ODU IFA OGBE-OGUNDA BY BABALAWO OBANIFA

BABALAWO OBANIFA COMMENTARIES ON ODU IFA OGBÈ-ÒGÚNDÁ

In this work, we will make an exhaustive commentaries  on odu ifa Ogbè Ògúndá, the work will be useful for any practicing babalawo or ifa  devotee who want to have an intensive knowledge of odu ifa Ogbè Ògúnda . It will also be useful for any person born by odu ifa Ogbè Ògúnda during their Itelodu or Ikosedaye . the work will examine inter alia , what are is odu IFa Ogbè Ògúndá, who are the aflliated  orisa and irunmole with odu ifa Ogbè Ògúndá,?what are the taboo of odu ifa Ogbè Ògúndá? What are the favorable or congenial occupations or proffesion with those born by odu ifa    Ogbè Ògúnda? What are the likely names that can be given to those born by odu ifa Ogbè Ògúndá? Some summary of general information available to those born by Ogbè Ògúndá during there itelodu or Ikosedaye. Some sacred messages contain in holy odu Ogbè Ògúndá and commentaries on them.  All this and more will the major point of discuss in this work.

WHAT  IS ODU IFA OGBÈ-ÒGÚNDÁ ?

Odu ifa OGBÈ-ÒGÚNDÁ also know as Ogbè-Ìyónú is one the odu  of the amulu odu in the 256 odu ifa, when  the odu that appear during ifa consultaion is   Ogbè on the right and  Ògúndá ,  on the left it is called  Ogbè Ògúndá , the symbol usually paper thus on the opon ifa;

I I

I I

I I

II I

WHO ARE THE AFFLIATED OR ASSCOCIATED IRÚNMOLÈ AND ÒRÌSÀ WITH OGBÈ-ÒGÚNDÁ

By this we mean, the irunmole and orisa element that those born by   Ogbè Ògúndá during their ikosedaye can have with their ifa in other to have problems free life. Ifa, Esu, Egbe,Orí, Obatala, Ogun, have been identify as some of the major domination orisa nad irumonle.

 WHAT ARE THE TABOO OF ODU IFA OGBÈ-ÒGÚNDÁ?

By this we mean both animate and inanimate object like plants and animal, and behavior that those born by this odu must avoid in other to have a problem free life. The following have been identify ,although there could be more.

·         They must not eat snakes

·         They should not use fronds for something. They should not play with them or light fire on them

·         They should not eat or use mouse for any thing.

·         They must not use indigo in any way

         .   They must not engage in farming

          .  They must never avenge or must pay bad with bad

They should never be skipping food or should commit fasting

What are the favorable or CONGENIAL OCCUPATIONs or profesion with those born by odu ifa    Ogbè Ògúnda?

apart from farming they tend to be succefull in some other professions

 WHAT ARE THE POSSIBLE NAMES FOR OGBÈ-ÌYÓNÚ CHILDREN?

These names are derive from positive past positive character in stanza of odu ifa Ogbè Ògúndá. And example of such names are:

---

Male

·         Mogbárímú : ii odl my destiny or  depend on my destiny

·         Mákanjúolá : acquire wealth with patience

·         Súrùlérè : patience is profitable

Female

·         Omówúnmi: I love children

·         Mobólátán

·         Omolaso : children are my clothe

SUMMARY OF GENERAL INFORMATION FOR THOSE BORN BY THE ODÙ DURING ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ

The most important resource of children of Ogbè-Ìyónú, men and women is  patience. Reciprocally, the most important obligation is lack of patience. All the children of Ogbè-Ìyónú must be patient in the exceution and achievement of all things in life. They must be patient in pursuit of wealth, they must be patient in the persecution of husbands, they must be and so on patient in the persecution of children. Unfortunately, however, owing to the children of Ogbè-Ìyónú they lack the required patience. It is their  patience and determination that will give them required success.

All Ogbè-Ògúndá children must always be clean and must ensure that their environment is clean at all times. If they take personal and environmental hygiene seriously, they resist a better opportunity to prevent their babies from dying mysterious and untimely.

The children of Ogbè-Ìyónú need to perform a ritual to their Orí achieve success and get protection against the adversary.

By nature the children of Ogbè-Ògúndá that the supposed attain position and many people depend financially on them, socially, morally and spiritually. They need public support however for them to take people to correct and be ready from time to time to absolve insults. They must also learn to acquire quality of address.

Ogbè-Ìyónú male children will marry the good wives of respected families. They will experience hardship, intimidation, trial and provocation however in the initial phase of their relationship.

For female children, they will marry powerful, intelligent and mature husbands.  Their husband will know how to take good care of a woman and can accommodate the excesses of women.

Ifá says that it is not in the best interests of children of Ogbè-Ìyónú, male or female, to  to engage in farming or agricultural ventures of any of that would bring their going on the farm. They can c they can engage however in the canning process, they can polish or can pack food items from factories, stores or warehouses that did not include their going on the farm.

There is a need for the children of Ogbè-Ìyónú to consult Ifá before traveling in a day's journey that changes from one environment to the other or from one place or works from one school to another to avoid unnecessary grief.

No matter what bad people plan against the children of Ogbè-Ìyónú, they will be able to overcome the enemies. However, they should never reimburse badly with evil. They should always show magnanimity to those who have offended them. They should also be generous and should be ready to help those who are at all times in need of help. So doing, the protection of all the deities is guaranteed.

SOME SACRED MESSAGES CONTAIN IN HOLY  ODÙ OGBÈ-ÒGÚNDÁ AND COMMENTARIES ON THEM

1.

Ifá says that he foresees the flow of happiness and worldly successes for the client for whom this odú is revealed. Ifa says that ifa will not not allow this client  to  experience pain or disappointment. On  this, ifa says:

Màrìwò Òpè já sòòrò kanlè

Díá fún won n’Ílalà

Níbi ojú gbé mó Ire.

Translation:

A new leaf bud of the palm is straight from the base tip

He was the one who launched ifa for the citizens of the village of Ilalả

Where day dawn normally  set accurately .

The people of the village of Ilalả approached the Babalawo whose pseudonym was "frond of the bud is straight from the base point" for consultation of ifa. They want to determine whether or not the people of Ilala is a prosperous town for all citizens. They also wanted to know if all the citizens of Ilalả  Will  not suffer much before acquiring all the life ire as a husband, wealth, children, longevity and so on.

The Babaláwos reported that they would never experience pain in the village of Ilalà. He said that every morning when they woke up. The spirits responsible for all the life ire would converge to give them anything for them to demand. They were then asked to offer sacrifice with three roosters, three hens, three guinea-fowl and money. They complied.

Before long, the village of Ilalà became very pleasant. All the citizens were happy and prosperous. Those in need of money became wealthy, those in need of a spouse got convenient ones,  those in need of children were able to deliver their children without the problem and they lived a long life. They were all dancing and singing and very happy. They were also praising their  awo

Màrìwò Òpè já sòòrò kanlè

Díá fún won n'ílalà

Níbi ojú gbé mó Ire.

Ojú Ire mó mi l''onìí

Mo lówó lówó

Màrìwò Òpè já sòòrò kanlè

Ì wo má lawo ojúmó Ire

Ojú Ire mó mi lónìí

Mo láya nílé

   Màrìwò Òpè já sòòrò kanlè

  Ì wo má lawo ojúmó Ire

Ojú Ire mó mi lónìí

Mo biomo lémo

Màrìwò Òpè já sòòrò kanlè

 Ì wo má lawo ojúmó Ire or

Ojúmo Ire mó mi lónìí

Mo níre gbogbo

Màrìwò Òpè já sòòrò kanlè

  Ì wo má lawo ojúmó Ire

Translation:

A new palm this right from the tip to the base

He was the one who led ifa for the citizens of the village of ìlalà

Where the days of day usually dawned

The DAY of ire had dawned for me today

I assure spouse

Màriwò Ợpệ já şòòrò kanlệ

You are the Awo of the dawn of all the IRE

A day of ire dawns for me today

I give birth to the children over the children.

Màriwò Ợpệ já şòòrò kanlệ

You are the Awo of the dawn of all the IRE

A day of ire dawns for me today

I assure the whole of life

You are the awo of all the dawn of all ire

Ifa says that the client for whom this revealed  is revealed will never experience sadness or disappointment in his life. He or she must be very hardworking, patient and hopeful, and the whole life will be of him or her.

Ifa says that with determination hard or hard work, patience and prayers he or she will be able to obtain all the things in life, which make people offer congratulations to those who obtain it, wealth, a spouse, children, cars, things, establish business, reputation, popularity, etc.

Commentaries

The show importance of making enqures about  about improvement of our situation in life.

II.

Ifá says that the Orí of the client for whom this odú is revealed will be his greatest support in his life he or she will endure to Overcomes adversity through the assistance of his Orí, he or she would gain  abundant wealth and all the other will go through of his Orí.

Ifá also says that while the adversary of the client for whom Ogbè-Ìyónú is revealed, they are busy plotting to harm, mutilate, kill him or her or cause them to experience loss. Your Orí will be directing those who will ensure that the plot is failing for him / her. Consequently, this client needs to offer sacrifice and rituals to Orí, Ifá and Ọbàtálá. About this ifa says.

Ení ti n bínú eni

Níí taari nnkan eni sínú omi

Èèyàn ti ò bínú

Níí taari rè sókè

Díá Fún Mogbárímú

 To  omo Òrìsa.

Translation:

Those who are envious of the personality

Someone is the one who kicks one's belongings to the river

Those who are not envious

They are the ones who kick them back to the earth's surface

They were the ones who cast Ifa for Mogbárimú

Who was the offspring of Ỏrişà

Mogbárimú (I hold my head as support) was the son of Ọbàtálá she went to the Awo mentioned above  for the consultation of the ifa. She wanted to know if she had any chance to become a successful woman in her life. in that case, what were the steps that she would need to take in order to obtain this success.

She was assured that she would become a very successful woman in her life, she was also told that she would have many enemies but her Orí, Ifa and Ọbàtálá would help him to take the opposition and reach success. She  was  advise that she offer sacrifice with two guinea fowl, two young pigeons, palm oil and money she was also asked to perform a ritual with her Ori with four kola nuts, four bitter kola, a white pigeon and a chicken Guinea. She had to perform the Ifa ritual with two rats, two fish and palm oil. She had to perform a ritual to Òrisanlá with native chalks, two snails  and a white pigeon. She complied.

Since that time, whenever she thought of doing something, her Orí, Ifá and Ọbàtálá Clear the coast and assure that she achieved her mission without many problems. When in life those who were envious of her  achievements planned any evil, the three deities would ensure that other people who would cover with failure such bad plans were equally available and the bad plans would not work. That was how Mogbárimú could Achieve her   his ambition of life with ease.

Ení ti n bínú eni

Níí taari nnkan eni sínú omi

Èèyàn ti ò bínú

Níí taari rè sókè

Díá Fún Mogbárímú

 Ti  se omo Òrìsa.

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Bí e bá í jí lówùúrò

E di Èdá mú

Orí eni làwúre eni.

Translation:

Those who are envious of the personality

Someone is the one who kicks one's belongings to the river

Those who are not envious

They are the ones who kick them back to the earth's surface

They were the ones who called Ifa for Mogbárimú

Who was the offspring of Ỏrişà

he was advised to offer sacrifice

She complied.

If you wake up early in the morning

Hold your ORI (with both hands)

The ORI is a search engine on the way to success

Ifa says that this client should always be holding his or her head with his or both of his hands and offer prayers to his or her ORI for help. Ifá and Òrishànlá will also helps the client, no one can prevent the client from succeeding in life.

Commentaries

This stanza is one the stanza in Odu Ifa that  show the importance and advantages of  appeasing one ori .

III.

Ifá says that the client who is revealed this odú is revealed to who will become a great leader from whom many people will depend. He or she will be feeding many people who will be under his or her direct command. he or she will be very wealthy and will order authority. He or she needs the goodwill of the people however before this can happen. On this, Ifá says:

To sa taara

A rìn taara

 Òtààrà taara n'ìsàn odò

Ojú odún méta lobìrin fi n jeun owó oko

Díá fún Òrúnmìlà

Baba yóó s'àsè bó ogbogbo Irúnmolè lórún

Wón ní kó sákáalè, ebo ní síse

  Ó gbé'bo, Ó rubo

Translation:

To run majestically

To make long and difficult journeys majestically

Majestically and steadily are the flowing torrents

For three good years, a newly married wife consumes her husband (without contributing financially)

They were the ones who cast Ifa for Orunmila

He  who celebrate or all Irúnmolé in a time of 5 days interval

He was advised to offer sacrifice

He obeyed.

Orunmila went  to  his students mentioned above to consult and determine the best way to gain respectability, honor, prestige, wealth and influence. Orunmila was informed that all this will be his but that he must request the goodwill of his colleagues, neighbors and those who wish him well. He was advised to make a party in which he would serve a variety of food.

 He should also have variable drinks in such a way that all the guests would eat and drink to satisfaction. At the end of the party, the guests would offer prayers for  Orunmila and wish him well in his promises (or companies) this however, must be done in more than 5 days after the revelation of Ifá. Orunmila was also asked to perform an Ifa ritual with 2 rats and two fish, palm oil and money. He obeyed all the guests arrived they celebrated to  their satisfaction and expressed their good will to Orunmila.

Ifa says that the  client will be very influential in his  life. He or she must request goodwill and human support. He or she should give a party where many people will be invited to eat and drink, many people will depend on him or her for their livelihoods.

To sa taara

A rìn taara

 Òtààrà taara n'ìsàn odò

 Ojú odún méta lobìrin fi n jeun owó oko

Díá fún Òrúnmìlà

Ifá yóó s'àsè bó ogbogbo Irúnmolè lórún

 Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, Ó rubo

Mo níyán

 Mo lòbè

 Oore ènìyàn ni mo wá gbà

Mo lótí

Mo lókà

Oore ènìyàn ni mi wá gbà

 Oore ènìyàn.

Translation

To run majestically

To make long and difficult journeys majestically

Majestically and steadily are the flowing torrents

For three good years, a newly married wife consumes her husband (without contributing financially)

They were the ones who project Ifa for Orunmila

Those who celebrate or all Irúnmolé in a time of 5 days

He was advised to offer sacrifice

I will prepare yam crushed

I will prepare ground flour

It is the good will of the people that I come to acquire

I will prepare gin (prepared with palm wine)

I got wine (prepared with corn)

It is the goodwill of the people that I come to acquire goodwill from the people

Ifa says that this client will be able to achieve his ambitions of his life. He or she should never over-estimate the contributions of  his  or  colleagues, friends and those who wish him or  well.

IV.

Ifá says that the client for whom this Odú is revealed will be granted  a title. Ifá says that the client will compete with many others to obtain a title, position or honor. Ifá says that the other contestants may be more qualified than him, academically, financially or socially, but he or she will take the job. Ifa says however that the client must be patient and must be able to absorb the insults, intimidations and provocations of the people. These are the qualities that will give him or her the position against all the odd things about this Ifá says:

Inú bíbí níí so ibi ti wón ti wá

 Alájàngbulà níí fiira rèé hàn

 O tún kó'seè rè dé, orúko níí so'ni

Díá fún Òjòlá

Díá fún Sèbé

Díá fún Oká

Dia fun Nìnì

Tíí s'omo ìkeyìn-i won

Tí yóó je Alápà-Níràwé

Nílé Oníyanja

Wón ní kó sákáalè, ebo ní síse

Translation.

Uncontrollable temperament usually reveals their  experience

Whoever fights without paying attention pleads for truce ends

Exposing itself (in bad light)

"You-have-come-another-time-with-your-attitude" will give only one (bad) name

They were the ones who  cast  Ifa for Òjòlá (boa constrictor)

And they  cast the same for Sèbé (striped viper)

They also Cast t for Oká (cobra)

And they project the same for Níní (a non-poisonous viper with a beautiful collar)

Who was the last to be born

When competing for the title  of Alápà- Niràwé

In the land of Oniyanja

They are advised to offer sacrifice

Alápà-Niràwé was the official title of the king of Àpá, when he was on the throne, the community was very peaceful and prosperous. Everyone in  the community they were very happy. After reigning for several years, he was reunited with his ancestors. However, he gave birth to 4 children before his death. They were Òjòlá (boa constrictor), the eldest. Sèbé followed him (striped viper), then Sèbé was Oká (cobra) while the last one was níní (a non-poisonous viper with a beautiful color)

The advice of those who make kings the people Àpá was aware of the attitude of the first three children who were evil, unforgivable and vengeful. Based on this, they invited the four children to consult with Ifa to determine who would be the next Àlapá- Niràwé from the town of Àpá.

The advice of those who make kings also invited the three Awos mentioned above to consult Ifa. During the consultation, Ogbè-Ògúndá Ogbe-Ìyònú) was revealed.

The Awos advised each of the four consultants to offer sacrifices with 2 hens, 2 guinea hens, palm oil and money, they were also advised to ensure that they exercise a lot of patience, absorb insults, show magnanimity, never get angry when they are intimidated and make sure that they would never be provoked to the ira. Only Níní obeyed the advice of the Awo and also offered the sacrifice.

Immediately they were, Òjòlá, Sèbé and Oká considered the advice of the Awo as a design to undermine their authority (of them) and belittle them in the presence of their subjects. Anyone who crossed the path of Òjòlá was repressed (or swallowed). Sèbé used to bite anyone he saw. Anyone who stepped on Oká's tail was bitten without mercy. Those who came through Níní were usually surprised to see how submissive, tolerant and gentle he was. They would immediately step on him or kick him but he would not retaliate.

A few months later, all the citizens of Àpá converged on the market and organized a meeting at the house of the director of those who make kings. They sang songs that the people preferred to have to Níní as the next Àlapá-Niràwé. The director of those who make (choose) kings, organized a meeting with the council of those who make kings, invited the Awo to consult Ifá (Ogbe-Ìyònú) was revealed.

He confirm the appointment of Níní as the future of Òjòlá, Sèbé and Oká protested against the decision but the entire community told them that they lost their opportunity as a result of their malicious behavior.

Nini was so happy that he again offered sacrifice, however he was told that he can not offer the same sacrifice twice over the same subject in the same Odu. Then the fu full of praise for the Awo who were in turn praising Órúnmìlá while Órúnmìlá was giving praise to Olòdùmarè:

Inú bíbí níí so ibi ti wón ti wá

Alájàngbulà níí fiira rèé hàn

O tún kó'seè rè dé, orúko níí so'ni

Díá fún Òjòlá

Díá fún Sèbé

Díá fún Oká

Dia fun Nìnì

Tíí s'omo ìkeyìn-i won

Tí yóó je Alápà-Níràwé

Nílé Oníyanja

Wón ní kó sákáalè, ebo ní síse

Nìnì nìkan ní nbe léyìn, tó ntubo

 Looóto mú Nìnì joba

Òjòlá ló sìwà hù

Ló ba ìsee rè jé

Looóto mú Nìnì joba

Sèbé ló sìwà hù

Ló ba ìsee rè jé

Looóto mú Nìnì joba

Looóto mú Nìnì joba

Oká ló sìwà hù

Ló ba ìsee rè jé

Looóto mú Nìnì joba

Translation.

Uncontrollable temperament usually reveals your experience

Whoever fights without paying attention pleads for truce ends

Exposing itself (in bad light)

"You-have-come-another-time-with-your-attitude" will give only one (bad) name

They were the ones who project Ifa by Òjòlá (boa constrictor)

And they project the same for Sèbé (striped viper)

They also project for Oká (cobra)

And they project the same for Níní (a non-poisonous viper with a beautiful collar)

Who was the last to be born

When competing for the place of Alápà- Niràwé

In the land of Oniyanja

They are advised to offer sacrifice

Only Níní obeyed his advice

Truly, we gave Níní the throne

Òjòlá was the one who behaved badly

And I miss your destder

Truly, we gave Níní a throne

Truly, we gave Níní a throne

Sèbé was the one who had bad behavior

And I spoil your destiny

Truly, we gave Níní a throne

Truly, we gave Níní a throne

Oká was the one who had bad behavior

And I spoil your destiny

Truly, we gave Níní a throne

Ifá says that there  is Ire of a prestigious title, for the person for whom Ogbe-Ìyònú is revealed. Ifá says that he or she will get the title through patience, kindness and ability to control their temper by facing opposition, oppression, provocation or intimidation of rights. He or she will become a leader of the people. He or she will also become the choice of the people.

Commentries

The major message in this stanza of Ogbe ogunda, Is that to  attain any leadership position ,such person must be able to put up with insults and  still be a  good person .

V.

Ifá says that it foresees the Ire of a good wife for the client for whom Ogbe-Ìyònú is revealed. Ifa says that the lady in question is the daughter of an important personality in society.

Ifá says that the client can be patient and he should not allow himself to be provoked in anger. Ifä also says that the parents of the lady in question will put many tests for him. All the proof is animated in determining her level of patience, proving her willpower and ensuring that he was patient enough to be a loving husband and take care of her. Ifá says that with patience, he will be able to win the test. On  this, Ogbe-Ìyònú says:

Inú bíbí Ò dá nnkan

Sùúrù ni baba ìwà

Àgbà tó ní sùúrù

Ohun gbogbo ló ní

Díá fún Òrúnmìlà

Baba n lo rèé fé Ìyà

Tíí se omo Oníwòó

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, Ó rubo

Translation:

Anger does not add up to anything fruitful

Patience is the father of (good) character

The superior owns everything

These were the statements of the Orunmila Oracle

When he went to look for the hand of Ìyà (suffering)

The daughter of Oníwòò (King of Ìwò)

They advised him to offer sacrifice

He complied.

Ìyà was the daughter of Oníwòò Of  Ìwò. She was good-looking and hard-working.

She was also beloved of Oníwòò. Consequently, Oníwòò resolved to take active in his partner option. Oníwòò wanted to make sure that anyone who will marry his beloved daughter must be patient and not be provoked easily. He put different tests accordingly for probable applicants. All of them failed.

Orunmila then went to some of this students to consult Ifá and determine whether or not he would marry Ìyà the daughter of Oníwòó. He also wanted to know if the relationship will be fruitful and happy for both of them. The students assured him of the relationship that would be very rewarding for him if he entered into it. They advised him, however, that he Should  very patient and should not be provoked. He was informed that the parents of Ìyà will put a lot to the test for him to determine his patience and the level of his patience. They advised him then to offer sacrifice with a rooster. Palm oil and money. (For the client, he or she also needs to perform an Ifa ritual with two rats, fish and money). He fulfilled and departed  On  his journey.

When Orunmila arrived at Oníwòó's palace, he was received warmly and asked to be a room to sleep. Unknown to Orunmila, the fourth was a pig sty of Oníwòó. Above him was where Oniwòó's chickens were kept. For three days, Orunmila was kept inside this room without food or water. The fourth stinked intolerably and the chickens defecated towards Orunmila's body. He never went out, he never prayed for food or water, and he never asked for water to cleanse his body.

On the fourth day, Oníwòó summoned Orunmila to his palace, when he saw him, he was full of faeces and he was dying terribly. He asked Orunmila if he had enjoyed his stay in his room. Orunmila replied that the room was like a second palace to him. Orunmila was asked to move to another room next to the kitchen then. the heat and smoke were drowning. He stayed inside the room for another three days without food or drink. On the fourth day he was summoned to the palace in the presence of Oníwóó. He asked Orunmila if he had enjoyed his stay in his room. Orunmila replied that the room was very pleasant. Oníwòó asked that Orunmila should be given food for the first time. He ate the food.

The next room given to him was filled with rancid water, worms and insects. He could not sleep during the three days he spent inside the room. They asked him to leave the room. He had insect bites on his body. When Oníwòó asked him if he had enjoyed his stay in the room, Orunmila answered affirmatively.

For three months, Orunmila was moving from one trial to another. He endured everything

For three months, Orunmila was moving from one trial to another. He endured everything without complaint. The next three months were physical tests such as reducing large trees at the time of registration, clearing large tracts of land and carrying heavy loads from one place to another. All these he did without complaint.

After this, Oníwòó summoned Orunmila to meet him to go and take his bath, change into a new dress presented to him by Oníwòó. Before he returned to the palace court, he discovered that everywhere and we were all in festive mood. they  were all singing, dancing and celebrating. Oníwòó asked Orunmila to sit besides him. He did. Oníwòó delivered Îyà then to him to take house like wife. Oníwòó praised Orunmila's patience, patience and gentle grasp throughout her trials. He then asked Orunmila to take care of Ìyà for him, since he had shown that he was capable of taking good care of a woman.

Orunmila was full of joy that he had succeeded in the future where some others had failed. He then said of that day the lit pupils, all the women to marry in a man's house or already those married in the sleeve of a man should be called Îyà-Ìwo or Ìyàwò (suffering  of Ìwò) He called his new Îyà -Ìwo of Èrè of wife then (the gain for his suffering in the village of Ìwò). All of him and also his director. From that day, all the wives were known as Ìyàwò.

Inú bíbí Ò dá nnkan

Sùúrù ni baba ìwà

Àgbà tó ní sùúrù

Ohun gbogbo ló ní

Díá fún Òrúnmìlà

Baba n lo rèé fé Ìyà

Tíí se omo Oníwòó

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Kò pé, kó jìnnà

E wá bá wa ní wòwó Ire

Ìyà ti Òrúnmìlà je ní Ìwó

Kó seé dele wí

E wá wo Ìyà-Ìwó!

Translation:

Anger does not add up to anything fruitful

Patience is the father of (good) character

The superior That have patience  owns everything

These were the statements of the Orunmila Oracle

When he went to look for the hand of Ìyà (suffering)

The daughter of Oníwòò (King of Ìwò)

They advised him to offer sacrifice

He complied.

Before long, not too far

Meet us in the middle of all the Ire

The suffering that Orunmila experienced at Ìwó

Not worth it

Look at my Ìyà-Ìwó (the reward of sufferingfrom  Ìwó)

Ifá says that the client is following something very important to his or her life. Ifá says that the thing, if insured, will change the life of the client for the best. He or she must offer sacrifice, be patient and be ready to endure suffering and undue provocation to follow it. Such a thing can be a job, a position, a commercial contract, a promotion and so on. The end will be more than compensated for the sufferings experienced before achieving the goal.

Commentaries

This stanza of  Ogbe ogunda contain a message that is behind the etimological  origin of the word Itself,  in Yoruba herbal medicine. And the essence of man to exercise patience and endurance in marriage is also impliedly preach by this Odu .

VII.

Ifá says that it anticipates the IRE of the good wife for the male client and the good husband's Ire for the female client for whom this odú is revealed. IFA says that their relationship has been sanctioned from heaven and nobody would be able to separate them.

Ifá says that many people will oppose their relationship but there is nothing anyone can do, since the relationship enjoys divine approval. On this Ifa says:

Ó tán,  kún o

O d'ìgbà o se

 Díá fún Òdèdè

Ó nlo soko Iyàrá dalé-dalé

Díá Fún Yàrá,

Ó nlo saya Òdèdè dale-dale.

Translation:

Hello how are you?

Long time ago

They were the ones who project Ifa for Ôdèdè (living room)

While planning to marry Iyàrá (ward) until old age

They also project Ifá for Iyàrá

While she will become the wife of Ôdèdè for life

Ôdèlè and Iyàrá (living room and living room) were lovers for a long time. They had become virtually inseparable. The relationship was however, being opposed by some people because they were trained in the same compound and by the same person. Consequently, they went to the Awo mentioned above to determine the opportunities of their relationship by resisting opposition and flourishing in marriage.

He was advised to offer sacrifice with two guinea fowl and 2 roosters, palm oil and money, while the woman was asked to offer sacrifice with two guinea fowl, two chickens, palm oil and money. Both obeyed. They were advised to ignore all opposition and went ahead with their wedding plans.

They started planning their wedding. Soon, those who opposed the marriage were made to register their displeasure but were rejected.

Both Ôdèdè and Iyàrá lived happily ever after, they were also blessed with many children, until today, Ôdèlè is still married to Iyàrá.

Ó tán, o kún o

O d'ìgbà or se

Díá fún Òdèdè

Ó nlo soko Iyàrá dalé-dalé

Díá Fún Yàrá,

Ó nlo saya Òdèdè dale-dale

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Èyín ò gbón o

Èyín ò mòrà

Èyín ò mò wìpé Òdèdè n soko Iyàrá o o.

Translation

Hello how are you?

Long time ago

They were the ones who project Ifa for Ôdèdè (living room)

While planning to marry Iyàrá (ward) until old age

They also project Ifá for Iyàrá

While she will become the wife of Ôdèlè for life

They were advised to offer sacrifice

They obeyed

You are not wise at all

You also lack deep knowledge

You can not know that Ôdèlè is the husband of Iyàrá for life.

Ifá says that the IRE of realization is anticipated by two people for whom Ogbe-Ìyònú is revealed. Ifa says that both will achieve success despite the opposition of many in the neighborhood.

VII.

Ifá says that it predict Ire  of many children  going to the client for whom Ogbè-Ògúndá is revealed. Ifá says that he or she will give birth to many children, if the client is suffering from lack of children, as soon as the appropriate sacrifice is made, he or she will have many children. In fact, the client will have children until he or she is tired of having more children. On this Ifa says:

Àkúé kandé

Ègàn Ìwémè

 Àkúé Ìwémè kandé-ko

Díá fún Àgàràwú

Tó n sukún omo ròde Èègùn

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

Forty units of money

What is the sack of money of the Iwémè people

The money of the village of Iwémè is in quarantine and twenties

They were the ones who project for Àgaráwú

While they cried to the community of Èègùn for their lack of children

She was advised to offer sacrifice

She obeyed

Àgaráwú was a native of Iwémè, a town in the republic of Benin. She belonged to the tribe (speaker) of Èègùn. She was married for a long time without any  issues  or novelty. She then approached the awo mentioned above who were also Èègùn by tribe. She left her place of abode in the Yoruba land and cried to Iwémè her village to meet the Babalawo.

They advised him to offer sacrifice with four chickens and a lot of money. He was also asked to look for a hoe and a saber that are not in use. She obeyed. The Babalawo in turn made a great Òkìtì (pile or pile) and put the Hoe and the saber there. They offered sacrifices for Àgaráwú and propitiated the Òkìtì.

Soon, her belly opened and she had many children. She was dancing and singing praises to her awo.

Àkúé kandé

Ègàn Ìwémè

Àkúé Ìwémè kandé-ko

Díá fún Àgàràwú

Tó n sukún omo ròde Èègùn

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Kò pé, kó jìnnà

Ire omo wá ya dé tùtúre

Àgàràwú wáa dolómo

 E wá womo Èègùn beere.

Translation

Forty units of money

What is the sack of money of the Iwémè people

The money of the village of Iwémè is in quarantine and twenties

They were the ones who project for Àgaráwú

While they cried to the community of Èègùn for their lack of children

She was advised to offer sacrifice

She obeyed

Before time, not very far

Find us in the center of many children

Àgaráwú now becomes a proud mother of children

Come and see the children of Èègùn in a crowd.

Ifá says that this client will have many children. There will be so many that he or she will decide when to stop having their own children.

VIII.

Ifá says that there is ire provides for  a sterile woman with a child for whom Ogbe-Ìyònú is revealed. Ifa says that when a the child has arrived, he should be called Omộwùmí - I prefer a child,  On this Ifá says:

Ògbólógbòó Babaláwo, abìróké jìngbìnnì-jigbinni

Díá fún Ìyálé Olóbà

Ó nmójú ekún sùngbérè omo

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, Ó rubo

Translation

An old Babaláwo with his great experience and his old oily candle

He was the one who cast ifa as the oldest wife

When I was crying with lamentation for not having children

She was advised to offer a sacrifice.

She complied.

Iyálé Ọlộba was the oldest wife of King Oba. She was sterile all the wives were married after having given birth to many children all these wives had done test of Iyálé Ọlộba. They had never given birth to any children they added that she could only be useful in taking care of the children of their wives. For this reason, the wives left, they could leave their children in the care of Iyálé Ọlộba.

Initially, she did not think about any of this. But when she found out that this was being purposely meant to belittle her, she became sad and wept bitterly. As a result she went with the old Babalawo mentioned above for Ifa consultation.

The Babalawo assured him that his matrix would open. She was advised to offer a sacrifice with her dress, a wraper, and a blouse. After obtaining the dress, she would say that "I prefer a child for this dress" she was also asked to prepare a soup with lots of meat, vegetables and ewedu. Everything was cooked in a large pot and part of this was used to perform rituals for his Ệgbệ. She met the directives of Babalawo.

After a while his celestial gaze assured that her womb would open to give birth. She became pregnant and gave birth to a baby. She called it Omộwùmí meaning "I prefer a child".

Ògbólógbòó Babaláwo, abìróké jìngbìnnì-jigbinni

Díá fún Ìyálé Olóbà

Ó nmójú ekún sùngbérè omo

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, Ó rubo

Kò pé, kó jìnnà

 Ire omo wá ya dé tùtúru

Omo wá wù me j'aso ló o

E wá wo Ìyálé Olóbà

Omo wù me ò, j'aso o o.

Translation:

An old Babalawo with his great experience and his old oily candle

He was the one who cast ifa as the oldest wife

When I was crying with lamentation for not having children

She was advised to offer a sacrifice.

She complied.

After a while, not very long

The ire of birth came abundantly

However, I prefer a child than dresses

Look at Olóbà's oldest wife

I prefer a child to dresses

Ifa says that the client who Ogbe-Ìyònú  was reveal will be able to fulfill the wishes of his heart. He or she needs to offer a sacrifice and appropriate his Ệgbệ as described above.

IX.

Ifá says, it foresee the direction of happiness for even a male / male client  for whom this odú is revealed. Ifá says that the client must be initiated in Ifá and he / she must be practicing Babalawo.

Ifá says that many people would abuse him in his career , but he should ignore them because all those who abuse him will return to reward him and seek his favor. On this Ifá says:

Arúgbó odó the fi n gún èlú

Àgbàlagbà ònà níí g'éjò méjì gberegede

Baba tí n tún tún ilé onílé

Èyí tí Àjàgùnmàlè yóó maa wolé dè

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

Only an old mortar is used to pound  indigo

An old and constantly used place is what divides the snake in two

They invoke Ifá for the old man who brings peace to people's homes

Those whose house will be venerated by the heavenly priest

He was asked to offer sacrifice.

He did it.

Baba-Onínú-Ire (a god who fearing man) went to the place mentioned before to consult Ifa, he wanted to know ,what he needed to become a successful man , it wsa  suggested for him  to go with Ifa for his initiation and start his study . They told him that he was destined to be a Babalawo from heaven. He was asked to focus on healing and bring peace and joy to people's lives. The Babalawo asked him to bring a goat, 16 chicks, 16 birds (8 roosters and 8 chickens). 16 rats, 16 fish, and money for initiation.

He fulfilled everything.

Immediately he began to study Ifa as a profession, criticism began to pour from his immediate family, they called him several degrading names. His wife and children threatened to abandon him if he continued his Ifa education.

He ignored them all and pursued his chosen career with renewed vigor.

Five years later, his studies were complete, wherever he went, he healed the sick, gave hope to those whose cases seemed desperate, patience to those who had too much anxiety to achieve the longing, within their hearts. Everyone who was in contact with him only showed praise to him because everyone had a reason to rejoice.

Back home, Àjàgùnmàlè made sure that all the financial, social, and emotional needs of his family were met by all those who had come to show their gratitude. Soon even those who had vehemently opposed his choice of career joined him in praising him. He and his family were happy and satisfied. He was singing, dancing and praising Olódùmarè for making him a successful and happy man. In his chosen career. He also praised Olódùmarè for having given him strength to resist the initial opposition of his people.

Aturuku hated the fi n gún èlú

Àgbàlagbà ònà níí g'éjò méjì gberegede

Baba tí n tún tún ilé onílé

Èyí tí Àjàgùnmàlè yóó maa wolé dè

Wón ní kó sákáalè, ebo ní síse

  Ó gbé'bo, Ó rubo

  Baba n bú mi l'óle

  Ìyá n bú mi l'óle

  Aya ti mo fé n bú mi l'óle

  Omo ti mo bú bu mi mi óle

  Òrò ò kàn yìn o

 Lowó Elédáà mi mi o

Àse wá dowó Ogbè òhun Ògúndá.

Translation

Only an old and used mortar is used to pound  indigo

An old and constantly used place is what divides the snake in two

They invoke Ifá for the old man who brings peace to people's homes

Those whose house will be venerated by the heavenly priest

He was asked to offer sacrifice.

He did it.

He replied: my father says that I am a loose man

My mother abuses and calls me lazy

My wife abuses and calls me lazy

My children abuse and call me lazy

It's none of your business

It's because of your destiny

I delegate my authority to Ogbe and Ògúndá.

Ifá says that  he will never put the client of whom this odú is revealed in shame if he follows the path traced for him by Ifa. Ifá says that all those making gestures towards him later will praise him.

Commentreies

The thematic  occupation of this stanza is based on the ability of human beign  to focus on it goal dspite the criticism and opposition from  people , if as human we can dedicate high level of focus we be be able to achheive our aim and all our detractor will end up  helping us.

X.

Ifá says that the client for whom this odú is revealed should never be disturbed, he or she must show patience at all times, Ifá says that the client has a very good destiny but no matter how good a destiny he may have, bad temper can come out to hamper  their opportunities to attain their potential and capacities in life. on this Ifá says:

Inú bíbí ni ò da nnkan fún'ni

Sùúrù ni baba ìwà

Àgbà tó ní sùúrù

A j'ogbó

A j'ató

A j'ayé Ifá rindin-rindin bí eni nlá'yin

Díá Orún Inú

A  bu fun tode

Wón ní kó sákáalè, ebo ní síse

Translation:

Quantities of uncontrollable temperament bring  nothing for humans

Patience is the father of all vitures

A senior who is a patient

As much as greater must follow

He will grow a old

He will enjoy Ifa life as someone enjoying the honeys

Those were the oracle's statements for Orí-Òde and  Orí-Inú (destiny)

The two were advice to offer sacrifice.

Orí-Inú and Orí-Òde were inseparable companions. Both influenced human life and its advances on earth. Destiny thought that the characters (beings) were not important to humans consequently, fate refused to recognize the importance of beings. Those who were destined to become rich became poor because of their bad nature. Those who were destined to be kings were slaves because of their bad characters (personality) those who were destined to be leaders were followers of those who were less qualified than them because of their bad personality. This led the fate to take advantage of the Babalawo mentioned above to consult Ifa.

The Awo later pronounced the declaration of the Oracle to Orí and asked Orí to offer sacrifice with two roosters, two pigeons and a monkey or monkey. Orí was also called to propitiate Orí-Inú. Orí was going to have the Dúndún leaves and tệtệ leaves, corn and money. The complete with the directions of the Awo. The corn was discarded in water together with the leaves of Dúndún and tệtệ and the fat was smeared on the shell and added to the mixture. Ìyệròsún was later used to mark Ogbe-Ìyònú on the divination  tray and this Stanza was placed on it. Everything mixed. Ori was called to drink the brew. He did it and they used it to anoint him on his ship as they said. My personality, I recognize your importance. Please do not spit my destiny. Later the brew was returned to Èsù shrine.

After doing all this, the Babalawo said to Orí (destiny) never stop estimating the importance of Orí-Inú. He said that personality in life was important than destiny. A person can have the best destiny but if it does not match the personality, the destination will not be complete. On the other hand if another person has bad destiny and good personality, this will improve their destiny and good personality, this will improve their destiny. A person may not be a very successful man because of his daily life.

From then on, Orí agreed to recognize Orí-Inú and thus achieve great progress. Those who will fail or refuse to give Orí-Inú their recognition at their own risk.

Inú bíbí ni ò da nnkan fún'ni

Sùúrù ni baba ìwà

Àgbà tó ní sùúrù

A j'ogbó

A j'ató

A j'ayé Ifá rindin-rindin bí eni nlá'yin

Díá Orún Inú

A  bu fun tode

 Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, Ó rubo

  Àpárí inú me, ejó re jààre

More ba t'òde mi jé

Translation:

Quantities of uncontrollable temperament  bring nothing for humans

Patience is the father of all vitues

A senior who is a patient

As much as greater must follow

He will grow a lot

He will enjoy Ifa life as someone enjoying the honeys

Those were the oracle's statements for Orí-Òde (destiny)

The two of them were advice to offer sacrifice.

They sacrificed

My personality I recognize your importance please do not spit my destiny.

Ifa says that the client must have good habits to reach the possibility of improving their potential  and  their destiny.

Commentaries

The essence of this stanza in this odu is to mainly emphasizes on essence of good character and how good character can serve as a necessary tool to achieve your potential height in life. Potential and taken is never enough but good behavioul is an essential tool to complement good talent before anybody can attain success and maintain it. That is the simple messages are pass by this odu

XI.

Ifa says that if it is predictable, I will give prestige, honor and recognition to the client for whom this odou is revealed. Ifá says that many people were involved in this ifa says that each of them went to offer two different sacrifices for prestige, honor and recognition now also for the same thing in the future about those Ifá says:

Ìbínú kò da nnkan fún ni

Sùúrù ni baba ìwà

Àgbà tó ní sùúrù

A j'ogbó

A j'ató

A j'ayé Ifá rindin-rindin bí eni nlá'yin

Díá fún Èjè

Ó nbá omo tuntún bò wáyé láti òrun

Dia fun Ekún

Ó nbá omo tuntún bò wáyé láti òrun

Dia fun  Èkín

Ó nbá omo tuntún bò wáyé láti òrun

Fún sùúrù

Ó nbá omo tuntún bò wáyé láti òrun

Wón ní kó sákáalè, ebo ní síse

Translation:

Uncontrollable amounts of tempering  bring nothing for humans

Patience is the father of all character

The old man is patient

As the old will last longer

He will grow old

He will enjoy Ifa life as someone sucking honey

Those were oracle statements to the blood

When they were accompanying a newborn baby to the world from the heaven

The oracle declared the same to the one who cried

When they were accompanying a newborn baby to the world from the  heaven

They also declared the one who laughed

When they were accompanying a newborn baby to the world from the heaven

They spoke in the same way to patience

When they were accompanying a newborn baby to the world from the heaven

They both were suggested to offer sacrifices

In the  heaven a newborn was about to go down to the world blood, crying, laughter, patience planned to accompany him to  new  born baby inside the world. The four of them then proceeded to the house of baba that Ifa had mentioned to consult. They wanted to know if their trip to the world with the baby could be fruitful and rewarding for them. The Awo assured them that everyone would be honored, respected and recognized in the world. They were advised to offer sacrifices that they could agree on honor and respect immediately upon arriving on earth. They would also offer another sacrifice so that respect and honor would be given them the first day they will arrive on earth and last forever. They would offer a rooster and a chicken is this first sacrifice (so they would get honor and respect immediately upon arriving on earth) and a pigeon and a guinea fowl so that the honor and respect will last.

Only blood and weeping offered the sacrifice to them, it would be agreed upon for honor and respect immediately when they will come to earth while none of them bothered to offer the other sacrifice. Blood brought the sacrificial material first after the sacrifice blood was blessed that without any human race it could ever have seed. They also blessed that blood would always announce the arrival of a new baby.

The spirits sanctioned the blessing and chanted Ase (so be it).

Crying brought his own materials after the sacrifice was blessed that he will no longer cry. The fruit of human beings would not be useful to them the heavenly spirits, they sanctioned the blessing. As laughter and patience did not offer any sacrifice were not blessed and also did not have the opportunity to accompany the baby that was to be born.

The truth of the blessing of blood Awo announced the arrival of the new baby when the mother of several went to childbirth first saw blood, immediately was seen the expectation of all around was high because the baby was about to be born, all were waiting for the arrival baby world immediately that the baby came to the world began to cry then those who were around heard the baby crying all began to sing and dance congratulated the parents saying prayers to Olòdùmarè. They said "a gbọ òhun iya, a gbọ òhun omọ" which meant that we heard the voice of the mother in the baby after the blessings of the Awos that without crying the fruit of human beings would not be useful, it became true, if the child did not cry immediately, he was born in the world he could be spanked to give him a shock therapy and if he did not cry after that he would assume that the baby is dead no one will be happy if the baby will not cry.

Besides that, if a woman did not start to see blood in the form of menstruation, she would not produce any fruit, if a newborn felt uncomfortable it was through crying that she could begin to guess what she did for example: if the baby  was hungry, hot, cold, malaria, fever or other, just crying was revealed, no tears no one could guess.

Consequently human beings depend on blood and crying in the performance of two functions by which both sacrifices were offered. As agreed honor, respect and recognition will immediately reach the world, but as they offered no sacrifice for honor, respect and recognition to last forever its meaning would not go beyond that stage meanwhile on the fourth day of the baby's birth laugh, having noticed the kind of honor and respect and recognition that was agreed upon by blood and tears, he decided to return to the Awo's house. To offer their own sacrifice they told him to offer two roosters and two hens against each one of blood and tears they offered. So honor and respect was immediately agreed upon upon arriving on the land and he offered two pigeons and two guinea hens. For honor and respect to be with him always that time he fulfilled.

After sacrifice laughter was blessed while on earth he could be found where people were happy, where people would have achieved great success, where anything good was happening to people to several or all. Laughter then came to the world to meet the newborn after day forty, the parents noticed that the baby was beginning to smile. Later the baby began with giggles and then with laughter.

After seven of nine months patience went to the Awos to offer their own sacrifice when he realized that the other three had already settled on the earth. The Babaláwo asked him to offer five roosters and five chickens to reach an agreement of honor and respect that will last forever, patience offered the requested sacrifice.

By then the baby was beginning to learn to walk, the baby in the rush to learn to walk fell, the parents warned him to have patience, after the  as walking began to run and fell. His parents warned him to be patient in everything the baby wanted to do, patience became dominant in the baby's life, he had patience in walking, eating, running, talking, jumping, playing, dancing, singing, fighting and other things.

The more the baby grew, the more dominant the laughter and patience in the other hand the more the baby grew the less desired they became blood and crying this was because only laughter and patience offered both sacrifices with honor, respect and recognition for these attributes to last for always blood and tears offered the first sacrifice but refused to offer the second.

From that day all human beings prayed for them not to go to heaven with the same meanings with which they came into the world, that is to say again with blood

From that day all human beings prayed for them not to go to heaven with the same meanings with which they came into the world, that is to say again of blood and tears. The prayers were for them to return to heaven with laughter and patience.

Ifá says that the foressees the eternal respect, honor and recognition for the client for whom Ogbè-Ìyònú is revealed. Ifá strongly recommends for the client to offer the sacrifice for him or her to achieve these attributes now and another for him or her to have all the attributes forever.

Laughter and patience was singing and dancing and giving praise to his Awo who in turn was praising Órúnmìlá. Órúnmìlá was also praising Olódùmarè for this achievement

Ìbínú kò da nnkan fún ni

Sùúrù ni baba ìwà

Àgbà tó ní sùúrù

A j'ogbó

A j'ató

A j'ayé Ifá rindin-rindin bí eni nlá'yin

Díá fún Èjè

 Ó nbá omo tuntún bò wáyé láti òrun

Dia fun Ekún

Ó nbá omo tuntún bò wáyé láti òrun

Dia fun Èrín

Ó nbá omo tuntún bò wáyé láti òrun

Dia fun suuuru

Ó nbá omo tuntún bò wáyé láti òrun

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Kò pé, kó jìnnà

E wá bá ni ní jèbútú Ire gbogbo

Translation:

Uncontrollable amounts of tempering bring nothing to humans

Patience is the father of all character

The old man who  is patient

As the old will last longer

He will grow old

He will enjoy Ifa life as someone sucking honey

Those were oracle statements to the blood

When they were accompanying a newborn baby to the world from the sky

The oracle declared the same to the one who cried

When they were accompanying a newborn baby to the world from the sky

They also declared the one who laughed

When they were accompanying a newborn baby to the world from the sky

They spoke in the same way to patience

When they were accompanying a newborn baby to the world from the sky

They both were suggested to offer sacrifices

They fulfilled

Before long, not too far

Meet us in the midst of abundant Ire.

Ifá says that if someone has achieved or acquired something that brought happiness and laughter, such achievement was accompanied by patience as a result, the client must be very patient in what he or she does to achieve success in life.

Because blood and weeping offered a sacrifice and refused to offer the other, they were initially called to announce life but then to announce disaster and sorrow in the other hand laughter and patience are always called to bring success, happiness and satisfaction.

XII.

Ifá says that it foresees the flow of wealth, children and long life for the client for whom this odú is revealed. Ifa says that the client should exercise a lot of patience and all the good things in life will be for him or her.

Ifa says that the client should never compromise in the practice of skipping meals. He or she should never have to abstain from food in the form of fasting or diet.

Ifa also says that if he is afflicting an ailment to the client or one of his intimate relationships. The affected person will have have relief if he makes the appropriate sacrifice.

Ifa also says that this client will do a favor to an important person. People will reciprocate the good fact many folds. Therefore, the client should not show greed or should think of immediate reward in something he or she does for another, on this. Ifá says:

Òpópó t'ìrópó

Òpòpò t'ìròpò

Sé fi sééré kan dùùrù

Ò fi dùùrù kan sééré

Díá fún Òrúnmìlà

Yóó is ooree kan ti kò níí mo ìdíi rè

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, Ó rubo

Translation:

Òpópo t'irópó

Òpópo t'irópó

He who uses şệệrệ pumpkin to beat musical instrument of dùùrù

He who uses dùùrù musical instrument to hit şệệrệ pumpkin

They were the ones that launched ifa for Ợrùnmilá

Who will do a big favor that he would not be aware of

They advised him to offer sacrifice

He fulfilled

In heaven, Igún (vulture) was acting like the child of Olódùmarè. One day, Igún fell ill. He was weak, lean and fragile-looking. He went to the Olòdùmarè to complain about his state of health.

Olódùmarè asked Igún to proceed in the world and that he would find a remedy for his food on land. In light of this, Igún descended into the world.

On the other hand, Ợrùnmilá was at home. He had two wives who lived with him. He was poor and none of the wives had given any problem to him. It was very difficult for Ợrùnmilá to eat once for a day. He and his two wives did not have any good clothes that they could wear. They did not have any good housing to live. Everything was very hard for them while on land. He therefore called on his students above for the ifa consultation. What steps did he need to take to be a successful person in life? What should he do for his two wives to make them pregnant and give birth to the children?

Órúnmìla was sure that he would become a very successful man and that his wives could give birth to the children in due course. He was informed that he was going to do a great favor for a very important person that he would not be aware of. They told him further that the person would pay many folds back to the good facts of Órúnmìlá on top of. Órúnmìlá was advised to offer sacrifice with five chickens, five bottles of palm oil and five new containers, then. he would offer one of the hens to ifa every day for five days as a ritual. All the internal organs of each of the hen-intestines, liver, gizzard and child in - would be removed, placed inside a container, pour a bottle of palm oil into it and taken to Èsù Òdará that It was the three journeys every day during the five days. Órúnmìla complied and did when he was advised.

  Meanwhile, when Igún arrived on land, he landed on the crossings of the tree the compound theatnearby Orúnmílá. He found the sacrifice that Órúnmìlá had simply put there. Èsù Òdará persuaded Igún to eat the sacrifice. Igún did and discovered that this stomach problem disappeared suddenly. The next day, Órúnmìlá repeated the sacrifice. He also ate it and realized that the weakness in his right leg also disappeared. On the third day, he ate from Órúnmìlá of the sacrifice offered when he was fed and the problem in his right front member disappeared. On the fourth day, the food problem in his left leg disappeared. On the fifth day, he ate the sacrifice and the food in his left front member disappeared. Igún became totally fine on the fifth day. It was then that he understood that his illness was caused by lack of food. Igún asked Èsù Òdará then the identity of the person who had fed him for five days. Èsù informed Igún that he was Órúnmìlá.

The next day Igún returned to heaven and informed Olódùmarè that he was perfectly well and that it was through the food that Órúnmìl supplied him that he recovered. Olódùmarè then told Igún that it was not good for Igún to deny himself. He should not skip any food again. Igún agreed.

Igún then told Olódùmarè that he (Igún) would like to return Órúnmìlá for the good he had done.

Olódùmarè gave Igún four gifts - wealth - children - longevity - patience - to give Órúnmìlá to choose one. Olódùmarè said Órúnmìlá should not choose more than one of these gifts and that Igún should return with the rest to heaven.

Igún return to the land and went right to the house of Órúnmìlá with the four gifts. He thanked Órúnmìlá for the favor he had given her. That was the first time that Órúnmìlá would know that the sacrifice he offered was responsible for making Igún recover his health after many thanks. Igún told Órúnmìlá that he (Igún) had returned to pay him for his good deeds or deeds and that he, Órúnmìlá, was going to choose only one of the gifts as Olòdùmarè told him.

Orunmila invited his two wives to deliberate and asked the young wife what she felt she should choose from wealth, children, longevity and patience and the reason why they would prefer her.

The young wife chose wealth, when I ask why, she answered that if they chose wealth they would have enough resources to buy good clothes, good furniture and the latest materials from the town. She also claimed or said that it would be easy for them to build a new house, buy a new horse and be able to eat and drink whatever they wanted at any time.

The older wife was asked to choose one of the four gifts and give reasons of her choice. The eldest wife chose children. She left that if the children were chosen, she would be contemplated among those who had given birth to children in her life. She said that when she died, someone would give her a holy burial. For her that was more valuable than anything else or action in life.

Orúnmìlà invited his friend to advise him to choose. The friend advised him longevity. He would be able to live much longer than any other person in life. He would be able to tell stories that no other person could tell. He would be the most respected person because of his age.

. When I ask why, they simply answered that Ifá said that the eldest who had patience would have achieved everything.

Òrúnmìlà thanked each one of those present and chose patience. Then Igún returned to heaven with the remaining gifts. The two wives protested and began to argue with Órùnmìlà. The young woman said that all the good things in life would elude them because Órùnmìlà had made an incorrect choice.

The older woman said Órùnmìlà should have chosen children because nothing was bigger than the children. The two wives began to fight, both held their election, soon a fight continued and they began to beat. They fought until they got tired, when the wives complained to Órùnmìlà he would simply tell them that whoever had patience would have obtained everything.

While in heaven and yet the wealth had grown weary of living in heaven without patience, it reached my head three months later, and the wealth went to Olódùmarè to seek permission to go and live with patience in the house of Órùnmìlà. Olódùmarè granted his request with this Órùnmìlà became rich, he could support or pay many things and his young wife became happy.

Three months after this the children went with Olódùmarè to ask permission to stay with wealth or patience Olódùmarè granted their request, the two wives became pregnant, the older wife became very happy nine months later the two wives gave birth to healthy children .

Three months later I was with Olódùmarè and I seek permission to live with patience, wealth and children to the land of solitude. Olódùmarè granted his request. Órùnmìlà who chose patience then obtained wealth children longevity as bonuses.

Òrúnmìlà and their house guardians will become happy and rich and happy they were singing and dancing and praising Olódùmarè all the Ire of life.

Òpópó t'ìrópó

Òpòpò t'ìròpò

    Sé fi sééré kan dùùrù

    Ò fi dùùrù kan sééré

Díá fún Òrúnmìlà

   Yóó is ooree kan ti kò níí mo ìdíi rè

      Wón ní kó sákáalè, ebo ní síse

   Ó gbé'bo, Ó rubo

    Yóó is heard as Igún omo Olòdùmarè

   Or you know Igún omo Olòdùmarè

Ó san fún Igún

Àrùn ti n se Igún ní inú

Ó san fún Igún

   Or you know Igún omo Olòdùmarè

Ó san fún Igún

   Àrùn ti n be lésè Òtún Igún

Ó san fún Igún

   Or you know Igún omo Olòdùmarè

Ó san fún Igún

   Àrùn tí nbe lésè òsì Igún

Ó san fún Igún

   Or you know Igún omo Olòdùmarè

Ó san fún Igún

Àrùn tí nbe pático òtún Igún

Ó san fún Igún

   Or you know Igún omo Olòdùmarè

Ó san fún Igún

Àrùn tí n be pátò òsì Igún

Ó san fún Igún

   Or you know Igún omo Olòdùmarè

Ó san fún Igún

Kò pé, kò jìnnà

E wá bá ni ní jèbútú Ire gbogbo

Njé mó gbowó mo gbomo

  Mo gbomo tán

Emi gba àìku

Mo gba sùrúrù.

Translation:

Òpópo t'irópó1

Òpópo t'irópó2

He who uses şệệrệ3 pumpkin to beat musical instrument of dùùrù4

He who uses dùùrù musical instrument to hit şệệrệ pumpkin

They were some who launched ifa for Ợrùnmilá

Who will do a big favor that he would not be aware of

They advised him to offer sacrifice

He fulfilled

He would do a favor to the vulture the son of Olódùmarè

He did a favor to cultivate the son of Olódùmarè

It was a relief to the vulture

Ailment in the stomach of a vulture

It was a relief to the vulture

He did a favor to the vulture the son of Olódùmarè

It was a relief to the vulture

The ailment in the right vulture leg

It was a relief to the vulture

He did a favor to cultivate the son of Olódùmarè

It was a relief to the vulture

Ailment in the left leg of a vulture

It was a relief to the vulture

He did a favor to the vulture the son of Olódùmarè

It was a relief to the vulture

Ailment in the right arm of the vulture

It was a relief to the vulture

He did a favor to the vulture the son of Olódùmarè

It was a relief to the vulture

Ailment in the left arm of a vulture

It was a relief to the vulture

He did a favor to the vulture the son of Olódùmarè

It was a relief to the vulture

Before long, not too far

Meet us in the middle of all the IRE in life

Look, I acquire wealth

I buy the children

After acquiring children

I acquire a long life

And added patience to my gifts

Ifá says that with patience, wealth, longevity and children are guaranteed for the client of this Odù.

XIII.

Ifa says that the client for whom this Odù is revealed is currently experiencing difficulties. Ifa says that their future will be fruitful. No matter what happened, your problems will go away and give way to success and prosperity, he or she will be the source of wealth, children and long life in the future. Before he or she dies, they will become very successful.

Ifá says that the time of success will come. Many people would be thinking how they have achieved success. On this, Ogbè-Ògúnda says:

Òní lè n wò

Ìgbèyìn mi Kàsàì tòòrò

Díá Fún Mákanjúolá

Ti n somo Elérìn Sàjéjé

Èyí tó fèyìntì mójú ekún sùnráhùn Ire gbogbo

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Translation:

It is today you are considering

My future will not only be bright and successful

That was the declaration of the oracle Mákanjúolá

Who was the descendant of Elérin Sàjéjé

When crying in lament of his mistake to have

Some Ire in life

He was warned to offer sacrifice

He fulfilled

Mákanjúolá, whose name means "do not be in a hurry to acquire honor and wealth", was the son of Elérin, the king of the town of Erin, had problems.  He did not have money. He did not have a wife.  he did not have children. he did not have a house. He  did not have any Ire.  He was so sad that one day, he decided to go see Babaláwo near his father's palace. Would  his life improve, judging from the current unfortunate condition?

The awo told him to put his mind to rest. He told Mákanjúolá that he had a very bright future even though everyone had written him off that he could not be great in life. The awo told him that ifa says he  will change that:

Òní lè n wò

Ìgbèyìn mi Kàsàì tòòrò

Meaning:

It is today you are considering

My future will only be bright and successful

He was warned to be hardworking and patient. He fulfilled. Every morning. Mákanjúolá went to his daily work with dedication and determination to succeed.

Much earlier, Mákanjúolá became rich. He get marry. The wife gave him many children. Mákanjúolá and his sons built a large house of their own and soon after acquired many horses. He became a very influential person in his community.

One day, when he rode on his horse from his house to the palace of Elerin, some people saw him and asked each other about the identity of the influential man on horseback. When they discovered that it was Mákanjúolá, from whom everyone had said that he would never be an important person in life, everyone was amazed and surprised. Some of them approached Mákanjúolá to ask what he had done to become a successful man and  how he had acquired his wealth.

Mákanjúolá only told them that the oracle had declared him "that it was only today that you are considering, that the future will only be brilliant and successful". He was so happy that he began to praise the awo.

Òní lè n wò

Ìgbèyìn mi Kàsàì tòòrò

Díá Fún Mákanjúolá

Ti n somo Elérìn Sàjéjé

Èyí tó fèyìntì mójú ekún sùnráhùn Ire gbogbo

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, Ó rubo

Kò pé kó jìnnà

Ire gbogbo wá ya dé tùtúru

Njé Mákanjúolá omo Elérìn Sàjéjé

Ìwo sì tún padà, or d'olówó

  Ayéè re tutù j'omi lo

 Mákanjúolá omo Elérìn Sàjéjé

Ìwo sì tún padà, or d'aláya

Ayéè re tutù j'omi lo

Mákanjúolá omo Elérìn Sàjéjé

Ìwo sì tún padà, or d'olówó

Ayéè re tutù j'omi lo

Mákanjúolá omo Elérìn Sàjéjé

Ìwo sì tún padà, or d'onílé

Ayéè re tutù j'omi lo

Mákanjúolá omo Elérìn Sàjéjé

Ìwo sì tún padà, or d'oníre gbogbo

 Ayéè re tutù j'omi lo

Mákanjúolá or omo Elérìn

Ìgbà wo lo là tóo lówó?

Translation:

It is today you are considering

My future will not only be bright and successful

That was the declaration of the oracle Mákanjúolá

Who was the descendant of Elérin Sàjéjé

When crying in lament of his mistake to have

Some Ire in life

He was warned to offer sacrifice

He fulfilled

Time before, not very far

All the Ire of life came together

Now, Makanjuola the descendant of Elérin Sàjéjé

You have changed and you have become a rich man

Your life is cooler than water

Makanjuola, the descendant of Elérin Sàjéjé

You have changed and you have married

Your life is cooler than water

Makanjuola, the descendant of Elérin Sàjéjé

You have changed and you have become the father of many children.

Your life is cooler than water

Makanjuola, the descendant of Elérin Sàjéjé

You have changed and you have become a patron

Your life is cooler than water

Makanjuola, the descendant of Elérin Sàjéjé

When did you succeed and become rich?

Ifa says that this client will rise from the grass to grace. On the other hand, the client should not underestimate anyone. He or she should never look down on any one in  in life. The client must exercise patience and be dedicated in his work. The sky will be its limit.

Commentaries

This odu emphasizes on the ability of human being in in life to move from no body to some body as a result , we should not  despise or underestimate anybody in life and we should not underestimate ourselves  as well.

XIV.

Ifá says that it is advisable for these children of the same parents to offer sacrifice  to prevent  premature death in this Odù.

Ifá says that those who are conspiring to eliminate them are those whose parents of dismayed clients had one way or the other  shown an earlier attention. Ifá says that the people who plan the elimination of the client and his brothers are people who find it difficult to show gratitude to Olódùmarè and his affinities for any good that is done to them.

Ifa also says that if the client and his siblings plan to travel outside their dwelling place, they should file the plans for the coming times. This is to prevent calamities or premature death.

Ifá says further that this client should never engage in farming or farm activities in any way that would bring him or her on the farm.

This does not mean that he or she can not commit to sales, supply of processed foods, canned goods or  of food items from factories, stores or warehouses. On this Ifa says:

    Òpè kú, màrìwò sòsì

   Oko kúkú mó nlólósì obìnrin

Aya kúkú mó nlólósì okùnrin

Awo Olúbéte

Díá fún Olúbéte

 Ó fèyìntì mójú ekún sùnráhùn omo

Wón ní kó sákáalè, ebo ní síse

 Ó gbé'bo, Ó rubo

Translation:

The palm tree died, its fronds became useless

The death of the husband is the poverty of the wife (wife)

The death of the wife is the poverty of man

They were the Awos of Olúbéte

They threw Ifa for Olúbéte

When weeping of lamentation of his inability to hold a son

 He was advised to offer sacrifice

He obeyed.

Olúbéte was a prosperous man. He had a wife but she could not have babies with him. As a consequence, he approached the awo mentioned above to consult Ifa.

He was told that he would give birth to three children before he died. He was also informed that his name would not disappear from the face of the earth when he died. He was asked to offer in sacrifice three pigeons, three guinea birds, three hens and money. He obeyed.

One month after, he offered the sacrifice, his wife became pregnant and gave birth to a child. They called him the boy Emó (mountain rat). Three years later his wife became pregnant again and gave birth to another child. The boy was called Òyà (grass cutter). Three years later, the wife became pregnant and gave birth to another child. The child is called Lárìnkà (mouse).

Olúbéte, being a prosperous man gave money to many people in the form of a loan. He also had large farms in different places. Those who were unable to repay the loan had to go to work in the Olúbéte farms until they could repay the loan. Among those who owed money were included Oká (cobra), Ere (python) and Àgbádú (black snake). They were working in the Olúbéte farms because they had not been able to collect the loans.

One day, Olúbéte died. A few days after his death, his belongings were divided among his three children.

Those who owed Olúbéte and could not pay the loans were also assigned among the three children. Emó received Oká, Òyà received Ere while Lárìnkà received Àgbádú.

The three debtors started working on the farms of the new owners.

The three debtors could not understand why they should serve the father and continue to serve their children after his death. They therefore conspired to kill the three children.

Ok then,  they  invite Emó to the farm to come and see the progress in it. On the same day Eré invited Òyà while Àgbádú invited Lárìnkà to the farm. Their intention was to kill the children of Olúbéte as soon as they arrived.

Emó arrived at his farm. He met Oká. When Emó approached Oká, Emó was beaten to death.

Òyà also went to the farm. When Eré saw him, Eré struck Òyà to death.

In the case of Lárìnkà, he went to consult Ifá from awo whom his father previously contacted before he was born. You are advised not to go to the farm for some time. He was also told that he should not accept any invitation to travel from one place to another for a month. This was because death was lurking somewhere. Therefore he should remain in his lands. However, you are advised to sacrifice a stick (staff), three roosters and money. He had to take them and place them on the way to the farm. He did what he was advised.

When Àgbádú waited a few hours and did not see Lárìnkà arrive at the farm, Àgbádú decided to go and find Lárìnkà in his house to kill him. When he realized where Lárìnkà had placed the sacrifice, Èsù Òdàra convinced Àgbádú to wait for Lárìnkà there. Èsù Òdàra convinced Àgbádú that Lárìnkà had put the sacrifice in that place and that Lárìnkà would return to remove the sacrifice in the afternoon. Àgbádú agreed to wait. Meanwhile, Èsù Òdàra went and alerted all the people who passed by, that there was a dangerous snake lurking on the way to the farm and that the snake could kill them if they did not kill her first.

The passers-by approached and saw Àgbádú and used what had been requested for the sacrifice and used it as material to beat him to death. Oká and Ere also arrived and were also beaten to death.

After the death of Àgbádú, Èsù Òdàra went to the house of Lárìnkà to warn him and to take him to see the traitors.

Èsù Òdàra told him how his two older brothers had been killed by Oká and Eré. Lárìnkà was so happy that he was able to defeat his enemies. He began to sing, dance and call his Awo:

    Òpè kú, màrìwò sòsì

   Oko kúkú mó nlólósì obìnrin

  Aya kúkú mó nlólósì okùnrin

Awo Olúbéte

Díá fún Olúbéte

Ó fèyìntì mójú ekún sùnráhùn omo

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, Ó rubo

Ìgbàti yóó bìí

Ó bí bíó

Ìgbàti yóó bìí

Ó bí Òyà

Ìgbàti yóó bìí

Ó bib Lárìnká

Omo adé'lùú tòyo

Omo aréyín j'ogún aso

Olúbéte ló yá oká lérú

Ó yá Erè ní Iwòfà

  Ó yá Àgbà-dúdú-nìhinìho

   Olúbéte ló wá folójó sàìsí

Nígbàtí ó kú tán

Wón mú Oká

Wón j'ogún rè fún Emó

Wón j'ogún rè fún Òyà

Wón wá j'ogún Àgbà-dúdú-nìhonìho

  Fún Lárìnká adélùú tòyo

    Omo aréyín jogún aso

   Oká ló wá pa Emó

  Erè ló pa Òyà je

    Lárìnká ló wá nbe nílè ti nsebo ó

    Njé Oká p'Emó

   Sèké sòdàlè

Bá mi pá o

Sèké sòdàlè

Erè p'Òyà jeo

Sèké sòdàlè

Bá mi pá o

Sèké sòdàlè

Ó wá kú Lárìnká asé lùú tòyo o

Sèké sòdàlè

Bá mi pa o

Sèké sòdàlè

Translation:

The palm tree died, its fronds became useless

The death of the husband is the poverty of the wife (wife)

The death of the wife is the poverty of man

They were the Awos of Olúbéte

They threw Ifa for Olúbéte

When the weeping of lamentation of his inability to hold a son

It is advised to offer sacrifice

He obeyed.

When he gave birth

He gave life to Emó (mountain rat)

When he gave birth

He gave life to Òyà (grass cutter)

When he gave birth

He gave life to Lárìnkà (mouse)

He who came to the city and refused to return (to the farm)

He who has a denture as a legacy of beauty.

Olúbéte borrowed Oká (charges) some money to serve as a slave.

He borrowed Ere (python) some money to serve as vassal

He also borrowed Àgbádú (black snake) some amount

Olúbéte died later

After his death

They took Oká

And they handed him to Emó (as a slave)

They took Eré

And they delivered it to Òyà

A Lárìnkà

Oká then murdered Emó

Eré killer and consumed Òyà

Only Lárìnkà is advised to offer sacrifice

Now, Oká murdered Emó

Please help me kill my traitors

Please help

Eré killer and consumed Òyà

Please help me kill my traitors

Please help me kill my traitors

Please help

Only Lárìnkà remained

Please help me kill my traitors

Please help

Ifá says that the client for whom this Odú is revealed will defeat his enemies.

XV.

Ifá says that there  is victory over the adversary for the client for whom Ogbè-Ìyònú is revealed. Ifá says that no matter what the client does, he will be subject without conception and misinterpreted for this reason while the people are planning the good for others, they will be planning evil for him or her.

Ifá says that four people were involved in this stanza or stanza. While the plans are to assist three other people to succeed, there was a plan to eliminate this client due to lack of conception. Ifá says that the client for whom this odú is revealed, needs to offer sacrifice to cope with death and live a long time on this Ogbè-Ìyònú says:

A lémo l'ójú àlá ni Ifá njé

Ó f'èsín, f'òkò lé'mo jò s'ódò Oya

Ibi wón gbé n and pápá Ajé de Ògún

Wón yè'nà aya de Ìja

 Wón yè'nà omo de Òsóòsì

Wón wá yènà òrun fún baba mi Àgìríìlógbón

Translation:

Whoever pursues in his dream is what Ifa is known to be

He uses javelin and spear to chase or hunt one in the Oya River

Where they were cleaning the field of wealth for Ògún

They cleaned the way of a wife to Ìja

They cleaned the path of a child for Òsóósì

They nevertheless cleaned the road from heaven (death) to Órùnmìlà

Many people who were close to Órùnmìlà were giving other false information about their activities. They claimed that he was using his Ifá to cause problems for people to wreak havoc on others in this wisdom, people decided to pay him back with their same currency.

At the same time, the general opinion was that Ògún, Ìja and Òsóósì were very good for society and Órùnmìlà was planning evil for the people. They decided to honor congún with wealth, Ìja with a wife and Òsóósì with a son. On the other hand they planned to dispatch Órùnmìlà to heaven.

When Órùnmìlà heard this, he went to meet his students, the students assured him that nobody could send him to heaven. He was advised to offer sacrifice with a rooster and a gong. He obeyed. The fleshy crest of the rooster was cut and burned with native chalk or chalk, camwood wood Ape leaves and Igbo leaves. Nine incisions were made on his crown of the head and this powder was rubbed. His followers did the same. (For a woman, seven incisions would be made with a razor blade). The gong was hit every morning.

After doing this, no one was able to hurt him, or his followers. This is how Òrúnmìlà was able to defeat his opponents:

  A lémo l'ójú àlá ni Ifá njé

    Ó f'èsín, f'òkò lé'mo jò s'ódò Oya

  Ibi wón gbé n and pápá Ajé de Ògún

 Wón yè'nà aya de Ìja

Wón yè'nà omo de Òsóòsì

 Wón wá yènà òrun fún baba mi Àgìríìlógbón

Òrúnmìlà ní tó bá se bí ìse tòhun bá ni

Éfun kìkí ta kankan kú

Dùgbè

 Ni ng ó maa rò m'ókùn ayé lo o

Dùgbè

Òsùn kìí ta wàràwàrà kó gbòde òrun lo

Dùgbè

Ni ng o maa rò mókùn ayé lo o

Dùgbè

Ogbè kìí yes lo lórí àkùko

Dùgbè

Ni ng o maa rò mókùn ayé lo o

Dùgbè

Àpè ló ní kí ndá temí pé láyé

Dùgbè

Ni ng o maa rò mókùn ayé lo o

Dùgbè

Èlà ló ní kí ndá temí là láyé

Dùgbè

Ni ng o maa rò mókùn ayé lo o

Dùgbè

Ìgbó ló ní kí ng dá temí gbé láyé

Dùgbè

Ni ng o maa rò mókùn ayé lo o

Dùgbè

Agogo kó máa ró kee

Èlà má jèé kí won ó fóhùn-un temí kù láíláí

Agogo kó máa ró ke

Translation:

Whoever pursues in his dream is what Ifa is known to be

He uses javelin and spear to chase or hunt one in the Oya River

Where they were cleaning the field of wealth for Ògún

They cleaned the way of a wife to Ìja

They cleaned the path of a child for Òsóósì

They nevertheless cleaned

They nevertheless cleaned the road from heaven (death) to Órùnmìlà

Orunmila said that this was her practice

The chalk or native chalk is never in a hurry to die firmly

I will continue hanging to the rope of life firmly

Camwood wood is never in a hurry to go to heaven firmly

I will continue hanging to the rope of life firmly

The fleshy crest will never disappear from the head of a rooster

I will continue hanging to the rope of life firmly

Ape has authorized my long stay on earth firmly

I will continue hanging to the rope of life firmly

Ela is authorized my sobré vivencia in life firmly

I will continue hanging to the rope of life firmly

Igbo had authorized my life at my age in life firmly

I will continue hanging to the rope of life firmly

Let the metal-gong seem to sound high

Maybe Ela did not allow them to miss my voice forever

Allow your metal-gong to seem to sound high

Ifá says that it will not allow the client for whom this odú is revealed to die young.

 XVI.

Ifá says that the person who this Odù is reveal  must take  hygiene serious. The client, if a woman, should always clean the house regularly and sweep the entire house at least 2 times a day. She should bathe, wash her mouth and take care of personal hygiene at least twice in a day.

Ifá says that when a baby is deliberating, cleaning should be double, this is because their children are allergic to dirt and dust. Sometimes they begin to drag from the environment that is not clean, the child can suck the dust that can cause the child's death.

If the woman has a repeated problem of infant mortality, that is not caused by any witch, sorcerer or evil thing, that was a result of her lack of personal and environmental hygiene. On this, Ifá says:

Èeèùú níí ş'ẹnu tutuuti s'Ọlọrun

Bí èyí you yóó p'ogun

Bẹẹ no ò léè p'ogun

Tiẹ n t'ọrun bọ wálé ayé

Wón ní kí wọn sákáalẹ, ẹbọ ní şíşe

Translation:

Eesuu 'is that place for the high heaven

Like a shout to invite the war

Considered that he can not be called for war

That he was the only one who threw Ifa for Tiẹ

When he came from heaven to the world

He was asked to offer sacrifice

Tiẹ was a spirit that lived in dust and dirt. he loved taking human children to heaven. When Tiẹ came into the world, human beings were warned and asked to ensure that the environment was taken with care while personal hygiene was also given a high priority. Many people fulfilled but those who did not comply would find that their children would die of mysterious death. When they asked where their children would be, they responded that the children had followed them back to heaven.

Èeèùú níí ş'ẹnu tutuuti s'Ọlọrun

Bí èyí you yóó p'ogun

Bẹẹ no ò léè p'ogun

Tiẹ n t'ọrun bọ wálé ayé

Wón ní kí wọn sákáalẹ, ẹbọ ní şíşe 5

Njẹ ọmọ dà?

Ọmọ ti bá tiẹ lọ o

Translation:

Eesuu 'is that place for the high heaven

Like a shout to invite the war

Considered that he can not be called for war

That he was the only one who threw Ifa for Tiẹ 2

When he came from heaven to the world

He was asked to offer sacrifice

Now where is the child?

The child has returned (to heaven) with Tiẹ

Ifa says that it is in the best interest of the client to take hygiene very seriously