ODU IFA OSA MEJI BY BABALAWO OBANIFA

Babalawo Obanifa Commentaries On Odu Ifa Osa -Meji

This work shall examine comprehensively Odu ifa Osa -meji. The work will be extremely useful to any practicing Babalawo who want to have an indepth knowledge of Odu ifa Osa-meji.It will also be of great use to those who imprint odu ifa Osa-meji during their Itelodu(ifa initiation)  and Ikosedaye (first Ifa consultation done for new born baby). We shall examine the following : What is odu ifa Osa-meji?, what are the associate or affliated orisa and Irumonle with Odu-ifa Osa -meji?,what are the taboo of Odu ifa Osa -meji ?,what are the professions or Occupation that is most favorable and congenial for children of Osa -meji? What are the likely names that can be given to people born by odu ifa Osa -meji during their Itelodu or Ikosedaye? The summary of some of the general information for those born by odu ifa Osa -meji,some divine messages in odu ifa Osa-meji and lessons and commentaries on them. All these and more will be  the focus of this work.

WHAT IS ODU IFA OSA -MEJI?

Osa -meji  is one of the sixteen principal odu ifa that have air and water as it dominating element. It is the odu of Iyami.

WHAT ARE THE COMPATIBLE AND ASSOCIATE WORKING ORISA AND IRUMONLE WITH ODU IFA OSA-MEJI ?

By this we mean  the orisa and Irumonle that those born by odu ifa Osa -meji during Itelodu and ikosedaye can have and serve along with their ifa for succefull life.

The affliated orisa and irumonle are :Ifa, Odu,Ori,Egbe,Obatala,Sango,oke,

Ogun,iyami,Esu Odara.

*.Ifa - Ifa will guarantee victory and fgeneral well-being, success and victory over enemies

*.Odu- this orisa will bring  overall success

*.Ori- Ori can facilitate  help and success

*.Egbe- this will pave way for  Leadership and Achievement

*.Obatala-this will enhance chances  for success and victory

*.Sango- for victory over opponents

*.Ogun- this will pave way for success and victory

*.The Iyami(The Elders of the Night)-for victory

*.Oke- improve chances of having children

*.Esu Odara -this will boost   financial success

WHAT ARE THE TABOO OF ODU IFA OSA-MEJI?

By taboo of Osa-meji, we mean what are the items both animate and inanimate things like plants,animals,conducts or behaviour that Osa meji children must avoid to eat, use or do in other to have a problem free life.some of the major taboo of this odu are excessive alcohol,fasting,adultery,birds.The people born by odu Osa -meji must avoid the following.

*.They  should not eat mani, to avoid problems with the stomach and internal organs.

*.They  should not eat birds to avoid contention with the Elders of the Night

*.They must not take the wife of another person to avoid contention with the Elders of the Night

*.They must not curse or swear to others to avoid ill -fortunes

*. They must not omit or engage in fasting to avoid unfinished fortunes

You should not drink alcohol with an empty stomach to avoid ailments of the  internal organs

*.They  should not be proud or arrogant to avoid ill- fortunes

WHAT ARE THE PROFESSIONS OR OCCUPATIONS CONGENIAL AND FAVOURABLE FOR CHILDREN OF OSA-MEJI?

Osa-meji children are usually succefull in farming and  agrriculture, proffesion like babalawo, Iyanifa, physic, magician, etc

WHAT ARE THE LIKELY NAMES THAT CAN BE GIVEN TO OSA-MEJI CHILDREN?

The names that can be given to Osa -meji Children during Itefa Or Ikosedaye are name derive from positive ifa character in odu ifa Osa-meji .Some of such name are :Jejeola, Ifasegun, Ayeroju, Ifakorede, Ayedero,Ifatayese For male and female respectively.

Male

*.Jejeola- the guild brings honor

*.Ifasegun-Ifa is victorious

*.Ayeroju- the world is peaceful

*.Ifakorede- Ifa brings all the Ire

Female

*.Jejeola- the guild brings honor

*.Ayedero- the world is comfortable

*.Ifatayese- Ifa repairs the world

SUMMARY OF GENERAL INFORMATION FOR CHILDREN OF OSA -MEJI DURING ITEFA/ITELODU  AND IKOSEDAYE

For the children of Osa-Meji, especially those who took milk from the mother's breasts, they have a great tendency to triumph. Those who did not taste milk from their mother's breasts because of one form of problem or another also have a very high propensity to succeed. For those who did not drink milk from the mother's breasts but for whom it was possible to do so, the opportunities for them to succeed have been drastically reduced.

For Osa-Meji's children they tend to be loved, respected, honored and pampered. They are usually found among those who make decisions in the community. They are endowed with wisdom and understanding which make them  in high demand and makes it possible for them to be in the midst of the high and mighty.

 For these Men , they usually end up as the most successful of their family. They are usually more blessed with financial wealth, wives, children and property, etc. than their other brothers. These successes will however become more manifest outside the area where they were born.

This is why it is usually beneficial for Osa-Meji's children to travel outside their birthplaces to increase their chances of success.

For the  , men and women having problems of sterility, there is a need for them to totally refrain from eating fish and all kinds of birds. This is because they have a high spiritual affinity with these two types of living forms, especially in the area of ​​having children. Failure to live by this injunction, could make it very difficult, but impossible for them to have children or have their own children who survive them when they are gone.

It is established as a fact that the sons of Osa-Meji triumph where others fail, they receive elevation where others  are humiliated . The reason for this is that they have been endowed with fantastic conflict resolution capabilities. They have the talent to correct all mistakes, to change sadness for joy, to turn disillusionments into boundless opportunities, while they do this, they are always honest, humble and disinterested. This is the reason why those who are desperate, sad and disillusioned always have faith in the children of Osa-Meji that they can change their lives for the better and put smiles on their faces.

On the contrary, pride and arrogance must be avoided by all Osa-Meji's children because this can lead them to fall. They should not rely on their competence or skills. They  must always rely on Olodumare and Ifa. It is true that they  are usually well trained and very competent. They usually hover over their abilities and abilities.

They need to stop this immediately because the result will never be favorable to them. They should show consideration for the feelings and points of view of other people all the time so that they get their goals without delay.

For the children of Osa-Meji females and males, skipping meals, fasting and drinking on an empty stomach is not advisable. This would only lead them to their fortune  not consummated for them. It could also lead to internal organ ailments. All this will have predictable effects on them in the end.

In the life of Osa-Meji's children they have the tendency to have at least one child, among their children, who will be known as a vagrant, deceiver and avoider of responsibilities. This boy will do anything to avoid working as others do. This boy, however, will be more great and successful than all the other children among his people.

The average son of Osa-Meji female or male has the tendency to get involved in extramarital affairs. This only leads to problems and restlessness. It is in the best interest of these people to keep chaste in their marriage relationships.

Another major weakness of Osa-Meji's children is that with a slight disagreement, they like to swear and curse. They enjoy sharing swear words to others, especially to their husbands. This will never benefit them as curses have the ability to inhibit their progress and the ability to achieve their goals.

In general, the children of Osa-Meji were created to be great in life. They will be happy and will be able to live their lives to the fullest.

SOME DIVINE MESSAGES IN HOLY ODU OSA-MEJI AND LESSONS/COMMENTARIES ON THEM.

I.

 Ifa says he foresees comfort, long life, prosperity, achievements, successes and all sorts of good things in life for the person for whom this Odu is revealed. Ifa says that this person will be great in life. He or she will not lack anything that is essential to life.

Ifa however warns this person against being stop feeding from time to time. He or she should be taking their food at regular intervals no matter how short the time is available. Ifa warns the person to whom this Odu is revealed against the consumption of alcoholic drinks with the empty stomach.

Ifa says that if this person is in the habit of not eating or drinking alcoholic beverages with an empty stomach, the habit will not stop him from being big and successful in life, however, he or she will spend his wealth, energy, time and happiness in finding solutions to their health problems, especially those related to the stomach, liver, kidneys, vesicles, intestines and others.

Ifa says that there is no ebo or rituals that this person can perform so that he or she can prevent the development of stomach problems, unless he  listen to this advice from Ifa. However, in order for success and achievements to come quickly, Ifa recommends as ebo materials 3 pigeons, 3 guineas and money. There is a need to serve Ifa with a hen. On this , a verse in Osa-Meji says:

Inu u mi jinkun ni mo fi n mu’ti ol’oti

Erigi mi n j’obi

Erigi j’obi ki o too mu’ti

Inu foofo l’odin Awo

Dia fun Orunmila

Ifa nsun’kun pe oun o ri’re

Ebo ni won ni ko waa se

Translation:

With my empty stomach I drink another person's alcoholic beverage

With my gums I consume kola nuts

Let gums consume kola nuts before drinking alcohol

To be with the empty stomach is the vanity of the Awo

These were the declarations of Ifa for Orunmila

When he regretted that he did not have Ire in his life

He was advised to offer ebo

Despite the fact that Orunmila was the best in his  field, even though it was the most gifted Orunmila be created by Olodumare, at this particular time, he had nothing to show for his  wisdom, talent and grace. He had no wife, no children, no money. He was living in absolute poverty.

In his fustrasion, he usually moved from house to house, looking for alcohol to dose his grief. He was always drinking. He get to the point that he lost his appetite for food. He was always drinking alcohol and kola nuts. This soon began to take its toll on his  health. Weakness and weakness. Sometimes he was rolling on the floor because of his stomach problems. At other times he Would  vomited on the floor and rolled over the vomit.

Without knowing it, it was usually in those periods when he was in that state of stupor that clients would visit him to consult Ifa. When they saw his  condition they simply went somewhere else. Everything that could have been his was given to others. At other times, he was sober enough to launch Ifa for the client and they were overwhelmed with the depth of  his  knowledge and understanding. By the time they returned with the ebo materials, he was drunk and in stupor. When he was not drunk, he was trying to cure a very bad stomach ache. These clients were forced to find solutions to their problems elsewhere.

He  get to the point where nobody came to him. He lost all his friends. Every time he went home, they treated him like a nuisance. They quickly gave him accomodation so that he would not follow them home. His wives and children took him away. He was virtually alone.

One day however, he got up to value his life. He realized that he had nothing in this world to justify his existence. He had nothing to show for all his talents. Instead of succumbing to panic or despair, he decided to approach his former students for   consultation with Ifa; would he be able to pick up the pieces of his life again? Would he be able to know what happened to his life in the first place? Could he still become someone in his life? Would he be recognized, honored and respected again as before?

The Awo assured Orunmila that he had boundless opportunities for success in his life. He told Orunmila that he was the cause of his problems.  Ifa said that he had warned his against his habit of not eating and its sole dependence on acohol and kola nuts all the time. Orunmila was advised to eat regularly, limit his consumption of alcohol and never drink without having eaten before. He was also advised to offer ebo and to serve Ifa as was previously prescribed. All that he did.

When he returned home, he ordered all the hamburger he had left unattended. He  stop drinking. When people noticed that change in him, they were pleasantly surprised. They soon began to approach him. All his friends returned and so did his family. All his clients came back and they in return brought him to their friends and family.

Before long, Orunmila's reputation began to grow. He was known everywhere. He was equally respected and honored. There came the point where there was no thing that the community did outside his  knowledge. People came from far and near seeking his advice on various matters. Within three years he had become the richest, most respected and member of his community. All his ailments disappeared completely.

He was able to enjoy his family, friends, loved ones, wealth, reputation and life. From the beginning to the end, he lived and worked as a happy and fulfilled man.

Inu u mi jinkun ni mo fi n mu’ti ol’oti

Erigi mi n j’obi

Erigi j’obi ki o too mu’ti

Inu foofo l’odin Awo

Dia fun Orunmila

Ifa nsun’kun pe oun o ri’re

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje ar’igun a ri’fa

Ati r’oyinde o soro

Translation:

With my empty stomach I drink another person's alcoholic beverage

With my gums I consume kola nuts

Let gums consume kola nuts before drinking alcohol

To be with the empty stomach is the vanity of the Awo

These were the declarations of Ifa for Orunmila

When he regretted that he did not have Ire in his life

He was advised to offer ebo

He obeyed

We have witnessed triumph and achievements

To experience other good things in life is not more difficult

Ifa says that it is not a difficult thing for the person for whom this Odu is revealed to realize his dreams in life. Ifa says that it is only a matter of time for him or her to become a famous and great person in life. He or she must, however, pay attention to Ifa's warnings to avoid a situation in which he or she will be counting their losses in the midst of abundance. He or she has potential for success and should not fall into the temptation to become an alcoholic and turn himself into a social nuisance where he or she should be honored.

LESSON/COMMENTARIES

*.It is clear from the odu ifa above that excessive alchohol intake is dangerous to one's health  and success in life. Excessive drinking will bring shame, dishonour and poverty.Balance feeding is also essential for sound health. we should not place premium on alchohol than food, and when We drink moderation should be our watchword.

II.

There is a woman where this Odu is revealed. Ifa says that you have to be careful before committing too much to it. If this Odu is revealed during an engagement or marriage ceremony, much is required for this woman to avoid a situation where the man who plans to marry her does not find the premature death shortly after the wedding. Without extensive ebo and etutu, Ifa says that it is not advisable to have this woman as a lover.

Ifa says that if on the other hand, the woman in question has lost her man prematurely; there is a need for her to offer ebo to put an end to these unfortunate events. After ebo, a special Ifa preparation is required to be made for her and probably for her partner which will put an end to the unfortunate events.

Ifa advises the woman in question, her partner, or even her partner, to offer ebo with a mature goat and money. After this, fresh leaves of akese will be milled until they are made into a paste while incitions will be marked on the head of this woman (and that of her man). The milled or crushed akese leaves will be rubbed into the incisions of their heads. That is the moment, says Ifa, that the problem of premature death for his men will stop. On  this Osa meji says:

Oko ku ki won o l’oko

Ale ku ki won o yan’mii

Dia fun Erinlojo Aran

Won nlo ree gbe Ebe niyawo

Ebo ni won niki won se

Translation:

Let one husband die to marry another

And let another lover die to join another lover

Those were the declarations of Ifa for the 164 corpses

When they were going to have the hand of Ebe, the farm-pile cultivated as a wife

They were advised to offer ebo

Ebe, the farm-heap, was a very beautiful woman. She was also attractive to all crops on the farm. If a crop who saw it usually felt safe and secure with it. Ebe on the other hand usually showed to all the crops that she was a careful, loving, kind and dedicated. All crops sounded like being her husband.

One day, Ila, the Okro,  approached Ebe for marriage. She consented. They got married. Ila planted the same inside Ebe. Five days after that, Ila began to germinate beautifully. Ila was very happy. All other crops were envious of Ila's achievements. In three months, Ila had several seeds. That flee the moment the farmer came, he removed all the seeds and plucked root Ila from the side of Ebe. Ila found her premature death.

The next turn was for Eree, the Beans. He married Ebe. He germinate wonderfully at first. A hundred days later, he had several seeds  The farmer came and removed Eree's stalks. That was Eree's sad end.

Isu, the yam, was able to live 10 months before his death. Agbado, Maize, lived for three months and died. Koko, Cocoyam,  lived for about eight months and died. This is how all the crops that married Ebe found their  premature death.

One day, Akese, cotton wool was determined to have Ebe as his wife. He went for consultation with Ifa; he was advised to offer ebo as previously prescribed. He obeyed. After this, he married Ebe. Before long, Akese, germinate cotton wool. When the farmer arrive; he tore off all the cotton wool. He was about to remove  Akese, as he had been doing to all other crops, when Esu told him that there was no need to do that.

Esu assured him that he would leave Akese quiet as the crop would still give the farmer more cotton next year and many more to come. The farmer saw this as a good business sense. He decided against cutting Akese. Akese and Ebe lived together for several years. Thus Akese was saved from experiencing premature death as experienced by other crops.

Oko ku ki won o l’oko

Ale ku ki won o yan’mii

Dia fun Erinlojo Aran

Won nlo ree gbe Ebe niyawo

Ebo ni won niki won se

Akese nikan ni nbe leyin ti nsebo

Nje Ila ger’Ebe o ku, Akese

Eree ger’Ebe o ku, Akese

Igba emi ger’Ebe mo ye, Akese

Translation:

Let one husband die to marry another

And let another lover die to join another lover

Those were the declarations of Ifa for the 164 corpses

When they were going to have the hand of Ebe, the farm-pile cultivated as a wife

They were advised to offer ebo

Only Akese obeyed

Now, Ila the Okro summed up Ebe and died, Akese

And Ikan, the garden egg,  went to Ebe and found his premature death, Akese

Eree, the Beans, killed Ebe and lost their lives, Akese

Agbado, Maize mount to Ebe and failure to survive, Akese

When I ride to Ebe, I survived, Akese!

Ifa says he will not allow the man who is planning to marry a woman whose previous man has found the same fate. With ebo and preparation of Ifa As explained above, nothing is impossible.

LESSON/COMMENTARIES

*. Relationship or marriage is always a black market, we should Always endearvor to make necesasary investigation and consultation necesasary before embarking on it.To avoid a preventable disaster.

III.

Ifa says that there is a person where this Odu is revealed, he or she is known as a big bum. The Assumption that that person is living near this person is correct. This person will do anything to avoid any type of work or assignment given to him. He or she hates any work and he or she has incredible and inextinguishable tricks to their dispositon to avoid working.

However, this person will bring greatness, achievements and success to his   family, community and loved ones. The financial success that this person will attract within his environment will be unprecedented and will become the topic of conversation of the entire community.

Ifa says that anyway there is a need for those very close to this person to offer ebo for him or her with a large ram. There is also the need to feed Esu Odara regularly. If this can happen, the transformation from grass to grace, from need to financial abundance and from failures to success will be suddenly and miraculous. In this Odu Ifa says:

Agbado o y’oluwa ko r’omo l’eyin eesuu

Dia fun Oossanla Oseeremagbo

Ti yoo bii’Lanroye l’omo

Ebo ni won ni ko waa se

Translation:

Agbado o yoluwa ko romo leyin eesu

This was the Awo who threw Ifa for  Obatala

Who would have 'Lanroye (Esu Odara) as his son

He was advised to offer ebo

'Lanroye (Esu Odara) was Obatala's son in the stanza of this Odu. When the Irunmoles were coming from Ikole Orun (heavens) to Ikole Aye (Earth), Esu Odara, known as' Laroye, approached Obatala and asked her to be his son while they were on earth. Obatala agreed.

When they arrived on the land, Esu Odara ('Lanroye) moved within the house of Obatala as his son. They were living together as a family. Each time Obatala sent Olanroye on errant 'Lanroye was always looking for a excuse  not to do what he had been sent. If this assignment was to be performed in the house, he would fake a headache or pretend that he had not understood well how to perform the task. Sometimes he would just run away from the house early in the morning and return when all the chores in the house had been done. Yemoo, Obatala's wife always complained at first, but she also soon became accustomed to Olanroye's ammendments. It was worse when it was sent to the farm. He either threw the basket, hoe or machete or deliberately caused the rain to make sure  he did not do anything .Sometimes' Lanroye was more mischievous, especially if Obatala chose to take him to the farm by force. He caused the bridge to collapse or even used his Ado-Ase, an instrument of mandate, to cause headaches, stomach upset or dizziness to Obatala. This forced them to return to the house. 'Lanroye regained the triumphant house! Obatala and Yemoo eventually considered 'Laronye as the problem boy of the family.

One day however, 'Lanroye decided to pay him all the good gestures  to his foster parents. The reason he had given them so many bad deeds and had inflicted them so much pain that the only reasonable thing to do was to compensate them in a way that they would never forget. When he had already decided to do that, the next thing that was on his mind was: how could he compensate his parents when he had not worked? How could he show gratitude when he did not have savings by himself? How would he show appreciation for all the good gestures of them when he was a bum, unwilling to do any work? Before long he had an idea of ​​how he would do this successfully. He looked into his bag of tricks and took an ingenious idea which would turn his parents into successful people overnight without hurting any person or putting someone in pain.

Very early in the morning, one day, Obatala raised Laronye and instructed him to prepare to go with him to the farm. To Obatala's surprise, 'Lanroye quickly became available! He went where Obatala  was and he put some machetes and hoes, put them in a basket and told Obatala that he was ready even without breakfast. Unable to know whether this attitude of Laronye was real or false, Obatala suggested that there was a need to eat first before going to the farm, but Lanroye replied that they would eat when they arrived at the farm since there was a lot of work to be done on the farm that day! In order not to spoil his new enthusiam, Obatala agreed with his son and the two left for the farm very early in the morning of that day.

Halfway to the farm, 'Lanroye told his father that he had the need to empty his bowels on a nearby mound. He told his father to continue going to the farm that he would join him later. Obatala went on his way and told his son not to be late in meeting him.

As soon as Obatala was out of sight, 'Lanroye left the basket on the threshing floor, took a machete, and headed into the mountain. He looked for a baton full of thorns and headed for the mercy road. He looked for a strategic position and stood there. As soon as he saw some people going on their way to the market, Lanroye began to sing, waving his stick of thorns from side to side in a menacing manner and saying,

E je’Bara o wo’le

Be o ba I je’Bara o wo’le

Eyin o ri kunmo ti ‘Laronye gbe l’owo

Eni s’ebo l’oore o, Esu o gbe e

A l’owo, a bi’mo o

Esu o gbe e

A s’owo a j’eere

Esu o gbe e

Latopa, Latopa Esu gongo!

Latopa, Latopa o, Esu gongo!

Translation:

Please allow Bara (to the house)

If you refuse to let Bara enter

You do not see the baton that charged by 'Lanroye

Anyone who offers a good ebb, Esu will support that person

He or she will be blessed with riches and children

Esu will support that person

Esu will support that person

Latopa, Latopa Esu gongo!

Latopa, Latopa Esu gongo!

When the travelers who came from the market heard the music of 'Lanroye and saw the baton with thorns in his hands, they knew they had two options: to refuse to offer ebo as Esu had said or incurred his wrath; or offer the ebo and receive his  blessings (riches, children, success in business, etc.). They all chose the latter. Before long he wanted to be full of beads, clothes, food, gold, silver, ivory, or nameless ornaments  and others. All the people were dividing whatever they brought in to market in two and gave half to Lanroye. They were blessed by 'Lanroye immediately, they were becoming successful in their enterprises in life.

'Lanroye instructed them to take all these things into the house of his  fathers. They all complied. Loved midday the whole building was full; there was no room to pack anything. Some of them chose to go to the market and sell their products and bring the money. even with this, by the middle of the afternoon, there was no place to pack money in the house of Obatala! Yemoo who was in the house when all this was happening he could not utter a word. She did not know what to say or do.

By that time, Lanroye was already going from door to door, wielding his baton and singing his song, all the people were dividing their belongings into two equal parts and sending one half to Obatala's house, those who were selling went and sold and they took the money to Obatala's house.

At this same time, (late afternoon) Obatala was beside himself with anger. He decided that he was enough with this recalcitrant son of his. He decided to give Lanroye the lesson of his life, which Lanroye would never forget or in trouble. By the time of sunset, Obatala had become furious. He was coming back, screaming and furious! When he was going home, he met many people looking at him with strange eyes. They annoyed him even more. He promised himself that he would get Laronye.

That same day, when he arrived home, he saw a huge amount of people selling and buying in front of his house. He temporarily forgot his anger in the middle of the confusion. He saw many people greeting him and congratulating him on his new success.

Obatala demanded to see his wife immediately because there was no opportunity for him to get home. When he saw Yemoo, she explained that all he saw was the work of his son 'Laronye. They all  sold their products successfully; the merchants had successfully sold all their goods; the hunters had successfully sold all the pieces they had hunted in the woods; the travelers had been successful in their travels and half of all that profit belonged to the Obatala family simply because 'Lanroye had done all that possible! Instead of anger, Obatala was searching for 'Lanroye, to bless him from the bottom of his heart. In a single day, a life-changing miracle had happened: Obatala's family and their neighbors had risen to nothing and slept in abundance, for 'Lanroye, his former recalcitrant son, had done it for them.

Agbado o y’oluwa ko r’omo l’eyin eesuu

Dia fun Oasanla Oseeremagbo

Ti yoo bii ‘Lanroye l’omo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

E je’Bara o wo’le

Be o ba I je’Bara o wo’le

Eyin o ri kunmo ti ‘Laronye gbe l’owo

Eni s’ebo l’oore o, Esu o gbe e

A l’owo, a bi’mo o

Esu o gbe e

A s’owo a j’eere

Esu o gbe e

Latopa, Latopa Esu gongo!

Latopa, Latopa o, Esu gongo!

Ero Ipo, ero Ofa

E waa ba’ni b’ayo

E wa wo’re o

Translation

Please allow Bara (to the house)

If you refuse to let Bara enter

You do not see the baton that charged by 'Lanroye

Anyone who offers a good ebb, Esu will support that person

He or she will be blessed with riches and children

Esu will support that person

Esu will support that person

Latopa, Latopa Esu gongo!

Latopa, Latopa Esu gongo!

Come and get together in the middle of happiness

Come and witness all the Ire of life.

Ifa says that a sturbon boy who is where this Odu is revealed needs to be counseled rather than condemned as he can become a benefit for the whole family, neighborhood and community.

LESSON/COMMENTARIES

*.From the stanza of Osa-meji above it can be deduce that parent should not regard any of their children has a person who will become unfortunate in life, because of their recalcitrant attitudes.From every disadvantages there is always a seed of equivalent advantage.

IV.

Ifa says that for the person for whom this Odu is revealed during a consultation, Ikosedaye or Intelodu, Ifa foresees the Ire of abundant health and success. Ifa says he or she brought his financial triumph from heaven. This person will not be in need of money in life.

Ifa says that for this to be manifested in the life of the person for whom this Odu is revealed, there is a need for him or her to offer ebo with 4 rats, 4 fish, a bottle of gin, 4 kola nuts and money. About this Ifa says:

On’ile eti oja nii wo irawo saasaa l’oke

Dia fun kuku

Ti nt’orun bo wa’ye

Ti yoo si fi gbogbo ara K’aje wa’le

Ebo ni won ni ko waa se

Translation:

The residents of the house near the market are those who contemplate the bright and sparkling stars

These were the declarations of Ifa for Kuku, the Dove

When  he was coming from Orun, from Heaven to Aye, Earth

He who would bring riches with all the parts of his body

She was advised to offer ebo

Kuku, the dove was coming to this world from Heaven. When she was about to move, she went to see the house of the Awo, whose name was mentioned earlier: If she were a successful person on earth? Could she command respect and wealth? will  People would love her or not.

 She also wanted to know what the degree of her achievements and success in life would be.

The Awo assured her that she would not only succeed that all parts of her body would be associated with wealth - her feathers, skin, flesh, blood, bones, head and body. She was also informed that she would be honored and allowed to live among human beings. She was told that as long as her colleagues such as the perniz and the wild pigeon were being stoned and killed, she would be respected and offered adequate accommodation.

She was however advised to offer ebo with 4 rats, 4 fish, 4 kola nuts, a bottle of gin and money. She obeyed. Shortly after this, she left for her journey to earth.

Meanwhile on earth, Kuku, the Dove, became the hero of the whole world. She was adored. She was given appropriate respect and honor. She was associated with wealth and prosperity. She was also given the opportunity to live among human beings. The home in which she put her feet inside was used to attract wealth.

For these reasons, people always seek to put pigeons in their homes for riches to reside with them. This made Kuku a bird that everyone looks for and takes proper care of it. Ela was very happy and satisfied with this.

On’ile eti oja nii wo irawo saasaa l’oke

Dia fun kuku

Ti nt’orun bo wa’ye

Ti yoo si fi gbogbo ara K’aje wa’le

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe, ko jinna

E wa ba’ni ni Jebutu ire

Won a ni ese ire ni Erukuku fi n te’le

Translation:

The residents of the house near the market are those who contemplate the bright and sparkling stars

These were the declarations of Ifa for Kuku

When he was coming from Orun, from Heaven to Aye, Earth

He who would bring riches with all the parts of his body

She was advised to offer ebo

She obeyed

Before long, not too far

Let's get together in the middle of abundant Ire

Ifa says that the riches, prosperity and well-being of insurance will accompany the person for whom this Odu is revealed.

LESSSON/COMMENTARIES

*.Making divine consultation and atorment is still neccesary even when all indicators are positive.

V

Ifa advises the couple where this Odu is revealed that they should try to avoid incessant conflicts in their day to day activities. Ifa says there is no need for the couple to abuse each other whenever there is a disagreement, especially for money. Ifa warns them that doing so will only lead them to a situation where the two of them will live the rest of their lives in penury. Ifa assures the couple that they will succeed in life if they can exercise perserverance and they do not know that is what fate has saved for them.

Ifa advises them to offer ebo with 2 rats, 2 fish, 2 pigeons, 2 hens, 2 roosters and money. They are also advised to avoid fights and become more prayerful. Ifa says :

Ori buruku ni o wu tuulu

A kii da ese asiwere mo l’ona

A kii m’ori oloye l‘awujo

Dia fun Mobowu

Tii se obinrin Ogun

Igba ti won nse ohun gbogbo ti’kan o yo’ri

Translation:

A head afflicted with bad luck does not excel

Disproportionately

The whiff of a crazed person is not distinguishable on the road

It is impossible to know the head of someone who will be awarded a title in the future from the crowd

These were the declarations of Ifa for Mobowu

Ogun's wife

When they did everything without success

They were advised to offer ebo

Mobowu was Ogun's wife. Before they were married, the two of them had not left financially afloat. When they got married the situation got worse. Ogun was experiencing a series of losses in his work. Ogun was a hunter, a blacksmith, singer and artist. Whenever he went to the mountain to hunt, he shot an elephant, buffalos, deer, antelopes, lions, leopards, etc. and being a man of fast markets, he hit the target. The irony of the situation was that he was not able to trace where these prey fell, until after three days when the animal was already infected with flies and worms! When he sat down one day, he was murmuring about his bad fortune and a thought came to his mind; would it be that Mobowu, his wife, was the root of his misfortune? Would not it be that his spirit was working alongside him? Could it be, could it be, that his legs were spiritually infected with misfortune? The more he thought about it, the more he began to believe this idea. Ogun then reasoned: "It was very possible that this was the only explanation; no! "From that moment on Ogun saw that his wife was his enemy who was a block of stumbling against his progress. What other name can you call a woman as a precensia in her life has brought such bad luck?

On the contrary, Mobowu was a trader, even though she could not be called a successful trader before she married Ogun, she could do no more than stand on her own. When she moved to Ogun's house, her marketing business collapsed completely. She did not have more money to continue her business. She could not ask her husband for help because she knew he had no money. She went to her parents' house and asked for money. before she was given that money; they made her cry non-stop for many days. In the end, he was given the money; she decided to start the business of corn flour and bean fritters. She bought all the materials for this business, announced to all her neighbors one day and they all promised her a good sponsorship.

On the day she started the business she did not see anyone buying her product. She went around her neighbors, but she was told that they had already taken their meals and that they would patronize her the next day. Some of them said they did not know she would start on that day.

Some said that they had forgotten the date she had given them. In the end, she was forced to distribute some of the food to the children and others as a gift. Before a full moon, she had already spent all the money her parents had given her. She cried and cried. The more she cried, the more she hated her husband. She remembered that there were other suitors who had come to her, but her parents rejected them, preferring Ogun instead of all of them. To make matters worse, all those who had been his suitors were doing very well; if she had been lucky enough to marry one of them, she would  not have been in the problem she was in. The more she thought about it, the more she hated Ogun's husband. It  get to the point that there was nothing that Ogun did that could impress her . She messed with him at every opportunity.

One day however, Mobowu asked her husband to bring money for some utensils in the house. Ogun responded, infuriating her to the point where she began to abuse her husband. There was not a single expletive she did not use to qualify him. She made him realize that he was responsible for all his misfortunes. If it had not been for him, she told him, she would have been enjoying her life elsewhere. She cursed, humiliated and abused him for more than five hours. Ogun just kept quiet. This upset him even more. She screamed to the utmost of her voice. Even so, Ogun said nothing. She grabbed Ogun's dress, she kicked him and hit him again and again, "you're a vague, nude husband for nothing", she shouted to him, "you're crazy!" Ogun suddenly reply ​​"you're also crazy" he answer, she used her nails to tear Ogun's face. This caused Ogun to hit her. There and then she decided to divorce Ogun and put an end to all her sufferings. She decided to go for consultation of Ifa to find the easiest and fastest way for her to end the marriage with Ogun. She went to the Babalawos group mentioned above.

During the consultation of Ifa, Osa Meji was revealed. The Awo informed her that she was about to take a step and she had come to know the result of it. She was warned never to take that step since she would be bound to regrets  for having taken that step for the rest of her life. She was informed that all her consideration was based on money and financial well-being alone. She was sure there were many other things that were more crucial in a marriage than money. She was told that she had been blessed with children, good health, safety and social position in the community, all this she ignored only because her husband was not rich at the time. They asked them, what made her think that the tide would not change for her and her husband in the near future? They warned her not to speak abusive language against her husband again and to give her husband the opportunity to improve the well-being of her family; they said that the two husband and wife had offended unnecessarily. That was why neither of them could see anything good or benevolent in each one.

In the end, Mobowu was advised to offer ebo as explained above. She was advised to return to the house and give peace a chance. She obeyed with all the advice of the Awo. She returned home, completely determined to give her husband a chance. She also decided to change her attitude towards her husband.

When she returned home, she began to do all the household chores that she had abandoned until that moment. Before Ogun returned home, his food was ready. She served her food respectfully. At first Ogun was surprised. Before long, Ogun realized that his wife had truly changed for the better. The two of them began to see the virtues in each one while they were blind before their love grew. They became very carious with each other. They soon realized that money was not so important in their lives. They concluded that love, mutual respect and understanding for each other was everything.

Ori buruku ni o wu tuulu

A kii da ese asiwere mo l’ona

A kii m’ori oloye l‘awujo

Dia fun Mobowu

Tii se obinrin Ogun

Igba ti won nse ohun gbogbo ti’kan o yo’ri

Ebo ni won ni ki won se

Won gb’ebo, won ru’bo

Nje ori ti yoo joba l’ola

Enikan o mo

Ki tokotaya o ma peraaa won nmi were mo

Ori ti yoo joba l’ola

Enikan o mo oo

Translation:

A head afflicted with bad luck does not excel

Disproportionately

The whiff of a crazed person is not distinguishable on the road

It is impossible to know the head of someone who will be awarded a title in the future from the crowd

These were the declarations of Ifa for Mobowu

Ogun's wife

When they did everything without success

They were advised to offer ebo

They obeyed

The one who will become a king in the future

No one can say it with certainty

Let the couple stop being called bad names

Who will be crowned king tomorrow

Nobody knows

Ifa says that with love and understanding the life of this couple will be enjoyable. The door of success is well-worn.

LESSON/COMMENTARIES

In marriage mutual respect, love and understanding is what can guarantee peace of mind and success. wife should learn to respect and love their husband. the more care, respect and love you shower on your husband the more seal you put in him to succeed For both of you.

VI.

Ifa says that the person for whom this Odu is revealed is going to be the most successful member of his family. He or she will be blessed with more money, wives, children, and property than all of his brothers and sisters or colleagues.

Ifa says that this person however will have more chances of success outside of where he or she is born than in the place where he was born. He or she will become a great person from outside his or her   birthplace. He or she will be bigger than all others close to him or her.

There is however the need to offer ebo (Arukore) with 2 pigeons, 2 hens, 2 guineas, 2 roosters and money. On this, Osa-Meji says:

Kereje Owinni

Owinni kereje

Dia fun Ope Yekete

Ti ns’awo lo s’ode Iwere

Ebo ko le la ju gbogbo egbe re lo ni won ni ko waa se

Translation:

Kereje Owinni

Owinni Kereje

They were the ones who threw Ifa for  Ope kereje, the palm tree

When he was going on a spiritual mission to the land of Iwere

He was advised to offer ebo so that he would be more successful than the others.

Ope Yekete, the slanderous Palm tree was very hardworking. He was always eager to work and he never showed signs of fatigue at any time. One day, he went to the house of the Awo mentioned above for  consultation of Ifa to determine his chances of success in life.

The Awo assure him  that the would be successful in life. Not only that, he was told that he would be the most successful person among his contemporaries. The Awo told him that his luck would shine best outside his birthplace. As a result, he was advised to move out of his place of birth and settle elsewhere. Ope Yekete was also advised to offer ebo as it was prescribed. All that he did. After the ebo he changed his domain and went to the land of Iwere to settle there.

Within three years of having settled in the city of Iwere, he had established himself. Its leaves were used for sweeping, its seeds were used for cooking, its leaves were extracted as palm wine, its stem was used for construction purposes, its roots were used for medicine and food, its bark was used for medicine . In fact, there was not a single part of his body that had no commercial value. Before long, he became the most successful and most sought after among all his contemporaries. All his colleagues began to use his successes as a rule to measure their own levels of achievement. They were also praying to Olodumare to make them as successful as Ope Yekete.

Kereje Owinni

Owinni kereje

Dia fun Ope Yekete

Ti ns’awo lo s’ode Iwere

Ebo ko le la ju gbogbo egbe re lo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje a o l’aje-l’aje

Bi ara ode Iwere

Kereje Owinni

Owinni Kereje

A o l’aya-l’aya

Bi ara ode Iwere

Kereje Owinni

Owinni Kereje

A o bi’mo-bi’mo

Bi ara ode Iwere

Kerje Owinni

Owinni Kereje

A o ni ire gbogbo

Bi ara ode Iwere

Kereje Owinni

Owinni Kereje

Translation:

Kereje Owinni

Owinni Kereje

They were the ones who threw Ifa to Ope Kereje, the palm tree

When he was going on a spiritual mission to the land of Iwere

He was advised to offer ebo so that he would be more successful than the others.

He obeyed

We will be so rich

As the inhabitants of the land of Iwere

All accolade  to KerejeOwinni

And to Owinni Kereje

We will be blessed with many children

As the inhabitants of the land of Iwere

All accolade to Kereje Owinni

And to Owinni Kereje

We will be blessed with all the Ire in life

As the inhabitants of the land of Iwere

All accolade to Kereje Owinni

And to Owinni Kereje

Ifa says that everything in life will come to the path of the person to which this Odu is revealed. All he or she needs to do is offer the appropriate ebo as described above and also move from their place of birth. By doing this, he or she would shine brightly.

LESSON/COMMENTARIES

*.Direction is better than speed some people are going no where fast. It  important to seek direction in life through ifa divination to know which place to live to acheive success.

VII.

Ifa foresees Ire of wealth, wife, descendants, good health, victory over his adversaries and long life for the person for whom this Odu is revealed. In fact, ifa predicts everything will be in life for this person. Ifa orders the person to whom this Odu is revealed to be sure to follow the commandments of Ifa in all the things he or she is doing. If he or she is subject to Ifa, then Ifa will never leave him in any way.

In this particular stanza, Ifa recommends the following ebo: for long life and good health; 200 stones, 3 roosters and money; for fertility for females and males; abundant baking soda, abundant dry stalks of guinea maize, abundant guinea pepper in its sheath, 4 hens, 4 clothing materials and money; for victory over witches and other adversaries, 6 bottles of palm oil, 6 large rats and money; for well-being and success in general; all kinds of groceries. For abundant wealth, 16 White Pigeons and money; while he or she needs to serve Ifa with a large barrel of raffia palm wine, 4 large kola nuts with four valves and money each year. If all this can be done, the overall well-being, long life and overall success of the person for whom this Odu is revealed is asured. Of this, a stanza in this Odu says:

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o

Omo ol’ona to ya rere Ado-Ewi

Translation:

Ifa states that he should be greeted in association with torrential rain

Ifa says he should also be greeted in relation to the rain bath

Ifa we acclaim you, in association with the torrential rain

And we greet you in association with the rain bath

Ifa we welcome you with respect

Owner of this road which is lead  to the city Ado-Ewi (Ado-Ekiti)

Orunmila asks people to greet him and compare his achievements in life with the blessings and abundance of torrential rain. He was then greeted. He was also praised as the owner of the right road which leads to Ado-Ewi. However he corrected them that he was never a citizen of Ado-Ewi. He said that when he traveled to Ado-Ewi, he realized that the city was very populous and he asked them in which Orisa they believed and followed or worshiped. They replied that they did not have Orisa to worship. That's when Orunmila asked them to close their eyes and they did. He shot 200 ikin on the right and 200 on the left. He asked them to open their eyes and pick up the Ikin. They fought for them and they all picked them up. Orunmila told them that these were the symbols of Ifa and that they would be worshiping and following them for guidance, wealth, security, wife, long life and all the good things in life. They were doing all this in Ado-Ewi and all Good thing life came to them like a rain bath.

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o

Omo ologbaagbara eti ode Ofa

Translation:

Ifa states that he should be greeted in association with torrential rain

Ifa says he should also be greeted in relation to the rain bath

Ifa we acclaim you, in association with the torrential rain

And we greet you in association with the rain bath

Ifa we welcome you with respect

Owner of the giant nail in the limits of the land of Ofa

Again, Ifa asked people to greet him and compare his achievements in life with the blessings and abundance of torrential rain, and he was greeted. When he was greeted in connection with the city of Ofa, he replied that he was not a citizen of Ofa. He said that he traveled to the city of Ofa, and found them afflicted and with a variety of ailments, from fever, yaws, tuberculosis, leprosy, to paralysis. They came to consult Ifa and about how all her ailments disappeared. He assured them that the disease would go away but they should offer ebo with 200 stones, 3 roosters and money. They did it. He then put Iyerosun on the 200 stones and told them to fight to possess these stones. They all rushed to catch even one of the 200 stones. In the process of doing this, 4 people were fighting for a stone. Sometimes more than 20 people for only one stone. Before they realized all their ailments disappeared and they all became healthy and healthy. That's why people are saying 'Ijakadi l'oro Ofa' which means 'Fighting in the custom of the land of Ofa'.

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o

Omo ogbuuru

Omo ogbaara

Eyi ti san to t’ile Ijero-Olomofe lo o

Translation:

Ifa states that he should be greeted in association with torrential rain

Ifa says he should also be greeted in relation to the rain bath

Ifa we acclaim you, in association with the torrential rain

And we greet you in association with the rain bath

Ifa we welcome you with respect

Owner of the torrent that moves fast

And the stream that travels fast

Which crosses through the land of Ijero-Olomofe

And again when Orunmila was greeted in connection with the rain bath and was praised in connection with the city of Ijero-Olomofe. He declared that he was not a citizen of the city of Ijero-Olomofe. He explained that when he arrived in the city of Ijero-Ekiti, he found them suffering from the problem of infertility, females and males alike. That's why he asked them to bring them 4 loads of baking soda, 4 loads of dry stalks of guinea maize, 4 loads of pods of whole peppers, 4 hens, and 4 clothing materials as ebo materials.

They obeyed. After this, he bruised the baking soda, guinea-corn stalks and peppers together until they were powdered and asked the females and males to use it with the cornstarch. When they did this, they all began to give birth to children. The blessing of having children came to them like torrential rain.

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o

Omo al’akalamagbo tii gb’apa omo tuntun fo rerere l’ode Ikole

Translation:

Ifa states that he should be greeted in association with torrential rain

Ifa says he should also be greeted in relation to the rain bath

Ifa we acclaim you, in association with the torrential rain

And we greet you in association with the rain bath

Ifa we welcome you with respect

Owner of the great akalamagbo bird which flies with the anterior extremity of a newborn child in the city of Ikole.

Again, Ifa asked the people to greet him in relation to the torrential rain and they did. When those who were praising him in reference to the city of Ikole-Ekiti, he made it clear to them that he was not a citizen of that city. He explained that when he arrived in the city of Ikole-Ekiti only to discover that things were not moving well for the inhabitants of that city. The Ifa consult for them when they approached him. He told them that the cause of their troubles was the result of the work of The Elders of the Night and other principalities. He advised them to feed the elders of the night (witches) with 6 medium barrels of palm oil, big rats, and money. They obeyed. Before long, after having performed the ritual, all his problems had disappeared. All the good things that until now they had lacked rushed to them as in torrents.

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o

Omo Eluju-fofogbo

N’ibi won gbe nse soowe-soowe

Translation:

Ifa states that he should be greeted in association with torrential rain

Ifa says he should also be greeted in relation to the rain bath

Ifa we acclaim you, in association with the torrential rain

And we greet you in association with the rain bath

Ifa we welcome you with respect

Owner of the city of Eluju-fofogbo

When its inhabitants were talking like birds

Following his narrative, Ifa asked the people to greet him in connection with the torrential rain and was greeted. But when he was praised in connection with the city of Eluju-fofogbo, he explained that he was not a citizen of that city. He explained further that when he went to Eluju-fofogbo he met his inhabitants suffering from hunger and famine. The proposal that watching him saw this, he went and took a large portion of land to cultivate and taught them to plow the land, to make piles, to plant yam , corn, beans, chickpeas, nuts and other things. After three years or so, he found about 2000 people on his right, another 2000 people on his left, 2000 more in front of him and even 2000 more behind him. He asked them why they had come. They replied that they had come to live with him. They had done their Oba. All his needs and sufferings had become things of the past. This is how they made Eluju-fofogbo their home. The inhabitants of Eluju-fofogbo began to count their blessings which had come as a torrential flood.

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o, Ifa nle,pelepe

Omo onibikan inikan

Ti won gbe da’ju u mole too-too-too Ijesa

Translation

Ifa states that he should be greeted in association with torrential rain

Ifa says he should also be greeted in relation to the rain bath

Ifa we acclaim you, in association with the torrential rain

And we greet you in association with the rain bath

Ifa we welcome you with respect

Owner of that parcel of land

Where altars of several Deities were consecrated in the land of Ijesa.

When Orunmila was greeted in connection with forest rain as he requested it and when he was praised with reference to what he had been doing in the land of Ijesa, he replied that he was not a citizen of the land of Ijesa. He explained that when he went to the land of Ijesa he found them suffering from poverty. They were made to him by consultation of Ifa. He assured them that their poverty would disappear and that lka necessity would give way to abundance. He advised them to offer ebo with 200 pigeons. They obeyed. Before long, they all became rich and influential.

When they discovered that their lives had improved to major, the citizens of the land of Ijesa begged Orunmila to stay with them. Orunmila replied that he could not do that since there were many others who needed his assistance in other places. However, he advised them to bring him a barrel of palm wine raffia and 4 kola nuts to serve his Ifa individually each year and his presence would be felt. Anything they needed would be granted if they work hard and realistically pray for it.

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o, Ifa nle,pelepe

Omo ol’ona to ya rere Ado-Ewi

Orunmila l’oun kii se ara Ado-Ewi

O ni oun ba won

Won po bi ewe e rumo l’Ado-Ewi

Oun ni Oosa wo l’eyin nsin

Ti e po bayii

Won l’awon o l’Oosa kankan t’awon nsin

Orunmila wa ni ki won o di’ju

O ni oun fon igba omo ikin s’owo otun

Oun fon igba omo ikin s’owo osi

Oun ni ki won la’ju

Ki won maa lo saa

Oun ni Oosa ti won o maa sin niyen

Ti won o maa l’owo

Ti won o maa l’aya

Ti won o maa bi’mo

Ti won o maa ko’le

Ti won o maa ni’re gbogbo

O ni oun l’awon ara Ado-Ewi ba bere sii se bee

Oun l’aye e won ba fi dara

Won wa n so wipe Ifa pele o

Ara Ado-Ewi

O l’oun o ba won tan ni’be

Oun s’awo de’be ni

Orunmila ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o, Ifa nle,pelepe

Omo ol’ogbaagbara eti ode Ofa

Orunmila l’oun kii se ara Ode Ofa

O ni oun de Ode Ofa

Ojojo lo nse won

Ajinde le je fun awon ni won nda’fa si

Ebo ni oun ni ki won se

Won gb’ebo, won ru’bo

Oun ba gba iye si okuta fun won

Oun ni won maa lo ree j’ija gudu u re

Ni won ba nj’ija du okuta

Nibi eeyan m’erin ti nja du okuta kan

Ni gbogbo ohun ti n se l’ode ofa ba san

Won wa n so wipe ijakadi l’oro Ofa

Okuta ni won nj’ija du l’ara won fi ya

Won wa npe Orunmila pele

Ara Ode Ofa

O ni oun ba won tan

Arun ni nse won l’oun se’fa fun won

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o, Ifa nle,pelepe

Omo ogbuuru

Omo ogbaara

Eyin to san tot’ile Ijero-Olomofe lo o

O ni oun kii se ara Ijero-Olomofe

O s’awo de Ijero-Olomofe ni

Oju omo ni npon won

Ebo ni oun ni ki won se

Won gb’ebo, won ru’bo

Won ba bere sii bi’mo ni Ijero-Olomofe o

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o, Ifa nle,pelepe

Omo al’akalamagbo tii gb’apa omo tuntutn fo rerere lode Ikole

Orunmila l’oun kii se ara ode Ikole

Ninkan won o lo deedee l’ode Ikole

L’ouin ba da’fa fun won

Oun ni aye lo nba won ja

Ebo ni ki won se

Won gb’ebo won ru’bo

Ni aye o ba ba won ja mo

Won wa n so wipe Ifa pele o

Omo al’akalabagbo tii gb’apa omo tuntun rerere lode Ikole

O ni oun o ba won tan ni’be

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o, Ifa nle,pelepe

Eluju-fofogbo

Ni’bi ero ogele gbe nse soowe-soowe

Orunmila l’oun kii se ara Eluju-fofogbo

O l’oju lo npon won

L’oun gb’oko

L’oun si gb’adaa

L’oun ba lo ree mu’le

L’oun ba gbin isu

L’oun gbin igbado

L’oun gbin ata

L’oun  si gbin gbogbo ohun ti enu  nje                                                                            

L’eyin odun bii meta

Oun ri egbaa eeyan l’apa otun

Oun ri egbaa eeyan l’apa osi

Oun ri egbaa eeyan n’iwaju

Oun ri egbaa eeyan l’eyin

Oun ni kin lo wa de?

Won ni awon wa ba oun gbe ni

Won ba so oun di Oba ni’be

Ni iponju u won ba de’ro

O ni ojo ti won so Eluju-fofogbo di’le oun niyen

O ni oun ko ba won tan ni’be

Ifa ni ki won o ki oun ni m’ojo-m’ojo

Ifa ni ki won o ki oun ni m’eji-m’eji o

Ifa pele m’ojo-m’ojo

Ifa pele m’eji-m’eji

Ifa a ba pele o, Ifa nle,pelepe

Omo oni’bikan ibikan

Ti won gbe da’ju mole too-too-too l’ode Ijesa

Orunmila l’oun kii s’ara ode Ijesa

O ni oun de ode Ijesa

Oju lo n pon won ni’be

Ise to mu won duduudu ni won da’fa si

Ebo ni won ni ki won se

Won gb’ebo, won si ru’bo

Aje ba sun won bo

Won wa n l’aje werewere l’ode Ijesa

Won wa ni ki oun duro ti won ni’be

Orunmila ni oun o ni lee duro

Oun o maa lo ree ba awon elomiran se ti won

Oun ba ko Ikin le won l’owo

Oun ni to ba ti di’ l’odoodun

Ki won maa gbe agbe oguro

Translation:

Ifa declares that it should be greeted in relation to torrential rain

Ifa says that he should also be greeted in relation to the rain-bath

Ifa we greet you, in association with the torrential rain

And we greet you in association with the rain-bath

Ifa we welcome you with respect

Due to this road which leads to the city of Ado-Ewi (ado-Ekiti)

Orunmikla said he was not a citizen of Ado-Ewi

He said that he met them

They were many in Ado-Ewi too

He asked them which Orisa they followed in their creed

When they were as populous as they were

And they replied that they did not have an Orisa to worship

Orunmila asked them to saw their eyes

He said that he then shot about 200 ikines at his side of his right hand

And another 200 to his left side of his left hand

He then asked them to speak his eyes

And they will begin to collect the sacred seeds

He told them that it was the Orisa that they would be following

Which would bring them wealth

And good wives

And good children

And good houses

And all the Ire of life

He said that the inhabitants of Ado-Ewi did so

And their lives improved for the better.

They were then saying welcome to Orunmila

The inhabitants of Ado-Ewi

He told them that he was not related to them in Ado-Ewi

He just went there on a spiritual mission

Orunmila declared that he should be received in association with the torrential rain

And it should also be received in association with the rain-bath

Ifa we acclaim you, in association with the torrential rain

And we greet you in association with the rain-bath

Ifa we welcome you with respect

Owner of the giant nail that is in the limits of the land of Ofa

Orunmila said that he was not a citizen of the land of Ofa

They were affected with ailments

How to overcome their ailments was what they went to consult Ifa

They were advised to offer ebo

They obey

The then Iyerosun powder on a few pebbles

And he told them to fight for the losses

They started to fight

There were four people fighting for only one pebble

And five people fighting for only one stone

This is how all their   illnesses disappeared in the city of Ofa

They will begin to say that Fighting is the custom of the land of Ofa

Stones was what they were fighting for that made them strong and healthy

They were all then singing praises to Orunmila

The inhabitants of Ofa

He said that he was not related to them

They were sick and he did Ifa for them

Ifa declares that it should be greeted in relation to torrential rain

Ifa says that he should also be greeted in relation to the rain-bath

Ifa we greet you, in association with the torrential rain

And we greet you in association with the rain-bath

Ifa we welcome you with respect

Fast moving torrent owner

And the changing torrent

Which crosses through the land of Ijero-Olomofe

He said he was not a citizen of Ijero-Olomofe

He went on a spiritual mission to Ijero-Olomofe

They were experiencing the sterility problem

They were advised to offer ebo

And they obeyed

And they began to have children in Ijero-Olomofe

They were then saying we acclaim you Orunmila

The inhabitants of Ijero-Olomofe

He said he was not a citizen of Ijero-Olomofe

Ifa declares that it should be greeted in relation to torrential rain

Ifa says that he should also be greeted in relation to the rain-bath

Ifa we greet you, in association with the torrential rain

And we greet you in association with the rain-bath

Ifa we welcome you with respect

Due to the great akalamagbo bird which flies with the

Frontal members of a newborn in the city of Ikole

Things were not moving well in the land of Ikole

And the Ifa consultation for them

And he said that they were being disturbed by the negative forces of the world

He advised them to offer ebo

And they did it

And the forces did not bother them any more

They were all acclaiming Orunmila

Due to the great akalamagbo bird which flies with the

Frontal members of a newborn in the city of Ikole

He said he was not related to them there

Ifa declares that it should be greeted in relation to torrential rain

Ifa says that he should also be greeted in relation to the rain-bath

Ifa nosatros greet you, in association with the torrential rain

And we greet you in association with the rain-bath

Ifa we welcome you with respect

Owner of the city of Eluju-fofogbo

Where they were chattering like birds

Orunmila said that he was not a citizen of the city of Eluju-fofogbo

He said they were experiencing hardship

And he carried hoes

And machetes

And he went to cultivate a large piece of land for cultivation

I plant you

And maize

And peppers

And I plant all kinds of groceries, crops and fruits

After about three years

He discovered about 2000 people on his right hand

And 2000 more on his left

And another 2000 in front of the

And even 2000 more behind your back

He asked them what the issue was.

They replied that they had come to stay with him.

They did it to their king

And their privations disappeared

He said that it was the day they turned El Fofogbo Mountain into their home

He said he was not related to them there

He declared that he must be greeted in relation to the torrential rain

And it must also be greeted in relation to the rain-bath

Ifa we greet you, in association with the torrential rain

And we greet you in association with the rain-bath

Ifa we welcome you with respect

Owner of that parcel of land

Where altars of several Deities were placed in the land of Ijesa

Orunmila said that he was not a citizen of the land of Ijesa

He said that when the arrivo to the land of Ijesa

They were suffering in the land of Ijesa

Poverty and need was their ruin before they consulted Ifa

They were advised to offer ebo

They obeyed with the advice

After that, wealth came to them

They became rich in the land of Ijesa

They begged them to stay with them

Orunmila replied that he could not do that

He needed to go and help others solve their problems

He then gave them Ikin, the sasgradas seeds

He said that every year

They were supposed to bring a keg of palm wine raffia each of them

And large kola nuts

To propitiate him with these things

And to pray for all the things they needed

He would give them all individually

And before he realized in the land of Ijesa

There were more than 2000 krakes of wine from Palma raffia

And abundant large kola nuts that he saw

And they started propitiating it to the

They were dancing and expressing their joy

Now, let's all acclaim Ifa

Owner of that parcel of land

Where altars of several Deities were placed in the land of Ijesa

Olongbo, the large kola nuts

Ifa is the one that gives me all Ire

Olongbo

All praise for Ifa

The children of Enii're

Olongbo

Ifa is the one that gives me all Ire

Olongbo

All praise for Ifa

Due to the road leading to the city of Ado0-Ewi

Olongbo

Ifa is the one that gives me all Ire

Olongbo

All praise for Ifa

Owner of the giant nail that is in the limits of the land of Ofa

Olongbo

Ifa is the one that gives me all Ire

Olongbo

All praise for Ifa

Fast moving torrent owner

And the shifting traveler torrent

Which passes through the land of Ijero-Olomofe

Olongbo

Ifa is the one that gives me all Ire

Olongbo

All praise for Ifa

All praise for Ifa

Fast moving torrent owner

Owner of that parcel of land

Where altars of several Deities were placed in the land of Ijesa

Olongbo

Ifa is who gives me all Ire

Olongbo

That and who is the one who gives me all the Ire in life

Ifa is the one that gives all Ire

Olongbo

Ifa says that all the Ire in life will come to the path of the person for whom this Odu is revealed. He or she should just get up quickly and follow all Ifa's advice and direction at all times

VIII.

 Ifa says that the person for whom this Odu is revealed will be extremely successful in life. Others will pray to Olodumare to make them as successful as the person for whom this Odu is revealed. Not only that, many others will be looking at him as the person in whose hands the keys to his success is deposited. He or she will be emulated in all aspects of actions and words.

Ifa advises this person to offer ebo with 4 white doves, he or she needs to shave their head clean. The hair should be added to the ebo and then be taken to the edge of a river or a torrent. He or she should also wash the head in the river or stream before returning home. Already at home he or she must serve his Ori, head with a white dove, two kola nuts, a bottle of alcohol and money. his ability to acquire wealth will have no limits. Above all, Osa-Meji says:

Ooro teere oju ebuu

Dia fun Eji-Osa

Ti yoo loo f’ari ola l’osa

Ebo ni won ni ko se

Translation:

The slender tree of Ooro around the ceramics

He was the one who launched Ifas for Eji-Osa

When he was going to get his share of the wealth on the river bank

He was advised to offer ebo

Eji-Osa was a very promising priest of Ifa. He was one of the 16 major Odus. In order to determine how successful he would be in life, one day, he approached the above-mentioned Awo For  consulratón of  Ifa: would he be as great as his other colleagues? Would he have the kind of recognition that he had sounded to himself? Would you live a satisfying life?

The Awo assured him that he would be very successful in life. He was assured that his name would never be forgotten in life. He was advised to offer ebo and to serve his Ori as was previously prescribed. He was told that his destiny could not bear to have long hair. He must always be shaving his head. He was advised to shave his head, collect hair and add it to the ebo materials. He obeyed. The ebo was taken to the river bank.

Before long, Eji-Osa had become a very successful Babalawo. He was always very much sought after all the time. Many people, especially women, went out to assist him in all the things he put his hands on. All the things that he tried to do became successful from the first moment. He promised those who had assisted him in one way or another that he would help them succeed and he kept his promise. When people began to notice that he always kept his head clean and shaved, many people began to emulate him, saying that they wanted to be as successful as Eji-Osa. All those who emulated him genuinely also triumphed just like him. He had his followers enjoying satisfying lives. They were all filled with happiness and gratitude to Olodumare.

Ooro teere oju ebuu

Dia fun Eji-Osa

Ti yoo loo f’ari ola l’osa

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Eji-Osa ti o ba la

Koo la mi o

Emi ti fa’ri ola kodoro

Translation:

The slender tree of Ooro around the ceramics

He was the one who launched Ifas for Eji-Osa

When he was going to get his share of the wealth on the river bank

He was advised to offer ebo

He obeyed

Eji-Osa if you became successful

Make me successful too

I have shaved my head clean to be rich

Ifa says that for the person for whom this Odu is revealed will triumph if he or she can follow Ifa's judicial mandates as explained above and continues to work hard and dedicatedly. He or she needs to believe in Ifa and become more involved in it.

IX.

Ifa says that for the person for whom this Odu is revealed will be trying or working for the highly possessed people in society. They  will depend on him or her for most of the things they plan to do. He or she will be highly valued and people will consider him or her to be vital when very important decisions are about to be taken, when a serious conflict is about to be resolved, when an important business deal is about to take place. be initiated, negotiated, should be followed or concluded, when arrangements, solemnization of marriages is yet to be performed, even when the final arrangements of a burial are to be organized. Many highly placed personalities will appreciate that he or she will be at  their side to make things work for the sake of everyone.

Ifa says that by doing this, he or she will stand out in life, especially in the area of ​​conflict resolution, public relations, hospitality business and all other related fields. The value of him or her will never be overestimated in the community where they find themselves.

Ifa advises the person for whom this Odu is revealed to offer ebo with 2 pigeons, 2 hens, 2 roosters, 2 guineas and money. Ifa also advises that there is a need to feed Ifa with a chicken so that everything works well with this person .On this Ifa says:

Ita gbangba ni o see kan aase si

Dia fun Feru

Ti ns’awo Oba l’alede Oyo

Ebo ni won ni ko se

Translation:

A door is not suitable for a space

This was the declaration of Ifa for Feru

When he was going to become the Awo of Oba dee Oyo

He was advised to offer ebo

Feru began to study Ifa from his youth. He was very bright and before long, he became very versatile in the prophecy, shortly after this, he began to practice Ifa by himself. Many people who went to him for solutions to their various problems would return to their homes with a smile.

Soon, his reputation as a competent Ifa priest spread like wildfire. People came from far and near to find solutions to their problems and they were not disillusioned. The poor became rich; the blind were recovering the vision; the sterile became proud parents, the invalids became strong and healthy, those enslaved by witches and those who were experiencing evil spells were released. All the people began to sing the praises of Feru to the high heavens.

In a short period of time, Feru's reputation became well-known to some highly placed Chief in the city of Oyo. They also approached him for solutions to their  own problems and once again, they too were not defrauded. These Chiefs went to the Oba and explained that there was a priest of Ifa competent in their domains which they would like the Oba to deal with. The Oba invited Feru to consult Ifa and again, the Oba was highly impressed, seeing this, the Oba invited Feru to go and become a personal consultant.

When this message was delivered to Feru he went to the house of the Awo mentioned above for consultation of Ifa; would he triumph as the Oba's personal awo? Would it keep its reputation as popular as it had been before? Would becoming the Oba's Awo staff increase his chances of success in life? Would he be happy in his new role? All these and many more questions occupied his mind when he came to consult with Ifa.

When Ifa was consulted, Osa-Meji was revealed. The Awo assured Feru not to entertain himself in fear. He was advised to be humble and all the time and in doing so, would not only become the Ifa priest of the Oba's trust, but equally his close confidant and an important member of his kitchen cabinet. He was assured that the time would come that the Oba would not be able to take a step or do anything without consulting him  firsthand. He was advised to offer ebo with 2 pigeons, 2 guineas, 2 hens, 2 roosters, and money. He was advised to serve Ifa with a large hen, kola, bitter nuts, palm oil, gin and money. All this he did. Shortly after this, he moved to the Oba Palace and became his personal Awo.

The first thing the Oba noticed was that there was relative peace in his domain as soon as Feru became his Awo. There were more business prospects in the community. The inhabitants became happier. The Oba became more popular. This led the Oba to be closer to Feru. The Oba did not want to take any wrong step in any way. For this reason he consulted Feru every morning. It came to the point that all the domestic affairs of the Oba were in the hands of Feru. Not only this, if the Oba wanted to go to the council meeting Obas, he first consulted with Feru and all the advice Feru gave him were taken and followed to the end. This produced enormous positive results for the Oba. Soon, all meetings began to be attended by the Oba and his Awo staff, Feru. All the other Chiefs also consulted Feru and were not defrauded. They also put their lives in Feru's competent hands and they were happy about it. Feru was moving, winning and dining among those who were hitherto taller than him . He was always seen in the midst of all the movements and shakes in the community.

The most important aspect in Feru's life was that he was very honest with all his highly placed clients and never allowed his success and reputation to enter his head or make him behave in any way.

Ita gbangba ni o see kan aase si

Dia fun Feru

Ti ns’awo Oba l’alede Oyo

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Nje Oba o ri Feru

Oba o s’aye

Ase ba o ri Feru, awo Oba

Translation:

A door is not suitable for a space

This was the declaration of Ifa for Feru

When he was going to become the Awo of Oba Oyo

He was advised to offer ebo

He obeyed

Now, if the Oba does not see Feru

The Oba will not make a decision

If we do not see Feru, the awo of the Oba

Ifa says that for the person for whom this Odu is revealed will be great in life. He or she will move in the midst of powerful people in society. He or she will be solicited from afar and close and people will respect what he or she says.

LESSSON/COMMENTRIES

It is the gift of a man that bring him before the kings.If you  can develop and cultivate your talent to the fullest.It will bring you among the mighty in the society.Be the best in whatever you do even if you sell pepper.

X.

Ifa reaveal that the person whose this odu appear for , will have success where others have failed. He or she will be elevated and honored where others have been rejected and humiliated. Ifa says that for the person for whom Odu is revealed to have the talent to correct all mistakes, to solve problems that seem impossible, to draw the smiles where until now there was only sadness, and to shine the rays of hope in where there you have been sadness and despair.

Ifa says that many people have been called to solve a particular problem but all of them have bottled up. Ifa says that the person for whom this odu is reveal ,it is necessary to offer ebo with 3 roosters, 3 guineas and money. He or she needs to feed the Old Ones (Witches)  with  palm oil. He or she also needs to serve Ifa with a hen. By doing this he or she will surely succeed.

For the person for whom this is revealed he is advised to guard against the over-achievement of his competence in handling any assignment given to him or her. Instead he or she must offer ebo as prescribed above and feed Ifa and the Elders of the Night so that the chances of success of him or her can be increased and asured. The more he or she offers, the greater his  chances of success. Above all, to see in Osa-Meji says:

O n we won l’owo iwere-iwere

O n we won l’ese iwere-iwere

Dia fun Egungugn

O nloo t’ale Ife se

Ebo ni won ni ko waa se

Translation:

It tangles around their hands tightly

And wraps around their  legs tightly

These were the declarations of Ifa for Egungun

When he was going to reform the land of Ife

He was advised to offer ebo

There was a serious problem in Ile-Ife. It was so serious that nothing seemed to work well in the city. The rich had become debtors, pregnant women could not give birth successfully, sterile women abounded in the city, the forts had become invalid, and happiness no longer existed in Ile-Ife.

As a result of these events, the inhabitants of Ile-Ife invited Egungun, the spirit of the ancestors, to help them repair the city. Egungun instead went For consultation of Ifa at the house of the Awo mentioned above. He wanted to know the following. What was the cause of their problems? Were these problems within the scope of reform? Could he in particular be capable of reforming the city and of overcoming the problems that were causing the inhabitants of Ile-Ife? After he  have done this successfully  would  he  be credited with honor or the inhabitants in return would be ungrateful?

The Awo informed him that the problems being faced by the inhabitants of Ile-Ife were only caused by the Elders of the Night.

They said that Egungun will be able to correct all the mistakes. They also assured Egungun that he would be credited with glory if and when he would have made his task completely successful. He was nevertheless advised to offer ebo, to feed Ifa and the Elders of the Night as set out above so that he could increase his chances of success. Egungun replied that since he was able to solve all the problems why he should spend his resources in ebo and rituals. He felt that all the Awo was trying to do was scam him since he knew that he would do the assignment successfully. He therefore refuse to do the ebo.

Meanwhile in Ile-Ife, Egungun began his work. All the witches of the world united against him, and before long he was totally overcome. They hit him on the ground and dragged him to the ground. Soon his face appeared on the floor while all the other parts of his body were completely buried. Thus Egungun failed  deplorably to  fulfill his mission in Ile-Ife.

O n we won l’owo iwere-iwere

O n we won l’ese iwere-iwere

Dia fun Ogun

O nloo t’ale Ife se

Ebo ni won ni ko waa se

Translation:

It tangles around their hands tightly

And wraps around their  legs tightly

These were the declarations of Ifa for Ogun

When he  was going to reform the land of Ife

He was advised to offer ebo

When it became clear that Egungun had failed miserably in reforming Ile-Ife, the elders of the city approached Ogun for assistance. Before going to Ile-Ife, he went to see the house of the same Awo who  Egungun had consulted previously.  At Awo's house, Ogun asked similar questions that Egungun asked. The Awo gave the same assurances and advice given to Egungun. They advised Ogun to offer ebo, feed Ifa and the Night Ancients as they told Egungun. And again, Ogun refused  to obey  the advice of the Awo, relying entirely on his competence, skill and transparent force. Shortly thereafter, he went to Ile-Ife to carry out his reformation assignment.

As soon as this assignment began, the Night Elders jumped over it as they did with Egungun. They twisted, curled and rolled their hands and feet. They threw it hard on the earth. In not too long, he too was completely overwhelmed. They did not stop there; they continued hitting him against the ground until every part of his body was completely buried, leaving only his buttocks showing them on the ground.

Again, Ogun was dishonored and incapacitated. He could not carry out the assignment that was given to him. He became a complete failure.

O n we won l’owo iwere-iwere

O n we won l’ese iwere-iwere

Dia fun Orunmila

O nloo t’ale Ife se

Ebo ni won ni ko waa se

It tangles around their hands tightly

And wraps around their  legs tightly

These were the declarations of Ifa for Orunmila

When he was going to reform the land of Ife

He was advised to offer ebo

When Egungun and Ogun failed to reform Ile-Ife, Orunmila was approached and begged to help reform the land. As in the cases of Egungun and Ogun before him, Orunmila went to the house of the same Awo for  consultation of Ifa. The Awo told him the same things he told Egungun and Ogun. They gave him   the same assurances as were given to his  predecessors. They also gave the same advice to him   and asked him to  o offered ebo, fed the Elders of the Night and Ifa as they were told to his predecessors. However, in the case of Orunmila, all ebo and rituals were performed before departing for the trip to Ile-Ife.

While in Ile-Ife, the Elders of the Night, knowing full well that Orunmila had given them what they were demanding, they began to assist him in the accomplishment of his mission.

All those whom they tied with disease, litigation, loss, unrest, poverty and emotional crises were untied and released; pregnant women gave birth safely; the indebted became rich men and women, the sterile became pregnant, the invalids regained their strength, the failed crops became abundant. Before long, there was happiness and peace in Ile-Ife. Everyone became happy. All the credits were given to Orunmila. Thus Orunmila triumphed where Egungun and Ogun had failed.

O n we won l’owo iwere-iwere

O n we won l’ese iwere-iwere

Dia fun Egungun

O nloo t’ale Ife se

Ebo ni won ni ko waa se

O n we won l’owo iwere-iwere

O n we won l’ese iwere-iwere

Dia fun Ogun

O nloo t’ale Ife se

Ebo ni won ni ko waa se

O n we won l’owo iwere-iwere

O n we won l’ese iwere-iwere

Dia fun Orunmila

O nloo t’ale Ife se

Ebo ni won ni ko waa se

Orunmila nikan ni nbe l’eyin to ns’ebo

Nje Orunmila pele o

Egungun Olu-Ife, tii san mariwo o pako

Orunmla lo ba won t’ale Ife se

L’ayee won fi gun rekete

Translation:

It tangles around their hands tightly

And wraps around their  legs tightly

These were the declarations of Ifa for Egungun

When he was going to reform the land of Ife

He was advised to offer ebo

It tangles around your hands tightly

And wraps around his legs tightly

These were the declarations of Ifa for Ogun

When he was going to reform the land of Ife

He was advised to offer ebo

It tangles around their  hands tightly

And wraps around their legs tightly

These were the declarations of Ifa for Orunmila

When he was going to reform the land of Ife

He was advised to offer ebo

Only Orunmila obeyed and offered the ebo

Now, gently Orunmila

The Egungun of the Oba of Ile-Ife, who adorns himself with leaves of bamboo

Orunmila is the one who helped them to reform Ile-Ife

This made their lives better for the better.

Ifa says that for the person for whom this Odu is revealed will   triumphs where others have failed. Conversely, ifa says that the problems encountered in the community where this Odu is revealed will disappear. What they need to do is offer ebo, feed Ifa and the Elders of the Night. By doing this their lives  will  improved for better.

LESSON/COMMENTARIES

Overconfidence in most cases lead to failure and humiliation.We should endeavour to hearken to divine instructions.

XI.

Ifa says that the success and prosperity of the person for whom this Odu is revealed is payable before the end of the year in which this Ifa was released. Ifa says that in that year this person will triumph and achieve the desires of his heart. Ifa, however, warns that this person is full of self (pride, ego). He or she is very arrogant and proud. He or she therefore needs to change his or her attitude so that he or she can avoid premature death, humiliation and misfortune. He or she must show humility all the time. When people come to visit, there is a need to see them when they leave. He should not show them that they are less important than his next line of action. He or she should not be very aware of social classes. So he did not lose his chances or very valuable opportunities.

j

Ifa says that there is need for the person for whom this Odu has been revealed to offer ebo for prosperity and victory with 3 pigeons, three gallols and money. He or she needs to serve Ifa with a hen and money. On this, Ifa says:

Mo gbe’le mo f’oju sin o

Nii se iku pa Babalawo

Aniyan ni mo fi sin o

Nii se iku pa awon agba isegun

Mode kerekerekere ko je n r’aaye gbo tire

Lo mu mii se alara a si o

Dia fun Orunmila

Won ni oju odun nii l’ola a Baba to

Ebo ni won ni ko waa se

Translation:

I stayed in the house but I saw you with my eyes (even if I can not see you physically)

That is what causes the death of prominent Babalawos

With intensity, I see you (even if I'm not at your side physically)

That's what causes an accomplished Herbalist to die

These children do not allow me to pay attention (when you come to visit)

This is what causes my non-aggressive behavior toward you

These were the declarations of Ifa for Orunmila

To whom it was said that his success was payable for this same year

He was advised to offer ebo

Orunmila was complaining that he had not had success in life yet. He worried so much that he went to his students for  consultion  with Ifa. His students told him that there is assurancthat he  would triumph in life. They further stated that his  success was payable that same year. he was advised to show humility all the time. He was urged never to let anything stop him from giving people the kind of proper hospitality they deserved, irrespective of their socio-economic status. He was urged to see his visitors any time they came to call him so they would not see him as a proud and arrogant individual. He was also advised to offer ebo and to serve Ifa as previously prescribed. He obeyed.

When Orunmila began this practice, he never discriminated against anyone regardless of their status or socio-economic class. He listened carefully to all the complaints of his clients, friends and acquaintances. He made sure that everyone felt welcome and at home. Orunmila's high sense of humor, dedication, commitment and an incredible level of humility made him adored by all. his  customer always wanted to come back and come back again. Most of these clients were advised by other customers. Gradually, his reputation and wealth grew. Loyal to Ifa's forecast, he became very rich at the end of that year. He was full of gratitude and allegiance to Ifa, knowing that Ifa assisted him so much because he listened to Ifa's advice to be humble, hospitable, dedicated and simple all the time.

Mo gbe’le mo f’oju sin o

Nii se iku pa Babalawo

Aniyan ni mo fi sin o

Nii se iku pa awon agba isegun

Mode kerekerekere ko je n r’aaye gbo tire

Lo mu mii se alara a si o

Dia fun Orunmila

Won ni oju odun nii l’ola a Baba to

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ifa wi o ni n o la ni temi o

Saworo epo, osegesege

Oju kii pon isin aimala

Translation:

I stayed in the house but I saw you with my eyes (even if I can not see you physically)

That is what causes the death of prominent Babalawos

With intensity, I see you (even if I'm not at your side physically)

That's what causes an accomplished Herbalist to die

These children do not allow me to pay attention (when you come to visit)

This is what causes my non-aggressive behavior toward you

These were the declarations of Ifa for Orunmila

To whom it was said that his success was payable for this same year

He was advised to offer ebo

He obeyed

Ifa says that, for me, I will surely triumph

No deprivation will prevent the seeds of Isin from being spoken when they are fully ripe.

Ifa says that for the person for whom this Odu is revealed triumph if he or she follows the advice of Ifa as discussed above.

To speed up these events the person for whom this Odu is revealed needs to look for Isin's seeds, grind them to make a fine paste, add palm oil and mix both with soap to bathe. He or she can use the soap regularly, the insurance success will come very quickly.

XII.

Ifa says that for the person for whom this Odu is revealed, he will become a leader or move among the promoters and promoters in the community where he or she belongs. The opinion of him or her will be requested all the time. There is no doubt that this will happen. Ifa however warns the person for whom this Odu is revealed against being obstinate. He or she should avoid pride because this would lead to his downfall. Ifa says that if he or she is given recognition and respect he or she should never think that there are no more people than he or she. Ifa warns that pride can lead to a situation in which people will rise against him and remove him or her from whatever position he or she is occupying. Not only this, he or she can also be put on the floor and put to ridicule whose stain will be with him / her forever.

Ifa says that for the person for whom this Odu is revealed he needs to show humility all the time and offer ebo with 2 white goats, glue and money. he or she also needs to serve the Elders of the Night with ekuru, fried beans mixed with honey and glue; this is for cabbage, or where Ifa has directed it should be placed. On this a verse in Osa meji says:

Be le iya

Ko o ma ba le ate

Dia fun gbogbo eye

Ti n be l’aarin igbe

Ebo ni won ni ki won se

Be le iya

Koo ma ba le ate

Dia fun Osin gaga

Ti nbe l’aarin igbe

Eyi ti won o mu j’oba eye

Ebo ni won ni ko waa se

Translation:

Lands in the tree of Iya

Do not land on glue

This was the Ifa released for all the birds

When they were living in the forest

They were advised to offer ebo

Lands in the tree of Iya

Do not land on glue

This was the Ifa released for Osin

Who was living in the forest

And who would be the King of the birds

He was advised to offer ebo

One day, all the birds in the forest came together to select a leader from among them. Within the qualities that they would consider were; poise, elegance, intelligence, courage, and compassion. After a long deliberation, they concluded that Osin was eminently qualified to be their leader. For this reason Osin was invited and made king of all the birds.

After some time, Osin saw himself as the intelligent mass, the most elegant, the wisest, the bravest and the most qualified bird to be the king of all birds. The first law he made was that he would stand on the highest tree in the forest and no other bird should ever perch on the tree with him. The next law was that wherever he sits, no other bird should sit there. After this, he promulgated a law that whatever he said should not be answered, because no other bird was as intelligent as he and therefore they could offer no good advice to him in any decision-making process. At one point, he made a law that whatever food he ate, the dress he wore, and what he took should never be eaten, clothed, or drunk on that day.

His pride and arrogance soon reached the point where all the other birds became obstinate of him.They initiated a high - level conspiracy against him. The tree where Osin lay was covered with glue so that when he landed on the tree he would stay there. When this was done, the birds dispersed quietly to their respective homes and began to wait for the next events.

On the night of that same day, Osin slept and so he was tied to a stake and was being stoned by the other birds. In the dream he was dragged through the bare forest and then burned to the ashes . This scares him when he gets up. He ran towards the house of the Awo mentioned above for consultation of Ifa. He was informed that he had already offended his colleagues through his pride, arrogance, lack of regard for others and his tendency to obstinacy. He was advised to change his whole attitude and to show humility, to have respect for the opinions of other people and to show consideration for the difficulties of other people. He was also advised to offer ebo and to feed the Elders of the Night as stated above. He obeyed.

The next morning, Osin gathered all the birds to the main field. He apologized to them for everything he had done which they considered offensive. He promised that he was determined to fix everything that had  wrong. He appealed to them to give him a chance. All laws that the other birds considered to be odious were revoked with immediate effect.

When the other elders noticed that Osin seemed to be genuinely repentant for everything he had done wrong and was ready to flip the new sheet, they decided to forgive him and give the other chance. For this reason, he was told that they had already planned to remove it and that they had put glue on the tree in which he usually lay. He was told never to settle on that tree but to look for the glue-free tree from that moment on. He agreed and from that moment the change for the better. He listened to the advice of his people and put them into consideration before making a decision. He enjoyed his life and his colleagues gave him  their due respect.ju

Be le iya

Ko o ma ba le ate

Dia fun gbogbo eye

Ti n be l’aarin igbe

Ebo ni won ni ki won se

Be le iya

Koo ma ba le ate

Dia fun Osin gaga

Ti nbe l’aarin igbe

Eyi ti won o mu j’oba eye

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje ba l’eya o

Koo ma ba l’ate

Translation:

Lands in the tree of Iya

Do not land on glue

This was the Ifa released for all the birds

When they were living in the forest

They were advised to offer ebo

Lands in the tree of Iya

Do not land on glue

This was the Ifa released for Osin

Who was living in the forest

And who would be the King of the birds

He was advised to offer ebo

He obeyed

Please land on Iya's tree

And not on the glue

An elegant bird does not get stuck in the glue

Ifa says that for the person for whom this Odu is revealed will not be submitted with the glue of this world. He or she needs to show humility, respect and consideration for the opinions of other people all the time and be on the side of the majority so that he can reach the desires of his heart and his goals in life.

XIII.

 Ifa says that for the person for whom this Odu is revealed he is experiencing many difficulties in his or her life presently. Ifa says that soon everything will relax and the life of him or her will raise for the better. Ifa promises that soon he will put a smile on the face of the person for whom this Odu is revealed.

Ifa advises this person to offer ebo with abundant bananas, feed Ifa with the same and eat plenty of bananas too. On this aspect, Ifa says:

Osa yoo, Awo Aye

Dia fun Aye

Nijo Aye le kokoko bi ota

Ebo ni won ni ko waa se

Translation:

Osa Yoo, the Awo of Aye, Mother Earth

He was the Awo who threw Ifa for Aye

When Aye was as hard as granite

She was advised to offer ebo

Aye, Mother Earth was experiencing hardship. Nothing seemed to be working well for her. Nothing grew on her. She had nothing to show for her existence. The crops failed. There was no torrential rain. Aye's surface was cracked wherever she wanted. She was dirty and dusty. The living creatures above them were dying by the thousands. All creatures lost interest in life and in living.

With sorrow in her heart she approached her Awo by consulting with Ifa; would she be able to overcome all her problems? Would she improve her situation for the better? Could she continue to substantiate life?

The Awo assures her that the difficult situation will soon be over and instead, comfort and abundance will come. Aye will be able again to substantiate life. The rain will soon fall and Aye will become soft, cold and habitable. Aye was advised to offer ebo with abundant banana. She was advised to feed Ifa with enough bananas and for her to eat bananas too. She was assured that before long an unripe and hard green banana would soon become ripe and smooth. Aye obeyed all the advice of the Awo.

Faithful to the Awo's assurance, the rain began to fall. Aye's field changes for the better. She soon germinated green vegetables. She became soft and habitable to all kinds of living beings. All living things soon began to multiply in several layers. Aye was full of praise and gratitude to his Awo for having changed his life from despair and despair to comfort and hope.

Osa yoo, Awo Aye

Dia fun Aye

Nijo Aye le kokoko bi ota

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Aye wa je’gede tan

Aye n tutu u bo

Je’gede, je’gede

Translation:

Osa Yoo, the Awo of Aye, Mother Earth

He was the Awo who threw Ifa for Aye

When Aye was as hard as granite

She was advised to offer ebo

She obeyed

After having eaten the bananas

Aye became cool and comfortable

Je'ge, je'ge. Eat your own bananas

Ifa says that no matter how difficult the situation, comfort and satisfaction will come soon. What the pereson for whom this Odu is revealed needs to do is to be patient. He or she also needs to be persevering. Then he or she will be in a position to overcome all the problems he is facing.

XIV

Ifa says that during Ikosedaye of a newborn, if Osa-Meji is revealed, everything must be done to ensure that that baby feeds on the milk of his mother's breast. If the baby can not feed directly from the mother's womb for one reason or another, the milk must be collected in a vessel and fed to the baby with it, unless the mother dies immediately after delivery, this has to be done. Failure to do this could portend disaster for the person. He or she might find it extremely difficult, if not impossible, to succeed in life.

Ifa says that there has been some disagreement between two elders or two powerful and influential people where this Odu is revealed if the disagreement has not occurred, it is about to occur. Ebo must be offered to prevent the entire community from experiencing hardship and needs as a result of this disagreement. If this is not done quickly, the result will affect the guilty and innocent, visitors and destitute, young and old alike.

Ifa notes that this person for whom this Odu is revealed loves to contribute their own share for the development of the community, sometimes at the expense of their personal health and comfort. He or she, however, needs to offer ebo against those who reward good with evil. He or she needs to be careful with those who conveniently forget all the good things that he or she has done and who does not notice in inflicting pain on him or her on the smallest excuse. ifa advises this person to offer ebo and to serve the Ori of his mother if he is alive, or propitiate the spirit of his mother if she is dead. A stanza in this Odu says:

Oke se ribiti, se ribiti s’ori konko

Dia fun Oba Ajalaye

A bu fun Oba Ajalorun

Ti won jo n s’ode re’gbe ode

Won wa njija agba ntori emo kan

Ebo ni won ni ki won se

Translation:

The massive hill with its base board and its narrow vertex

That was the Awo who threw Ifa for  Oba Ajalaye

And also for Oba Ajalorun

When they went on a hunting expedition

And they were claiming supremacy over an emo, a brown rat

They were advised to offer ebo.

Oba Ajalaje and Oba Ajalorun were  the two Irunmole. They were both hunters. Oba Ajalaye was the lord of the hunt on earth, while Oba Ajalorun was the lord of the hunt in the heaven . The last one is believed to be Ogun and the other Orisa Oko.

One day, the two of them decided to go hunting expedition on the land. They marked one day for exercise. On the appointed day, the two found themselves halfway between heaven and earth. The two of them came to earth together. They wandered through the forests and jungles of the earth for seven days without killing any prey. Tired as they were that all the pieces had simply disappeared. On the eighth day they decided to set the forest on fire so that the animals would leave their hiding places. They did it. At the end of this exercise, they were able to kill only one emo,a brown rat.

After this, they wandered through the jungles and forests for the next thirty days of hunting without killing another animals.they decided to resign. Oba Ajalaye seized  the rat and told Oba Ajalorun to go home. Oba Ajalorun would have none of it. He insisted that he was the one who had the right to take the brown rat since he had traveled from far away to come to earth, the land was his (Oba Alalaye) territory, therefore he was the true owner of the rat since it was hunted in its territory. Oba Ajalorun fucked the rat with the intention of breaking it in two. But Oba Ajalaye snatched it again and told Oba Ajalorun that he was going to do his worst. Oba A jalorun was full of rage and he went to his abode in the heavens with annoyance.

As soon as Oba Ajalorun arrived in heaven, he stopped all forms of rain from falling on the earth. Before long, the whole earth will dry. The vegetation failed. The river  and wells were dried. Started the hunger. There was pestilence on earth. All forms of ailments were beginning to meet regularly. There were massive protests against Oba Ajalaye on earth. The bodies were lying on the roads, on the threshing floors, on the markt, and all this brought more sickness and death.

When the inhabitants of the land realized that their protests did not solve the problem, they decided to go and consult Ifa. They approached the Awo mentioned above to know what they should do to end the calamity that fell on them.

The Awo informed them that Oba Ajalaye had wronged Oba Ajalorun. That was why they were experiencing what was happening. They should go and appeal to Oba Ajalorun who will show companssion. The Awo assure them  that if this step was taken, Oba Ajalorun would put an end to his anger. He advised them to go and look for an emo, brown rat, they would use it to make ipese and give it to Oba Ajalorun. He said that the disagreement between Oba Ajalaye and Oba Ayalorun was on a brown rat which Oba Ajalaye had appropriated. To match the dial there, there was the need to give Oba Ajalorun another brown rat.

The inhabitants of the earth agreed with all that the Awo said and recommend. They went out looking for a brown rat as they had been advised by the Awo. Because there was a famine in the land, it took several days before they eventually found one. When they killed her they dried her well to preserve it and take her to the Awo so that he would help them to make the ipese.

The Awo made the ipese and told them to take it  to Oba Ajalorun in the Heaven. To take him to heaven posed another big problem because no one was prepared to go voluntarily. The Awo told them that there was nothing he could do for them if they were not willing to go. At the end Asa, the falcon agreed to take the ipese to heaven. Before he reached a tenth of the trip, he was very tired. he return to the land with ipese. The next, Awodi, the falcon, volunteers to take the ipese to the sky. He did not do better than Asa and returned with the ipese. After that, there were more volunteers.

One hundred years later, the Vulture, he felt that he owed his community the obligation to make sure that he would attend them or at least participate in making sure that the community problem was solved. Consequently on this, he was for  consultation of Ifa: would he be able to take the ipese to Oba Ajalorun in the sky? Would it be relevant to his  community? Would the problems of his community be solved through him?

The Awo assures Igun that he would be able to solve the problems of his community. He was told that through him the calamity of his community would come to an end. He was advised to offer ebo and feed his mother's Ori. He was warned that despite the good actions that he did for his community, he would be persecuted, victimized, harassed and maltreated by the same people for whom he would risk life, energy and health to rescue them. On this aspect, Igun did not believe his Awo. He thought that his community was not going to pay him with ingratitude, especially if he had  return  the community to normality. He assured the Awo that he trusted in his community, and that they would do no such thing. With his assurance, Igun chose one day for his trip.

On the day chosen, Igun together with all the members of his family gathered in the middle of three crossroads. The whole community was there with him. The Babalawo prepared the ipese which he   would take  to Oba Ajalorun. The whole community prayed for its success. Igun told the community elders to help them care for his   family in his absence. He made it clear that the trip could take him from side to side. All of them assures him  that no member of his  family would suffer the lack of anything in  his  absence. They told him   that they were aware that the trip was taken for the benefit of the whole community, and therefore all members his  family will  be cared for by the whole community. With this assurance Igun left for his trip.

It took 18 appearances of the moon to reach the heaven . He went to the domains of Oba Ajalorun, He  beg  with the (Oba Ajalorun) to please take a look of compassion to the planet Earth and make sure that his sufferings come to an end. He presented to Oba Ajalorun and told him that almost half of the population of rats, fish, birds, beasts and humans were dead; the survivors are hungry or seriously ill. Oba Ajalorun looked at the earth through his mirror and what he saw was a pitiful sight. He felt sorry for the inhabitants of the earth.He realized the urgency involved in making sure everything was returned to normal.

He told Igun that allowing Igun to travel back to Earth and being 18 moon appearances on his journey was no longer a realistic thing if the living beings of the earth were to survive. He told Igun that he was going to teach him a shortcut to go to the land and that he would arrive in three days. He would open the door to his courtyard and Igun found himself at the edge of the door of heaven. Oba Ajalorun gave him three small vessels. Igun is advised to throw one of the vessels at the edge of the sky, the second halfway between heaven and earth and the third at the junction of three crossroads on the earth. Igun threw the first pot on the ground at the edge of the sky. As soon as he did this, clouds began to cover the surface of the earth, with heavy rain. This happened for one day. On the second day, he arrive at the middle of the road between heaven and earth, he   throw the second vessel. Immediately afterwards, there were thunder and lightning around the world. For the third day Igun arrived at the center of the three road crosses on the ground. He threw his third vessel. The cloud fell and the rain began to fall. Non-stop rains for a whole day. However, he was in the center of the three crossroads. He had nowhere to go since there was no shelter. He ran fast to the city. He saw a house nearby. He hurried there and knocked on the door. When the door was opened, he entered it and when he was about to enter, the door was thrown in his face. He began to move from house to house, door to door and he was treated the same way well into the night.

When Igun realized that no one was willing to receive him inside his house, he decided to go to his family's home. Hungry, thirsty and exhausted, he headed home. On the way, he found a corpse and decided to eat some of his meat, since no one wanted to feed him. He ate with satisfaction and went on to his house, when he arrived home, the meeting to his displeasure that his house was abandoned. His family had dispersed and his house had collapsed due to abandonment. He was in the rain the next morning.

Very early the next morning, Igun went to the main city to go to the palace of the Oba and see the elders who promised to take care of his family in his absence. On the way, he passed by the same place where he had consumed part of what was left of a corpse the night before. Arriving at that place, he saw for his eternal honor and regret that the body of which he had eaten was that of his mother! So, from his bitterness, he had eaten from the body of his own mother! Thus, he reflected, his mother had been allowed to die and his body left in the middle of the main road! Thus, what the Awo had told him about risking his life for ungrateful was true. He felt that he would like to have the power to command the land to be there and consume it there and then. He was overwhelmed with regret. He cried and he  wept. Unfortunately no one noticed. Everyone was watching their business as if nothing had happened.

After a while, Igun recovered and buried what was left of his mother. He raised his eyes to the heavens and cried loudly to the Olodumare, he told Olodumare to do life such a way  for human beings to triumph in life, they who failed to eat of their mother would never have success in life. Olodumare consented to his   request. But instead of humans consuming the flesh of their mothers as Igun did, Olodumare did in such a way for humans to eat the flesh of their mothers by sucking the milk from their mothers' breasts. Since that time, anyone who fails to suck milk from the breasts of his mother, where the mother has no psychological problem or dies during childbirth, that child is extremely difficult if not totally impossible to have the type of spiritual elevation compared with those colleagues who had the benefit of sucking milk from the breasts of their mothers.

Oke se ribiti, se ribiti s’ori konko

Dia fun Oba Ajalaye

A bu fun Oba Ajalorun

Ti won jo n s’ode re’gbe ode

Won wa njija agba ntori emo kan

Ebo ni won ni ki won se

Dia fun Igun

Ti ngb’ebo lo salade orun

Won ni ko ru’bo aseyori

Ko si rubo afibi-su-oloore

Ebo aseyori nikan lo ru

Igun o ba tete mo

I ba waa f’owo s’arufin ebo

Translation:

The massive hill with its base board and its narrow vertex

That was the Awo who threw Ifa for Oba Ajalaye

And also for Oba Ajalorun

When they went on a hunting expedition

And they were claiming supremacy over an emo, a brown rat

They were advised to offer ebo.

The Awo also released Ifa for Igun

When he  was carrying earth from heaven

He was advised to offer ebo to enable him to fulfill his mission

And also to offer ebo against the ungrateful

He offered only the ebo that allowed him to fulfill his mission

He would have offered all the ebos prescribed.

Ifa says that for the person for whom this Odu is revealed he loves to attend to   his community. He or she loves to contribute his or her own share towards the development of his community, but unfortunately he or she will discover at the end of the day, for the disappointment of him or her, that his community will not appreciate all his  efforts.

XV.

Ifa says that he expropriates the need for the person for whom this Odu is revealed, to offer ebo so that he does not witness or experience the wrath of the Elders of the Night. Ifa says that witches are not far from him.

Ifa says that if this person is planning to acquire something that originally belonged to another person, there is a need to investigate properly before doing so. If this person is planning to enter into any form of relationship with a woman who has been married previously, even if this woman is already divorced, there is a need to do more research and extreme caution before taking this step as this will only lead to problems, aches and pains. Ifa says that if this pereson has already done this, there is a need to offer ebo, feed Ifa and be extremely careful. However, if he is just about to do this, it would be very wise of him to put a stop to this and let the whole world go on separate paths. This is because snatching a woman from her man is no problem; the issue is the consequence of doing this. This person will never know peace again in his life.

Ifa says that the person for whom this is revealed needs to offer ebo with a goat, plenty of glue jelly, palm oil and money. After having offered the ebo, it must be emptied on the edge of the ebo  palm oil before it is placed in the place that Ifa has indicated to put. A verse in Osa-Meji says:

O-te-jeeje-ti-kaa-wa

Dia fun Oosanla Oseeremagbo

Ti yoo gba Obinrin Opehe

Tii s’omo Olori-Eleye l’aarin igbe

Ebo ni won ni ko waa se

Translation:

O-te-jeeje-ti-kaa-wa

It was the Awo who threw Ifa to Obatala

When I was going to snatch Opehe's wife

The son of the chief of the birds (witches) in the forest

He was advised to offer ebo

Opehe was the favorite son of the Witches' head at Ile-Ife. His mother was highly influential among witches. She inspired the respect of all ,because she was known to be ruthless when she dealt with a current or persuaded enemy. She was also seen as without fear, without engaging in all her life activities. Not only that, wherever there was a misunderstanding between her witches sisters, she handled it to the satisfaction of all parties involved in the dispute. If there was a quarrel between its members and other people wherever on earth, its consent was to inflict the greatest pain of the witches on the person who had the temerity to confront some member of them. Any man who had tried one of its members and escaped was rewarded with impotence; any husband who struck his wife, who was a member, would simply have the offending crippled hands; any woman who abused one of her limbs, or became deaf, or had all her teeth removed; or suffered from paralysis; or perhaps he was maddened by one, depending on the weight of the matter. Wherever there was a dispute over the boundaries of a farm between two or more families, she would help the family with members. The other families would suffer failed crops, or mysterious fires on their farms. A word, she had unlimited punishments that she could infringe on  any  one anyone at any time she liked. Just to protect or support your beloved members to fear or respect.

She gave birth to seven children. She donated six of them for the witch feasts. It was usually in their meeting that these children were sacrificed and their meat was distributed among all the members present in the meeting only to show their deep commitment to the fraternity. The only son left for her was Opehe, a son. He did not need anything in the world. When he married, he went with the most beautiful woman on earth.

When the couple moved to their own house, it was soon clear that Opehe was tied to his mother's blanket. He could not do anything his house without first having the approval of his mother. He was all day with his mother and just came home to sleep. This happened every day. When his wife complained, he fell into deaf ears. She went to complain to her parents. His parents intervened without any positive result. She soon became lonely and frustrated.

One day, while she lamented for her situation in life. A friend of hers came to invite her to the market. She was very happy that she would have someone to talk to. On the way to the market, she explained all her problems to her friend by suggesting that she could not live her life the way she was in that moment. His friend comforted him and told him that the situation might change soon. She however advised him to be locked up and more than she had the need to be moving regularly and share her feelings with others. She was sure that by doing this, her problems would be reduced by at least half. She was full of gratitude towards her friend. When she returned home, she felt lighter and a little happy.

From that day forward, she regularly left. She usually visited family and friends. She experienced that her pains and fustrations were truly reduced. It was during one of those outings that she met Obatala. It was love at first sight. They both felt in love with each other instantly. Obatala was having her problems with Yemoo at the same time. They started sharing their problems together. At first it was just that. Then it  g ot to the point that neither of them could eat or sleep if they did not see each other that day. They both threw the precaution into the wind.

One day, they discussed the probability of living together permanently. The woman was already ready for that because for the first time in her life, she was presented with shameless, disinterested and affectionate love. Obatala by his side could not wait for this to happen. However he decided to go by consulting with Ifa. He approached the Awo known as O-te-jeeje-ti-kaa-wa which means 'He who quietly leaves his room' for consultation of Ifa. During this process, Osa Meji was revealed. The Awo told Obatala that he had   come because he wanted to take a step, which invulculated taking ownership of another person. He was told that taking the property was not a problem since it would be very easy to take, but retaining it would be the big problem. He was advised not to do that because the problem and the anxiety that would accompany this action would be too much. Obatala was blind of love, deaf of love and thirsty of love. He could not imagine being two days without seeing his heartbeat. The demand that the ebo be offered to be able to overcome the problem. The Awo told him as he was before, but warned him that the whole world could not stop the problem that came to him. Ebo would only help him not to be consumed by the problem. Obatala told the Awo that nothing in this world was too much to sacrifice for his love. All ebo materials were supplied and the ebo was made. Before long, Opehe's wife fled from her home and settled in Obatalaa's house. Three days after she left the house, Opehe went to report to her mother, they searched wherever she wanted without success. However, Yemoo knew she had no place in the heart of Obatala. Out of jealousy, she let the relatives of Opehe know the woman's hiding place. The relatives went to Opehe's mother's house and were told that Obatala was the one who snatched the wife from her son.

Before long, it became the talk of the city that Opehe's wife was living in Obatala's house.

Everyone was convincing Obatala that he was in big trouble. They all knew that Opehe's mother would destroy Obatala's house. They were all anxiously waiting for this to happen! She did not raise a finger! What happened? No one knew. The witches called an emergency meeting and postponed the matter; yet Opehe's mother did not utter a word! Something is wrong! Yes! But what?

There was confusion in the community of Witches. Why did the witches' head remain silent in the face of this confrontation? Why did she fail to utter a word when she went to the one who slapped his face? Why did she keep quiet and refuse to take action when all the witches were waiting anxiously for a directive from her? Had she lost control? Do not! they were all sure that she was acting for the benefit of others in her usual mortal way. Was she not more interested in the affairs of her only son? Do not! She felt the pain to the marrow of her bones. So what went wrong?

Something was really wrong. They were sure of that. But what was it? No one among them knew. In their confusion, they called another meeting. But this time, without the witches' head. They deliberated at length. Eventually they came to the conclusion that she refused taking action because she wanted to see how the other witches would handle the problem. She had taken action for the benefit of others, so she wanted to see how the others would act for her as well. All the witches present in that meeting agreed that this was the most sensible assumption. There and then, they concluded that they were to break Obatala's house into pieces. All his children were to be chased and consumed. His family should be  consumed. All those who tried to lift a finger to assist him should be acesinado and consumed. Obatala himself had to be put to a slow but painful death. All this had to be done to send a warning note to others who would like to do the same thing; they concluded that the whole community where the insult took place should be shaken to its roots. They coined that all witches were to prepare for war in three days. They were to meet in the market square very early in the morning to depart directly to Obatala's house.

As planned, all the witches gathered in the market square before dawn. As they approached her house, they began to sing this:

B’owo ba te Salako

Aheje, aheje, ahemii!

B’owo ba te Talabi

Aheje, aheje, ahemii!

B’owo ba te Alaade

Aheje, aheje, ahemii!

Translation:

If we grab Salako

We'll kill him and consume him!

And if we capture Talabi

We will kill him and devour him!

And even to Alaade

We'll kill him and swallow him!

When Obatala heard these statements, he made a look outside. The absolute number of witches was totally overwhelming and intimidating. Together with all their relatives they settled on their heels. He took his machete; known as Ada-Orisa or simply as Adaasa with him. Obatala remembered his Awo's warning but it was too late to mumble about it. In fact that was not the right time. All that was in her mind was like escaping along with her new wife and all her relatives. He fled to Shango's house for protection.

Before Shango could ask her what the problem was, the witches were already at the entrance to Shango's house. When they got there, before they even played, they began to sing like this:

B’owo ba te Sangobiyii

Aheje, aheje, ahemii!

B’owo ba te Bamgbose

Aheje, aheje, ahemii!

B’owo ba te Shango funraare

Aheje, aheje, ahemii!!!

Translation:

If we grab Sangobiyii

We'll kill him and consume him!

And if we capture Bamgbose

We will kill him and devour him!

And even Shango himself

We'll kill him and swallow him !!!

When Sango heard this, he also set foot in the dust, along with Obatala and his entire house. All the witches chased after them. They fled to Ogun's house. The witches pursued them, along with Sango and his house, and Osun with his house. They all fled to Ogun's house. The witches pursued Ogun, all members of his household; Orisaoko, Erinle, Mojeeesi, Nana-Buukuu, Egungun, Oro, Oya, Olokun, Obaluwaye, Kori, Alafere, Sango with all the members of his house, Osun, all his house and Obatala, Oranfe and others. All of them blamed Obatala for bringing his   troubles to their homes. Obatala had nothing to say.

Meanwhile, Orunmila slept peacefully in her home on that fatfull day. He had a terrible dream. As usual with him, he went for  consultation with Ifa. He was advised to offer ebo against the problem of the Iyamis (Elders of the Night) as explained above. He obeyed. They also poured the glue on the ipese and placed it in different strategic points around the house. Shortly after this, Orunmila went back to sleep.

Before long, all the Orisas along with their members of his house arrived at Orunmila's house. All Orisas ran to his house. The witches began to sing just as they had done at the home of all the Orisas.

B’owo ba te Dosumu

Aheje, aheje, ahemii!

B’owo ba te Fanikee

Aheje, aheje, ahemii!

B’owo ba te Awolola

Aheje, aheje, ahemii!!!

B’owo ba te Odubiyii

Aheje, aheje, ahemii!!!

Translation:

If we grab Dosumu

We'll kill him and consume him!

And if we capture Fanikee

We will kill him and devour him!

And if we catch Awolola

We will eliminate him and swallow him!!!

And even to Odubiyii

We will not bother you at all !!!

Orunmila knew immediately that what had arrived was the war with the witches as Ifa had previously predicted. Orunmila told all the Irunmoles that they were inside his  house that  nothing bad would happen to them. With this  assurance and confidence, they stayed.

Esu Odara suddenly appeared on the scene and he  assure you all Orisas. After this he went to the witches. After greeting them, he advised them to fill their stomachs with food before they  start of hostilities. He sealed the food for them. He encouraged them to eat before plowing with Orunmila, Esu said it would be a sweet irony that Orunmila would feed his enemies to his satisfaction before he was overcome and consumed. This really gave them satisfaction that it would be told to their grandchildren from one generation to another generation. They all landed on the "food" to eat. They were all stuck in the plate because of the glue. In the struggle to free themselves, they were totally locked up and trapped.

Seeing this Esu went to call Orunmila that he had defeated the witches. Orunmila left and saw that all of them were glued to the plates of ipese. They return home to find a machete, he could not find one, Obatala nevertheless gave Orunmila the machete that he had taken from his house. Orunmila use it to cut the head of all the witches.He return to announce that the witches had been defeated. All the Orisas were happy. Orunmila then returned the machete to Obatala. However in appreciation for what Orunmila did to save her life, Obatala gave the machete back to Orunmila as a gift. From that moment until today, Adaasa, that until that moment belonged to Obatala became exclusive property of Orunmila and the Babalawos.

O-te-jeeje-ti-kaa-wa

Dia fun Oosanla Oseeremagbo

Ti yoo gba Obinrin Opehe

Tii s’omo Olori-Eleye l’aarin igbe

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe, ko jinna

E wa ba ni laruuse ogun

Ajase ogun laa ba ni l’ese Obarisa

Nje ada owo o mi

Ada Orisa ni o.

Translation:

O-te-jeeje-ti-kaa-wa

It was the Awo who threw Ifa to Obatala

When I was going to snatch Opehe's wife

The son of the chief of the birds (witches) in the forest

He was advised to offer ebo

He obey

Before long, not too far

Join in the dance of victory

The machete in my hands

Belongs to Orisa

Ifa says that the person to whom this Odu is revealed need not go to invite problems for him or her if they can be avoided. He or she needs to show appreciation for all the favors made to him or her.

XVI.

Ifa says he foresees the victory Ire and achievements for the person for whom this Odu is revealed. Ifa says that he or she has an envious friend, relative or colleague who is trying everything to deny him or her a  position  ,but  with the appropriate ebo he or she will be able to obtain the  position. The position, title or honor in question will give him or her respect and prominence. He or she must be alert to those who harbor evil plans against him or her and claim that they are loving him or her.

Ifa advises this person to offer ebo with 3 roosters or 3 goats. One of the roosters or goats must be used to feed Ifa for the victory. The heads of the birds or the beast will be placed on top of Ifa for at least 5 days before being removed. If this can be done, victory is assured, honor is true and success is no longer doubts. Osa Meji says:

Baba gburu erin

Baba kosomu efon

Ogbonrangandan nidahun omori odo

Omori odo nidahun ija kanle

Dia fun Elepe

Dia fun Ejemu

Won jo nsore oseyekan soloku

Ebo ni won ni ki won se

Translation:

The giant size of the elephant

And the robustness of the buffalo

The hand of the grinding mortar - yam fell with a loud metallic sound

The hand of the mortar is a great weapon for mourning

These were the declarations of Ifa for Elepe

And also for Ejemu

They were both friends as brothers

They were advised to offer ebo

Ejemu and Elepe were friends since the days of childhood. They did everything in common, to such an extent, that many people did not know that they were not blood relatives. They were happily married; they had good children; they lived in managements; the two were popular and the two traveled extensively. They spoke many languages ​​and several dialects. They had also made several good friends in and out of the community. To crown everything, the two became common leaders in two different cities. They made Elemu the community leader of Oniluutu and Elepe became the leader of the land of Epe.

One day, the community of Oniluutu had an extraordinary meeting to review the city's opportunities for progress. At the end of the meeting to review the city's progress opportunities. At the end of the meeting, it was concluded to make Elemu the Oba of the city for its outstanding qualities and credentials. This was communicated to him. He was so overwhelmed with joy. He ran to share this good news with his childhood friend Elepe. The two of them  celeberated  the news with a barrel of palm wine.

Unknown to Elemu, his friend had been harboring grudges against him for a long time. Elepe was not having fun at all, they both had the same honor, recognition and popularity in the community. He had been contemplating what to do to change that for a long time. But now crown Elemu as Oba and over the age was too much to accept. In fact, that was considered the last insult against what should be added at all costs. After much consideration, he decided to eliminate his friend. The reason Elemu had to be eliminated before he was crowned. He was of the opinion that he was not crowned at all, even if he died after that, he would be in history as he was the ex-Oba. He could not accept that at all.

The next day, he went to a great sorcerer who specialized in killing people. He explained to the wizard what he wanted him to do. Surprisingly, the wizard advised Elepe to give up what he had planned to do, saying that there was no justification for it. Elepe could not bear that. He left the man and went to another place. PayING three times the amount required. A potent herbal tea was prepared for him in a giant pot. He was instructed to call Elemu at the death of the night. In doing this,He assure him , Elemu's head would appear. As soon as this happened, her head was to be beaten with a great stick and Elemu would die instantly. There was no antidote.

Meanwhile, Elemu slept and had a bad dream. He went to consult Ifa and he was warned to offer ebo as he was previously raised against those who were his enemies but were pretending to be his friends. He offered the ebo as advised. He assured himself to send an emissary to his friend Elepe so that he also took care of envious friends because if applied to him would also apply to his childhood friend.

In the fullness of the night, Elepe took the pot with medicine, he had a strong young man at his side. He instructed the young man to hit his head, which would appear in the pot with the stick made from the hand of a mortar with all his strength. he  recite the incantation three times as it was told. He shouted the name of Elemu three times. A head appeared. Instead of Elemu's head appearing, it was Elepe's head that appeared the young man banged his head on the head with all his strength. Elepe died instantly.

Baba gburu erin

Baba kosomu efon

Ogbonrangandan nidahun omori odo

Omori odo nidahun ija kanle

Dia fun Elepe

Dia fun Ejemu

Won jo nsore oseyekan soloku

Ebo ni won ni ki won se

Ejemu nikan ni nbe leyin ti nseebo

Nje kutukutu oseeregbo ijeni

La ti r’ori Elepe l’ori Ejemu

Translation:

The giant size of the elephant

And the robustness of the buffalo

The hand of the grinding mortar - yam fell with a loud metallic sound

The hand of the mortar is a great weapon for mourning

These were the declarations of Ifa for Elepe

And also for Ejemu

They were both friends as brothers

They were advised to offer ebo

Only Elemu obeyed with the council

Very early four days before

We found that the head of Elepe had reestablished

The one of Elemu

Ifa says that for the person to whom this Odu is revealed will not be allowed to be embarrassed, destroyed by his enemies or envious friends. On the contrary, this person should never contemplate doing evil to others, friends or enemies, unless he wants to face terrible consequences.

Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.

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