Babalawo Obanifa Commentaries On Odu Ifa Okanran meji
In
this work babalawo Obanifa will make elaborate comments on different messages
contain in holy odu Okanran meji. This work shall be useful to any practicing
babalawo or ifa devotees who want have a sound deep knowledge of what odu ifa
Okanran meji is all about. It will also be very useful to any body who imprint
odu ifa Okanran meji as their odu during itefa (ifa initiations) or
Ikosedaye. It will also be useful for any academic researchers in field of ifa
and orisa spirituality. The work will address; what is odu ifa Okanran
Meji?, what are the associates or compatible orisa with odu ifa Okanran meji?
what are the taboo of odu ifa Okanran meji? What are the area of occupations or
professions that is most congenial to Okanran meji children? What are the
likely names for Okanran meji children? Some Important divine messages in holy
odu ifa Okanran meji as well as Babalawo Obanifa commentaries on different
messages involve.All these and more will be the major preoccupation of this work.
WHAT
IS ODU IFA OKANRAN MEJI?
odu
ifa Okanran meji is one of Oju odu merindinliogun (16 principal Odu). It belong
to mixture of elements fire 🔥.
WHAT
ARE THE COMPATIBLE COLOR WITH OKANRAN MEJI?
Almost
all colors are compatible with Okanran meji except colour red which is taboo of
Okanran meji.
WHAT
ARE THE ASSOCIATE OR COMPATIBLE ORISA AND IRUMONLE WITH ODU IFA OKANRAN
MEJI?
By
this we mean the set of orisa elements that work well together with Okanran
meji children. They are
Ifa,
Esu, sango, Oya, Odu, orisa Ibeji, Egbe.these affiliates orisa is important For
Okanran meji children for the following purposes.
Ifa-
Proper and frequent veneration of ifa, guanratee protection, success, longevity
and general well-being.
Orisa
Ibeji -having orisa Ibeji help to prevent childlessness and give protection .
Orisa
Oya-having this orisa will prevent childlesness,ability to gain Love, favour
and admiration.
Ori-
is good for protection against opponents and for life success. Also for sound
health and longevity.
Egbe-this
is also good to prevent Barreness, marital challenges and maintain general
wellbeing.
Sango-
For protection, leadership, victory and success. And also to have children.
Esu
Odara - For victory over opponents and help
Odu-
For a good wife, for success and for love and adoration.
WHAT
ARE THE TABOO OF OKANRAN MEJI?
By
this we mean what are the items, food, or character and behavior that
Okanran meji children should avoid. The following item should be avoided :Eran
obo tabi edun (monkey meat), Eran Aguntan Mutton,aso pupa (red clothes)
TABOOS
OF THE CHILDREN OF OKANRAN-MEJI
They
should not eat mutton - to avoid losing the help of Sango and Oya and to avoid
sterility.
They
should not eat cock - to avoid being cursed by the elders and those in
authority.
They
should not touch cockroaches or stingrays - to avoid being deprived of a
leadership position and other positions of responsibility.
They
must not conspire against anyone - to avoid being humiliated and
dishonored.
Never
steal other people's property - to avoid being exposed and dishonored.
They
must not expose thier self to rain, strong winds or storm - to avoid being
led astray and used to satisfy the selfish designs and manipulations of others.
They
must not eat any of the monkey family - to avoid the wrath of the Ibejis
Deity.
They
should not play or kill ants - to avoid problems with sterility.
They
should not eat snake - to avoid the problem of sterility (especially if
it is female)
They
should not wear a red hat or red headgear - to avoid being led astray or
used and then discarded. To avoid also doing something that leads to its own
destruction.
You
should not use pernicious - to avoid diseases for the whole family at the same
time.
They
should not use the King or Brown Rat - to avoid sterility.
WHAT
ARE THE AREA OF OCCUPATION OR PROFESSION FAVORABLE TO OKANRAN MEJI CHILDREN?
Okanran
meji children are usually succefull in calling or profession such as :trade,
bussines, Transportation, travel or tourism, Banking, they are usually a
great travelers. And do have success in marketing, buyers of supplies, bankers,
granger, fishermen and manufacturers. They could open warehouses and
supermarkets. They could have their own stores and succeed in them. They can
also triumph as Ifa priests, herbalists, occultists and clairvoyants. They can
also enter the medical careers, such as medicine, pharmacology, nursing,
therapuetic, orthopedics, gynecology and neurology. But whatever line they
choose, they must never forget that they must jealously guard their professional
ethics in order not to fall into disgrace.
MEANING
OF OKANRAN-MEJI FOR THOSE BORN BY THIS ODU DURING IKOSEDAYE OR INTELODU.
Okanran-meji:
The children of this Odu are by nature very agadable. They do not usually loved
and adored by all. They usually reach the peak of their achievements in life
through being loved by those around them. They nevertheless should never forget
that many people who love them only do so for their own selfish interests. In
light of this wisdom, the Okanran-Meji children need to be sensitive at all
times and they need to reflect well on every issue as deeply as possible before
they conclude that the love shown to them by others is genuine and Not because
of selfish desires.
The
people born by this Odu will be very popular, they will be very successful in
life and their porpularity will be extended beyond their places of abode. They
will, however, not be able to reach the peak of their success in their
birthplace, rather, they will triumph outside their birthplace. The
Okanran-Meji children also tend to owe their loyalty and loyalty to the areas
where they triumph more than the areas where they were born. They usually feel
at home in any place that they set out to live. For this reason therefore, they
do not find it difficult to find friends and acquaintances in a new
environment. They also receive more honor, respect, care and recognition
wherever they are established than in the areas of birthplace.
The
Okanran-Meji children have leadership qualities because of their close
association with Sango, they tolerate people fairly. They are easily carried
with supplications, adulation, and sweet words. This despite though they may be
very stubborn, stubborn, and highly unreasonable if they wish to be.
They
are more often than not, unpredictable and highly emotionally unstable. For
this reason they may be blowing cold in a moment, and in the next moment they
could be blowing hot.
The
people born by this Odu, females and males are great traders. They triumph as
merchants and merchants. They are also great travelers. They do have
success in marketing, buyers of supplies, bankers, granger, fishermen and
manufacturers. They could open warehouses and supermarkets. They could have
their own stores and succeed in them. They can also triumph as Ifa priests,
herbalists, occultists and clairvoyants. They can also enter the medical
careers, or for medicine such as medicine, pharmacology, nursing, Therapist
orthopedics, gynecology and neurology. But whatever line they choose, they
must never forget that they must jealously guard their professional ethics in
order not to be subject to public stigma or hatred.
The
children of Okanran-Meji are good husbands. They know how to pamper their
wives. They also respect the feelings and emotions of their wives. In the same
vein, the Okanran-Meji daughters are also good wives. They are very humble.
They work hard and respect their husbands and their families. They also enjoy
the help of their husbands and relatives because of their own attitudes towards
them. They are, however, predisposed to be very jealous but with understanding
from their husbands, this will never constitute a threat to the home and to the
love they have for their husbands, which their husbands will reciprocate.
Handling any unexpected circumstance, the children of Okanran-Meji, females and
males united to have a happy and renumeradora matrimonial life.
They
will have good and influential children. They also have a tendency to have
twins. Your children will be popular and your reputation will be extended
beyond the coasts of your communities.
For
the children of Okanran-Meji, the victory over their opponents is assured.
Those who conspired against them regretted having done so. Those who try to
take advantage of their inadequacies will also repent. In the same vein they
are not expected to take advantage or conspire against anyone. If they do, they
are doomed to suffer.
The
children of Okanran-Meji also have the misfortune to be betrayed or to be misled
by their confidants and trusted persons. For this person therefore it is
advisable for them to be delayed a little before putting their trust on
someone. Nor should they betray the trust their confidants have deposited.
Whoever does this will suffer when he is discovered and humiliated.
They
also have the tendency to lose very dear things from their hearts. These could
be stolen or stolen by your trusted friends. It is advisable for him or her not
to go all out in search of the lost item or the person (s) you have taken them
from. The consequences will not be pleasant. They could however threaten to
find and expose the culprit and limit their efforts to just that. This will
lead to good fortune and success for them.
In
general, the Okanran-Meji children should never think evil, speak evil, speak
evil or be rude to the elderly. They should never threaten elders or their
colleagues with contempt or disdain. They should always show respect, care,
love and achievements. Your happiness rests on your achievements. By doing
this, they will never regret.
WHAT
ARE THE LIKELY NAME THAT CAN BE GIVEN TO IROSUN MEJI CHILDREN
It
is instructive that these names are taking from the hero and heroine of
different ifa stanzer and story in Okanran meji. Example is such names are
Male:
I.
Adesokan- The crown is One
II.
Odubiyii- Odu produced this
III.
Ire-ni-n-o-koo- I will cross with Ire
IV.
Sangobiyi- Sango produced this
V.
Ifagbenjo- Ifa has made me dance
Females:
I.
Odusokan- Odu is one
II.
Odusola- Odu has done me the honor
III.
Irewole- Ire has entered the house
IV.
Okalale
V.
Omolohun- The son of the owner.
SOME
DIVINE MEESAGES IN HOLY ODU OKANRANMEJI
I.
Ifa
says that for the person for whom this Odu is revealed has been cursed by his
superiors. Ifa says that he has been the architect of his present state of
misfortune. The person for whom this Odu is revealed is very rude among the
elders, even to the point of being impertinent. His actions have been seen as
deliberate designed to expose the elders and / or those in positions of
authority to be ridiculed and embarrassed.
Ifa,
however, assures the person to whom this Odu is revealed that with the
appropriate ebo and a change of attitude, everything negative will give way to
everything positive. Sadness will be converted into joy. Disappointments will
be replaced with achievements. A stanza supporting these assertions in
Okanran-Meji advises the person for whom this Odu is revealed to offer ebo with
a mature goat and money. After this, the person will buying a large rooster and
must give it to the Babalawo. The Awo, on the other hand, must remove the
feathers from the tail of the rooster, grind the feathers to a fine powder.
After this the Awo needs to spread the dust in the Opon Ifa (ifa divination
tray) to print the Odu Obara-Meji and recite the words of the Odu quoted
here as follows while reciting the Odu Ifa tray should be rotated until it
turns downward Until the Obara-Meji Odu becomes Okanran-Meji. By doing this, it
is certain that the curse thrown upon the client will become blessings when
Obara-Meji is converted to Okanran-Meji. Negative forces usually give way to
positive and benevolent ones. Of this, Ifa says:
Sokoto
mojalawa
Dia
fun Akuko die Otanngalanja
Ti
ns’awo r’ode Owa
Ebo
ni won ni ko waa se
Translation:
Sokoto
mojalawa
He
was the Awo who Cast Ifa for Akuko'die Otanngalanja, the great cock
When
he was going on an Ifa mission to the land of Owa
He
was advised to offer ebo
Akuko'die
Otanngalanja, the Great Cock, was a very versatile and intelligent Babalawo. He
began to learn Ifa from his childhood. By the time he was 22 years old, he had
earned the reputation of being a competent Ifa priest. He was being asked from
far and near. His greatest weakness was, however, his disrespect for the
elders; Especially those older Babalawos of whom he felt that they were not as
bright as he. He considered a vagrancy on their part. He used to look down on
them and see their activities without satisfaction. Several wise advice was
given to him to change his attitude towards the elders fell on deaf
ears.
One
day, the Owa, king of the land of Ijesa invited Akuko'die Otanngalanja, along
with several older Babalawos to his Palace for consultation of Ifa. He
considered going to the Owa Palace as a kind of competition between him and all
the Babalawos who were invited along with him. He therefore wanted to know what
he had to do to steal the show from the hands of all the other Babalawos
invited that day. Consequently on this, he went to the house of Sakoto
Mojalawa, one of the few Babalawos whom he respected for consultation of
Ifa.his question is that would he be the Awo whose star would shine more
in the palace of the Owa? Would he be able to beat all the other Babalawos
hands down? Would he return home with more honor and financial success? Sakoto
Majalawa assured Akuko'die Otanngalanja that he would return home with more
honor and riches only on the condition that he behave properly and in accordance
with due respect to the elders. He was advised not to be very direct where he
was going and to always wait for those in positions of authority to invite him
to take some step before he volunteered the same. He was assured that if he
could keep this simple rule, he would return with success and more reputation.
He was advised to offer ebo with a mature goat and abundant palm oil.
When
he hears the warning of Sakoto Majalawa, Akuko'die Otanngalanja
he
consider that as intentional, that Sakoto Majalawa had joined the Babalawos
league of those who found it difficult to allow the rising priests of Ifa to
unfold their potentials out of envy. Then therefor, he lost respect for Sakoto
Majalawa. He made the decision that he would offer the sacrifice, but never again
would he step back into his house. He bought the goat and palm oil, returned
home to Sakoto majalawa who offered the sacrifice for him. He left with the
resolution that this was the last time a senior Babalawo would see him.
In
the agreed period, he left for the palace of the Owa with the determination to
show to those Babalawos majors that their time had expired and that they
would give way to the young generations of Babalawos to Show their
talent.
In
the home of the Owa there were several Babalawos. Akuko'die Otanngalanja was
one of the youngest Babalawos invited. He was very excited and willing to
display his vast knowledge of Ifa. As soon as they began, he practically took
over procedures in open defiance to the rules of conduct established for
the practice of Ifa. Treating elders with incredible disdain. The elders felt
insulted and highly humiliated. He was jumping at any opportunity to deploy his
talent. The elders let him satisfy himself. At the end of the consultation,
some of the Babalawos present gathered and swore on him. They also begged the
rain to fall on him, thereby damaging his things and drawing negative elements
into his life.
Knowing
very well that his past actions and the refusal to listen to the wise counsel
of the older and more experienced priests of Ifa had led him to his present
condition, he decided to follow the advice given to him. He informed Sakoto
majalawa that he was ready to change his attitude and he would definitely atone
for all his previous faults.
Sakoto
majalawa then advise him to offer ebo with a mature goat and
abundant palm oil and money. He obeyed. After this, Sakoto majalawa haloed all
the feathers of the tail of Akuko'die Otanngalanja, ground them to make them
dust and space the dust inside the Opon-Ifa. he use the powder as iyerosun and
printed Obara-Meji. Then reciting the Okanran-Meji. While reciting
the stanza he was maneuvering the Opon-Ifa until the Obara-Meji overturned in
the opposite direction towards the Okaran-Meji form. After this, he made nine
marks of incisions on the head of Akuko'die Otangalanja and used the powder to
rub the marks. There and then, all the negative elements left him. A new and
revitalized man returns home.
Shortly
after this, luck began to shine on him. His things began to take shape. His
self-confidence comes back. His clients began to return to him one
by one. His fortune began to grow along with his profile as a highly competent
Babalawo. He saw the need to give due respect to the elders. He was never very
direct. He never did anything to insult the elders. He never made any movement
without due consultation and permission from the elders. From the moment he did
this, he lived happily ever after.
Sokoto
mojalawa
Dia
fun Akuko die Otanngalanja
Ti
ns’awo r’ode Owa
Ebo
ni won ni ko waa se
O
gb’ebo, O ru’bo
Ojo
pa Akuko lonii
Ore
idi doodi
Asubi
Awo a si d’asure
Translation:
Sokoto
mojalawa
He
was the Awo who Cast Ifa for Akuko'die Otanngalanja, the great cock
When
he was going on an Ifa mission to the land of Owa
He
was advised to offer ebo
He
obeyed
The
rain has fallen on Akuko, the Cock, today
The
feathers of his tail have served their opponents
And
the misfortunes of the Awo have become opportunities
Ifa
warns the person for whom this Odu is revealed to avoid being very rude in
whatever he is doing. He or she should avoid the temptation that without him or
her certain things may not be well done or properly unless he or she is exposed
to a physical, emotional and spiritual dislike of his elders.
If
this has happened to him or her she is experiencing hardships associated with
the displeasure of the older ones, it is advisable for him or her to repair
things when a bad behavior has happened and then use the feathers of the tail
of a Rooster and do mark as and Incisions in the hea as explained above. If
this is done correctly, the misfortune will turn to fortunes.
LESSON
OR COMEMENTARIES FROM THE STANZER OF IFA ABOVE
Respect
to the elders, seniors or any one in hierarchy above us, either in family,
place of work etc. is essential to success, pride only lead to downfall and
misfortunes. as seen from stanzer of ifa above, humility and respect for elderl
is the comandement of ifa.
II.
Ifa
says that he foresees the Ire of a good wife for the man for whom this Odu is
revealed. Ifa says that the woman in question will be working for the progress
and protection of her man all the time. The relationship will also be blessed
with many children. The woman, however, will be very jealous and would not like
to see any woman next to her husband.
Ifa
advises the person for whom this Odu is revealed to offer ebo with 2 hens, 4
rats, 4 fish, 8 slugs and money. He is also advised to know of Ifa what Odu and
Ifa would take from him and to serve them accordingly. On this, Okanran Meji
says:
Oloko
mo ibi isu gbe ta
Origbo
ni npa l’orun ebe
Dia
fun Eji-Okanran
Ti
nlo ree gb’Odu ni’yawo
Ebo
ni won ni ko waa se
Translation:
An
experienced farmer knows where the yam will germinate
But
I was just wondering around the farm a lot cultivated
These
were the declarations of Ifa for Eji-Okanran
When
he was going to take Odu's hand as his wife
He
was advised to offer ebo
Okanran
was an accomplished Ifa priest. He was well respected in his community. One
day, he met Odu and fell in love with her. Their relationship suddenly became
very serious. He tries to have her as his wife. As a result, Eji-Okanran went
to the house of Babalawo previously mentioned for consultation of Ifa. Was Odu
a suitable wife for him? Would it be beneficial to have her as her partner for
the rest of his life? Would she respect her family? Would she give
children for him? Would she cook his food and those of his various
Deities properly and at the right time? Would she be ready to support and
complement her work at all times? Was she a good mother and would manage her
household well? To make it short, would he find happiness in it? These
were the questions that preoccupied Eji-Okanran before going through
consultation with Ifa.
The
Awo assured Eji-Okanran that Odu would be appropriate for him; That it would be
rewarding to have her as his wife; That they would be compatible that Odu would
respect his whole family; That she would give birth to several children for
him; That she already knew how to prepare good food and how to prepare food for
all Orisas; That she would not only support him all the way, but that she would
also live her life for his progress; That she would be a good mother; That she
would manage her house well and take care of it. The Awo told Eji-Okanran that
Odu would make him happy and proud. He was however warned that Odu would be an
extremely jealous woman and should be respected for that.
The
Awo also advised Eji-Okanran to offer ebo with 3 hens, 4 rats, 4 fish, 8 slugs
and money. (The person for whom this odu is revealed must also serve Ifa
and Odu. The Awo will search through Ifa for what Ifa and Odu will take from
the person ). Eji-Okanran obeyed.
Shortly
after this, they were married. True to Ifa's predictions, Odu became an
invaluable possession for Eji-Okanran. She gave birth to several children. Her
jealousy was put under check since she was respected and that weakness of her
was never made an object of discussion or controversy. They lived happily for a
very long time afterwards.
Oloko
mo ibi isu gbe ta
Origbo
ni npa l’orun ebe
Dia
fun Eji-Okanran
Ti
nlo ree gb’Odu ni’yawo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
E
wa w’omo Odu werere
E
wa w’omo Odu werere
Eji-Okanran
lo ti gb’odu ni’yawo
E
wa w’omo Odu werere
Translation:
An
experienced farmer knows where the yam will germinate
But
I was just wondering around the farm a lot cultivated
These
were the declarations of Ifa for Eji-Okanran
When
he was going to take Odu's hand as his wife
He
was advised to offer ebo
He
obeyed
Contemplate
the sons of Odu
Come
and see the children of Odu
Eji-Okanran
was the one who took Odu's hand as his wife
Contemplate
the sons of Odu
Ifa
says he foresees a good wife for the Person or whom this Odu is revealed.
Ifa says her relationship will be blessed with several children. The couple
will be happy and proud of each other. The man in question is going to be lucky
with his choice of his wife, although the woman will be very jealous. This
however, with love, this weakness can be tamed. Love conquers all.
LESSON
/COMMENTARIES FROM THE STANZA OF OKANRAN MEJI ABOVE
Each
individual in life, no matter how perfect he or she may be will have his or her
weak point or flaw. We should learn to tolerate put up with people, especially
our love one, that is how we can gain most from them.
III.
Ifa
says that he foresees the Ire of acceptability and comfort for the person for
whom Okanran Meji is revealed. Ifa says that for the person for whom this Odu
is revealed will be loved and worshiped and solicited by all and many. Ifa says
that this person will be given the opportunity to exercise their full
potential in life. The person for whom this Odu is revealed will have honor and
respect and will be highly esteemed in society. He or she can not be ignored or
resisted in the community. This is very safe. Ifa advises the person for whom
this Odu is revealed to offer ebo with 3 white doves, 3 ducks and money. On
this aspect Okanran-Meji says:
Okan
balabala
Awo
Omu lo dia f’Omu
Omu
n’torun bo wale Aye
O
nraye agbejo
Ebo
ni won ni ko waa se
Translation:
The
one who wiggles and is worshiped
That
was the Ifa released for Omu, the Breast
When
he was coming from Orun, Heaven to Aye, Earth
When
he was coming to enjoy the life of being caressed
She
was advised to offer ebo
When
a new baby was coming into the world, she was accompanied by blood and tears.
About forty days later Laughter came into the world to meet the newborn baby.
The baby then knew how to smile and have a silly laugh. About five months after
the baby's birth. Patience came with her. She had been being told, therefore,
about the virtue of being patient.
When
Omu grew up and he was about 11 years old, Omu, he decided to go live with the
children on earth. She therefore went to the Awo mentioned above for ifa consultation
: Would his stay in the world be fruitful ? Would he be given honor and
respect? Was she worshiped on earth by all while she was there? Would she
be placed prominently in the body? Would it be better for her to be with
a male or female? All these questions and more were the things that worried
Omu's mind before she went for ifa consultation .
The
Awo assured Omu that his stay on earth would not only be fruitful, but it would
be equally exciting and exhilarating. She was assured that she would be
accorded her due honor and respect. She was also told that her significance
would be raised above and above the other parts of the body and that she would
occupy the most prominent place in the human body. She was advised to stay with
the female sex. By doing this, she was assuring that she would be in the
easiest part of the female body which would make it easy to identify a woman.
Omu was told that she would be able to increase a woman's femininity,
attractiveness and desirability. Without her, she was assured, a woman would be
incomplete. In addition to this, Omu was told that she would be the one who
would be entrusted with exclusively breastfeeding human babies in the first
months of her life. She was also told that even if she was old and weak she would
be given an honorable role to play.
Omu
was however advised to offer ebo with 3 white doves, 3 ducks and money. She
obeyed. Shortly after this, Omu left for her trip to the world.
When
she came into the world, Omu sat on the breast of a young girl between 11 and
12 years. At first, it came as a small point. She then began to develop slowly.
By the time the young girl got 16, Omu the Breast, had been in a prominent
place in the chest. Those who saw the breasts concluded that the young girl was
gaining physical maturity and was ready for the marriage market.
Members
of the opposite sex also saw Omu as something to grab, nurture and caress. They
all started looking at the young girl invitingly as a result of her breasts.
Several ideas of how to flood the young girl to approach him were developed.
Omu aroused the lasciviousness in all males. She also increased the sexuality
of the females with whom she was residing. Even through Omu, such as Oju
(eyes), Eti (nose), Imu (nostrils), Apa (arms) and Ese (legs) came in pairs,
each half complemented the other and one was not more important than other.
By
the time the owner of Omu was being considered for the marriage market, the
major rule of measurement used for consideration, apart from other social factors
such as education, character, morals, and so on, was that when she became
pregnant and Was giving birth to her own baby, she might be able to feed the
newborn baby with her breasts. And indeed, Omu was used exclusively to feed the
newborn in the first few months of the baby on earth.
Everything
that the new baby needed to survive on earth and to continue living a healthy
life afterwards had been provided by Olodumare and kept in the milk that Omu
produces. No other part of the body can be used to replace Omu in this noble
role.
Ifa
also says that such as Ifa is the source of knowledge and origin of all things,
living, not living, visible, not visible, those that have essence and those
that do not perceive or perceive them, contains a pair of sixteen Odus Each of
which may be combined in accordance with the will of Olodumare on any matter
concerning him; So it also had a pair of sixteen holes in the nipple which
served as "the source by which all the necessary ingredients for the
existence of a newborn was provided. The "source" in each breast was
open and closed according to need, destiny, character and desirability.
Essentially, anyone who studies which part of the sixteen holes supplies milk
to feed a newborn while on the ground, such a person could easily make a map by
distinguishing the characteristics of such a baby and by extension predict what
role he has come to play at world. Therefore only Ifa and Omu can play that
role successfully - raise and substantiate at the same time.
When
Omu had played these roles and had aged and weakened, she was highly respected
as a part of the body which had brought all members of the human race including
kings and slaves, noble and common. High and low, the much sought after and
ignored.
This
is how Omu lived a full life on earth. She was adored, caressed, spoiled,
solicited, respected and given her due honor and recognition. She was therefore
singing and dancing and giving praise to Olodumare for giving him such a noble
role to play in the lives of all members of the human race.
Okan
balabala
Awo
Omu lo dia f’Omu
Omu
n’torun bo wale Aye
O
nraye agbejo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba’ni b’ewa
E
wa wo’re o
Translation:
The
one who wiggles and is worshiped
That
was the Ifa released for Omu, the Breast
When
I was coming to Orun, Heaven for Aye, Earth
And
I was coming to enjoy the life of being caressed
She
was advised to offer ebo
She
obeyed
Before
long, not too far
Let's
join in the middle of beauty
Come
and see the whole life
Ifa
says that the person for whom this Odu is revealed will be respected, honored
and later requested by all. This person will live a very prominent and full
life on earth. Ifa says that the person for whom this Odu is revealed should
not, however, make too much ostentation of his prominence unless he is accused
of being very flirtatious and attentive in his activities.
LESSON
/COMMENTARIES FROM THE STANZER OF OKANRAN MEJI ABOVE
Seeking
divine guidance through ifa consultation and obedience by performing proper
sacrifice require by ifa is essential to obtain all the Ire of life.
IV.
Ifa
advises the person for whom this Odu is revealed to be very careful in life in
whatever he or she is doing. There are three things he or she needs to
seriously consider. One, he or she needs to offer ebo against a situation where
he or she will not be useful to him or herself- this is a situation in which he
or she could spend all his energy for the success and achievements of other
people Without achieving any success for him or her; Two, he or she needs to
offer ebo against being pushed to do something that eventually will not be
beneficial to him or her, but only to those who prick him or her; And three, he
or she needs to offer ebo against being used and abandoned by his alleged
linebackers after they have felt that he or she survived their futility for
them- he or she could be removed from the position of authority or influence,
to him Or she could ban certain areas and he or she could also be eliminated
altogether.
There
is a need for the person for whom this Odu is revealed to offer ebo with a
large ram and a red cap or millinery and money. He or she is also advised to
serve Esu Odara with a rooster. He or she should never wear a red hat or
headgear in their lives. It is against your destiny. He or she can wear any
other hat or headgear while it is not reddish or red. on this, Ifa says:
Oro-mi-siwaju-fese-tere
Dia
fun Ina
Ti
nlo ree j'oye and Malete
Ebo
won neither won
Translation:
The-who-wet-the-soil-only-to-go-on-muddy
Soil
He
was the Awo who threw Ifa for Ina, the fire
When
he was going to be granted the title of Malete, he positioned himself
The
same-at-an advantageous place
He
was advised to offer ebo
Ina,
the fire, was an offshoot of Ogun. He was known as a very feared and super
ambitious character. Unfortunately, those close to him had come to realize that
he was merely muscle but little brain. In the light of this wisdom they decided
to take advantage of his great weakness and exploit it to achieve their
selfish ends. They knew that Ina could help them in cooking, drying their food
and in preserving other things. He could also be of great help in providing
light and so on. They were also aware that he could do all these tasks for his
own deterioration but they never bothered to give consideration to how to make
up for it. They were aware that being overly ambitious, he would never consider
his personal safety as long as he was flattered and made to feel important
enough.
One
day, Afefelele, the Gentile breeze , Ategun the Air, Efuufulele, the Tempest,
Afefe Afeyika, the Whirlwind, Iji, the Tornado, and others approached Ina and
interjected with him about the fact that the Older people in the community had
deliberated for a long time on his activities and importance in society.
They had come to the conclusion that his influence in society was so
great that he had been considered second to none. The elders had therefore
decided to give him the leadership position not only of the community but of
the entire world. All the elders of the world had been contacted, and they had
all come to an agreement to have him named by the title of the Suit-the-Who-Owned-himself-at-a-vantage
point. They said that the elders all over the world had sent them to forward
their decision to him. On hearing this, Ina was completely taken aback. He was
so happy and proud of himself and his achievements that without thinking, he compromised
his loyalty to them and assured them that not only was he committed to reaching
their expectations, but he would surely surpass them.
When
Ina arrived home, he explained to his wife his good fortune and the new
importance acquired. His wife advised him to go and consult Orunmila before
committing himself much more. He therefore went to the Awo mentioned above for
consultation of Ifa even through his unbridled ambition that he had
blinded his eyes to see the reason. He merely wanted to satisfy his wife by
going to the Awo's house because he believed there was nothing anyone could say
that would dissuade him from becoming a Malete of the whole world.
In
the house of the Awo, Ifa was consulted and Okanran-Meji was revealed. The Awo
told Ina that they were about to give him a position of influence and that Ifa
advised him against taking this position. He was told that those hurrying him
to accept such a position only did so for their own selfish reasons and nothing
good would come to Ina the holder of the title. Ifa also advised Ina against
allowing others to push him to do anything as those who were encouraging him
would be the same type of person who would be instrumental in their destruction
as soon as they felt that he had survived their usefulness. The Awo then
advised Ina to seriously think before continuing to commit himself to anything
and then offering ebo with a large ram and the red cap on his head and money.
He was also advised to serve Esu Odara with a rooster.
What
annoyed him most was that the Awo mentioned the red cap on his head with which
he advised to offer ebo. He considered the Awo a thief for wanting to break his
beautiful red cap. He also considered that the Awo was suffering from ambition,
driven by excessive hunger by asking him to use a ram to offer ebo and a
rooster to Esu. He made the decision to never again spend his resources on
making ebo. As he disobeyed the Awo's advice that he should not accept the
position, Ina told the Awo that he would not compete for the post that those
who knew of his value in the communities gathered themselves from all parts of
the world and honor him with title. He told the Awo that if he was envious of
his achievement, then the Awo should go and see the council of the elders for
his own title. He warned the Awo that if he or any envious individual
grouped as they would try to prevent him from becoming the World Malete, he
would not mind using any weapon at his disposal for the use of his destruction.
On
the day set for the ceremonial installation Afefe-lele, Efuufu-lele, Iji,
Afefe-Afeyika and others were present. They installed Ina as the Malete of the
world and with pomp over pomp. Ina was extremely happy. Spending a lot of
energy that day for satisfaction and advantage of its makers of Kings.
Since
that day, Ina did not know rest. Nor did he know any day of peace of mind. He
was working day and night. But Ina had nothing to show for it. Others were
enjoying themselves, Ina was suffering. Others used it for cooking. Cold
stretching or bending of metals, repairing things, lighting and burning, etc.
Affe-lele, Efuufu-lele, Iji, and so on, were the ones urging him to do all
these things all the time. Sometimes Ina over did things by burning people's
farms, houses and other properties; Those affected knew him because he was a
notorious individual.
As
soon as Ina reached the stage where Ina was recognized by all in her red cap.
Wherever he was, instead of being loved and respected, he was being feared and
despised. Those whom he had brought light to see his way treated him with
caution. In all this Ina could not see himself.
At
that point he began to complain loudly. Those who installed it began to see it
as a great attraction. Then, after they had used it to their satisfaction, they
decided to throw it away when he had survived their usefulness. Iji,
Efuufu-lele, Afefelele, and Ojo, the majestic torrential rain, merged together
to extinguish the light of Ina. They produced a very strong mind which induced
heavy rains that descended and removed the red cap of Ina.
Thus
Ina died in the hands of those who installed him. Shortly after her death, Ina
recalled the Awo's warning and his advice to use his red cap to offer ebo which
he refused to do.
He
regretted that the red cap became the reason people hated him, feared and
despised him. It was also the instrumental thing for his premature death. Ina
died, full of remorse when it was too late to make amends.
Oro-mi-siwaju-fese-tere
Dia
fun Ina
Ti
nlo ree j’oye e Malete
Ebo
ni won ni ko se
O
f’eti otun gb’ebo
Ofi
t’osi daa nu
Ero
Ipo, ero Ofa
E
o ri’fa ijo nni bii ti n se o
Ina
to waa j’oye e Malete
Eeyan
to fi o j’oye
Nnaa
lo fe o pa o
Translation:
The-who-wet-the-soil-only-to-go-on-muddy
Soil
He
was the Awo who cast Ifa for Ina, the fire
When
he was going to be granted the title of Malete, he positioned himself
The
same-at-an advantageous place
He
was advised to offer ebo
He
hears the advice with his right ear
And
I throw the advice out through his left ear
Travelers
of Ipo and Ofa
Just
imagine the consequences of the advice (given by the Awo and rejected by the
client)
Ina
to whom he was given the title of Malete
Those
who installed you
It
was the same people who flew you out of existence
Ifa
warns the person to whom this Odu is revealed to be realistic all the time. He
or she should not allow anyone to push him to do anything and should not allow
singers of praise or flatterers to use their sweet tongues to flatter him to
get him to do anything against his will if that does not Is in tune with
reality. Those who flatter him or her to do these things are the ones who will
eventually plan the fall of him or her. This is because people who have no
patriotic reasons to urge him or her except for their own agendas. The moment
he or she has lived their useful life for them, they will find a way to
eliminate him or her and seek out anyone else to be used for their selfish
interests.
LESSON/COMMENTARIES
FROM THE STANZER of OkANRAN MEJI ABOVE.
It
is good not to be carry away by the adulation of people, it is good to always
be careful, every one is a friend of man who gives gift.
V.
Ifa
says that for the person for whom this Odu is revealed will be successful on
earth that his success will vibrate to the heavens. Ifa says that this person
is closely related to Sango. He or she will become a leader. This person is
advised to offer ebo with 3 roosters and 3 white doves. He or she is also
advised to feed Sango with a rooster. On this aspect, Ifa says:
Aayan
nii ro’so penpe
Alantakun
nii gba’ja odoodo
Dia
fun Sango
Ti
yoo l’oba l’aye
Ti
yoo d’Orisa l’alade Orun
Ebo
ni won ni ko se
Translation:
Aayan,
the cockroach, is the one who wraps herself in a tiny dress
And
Alantakun, the Spider, is the one that suspends itself with its rope
These
were the declarations of Ifa for Sango
Who
would become the King on Earth
And
an Orisa in the heaven
He
was advised to offer ebo
When
Abiafin was coming from Heaven to the world. He decided, as part of his
destiny, to become a very powerful and influential person on earth. Grow old
and also to have a very strong personality. And when he was about to move
to the world, he went by consulting with Ifa; Would he be able to achieve his
destiny without hindrance? Would he be respected and feared by the
friends and enemies? Would he live a full life while he was on earth? The
two Awos whom he approached assured him that he would surely achieve his
destiny. He would be feared and respected by his subjects. He would also live a
full life. He was told that to achieve all these things, he would be born into
a royal family and he would become a King while on earth.
Abiafin
was advised to offer ebo with 3 white doves and lots of money. He was also
informed that his fate was closely associated with Sango. He was therefore
advised to feed Sango with a rooster and all the other materials accompanying
the ritual. He obeyed and departed for the world.
Abiafin
was born on the day of Jakuta into a family of reigning Alaafin Angaju in
Oyo. During his Ikosedaye, his parents were informed that he was closely
related to Sango and that that was partly responsible for why he was born
on the day of Jakuta - the day when Sango was being worshiped. From the time he
grew up to his teenage years, he never started anything unless it was Jakuta's
day. His personality was so strong, he was so stubborn and so mischievous that
everyone knew him and his way of life concluded that he must be a reincarnation
of Sango. He was soon nicknamed 'Sango'. When Alaafin Aganju, his father died,
he was chosen as the next Alaafin of Oyo.
During
his reign as Aalafin, no one remembered his name again. Everyone chose to call
him as Aalafin Sango. He was held in a very high esteem part due to fear and
part due to respect. He was regarded as both a temporal and spiritual leader.
He had several followers during his reign. When he died, he was elevated to
deity, or deified. He reached a status that several people did not
differentiate between Abiafin who was the nickname of Sango and the original
Sango who was an Irunmole.
Thus
was Abiafin, otherwise known as Sango was able to achieve his destiny to become
a king on earth and an Orisa in the Heaven.
Ifa
says that the person for whom this Odu is revealed is a leader. He or she will
receive their ambition in life. He or she needs to serve Sango all the time.
There rest his triumph, progress and achievements.
Aayan
nii ro’so penpe
Alantakun
nii gba’ja odoodo
Dia
fun Sango
Ti
yoo j’oba l’aye
Ti
yoo d’Orisa l’alade Orun
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Sango
wa j’oba l’aye
O
si d’Orisa l’orun
Gbogbo
isowo Ope
E
wa ba ni ba’yo
E
waa wo’re o
Translation:
Aayan,
the cockroach, is the one who wraps herself in a tiny dress
And
Alantakun, the Spider, is the one that suspends itself with its rope
These
were the declarations of Ifa for Sango
Who
would become the King on Earth
And
an Orisa in the Sky
He
was advised to offer ebo
He
obeyed
Sango
became a king on earth
And
an Orisa in the Heaven
All
the followers of the Sacred Palm Tree
Come
and meet in the middle of happiness
Come
and contemplate Ire
Ifa
says that Ire will follow this person for whom this Odu is revealed for the
rest of his life. He or she will surely live a full life.
LESSON/COMMENTARIES
FROM OKANRAN MEJI STANZA ABOVE.
The
stanza lay emphasis on of seeking divine guidance for life success.
VI.
Ifa
says that he foresees the safe birth of a pregnant woman for whom this Odu is
revealed. Ifa says that this woman will give birth to a bouncing baby .
This child will do well in life. This child, once born, needs to follow Ifa's
directives on everything he does all the time. There must be a Ifa consultation
regularly for the child even before any steps are taken for the boy and when he
grows up, he should not take any major steps without the previous Ifa
consultation.
In
the other hand, if Okanran-Meji is revealed during the Ikosedaye ceremony of a
male baby, that baby has been ordained as a Babalawo from Heaven. He will
be a very successful Babalawo. He has also brought his name from heaven. The
name of the new born baby is Adesokan.
There
is a need to offer ebo with 2 pigeons, 2 guineas, 2 hens and money. There is
also the need to serve Ifa with a mature goat. On this, Ifa says:
Ki
iwo kan
Ki
emi kan
Dia
fun Adesokan
Ti
nt’orun bo wa’le aye
Ebo
ni won ni ko waa se
Translation:
Let
him show interest by touching
And
let me show interest by touching you
These
were the declarations of Ifa for Adesokan
When
coming from Orun, Heaven for Aye, Earth
He
was advised to offer ebo
Adesokan
was about to be born into a royal family home when he came from Heaven to
Earth. However, he went to the Awo mentioned above for consultation of Ifa to
determine what his stay on earth would be like.
The
Awo assures him that he would live a very successful life while on earth. He
was told that he would be very rich; He would live a long life and have many
children on earth; He would also have many properties which would make him very
proud. He was also assured that he would have strong health and would be highly
respected in his community.
The
Awo advised him to take Ifa as his line of profession because that would surely
facilitate him and increase his chances of realizing his potentials and destiny
to the maximum. He was advised to offer ebo with 2 pigeons, 2 guineas, 2 hens
and money. He was also advised to serve Ifa with a mature goat. All this he did
before he came into the world.
On
the third day of his birth, his parents invited some Awo to perform the rites
of Ikosedaye for him. The Awo assures them that he would be a successful man on
earth. They said that he would not lack anything in life while on earth -
money, wife, children, good health happiness, success, prestige, honor,
properties, long life, satisfaction, popularity and more. His parents were told
that he had already brought his name from heaven and was to be named Adesokan,
the son of Okanran-Meji. They were also counseled to support the boy to take
the path of Ifa as a profession, and this would be how his fate manifested
itself in the best way.
The
parents were asked to offer ebo for the newborn with 2 hens, 2 guineas, 2
pigeons and money. They were also asked to serve Ifa with a mature goat. They
obeyed with everything.
By
the time Adesokan reached the age of four, he was already studying Ifa at the
home of one of the region's best Ifa priests. By the time he was 25 years old,
he had become the most versatile practitioner of Ifa in the vicinity. He was
very dedicated and honest in his work. Everyone respected him and sought him
out to consult Ifa.
By
the time he was practicing on his own, his name had been well established as a
very competent Babalawo. He had several clients. Most of his father's friends
and officers became his clients. He was making good money. Soon he became rich.
With the money came the wife; With the wife the children, with the children
came his own personal house; With the house came the horses; With all this came
prestige, honor and recognition; With this came happiness and satisfaction. He
lived well. He died a happy and accomplished Babalawo.
Ki
iwo kan
Ki
emi kan
Dia
fun Adesokan
Ti
nt’orun bo wa’le aye
Ebo
ni won ni ko waa se
O
gb’ebo’ o ru’bo
Nje
owo ti no o se la n’Ifa
Ti’fa
ba hu meji, ma te’kan
Owo
ti n o se la n’Ifa
Ti’fa
ba hu’kan, ma t’eji\owo ti n o se la n”ifa
Translation:
Let
him show interest by touching
And
let me show interest by touching you
These
were the declarations of Ifa for Adesokan
When
coming from Orun, Heaven for Aye, Earth
He
was advised to offer ebo
He
obeyed
The
business that must do to succeed is Ifa
When
the Ifa seeds are two (in the palm of my hand) I must print one (in the Ifa
board)
When
the Ifa seed is one (in the palm of my hand) I should print two (on the Ifa
board)
The
business that must do to succeed is Ifa
Ifa
says that the person for whom this Odu is revealed will triumph as Babalawo. He
did not lack anything in his life. He will be highly respected and honored. He
will be happy and satisfied. Your life will be full of glory. As long as he is
honest and upright in his work, heaven is the beginning of his success and his
accomplishments. He will live and die a happy man.
LESSON/COMMENTARIES
FROM THE STANZA OF OKANRAN ABOVE.
Aiming
high and seeking divine directions for manifestations of such aim is essential
for life success.
VII.
Ifa
says that it foresees Ire of prosperity for person for whom Okanran-Meji is
revealed during consultation. Ifa says that this person will triumph in the
business of selling or any other type of related business. Ifa says his
opportunities are bright at that particular point of time than at any other
time. Ifa says that the door of financial success will open for him or her if
he or she strives to offer the appropriate ebo in this Odu.
Ifa
advises this person to offer ebo with 3 white doves and money. As prescribed by
the Awo. On this aspect, Ifa says:
Eni
to ran ni ni’se
Nlaa
f’abo o fun
Dia
fun Eji-Okanran
Ti
yoo fi Irinwo s’owo
Ti
yoo j’eere egberin oke
Ebo
ni won ni ko se
Translation:
Anyone
who sends one to a message
It
is the person to whom you submit a report
These
were the declarations of Ifa for Eji-Okanran
Who
would trade with 400 snails
And
it would make a profit of 800 bags of snails
He
was advised to offer ebo
Eji-Okanran
(otherwise known as Okaran-Meji) was planning to take off in life. he rule on
what to do to live for a long time, seek the advice of others and consult Ifa
before establishing himself as a trader as his livelihood. Having decided this,
he then began to raise enough money to start a business. As much as he tried,
he could only be able to collect 400 pieces of snails. He knew that such an
amount was too scarce to take him very far, but yet he was determined to face
the odds head on. Consequently on this, he went to the Awo mentioned above for
consultation of Ifa: Would he be able to obtain zenith of his chosen
career with the small amount that he was beginning? Would he be in a position to
get his full potential in life? Would he smile at his chosen career? Would you
be able to overcome his initial delay and move on to become a great
dealer in the future? Would not it become cause for laughter from others? Would
his business succeed where others had failed? These and many more
questions especially those that arose as a result of the fear of the
uncertainty of life were behind the mind of Eji-Okanran before going for
consultation of Ifa. During the consultation of Ifa, Okanran-Meji was revealed.
The
Awo reassured him that he had nothing to be afraid of at all. He was told that
the doors of success had opened for him at any time. The Awo urged him to take
the risk at that moment as he had nothing to regret anyway. To optimize his
opportunity, he was advised to offer ebo with 3 pigeons and money. He was also
advised to serve Ifa with a white dove. All this he obeyed before leaving for
his first business adventure.
Eji-Okanran
chose to be traveling from one place to another as his own method of
negotiating. His first risk was to travel from Ile-Ife to Ado-Ekiti. He bought
many manufacturing clothes in Ile-Ife which were far more than the 400 cowries
he had with him. However, with his good will, the deposit the amount he
had and promised to come and pay the balance immediately that he returned from
his business trip. The manufacturers agreed. The next day, he left for his
trip, putting his hope absolutely in Ifa's predictions that he would triumph.
By
the time Eji-Okanran arrived at Ado-Ekiti it was during the period when they
were preparing their New Yam festival. The majority of the inhabitants of
Ado-Ekiti and its surroundings made an abundant harvest that year. They were
therefore planning to celebrate in a grand style.The current day of the
festival was merely in about six weeks. Eji-Okanran shown them the
clothes and was able to convince the inhabitants of Ado-Ekiti that these
were the most appropriate dresses with which to celebrate the festival of the
New Yam. Everyone was planning to buy. Feeling his state of mind, Eji-Okanran
raised prices. They gladly accepted. In a few moments all his clothes were
sold. Those who could not get it were disillusioned. Eji-Okanran however closed
a deal with them that he would quickly order his own things. With this
security, they were all happy, many people gave him advance payments before he
left. Realizing that it would be difficult for Eji-Okanran to carry all the
things he would need on his own, they quickly arranged for an additional 20
men.
20
additional men would attend. That same day, the caravan left for Ile-Ife.
Manufacturers began to produce dresses immediately. Soon after, they returned
to Ado-Ekiti. Upon arriving there, Eji-Okanran doubled the prices of his clothes.
Due to the increase in prices many people became interested because they
interpreted the quality as superior. That same day, everything was bought. Many
people ordered their own clothes and paid in advance. Eji-Okanran asked for 50
hands to help him. Because he paid the 20 people he brought generously to
Ile-Ife, he found volunteers very easy to follow. By the time he returned to
Ado-Ekiti, he not only made more profit, but the news that he was a great
merchant had spread to lines town like Ikole-Ekiti, Ire-Ekiti,
Iyin-Ekiti, Usi-Ekiti, Efon-Alaaye, Aramoko-Ekiti, Akure, Itaogbolu,
Ikare-Akoko, Okiti-Pupa and so on. Everyone started ordering for themselves. He
gladly did them the favor.
Before
long, anyone in the air of Ekiti, Akoko, Ilaje, Ondo and Akure who did not have
one of the Eji-Okanran dresses in his collection was considered as not moving
with the trends of time and therefore ungrateful Of modern fashion. By the time
Eji-Okanran settled accounts for his business, he had made a profit of 800 bags
of cowries which were 16 million cowries . This was a business he started
with only 400 cowries and all for a year. Eji-Okanran was overwhelmed
with happiness. He was singing and dancing and giving praise to his Awo, Ifa
and Olodumare that dared him, his community became successful in business and
he became the richest man in his community. He had a long family and a great
family home.
However,
every time he returned from any trip, he went to his Awo and explained his
encounters with Ifa, saying that anyone who sent someone to a warrant is the
one to report when he returned. He said it was Ifa who told him to get into the
merchant and gave him all the support. In the light of this wisdom, it was Ifa
who needed to report all his progress as well.
Eni
to ran ni ni’se
Nlaa
f’abo o fun
Dia
fun Eji-Okanran
To
yoo fi Irinwo s’owo
Ti
yoo j’eere egberin oke
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Ko
pe, Ona o jin
E
wa ba’ni b’ayo
E
wa wo’re o
Translation:
Anyone
who sends one to a message
It
is the person to whom you submit a report
These
were the declarations of Ifa for Eji-Okanran
Who
would trade with 400 snails
And
it would make a profit of 800 bags of snails
He
was advised to offer ebo
He
obeyed
Before
long and not too far
Come
and join us in the midst of joy
And
come and contemplate the Ire
Ifa
says that the person for whom this Odu is revealed will be fabulously rich as a
dealer. Ifa says he or she has Ifa help at this risk. His or her chances are
very bright and it is advisable for this person to grasp this advantage with
both hands. Except it is a self inflicted pain this person has no reason to
regret.
LESSON/COMMENTARIES
FROM THE ODU IFA OKANRAN MEJI ABOVE
In
life Noting venture, noting gain. we must cultivate the ability to take risk,
especially in business after due spiritual consultation and sacrifice. It will
definitely turn to blessings, don't afraid to start small in whatever you do.
VIII.
Ifa
says he foresees the twin Ire for the person for whom this Odu is revealed. Ifa
says this woman needs to put her mind to rest since she will be blessed with a
set of twins very soon. If the woman is having the sterility problem, the
problem will soon be over as she will soon become pregnant and give birth to a
set of twins.
There
is a need for this person to go and serve the Twins' Deity with black beans,
bananas, crushed nuts, pineapples, oranges, and all other edible fruits. She
should also offer ebo with 2 rats, 2 fish, 2 hens and money. It is advisable
for the person for whom this Odu is revealed to always strive to buy materials
from the ebo of two or in pairs since she will be giving birth to twins from
time to time. On this, Okanran-Meji says:
Okanran
kan nihin-in
Okaran
kan lohun-un
B’okanran
ba di meji, a d’ododo
Dia
fun Edun, el’eyinju ege
O
f’eyinti m’oju akun sunrahun omo
Ebo
ni won ni ko se
Translation:
An
Okanran leg here
And
Okanran's other leg there
When
Okanran becomes two, his predictions come true
These
were the declarations of Ifa for Edun, the Monkey, owner of the delicate balls
of the eyes
When
he cried in lamentation for his own inability to give birth to some child
She
was advised to offer ebo.
Edun,
the Monkey was a very beautiful woman. She was well proportioned. She had a set
of very white teeth. But his beauty was more pronounced in the ball of his
eyes. The ball in her eyes were a little big and when viewed from afar,
they looked as if they were falling out of their orbits. That's why people
usually called her 'Edun,, owner of the delicate balls of the eyes'. Edun was
married for about eight years but had no children to show for it. She was
always crying and lamenting for her inability to produce a son for her husband.
Tired of crying every day, she decided to go for Ifa consultation to find
a solution to her problem. Consequently, she approached the Awo mentioned
above. Woils she be blessed with her own child in life? Will her womb
opened to bear fruit? Would she have children who would take care of her when
she grew old and bury her when she died? Had she been condemned to be a barren
woman for the rest of her life? What solution lay for her to make her a happy
and proud mother of her children?
The
Awo reassured her that she would produce her own child in life. She was
informed that Ifa provided Ire with children for her. The Awo also informed her
that she would give birth to a couple of twins in life. She was advised to
offer ebo with 2 rats, 2 fish, 2 hens and 2 guineas. She was also advised to
feed the Deity of the orisa ibeji with black beans, bananas and all sorts of
available fruits which she could afford. She obeyed.
Before
long, Edun became pregnant. Ten months later, she gave birth to a pair of
twins. After this, she gave birth to many more children all twins. She was full
of gratitude to Olodumare and to her Awo.
Okanran
kan nihin-in
Okanran
kan lohun-un
B’okanran
ba di meji , a d’ododo
Dia
fun Edun, el’eyinju ege
O
f’eyinti m’oju ekun sunrahun omo
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Nje
ebo o kin’la ru?
Ebo
Ejigbede la ru
Omo
o kin’la bi?
Omo
Ejigbede la bi
Translation:
One
leg of Okanran here
And
Okanran's other leg there
When
Okanran becomes two, his predictions come true
These
were the declarations of Ifa for Edun, the Monkey, owner of the delicate balls
of the eyes
When
he cried in lamentation for his own inability to give birth to some child
She
was advised to offer ebo.
She
obeyed
What
kind of ebo did we offer?
It
was the ebo whose materials are in two
And
what kind of child did we give birth to?
They
were all pairs of twins.
Ifa
anticipates the pair of Twins Ire for the person for whom this Odu is revealed.
He or she will be blessed with several children most of them will be twins. He
or she therefore needs to serve the Twins' Deity regularly.
IX.
Ifa
says that for the person for whom this Odu is revealed he is facing certain problems
which sources he or she has not been able to identify. Ifa says that he or she
will not only be able to identify the source of his problems but will
also be able to overcome it. Ifa says that the person close to him or her is
the cause of the problems. Ifa says that the person wHo is responsible
for his problems will be dishonored and humiliated.
The
person responsible for the problems of the person for whom this Odu is revealed
is one of the person who is frantically searching for a solution to the
problems. Ifa says the culprit will be exposed.
Ifa
advises this client to offer ebo with 3 roosters, abundant palm oil and money.
Ifa says that two ebo will be prepared one will be placed on the altar of Esu
and the other will be placed in the place where the problems are happening.
After this, the person for whom this Odu is revealed must be vigilant. By doing
this, the guilty party will be completely caught on the spot. Of this, Ifa
says:
Oye
ni o san ara
Kurukuru
ni o da moomoo
Ojo
lo de ni ikooko npa koro-koro-koro
Dia
fun Agbo
Ti
oun Sango jo ns’ore ara won
Ebo
ni won ni ko waa se
Translation:
Wind
harmattan (wind blowing from east to west of Africa trailing sand from the
Sahara desert to the countries of the north west coast and central Africa) does
not hit the thunder
Fog
does not flash
The
arrival of torrential rain is what causes the hyena to hide in corners and
cracks
These
were the declarations of Ifa for Agbo, the ram
Who
was Shango's friend?
He
was advised to offer sacrifice
He
obeyed
A
small dust rises during an argument
And
a great polvacera gets up during a fight
The
consequences of Sango's fight with Abo have chased him to the sky.
Ifa
says that for the person for whom this Odu is released will surely overcome a
serious problem caused by someone close to him or her. And consecutively, the
person for whom this Odu is revealed is warned against perpetrating any
atrocity against someone close to him or her as this could lead to disgrace and
humiliation for him or her. It will also make it the object of public hatred.
Wherever he or she expects to be respected, he or she will be dishonored; Where
he or she expects to be loved and worshiped, he or she will be hated or
despised; Where he or she expects to be honored, he or she will be disdained.
In a word, the person for whom this Odu is revealed is advised against abusing
the trust placed in him or her.
LEESSON/COMMENTARIES
FROM THE IFA STANZA ABOVE
It
is not good to put your trust in man, put your trust only in Olodumare and Ifa.
man can betray your trust any time especially those close to you.
X.
Ifa
says that for the person for whom this Odu is revealed will be successful in
life. There is no discussion about that. But it must be noted that he or she
will not realize this success where he or she was born. He or she would triumph
outside their place of birth. This success will be so great that it is
advisable to offer ebo for this reason now so that he or she can remember his birthplace
when success comes.
Ifa
says he anticipates success for the person who is going on a business trip out
of their domains. Ifa says that before long he or she will be managing the
business of the place where he or she would be traveling. He or she will be
well known and more popular outside than in their native land. Ifa advises the
person to offer ebo with 3 pigeons, 3 guineas and money. There is also the need
to offer ebo with 3 cocks and money so this person can remember their home when
success comes. This is also very important to avoid a situation where the
client will be developing other areas at the expense of their own place of
birth. On this aspect, Ifa says:
B’elebo
o pe’ni
Aiwa
o ye’ni o
Oro
ti o kan’ni
Kankan-ankan
laa ran’ju
Dia
fun Eji-Okanran
Ti
nlo ile Itile
Ti
nlo ree gba’le Itile kankan-ankan l’Owo o won
Ebo
ni won ni ko waa se
Translation:
If
the client does not invite you to go and offer ebo (for him or her)
Going
to sue is unethical
Anything
that does not concern you
One
can be accused that one is intruding his eyes (if one is very inquisitive about
that)
This
was the Ifa launched for Eji-Okanran
When
he was going to the land of Itile
And
who would take full control over the Itile land of its original inhabitants
He
was advised to offer ebo
Eji-Okanran
was a very bright Babalawo. I study extensively and master all the various
aspects and complexities of Ifa. But even so he had nothing to show for it, he
had no money, no wife, no children, no own house since he was living in his
family's house in the house made by his own father in Ile- Ife, not cultivated
farm, not good dress and indeed nothing to show by the vast knowledge that he
possessed.
Instead
of praising, he was being booed by another Babalawo whom he was seeking for
moral support. The other Babalawo saw no reason why anyone should endeavor to
study as hard and as extensively as Eji-Okanran. They claimed that with all
their knowledge, he remained a poor and somewhat gifted Babalawo. Other people
in Ile-Ife saw no reason to sponsor him, claiming that if he was so competent
and wise, he must have found a solution to at least one of his problems.
Eji-Okanran then became the mockery of his professional colleagues and that of
the general public in Ile-Ife, his hometown.
Tired
of this way of living, Eji-Okanran went for consultation of Ifa in house
of the mentioned Awo; Would he ever succeed in his life? Could he produce his
own children to whom he would pass the vast knowledge which he possessed? Would
he be able to raise his head up in public? All these were his immediate sources
of concern before he went off for consultation.
The
Awo informed Eji-Okanran that he would surely triumph in life, even beyond his
wild dreams. He was assured that he would be one of the greatest Awos who had
ever lived. He was however advised that he would never triumph where he had
been born. He was told that he had been contemplating a change of mood. He was
told to do that since the movement would be to his advantage. He was also told
that when he reached his new destination, he should never go so far as to put
pressure on any client to go and offer ebo which he had hitherto prescribed for
them. You are advised to ensure that your own dignity is maintained all the
time as the only honorable course of action to take.
Verily,
Eji-Okanran had been contemplating moving from Ile-Ife his hometown to
live in Itile. He was not sure that such a move would be in his favor. Hearing
the advice of Ifa, explained by the Awo, he decided to take the risk. And
truly, too, he was in the habit of going home to his few clients every time
they failed to go and offer the ebo that he had recommended for them. Every
time he castd Ifa for his clients, he was not sure that they would come to
offer the ebo, if he did not see them the next time they promised him they
would come, he would visit them at home and put pressure on them. In doing so,
customers not only lost confidence in their so-called competition but also
became very angry about such a display of professional etiquette. More often
than not, he ended up being kicked out of their homes. From the day he
consulted Ifa, he decided never to do this. The Awo told him that it was better
to die with one's dignity than to live without it. Eji-Okanran chose to die
with his dignity intact, if opportunity presented itself.
The
Awo advised Eji-Okanran to offer ebo with 3 pigeons, 3 guineas, 3 roosters and
money. He was also advised to serve Ifa with food and drink. He sought money to
buy all these materials and obeyed the advice of Ifa. Shortly after this, he
left for his trip to Itile, armed with his instruments of consultation and many
hopes in Ifa.
On
his arrival in the land of Itile, Eji-Okanran, he presented himself temporarily
in the house of a Babalawo. It did not take long to be clear that he was not
just a first class Awo, but one extremely dedicated to that. He followed every
aspect of Ifa down to the smallest details. By the time he decided to establish
himself, his reputation had been established. Customers were coming from far
and near to consult Ifa at home. He got up as early as the first crow of the
rooster at dawn every day and did not have the opportunity to go to bed
until late into the night. He enjoyed all this. He soon discovered that
'the patronage of clients does not allow him to rest, that is better than
when the world had totally forgotten me'. Apart from this, respect and money
were coming to him daily. People soon gave the apprentice to learn ifa from
him. In view of his wealth and reputation, eating well remained his problem. He
did not have time to prepare food for himself. His friends however
arranged to get him a wife for him. The wife took care of him and his food. He
began to eat well and regularly as well. His wife soon became pregnant. She
gave birth to many children for him, one after the other. Together with their
children they built their own house in the land of Itile. Before long all the
tall and powerful became their customers. He soon became the Awo of the Oba. He
soon became the Araba of the land of Itile. Before long, no one dared to make a
decision in the city without consulting him. His respect and popularity was
right next to that of the Earth Oba, Eji-Okanran became a fabulously successful
man in the land of Itile. He completely forgot Ile-Ife his homeland and
made Itile his homeland. In fact, no one in the land of Itile remembered that
he hadn't been born in their land and they never treated him as an outsider.
All people from far and near usually referred to him as 'Eji-Okanran, the
inhabitant and owner of the land of Itile'. This title has been stuck to him to
this day
B’elebo
o pe’ni
Aiwa
o ye’ni o
Oro
ti o kan’ni
Kankan-ankan
laa ran’ju
Dia
fun Eji-Okanran
Ti
nlo ile Itile
Ti
nlo ree gba’le Itile kankan-ankan l’owo o won
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Emi
di Eji-Okanran
Ifa
le n gba’le Itile kankan-ankan l’owo o won o
Translation:
If
the client does not invite you to go and offer ebo (for him or her)
Going
to sue is unethical
Anything
that does not concern you
One
can be accused that one is intruding his eyes (if one is very inquisitive about
that)
This
was the Ifa launched for Eji-Okanran
When
I was going to the land of Itile
And
who would take full control over the Itile land of its original inhabitants
He
was advised to offer ebo
He
obeyed
I
have now become Eji-Okanran
My
Ifa has allowed me to take Itile land from them.
Ifa
says that for the person for whom this Odu is revealed triumph in life. Your
success will however come out of your birthplace. All he or she should do is
maintain their dignity and respect for themselves. He or she must also adhere
to the ethical rules of your professional business or trade. There rests its
success; Respect and honor.
LESSON/COMMENTARIES
FROM ABOVE STANZA
It
is essential to make enquiries where one successful lie. in term of location of
business.
It
is also important to maintain professional dignity in one trade or profession
irrespective of one finicial need.
XI.
Ifa
says that this person for whom this Odu is revealed will have many followers in
life. He or she will be highly honored and respected in the community. He or
she will also become a role model.
Ifa
warns this person against eating ewe meat (butler) but recommends an ewe as the
ebo material in this particular stanza. He or she needs to offer a basket full
of sese beans like ebo. On this aspect, Ifa says:
Bata
nla, ab’idi doogi
Dia
fun Oya Omirin
Ti
nsunkun omo r’ode Ajobo
Ebo
ni won ni ko waa se
Translation:
The
big drum beat, with its long base
This
was the name of the Awo who launched Ifa for Oya Omirin
When
he lamented as a result of not being able to have children and traveled to the
land of Ajobo
She
was advised to offer ebo
Oya
Omirin was Sango's wife. They had been married to each other for several years
but unfortunately, their marriage was not blessed with any children. This was a
source of concern for the couple and especially for Oya who saw this as her own
problem and not Sango, her husband.
One
day, she decides to go to the city of Ajobo to go and meet a Babalawo who
specializes in solving the problem of infertile women. Before going she
went to consult Ifa at the house of another Babalawo whose name of was
mentioned previously.
The
Awo assured her that she would have many followers in life who would later
become her children. She was advised to use her potential and skills to improve
her community. She was also advised to offer ebo as was previously prescribed.
She did so before embarking on her journey.
Arriving
at Ajobo, she quickly established herself as a powerful and influential woman.
She used her resources to organize and united people to work toward the
progress of the community. Before long, his followers were so many that it was
difficult to know their exact number. His admirers were even greater in number
than his followers.
All
these people benefited in one way or another from the influence and energy of
Oya Omirin. All of them considered themselves not only as her followers
but also as her children. Therefore, Oya Omirin who came to the land of
Ajobo, a sad barren woman, then became a happy mother of the whole community.
She was therefore singing, dancing and giving praise to Olodumare for allowing
her to live a full life on earth.
Bata
nla, ab’idi doogi
Dia
fun Oya Omirin
Ti
nsunkun omo r’ode Ajobo
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Mo
ru mefa ni mo yaa lo o
Igbati
mo ru aguntan
Ti
mo ru agbon-on sese
Mo
ru mefa ni mo yaa lo o
Ero
Ipo, Ero Ofa
E
wa ba ni ba’yo
E
wa wo’re o
Translation:
The
big drum beat, with its long base
This
was the name of the Awo who launched Ifa for Oya Omirin
When
lamented as a result of not being able to have children and travel to the land
of Ajobo
She
was advised to offer ebo
She
obeyed
I
offered my ebo before I was going
When
I offered ebo with an ewe (ram or ram)
And
I offered a basket full of sese beans
I
offered my ebo before I was going
Travelers
of Ipo and Ofa
Let's
join in the joy
And
let us contemplate all the Ire of life
Ifa
says that the person for whom this Odu is revealed will have reason to give
thanks to Olodumare. She must never give up hope. If she tries to travel
outside of her community in search of improvements to her living conditions,
she offer sacrifice.
XII
Ifa
says that there is a need to offer ebo for a surprisingly beautiful lady where
this Odu is revealed so that she will not be in a situation where she will only
be known for her beauty and not with children. Ifa says that the opportunities
for this woman to become infertile for the rest of her life are very high. So
there is the need for her to put less emphasis on her beauty which she really
possesses rather than struggling to be a mother of children in her life.
Ifa
advises this lady to offer ebo with 8 rats, 8 fish, 3 hens, 3 roosters and
abundant money. Ifa also advises her to maintain her chastity throughout
her life and do not bother to be selling her body and beauty. On this
aspect a stanza in Okanran-Meji says:
Oju
mo’ni Ipo
Aimo
ni Ofa
Oju
kii ri eni tire ko ma kii
Dia
fun Nini omo Ere L’Apa
Omo
lanowo kaagun bi igba agogo
Eyiti
won ni ko fi ewa sile
Ebo
omo ni won ni ko se
Translation:
To
get acquainted with Ipo
And
lack one in Ofa
One
can not see some acquaintances and refuse to extend the greeting to them
These
were the declarations of Ifa for Nini the daughter of the good constrictor of
the city of Apa
The
offspring of those who pull out the strong enchantments as if they were
pumpkins used to touch the drum
She
was advised to put less emphasis on her beauty
And
offer sacrifice to have children
Nini
was the favorite daughter of the Boa Constrictor of the city of Apa. She was
very pretty. She also had knowledge that she had been blessed with a good
body presence. She was therefore determined to exploit this natural charm
to its fullest. There was no end to which she did not come to improve her
beauty and by extension her marquetry. There was no man she believed she could not
seduce. Those she could not do with her body she did with strong enchantments
that she finally possessed in abundance.
Every
time she seduced a man successfully, she considered him a personal conquest.
She was therefore focused on seducing the high and mighty of her community.
After she had completely seduced her territory, she spread her sweep network to
neighboring communities. It was success after success. Soon she had the
reputation of having everything in her own way on any subject and with no one
in the community.
For
her to maintain the status of being the most desired lady in her area, she went
to the Awo mentioned above for consultation of Ifa. The Awo however advise her
to put less emphasis on howpretty she look and concentrate on how
to get married and build a family. The Awo advised him to cling to one man and
leave the whole chain of lovers and admirers. She was asked to marry before it
was too late for her to have children. She was advised to offer ebo with 8
rats, 8 fish, 3 roosters, 3 hens and money.
When
Nini heard this, she was extremely angry with the Babalawo. She considered the
statement as an unprecedented insult to her person. A princess of Apa,
she felt that the Awo had gone beyond her limits by addressing her the way she
did. As someone who claims belonging to a home where they specialize in
preparing powerful spells and medicines she felt there was no problem that
could not solve enchantments. Like a beautiful lady, she felt that there was no
man she could not have as her husband when she was ready for it. So she
concluded that the Awo had come out to insult her out of envy. She also
considered that the ebo that Awo asked her to do as a means to reap where
Awo had nsow . She simply told the Awo to get lost. She left her house and
vowed she would never go there again. She continued her way of life without
looking back. She also refused taking care of anyone.
Getting
pregnant was never a problem for Nini. The only small difficulty was that she
did not know for sure who was responsible for the pregnancy by the chain of
lovers. As a result, she never lost time in aborting pregnancies. The
herbs for doing this were well known to her by her family precedent as powerful
Herbalists. Whenever she became infected with venereal diseases, she never took
time to find remedies for the problems. She did this for a very long time.
It
brought to her notorious riches and influences. At the same time, the strong
herbs that she had been using over all that time destroyed her womb and
body.
By
the time she proclaimed that she was ready to marry; Many prospects for
husbands had turned away. She was lucky enough to have someone marry her.
Several years after the marriage, she was not pregnant. His womb had been
destroyed. She treated it with several herbs to no avail. Her father, Oba
de Apa, invited several herbalists to cure her illness, all to no avail. Soon
she realized that she had used her past actions to destroy her future. By the
time she was ready to offer the ebo so far prescribed for her to get her
pregnant, it was too late. She was advised to learn to live the life that
sterile women live. It was a sad life she lived. She lived a solitary life,
full of remorse and painful reflections.
Oju
mo’ni Ipo
Aimo
ni Ofa
Oju
kii ri eni tire ko ma kii
Dia
fun Nini omo Ere L’Apa
Omo
lanowo kaagun bi igba agogo
Eyiti
won ni ko fi ewa sile
Ebo
omo ni won ni ko se
Oun
wa fi eti otun gbo ebo
O
fi t’osi daa nu
Nini
waa dara
Nini
sunwon lejo
Arun
aibimo ti n se Oli’mo L’Apa yii nko?
Translation:
To
get acquainted with Ipo
And
lack one in Ofa
One
can not see some acquaintances and refuse extend the greeting to them
These
were the declarations of Ifa for Nini the daughter of the good constrictor of
the city of Apa
The
offspring of those who pull out the strong enchantments as if they were
pumpkins used to touch the drum
She
was advised to put less emphasis on her beauty
And
offer sacrifice to have children
She
listens to advice with her right ear
And
it came out of his left ear
Here!
Nini is truly beautiful
And
Nini is as loving as a snake
But
how about infertility disease?
Which
has affected the daughter of the chief of the city of Apa?
Ifa
advises the lady to whom this Odu is revealed to make the issue of having
children his priority so that he does not live a life of solitude without value
when he is old. Ifa says that no wealth, no acquaintance, no influence, no
preparation can insure her against the sadness and remorse in the twilight of
her life on earth except to pay attention to the advice of Ifa.
LESSON/COMMENTARIES
FROM THE ODU IFA ABOVE.
It
is good to make hay when the sun shines, marry and give birth to children when
you are young, don't waste your time on youthful exuberant.
XIII
Ifa
says that something is about to be lost or has already been lost by the person
for whom this Odu is revealed. Ifa says he or she does need not to look much
further. If he or she did, if he or she invited some law enforcement officer,
or used private investigators, or used some sort of spiritual medium to look
for it, the result will not be in his or her favor. He or she will be
much worse than before they started looking for the lost item .
Ifa
says that the most realistic method to use was to THREAT with using law
enforcement officers, or private investigators or the use of hidden faculties
or any other available resource to him or her to search for the lost object,
without carrying out the threat. Ifa says that by doing this, it would lead to
incredible financial success, more respect and honor for him or her.
Ifa
says that there is a need for the person for whom this Odu is revealed to offer
ebo with 3 pigeons, 3 roosters and money. He or she also need to serve Sango
with a rooster, bitter nuts and palm oil. If this can be done, success awaits
this person. On this, Ifa says:
Afefe
nii fe’gi oko ilele-ilele
Efuufu
lele nii se’we agbon jiajia
Mariwo
ope ni o wi fun’ra won tele
Ti
won fi n yo o
Dia
fun Awa-Itu-La
To
ni itu oun to sonu
Oun
yoo wa o
Ebo
ni won ni ko se
Translation:
The
breeze is with which it blows in the trees of the farm gently and calmly
And
the tempest is which blows the leaves of the coconut trees strongly and
violently
The
new leaf emerging from the palm does not inform each other
Before
they sprout
These
were the statements of Ifa for Awa-Itu-La (one who looks for his goat and becomes
prosperous in the process)
Who
said that his goat had lost
He
should look for it
He
was advised to offer ebo
Sango
had a very strong big goat. Every morning, he got up alone to find this goat at
his door waiting for his food. After being fed, the goat continued to bleed for
some time before wandering around the neighborhood. The goat repeated this
ritual in the afternoons. This was what this goat was doing every day for a
long period of time. Reached the point that everyone easily recognized this
goat as Sango's property.
One
day however, Sango got up but could not find his goat. This surprised him
because he knew this was unusual. He quickly got up and called people to help
him go in search of this goat, in the event that it had fallen into a burrow or
was caught by a trap. They searched wherever they wanted but the goat was not
found anywhere. It soon became clear that the goat had been stolen. This
infuriated the sango that someone or a group of people had the shamelessness to
steal his goat. He therefore resolved to teach the culprit a lesson they
would not easily forget. Before he did this, he wanted to identify whoever was
the one who stole his goat, as well as to impose any punishment that was
appropriate according to his craving to him or her or group of people. As a
result of this, he went to the home of the Awo mentioned above for consultation
of Ifa.
The
Awo informed Sango that he had lost something dear to him and he had resolved
to find it by all means possible. The Awo advised him not to look for the lost
object with too much energy and never to take measures of punishment with
the culprit. Sango was warned that searching for his object too much or
punishing the offender would not be in his best interest since the outcome
would not be in his favor. He was advised to threaten to punish the culprit
without the need to carry out his threat. If this could be done, he would
be assured that this could lead to an unprecedented fortune. He was also
advised to offer ebo with three pigeons, three roosters and money. He also had
to serve his spirit (for the the person, he or she needs to serve Sango)
with a rooster, bitter nuts and palm oil. Sango obeyed.
The
next day, Esu Odara came to Sango and asked him what plan he had to recover his
goat from the hands of those who had stolen it. Sango replied that Ifa had
asked him not to look for the goat in excess, not to punish the offenders but
to threaten those who had done it. Esu Odara told Sango that (Esu Odara)
already had a plan for that. He urged Sango to get dressed. Sango did it. They
went to the palace of Alara (Oba of Ilara ekiti) Sango informed Alara that
someone had stolen his goat and planned to send lightning and sulfur to their
houses to destroy them. Alara begged him not to do so. After much persuasion
Sango persuaded himself and told Alara that, by his intervention, he would not
destroy all the culprits and their relatives. The next port of call was Ajero
Palace (Oba of Ijero Ekiti). He repeated the threat and he also persuaded
himself. After this, he left for Iwa Owarangun Palace, Oyo Oloyoo, Ikoyi
Onikoyi, Ijebu Land Awajale, Olofin Adimula of Ile-ife, Remo Land Akarigbo, Iwo
Oluwoo, Alaketu of Ketu , Owoo Olowo and so on.
The
threat to destroy all the guilty and their relatives. He also allowed himself
to be persuaded against taking such action. Esu Odara then asked him to go
home. He did it.
The
next day, Esu Odara went to the palace of Alara and asked what he wanted to do
to compensate Sango for having heard his advice. After much deliberation they
concluded that it would be good and very appropriate for Alara the equivalent
of the number of 100 goats. Esu Odara also went to the palaces of Ajero,
Owarangun and all the other Obas to whom Sango had gone to report the matter
before. Three days later, while Sango was just rumored about the fruitlessness
of the trip he made with Esu Odara, the Alara delegation arrived. They gave him
the money with the appreciation of Alara for a worthy friend who hears the
advice of his friend. A few moments later, Ajero's delegation arrived with the
money and appreciation. All the other Obas sent their own money and
appreciations. Sango could not believe his luck. He had more money than anyone
else around. He had money to buy more than 6,000 goats, he was full of praise
for his Awo, Esu Odara and Olodumare. Those who were aware of how the event
turned out were dubbed Awa-Itu-la, the-who-looking-for-his-goat-and
became-prosperous-in-the-process.
Afefe
nii fe’gi oko ilele-ilele
Efuufu
lele nii se’we agbon jiajia
Mariwo
ope ni o wi fun’ra won tele
Ti
won fi n yo o
Dia
fun Awa-Itu-La
To
ni itu oun to sonu
Oun
yoo wa o
Ebo
ni won ni ko se
O
gb’ebo, O ru’bo
Ko
pe, ko jinna
E
wa ba ni bayo
E
wa wo re o
Translation:
The
breeze is with which it blows in the trees of the farm gently and calmly
And
the tempest is which blows the leaves of the coconut trees strongly and
violently
The
new leaf emerging from the palm does not inform each
Before
they sprout
These
were the statements of Ifa for Awa-Itu-La (one who looks for his goat and
becomes prosperous in the process)
Who
said that his goat had lost
He
should look for it
He
was advised to offer ebo
He
obeyed
Before
long, not too far
Let's
join in the joy
Come
and consider Ire.
Ifa
says that for the person for whom this Odu is revealed he needs to have
patience to avoid taking punitive measures against anyone, lest he block his
own opportunities for prosperity and greatness.
Ifa
says that taking punitive measures against people for the person for whom this
Odu is revealed can only lead to disillusionment and disaster for him or her.
LESSON/COMMENTRIES
FROM ODU IFA OKANRAN MEJI ABOVE
It
is good to exercise patience in any matter that is knotty, patience are virtue.
XIV.
.
Ifa says that for the person for whom this Odu is revealed he is experiencing
the problem of inconsistent fortune. Ifa says that there is the need for this
client to offer ebo with, to serve Ifa and Esu Odara and then to make Ipese for
the Elders of the night so that their problems cease. Ifa says that Esu Odara
and the Witches are responsible for his problems. If the Ebo, Ibo and
Ipese can be realized, Ifa ensures that for the person for whom this Odu is revealed
will have peace of mind and joy. On this aspect, a stanza in Okanran-Meji says:
Orunmila
wi Otiripa a na’se dina
Ifa
wi Esu Odara a na’se dina
Ebo
ni won ni ko se
Translation:
Orunmila
declares that Otinipa, the misfortune has blocked the passage of the
achievements with his feet
Ifa
says that Esu Odara has blocked the route with her feet
The
victim, Akapo was advised to offer ebo
Akapo
had a lot of potential. He was also very intelligent. To turn his vast
potentials and opportunities into success was not difficult for him. But this
despite that, he had nothing to show for his talent and personal
qualities. He had no wife. He had no children. He had no home of his own. He
was a sad man.
One
day, he went to Orunmila to know about himself: Would he ever triumph? Orunmila
do Ifa consultation for him and Okanran-Meji was revealed. Orunmila declared
that the Misfortune had blocked its route to greatness. He was advised to offer
ebo with 2 white doves, for financial success, 2 guineas for peace of mind, 2
hens for good wife, 2 rats and 2 fish for children and 2 roosters for victory.
He was also advised to serve Ifa with a hen, 2 rats and 2 fish. He was also to
serve Esu Odara who was responsible for his misfortune with a rooster, palm oil
and alcohol. He obeyed.
Orunmila
wi Otiripa a na'se di'na
Ifa
my awon Iya my Osoronga, na'se di'na
Ebo
won neither won
Translation:
Orunmila
declares that Otiripa has blocked the passage with his legs
Ifa
says that Iya my Osoronga, the Witches have blocked the passage with their legs
The
Akapo was advised to offer ebo
While
they were analyzing Akapo's problems in proposing solutions to them, it was
also discovered that there was a need for Akapo to appease the Witches because
they had also contributed on no lesser scale in ensuring that their fortunes
were not consummated. Consequently, Orunmila advised Akapo to make Ipese for
the Elders of the Night (witches) with palm oil and a hen. He obeyed.
When
all this was done, his fate began to shine. He had many clients who soon became
money. With money he was able to secure the wife of his taste. The wife gave
birth to many children. Together with their children they erected their own
building. He had peace of mind and happiness in life. He lived and died happy.
Orunmila
declared that Otiripa had blocked the passage with its legs
Ifa
says that Esu Odara is the Otiripa who has blocked the passage with his legs
Orunmila
declared that Otiripa had blocked the passage with its legs
Ifa
says that Iya my Osoronga, has blocked the passage with his legs
The
Akapo was advised to offer ebo
It
was after we offered ebo to the Otiripa
Who
had blocked the passage with his legs
Before
we had peace of mind and comfort
Ifa
says that for the person for whom this Odu is revealed will have peace of mind,
comfort, success and happiness. It was That Odara and the Witches who had been
so far responsible for their unfinished fortune. Ifa, however, warns the person
to whom this Odu is revealed that he or she should not do anything to provoke
Esu Odara, Ifa and the Witches to turn against him or her and cause him the
problem of fortune Not consummated.
XV
Ifa
says that he foresees the victory Ire over adversaries for the person for whom
this Odu is revealed. Ifa says that those who are close to him have been
conspiring against him or her. Ifa says that he or she will survive the plot
and all those who are involved in the shame will blame themselves for that.
Ifa
advises the person for whom Okanran-Meji is revealed to offer ebo with a mature
goat and money. He or she needs to serve Esu with another one a goat. With this
victory is assured. A stanza in this Odu supporting this assertion says:
Ki
iwo kan
Ki
emi kan
Dia
fun Araba kan patako
Ti
nbe l’aarin ota
Ebo
ni won ni ko se
Translation:
Let
him show interest by touching
And
let me show interest by touching you
These
were the declarations of Ifa for the great tree of cut Araba
When
I was in the midst of enemies
He
was advised to offer ebo
Araba's
tree was full of fury even when he considered himself a poor tree. Okay, he was
big and fat, but he felt he was not as strong as the other bodies capable of
other trees in the forest. Not supporting this however, he was truly content
with this condition. He was very happy. He enjoyed life. He never looked sad or
upset at any moment.
Unknown
to the great Araba however, he was the object of envy of other trees in the
forest. They could not understand why the great Araba, who was not as agile,
strong and rich as they could be, was happier than they were. They were not
satisfied with the fact that he did not come with the cup in his hand to beg
them for their daily comfort. They concluded that the great Araba was a very proud
and disrespectful individual. They therefore began to conspire against him.
One
day, all the trees that wanted the fall of the Great Araba went to a meeting.
They made Iroko its president. At this meeting, they concluded that nothing
would please them better than to see the Great Araba being eliminated. They
however planned to execute their plan in such a way that the death of the Great
Araba could not be traced back to them. Consequently, they sent Iroko to the
sawyers to go and feel to the Great Arabah. They convinced the sawyers that the
Great Araba would be very good for roofing houses and for making bridges. They
concluded that the earlier the sawmills came the better. To top it all, the
sawyers would have to knock the Great Araba free of charge. The sawyers told
them that they would come and do the work in two days. All the conspirators
returned in anticipation of the arrival of the sawyers.
On
the night of the same day, El Gran Araba slept and had a terrible dream. In the
dream he saw himself being sliced into pieces amid cries of pain and anguish.
He also saw several trees clapping and dancing around him, mocking him and
teasing him. He immediately woke up his wife and told her the dream. The wife
told him that she felt the danger. She insisted that he should go to see his
Awo and explain everything. He was not the kind of person who usually took such
things seriously, claiming that he had not done anything wrong against anyone
but his wife would have none of it. She insisted that he did not need to offend
or do any evil against anyone before the others could perpetrate wickedness
against him.
Very
early in the morning of the next day, his wife picked him up and made sure he
went to the house of the Awo mentioned above for ifa consultation: what was
responsible for the kind of sleep he had hardly had? Did he notice any negative
consequences for him? If so, what should he do to neutralize such negative
effects? In the end he would overcome it?
The
Awo told the Great Araba that he was right in the midst of enemies and that
those close to him were those who were conspiring against him. He was told that
the plot had ended and had reached the stage of execution. Consequently, he had
no time to lose. He was assured however that he had nothing to fear since those
involved in the plot would have to blame themselves for that. He was told that
the Deities were on his side. The Awo advised him to offer ebo with a mature
goat and money. He was also asked to serve Esu with another goat, palm oil, and
kola nuts. He quickly obeyed that very day. With this done, the Awo assured him
the victory over his opponents. The Great Araba returned home and told his
He
told his wife everything the Awo had told him. He thanked him profusely for his
counsel and action.
The
next day, the sawyers came with their axes, machetes and clasps. They went
straight through the Araba. While they were making preparations to do their
work, Esu Odara arrived. He asked them what they wanted to do. They explained
to him. He told them that it would be better for them to try the trees first
before they felt the good and strong ones that would be useful to them.
The
sawmills agreed. They used their axes to test the Araba tree. The tree was very
soft. Esu Odara told them that it was clear that the Great Araba tree was not
and would not be useful for the purpose that they wanted to use it. The
sawmills were extremely disillusioned. They decided to go home.
While
they were deliberating on this, Esu Odara charges them saying that returning
home empty-handed was a sheer waste of time, energy and resources. He advised
the sawyers to try other trees to see if they saw that some might serve them
for their specific purposes. He led them to where the Iroko was and asked them
why they did not try their axes in the Iroko? They agreed. When they hit
Iroko with his axes, he was very strong. Esu Odara told them that Iroko's tree
would meet the qualities they needed according to their budget more than any
other tree.
The
sawyers took out their axes, machetes and closures. Among the protests of Iroko
and the surrounding trees who planned to conspire against the Great Araba,
Iroko was shot down. The sawmills were very happy.
Esu
Odara, noting that the Great Araba would never know the peace while the other
conspirators were around, I advised the sawyers to treat other trees and check
the ones they could use for roofs, windows, doors, tables, chairs, benches and
other . The sawyers saw reason in the advice of Esu Odara. They tested all
other types of trees and marked other conspirators for logging. Esu Odara urged
them to cut them all down that same day and then go home to plan how to come
and bring him together to his convenient periods. The sawmills agreed. Thus
Apsa, Oruru, Abora, Karan, Opepe, and Apepe were cut together with Iroko on the
same day. Thus the Great Araba who was considered weak was left untouched while
the other strong conspirators lost their lives. They went to invite those who
were going to kill the Great Araba just so they would find their own death
through their own plot.
The
Great Araba was then singing, dancing and giving praise to Olodumare for saving
his life from the evil conspirators.
Ki
iwo kan
Ki
emi kan
Dia
fun Araba kan patako
Ti
nbe l’aarin ota
Ebo
ni won ni ko se
O
gb’ebo, O ru’bo
Ko
wo, ko wo
Araba
o wo mo
Oju
ti Iroko
Ko
wo, ko wo
Ko
ku, ko ku
Otosi
o ku mo
Oju
ti Oloro
Ko
ku, ko ku
Yoo
ku sin Awo
Kasai
ku sin Awo
Eeyan
lo nb’awo l’odi
Yoo
ku sin Awo
Translation:
Let
him show interest by touching
And
let me show interest by touching you
These
were the declarations of Ifa for the great tree of cut Araba
When
I was in the midst of enemies
He
was advised to offer ebo
He
obeyed
He
can fall, let him fall
Araba
failed to fall
It's
a shame for the Iroko tree
He
could die, let him die
The
poor man has failed to die
It's
a shame for Rico
He
will die before the Awo
He
will not fail to die before the Awo
Whoever
makes an Awo their enemy
He
will surely die before the Awo
Ifa
says that for those conspiring against the person for whom this Odu is revealed
for sure he will find the calamity in the process of executing his evil
designs. Conversely, ifa warns the person to whom this Odu is revealed that he
never plans evil against any person unless he wishes to backslide on him or
her.
Whoever
plans evil on another person will live to repent of his plan. That's what
Okanran-Meji says in this stanza. The person for whom this Odu is revealed
should never plan to victimize anyone as many of his power, position,
influence, economic or educational advantage over others unless he wishes to
meet the calamity. The person for whom this Odu is revealed should never think
of planning, saying or doing evil or conspiring against others to do that. If
someone plans against him or her, such a person is about to get a rough blow in
their life. The evil glider experiences disaster. It is as safe as a bright day
after dark.
XVI.
ifa
says that he foresees the Ire of happiness in marriage for a woman for whom
this Odu is revealed. Ifa says that she will surely find happiness and
satisfaction in her husband's house. Ifa says that the couple will complete
each other and that as she makes her husband and the members of her family
happy, so will the husband and his family have a feeling of belonging. She will
be loved, spoiled and protected. Ifa says she will give birth to several
children in her husband's house. All these children will be very successful in
life.
Ifa
advises this woman to offer ebo with a mature pig (a sow) and money. Ifa says
that the sows usually stop at several porquitos, so she will also give birth to
many children. On this, a stanza in Eji-Okanran says:
Emo
nii je’ko welewele apa otun
Afeebojo
nii je’ko rairai apa osi
Dia
fun Nanponpon
Tii
s’omo obinrin Ipoole
Eyi
ti nlo oko owuro
Ti
yoo si f’ese kan t’ile
Ti
yoo bi’mo kaakiri gbogbo aye
Ebo
ni won ni ko se
Translation:
Emo,
the Marona Rat, is the one that like grass on the side of the right hand
And
Afeebojo, the King of rats, is the one who like grass greedily on the side of
the left hand
These
were the declarations of Ifa for Nanponpon
Her
daughter in the land of Ipoole
Who
was going to her husband's house for the first time
Who
would support herself with only one leg
And
it would give birth to children all over the world
She
was advised to offer ebo
Nanponpon
was an indigenous of the land of Ipoole. He was very popular in Ipoole. She was
properly trained by her parents and she behaved herself in a respectable manner
always. When she grew up and was mature for the marriage market, many people
wanted to have her as their wife. In the end she was given to someone from
outside her hometown.
Before
the wedding day however, Nanponpon left by consultation of Ifa. She approached
the priest of Ifa mentioned above to know in advance what would be the
opportunities in the house of her future husband. Was she accepted? Was she
loved? Was she a good wife? Would she be lucky in her new home? Was she blessed
with children? Would she bring her arrival and stay to her husband's fortune
and happiness? Would their children be obedient, beloved, God-fearing, gentle
to lead, easy to lead, and pleasant?
All
these questions and many more were answered in affirmation, she was told that
not only would she be happy but that she would also have the opportunity to
show and receive love, affection and understanding. She was assured that she would
be highly respected and adored. She was assured that she would be blessed with
many children whose popularity would extend to every corner of the world.
She
was advised to put her mind to rest and discard all her worries that were
entertaining her. The Awo informed her that happiness, love, affection, honor
and safe worship would be hers. She was advised to offer ebo with a mature pig
and money. Nanponpon obeyed. She was then warned never to engage in anything
thought-out, spoken or action which could reduce or even inhibit her chances of
achieving her goals and destiny in life. Armed with this advice, she left for
her husband's house on the wedding day.
Loyal
to Ifa's predictions, she was loved, adored and respected in her new home.
Because she had been properly trained at her parents' house. She had no problem
adjusting herself properly in her husband's house. She showed care and respect
for her husband's relatives and they reciprocated in the same way. Before long,
nothing could be done in that family without the prior knowledge and
contribution of it. She also became very popular in the community. She soon
gave birth to several children and then set up the business of training
children appropriately as she had been trained.
When
these children grew up, many of them left for strange lands far from their
homes. And again, because these children had been well trained, it was not
difficult for them to adjust and settle for a normal life in their new
environments. They soon became very successful there. His popularity and
success soon filtered back to Nanponpon. Everyone was happy for her. They soon
began to refer to her as 'Nanponpon his daughter in the land of Ipoole, who
held herself with one leg, and gave birth to children throughout the world'. She
never let her luck and achievements enter her head and make her misbehave. For
this reason, she lived happily and died a happy and fulfilled woman.
Emo
nii je’ko welewele apa otun
Afeebojo
nii je’ko rairai apa osi
Dia
fun Nanponpon
Tii
s’omo obinrin Ipoole
Eyi
ti nlo oko owuro
Ti
yoo si f’ese kan t’ile
Ti
yoo bi’mo kaakiri gbogbo aye
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Ero
Ipo, Ero Ofa
E
wa ba’ni b’ewa
E
wa wo’re o
Translation:
Emo,
the Brown Rat, is the one that like grass on the side of the right hand
And
Afeebojo, the King of rats, is the one who like grass greedily on the side of
the left hand
These
were the declarations of Ifa for Nanponpon
Her
daughter in the land of Ipoole
Who
was going to her husband's house for the first time
Who
would support herself with only one leg
And
would give birth to children all over the world
She
was advised to offer ebo
She
obeyed
Travelers
of Ipo and Ofa
Let's
join in the middle of beauty
Come
and contemplate all the Ire of life
Ifa
says that the person for whom this Odu is revealed will be blessed with all the
good things of life in his new abode. Your good name will outlive you, ifa
advises her not to do anything that will tarnish her image.
XVII
Ifa
says that this person is in the middle of enemies. It is a woman, and she is
having difficulty bearing children; she is also in the middle of enemies. Ifa
says they believe she will never be able to have a child Ifa says she should
make a sacrifice and worship Ọṣun. Ifa says she will have a child. All of her
enemies who doubted will be put to shame. Ifa says so for that woman. This is
how Ifa said it:
Ki
iwo kan mi kemi kan an.
Akanla
ni Ọkanran Meji kanra wọn
a
difa fun Ajibolomide
eyi
ti wọn ni o lokun ọmọ ninu mọ.
Tọmọ
ṣe tan to wa kunnu bi yindinyindin n jẹ tiẹ si gun o,
ile
Ọṣun o wa gbayin mọ.
Translation
You
reach out to me,
I
reach out to you.
Ọkanran
Meji reaches out by turns
cast
Ifa for Ajibolomide
the
one they said had no uterus.
When
the time came, it was discovered that her eggs were as numerous as those of
ants, and her own case became clear-cut.
Ọṣun’s
house had no more room for children
When
she worships Ọṣun, her house will quickly fill up with children. Ifa says she
will have many children. Those who doubted her will be put to shame.
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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