ODU IFA OGBE-OFUN BY BABALAWO OBANIFA

BABALAWO OBANIFA COMMENTARIES ON ODU IFA Ogbe-Òfún

 This work shall make exhaustive commentaries on Odu Ifa Ogbe-Òfun also know as Ogbe Foun F’oloun. The work will be useful for any practicing Babalawo who want to have indepth knowledge of Odu ifa Ogbe-Òfun, it will also be useful for those born by odu ifa Ogbe-Òfun during their ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ.  The work will critically examine: What is odu ifa  Ogbe-Òfun? Who are the associate or affliliated IRÙNMOLÈ AND ÒRISA with odu ifa Ogbe-Òfun? What are the taboo of Ogbe-Òfun? What are the probable profession or occupation for those born by Odu ifa Ogbe-Òfun ? What are the probable names for those born by this Odu? Summary of general infonmation for those born by this Odu during their ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ? Some sacred messages contain in Ogbe-Òfun and commentaries on them all these aforementioned and more will be the major focus of this work.

What is odu ifa  Ogbe-Òfun?

II  I

I   I

II  I

I   I

WHO ARE THE ASSOCIATED OR AFFLIATED  IRÙNMOLÈ AND ÒRISA OF OGBE-OFUN?

 By this  question , it mean who are the compatible Deities  that those born by Odu ifa Ogbe-fun can have and serve along with their ifa in other to have a proplem free life.  The following has been identify as a affliated deites, they are :Orí,Ifá,Èsù Òdàrà,Obàtálá,Ajé,Òrìsà Oko.

WHAT ARE  THE TABOO OF Ogbe-OFUN?

 By this , it mean both the animate and inanimate things such as plants and animal or character that those born of this odu must abstain from eating , using ,or doing in other to have a problem s free life. The following has been identify:

They should never snatch  the wives of other people (for males)

They must  never engage in extramarital activities

 They should never harbor visitors and strangers without proper investigation

 They should never be going out at night

 They  should never use broom made of palm fronds to sweep or burn them

They  should never be in a hurry to succeed in life

They  should never go to the market during pregnancy (for females)

They  should never be eating snails (but you can offer it as a sacrifice)

They  should never walk naked s

 They  should never eat Guinea-corn

What are the posible profession or occupation for those born by Odu ifa Ogbe-Òfun ?

The Ogbe-Òfun children excel in areas similar to commerce, supermarket management, cultivation and multiplication services such as photocopying, sales of machines, repairs, supplies and operations, video and audio cassette operation machine, sale, service or rents. They are also experts in handling and handling these equipment.These children, male and female, need to be telling Olódùmarè, Orí, Irúnmolè and Òrìsà what exactly they will be and towards them. To succeed, they must demand for what they want from the Deities and trust for good while working towards the desires of their heart.

What are the posible names for those born by this Odu?

These names are dreive from the sacred positive character in the diferent stanza of Ogbefu.

Such names exist in both male and female cartigory respectively. Example of such nmaes are:for 

Male, we have  Ifágbayé,Ifátímíléyìn,Fágbémilékè.Females:Òpèkí,Fádàánú,Fágbèmí,Omowùmí.

SOME SACRED MESSAGES  FOR THOSE BORN BY THE ODÙ DURING THE ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ

For children Ogbe-Ofun, the help of Orí, Ifá and Olódùmarè in the performance of their various charitable tasks is guaranteed. No matter how   their weight (burden, burden) may be, the Deities illuminate it by the easy way. They will achieve their missions at the appropriate periods.The Ogbe-Òfun children excel in areas similar to commerce, supermarket management, cultivation and multiplication services such as photocopying, sales of machines, repairs, supplies and operations, video and audio cassette operation machine, sale, service or rents. They are also experts in handling and handling these equipment.These children, male and female, need to be telling Olódùmarè, Orí, Irúnmolè and Òrìsà what exactly they will be and towards them. To succeed, they must demand for what they want from the Deities and trust for good while working towards the desires of their heart.

The Ogbe-Òfun children, boys and girls, also have the ability to succeed in all aspects of their efforts. This is a rare quality. It is therefore one of the distinguishing factors for children Ogbe-Òfun, this quality should be taken seriously however as these are able to make kings and queens among humanity. As an adjunct to this, their popularity, influence and prestige will extend to every part of the world if their unique qualities were properly and carefully encouraged. They will have to be universally accepted.

For Ogbe-Òfun the female children, they must marry Babaláwo or someone who had passed through the Ìtèlódù ceremony. No ordinary person can marry them. The tendency for man to lose his life prematurely is high if he has not been initiated.

Ogbe-Òfun children should be taking their dreams very seriously as so many things about happiness and they will reveal themselves to them in their dreams before they happen to them. This is also a gift of nature that should be taken seriously for the benefit of Ogbe-Òfun children.

The greatest enemy of children Ogbe-Òfun is not Death, Affliction, Loss or Litigation. It is rather Fear. If the children of Ogbe-Òfun can overcome fear in their lives, they will have conquered all the enemies. They should not harbor fear in all their tasks in life. That's where the secret of  their success lies - the audacity and determination to succeed.

Ogbe-Òfun male children should not have any form of extramarital affair in their lives. On the other hand, his partner should never allow himself to be seduced by other men. The result of such a relationship can only be disastrous. No benefit can come out of this in life.

Ogbe-Òfun male and female children, should not shelter people too long at home. They should not be accommodating strangers and casual visitors in their homes as the result will not be favorable to them. If they must accommodate anyone at all, the appropriate investigations must be carried out before it is finally done. Even at that, the period should not be too long. No matter how hard they try to satisfy their guest, the guest will pay them back with ingratitude and slander.

Ogbe-Òfun children should be careful with diseases of the throat and lungs. These conditions include cough, tuberculosis, pneumonia, goiter, laryngitis and other related diseases.The Ogbe-Òfun children should never quarrel over money, especially with their friends. This can lead to suffering in person and psychological damage in each person. It can break your relationship forever. In addition, wealth is guaranteed for all Ogbe-Òfun children. Therefore, they should not be desperate in their offer to acquire wealth. This is more so when considering the fact that they canYou may end up losing your lives when the money was in the future acquired, that is why the failure to enjoy the money they have acquired. They should never be in a hurry. They must wait for their time to come definitively at the most appropriate time.

For Ogbe-Òfun female children, whenever they are pregnant, they should never go to the market until they happily deliver their babies. This is necessary for them to save their pregnancies. Further still, they must offer appropriate sacrifice to ensure safe delivery for the mother and child. This will prevent any unpleasant events during the delivery process for mother and child. They should never trust their competition or charms as these are sure failures for them. Only sacrifice and prayers will ensure the safety of mother and child.

.

Some sacred messages contain in Ogbe-Òfun and commentaries on them

I.

Ifá says that it foresees the Ire of success and achievement for the client for whom this Odù is revealed. Ifa promises to help the prospective client lift his or her heavy load( responsibilities). Ifá says that the client will be constantly help in all his or her tasks in life. On this, Ifá says:

Mo sípá, mo yanngede

 Dia fún Òrúnmìlà

Ifá máa gbèrù u tiè d'órí

Wón ní kí sákáalè, ebo ní síse

  Ó gbé'bo, or rubo.

Translation:

"I raise my arms and take a majestic walk."

He was the Awo who launched Ifa for the Orunmìlà

When he was going to carry out his mission succefully

They advised him to offer sacrifice

He complied.

Orunmila had before  him, a specific  mission that he wanted to carry out. Due to the enormity of this mission, he decided to go for Ifa consultation: could he achieve his mission? Would he do it at the right time? Would it achieve the desired result?  Orunmila was advised to offer sacrifice Orunmila offered sacrifice with two Guinea-birds, two roosters and money. He was also advised to perform Ifa ritual with a Guinea-bird, palm oil and money. He complied.

Soon, he was able to achieve his mission at the appropriate time. The mission also had the desired result. Many people were surprised at the speed with which Òrúnmìlà achieved his  mission.

Therefore, they approached him for help. He helped all those who came to him. They were all happy. They were all praising Òrúnmìlà for the help he gave them.

Mo sípá, mo yanngede

Dia fún Òrúnmìlà

Ifá máa gbèrù u tiè d'órí

Wón ní kí sákáalè, ebo ní síse

  Ó gbé'bo, or rúbo

  Njé mo sípá, mo yanngede

 Òrúnmìlà pèlé

Ifá bá mi gbé erú  temí d'órí

Translation:

"I raise my arms and take a majestic walk."

He was the Awo who launched Ifa for Orunmìlà

When he was going to carry out his mission

They advised him to offer sacrifice

He complied.

Now, I raise my arms and take a majestic walk

My supplication goes to Orunmìlà

Please help me achieve my mission.

Ifá says that the client for whom this Odù is revealed to be help., He or she will be helped in the successful achievement of his or her mission in life. Ifá says that this client will not be  abandoned by Ifá. No matter how heavy  his or her load ( responsibilities) may be, Ifa will help by carrying it for him or her .

Commentaries

  This stanza of this Odù Ifá  Ogbe Foun F’oloun make it clear in the Ifá liturgy above that the universal power is always there for anybody  who can open his or her mind and be humble  enough to ask for divine help and guidance as necessary when situation call for it . Such a person will be able to overcome any problem and achieve any difficult set goals or objective.  The message is that we  must not feel too big to ask for help.

II.

Ifá says that it foresees the Ire of wealth for the client for whom this Odù is revealed. Ifá says that this client will be good at small scale commerce, Supermarket management, cultivation or farming, and selling art work and fashion. He or she is also good in the area of ​​multiplication or reproduction of goods and services, sale service or lease. He or she will be favorably respected and will succeed in these fields. On this, Ifá says:

Ogbe fún ningín-ningín

Dia fun  Agbado

Ti n roko àlerò lódún

Wón ní kí sákáalè, ebo ní síse

 Ó gbé'bo, or rúbo

Translation:

Ogbe is white and bright

He was the Awo who launched Ifa for the ÀGBÀDO (corn)

Upon entering the farm for the year planting

They advised him to offer sacrifice

He complied.

ÀGBÀDO wanted to go to the farm ,to be underground for three months. When he went, he did not have any children, he did not have any cloth. He went completely naked. He then went to the Awo above to determine what his success and opportunities for achievement would be.

ÀGBÀDO was assured that his success was bright. He would have many children and many dresses. They advised him to offer sacrifice with two pigeons, two hens and money. He complied.

Before the current year ended, ÀGBÀDO had several children and dresses of various sizes and textures. He was therefore jubilant of his luck and success.

Ogbe fún ningín-ningín

Dia fun  Agbado

Ti n roko àlerò lódún

Wón ní kó sákáalè ebo ní síse

   Ó gbé'bo, or rubo.

Ìgbà tódún dun

Kílàgbàdo wá mú bò

 Igba omo

Lagbàdo wa mú bò

Igba omo

Ìgbà tódún dun

Kínlàgbàdo wa dá bò

  Igba aso

Làgbàdo wa dá bò

  Igba aso

Translation:

Ogbe is white and bright

He was the Awo who launched Ifa for the ÀGBÀDO (corn)

Upon entering the farm for the year planting

They advised him to offer sacrifice

He complied.

When the current year ended

What ÀGBÀDO brought on his return

Two hundred children

It was what ÀGBÀDO brought on his return

When the current year ended

What ÀGBÀDO brought on his return

Two hundred dresses

It was what ÀGBÀDO brought on his return

Two hundred dresses

Ifá says that the person for whom this Odu is revealed will not return from his or her ourney in life empty handed. He or she will acquire his or her heart's desires. The client only needs to be hard working, patient, hopeful and pious.

Commentaries

The interpretation of the sacred message in this Odu  Ifá is pointing the facts that man must learn from nature. They must learn to sow before they reap. And the probability is high that they  will gain more than they put  in, It is the law of nature and God that reward must be more greater than the effort. You reap what you sow. What you work for is what you will get. Do not expect to get success if you do not do what needs to be done. “Life is like a garden, you reap what you sow.”

III

Ifá says that the client for whom this Odù is revealed will acquire all that he or she is aspiring to achieve in life. He or she only needs to offer proper sacrifice and be pious. He or she must be asking exactly what he or she wants or expects to be in life and this will be given to him or her. On this, Ogbe-Ofun says:

Mo rúu kéré

Ó dá kéré

Díá fún Ìyá Àjìjà

Ó n mójú ekún sùnráhùn Ire gbogbo

 Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, or rúbo

Translation:

I offered a little sacrifice

This Manifest in a small way

He was that the Awo threw Ifa for ÌYÁ ÀJÌJÀ

When crying in regret of his inability to secure some Ire in life

They advised him to offer sacrifice

She complied.

ÌYÁ ÀJÌJÀ was living in a desperate condition: she had no husband, no child, no money, no farm, no house, no horse, no good health - in fact, nothing of value mentioning. She went therefore to the Awo above mention  for  the Ifa consultation.

The Awo assured her that he  will get all the Ire in this world. He told her  that although the situation was pathetic at that material moment, her desires will give way to riches. She would succeed in lobbying her homework in life. They advised her  to offer sacrifice. They told her , however, that the ideal materials for the sacrifice were: a goat and money for the sacrifice; a goat and money for the Ifa ritual. They told her that if she could not afford this, she could use two chickens. The manifestation of sacrifice would not be as fulfilling as when goats were used. Determined to succeed, she went out in search of money, sold her remaining clothes and used the proceeds to buy two goats. They performed the sacrifice and ritual for her and advised her to be pious and hopeful. After this, she returned to her abode, full of expectations.

A few days after this, a family make marriage proposal to her . The family approached her family. Seeing this, ÌYÁ ÀJÌJÀ agree to the proposals  and soon after, the wedding took place. She started praying for the pregnancy and she got it. She prayed for safe delivery and she delivered safely. She prayed for wealth and she got it. She prayed for a horse and she got it. She prayed for good health and she got it. She prayed for the long life and she got it. She prayed for happiness and she got it. In fact, she got everything she wanted in her life. She was jubilant and praising Olódùmarè. She was also praying for other people and they were also getting the desires of their hearts.

Mo rúu kéré

Ó dá kéré

Díá fún Ìyá Àjìjà

Ó n mójú ekún sùnráhùn Ire gbogbo

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Njé oko ló wù é o, wólò

Gbinrin

Ìyá Àjìjà mo wóle

Gbinrin

Omo ló wù é o, wólè

Gbinrin

Ìyá Àjìjà mo wólè

Gbinrin

Ajé ló wù é o, wólè

Gbinrin

Ìyá Àjìjà mo wólè

Gbinrin

Ilé ló mù é o, wólè

Gbinrin

Ìyá Àjìjà mo wólè

Gbinrin

 Esin ló wù é o, wólè

Gbinrin

Ìyá Àjìjà mó wole

Gbinrin

Ire gbogbo ló wù é o, wólè

Gbinrin

Ìyá Àjìjà mo wólè

Gbinrin

Translation:

I offered a little sacrifice

He manifested in a small way

He was that the Awo threw Ifa for ÌYÁ ÀJÌJÀ

When crying in regret of his inability to secure some IRE in life

They advised her to offer sacrifice

She fulfilled

Now, if you love having a husband, kneel and pray

Gbinrin

Ìyá Àjìjà, I please be on my knees pray for me

Gbinrin

If you love to take the children, kneel and pray

Gbinrin

Ìyá Àjìjà, I am on my knees, please pray for me

Gbinrin

If you love having riches, kneel and pray

Gbinrin

Ìyá Àjìjà, I am on my knees, please pray for me

Gbinrin

If you love having a house, kneel and pray

Gbinrin

Ìyá Àjìjà, I am on my knees, please pray for me

Gbinrin

If you love having a horse, kneel and pray

Gbinrin

Ìyá Àjìjà, I am on my knees, please pray for me

Gbinrin

If you love having all the IRe in life, kneel and pray

Gbinrin

Ìyá Àjìjà, I am on my knees, please pray for me

Gbinrin

Ifá says that this client will be able to acquire all the IRE in life as long as he or she is working hard, hopeful and pious.

IV.

Ifá says that IRE short of prosperity for the client for whom this Odù is revealed. Ifá says that there is no aspect of his or her life will not succeed. Ifá says that with proper sacrifice, the client will have the course to smile and thank them throughout his or her life. In this aspect, Ogbe-Ofun says:

    Mariwo towófún-towófún

    Mariwo tesèfún-tesèfún

    Mariwo tagbede-gbédé fún sèru-sèru

   Díá fún Òpe Èlùjù

  Ti n mójú ekún sùnráhùn Ire gbogbo

   Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, o rubo.

Translation:

A recently bud-frond bud is white at the tip

A recently bud-frond bud is white at the base

A recently bud-frond bud is white in the middle

These were the declarations of Ifá to ÒPE-ÈLÙJÙ

When crying in lament of his inability to secure all the IRE

They advised him to offer sacrifice

He complied.

Òpe Èlùjù was wondering why he was also not as big, thick, strong and ordering as other trees. Any time he was remembering his height he felt sad. He went  therefore to the Awo above  mention for  the Ifa consultation.

He wanted to know if he would also be useful in his life. He also wanted to know if it was possible for him to grow thicker, stronger, taller and more simply imposing like other trees.

They the Awo informed Òpe Èlùjù that with his present stature, he would become the most important tree in the forest. He was sure that no part of his body would be useless. He was told that the entire IRE would follow him for the base to  top. He was also advised to offer sacrifice with two pigeons, four kola nuts, four bitter kola and money. They also asked him to perform a ritual to Ifá with two chickens. He complied.

   Soon, each part of Òpe Èlùjùse made humanity useful. Its root is good for fuel and medicine; its bark is useful for herbal medicine; its trunk is good for covering, making small bridges and for fuel; its seeds for making palm oil, palm kernel oil, soap and fuel; its juice for palm-wine, gin and other alcohol. The holy grain, known as IKIN, for Ifa consultation. In fact, no part is a loss. This made Òpe Èlùjù to be very happy and happy as the most useful tree created by Olódùmarè.

    Mariwo towófún-towófún

    Mariwo tesèfún-tesèfún

    Mariwo tagbede-gbédé fún sèru-sèru

   Díá fún Òpe Èlùjù

Ti n mójú ekún sùnráhùn Ire gbogbo

 Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, or rubo.

Kò pé, kò jìnnà

Ire gbogbo wá ya dé turtúru

Njé lára ​​òpè ni Ire wà

 Lára òpè ni're gbogbo or wá

Translation:

A recently bud-frond bud is white at the tip

A recently bud-frond bud is white at the base

A recently bud-frond bud is white in the middle

   These were the declarations of Ifá al Òpe-Èlùjù

When crying in lament of his inability to secure the entire IRE

They advised him to offer sacrifice

He complied.

Before long, not too far

All the Ire came plentifully in abundance

  Look, the IRE resides with Òpè

  In fact, the entire IRE resides with Òpè

Ifa says that the client will own all the IRE in his or her life. There will be no aspect of his or her efforts that will not succeed.

Commentaries

 The major message  pass across in this stanza have of psychological need on man , on the need that human did not need to settle for mediocrity in life, the need to aim high in life irrespective of their  present limiting circumstances. No matter where you're from, your dreams are valid. So many of our dreams at first seem impossible, then they seem improbable, and then, when we summon the will, they soon become inevitable. ninety-nine percent of people believe they can't do great things, so they aim for mediocrity. Noting is impossible for those who can dream high.

V.

Ifá says that this client will be known everywhere. There is nowhere that the influence of this client will not extend. He or she will have many followers in every corner and corner of his or her world. He or she will also be very influential in all  their tasks. On this, Ifá says:

Baba Hálá-holo

Baba Hálá-holo

Àwa ò mà mo ibi tójú Ifá wá o

Baba Hálá-holo

Díá fún Òrúnmìlà

Baba n tòrun bò wá sílé Ayé

Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, or rúbo

Translation:

Baba HÁLÁ-HOLO

Baba HÀLÀ-HOLO

We do not know where Ifa had put his eyes (groves)

Baba HÀLÀ-HOLO

These were the declarations of Ifá to Òrúnmìlà

When coming from heaven to Earth

They advised him to offer sacrifice

He complied.

Orunmila was coming from heaven to Earth. He wanted to determine how successful and popular he would be while on earth. He went for the Ifa consultation. Would he be acceptable to everyone on Earth? How acceptable would Ifa be on Earth? Would he and his religion order the follower to send throughout the world? He was assure that Ifá would become a universal religion while he would be accepted by all and several. Some of his followers could accept him openly while a large percentage of this that followers would secretly receive him and his religion. He was advised to offer sacrifice with pigeons, four Guinea-fowl, eight rats, eight fish, four ducks, palm oil and money. He complied and headed towards the earth.

While on earth, he became very successful. His preaching was universally accepted.

Ifá found was in all corners of the world. Orunmila was very happy that he could achieve universal acceptability. He was singing and dancing and giving praises to Olódùmarè and his Awo.

Baba Hálá-holo

Baba Hálá-holo

Àwa ò mà mo ibi tójú Ifá wá o

Baba Hálá-holo

Díá fún Òrúnmìlà

  Baba n tòrun bò wá sílé Ayé

 Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, o rúbo

Baba Hálá-holo

Baba Hálá-holo

Gbogbo ayé lojú Ifá wà o

Baba Hálá-holo

Òòsà tó fi gbogbo ayé se Orórì i rè pátápátá

Baba Hálá-holo

Translation:

Baba Hálá-holo

Baba Hálá-holo

We do not know where Ifa had put his eyes (groves)

Baba Hálá-holo

These were the declarations of Ifá to Òrúnmìlà

When coming from heaven to Earth

They advised him to offer sacrifice

He complied.

Behold, Baba Hálá-holo

Baba Hálá-holo

The eyes (groves) of Ifá is on top of the world

Baba Hálá-holo

The Deity  that made the whole world its grove

Baba Hálá-holo

Ifá says that the client will gain universal acceptability in all his or her tasks. Therefore, there is a need for him or her to work hard to achieve success and prominence.

Commentaries

This stanza make spiritual clarification on ubiquitous presence of Orunmila . hence everywhere on earth is deem as the grove of Orunmila. That is why the stanza refer to Orunmila as the The Deity  that made the whole world its grove, that Ifa practice is global , is not restricted to certain race or color, every place is also a place of prayer as point out by this Odu

VII.

Ifá says that he will provide the IRE of husband and children for the client for whom this Odù is revealed. Ifá says that the client will give birth to so many children to the extent that he or she will be tired of giving birth again. All that he or she needs to do is dedicate sacrifice and perform ritual to Òrìsà-Nla. On this, Ogbe-ofun says:

  Òsùpa kan àtàrí, ojó yè

  Díá Fún Olófin

    Omo amùgba igbin sòrun

   Èyí tó f'èyìn tì mójú ekún sùnráhùn t'omo

  Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, or rúbo

Translation:

The full moon has reached its brightest, announcing a new day,

This was the declaration of Ifa to Oloffin

He who used two hundred snails to perform ritual to Obàtálá

When crying in regret of his inability to have children

They advised him to offer sacrifice

He complied.

Olofin was very sad, that as the most important occupant of the throne on earth, he had no problem. All his wives were unable to bear children to him. Therefore, he convened his Awo for Ifa consultation; Could he have his own children soon? Would he leave behind an heir when he died? Was it possible for him to ensure the continuity of his own chain of lineage by having his own children in life?

The Awo assured him that he would give birth to many children in his life. They advised him however to offer sacrifice with two chickens, four rats, four fish and money. He was also advised to offer sacrifice with two chickens, four rats, four fish and money. They also asked him to perform a ritual to  Obàtálá with 200 snails. He complied. The shells of the snails were chained with a cord and hung inside the grove of Obàtálá. These snails were serving as a constant reminder to Obàtálá that Olófin was asking his own children. Obàtálá then gave him two hundred children in exchange. Olofin was full of joy for this. He was singing, dancing and praising his Awo and Olódùmarè:

  Òsùpa kan àtàrí, ojó yè

  Díá Fún Olófin

   Omo amùgba igbin sòrun

  Èyí tó f'èyìn tì mójú ekún sùnráhùn t'omo

     Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, or rúbo

  Mo ti mú'gba igbin s'òrun-ùn mi ná o

Bó bá d'ìwòyí àjòdún

Igba aya, kàsàì bá mi kúnlè, berere

  Mo ti mú'gba igbin s'òrun - ùn mi ná o

  Bó bá d'ìwòyí àjòdún

 Igba omo, kàsàì bá mi kúnlè, berere

Translation:

The full moon has reached its brightest, announcing a new day,

This was the declaration of Ifa to Oloffin

He who used two hundred snails to perform ritual to Obàtálá

When crying in regret of his inability to have children

They advised him to offer sacrifice

He complied.

I have already used 200 snails to perform ritual

By this time next year

I will have 200 wives safely kneel with me in appreciative prayers

I have already used 200 snails to perform ritual

 By this time next year

I will have  200 safe children  who will kneel with me in appreciative prayers

Ifá says that the client will have many children in his or her life. He or she will also have many followers in his or her chosen career.

VII.

Ifá says that the IRE of long life  for   male client whom this odu is reveal.. He should always take his dreams seriously. He should not joke with his life. Ifá says that the client will be  protect against untimely  natural  death. This death is coming from heaven.it  has no human hand in it. However, with proper sacrifice, the client will escape death. On this, Ifá says:

Okàa bàbà níí jóná faka-fiki

 Dia fun  Olófà-Età

Omo ar'ágbádá nlá rúbo nítorí ikú

  Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, o rúbo

Translation:

A It is the  Guinea-corn that  burns with black smoke

He was that Awo  who  launched Ifá  for OLÓFÀ-ETÀ

He who used a large AGBÁDÁ to offer sacrifice to protect himself from untimely death

They advised him to offer sacrifice

He complied.

One day, OLÓFÀ-ETÀ slept and found himself adorned from the head to the toe with white cloth. He saw many people wailing in one hand while some of his long-dead relatives and friends were jubilant and welcoming him in their midst. The whole arrangement resembled a wedding in one hand and a funeral ceremony on the other. The dream frightened Olófà-Età. He summoned the Awo accordingly expressed above for Ifa consultation. What was the importance of this dream rather confusing? Was he safe? The Babaláwo informed Olófà-Età that he had simply had a dream recently. He was informed that the dream was of grave importance that suggestion and attention should be given. He was also advised to take his dreams tremendously at all times when he had a gift of being forewarned of anyone by preventing danger through his dreams. He was therefore advised to offer sacrifice with one matured ram, a complete set of current tunic ebádá and money. The ram was offered as a replacement for Olófà-Età while the dress was offered as evidence that the owner was the real person who appealed to the Deities to please spare his life. He complied.

Immediately after the sacrifice, all the AJOGUN that surrounded Olófà-Età to take his life dispersed from him. Èsù Òdàrà ordered  them  never to return until further notice. That was how Olófà-Età was able to keep out of all the evil spirits with the ram and the Ágbada ( big robe)

Okàa bàbà níí jóná faka-fiki

 Dia fun  Olófà-Età

 Omo ar'ágbádá nlá rúbo nítorí ikú

 Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, or rúbo

Kò pé, kò jìnnà

E wá bá ni láìkú kangiri

Translation:

A Guinea-corn is what it burns with black smoke

He was that Awo so he launched Ifá to OLÓFÀ-ETÀ

He who used a large AGBÁDÁ to offer sacrifice for  protection out against untimely death

They advised him to offer sacrifice

He complied

Before long, not too far

Join us where we enjoy long life

Ifá says that the client will not be  allow to die young. If this Odu is cast for a woman, this stanza is referring to her husband, father, brother or a man very close to her.

Commentaries

Emphasis is make on importance of premonitions through dream. Visions, dreams and premonitions show us how connected humans are through the light force energy! A ripple effect of energy can spread far and wide and help to keep our hearts open, have intuitive experiences and connect to our spirituality. The stanza emphasize on the need to take into cognizance any premonitions we may have so as to prevent any foreseeable disater

VIII.

Ifá says that he foresee  IRE of victory  over four  AJOGUN (adversaries) - Death, Afflictions, Loss and litigations for the client for whom this Odù is revealed. Ifa says that the client should not take undue risks and at the same time should never be afraid of Death, Affliction, Loss and litigation. Ifá says that it will protect the client against all the Ajogun mentioned above. O n this, Ogbe-Ofun says:

Olúwowo jìwowo

Díá fún Iku

A bù fún Èèrù

Díá fún Òrúnmìlà

Ifá n be níròogun òtá

Ifá jí, Ifá n fojoojúmó kiminú Ajogun

  Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, or rúbo

Translation:

Olúwowo jìwowo

He was the Awo launched Ifá for IKÚ (Death)

And revealed himself to ÈÈRÙ (Fear)

He also launched Ifa for Òrúnmìlà

When in the midst of enemies

When he was in constant fear of AJOGUN

They advised him to offer sacrifice

He complied.

(IKÚ) death and (ÈÈRÙ) Fear are the main enemies of Òrúnmìlà. In their relentless war against Òrúnmìlà, they employb the services of (ÀRÙN) the Afflictions, (EJÓ) the litigation and (ÒFÒ) the loss to overcome these (AJOGUN) Òrúnmìlà went to their Awo for the consultation of Ifá. He was informed that to be victorious in his war against the four Ajogun - IKÚ, ÀRÙN, EJÒ and ÒFÒ (Death, Afflictions, Litigations and Loss), he must offer sacrifice to conquer (ÈÈRÙ) Fear. He was sure that with (ÈÈRÙ) Fear out of the way, the victory was true. They therefore advised him to offer sacrifice with one matured  goat and two hundred snails. The shells of the snails would be tied around a rod with a cord. When going to put the material of the sacrifice in the (Èsù ÒDÀRÀ) shrine , the staff would stick against the earth so that the shells of the snail were making loud sounds. Òrúnmìlà obeyed all these tips.

On the day the sacrifice was offered, the snails were removed from their shells and cooked as soup. Everyone present that day shared eating the food. As instructed, the shells were tied around a rod with a cord. When Òrúnmìlà was taking the materials of the sacrifice to the shrine  of Èsù, he was stamping (stamping) the rod against the earth and he was singing like this:

Olúwowo jì

O di jì olúwowo

Nbá rí Èrù ma tèé

Olúwowo jì

O di jì Olúwowo

Translation:

Olúwowo jì

O di jì Olúwowo

  I wish that I saw Èèrù (Fear) for me to crush

Olúwowo jì

O di jì Olúwowo

When Òrúnmìlà was singing this song and was stamping the stick against the earth, the sound produced was very terrifying. Unknown Òrúnmìlà however, ÈÈRÙ was right behind him where the sacrifice was being offered. When ÈÈRÙ heard this, he got scared and confused when he could no longer put up with  the sound and song, he also run (took to  his heels). Also without knowing Òrúnmìlà the fact was that these AJOGUN were waiting for him at the shrine of Èsù Òdàrà.

On  his way Èsù Òdàrà shrine, Orunmìlà was stamping the rod furiously on the ground and singing like this:

Olúwowo jì

Ó di jì Olúwowo

  Nbá rí Èrù ma tèé

Olúwowo jì

Ó di jì Olúwowo

  Nba rí Àrùn ma tèé

Olúwowo jì

Ó di jì Olúwowo

Nbá rí Èjó ma tèé

Olúwowo jì

Ó di jì Olúwowo

Nbá rí Òfò ma tèé

Olúwowo jì

Ó di jì Olúwowo

Translation:

Olúwowo jì

Ó di jì Olúwowo

If I see Iku (Death), I will crush him

Olúwowo jì

Ó di jì Olúwowo

If I see ÀRÙN (Affliction), I will crush it

Olúwowo jì

Ó di jì Olúwowo

I want to see EJÓ (Litigations) for me to destroy

Olúwowo jì

Ó di jì Olúwowo

It is my desire to see Òfò (Loss) for me to crush

Olúwowo jì

Ó di jì Olúwowo

When the four AJOGUN heard the sound of husked snails and the song, they were equally frightened. Unfortunately for them, ÈÈRÙ (Fear) added to their confusion and fear.. Unfortunately for them, ÈÈRÙ (Fear) added to their confusion and fear. To be on the safe side, all five of them took  took their heels.

When Òrúnmìlà reached the shrine of  Èsù Òdàrà, none of them could be found anywhere. Òrúnmìlà prayed and requested the support of Èsù Òdàrà. Òrúnmìlà also put the rod in the the shrine of Èsù Òdàrà. Any time that the AJOGUN returned to the shrine of Èsù Òdàrà to plan how to attack Òrúnmìlà , Èsù Òdàrà would remind them , that  Òrúnmìlà  can not be hurt by them. That was how Òrúnmìlà overcome his adversary. Dancing and singing, he was also praising his Awo and Olódùmarè equally:

Olùwowo jì wowo

Díá fún Iku

  A bù fùn Èèru

   Díá fún Òrúnmìlà

  Ti nbe níràngun òtá

  Ifá jí, Ifá nfojoojúmó kominú Ajogun

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, or rúbo

Njé Olúwowo jì

Ó di jì, Olúwowo

Nbá rí Ikú na tèé

Olúwowo jì

Ó di jì, Olúwowo

 Nbá rí Arun ma tèé

Olúwowo jì

Ó di jì, Olúwowo

Nbá r'Éjó ma tèé

Olúwowo jì

Ó di jì, Olúwowo

Nbá r'Ofò ma tèé

Olúwowo jì

Ó di jì, Olúwowo

Èrò Ìpo, èrò Òfà

E wá bá ní lárùúsé ogun

At'Ikú, Àt'Èèrù won ò lè rì bá jà

Translation:

Olúwowo jìwowo

He was the Awo who launched Ifá for IKÚ (Death)

And revealed himself to the ÈÈRÙ (Fear)

He also launched Ifa for Òrúnmìlà

When in the midst of enemies

When he was in constant fear of AJOGUN

They advised him to offer sacrifice

He complied

Now, Olúwowo jì

Ó said Olúwowo

If I see IKU, I will crush it

Olúwowo jì

Ó di jì Olúwowo

If I see ÀRÙN, I will crush it

Olúwowo ji

Ó di jì Olúwowo

I wish to see EJÓ for me to destroy

Olúwowo ji

Ó di jì Olúwowo

It is my desire to see ÒFÒ for me to crush

Olúwowo ji

Ó di jì Olúwowo

Travelers to Ìpo and villages of Òfà

Join us where we offer sacrifice to overcome enemies

IKÚ and ÈÈRÙ have no power over us.

 Ifa says that for this client to overcome Death, Affliction, Litigation and Loss, all that he or she needs is  to overcome fear. There is nothing for him or her to fear except Fear. He or she must be bold, smart, modest and calculated. He or she should avoid taking undue risks though.

Commentaries

As we can see in this stanza , most of the thing Orunmila fear  are also in fear about Orunmila, If only we can summon courage most of the thing we fear are also afraid of us too. He who has overcome his fears will truly be free. It is not easy to overcome the fear of failure, but once you build up the confidence to not let fear hold you back you'll acheive much more.

IX.

Ifá says that the client (Woman) to whom this Odù is revealed must, as a matter of course, marry an Ifa priest or someone who has passed through the Itèlódù ceremony. If her  husband does not have it done, then he should do Ìtèlódù before marriage. If he can not do it, this automatically means that he can not marry the woman.

On the other hand, if the woman had been married before the revelation of Odù, the husband must be initiated. If the husband refuses to go for this initiation, he runs the risk of encountering an untimely death if he continues to marry this woman.

It is true that an uninitiated man can not marry this woman. The woman in question is also warned against infidelity, so that she also does not encounter an untimely death.

Ifa says that the woman in question either has no real blood flowing through her veins or she come from a  very successful and favorably respected house. She must be subjected to a special ritual also to save her life. On all this, Ogbe-Ofun says:

  Ìkarahun igbin sunwòn díè ju ago ide ide

Díá Fún Èrenìwà

Omo Olókun Sèníadé

Níjó ti n wóko ìmòràn ní yíyàn

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

A snail shell is a little more useful than a brass gong

That was the declaration of Ifá to ÈRENÌWÀ

Who was an offspring of Olókun-Sèníadé

When looking for an ideal husband

They advised him to offer sacrifice

She complied.

ÈRENÌWÀ was ripe enough for the marriage market. From the beginning, anyone she proposed ended up dying mysteriously .

For this reason, they were all running away from her. This setback however, Èrenìwà was determined to marry. She did not want to simply marry anyone but someone without her being her ideal husband. She went therefore to  a Babaláwo for the Ifa consultation to determine what her opportunities would be in her life.

The Babaláwo informed her that she would secure an ideal husband. She was  warned , however, against infidelity in all her commitments. She was also informed that two people were already looking at her and one of the people was responsible for the untimely death of her previous suitors. She was nevertheless assure that the person would be identified and her powers neutralized. They advised him to offer a sacrifice with one mature cock, palm oil, four kola nuts, eight bitter kola and money. She also has to perform a ritual at Èsù Òdàrà with a rooster, palm oil, four kola nuts and money. She complied. After this, she was anxious waiting for what will Ifa do for her.

Bíbé Ogbè orí kò jinná

Atelese ni ò hu'run hèùhèù

Díá fún Iku

A bù fún Èèrù

Wón n ló reé fé Èrenìwà

Tíí somo Olókun Sèníadé

       Wón ní kí wón sákáalè, ebo ní síse

      Èèrù nìkan ní nbe léyìn ti n sebo.

Translation:

The disunited head scar can not heal (only leads to death)

The floor of the foot can not grow hair

These were the declarations of Ifá for  IKÚ (Death)

He revealed himself to ÈÈRÙ (Fear)

When going to look for the hand of Èrenìwà (in marriage)

The daughter of Olókun Sèníadé

They were two who asked to offer sacrifice

Only ÈÈRÙ offered the sacrifice.

IKÚ (Death) and ÈÈRÙ (Fear) went to the Awo above mentioned for determining their opportunities in life to secure the hand of Èrenìwà in marriage. Both were aware that the lady in question was a daughter of Olódùmarè. For this reason, they both knew the benefits that they could derive from their marriage to Èreniwà.

The Awo advised the two to offer sacrifice if they ever wish to marry her. The sacrificial materials were one rooster each, one hen each and money. IKÚ believed he was  insulted that with his power, anyone could ask him in life to offer sacrifice before marrying any woman. He swore never  to offer such a sacrifice.However, in the case of Èèrù he complied with the advice of the Awo.

Èrò-ò-yà-sùn

Díá fún Èrò

Tí nlo Ìlú òkèèrè

Wón ní kí wón rúbo nítorí ikú sínnsínní

Translation:

ÈRÒ-Ò.YÀ-SÙN

He was Awo who launched Ifa for a group of travelers

When going to a far  distant town

They were advised to offer sacrifice against the death of bad taste

When IKÚ (Death) refused to offer sacrifice to be the proud winner of Èrenìwà, he resolved to kill anyone he suspected of having some interest of  marrying her. For this reason, therefore, no more admirers for Èrenìwà  dueb to iku beating them to  death.

A group of travelers was going on business to the town where Èrenìwà lived. They went therefore to  a Babaláwo to determine how successful  their  business would be in this town.

The Awo told them that they did not have any problems with their business, but that they needed to offer each one the sacrifice of a goat against the death of shame. All of them considered the Babaláwo a scam. They refused to offer the sacrifice.

At their destination, they were all carrying out their various businesses and making large profits. On the last day of their stay in this village, they saw Èrenìwà. All of them were admiring the striking beauty and making favorable comments. One of them mentioned this

"This is the kind of woman I want as a wife." Unfortunately for them, IKÚ was nearby and he heard this comment. IKÚ got ungovernably angry because he thought the travelers were planning to snatch Èrenìwà away from him. Out of jealousy and anger, IKU hit all the travelers to death. There was chaos and pandemonium. The entire market broke up in disorder.

Olúwowo jìwo

Díá fún Èèrù-biri Igbódù

Omo apa-lóólóó wogun oba

Wón ní kó rúbo nítorí Ikú

Ó gbé'bo, Ó rubo

Translation:

OLÚWOWO JÌWO

He was the Awo who  threw ifa for  ÈÈRÙ-BÌRÌ  (Fear) when he was

Inside the IGBÓDÙ (during its initiation)

He who quietly and immovably keeps out of danger and death

He was advised to offer sacrifice  against IKU (Death)

He complied

After the death of the travelers, IKÚ decided to kill ÈÈRÙ also to eliminate all their rivals. He arranged the death of ÈÈRÙ accordingly for the next seven days.

One week so far, ÈÈRÙ sleep and had a bad dream. This dream gave him concern.

Therefore, he went to OLÚWOWO-JÌWO, his Babaláwo for the consultation of Ifá. The Awo told him that he was planning to marry a woman. He told her two of them were struggling to marry a woman and that their rival is infinitely stronger than him. the ÈÈRÙ was informed that he must undergo the ÌTÈLÓDÙ ceremony immediately to avoid being eliminated as other rivals had been eliminated. They also told her that the ÈRENÌWÀ should also become an APÈTÈBÍ if she wanted to avoid labeling herself husbands –killer. The two agreed, and on that same night, the ceremony of ÌTÈLÓDÙ began. The ceremony lasted for seven days.

On the final day at the IGBÓDÙ, he was informed to go home and carve his image with ORÚRÙ tree. He would be changing his place sleeping for seven days. The image would be covered with his carpet during the seven days. On the seventh day, the image would be placed inside the shrine of Èsù Òdàrà. He obeyed everything.

(On the first day that the client would be instructed to put the image of the ORÚRÙ tree on his bed, the client must offer sacrifice with a goat, and money while he should perform ritual to Ifa with 16 rats, 16 fish, 16 kola nuts, 16 bitter-kola, palm oil, liquor and money Why ÈÈRÙ was not asked to offer this

offer this sacrifice that everything had been done within the IGBÓDU. But for the client who can not proceed immediately to the IGBÓDÙ, the sacrifice and rituals must be done urgently).

On the seventh day that the ORÚRÙ tree had been in place of ÈÈRÙ's bed, his rival and enemy (IKÚ) quietly walked and distributed a deadly breath in the image of ORÚRÙ, thinking that he had eliminated ÈÈRÙ. By the way, ÈÈRÙ saw him entering and leaving (ÈÈRÙ) the house but he remained silent, still and immobile. The next day, ÈÈRÙ saw himself again outside. IKÚ was surprised but Èsù Òdàrà told him that he could not hit a person twice. That was how the ÈÈRÙ survived the attack of his enemy IKÚ. Then, a few months ÈÈRÙ became the proud husband of ÈRENÌWÀ, the daughter of Olódùmarè.

Ìkarahun igbin sunwòn díè ju ago ide ide

Díá Fún Èrenìwà

Ti se omo Olókun Sèníadé

 Níjó ti n wóko ìmòràn ní yíyàn

   Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, Ó rubo

   Bíbé Ogbè orí kò jinná

 Atelese ni ò hu'run hèùhèù

Díá fún Iku

A bù fún Èèrù

Wón n ló reé fé Èrenìwà

Tíí somo Olókun Sèníadé

Wón ní kí wón sákáalè, ebo ní síse

Èèrù nìkan ní nbe léyìn ti n sebo.

Èrò-ò-yà-sùn

Díá fún Èrò

Tí nlo Ìlú òkèèrè

Wón ní kí wón rúbo nítorí ikú sínnsínní

Olúwowo jìwo

  Díá fún Èèrù-biri Igbódù

Omo apa-lóólóó wogun oba

Wón ní kó rúbo nítorí Ikú

 Ó gbé'bo, Ó rubo

Kò pé, kò jìnnà

 E wá bá ni ní wòwó Ire

Áwòrán ni Iku pa

Ikú ò maa p'Èèrù

Translation:

A snail shell is a little more useful than a brass gong

That was the statements of Ifá to Èrenìwà

Who was an offspring of Olókun-Sèníadé

When looking for an ideal husband

They advised him to offer sacrifice

She complied

The scar of a disjointed head can not heal

The floor of the foot can not grow hair

These were the declarations of Ifá to Iku (Death)

He revealed himself to Èèrù (Fear)

When going to look for the hand of Èrenìwà

The daughter of Olókun Sèníadé

They two were asked to offer sacrifice

Onlu Èèrù offered the sacrifice

Èrò-ò-yà-sùn

He was the Awo who launched Ifa for a group of travelers

When going to a distant town far

They advised them to offer sacrifice against the death of shoddy

Olúwowo - jìwo

He was the Awo who launched Ifa for Èèrú-bírí (Fear) inside the Igbódù

He who was quietly and immobile protected from danger and death

They advised him to offer sacrifice against Iku (Death)

He complied.

Before long, not too far

Join us in the middle of the abundant IRE

It's just an image that IKÚ (Death) killed

Ikú (Death) can not kill Èèrù (Fear)

It is wise for the client, male or female, to obey all these orders in his or her interest. Anything can lead to loss of life or serious danger can not be taken lightly.

X.

Ifá warns a man never to grab another man's wife. If he had already done so, he must return the woman urgently to the owner. This is to avoid self-inflicted pain and tribulations.

Ifá also warns that a woman  that this Odù is revealed must desist from infidelity to avoid affliction. She should not consider riches, social status or class and be  changing from one marital home to another. If she does, she will regret it. If she had already done so, she should seek all acceptable means to return to her original  marriage home. On this, Ifá says:

   Mo sáa lólòpá

    Mo gbée tán, mi ò m'esè e re o

     Alárèékojá won ò mejó alè ilé é dá

Díá Fún Ogbe

Ti yóó gbé obìnrin Ofun lo ilé Ìrànjé

Wón ní kó sákáalè, ebo ní síse

Translation:

I hit him with a stick

After picking it up, I can not identify its footprint on earth

The passer-by is not competent or knowledgeable enough

To judge over the matters of the earth

These were the declarations of Ifá to Ogbe

When he caught Ofun's wife and his wife ÌRÀNJÉ

They advised him to offer sacrifice

Ofun was a very honorable man in society. He had done many noble things for his community that made his people treat him with respect and reverence. Unfortunately, however, he married a promiscuous woman. This fact nonetheless, Ofun was deeply in love with his wife. He considered it as part of his properties.

Ogbe was on the other hand a very richer one. He was very successful in many commercial efforts. He is  also respected person  in society. Unfortunately he was always dating other people's women. One day, he met Ofun's wife once and showed interest in her. The woman reciprocated in taste in the same way. Before long, the illicit relationship developed into a complete love affair. Ofun's wife promised to leave her husband's house and pack to  Ogbe's house. Ogbe agreed to marry the woman in secret. He said however that he would go and hide her in Ìrànjé where no one would know where she was. They both accepted this plan.

When the confidential matter was progressing, many people came to know about it. Those who authentically loved Ogbe warned  him to no avail. In the end, they left them alone. They refused to have anything to do with him anymore.

Briefly after this, Ogbe and Ofun's wife executed their plan. Ogbe took his illicit lover to Irànjé to hide her. Ofun who had been hitherto unaware of this plan began to look for his wife everywhere. Ofun wanted his wife at all costs. He tried everything he knew but could not find his wife.

Meanwhile, all of Ogbe's business empire collapsed immediately after he took this woman in Irànjé. This was because many people refused to have anything to do with Ogbe and his  business did not attract any sponsorship for this reason; and partly because Orí vehemently opposed such misfortune. To avoid labeling himself a failure, he approached some money lenders to borrow money. They made exorbitant proportions. He injected the money into his business but the money simply went down the drain. He was also convinced that Ofun had a definite hand in his misfortunes.

When the time arranged for the repayment of the loan expired, he did not get money. The money lenders pressed on him completely  to fulfill his own side of the business. Some of them took his farm while others took part of his  commercial interests. Still, the debt continued to mount due to the high interest rate. Unable to carry this problem anymore, he approached the Awo above for Ifa consultation: could he pay all his debts back? Would there lifting commercialy? Could he overcome the evil plans of Ofun?

The Awo told Ogbe that all his problems were caused by it. They told him that nobody was responsible for his misfortunes but he, Ogbe, he. They informed him that he must go and must return all the properties in his custody that he had acquired fraudulently. They said that by doing so, their problems would resolve and their business would rise again. He was also advised to go and deliver the wife of another person whom he had hidden somewhere  to the right  husband. That was the only way he could have peace of mind in his life. They advised him to offer sacrifice with four roosters, four Guinea-birds and money after this.

He was apologizing to Èsù Òdàrà performing ritual at Èsù with one matured goat, palm oil, eight kola nuts, eight bitter-kola, and money. He was also apologizing to Ifá with a mature goat, four rats, four fish, eight kola nuts, eight bitter-kola, palm oil and money. He complied instantly. The next day, he delivered the wife of ofun to the owner with many protests from the woman. Ofun was surprised that it was Ogbe who grabbed his wife. Nonetheless, the ofun blessed and forgave Ogbe.

A few days after this, Ogbe's business picked up. He soon made more money than in the old life. He was able to pay his debts, he had more commercial interests, more farms, more properties, more houses, more horses and more legitimate women who gave him more children. Thus, he was able to solve his problems caused by himself. He was singing, dancing and praising his Awo:

 Mo sáa lólòpá

 Mo gbée tán, mi ò m'esè e re o

Alárèékojá won ò mejó alè ilé é dá

Díá Fún Ogbe

Ti yóó gbé obìnrin Ofun lo ilé Ìrànjé

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Wón ní Ogbe o ò foun f'ólóun

Kí àwìn ó lè baà tàn l'orù re

Ogbe or ò foun f'ólóun

Kò pé, kó jìnnà

E wá bá ni ní jèbútú Ire gbogbo

Translation:

I hit him with a stick

After choosing it, I can not identify its footprint on earth

The passer-by is competent or knowledgeable enough to judge above the matters of the earth

These were the declarations of Ifá to Ogbe

When he took Ofun's wife and hid her in Ìrànjé

They advised him to offer sacrifice

He complied

They told Ogbe to give other people back theirs

For misfortune to desist from him

Ogbe, return the properties of other people to them

Before long, not too far

Look at us in the middle of the whole IRE.

The client for whom this odu is revealed, male or female must ensure that he or she desists  from  fraudulently harboring the belongings of other persons. This attitude can spell this client's doom if he or she did not make this advice.

Commentaries

The divine thematic preoccupation of this stanza is that Ifa is making it clear that there is a grave punishments for those who commit adultery, or who fraudulently convert the property of another person to their own. The stanza how laid down the traditional rule of restitution of fraudulently properties to a right party by the wrong doer to stop the calamity or punishments accrue as a result.

XI.

Ifá says that it is not in the best interest of this client to make it a matter of habit to be accommodating strangers or casual visitors in his or her house. He or she must investigate properly before allowing anyone to deviate in his or her home. Failure to consider this warning can lead to recording in person and emotional damage and misfortune for the client. In this, Ifá says:

Gbèfun-gbèfun Awo Ikó

  Díá fún Ikó

 Ti n lòó wò sile Orún

  Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, Ó rubo

Translation:

GBÈFUN-GBÈFUN the IKÓ Awo (cough)

He was the Awo who threw Ifa for IKÓ (cough)

When going to lodge in ORÙN the house

They advised him to offer sacrifice

He complied.

From time to time, especially during the cold seasons, IKÓ left his home and condensed in the house of other people to reside someday. Anyone who was unfortunate enough to host IKÓ felt such action for a long after departure. Some people would grow thin, others would be financially and physically ruined while still others may lose their lives altogether. For around that time, IKÓ went to his Awo above to determine if his proposed stay at ORÙN's house would be worth it (IKÓ).

The Awo advised him to offer sacrifice with three pigeons, three roosters and money if he wanted to carry out his mission successfully. IKÓ complied. A few days after, he sent the sign of his imminent arrival at ORÙN's house. He informed ORÙN that he, IKÓ, was coming to stay one day at ORÙN's house. When ORÙN heard about this, he went to his Awo for the Ifa consultation:

Sègudu-Sègèdè Awo Orún

Dia fun Orun

Níjó tó máa gba Ikó sílé

Wón ní kó sákáalè, ebo ní síse

Wón ní kó má gba àlejò rara

Translation:

SÈGUDU-SÈGÈDÈ the Awo of  ORÙN (Neck)

He was the Awo who threw Ifa for ORÙN (Neck)

When he wanted to house Ikó (cough)

They advised him to offer sacrifice

He was also warned against accommodating any visitor.

The Awo told ORÙN that he was about to receive a visitor. He should not allow the visitor to stay at his home because such hospitality can lead to serious annoyance. They also advised him to offer sacrifice with three pigeons, three roosters and money.

ORÙN told Babaláwo that although the Awo was a very competent person, he (Awo) was nonetheless a con artist and a thief. ÒFUN said that the Awo to deprive him of his livestock like there was not necessary for such a sacrifice. He said that accommodating a visitor was a noble act. There was good reward therefore, for him if he were to house the visitors in his house-more so when he can find a day he too in his position while others might need to provide accommodation. He attacked out of Awo's house in anger.

A few days after, IKÓ arrived at ORÙN's house in this force completely. ORÙN faced the most annoying moment of his life. He had no rest, no consolation and no time to do his job again. He wished and asked IKÓ to leave his house to no avail. He remembered then What his Awo had told him :

Gbèfun-gbèfun Awo Ikó

Díá fún Ikó

Ti n lòó wò sile Orún

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, Ó rubo

 Sègudu-Sègèdè Awo Orún

Dia fun Orun

Níjó tó máa gba Ikó sílé

Wón ní kó sákáalè, ebo ní síse

Wón ní kó má gba àlejò rara

Ó pe Awo lékèé

Ó pe Èsù lólè

 Ìpín àìsebo, ègbà àìtèrù

   E ò rifa  Awo kì. Ifá se o.

Translation:

Gbèfun-gbèfun the Awo of Ikó (cough)

He was the Awo who threw Ifa for Ikó (cough)

When going to lodge in Òrún (neck) the house

They advised him to offer sacrifice

He complied.

Sègudu-sègdèdè the Awo of  Orùn

He was the Awo who launched Ifá for Orùn

When he wanted to host Ikó

They advised him to offer sacrificial

He was also warned against accommodating any visitor.

He marked with  the Awo a con man

He called Èsù Òdàrà a thief

The consequence of the refusal to consider the warning and the consequence of the refusal to offer sacrifice

Imagine how the Ifa predictions had come to pass.

Ifá says that it is not wise for the client for whom this Odù is revealed to lodge the visitor for the period when Ifa is launched.

Commentaries

Any situation the   refusal to heed Ifa instruction is utter regret. This is what is  exemplify  in this stanza.

XII.

Ifa warns two friends against inflicting bodily harm on each other because of the conflict over money. The two should avoid conducting business with each other to avoid one damaging the other. They should also avoid borrowing money or buying / selling on credit  to others. In these, Ifá says:

Ogbè funfun èyin Òsà

Díá fún Ajé

Ó n lòó bá ojú Òré jé

Wón ní kó sákáalè, ebo ní síse

Translation:

The white Ogbe on the other side of the sea

He was the Awo threw Ifa for AJÉ (god of wealth)

When going to spoil the eye of ÒRÉ (Friendship)

They advised him to offer sacrifice

AJÉ and ÒRÉ had been dear friends of the youth. AJÉ was very wealthy. He held several titles from all parts of the world. Most people were worshiped. On the other hand, ÒRÉ his friend was neither rich nor poor. They had been inseparable friends for several years.

One day. ÒRÉ went to AJÉ to borrow some money to carry out some business. AJÉ give  the money with the understanding that it would be paid at a specific time. When the time came, ÒRÉ could not refund the money due to circumstances beyond his control. ÒRÉ went to AJÉ to explain his (ÒRÉ) condition. He (ÒRÉ) implored for more time to repay the loan. This was given.

When the extended period expired, AJÉ began sending many people to ORÉ's house at least three times a day, to remind ÒRÉ that he (AJE) badly needed the money. ÒRÉ was very disappointed because he felt that AJÉ must understand and appreciate his present condition. ÒRÉ sent people to AJÉ to explain the situation of things to AJÉ and pray for more time. AJÉ replied, however, that the money must be paid immediately. AJÉ declared that the trick to being played by ÒRÉ was nothing more than a dirty plot to avoid payment. AJÉ swore that he would collect the money by all means and at all costs.

AJÉ was very distressed that ÒRÉ did not want to pay his (AJE) money. He went accordingly to the above-mentioned Awo to determine the best way to collect his money. The Awo never told him to force someone's  to collect  money from them . He should not compromise in any business deal with anyone, he should not lend money from people. If he had already done so, he should be patient. He should never get angry at any problem that involves money. The Awo advised him to offer three pigeons, three hens and money as a sacrifice. He had to perform a ritual  to  Èsù Òdàrà with a rooster and palm oil. AJÉ simply walked out of Awo's house without offering the prescribed sacrifice. He went directly to the house of ÒRÉ for a serious demonstration.

AJÉ found ÒRÉ in front of (ÒRÉ) the house, he started to rain abuses on him, AJÉ called his ÒRÉ friend a scammer, a thief, a lazy man and man who wanted to cheat him of his (AJÉ) hard-earned money . When ÒRÉ was about to explain to AJÉ to take his (AJÉ) hard-earned money. When ÒRÉ was about to explain to AJÉ to make it easy with him, AJÉ in his unbridled anger however that ÒRÉ wanted to defend himself with him. AJÉ raised his walking stick, pointed it at ÒRÉ in a threatening manner. Unfortunately for AJÉ, the pointed end of the walking stick pierced through the left eye of ÒRÉ. Blood and water gushed out. AJÉ's anger waned immediately after this. ÒRÉ fell and was writhing in pain. Everyone around was blaming AJÉ for his bad act. They were saying that after all they were friends. AJÉ was forced to take care of ÒRÉ. AJÉ lost all respect in his community. They all kept pointing at him and showing him to other people who were not aware of the coincidence that the person who was going with AJÉ had indulged his friend's eye, ÒRÉ. AJÉ remembered what his Awo told him to his  regret. AJÉ proved everything that he knew how to redeem his image, all to no avail.

   

Ogbè funfun èyin Òsà

Díá fún Ajé

 Ó n lòó bá ojú Òré jé

Wón ní kó sákáalè, ebo ní síse

Ó koti ògbonhin sébo

Èrò Ìpo, èrò Òfà

Eni tó gbé'bo ní bè, kó sebo or

Translation:

The white Ogbe on the other side of the Sea

He was that the Awo threw Ifa for Ajé

When going to spoil the eye of the Òré

They advised him to offer sacrifice

He refused to comply

Travelers to Ìpo and Òfà

Allow those who were advised to offer sacrifice to fulfill.

Ifá says that the client for whom this Odù is revealed should never put too much emphasis on material wealth or money. He or she must be careful with unnecessary argument and unrestrained anger when it comes to the problem of money. They can only lead to unpleasant consequences for the client.

XIII.

Ifá says that the IRE of wealth is foreseen for the client for whom this Odù is revealed. Ifa warns, however, that there is a need for caution on the part of this client to avoid the situation where he or she will seek the money that can lead to his or her death.

The client must be careful with hired assassins, arsonists and hooligans who crave the way to ideal him or his mortal blow due to money. The client should therefore tread gently on his or her search for money. He or she should not be too desperate. He or she should also follow acceptable procedures and should never be too impatient on his or her offer to acquire wealth. On  this, Ifá says:

    Ooro tééré èyìnkìlé Agúnwà

Díá Fún Agúnwà

A bù fún Amí

Wón jo n f'ekún sùnráhùn Ajé suurusu

Wón ní kí àwon méjèèjì sákáalè, ebo ní síse

Agúnwà nìkan ní nbe léyìn ti nsebo

Translation:

The thin OORO force to take refuge in a tree through the backyard of Agúnwà

He was the Awo who launched Ifa for Agúnwà

He also revealed the same to Amí

When they were both lamenting their inability to acquire Money.

They  two  were advised to offer sacrifice

Only Agúnwà complied with the advice of Awo.

Amí and Agúnwà were both dear friends. They had been friends of youth. They loved each other lovingly. Unfortunately, both of them were poor. They did not make money to acquire the material things of life. This made both of them for this very sad fact.

One day, both resolved to approach the above Awo expressed for Ifa consultation: Would they be wealthy and successful in their lives? Could they build a house, have wives of their choice, acquire horses, have large flowing dresses and be recognized in their community?

The Awo advised them to be patient . they were advised  never  to be in too much hurry to acquire wealth.  They were told that their success or wealth is at hand. They  were  warned however that if they were too desperate to acquire wealth, they might end up regretting the wealth acquired. The Awo also advised the two friends to offer sacrifice with nine rats each. They had to take one rat per day to the Èsù Òdàrà  shrine  for nine consecutive days. Each one of them had to pray for wealth within the Èsù Òdàrà shrine and their prayers would be answered:

The Amí and Agúnwà left the Babaláwo. Agúnwà did  perform the ritual as advised by the Awo. Agúnwà was of the opinion that he had nothing to lose but nine rats if his prayers were not answered. I have explained that I had lost so far more than those rats before; he had lost count in the number of times his goats and cattle died or were killed by rain or flood. In Amí's eyes, there was no point obeying such ridiculous advice. I have reasoned that instead of going to waste valuable time in Èsù shrine, such a period that he looks for his daily food could be better spent. Therefore, he refused to abruptly comply with the advice of the Awo. Amí did not tell his friend, however, that he would never obey the order of Babaláwo.

The next day, Agúnwà bought a rat and went to the shrine of  Èsù Òdàrà. Inside the shrine, he  have paid homage Èsù Òdàrà with reverence properly deserved. After this,  he put the rat in front of the Esu and prayed for wealth.On the way to Agúnwà's house, I've heard a voice calling him, I've been going back to the Èsù Òdàrà I've been carrying a bag of money (A bag of money contains 20,000 Cowries). Èsù put the bag gently on the head of Agúnwà and prayed for Agúnwà. This act was repeated throughout the ninth day that Agúnwà took the rats of Èsù Òdàrà. At the end of the nine days, Agúnwà have  nine bags of money (180,00 Cowries) richer. He was very happy. Immediately after this, he  became very famous. He  have acquired many properties and invested in many commercial ventures.

When Amí saw this sudden  transformation from grass to grace , poverty to riches and darkness to popularity, he  called in his friend for explanation. His friend was surprised that Amí could be asking him such a question since they both knew how to perform the ritual together and be together wealthy. When Amí told Agúnwà that he (Amí) did not perform the ritual at Èsù as prescribed by the Awo, Agúnwà was dumb founded. He (Agúnwà) urged his friend to immediately proceed to the Èsù shrine and perform the sacrifice for nine days as instructed.

Amí thought inside him that he could not wait for nine days before becoming a rich man when his friend Agúnwà was already swimming in wealth. He bought nine rats consequently of the money given to him by his friend (Agúnwà) and went to the shrine  of Èsù Òdàrà. Inside the shrine , Ami gave 9 rats to  Èsù Òdàrà and  told Èsù  to make sure he got his own nine bags of money that same day or else, it would be shame on Èsù Òdàrà. He leave the shrine. On his way home, Amí heard a voice calling him. He stepped back and saw Èsù Òdàrà who then suddenly carries nine bags of money hitting the nine bags of money, containing 180,000 Cowries, in the head of Amí. Amí fainted immediately. He fell, with the nine bags of money covering his face. He died shortly afterwards. Everyone who saw Amí where he was with the nine bags of money that covered his face wondered how money could kill him when what they normally heard about was people who were killed through poverty.

Ooro tééré èyìnkìlé Agúnwà

Díá Fún Agúnwà

A bù fún Amí

Wón jo n f'ekún sùnráhùn Ajé suurusu

Wón ní kí àwon méjèèjì sákáalè, ebo ní síse

Agúnwà nìkan ní nbe léyìn ti nsebo

Agúnwàá deni àjíkí

Agúnwàá deni àpésìn

Kò pé, kò jìnnà

Ire Ajé wá ya dé turtúru

Òsì ló pa ará Ìyókù

Owó ló pa Amí ní tie o

Translation:

The thin OORO force to take refuge in a tree through the backyard of Agúnwà

He was the Awo who launched Ifa for Agúnwà

He also revealed the same to Amí

When the two of them were mourning their inability to acquire Money.

They were two advised to offer sacrifice

Only Agúnwà complied with Awo's advice.

Agúnwà became prosperous

Agúnwà favored personality favorably

The wealth IRE entered abundantly

While poverty killed other people

It was money that Amí killed in his own case.

Ifá says that the client for whom this Odù is revealed must be patient. He or she must follow his or her search for wealth and affluence with respect and courtesy. If this is done, he will be saved from  the agony of pain itself-inflicted or disaster.

Ifá says that the client should never use  the success of other people or achievements to gauge his or her own level of achievement in life. This will allow him or her to avoid incurring the wrath of Èsù Òdàrà to which he can bring his or her cheap death.

XIV.

Ifa warns two people against pursuing money and other material profits at all costs. Ifa says that the two people should not be in a hurry to acquire wealth. Ifa also says that they need to protect their lives first, go slowly and be hopeful. As we consider wealth of, it is guaranteed that both would be wealthy. They just need to avoid a situation where they will encounter untimely death in their pursuit of wealth. In these, Ogbe-Ofun says:

Kínni onígbá yìí ntà

kí nnàgà kí nwòó

Àwon méjèèjì nmójú ekun sùn ráhùn ajé suurusu

 Wón ní kí wón sákáalè, ebo ní síse

Translation:

What the sale of the merchant

Let me take a look at him

This was the declaration of Ifá to Kánjúolá

The same was declared to AMÍ

The two were lamenting their inability to acquire money

They were that the two advised to offer sacrifice.

KÁJÚOLÁ and AMÍ were friends of the . Both were poor. They were desperately looking for money. They do not consider any means, legal and illegal, to seek improper money. They tried all the means and failed. Therefore, they went to a Babaláwo for the consultation of Ifá.

The Awo informed them that no matter what they did, success was guaranteed. They were however advised never to be too desperate in their offer to acquire wealth. They were asked to offer sacrifice to avoid using their hands to kill others. Each of them had to offer sacrifice with two roosters and money. Each of them also had to perform ritual to Ifa with four rats, four fish, 16 kola nuts, 16 bitter-kola, gin and money. They ignored Babalawo simply. They called him a thief and a con man.

They followed their demand for wealth with vigor. They compromised by stealing, lying, extortion and so on. They formed many bands of bandits headed by them. One day that the band of Kánjúolá continued working. They placed ambushes for the people and relieved them of their property, deservedly earned. On the same day, Amí took his own band in operation. They crossed the path of the group of Kánjúolá. Unknown to them, a serious fight happened. Both Amí and Kánjúolá were killed in the fight. That was how the two lost their lives in their immoderate pursuit of money.

Kínni onígbá yìí ntà

 kí nnàgà kí nwòó

Àwon méjèèjì nmójú ekun sùn ráhùn ajé suurusu

Wón ní kí wón sákáalè, ebo ní síse

Wón pe Awo l'kèé

  Wón pe Èsù lólè

Wón wo ònà òrun yànyàn bi eni ti eni ti ò níí kú

Kò pé kò jìnnà

Ikú pa Kánjúolá

Ikú pa Amí

Translation:

That the merchant's sale

Let me take a look at him

This was the declaration of Ifá to Kánjúolá

The same was declared to AMÍ

The two were lamenting their inability to acquire money

They were that the two advised to offer sacrifice.

They called the Awo a con artist

They labeled Èsù Òdàrà a thief

The look to the sky as if they never liked death

Before long, not too far death caught Kajúolá away

Death eliminated Amí

Ifá says that it will not allow the client for whom this Odù is revealed to die cheaply. There is therefore a need for the client to obey all Ifa orders in his or her best interest.

XV

Ifa warns a pregnant woman against going to the market until she safely delivers the baby. If the woman in question is a merchant, she either must change her line of business or ask someone else to be doing business on her behalf until she delivers. This is to avoid losing pregnancy along with all her business.

This woman can be attractive in a hair dresser (hairdresser), fashion, designer, telephone business, teaching and any other business that will give her time to have enough bed rest. All she needs to save her pregnancy and business concern is: offering sacrifice. Rituals performing to Èsù Òdàrà and having enough bed rest with desisting to go to the market. On these Ifa says:

    Sewele sèwú

   Sèwú Sewele

   Díá fún Òsùnfúnnléyò

  Tíí s'aya Àgbònnrègún

   Èyí tí nlo s'ójà Èjìgbòmekùn

   Wón ní kó sákáalè, ebo ní síse

     Wón ní kó sì má ló

Translation:

SEWELE SÈWÚ

SÈWÚ SEWELE

They were the Awo who launched Ifa for Òsúnfúnnléyò

The wife of Àgbònnìrègún

When going to the market of Èjìgbòmekùn

They advised him to offer sacrifice

They also asked him not to go

Òsúnfúnnléyò was Órúnmìlà's wife. She was a big merchant. She was trading in pets, cattle, palm oil and other farm produce. Unfortunately, she had no problem. Many sacrifices were offered, many rituals were performed before she was pregnant again.

One day, while she was still pregnant, she wanted to take her goat, dog and barrel of palm oil for sale in the market. She went to some of her husband's apprentices to determine her chances of success in the market. The Awo told her that while she was still in the state of pregnancy, she should never go to the market as her spirit guides were against such. She was advised to wait until she was safely relieved before she could venture into the market. They asked her to offer sacrifice with a goat, a dog, a barrel of palm oil and money. They said that after this, she should stay home. Òsúnfúnnléyò abuses the two Awo for several hours, calling them all kinds of names before she go  away from home. She immediately went to the market.

On her way to the market, she was thinking about what the Awo told her. She said that the Awo all mention that she was taking the market for sale and asked her to offer them as a sacrifice. She concluded that they must have seen the items and they were planning to remove it from  her property fraudulently. She felt justified for insulting them. While she was still thinking about this, the dog rope she was holding broke and the dog ran away, trying to follow the dog. The goat pulled and released that made lose its balance. The barrel of palm oil she was carrying fell off and the entire barrel burst into pieces. She fell, facing forward and started to bleed immediately. Before she got home, she had an abortion. She remembered the warning from the two Awo . She regret ignoring  their advice in life. After this, she fainted. They took her home.

He was given intensive treatment. She sold her properties to everyone to take care of her before she was fully healed.

   Sewele sèwú

   Sèwú Sewele

    Díá fún Òsùnfúnnléyò

  Tíí s'aya Àgbònnrègún

   Èyí tí nlo s'ójà Èjìgbòmekùn

    Wón ní kó sákáalè, ebo ní síse

     Wón ní kó sì má ló

      Ó kotí ògbònyin s'ébo

       Njé sewele sèwú

      Sèwú Sewele

       Àjá já

      Sewele sèwú

      Sèwú Sewele

         Èran já

      Sewele sèwú

      Sèwú Sewele

        Èpo fó

      Sewele sèwú

      Sèwú Sewele

Translation:

Sewele Sèwú

Sèwú Sewele

They were the Awo who launched Ifa for Òsùnfúnnléyò

The wife of Àgbònniregun

When going to the market of Èjìbònmekùn

They advised him to offer sacrifice

They also asked him not to go

She refused to consider the Ifa warning

Now Sewele Sèwú

Sèwú Sewele

The dog broke lost and ran away

Sewele Sèwú

Sèwú Sewele

The goat broke up lost and ran away

Sewele Sèwú

Sèwú Sewele

The barrel of palm oil broke

Sewele Sèwú

Sèwú Sewele

The pregnancy went down (she had an abortion)

Sewele Sèwú

Sèwú Sewele

Ifá says that it is in the best interest of the pregnant woman for whom this Odù is revealed to obey Ifa warning to her. No sacrifice or charm can mess up here except she desists from going to the market.

XVI.

Ifá warns a pregnant woman to offer a sacrifice urgently to have a safe delivery. The husband of this woman must protect his wife against stillborn. The wife must be  protect against the stillborn. No charm or device can do this except the proper sacrifice.

Ifá says that the husband of the woman in question does not believe in sacrifice. He would prefer to rely on this specialization, his means, or charms by assuring rather that his wife and the still-to-be-born baby are safe. This should not be for the consequences of ignoring the advice offering sacrifice are too serious. On  these, Òfún  Ogbe says:

Àtàrí okó ni ò ní mùdùmùdù nínu

Díá fún Abíábá

Tíí s'Obìnrin Òsányìn

Díá fún Òsányìn

Wón ní kó rúbo fún Abíábà aya re

Nítorí ikú sínnsínní

Translation:

The head of a hoe has no brain inside

This was the declaration of Ifá to Abíábà

The wife of ÒSÁNYÌN

He also declared Ifa for  Òsányìn

Who was asked to offer sacrifice for Abiábà his wife

To avoid bad death.

Òsanyin was originally the slave of Òrúnmìlà. Òsányìn proved his worth however as a competent botanist. There was no grass, leaves, root or bark that Òsányìn did not know its uses. Shortly after, he taught this art to Orúnmìlà. Therefore, in appreciation Òrúnmìlà gave  freedom to Òsányìn and he make  (Òsányìn) his commercial partner. The two began to work together and it was a very successful patenership.

Shortly after, Òsányìn went to get a wife by means of Òrúnmìlà's help. The wife was named Abíábà. She was a very pretty woman. All the expenses of the wedding were taken by Òrúnmìlà. The family of Abíábà handed Abìábà to Òrúnmìlà, who in turn delivered it to Òsányìn. Before long, Abíábà became pregnant.

One day, Abíábà slept and had a bad dream. She narrated her experience to her husband. After this, she went to Òrúnmìlà for the Ifa consultation. Orunmila told him then to go and bring her husband. She did. Òrúnmìlà told Òsányìn to offer sacrifice on behalf of his wife so that the wife and the still-to-be-born baby would be protected especially against untimely death, during the working period through seven days after delivery.When the Òsányìn heard about this, he assured Òrúnmìlà that there was no problem. He demanded that as a  succesfulll botanist and an expert of the unequal in the uses and applications of herbs, leaves, roots and barks, he could save his wife against any imminent danger.Orunmila told him, however, that no herb or charms could remove this danger except sacrifice. That was when the Òsányìn said Òrúnmìlà that he (Òrúnmìlà) was suffering great incompetence. Òsányìn said that Òrúnmìlà was unable to do anything successfully without first referring to him Òsányìn. Òsányìn said that his wife's case would be a test case to show Òrúnmìlà that there was no one as competent as him (Òsányìn) in the area of ​​protecting people against untimely death. All the supplications of Orunmìlà for Òsányìn to  change his mind fall into deaf ears. Instead of listening, Òsányìn was going to  everywhere to boast that the whole world would see how Òrúnmìlà would  be dishonor when his (Òsányìn) wife delivered safely. Òsányìn began to apply all kinds of medications and charms of protection on  Abíábà.

On the afternoon that Abíábà went into labor, she delivered very easily and without any problem. Òsányìn was so proud of his achievements. Not satisfied with this achievement, Òsányìn  promise that they should wear Òrúnmìlà with  shame for  giving false prophecy.

The next morning, Òsányìn called many drumers together and headed towards orúnmìlà's house. When they were in front of the house of Òrúnmìlà, he (Òsányìn) began to sing , but when he was  doing these he receid news about the death of his baby.

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

Spanish Version

COMENTARIOS DE BABALAWO OBANIFA SOBRE ODU IFA OGBE-ÒFÚN

Este trabajo debe hacer comentarios exhaustivos sobre ODU IFA OGBE-ÒFUN también conocido como OGBE FOUN F'OLOUN. El trabajo será útil para cualquier Babalawo practicante que quiera tener un conocimiento profundo de ODU IFA OGBE-ÒFUN, también será útil para aquellos nacidos por ODU IFA OGBE-ÒFUN durante su ÌTÈLÓDÙ O ÌKOSÈDÁYÉ. El trabajo examinará críticamente: ¿Qué es ODU IFA OGBE-ÒFUN? ¿Quiénes son los asociados o afiliado IRÙNMOLÈ AND ÒRISA con ODU IFA OGBE-ÒFUN? ¿Cuáles son los tabúes de OGBE-ÒFUN? ¿Cuál es la profesión u ocupación probable para los nacidos por ODU IFA OGBE-ÒFUN? ¿Cuáles son los nombres probables para aquellos nacidos por este Odu? Resumen de información general para aquellos nacidos por este Odu durante su ÌTÈLÓDÙ O ÌKOSÈDÁYÉ? Algunos mensajes sagrados contienen en OGBE-ÒFUN y comentarios sobre ellos todos estos antes mencionados y más serán el enfoque principal de este trabajo.

¿QUÉ ES ODU IFA OGBE-ÒFUN?

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¿QUIÉNES SON LOS IRÙNMOLÈ ASOCIADOS O AFILIADOS Y ÒRISA DE OGBE-OFUN?

Con esta pregunta, significa quiénes son las Deidades compatibles que aquellos nacidos por Odu ifa Ogbe-fun pueden tener y servir junto con sus ifa en otros para tener una vida libre de proplem. Los siguientes han sido identificados como deites afligidos, son: ORÍ, IFÁ, ÈSÙ ÒDÀRÀ, OBÁTÁLÁ, AJÉ, ÒRÌSÀ OKO.

¿CUÁL ES EL TABÚ DE OGBE-OFUN?

Con esto, significa tanto las cosas animadas como las inanimadas, como las plantas y los animales o el carácter, que los nacidos de este odu deben abstenerse de comer, usar o hacer en otros para tener una vida libre de problemas. Lo siguiente ha sido identificar:

Nunca deberían arrebatar las esposas de otras personas (para hombres)

Nunca deben participar en actividades extramatrimoniales

Nunca deberían albergar visitantes y extraños sin la debida investigación

Nunca deberían salir por la noche

Nunca deben usar escobas hechas con hojas de palmera para barrerlas o quemarlas

Nunca deberían tener prisa para tener éxito en la vida

Nunca deberían ir al mercado durante el embarazo (para las mujeres)

Nunca deberían comer caracoles (pero puedes ofrecerlo como sacrificio)

Nunca deben caminar desnudos s

Nunca deberían comer Guinea-maíz

¿CUÁL ES LA PROFESIÓN POSIBLE O LA OCUPACIÓN DE LOS QUE HAN SIDO ADOPTADOS POR ODU IFA OGBE-ÒFUN?

Los niños Ogbe-Òfun destacan en áreas similares al comercio, administración de supermercados, servicios de cultivo y multiplicación, como fotocopiado, venta de máquinas, reparaciones, suministros y operaciones, máquinas de operación de cassettes de audio y video, venta, servicio