BABALAWO OBANIFA COMMENTARIES ON ODU IFA OGBÈ-OSÉ
This work shall embark on exhaustive commentaries on Odu ifa Ogbè-Se. The work will be useful for any practicing Babalawo who want
to have indepth knowledge of
odu ifa Ogbè-Se. The work will examine
among other things, what is Odu
ifa Ogbè-Se? Who are the aflliated
Orisa with Odu Ifa Ogbè-Se? What are the taboos of Odu ifa Ogbè-Se? What are the favourable profesion or occupation for Ogbè-Se children? What are the likely names
that can be given to those born by Odu Ifa Ogbe ose dunring
Itelodu or iko sedaye? Some summary of general information for those born by Ogbè-Se.Some sacred meessages contain inside Ogbè-Se and commentaries on them. All these aforemention and more will
be the major focus of this work.
What IS Odu
Ifa Ogbè-Se?
I I
II I
I I
II I
Who Are the Aflliated Orisa with Odu Ifa Ogbè-Se?
By this , it mean the affliated orisa and Irunmole that those
born by Ogbè-Se can have along with
their ifa in other to have a problem free life. The following has been identify
as asscociated orisa and irunmole :Ifá, Orí, Èsù-Òdàrà,Ògún, Egungun,Obàtálá
By this we mean both animate and inanimate objet , such plants ,animal and
behavior that those born by Odu ifa Ogbe
ose must avoid in other to have a problems free life. The following are identifiable:
They should never be prepare
They should not eat eko (Solidified cornmeal)
They should never use parrot or their feather
for any things.
They
should never defraud others
They should avoid adultery
They should not change job (without extensive
consultation)
What Are the Favourable Profesion or Occupation
for Ogbè-Se children?
Those born by this odu
can do well in any trade or profession, but they must avoid any type of work
that invole fraud, smuggling etc, they must also avoid any kind of job that
demand that they travel often, or that invole that they change from one type of
job to the other with concentration or specilisation.
What Are the likely Names That Can Be Given To
Those Born By Odu Ifa Ogbe ose dunring Itelodu or ikosedaye?
The names that can
be given to those born by this odu are derive from the positive ifa character
in the stanza of this odu ifa . the names
exist in both male and female cartigory. Example of such names are for
male; Ifagbemi,Awoleke, Akinlawon,
For female: Adejoke,Ifasegbe
Some summary of general Information Availible for
Those born by this Odu during Their Itelodu Or Ikosedaye
By nature, Ogbè children are hard fighters, they do not accept
defeat easily. They keep striving until the end. As luck would have them normally
they are supported by the Deities and in the end, they achieve success. As the
result of their nature of never giving up, they achieve their heart's desired where
many others had failed.
The children of Ogbè-Se are good at sedentary businesses like
cultivating, trading, weaving, weaving ,leather works and so on. They should
never compromise in any business that brings with it extensive traveling like
driving, selling art, pilot and so on. They must also avoid smuggling.
The children of Ogbè-sé should never change their jobs without
Ifa consultation. Note this, to be changing from one job to another. This will
bring them only suffering and disappointment. If there was any problem with
their profession in a location, they can move to another location but in
continuation of the same work.
The children of Ogbè-Sé should never be in a hurry to succeed in
life. They should never be anxious in their acquisition of wealth. This can only lead to
disaster and regrets.
Ógún will clarify the path of success for the children of
Ogbè-Se. If they have their building
staff that it is advisable for them to erect a shine for Ògún in
the house. This will bring
success
They will live a long time, have many children and will be
influential among their peers and in the community. They should be careful with
envious people, they should take extra care in their house of the in-laws to
avoid harm to them, They should always be awake where they will sit forward,
they should take care of their pants and other underwear.
They should also take extra care of them. They should be careful
about something that It can cause blindness or can turn them into the lame.
This is a very serious problem for the children of Ogbè-Se. To abbreviate
Ogbè's children-constant care is needed of their health to avoid being knocked
down by any diseases.
The children of Ogbè-Sé should never cheat others. They should
never use their positions,age connection of social status or wealth to deprive
others of what legitimately belongs to them. If they do, they will dishonor and
humble themselves. On the other hand, if anyone tries to cheat them, the person
will live to regret such action. All the
means legitimate must be applied including legal action, to correct such evil.
The culprit Will be humiliate.
Ifa prohibits fornication and adultery especially for the children
of Ogbè-Se females. Especially for
those who are female, if they do
this it will be impossible for them to have a safe delivery. They will be prone
to have abortions They must also resist the risk of being taken out of their
marital homes. The Ogbè-Se male and female are consistently intelligent,
comical, understanding witty and beautiful people. They have the capacity to
forge ahead where others had retired. They never accept defeat in any
situation. That's why always they are successful. Your success is always more
sweet than those of others. The children of Ogbè-Se are great talker. their
women scold continually. They do not forget things easily. His women enjoy
gossip at the expense of others.
Some Sacred Messages In Odu Ogbè Ose and
Commentaries On them.
Ifa says that it foresees the Ire of the support of the Deities
for the client for whom this Odu is revealed. Ifá says that Ifa is solidly
behind this client. He or she must not despair. He or she will be supported and
suucess will reach his hand. He or she will live a happy and fulfilled life. On
this Ogbè Ose said:
Ewure gbopón lóri, ewuré n difá
Diá fún Agogo Sékété
Tíí se élégbé léyin Ope
Wón ní kó sákáalé ebo ní síse
Ó gbé'bo ó rúbo
Translation:
The goat carried a wooden bowl on his head and was launching Ifa
consultation
He was the Awo who launched Ifá for AGOGO SÉKÉTÉ
Who was a brilliant Ifá Supporter
AGOGO SÉKÉTÉ was advised to offer sacrifice
He complied.
Agogo Sékété was the hit of gong normally when he greeted Ifá or
when singing Ifa songs on different occasions. He went then to the Awo above
mention to inquire about his chances of success in life. The Awo informed Agogo
Sékété that he would succeed in his life. Agogo Sékété also was assure that Ifa was aware of all the roles played by him
(Agogo Sékété) and therefore, Ifá would correspond in such a way. They asked
him to offer sacrifice with a rooster and money. He complied from that time,
Agogo Sékété became inseparable from Ifá. On many occasions, Ifá will send his
followers to go and put a gong next to his Ifa. The followers will comply, this
is how Agogo Sékété was given a place of honor besides Ifá. There was no
occasion that Agogo Sékété was not
present. He was singing then and dancing and praising Òrúnmìlà for supporting
him:
Ewúré gbópón lórí, ewúré n da fá
Diá fún Agogo Sékété
Tíi se élébé léyin Opé
Wón ní kó sákáalé, ebo ní síse
Ó gbé'bo, o rúbo
Njé Òrúnmìlà ní yóó elegé léhin mi o
Agogo Sékété níí se elégbe léyin Opé.
Translation:
The goat carried a wooden bowl on his head and was launching Ifa
consultation
He was the Awo who launched Ifá for Agogo Sékété
Who was a brilliant Ifá supporter
They advised him to offer sacrifice
He complied
Now, Òrúnmìlà will be my own support pillar
Agogo Sékété is a brilliant supporter of Ifá.
Ifá says that all the efforts of the client will be harvested in
(multiplied) folds. Ifá says that the client must continue to be good and that
his or her efforts will attract appropriate rewards for him or her. He will be
recognized and honor.
Commentaries
The core message in this
Odu as point by the life of Agogo Sékété,
is that it is through hard work and commitment that human dream can become
reality. No dream can become reality through magic; it takes sweat determination
and hard work to earn any desire success. Agogo Sékété lifestyles exemplify
this.
II.
Ifá says that it foresees the Ire of prosperity for the client
for whom this Odú is revealed. Ifá says that although the situation is not
presently comfortable, the client should not despair However, each thing will
finally work for his or her favor. Ifa says that with the appropriate sacrifice and ritual to Ifá, the client will have a
course to smile soon. On this, Ifá says:
Bí a da Ogbè-Sé, á je
Bi a da Ogbè-Sé, á mu
Osiká-leeeéká eeyán ní n perí Ogbè-Sé níbi
Díá fún Òrúnmilá
Ifá n sunkún oun o lájé
Wón ní kó sákáalé ebo ní síse
O gbé'bo, or rubo
Translation:
If we launch Ogbè-Sé (during Ifa consultation), we will eat
If we launch Ogbè-Sé (during Ifa consultation), we will drink
Only bad people speak ill of Ogbè-Sé
These were the declarations of Ifá to Òrúnmìlà
When crying because he lacked wealth
They advised him to offer sacrifice
He complied
Orunmila was working to become a very wealthy person
financially.
All their efforts did not materialize. He was poor and unable to
make both ends meet. Therefore, he went to his students for Ifa consultation. He
was assure that he would be very wealthy in his life. He was also assured that
he would get everything he needs in his life cheaply and freely. He does not
need put a lot of energies also in order to be successful in his life.
The Awo advised him to offer sacrifice with enough snails, food
and drinks. everything would be cooked and some people invited to share in the party.
After that, He would perform a ritual to Ifá with two pigeons, two Guinea-birds
and money. He complied. Before that year ended, Òrúnmìlà had become a very
successful man. He was very wealthy Most of his wealth came to him in the form
of gifts and without too much physical exercises. He was full of happiness and
gratitude to Olòdùmarè for crowning his efforts with such resounding success.
Bí a bá da Ogbè.Sé, a je
Bí a bá da Ogbè-Sé, a mu
Osika-léka eeyan ló n per perio Ogbè-sé níbi
Dia fún Orúnmila
Ifá n sunkún oun o lájé
Wón ni kó sákáále, ebo ní síse
Ó gbé'bo, or rúbo
Njé iyán Ogbè-Sé kíí dí kókó
Sunmunu
E jé ká fayé Ifá sofé je o
Sunmunu
Otí Ogbè-Sé kíí da
Sunmunu
E jé ká fayé Ifá sofé je o
Sunmunu
Aye Ogbè-Sé Kíí léegun
Sunmunu
E jé ká fayé Ifá sofé je o
Sunmunu
Translation:
If we launch Ogbè-Sé, we will eat
If we launch Ogbè-Sé, we will drink
Only bad people speak ill of Ogbè-Sé
These were the declarations of Ifá to Òrúnmìlà
When crying because he lacked wealth
They advised him to offer sacrifice
He complied
The Crushed-yam prepared for Ogbè-Sé is without the pieces
With seasoning
Let us enjoy the free gifts of Ifá
With seasoning
The liquor prepared for Ogbè-Sé is never sour
With seasoning
Let us enjoy the free gifts of Ifá
With seasoning
The meat prepared for Ogbè-Sé is without bones
With seasoning
Let us enjoy the free gifts of Ifá
With seasoning
Ifá says that this client will enjoy his or her life completely.
He or she will be wealthy and riches will enter in the form of gifts and signs
of appreciation.
III.
Ifá says that he foresee Ire of commercial success for the client for whom
this Odú is revealed, Ifá says that the client will succeed in business such as
cultivating, trading, knitting, weaving and such another business that does not
include about travel. If the client intends to enter crops production, he must
include corn cultivation. Ifá also says that the client must be very careful so
that he or she does not buy unproductive or inferior products in the market. If
this were done, then with the appropriate sacrifice, the products will have to
be a commercial success, fame and wealth to the customer. The client needs to
make a sacrifice and perform a ritual to Obàtálá. On this Ifá says:
Ojú ti n pón Awo, apónkú kó
Osi ti n ta Awo, Atalá ni
Bá pé pàtítí a o feyin ti
A foro yíí serín rín
A o na ese méjeeji gboro-gboro
Dia fun Orisa-Nla
Oseeremagbo
Ti yóó lo fi Aro se akóra erú
Wón ní kó sákáále, ebo ní síse
O gbé'bo, or rubo
Translation:
The sufferings of an Awo are not forever
The poverty of an Awo will return to prosperity
Before too long we will recline in the relief lobby
And laughter about this matter
We will extend our two legs while we are sitting
These were the declarations of Ifá to Orisa-nla-Oseeremagbo
When he went to buy a cripple as his first slave
They advised him to offer sacrifice
He complied.
Obàtálá (Orisa-nla-Oseeremagbo) wanted to start a new commercial
enterprise. He wanted to go to Ejigbo-mekún market to buy a slave who would
help him in his daily activities towards the success of the commercial company.
Therefore, he went to the house of his friend Òrúnmìlà for the consultation of
Ifá. He was told that he would be very successful in his plans and business
tasks. They advise him to buy the first
slave he saw in the market. They told him that through slave, he would become
very rich and very influential. They also told him that his fame and popularity
would have no limit. He was warned however that the situation it would be very
rough in the initial phase but that the suffering would not last too long.
After these messages, Obàtálá was advised to offer a sacrifice with , Two white
doves, two chickens and money. (For the client, he or she also needs to perform
a ritual to Obàtálá with snails, native chalk and money). He complied and went
to the Ejigbo-mekun market. In the market, the first slave that Obàtálá saw was
lame. He remembered the Ifa orders as pronounced by Òrúnmìlà that he should buy
the first slave he saw. He bought the slave with regret. He was just wondering
how the slave would bring to him the promised wealth. This, nevertheless, He
took the slave to his house. Obàtálá was feeding him, Cleaning him, bathing it
and taking the slave over the place to the was served. The Obàtálá poverty and
daily chores increased instead of decreasing. He accepted his destiny without
rancor. One day, the slave asked Obátálá whether or not he (Obàtálá) had a farm
of his own , That time, Obàtálá had
finished only growing large corn on the farm away from home Therefore, Obàtálá
answered in the affirmative. The slave asked him ,his( Obátálá )to take him to
the farm to live. When Obàtálá heard about his slave demand, he rejected the
appeal for two main reasons: One, the slave was lame, therefore, he could not find it convenient to survive on his
own farm, two, Obàtálá had become accustomed to the slave as a companion and
confidant. He did not want to miss the companionship of the slave accordingly.
The slave pressurized Obàtálá however to allow him to go to the farm and that
he was able to fend himself for him ,No problem. After many arguments and deliberations,
Obàtálá agreed to its demand Unknown to Obàtálá, the slave was a bird trap
expert.Immediately he arrived at the farm, he have put so many traps for the
parrots. He have caught many, removing its tail feathers and set them free
again. Before long, he had so many parrot tail feathers in his possession.
One day, Obàtálá told them that there was an important occasion
that Olókun had invited him (Obàtálá) to attend. The slave asked for the time
when the ceremony would take place. They told them. The slave then asked
Obàtálá to come see him (slave) on the farm two days to date the ceremony.
Obàtálá agreed to come without knowing why The slave had made this demand. On
the set date, Obàtálá was presented with a pretty crown made with parrot
tail. He was so happy expressed his surprise at the specialization
of his enslaving slave parrots and weaving pretty crowns with tails of parrots.
Obàtálá promised to bring the crown to the occasion of Olókun. At the ceremony,
all Irunmole and important dignitaries inquired about Obàtálá where he had made
such a beautiful crown. He tell them and they all made their orders. Obátálá
charged them the exorbitant prices and they all agreed to pay. Obàtálá returned
home as a happy man. he have narrated his experience to the slave. The slave
was equaly pleased that, at last, it was useful to Obàtálá. The slave made all
the crowns ordered and Obàtálá and the slave became wealthy. The slave
recovered his freedom but chose to remain forever with Obàtálá. The two lived
happy and comfortable. When Obàtálá remembered the Ifa messages, he was singing
and dancing and feeling grateful to Òrúnmìlà. He promised to offer the sacrifice
once again, but was told that all he needed to do was show gratitude to his
Awo. He did it:
Ojú ti n pón Awo, apónkú kó
Osi ti n ta Awo, Atalá ni
Bá pà títí o feyin ti
Ao fi oro yíí serín rín
Ti a o na ese méjeeji gboro-gboro
Dia fun Orisa-Nla
Oseeremagbo
Ti yóó lo fi Aro se akóra erú
Wón ní kó sákáále, ebo ní síse
O gbé'bo, or rubo
Njé Erú ti morá, Erú Ire ni
Erú ti mo ra ó nsajé
Erú ti mo ra lo la me
Erú ti mora, Erú Ire ni
Translation:
The sufferings of an Awo are not forever
The poverty of an Awo will return to prosperity
Before too long we will recline in the relief lobby
And laughter about this matter
We will extend our two legs while we are sitting
These were the declarations of Ifá to Orisa-nla-Oseeremagbo
When he went to buy a cripple as his first slave
They advised him to offer sacrifice.
He complied.
Now the slave that I bought is a good slave
The slave who I bought is making money
The slave that I bought myself is prosperity
The slave that I bought is a good slave
Ifá says that there will be cause for this client to be happy
with his or her commercial achievement. He or she will make commercial profits
that will surprise her or him. His success will increase. He will be renowned.
Commentaries
This stanza emphasize on the importance of obeying Ifa instruction. Some divine
instructions
may look ridiculous but
they are meant to be obey as exemplify by Orisa-Nla Oseeremagbo in this stanza.
IV.
Ifá says that the present work that the client for whom Ogbè-Sé
is revealed is his or her destined work this is the work he is destiny to do to
succeed. He or she should not change jobs. There is no need to leave work since
leaving work will bring more suffering to the client. All he or she needed to
do is persevere and wait for the best of Olòdùmarè. The client can move change
from a location to another in continuation of work. Anything in fact, work
should not be changed. Ifá says that the situation is a pity now, but that progress
is on the way. The client needs to offer sacrifice and perform ritual to his or
her Ori. On all ll these, Ifá says:
Isé Orí rán mni mo n se
Ona Edú rán me ni ni n tò
Díá fún Agbónbúlá
Ti yóó gbóón ibú lówó
Wón ní kó sákáále, ebo ní síse
O gbé'bo, or rubo
Translation:
I follow the work that my Orí had chosen for me
I started the profession that my Ifá had told me to do
These were the declarations of Ifá to AGBONBULA
Who will exhaust streams to achieve prosperity
They advised him to offer sacrifice
He complied.
AGBONBULA specializes in depleting wells, drill holes, streams,
streams and small lakes. He had been doing work for a long without success.
Except for some occasions when he was invited to come and help exhausting the
drain in a community, complex or house, he just got anyone interested in his
services. For this reason, he was contemplating changing his work to fish. He
reasoned that he could catch enough fish to feed and for sale. He went
accordingly to the Awo above above mention for
the Ifa consultation. The Awo never told Agbónbúla to change his job. They
told him that he would have success with the work that he was doing presently
and that he should continue to do the job. Prosperity sacrificing with two white
doves, two Guinea-fowl, two chickens and money. They also asked him to perform
a ritual to Ifa with a hen and money while performing the ritual to his Ori with
an ARO . He obeyed everything and He continued with his work. During this period, the oldest wife of the Obá in her
community was in one of her tantrums for whom she was well known. In his dirty
mood that happened as a result of an argument with her husband, she grabbed the
most important crown on earth and went to throw it in a lagoon The whole
community was savage when they heard about their news. They gave the Obá 30
days, therefore, to find the crown or face ignominy deposition. The Obá made an announcement
then anyone who could recover the crown of the lagoon will be given half of all
his worldly belongings. They all keep wondering how it would be possible for
anyone to recover the crown. Agbónbúla departed then on the assignment. Three weeks later, Agbúnbúla
dried the Lagoon and recovered the crown. The Obá divided all his property also
in two and gave one part to Agbónbúla. He therefore became very wealthy and popular. He was singing and dancing and
giving praises to his Awo:
Isé Orí rán mni mo n se
Ona Edú rán me ni ni n tò
Díá fún Agbónbúlá
Ti yóó gbóón ibú lówó
Wón ní kó sákáále, ebo ní síse
O gbé'bo, or rubo
Ng Kasai gbon ibú u mi la la
Ng Kasaí gbón ibú u mi loóó
Translation.
I follow the work that my Ori had chosen for me
I started the profession that my Ifá had told me to do
These were the declarations of Ifá to Agbónbúla
Who will exhaust streams to achieve prosperity
They advised him to offer sacrifice
He complied
I do not owe but I run out my brook to prosper
I do not owe but I exhaust my stream to acquire wealth
Ifá says that with perseverance, the client will succeed
enormously wealthy.
Commentaries
This stanza of Ogbe Ose
emphasis on importance of perseverance and consistency in our work. What
prevent many people from succeeding in life is that they are jack of all trade
and master of none. The habit of quitting has make failure out of man than lack
of talent. A less talented person who
can persevere will always win. In a confrontation between the stream and the
rock, the stream always wins, not through strength but by perseverance. It is
only through hard work and perseverance that great things come from not excuse.
V.
Ifá says that he will provide Ire of enormous wealth for the
client for whom this Odú is revealed. Ifa, however, warns against greed. Ifá
says that the client must learn to do things gradually. He or she should never
rush things or they should not be too anxious about his or her accumulation of
wealth. On this, Ifá says:
Bí a bá da Ogbè-Sé, a o
je
Bi a bá da Ogbè-Sé a mu
Osika-leka eeyan níí perí Ogbè-Sé níbi
Diá fún Òrúnmìlà
Won n lo s'ájo tó jin gbungbun-ungbun bí ojó
Diá fún Otalélégbeje Ero
Wón n lo s'ajo to jin gbungbun-ungbun bí ojó
Wón ní kí wón sákáále, ebo ní síse
Òrúnmìlà nikan ní nbe léyin tó n tubo
Translation:
If we launch Ogbè-Sé, we will eat
If we launch Ogbè-Sé, we will drink
Only bad people think bad about Ogbè-Sé
These were the declarations of Ifá to Òrúnmìlà
When going on a very
long-distant journey
They also make Ifa declaration
for 1,460 travelers
When following a very long-distant journey
They were advised to offer sacrifice
Only Òrúnmìlà obeyed the advice
Orúnmìlà and 1,460 travelers were going on a very long journey
to carry out a deal. They went therefore to a group of Babaláwo for the consultation
of Ifá to determine their business opportunities there while. They were all assured,
that their opportunities were bright where they were going . They were however Warned
to avoid being anxious and do things gradually. They advised that they offered
sacrifice with two pigeons each, two Guinea-birds each and money.
They were also asked to build a ladder for Èsù and perform a
ritual at Èsù shrine with a cock each
Only Òrúnmìlà obeyed all the orders of Ifá. When they reached their destination
, they saw wealth in an unprecedented manner. They all began to grab without
considering Ifa warning. Only Òrúnmìlà was using the ladder Èsù Odara brought
for him (what he had initially used as part of ritual material to Èsù) to
choose the wealth of the top. The sooner, the 1,460 travelers had made a big
hole in wealth and they continued to drill the wealth at the base. In one phase, the riches excavated below
and the 1,460 travelers were trapped inside. They all died before help could
locate them. Only Òrúnmìlà survived.
Bí a bá da Ogbè-Sé, to je
Bi a bá da Ogbè-Sé a mu
Osika-leka eeyan níí perí Ogbè-Sé níbi
Diá fún Òrúnmìlà
Won n lo s'ájo tó jin gbungbun-ungbun bí ojó
Diá fún Otalélégbeje Ero
Wón n lo s'ajo to jin gbungbun-ungbun bí ojó
Wón ní kí wón sákáále, ebo ní síse
Òrúnmìlà nikan ní nbe léyin tó n tubo
Ko pe ko jinna
E wa bani wa ni ni wowó
Iré
Translacion:
If we launch Ogbè-Sé, we will eat
If we launch Ogbè-Sé, we will drink
Only bad guys think bad about Ogbè-Sé
These were the declarations of Ifá to Òrúnmìlà
When going on a very long-distant journey
They declared the same to 1,460 travelers
When going on a very long-distant journey
They were advised to offer sacrifice
Only Òrúnmìlà obeyed the advice
Before long, not too far
Look at us in the midst of prosperity
Ifá says that the client for whom this Odú is revealed should
avoid greed for him or her not to attract
calamities him or her.
Commentaries.
Obedience to divine instruction is hallmark of success. This is
one of the sacred stanza of ifa that emphasize
that the reward for flagrant disobedience of divine instruction is
purnishent.
VI.
Ifá says that it foresee plenty of good for the person whom this
Odu is reveal. Ifá says that the client needs to change the environment as soon
as possible for him or her to succeed. Ifá also says that this client needs Offer
sacrifice and perform ritual to Ògún. On these Ifa says:
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun Òrúnmìlà
Baba n sawo re'lu awon omo eku
Won ni ki baba sakaale ebo ni sise
O gbé'bo or rubo
Translation:
Orunmila says that "little by little"
I answered that "This is in a gradual manner"
These were the declarations of Ifa to Orunmìlà
When on a spiritual mission to the land of rats
They advised him to offer sacrifice
He complied
Òrúnmìlà wanted to have a change of environment. He have decided that he will leave his present location in search of better opportunities. He went
therefore consultation of Ifá. He was informed that he would achieve commercial
success on his trip and in his new place of dwelling. They asked him to offer
sacrifice with 16 snails and money. They
also advised him that he keep two pigeons as pets on his
journey. He complied , They told him
that the pigeons would tell him, when he reached his final destination.
When he reached the land of rats,
Òrúnmìlà was so happy that it would have been very easy for him to be getting
rats of different types to perform rituals to his Ifa. Then he told his house that he was convinced
that they had reached the final destination. In the afternoon, the pigeons left
the bag where Òrúnmìlà kept them. The birds are walked around and around. They came back and
started singing thus:
Orí o Ma yi dé ibi Orí o jokó o o Orunmìlà o
Orí o ma yi dé'bi Orí o jikó o o orunmìlà
Translation
Your Orí has not reached its final destination, Ohrúnmìlà!
Your Orí is has not reach its final destination, O Òrúnmìlà!
Orunmila was very sad when he heard about this. But nonetheless,
he reported his house that they would
have to move again since the birds had said that they had not reached their final destination yet. The next
morning, they continue on their journey.
Òrúnmìlà ló di okerekere
Ifá mo lo di okerekere
Dia fún Òrúnmìlà
Baba n sawo re'lu awon omo eja
Wón ni ki baba sakaale ebo ni sise
O gbe'bo or rubo
Translation:
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When going on a spiritual mission to the land of fish
They advised him to offer sacrifice
He complied.
Orunmila left the land of rats and headed towards the land of fish.
When he reached there, he discovered that this new place was even better than
the previous one. Seeing this, he He knew to will be easy to get fishes for Ifa
would not pose any problem at all. He said to his house then that this must be
their final place of abode. He considered hearing the verdict of the two
pigeons as a formality. In the afternoon, he released the two birds. As as
usual, they wandered around and around. They returned like they do in the beginning to
Sing thus:
Orí o ma yi de'bi Orí o jokó o o Orúnmìlà
Orí or ma yi de'bi Orí ó jokó o o Orúnmìlà
Translation.
Your Orí has not reached its final destination, Oh Òrúnmìlà
His Orí is has not reach his final destination, Oh Òrúnmìlà.
When Òrúnmìlà heard this again, he felt sad. However he informed
everyone in his house needs to move still again. They got upset. Some of them were openly complaining that they could not
understand why they had no specific
destination. They however left the following morning
.
Òrúnmìlà ló di òkèrèkèrè
Ifá mo ló di òkèrèkèrè
Diá fún Òrúnmìlà
Baba n sawo re'lu awon omo eye
Wón ní kí baba sa'kaale ebo ní síse
O gbe'bo, o rubo
Translation:
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When going on a spiritual
mission to the land of birds
They advised him to offer sacrifice
He complied.
Orunmila left the land of fish for the birds. To his surprise,
he observed that the earth of birds was prettier than that of rats and fish. He
congratulated himself that he He had reached where he was going now. Everyone
in his house is happy too.
In the afternoon, he released the two pigeons so that these
birds would confirm to him that he had reached its final destination. The birds
wandered around and around. They came back and they started singing this:
Orí or ma yi de'bi Orí ó jokó o o únúnmìlà
Orí or ma yi de'bi Orí ó jokó o o únúnmìlà
Translation:
Your Orí has not reached its final destination, Oh Òrúnmìlà
Your Ori has not reach his final destination, Oh Òrúnmìlà ,When some of the
members of Òrúnmìlà's house heard about the verdict of These pigeons, they
refused to continue in the journey abruptly. They did for a little hunting for them and settled down in
the land of birds. Òrúnmìlà , continued with the rest of his house with a heavy
heart.
Òrúnmìlà ló di òkèrèkèrè
Ifá mo ló òkèrèkèrè
Díá fún Òrúnmìlà
Baba n sawo re'lu awon omo
Wón ní kí baba sákaale, ebo ní síse
Ó gbe'bo, or rúbo
Translation:
Orunmila says "it is little by little"
I answer that, -this is in a gradual way‖
These were the declaration of Ifá to Orunmìlà
When going on a spiritual
mission to the land of animals
They advised him to offer sacrifice
He complied.
When Òrúnmìlà came to the land of animals, he found the place
better than the land of rats, fish and birds. Although he was full of apprehension
that pigeons could reject the option of the land of animals as the final destination,
he, all the same, was optimistic that the earth would be very comfortable to
him. He believed that he could be able to get all the animals he needs to feed
his Ifa with relative ease in this land. In the afternoon, Òrúnmìlà released
the two pigeons. They wandered around and around. They came back and started
singing thus:
Orí or ma yi de'bi Orí ó jokó o o únúnmìlà
Orí or ma yi de'bi Orí ó jokó o o únúnmìlà
Translation:
Your Orí has not reached its final destination, Oh Òrúnmìlà
Your Orí has not reach his final destination, Oh Òrúnmìlà
On hearing this, some of the members of the house of Orúnmìlà's
house chose to stay back in the land of animals. They therefore asked Òrúnmìlà
to continue in on journey. Òrúnmìlà and the remaining members of his house
continued on the journey. next morning. While going, They were all with grief
and pain.
Òrúnmìlà lo di òkèrèkèrè
Ifá mo ló di òkèrèkèrè
Dia fun Òrúnmìlà
Ifá n sawo re'lú awon omo eniyan
Wón ní kí baba sákaale, ebo ní sise
O gbe'bo, o rubo
Translation:
Orunmila says that "little by little"
I answer that, -this is gradual "
These were the declarations of Ifá to Òrúnmìlà
By following a spiritual mission to the land of Human Beings
They advised him to offer sacrifice
He complied.
When Òrúnmìlà and his house reached the land of Human Beings,
they were all jubilant that they had reached their final destination. They
threw a party. All of them were happy and grateful to Olódùmare and Ifá. They
began to erect their building, All were celebrating their good luck when
Òrúnmìlà let go the two pigeons. All his remaining house agreed that hearing
the birds was just a formality the birds would confirm that they should be
staying in the community of human beings. All of them were waiting to hear a
favorable verdict from the two pigeons when the pigeons walked around and round
and just came back to start singing that:
Gbogbo oun tó dán kó ni wúra o, Orúnmlia o
Orí o yi de'bi Orí ó jokó o o, Orúnmìlà o
Translation:
Not all that glitters is gold, Oh orúnmìlà
You ori has not reach it final destination, Oh Òrúnmìlà.
This last verdict had a devastating effect on all members of the
house of Òrúnmìlà. All of them concluded that Òrúnmìlà is suffering from one mischief
or another . Therefore, they decided to stay and place themselves in the land
of the Human beings and Orunmìlà continued on his rare journey. All the supplications
of Orunmila to his house fell on deaf ears. Consequently, Òrúnmìlà
continued on his journey. Nobody followed him.
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Diá fún Òrúnmìlà
Baba n sawo lo si ilú Ogún
Wón ni ki baba sakáale, ebo or síse
O gbe'bo, o rubo
Translation:
Orunmila says that, "little by little"
I answer that, -this is gradual”
These were the declarations of Ifá to Òrúnmìlà
When going on a spiritual
journey to the land of Ògún
They advised him to offer sacrifice.
He complied.
Orúnmìlà moved alone to the abode of Ògún. The whole place was
thick and disheveled. Ògún was looking worn too, his hair was thick and misaligned.
His mustache and beard were long and dirty. His clothes were in tatters. The
same view of Ògún postponed Òrúnmìlà completely. He knew for sure that he could
not stay in that land . For this reason, he was quite sure that when he
released his two pigeons, they would say not to stay in that inhospitable environment.
In the afternoon, Òrúnmìlà releases his two bird. The birds walked around and
round and returned to Orunmìlà singing thus:
Orí o ma yi de ibi Orí o joko o or Orunmìlà o
Orí o ma ma de'bi Ori o jokó o or Orunmìlà o
Translation:
Your Orí has reached its final destination now, Orúnmìlà
Your Orí is now in its final destination, Orúnmìlà
Hearing this, Òrúnmìlà burst into tears, He wept and wept. Finally,
he resigned himself to his fate and decided to make the best use of the ugly situation
in which he found himself. The next morning, Ogún approached Òrúnmìlà and asked
Òrúnmìlà to give him (Ògún) a clean shave. Òrúnmìlà did it. After this, presentable.
He left for his house. A short time after, Ògún returned to Òrúnmìlà and told
him (Òrúnmìlà) that he, Ògun had been
observing Orunmila since the day before he arrived. He said he also heard all
that Òrúnmìlà are grumbling on his arrival subsequently. He however assure
Òrúnmìlà that he had simply achieved the best place he could wish to be in
life. Ògún said that the lands of rats, fish, birds, animals and human beings
could not be compared to where he was at that moment. He said that he, Ògún,
was going to assure that human beings being in their own land would come and go
and would worship Òrúnmìlà. He, Ògún, would give them
tools with which they could conquer the rats, fish, birds and animals, all for
the purpose of worshiping , Òrúnmìlà and also to get things that feed , Ifa, to
earn money and to feed it Orunmila thanked him for his kind gestures. Right
away, Òrúnmìlà became very successful and very popular through the help of
Ògún. All the members of his house that had left him until here returned with apologies
He accepted his pleas. They were singing and dancing and praising him like to
Ifá and Olodumare:
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun Òrúnmìlà
Ifá n sawo relu awon omo eku
Orí o yi de'bi Orí o jojo o Orunmìlà
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun Òrúnmìlà
Ifá n sawo relu awon omo eja
Orí or o ti de Orí o jójó
or Òrúnmìlà
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fún Òrúnmìlà
Ifá n sawo relu omo eye
Orí o yí de'bí Orí ó jójó o Òrúnmìlà
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fún Òrúnmìlà
Ifá n sawo relu omo were
Orí o yí de'bi Orí o joko o Orunmìlà
Òrúnmìlà lo di okerékere
Ifá mo lo di okerékere
Díá fún Òrúnmìlà
Ifá n sawo re'lu Eniyan
Orí o yi de'bi Orí jojo o Orunmìlà
Òrúnmìlà lo di okerékere
Ifá mo lo di okerékere
Diá fún Òrúnmìlà
Ifá n sawo re'lu Ògún
Orí ma ma debi Orí ó jokó or Òrúnmìlà
Ilú eku kó se é gbé
Ilú eja ko se é gbe
Ilú eye ko se é gbé
Ilú were ko se é gbé
Ilú eeyán ko se é gbé
Ilú Ògún n lo dún-un gbé o Òrúnmìlà
Translation:
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When going on a spiritual journey to the land of rats
His Orí had not reached his final destination yet, o Òrúnmìlà
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When going on a spiritual journey to the land of fish
Your Orí does not reach its final destination yet, oh Òrúnmìlà
Orunmila says "it is little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
By following a spiritual journey to the land of birds
Your Orí does not reach its final destination yet, oh Òrúnmìlà
Orunmila says "it is little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
By following a spiritual journey to the land of animals
Your Orí does not reach its final destination yet oh Òrúnmìlà
Orunmila says that "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When following a spiritual journey to the land of Human Beings
His Orí does not reach its final destination yet OH Òrúnmìlà
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
By following a spiritual journey to the land of Ògún
His Orí had now reached its final destination, oh Òrúnmìlà
The land of rats is not convenient to live
The land of fish is not suitable for living
The land of birds is not suitable for living
The land of animals is not suitable for living
The land of human beings is not suitable for living
The land of Ògún is the convenient place to live
Commentaries
This stanza of
ogbese point out the need to persevere
and shunned spirit of quitting, and point out that appearances often deceptive, following divine instruction
is essential. This stanza of Ifa is laying emphasis on the fact that all that
glitter is not gold, they saying that all that glitters is not gold, wish
simply mean that not all that look good
, precious, or true turn out to be so, this phrase is not only applicable to
place or people , it applied to the universe in general. Hence obeying divine
instruction is necessary.
VII.
Ifá says that the client for whom this Odú is revealed has no
means with which to command any respect He or she says is not taken seriously,
especially by his or her relations. Ifá says that there is a need for this
client to offer all the necessary sacrifice and perform ritual to the spirit of
his or her paternal ancestor so that he or she has the ASE. It's then and only
then that he or she can say something and can others wait to take his or her words
with any degree of severity. On, this Ogbè-Sé says:
Keké lawo idi amu
Dia fun Egungun Abala
Ti n Sunkun oun o lase lenu
Won ni ki sakaale ebo ni
sise
O gbe'bo or rubo
KEKE is the Awo of the base of the water pot
He was the Awo who launched Ifá for the masquerade of ABALA
When crying in lament of his inability to possess ASE
They advised him to offer sacrifice
He complied.
The ABALA masquerade usually came out with its full regalia.
When he pray for people , they do not take him seriously. Whenever he prayed for people, the
prayer never came to pass. If he asked people
not to do anything, they will simply
ignored because whatever he said was never
an authority, Tired of this kind
of existence, he went for Ifa's
consultation. Could he exercise his
authority in life? Could he say something for his speech to have Ase? Would people
take it seriously in life? The Awo asked him to keep his mind at rest. He was sure
that he would have the Ase and that something he said would certainly happen.
They advised him to offer sacrifice with three roosters and money. After this,
they asked him to prepare-crushed-yam and garden-egg soup . he went to use this to propitiate the spirits of
his ancestors father ancestor,The first piece of - crushed-yam, covered with
garden-egg soup would be put in a corner of his room. I he went to pray on this and then he hits a long needle and then he have used it to touch his tongue before
speaking to people or before praying for them. He have obeyed all the Orders of the Awo. The
next time he came out, he touched his tongue with the needle. All he
said to the people came to pass. All those for whom he prayed got what they wanted The sterile women
became pregnant. The patient was healed. The poor became rich. The family respected him and took
him more seriously than they had in the
past. He was singing then and he was
praising his Awo:
Keke lawo idi amu
Good day Egungun Abalá
Ti n sunkun oun or lase lenu
Won ni ko sakaale ebo ni sise
O gbe'bo or rubo
Nje Ifá iwo pe or rera or
Iwo what pe
Iwo the fewu fabuke wo
Iwo what pe
Translation:
Keké is the Awo of the base of the pot of water
He was the Awo who launched Ifá for the masquerade of Abalá
When crying in lament of his inability to own Ase
They advised him to offer sacrifice
He compliied
Ifá you were the one who made it possible for him to show off
You were certainly the one who made it possible for him to show
off
You were the only one who dressed the hunchback companion
You were the only one who made it possible for him to show off.
Ifá says that the person for whom this Odú is revealed will
command respect and have authority in his or her life.
Commentaries
The message drive home by
this this stanza is about the usefulness
of man to his fellow human and society at large. No man respect any man who is not
useful to him or her in one way or the other. The usefulness of a cup is not in
his emptiness.The sweetnees of life lie in
usefulness.
VIII.
Ifá says that someone very close to this client is planning his
or her fall. Ifá says that Such a person will be put to a shame. On the other
hand, Ifá warns that this client should never plan to shoot anyone down or
otherwise he or she would be the one who
would fall. On this, Ifá says:
Alawe eko, abeyin gún.unrun
Dáá fún Araba
Ti won yoo fi joye e kowokowo
Wón ni ko sakáale, ebo ni sise
O gbebo, or rubo
Translation:
The broken part of EKO food with its rough spine
He was the Awo who threw Ifa for the ARABA tree
Who the adversary was planning his fall
They advised him to offer sacrifice
He complied.
Araba and IROKO trees have long been neighbors. However, Irokó had never been comfortable with the Araba tree
for a full day in his life. Consistent
with this, Irokó had been planning how the Araba tree would be knocked down by wood
cutters. One day, Iroko went to the millers of the timbers and negotiated with
them on how to reduce the Araba tree for use as wood. During the
night of the same day. Araba had a bad dream where he saw himself sliced in
pieces. He went therefore to the Awo
above mention for the Ifa consultation.
The Awo told Araba that he was in grave danger. Araba was also told that his Neighbor
and friend were planning his death along with others. Araba was however sure he
would not die and that plot would fail while the main conspirator would be one
to suffer the fate of what he planned against Araba. wizards, Araba was advised
to offer sacrifice with a matured crab, 200 large needles, shea butter, KONJO
and money. He was also advised to perform Èsù Odara ritual with a rooster, palm
oil and money. Araba obeyed all the Orders of the Awo.
In the day that Araba would be knocked down, the millers of the
timbers came with axes and machetes.They started cutting the Araba tree.
Unfortunately for them, the 200 needles that Araba had offered as a sacrifice
had become barbed in its trunk and had been making it impossible for the
millers of the timer to move near him.
The same time, the shea butter was
making it slippery while the tree had grown getting very hard and hard to hit.
Soon, the millers of the timbers were frustrated. When they were discussing
each what line of action nest to take. Èsù Odara appeared to them in human. He greeted them. They
responded. He asked what the Then was
the problem. They narrated their
difficulty in pulling the Araba tree. They They asked for the advice of Èsù
Odara. Èsù Odara advised them to forget about knocking down Araba tree. He pointed to Iroko's tree and
informed them that Iroko was definitely more easily controllable. The millers'
sawmills saw the sense in what he was saying. They tested their hands in Irokó
and in blink of an eye. The Great Iroko was lying down. All of them thanked Èsù
Òdàrà and everyone left Several ways.
After the departure of all, Èsù Odara returned to Araba and
informed him that Iroko was the person who had been planning the bad against him.
Èsù Odara informed him to be singing and dancing as the danger is over. Iroko
had reap the fruit of his plot. Araba
was so happy and thanked Èsù Odara, his Awo, Ifa and Olòdùmarè:
Alawe eko abeyin gun-unrun
Dia fun Araba
won yoo fi jeye to kowokowo
Won ni ki sakaale ebo ni sise
O gbe'bo or rubo
Nje kowokowo
Araba or wo mo
Oju ti Iroko
Kowokowo
Kokukoku
Otosi o ku mo
Oju ti Oloro
Koku-koku
Translation
The broken part of EKO food with its rough spine
He was the Awo who threw Ifa the Arab tree
Who the adversary was planning his fall
They advised him to offer sacrifice
He fulfilled
Now, may he be knocked down prematurely
Araba has escaped untimely death
What a shame for Iroko
May he be knocked down prematurely
may he be dead before his time
The poor did not die again
What a shame to the opulent
May he die before his time.
Ifá says that a rich person should not plan badly against a poor
person so that he does not face the consequences. In the same vein, the client
should not conspire with anyone against any less-privileged person. If he or
she did, he or she will feel the action. By the other hand, if anyone plans
against this client, or as a result of the fact that the client was hindered
one way or the other or that he or she was in a disadvantageous position, all
those who conspire against the client will regret their action.
Commentaries
This scared stanza is of
of the message of ifa that make it clear that life is a boomrang, what you give
is what you get. If you sow wind you will reap whirl wind , everybody will be
rewarded according to karmic or karmic disorder.
IX.
Ifá says that it foresees the IRE of longevity for the client for
whom Ogbè-Sé is revealed. Ifá says that the client will be able to achieve all
his or her heart's wishes as long as he or she did not die young Therefore, Ifá says that
what is important for this client is offer sacrifice for him or her to live
long enough for the realization of his or her dreams Ifá says that the client
has the potential to live on land for a
long time.on these, Ogbè-Sé says:
Ogbè seere niseke
Dia fun Akilawon Oke Apa
O nmoju ekun sunrahun Ire gbogbo
Ebo aiku ni won ni ko waa se
O gbe'bo or rubo
Translation:
OGBÈ SEERE NISEKE
He was the AWO who threw Ifa for Akinlawon of Oke Apa
When crying in regret of his inability to acquire some Ire in
his life
He was advised to offer sacrifice for long life
He complied.
Akinlawon was living in the village of Oké-Apa. He was poor, he
had no money, no farm no good clothes, no wife, no child, no home of his own. There was nothing in fact, in the form of achievement
that could be attributed to his name. In prudence, he approached the above Awo
mention for Ifa consultation. The Awo assured him that he would be able to acquire
all Ire in life. All he what he needed to do was offer sacrifice to have a long
life. The Awo said that his destiny was that he would have beging to achieve
success after he had reached his mature age. They advised that he offer
sacrifice with three pigeons, three roosters and money. They also tell him They
asked to offer Orí ritual with a rooster, kola nuts, bitter-kolas, liquor and
money. He complied. After This he was hopeful. Based the prediction of the Awo, after Akinlawón
reached his mature age, he he could acquire some money, he changed his ragged
clothes for new ones. After that, He got a good wife. The wife gave him
children. He and his family built a house and bought a fine horse. Akinlawon lived
a long time and could enjoy the fruits of his labor.
Ogbè seere niseke
Dia fun akilawon Oke-Apa
O nmoju ekun sunrahun Ire gbogbo
Ebo aiku ni won ni ko waa se
O gbe'bo or rubo
Nje Ori Akinlawon d'ota abi ko d'ota
Ogbè seere ni seke
Orí Akinlawon ma ma d'ota
Ko pe Ko jinna
E wa ba ni ni wowo Ire gbogbo
Translation:
Ogbè Seere Niseke
He was the Awo who threw Ifá for Akinlawón Oké Apa
When crying in regret of his inability to acquire some Ire in
his life
He was advised to offer sacrifice for long life
He complied
Now, has Akinlawón's Ori become a stone or not?
Ogbè the niseke of Seere
Akinlawon Ori had certainly turned to a stone
Before long, not too far
Look at us in the midst of all the blessings in life.
Ifá says that the client will live a long time. This is his or
her potential to live a lot
time will bring him all the Ire for which he or she asked. The
client must exercise for consequent patience and be hopeful in life.
Commentaries
Delay are not denial, patience is require to wait for the righ time
,The strength of the patient hang on our capacity to believe that Creator is up to something good for us in all
our delay and detour.
X.
Ifá says there were two people where this Odú is revealed who
needed to offer sacrifice against physical deformity. The first one needs to
offer sacrifice against the problems of eye. In fact, the sacrifice must be
directed towards the prevention of total blindness. The second need to offer
sacrifice against leg problems - that is, to prevent be crippled Both of them
need to offer sacrifice, perform rituals to Ifá and Obàtálá.on these, Ifá says:
Bi n o kúú
Ma jowere
Ma jowere
Díá fún Aro
A bú fún Afoju
Won ni ki awón mejeeji sakaale ebo ni sise
Wón gbe'bo wón rúbo
Translation
Even when he will die
I will strive
I will certainly put a good fight
These were Ifa declarations to the lame
The same was declared to the Blind
They two were advised to offer sacrifice
They complied.
Both the lame (Aro) and
the Blind (Afoju) were living hard lives. They found It difficult to undertake
all the daily chores as his skillful colleague .Unfortunately for them, this
disability only suddenly developed. They were never born invalid. One day, the
two took a decision to go and consult Ifa on their problem. They went therefore to the Awo who declared to them that
the dumbest thing for any sensible person to do was to resign himself to fate
whenever there was problem without first putting a spirited fight against the
problem. He also assured them that their problems would be provisional; they
should go about their respective
businesses doing as if there was no problem at all. In other words, they must not allow their invalids to put
them down in any way. They were also advised to offer sacrifice, each with a goat,
the oil of the palm, 16 kola nuts, 16 bitter-kolas, and money. They also had to
perform ritual to Ifa with four rats, four fish, one chicken each while they
had to perform a ritual to Obàtálá with 16 snails, enough native chalk and shea
butter each.
They had to take part of the Shea butter already in Obàtálá, rub
the affected part with it may time a day.. They complied. Soon, Obàtálá, Ifá
and Olodumare assured that the Blind recovered its sight while the lame regained
his limbs. The two were singing, dancing and praising Olodumare for blessing
them abundantly.
Bí n o kuu
Ma jowere
Ma jowere
Díá fún Aro
A bú fun Afojú
Wón ni ki awón mejeeji sakaale ebo nii sise
Won gbe'bon won rubo
Ko pe ko jinna
E wa ba ni ni aruse ogun
Translation:
Even when he will die
I will strive
I will certainly put a good fight
These were the declarations of Ifá for the lame
The same was declared to the Blind
They were advised to offer sacrifice
They fulfilled
Before long, not too far
Let's join where we use sacrifice to overcome problems
Ifa says that clients will overcome their problems. Ifa also
warns that it does not matter how serious any problem can be, it is unwise for clients
to resign themselves to fate . They must strive to the good end. When the going
is getting harder, they they must harden their minds as well and they must
continue that victory is certain; the victory is more sweet.
Commentaries
The core message and lesson in this stanza of Ogbese point on
the essence of determination as a key to solve any daunting life problems, as
the say goes that the difference between the possible and impposible liesin a
person determination. A man who is very determined can overcome any problem.
XI.
Ifa says that there is a need to offer sacrifice against disease.
Ifa says it is advisable for the whole family to participate offering this
sacrifice. If this is done, the evil spirit responsible for bringing the
disease will die. On the other hand, if the disease has already hit, the
sacrifice will incapacitate the spirit responsible for the diseases and send it
from the client's house. On these, Ifá
says:
Ogbè seseese
Ogbè wowoowo
Díá fun Gbure mokanleogún
Wón ni ki wón rubo si laiku ara won
Won gbe'bo, won rubo
Translation:
OGBÈ SESEESE
OGBÈ WOWOOWO
They were the Awo who launched Ifa for the 21 GBURE
They were advised to offer sacrifice to live a long time
They complied
The 21 Gbure were advised by the Awo above to offer sacrifice so
that they did not die prematurely. They were warned particularly against pestilence.
They were advised to offer a goat and 21 cowrie shells. They asked that they
use the cowrie shell to rub every part of their body individually. They
complied. Immediately after they did this, all the pests that destroy other crops
had no power over them, they lived long and would survive until the following
year when they had sewn and re-harvested in more ways large and more abundant.
They were grateful to the Awo and grateful to Olòdùmarè for saving their lives
and protecting them against the ailments.
Ogbè seseese
Ogbè wowoowo
Díá fun Gbure mokanleogún
Wón ni ki wón rubo si laiku aa won
Won gbe'bo, won rù'bo
Gbogbo iwoto-nsope
E wa ba ni laiku kangiri
Translation:
Ogbè Seseese
Ogbè Wowoowo
They were the Awo who launched Ifá the twenty-one Gbure
They were advised to offer sacrifice to live a long time
They COMPLIED
All the followers of the sacred Ifá
Let's join where we enjoy long life
XII.
Ifá says that it foresees the IRE of many children for the woman
or the wife of a man forwho Ogbè-Sé is revealed during the Ifa consultation.
Ifá says that the woman in question will not leave this world without children
of his own. on this, Ogbè-Sé says:
Ogbè se
Ogbè Se teetee
Dia fun Adejoke
Tii s'omo won lode Ipo
Or feyinti moju ekun sungbere omo
Won ni ko sakaale, ebo ni sise
Ogbè'bo, or rubo
Translation:
OGBÈ SE
OGBÈ SE TEETEE
They were the Awo who launched Ifa for Adejoke
A citizen of the town of Ipo
Who was crying in lament of his inability to give birth to
children
They advised her to offer sacrifice
She complied
Adejoke has been married for many years. She was never pregnant
for a day. She applied all the medication without any benefit. Therefore, she
approached the two Awo above expressed for Ifa consultation: could she give
birth to her own children before she reached her menopause? Would her womb open for her to have her own
children in life? The Awo of Adejoke assure
her that her uterus would be open and she could give birth
to her own children in her life. They advised him to offer sacrifice with four
pigeons, four hens and money. After this, she had to perform an Ifa ritual with
eight rats, eight fish and money. She complied. Exactly to the prediction of
the Awo, two months later, Adejoke was already a pregnant woman. She gave birth
to many children in rapid succession. She was very happy She was singing and
was praising her Awo:
Ogbè se
Ogbè Se teetee
Dia fun Adejoke
Tii s'omo won lode Ipo
O feyinti moju ekun sungbere omo
Won ni ko sakaale, ebo ni sise
Ogbè'bo, o rubo
Adejoke o o yun-un sinú
O or pon s'eyin
Ninú u jebutu omo lo o sun
Translation:
Ogbè 'Se
Ogbè 'Se teetee
They were the Awo who launched Ifa for Adejoke
A citizen of the town of Ipo
Who was crying in lament of his inability to give birth to
children
They advised him to offer sacrifice
She complied
Adejoke you will get
pregnant
You will strap the children on your back
In the middle of the children you will have to sleep
Ifá says that the client for whom this Odú is revealed is fond
of children. She will not leave world without having children. Ifá says that
the clients needs to be hopeful in life.
XIV.
Ifa says that he predicts ire of many children for a sterile
woman or a man's wife for whom this Odú is revealed. Ifa says participate in the rituals during the
week of Ifá that is done every five days. So doing, she will make be
pregnant. All of those things
that are responsible for the siege in her uterus will disappear and she
will give birth to many children. On this Ifa he says:
Oní I'Osé
Kéni má má móóse je o
Dia fun , Ajíbóse
Omo aborisa kile lu gburugudu
Nítorí omo
Wón ní ko sákáale, ebo ní síse
O gbé'bo, or rubo
Translation:
Today is Ifá (week) day
Do not allow anyone to skip their ritual observation
These were the declarations of Ifá to Ajíbose
Who caused Òrìsà to dig earth inside
She wsas advised to offer ebo
'All because she was looking for children
She complied
Ajíbóse has no child of her own despite the fact that she had
been married several years. She went
therefore to a prominent Awo in
her area for the Ifa consultation and
the possible solution. The Awo assured her that she would give birth to the
child in her life. She was advised to be patient an have faith in Ifá. He was also advised to offer
sacrifice with four pigeons, Four chickens and money. She also needed to
perform ritual to Ifa with eight rats, eight fish and money. She complied.
After this, they asked her to never miss
Ifá food Also with kola nut every day of Ifá that normally arises every five
days. She He also fulfilled this advice with determination.Soon, She became
pregnant. She gave birth to many healthy children in succession She was very
happy and very grateful.
Oní I'Osé
Kéni má má móóse je o
Dia fun , Ajíbóse
Omo aborisa kile lu gburugudu
Nítorí omo
Wón ní ko sákáale, ebo ní síse
O gbé'bo, or rubo
Kó pé ó ó ko jinna
E wa bá ni ní jebútu omo
Translation:
Today is Ifá day
Do not allow anyone to skip their ritual observation
These were the declarations of Ifá for Ajíbose
Who caused Òrìsà to dig earth inside
All because she was looking for children
They advised her to offer
sacrifice
She complied
Before long, not too far
Join us in the midst of many children
Ifá says that the client will give birth to many children in his
life. She should always observe All the
time the Ifá ritual week, even after she has given birth to all the children
that she wanted in her life.
XV.
Ifa says that your children will be healthy and obedient to her.
Ifá says that the client for whom this Odú is revealed needs to be warned
against sittin On lethal substances
without caution, especially in his or her residence of the in-laws. Ifá warns
that the client must be very attentive at all times to prevent be damaged or
disfigured or become pampered babysitter for the skin for the rest of his or
her life. This warning is more pertinent in his or her political relative - the
residence they can put poison, acid or
other substances annoying on his or her seat
(when sitting). The client should therefore be very cautious, very attentive
and very careful when in means of the people, on this warning Ogbè'Sé says:
Ibajé d'ewa, Awo Odíderé
Díá fún Odíderé
Tíí see aayo ní Iwo
Ebo Ibajé ni wón ní ko wáá'se
O gbe'bo, o rubo
Translation:
Desfiguration that he returned to beauty, the Awo of Odideré (Parrot)
He was the Awo who threw Ifa for Odide're
Who was the favorite in Iwo village
They advised him to offer sacrifice against disfigurement
He complied.
Odíderé (parrot) was everyone's favorite in Iwó town. Iwó was a
village in the house of father-in-law of Odíderé. He knew how to be a very
intelligent, comical, loquacious person ingenious There was nothing anyone
could do to disturb him. He was always encouraging everyone that we were in
trouble to continue striving and that the future would be better than the
present period. For these reasons, any collection in the house of the Father-in-law
of Odíderé that did not include him was considered incomplete. Many people,they
would ask for him without end. Odíderé was also the only confidant of his
father-in-law. Initially, we all love and appreciate the role of being played
by Odídere. After however, he envy
harvesting. Some could not see any reason why Odíderé, must be the only one whom everyone always
loves to see on every occasion. They could not, see no reason why he should be
the only confidant of his father-in-law. They did not se no reason why he
should take himself as if he were the only one who knew how to speak, who ,could
make people laugh, that he could advise and profess solution to all, problems
and who could accustom their ingenuity advantage to everyone in the community. consequently,
some people planned against him that they would prepare a portion, powerful but
dangerous and would be put in the seat of Odidere to sit on, in order to spoil
his complexion and spoil his pretty tail
feathers. They reasoned that the plot, if successfully carried out, would pay
the arrogance of Odíderé permanently. The trap was prepared, ready for the use
at the appropriate opportunity.
Shortly after this, a problem arose in the house of Odíderé's
in-laws, the conspirators advised his father-in-law to invite Odíderé in order
to profer solution as usual. Without suspecting anything at all, the father-in-law
sent for Odídere. The conspirators also, on the other hand, saw the situation
as the opportunity that they had been
waiting for the order to deal with Odíderé. They introduced the invention
therefore dexterously in the favorite seat of Odíderé.
When Odideré arrived at the house of his in-laws, the conspirators
occupied all available seats, leaving one that had been overwhelmed with the
invention Odíderé, quickly. Without suspecting any work of the enemies , Odíderé
sat down on the seat. After the discussion with his in-laws, he left for his own house,
still without any suspicion.
A few days later, Odideré woke up to find out that he was having
itching on his buttocks and tail. He scratched the area repeatedly. Soon after,
the itching turned to serous rashes while their tail feathers were turning red.
Odídere He burst into tears when he saw this transformation. He found it
difficult to get out in his condition. He was too embarrassed. While lamenting
his difficulty, he remembered this instead of resigning himself to fate, he
must solve at least his problem. For each problem, people say there is a solution.
Therefore, he was responsible for his present difficulty? What should he do to
ensure that his skin regained its normal color? How was he going to overcome
the shame caused by chance ?.
The Awo told Odideré that he got the problem at his in-laws'
house. He was however, he was assure that he would overcome the problem and
that he would be better off for him. They
advised that he offer sacrifice with a goat and money. He complied. After this,
some medicines were prepared for him to use three times daily. After seven days
his whole skin had assumed a quality of beuty. His tail was red but he was
shining more than any other bird's tail.
While all these were happening him, he was unprepared. He was afraid to look at
himself. He summoned courage then to see how he was looking He put water inside
a bucket, he looked inside the
water, but he was not sure what he saw. He decided to leave his
house for the day. When people saw Odíderé, everyone exclaimed in wonder at the
transformation incredible and beauty that was seen in Odíderé. Everyone kept
mentioning his tail is the the most beautiful tail they had ever seen. Out
of curiosity they asked him, he would have
to tell them the secret of its beautiful and unprecedented
transformation. All he He said it was this disfigurement that became beauty.
From that day until today, theOdider tail is the tail most seek-after and most
expensive any bird has,
especially for its size :
Ibajé d'ewa, Awo Odíderé
Díá fún Odíderé
Tíí see aayo ní Iwo
Ebo Ibajé ni wón ní ko wáá'se
O gbe'bo, o rubo
Ibaje d'ewa, awa o bá won kú mo
Ibaje déwa gbogbo Awo
Translation:
The disfigurement has turned to beauty, the Awo de Odíderé,
He was the Awo who launched Ifá for Odíderé
Who was the favorite in Iwó village
They advised him to offer sacrifice against disfigurement
He complied
The disfigurement has returned to beauty, we no longer die any
group death
Let all the awo know that disfigurement has returned to beauty.
Ifá says that the bad plan of envious people will add up to zero.
Ifa advocates caution and theExtreme care where this Odú is revealed. Ifá also
says that in case the client entered into this trap, he or she he should offer appropriate sacrifice. After this, the
client must be rest assured that he wiil be victorious. In this prudence, the
client must not only be careful with where and what he or she feel, but also
his or her pants and other undergarments. the simple reality that Ifá says that
the client will be free better at the end of the day does not give them the license
to be careless or foolish. He or she should not be deliberately negligent in
this problem. That will add to pushing one's luck too far.
XVI.
Ifa warns a wealthy and influential person against scams. He should
not because of his or her age, position, wealth or connection, rip off someone
under his or her social status or Economic status. If the person does this, he
or she will humble themselves. Ifá says that if the client is the person
cheated, he or she must take all legitimate means to demand his or her law. Ifa
says that the culprit will be put to shame.
On the other hand, the client should also never cheat others if
he or she does not want to be dishonored. On
these, Ifá says:
Afi alase
Afi owo ti baba a mi o ri
Daa fún Eera Godogbo
Ti n lo ree yin'boru nile Olofín
Won ni ko sakkale, ebo ni sise
O gbe'bo or rubo
Translation:
Except if I do something without authority
Except if I do not pay my due reverence
These were the declarations of Ifá to Eera Godogbo (Black Ant)
When going to launch Ifa for Oloffin
They advised him to offer sacrifice
He complied.
There was a serious problem in the domain of Olofin. The
problem devoid all the solutions known.
As a result of this, Olófin sent to Eera Godogbo to consult Ifa. Before the
departure of Eera Godogbo, and as usual practice between Babaláwo, he went to
his own Awo for the Ifá consultation to determine what his stay at the Palace of Olofin would be like.
The Awo informed Eera Godogbo that he would succeed in solving
Olofin's problems. They warned that however at the end of all this. Olofin can
renege on his promise to Eera Godogbo: They said that Olofin would promise Eera Godogbo but he would refuse to pay, The
Awo said that if this happened, Eera Godogbo should use all means legitimate to
collect his money from Olofin. Eera
Godogbo was advised to offer sacrifice with three roosters and money. He
complied and went to the place of Olofin. In the place of Olofin. Eera Godogbo
prepared many Ifa cures for Olofin. Eera Godogbo was in a room in the palace of
Olofin as was the practice in those days. Preist are asked to stay and monitor the progress of
what he had done and had assured that all problems were alleviated before he
could return to his home base. Eera Godogbo agreed. Oloffin promised to pay 50
bags of Cowries if all the problems were solved .
Soon, Eera Godogbo succeeded in solving all these problems.
Everyone in the palace of Olofin were
happy and full of praise for Eera Godogbo. They all said that despite his small
stature, he had succeeded where all the other Awo had failed With this, Eera
Godogbo packed his belongings and went to Oloffin to ask him to fulfill his
(Oloffin) promise to pay 50 bags of Cowries.Surprisingly, Olofin refused to pay
sharply. He said that those who were more big, stronger and more influential
than Eera Godogbo could not take money from him
This reason, Eera Godogbo felt very downcast. He could not
believe that any of the statetment of
Olofin, the highest hierarchical classification Obà on land, could do this to
him, to a Babaláwo. Eera Godogbo decided to say behind Olofin to see the reason
a for a change of mind then. After
waiting for several months, without any positive response from Olófin, Eera Godogbo
decided to put the advice of his Awo in use. That afternoon, he paid reverence
to his ancestors and all their guardians. He prayed for help and called in
Òrúnmìlà and Olòdùmarè to allow him to succeed. After telling everyone what had
been going on, he sought the authority of his parents, Òrúnmìlà and Olòdùmarè reporting
Olofin. he went to sleep.
Very early the next morning, a thought occurred to him on how to
deal with Oloffin While the court of Olofin was completely in session. Eera Godogbo
came in and asked for the indulgence of all present to hear what he had to say.
All of them agree. He narrated all his experience then in the palace of Olofin
to all present; he told them how he was invited by Olofin when he was having
problems, how he he was able to solve the problems through the help of Ifa how
Oloffin promised to pay him 50 bags of Cowries, how Olofin had reneged, on the
promise, how he had expected several months for Oloffin to fulfill the promise
without success
After telling this story, all eyes went back to the directions
of Olofin in consternation. Many Expressions of discredit. Some expressed
fright and disappointment. Olofin was so ashamed of him that he buried his head
in shame. Olof he simply entered his deepest chamber and took out the 50 bags of
Cowries and gave them to him. to Eera Godogbo. This nonetheless, however, the
impression was indelible in the minds of all those present that day. Olófin lived with humiliation for
the rest of his life.
Afi alase
Afi owo ti baba a mi o ri
Daa fún Eera Godogbo
Ti n lo ree yin'boru nile Olofín
Won ni ko sakkale, ebo ni sise
O gbe'bo or rubo
Kíkéré ti mo kéré
I know it and I'm je
Kíkéré ni mo kéré
Ifa inú ù mi ò kéré
Translation:
Except if I do something without authority
Except if I do not pay my due reverence
These were the declarations of Ifá a for Godogbo
When going to launch Ifa for Oloffin
They advised him to offer sacrifice
He fulfilled
It's because you see me as a small person
That's why you want to cheat me
Even the thought I am small
My Ifa knowledge is far from being small
Ifá says that the client will be able to overcome those who planned
to scam him or her because they are superior to the client in one way or the
other.
XVI.
Ifá says that there is a
woman where this Odú is revealed who had been having abortions Constantly. Ifá
says that she was the architect of her misfortunes. Ifa says that she had been
Fake.At any time she would get pregnant again, she would go out again and do
the love other men. Immediately after this fact, she would have an
abortion. Development had been giving
her husband sleepless nights.
Ifá says, also that the woman in question thought that she is
perfect in her adulterous act. Ifá says
that she is deceiving herself that so many people are aware of her excesses.
She must stop immediately or risk having a kick for outside of his matrimonial
home. On this, Ifá says:
Àwòdì òkè ò mò pé ará ilè n wo òun o
Dia fun Efunradetoun
Èyí ti yóó lóyún sínù
Ti yóó maa f'okó boyún inú re jé
Wón ní ko sakaalè, ebo ni sise
Translation:
The hawk walking is unprepared that it is been observing by
those on earth
This was a statement from Ifá to Efunradetoun
Who was pregnant
Who would have through her abortion of cause of adulterous act
for her
They advised him to offer sacrifice
Efunradetoun was a very pretty woman. She had found it difficult
to conceive. But unfortunately, before the pregnancy developed to three months,
she would have a abortion Her husband and family were distressed above chance.
One day that Efunradetoun went for the
Ifa consultation.
She was warned against adultery. They told her that her problems
were caused by her same adultery.They
told her that if she stopped her adultery, she would give birth to the
children.
He was also told that many people were aware of his fake life.
They advised him To stop and offer a goat, four rats, four fish and money as a
sacrifice. She ignoredthe Awo simply.
One day, those who were aware of her misbehaviors informed the
family of her husband. They set a trap for her and they caught her on the spot.
They sent her quickly from her marriage home. All his pleas fell on deaf ears.
Àwòdì òkè ò mò pé ará ilè n wo òun o
Dia fun Efunradetoun
Èyí ti yóó lóyún sínù
Ti yóó maa f'okó boyún inú re jé
Wón ní ko sakaalè, ebo ni sise
Ó koti ogboyin s'ebo
Efúnrádétóún ò¡
Àwòdì òkè ò mò pé ará ilè n wò òun o
Efunrádétóún o¡
Translation:
The hawk walking is unaware that it is been observing by those
on earth.
This was the declaration of Ifá to Efunradetoun
Who was pregnant
Who would have through her abortion of cause of adulterous act
for her
They advised her to offer
sacrifice
She ignored the advice simply
Look, Efunradetoun
Efunradetoun, what a pity!
Commentaries
This stanza point out the sacred position of ifa on adultery, espesicaly for married woman, the
stanza point that the end result of adultery for married woman is matrimonial
disorder and shame.
Copyright :Babalawo
Pele Obasa Obanifa, phone whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
IMPORTANT NOTICE : As
regards the article above, all rights reserved, no part of this article may be
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