaláwo and went home. On the day set by the three kings to loot Èsù Òdàrà's farm, they assured that he was already in  farm and the three of them set out on their mission. When they arrived at the Èsù Òdàrà farm, they began to uproot their yams, they threw their kola nuts and other fruits. Unknown to them, Èsù Òdàrà was looking at everything they were doing through his special medicine. He left to confront them then. He picked up many people to follow him on the way to his farm. When he arrived at his farm, he caught the three blushed Kings. Èsù Òdàrà scream to call everyone from distant lands to help him apprehend the thieves on his farm. They were so ashamed of theirselve that they began to pray. Èsù Òdàrà refused to listen to their pleas. He said that he was going to be compensated by the three Kings. They agreed quickly. Èsù Òdàrà said then that each of them must pay two hundred thousand pieces of Cowries as compensation. They agreed and paid immediately.

 That was how Èsù Òdàrà was able to pay off his loan and regained his freedom while those who planned to put him to shame and ruin him ended up embarrassing themselves in the process

Ogbe di káká

Ogbe di Koko

Ogbe dí gànmùgànmù Irè má hán

 Díá fún Èsù Òdàrà

 O n lo f'ara sofa lódò Oba méta

Eni tó ní òun ó f'Awo sèsín

Ara rè ló n se

Ekun araa won làwon n sun

 Àìwè araa won làwon n gbà

     

Translation:

Ogbe di Kaka

Ogbe di Koko

Ogbe digganmuganmu Ire han

They were  who launched Ifa Esu Òdàrà

When going to make an effort for three Kings

Those who planned to humiliate an Awo

Read only them

This is what they are crying for

This is unfortunate that they are regretting

Ifá says that the person for whom this Odù is revealed should never conspire to humiliate others. He or she should also plan never to steal or kill the character of other people.

XVI.

Ifá says that the person for whom this Odù is revealed should never involve in selling alcohol, he or she should never carry out his or her business on credit; he or she should never buy a credit goods because he may find it difficult to repay the money; he or she should never be drinking alcohol, especially on credit; he or she should never be deducting money from any debtor through force; he or she should never symbolize how to fix any debtor; he or she should never involved in the loan collection business; he or she should never follow the people to where the loan will be recovered through force. This is because the resulting argument can lead to death or cause serious bodily harm. On this, Ifá says:

Eké ilé ni ò fara mole

Nilé ò fara mó'raa won

Díá fún Àdàbà

Èyí ti yóó maa sòwò otí ní títà

Translation:

The beams do not support the building

That's why the house can not stand firmly

That was the one that launched Ifa for the Dove

Who will be engaging in the business of selling alcohol.

The dove wanted to start the business of selling alcohol. He decided to seek Ifa guidance on success as a result or on the other hand of a venture. The Babaláwo advised Àdàbà to offer sacrifice of a goat. They also advised him never to sell on credit and, if possible, change his line of business. He offered the sacrifice but did not consider the advice of Babaláwo. He neither changed his line of business nor refused to sell on credit.

Eké ilé ni ò fara mole

Nilé ò fara mó'raa won

Díá fún Àlákàn

Tí yóó maa sòwò otí ní rírà

Translation:

The beams do not support the building

That's why the house can not stand firmly.

That was the one that launched Ifa for the Crab

Who will be engaging in the business of buying alcohol.

The Crab went to Babaláwo himself to find out how successful his new business of buying alcohol for sale would been. They advised him to offer a goat sacrifice. He was also advised not to buy goods on credit and never to compromise in the business of buying alcohol for sale because he could not pay back the money. He was buying alcohol on credit from Àdàbà. Whenever he brought his merchandise to the house, he would drink and drink. In the process, he drank all the alcohol he received on credit from Àdàbà.

When it was however time for payment, Alákàn was unable to get the money to pay that since he had drunk all the alcohol he was supposed to sell to collect the money to pay Àdàbà. This bothered Àdàbà and he decided to collect his money from Alákàn through force. He tried and failed. So he decided to use the snake service that was a terrible loan collector.

Eké ilé ni ò fara mole

Nilé ò fara mó'raa won

Dia fun Ejò

Tí yóó maa sòwò owó ní gbígbà

Translation:

The beams do not support the building

That's why the building can not stand firmly

That was the one that launched Ifá for the Ejò (the snake)

Who will be engaging in the loan collection business.

The Serpent (Ejò) was a terrible loan collector. He beat, bit, hurt and sometimes kills debtors. Many creditors prefer to use their services to collect decently impossible loans. The registration of the snake as a collector of the cruel loan was a recourse to him. When Àdàbà was steel to help him collect his (Àdàbà) money from Alàkán, Ejò went for the Ifá consultation of Babaláwo himself.

The Babaláwo advised him to offer sacrifice of a goat. He was also advised to change his business and never to go where he intended to go so that he would not encounter calamity. He neither offered sacrifice nor did  he consider the advice of Babaláwo. Instead, he arranged a date with Àdàbà to go and collect Alákàn's money with the use of force.

However, on the eve of the scheduled date Alákàn had a dream where he saw himself sticking to a coma. For this reason, he decided to go and consult Ifá from another Babaláwo.

Bówó ò bá seé gbà

Níse làá paá tì

Dáá fún Alákàn

Wón ní kó rúbo ogun àkámó

Translation:

If it is not possible to collect one's debt

It's better to forget about that

He was the one who launched Ifa for Alákàn (the Crab)

Who was asked to offer sacrifice against aggression.

The Babaláwo advised him to offer sacrifice of two pairs of pincers. He complied. They also asked him to stay home on the appointed day. He also fulfilled.

On the day of account, Àdàbà escorted the snake to the house of Alákàn. Àdàbà showed the hole of Alákàn to the serpent and they waited to give testimony of its action. The snake entered the head hole. In the meantime, Èsù Òdàrà, knowing that Alákàn had offered the prescribed sacrifice, arranged the pincersthat Alákàn used as sacrificial materials in the hands of Alákàn and Alákàn, asked to open the tweezers by the door of his house. Alákàn did. As soon as the snake presented its head between the claws, Alákàn closed the claws and applied pressure. When Àdàbà saw the serpent twisted out, he was encouraging the last to pull away Alákàn and deal with it. Soon, the head of the serpent was disunited as he remembered to bear in mind the advice and warning of the Babaláwo that he never considered. When Àdàbà saw that the top had been turned upside down on the snake, he tore off the snake and realized that he had been beheaded. Àdàbà flew away in terror.

That was Àdàbà lost his money and the snake lost his life in the encounter. There was no money subsequently for Àdàbà to continue his business, he also lost his business.

Eké ilé ni ò fara mole

Nilé ò fara mó'raa won

Díá fún Àdàbà

Tí yóó maa sòwò otí ní títà

Eké ilé ni ò fara mole

Nilé ò fara mó'raa won

Díá fún Àlákàn

Tí yóó maa sòwò otí ní

A bu fun Ejò

Tí yóó maa sòwò owó ní gbígbà

Bówó ò bá seé gbà

Níse làá paá tì

Akan ló wá gé orí ejò sóhùn-un o

Igbá-àyà ejò ló rí hannhan níta.

Translation:

The beams do not support the building

That's why the house can not stand firmly

That was the one that launched Ifa for the Àdàbà (Paloma)

Who will be engaging in the business of selling alcohol.

The beams do not support the building

That's why the house can not stand firmly

That was the one that launched Ifá for Alákàn (Crab)

Who will be engaging in the business of buying alcohol

The beams do not support the building

That's why the house can not stand firmly

That was the one that launched Ifá for Ejò (Serpent)

Who will be engaging in the loan collection business.

If it is not possible to collect one's debt

It's better to forget about that

Alákàn (Crab) has cut the head of Ejò (snake) inside the hole

Come and see the underside of the Serpent that is exposed.

Ifá says that it is never in the best interest of the person to borrOgun someone money and if he had already done so, he should never draw money by force or threat the use of force.

Ifa also says that if the person is the debtor, he or she should seek the most peaceful means of repaying the money at the earliest opportunity to prevent a situation where the creditor will be compelled to fight for their money. The consequence will be dire.

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

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