Babalawo Obanifa Commentaries On
Odu Ifa Ogunda-meji
In
this work Babalawo Obanifa will make comprehensive Commentaries on odu ifa
Ogunda-meji.This work will be useful for any practicing Babalawo who want
indepth knowledge on holy odu Ogbuunda -meji. The work will also be useful For
those who imprint odu ifa Ogunda-meji during Itefa (ifa Initiation) or
Ikosedaye ,It will be useful to any Ifa And Orisa devotee as well as those
doing accademic research on Ifa and Orisa Spirituality. The work will look into
,what is odu ifa Ogunda-meji? What are the compatible orisa with odu ifa
Ogunda -meji ? What are the taboo of odu Ifa Ogunda-meji? What are some of the
likely names that can be given to Ogunda -children after their ikosedaye
or Itefa? What are the profession or occupation Congenial for Ogunda -meji
Children? Some of The Avaliable Informations for Ogunda -meji during during
Itefa or their Ikosedaye. Some important sacred ifa messages in Holy Odu Ogunda
-meji as well as Commentaries on them. All these aforementioned and more will
be the major focus of this work.
WHAT
IS ODU IFA OGUNDA -MEJI?
Odu
ifa Ogunda -meji is one of the sixteen principal Odu ifa, that have fire as his
Element. With combination of sand. The name Ogunda is derive from the
Word s ogun da eja si meji (that is ogun divide fish
to Two)
to Two)
WHAT
ARE THE COMPATIBLE OR ASSOCIATE ORISA WITH ODU IFA OGUNDA-MEJI?
By
this we mean the complementary orisa or Irumonle that is affliated to odu ifa
Ogunda-meji?that is the irumonle and orisa that work hand in hand with this
odu, that those born by this odu can adopt as orisa along with their Ifa. These
affliated orisa range from Ile (Mother earth) ,Obatala (King of the white
cloth)Ori,osoosi,osanyin,Esu Odara, Ogun .these complementary orisa function
the following purpose:
*.Ile
(Mother earth) :venerating Mother earth will bring require help to you when
needed.
*.Obatala
:venerating Obatala will make the Ogunda -meji children to receive the
blessings and favour of othe orisa and Irumonle.
*.Ori:Regular
feeding of Ori by Ogunda -meji children will enhance protection, and
facilitate chance of success.
*.Osoosi:proper
veneration of this diety will guarantee protection, and escape from problems
and trouble.
*.Osanyin
:Feeding Osanyin will guarantee Ogunda -meji children success in healing,their
personal protection from trouble
*.Esu
Odara :It is important you feed Esu to remove any impediment from your way.
*.Ogun
:This is need for protection and support
WHAT
ARE THE TABOO OF ODU OGUNDA -MEJI?
By
taboo of odu Ogunda -meji, we mean the item such as food, animal, character,
behaviour, both animate and inanimate things that Ogunda meji children (that is
those who imprint odu ifa Ogunda -meji during Itefa or ikosedaye) must avoid in
other to have problem free life. Item like ,olobohunbohun (betttle)Isin (Akee
Apple) Ewe Iya And others
*.Children
of Ogunda -meji should avoid eating Isin, Akee's apple - to avoid inconsistent
fortune in their life.
*.They
should not intoxicate their self with power or allow their influence,
position, power, connection, or reputation to enter their head and lead them to
unwaranted rigidity and misbehaviour.
*.
They
should not use leaves of Iya, bark of the tree, root etc for medicine - to
avoid delays in finding solutions to problems that may face them.
*.They
should not send others to do errands on missions which could seriously affect
them and others of great importance for their life to avoid unfinished
fortune.
*.They
must not use Olobounboun, the beetle, for anything-to avoid a kind of sickness
and misfortune.
.They
should not endorse others to avoid being involved in other people's
affairs-to avoid being blamed on issues he or she knows little or nothing
about
at
all.
*.
They should avoid playing games to avoid being unnecessarily tied up and being
entertained in a precious time when good things are waiting for them elsewhere.
*.They
should not use the Kanranjangbon plant to avoid unfinished fortune or loss of
opportunity.
*.They
should not kill or eat Okete (the big rat to avoid premature death or
disenchantments leading to calamity.
*.They
should avoid vengenace, they should not pay good with evil or even
evil with evil - to avoid unfinished fortune and disappointment.
They
must not show ingratitude to their benefactors - to avoid the failure of
their ambitions.
WHAT
ARE THE PROFESIONS OR OCCUPATION CONGENIAL FOR OGUNDA -MEJI CHILDREN?
Ogunda
-meji children are usually succefull in business, profession like ,farming,
Babalawo, Iyanifa, Security, Hunter, Police force, Soldier, But they are Mostly
succefull in business, And patnership is where they are success lie in any
bussines they do.
WHAT
ARE THE LIKELY NAME THAT CAN BE GIVEN TO THOSE BORN BY OGUNDA-MEJI DURING
THEIR ITEFA OR IKOSEDADYE?
These
names are culled from the name of important positive character in differrent
stanza of holy Odu Ogunda -meji. Some of these names are:
POSSIBLE
NAMES FOR THE CHILDREN OF OGUNDA-MEJI
Some
of these names are :
Male:
Fasayo-
Ifa create joy.
Orisasadun
- The Orisa provides sweetness.
Okikiola
- The reputation of honor.
Ajisola-
The one who is made in honor.
Ifasiji-
Ifa provides coverage.
Females:
Adunola-
sweetness of wealth
Ogunlaja-
Ogun mediated in the conflict.
Omolewa-
My son is my beauty.
Ola-Edu-
Ifa is honor
Okikiola
- The reputation of honor.
SUMMARY
OF SOME OF THE GENERAL INFORMATION FOR THOSE BORN BY ODU IFA OGUNDA -MEJI
DURING THEIR ITEFA OR IKOSEDAYE.
Those
born by this Odu either in Itelodu or Ikosedaye, forbids the pains and
deceptions inflicted by themselves; nothing stops them from being big in life.
they will not only be great, but they will be equally happy. They will achieve
all the desires of their heart at the most appropriate times in their lives.
They should not face any sphere of life. they will live a very long
life. they will live comfortably and pursue their goals confidently. They
will die when they are mature and in relative satisfaction and satisfied.
The
children of Ogunda-meji are specially chosen and favored by Obatala and Ifa
they are blessed with all the good things in life. As long as the honey stays
sweet, nothing can prevent these people from enjoying their lives to the utmost
exept themselves through their own hands. They are specifically chosen to
infect others with their happiness so that the world is happier and more
habitable for all.
The
children of Ogunda-meji also strive to be good business partners. They easily
combine the skills of other people, experience, resources and even their own
contacts to get ahead in whatever business they are willing to do. By doing
this, they end up gaining more popularity, respect, riches and honor. Even
though they have the ability to succeed by themselves, they nevertheless
triumph better in partnership with someone. That is why it is not advisable for
the children of Ogunda-meji to insist on going alone in a business if they have
the feasible alternative of joining an association in the project. Because they
blend well with others to achieve success, they covertly bring joy and success
into the lives of other people. They implode others forward with their own
talents and other special gifts that Olodumare and the Deities have given them.
For
anyone to succeed in a business society must be direct, honest and
accommodating. All those involved should be understandable and not accommodate
unnecessary quarrels, arguments and misunderstandings. The Children of
Ogunda-meji must therefore hold this in their minds all the time. They should
avoid the urge to swindle their associates either at the time of contributing
their resources within the business or when it comes to sharing the profits.
The
children of Ogunda-meji should not think, plan, or do anything, no matter how
small, of hindering the progress of others. If they do, they will be exposed to
shame. Conservatively, anyone who thinks, plans or does anything that
constitutes a stumbling block in the passing of the children of Ogunda-meji will
be denied and ridiculed. It is in the fate of the children of Ogunda-meji
to triumph in spite of the obstacles. That is why they also should never think,
plan, or do evil against others. Nor should they assist others in doing evil
against others.
Apart
from the fact that the success of the children of Ogunda-meji is
guaranteed, it is also safe to protect against evil and disaster. In spite of
the fact that the iniquities, problems, difficulties and vicissitudes that
abound in life where we are, they Will never experience them. Ifa
would protect them and their families. They will not die a premature
death. They Will also live to enjoy the fruit of their work.
For
the children of Ogunda-meji, it is not advisable to endorse anyone. If they do,
they are likely to regret of their actions. Those whom they endorse would
disillusion them and could put them in serious difficulties which would take
them a long time to recover.
The
male sons of Ogunda-meji will also find that females will be very instrumental
to their achievements and successes in life. they must however learn to deal
with the complexities in women spatially their sudden changes of attitude. They
need to understand that women could blow hot now but at the next moment they
blow cold. Nothing of this nature should need to surprise or worry them at all.
For the daughters of Ogunda-meji, they make good homes and treat all things at
their disposal to raise their spouses from the grass to grace. They are
understanding and very good mothers of their children.
Also
for the children of Ogunda-meji, males and females, their children are their
greatest possessions and the most invaluable. They need to take care of their
children and those children will take care of them when they get old.
They Should not say that they do not want children because they remain
incomplete in their own lives as long as they fail to have their own children.
They also need to inform their children of everything they do and about them.
They can not afford to hide anything from their children since their children
will be instrumental in their victories in the various battlefields of life.
they also need to give their children proper education, training and parenting,
as their children will improve their reputation and community value if they are
well trained.
All
the times Ogunda-meji's children offend others, it is their duty to show
remorse and tender unreserved apologies to whomever they have offended.
If in the other hand, someone or a group of people have offended them, no
matter how serious the offense, it is obligatory in them to forgive the guilty
or guilty, whenever the latter seeks forgiveness. If this is done, they will
always remain relevant in life.
The
children of Ogunda-meji should not pay good with evil or even evil with evil.
They should never show ingratitude to their benefactors. They should never be
intoxicated with power or allow their influence, position, power, connections
or reputation to enter their heads and lead them to inflexibility. They should
be listening to advice all the time. Failure to do this can only lead to
regret.
SOME
OF THE SACRED DIVINE MESSAGES IN HOLY ODU OGUNDA-MEJI AND COMMENTARIES ON THEM
1.
Ifa
says that he foresees the Ire of wealth and achievements for the person
for whom this Odu is revealed. Ifa says presently, this person is experiencing
some financial deprivation but there is no cause to worry because this
situation is transient which will soon give way to wealth and abundance.
Ifa will soon supply his financial needs.
ifa
says that some people have been called previously to look for a solution to a
particular problem that is being experienced by an influential person or group,
but all those called have not been able to solve the problem. Ifa says that
the person for whom this Odu is revealed will be able to solve the problem. He
or she will also be able to save the faces and careers of those who have failed
the assignment.
Ifa
says that for the person for whom this Odu is revealed is a man, a wife's Ire
is seen in the future. Ifa says that three women will be very important in
their life and they will influence their life to succeed and to achieve.
Ifa
also says that it is not advisable for the person for whom this Odu is
revealed, male or female to back up safely by either group. Ifa says that if he
or she does this, he or she will be betrayed and completely disillusioned. Ifa
says that for the person to whom he is supporting as a guarantor, he will spoil
many things which will lead many people to point fingers at him as his
guarantor.
For
this message to happen, ifa recommends the following ebo: for success, 3
pigeons and 3 guineas; for victory over his present trouble, 3 roosters; for
success in his assignment the one he or she will be invited to go do; 3
pigeons, 3 ducks and 3 guineas so that the man is assisted by three women who
will influence his life 3 hens - one of the hens will be sacrificed, one of the
wings, one leg and the breast will be removed and roasted with the appropriate
condiments. He will also take three ekos and then place them in three separate
places. These should be placed where Ifa recommends. on this, a stanza in this
Odu has this to say:
Elemogunboo
Agunbo-niworoko-sona
Elemo
wonna-wonna pongo
Ota
nla ni ko sinmi awodi oke ni mimi
Dia
fun Orunmila
Ifa
nlo ree ra awon Bimo-konko l’eru
Lati
Orun kejo
Ebo
ni won ni ko se
Translation:
Elemogunboo
Agunbo
niworoko-sona
Elemo
wonna-wonna pongo
The
cartridge is what will never stop consuming an alcon prowling
They
were the Awos who launched Ifa For Orunmila
When
he is going to buy the group that grow horns on
Their
heads (each one grows a horn) as a slave
From
the eight heaven
He
was advised to offer ebo
Orunmila
was particular about bringing this group into the world for them to come and
enjoy the world and to assure them that a solution had been left for the
problem of their horns and to plan how to remove it. He went for consultation
of Ifa at the home of the four Awos mentioned above. They were all his former
students. He was advised to offer ebo. He did it. He was also told to go
outside and ask Olodumare for permission. They told him that those people would
only spoil his good work on earth. He replied that it would be good to give
everyone equal opportunities to come and enjoy the land and contribute their
own share in the development process of that time.
Orunmila
went to Olodumare to seek permission to bring the band to the world. Olodumare
replied that this group would only carry out their work on earth. Orunmila
beg Olodumare to let him bring them into the world. He promised to stand
by them. He also said that He would give them eight commandments. As long as
they were given the commandments, reason, they would be committed to behaving
properly. Being a favorite of Olodumare, he was allowed to bring them into the
world.
Before
leaving for the land, Orunmila gave the following commandments; one, they
should not rake the Okro of Ejio; two, they should not graze Ejio
Eggplant; three, they must not reap the vegetable of Osun Ailloran; four, they
should not pass scribbling on the boundary of the river; five, they must
not pee in the river; six, they should not pass scribbly on a rock; seven, they
should not introduce any topic concerning the major ones behind his back; and
eight, they should not use clandestine means to enter the home of the elders.
They all agreed to keep these commandments. Orunmila also argued that if the commandments
were kept, the world could not be and would not be harmed. He then instructed
them to enter the world. They all left the next day.
On
their way to the world however, all eight commandments were abused. They made
sure they violate all eight commandments before they came into the world.
As a result of their violation, a chain of reactions began to take place, all
with serious implications. For example from the dawn of life on earth, Olokun
was given six potiches of water to care for and report their daily development.
These potiches of water were placed in different localities in the world but
they were connected by natural pipes controlled only by Olokun. As soon as the
group of Abiwo-konko arrived to the earth and began to violate the Eight commandments,
four of these potiches dried up. This had never happened before, Olokun raised
an alarm and went to report to Olodumare what happened had never been
witnessed, problems began to happen on earth. Everyone began to point to
Orunmila, everyone began to complain to Olodumare.
Olodumare
then summoned Orunmila to His presence. He told Orunmila that he could also see
what those who had been accused had done. This upset and upset Orunmila. In his
anger, Orunmila returned to earth and went after the leader of the Abiwo-konko,
known as Haú. He took with his Adaasa.
Immediately
he saw Orunmila, he knelt down. He knew because Orunmila was looking for
him and his group. He was so aware of all the atrocities they had committed on
earth. Orunmila who was only dressed in a quilt chased him. When Orunmila
realized that he could not reach Ha'u, he shot his Adaasa at him. The adaasa
reached Haú on the head and cut off his horn. He began to bleed profusely. An
Irunmole descended from the sky and used the Adaasa of Orunmila to make a hole
in the earth. The Irunmole also asked Haú to move to where the hollow was dug
so that the blood of his head fell into the hollow. He told Haun and Orunmila
that it was not good for blood to fall on the ground.
When
the head did not stop bleeding the Irunmole I took a part of the quilt that
Orunmila carried and the growth in the head of Haú, and the bleeding stopped.
The Irunmole instructed Ha'u to move his people well away from Ile Ife and calm
down. He also instructed them to tangle that loin with a band around
their heads all the time. They moved and went to the northern part of Ile Ife.
After thirty days, they stopped.
Unfortunately
however, in his haste and confusion. They did not take with them the mother of
their leader. The mother began to ask questions about where the group was. It
took 30 days to locate them. She did not eat for those thirty days. When she
located her son, she told him all her ordeals to him. Shortly after this she
died. The Irunmole appeared again and dig another hole in the earth, placing
the body of the mother of Haú inside and he
cover
the hollow with sand. He told them that he had just taught them what was known
as burial and that they should never leave any body without burial.
Orunmila
alone left Ile-Ife and went to settle in the city of Onko. He was there for a
very long time. He was relatively unknown there. His situation there was very
pathetic. Those who were near him knew him as, "Tela, Awo won l'ode
Onko" - Tela, the Awo of Onko's land. Onko was a small community and
Orunmila was the Chief priest of Ifa. He was very unsuccessful there but he
chose to stand and stay there.
In
Ile-Ife however, the city was expanding rapidly. The whole community was
developing at an incredible pace and speed. Olofin the Oba of Ile-Ife was the
most powerful and most influential personality on earth. This was the situation
they had until one day when the following happened:
Orisisin-tasin
ode ile Olofin ni
Orisisin-tasin
ode ile Olofin ni
Ata-ma-tase
ode ile Olofin ni
Ori-yi-tari-oyiyi
ode ile Olofin ni o
Awon
ni won so erin l’asa
Erin
waa woo
Ofi
owoja a re le gbagede ile olofin
Nigbati
won kun erin
Won
ba opon ire ninu erin
Won
ba apo aguala ninu erin
Won
ba igba tuntun ninu erin
Won
pa igba tuntun
Won
ba omo tuntun oojo ninu igba tuntun
O
ko Ikin abaje mejo l’owo otun
O
ko Ikin abaje, mejo l’owo osi
Olofin
waa kee
O
ni orun han!
Translation:
Orisisin-tasin
was a resident hunter in the palace of Olofin
Orisisin-tasin
was a resident hunter in the palace of Olofin
Atamatase
was a resident hunter in the palace of Olofin
Ori-yi-tari-oyiyi
was a resident hunter in the palace of Olofin
They
were the ones who threw a heavy spear at an elephant
The
elephant fell and placed its trunk in the balcony of the house of Olofin
When
they removed the skin and cut off the elephant
They
found a tray made of Ire wood in their belly
They
found an Aguala bag in their belly
They
found a new pumpkin
They
found a child of only one day inside the pumpkin
The
boy held eight Ikin-Abaje in his right hand
And
another eight Ikin-Abaje in his left hand
Olofin
exclaim
He
declared that the sky was about to go down!
Those
were the things they saw in Ile-Ife right in the palace of Olofin.
Nobody sees ,or have see anything close to that before. They also did not
believe that such a thing could happen. Olofin and all the members of his
councill deliberated on this incident for a very long time but they could
not come up with a solution. For the first time ever, Olofin panic. He was
totally confused. His officers advised him to let them invite the Babalawos
from different places to come and consult Ifa for them to find out the cause of
what was happening and at the same time find the solution to the problem. They
sent for the following priests of Ifa and other soothsayers:
Won
wa lo ree pe awon:
Kogun-kogun
Awo ile Alara
Kogbon-kogbon
Awo Ode Ijero
Kaadota-kaadota
Awo Epa Tooromofe
Okookan
lo ku ko too pe Irinwo
Awon
Awi-winniwinni ma-jee nikan-o-gbo
Awon
Afokan-mo-fo-fin-in-fin-in
Won
ki’fa-ki’fa nile Olofin
Won
kikiiki, won o gbo ohun ti Olofin nwi
Won
ki’fa-ki’fa, bee ni won o ja fa Olofin
Translation:
They
then went to invite
Kogun-kogun
the resident Awo of Alara
Kogbon-kogbon
the Awo of Ijero mountain
Kaadota-kaadota
the Awo of Epa-Tooromofe
Only
one was missing to complete 400
Those
who spoke so quietly that no one could hear
Those
who spoke as if they were hissing
They
recited and reveal Ifa in the house of Olofin
They
recited and recited without getting what Olofin was saying
They
recited, and recited without touching the Olofin problem
When
all Babalawos, diviners and diviners had exhausted themselves, Olofin's
fustration increased. In his anger, he said that they all did not know why he
had called them and that was what he was doing to the troubled worrier, he
ordered them all to be locked up. They were promptly imprisoned. Olofin then
asked if there was no other Babalawo or diviner who could help him solve this
problem. That's when one of his officers remembered Tela Awo from the
city of Onko. Olofin ordered that Tela should be invited immediately. Delegates
were sent to Tela.
When
he heard Olofin's message, he went to Ifa to find out what it was that Olofin
had called him for, and then he knew what he had to do to solve the problem for
him. Tela was told by his Awo that Olofin truly had an unusual experience
but that the true nature of his experience would be revealed to him on the way
to Olofin's palace, he was informed that what was troubling Olofin was not
counted at all since had been mounted by the Deities to prove their ability to
absorb a blow and be cold in the midst of a crisis and uncertainty.
Tela
was advised to offer ebo with three hens. He was asked to sacrifice one, remove
a leg, a wing and breast, roast them properly and take them along with him on
his trip to the palace of Olofin, he was asked to take with the three ekos
wrapped. He was told that he would meet three women who would be instrumental
in the success of his mission to the house of Olofin. He was advised to give
each of the women an eko and give each one the leg, the wing and the breast of
the hens that he was carrying with him. Tela obeyed everything they said and
left for his trip to the palace of Olofin.
When
he arrived at Ile-Ife, at the edge of the torrent, which crossed the river,
before arriving at the palace of Olofin, the meeting faithful to the prediction
of his Awo, three young women who came to the Stream to fetch water.
Tela
greeted them and gave them the eko, the chicken leg, wing and breast.the three
women thanked him and asked what his mission was in Ile-Ife. he
explain.
They
told him that he could not be aware of the events in Olofin's palace but that
there were two major problems that were being faced by Olofin at that
particular time; one, one of his wives had been pregnant for the last three
years and she had not given birth to the baby; two, the olofin hunters had
beaten an elephant with a heavy lance, and his horn fell on the balcony
of Olofin; when the elephant was disheveled and dissected, they found a tray
made of Ire wood, and an Aguala bag, and a new pumpkin on the elephant, when
the pumpkin was cut in two, they found a child of a day born he had
eight Ikin-Abaje in each of his hands. The three women said that was why Olofin
had invited him to the palace. The young women said that in order for the woman
to have a safe delivery, a mature goat had to be offered as an ebo, while
another mature goat had to be offered to Ifa. They said that they did not know
the importance of the murky elephant and its mysterious content. They however
advised Tela not to sit for anything or to wait any time to break the
information down to Olofin. They said that doing this was the only way that
would make Olofin take him seriously since many others who had been invited so
far, they did not know why Olofin had sent them to them and Olofin had thrown
them all to jail . She also informed Tela that in front of the palace of Olofin
he would find an old woman. The woman was a dyer. And all her grandparents were
also dyeing. She inherited the work of her own mother. He was advised to ask
the old woman to remove her jar from the place where she was so that Tela put
her Osu there. They informed them that all areas surrounding the palace were
solid rock and that only the place where the woman placed her vessel contained
soft sand where the Osun could be placed.
Tela
thanked them deeply and left for the palace of Olofin. In front of Olofin's
palace, the meeting, just as the three young women had told them, was an old
woman with her old dye pot. Cloth came up to her and asked her to remove her
bowl to put her Osun. The woman refuses frankly.
After
much persuasion and impulse, the old woman reluctantly agreed. While Tela
removed the pan, they found jewels of inestimable value, which the grandfathers
of the old woman had kept there. The two Cloth and the old woman were
astonished. cloth asked the old woman to bag everything because she was the
right heiress of all the jewels. She insisted that Tela should have taken some
of the jewels because if it had not been for him; she would not have known of
such things in the first place. He franckly refuse and the woman pack
everything, therefore becoming an extremely rich woman at her advanced age.
She
then thought about how to compensate Tela in her own way since he did not take
any part of the jewels, she asked Tela if he had ever been married. Tela
replied negatively, she asked him if he saw three young women by the stream
when he was coming, he responded positively. She explained to Tela that They
had not been married yet. Several people had tried to marry them,
and they had been frankly rejected. They said that they would marry
only one person and that person should know their names before they agreed to
marry him. Everyone had tried and failed. The old woman told Tela their names.
Tela thanked the woman and entered the palace of Olofin.
As
soon as Tela sat on the blanket in preparation to offer the ebo, the three
young women entered with the water on their heads. Tela greeted them by their
names as it was said by the old woman saying: 'Welcome, Iboru, Iboye and
Ibose'. The three women released their pot from above their heads and
began accusing Olofin of telling a stranger their names. Olofin said that he
had not told their names to, but rather, the man was not an ordinary human
being. Olofin claimed that the man who could detect a pregnant slug from among
his colleagues; he would predict the sex of the chick inside the egg !!! The
three women said that she had no choice but to marry Tela since he had been the
person who knew their names - since they had promised to marry the person who
could say their names.
After
this, Tela told Olofin that he had a person whom he had imprisoned as a result
of the failure of not knowing for which Olofin had summoned them. He asked
Olofin to free them in the act before he offered him, and Olofin ordered his
domestic servants to actually release them.
Tela
offered ebo for olofin and his pregnant wife.and she give
birth to a baby voy that same day. Tela sat down and the baby was
brought to him to be blessed. Iboru, Iboye and Ibose sat at their sides. While
he was blessing the baby all the Awos had just been released entered the palace
to express their gratitude to Tela. He asked them not to thank him, rather for
Iboru, Iboye and Ibose. They did it and they all left the palace of Olofin full
of happiness and joy.
Elemogunboo
Agunbo-niworoko-sona
Elemo
wonna-wonna pongo
Ota
nla ni ko sinmi awodi oke ni mimi
Dia
fun Orunmila
Ifa
nlo ree ra awon Bimo-konko l’eru
Lati
Orun kejo
Ebo
ni won ni ko se
Awon
Orisisin-tasin ode ile Olofin ni
Orisisin-tasin
ode ile Olofin ni
Ata-ma-tase
ode ile Olofin ni
Ori-yi-tari-oyiyi
ode ile Olofin ni o
Awon
ni won so erin l’asa
Erin
waa woo
Ofi
owoja a re le gbagede ile olofin
Nigbati
won kun erin
Won
ba opon ire ninu erin
Won
ba apo aguala ninu erin
Won
ba igba tuntun ninu erin
Won
pa igba tuntun
Won
ba omo tuntun oojo ninu igba tuntun
O
ko Ikin abaje mejo l’owo otun
O
ko Ikin abaje, mejo l’owo osi
Olofin
waa kee
O
ni orun han!
Won
wa lo ree pe awon:
Kogun-kogun
Awo ile Alara
Kogbon-kogbon
Awo Ode Ijero
Kaadota-kaadota
Awo Epa Tooromofe
Okookan
lo ku ko too pe Irinwo
Awon
Awi-winniwinni ma-jee nikan-o-gbo
Awon
Afokan-mo-fo-fin-in-fin-in
Won
ki’fa-ki’fa nile Olofin
Won
kikiiki, won o gbo ohun ti Olofin nwi
Won
ki’fa-ki’fa, bee ni won o ja fa Olofin
Olofin
ni ko s’awo ni’le yi mo njo?
Tela
lo wa ja’fa olofin
Ebo
lo ni ko se
Olofin
gb’ebo, o ru’bo
Nje
Ela mo yin Iboru
Ela
mo yin Iboye
Orunmila
mo yin Ibosise o
Translation:
Elemogunboo
Agunbo
niworoko-sona
Elemo
wonna-wonna pongo
The
cartridge is what will never stop consuming an alcon prowling
They
were the Awos who launched Ifa For Orunmila
When
he is going to buy the group to whom they grow horns on
Their
heads (each one grows a horn) as a slave
From
eight heaven
He
was advised to offer ebo
Orisisin-tasin
was a resident hunter in the palace of Olofin
Orisisin-tasin
was a resident hunter in the palace of Olofin
Atamatase
was a resident hunter in the palace of Olofin
Ori-yi-tari-oyiyi
was a resident hunter in the palace of Olofin
They
were the ones who threw a heavy spear at an elephant
The
elephant fell and placed its trunk in the balcony of the house of Olofin
When
they removed the skin and cut off the elephant
They
found a tray made of Ire wood in it belly
They
found an Aguala bag in it belly
They
found a new pumpkin
They
found a child of only one day inside the pumpkin
The
boy held eight Ikin-Abaje in his right hand
And
another eight Ikin-Abaje in his left hand
Olofin
exclaim
He
declared that the sky was about to go down!
They
then went to invite
Kogun-kogun
the resident Awo of Alara
Kogbon-kogbon
the Awo of Ijero mountain
Kaadota-kaadota
the Awo of Epa-Tooromofe
Only
one was missing to complete 400
Those
who spoke so quietly that no one could hear
Those
who spoke as if they were hissing
They
recited and recited Ifa in the house of Olofin
They
recited and recited without getting what Olofin was saying
They
recited, and recited without touching the Olofin problem
Olofin
asked if there was more Awo in the vicinity?
They
replied that there was still Tela, the Awo of the city of Onko
Olofin
asked them to go and they would call him
Tela
was the one who later got the reason why Olofin threw Ifa
He
asked Olofin to offer ebo
He
obeyed
Now,
Ela I praise Iboru
Ela,
I praise Iboye
Orunmila,
I also praise Ibosise
Ifa
says that for whom this Odu is revealed will surely triumph where others have
failed. He or she will win where others have lost. He or she will achieve
greatness where others have been humiliated.
Ifa
says that if a pregnant woman is having delays to give birth where this Odu is
revealed, with the appropriate ebo as prescribed above, the woman will have a
safe delivery on the same day that the ebo is offered.
LESSONS/COMMENTARIES
*.
It is unsafe to be a guanrator or surety for any body or group of People
that we are not sure of what they are capable of doing.
*.
It is good to always seek proffesional and divine consultation to have the
foreknowledge of any mission or things you want to do before embarking on it.
*.
It is good to not be too money conscious or greedy. as see in the case of
Orumila Who later have access to secret that fetch him three wives.
II.
Ifa
says that the person for whom this Odu is revealed has committed a serious
offense against someone. The person has sworn never to forgive him. There is a
need for him or her to go and offer an unreserved apology to the person who he
has offended . At the same time he or she needs to offer ebo with 3
guineas, 3 roosters and money. He also needs to serve Ifa and Obatala with
vegetable( ebure). He or she is asked to ask Ifa what the Elders of the Night will
take from him and that according to the request. If the person for whom this
Odu is revealed fails to apologize and offer the appropriate ebo and feed the
aforementioned Deities, he or she will find it very difficult, if not nearly
impossible to obtain the compassion of Olodumare, the Deities and the
race human. On this a stanza in Ogunda-Meji says:
Aragba
sawu oju oti
Itakun
poolo l’orun erin
Itakun
to ni kerin ma g’oke alo
T’oun
t’erin ni won jo nlo o
Fikan-fikan
mule alaro
Faka-fiki
l’oun ewiri
Ka
fi’nu ye’na
Ka
f’eyin ye’erun
Awo
ile Onitenku
Dia
fun Onitenku
Omo
osese-kunle goo-goo-goo
Omo
obede kunle goo-goo-goo
Dia
fun Agbe sekete
Tii
somo’kunrin Ogun
Ni’jo
to lo do obinrin Orisa Gbowuji
Orisa
ko, o ni oun o ni ba Abe se mo
Translation:
The
one who has the strainer to filter the wine
The
thick round plant of an elephant's neck
Any
running palette that prevents the elephant from moving towards its destination
The
two must be there together
Vigorous
hammering of metal characterize the blacksmith
incessant
fancies characterize the roar
To
put the face against the heat of the fire
And
the back against the heat of the sun
These
were the resident Awos of Onitenku
They
were the ones who launched Ifa to Onitenku
The
one who offended and was cast on begging
They
combined to launch Ifa to Abe-Sekete
Ogun's
son
When
he went to make love to the woman of Obatala
Obatala
refuse, and declared that he would never have any relationship with Abe again.
Abe-Sekete
was the son of Ogun. He was very close to Obatala who in return was very
affectionate with Abe. There was no place that Obatala was that he would not
take Abe with him. Many people even thought that Abe was a biological son of
Obatala. There was nothing in Obatala's life that Abe did not know.
One
day however, Obatala married a young woman. This woman was very attractive and
had a complacent attitude. She was very affectionate with Abe and for that,
Obatala was very pleased. Whenever Obatala was not present, he used to send Abe
to his newly married wife to give him company and to take care of his needs.
This Abe did with enthusiasm. Unknown to Obatala, they both had developed an
infamous lust for each other and Abe began to betray Obatala by constantly
sleeping with the woman. Even though this was happening Obatala did not suspect
anything. Soon they got to the point where the two became reckless and
careless. One day, Obatala left for a meeting. Obatala was expected to arrive late
in the meeting, while at the meeting, Obatala realized that he had forgotten
something in the house and asked permission to come and bring him from the
house. when he arrived at the house and there was the door, he met Abe and his
young wife in the heat of passion. He was totally sad and disillusioned that
abe had betrayed him thus. He told Abe never to come back to him and that he
had cut off all relations with Abe. He picked up what he had come for and
returned to the meeting. Abe was extremely embarrassed of himself. he return
home a worried, sad, frightened and lonely man. He began to plan what to do to
seek Obatala's favor once more.
The
young wife packed up her things and fled before Obatala returned from the
meeting and she was not seen again.
Abe-Sekete
waited for 17 days and began to beg Obatala. Obatala refused to accept it in
his presence or even hear what Abe had to say. He repeated his visit to
Obatala's house several times for several days but he was always thrown out. In
the end, he decided to go look for influential people who he was sure Obatala
could not ignore to intercer in his favor.
Abe
lo be Saki ni’le Ado
O
lo be Erinmi l’ode Owo
O
lo be Antete l’ode Ikoyi
Orisa
ko
O
ni oun o nii b’Abe se mo
Translation:
Abe
went to beg Saki in Ekiti
And
he went to beg Erinmi of the land of Owo
And
he went to beg Antete of the land of Ikoyi
Even
Obatala refuse
He
stated that he would never have anything to do with Abe
When
Abe tried everything he knew to make sure that Obatala would brush his mind and
fail, he traveled to Ado Ekiti to ask Saki, one of Obatala's closest confidants
to help him appeal to Obatala. Saki went and begged for several days but
Obatala refused to listen.
The
next he traveled to the land of Owo to plead with Erinmi Owo, a highly
respected Chief in Owo and an intimate friend of Obatala to help him beg
Obatala. Erinmi of Owo and Obatala had a great esteem. They never wanted
to offend each other in any matter of life. Erinmi Of Owo traveled all
the way to Iranje-Ile where Obatala lived and begged his friend for several
days, yet Obatala refused frankly to change his mind towards Abe-Sekete.
Abe-Sekete
again went to the city of Ikoyi and asked Antete to help him appeal to Obatala
to forgive his offense. Antete was a highly influential personality in the
community. His reputation traveled far and wide and reached every part of the
Yoruba land and beyond. He was an intimate friend of Obatala. Attend trip to
Iranje-Ile and he beg Obatala for several days and obatala refuse to
change his mind.
When
all this person failed to change the mind of Obatala, Abe-Sekete thanked them
and decided to try other means to appeal to Obatala. He felt that Obatala refused
to listen to his appeal because he had betrayed him terribly and Obatala felt
him to the marrow. Abe reasoned that the bigger the love, the greater the
enmity when it turned sour. He decided to send other people.
Abe
lo be Agbe-dudu
Tii
s’omo Olokun Seniade
O
lo be Aluko-dodoodo
Tii
s’omo Olosa Odo
Orisa
a ko
O
l’oun o nii ba Abe se mo
Translation:
Abe
went to beg the Agbe black complexity
The
son of Olokun Senaide, god of the Oceans
And
he went to beg the red Aluko
The
son of Olosa, the goddess of the Lagoons
Still
Obatala refuse
He
vowed to have nothing to do with Abe again
In
his attempt to be reconciled with Obatala, Abe traveled to the
ocean shore to go and plead with Olokun to send his son, Agbe-dudu to help him
beg Obatala to forgive him for his offense. Olokun sent Agbe-dudu who
traveled to Iranje-Ile with Abe. Agbe-dudu begged Obatala for several days,
both in favor of Abe, Olokun-Senaide himself but Obatala refused to listen.
Then
Abe went to Osa, the Lagoon to meet Olosa, the goddess of the Lagoon to beg him
to send Aluko-dodoodo, his son to go and help him to beg Obatala to please
forgive her, she agreed. Aluko-dodoodo beg Obatala for several days but refuse
it. Obatala swear he would never forgive Abe for what he did.
When
Abe saw that all those highly ranked, respected and influential people could
not change Obatala's mind, Abe decided to go and request Orunmila's help. He
now travels to Ile-Ife to beg Orunmila for his assistance. Orunmila consulted
with Ifa and Ogunda-Meji was revealed. Abe was advised to offer ebo with 3
roosters, 3 guineas and money. he obeyed immediately. After this Orunmila went
to get some vegetable Ebure and left for the house of Obatala in Iranje-Ile.
Abe
wa sepa-sese
O
lo dipo Orunmila mu
Nigbati
Orunmila nlo
O
se iti ebure l’owo
Awoye
roye l’Orisa be n lo
Edun-Beleje
tii se omo’ye Olu-Igbo
Nii
se wole-wode Orisa
O
ku die ki Orunmila de’le Orisa
Orisa
nla ti sun lo o
Orunmila
ni Orisa nla ago ooo!
Edun
Beleje tii se omo’ye Olu-Igbo
Ni
Orisa ki yi ji
Orunmila
ni ko ji
Won
ni nitori I kinni?
O
ni nitori saki ti ji ni’le Ado
Erinmi
ti ji l’ode Owo
Antete
ti ji l’ode Ikoyi
Agbe-dudu
ti ji l’okun
Aluko-do-doo-do
ti ji l’Osa
Translation:
Abe
then picked himself up
And
went to seek the help of Orunmila
When
Orunmila was going
He
took with him a bouquet of vegetables from Ebure
But
Obatala was known for his careful observation and accurate deduction of what
was happening
Edun-Beleje,
the slender monkey, who was the son of the Deity of the forest, was acting as
the chief of company of Obatala
When
Orunmila was about to reach the house of Obatala
Obatala
had fallen asleep
Orunmila
shout his greetings
Edun-beleje
Olu-Igbo's son replied that Obatala had not yet awakened
Orunmila
asked him to wake him up
They
said why?
Orunmila
said that Saki had already awakened in Ado-Ekiti
And
Erinmi had awakened in the land of Owo
And
Antete had awakened in the land of Ikoyi
And
Agbe-dudu had awakened on the side of the ocean
While
Aluko-do-ooo-do had awakened beside the lagoon.
When
Orunmila was about to arrive in Iranje-Ile, Obatala's house, Obatala, who had
the reputation of being highly gifted in the area of making informed
observations and deducing that it was about to happen in the future, had
already sensed that someone greater than all the people that every person Abe
had sent him was approaching his house. he therefore induced himself to a dream
and left a message with edun-Beleje to inform anyone who came that he was
already asleep. When Orunmila arrive Edun-Beleje told him that Obatala had not
yet risen. Orunmila said to wake him immediately. When asked why, Orunmila
replied that Saki of Ado, Erinmi of Owo, Antete of Ikoyi, Agbe-dudu the son of
Olokun and Aluko-dodo the son of Olosa had all been raised. There was no reason
why Obatala would not wake up at that moment.
Orisanla
ba ji
O
ni oun ti ji na
O
ni sugbon oun o ni si’lekun
Orunmila
ni waa si’lekun ni o
O
ni nitori wipe ipepereju nii si’lekun f’oju
Omira
nii si’lekun f’omo
Translation:
Orisanla
therefore rise
He
stated that he had risen
But
he would not open the door for Orunmila to enter
Orunmila
said Obatala habre the door
Because
Ipepereju, the eyelid is what opens the door of the eyes to see
And
the low that indicates that the job is he that opens the door for the birth of
a new born baby.
When
Orunmila heard that Obatala was sleeping, she told him that at least the person
he had come to see was at home. He ordered Obatala to be lifted out of his
sleep. When asked why and he gave the reasons why Obatala should be awakened.
Obatala awoke but insisted that he would not open the door for Orunmila to
enter the house.
Orunmila
ordered Obatala to open the door for him, when asked why, he said that it was
the eyelid that opens the door of the eyes; is the low that indicates that the
work will be the door to the birth of a new baby newborn. He said that unless
those statements were not true, then Obatala might not open the door; but if
his statements were a fact, he should and should open the door immediately.
Orisanla
wa si’lekun
O
ni oun ti si’lekun
Sugbon
oun o ni ko’ju si Orunmila
Orunmila
ni yoo ko’ju si oun ni o
Won
ni intori I kinni
O
ni intori atelese kii d’eyin ko ona
Eekanna
owo kii d’eyin ko’wo
Eekanna
ese kii d’eyin k’ese
Asuugbo
kii d’eyin ko’gbo
Translation:
Obatala
then opened the door
He
said that although he had opened the door
He
would never show his face to Orunmila
Orunmila
said that he would show the face to the (orunmila)
When
asked why
He
declares that the soles of his feet do not turn his back on the path
The
nail does not turn its back on the finger
The
nail of the big toe does not turn its back on the same finger
He
who evacuates his intestines in the forest does not turn his back on the
mountain
When
Obatala heard what Orunmila told him when the arrive, he knew that all
those statements were of fact. He therefore reluctantly gave the door.
When the door was opened, he insisted that he would not turn to Orunmila to see
his face for any discussion of the matter. Orunmila ordered him to look at him.
When asked why, Orunmila stated that the foot does not turn his back to the
path, the nail does not turn his finger and the nail of the thick toe does not
turn his back on the finger at the same time, the person who empties his gut in
the mount can not, nor turns his back on the mountain. Orunmila declared that if
all these statements were true, then Obatala should, and should turn his face
towards him and in favor of Abe-Sekete for which he had gone.
Obatala
wa ko’ju si Orunmila
O
ni oun ti ko’ju sii na
O
ni sugbon oun o ni rerin-in s’oro naa
Orunmila
ni yoo rerin-in sii ni o
Won
ni nitori I kinni/
O
ni nitori erin sobosobo ni t’opo
Erin
sewele-sewele ni t’odoko
Dokodoko
aberin sewele-sewele l’enu
Erin
ni won fi n fon’na oti
Erin
sese l’agbara nrin ko’do l’ona
B’owuu
ba so l’oko
Oloko
a f’erin ka
Translation:
Obatala
then turned his face towards Orunmila
He
said that even though he had faced it
He
would never smile about it.
Orunmila
ordered that Obatala would smile on the matter
When
asked why
He
declares that a widow is known for her consolatory smiles
While
a lascivious woman is known for stupid but fearful smiles
Stupidly
tempting smiles are the mark of a prostitute
It
is with smiles with which people ignite the fire with which the alchol is
prepared
And
it is with a smile that the flood joins the stream
When
the cotton tree produces its cotton wool
It
is with a smile that the farmer harvests
When
Obatala eventually turned his face towards Orunmila for a face-to-face
discussion on the Abe-Sekete affair, Obatala stated that no matter what
Orunmila said, he would never be satisfied to the point of smiling on the
matter. Orunmila ordered him to smile. When he asks why? Orunmila said that a
woman whom her husband had recently died would only smile to comfort herself
and console others that it is not the true end of life; a prostitute uses her
stupid but tempting smiles to invite her clients and any other ; the alchol
preparers smile as they light the fire to produce the alchol; the flood smiles
when it meets the torrent; and when the wool germinates and is harvest
the farmer harvests it with smiles. Orunmila declared that if all this
was not true; then Obatala was free not to smile about it; but in the other
hand, if these were statements of fact, then Obatala had no choice but to smile
about the Abe-Sekete affair.
Orisanla
wa rerin-in
O
ni oun ti rerin-in na
Sugbon
oro naa ko nii tan ninu oun
Orunmila
ni yoo tan-an ninu re ni o
Won
ni nitori i kinni
O
ni natankotan l’aja n la’mi
B’ase
ba mu’mi, a tan ninu ase
B’igre
ba mu’mi a tan ninu igere
B’obinrin
ba na’ja eetan
Titan
nii tan
Translation:
Obatala
then smile
He
stated that even though he had smiled
The
matter had not left his mind completely
Orunmila
ordered that the matter should be removed completely from his mind
When
he asked why?
He
said that the dog completely tries to lick the water
He
said when the colander of liquid drinks are filled with water completely when
the colander is immersed when leaving the water from falling drops
And
when the fishing trap is submerged in the water, the water will be completely
removed from the trap when it is removed from the water
And
if a woman gets involved in the business of green palm fruits
It's
completely strenuous.
When
Obatala smiled and insisted that it was impossible for him to get the whole
thing out of his mind. But Orunmila ordered him to get it out of his mind. When
asked why this should be, Orunmila stated that the strainer, when submerged in
water will be filled with water, will be completely emptied of water. The same
thing applies with the fishing trap. He also said that no woman gets involved
in the business of unripe palm fruits for someone to stay. He stated that if this
was not true then Obatala was free to harbor grudges against Abe-Sekete. But if
on the other hand, if these statements were true, then Obatala should, and
should, completely clear his mind of the matter.
Orisanla
ni o ti tan ninu oun bayii
O
ni sugbon inu oun o dun si oro naa mo lailai
O
ni ninu oun egun ewon
Eyin
oun egun esusu
Agbedemeji
oun eguun gidi
Orunmila
ni to ba ti tan ninu re
Ki
inu re yara di odundun
Ki
eyin re yara di tete
Ki
agbede-meji re yara di rinrin
Translation:
Obatala
stated that even when all things were in her mind
But
nevertheless he would never be happy about that
He
said that his mind had become an anthill
And
his back had become needles
While
his middle section had become a thorn
Orunmila
countered that if indeed all things were arranged in his mind
His
mind must be turned towards the leaves of Odundun
And
his back was ready to return to the leaves of Tete
While
its middle section was due back to the leaves of Rinrin
When
Obatala told Orunmila that the matter had been completely removed from his
mind, he nevertheless stated that he would never be happy with Abe-Sekete
again. Orunmila then countered that if the matter had been completely removed
from his mind, then there was no reason why he should not be happy with
Abe-Sekete then he was harboring animosity against him, which was a complete
contradiction with his statement that he had totally forgiven his favorite
follower. This is how Obatala cleans her mind of the matter and forgives
Abe-Sekete from the depths of her mind.
That's
when Orunmila invited Abe-Sekete and reconciled him to Obatala. Orunmila handed
the leaves of Ebure to Abe-Sekete who in turn delivered them to Obatala as a
symbol of forgiveness and reconciliation.
Aragba
sawu oju oti
Itakun
poolo l’orun erin
Itakun
to ni kerin ma g’oke alo
T’oun
t’erin ni won jo nlo o
Fikan-fikan
mule alaro
Faka-fiki
l’oun ewiri
Ka
fi’nu ye’na
Ka
f’eyin ye’erun
Awo
ile Onitenku
Dia
fun Onitenku
Omo
osese-kunle goo-goo-goo
Omo
obede kunle goo-goo-goo
Dia
fun Agbe sekete
Tii
somo’kunrin Ogun
Ni’jo
to lo do obinrin Orisa Gbowuji
Orisa
ko, o ni oun o ni ba Abe se mo
Abe
lo be Saki ni’le Ado
O
lo be Erinmi l’ode Owo
O
lo be Antete l’ode Ikoyi
Orisa
ko
O
ni oun o nii b’Abe se mo
Abe
lo be Agbe-dudu
Tii
s’omo Olokun Seniade
O
lo be Aluko-dodoodo
Tii
s’omo Olosa Odo
Orisa
a ko
O
l’oun o nii ba Abe se mo
Abe
wa sepa-sese
O
lo dipo Orunmila mu
Nigbati
Orunmila nlo
O
se iti ebure l’owo
Awoye
roye l’Orisa be n lo
Edun-Beleje
tii se omo’ye Olu-Igbo
Nii
se wole-wode Orisa
O
ku die ki Orunmila de’le Orisa
Orisa
nla ti sun lo o
Orunmila
ni Orisa nla ago ooo!
Edun
Beleje tii se omo’ye Olu-Igbo
Ni
Orisa ki yi ji
Orunmila
ni ko ji
Won
ni nitori I kinni?
O
ni nitori saki ti ji ni’le Ado
Erinmi
ti ji l’ode Owo
Antete
ti ji l’ode Ikoyi
Agbe-dudu
ti ji l’okun
Aluko-do-doo-do
ti ji l’Osa
Orisanla
ba ji
O
ni oun ti ji na
O
ni sugbon oun o ni si’lekun
Orunmila
ni waa si’lekun ni o
O
ni nitori wipe ipepereju nii si’lekun f’oju
Omira
nii si’lekun f’omo
Orisanla
wa si’lekun
O
ni oun ti si’lekun
Sugbon
oun o ni ko’ju si Orunmila
Orunmila
ni yoo ko’ju si oun ni o
Won
ni intori I kinni
O
ni intori atelese kii d’eyin ko ona
Eekanna
owo kii d’eyin ko’wo
Eekanna
ese kii d’eyin k’ese
Asuugbo
kii d’eyin ko’gbo
Oosala
wa ko’ju si Orunmila
O
ni oun ti ko’ju sii na
O
ni sugbon oun o ni rerin-in s’oro naa
Orunmila
ni yoo rerin-in sii ni o
Won
ni nitori i kinni?
O
ni nitori erin sobosobo ni t’opo
Erin
sewele-sewele ni t’odoko
Dokodoko
aberin sewele-sewele l’enu
Erin
ni won fi n fon’na oti
Erin
sese l’agbara nrin ko’do l’ona
B’owuu
ba so l’oko
Oloko
a f’erin ka
Orisanla
wa rerin-in
O
ni oun ti rerin-in na
Sugbon
oro naa ko nii tan ninu oun
Orunmila
ni yoo tan-an ninu re ni o
Won
ni nitori i kinni
O
ni natankotan l’aja n la’mi
B’ase
ba mu’mi, a tan ninu ase
B’igre
ba mu’mi a tan ninu igere
B’obinrin
ba na’ja eetan
Titan
nii tan
Orisanla
ni o ti tan ninu oun bayii
O
ni sugbon inu oun o dun si oro naa mo lailai
O
ni ninu oun egun ewon
Eyin
oun egun esusu
Agbedemeji
oun eguun gidi
Orunmila
ni to ba ti tan ninu re
Ki
inu re yara di odundun
Ki
eyin re yara di tete
Ki
agbede-meji re yara di rinrin
Oosanla
ni o ti di odundun
Eyin
oun ti tete
Agbedemeji
oun ti di rinrin
Nje
Ebure o de o, awo Olujebe
Bi
a ba r’eni rere
Nse
laa j’ebe ni
O
ti j’ebe l’Abe
O
ti j’ebe l’Oko o
Bi
a ba r’eni rere
nse
laa j’ebe o
Translation:
The
one who has the strainer to filter cerbeza
The
thick round plant of an elephant's neck
Any
running palette that prevents the elephant from moving towards its destination
She's
two should be there together.
Vigoruos
hammering of metal characterize the blacksmith
incessant
fancies characterize the roar
To
put the face against the heat of the fire
And
the back against the heat of the sun
These
were the resident Awos of Onitenku
They
were the ones who launched Ifa to Onitenku
The
one who offended and was cast on begging
They
combined to launch Ifa to Abe-Sekete
Ogun's
son
When
he went to make love to the woman of Obatala
Obatala
reuse, and declared that he would never have any relationship with Abe again.
Abe
went to beg Saki in Ekiti
And
he went to beg Erinmi of the land of Owo
And
he went to beg Antete of the land of Ikoyi
Even
Obatala reuse
He
stated that he would never have anything to do with Abe
Abe
went to beg the Agbe black complexity
The
son of Olokun Senaide, god of the Oceans
And
he went to beg the Colorado Aluko
The
son of Olosa, the goddess of the Lagoons
Even
Obatala refuse
He
vowed to have nothing to do with Abe again
Abe
then picked himself up
And
went to seek the help of Orunmila
When
Orunmila was going
He
took with him a bouquet of vegetables from Ebure
But
Obatala was known for his careful observation and accurate deduction of what
was happening
Edun-Beleje,
the slender monkey, who was the son of the Deity of the forest, was acting as
the chief of company of Obatala
When
Orunmila was about to reach the house of Obatala
Obatala
had fallen asleep
Orunmila
shout his greetings
Edun-beleje
Olu-Igbo's son replied that Obatala had not yet awakened
Orunmila
asked him to wake him up
They
said why?
Orunmila
said that Saki had already awakened in Ado-Ekiti
And
Erinmi had awakened in the land of Owo
And
Antete had awakened in the land of Ikoyi
And
Agbe-dudu had awakened on the side of the ocean
While
Aluko-do-ooo-do had awakened beside the lagoon.
Orisanla
therefore rise
He
stated that he had risen
But
it would not open the door for Orunmila to enter
Orunmila
said Obatala open the door
Because
Ipepereju, the eyelid is what opens the door of the eyes to see
And
the low that indicates that the job is he that opens the door for the birth of
a new born baby.
Obatala
then opened the door
He
said that although the abia had opened the door
He
would never show his face to Orunmila
Orunmila
said that he would show the face to the (orunmila)
When
asked why
He
declares that the soles of his feet do not turn his back on the path
The
nail does not turn its back on the finger
The
nail of the big toe does not turn its back on the same finger
He
who evacuates his intestines in the forest does not turn his back on the
mountain
Obatala
then turned his face towards Orunmila
He
said that even though he had faced it
He
would never smile about it.
Orunmila
ordered that Obatala would smile on the matter
When
asked why
He
declares that a widow is known for her consolatory smiles
While
a woman prostitute is known for stupid but fearful smiles
Stupidly
tempting smiles are the mark of a prostitute
It
is with smiles with which people ignite the fire with which the alchol is
prepared
And
it is with a smile that the flood joins the stream
When
the cotton tree produces its cotton wool
It
is with a smile that the farmer harvests
Obatala
then smile
He
stated that even though he had smiled
The
matter had not left his mind completely
Orunmila
ordered that the matter should be removed completely from his mind
When
you are asked why?
He
said that the dog completely tries to lick the water
He
said when the colander of liquid drinks are filled with water completely when
the colander is immersed when leaving the water from falling drops
And
when the fishing trap is submerged in the water, the water will be completely
removed from the trap when it is removed from the water
And
if a woman gets involved in the business of green palm fruits
It's
completely strenuous.
Obatala
stated that even when all things were in her mind
But
nevertheless he would never be happy about that
He
said that his mind had become an anthill
And
his back had become needles
While
his middle section had become a thorn
Orunmila
countered that if indeed all things were arranged in his mind
His
mind must be turned towards the leaves of Odundun
And
his back was ready to return to the leaves of Tete
While
its middle section was due back to the leaves of Rinrin
Obatala
said that all things had been completely removed from her mind
That
his mind had turned to odundun
And
his back to tete
And
its middle section to rhinin
Here
come the leaves of Ebure, the symbol of forgiveness
If
we see an important personality
One
will accept his intercession
You
have accepted the apology of Ake
And
even Oko
When
we see an important personality
We
should accept the apology
Ifa
says that it will be difficult for him to commit the offense for the person for
whom this Odu was revealed to be forgiven, but in the end, the apology will be
accepted.
On
the other hand, if the person for whom this Odu is revealed is the victim of
another person's misconduct, he or she needs to accept the apology of the
offender if significant persons intervene in favor of the guilty party.
LESSONS/COMMENTARIES
*.It
is a sin tí betray the trust and confidence repose in us either by our master,
friends etc. doing so can bring dishonour humiliation and defeat to us.
as in the case of Abe in the odu ifa above.
*.If
is good to seek forgiveness when We have wrong or offend others, that is how we
can peace of mind in life.
III.
Ifa
says that he foresees Ire of achievements for the person for whom Ogunda-Meji
is revealed. Ifa says that this person will be wealthy; he or she will be loved
and adored; he or she will be blessed with good children, have good health, and
live a long and happy life.
Ifa
says that all the Ire of the person for whom this Odu is revealed is in the
hands of Ifa. He or she needs to serve Ifa diligently and Ifa will instead
shower blessings on him or her.
There
is a need for the person for whom this Odu is revealed to offer ebo with 4
rats, 4 fish, 2 hens, 2 roosters, 2 pigeons, 2 guineas and money. He or she
also needs to serve Ifa with 2 rats, 2 fish, a hen and a guinea. On this, Ifa
says:
E
maa see nso
A
o maa wo bi e o ti see si
Dia
fun Elerere Ogogo
Omo
abapo ire gbogbo wonti-wonti lowo Olodunmare
Igbati
o nt’orun bo wa’le aye
Ebo
ni won ni ko waa se
Translation:
Keep
doing what you are doing
We
will see that you do it
Those
were the declarations of Ifa for Elerere Ogogo
Offspring
of the one who has the bag full of all Ire of Olodumare
When
he was coming from Orun to Aye
He
was advised to offer ebo
Elerere
Ogogo was coming from heaven into the world. He went to choose his destinaties.
To him was given all the life's life - a successful career, riches, a loving
and loving wife, good children, several houses, good health, victory over
adversaries, long life and happiness. To secure all those Ires, they were put into
the hands of Ifa to keep them safe.
Already
on earth, Elerere Ogogo went to the Awo mentioned above to know what his
opportunities were, would he triumph in life? How would he get his triumph? How
big would he be in his life? Would someone who would truly love him whom he
would genuinely love as well? Would he be blessed with loving and lovely
children? Would he be blessed with good health and mental alertness? would he
be rich enough to build his own house in his life? would live the long time?
All
this questions the Awo answered yes. not only told him that he would
triumph in life, but other people would be measuring their own success
with his. Others would be praying to Olodumare to be as successful as Elerere
Ogogo. He was however advised to move near Ifa since all these achievements all
the other Ires were in the hands of Ifa. He was also advised to offer ebo with
4 rats, 4 fish, 2 hens, 2 pigeons, 2 roosters, 2 guineas and money. He was also
advised to serve Ifa with 2 rats, 2 fish, a hen and a guinea. With all this
Elerer Ogogo obeyed. He also became an ardent follower of Ifa.
He
was still fanatic of the belief in Ifa. Those who noticed this began to observe
it closely to see what would be the result of his close
association with Ifa.
Elerere
Ogogo, for his part, never took any steps without first having consulted with
Ifa. To his unlimited joy, there was nothing that he asked that he did
not get, He reached the degree to which Elerere Ogogo was nicknamed
'Elerere Ogogo omo abapo ire gbogbo wonti-wonti l'owo Olodumare' 'Elerere
Ogogo, son of one who has the bag full of all Ire of Olodumare'. Everyone
believed that when he needed anything he would just go and stick his hands into
the bag full of all the good things in life provided for him by Olodumare.
Before
long, everyone began to use the name of Elerere Ogogo as their reference of
prayers to the Deities and to Olodumare to give to them as he had given to
Elerere Ogogo. Even if they wanted to marry or produce children, or build a
house, or do any business dealings, they would Pray to Olodumare for things to
happen successfully such as those for Elerere Ogogo. Elerere Ogogo in his own
case was full of joy, and gratitude to his Awo, Ifa and Olodumare.
E
maa see nso
A
o maa wo bi e o ti see si
Dia
fun Elerere Ogogo
Omo
abapo ire gbogbo wonti-wonti lowo Olodunmare
Igbati
o nt’orun bo wa’le aye
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Mo
te’wo ki e fun mi ni’re aje t’emi o
Elerere
Ogogo o de o
Omo
abapo ire wonti-wonti l’owo Olodumare
Mo
t’ewo ki e fun mi ni’re aya t’emi o
Elerere
Ogogo o de o
Omo
abapo ire wonti-wonti l’owo Olodumare
Mo
t’ewo ki e fun mi ni’re omo t’emi
Elerere
Ogogo o de o
Omo
abapo ire wonti-wonti l’owo Olodumare
Mo
te’wo ki e fun mi ni’re aiku t’emi o
Elerere
Ogogo o de o
Omo
abapo ire wonti-wonti l’owo Olodumare
Mo
t’ewo ki e fun mi ni’re gbogbo t’emi o
Elerere
Ogogo o de o
Omo
abapo ire wonti-wonti l’owo Olodumare
Translation:
Keep
doing what you are doing
We
will see that you do it
Those
were the declarations of Ifa for Elerere Ogogo
offspring
of the one who has the bag full of all Ire of Olodumare
When
he was coming from Orun to Aye
He
was advised to offer ebo
He
obeyed
I
stretch my hands to receive my own wealth
Here
comes Elerere Ogogo
The
offspring of the one who has the bag full of every Ire of
Olodumare
I
reach out to receive my own wife
Here
comes Elerere Ogogo
Offspring
of the one who has the bag full of every Ire Olodumare
I
stretch my hands to receive my own children
Here
comes Elerere Ogogo
Offspring
of the one who has the bag full of every Ire of Olodumare
I
stretch my hands to receive my own longevity
Here
comes Elerere Ogogo
offspring
of the one who has the bag full of every Ire of Olodumare
I
stretch my hands to receive all the Ire of life
Here
comes Elerere Ogogo
Child
of the one who has the bag full of everythiNG Ire of Olodumare
Ifa
says that the person for whom this Odu is revealed will be blessed with all the
life Ire. He or she should only move near Ifa all the time since all this Ire
is in the hands of Ifa to be given to him or her at any time and if he or she
ever asked for it.
LESSONS/COMMENTARIES
*.Connection
with ifa can bring all one ire chosing from heaven into fruition with little or
no effort.
IV.
Ifa
warns the person to whom this Odu is revealed to be very careful about the kind
of help he or she gives to others. Ifa says that a person will come to him or
her for assistance but he or she should not render this assistance. This is
because she has something serious, which has led to serious problems for him or
her. He or she is now looking for someone else to share their problem with. Ifa
says that it is in the best interest for the person for whom this Odu is
revealed to have nothing to do with the person or group seeking assistance at
this particular time. Ifa says that the person is not looking for assistance:
rather, he or she or they are looking for someone to implicate and drag him to
the mud as they are.
Ifa
says there are no ebo materials to offer on this Odu. The only ebo to offer
here is for the person for whom this Odu is revealed to pay attention to the
warning. In fact, before the person born by this Odu offers any assistance to
any person, there is a need for him or her to check and recheck properly if
this person should be helped or not. About this Ifa says:
Gunnugun
soore mapalori-mapalori
Akalamagbo
soore mayogege-mayogege
Ojo
mii joomi, bii k’eni o ma tie soore mo
Oro
soore soore, oro o l’ewe l’ori
Afomo
soore ko l’egbo
Dia
fun Adekanmbi, omo palakala pejo
Omo
ase k’oore o su ni i se
Nigbati
o nlo oko alero l’odun
Ebo
ni won ni o waa se
Translation:
Gunnungun,
the Vulture, did good things but became bald in the process
And
Akalamagbo, did good deeds only to be inflicted with neck lump
Even
a few days, one will feel like he does not want to do good things ever
Gold,
the Cactus, did good things but has no leaf to show for his good deeds
And
Afomo, the Parasite plant, did good things only to be left without root
These
were the declarations of Ifa for Adekanmbi, the offspring of those who killed
Akala the serpent
He
who drives in such a way that one feels tired of doing good
When
he was going to the farm for the annual plantation
He
was advised to offer ebo
Adekanmbi
was a successful farmer. He was also a very successful man. He was highly
respected in the community because everyone knew him as a fearful
philanthropist (humanist) of God. He had many headlines in the community and
whatever he said was final in the community on various topics.
One
day, Adekanmbi planned to start an annual crop. For this reason, he decided to
go for consultation of Ifa in the house of the above-mentioned Awo: Would
he have success that year as he had always had?
The
Awo assured Adekanmbi that he would be successful as he had always had. The Awo
told him that success was not his problem. Adekanmbi was warned however that
someone would come to him for assistance within five days. Such a person should
never be assisted. The Awo focused on the fact that the person who was coming
for such assistance did not need it: rather, he was coming to create hardships
and unspeakable problems within Adekanmbi's life. The Awo concluded that by
telling Adekanmbi that there was no hope that he could offer on this matter an
exception for which to pay attention to the warnings of Ifa.
Adehanmbi
left the house of the Awo with the complete determination not to attend anyone.
When Adekanmbi arrived home, he explained to his wife everything and asked his
wife to remind him at all times not to attend anyone in the next seven days.
With this, Adekanmbi was convinced that he would be capable of the problem that
Ifa had foreseen in asking him not to assist anyone for five days.
On
the fourth day however, Oka the Cobra, rushed to go to Adekanmbi's farm by
begging him an that he was pursued by his enemies. He told Adekanmbi that if
his enemies caught him that day he would definitely be sacrificed.
He
pleaded with Adekanmbi to please open his mouth and allow him to hide in
his stomach for a few moments so that his enemies would not be able to see him.
When Adekanmbi was about to open his mouth, his wife called him and reminded
him of Ifa's warning. 'Stay quiet, woman,' Adekanmbi throne, 'even if I would
not help anyone, would be my friend Oka?' As soon as he said these words he
opened his mouth and his friend Oka entered his mouth. He went straight
to his stomach.
When
Oka the Cobra settled into Adekanmbi's stomach, the first instruction he gave
to Adekanmbi was: my friend sees and beats your wife to death. Adekanmbi
protested, 'how can I do this to my wife for so many years?' Oka the Cobra
simply laid her teeth on Adekanmbi's liver and bit her liver without mercy, no
one told Adekanmbi again before he took his hoe and covered his wife of 27
years to kill her.
Oka
told Adekanmbi to go to the market. When they arrived there, he told Adekanmbi
to ensure that 16 people were beaten to death on the market. Adekanmbi
protested, "Why should I do this in a community where I have several
titles?" Oka the Cobra placed his teeth in Adekanmbi's pancreas and bit
him mercilessly. No one told Adekanmbi before he used his ax and cut off 16
innocent people in the market.
Next,
Oka the Cobra told Adekanmbi to kill the three wives of the Oba and to add to
the Oba as his fourth victim in the palace. Adekanmbi protested. The Cobra
placed its teeth in the lungs of Adekanmbi and bit them without mercy. No one
told Adekanmbi before he used his stick to hit the four of them until they were
killed. While this was happening the whole city went into pandemonium. The fear
of Adekanmbi became the beginning of the wisdom of the whole world.
There
were however however, some elders in the community who were fully convinced
that the villainy was not in the character of Adekanmbi. These elders knew that
something urgent and drastic must be done. Consequently, they went to the house
of the group of Awos previously mentioned For consultation of Ifa:
could it be possible to solve the problem of the community? Would it be
possible for them to know how to help Adekanmbi himself?
The
Awo told them that they would surely find a solution to the problems in the
community. He told them that only the elders of the night could help them.
Consequently, there was the need for them to feed the Elders of the Night with
a goat and abundant palm oil. The elders of the night accepted the Ipese
and and appointed Akalamagbo to help adekanmbi.
Meanwhile
Adakanmbi had become a man completely insane. He had voices from his stomach
and must obey any instruction that was given to him. For this reason, Adekanmbi
was a totally unpredictable man. When Akalagmagbo arrived at his house, he went
straight to Adekanmbi and instructed Akalamagbo to open his mouth. Adekanmbi did
it. Akalamagbo called Oka the Cobra and told him that he had come to join him
to inflict more pain on Adekanmbi. Oka was very happy when he had that.
Akalamagbo told Oka to show his face so that the discussion could go smoothly.
Oka moved forward and showed her face. As soon as he did this, Akalamagbo
grabbed him by the neck and sacked him out forcibly. Akalamagbo struck Oka with
his beak on the head. He hit him repeatedly. When Adekanmbi saw this, he
clutched his hoe with the intention of breaking Oka's head in pieces.
Unfortunately, however, the blow fell on Akalamagbo's head. So Adekanmbi ended
up killing both the Cobra and Akalamagbo.
Gunnugun
soore mapalori-mapalori
Akalamagbo
soore mayogege-mayogege
Ojo
mii joomi, bii k’eni o ma tie soore mo
Oro
soore soore, oro o l’ewe l’ori
Afomo
soore ko l’egbo
Dia
fun Adekanmbi, omo palakala pejo
Omo
ase k’oore o su ni i se
Nigbati
o nlo oko alero l’odun
Ebo
ni won ni o waa se
O
ko’ti ogbonyin s’ebo
Eyin
o ri Adekanmbi to pa ejo
To
si pa eye
Translation:
Gunnungun,
the Vulture, did good things but became bald in the process
And
Akalamagbo, did good deeds only to be inflicted with lump neck
Even
a few days, one will feel like he does not want to do good things ever
Gold,
the Cactus, did good things but has no leaf to show for his good deeds
And
Afomo, the Parasite plant, did good things only to be left without root
These
were the declarations of Ifa for Adekanmbi, the offspring of those who killed
Akala the serpent
He
who drives in such a way that one feels tired of doing good
When
he was going to the farm for the annual plantation
He
was advised to offer ebo
He
Refuse to obey
You
can see Adekanmbi who killed the snake
And
he kill the bird.
Ifa
warns the person to whom this Odu is revealed not to give any assistance unless
he or she wants to regret for the rest of his or her life. it is in the
best interest of this person to pay attention to the warning of Ifa.
LESSON
/COMMENTARIES
*.
We should not in any way disregard Ifa Instruction.
*.In
helping others moderation should be our watchword.
V.
Ifa
says that for the person for whom this Odu is revealed he should not hide
anything from what he is doing from his children. He or she must allow
all their things to be known by their children as this will someday save their
life or career.
Ifa
also says that for the person for whom this Odu is revealed it is almost
certain that he would enter into a serious fight over his wife if he is a man
and if it is a woman about his husband, for whom this Odu is revealed he will
fight on her very soon. There is a need to offer ebo so that the outcome of
this fight will be in his or her favor.
There
is a need to offer ebo with 3 cocks and money. There is also the need to serve
Osanyin with a rooster and palm oil. In addition there is also the need to
serve Ifa with a hen and money. About this Ifa says:
Olobounboun
nii fo paata-piiti
Dia
fun Orunmila
Ifa
nloo gba Pupayemi
Tii
se Obinrin Iku
Ebo
ni won ni ko se
Translation:
Olobounboun,
the Beetle in his unstable flight
These
were the declarations of Ifa for Orunmila
When
he was going to snatch Pupayemi
Iku's
wife (death)
He
was advised to offer ebo
Pupayemí
colour red -is appropriate-for me, it was palm oil. She was Iku's wife.
Iku was very jealous of her. Pupayemi was very useful for every family but Iku
did not want to hear about it. Whoever made use of Papuyemi, no matter how
little was attacked and killed by Iku. Even so nobody could survive without the
use of Pupayemi. Pupayemi was useful for medicines, cooking, to make soap
and other household chores. Of course without Pupayemi, no good soup could be
made. Despite this, Iku did not want anyone to touch Pupayemi. He wanted her
only for him. All pleas to iku to allow Pupayemi's utility to expand fell into
deaf ears. Many people were dying or starving because they did not have access
to Pupayemi.
One
day Orunmila decided to take Pupa yemi to Iku and make it available to everyone.
Consequently, it was by consultation of Ifa at the home of one of his former
students mentioned above: Would he succeed in his mission? Was it the ability
to scare or even defeat Iku when he eventually triumphed and Iku came with his
inevitable wrath to launch his death attack? Would not he be dishonored in this
assignment?
The
Awo informed Orunmila that he wanted to take a serious confrontation that would
eventually be beneficial to the world. He was assured that he would succeed in
his mission. He was however warned that his opponent was indeed very strong.
For this reason there was the need for his children and every member of his
family knew everything he was planning to do since they could be the ones who
could save his life in the final analysis. He was told to offer ebo with three
cocks and money. Orunmila obeyed.
As
he came home, Orunmila called each member of his family and together to inform
them of his intentions. They all gave their support and blessing. From
there on they began the preparation for the meeting.
A
few days after this, Orunmila approached Pupayemi and told her of his
intentions to take her as her wife so that she would be of benefit to the whole
world as Olodumare had created her for who she was, instead of being the
property of Iku. Pupayemi told him that the day Orunmila would do this would be
the happiest day of her life on earth since she was literally captive by Iku.
She
nevertheless expressed her fear for Orunmila by the possible repressive of her
husband. Orunmila assured Pupayemi that Iku would be curtail in case of
any confrontation. Pupayemi was overflowing with joy. There and then she moved
into the house of Orunmila without bothering to pack her belongings from Iku's
house.
As
soon as Iku discovered that Pupayemi was too late to return home, he began to
wage war against each and every one around him. When he realized that Papu yemi
would never return home, he went mad. All the world and all things were vicy of
its attack. By the time he knew it was Orunmila who had snatched his wife from
him, he ran wild. To Iku's surprise, he discovered that the whole world was
supporting Orunmila for having snatched his wife from him. He concluded that
there was no more truth in the world than if someone who had taken his wife to
another man would be the one who would be shown with undeserved sympathy and
not the victim of such a bad action.
He
therefore decided not to save anyone in his attack. That the whole world had
begun to benefit from the separation of Papayemi from him meant nothing to him.
He simply charged his weapon and went to Orunmila house.
When
Orunmila saw Iku in the distance, he knew, no doubt, that the war had begun.
Then they began to fight. This confrontation was so fierce that one like that
had never been witnessed before. All the enchantments of the two parts were
used freely without any effect in each part. Many of his defense devices were
totally destroyed. At that point Iku returned to his house to look for more
weapons and enchantments. At that point, Iku Iku was taking a slight advantage
over Orunmila which was showing signs of weariness. When Iku returned, the
fight continued, it did not take long for it to become clear that Iku would
defeat Orunmila.
It
was at this point that the first son of Orunmila reminded his father not to
forget an enchantment known as 'Oju-ko-t'eyin', the eyes do not see what is
happening behind one's back. Thus Orunmila remembered this enchantment. He had
forgotten it so far. Orunmila ran inside to get her enchantment, it was a
garment of some kind but it was very powerful. He had explained all his family
how it worked before the meeting with Iku. It was this kind of dress that
Orunmila used to defeat Iku. Iku fled and granted Pupayemi to Orunmila.
Orunmila
was full of gratitude to Olodumare, Ifa and his Awo had told him to let
his children and all the members of his family know what he was doing since
they would be the ones who would save his life in the end. He realized that if
it had not been because his son had reminded him of the 'Oju-ko-teyin
Olobounboun
nii fo paata-piiti
Dia
fun Orunmila
Ifa
nloo gba Pupayemi
Tii
se Obinrin Iku
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Ko
pe ko jinna
E
wa ba ni ni ajase ogun
Translation:
Olobounboun,
the Beetle, in his unstable flight
These
were the declarations of Ifa for Orunmila
When
he was going to snatch Papu yemi (palm oil)
Iku's
wife (death)
He
was advised to offer ebo
He
obeyed
Before
long, not too far
Let's
get together in the middle of victory
Ifa
also warns the person to whom this Odu is revealed to do nothing to elude his
wife to be snatched from him. He needs to be being helpful in everything he
does so as not to incur the anger of his community against it.
LESSON/COMMENTARIES
*.
It is good to share our knowledge with our surbordinate, children, or People
under us,because They May be the one Who will safe us with it
one day.
VI.
Ifa
says that he foresees the Ire to have children for the person for whom this Odu
is revealed; Ifa says that this child will be very big and will be known all
over the world. Ifa says that there is a need to offer ebo so that the boy's
reputation is good and favorable.
There
is a need to offer ebo with a mature goat, a red clothes, a black, and a white
and money. There is also the need to serve Ogun with a rooster, palm oil and
money. About this Ifa says:
Okiki
Ariwo
Dia
fun Ogun
Ti
yoo bi’mo kan naa
Ti
yoo wusi ka’ye
Ebo
ni won ni ko se
Translation;
Reputation
And
cry
They
were the Awos who launched Ifa for Ogun
Who
would make a son
Whose
influence would be felt around the world
He
was advised to offer ebo.
The
name of Ogun's son was Ina (fire). When Ina was still in the womb, Ogun went
for consultation. He was informed that he will beget a child
and this child would shake the world. He was told that if he offered ebo, the
boy would shake the world; and if he failed to do so, the boy would still shake
the world. He was however advised to offer ebo with , some white clothes, some
red clothes and some black clothes so that the child was only acclaimed
only for good things. Ogun only made ebo so that the boy arrived safely and so
that he had a great reputation in the land but failed to offer for the one of
good reputation.
When
Ina was born, her first day on earth he witnessed a series of
changes and dramatic events. The midwife who attended the childbirth burned her
hands beyond recognition. When they managed to give the first bath on the
earth, the water was thrown towards some near shrubs. The bushes were razed.
Every
time this baby was happy, people noticed him wearing red, black and white
clothes with which his father had failed to offer ebo during the consultation
of Ifa. Anyone who had contact with him at that time would have to blame
himself. And when he became a teenager, it was worse. If he followed his
colleagues to some house to play, the house was razed to the ground. Everyone
inside the house who was unlucky enough not to escape in time lost their life.
All the properties inside the house were destroyed. The outcry to bring Ina out
of the neighborhood increased several times as a result of his destructive
reputation, which he had won for himself.
This
however was not everything. No one could cook without it. No blacksmith,
jeweler, silversmith and many more could not work without it. No one could see
at night if he was not. Despite his bad reputation, it was also discovered that
no community on earth could live without it and did not even ignore it or look
down on it. For this reason therefore, as some people were crying out for his
disappearance from society, so there were others fighting relentlessly
for his retention in the community.
After
many discussions back and forth, they came to an agreement on how to deal with
Ina, Ogun's son. Everyone agreed to treat him with care only when needed, not
to allow him to play around houses, farms, estates, public lands or business
concerns when it was not necessary, whenever they saw him with his white, red
and black clothes put, everyone around him had to make sure that they were
removed from him immediately.
In
doing so, they soon realized that Ina could be controlled. Whatever their
property or farm or even other properties were destroyed were considered
unimportant or the incident considered accidental or an act of the gods.
Okiki
Ariwo
Dia
fun Ogun
Ti
yoo bi’mo kan naa
Ti
yoo wusi ka’ye
Ebo
ni won ni ko se
Nje
Okiki o
Ariwo
Okiki
omo Ogun kan
Translation;
Reputation
And
cry
They
were the Awos who launched Ifa for Ogun
Who
would make a son
Whose
influence would be felt around the world
He
was advised to offer ebo.
Now
reputation
And
even the clamor
The
reputation of Ogun's son was felt everywhere around
Ifa
says that the son of the person for whom this Odu is revealed will be known
around the world. There is a need for him or her, however, to offer ebo so that
the reputation of their child is not acquired by vices or antisocial behavior.
There is a need to offer ebo so that your child's vast energy and potential are
directed towards positive development in society.
VII.
Ifa
says that women will be instrumental in the success of the person for whom this
Odu is revealed if it is a man. This despite though however, Ifa advises him
need to be extremely careful in all matters concerning women. This is
because women, especially his wife, will surely be stretching their suffering
and patience to an extreme. Ifa says he should be patient all the time.
Ifa
says that the person or group for whom this Odu is revealed should not promise
a thing to two people. If this has already been done, only Ibo and serve Ogun,
Osoosi and Osaanla can remove the person or group from the problem and an
unfavorable repercussion.
Ifa
also warns to some women where this Odu is revealed that does not do something
or behave in such a way that of place so that they are insulted or enclosed by
it.
Ifa
advises a pregnant woman to offer ebo and serve ifa and Esu where this Odu is
revealed as well as to have a safe, predicted delivery free of any
complication.
Ifa
advises those invited to offer ebo with 3 hens, 3 roosters, 3 guns, 8 rats, 8
fish and money. They are to serve Esu Odara, Ifa, Osoosi, and Obatala as
appropriate. On this a stanza in this Odu says:
Baba
do l’Oko
Baba
ba l’Oko
Baba
f’eyin t’igi akoko poroporo
Baba
je koko okoko
Oroo
mi se tan ti yoo ko ni’gbayi
Dia
fun Orunmila
Baba
ns’awo lo si ilu Ekun
Ebo
ni won ni ko se
Translation:
Baba
camped in her city of Oko
Baba
landed in the city of Oko
And
resting his back comfortably against a tree of akoko
And
he ate twenty tubers of cocoyam
My
problem is to have a head now
These
were the declarations of Ifa for Orunmila
When
he was going on a spiritual mission to the city of Ekun
He
was advised to offer sacrifice
When
Orunmila wanted to leave Ado-Ekiti, his base of operation for the city of Ekun,
he went to Ifa to consult his former students to determine how successful his
trip in Ekun City would be. The Awo told him that he would achieve his mission
in the city of Ekun but the most remunerative mission would be that a pregnant
woman who would go into childbirth and who would be about to lose his life
which would save him. She would be assisted to have a safe delivery. She would
give birth to a girl and the girl would be an Apetebi. Orunmila was advised to
offer ebo with 3 hens, 3 roosters, 8 rats, 8 fish and money. he Obey. Soon
after, he left for his trip to the city of Ekun.
on
landing the city of Ekun, he saw a crowd before him. They look sad. He
approached them and discovered a pregnant woman who was in their midst. For
four days they had tried everything they knew to make her give birth when she
fell into childbirth and it was simply impossible. She had grown very weak and
was about to die. The multitude were the members of the family of her husband
who was taking her to die inside. When Orunmila saw this, he told them that he
would help them and that the woman would have a safe delivery. He said that the
woman would give birth to a girl and that the girl was an Apetebi. The woman's
relatives said that if this woman could have a safe birth, they would give
Orunmila the child as wife when the girl was mature enough to get married.
Orunmila
simply touched the woman's belly and the baby came out safely. The crowd was
overwhelmed with joy. Faithful to Orunmila's predecessor, she was a child.
Orunmila ties the beads of the Otutu Opun (Ifa) around his wrists and feet.
Shortly
after he left, the woman began to complain of stomach aches again. The crowd
began to panic once more. They searched Orunmila but could not find him.
Baba
do l’Oko
Baba
ba l’Oko
Baba
f’eyin t’igi akoko poroporo
Baba
je koko okoko
Oroo
mi se tan ti yoo ko ni’gbayi
Dia
fun Esu Odara
Ti
ns’awo lo si ilu Ekun
Ebo
ni won ni ko se
Translation:
Baba
camped in her city of Oko
Baba
landed in the city of Oko
And
resting his back comfortably against a tree of akoko
And
he ate twenty tuber of cocoyam
My
problem is to have a head now
These
were the declarations of Ifa for Esu Odara
When
he was going on a spiritual mission to the city of Ekun
He
was advised to offer sacrifice
Esu
Odara also planned to go on a spiritual mission to the city of ekun. He was
also consulted by Ifa. He was also assured that his mission to this city would
be very rewarding and successful. He was also advised to offer ebo with 3 hens,
3 roosters, 3 guineas, 8 rats, 8 fish and money. He also acted and left for his
journey.
Arriving
in the city of Ekun, he met the same people in state of Confusion. He asked
them what the problem was. They explained the woman to him and someone had
tried to help her before before she could give birth to the baby, and that she
was still complaining of stomach pains. Taking a look at this woman, Esu Odara
explained that even through the birth of the baby, the placenta had not yet
left the !womb of the woman and therefore, they had no reason to rejoice yet.
They begged him to help them. Esu Odara stated that to assist them, they
had to give the baby's hand in marriage when she was mature enough for the
wedding. They said that if he could assist in saving the mother, the girl would
be the one in marriage. Esu Odara simply touched the woman's stomach and the
placenta came out. Esu Odara then put her Osu (three strands of hair left on
Esu's head adhered after the rest of the hair had been shaved) into the baby's
head and left.
As
soon as he left, the crowd began to celebrate. They danced around the city and
everyone went home. None of them ever thought about the implications of their
actions at all.
Eighteen
years later, Orunmila sent a message to them that in three moon he would
come to claim his wife. On the night of the same day, Esu Odara sent his own
message that in three moon he would also be going to take his wife. That is how
the ekun people know that there is problem in their hands fell into account.
They deliberated for a long time on how to find a solution to their problem but
there was none . They did not want to face the wrath of either of these two
great personalities. When they discovered that there was virtually no form
passed by them, they decided to seek Ifa's assistance in finding a solution to
their problem. They went to get help at home from:
Awon
Ogun l’awo amooge
Osoosi
l’awo amooya
Oosanla
l’awo amoo-tase
Dia
fun won ni ilu Ekun
Nibi
ti won gbe nf’eku kan re omo meji
Ebo
ni won ni ki won se
Translation:
Ogun
is the Awo who knows how to cut (trees)
Osoosi
is the Awo who knows how to design
And
Oosanla is the Awo who knows how to put Ase (dust that allows something to
manifest)
They
were the ones who threw Ifa for them in the city of Ekun
When
they promised a rat to favor two children
They
were advised to offer ebo
The
inhabitants of the city of Ekun approached Ogun, Osoosi and Oosanla for a
solution to their problem. The three Awos blamed them for not having thought
properly before promising a single child for the two Esu Odara and Orunmila.
They said they did not care how many situations they had, they should not lose
the sense of reasoning because if someone promised anything he or she could not
do it to get out of a bad situation, he or she is only postponing the evil day.
They said that if the inhabitants of the city of Ekun had informed Esu Odara
that they had previously promised to give the baby to Orunmila, Esu would not
have insisted on marrying the girl again. In the worst case, Esu would have
asked for something else which they could have resolved long before.
Having
said this, Ogun said that if they could give him what he would take, he would
assist them to cut a good load of wood to find the solution to their problem.
They gave Ogun what he wanted and he helped them cut the wood. Osoosi said that
if they could give him what he wanted to take from them, he would help them
design the wood. They gave him and he helped them to design the wood in the
true semblance of the girl. Oosanla said that if they could give him what he
would take from them, he would help them use his ASE to solve
their problem. They gave Oosanla what he wanted. Oosanla in turn c ut the wood
in two equal parts from the head down. He also cuts the girl on two sides of
the wood. He joins the left side with the right side of the wood. He repeated
the same with the right side of the girl and the left side of the wood. Using
her Ase and work became two identical girls. No one could distinguish one from
the other. Everyone went home happy.
On
the wedding day, they gave Esu Odara one girl and gave Orunmila the other. None
of them complained. Everything came out smooth. There was a big party
invulcerating the whole city. everyone went there to witness the miracle. It
was also the conversation of the city for a long time.
At
home, the first three months went fast for Orunmila and Esu Odara. His two
wives displayed the qualities of good wives. They were obedient, accommodating,
clean, homely and simple. They prepared the food on time and regularly. They
took good care of their homes and their environment. They loved everyone and
everyone loved them in return. Everyone in the neighborhood prayed for such
wives.
The
next three months were a different thing. These women became incorrigible.
Rude, intolerance, , indisipline,disobedience, careless and mannerless.
They insulted their husbands and their relationships opened up. They
dishonored their husbands in precense of their clients .The three months
were like thirty years of agony for Orunmila and for Esu Odara.
One
day, tired of the attitude of his wife, orunmila decided to return her to the
house of her parents. He informed his parents that he would be arriving
in the city of Ekun in three days to deliver their daughter to
them. when relatives heard this, they were able to go where Ogun, Osoosi
and Oosanla to seek assistance of their Awo.
The
three Awos asked them to go home and that they would be there when Orunmila
arrived. Truly, they were in their houses on the third day when Orunmila
arrived with his wife. When Orunmila was about to speak, the three Awos began
to plead with Orunmila, using Iyere (Ifa song) saying:
Orunmila
ma biinu
Ifa
koo mu suuru o
Egbe
kan eeyan
Egbe
kan igi l’obinrin
Baba
ma biinu o
Baba
koo mu suuru egbe kan eeyan
Egbe
kan igi l’obinrin
Translation:
Orunmila,
please do not get angry
Ifa,
please be patient.
Half
human
And
half Wood is what the woman is
Baba,
please do not get angry
Baba,
please exercise patience.
Half
human
And
half Wood, is what the woman is
When
Orunmila heard this, he simply turned with his wife and returned to Ado-Ekiti
from where he came. Every time the wife behaved well, he knew it was the human
side that was working. And every time she misbehaved, he knew that his part of
non-human wood was the one he was working on. Nothing that his wife did ever
surprised, frightened or annoyed anyone else. He was just being amused by his
wife's behavior every day.
Baba
do l’Oko
Baba
ba l’Oko
Baba
f’eyin t’igi akoko poroporo
Baba
je koko okoko
Oroo
mi se tan ti yoo ko ni’gbayi
Dia
fun Orunmila
Baba
ns’awo lo si ilu Ekun
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Baba
do l’Oko
Baba
ba l’Oko
Baba
f’eyin t’igi akoko poroporo
Baba
je koko okoko
Oroo
mi se tan ti yoo ko ni’gbayi
Dai
fun Esu Odara
Ti
ns’awo lo si ilu Ekun
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Awon
Ogun l’awo amooge
Osoosi
l’awo amooya
Oosanla
l’awo amoo-tase
Dia
fun won ni ilu Ekun
Nibi
ti won gbe nf’eku kan re omo meji
Ebo
ni won ni ki won se
Nje
Orunmila ma biinu
Ifa
koo mu suuru o
Egbe
kan eeyan
Egbe
kan igi l’obinrin
Baba
ma biinu o
Baba
koo mu suuru
Egbe
kan eeyan
Egbe
kan igi l’obinrin
Translation:
Baba
camped in her city of Oko
Baba
landed in the city of Oko
And
rest your back comfortably against a tree of akoko
And
he ate twenty tubers of koko
My
problem is to have a head now
These
were the declarations of Ifa for Orunmila
When
he was going on a spiritual mission to the city of Ekun
He
was advised to offer sacrifice
He
obeyed
Baba
camped in the city of Oko
Baba
landed in the city of Oko
And
resting his back comfortably against a tree of akoko
And
he ate twenty tubers of koko
My
problem is to have a head now
These
were the declarations of Ifa for Esu Odara
When
he was going on a spiritual mission to the city of Ekun
He
was advised to offer sacrifice
He
obeyed
Ogun
is the Awo who knows how to cut (trees)
Osoosi
is the Awo who knows how to design
And
Oosanla is the Awo who knows how to put Ase (dust that allows something to
manifest)
They
were the ones who threw Ifa for them in the city of Ekun
When
they promised a rat to favor two children
They
were advised to offer ebo
They
obeyed
Orunmila,
please do not be angry
Ifa,
please be patient.
Half
human
And
half Wood is what the woman is
Baba,
please do not get angry
Baba,
please exercise patience.
Half
human
And
half Wood, that's what a woman is
Ifa
says that with understanding and patience, the person for whom this Odu is
revealed will live a fruitful and pleasant life. He or she will enjoy and
achieve all the desires of your heart.
LESSON/COMMENTARIES
*.
During the time the of dire needs, when We are in search For help,
we should be aware of the committment and promises we make so
that we Dont make promises that will be difficut to fullfil or have grave
consequence in future.
IX.
Ifa
says that for the person to whom this Odu is revealed not only has to acquire
all the Ire of life, but he will obtain it in a very delicious way and in
the most appropriate time. Ifa says that as Ifa keeps all Ire in life insured
for him or her, it is also that Obatala will make sure to give it to him or her
in the most appropriate periods and in the most delicious way.
Ifa
says that the life for the person for whom this Odu is revealed will be
sweet and enjoyable. Ifa says that Obatala would add honey into her life. he or
she will be able to obtain the desires of his heart at the time when
they would enjoy it more. He or she will never regret in life.
Ifa,
advise the person to whom this Odu is revealed to offer ebo with honey,
bananas, sugar, alcohol and all sweet fruits and money. He or she is advised to
serve Ifa and Obatala with 16 snails each and every kind of sweet fruit.
On this aspect Ifa says:
Pankere
wonjon-wonjon Awo inu Igbo
Dia
fun Oosanla Oseeregmagbo
Ti
yoo fi aladun funIreke
Ebo
ni won ni ko waa se
Translation:
Pankere
wonjon-wonjon, the weak willow is the Awo of the Forest
It
was the Awo who threw Ifa for Oosanla Oseregmagbo
Who
will give sweetness to Ireke, the sugar cane
He
was advised to make ebo
Ireke,
the sugar cane, was spatially chosen by Orisanla Oseeremagbo as her favorite.
He planned to make it the sweetest of all the reeds. For this reason Orisanla
Oseeremagbo was consulte divination of Ifa in the house of the Awo
mentioned above.
The
Awo advised Orisanla Oseeremagbo to offer ebo with honey and all the sweet
fruits that he could lay his hands on. He did it.
Shortly
after this, he was able to give Ireke the sweetness that no other reed could
ever boast. Ireke had riches, she was asked afterwards, she had her own husband
and children at the most appropriate time, she made the swampy areas and the
savanna his dwelling, she lived for a long time; she was highly respected and
honored. All those who knew Ireke prayed to Olodumare, Ifa and Osanla to make
their lives as sweet as Ireke's. For this reason Ireke had every reason to be
grateful to Olodumare his creator, Ifa and Obatala his benefactors who had
specially chosen her for this rare favor and privilege. She therefore sang and
danced and was praising them all the time.
Pankere
wonjon-wonjon Awo inu Igbo
Dia
fun Oosanla Oseeregmagbo
Ti
yoo fi aladun funIreke
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ti
a ba l’aje eni l’owo
Sebi
aladun ara eni ni o
Orisanla
Oseeremagbo lo f’aladun fun Ireke
Ifa
je n r’adun ara a mi je o
Bi
a ba l’aya eni n’ile
Sebi
aladun ara eni ni o
Orisanla
Oseeremagba lo f’aladun fun Ireke
Ifa
je n r’adun ara a mi je o
Bi
a ba l’omo eni n’ile
Sebi
aladun ara eni ni o
Orisanla
Oseeremagba lo f’aladun fun Ireke
Ifa
je n r’adun ara a mi je o
Bi
a ba l’ogbo eni l’aye
Sebi
aladun ara eni ni o
Orisanla
Oseeremagba lo f’aladun fun Ireke
Ifa
je n r’adun ara a mi je o
Bi
a ba ni’re gbogbo l’owo
Sebi
aladun ara eni ni o
Orisanla
Oseeremagba lo f’aladun fun Ireke
Ifa
je n r’adun ara a mi je o
Translation:
Pankere
wonjon-wonjon, the weak willow is the Awo of the Forest
It
was the Awo who threw Ifa for Oosanla Oseregmagbo
Who
will give sweetness to Ireke, the sugar cane
He
was advised to make ebo
He
obeyed
If
a person has wealth
It
is surely the sweetness of that person
Obatala
was the one who was giving sweetness to Ireke
Ifa
allows me to enjoy the sweetness of my person
If
a person has his own wife
It
is surely the sweetness of that person
Obatala
was the one who was giving sweetness to Ireke
Ifa
allows me to enjoy the sweetness of my person
If
a person has had a long life in their life
It
is surely the sweetness of that person
Obatala
was the one who was giving sweetness to Ireke
Ifa
allows me to enjoy the sweetness of my person
If
a person has had all the good things in life
It
is surely the sweetness of that person
Obatala
was the one who was giving sweetness to Ireke
Ifa
allows me to enjoy the sweetness of my person
Ifa
says that the person for whom this Odu is revealed will triumph in life because
he or she has been specially chosen by Ifa and Obatala. He or she will live a
very delicious life as if his life were as sweet as the juice of the sugar
cane.
X.
Ifa
says that he foresees all Ire in life for the person for whom this Odu is
revealed. Ifa says that he or she is waiting for something great that
would change his life for the better; Ifa says that all these things will come
to the person for whom this Odu is revealed. Ifa says he or she must receive
all these things within 30 days.
Ifa
says there is a need for the person for whom this Odu is revealed to offer ebo
with money and to serve Ifa with a 4-valve kola nut for 30 days daily. Ifa says
that before this ritual is complete, he or she will achieve everything he or
she has set out to achieve.
About
this Ifa says:
Kanranjongbon
l’oba won ninu igbo
Dia
fun Baba-Af’eyinti-jogbon-obi
Igba
ti nsunkon owo oun o to’re
Ebo
ni won ni ko se
Translation:
The
Kanranjongbon rope is the king of ropes in the forest
This
was the Awo who threw Ifa for Baba-who- he reclines and -consume-thirty-kola
nuts
When
he lamented for his inability to achieve all Ire in life
He
was advised to offer ebo
Baba-Afeyinti-jogbon-obi,
the-who-lay-and-consume-thirty kola-nuts had several things in his mind. He is
pursuing many things but none of it has manifested itself. As much as the deal,
all his efforts were in vain. This brought him to start with. He was advised to
go and consult Ifa. He did it.
The
Awo told him that he would achieve all the desires of his heart within 30 days.
He was advised to offer ebo with money and to serve Ifa with a kola nut per day
for 30 days. He obeyed. As he began to serve Ifa with a kola nut daily, all the
pieces were broken and he was able to achieve everything he had proposed and
laid hands. By the time it was 30 days he was already a very happy person. He
was then singing, dancing and praising his Awo and Ifa.
Kanranjongbon
l’oba won ninu igbo
Dia
fun Baba-Af’eyinti-jogbon-obi
Igba
ti nsunkon owo oun o to’re
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Ero
Ipo, ero Ofa
Ko
too f’eyin ti j’ogbon obi tan
Ire
gbogbo a t’owo Awo
Translation:
The
Kanranjongbon rope is the king of ropes in the forest
This
was the Awo who threw Ifa for Baba- who- he reclines and -consume-thirty-kola
nuts
When
he lamented for his inability to achieve all Ire in life
He
was advised to offer ebo
He
obeyed
Travelers
to the cities of Ipo and Ofa
Before
he lay down to complete eating 30 kola nuts
And
the Ire in life was within reach of the Awo
Ifa
says that all Ire in life will be given to the person for whom this Odu has
been revealed. All these Ires can be reached during 30 days. However this does
not mean that the person for whom this Odu is revealed does not need to pursue
his goals with more zeal and enthusiasm than before in order to reach the
desires of his heart. This only means that all the obstacles will go away and
will allow the person for whom this Odu is revealed so that he uses all his
energy talents to make his dreams come true.
XI.
Ifa
says that for the person for whom this Odu is revealed he is about to add
something or buy something for his business or this person is about to hire
someone for his work force in his or her business. Ifa says that for the person
for whom this Odu is revealed he should not hesitate to do so. What he or she
has in mind will not only bring you success, fame and popularity, it will
equally open your eyes to new ideas and new ways of doing things.
Ifa
says that there is a need to offer ebo with 3 pigeons, 3 hens, 3 guineas and
money. After this, he or she needs to serve Osanyin with a rooster and two kola
nuts. In doing so Osanyin will show him or her the path to success and
achievement. A stanza in Ogunda-Meji says:
Gbinrin
bi iti
Bi
iti gbinrin
Dia
fun Orunmila
Ifa
nloo ra Osanyin l’eru
Ebo
ni won ni ko se
Translation:
Gbinrin
bi iti
Bi
iti gbinrin
Those
were the Awos who launched Ifa for Orunmila
When
he was going to purchasee Osanyin as his slave
He
was advised to offer ebo
Orunmila
was very successful and highly accomplished Babalawo. He had several clients
who tended to him usually every day. Soon he got to the point where he could
not do all the daily tasks on his own. He therefore decided to go and buy a
slave who would be assisting him in his daily activities. Before going to the
slave market, the meeting of his two students mentioned above for
consultation of Ifa: Would it be wise to buy a slave at that time? Would the
slave benefit him? Would not it be wise for him to continue working as hard as
he could, or simply to seek out apprentices who would assist him in assisting
him, running errands and finding things for his many clients?
The
Awo told Orunmila that he was about to go and spend money on something that he
wanted to improve the running of his business activities, he was urged to go
ahead and do it, would help him greatly and open the eyes to other
technological aspects of their work. he was advised to offer ebo with 3
pigeons, 3 hens, 3 guineas and money. Orunmila obeyed and set out for the
Ejigbomekun market.
In
the market, he saw Osanyin in chains. He was brought to the market to serve as
a slave. Orunmila decided to buy him because they were related and they
were colleagues from heaven . They haggled over the price and eventually, he
bought Osanyin and brought him home. On his way home, he explained everything
he had in mind before he decided to go to the Ejigbomekun market to buy a
slave, Osanyin. Osanyin told Orunmila that the stable was ready to assist
Orunmila in his work and that he would be forever grateful to Orunmila that it
was he who bought him as a slave and not another person.
The
next day Orunmila wanted to leave. He instructed Osanyin to clean the grass in
his yard so that snakes and other reptiles were not getting into the house.
when Orunmila returned home, the meeting, for his complete surprise, the
grasses was almost completely untouched.
He
summoned Osanyin to find out why he had failed to carry out his instructions.
Osanyin replied that he had not seen any grass to clean because all the shrubs,
grasses and weeds that he found in Orunmila's yard were of spiritual, medicinal
or occult significance. He was asked to elaborate on his statements, Osanyin
took Orunmila to his backyard and began to point out, one by one, all the
shrubs and herbs and roots there and then told him its meaning. Osanyin said
this is the leaf of prosperity, who would cut it? He pointed to another sheet
and said 'this is for good health, who would cut it? He pointed to yet another
and said 'this is for long life, who would cut it? The continuous and
continuous until he moved through the backyard . There was no leaf, bush
or bad grass that was not meaningful.
Up
till then, Orunmila had never used the use of these herbs, leaves, roots
or bushes in her work. he had been using Iyerosun and incantations to do his
job. The then reason that it would not only be possible and practicable to
combine the roots with the permitted enchantment in his work, would work
equally useful and would be more effective. In the light of this wisdom
Orunmila made Osanyin a slave to a business partner. Osanyin then began to
prepare herbs and roots for various ailments while Orunmila would recite
incantations to make them more effective than before. The result was
incredible. Not only do it improve the effectiveness of Orunmila's work,
it also elevate it in society. This achievement came as a result of the
introduction of Osanyin to herbs and roots to Orunmila. From that day until
now, it is difficult to separate the herbs and their permitted incantations.
Either he or she, a priest or priestess, herbalist, occultist and others who
combine herbs and roots with the enchantment is simply making use of the
efforts of Osanyin and Orunmila. The two were then very happy, singing, dancing
and praising Ifa and Olodumare.
Gbinrin
bi iti
Bi
iti gbinrin
Dia
fun Orunmila
Ifa
nloo ra Osanyin l’eru
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Eyi
ewe aje
Gbinrin
bi iti
Bi
iti gbinrin
Ewo
ni n o ro nu?
Gbinrin
bi iti
Bi
iti gbinrin
Eyi
ewe aya
Gbinrin
bi iti
Bi
iti gbinrin
Ewo
ni n o ro nu?
Gbinrin
bi iti
Bi
iti gbinrin
Eyi
ewe omo
Gbinrin
bi iti
Bi
iti gbinrin
Ewo
ni n o ro nu?
Gbinrin
bi iti
Bi
iti gbinrin
Eyi
ewe aiku
Gbinrin
bi iti
Bi
iti gbinrin
Ewo
ni no o ro nu?
Gbinrin
bi iti
Bi
iti gbinrin
Translation:
Gbinrin
bi iti
Bi
iti gbinrin
Those
were the Awos who launched Ifa for Orunmila
When
he was going to purchase Osanyin as his slave
He
was advised to offer ebo
He
obeyed
This
is the wealth leaves
Let's
all greet Gbinrin bi iti
And
Bi iti gbinrin
This
is the leaves to get wife
Let's
all greet Gbinrin bi iti
And
Bití gbinrin
Which
one should I cut?
Let's
all greet Gbinrin bi iti
And
BI iti gbinrin
This
is the is the leaves of having children
Let's
all greet Gbinrin bi iti
And
Bi iti gbinrin
Which
one should I cut?
Let's
all greet Gbinrin bi iti
And
Bi iti gbinrin
This
is the leaf of longevity
Let's
all greet Gbinrin bi iti
And
Bi iti gbinrin
Which
one should I cut?
Let's
all greet Gbinrin bi iti
And
Bi iti gbinrin
Ifa
says that the person for whom this Odu is revealed will benefit from a proposed
business proposal by one of its subordinates. He or she must be able to use
their own ideas and new ways of doing things to reap this benefit.
XII.
Ifa
warns the person to whom this Odu is revealed never to make fun of others in
their periods of tribulation. He or she should never take advantage of other
people's problems or situations to exploit them. This could jump back and back
on him or her. Ifa says that the children of this person are their greatest
source of riches and achievements. In this wisdom, he or she must do everything
possible to ensure that they have these children and also give them a good
education so that they will be useful to themselves and to him or her in the
future.
In
the same vein, Ifa warns the person to whom this Odu is revealed that he is
very aware of fashion and that he is doing it on his children. Ifa says that he
or she needs to find the means to father their own children and give them appropriate
training to secure their future rather than being behind fashion and material
acquisitions in his or her life.
Ifa
says there is a need for this person to offer ebo with 16 rats, 16 fish, 2 hens
and money. He or she also needs to add his most beautiful dress and all his
makeup materials to the ebo. This includes perfumes, lipstick, creams and
lotions, ointments and bracelets of hands and legs, neck chains, earrings and
brooches and others. On this, Ifa says:
Oko
bagi s’eyin wa b’oloko
Dia
fun Onirese Ile
A
bu fun t’Oko
Ebo
omo ni won ni ki won se
Translation:
A
stone thrown hit a tree and return to hit who shot it
Those
were the declarations of Ifa for Onirese-Ile
And
also for Onirese-Oko
When
they were advised to offer ebo to father children.
Onirese-Ile
and Onirese-Oko were the two Oba. They were very influential in their various
communities. They both claimed the same descent from Ile-Ife. One day, they
both went to the Awo mentioned above for Ifa consultation. they wanted to know
how their success would be on the throne of their parents. The two of them were
assured that they would be very successful. They were nevertheless advised to
pursue the matter of marriage and to have children more than anything else in
their lives. They were urged to father many children and ensure that these
children were well trained. They were also warned against marrying many wives
at the same time as many wives have many problems for themselves and their children.
Instead, they were asked to give birth to many sons, males and females who
would continue to perpetuate the lineage of the family and ensure the
continuity of their family tree. They were also advised to offer ebo with 16
rats, 16 fish and two hens each.
Onirese-Ile
felt that offering ebo was unnecessary since there was no need to give birth to
any child. For him, the problem of having to train any child was simply too
much to have comfort. He also reasoned that having many children would only bring
poverty and need since the resources one needs to enjoy one's life would be
diverted and spent on the children and their training. He therefore decided not
to have children in his life and rather, to acquire as many clothes and jewels
as he could afford.
Onirese-Oko
in the other hand, chose to obey with the advice of the Awo. He offered the ebo
as it was prescribed and he married and had many children. He was worried about
training his children. This he did to the very poor and always in need of one thing
or another. This despite the fact that he perservero and suffered all kinds of
deprivations related to the upbringing of his children. He did not have good
clothes or modern jewelry but he never cared.
There
was, however, an annual fetival in which Onirese-Ile and Onirese-Oko, together
with all their subjects, had to participate. Each year that they went to the
festival, Onirese-Oko was ridiculous. He was booed and mocked by all. His
clothes were old and his children wore dresses that were only for beggars. All
around the world that the many sons of Onirese-Oko gave birth were the source
of their poverty. However, he responded that when the children reached the
stage of maturity and they we look after themselves, their poverty would
disappear. In the case of Onirese-Ile, he usually appeared in the annual
festival with the design of dresses and jewels and cosmetics. He was greeted
according to honor only for a monarch, singing the following song:
Orinese
ire de
Oko
Irese e, ire de
Onirese,
aso l’ewa
Oko
Irese aso l’ewa eni
Onirese
o, aso o re da o?
Oko
Irese, aso lewa eni o
Translation:
Onirese
here come all the good things in life
Oko
Irese, here comes the Ire
Onirese,
your dresses are a beauty
Oko
Irese, the dresses are the beauty of one
Onirese,
where are your own dresses
Oko
Irese the dresses are the beauty of one
That's
how Onirese-Ile sang him every year just to put his co-Oba in shame;
Onirese-Oko never cared about all his incinuations.
Before
long, the two Onirese-Ile and Onirese-Oko were getting older and older. Their
strength was failing them. His ability to work and seek money was no longer the
same as before. With this knowledge Onirese-Ile could not acquire as many
dresses or obstacles as before. All her dresses began to fade and split into
the shoulders and knees. In the case of Onirese-Oko he began to weaken too but
his children were maturing. They were all re-employed in various districts.
They
began to care for their father in appreciation of all their sufferings for
them. His father was living in comfort better than ever. He was wearing
expensive clothes and jewelry. The looking fresh, younger and happier
than ever before.
When
the time for the annual festival came, Onirese-Oko's children gathered to
discuss what to do to make the affair great for their father. Some of them
suggested that it would be appropriate to compare a horse for his father to
ride on that occasion. Others disagreed and suggested that they would carry
their father on their shoulders for the occasion. They all agreed. They bought
him the most expensive dress, shoes and run that combined. When they
appeared in the distance, all eyes were on them. the whole world was greeting
them. Those who until now were with Onirese-Ile left him alone and joined the
crowd of Onirese-Oko. The tide had turned completely against Onirese-Ile. His
dresses were old and unusable. He looked gaunt and sloppy. He looked and felt
lonely. It was certainly Onirese-Oko's day. The crowd urged Onirese-Oko to sing
for them on this occasion. He then spoke his mouth and said:
Onirese
ire de
Oko
Irese,
Onirese,
omo l'ewa
Oko
Irese omo l'ewa eni
Eni
l'aye o, omo l'ewa o
Oko
Irese, omo l'ewa eni o
Translation:
Here
comes all the good things in life.
Oko
Irese, here comes the ire
Onirese's
children are cute
Onirese's
children are beautiful
Owners
of the world, children are beautiful
Oko
Irese, children are the beauty of one.
This
was just the song they sang during the occasion. Onirese-Ile looked at himself
and knew he was a loser. He left the festival being a very sad old man.
Oko
bagi s’eyin wa b’oloko
Dia
fun Onirese Ile
A
bu fun t’Oko
Ebo
omo ni won ni ki won se
Onirese-Oko
nikan ni nbe l’eyin ti ns’ebo
Onirese
ire de
Oko
Irese, ire de
Onirese,
omo l’ewa
Oko
Irese omo l’ewa eni o
Eni
l’aye o, omo l’ewa o
Oko
Irese o, omo l’ewa eni o
Translation:
A
stone thrown hit a tree and return to hit who shot it
Those
were the declarations of Ifa for Onirese-Ile
And
also for Onirese-Oko
When
they were advised to offer ebo to father children.
Only
Onirese-Oko obeyed with the advice
Now,
Orinese, here comes all the Ire in life
Oko
Irese, here comes the Ire
The
children of Onirese are beautiful
Oko
Irese, children are the beauty of one
Owners
of the world, children are beautiful
Oko
Irese, children are the true beauty of one.
Ifa
says that the person for whom this Odu is revealed will be updated and the
prestige of him or her improved by his or her children if he or she strives to
give them proper education and good parenting.
LESSON/COMMENTARIES
*.We
should not make jest Ridicule others during their trial or
hard times, because noting is permanet in life life but
change.
*.
Having children and training them is essential. usually because of old age.
XIII.
Ifa
says he foresees great achievements for the person for whom this Odu is
revealed. Ifa says that there will be an enormous success in a risky union in
which he or she is involved. Ifa says that in order for this risk union to
succeed, two technical and capital resources must be available. The person for
whom this Odu is revealed has only one resource while his partner has the
other. Since one complements the Other, there is a need for cooperation and
mutual understanding. There should be no room for discussion or disagreement.
There will be triumphs and achievements for the two people or groups involved
in the risk. In light of this, there is no reason why the two of them are not
frank and honest in their dealings with each other. There is no reason why they
are not direct when it comes to sharing the profit that they acquired in this
risky investment.
Ifa
says that there is a need for the person for whom this Odu is revealed to offer
ebo with 2 pigeons, 2 guineas, 2 roosters and money.
There
is also the need to venerate Ogun, Ifa and Ori with a catfish - the fish
will be cut in three parts, the head will be used to serve the Ori of the
person for whom this Odu has been revealed, the medium will be used to serve to
Ogun; while the glue will be used to serve Ifa. A statemein support of these
statements:
Iya
nla ab’ara funfun
Dia
fun Baba Anibu-ma-logbun-un
Eyi
to nbe laarin inira kaka
Ebo
ni won ni ko se
Translation:
The
great tree of Iya with its white bark
It
was the Awo who threw Ifa for Baba Anibu-ma-logbun-un
He
who has a lake but has no drainer
When
he was in the middle of problems and sick /ill- health
He
was advised to offer ebo
Baba
Anibu-ma-logbun-un (the-who-has-a-lake-but-not-had-a-drainer) was very sick.
When he was on the verge of death, he went for consulting with Ifa on
what to do for him to regain his health and vitality of "Iya nla ab'ara
funfun". The Awo informed him that he would surely be well if he could
offer ebo and serve his Ori. The Awo advised him to offer ebo with two roosters
for victory over ailments, two guineas for comfort and peace of mind and money.
he was also advised to serve his Ori with the head of a large catfish.
Baba
Anibu-ma-logbun-an provide all materials of the ebo that same day and the
ebo was offered by the Awo . He also sent his first son to his farm where he
had a lake that contained catfish to secure a fish for use in serving his Ori.
His son left for the farm immediately. The difficulty was however that he had
nothing with which to drain the water to catch the catfish in the lake.
Iya
nla ab’ara funfun
Dia
fun Baba Alogbun-un ma niibu
Eyi
to f’eyinti m’oju ekun sunrahun aje sunrusu
Ebo
ni won ni ko se
Translation:
The
great tree of Iya with its white bark
It
was the Awo who threw Ifa to
The
one who had a drainer but did not have a lake
When
he was lamenting for his inability to have wealth
He
was advised to offer ebo
In
the case of Baba Alogbun-un-ma-niibu (He who had a drainer but did not have a
lake) he had dealt with several risky businesses without success. He was living
from hand to mouth. He reached the point that to obtain the means of food to
feed himself and his family had become a big problem for him. Tired of this
kind of life he went by consulting with Ifa at the home of the Awo mentioned
above to find a solution to his problem; would the financial triumph in life be
his ?
The
awo assured him that he would triumph in life and all his troubles would soon
be forgotten if he could strive to offer ebo. He was advised to offer ebo with
2 pigeons and money. There was a need to serve Ifa with the final parter of the
tail of a large catfish.
Baba
Alogbun-a-ma-niibu got the pigeons and money the same day and his Awo offered
the ebo for him. He also told his first son to secure a large catfish for him
to serve with Ifa. The difficulty here however was that even when he had a
drain with which to drain the water of a lake, he did not have a lake of his
own.
He
was rumored about his problem to encounter Baba's son Anibu-ma-logbun-a who was
also thinking furiously about what to do to catch a large catfish for his
father's use. They both argued and loved each other, they came to an agreement.
They both went to the Baba-Anibu-un-ma-logbun-a farm to share the fish they
would catch at the end of the exercise.
They
expecting that they would be able to catch at least 500 fish because it was a
large lake. Before long, they went to work. They worked non-stop for several
hours. When they completed the work, they found consternation, that there was
only one large catfish in the lake even though there were other types of fish
in it. Watching this event Baba's son Anibu-ma-logbun-a declared that it would
only be fair and appropriate to take the only fish catfish since his father was
the owner of the lake where the fish was captured.
Baba's
son Alogbun-un-ma-niibu replied that without him, the fish would never have
been captured since his companion had nothing left to drain the lake and
capture the catfish. For this reason therefore, he declared that he was the
true owner of the only catfish caught in the lake. Before long a great fight
ensue . They fought and fought and fought. There was no one around to settle
the matter between them.
They
were still in their fight when Ogun was passing through the farm on his way to
anywhere. He found them both panting and exhausted. He asked them to tell him
the cause of the fight. Baba's son Anibu-ma-logbun-un said that his father was
very sick at home; that Ifa had been consulted and the appropriate ebo had been
offered. The only thing missing was to serve his Ori with the head of a large
catfish, which they had just captured in the lagoon of his father. Since they
could not catch more than a single catfish, he thought that his friend would
consider his father's condition and allow him to take the catfish for his
father to use it to serve his Ori and regain his health. But his friend in his
insensitivity did not want to hear about it. He said that his father's friends
were only poor not sick. He therefore inculcated Ogun about prevailing over his
friend to let him take the catfish and save the life of his father.
After
listening carefully to the explanation of Baba's son Anibu-ma-logbun-un, Ogun
asked the children of Baba Alogbun-un-ma-niibu to tell him his own story. In
his own case, he explained that his father was very poor. He could not keep his
family. His father therefore consulted Ifa for a solution. His father was
assured that he would triumph in life. the Awo advised him to offer ebo, which
was promptly offered. His father was also told that he should serve Ifa with
the tail end of a large catfish. This is how he brought his drainage implements
to the lagoon to the farm of his friend's father. Since a single big catfish
was caught his friend must have realized that without his implements, there was
no way that the fish would have been caught.
The
proposal even more that his friend had never experienced poverty and desired in
his life. Consequently, there was no way that he could appreciate that no
disease was greater and incapacitating than poverty. He had experienced the
effects and agonies of poverty in the immediate lane. But because his friend
had no heart, bad and no sympathy, he did not want him and his family to be
financially successful in life. he also pressed pressure on Ogun to order his
friends to give the catfish to him and his family to break the yoke of poverty
once and for all.
Ogun
considered the two arguments and stated that they were both simply blind to
reason in their arguments. He said that since they could not cooperate to
work together, they were not realistic enough to know that they would share the
profit from their risky investment together. He stated that from their
explanations, none of them needed the whole catfish and that the part needed by
the one, did not affect the other. Ogun simply pulled out his sword and cut the
fish in two. He gave the part of the head to the son of Baba Anibu-ma-logbun-a
to take him to his father's house to serve his Ori, and gave the part of the
tail to the son of Baba Alogbun-un- ma-niibu to take her to his father to serve
Ifa. They both went their separate ways.
Before
long, Baba Anibu-ma-logbun-a regained his health and Baba Alogbun-a-ma-niibu
became prosperous. They were all very happy and grateful to Ogun, Ifa, Ori and
his Awo. They were then singing, dancing and praising Olodumare.
Iya
nla ab’ara funfun
Dia
fun Baba Alogbun-un ma niibu
Eyi
to f’eyinti m’oju ekun sunrahun aje sunrusu
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Iya
nla ab’ara funfun
Dia
fun Baba Alogbun-un ma niibu
Eyi
to f’eyinti m’oju ekun sunrahun aje sunrusu
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Reo
Ipo, ero Ofa
Igba
Ogun d’eje meji
Lara
ba ro’ni o
Translation:
The
great tree of Iya with its white bark
It
was the Awo who threw Ifa to
The
one who had a drainer but did not have a lake
When
he was lamenting for his inability to have wealth
He
was advised to offer ebo
He
offered it
The
great tree of Iya with its white bark
It
was the Awo who launched Ifa for Baba Alogbun-a-ma-niibu
When
he was lamenting for his inability to have no money
He
was advised to offer ebo
He
obeyed
Now,
travelers to the city of Ipo and Ofa
It
was when Ogun cut the fish in two
We
expreimentamos Consuelo
Ifa
says that with communication and common sense the person for whom this Odu is
revealed will be able to achieve the desires of his heart. While he is thinking
of himself, he or she needs to think about the well-being of his partner as
well. By doing this, there will be peace, harmony and success.
For
the person for whom this Odu is revealed after having secured a fish catfish
must divide it into three parts, the head section should be used to serve its
Ori, the middle section to serve Ogun, while the section of the center must be
used to serve Ifa. Ogun is usually included here in recognition of his role in
solving the problem of the children of Baba Anibu-ma-logbun-un and Baba Alogbun-a-ma-niibu.
That is why Ogun deserves to be served by those for whom this Odu is revealed.
XIV.
Ifa
says that for the person for whom this Odu is revealed, all the Ire in life is
on the way to reach his life. they have made several attempts to get to his
life but faill !! There is an obstacle standing in the way of he or she
to succeed as a sentinel. There is a need for the person for whom this Odu is
revealed to offer ebo against this obstacle to get him out of the way so that
the whole Ire can come into his life.
Ifa
says there is a need to offer ebo with a goat and money. There is also the need
to serve Esu Odara with a goat, plenty of alcohol, palm oil and money. After
this, a pumpkin full of alcohol is needed to put it on the altar of Esu Odara
to give it to the obstacle so that it releases all the Ire in life and reaches
the person for whom this Odu is revealed. On this aspect, a stanza in
Ogunda-Meji says:
Hanranhanran
mi ni ihansu
Kirimu-kirimu
ni if’ese ija tele
Ogun
lo fe’je tan
Lo
fe’mu tan
Lo
fi ibi woowoo iyolu na’gi
Dia
fun Aro abidi janpapa
Tii
se onibode Olorun
Ebo
ni won ni ko se
Translation:
We
tightly make a packet of yams
And
we solidly sealed our legs in a fight
It
was Ogun who, after eating until he was full
And
drank to his satisfaction.
He
hit the remains against a tree
This
was the Ifa released for Aro abidi janpapa,
The
Invalid with his weak buttocks
Who
was the sentinel in the sky?
He
was advised to offer ebo
Aro
abidi janpapa, the Invalid with his buttocks almost dead was the doorman in the
sky. His responsibility was simply to prevent all good things from life from
coming into the world. Such things included Aje, riches; Aya, wives; Omo, children;
Aiku, longevity and all the other Ires in life. however much the humans who
were on earth tried, they were unable to bring all these Ires into the world.
Aro
abidi janpapa, on the other hand, was by consultation of Ifa know what
the train was to do to make sure that all those things did not find the way to
enter the world. The aforementioned Awo advised him to desist from doing such a
thing and allow the Ire to find a way to enter the realm of those who genuinely
needed them . They also advised him to offer ebo and change his Attitude.
When
he heard this advice from the Awo, he became very angry and resolved never to
leave the gates of heaven where he feels like a sentinel, to prevent any Ire from
leaving the world. All the wise counsel from the others in the heavens fell on
deaf ears. He told them to take care of their own affairs.
Hanranhanran
mi ni ihansu
Kirimu-kirimu
ni if’ese ija tele
Ogun
lo fe’je tan
Lo
fe’mu tan
Lo
fi ibi woowoo iyolu na’gi
Dia
fun Aro abidi janpapa
Tii
se aye akowa
Ebo
ni won ni ko se
Translation:
We
tightly make a packet of yams
And
we solidly sealed our legs in a fight
It
was Ogun who, after eating until he was full
And
he drank to his satisfaction.
He
hit the remains against a tree
This
was the Ifa launched for Orunmila,
Who
was going to the world during the dawn of life on earth
He
was advised to offer ebo
When
Orunmila discovered that Aro abidi janpapa had frankly refused to allow all Ire
in life to come to the world, he set out to go and try and find a means whereby
all those Ires could find the way to enter the world. It was quite obvious that
life on earth without all those gifts was truly meaningless. To do this,
Orunmila approached the same group of Awos who consulted Ifa for Aro abidi
janpapa, for his own consultation:
Would
he be able to open the way for all Ire to enter the world? If so, what could he
do to make this happen?
The
Awo assured Orunmila that he would be able to achieve this mission but that
there was a need for him to offer ebo and serve Esu Odara. He was advised to
offer ebo with a mature goat, abundant money and palm oil. He also had to serve
Esu Odara with another mature goat oil palm and money. After this, he was
advised to place a pumpkin full of alcohol on the altar of Esu. Orunmila obeyed
with all the advice of his Awo.
After
this, Esu Odara brought the container full of alcohol and headed for the post
where Aro abidi janpapa was watching as a sentinel. He approached Aro abidi
janpapa and extended his greetings. The last one returned the greeting. Esu
Odara told him that he had come to accompany him to make sure that no Ire had any
chance of reaching the world, since the inhabitants of the world did not
deserve to be granted any of them. This warmed the heart of Aro abidi janpapa.
They got in there and were arguing for a long time before Esu Odara took the
pumpkin full of alcohol. the full two horns and gave one to Aro abidi janpapa
to take. Esu Odara filled the jar again and gave Aro abidi janpapa to take. He
took it reluctantly and drink . Esu filled the jar again and Aro abidi janpapa
took it all if he knew for Aro abidi janpapa, his new friend acquired was just
sipping his own drink while Aro abidi janpapa was swallowing his. By the time
he took five jars, he was already tipsy. This Odara continued to serve him. In
short, Aro abidi Janpapa was totally drunk. Shortly after this, the sleeper
fell. A few moments later, he began to snore.
After
he fell asleep Esu Odara simply turned Aro abidi janpapa out of the door of
heaven and earth and pointed out to Orunmila who had been observing every event
from a prudential distance. When Orunmila came, they two began to examine Aro
abidi janpapa closely and they discovered to their surprise that this sentry
was just an invalid! The two Esu Odara and Orunmila began to call above all Ire
so that they came to cross the doors that the sentry had fallen asleep. They
sang then:
Ire
Aje maa wa a o
Idera
Orun sun lo o
Aro
ni Idena
Ire
Aya maa wa a o
Idera
Orun sun lo o
Aro
ni Idena
Ire
omo maa wa a o
Idera
Orun sun lo o
Aro
ni Idena
Ire
Aiku maa wa a o
Idera
Orun sun lo o
Aro
ni Idena
Ire
gbogbo maa wa a o
Idera
Orun sun lo o
Aro
aro ni Idena
Translation:
Let
Ire of wealth come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Let
the spouses Ire come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Let
the Ire of the children come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Let
the longevity Ire come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Let
all Ire in life come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Thus
Orunmila, with the assistance of Esu Odara brought all the Ires to the world.
And this was how it was possible for the inhabitants of the world to live
a joyful life on earth.
Hanranhanran
mi ni ihansu
Kirimu-kirimu
ni if’ese ija tele
Ogun
lo fe’je tan
Lo
fe’mu tan
Lo
fi ibi woowoo iyolu na’gi
Dia
fun Aro abidi janpapa
Tii
se aye akowa
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Nje
ire Aje maa wa a o
Idera
Orun sun lo o
Aro
ni Idena
Ire
Aya maa wa a o
Idera
Orun sun lo o
Aro
ni Idena
Ire
omo maa wa a o
Idera
Orun sun lo o
Aro
ni Idena
Ire
Aiku maa wa a o
Idera
Orun sun lo o
Aro
ni Idena
Ire
gbogbo maa wa a o
Idera
Orun sun lo o
Aro,
aro ni Idena
Translation:
We
tightly make a packet of yams
And
we solidly sealed our legs in a fight
It
was Ogun who, after eating until he was full
And
he drank to his satisfaction.
He
hit the remains against a tree
This
was the Ifa launched for Orunmila,
Who
was going to the world during the dawn of life on earth
He
was advised to offer ebo
He
obeyed
Now,
let Ire of wealth come
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Let
the spouses Ire come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Let
the Ire of the children come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Let
the longevity Ire come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Let
all Ire in life come now
The
Celestial sentinel has fallen asleep
The
sentinel is only a cripple
Ifa
says that the person for whom this Odu is revealed will gain glorious heights
in this life even with the mortification of the initial obstacles or delays.
This person must overcome and realize his destiny in life.
Ifa
also says that for the person for whom this Odu is revealed should never be
constituted the same in a block of stumbling in the route to the success of
other people. If he or she has already done such a thing, he or she must be
swept out of the way and the alleged victim will be victorious at the expense
of him or her. If he thinks that someone is not going to be big in life and
plans against such a person, the person will not only get greatness but will
put him or her to embarrassment in the end. It is in the best interest for the
person for whom this Odu is revealed to never think, plan or do evil at all
times. Whoever does this against him or her will repent of such action in the
end.
XV.
Ifa
warns the person to whom this Odu is revealed that they should
never send anyone to do something in their favor if what needs to be done
is very important in their life. He or she may send other people to make minor
assignments for their benefit but when it is for their careers, health,
business, security and things like that, there is a need for them to go and do
whatever is required. If this warning is not addressed, he or she may end up
regreting for it for the rest of his life. He or she should never eat Isin,
Akee's apple, forever.
Ifa
says that for the person for whom this Odu is revealed he needs to offer ebo
with 2 cocks, 2 kola nuts, 2 kegs of guinea maize beer and money. Ifa says that
if he or she is called to go somewhere for a major assignment. He or she must
strive to go there personally and not send anyone on his behalf. On this, a
stanza in Ogunda-Meji says:
Gangan
ro
Gangan
ro o
Saaworo
ide nii bale
Nii
fun Okankanle Irunmole
Won
nloo gbaa igba Iwa wa’le Aye
Ebo
ni won ni ki won waa se
Translation:
If
the drum Gangan sounds
Or
if it fails to sound
And
Saworo ide, small bronze bells is what rattles
When
he hits the ground
These
were the declarations of Ifa for the 401 Irunmoles
When
they were going to collect the pumpkin of Fate within the world
They
were advised to offer ebo
The
401 Irunmoles wanted to go to Olodumare to ask for the pumpkin of Destiny so
that they could be giving all the good things to the humans who
approached them for such thing. When they reached the presence of Olodumare,
they told them that they had come. Olodumare told them that he could deliver
the gourd of fate to only one of them, and all the sere humans and all the
other Irunmoles would have to approach that Irunmole who will have it in his
possession before they could benefit from it. Olodumare asked them to come back
in seven days. He asked them to bring with them a mature rooster, a keg of
guinea maize beer, two kola nuts and six pieces of snails each. Olodumare said
that the first Irumole to arrive will be the custodian of the gourd of
destiny.
The
401 Irunmoles left the presence of Olodumare, they proceded directly to the
house of the group of Awo previously mentioned for consultation of Ifa.
The Awo told them that they were about to take something very important to
approve of someone. They advised each to offer ebo with a mature rooster, a keg
of guinea maize beer, two pigeons of kola nuecs and six pieces of snails. They
all considered the Awo a cheater. They said that Olodumare had asked them to
bring exactly the same materials with which the Awo had advised them to offer
ebo. In this wisdom, they said that there was no need to offer ebo which they
considered to be an instrument for the Awo to become rich quickly and cheaply.
Ogun
in particular was seriously angered by the Awo's advice. The claim that of all
the Irunmoles he was the one who got up earlier. Consequently, he would be the
one who would arrive at the presence of Olodumare on the seventh day. He swear
that he would never have anything to do with the ebo even if all the other
Irunmoles decided to make their offerings.
In
the case of Orunmila however, he told all the other Irunmoles that he would
offer the ebo and so he did. Instead of offering the ebo, all the other
Irunmoles procured only the materials that Olodumare had asked them to bring, but
Orunmila offered the ebo and sought the materials required for them to take
to Olodumare.
On
the seventh day, Ogun was the first of the Irunmoles to rise. The meeting all
required by Olodumare a large rooster, 2 kola nuts, a keg of guinea maize beer and
six snails and was about to leave for his trip to Olodumare when he suddenly
remembered that the day was the period which he had separated to hunt
elephants. He did not want to fail or disappoint that day. Consequently on
this, he decided to send his slave named Ida to take the materials that he had
already procured to Olodumare so that he could conscentrate on his
hunting expedition. woke up Ida and commanded him to go straight to bring
Olodumare the materials to him in his favor (Ogun). Ogun warned Ida not to
waste time anywhere on the road, with this warning the two Ida and Ogun set out
for their respective destinations with Ogun arriving confidently that not only
would he receive the Pumpkin of Olodumare's Destiny at travel of Ida, but would
also kill many elephants in addition. Ogun consider that day particularly
lucky for him.
Ida
was determined to be the first person to come to the presence of Olodumare in
obedience to his master's command. Who knew, if he did the assignment well, he
could even get his freedom that day! He was moving very fast. Halfway through,
he saw a huge Isin tree. The tree was full of ripe fruit. Ida suddenly
remembered that he was feeling very hungry. The fruits became very irresistible
for him. He checks his time. He knew that he still had some time in front of
all the other Irunmoles. He decided to spend a little time to eat some fruits
of Isin. He placed the rooster, the keg of guinea maize beer, the kola nuts and
the six snails under the tree and went up to eat fruits. When he tasted the
fruits, he realized that he had never tasted such sweet fruits. The more he
ate, the more he became hungry. He started to jump from branch to branch. Some
of the branches broke but he never noticed. He continued eating. Before he
could regain his senses, it was night. The quick jump of the tree to the ground
and discovered to its humiliation that the leg of the rooster had been broken
and cut, the barrel of the barrel had broken, the nuts of kola had been habited
and the money had been lost when the broken branches fell on them. Ida
decided to take it like that to Olodumare informed him that he had
brought the materials in the way that Ogun had given them.
In
the case of Orunmila, however, he rose shortly after Ogun. He left for the trip
but he had been warned previously not to eat the fruit of Isin and simply went
on his way. He was the first person to arrive at the house of Olodumare.
Olodumare deliver the Igba-Iwa to him. He blessed him and instructed him to
meet all the needs of the other Irunmoles and human beings as well. He was also
advised to use the Igba-Iwa judiciously.
Shortly
after this, all the other Irunmoles began to arrive with their requirements.
They were directed to Orunmila to be blessed. He blessed them all. They all
complimented Orunmila on her wealth and additional status as a guardian of the
Igba-Iwa. They were surprised that Ogun had not appeared.
Late
at night, Ida, the slave of Ogun arrive He was gray, dirty and unrepentant.
The sack the middle rooster comes out with one leg already lost, the barrel
broken in two, the two kola nuts already spplited and the six lost
snails. When asked why it had been that he explained that he had brought things
the way Ogun had given them. The other Irunmoles concluded that this must be
the reason why Ogun was embarrassed to appear personally. They all prayed that
since Ogun had brought all that were required in halves, all his requirements
in life would be realized in halves.
When
Ogun heard this, he burst into the midst of the Irunmoles and protested that he
was the first person to wake up and send his slave to carry all the articles
required by Olodumare and was sure that Ida his slave was the first to arrive
there , because it would be the one that the desires of his heart would be
realized in halves. He was asked to go and call Ida. He did it. In their
presence, they asked Ida to tell everyone the conditions of the articles that
Ida, had brought in Ogun's favor. When Ogun heard this, he was very sad. Ogun
made his cry and shout his Iyere, the Iyere of the lamentations saying:
Ko
kan Egungun o
Ko
kan Orisa
Ko
kan Orisa
Bee
ni ko kan Egungun
Ida
eru eni l'oran kan o
Translation:
This
misfortune does not concern the Egungun Ancestors
It
does not concern the Orisas, the Divinities
Nor
does Orisa
Not
even Egungun
It
is Ida, a slave, the matter concerns
Everyone
present felt sympathy for Ogun and showed hostility to Ida; When Ida realized
that the hostility was becoming great, he told them it was not simply his
fault. He said there were 401 Irunmoles involved in the matter. They all had
their own slaves and servants. Only one of them chose to send his slave while
all the others decided to go by themselves. He said that if Ogun had taken the
assignment seriously enough, he would have gone personally and the story would
have been definitely different that day. Instead of blaming him or looking at
him with disdain, they should blame Ogun for not taking the most important
assignment of his life seriously. When Ogun and the other Irunmoles heard what
Ida had said, they knew he had a very good point. They told Ogun to accept his
own guilt and consider this as his destiny. Ogun again made this crying
and his Iyere in lamentation saying:
Ko
kan Egungun o
Ko
kan Orisa
Ko
kan Oosa
Bee
ni ko kan Egungun
Eledaa
eni l'oran kan o
Translation:
This
misfortune does not concern the Egungun Ancestors
It
does not concern the Orisas, the Divinities
Nor
does it concern Orisa
Not
even to Egungun
It
is to the Fate of one that the matter concerns
All
the other Irunmoles agreed that it was Ogun's Destiny not to be the custodian
of Igba -Iwa,(The calabash of fate) . If he had taken it personally to go
personally he would have been the first person to come to the house of
Olodumare and the story would have been different.
Gangan
ro
Gangan
ro o
Saaworo
ide nii bale
Nii
ro ganganruru-ganganruru
Dia
fun Okankanle Irunmole
Won
nloo gbaa igba Iwa wa’le Aye
Ebo
ni won ni ki won waa se
Dia
fun Ogun
O
nlo gba Igba Iwa wa’le Aye
Ebo
ni won ni ko se
Orunmila
nikan ni nbe l’eyin to ns’ebo
Orunmila
nikan lo ru’bo apesin
Nje
ko kan egungun o
Ko
kan Orisa
Ko
kan Oosa
Bee
ni ko kan Egungun
Ida
eru eni l’oran kan o
Ko
kan Egungun o
Ko
kan Orisa
Ko
kan Oosa
Bee
ni ko kan Egungun
Eledaa
eni l’oran kan o
Translation:
If
the drum Gangan sounds
Or
if you fail to sound
And
Saworo ide, small bronze bells is what rattles
When
he hits the ground
These
were the declarations of Ifa for the 401 Irunmoles
When
they were going to collect the pumpkin of Fate within the world
They
were advised to offer ebo
These
were the declarations of Ifa for Ogun
When
he was going to collect the Igba-Iwa inside the world
He
was advised to offer ebo
And
also to Orunmila
When
he was going to collect the Igba-Iwa inside the world
He
was also advised to offer ebo
Only
Orunmila offered the ebo
Only
Orunmila became the custodian of Igba Iwa
This
misfortune does not concern the Egungun Ancestors
It
does not concern the Orisas, the Divinities
Nor
does Orisa
Not
even Egungun
It
is Ida, a slave, to whom the matter concerns
And
this does not concern Egungun
Do
not bother anybody Orisa
Not
even some Egungun
It
is to the destiny of one that the matter concerns
Ifa
warns against sending others to carry out assignments that are very important
in the life of the person for whom this Odu is revealed unless he or she wants
to meet disappointment, disillusionment, misfortune and even disaster. The
person for whom this Odu is revealed has every reason to be great in life if
only he could pursue his greatness by himself and refuse sending others in
pursuit of his greatness.
LESSON/COMMENTARIES
*.
Unless human being take 100% responsibility and accountability of his own
life, he Would never become succefull.
XVI.
Ifa
says that someone has a good action which has given him influence or authority
where this Odu is revealed. Ifa warns that this person should not misuse his
power by paying this good deed with evil, and if this is done, no amount of ebo
will prevent the guilty person from collecting the fruit of the evil he or she
has sown. Ifa advises that the victim should be patient since Ifa is solidly
behind him and retaliated. He or she needs to show no pain or disenchantment
because when the vengeance of Ifa comes upon the guilty, even the victim will
be forced to sympathize.
Ifa
says that if the culprit has not carried out his evil but is only planning it,
he or she must offer ebo with a mature goat and money. He or she should pray to
Olodumare for forgiveness and should not contemplate that ever again in life.
about this, Ifa says:
Gunnugun
soore mapalori-mapalori
Akalamagbo
soore mayogege-mayogege
Ojo
mii joomi, bii k’eni o ma tie soore mo
Oro
soore soore, oro o l’ewe l’ori
Afomo
soore ko l’egbo
Dia
fun Okete
Ti
nlo ree te Oka n’ifa
Ebo
ni won ni ko se
Translation:
Gunnungun,
the vulture, did good things but became bald in the process
And
Akalamagbo, did good deeds only to be inflicted with goiter.
Even
a few days, you will feel like you do not want to do good things ever
Gold,
the cactus, did good deeds but has no leaves to show for his good deeds
And
Afomo, the parasite plant, did good deeds only to be left without any root
These
were the declarations of Ifa for Okete, the great rat
When
he was going to initiate Oka, the cobra, in Ifa
He
was advised to offer ebo.
Oka,
the Cobra, was in big trouble. He had no respect of the other animals in the
forest. He was being booed every time he appeared in the middle of the other
animals. To add pepper to the wound, he was used as a rope to line firewood,
brooms, leaves and other things for humans. Tired of these tribulations, he
approached Okete, the Great Rat, consulting with Ifa.
Okete
consulted Ifa and Ogunda Meji was revealed. Okete assure him that
he would be great in life. Oka was also told that everyone would become great
in life. Oka was also told that the whole animals would fear and respect
him. Oka was advised to strive to submit to the initiation of Ifa. Oka agreed.
There and then a date was set for initiation.
Three
days after the initiation, Okete went to the group of Awos mentioned above to
know as the rituals of initiation that he tried to do for Oka would be. The Awo
assured Okete that the rituals would be successful. Not only that, the lot of
Oka would change from one of contempt to fear and respect. Exchange from
complete indepen- dence to tremendous power and authority. Okete was assured
that no one would be able to look at Oka with contempt or use it as a rope ever
again. Okete was warned that when Oka became powerful he would tend to use his
power against everyone including Okete his godfather. Okete was advised to warn
Oka seriously against doing so or the alternative, for Okete to abandon the
sermon of Intelodu. Since he had promised Oka that he would help conduct the
initiation rituals, Okete felt that he was bound by this promise. For this
reason Okete called Oka and they entered into a covenant. Oka swear that he would
not do anything against Okete or any member of his family that could hurt him
in any way. With this assurance, Oka was initiated.
Before
long, Oka became very powerful and influential. No one ever looked at him with
contempt. He said this is an opportunity to avenge the humiliation that had
hitherto been the object. He used his newly acquired power to extend his
authority and punished all those who had offended him again and again. While
he was doing this however, he avoided doing anything against Okete and
all his family members. He soon became so drunk with power that he began to
think that he was not considered an all-powerful if he did not deal with Okete
also in his bid to exercise total control over anything or anyone around him.
He felt that people would soon be proving that his influence and scope of
authority did not extend to where Okete was. For this reason, therefore, Oka
resolved to kill Okete once and for all and would show the whole world his
superiority over all the world. That same day he went in search of Okete when
he saw Okete later in the day, before the latter could express the necessary
courtesies, Oka struck him, totally forgetting his covenant. Sore Oka reminds
him of his family. Oka replied that, that was a forgotten and expired deal.
There and then, Okete vowed about Oka and died. Oka simply swallowed Okete.
Shortly after this, a hunter saw Oka and killed him too.
Since
that day, any day that Oka kills an Okete, that Oka will also be killed that
day. That's how Oka ended up digging her own grave with her ungrateful attitude
to her benefactor.
Gunnugun
soore mapalori-mapalori
Akalamagbo
soore mayogege-mayogege
Ojo
mii joomi, bii k’eni o ma tie soore mo
Oro
soore soore, oro o l’ewe l’ori
Afomo
soore ko l’egbo
Dia
fun Okete
Ti
nlo ree te Oka n’ifa
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Oka
boo gb’awo mi
Ibi
lo se o
Erigi-Alo,
Oka boo ba pa Ewusa
O
o baa ku
Oka
boo gb’awo mi
Ibi
lo se
Translation:
Gunnungun,
the vulture, did good things but became bald in the process
And
Akalamagbo, did good deeds only to be inflicted with goiter
Even
a few days, you will feel like you do not want to do good things ever
Gold,
the cactus, did good deeds but has no leaves to show for his good deeds
And
Afomo, the parasite plant, did good deeds only to be left without any root
These
were the declarations of Ifa for Okete, the great rat
When
he was going to initiate Oka, the cobra, in Ifa
He
was advised to offer ebo
He
obeyed
Now,
Oka, if you bring Okete
You
have done terrible wickedness
Erigi-Alo,
Oka if you kill Ewusa, the Big Rat
Oka
surely you did your will in the ensuing period
Oka
if you swallowed Okete
You
have done a terrible despicable evil.
Ifa
says that someone where this Odu has been revealed made a bad will face the
pursuit of his evil action earlier than later.
LESSSON/COMMENTARIES
*.
The act of ingratitude and betrayal is anti -universal law. it
will definately lead to catastropheous end as seen on the case of
okete in this odu ifa.
Copyright
:Babalawo Pele Obasa Obanifa, phone and 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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holder and the author Babalawo Obanifa, doing so is
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