BABALAWO OBANIFA COMMENTARIES ON ODU IFA OGBÈ-ÒTÚRÁ
In this work Babalwo Obanifa will
make exhaustive commentaries on Odù Ifá OGBÈ-ÒTÚRÁ also know as Ogbè-Alárá, the two can be use interchnagebly. The work
shall be extremely useful for any practicing Babalwo who want to have an
indeprh knowledge of Odù Ifá OGBÈ-ÒTÚRÁ, as well as those who
imprint Odù OGBÈ-ÒTÚRÁ during DURING
ITÈÓDÙ OR ÌKOSÈDÁYÉ .The work will examine among other things ,
what is Odù ifa OGBÈ-ÒTÚRÁ? Who are the afffliated irunmole and orisa with Odù ifa OGBÈ-ÒTÚRÁ? What are the taboo of of
Odù Ifá OGBÈ-ÒTÚRÁ? What are the congenial occupations for Ogbè-Alárá children? What are the
likely names that can be given to those born by Odù , Ifá Ogbè-Alárá? Summary of general information availible to
those borb by Odù Ifá OGBÈ-ÒTÚRÁ, some sacred meeage in holy Odù OGBÈ-ÒTÚRÁ and commentaries on them. All this and more will be the major
focus of this work.
WHAT IS THE SYMBOL OF Odù
Ifá OGBÈ-ÒTÚRÁ ?
I I
II I
I I
I I
WHO are the affliated Irúnmolè and Òrìsà of
Ogbè-Alárá ?
By
this it mean the Irúnmolè and Òrìsà , born by Ogbè-Alárá can have along with their ifa in
oither to have a peroblem free life, the following dieties have
benn identify: Ifá, Èsù Òdàrà., Obàtálá, Egbe, Orí.,Eleye,Egúngún.
WHAT ARE THE TABOO OF Ogbè-Alárá.?
By this it mean, both animate and inanimate object such as plants
and animal or behavior that those born by Ogbè-Alárá must avoid in oreder to
have a problems free life. The folloing has been identify.
They should not eat the emo lawn-cutter rats or use them for
anything.
They sshould not be setting traps or shooting to kill to kill
animals
They should not be wearing colored dresses except white.
They must not use dye.
They must not engage in a business that involves dark
painting.
The should not keep dolls, they should not carve
images with wood.
They must not use green palm-grain or you must eat
it.
They must never enter to join in business of
companies or they must enter businesss
with anyone.
They dhoud not be ungrateful or forget about favous they get
from people
They must never disrespect or mistreat their parent or
superior
What are the congenial occupations or
PROFESION FOR children?
they can be very succeful person in feild of trade and busineses
profesion like medicince, or any related heatlth profesion, howv ever in
business t, it not good for them to enter partnership with any body. It is also
not good for the, to be a hunter, but they can be a succeful soilder or war
lord. And any feild like politic is also advisable. They also a succeful
healer, spiritualist and a practicing babalawo.
WHAT ARE THE Possible Names of Children of
Ogbè-Alárá?
By this we the name that can be given to born by this odu during
their itefa or ikosedaye . this names
are derive from positive ifa charcter in odu ifa ogbe lara. They exist in both
male and female cartigory. For male we have names like : Tàlàbí., Sàlàkó.,
Alálàádé., Ayélabégàn., Jègbè., Fágbàmílà. For female, Ifáfúnminíre,
Oláifá., Ifádolá.,Òòsàábunmi., Ifádáyìísí., Ifáyemí
SOME SUMMARY OF THE GENERAL INFORMATION FOR THOSE
BORN BY THE ODÙ Ogbè-Alárá DURING ITÈÓDÙ OR ÌKOSÈDÁYÉ
The children of Ogbè-Alárá have a unique opportunity to be
fabulously rich. They have the luck of building many houses, having many
commercial enterprises and being in command of much wealth. That's why
Babalawo usually sing thus: Ifá is me bí Oba Òrúnmìlà is me b omo
Ogbè-Alárá Meaning: Ifá, please make me like a King Òrúnmìlà, please do
me as a child of Ogbè-Alárá.
This is a clear indication that children of Ogbè-Alárá resemble
the Kings in their splendormajestic. No matter how rich and influential
Ogbè-Alárá children may be in their youth, They grow up old, The richest and
most influential they tend to become. In fact, even when they die, they seem to
have bigger reputations of life. These children can not be imitated in
this regard.
The children of Ogbè-Alara have a tendency to use people to
achieve success without showing gratitude .But then they are discharged when
they have achieved their goal. This is a major fault in them. They must learn
to show gratitude to their Olódùmarè accordingly, their benefactors and those
who could have helped them in one way or the other, towards achievement of
their success in life.
The children of Ogbè-Alárá will live for a long time and will be
privileged to know what the ticking world. They will know the secret of life
and the whole world to their advantage. They must, However, never underestimate
the importance of any woman in her ability to Knowing the world more than any
other person rests entirely on women. They they should never look down on any
woman.
The spirit guides of Ogbè-Alárá children are not with dark
colors. Therefore, they should not have anything to do with dye or black dresses.
If possible, they should wear only white dresses. They should use white
bedspread and white blanket. They should also avoid painting, sculpting,
or dyeing as a profession.
Ifá says that the children of Ogbè-Alárá should never engage e
in any union of companies (business) with anyone. If they do, they will be
scammed from such a company.Not only that, their business partners would
be looking for ways to eliminate them. But consequently, Ogbè-Alárá children
who engage in business of the society must have beware of contracted assassins,
conspiracy and slander as well as being left out in the deal.
The children of Ogbè-Alara must also respect their
parents, all superiors and those in positions of authority over them. If their
parents pray , they would be successful and they would be happy in life.
On the other hand, if they did not do that, they They will carry the curse of
their parents for the rest of their lives.
The children of Ogbè-Alara should be careful with prolonged
illness at their youth. They must be able to take all the necessary and
appropriate steps to avoid a situation where they will fed the disease for the
rest of their lives. This ailment It will affect one side of their upper
body or sometimes both. The ailment can damage their lungs, kidneys,
liver, rib of the pancreas and / or voice.
In general, the children of Ogbè-Alárá will have a street, an
institution, and establishment,a fundation or an area established in
their names or in recognition of their achievements in the lifetime.
some sacred messages in holy Odù OGBÈ-ÒTÚRÁ
and commentaries on them.
Ifá says that it foresees the Ire of long life and prosperity
for the client for whom Ogbe-tura is reveal. Ifa says that the client would
soon be successful in his or her life and that the succes would be more
interesting and more rewarding for him after organizing his life,, to achieve
this . Ifá says that the client needs to offer sacrifice and be pious , ifa say
that this person will be more successful in their old age that their youth . On
this, Ifá says:
Emó níí ré'ko wéléwélé
òyà níí kó rùmùrùmù wo'dò
díá fún Àáró
a bù f'ójóAlé
Wón ní kí won rúbo àyetúnye
wón gbé'bo wón rubo
Translation:
It is the Emo rat which cuts grass into small pieces
It is the grass cutter that rolls grass in the stream
They were the ones who make Ifa for the day
They also make the same for the night
Both of them were warned to offer sacrifice for abundant success
and honor
They both complied.
Àárò and Ojò-Alé went to consult Ifá to determine how their lives
would be in the future. They wanted to know if they would both be successful in
life.The Babaláwo assured them that his success was guaranteed. They were asked
to offer sacrifice for them to succeed, and to have honor and prestige now and
in future life. They were asked to offer two Guinea-birds each and money as
sacrifice. Both of them complied. Ojó-Alè (night) was asked to offer an
additional sacrifice of a guinea-bird and money so that he could build more
achievements achievement in later life. He also complied, in the nights, the
success, prestige, and honor of Ojó-Alè multiplied in many folds. Both of them
were singing and dancing and praising Olódùmare and their Babaláwo for granting
them their request.
Emó níí ré'ko wéléwélé
òyà níí kó rùmùrùmù wo'dò
díá fún Àáró
a bù f'ójóAlé
Wón ní kí won rúbo àyetúnye
wón gbé'bo wón rubo
njé Àárò mi rèé
Alé ni mò n tooro
B'álé mi bá sunwón
mà á s'opé
Translation:
It is the Emo rat which cuts grass into small pieces
It is the grass cutter that rolls grass in the stream
They were the ones who cast Ifa for the day
They also do the same for the night
Both of them were warned to offer sacrifice for abundant success
and honor
They both complied.
Now, this is my day
It's my night for which I'm begging
If my night is rewarding
I should be very grateful indeed
Ifá says that the client for whom this Odú is revealed will have
cause to show his or her gratitude in life. He or she will be happy and leave
live a fulfilling life. He or she needs to show gratitude to her or his benefactors,
Olódùmare and those who had helped in one way or another, in their or
their way of success when their success arrive.
Commentaries
The major themes that can be deduce from this stanza is that
human been should plan ahead of future. Human being should cultivate the habit
of fetching water ready before they are becoming thirsty. It is
during the youthful age that human being can prepare against their old age as
show to us by the characters in
this stanza.
II.
Ifá says that it foresees the Ire of longevity of life for the
client for whom this Odù is revealed and his entire family, Ifá says that
the whole family needs to offer sacrifice so that the Ifá protection
cover the entire family. On this, Ifá says:
Baba Míníngo
Baba Míníngo
Díá fún Òrúnmilà
Baba yóó mú ara rè wolé àìkú
Yóó mú ara rè wolé àìkú
Yóó mú omo rè wolé àìkú
Won ní ko sákáale, ebo ní síse
O gbo ebo, O rubo
Translation
Baba miningo
Baba miningo
Make Ifá for Orunmila
Who would place himself inside the house of longevity
Who have accommodated his wife in the house of longevity
Who would have accommodated their children in the house of longevity
He was advice to offer sacrifice
He complied
Orunmila woke up one day and decided to ensure long life and
prosperity for him and his whole family.He did not want to witneess any
juvenile death in his entire family and those of all his followers. Therefore,
he went to two aforementioned Awo, who are his students,
would he succeed in this effort? Would it be possible for him to secure
long life for all his fans, followers and family? He was assured that
everything was going to be according to his intentions. he could ensure
longevity for these people who want it. They advised him to offer two Hen, two
roosters and money as sacrifice. He was also performing a ritual with Ifa
with a chicken. He complied.
Baba Míníngo
Baba Míníngo
Díá fún Òrúnmilà
Baba yóó mú ara rè wolé àìkú
Yóó mú ara rè wolé àìkú
Yóó mú omo rè wolé àìkú
Won ní ko sákáale, ebo ní síse
O gbo ebo, o rubo
Njé Baba Míningo
Baba Mìnìngo
Bó se'lé àìk'ma múrà mi wo
Baba Mìnìngo
Baba Mìnìngo
Bó se'lé àìkú, ma m'áyà mi wo
Baba Mìnìngo
Baba Mìnìngo
Bó se'lé àìkú, ma m'ómò mi wo
Translation
Baba Mìnìngo
Baba Mìnìngo
Baba miningo, Baba mining
They make Ifá for Orunmila
Who will placed himself in the house of longevity
Who will accommodated his wife in the house of longevity
Who will accommodate her children in the house of longevity
He was advice to offer sacrifice
He complied
Now, Baba miningo, Baba miningo
If it is the sanctuary in longevity, I will get
Baba miningo, Baba miningo
If it is the sanctuary in longevity, I will accommodate my wives
Baba miningo, Baba miningo
If it is the sanctuary in longevity, I will accommodate in my
children
Baba Miningo, Baba Miningo
Ifá says that the client and his or her entire family will live a
long time. They will be protected
by Ifá. If such people are not initiated yet, they should strive to
do so.
Commentaries
This Odu is majorly concern about the role of a father or husband to
protect his member of the family such as wives and children. This is the
behavioral thematic preoccupation of this stanza of Odù Ifá Ogbe-tura.
This what exemplify by Orunmilla in this stanza.
III.
Ifá says that it will reveal the secret of the world to the client
for whom this Odù is revealed. Ifá says that he or she will benefit
tremendously from this revelation. Ifá advises however that this client should
never look down on any woman or value less the power, potentials and
capabilities of women if he or she will have success. Ifá says that the
secret of this client's success is almost completely in the habd of
women. That's why he or she should accord honor and respect to women. On this,
Ifá says:
Ògbógbòó Babaláwo níí f'owó te ojú opón Ifá
Ògbógbòó Onísègùn níí f'owó ti Òsányìn láyà
Ògbógbòó Olóòòsa níí mi ájìjà síhìn-ín
Níí mi Àjìjà sóhùn-un
Dia fún únunmìlà
Baba n lo rèé rídìí Ayé
Translation:
A versatile Babaláwo is he who makes impressions in the tray of
Ifá
A versatile botanist is he who consults Òsányìn by squeezing his
chest with his hands
A versatile worshiper of Obàtálá is he who balances the Àjìjà
Gong of this
way
And it makes it swing in the air that way (during the execution
of the ritual)
They were the o ones who make Ifa for the Orunmìlà
When planning to know the secret of the world
Òrúnmìlà observed many strange things that happen in the world.
He observed that some people were happy while another was sad. Some people were
wealthy while others were poor some people were loved while others were hated;
some. People have husbands while others were alone. He was curious to know why
the situation was that way; he approached some of the Awo mention earlier for
Ifá consultation: could he know the secret of the world? Could he determine
what cause these disparities in the world? Would he be able to use
knowledge, if he acquired to this advantage and those of these followers? What
would he do to make all this happen? The Awo told him that he was about to find
out about something for which he had been confusing about for a long time. He
was assure he would have access to the knowledge would help him in
understanding this world. They advised him that he should offered sacrifice
with a mature goat. All the internal organs of the goat were to be used to perform
witches' rituals. He should stay close to where he put the ritual
elements until the next day. They advised him to take the materials used for
the ritual to a nearby bush. He complied. For about two or three hours
early in the morning. Òrúnmìlà saw a very beautiful woman that , comes to where
he place the ritual materials. He saw her consume the food. Surprisingly, he
discovered that the woman was completely naked. After she finished eating
completely, she called on Òrúnmìlà to leave. He was frightened and
surprise that the woman was conscious of this presence from the beginning When
approached by the woman, Òrúnmìlà was told that women are the secrets of world
that the success or failure of any person rest in women; the love or hate of
anyone rests in a woman; the happiness or sadness of anyone , the honor
or misfortune of any person rests in woman and so success rest in
in women. They advised him then never to belittle any woman, no matter how
small or insignificant the woman may seem to be. Orunmila returns home with
this knowledge and he use this to her advantage. He became successful
famous and honorably wealthy. He was so happy in this life. He gave praises
therefore to Olódùmarè and his Awo that make Ifa for him.
Ògbógbòó Babaláwo níí f'owó te ojú opón Ifá
Ògbógbòó Onísègùn níí f'owó ti Òsányìn láyà
Ògbógbòó Olóòòsa níí mi ájìjà síhìn-ín
Níí mi Àjìjà sóhùn-un
Dia fún Orunmìlà
Baba n lo rèé rídìí Ayé
Won ní ko sákáale, ebo ní síse
O gbo ebo, o rubo
kò pé, kò jìnnà
E wá bá ni ní jèbútú Ire gbogbo
Translation:
A versatile Babaláwo is he who makes prints on Ifa tray
A versatile botanist is he who consults Òsányìn by squeezing his
chest with his hands
A versatile worshiper of Obàtálá is he who balances the Àjìjà
Gong of this
way
And it makes it swing in the air that way (during the execution
of the ritual)
They were the ones who make Ifa for the Orunmìlà
When planning to know the secret of the world
They asked him to sacrifice
He fulfilled
The sooner, not too far
Get together in the middle of abundant blessings
Ifá says all the good things of life will be given to the
client. Ifá says that the client
He will get to know the secret of the world to advantage.
Commentaries
The message in this Odu is beyond the spiritual aspect of making
ifa consultation and Ebo. The message reveal one of the paramount secret of
success in the world. The secret is so simple, having an opposite sex as a
companion in our journey of life. The saying that behind every successful man ,
there is always a woman , and that behind every successful woman there is
always a man is a universal fact and law that has been reveal by this Odu , so
it is essential for any person who want to be successful in life to seek
the support and cooperation of the opposite sex. Acting contrary to this
law can lead to struggle where one ought to achieve success with ease.
IV.
Ifá says that it foresees myriad of blessings of life for the
client for whom this Odu is revealed. Ifá says that the client needs to offer
sacrifice and perform ritual to Obàtálá. Ifa says that everything had been
moving up h well for the client but suddenly stopped and the client is facing
all kinds of penalties currently. Ifa says that with the sacrifice and
appropriate rituals, all good thinsgs of life will return to the
client and he or she will get everything he or she had been yearning for
. On this, Ogbè- Otura says
Àbòn se rìgìdì d'eyin
Díá fun Òrúnmìlà
Baba n lo rèé ra Ire l'erú
Wón ni ko sákáalé, ebo ní síse
Ó gbé'bo Ó rubo
Translation:
With time, a green palm-fruit will mature and become mature
This was the declaration of Ifá for orunmìlà
When he was going to buy Ire as slave
They asked him to sacrifice
He complied
Òrúnmìlà knew that Ire want to be brought to Èjìgbòmekùn market
for sale inslavery. Òrúnmìlà, He knew the benefits of acquiring Ire
in his family, he decide to buy Ire. He went therefore to the goup
of Awo mention above for consultation of Ifá. Orúnmìlà was advised to
offer sacrifice with two hens, two guinea-fowl, two white doves and money, he
fulfilled. After this, he left for the market. Before anyone could put their
eyes on the Ire, Òrúnmìlà was already become the proud owner,
When Ire arrived at the house of Orunmìlà, everything changed for
him, there was improvement for him; he was happy, prosperous, contented
and influential, he became an object of envy in the community. When they asked
how he did it so quickly to success like that, he answered that it was by means
of the help of Olódùmarè and the Ire of his slave. One day, however, Òrúnmìlà
only woke up in the morning to discover that Ire his slave had
disappeared. He searched everywhere but could not locate him. He sent
people far and wide to find him, all to no avail. He sent people to
Alara, Ajerò, Owáràngún, Oòni, Obalóyòó so on, but they did not see Ire ,they
could locate Ire's whereabouts. Then Òrúnmìlà returned to Àbòn Se Rìgìdì D'eyìn
for the Ifa consultation. Òrúnmìlà was informed that he seemed to be
looking for something and that he would be able to see what he is searching
for. They asked him to perform a ritual for Obàtálá with four
snails, smear with cocoa butter, native chalk (husk). A white dove and money.
They said, however, that he should put the ritual from the door, he
should went went to call Obàtálá to come and take his ritual.
Òrúnmìlà complied. The day Òrúnmìlà went to the ballot door of Obatala
with the ritual materials, he prayed for success and He left on his journey.
When he reached the front door, he called on Obàtálá to come and take his
food that he (Òrúnmìlà) had brought for him. at the moment Obàtálá became
standing at his seat to collect the food, Ire appeared from under Obatala's
seat and ran to Òrúnmìlà. Unknown to anyone, Obàtálá had been holding the Ire
from the time that Orunmila had been looking for him. Obàtálá had put the Ire
under his seat and had sat on it (Ire). When Òrúnmìlà set his eyes on Ire, he
was so happy he began to sing and dance. He sent delegates back to all the
people he had reported before he was looking for the Ire that Ire had been
found. He was giving praises then to his Awo who make Ifa for him and Olódùmarè
that made it possible for him to find the Ire. Immediately Ire returned to the
house of Orunmila, everything changed again for the better.
Àbòn se rìgìdì d'eyin
Díá fun Òrúnmìlà
Baba n lo rèé ra Ire l'erú
Wón ni ko sákáalé, ebo ní síse
Ó gbé'bo Ó rubo
Njé e wi f'Álárá
pe mo ri I will
E wi f'Ajere
Pe mo ri Ire
E wi fún Owáràngún
Pe mo ri Ire
E wi fún Òni Ifè
Pe mo ri Ire
Ire tó sonù
Ire
Translation:
With time, a green palm-fruit will mature and mature
This was the declaration of Ifá t for orunmìlà
When going to buy Ire as his slave
They asked him to sacrifice
He complied
Please report Alara
That I have Found the Ire
Go and tell Ajerò
That I have found the Ire
Please report Owáràngún
That I have Found the Ire
Go and tell Oòni of Ifé
That I have found the Ire
The lost Ire
I have found it
Ifa says it will recover all the Ire of this client that he
had so far lost
Commentaries
This stanza is pointing out to the essence of using Ifa
divination as a compass to navigate through life as the saying goes that
direction is better than speed, some people are going nowhere, fast, had
orunmila not went for ifa consultation as show by this stanza, he would have
been searching for his loss ire in vain effort and without direction
V.
Ifá says that the client for whom Ogbè-Alárá is revealed must be
wearing white dresses at all times. He or she must always be wearing
predominantly white dresses whites and they should be wearing only white
clothes such as blanket and even their bedspread must always be white.
Ifá says that if this is not done, he or she should attract him or the evil
spirits and he or she would be having bad dreams and nightmares. This is
because multicolored dresses are not in harmony with the spirit guides of this
client. On this, Ifá says:
Sìkítírí-pinpin
Dáá fún Aládìre Òkè-Àpà
Èyi tí tikú-tàrùn n naso rè lánà-bora
Ó n fojoojúmó sun oorun ìsùnkúsùn
O fi n fojoojúmó lá àlá àlákálàá
wón ni ko sákáalé, ebo ní síse
Ó gbé'bo Ó rubo
Translation:
Sikitiri-pinpin
Was one who make Ifá for the Tie and seller of clothes dyed
from the town of Oke-Apa
Who the death and afflictions were wearing his clothes as a
quilt
She was having nightmares every day
She was also having bad dreams every day
They advised him to offer sacrifice
She complied.
Aladire (tie and dye clothes seller) of Oke-Apa town was having
nights mare on daily basis, as a result of this bad dreams and nightmares.
Therefore, she usually was afraid whenever the dusk was approaching. She got
very thin soon and people were alarmed and were asking after t his health. They
thought that she was having severe illness. She was looking sickly, emaciated
tired of this problem, she approached sikitiri-pinpin for the Ifa consultation:
Could she solve this problem? Would these bad dreams disappear? Would she
overcome bad and nightmares in his life? Would she be able to sleep
peacefully like others? The Babalawo assured her that her problems would become
a thing of the past that she was requested sacrifice of two guinea-birds, two
hens and money. She complied. They also ask her to desist from dye
clothes and color clothe . They told her that as long as she continues to tie
and dye clothes or continue to wear multicolored dresses, she would continue
the nightmares. She stopped wearing colored dresses and stopped her Linkage
business and clothes dyed. Immediately after she compiled with Babaláwo's
instruction, her dreams bad dreams and nightmares stopped. She was sleeping
well. Her health improved and her life changed for good.
Sìkítírí-pinpin
Dáá fún Aládìre Òkè-Àpà
Èyi tí tikú-tàrùn n naso rè lánà-bora
Ó n fojoojúmó sun oorun ìsùnkúsùn
O n fojoojúmó lá àlá àlákálàá
wón ni ko sákáalé, ebo ní síse
Ó gbé'bo Ó rubo
Ikú jòwó má pa Aládìre Òké-Àpà
Sikítírí-pinpin
rkè-Àpà àkè-Àpà
Sikítírí-pinpin
Translation:
Sikitiri-pinpin
He was the one who launched Ifá for the Tie and seller of stained
clothing from the town of Oke-Apa
Who the death and afflictions were wearing clothes as a quilt
She was having nightmares every day
She was also having bad dreams every day
They advised her to offer sacrifice
She complied.
Death, Please do not kill the tie-and-seller clothes dyed Oke-Apa
Through Sikitiri-pinpin we prayed
Affliction, Please do not tear down the Tie-and-stained clothes
seller of the village of Oke-Apa
However Sikitiri-pinpin we prayed
Ifa says that the client will be protected against Death and
afflictions. He or she must however, desist from using dyeing, wearing colored
as well as bedspread or bedspread.
VI.
Ifa says that no matter what this client does in the form of favor
or help to others, he or she slanderers will still have to face up to the
problem of slanderers who will spoil his or her name and he or she should
not persecute or retaliate at any given opportunity. Ifa says that by
doing so, he or she will progress and persuade dignitaries. It does not matter
what the slanderers do or say, they can not adversely affect the client. On
this, Ogbè – Alara says:
Sùtisùti wúyéwúyé
Sùtisùti wúyéwúyé
kò s'éni ti yóó péyìn dà
Tí kò níí lórò sùti lára
Díá fún Òrúnmìlà
Won yóó maa i sùti sii
Wón ni kó sákáalè, ebo ní síse
O gbé'bo o rubo
Translation:
Silent gossip
Silent slander
There is no one who will turn his back
Who will not have an issue with which to compromise a gossip through
others
This is the declaration of Ifá to Òrúnmìlà
When people were using it as a matter of slander
They advised him to offer sacrifice
He complied.
Òrúnmìlà was living in Ile-Ifé. He traveled to various parts of the
world to help those who have a problem or another. Those whose problems
required help physical in terms of money, food, clothing and shelter, he would
provide it for them if he have; those whose problems required social,
psychological or emotional solutions, in terms of advice, conviction,
encouragement and guidance, he would provide all this for them without
reproach; those whose problems required spiritual solutions in terms of
sacrifice, rituals and Ipese, he would also render help in helped in these
considerations. With all this, some people used to defame and slander him
about, calling him all the kinds of names-intruder, man-over-town, man
without employment, the making- good. They went to the point of exaggeration of
saying that he was simply moving aroun in concealment of his inability to
maintain a stable house. They also said that the He used the trip in order to
avoid his essential marital obligations. When these slander and
defamation were growing too much , Òrúnmìlà decided to visit one of
his students for Ifa consultation. He wanted to know that if he needed to stay
in his home and stop all the good jobs he had been doing for the world. The
Babaláwo told him that he should continue to do good. Òrúnmìlà was informed
that he should never stop helping others who may need his help. He must ignore
all the slanderers. They also asked him to offer sacrifice with liquor and pure
honey. He complied. Immediately after this, all the slanderer were pull down,
when they are busy trying slander him, more people were appreciating his good
qualities. Òrúnmìlà became favorably honored and respected in both home and
away from home. He became wealthy and he had many children and followers.
He was full of praise to his Awo and gratitude to Olódùmarè for making it a
success. He was singing then and was dancing saying:
Sùtisùti wúyéwúyé
Sùtisùti wúyéwúyé
kò s'éni ti yóó péyìn dà
Tí kò níí lórò or sùti lára
Díá fún Òrúnmìlà
Won yóó maa i sùti si
Wón ni kó sákáalè, ebo ní síse
O gbé'bo or rubo
E sa maa yo sùtìì yín lo
Egàn ò pé kóyin má dùn
E sa maa yo sùtìì yín lo
Sùti le yo sí mi mi
Neither mo fi lówó lówó
E sa maa yo sùtìì yín lo
Egàn ò pé kóyin má dùn
E sa maa yo sùtìì yín lo
Sùti le yo sí mi mi
E sa maa yo sùtìì yín lo
Egàn ò pé kóyin má dùn
E sa maa yo sùtìì yín lo
Sùti le yo sí mi
E sa maa yo sùtìì yín lo
Egàn ò pé kóyin má dùn
E sa maa yo sùtìì yín lo
Sùti le yo sí mi mi
N o mo fi Ire gbogbo
E sa maa yo sùtìì yín lo
Egàn ò pé kóyin má dùn
E sa maa yo sùtìì yín lo
Translation
Silent gossip
Silent slander
There is no one who will turn his back
Who will not have an issue with which to compromise a gossip through
others
This is the declaration of Ifá to Òrúnmìlà
When people were using him as a subject of slander
They advised him to offer sacrifice
He complied.
Now, continue with your gossip
No slander will remove the sweetness of honey
Continue with your gossip
It's when you proffer slander on me
That I became very rich
Continue with your gossip
No slander will remove the honey in the form of sweetness
Continue with your gossip
It's when you pronounce slander on me
That I built houses in the houses
Continue with your gossip
No slander will remove the sweetness of honey
Continue with your gossip
It's when you pronounce slander on me
That I gave birth to many more children
Continue with your gossip
No slander will remove the sweetness of honey
Continue with your gossip
It's when you slander about me
That I became a proud possessor of all Ire
Continue with your gossip
No Slander will remove the sweetness of honey
Continue with your gossip.
Ifá says that no matter what people do to run down the client, they
will continuethriving He or she should continue to do good though. He or she
must do his or her pure mind and lives a pious life that he or she should help
whoever is in of his or her help. He or she should not
differentiate. For doing so, Olódùmarè will be multiplying the client's
possessions several times more.
VII.
Ifá says that the client plans to start a project or is
planning to travel on business ventures, he or she need to offer sacrifice to
ensure success. Ifa also says that the client has made several efforts to
success and all the efforts ended in failure and shame. Ifá says that the
client needs a "bath and wash" to Keep all the spirits responsible for
the failure of this person away. Ifa also says that a street, area,
adventure, institution or foundation would be named after this client in the
nearest future. All he or she needs to make presently is to offer all the
appropriate sacrifice such as prescribed by Ifa. On these, Ifá says:
Orí omo dára
Bàbá a rè ni ò mò
Díá fún jègbè
Ti n rook Ode
Wón ní ko sákale. ebo ní síse
Ó pe Awo lékèé
Ó pe Èsù l'ólè
Ó ko'ti ògbonhin s'ébo
Translation:
The child has good fortune
But the father is not aware
That was the declaration of Ifá Jègbè
When he was going on a hunting expedition
They advised him to offer sacrifice
He called the Awo a con artist
He labeled Èsù Òdàrà thief
He simply ignored the advice to offer sacrifice
Jègbè was a prince in Òyó. In fact, he was the first child
and clear heir to the throne. however, Jègbè loved to engage in
something adventurous. As a result the result, he became a
fulfilled hunter. He had killed, Elephants, Tiger, Lions, Leopards, bush cow,
pythons, and cobras and so on. One day, he planned to go on a hunting
expedition, he consulted his Awo accordingly
for the consultation of Ifa. They advised him to offer sacrifice
with a mature goat to ensure outstanding success in his hunting
trip. He was told that he would kill many games, but there was a need for
him to offer sacrifice to avoid the game he could have killed and put on
ridicule in the process. On hearing this, he told the Awo that as a fulfilled
hunter, how could he kill a game and then, lose it ? He concluded that it was
not possible. He said that the Awo only looking for his goat to eat. He
called them all kinds of names and He left the Awo house. When he left the
Awo's house, he went to his own house and prepared for the trip. He
decided to go alone so that no one could cheat him out of any game he
will succeed in killing He then headed towards the deepest part of the forest.
On the third day he had been hunting in the forest, Jébé saw a large elephant
and killed it. A group of robust men numbering approximately twenty was quickly
organized and they followed Jégbé to the forest to bring the animal home. The
Oba (Father of Jégbé) also told the group to come directly to his palace in
order to give Jégbé, brave hunter, his blessings. When they reached the
forest, Jegbe went directly to the site where the elephant had fallen. To his
dismay, what he found was a small hill while the Elephant would not be found
anywhere. Men search everywhere without locating the elephant. Finally,
everyone returned home empty-handed and disappointed In the village each one
concluded that Jegbe did not kill any elephant but merely decided to use
his position as an heir to play a prank on everyone.
Feeling embarrassed, Jegbe decided to go back to the forest and
kill another animal that could make everyone believe that he had been speaking
the truth from the beginning. On the third day, he succeeded in killing a very
large buffalo. He was so happy that he ran home and announced his death to all.
As before, a group of robust was also dispatched to follow him in the
forest. When they reached the site where the animal had fallen, They
could not found it anywhere. Instead, what they found the place was an anthill.
They search everywhere without any success. The party returned
home empty-handed. Jegbe became all the laughing stocks in the
community. They labeled him a liar and a little person and unreliable Jegbe on
his own part became very frustrated. He considered that the only action that
would wash this shame away for him is to prove to all and
sundry that he killed those real animals. He calculated then to come out
that he could do this by killing another animal still so that everyone could
see it. Therefore, he went to the forest the third time, this time with more
determination. Luckily for him, he was able to kill a giant antelope on the
third day. He then split the animal in pieces before returning home to invite
people to follow him to carry the game .A group of robust men was organized to
follow him to the forest reluctantly.
However, in the forest Jègbè and his group went
straight to the place where the animal had been killed. To his absolute
surprise, there was no trace of the animal. There was no traces of
blood, no mark and no impression of fact, they .They found a stream on
the site. Everybody swear never to follow Jègbè again to forest. When the news
reached the community, Jègbè became a subject of ridicule. Each citizen
was wondering and was speculating on the kind of leader he would be in life if
He became the king of the town. Some went to the extent of saying that
they would have oppose any of his nomination when the time and failure came,
they would have summon meeting outside the village for
him. They said that they would not know how to forgive a person
deceiving them or choose them as their leader. In the
meantime, everyone avoided him like someone suffering from leprosy.
Jègbè became discouraged, frustrated and disappointed. He moved alone, without
any friend, without the sympathetic and without the comforter. While he was
ruminating on his misfortune, he remembered what the Babalawo had told him that
he should offer sacrifice against a shame. He then returned the Awo to offer
the sacrifice. The Awo told Jégbé that before any other could be done, Jègbè needed
to offer the sacrifice and perform ritual to Èsù with a mature goat for each
one. He came in and quickly and brought the two goats. After the
sacrifice and ritual, they told him that the evil spirits that surround him and
responsible for his string of failures must be exorcise. They asked him to get
a large barrel filled with water, pieces of firewood and its fabric of disuse
(or rag). He got all the items without delay. The Awo printed Ogbè Alárá in the
divination tray, he recited the incantation in this Odù and poured it inside
the barrel. Jègbè was told to carry all these items in the forest and bath with
the water inside the barrel. After this, he would make fire with the pieces of
firewood, leave drop the fabric of the unused inside the fire and use the fire
to dry and warm his body. Jègbè was assure that all his bad luck would
disappear and fortune would smile to him if he could do this. he complied.
While in the forest, he took his bath as instructed by the Babalawo. He made
the fire there and in complete nudity, he sat down to warm himself with fire,
all the while, he was praying for the whole IRE to return to his life. As
this was happening, a battalion of warrior-hunters who had engaged in several
military campaigns was coming back from the war front. They were exhausted and
fatigued by the war. They were looking for any community or village to
establish as their base. From the time they had been returning from the trip,
they had not seen any sign of human activity. In Yoruba Land, the Hunters are
normally used as warriors during wars. The hunters in the community
can be quickly grouped, trained and sent to the war front to defend the
community. When they were passing, one of them saw the smoke of the fire made
by Jègbè, and told them ,that was a sure sign of human life around that area.
They all sighed sign of relief. They just moved towards the smoke direction to
discover Jègbè completely naked by the fire. When he sighted these
hunters / warriors, he dress quickly and approached them. They exchanged
greetings and other jokes. They inquired from him where the town was in
that vicinity. He replied that the village was no way too far away from the
place and that he was prince and heir evident to the throne. The hunter asked
him to take them to the village and at the same time to help ask permission of
the Obá allow them to establish in the village, Jègbè agreed in taking them to
town. In the palace, Jègbè narrated how he had met the warriors in the forest,
how they had sought their indulgence to help them secure approval to settle in
the village. The whole palace court, including bosses, praise singers,
representatives of merchants, leaders of hunters, and so on successively in the
palace. The Obà asked Jègbè to repeat his story. He did. All the people
presentstrat to laugh laughter and started joking Jègbè. They said
that nobody had ever forgotten that how Jègbè came to summon people in
town with the announcement that he had only killed an elephant to find that it
was no elephant but a hill, that he he also came to announce that he had just
killed a buffalo to discover that it was a anthill. He also came with the
announcement that he had only killed one antelope biut they find out it
out it was a stream he saw. They said that as a habitual liar, his story was
nothing more than one of his fabrications. He tried unsuccessfully to convince
the Court of the palace. He asked the court to dispatch two people to follow
him on the outskirts to the people to verify their history. They all
refused to do so. Nobody wanted to be driven to A walk through Jègbè for the
fourth time. When he realized that he could not make the court would change
their mind, he requested that what was he going to tell the warriors that
they were waiting outside the town. They tell him to take the his warrior
to a new site around the site near and become their oba He could not
believe what he was listening to. He came out of the palace as a happy man. On
the part of the whole palace court, they were convinced that he was simply
lying and that the story was a fabrication of hisimagination. Jègbè returned to
the outskirts of the town and transmitted what the palace had said
to the warriors. They were all so happy that that they pay their homage
to him. They followed the western part of the village far and fixed. Where they
settled in known until today as the village of Ikoyi while Jègbè was installed
as the first ONIKOYI of Ikoyi town.
Jègbè was so happy and grateful to Olódùmarè that he announced
whoever was taking care of himself. When his father heard about his fortune, he
understood that Jègbè could not liein everything he had told them after all.
Orí omo r dára
Bàbá a rè ni ò mò
Díá fún jègbè
Wón ní ko sákale. ebo ní síse
Ó pe Awo lékèé
Ó pe Èsù l'ólè
Ó ko'ti ògbonhin s'ébo
Ó wá pa erin
Ó di òkè
Ó pa efòn
Ó di ògán
Ó pa àgbònrín
Ó di Odò
Ó wa gbébo, or rúbo
Kò pé, kò jìnnà
Ire gbogbo wá ya dé tùtúru
Èrò lpo àti t'Ofà
E wà bá ni ni wòwó ire gbogbo
Njé Ogbè e Jègbè ikú iró
Iró d'olà nílée wa o
Ogbè e Jègbè, ikú iró
Translation:
The child has good fortune
But the father is not aware
That was the declaration of Ifá a Jègbè
When I was going on a hunting expedition
They advised him to offer sacrifice
He called the Awo a con artist
He labeled Èsù Òdàrà thief
He simply ignored the advice to offer sacrifice
Then, he killed an elephant
It became a buffalo
He turned to an ant hill
He killed an antelope
He turned to a calm stream
He offered the sacrifice then as prescribed
Before long, not too far
All the Ire came to him in abundance
Travelers to Ipo and towns of Òfà
Let's unite in the middle of all the Ire
Now, Ogbè-Jègbè (Ogbè-Alárá), the liar specialist
Liar had become in prosperity in my house
Ogbè-Jègbè, the specialist liar.
Commentaries
This lesson derive from this odu ifa above make it clear that
overconfidence kill. Confidence is good but overconfidence usually sinks the
ship. This saying is what applicable in this Odu. This stanza also teach us the
importance of retracing our step after mistake have been made to make
every necessary correction and amendment where necessary.
VIII.
Ifa says that it foresees the Ire of the children
for a woman who is having aproblem to become pregnant and give birth to
children. Ifá says that this woman will be blessed with three important children
in her life. Ifa says that women should desist from taboo. She
should never be a sculptor, an artist, tie-and-dye maker or engage in any
profession that comes in contact with dark paints, clothing dark substances,
She should desist from this. He should use white dresses in all the
time, she should offer the appropriate sacrifice and perform ritual to
Obàtálá, she would become pregnant soon.. The three children are
nevertheless associated with Obàtálá. The names of the children when they were
born will be Alálàádé, Tàlàbì and Sàlàkó. On these, Ifá says:
Akáwòrán ò jé
A si igi oko lóore, múu je
Àwòrán ò jìn 'fin Awo Obàtálá
Díá fún Òòsànlá Òsèèrèmàgbò
To fèyìntì mójú ekún sùnráhùn tomo
Wón ní kó sákáalè ebo ní síse
Ó gbébo, or rúbo
Translation:
A doll collector can not eat them
A favor extends to a wooden farm but the wood is missing to this
appreciation
A doll can not die drowned, the Awo of Obátàlà,
He was the one who launched Ifa for Òòsànlá Òsèèrèmàgbò
When crying in regret of his inability to have
children
They advised him to offer sacrifice
He complied.
Obàtálá was unable to father a child from his village. His wife
was unable to become pregnant and bring him children. He also did not
have any followers. He found it difficult to associate with his
colleagues because as powerful as he was, he had no one to relate to
or keep his company. He therefore approached the group of Awo
mentioned above for the Ifa consultation. Would he become a proud father
of his own children in life? Would he have many followers
whom he would relate and keep his company Could he have disciples
that would be worshiping his religion when he could have departed
from this world? Obàtálá was assure that he would have many followers and that
he would give birth to three children who will be important in life. He
was advised to offer sacrifice with three roosters, three hens, 16 snails, 16
native markers (husk) and cocoa butter and money. He complied. They also asked
him to advise his wife to never wear any dress colored mostly with dark colors.
They also asked him to inform his wife to desist from using dye for anything.
She should not use indigo (colored plant) or any dark painting in their daily
activities. He informed the wife and she too complied Soon after, the
spirits responsible for given people children smiled at the
wife of Obatala, her the uterus was opened and she gave birth to three
children in rapid succession. Obàtálá was very happy, he had his own children,
he had followers and disciples. He was singing like this and dancing and
giving praise to his Awo and Olódùmarè for hearing his
prayers:
Akáwòrán ò jé
A si igi oko lóore, múu je
Àwòrán ò jìn 'fin Awo Obàtálá
Díá fún Òòsànlá Òsèèrèmàgbò
To fèyìntì mójú ekún sùnráhùn tomo
Wón ní kó sákáalè ebo ní síse
Ó gbébo, or rúbo
Kò pé, kò jìnnà
Ire omo wá ya dé turtúru
Njé Alàlàádé omo ò mini
Tàlàbí omo ò mi ni
Sàlàkó o dé ò, omo Òrisà
Èmi ò d'aró mó o
K'ómo o làún my
Èmi ò d'aró mó ò
Translation:
The doll collector can not eat them
A favor extends to a wooden farm but the wood lacked this
appreciation
A doll can not die drowned, the Awo of Obátàlà,
He was the one who launched Ifá for Òsèèrèmàgbò
When crying in regret of his inability to have children
They advised him to offer sacrifice
He fulfilled
Before long, not too far
The Ire of children come to him in abundance
Now, Alálàádé is my child
Tàlàbí is my child
Here comes Sàlàkó the child of Òrisá
I no longer commit to dye
Please allow my child to survive for me
I am no longer using dye.
Ifá says that the client for whom this Odù is revealed will not
only have the children, but that their children would also surviv them . She
must of any save against using anything which is a taboo for her. She should
not wear dark-colored dresses, she should not use them as a cover or bedspread
for the bed, she should not use dye, she should not engage in the wood carving
business, she should not use dolls for something and her husband must also
observe all these taboos so that he can
give birth to children and for children to survive them.
IX.
Ifá says that it foresees the ire of prosperity and Ifa
support for the client for whom this Odú is revealed. Ifá
says that as currently all the client's prayers are not answered because
Òrúnmìlà is fast asleep and has not answered his or her prayers. Ifá says that
the client needs to know the appropriate things to use as a sacrifice to wake
up Òrúnmìlà and so that Òrúnmìlà answer his or her prayers. the moment Òrúnmìlà
woke up properly, everything that the client wants and needs must be provided
by him or her . A stanza in Ogbè-Alárá in support of this assertion says:
Orúnmílá ló dí fììrí-sìdun
Ifá mo ló dì fììrí-sìdun
Ojúmó mó
Mo bá Baba nínú u Káà Kerìndínlógún
Níbi tó gbé n da aso iná borí
Tó n wèwù èjè kanlè
Tó n hannrun mìyáárá-mìyooro
Wón ní onísé Akápò rè ló dé
Òrúnmila ní kinló mú lówó
Wón ní ó mú eku méjì Olúwéré lówó
Òrúnmila ní kò to òun-un jí.
Translation:
Òrúnmìlà says it's time to sleep
I echo that it's time to sleep
When the dawns of the day
I met Òrúnmìlà in the sixteenth room
Where he covered his head with a running tunic full of lice
He put on the dress full of blood (sucked out by the lice)
He was snoring heavily
They told him that a delegate of his disciple has arrived
Òrúnmìlà inquired about what the delegate brought
They replied that he brought two fast-moving rats
Orunmila replied that these were not enough to wake him up.
Orunmila disciple was having many problems. He had no
money, no wife, no child, no Ire at all. He consulted Ifá and he was informed
that all his prayers were not answered by Òrúnmìlà because he (Òrúnmìlà) was
quickly fell asleep and did not hear all his prayers. He prayed
asking to offer sacrifice to Òrúnmìlà in asking to wake him up to listen
to his prayers could. The Akápò offered a sacrifice then with two rats. When
the spirits responsible for taking the rituals and sacrifices to the
appropriate rooms led the rats to Òrúnmìlà where he was sleeping in the
sixteenth room of his heavenly house, the sacrifice was completely rejected as
it was not the right sacrifice to wake him up from his sleep.
Orúnmílá ló dí fììrí-sìdun
Ifá mo ló dì fììrí-sìdun
Ojúmó mó
Mo bá Baba nínú u Káà Kerìndínlógún
Níbi tó gbé n da aso iná borí
Tó n wèwù èjè kanlè
Tó n hannrun mìyáárá-mìyooro
Wón ní onísé Akápò rè ló dé
Òrúnmila ní kinló mú lówó
Wón ní ó mú eku méjì Olúwéré lówó
Òrúnmila ní kò to òun-un jí.
Translation:
Orunmila says it's time to sleep
I echo that it's time to sleep
When the dawns of the day
I met Òrúnmìlà in the sixteenth room
Where he covered his head with a running tunic full of lice
He put on the dress full of bloodstains
He was snoring heavily
They told him that a delegate of his disciple has arrived
Òrúnmìlà inquired about what the delegate brought
They replied that he brought two swimming elegant fish
Orunmila replied that this was not enough to wake him up.
Understand that before two rats used as a sacrifice were not
appropriate to wake up Orúnmìlà of his sleep, the Akápò offered another
sacrifice with two fish. These were also rejected by Òrúnmìlà as inappropriate
to awaken him.
Orúnmílá ló dí fììrí-sìdun
Ifá mo ló dì fììrí-sìdun
Ojúmó mó
Mo bá Baba nínú u Káà Kerìndínlógún
Níbi tó gbé n da aso iná borí
Tó n wèwù èjè kanlè
Tó n hannrun mìyáárá-mìyooro
Wón ní onísé Akápò rè ló dé
Òrúnmila ní kinló mú lówó
Wón ní ó mú eku méjì Olúwéré lówó
Òrúnmila ní kò to òun-un jí.
Translation:
Òrúnmìlà says it's time to sleep
I echo that it's time to sleep
When the dawns of the day
I met Òrúnmìlà in the sixteenth room
Where he covered his head with a running tunic full of lice
He put on the dress full of bloodstains
He was snoring heavily
They told him that a delegate of his disciple has arrived
Òrúnmìlà inquired about what the delegate brought
They replied that he brought two birds, swift in flight
Orunmila replied that this was not enough to wake him up.
When before two rats and two fish used as a sacrifice were not
appropriate for
Awakening to Òrúnmìlà, Akápò used two birds as a sacrifice. The
sacrifice was rejectedalso by Òrúnmìlà as inappropriate to wake him up.
Orúnmílá ló dí fììrí-sìdun
Ifá mo ló dì fììrí-sìdun
Ojúmó mó
Mo bá Baba nínú u Káà Kerìndínlógún
Níbi tó gbé n da aso iná borí
Tó n wèwù èjè kanlè
Tó n hannrun mìyáárá-mìyooro
Wón ní onísé Akápò rè ló dé
Òrúnmila ní kinló mú lówó
Wón ní ó mú eku méjì Olúwéré lówó
Òrúnmila ní kò to òun-un jí.
Translation:
Òrúnmìlà says it's time to sleep
I echo that it's time to sleep
When the dawns of the day
I met Òrúnmìlà in the sixteenth room
Where he covered his head with a running tunic full of lice
He put on the dress full of bloodstains
He was snoring heavily
They told him that a delegate of his disciple has arrived
Òrúnmìlà inquired about what the delegate brought
They replied that he brought two goats with large livers
Orunmila replied that this was not enough to wake him up.
When Akápò had not awakened to Òrúnmìlà with rats, fish, birds, he
tried two Goats and also failed. He admitted then that he did not know what to
use to wake up Òrúnmìlà to listen and answer your prayers. That was when Òrúnmìlà
told Akápò to go and look for kola nuts, alligator pepper and bitter
kola. Òrúnmìlà asked Akápò to put some grains of the alligators season
pepper in your mouth along with the kola nut and bitter-kola and chew
them together in fine paste . After this put hot drink (liquor) in his mouth
mouth and spit everything and spite IKIN (the holy palm-nuts). Akápò did
this and Òrúnmìlà started completely to wake. He listened to the prayers of the
Akápò and granted his prayers. He began to be wealthy, he had a wife and he had
children, he built many houses and became a very happy man in his life.
Orúnmílá ló dí fììrí-sìdun
Ifá mo ló dì fììrí-sìdun
Ojúmó mó
Mo bá Baba nínú u Káà Kerìndínlógún
Níbi tó gbé n da aso iná borí
Tó n wèwù èjè kanlè
Tó n hannrun mìyáárá-mìyooro
Wón ní onísé Akápò rè ló dé
Òrúnmila ní kin ló mú lówó
Wón ní ó mú eku méjì Olúwéré lówó
Òrúnmila ní kò to òun-un jí
Orúnmílá ló dí fììrí-sìdun
Ifá mo ló dì fììrí-sìdun
Ojúmó mó
Mo bá Baba nínú u Káà Kerìndínlógún
Níbi tó gbé n da aso iná borí
Tó n wèwù èjè kanlè
Tó n hannrun mìyáárá-mìyooro
Wón ní onísé Akápò rè ló dé
oni ní kin lo mu lowo
Wón ní ó mu eja méjì àbìwè agbàdà lówó
Òrúnmìlà ní kó tó òun-un jí
Orúnmílá ló dí fììrí-sìdun
Ifá mo ló dì fììrí-sìdun
Ojúmó mó
Mo bá Baba nínú u Káà Kerìndínlógún
Níbi tó gbé n da aso iná borí
Tó n wèwù èjè kanlè
Tó n hannrun mìyáárá-mìyooro
Wón ní onísé Akápò rè ló dé
oni ní kin lo mu lowo
Wón ní or mu eye méjì abìfò fanga lówó
Òrúnmìlà ní kò to òun-un jí
Orúnmílá ló dí fììrí-sìdun
Ifá mo ló dì fììrí-sìdun
Ojúmó mó
Mo bá Baba nínú u Káà Kerìndínlógún
Níbi tó gbé n da aso iná borí
Tó n wèwù èjè kanlè
Tó n hannrun mìyáárá-mìyooro
Wón ní onísé Akápò or what of
Ó ní kín ló mú lówó
Wón ní or mú were méjì abèdò gbékè lówó
Òrúnmìlà ní kó tó òun-un jí
Mo jéwó òbùn, dáso ró mi
Mòtùn Àkárábá
Meuse. mo yè
Mòtùn Òbà
Eégún Alágòtún omo alàgbá lùgbù sorò
Eégún Alágòtún omo alàgbá lùgbù sorò nítorí omo
Eyín lára iwájú
Áwa lèrò èyìn
Ará iwájú ló n k'érò èyìn logbón
Òrúnmìlà ní kí Akápò òun lo mù ata tí kó lajú
Kó ní obí tí kó làyà
Kó lo ní oti abojú ràjuràju
Akápò lo ní ata tí kò lajú
Ò lò ní obí tí kò làyà
Ò lo ní otí abojú ràjuràju
Òrúnmìlà wà nñi hènnhèn-èn
Nígbàyí ní mo wáá jí wàyí o
Ifá tí or bá jí
Kóo síjú àánún re wò Mí Ifá
Ojú Ire, nìràwò òkè n yes wo tilè
Ifá tí or bá jí
Kóo síjú ajé re wò me Ifá
Ojú Ire, nìràwò òkè n yes wo tilè
Ifá tí or bá jí
Koo síju ayaà re wò me Ifá
Ojú Ire, niràwò òkè n yes wo tilè
Ifá tí or bá jí
Kí o siju omo re wó mí Ifá
Oju Ire lomo kékeré n yes wo àwo lójú
Ojú Ire
Kò pé kò jìnnà
E wá bá mi ní wòwó Ire gbogbo.
Translation:
Òrúnmìlà says it's time to sleep
I echo that it's time to sleep
When the dawns of the day
I met Òrúnmìlà in the sixteenth room
Where he covered his head with a running tunic full of lice
He put on the dress full of bloody spots (sucked off by lice)
He was snoring heavily
They told him that a delegate of his disciple has arrived
Òrúnmìlà inquired about what the delegate brought
They replied that he brought two rats, running fast
Òrúnmìlà replied that this was not enough to wake him up
Òrúnmìlà says it's time to sleep
I echo that it's time to sleep
When the dawns of the day
I met Òrúnmìlà in the sixteenth room
Where he covered his head with a running tunic full of lice
He put on the dress full of bloodstains
He was snoring heavily
They told him that a delegate of his disciple has arrived
Òrúnmìlà inquired about what the delegate brought
They replied that he brought two fish, elegant swimming
Orunmila replied that this was not enough to wake him up.
Òrúnmìlà says it's time to sleep
I echo that it's time to sleep
When the dawns of the day
I met Òrúnmìlà in the sixteenth room
Where he covered his head with a running tunic full of lice
He in the dress full of bloodstains
He was snoring heavily
They told him that a delegate of his disciple has arrived
Òrúnmìlà inquired about what the delegate brought
They replied that he brought two birds, swift in flight
Orunmila replied that this was not enough to wake him up.
Òrúnmìlà says it's time to sleep
I echo that it's time to sleep
When the dawns of the day
I met Òrúnmìlà in the sixteenth room
Where he covered his head with a running tunic full of lice
He put on the dress full of bloodstains
He was snoring heavily
They told him that a delegate of his disciple has arrived
Òrúnmìlà inquired about what the delegate brought
They replied that he brought two goats with large livers
Orunmila replied that this was not enough to wake him up.
I admit my ignorance, please educate me
Móotún Akárábá
I hide inside your chest and survive
Mòtùn Òbá
The doll - wearing masquerade that beat AGBA drumming to perform
rituals
repeatedly
The doll-wearing masquerade that hit ababa drumming to perform
repeatedly
Rituals because their children
You are the leader
We are the followers
The leaders are the only ones who show the wisdom of the followers
Òrúnmìlà asked the disciple to get alligator pepper
To get kola nut / kola bitter
To get alcohol (liquor)
Akàpó got aligator
He got kola nut / bitter kola
He got alcohol
Orunmila says that's right
It is now that he is fully awake
Ifá when they are fully awake
Please look at me with compassion
It is with compassion that the compassion that the gaze of the
celestial star to the star
under Ifá when you are fully awake
Please look me with your eyes that help people acquire wealth
It is with the eye of compassion that the gaze of the celestial star
to the stars below
Ifá when you are fully awake
Please watch me with your eyes that help secure a wife
These are good eyes that a wife looks at her man
Ifá when you are fully awake
Please watch me with your eyes that help people bring many children
These are good eyes that a child looks at in a decorated plate
Before long, not too far
Meet me in the middle of all the Ire in life.
Ifá says that the client will be able to acquire all the Ire in life.
Ifa asks to be patience and prayerful. Ifa also says that the client
should not behave as if he or she knows everything. He or she they should
always consult others and consult Ifa if he or she is in doubt about
something.by so doing, a lot of time, effort and resources must be saved.
X.
Ifá says that the client for whom this Odù is revealed is better
if he or she establishes business of it own without join hand or
make partnership with anybody . Ifá says that it is not in his or
her interest to enter n association with someone no matter how intimate
the person may be to him or her. Ifá says that the people he will
enter ino asscociation with will only cheat her ,They would plan to harm or
eliminate him or her as well . Therefore, he or she must Start the business
alone, no matter how small the business may be. It is the only guarantee him
the rest of his mind and success. Ifá says that when starting a commercial
venture, the client should start with what he knows very well and not what he
was informed by others that would be good for him or her, the client would have
there to think based on the knowledge that he or she has previously acquired
and above all, he or she should have control over himself d all times.
Ifa says that those who were cheating the client would return to beg for favors
from the client in the future. He or she must always keep in mind that it
does not matter what he or she she would do for these people, they would never
be satisfied. They are avid, bad and callous. The client would surpass them
however. Ifá also says that the client would gain large IRE that
would change his or her life completely from poverty to riches, from grass to
grace, he IRE would come to the client within seventeen days. He However, the
client must be very careful because this can signal the beginning of his
problems with his own envious colleagues. Ifá recommends that the client
must offer sacrifice, perform ritual to Ifá, his or her fatherly ancestors and
his or her celestial peers. On these, Ifá says:
Òrúnmìlà ló dí Aláàáró sàáró o
Ifá mo ló di Alàáàró sàáró o
Òrúnmìlà bá Ògún sàáró
Ògún he ako ajá méwàá
Ògún ko lo ko fún enìkan.
Translation:
Òrúnmìlà says it's time for Àárò union of company
I echo that it is time for Àárò union of company
Òrúnmìlà entered Àárò risky business unions with Ògún
Ògun chose ten male dogs
Ògún took everything away without sharing with anyone.
One day, the Ògún approached Òrúnmìlà to allow the two to enter
ÀÁRÓ in union of company to reinforce the commercial success opportunities of
both parties. He said to his friend that allowed him to distribute male dogs as
was specialty area of Ògún. Òrúnmìlà agreed willingly. They start the
business one day. They were able to secure ten dogs. At the end of the day,
Ògún take all the dogs away without think about giving his own portion of
the business to Òrúnmìlà. This lead to the the end of the union of
business between the duo
Òrúnmìlà ló dí Aláàáró sàáró o
Ifá mo ló di Alàáàró sàáró o
Òrúnmìlà bá Sango sàáró
Sango he agbo méwàá
Sango ko lo ko fún enìkan o.
Translation:
Òrúnmìlà says it's time for Àárò union of company
I echo that it is time for Àárò union of company
Òrúnmìlà entered into Àáró a business risk union with Sàngó
Sàngó chose ten rams
Sàngo took everything away without sharing with anyone.
After Àáró business union in business with Ògún ended in
disaster and the absolute disadvantage of Òrúnmìlà, Sàngó approached Òrúnmìlà
and advised him to forget what had already happened. Sàngó persuaded
Òrúnmìlà then to form a union of risky business in Àáró with him (Sàngó) to
make it possible for Òrúnmìlà make up for his loss. Orunmila agreed. They
started with business ram, the Sàngó specialty. The first business union that
the duo entered yielded ten rams. Sàngó took all the Rams away without sharing
them with Òrúnmìlà. Òrúnmìlà lost everything again in this busines
Òrúnmìlà ló dí Aláàáró sàáró o
Ifá mo ló di Alàáàró sàáró o
Òrúnmìlà bá Orisanla sàáró
Orisanla he igbin méwàá
Orisanla ko lo ko fenìkan o.
Translation:
Òrúnmìlà says it's time for Àáró union of company
I miss that it's time for Àáró union of company
Òrúnmìlà entered Àáró in a risky business union with Òrìsànlá
Òrìsànlá chose ten large snails
Òrìsànlá I take everything away without sharing with anyone.
After the failure of the union of business enterprise with Ògún
and Sàngó, Òrúnmìlà entered
in a business company union with Òrìsànlá. It was snail
business, a specialty of Òrìsànlá. They were able to choose ten large snails.
Òrìsànlá carry all away and did not share anything with Òrúnmìlà.
Again, Òrúnmìlà stayed out in this business.
Òrúnmìlà ló Aláàáró sàáró o
Ifá mo ló si Aláàáró sàáró o
Òrúnmìlà bá Òsùn sàáró
Òsùn he àgádá adam méwàá
Òsún ko lo kò fénìkan
Translation:
Òrúnmìlà says it's time for Àáró union of company
I miss that it's time for Àáró union of company
Òrúnmìlà entered Àáró in a risky business union with Osun
Osun chose ten hens from AGADA
Osun took everyone away without sharing with anyone.
Orunmila had the same experience that he had had before with Sango,
Ògún and Obatala
with Osun. She took all the ten hens of AGADA away that
they caary out the the commercial transaction without giving
Orunmila any things..
Òrúnmìlà ló di Aláàáró sàáró o
Ifá mo lá di Aláàáró sàáró or
Òrúnmìlà ba awon iya mi sàáró
Àwon Ìya mi he àlágbálagbà epo
Àwon Ìya mi ko lo won ò fénìkan o
Translation:
Òrúnmìlà says it's time Àáró union de empresa
I echo that it's time Àáró union of company
Òrúnmìlà entered Àáró in a risky business union with Brujas
The Witches chose ten large buckets of palm oil
The Witches took them away without sharing with anyone.
The same experience that Orunmila had with Ògún, Sango, Obatala
and Osun was what he
He had with the Witches. They cheated Orunmila.
Òrúnmìlà lò di Aláàárò sàáró
Ifá mo ló di Aláàáró sàárò o
Aáàáró-sáàró
Diá fún Òrúnmìlà
Níjó tí wón n lo bá Baba sàáró
Wóm ní kó sákáalè ebo ní síse
Ó gbébo ó rubo.
Translation:
Òrúnmìlà says it's time for Àáró union of company
I echo that it's time Àáró union of company
ALAAARO-SAARO
He was the one who shot Ifá for Orunmila
When he was going to enter into others in Àáró risk union
They advised him to offer sacrifice
He complied.
After Orunmila had been cheated on five different occasions by
his intimate partners, he went to the Babalawo mention avove to determine
determining whether or not he had continue with Àáró union of business
company. The Awo said Orunmila that he should never compromise in any business
union with anyone when he would always be ripped off in the process. Orunmila
was informed that his business colleagues were greedy people. They advised him
to offer sacrifice with two chickens and money. He was also performing Ifa
ritual with a goat. He was performing ritual to the ancestor of the
person who represents his paternal ancestor
with a goat and then he performs ritual to his celestial parents
with a rooster. He fulfilled They asked him then to start the business that he
understood and he forgets any business presented to him through others.
Orunmila started practicing Ifá and nothing else. Before long, he got very
successful. It came to a stage that none of Ògún, Sango, Obatala, Osun or the
witches could secure any means of sustenance without Orunmila. Even with all
that Orunmila was doing for hold them, they were not satisfied. One day,
the five of them hatched a great plan to eliminate Orunmila. they invented
various means of ensuring that he died. On the eve of the day they were going
to carry out their plan. Orunmila had a dream that gave her cause to worry. He
went consequently for Ifa consultation with one of its numerous students.
Sigidi-Màgbà
Díá fún Òrùnmìlà
Ifá n be níràngun òtá
Ó n fojoojúmó kominú ogun
Ó n lá làá àlákálàá
Ó n sun oorun ìsùnkusùn
Wón ní kó sákáalè ebo ní síse
Ó gbébo ó rubo.
Translation:
Sigidi-Magba
He was the one who launched Ifa for Orunmila
When in the midst of enemies
When he was contemplating war daily
And he was having bad dreams
And experiencing nightmares
They advised him to offer sacrifice
He complied.
The Babalawo reported that Orunmila was living, eating,
drinking, sleeping and waking up right in the midst of his enemies. He informed
Orunmila that a plan had been designed to eliminate it. He then advised
Orunmila to offer sacrifice with three roosters, three chickens and money. He
complied. After this, the wood ash and the Orunmila's urine were put together
in a pot of clay and placed next to a bush. After all this had been done, there
was great disagreement between the five conspirators on how to carry out
their bad plan. The discordance degenerated into a open confrontation. In the
end we all knew what caused their fight. Orunmila was happy that they
were unable to carry out their bad plan. They all came to beg Orunmila. He
forgave them and they also promised never to repeat things like that again.
Òrúnmìlà ló dí Aláàáró sàáró o
Ifá mo ló di Alàáàró sàáró o
Òrúnmìlà bá Ògún sàáró
Ògún he ako ajá méwàá
Ògún ko lo ko fún enìkan
Òrúnmìlà ló dí Aláàáró sàáró o
Ifá mo ló di Alàáàró sàáró o
Òrúnmìlà bá Sango sàáró
Sango ko agbo méwàá
Sango ko lo ko fún enìkan o
Òrúnmìlà ló dí Aláàáró sàáró o
Ifá mo ló di Alàáàró sàáró o
Òrúnmìlà bá Orisanla sàáró
Orisanla he igbin méwàá
Orisanla ko lo ko fenìkan or
Òrúnmìlà ló Aláàáró sàáró o
Ifá mo ló si Aláàáró sàáró o
Òrúnmìlà bá Òsùn sàáró
Òsùn he àgádá adam méwàá
Òsún ko lo kò fénìkan or
Òrúnmìlà ló di Aláàáró sàáró o
Ifá mo lá di Aláàáró sàáró or
Òrúnmìlà ba awon iya mi sàáró
Àwon Ìya mi he àlágbálagbà epo
Àwon Ìya mi ko lo won ò fénìkan o
Òrúnmìlà lò di Aláàárò sàáró
Ifá mo ló di Aláàáró sàárò o
Aáàáró-sáàró
Diá fún Òrúnmìlà
Níjó tí wón n lo bá Baba sàáró
Wóm ní kó sákáalè ebo ní síse
Ó gbébo ó rúbo
Njé kínì n ó ro là?
Oko òdèdè
Ni n or ro là
Oko òdèdè
Sigidi màgbà
Díá fún Òrúnmìlà
Baba n be níràngun òtá
Ò n fojoojúmó kominú ogun
Lá n lá àlá àlákálàá
ò n sun oorun ìsùnkusùn
Wòn ní kí Baba sákáalé ebo ní síse
Sigidi-mágbá
A kìí fiérérú mo'lé
A kìí fi ìtò sebè
Sigidi màgbá
Kò pé kò jìnnà
E wá bá ni lárùúsé Ògún.
Translation:
Orunmila says it's time for Àáró union of company (risk)
I echo that it's time for Àáró union of company
Orunmila entered into Àáró union of company with Ògún
Ògun chose ten dogs
Ògún took everything away without sharing with anyone
Orunmila says it's time for Àáró union de empresa
I echo that it's time Àáró union of company
Orunmila entered into Àáró union of companies with Sango
Sango chose ten rams
Sango took everything away without sharing with anyone
Orunmila says it's time for Àáró union de empresa
I echo that it's time for Àáró union of company
Orunmila entered into Àáró union of company with Òrìsànlá
Òrìsànlá chose ten large snails
Òrìsànlá took everything away without sharing with anyone
Òrìsànlá says it's time for Àáró union of company
I echo that it's time for Àáró union of company
Orunmila entered into Àáró business union with the witches
The witches took them away without sharing with anyone
Orunmila says it's time for Àáró union de empresa
I echo that it's time for Àáró union of company
AlaÀáró-sàáró
He was the one who launched Ifa for Orunmila
When he had entered another Àáró union of company (risk)
They advised him to offer sacrifice
He fulfilled
What will I cultivate to success
The farm on my balcony
Want me to cultivate to success
Sigidi-Magba
He was the one who launched Ifa for Orunmila
When in the midst of enemies
When he was contemplating war daily
And he was having bad dreams
And experiencing nightmares
They advised him to offer sacrifice
He complied.
Now, I deduce my authority from Sigidi-Magba
Do not let them kill me
From Sigidi-Magba I draw my authority
It is impossible to use wood ash as cement
From Sigidi-Magba I draw my authority
We do not use urine when cooking soup
From Sigidi-Magba I draw my authority
Do not kill me that I deduce my authority from Sigidi-Magba
Before long, not too far
Let us join where we use sacrifice to conquer the adversary.
Ifá says that the client could overcome his or his adversary.
Ifá says that the client should notenter the union of a business enterprise
(risk) with someone. It is not his or her interest to do so. This is
however not to say that the client can not start a business where he or she
would employ other people to work under him or her. All what Ifa is saying is
that the client should not enter the business partnership with other people.
XI.
Ifá says that this client should give respect to superiors, his
or her parents and those in authority over him or her. Ifá says that he or she
should seek the favor of his or her parents at all times. He or she must take
good care of his or her parents and all older people according to their ability.
He or she must show kindness, care, understanding and loving all the elder and
his or her parents so that he or she would receive their blessings at all
times. Ifa also says that the client should avoid being cursed by his or her
parents his or her superiors and all persons in positions of authority on top
of him or her. Ifa says that he or she should never provoke his or her parents
and / or higher than the magnitude that would force them to curse him or her.
Ifá says that if the parents of this client or their superiors bless them from
the depth of his mind, this would happen. Reciprocally, if he or she were over
curse, it would be like this. there is no sacrifice or ritual that will change
this. on this, Ogbè-Alara says:
Abuké y'ahón lalaala
Aràrá ab'èdò pomù
Afójú rìnnà tòun tòpá
Díá fún Obàtálá Òsèèrèpemàgbò
Èyí tó n fomí ojú sùngbérè omo
Tó n fi ara gbà'àwè àírípòn
Tó n fi owó osun nu ògiri gbígbe
Wón ní kó sákáalè ebo ní síse
Ò gbébo or rubo.
Translation:
A person with hump issues his tongue
A dwarf with his thick tight liver
A blind walks the path with his stick
They were the only ones who launched Ifa for Obatala Oseeremagbo
When crying in regret of his inability to have a child
When in sadness of his inability to have a child to secure it on
his back
When he apply the ointment to the wooden bed (to rub) on
the dry wall instead of
a baby
They advised him to offer sacrifice
He complied.
Obatala was traveling from one place to another. He was unable
to imprpregnant his wife, because of his frequent movements. He became very sad
because of this. He went consequently to the three Awo above
mention for Ifa consultation. They advised him to offer sacrifice of
three white doves, shea butter, 16 chalk native (husk), 16 snails and money. He
complied. They also asked him to take his wife on trips. He also fulfilled.
When he went to one of his friends' house known as Ládùbí, his wife got
pregnant. He had to leave her there to give birth so that he could be able to
continues his frequent journeys. The wife gave birth to a baby boy and the
babyhe named AGBON. When the boy was two years old, Obatala asked his wife to
continue following him over trips. The wife agreed. When they went to the
riverbank. She gave birth to another baby boy. The baby was named OKUNKUN. Two
years after the wife continued traveling with Obatala. She got pregnant again
and she gave birth to yet another child male. The baby was named OPE-ISAGA. The
baby was called Opesaga popularly or
simply Ope. All these children were well trained. Obatala
stopped traveling because of these children. He resided in Ile-Ife and gave
them social, moral, spiritual and economic education better than any parent
could afford the children at that time. When they they were sure that these
children had grown to a stage of maturity, they were married they and settled
down in their respective houses one after the other. When Obatala was sure that
these children could cover themselves, they left them and they continued their
travels. Obatala then traveled to one side of the ocean, halfway to the high
seas where the Sixteen great kings live (this site is presently within the
Atlantic Ocean. civilization had been submerged through water). this took
approximately sixteen years before he returned to Ilé-Ifé. When he returned,
his first port of call was AGBON's house. Obatala was treated raggedly by
his son. He did not give him water to drink, he did not give him food to eat
and he did not show any respect and sense of hospitality to him. When the night
came, he asked his son to allow him (Obatala) to sleepbut AGBON refused
sharply. Obatala left the house of AGBON and went towards the house of OKUNKUN.
Obatala was treated worse than the treatment he received at the AGBON house.
Obatala was pushed outside the house late at night. He then headed towards the
house of OPE-ISAGA. In the house of OPE-ISAGA he was very well come OPE-ISAGA
woke up the whole house to announce the arrival of his parents. He gave them
cold water to drink, he offered them food, He gave them water for a bath and
offered them the best room in their house to sleep. Obatala was very
happy with the treatment measured at him at the OPE-ISAGA house. A week after
his arrival, Obatala went to his own house. He built it within sixteen
days. Throughout this period, OPESAGA was responsible for everything their
parents needed. On the seventeenth day Obatala summoned his three
children. He asked AGBON why he had treated him (Obatala) in that way he
(AGBON) did. AGBON replied that it was because Obatala did not inform him
(AGBON) that he (Obatala) would be arriving at that date . AGBON said that he
did not plan for the arrival of his parents to the period that they arrived.
Obatala asked ÒKÙNKÙN why he (Obatala) did not welcome him. ÒKÙNKÙN put the
same defense that AGBON did. Obatala asked ÒPÈSÀGÁ then why he (ÒPÈSÀGÁ) had
chosen to take care of their parents. He replied that it was the responsibility
of every child to take care of his or her parents. Obàtálá then told AGBON that
no matter what efforts he made in his life, he he would only make combs but I
could never produce any honey. Obàtálá told him OKUNKUN that he would also
never be useful to him or someone in his life. He told OPESAGA would be blessed
wherever he went, and that no part of his body would be useless in life. All
this came to be. From that day that AGBON could not produce honey that could
have been useful OKUNKUN It was not useful to achieve something worthwhile. All
bad things were attributed to OKUNKUN there was not part of OPESAGA that was
not useful; the root was useful as fuel and medicine the trunk by making small
bridges, for construction and for fuel, the grain for palm oil, the juice as
palm-wine, the frond asbroom, and the grain for divination, palm kernel oil,
animal food and fuel and so on.
Abuké y'ahón lalaala
Aràrá ab'èdò pomù
Afójú rìnnà tòun tòpá
Díá fún Obàtálá Òsèèrèpemàgbò
Èyí tó n fomí ojú sùngbérè omo
Tó n fi ara gbà'àwè àírípòn
Tó n fi owó osun nu ògiri gbígbe
Wón ní kó sákáalè ebo ní síse
Ò gbébo or rubo.
Igbàtí yóó bìí
Ó bí Àgbòn sílée Ládùbí
Ó bí Òkùnkùn sì pòròpòrò odò
Ó bí Òpè- Ìsàgá
Ni se omo ìkanyìn wón lénjelénje
Obàtálà wá sawo ràpá òkun
Toun ilàméjì Òsà
Nílè olójà mèríndìnlógún
Dídé tò máa dé
Ópè-Ìsàgà nìkan ló mo baba won
Obàtálá ní Agbòn kò níí lóyín
ò ní Òkùnkùn kò nìì wúlò
Ò ní Òpé-Ìsàgá nìkan ni yóó kérè ayé je
Èrò Ìpo èrò Òfá
Ení gbé'bo níbè kó s'ebo o.
Translation.
A person with hump issues his tongue
A dwarf with his thick tight liver
A blind walks the path with his stick
They were the only ones who launched Ifa for Obatala Oseeremagbo
When crying in regret of his inability to have a child
When in sadness of his inability to have a child to secure it on
his back
When applying wood bed ointment (to rub) on the dry wall instead
of a baby
They advised him to offer sacrifice
He fulfilled
When he would give birth
He gave birth to Agbon in Ladubi's house
He gives birth Okunkun by the river bank
He gave birth to Ope-Isaga
Who was the last born
Obatala followed spiritual mission then to the side of the ocean
In the middle of the high seas
In the house of the sixteen great kings
When he came back
Only Ope-Isaga treated his parents well
Obatala said that Agbon would never produce honey
He said that Okunkun would never be useful
He said that only Ope-Isaga would win the world
Travelers to Ipo and Ofá
Allow those advised to offer sacrifice to do so.
Ifá says that the key to the client's success in life is equally
to stay with his or her parents. If your or your parents are happy with him or
her, your or your success is guaranteed. For another On the other hand, if the
parents are not treated well, there is no miracle that it will bring some
success to this client.
Commentaries
No commentrieas is require on this sefl explanatory Odu, where
Ifa re emphasise the important of respect to one parent and elderly people as a
key to open the door of success in life. Doing contrary is bellive that it will
attract the the opposite to the life of human. This is the law of God and the
gods . The manifestation is every where
XII.
Ifá says the client for whom this Odú is revealed should never
forget his or her benefactors. Or anyone who had done him a favor, no matter
how small or big , should be respected and must be reimbursed in the same
way. The client must always show appreciation to those who had done him
or her a favor no matter how small or seemingly insignificant, the favor
may be. The client must not be ashamed either or scared to recognize those who
had done him or her a favor and given them their place due of honor. On these,
Ifá says:
Oore é pé, asiwèrè é gbàgbé
Dia fun Igún
Tí n loó gbawo nílé Olófin
Wón ní kó sákáalé ebo ní síse
Ó gbébo ó rúbo
Translation:
Because a favor received had been long, the crazy one forgets
That was the declaration of Ifá for IGÚN
When going to to make Ifá for OLÓFIN
They advised him to offer sacrifice
He complied.
Igú was a fulfilled Babalawo. He was so good that people came
from far and near to consult him. There was nothing he could not do to ensure
that the problems of his clients client is solve , even at great
risk that physically bothers his person, emotionally,
psychologically and / or financially. All these made people made
label Igun "IGÚN AWO AYE" - meaning, Igún, the Awo of the
world. One day, he was invited by Olófin, the Oba of IFE-OODAYE to come and
consult Ifa for he (Olofin) in his (Olofin) palace. As the practice with all
the priest of Ifá. Igún he called his own resident Awo to launch Ifá for him to
determine what the result of his mission to the house of Olofin would have been
informed that Olofin was in serious trouble and that he (Igún)
could solve the problem for Olófin. Igún was nevertheless informed that his
health would be adversely affected in the process of solving the problems of
Olófin. This was because it would involve great risk, fatigue, physical and
mental exercise on the part of Igún. Igún was equally informed that for
all his efforts to solve the problems of Olofin, He (Igun) wouldbe been
avoided, humiliated, dishonored and discarded after finding a solution to the
problems of Olofin. It was also said that Olofin would not be a grateful
customer at the end. Igún was asked to offer sacrifice. He complied.
After hearing all this, and after the sacrifice, Igún resolved
to help Olofín . Igún said that Olófin was the Oba of the largest city in
the land. Anythings affected Olofin would certainly matter. If
Ifé-Oodaye was not fixed, nowhere on land he opened up. There would be crisis,
chaos and instability consequently in the whole world. Therefore he went to the
palace of Olofin, determined to help him . it does not matter the consequences.
Igún awo Ayé
Díá Fún Olófin n'Ífé Oòdáyé
Níjó tí ayée rèé fó bí igbá
Tó fáya gbàràgàdà gbaragada bí aso
Wón ní kó sákáalè ebo ní síse.
Translation:
IGU, the Awo of the world,
He launched Ifá for Olófin, the King of Ifé Oodaye,
When his (Olofin) life broke like the calabash
When he (the Life of Olofin) was completely torn as a cloth
They advised him to offer sacrifice.
Olofin was having serious problems in his life. His ascension to
the throne had brought calamities to the city of Ifé Oodaye. There was
hunger; there was pestilence; there was sterility between men and women; there
was general disorder in Ifé Oodaye. The inhabitants of Ifé Oodaye had begun to
question the convenience of Olófin for the throne. Therefore, nobody seemed
ready to respect him, nobody came to the palace to pay him respect, nobody
wanted to be identified with Olofin or anything that he represented at that
particular point. Therefore, Olofin decided to invite Igun to his palace
for Ifa consultation: What would he do to bring peace back to the city? What
were the things responsible for all these problems? Was he (Oloffin) the cause
of these problems and in that case, what should be done to solve social problems
,would it be solved?
Igún assured Olófin that the problems would be solved. Igún said
peace would return to Ifé Oodaye He said that the rain would end the hunger,
the spirits responsible for the pestilence in the city would disappear, men and
women would become sexually productive and there would be a general order in
society. He said that Olofin needed to show gratitude to those who helped him
one time or the other. He also advised Olofin that he Should show appreciations
at all times for favors, no matter how small or big the favor can be. Igún also
advised Olófin to offer a goat as sacrifice and perform Ifa ritual with a goat
and money. However, the sacrifice would be personally taken to IWARUN by Igún
so that he assured that the sacrifice was duly accepted and all problems at
Ife-Oodaye were resolved. Olófin was surprised that Igún could take this
personal sacrifice in this (Olófin) naming him just to make sure everything
went back to normal for Olófin and Ifé Oodaye. Olof Igún promised that the
favor that Igún wanted to do for him (Olófin) and the whole of Ifé Oodaye It
would never be forgotten. Olofin also promised that Igún's family would be
taken in care in the absence of Igún and that the family will never be in need
of anything. Olofin provided all the sacrificial materials and a few days
after Igún left in his Journey to IWARUN. Very early in the morning, Igún
brought all the sacrificial materials into the Igba in a large bucket and put
the bucket on his head. He flew out to heaven. It take itseveral months before
he located IWARUN in heaven. To the proximity he went to IWARUN however, the
best situation became for Olófin and Ifé Oodaye. The luck of Oloffin improved,
the citizens of Ifé Oodaye experienced peace and harmony for the first of many
years.When Igún got the IWARUN gate in the sky, all the physical energy that he
had exercised had started to tell on him. His head had bald completely bald, he
had become frail and haggard and he seemed ill. Still, his determination kept
her going. Back home however, nobody remembered the Igún family. When he
remembered the condition of the Igún family. Olofin got angry and said they
should never reminded him that Oloffin said no one forced Igún to
undertake the trip and that Igún has to su provide for t his family before
proceeding on such a journey. But at IWARUN. Igún pleaded with all the
spirits responsible to accept sacrifices to ensure that Olofin (and Ife
Oodayes) the sacrifice was accepted. After much begging, the sacrifice was
accepted in IWARUN and then sent to IBUDA in the presence of Igún to answer all
the demands of Olófin and Ifé Oodaye where They answer all demand without
leaving out any unattended demand. The same day , the rain began to fall,
the pestilence miraculously disappeared in Ifé Oodaye, there was prosperity,
joy, happiness and satisfaction. Seeing the physical condition of Igún, the
spirits informed Esu Odara to help Igún to return to the earth through the use
of ASE. Esu Odara accepted to use the ASE to Help Igún and instantly,
Igún met the union of the three crossings near the palace of Olofin It was dark
and still raining when Igún arrived. He was feeling very cold that he was
shaking badly. He was also exhausted. Igún went directly to Oloffin palace to
inform him (Olofin) of his (Igún) arrival and to resort to Olófin to give
(Igún) a thick dress to wear and a warm place to sleep. The door to Oloffin's
palace was already locked when Igún arrived that night. Igún He knocked on the
door and announced his presence. The guard went to the palace of Olofin to
notice him about the presence of Igún. Olofin told the guard that he (Olofin)
did not know Igún at all. Igún was frightened beyond the words when he heard
about this. Igún felt that because Olofin was awakened from his dream, he could
not have been in his senses
correct when they told him the presence of Igún. Therefore, Igún
decided to wait until the next morning and then they show his presence to
Oloffin. Igún said that he was sure that Olofin would welcome him very
well in the morning. He slept by consequently outside the palace of Olofin. The
rain ruined more damage to his health. The next morning however, IGUN waited
outside to ensure that Olofin had to wake up. By around midmorning when he saw
that normal business of the palace had been resumed, many of the palace chiefs
had arrived while the other palace workers had already begun attending all the
daily function of the palace, Igún announced his presence in the palace. The
palace guard went to Olofin to announce that Igún was at the entrance of the
palace. Oloffin declared that he did not know Igún He did not want it in the
palace. Unable to believe his ears, Igún forced his way into the palace and
into the presence of Olofin. Igún himself as the Awo that helped Olófin and Ifé
Oòdáyé to take take their sacrifice to IWARUN that Igún sees in his worn and
disheveled condition. Olof was annoyed so he (Olofin) ordered immediate
disciplinary action to guard the palace that allowed Igún access again in the
palace. Olófin then told Igún that he (Olofin) did not recognize him when he
never obliged him to bring sacrifice to IWARUN in the first place. Oloffin said
that Igún was too dirty and haggard being in the palace when he (Igún) would be
a source of shame and dishonor him in the presence of (Olofin) visitors and
important dignitaries. It was then that Igún remembered the statement of
the oracle to him he was coming then to the palace of Olofin that Igún told
Olófin that only a crazy and ungrateful person would forget a favor or the
person who did him or her favor in life. Igún left a sad man in the presence of
Olófin. When all the inhabitants of Ifé Oodaye heard about Olófin he treated
Igún, they They cried for Igún. Since that same day, Olofin lost his
credibility and respect between his people . Soon after, his nose-diving
fortune. He got sick, sick and unhappy. He found it difficult to call Igún to
help him again. When the condition of Oloffin he became unbearable, he put
aside shame and sent people to go and attract Igún so that he, Igún could come
and he could consult for him, Igún sent to the emissary back with the message
that :
Oore pé asiwèrè é agbàgbé
Dia fun Igún
Tí n lòó gb'awo nílé Olófin
Wón ní kó sákáalè ebo ní síse
Ò gbé'bo, or rube
Igún awo Ayé
Díá Fún Olófin n'Ífè Oòdáyé
Níjó tí ayée rèé fó bí igbá
Tó fà ya gbàràgàdà gbaragada b aso
Wón ní kó sákáalè ebo ní síse
Nse le or m'Awo I'Áwo
Olófin ló lóhun ó tún mo Igún mó
Nse le or m'Awo I'Áwo
Oore ló pé, lasiwèrè é gbàgbé
Nse le or m'Awo L'Áwo
Èrò Ìpo àti t'Òfà
Eni tó gbé'bo níbè kó sebo o
Translation:
Because a favor received had been long, the crazy one forgets
That was the declaration of Ifá to Igún
When going to launch Ifa for Oloffin
They advised him to offer sacrifice
He fulfilled
Igun the world's Awo
He launched Ifá for Olófin, the king of Ifé Oodaye,
When his life broke like calabash
When it completely ripped like cloth
They advised him to offer sacrifice
You simply do not recognize the Awo and respect it Olofin
according to which says that he
He did not know Igún again
You simply do not recognize the Awo and respect it according to
Why the favor was received
it had been long, the madman had forgotten
you simply do not recognize the Awo and respect the
Travelers according to Ipo and Ofa
Allow those who were advised after the sacrifice to do so.
That was how Igun refused to honor Olofin's call. Olofin died
briefly later as sad, ill, dishonored and the bad King of Ifé says that the
client should not forgetting the favor done to him or her to avoid being
financially ruined, morally, socially and physically. But if the client
recognized those who gave them support, help and encouragement, he or she will
live an award-winning and very successful life.
Commentries
This Stanza is laying empsis on the essence of gratitude as the
key to to opening door fore futher blessing. Those who cut cord with their
source of blessing w after they receve one will no longer get another. This is
the law of God and nature. And this is the major point been .
pass across in this sacred stanza
XIII.
Ifá says that if this Odú is revealed to a damsel who is
planning marriage, Ifá says that the girls should be asked go into
in the husband's house on the same day. All concertations of ceremonies
may come later. Also, it's the same day that the sacrifice must be done
promptly. On the day that the bride arrived at her man's house, the couple
should not sleep in bed, mat or mattress. They should sleep on the farm or on
dried leaves or at home in the bare soil on top of dried leaves collected from
the farm. This is very important if the damsel wants to give birth to the
children in life. If this is not done, then her birth opportunities are in fact
very small. On these, Ogbe- Alara state that:
Worowórò awo esé òké
Díá fún ní Ìresà Obáádú
Níbi ikin won gbé bo s'óko
Wón ní kí won sákáalè ebo ní síse
Wón gbé'bo wón rubo.
Translation
WORWORORO the Awo of the foot of the hill
He was the one who launched Ifá for men of IRESA OBAADU
Where htheir IKIN had condensed on the farm
They were asked to offer sacrifice
They complied.
The citizens of Iresa Obaadu wanted to offer their daughter's
daughters in marriage to probable aspirants. They went therefore to the
Babalawo above expressed for the Ifa consultation. They wereas sure that the
wedding would be successful. They were However, informed that the Ikin of his
great ancestors had moved from their homes to the farm and to be successful,
and couples must all for the wedding and marriage sleep in the farm on top of
the dry leaves. They were also asked to offer sacrifice with two chickens and
two sheep each. A sheep would be returned to the clients to raise. The sheep
would be name PEREWA - meaning to attract the IRE to us. They complied. Before
long, they had good children good health and happiness. All of them were singing
and dancing and giving their praises to Olodumare and Orunmila. Those who did
not comply remained sterile for the rest of their lives. They lived to feel
that they refused to offer sacrifice.
Worowórò awo esè òkè
Díá fún won ní Ìresà Obáádú
Níbi ikin won gbé'bo s'óko
Wón ní kí wón sákáalè ebo ní síse
Wón gbé'bo wón rubo
Kíni yóó pe Ìkin wá o
They were àgùntàn pe'kin wá
Kíni yóó p'omo wá or
They were àgùntàn p'omo wá
Kíni yóó pe're wá or
They were àgùntàn pe're wá
Kó pé, kò jìnnà
E wá bá ni ní wòwó Ira gbogbo.
Translation:
Woroworo the Awo from the foot of the hill
He was the one who launched Ifa for men to Iresa Obaadu
Where his Ikin had condensed on the farm
They were asked to offer sacrifice
They complied.
What would Ikin attract to us?
The sheep would attract Ikin to us
What would attract the children to us?
The sheep would attract the children to us
What would the Ire attract to us?
The sheep would attract the Ire to us
Before long, not too far
Look at us in the middle of all the Ire.
Ifá says that the client needs to follow Ifa instruction so that
the children, wealth and happiness could be his or hers. Ignore this particular
order by the female customer alone planning to marry is to attract to her the
sick-luck that she would feed for the rest of their life. There is no solution
besides this for the client. She must obey this order.
XIV.
Ifá says that it foresees the IRE of recovery from sickness
for a young lady who is tremendously sick. The young lady needs to have
the Ifá IDE on her. The IDE ceremony needs be made for her as a matter of
urgency. The young lady also needs to marry a Babaláwo or someone who has Ifa.
This is because the problem that presently faces the lady and the only one that
she may be facing in the future is so serious that she must marry someone who
should be consulting Ifá and will be offering sacrifice in his name at
regular interval. On this, Ifá says:
Ìpónrípónjú ò sun oorun òsán
Èbìtì kò sun oorun óru
Dia fun Kósólù
Omo Òjo
Omo òwo
Omo Ajánhúnjánhún ojú orun
Kósólù, omo òjò
Omo ówo
Omo Ajánhúnjánhún ojú orun
Díá fún ínínirín
Omo Olórìn-Abòkun
Níjó tó n sògbògbò àrùn
Tó n najú átí dìde
Wón ní kó sakáalè ebo ní síse
Ó gbé'bo, or rubo
Translation:
A person suffering from chronic poverty can not afford to host
a party
The dead fall (trap) can not afford to sleep at night
These were the declaration of Ifá for Kósólù
The offspring of ÒJO
The offspring of ÒWO
The offspring of the sharp edge of the bamboo tree arrow
Kósólù the offspring of Òjo
The descent of Òwo
The offspring of the sharp point of the bamboo tree arrow
Was the one who launched Ifá for the ÌNÍNIRÍN
The offspring of OLÓRIN-ABÒKUN
When she was suffering from chronic disease
And she was yearning to be back on her feet
They advised her to offer sacrifice
She complied.
Ìnínirín was very ill. She was on the verge of death. All
the medicines applied did not work. The family decided to consult Kósólù for
the divination of Ifá .They were informed that the Înìriní would be fine again.
They were told, however, that she was having many problems that authorize her
having the Idé de Ifá in her body to ensure Ifa protection at all times. She
also had to marry a Babaláwo or someone who was initiated in Ifá so that they
could do all the Ifa consultation necessary and sacrifice whenever she required
it. They advised that they should offer sacrifice with four
pigeons, four hens and money.They also perform Ifa ritual with four rats
and four fish, palm oil,a chicken. They obeyed all these directly. Ininirin was
adorned with the Ide while she married an Ifa priest. Sooner, she began to be
well.
Ìpónrípónjú ò sun oorun òsán
Èbìtì kò sun oorun óru
Dia fun Kósólù
Omo Òjo
Omo òwo
Omo Ajánhúnjánhún ojú orun
Kósólù, omo òjò
Omo ówo
Omo Ajánhúnjánhún ojú orun
Díá fún ínínirín
Omo Olórìn-Abòkun
Níjó tó n sògbògbò àrùn
Tó n najú átí dìde
Wón ní kó sakáalè ebo ní síse
Ó gbé'bo, or rúbo
Ìnínirín or
Omo Olórìn Abòkun
Ò bá jòwó yé o
Kó or má má bá'kú what
A or wàá Aláwo kàn
Kà fi ó fiún
Translation.
A person suffering from chronic poverty can not afford to host
a party
The dead fall (trap) can not afford to sleep at night
These were the declarations of Ifá to Kósólù
The offspring of Òjo
The offspring of Owo
The offspring of the sharp point of the long bamboo tree arrow
Kósolu the offspring of Ojo
The offspring of Owo
The offspring of the sharp edge of the bamboo tree arrow
He was the one who launched Ifa for Ininirin
The offspring of Olórin-Abokun
When she was suffering from chronic disease
And she was longing for the day she would be back on her feet
They advised her to offer sacrifice
She fulfilled
Now. estimated Ininirin
The offspring of Olorin Abokun
We solemnly beg
Do not die for this time
We will find an Ifa priest
And I will marry you.
Ifá says that the client, a woman, will not die in the disease
of which she is suffering Ifá says that the woman is an APETEBI that should be
adorned with the Idé de Ifá. She must also marry an Ifa priest. After that, she
will liv for a long time and happily. She will be rich and she will have
many children in her life.
XV.
Ifa says that there is a need for this client to offer sacrifice
to combat the problem of prolonged illness in the future. This is more
important in order to prevent a a situation with which the The client
would be financing the the disease until he or she dies. The disease will
affect a side of the top of his or her body. Sometimes, it can affect both
sides. When the Illness comes, his or her voice can also be affected. The
client must be careful about it, consequently with disease that can affect his
or her lungs, kidneys, liver, pancreas, The sacrifice to prevent this
disease must be offered the same day that this Odu is cast . The consequences
of delay are too serious to contemplate. On this, Ifá says:
Ìgbagadé ìgbaga fíáfíá
Díá fún Ijiá
Omo atèbé mèmè s'àrùn
Wón ní kó sákáalé, ebo ní síse.
Translation:
Igbagade igbaga fiafia
He was the Awo who launched Ifá for Ijiá
Who was affected with the disease of the upper side of the body
They advised him to offer sacrifice.
Ijiá went to the Awo above mention for the Ifa consultation. He
was told that he neededto offer sacrifice to prevent a serious illness
that can affect the top of his body. The ailment can affect his
lung, liver, kidneys, pancreas or ribs. Ijiá was advised to look for nine bird
,fresh poultry eggs and a clay dish. He must strip naked in his room and
then use the eggs to rub every part of his body one by one and put them
inside the clay plate. He would put on his clothes then and then pour the
oil-palm into the eggs and then put the dish by the side of ythree croos road
as ritual to the witches. He agreed to do so but , but he did not do it
immediately. Soon after, he forgot completely. After some day, the
disease started. He used all medications at no profit. So he He remembered what
they asked him to do once he came back. He did it quickly. The sacrifice
only reduced the severity of the disease but did not stop it. Ijiá fed
the disease Until he died. However, before his death he lost his voice and died
unable to leave any last massage for his children, relationships and well
wisher:
Ìgbagadé ìgbaga fíáfíá
Díá fún Ijiá
Omo atèbé mèmè s'àrùn
Wón ní kó sákáalé, ebo ní síse
Ó f'ebo s'aló
Èrò Ìpo, èrò Òfà
Eni tó gbé'bo níbè kó sebo o
Translation:
Ìgbagadè ìgbaga fìàfìà
He was the Awo who launched Ifá for Ijiá
Who was afflicted with the disease of the upper side of the body
They advised him to offer sacrifice
He delayed offering the sacrifice
Travelers to Ipo and Ofa
Allow those who were advised to offer sacrifice to do so.
The client would be saved from agony , a good deal if he or she
considered this warning andthey offer the sacrifice immediately. As good as
this Odù is (some people even prefer this Odú to Èji-Ogbè in terms of bringing
wealth and success to the client), the area of disease should never be
overlooked. There is no gain just having all the wealth and success in the
world but spending it on diseases, serious and painful ailments for the
rest of the one life life
Commentaries
Procrastination they say make thing hard, and make the hard
things harder. This odu stanza teaches more on the psychological need of man to
work against procrastination. It is believe that procsatination has cause more
probles to many, and make them fall victim of many foreseeable and preventavle
problems in their life. To delay what you can do today till tomorrow is one of
the greatest problesm face by human that cause them more trouble that they can
handle. The stanza emphasises on the need for proactiveness on the part of
human being to ensure succesful and more problem free life.
.
XVI.
If the Òpèlè is used in casting this Ogbè-Alara, this
verse does not affect the client or the Awo. On the other hand, if IKIN is
used, Ifá says that the Awo and the client must offer sacrifice immediately so
that they do not replace themselves with other people. The two of them they are
in serious danger of an imminent death hovering over their head. The Awo
and the client must value their lives, especially the Awo. The
sacrificial materials to be used by The Awo must be purchased by the Awo and
not by the customer. It can not be taken from the party or other sacrificial
materials in the house of the Awo. It must be bought in the market and Awo must
pay out of his own pocket. On this, Ifá says:
Alápansíkí awo Aláwòròkò-nìbonyìn
Dia fun Aláwòròkò-nìbonyìn
Ifá n sunkún-un híe-híe
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, or rúbo
Translation:
ALÁPANSÍKÍ, the Awo of Aláwòròkò-nìbonyìn,
He was the Awo who threw Ifa for ALÁWÒRÒKÒ-NÌBONYÌN
When Ifa was crying for a chicken
They asked him to sacrifice
He complied.
Aláwòròkò-nìbonyìn was an accomplished Babalawo . He was
consulting Ifá for an awo , Alápansíkí. Ikin was used for the
consultation. Ifá says that Alápansíkí and Aláwòròkò-nìbonyìn They needed to
offer each one a chicken as a sacrifice to Ifá so that Alápansíkí could be
alive the following year to be one that would launch the Ifá and also to
Aláwòròkò-nìbonyìn to be alive to be Babalawo invited to launch Ifá for
him. Each one of them would have to put the Ikin in their hands. The chicken
would be kill itself and the blood poured into the Ikin while in their
hand. The Awo would rub the Ikin then and the blood together with the
prayers to Ifá to allow them to be alive the following year. By so doing,
Ifá would ofer them protection out of evil spirits that threaten to
remove two of them from the surface of the earth. They both complied with Ifa's
order and theytwo survived until the following year and many years later. They
were both singing and dancing and giving praises to Ifá and Olódùmarè for
their lives:
Alápansíkí awo Aláwòròkò-nìbonyìn
Dáá fún Aláwòròkò-nìbonyìn
Ifá n sunkún-un híe-híe
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, or rúbo
Òrúnmìlà mo mú híe-híe tèmi wá o
Barapetu
Èlà kó má yan Akápò míràn
Barapetu.
Translation:
Alápansíkí, the Awo of Aláwóròkò-nìbonyìn,
He was that the Awo launched Ifá for Aláwòròkò-nìbonyìn
When Ifa was crying for a chicken
They asked him to sacrifice
He fulfilled
Òrúnmìlà I have brought my own hen to you
Barapetu
Ela please do not choose another Akápò to replace me
Barapetu.
Ifá says that the client's life and Awo would be spare. Ifá says
that they will not be replace with another Awo before the current year
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
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