ODU IFA OSE-MEJI BY BABALAWO OBANIFA

Babalawo Obanifa Commentaries On Odu Ifa Ose -Meji

This work shall examine Odu Ifa Ose meji in Comprehensive detail. The work shall be Useful to any practicing Babalawo who want to have an indepth knowledge of what odu ifa Ose -Meji. The work will provide details information about this Odu for those who imprint Odu Ifa Ose meji during their Itelodu (Ifa Initiation)  or Ikosedaye (First Ifa Consultation for New born Baby). It will also be useful for any practicing Ifa and orisa devotee around the world as well as any Academic researchers in the fields of Ifa and Orisa spirituality. The work shall extensively examine and expantiate among other things :What Is Odu Ifa Osa-meji? Who are the associates or affliated orisa and Irunmole with Odu Ifa Ose meji? What are the taboo of odu Ifa Ose meji?What are the Occupation Or Proffesion Congenial For Ose meji children ? Some of the Summary of the general messages available for Those born by Odu Ifa Ose Meji during their Itelodu or Ikosedaye?,Some sacred messages in Odu Ifa Ose meji and Commentaries on them. All this and more will be the major focus of this work.

WHAT IS ODU IFA OSE MEJI?

Odu ifa Ose meji is one of the pricinpal odu  ifa, it is beleive that it is this odu ifa that establishes Ibadan city in Yoruba land, hence this odu is known as Ose Onibadan.

WHO ARE THE ASSOCIATIATE OR AFFLIATED ORISA  AND IRUNMOLE WITH ODU IFA OSE MEJI?

By this we mean the  Orisa and Irunmole that those born by Odu Ifa Ose Meji during Itelodu or Ikosedaye can have and serve along with their Ifa in other to have a problem free life. Some of this Orisa are :Ifa, Odu, Esu Odara, Edan ogboni, orisa Aje, Osun, Ori, Egbe and Oke. Each of this Orisa have specific purpose they perform.

*.Ifa- Ifa veneration will facilitate progress , success and victory and love

*.Odu-for comfort and happiness

*.Esu Odara- for victory, success and achievements

*.Edan Ogbo- for longevity

*.Aje- for financial success and conjugal happiness

*.Obatala- for success and conjugal happiness

*.Osun- for  fortune

*.Ori- For guidance, victory, protection and success

*.Egbe- for leadership and success

*.Oke- to have children and  good upbringing

WHAT ARE THE TABOO OF ODU IFA OSE MEJI?

By this we mean, those animate and inanimate objects like food, plants,amimals or behaviors that those born by odu ifa Ose meji during Itefa or Ikosedaye must abstain from using, eating or doing in other to have a problem free life.some of the taboo of odu ifa Ose meji are :Eran ekiri(ekiri meat), eye olongo (olongo bird) akeke (scorpions) ila (okro). Each of these item listed as taboo have reasons behind them. Therefore those born by odu ifa Ose meji should avoid the following :

*.They should never eat Ekiri, wild goat or use it  for any thing in  the world - to avoid unfinished fortune

*.Should not use Olongo or Aparo, birds of any kind- to avoid unfinished fortune

*.They should not use scorpion for anything-to avoid being exposed to enemies

*.They should not be promiscuous-to avoid unfinished fortune

*.They should not get involved in anti-social activities - to avoid public disgrace and humiliation

*.They Should not show laziness - to avoid unfinished fortune

*.They should not eat Okro- to avoid financial deprivation.

WHAT ARE THE PROFFESION OR OCCUPATION CONGENIAL FOR THOSE BORN BY ODU IFA OSE MEJI?

There are no profession that is not good for Ose meji Children, but they must not engage in profession carreer like wrestling or boxing, of any work that demands too much phisical effor.if they do they will only make fame without money. hence there is need for them to make use of their brain than muscle.

WHAT ARE THE LIKELY NAME THAT CAN BE GIVEN TO THOSE BORN BY ODU OSE MEJI DURING ITELODU OR IKOSEDAYE

By this we mean  the possible  name that can be given or christen those born by odu Ifa Ose meji during Itelodu or ikosedaye ,these name are derive from derive from positive sacred character or cast in stanza of Odu ifa Ose Meji. Some of such name are :Olu-omo,Ifasotito,Olabida,Okebiyi,Amuyiwa,Olapada.as we shall see below, these name are meant for Male and female Respectively.

Male :

Olu-Omo-leader among the boys

Ifasosito- ifa is true

Olabida- the honor is dazzling

Females:

Okebiyii-Oke gave birth to this

Amuyiwa- the child who brings prestige to the family

Olapade- the honor covers the family

SOME SUMMARY OF GENERAL MESSASGES OR INFORMATION FOR THOSE BORN BY ODU IFA OSE MEJI DURING ITELIDU OR IKOSEDAYE.

Those born by Ose-Meji during Ikosedaye or Intelodu are destined to be the most important person in their family. They are also endowed with children who will become leaders in their communities. Therefore it is in the best interest of these people to make sure that they are offering ebo for themselves, they need to do the same for their children.

Ose meji children are also blessed with good and understanding husbands who help them to reach the top in life. They are destined to have opposition to their relationships in the initial stage; but in the end, they will live happily together for the rest of their lives. For the males of Ose-Meji their wives will be instrumental in the consummation of their fortunes. For the females of Ose-Meji their husbands will make them happy and proud.

In the lives of Ose-Meji's children, the remedy for financial success is hard work, and more hard work. In their lives without hard work there could be no financial success. On the other hand, Ose-Meji's children need to use more knowledge than their muscles. They need to be determined to conquer. They also need to use their brains to make their clients, clientele and partners feel important and needy.

It is in the best interest of Ose-Meji's children to observe the days of ifa and Obatala on a regular basis. This will directly assist them in achieving their goals in life.

The life of the female offspring of Ose-Meji is such that they should never be promiscuous and should never sleep with more than one man at the same time. If they do this, they will destroy the opportunities to consummate their fortunes. They also will not be able to make things work. For their peace of mind these women need to maintain their chastity and dignity.

The leadership qualities of Ose-Meji's children is questionable. They lack proper administration. They are known to be very pushy, intransigent and evil. For this reason, they tend to alienate people from themselves even though they are generally loved by everyone. Sometimes the children of Ose-Meji make decisions against themselves and by carrying out those decisions they end up becoming problematic. That's why it's in the best interest of Ose-Meji's children to be careful with the kind of decisions they make.

For the sons and females of Ose-Meji for what they need to fight more than anything else on earth, it is respect and dignity. They do not need to fight to become the person of the highest rank. They just have to make sure to maintain their respect and dignity all the time.

SOME SACRED MESSAGES IN HOLY ODU OBARA MEJI AND COMMENTARIES ON THEM.

I.

Ifa says that the person for whom this Odu is revealed has been destined to become the most important person in his family from heaven. This is not everything; He or She will also be blessed with a son who will become the King or Queen of his family.

Ifa advises the person for whom this Odu is revealed to offer ebo so that he is capable of realizing the potentials that his or her destiny has to the fullest. At the same time, he or she also needs to offer another ebo so that his or her child becomes the most important person in their family.

Ifa advises this person to offer ebo with 2 pigeons for him and two for the boy, 2 hens for him and two for the boy, and money. It does not matter if the child was born or not. The important thing is to offer the ebo to enter into the promise of greatness and achievement. On this, Ose Meji says:

Idanndan ni atupa ile

Dia fun won l’ode Ilu-Nla

Ibi won gbe nbi Olu l’omo

Ebo ni won ni ko waa se

Translation:

Idanndan reflects as the lamp of mother earth

This was the Ifa released for the inhabitants of the Great City

Where they give birth to prominent people

They were advised to offer ebo

The inhabitants of Ilu-nla planned to make their newly created land, Ibadan the largest and most prosperous city in Yoruba land. For this reason, they went for Ifa's consultation: Would they be able to realize their dream? Would their  city grow to be the largest in Yoruba land? Would politics and commerce flourish in this new city? These questions and many more were the ones that were at the bottom of their minds when they went for Ifa consultation.

The Awo assured them that their city would grow to be the largest ever. For this to happen, however, there was a need to offer ebo to be able to manufacture great sons and daughters who would be full of energy and dreams which would help them propel the city towards greatness.

The Awo told them that just as Ibadan showed the reflection of the greatness of mother earth, so his sons and daughters would grow to ensure that their dreams would become a reality. The awo concluded that the wonders a horse can do can not be performed while on the ground, its tail would perform more than that after the horse has died.

The Awo advised them to offer ebo as prescribed previously. They obeyed. As a result her sons and daughters began to build the city in terms of getting involved in commerce, politics, administration, e.t.c. and so, the old city to become the largest city in the Yoruba land to this day as predicted by the Awo. Seeing the potential that flowed from the city, other inhabitants of other lands came to settle there. As a result, the inhabitants of Ilu-nla became successful and prosperous as long as the city also continued to progress, expanding and growing strong in terms of military strength and armaments.

Idanndan ni atupa ile

Dia fun won l’ode Ilu-Nla

Ibi won gbe nbi Olu l’omo

Ebo ni won ni ko waa se

Won gb’ebo, won ru’bo

Ero Ipo, Ero Ofa

E wa gb’omo Olu g’esin gogo

Translation:

Idanndan reflects as the lamp of mother earth

This was the Ifa released for the inhabitants of the Great City

Where they give birth to prominent people

They were advised to offer ebo

They obeyed

Travelers to the city of Ipo and Ofa

Come and place prominent people on deserved steeds

Ifa says that the community where Ose-Meji is revealed either during Ikosedaye or Intenifa will benefit from the blessings of this Odu.

Commentaries

This odu lay emphasis on importance of thinking Big,as exhibit by people of Ilu nla. Their aim is to become the largest city in Yoruba land andthat dreams was fufill, they were able to become large and big than others  city establish before them, through obedience to IFA instructions.

II.

 Ifa says that it foresees prosperity for the person for whom this Odu is revealed. If this person is a man, Ifa foresees the Ire of a loving woman who will assist him to succeed in life. The woman in question has a tendency to bring financial achievements to her husband. On the other hand, if the person for whom this Odu is revealed, is a woman, she will be blessed with a caring husband who will make her a proud mother of many children in life.

For the man, Ifa advises him to offer ebo with 2 pigeons, 2 hens, 2 guineas and money. He also has to feed Ifa with a mature goat and feed Aje with a white dove.

For the woman, she must offer an ebo with 2 pigeons, 2 roosters, 2 guinea fowl and money. She also has to feed Ifa with 2 rats, 2 fish, and a mature goat.  On this, Ifa says:

Ewe ila ba’le, o f’ara jo ewe Ade

Ewe Ade ba’le, o f’ara jo ewe Ila

Ewe ogungun lo ba’le, o ro gbaamido-gbaamido

O ro gbaalukoko-gbaalukoko

Dia fun Aje

O nw’oko Imoran-an yan kiri

Ebo ni won ni ko waa se

Translation:

When the Okro leaves fall, they resemble those of Ade 

When the leaves of Ade fall, they resemble the sheets of Okro 

When the leaves of Ogungun (araba),  fall, they make a crunch

Those were the declarations of Ifa for AJe (the divinity of wealth)

When he  was looking for a compatible husband

She was advised to offer ebo

Aje was a very beautiful lady; she was full of life and vitality. Olodumare put her in charge of financial wealth. When she came into the world, she had several relationships with men who mismanaged her, and treated her with disrespect. In the end she left them; and as soon as she left them, those men became miserable. Tired of this kind of life, she went for Ifa's consultation: Would she be able to have a compatible husband? Would she be able to have a supportive husband who would treat her with care and respect?

The Awo assured her that she would fulfill all the wishes of her heart. She was advised to offer ebo as previously established. Aje obey.

Ewe ila ba'le, or f'ara jo ewe Ade

Ewe Abe ba'le, or f'ara jo ewe Ila

Ewe ogungun lo ba'le, or ro gbaamido-gbaamido

O ro gbaalukoko-gbaalukoko

Orunmila fun day

Ifa nf'omi oju sungbere Aje suurusu

Ebo ni won nI ko waa se

Translation:

When the Okro  leaves fall, they resemble those of Ade 

When the leaves of Ade fall, they resemble the sheets of Okro 

When the leaves of Ogungun (araba),  fall, they make a crunch

Those were the declarations of Ifa for Orunmila

When he was lamenting for the lack of wealth

She was advised to offer ebo

Orunmila was very hardworking, efficient and competent in his chosen profession but he had nothing to show for it. Most of his clients did not see a reason why he should be adequately compensated for all his efforts for  improving  the quality of their lives. As a result of his poverty, he found it difficult to secure a wife and give birth to a child because he did not see how he would be able to provide adequate maintenance for his wife and children.

Tired of living hand in hand, Orunmila decided to consult the Awo mentioned above who was incidentally one of his former students, by consulting Ifa: would he be blessed with financial success in his life? Would he be commensurately renumerated  for his efforts? Would he be given  recognition in line with his  efforts to improve his  luck? All this and more questions were those that Orunmila asked Ifa. During the consultation, Ose-Meji was revealed. The Awo assured him that he would triumph but that the success would come through a woman. Orunmila was advised to offer ebo as was previously stated.

The day that Orunmila went to do the ebo was the same day that Aje also went to do the ebo of it. Own. Seeing Orunmila, Aje secretly asked Ifa if that was the man that Ifa had promised that she would meet. She consulted Ifa and the answer was in affirmation. Similarly, Orunmila also asked Ifa if that was the woman Ifa had assured him of. Ifa said yes. The two met, discussed and made arrangements to know if they would be husband and wife.

The two families were consulted and consequently, the marriage was contracted. From there, Orunmila prospered in his profession,He took appropriate care of Aje and then became rich. Aje, on the other hand was of great benefit and assistance to Orunmila for her understanding and care. As a result, she decided to stay permanently with Orunmila and the two would prosper together. Aje was happy and also produced proud children for Orunmila.They both rejoiced with all the good things that came out of their union, Orunmila began to praise Aje for helping him to become prosperous while aje also praised Orunmila for making her a proud mother as nobody had ever done for her. They both had cause of praise for both for a long time

Ewe ila ba’le, o f’ara jo ewe Ade

Ewe Abe ba’le, o f’ara jo ewe Ila

Ewe ogungun lo ba’le, o ro gbaamido-gbaamido

O ro gbaalukoko-gbaalukoko

Dia fun Aje

O nw’oko Imoran-an yan kiri

Dia fun Orunmila

Ifa nf’omi oju sungbereAje suurusu

Ebo ni won ni ko waa se

Won gb’ebo, won ru’bo

Ifa l’emi o ke’boosi aje

Aje lo so mi d’oba

N o ke’boosi Aje

Aje ni Ifa ma ke’boosi i mi mo

Iwo lo so mmi d’olomo

Ifa ma ke’boosi i mi mo

Translation:

When the Okro leaves fall, they resemble those of Ade

When the leaves of Ade fall, they resemble the sheets of Okro

When the leaves of Ogungun (araba), fall, they make a crunch

Those were the declarations of Ifa for Aje (the divinity of wealth)

When he was looking for a compatible husband

Ifa also told Orunmila

When he lamented the lack of wealth

They were advised to offer ebo

They obeyed

Ifa says that he should praise Aje

Aje has made me become  prosperous

I will surely praise Aje

Aje asked Orunmila not to praise her

Because he had become a proud mother

Orunmila, do not praise me anymore

All those praises belong to Ifa.

Ifa says that the person for whom this Odu is revealed will be blessed with a good wife. The two husband and wife will complement each other and the two of them will achieve the desires of their hearts.

Commentaries

The major theme of these Stanza is importance of Compatibility in marriage or business. it is good to make spiritual or ifa consultation to ascetain the compatibility of their propose partner. Failure to do this in most cases is what usually account for failure and agony of most people.

III.

 Ifa says that the person for whom this Odu is revealed will be blessed with financial success. Ifa says that he or she needs to work hard but not in a job that is very rigorous. Ifa says that the children of Ose Meji stand out in professions that are considered for vague or lazy people.

Ifa advises the person for whom this Odu is revealed to change his or her work style if he or she has been doing any extenuating work. Ifa says that it is more advisable to use their brains. It is by doing this that unqualified success can be guaranteed.

Ifa says that if the person for whom this Odu is revealed is being less valued or deceived by those who are more powerful than he or she; He or she needs not despair at all. Those people sooner or later will come to him or her with a hat in their hands to seek his or her favor. He or she also should not look down on or cheat on anyone as this could have an adverse effect on his or her success.

Ifa recommends this person to offer ebo with 4 rats, 4 fish, 2 pigeons, 2 chickens, 2 hen   and money. Two of the rats and the fish, a pigeon and a hen and a goat, must be used to feed Orunmila. On this, Ifa says:

Sese olongo

Piri aparo

Dia fun Orunmila

Baba yoo ma s’owo ijakadi k’aye

Ebo ni won ni ko waa se

Translation:

The wisdom of the Olongo bird

And the agility of aparo, the quail

Those were the declarations of Ifa for Orunmila

When he was going to take the proffesion of Wrestling as a profession

He was advised to offer ebo

Orunmila believed that by trying her hands in any of all the profession as long as they remained within the scope of the socially accepted norms of society. It was this reason that made Orunmila choose wrestling as a profession. In order to be successful in throwing all his opponents down, Orunmila went to prepare many special devices. These devices were so effective that if an elephant confronted him in a wrestling duel, the elephant would be thrown to the ground several times and without any sweat leaving the body of Orunmila for all their effort. The effectiveness of these devices impressed Orunmila so much that he congratulated himself in advance.

One day, a wrestling competition was announced and a date was set for the duel. All the great fighters of the Yoruba land were present. That included Alara, Ajero, Owa-Orangun Aga, Olojombo, and seven Olofa, the great ones of the fight at that time.

On the day of the competition, all the fighters came out and one by one they were demolished to the ground and eliminated by Orunmila. It took him a short time to defeat Alara, he did not even sweat when he knocked down Ajero. His pattern of breathing did not even increase before he overthrew Owa'rangun Aga.His energy is still fresh after overthrowing Olojombo. By the time he embattle with Olofa, the greatest fighter of that time in the duel, Olofa was no longer sure of his ability. In the end, Orunmila defeated Olofa, the greatest fighter without difficulty. Orunmila was consequently declared the greatest fighter of all generations. For her effort, Orunmila was given a live cat and a Leopard skin that meant her back never touched the ground in defeat.

However, when he arrived at his house, he found his family waiting for him to bring money because they were already feeling hungry. Orunmila had nothing to give her family to feed herself. He was abused immensely by his wives. She just called a good for nothing at home. they shouted  on him , that even though he had defeated the whole world in mourning, he did not have the capacity to function in his marital and domestic obligations. He tried to explain himself to his wives and children, but they kept quiet and called him  several terrible names.

For two years, Orunmila remained the undisputed wrestling champion, but he had nothing to show for it. At that point, even his friends and family had joined his wives and children in throwing harshness at him. He had no respect or honor among the members of his community because his wrestling championship did not translate into any kind of significant evolution in the community.

Tired of these events, Orunmila approached the two Awos mentioned above for Ifa's consultation. That they were his  old students and they were well trained by Orunmila. During the consultation, Ose Meji was revealed and told him that he had been acting like a person endowed with a lot of muscles, but with a small brain.

He was informed that from that moment, there was a need for him to use more his brain and intellectual power than his physical influence. They told Orunmila that most of the people that the defeat during the wrestling contests had paid them something, just something, to have the opportunity to throw it (throwing it) at him (Ifa). That was the opportunity that Orunmila had been denying all those people from the beginning. They told them that he should allow himself to be demolished by anyone interested in engaging in battle with him in a duel (consultation) with him. They summarized everything by asking him to announce that if he did not have the physical strength to throw anyone to the ground but that he could now shoot down anyone intent on engaging in a duel with him. They also advised Orunmila to offer ebo as previously stated.

As soon as people heard that Orunmila could no longer knock people down but could afford to be knocked down in consultation, Alara was the first person to arrive at Orunmila's house, Orunmila gave him the Opele. Alara threw the Opele down in consultation and Ose Meji was revealed. Orunmila stated that Alara shot the Opele in consultation because he needed more financial success in life. He was assured that he would get everything he wanted. He was advised to offer ebo with 4 pigeons, a sheep and 16 bags of snails. Alara brought all those materials to Orunmila's house that same day.

The next person was Ajero. Ajero He throw the Opele (Ifa) down in consultation. Orunmila told Ajero that the reason he flung the Opele was because he needed peace of mind in his life. He assured Ajero that he would get the wishes of his heart. He advised Ajero to offer ebo with 16 guineas, and 16 bags of money. Ajero obeyed.

Next, Owa-Orangun Aga came for consultation. He also threw the Opele down and Orunmila told him that he needed more wives and children. Owa-Orangun aga was told that he would obtain the desires of his heart. He was then advised to offer ebo with 10 rats, 10 fish, 4 mature chivas and six bags of money. He obeyed.

As soon as Owa-Orangun Aga left, Olojombo entered the house of Orunmila for Ifa's consultation. He also threw the Opele down; Orunmila told him that he had come to have victory over his numerous enemies. He was assured that he would be able to achieve the desires of his heart. He was advised to offer ebo with 3 mature goats and 17 bags of cowries. The Obedecium

After this, Olofa came; he threw the Opele abajoi and was told that he needed peace and tranquility in his domain. He was assured that he would fulfill his heart's desires. Orunmila advise you to offer ebo with 17 ames, two mature pigs and 17 bags of money. He obeyed.

All the influential people of the society began to queue to launch the Opele in consultation at Orunmila's house. Orunmila told them that they were coming and prescribed ebo for them. Most of them obeyed the recommendations made by Orunmila.

In a period of three months, Orunmila's life had completely changed for the better. The first thing he noticed was that his wives who until then had been making him rain curses and abuses on him began to smile at him and laugh. . She was always hung around his neck and attentive to his call. And why not? Orunmila was able to fulfill her domestic and marital obligations even in excess of expectations. His family and friends spoke well of him. His community honored him and respected him well. Orunmila was happy and lived happily with everyone.

Sese olongo

Piri aparo

Dia fun Orunmila

Baba yoo ma s’owo ijakadi k’aye

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Sese Olongo

Edu o le ja

Sese Olongo

Olongo sese

Boo da’fa o l’eku

Sese Olongo

Olongo sese

Edu o le ja

Sese Olongo

Olongo sese

Bo a da’fa o l’eja

Sese Olongo

Olongo sese

Edu o le ja

Sese Olongo

Olongo sese

Bo o da’fa o l’eye

Sese Olongo

Olongo sese

Edu o le ja

Sese Olongo

Olongo sese

Bo o da’fa o l’eran

Sese Olongo

Olongo sese

Edu o le ja

Sese Olongo

Translation:

The wisdom of the Olongo bird

And the agility of aparo, the quail

These were the messages of Ifa for  Orunmila

When he was going to take wrestling as a profession

He was advised to offer ebo

He obeyed

The wisdom of Olongo

Olongo is truly intelligent

Edu (Ifa) does not need to engage in any physical combat

Sese Olongo

If you throw (consult), Ifa you must offer rat

Sese Olongo

Olongo sese

Edu does not need to engage in any physical combat

Sese Olongo

If you ask Ifa, you need to offer fish

Sese Olongo

Olongo sese

Edu does not need to engage in any physical combat

Sese Olongo

If your query to Ifa, you need to offer birds

Sese Olongo

Olongo sese

Edu does not need to fight

Sese Olongo

If your query to Ifa, you need to offer beast

Sese Olongo

Olongo sese

Edu does not need to engage in any physical combat

Sese Olongo

Ifa says that the person for whom this Odu is revealed must use more of his mental capacity than his physical powers. This is more important especially when he is confronted with difficulties with regard to achieving the desires of his heart.

Commentaries

Success in life is usually due to mental efforts. Effort should be direct toward accumulation of knowledge and it application than, exhausting one phisical effort without success.

IV.

Ifa says that it foresees the Ire of a good wife for the man for whom this Odu is revealed. Ifa says that the  women will play a significant role in the life of this man. Ifa advises this person to serve Obatala and observe the rituals of Ose every day of Ose.

On the other hand, Ifa assures the woman in search of a husband that she will be blessed with a good one. Ifa ensures that the man she is going to meet will certainly appreciate and treat her with the honor and respect she deserves. She needs to continue behaving and acting as a shining example for other women.

Ifa advises this person, if he is a man, to offer ebo with 2 hens and money. If she is a woman, she is advised to offer ebo with 2 roosters and money. There is also the need to feed Obatala with 8 snail, 8 native chalk and shea butter. On this, Ifa says:

O se woo

O run woo

A ki i ta ogomo gbigbe l’osun

Dia fun Osanla Oseeremagbo

Ti nloo ree gbe Ojose n’iyawo

Ebo ni won ni ko waa se

Translation:

O se woo, it breaks into pieces

O run woo, it breaks into pieces

It is not the practice to paint the dried leaves of Palm with osun (red paint)

These were Ifa's messages for Osanla Oseeremagbo (Obatala)

When he was going to have Ojose's hand (Ose's day) as a wife

He was advised to offer ebo

Osanla Oseeremogbo was in a terrible need for a wife to assist him in reaching the mandate that Olodumare had established for him on earth. He had had several women before in his life but none of them could complement his efforts. This was frustrating but Obatala was full of determination not to rest until he was able to get the woman of his choice.

On the other hand, Ose was looking for a man who understood her and treated her well. She was ready to assist her man to achieve the ambitions of his life and fulfill his destiny if he was treated well. However unfortunately for her, she was always meeting men who did not appreciate their courage or give them their well-deserved respect. She was convinced that for every woman, there must be a man. The only thing for her was to find her man at the appropriate time. As a result, she was prepared to continue looking for her luck until she got the right man in her life.

One day, Obatala met Ojose and they talked. The two immediately developed interest for each other, especially when the two realized that they were suffering from the same problem. Obatala went for Ifa's consultation this time to make sure that the mistakes of the past were not repeated.

The questions in the back of his mind were: Would Ojose be good for him? Complementary her efforts in life? Would he be happy with her? Would she live happily with him too? The Awo assured him that Ojose was his dream choice. He was told that he would live happily with her and she with him. He was assured that Olose would complement all his efforts in life as long as she was treated with honor and respect. Obatala was advised to choose one of the four religious days in honor of Olose. He was instructed to break kola nuts on those days on a regular basis. The Awo told Obatala that Ojose did not demand more of that, and that if it was done regularly, Ojose would assist Obatala in every aspect of his life. Obatala was instigated to offer ebo as prescribed previously. He obeyed accordingly.

As soon as this was done, the appropriate steps were taken to formalize the relationship between Obatala and Ojose. Each day of Ojose (Ose day), Obatala used to break two kola nuts in honor of his wife. In return, Ojose summoned all the wealth, joy, satisfaction, achievements, success, victory, peace of mind, good health and so on in the house of Obatala. With all this, Obatala had the time and presence of encouragement to assist him nd carry out his mission on earth.

O se woo

O run woo

A ki i ta ogomo gbigbe l’osun

Dia fun Osanla Oseeremagbo

Ti nloo ree gbe Ojose n’iyawo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Oba nla, obi ose e te’mi ree o

Oni l’ojo ose

Translation:

O se woo, it breaks into pieces

O run woo, it breaks into pieces

It is not the practice to paint the dried palm leaves with osun (red paint)

These were Ifa's messages for Osanla Oseeremagbo (Obatala)

When he was going to have Ojose's hand (Ose's day) as a wife

He was advised to offer ebo

He obeyed

Obanla, the great Oba, I'm here to offer my kola nuts to Ose

Today is the day of Ose

Ifa assures the person for whom this Odu is revealed that he will have great things in his life if Ose day is observed regularly. Ifa also advises the man for whom this Odu is revealed to treat his wife with honor and respect. A woman is also advised to assist her man in all his efforts all the time, and to assist him in every possible way so that he can achieve his goals in life.

V.

Ifa says that the person for whom this Odu is revealed is presently facing problems from two different angles. These problems are shaking his mind and weighing him down. Ifa stresses even more, that the two problems will be overcome in one day.

Ifa also warns a woman where this Odu is revealed against loving more than one man at a time. Ifa says that the slap that Olodumare put on the woman's breast is so delicate that it can not accommodate more than one man at the same time. Ifa says that if this woman has the habit of being sleeping with more than one man at the same time, she will lose the gift of slander that Olodumare has given her and she will not be able to overcome most things by stirring her mind.

Ifa advises the person even here that this Odu is revealed to offer ebo with 2 mature goats to be able to overcome the two problems in a day. He or she is also advised to feed Ifa with a rooster or a goat. If this can be done as advised, victory is assured. On this, Ifa says:

Sonso omu obinrin o gun’ni l’oju

Akaya obinrin ni o gb’eleji

Dia fun Ose

Ti yoo segun meji l’oojo

Ebo ni won ni ko waa se

Translation:

The pointed nipple of a woman's breasts can not pass through the eye

The breast of a woman does not accommodate two men in intimacy making love at the same moment

Those were Ifa's statements for Ose

Who would overcome two problems in the same day

He was advised to offer ebo

Ose was a Babalawo. He was expert in areas of midwifery and find solutions to health problems. He had solved several complicated pregnancy problems and the woman involved had made a safe delivery. He had also been able to cure various ailments which people had thought incurable. Ose had performed several miracles in these two fields that everyone considered him the best expert who had lived on earth.

However, even with all these achievements, his wives threatened to leave home because there was no peace in the house. They were always accusing him of solving other people's problems but he did not have the ability to solve the problems of his own home. They used to compare it to a great swimmer who successfully swam the seas and oceans, who swim the lagoons easily and swim in the rivers and torrents without problems only to be dragged by a small flood in their own yard.

Tired of these kinds of problems, Ose approached the group of Awos mentioned above: Would he overcome these problems? Would he be able to solve his own problems as he had been solving other people's? Would he be able to bring peace and harmony back to his home?

The Awo told Ose that he was currently facing two major problems - one on earth and the other in heaven. The Awo explained to him that most of the problems he had been able to solve for other people were created by some evil people on earth. Those people enjoyed watching others suffer. They took pleasure inflicting pain and agony on other people. That is why they saw Ose as his archenemy who had been an impediment in achieving their sadistic goals. The Awo explained to him even more that those evil ones were those who had affect  him with the negative principalities in the sky to create privations for Ose. The Awo told him that there was a need to overcome the evil of the principalities in heaven.

Ose was nevertheless sure that he would be able to overcome the problems from those two angles in one day. He was advised to offer ebo as prescribed previously. Ose obeyed.

As soon as he did that, all the machinations of those evil people were exposed and people saw them for what they were. Esu Odara also confronted the negative principalities in heaven and defeated them by Ose. All this happened one day. Since that time, Ose has peace of mind and comfort in his home.

Sonso omu obinrin o gun’ni l’oju

Akaya obinrin ni o gb’eleji

Dia fun Ose

Ti yoo segun meji l’oojo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje mo segun l’aye tan

N o lo ree se l’orun o

Eji Ose ree, omo ab’isegun waarawa

Ero Ipo ati t’Ofa

Igba Ose se’gun meji l’ara too ro’ni

Translation:

The pointed nipple of a woman's breasts can not pass through the eye

The breast of a woman does not accommodate two men in intimacy making love at the same moment

Those were Ifa's statements for Ose

Who would overcomes two problems  in the same day

He was advised to offer ebo

He obeyed

Behold! I have conquered the battle on earth

I will definitely conquer the sky too

Here comes Ose Meji the desperate conqueror

Travelers to the city of Ipo and Ofa

It was after Ose defeated two adversities that he had peace of mind

Ifa says that this person will be victorious and will obtain peace of mind and joy in his life.

VI.

 Ifa says that it foresees the Ire of long life and prosperity for the person for whom this Odu is revealed. Ifa assures him or her that he or she will not die young. Ifa says that he or she will live to witness how his hair turns grey and he or she will become old and weak before he or she dies.

Ifa says that there are six elders where this Odu is revealed who urgently need to offer ebo so that they do not die in succession. Ifa says that the six elders are those who make some kind of decisions and they need to offer ebo to prolong their lives. Ifa, however, warns these elders to be careful in the type of decisions they make so that they are not deciding issues against themselves.

Ifa advises these people to offer ebo with a steak and two large rats. After the ebo, the two rats will be powdered with the Iyerosun, divination powder, and will be tied to the entrance of the house, so that all who enter or leave the house have Iyerosun covering their hair on their heads. This will make their gray heads look like the heads of the elderly. By doing this, long life is assured; Old age is assured. On this, Ifa says:

Sonso omu obinrin o gun’ni l’oju

Akaya obinrin ni o gb’eleji

Dia fun Ose

Ti yoo segun meji l’oojo

Ebo ni won ni ko waa se

Translation:

The pointed nipple of a woman's breasts can not pass through the eye

The breast of a woman does not accommodate two men in intimacy making love at the same moment

Those were Ifa's statements for Ose

Who would overcomes two problems in the same day

He was advised to offer ebo

A new society must be built, the legislators declared in the old Ile-Ife. In order to realize their ambitions, new decrees were announced. Part of those decrees was that those who had gray hair on their heads could no longer be productive. They would not be useful for the new Ile-Ife of their dreams. Those who made the decisions were convinced that the elderly only consumed without reciprocity with any important contribution to the progress of the new Ile-Ife. They declared that such people had no place in the scheme of things. Consequently, the legislators decreed that as soon as it was noticed that someone had grown gray, that person should be sentenced to death. These legislators were, Oluwo, Lisa, Aro, Odofin, Iya Abiye and Likaa. The first four were male while the rest were women. Several people were put to death and the new decree was used.

One good morning, Otun, another high Chief in the city woke up and noticed, to his dismay that some hair on his head was grotesque. This caught the attention of his wife for THAT event. Otun could not believe what his wife was saying. To prove to her that she was right, the wife pulled one of the gray hair from his head and showed it to him. Otun burst into tears. He knew that what he had seen was a death sentence.  He cry and cry. The whole family cried with him. He was a man of good heart. He had assisted several people to triumph in his life. Would this be the end? He had all the good things of life going on at that particular moment. Could this be the end? He had the possibility of reaching more height in his life. Would this be the end? Their infkuences extended beyond the limits of their land. Would this be the end? His relatives and other relatives depended on him for orientation and maintenance. Would this be the end? He loved his relatives and relatives deeply and he  gave them great joy and satisfaction. Would this be the end? He had been blessed with good health and sharp intelligence. Would this be the end?

He called all his relatives for the discussion. They deliberated on the matter in its entirety. They cried and cried when they realized that the situation was a hopeless case. Lost? Had they consulted Ifa about it to know what Ifa had to say? They have not done it. The family concluded that Ifa should be consulted immediately: what could be done to avoid this painful and imminent death? The Awo told Otun and his family that they had approached

Ifa because they had a heavy burden on their minds. He told them that the threat of death and disaster had enveloped them. However, he told them that with the proper ebo, their despair would give way to hope and abundant joy. He advised them to offer ebo as previously stated. They obeyed. The Awo made sure that the two rats were dusting with Iyerosun they would be

personally tied up the main entrance of Otun home

On the same day that the ebo was offered, the six legislators called an extraordinary meeting to deliberate on Otun's fate. They had noticed that Otun had grown gray in his head. Therefore he should be condemned to death. The fact that Otun was one of the high Chiefs in the community meant nothing to them. He should be arrested immediately and therefore executed. At the end of their deliberations, they left for Otun's house.

When they passed through the main entrance of Otun's house, the Iyerosun had been dusting on the large rats spattered their heads and Esu Odara permanently put the dust in there and turned the hair on their heads in gray. They did not notice this at the beginning. When they approached Otun, they noticed that he had developed gray hairs on his head and according to the laws; He should be sentenced to death. They told  him  that they were aware of his high position in the community but that he should realize that despite everything, the law does not respect anyone. Consequently on this, they concluded that they had to take him to be executed without delay, immediately.

While they were talking, Esu Odara had been whispering in Otun's ear what to say. So Otun thanked the six legislators for their concern about him. He then asked them to list the executors they had available and also explain to him why they had come to arrest him if they were guilty of the same offense? He accused them of partiality and deliberate partiality. Why did they come to arrest him for the same offense they had committed as well? Why?

At first they did not understand what Otun was saying. In fact, they believed that the knowledge of his death had driven him crazy. 'What is he talking about?' They asked. 'Look at their heads and tell me if you also do not have gray hairs?' He yelled at them. The six legislators looked at each other's heads and realized to their displeasure that gray hairs had completely covered their heads too! What went wrong? They asked each other. 'I am ready to die today but you must remember that the law does not respect anyone, you must all die today because we have committed the same offense! Otunm shout. When he realized the state of confusion and panic, Otun replied! 'Are you ready to die today? Why do you enact a decree that you are not prepared to respect? '

Lawmakers quickly and desperately made a decision that the execution of Otun should be postponed as a result of new developments. Otun will not have any of that. They all should be executed that same day or he should be unconditionally forgiven. They agreed to persuade Otun and all the other people who had gray hairs. This included the six of them who had come to carry out the execution of Otun.

From that day forward, people lived their lives until their old age.without the fear of being executed. The old people in the community were given assignments which required the use of wisdom and experience while the youths continued to use their brains and energy.

Sonso omu obinrin o gun’ni l’oju

Akaya obinrin ni o gb’eleji

Dia fun Ose

Ti yoo segun meji l’oojo

Ebo ni won ni ko waa se

Dia fun Otun Ile-Ife

Ti won ni ko gbodo h’ewu

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje a r’ewu l’ori Otun ilu gnayi o

A ti da’ri ewu jin’raa wa

Gbogbo Iwarewa Ife

A ti da’ri ewu jin’raa wa

Translation:

The pointed nipple of a woman's breasts can not pass through the eye

The breast of a woman does not accommodate two men in intimacy making love at the same moment

Those were Ifa's statements for Ose

Who would overcome two problems  in the same day

He was advised to offer ebo

The same message was given to Otun

Who was asked not to grow gray hairs

He was also advised to offer ebo

He obeyed

We have noticed gray hairs on Otun's head

We have forgiven each other

All the legislators in Ile-Ife

We have forgiven each other on the issue of letting hair grow

Ifa assures the person for whom this Odu is revealed that he or she will overcome the threat of death and immediate misfortune that is presently shaking his or her mind.

VII.

Ifa advises this person to offer ebo for prestige and honor. Ifa says that he does not need to fight to get a very high position or to be awarded a high title before he or she is given respect, honor and prestige in the community. Ifa assures this person that he or she will be the center of attention and attraction wherever he or she goes because he or she will be highly valued among his or her peers and contemporaries.

Ifa advises this person to offer ebo with a mature goat, 16 yards of white clothes, 16 yards of red clothes, 16 yards of brown chocolate fabric. The ebo must be placed on the altar of Esu. By doing this, prestige and honor are assured. On this, Ifa says:

Osesere o gbodo rin bi Ogongo

Bi won ba pe awoon o rin bi Ogongo

ESE e won nii ma se

Dia fun Eye Olongo

To l’ohun yoo ba Ogongo lo ajo

Ebo ni won ni ko waa se

Translation:

Oseere is a bird that does not walk like Ogongo the Ostrich

If you try to walk like Ogongo

 You  will Finish with broken legs

This was Ifa's message for Olongo

Who was trying to accompany Ogongo on a trip

She was advised to offer ebo

Ogongo, the Ostrich was the largest of all birds. She had a majestic way of walking, she walked like a queen among the birds. She did not need to fly but could run at a speed of 40mph. The way she used to run over the fields was more than compensation for her inability to fly. She was highly respected in the kingdom of birds. She had been given her due respect and honor. Nothing happened in the kingdom of the birds outside of her knowledge or without her consent. On the other hand, olongo was one of the smallest birds on earth. She could fly but lacked the ability to walk and run like Olongo. She could only jump a small distance before taking off in flight. She nevertheless kept dreaming of the day when she would be in the position of walking and running like Olongo. She believed that walking and running like Ogongo was the ultimate achievement in her life. She was also convinced that this was the only way she could be honored and respected. For Olongo, the fulfillment of her destiny was the most important thing she could do in her life. And she felt that walking and running alongside Ogongo was the path that would lead her to fulfill her destiny.

One day, he plan to go on a long trip. She announced her intention to all the other birds. Olongo saw this as the opportunity she had been waiting for. That's why she approached the Awo mentioned above for Ifa's consultation: Would she be able to walk and run like Olongo? Would she grow to the size, or almost the size, of olongo to strengthen her ability to travel and walk like Ogongo? Would she be respected and honored like Olongo?

The Awo told Olongo that she had not been created by olodumare to be as big as Ogongo. Not only that, she had not been destined to be as honorable as Ogongo. Instead, olodumare had destined her to be the most beautiful and prestigious of all the birds on earth. The Awo advised Olongo to concentrate its efforts on increasing the talents and potentials which had been granted to him  by Olodumare. Consequently on that the Awo advised him to offer ebo with a mature hen,  red cloth, white cloth, chocolate brown fabric and money. Olongo obeyed reluctantly.

As soon as olongo offered the ebo, Esu Odara went to work. He changed the feathers on Olongo's body to red, white and brown chocolate. The combination of the colors were beautifully put together and artistically designed in such a way that changed the life and appearance of Olongo completely. All the other birds, animals, rats and fish that saw Olongo after the ebo were offered to look at her with amazement and stupor. They could not believe what they saw.

On the day that Olongo and Ogongo traveled on their trip, Olongo rode on Ogongo's back and stayed there until they reached their destination. All those who saw Ogongo gave them their honor and respect. It do not end there; They gave Olongo his well-deserved prestige and complementary greetings for being the most beautiful bird that olodumare had created on earth.

Osesere o gbodo rin bi Ogongo

Bi won ba pe awoon o rin bi Ogongo

Ese e won nii ma se

Dia fun Eye Olongo

To l’ohun yoo ba Ogongo lo ajo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe o, ona jin

E wa ba ni b’ayo, e wa wo’re

Ko pe o, ona o jin

Translation:

Oseere is a bird that does not walk like Ogongo the Ostrich

If you try to walk like Ogongo

You will Finish with broken legs

This was Ifa's message for Olongo

Who was trying to accompany Ogongo on a trip

She was advised to offer ebo

She obeyed

Not far away, and at the time

Come and let's meet in a happy and joyful celebration

Commentaries

This stanza of Odu ifa Ose meji is making it clear that imitation can actually become a limitation in life. It is better to develop what you have and make the best use of it, than try to imitate what you are not naturally endowed to be.

VIII.

Ifa says that the person for whom this Odu is revealed will defeat his enemies. Ifa says that this person's genitals will play a significant role in the way he or she gets the victory. Ifa advises this person to offer ebo with a large needle, three roosters and money. He or she must also feed their genitals with a rooster. About this Ifa says:

O se  kulu o gba okoo

O na gbaja o gb'ogoji

Emi kii is kulu-kulu t'emi i sere

Dia fun Ojogan (Akekee)

Ti yooma f'iru se'gun ota re

Ebo ni won ni ko se

Translation:

It curves and has capacity for twenty

Shrinks and accommodates forty

I do not run or shrink as a joke

These were Ifa's statements for Ojogan, the scorpion

The one who used his genitals to conquer his enemies

He was advised to offer ebo

Ojogan, the scorpion was in the middle of enemies. Their enemies included the brown rat, large rats, rodents, antelopes, deer and so on. They marched on him and kicked him at will. They made a point to disturb his life, but unfortunately for Ojogan, he was powerless to do something about it. Tired of this kind of existence, Ojogan went to the Awo mentioned above for Ifa's consultation: would he be able to defeat his enemies? Would he be able to stop all his enemies from annoying and intimidating him? Would he be the feared and respected among his friends and enemies? These and many more were the concerns he had in his mind when he went for consultation. The Awo told him that all his enemies had no respect for him. However, he was assured that his enemies would be forced to respect and consider him. He was however advised to offer ebo. He obeyed immediately.

As soon as the ebo was offered, Esu Odara went to work. He removed the needle from the ebo and fixed it on its tail. Esu also charged the needle with poison.

The same day that Esu Odara completed his assignment, the great rat approached Ojogan to disturb his life as usual. Esu Odara told Ojogan to sting his enemy with the needle attached to his tail. He did so. A few moments later, the great rat was dead. The rabbit, jutias, rodents and lizards found the same fate when they tried to intimidate Ojogan. That's how Ojogan used his genitals to defeat his enemies.

O se kulu or gba okoo o

O na gbaja  O gb'ogoji

Emi kii is kulu-kulu t'emi i sere

Dia fun Ojogan (Akekee)

Ti yooma f'iru se'gun ota re

Ebo ni won ni ko se

O gb'ebo, o ru'bo

Ko pe, ona or jin

E wa ba'ni l'ajase ogun

Ajase ogun l'awa wa l'Obarisa

Translation:

It curves and has capacity for twenty

Shrinks and accommodates forty

I do not run or shrink as a joke

These were Ifa's statements for Ojogan, the scorpion

The one who used his genitals to conquer his enemies

He was advised to offer ebo

He obeyed

Shortly after

Let's get together where we enjoy the victories over our enemies

IX.

Ifa says that the person for whom this Odu is revealed will defeat his enemies. He or she will be able to stop all external uprisings and will be able to hit their enemies easily. He or she nevertheless needs to be careful with their friends and loved ones. The person for whom this Odu is revealed must be aware of internal uprisings and conspiracy coming from those whom he loves.

The biggest disadvantage of a leader is that he or she can only know those whom he loves, but he or she can not know those who love him sincerely. For this reason, he or she should not put their trust in anyone.

On the contrary, this person should not think that he or she can do something with impunity. He or she must be aware that an internal uprising may emerge at any time, for any weak excuse.

Ifa advises this person to put in the back of his mind that human beings are the hardest creatures to administer. He or she must therefore place their hopes on Ifa's assistance. He or she needs to offer ebo with a mature goat and money. After this, there is a need to feed Ifa with a goat and feed Esu with a rooster. On this, Ifa says:

Omi se

Gbongbo se

Omo f’eso se ni gbongbo

Ki o ma f’ese se o

Dia fun Ajagunna

Ti nse olori Ilu Ibadan

Ebo ni won ni ko waa se

Translation:

Allow water to spill and flow

And let the roots break

Allow the waters to gently cross over the roots

So that the passers-by do not break their legs

These were the declarations of Ifa for Ajagunna

The leader of the land of Ibadan

He was advised to offer ebo

When Ibadan was founded, it was designated as a military base. The majority of the inhabitants of that city were soldiers and members of their family. Ajagunna, a Military General, then became the leader of the city.

During this period, there was no war or external aggression that he did not Fight. . Sometimes, he engaged in battle on several fronts at the same time. In the end, he left the battles triumphant. He never lost a battle. He was considered a great tactician and strategist

On the front of the home however, the story was totally different. On several occasions, he was almost consumed by the plots of his own people. There was not a single step that he would take that would hardly attract the opposition of his own people. Many times, His  own wives and children were involved! Ajagunna could not understand why this had to be like this. He decided to imbue everyone in the decision making process. During the deliberations, they all agreed on a line of action to be taken. As soon as that step began to be put into action, the same group of people began to criticize ajagunna. They accused him of being arrogant, cruel, evil and unconscious. Not that he made it satisfy everyone in Ibadan.

Tired of these events, he decided to approach the Awo mentioned above for Ifa's consultation; Would he be able to overcome the internal crisis he was facing?

The Awo explained to him that winning battles that he had waged with his external enemies were nothing compared to the ability to contain the crisis generated internally by the conspirators. The Awo clarified that the enemies usually stay out of the house while the conspirators live inside with their possible victims. The Awo said that the internal war against the conspirators was a war he could not win and at the same time, it was a war he should not lose. He was advised to offer ebo at all times in order to contain all his conspiracies.

Ajagunna said that what bothered him the most was that even his own blood relatives were also invulted in all the plans against him. The awo replied that it was not a great surprise. That was just to show him how difficult human relationships were. He was advised to offer ebo and to feed Ifa and Esu Odara as previously mentioned. He obeyed. The Awo told him to remember at all times that he was paying the price of being a leader. He was told that his price could be very heavy as he had been.

Ajagunna returned home with the complete determination to succeed in life. He did not have complete confidence in any person. He decided to get away from all traitors and informers. He cleaned the brush until he was well away from his house and cut an Iroko tree that he found there. He decided to erect his new home there.

When some people saw him doing this, they were struck by the fact that the place he had chosen was where the Night Elders used to have their meetings and that the Iroko tree that he had just cut was the place where the people used to deposit the Ipese destined for those Elders. They concluded that their choice had not been appropriate for a residence. Why did he have to believe these people? Ajagunna wondered. He had been traumatized again and again. That he assured him that this was not another plot against him? He felt that he was not right why he had to trust someone again. He concluded that his instinct should guide him in all the things he planned to do. He announced to those people that he had decided to live in the new site no matter if they liked it or not.

Before long, he completed the building and moved in with the members of his family. The Ancients of the Night considered this as the greatest insult and affront that anyone could perpetrate against them. They convened an emergency meeting to decide the fate of Ajagunna. In this meeting, it was unanimously decided that Ajagunna would be made to suffer a slow and painful death to serve as a deterrent for others. Not only that, the members of his family would also suffer the same fate. If the remaining relatives refused to leave the place for them, they would be made to suffer for generations.

As soon as these decisions were made, Ajagunna fell ill. They took him in vain from one medical center to another. One day, he remembered what he had been warned before erecting his house on that site. He realized that he could only be sure of those he loved; he had no way of knowing those who really loved him. Before he could inform others in his family, Iku, Death arrives. Gold to be given another chance to return to earth at a later date. He promised that if his request was granted, he would not trust anyone except Ifa and Esu Odara. He would not be disappointed every time someone behaved badly. He would be ready for any surprise at all times. He had accepted that human beings would never be satisfied, no matter how hard someone treated.

Omi se

Gbongbo se

Omo f’eso se ni gbongbo

Ki o ma f’ese se o

Dia fun Ajagunna

Ti nse olori Ilu Ibadan

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje Ajagunna gba mi o

Olori Ilu soro

Ifa gba mi

Omo eniyan soro o

Translation:

Allow water to spill and flow

And let the roots break

Allow the waters to gently cross over the roots

So that the passers-by do not break their legs

These were the declarations of Ifa for Ajagunna

The leader of the land of Ibadan

He was advised to offer ebo

He obeyed

Ajagunna please come rescue me

Leadership has a high price and is very difficult

Ifa, please come rescue me

Humans are very difficult

Ifa assures this person  that he or she will be assisted to contain internal crises and conspiracies against him or her at all times.

X.

Ifa says there is no profession that the person for whom this Odu is revealed during Ikosedaye or Intelodu can not participate, except in those who are against the Law of the land, especially stealing. It is therefore a taboo for the person for whom this Odu is revealed to participate in robberies, frauds, prostitution, contraband, drug trafficking, chantage or extortion, kidnapping, and illegal gambling and so on.

Ifa says that there is a need for this person to offer ebo for his or her business to progress. He or she will receive the blessing of ifa and Olodumare all the time if he or she stays within the limits of the Law. On the other hand, if this person participates in any vice, he or she will incur the wrath of Ifa and Olodumare .

Ifa advises this person to offer ebo with 2 pigeons, 2 guineas and money. He or she must also feed Ifa with a duck. About this Ifa says:

Asaluwewe, Awo won n'Ibadan Mesi-Ogo

Dia fun won n'Ibadan Mesi-Ogo

N'ile Oluyole, omo Egbaa o di'ra ogun

Ebo aseyori ni won ni ki won waa se

Translation:

Asaluwewe, the Awo of them in the land of Ibadan

He launched Ifa for the inhabitants of Ibadan

In the house of Oluyole, son of Egbaa

Who did not need to do any preparation before going to war

They were advised to offer ebo for achievements

The inhabitants of Ibadan wanted to know what kind of profesion they could exercise that would bring them success. That is why they went to the home of the aforementioned Babalawo, Asaluwewe, for consultation with Ifa. During the consultation, Ose Meji was revealed.

The Awo told them that where they were there was not a job in which they participated that did not bring them success. They nevertheless needed to stay out of all illegal things such as stealing and other related jobs. They were told that any work they did would bring them recognition and honor while it was legal. They were all advised to avoid doing anything that would drag their good name of Ifa into the mud, unless they wanted to curse in the Wrath of the Divinities.

They were also advised to offer ebo as stipulated above. They all obeyed. As soon as they realized this, they all went to various jobs such as agriculture, hunting, fishermen, weavers, cooks, travelers, Ifa practice and so on. They were all recognized and blessed by Ifa. Those who participate in stealing, contraband, fraud, prostitution, chantage, extortion, drug trafficking, kidnapping, illegal gambling and so on will be exposed and sanctioned by Ifa.

Asaluwewe, Awo won n’Ibadan Mesi-Ogo

Dia fun won n’Ibadan Mesi-Ogo

N’ile Oluyole, omo Egbaa o di’ra ogun

Ebo aseyori ni won ni ki won waa se

Won gb’ebo, won ru’bo

Awo ti nta ila, Awo naa ni

Awo ti nta efo, Awo naa ni

Awo ti nta iyo, Awo naa ni

Awo ti nta isu, Awo naa ni

Awo ti nta aso, Awo naa ni

Awo ti nse ode, Awo naa ni

Awo ti nmo ile, Awo naa ni

Awo ti nta eja, Awo naa ni

Awo ti nse ounje, Awo naa ni

Awo ti nse ona, Awo naa ni

Awo ti nko orin, Awo naa ni

Aseluwewe o de o, Awo Ode Ibadan

Aye Ifa dun j’oyin lo

Awo to ba ja’le, lo ba Ifa je

Translation:

Asaluwewe, the Awo of them in the land of Ibadan

He launched Ifa for the inhabitants of Ibadan

In the house of Oluyole, scion of Egbaa

Who did not need to do any preparation before going to war

They were advised to offer ebo for achievements

They obeyed

The Awo who sells okra, is still an Awo

The Awo who sells vegetables, is still an Awo

The Awo who sells salt, is still an Awo

The Awo who sells love, is still an Awo

The Awo who sells clothes, is still an Awo

The Awo who participates in hunting, is still an Awo

The Awo who participates in construction, is still an Awo

The Awo who participates in the fishing, is still an Awo

The Awo who sells food, is still an Awo

The Awo who participates in business trips, is still an Awo

The Awo who sings, is still an Awo

Here comes Asaluwewe, the Awo of the land of Ibadan

Ifa's life is sweeter than honey

Any awo who participates in stealing and in vices has tainted the name of Ifa and has thrown himself or herself out of the community of the Awos

Ifa says that this person needs to strive to make sure he or she is not thrown out of the community of responsible people. He or she needs to live and act within the confines of the law at all times.

XI.

 Ifa says that for this person to succeed in life, his or her best bet is to work hard. For him or her there are no shortcuts to achieve and achieve financial success. He or she needs to use his brain and plan his or her success for the future. Outside of this, there is no other way for him or her to achieve success in life.

Ifa advises this person or group of people to offer ebo with 3 pigeons and money. Each individual is expected to offer ebo. After the ebo, he or she is also expected to concentrate on his or her chosen career. On this, Ifa says:

Sekube, Awo ode Ibadan

Dia fun won l'ode Ibadan

Won nf'omi oju sungbere ire gbogbo

Ebo ni won nI kan waa se

Translation:

Sekube, the Awo of the land of Ibadan

He was the Awo who launched Ifa for the inhabitants of the land of Ibadan

When they were complaining about their inability to succeed in life

They were advised to offer ebo

The inhabitants of Ibadan were very ambitious from the moment of the inception of the city. They had great dreams and they also thought big. They planned for Ibadan to be the largest and most popular city on earth. They wanted the city and its inhabitants to be therefore blessed with financial success.

One day, they went to Sekube the Awo mentioned above for Ifa's consultation: Would their city expand to become the largest and most populated on the earth? Would its inhabitants become the richest and most influential? Would they be blessed with flourishing business ventures? Would this city become the largest business post? Would the inhabitants of this city be blessed and respected?

Ifa said yes to all their  questions. Ifa said that it was clear that the inhabitants of Ibadan were ambitious. The Awo told them that persisting and saying their intentions to become big was not enough; There was a need to focus this intentions with pragmatic action. They were told to consentrate to work so that their dreams and discourses became reality. The Awo assured them that there was no profession  that did not bring success to them. Therefore he advise  them to diversify their profession and avoid that all of them were doing a single profession Some of them needed to do agriculture; preachers; other businessmen; other blacksmiths; gunsmiths; some as carvers; others as singers; others as cooks; others as herbalists; some others as priests of Ifa; others as devotees of the Orisas, etc. there was no job in which they concentrated in which they were not going to succeed. They were advised against smuggling, acting as hire assassins  kidnapping, fraudulent practices and things like that. The Awo also advised them to offer ebo with three pigeons and money. They all obeyed and went to their various homes. They were all waiting for the success that the Awo had assured them with which they would be blessed.

Unfortunately, however, no success came to them. They waited a year but instead of progress, there was chronic retrogression. The citizens suffered.

One day, they all decided to go to Sekube's house to accuse him of lying to them and of cheating them. They wanted to let him know who was the one who told them not to cheat or lie, but it was the same person found guilty of the same offense. When they arrived at his house, he could see from their countenance that they were not happy with him. He asked them to tell them what was wrong. They did it. The Awo told the inhabitants of Ibadan that even though the inhabitants of Ibadan offered ebo of three pigeons each, they had failed to offer the best ebo which was to listen to the advice given by them for them to devote themselves to hard work. .

The Awo explained to them that getting ebo materials is the minor part of the ebo, while listening to the advice is the main aspect of ebo. The Awo advised them to return to their homes and to dedicate themselves to hard work as he had previously advised them.

In just three months, all things began to change for the better. Their  varied businesses flourished. They became successful and began to plan great things for themselves and the community. They sent Sekube to thank him and praise  him  Sekube told them to remember this as their motto:

Sekube, Awo ode Ibadan

Dia fun won l'ode Ibadan

Won nf'omi oju sungbere ire gbogbo

Ebo ni won nor ko waa se

Won gbe'bo, won ru'bo

Sekube ma ma de o

Awo ode Ibadan

Ase b'eni ko ba s'ise eni kii la

Translation:

Sekube, the Awo of the land of Ibadan

He was the Awo who launched Ifa for the inhabitants of the land of Ibadan

When they were complaining about their inability to succeed in life

They were advised to offer ebo

They obeyed

Here comes Sekube

The Awo of the land of Ibadan

Can not they see that without hard work there can be no success?

Ifa says that the person or group of people for whom this Odu is revealed is assured of success as long as he or she or they are focused and work hard.

Conversely, the financial problems that the person or group of people are facing at this time is due to lack of hard work. Therefore there is a need for the person or group of people to embrace hard work and offer ebo as prescribed previously.

Commentaries

The only remedies for poverty, lack and want is hard work. success is a reward of hard work. without handwork success is not guarantee.

XII

Ifa says that there are two friends who need to offer ebo where this Odu is revealed. These two friends are doing illegal things in the community and as if that was not bad enough, one of them is planning to cheat the other with a trick. Ifa advises the two to desist from their clandestine acts. At the same time Ifa advises the one who is planning to outwit the other that  he  should stopped because that will never work. If they refuse to put an end to their antisocial activities, they will be put to shame forever. Ifa says there is a need to offer ebo with a goat and money and turn to a new resume. On this, Ose-Meji says:

Bi a o tile ku

A f'oju kan'ra eni o

Dia fun Onikooro

A bu fun Olubadan

Awon mejeeji jo ns'ode oru

Ebo ni won nI kan nwaa se

Translation:

Even if we have to die

There is a need to look at each one of us for the last time

These were the declarations of Ifa for Onikooro

And I also declare them for Olubadan

The two of them were invulted in the hunt in the dark of the night

They were advised to offer ebo

Onikooro and Olubadan were expert thieves, there was no place where they would not have gone to steal. Wherever they went, they were always successful. they believed that wherever they went to steal, they would take home a lot of booties.

One day, they went by Ifa's consultation at the aforementioned house to determine if they would continue or not being successful in their actions. The Awo told them that they were both involved in illegal businesses and that they needed to give up. He also told them that one of them was planning to outwit the other. Such a person should stop immediately; otherwise, he would be put to eternal shame.

They were also advised to offer ebo as previously prescribed. It was only the thief of the land of Ikoro known as Onikooro who obeyed. The thief of the land of Ibadan reused offering the ebo.

One day, the two friends went to steal, the booty was the biggest they had ever done in their lives. They packed everything and kept it in the house of the thief of Ibadan. They decided that they should wait at least five weeks of market to reduce the fuss. (A market week is 5 days). As soon as his booty was packed in the house of the thief of Ibadan, he began to have ideas. He saw no reason why the other person should share the spoils. He began to see the booty as exclusively his. After all, he reasoned, all the booty was packed in his house. He began planning with his wife how to take possession of everything. They soon came out with an ingenious plan. The thief of Ibadan said that he would pretend that he had died and his wife would be crying, lamenting and gnashing his teeth.

True to the plan, the day Onikooro came to the home of the thief of Ibadan, he found the wife and children of the thief of Ibadan crying to her husband and father of his children who had died the night before. Onikooro could not believe what or because he had planned not to be invulted in any robbery anymore. He just wanted his share of the booty to settle down and plan his future. But hearing that his friend had died was a blow for which he would not be able to realize his dreams. When he saw the wife and the children crying, he felt sorry for them. However, something kept telling him that something was wrong. He told them that he would like to put his eyes on his friend's body at least this last time before he was buried.

He was then taken to the room where 'the corpse' of his friend was. When he entered the room, he took out the machete that he kept under his dress and declared that even though he had lost his own part of the booty, he nevertheless, would give his friend a mark that would take him to heaven to show him to them that he, the thief of Ikoro, was frustrated on earth. He hit his friend with the edge of the machete on his head. His  friend jump up in pain! Onikooro was surprised that his friend was not dead after all. He told them quickly to give him his share of the booty. The thief of Ibadan gave him his own part because of the shame. And he began to take care of his own wound. The news of the incident will soon filter the city. Every time they saw someone with a mark on their forehead, they knew it was the Ibadan thief.

Soon it became the conversation of the city and people started making jokes about it. Every time they saw someone with a mark on their foreheads they joked that 'your brand looks like the thief of Ibadan'. He could not bear that anymore; and from that time, he lived his life in complete shame and disgrace.

Bi a o tile ku

A f'oju kan'ra eni o

Dia fun Onikooro

A bu fun Olubadan

Awon mejeeji jo ns'ode oru

Ebo ni won nor ko waa se

Ero Ipo ati t'Ofa

Eni gb'ebo nibe ko waa se'bo

Translation:

Even if we have to die

There is a need to look at each one of us for the last time

These were the declarations of Ifa for Onikooro

And I also declare them for Olubadan

The two of them were invulted in the hunt in the dark of the night

They were advised to offer ebo

Solo Onikooro obeyed

Travelers to the cities of Ipo and Ofa

Allow those advised to offer ebo to obey

Ifa says that this person will not be put to shame. For this reason he or she should not plan anything that could bring him or her shame and hatred.

XIII.

 Ifa says that the person that people are looking for where this Odu is revealed is neither dead nor lost. This person is alive and well where he or she is. He or she is well established and happy where he or she is presently. However, this person is not ready to go home. They therefore should not spend money on offering ebo for him or her to return home. All they can do is send people to go and visit him where he or she is living now, so that he or she does not completely forget about their home.

On the other hand, if someone is planning to travel for a long time where this Odu is revealed, then there is a need to offer ebo and feed Esu before to embark on the trip. Ifa advises this person to offer ebo with 2 hens, 2 pigeons, 2 guineas and money. He or she also needs to feed Esu Odara with a rooster. On this, Ifa says:

Ti a o ba de

Ile Oluwo laa koo

Ti a o baa ya

A y'odede Ojugbona

Odede Ojugbona ni mooo ya

Ni ko je ki n raaye de'le Oluwo

Dia fun Opo

Ti n'sawo r'ode Ibadan

Ebo ni won nI o waa se

Translation:

If we arrive to a strange city

We need to go to Oluwo's ​​house

If we have to make a temporary stop

It must be in the house of the Ojugbona

It was at the house of Ojugbona that I made a temporary stop

This prevented me from reaching the house of Oluwo

Those were the Ifa messages for Opo

When He was going to a spiritual mission to to city of Ibadan

He was advised to offer ebo

Opo was a citizen of the city of Oyo. He was a very competent babalawo. One day, he planned to take a long journey in search of success and financial achievement. He did not have a specific place in mind. He therefore went by Ifa's consultation to determine if his trip would be successful or not.

The Awo assured him that he would not only be successful, but that he would make his final destination his permanent home. He was advised to offer ebo as stipulated above. He did it.

When he left for his trip, he met another Awo, Ate-ka (Irete-Ika) on the road, Irete-Ika had just founded the city of the land of Ibadan. He asked Opo to go to his newly founded land to help him see the binenestar of its inhabitants. Opo went to Ibadan. When he arrived there, he was generally accepted. Everyone in the land of Ibadan loved and respected it. He soon became a household name in the Ibadan land.

Meanwhile, Opo's relatives worried that they had not heard anything about him. He had been on this trip for five years and had not sent a message home. They started looking for him. One day, they went to the Awo house mentioned above by Ifa's consultation: Would they be able to see it again? Was Opo lost on his trip and was not able to find a way back home?

The Awo assured the relatives of Opo that he was neither lost nor dead. The kles said that Opo was already a successful Babalawo where he was. He told them that as a successful Babalawo he might not want to return home. All they needed to do was keep in touch with him so he would always remember his house. With this advice from delo Awo, Opo's relatives felt a little more relieved.

When they got home, they decided to locate him and send him a message. They chose someone to do this, arriving in the land of Ibadan, he discovered that the person he was looking for happened to live in that city. Arriving where Opo, he was so happy to see him in his magnificent condition. He then narrated the painful experience they had encountered in an effort to find where he was. Opo was also happy to see the representative. He then gave her many gifts to be delivered to relatives and relatives back home, stating that he might not return home to settle down, but that from time to time, he would be sending messages to them.

When Opo's relatives saw the gifts and messages sent by him, they were very happy to know that Opo was not lost after all; He only went to Ibadan for a spiritual expedition. Opo was then acclaimed and praised as a great Awo.

Ti a o ba de

Ile Oluwo laa koo de

Ti a o baa ya

A y’odede Ojugbona

Odede Ojugbona ni mo koo ya

Ni ko je ki n raaye de’le Oluwo

Dia fun Opo

Ti n’sawo r’ode Ibadan

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Opo ti a n wa

A se Ibadan lo re

Awo rere re Ibadan

Translation:

If we arrive to a strange city

We need to go to Oluwo's ​​house

If we have to make a temporary stop

It must be in the house of the Ojugbona

It was at the house of Ojugbona that I made a temporary stop

This prevented me from reaching the house of Oluwo

Those were the Ifa messages for Opo

When he  was going to a spiritual mission to the city of Ibadan

He was advised to offer ebo

He obeyed

The Opo we have been looking for

He has really gone to the city of Ibadan

Opo, ​​the virtuoso Awo has gone to Ibadan

Ifa promises to make the person for whom this Odu is revealed a prominent personality outside the birthplace of where he or she was born. He or she will never want to go back to where he was born.

XIV.

Ifa says that the person for whom this Odu is revealed is being persecuted by Iku, Death, and therefore there is a need for him or her to offer ebo to overcome the threat of Death and at the same time to be respected by all the evil forces of life.

Ifa advises this person to offer ebo with a mature goat and money. There is a need for him or her to feed Ifa with a large goat. About this Ifa says:

A kii fi iponju ba Babalawo gbe’le

A kii fi iponju le Babalawo bo s’ode

Eni to ba fi iponju ba Babalawo gbe’le

Eni to ba fi iponju ba Babalawo bo s’ode

Oluwaare yoo t’ese bo giyan eerun

Dia fun Lapade, omo ororo ewa

Eyi to nfi ogbon inu pa’wo

Ti Iku nfi ogbon inu wa kiri

Ebo ni won ni ko waa se

Translation:

One does not live with a Babalawo with malice

One does not chase a Babalawo with malice

If one lives with a Babalawo with malice

And one pursues a Babalawo with malice

Such a person will fall into a hole full of ants

These were loas decalraciones of Ifa for Lapade, the Beautiful

She, who was using her beauty to acquire riches

And to whom Death was using his own wisdom to pursue it

She was advised to offer ebo

Lapade was a perfect diamond of beauty. Every part of his body that was not well proportioned. She was also blessed with humility and a deep sense of humor. She was highly intelligent and deeply respectful. She was well trained by her parents. To crown, she was very enterprising. She was incredibly good at business.

When she is ready for the marriage market, she will settle for a Babalawo. She dedicated all her life to her husband, her children and her business. She also had the love, respect and fear for Olodumare and the Irunmoles in her heart. She was a role model for young women in her community.

In her business she was very successful. She was making good money in her business. She was using the money she made in her business to help her family. Her husband was very affectionate with her. All the relatives of her husband adored her and held her in high esteem.

However there was a small difficulty. As happy as she was, she was always concerned about her future and her well-being. She was always having terrible dreams which predicted evil and disasters. Unable to endure this situation any longer, she discussed her fears with her husband. After much deliberation, it was concluded that ifa would be consulted for guidance and take appropriate action on the matter.

One day, she went to another Babalawo by Ifa's consultation: Would she overcome this problem? Would she live long enough to be with her children for a long time? Would she continue making profits in her business? Would she be blessed with congratulations at home?

The awo told Lapade that while she was making money in her business, so was Iku, Death, making plans on how to eliminate her. She was assured however that Olodumare mismi and Los Irunmoles would scare the impending disaster. This was due to the fact that she was Ifa's wife and a daughter of the Irunmoles, who was all the time doing things to please Irunmoles all the time. She was informed that there was no need to fear La Muerte that what was worth fearing was fear itself. She was advised to have confidence in Ifa and Olodumare. She was advised to offer ebo as previously stated. She obeyed.

As soon as this was done, Esu Odara herself sent Eeru, The Fear, to accompany Lapade constantly to wherever she went to intimidate and scare La Muerte away from her. That was what happened and Lapade was able to live and continue with her business confidently. She lived a long and happy life. She also died happily in her old age.

A kii fi iponju ba Babalawo gbe’le

A kii fi iponju le Babalawo bo s’ode

Eni to ba fi iponju ba Babalawo gbe’le

Eni to ba fi iponju ba Babalawo bo s’ode

Oluwaare yoo t’ese bo giyan eerun

Dia fun Lapade, omo ororo ewa

Eyi to nfi ogbon inu pa’wo

Ti Iku nfi ogbon inu wa kiri

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe ko jinna

E wa ba ni laiku kangiri

Aiku kangiri laa ba ni lose Ope

Iku bi o ba wo’le

Ki o beeru Awo

Bi ina ba jo koriko ile

A beeru aja

Translation:

One does not live with a Babalawo with malice

One does not chase a Babalawo with malice

If one lives with a Babalawo with malice

And one pursues a Babalawo with malice

Such a person will fall into a hole full of ants

These were loas decalraciones of Ifa for Lapade, the Beautiful

She, who was using her beauty to acquire riches

And to whom Death was using his own wisdom to pursue it

She was advised to offer ebo

She obeyed

Before long, not far away

Let us gather where we receive the blessing of longevity

That's what ifa guarantees for its followers

Iku, Death, if you enter a house

Be afraid of an Awo

If the entrails of fire burn the herbs of a home

You will have to be afraid for the ceiling

Ifa guarantees to the person for whom this Odu is revealed that she will live for a long time despite the incessant death threats in her life. Ifa says that Death dreads this person and moves away from him or her.

XV.

 Ifa warns that there is a woman where this Odu is revealed who should be given a priest of Ifa practitioner as a wife. This woman can not marry any other person who is not a priest of Ifa. If this Odu is revealed to a woman during Ikosedaye or Intelodu the woman must marry an Ifa priest. Priest of Ifa here means who has submitted to the Itelodu ceremony without being a practicing Babalawo can not marry the woman in question. This is to protect her  life.

There is also the need to offer ebo for this woman so that her children grow up to old age or maturity before she dies.

Ifa also says that there are several women looking to have children where this Odu is revealed, Ifa assures those women that they will be blessed with children.

Ifa advises all those interested to offer ebo with a mature goat and money. About this Ifa has this to say:

Imonmo da o, obinrin se’di yannkolo

Dia fun Ina

Ti nfomi oju sungbere omo

Ebo ni won ni ko waa se

Translation:

The lighting exposes the buttocks of a woman

That was the Ifa released for Ina

When she cried in lamentation for her inability to have no children

She was advised to offer ebo.

Ina was sick and tired of living a sterile life. Every time she saw her colleagues with Thier children, she used to feel bad and depressed. She used to cry daily because of this, and she continually prayed to Olodumare so that her belly would come and so she would have her own baby who would make her happy and proud in life. One day, she went to the Awo house mentioned above for Ifa's consultation: Would she be able to have her own baby? Would a miracle happen in her life that would remove her from the sterile women's league for the group of happy and proud mothers?

The Awo assured her that she would be blessed with her own baby. She was advised to offer ebo with a mature goat and money. She did it. The next month she became pregnant. She then gave birth to a baby .

During the baby's Ikosedaye, the awo told Ina that her baby was a Babalawo from the

heaven . She was advised to place him under the care of an Ifa priest who would train him as Babalawo. The boy was named Inaki, after his mother.

Inaki was handed over to the Awo who cast Ifa for his mother when he was just two years old. He specialized in finding solutions for sterility problems and related ailments. He soon became more skilled than his coaches. There was no woman who approached him for assistance who did not smile at the end of the day. Soon everyone knew him as Inaki, the Awo of Olodumare for the belief that only those prayers were to be answered by Olodumare were those who were going to see Inaki for assistance on the sterility problem.

Inaki Awo ile Olodumare

Dia fun Onijumu-Naki

O ji, ekun omo lo n sun

Ebo ni won nor ko waa se

Translation:

Inaki, the resident Awo from Olodumare

He was the Awo who launched Ifa for Onijumu-Naki

Who was washing in mourning for his inability to produce a child

He was advised to offer ebo

Onijumu-Naki was in love with children, but he did not have a child of his own. That's why he went to Inaki for Ifa's consultation: Would his wife produce a son for him? Inaki assured Onijumu-Naki that he would be drunk with his own son. He told her to offer ebo with a mature goat and money. He did it. As soon as Onijumu-Naki's wife finished her menstruation, she went to Inaki to give her seje, herb soup, to eat and thus be blessed with the pregnancy.

On the same day that Onijumu-Naki's wife went to Inaki's house, he was not prepared for her because he was not waiting for her that day. All the herbs and roots that were needed for the aseje had not been prepare  yet.

Consequently Inaki decided to give him a temporary grip and so the trip to his house would not be in vain. He scraped some alloy from a bronze mortar in his house, printed Ose Meji's Odu on them and recited incantations about it. He gave the wife of Onijumi-Naki. She did it. The next morning, she became pregnant. She then gave birth to a bany.  The baby was called 'Onijumu-Naki, Arodo ide gunyan je' meaning 'Onijumi-Naki shank of those who use the bronze mortar to prepare ame crushed to consume'.

Inaki Awo Oloroo

Dia fun Oloroo

Ti nf'omi oju sungbere tomo

Ebo ni won nor ko waa se

Translation:

Inaki, the Awo de Oloroo

He launched Ifa for Oloroo

When he cried in lamentation for his inability for his failure to have his own children

He was advised to offer ebo

Inaki's reputation as the best Ifa sacrificer who specialized in gynecological problems had spread far and wide. When Oloroo failed to put his wife in the family's way, he was advised to approach Inaki for a solution. Consequently, Inaki was invited: Would it be possible for him (Oloroo) to get his wife pregnant and become a proud father in his life? Would he be able to produce an heir to the throne of his ancestors? He asked.

Inaki assured Oloroo that he would be able to get his wife pregnant. He was advised to offer ebo with a mature chiva and money. He did so. He was also advised to send his wife to Inaki the same day his wife finished her monthly period of menstruation. He took note of these instructions.

On the same day that Oloroo's wife finished her term, she went to Inaki's house. Again Inaki was not prepared for her because he had not procured all the herbs and roots necessary for the aseje. He did not want her to return home with empty hands, he went outside to pick up some leaves of ekan (a type of grass used in antiquity to put the thatched roof of a house). He crushed the grass and printed Ose-meji on it. He recited the incantation and gave it to her to drink. She did it. She became pregnant that same month. She beget ababy boy. The boy was called Oloroo-Ekan.

Inaki Awo 'Labida

Dia fun Olabida

Ti nfomi oju sungbere tomo

Ebo ni won ni ko waa se

Translation:

Inaki, the Olabida Awo

He launched Ifa for Olabida

When he complained about his inability not to make a child

He was advised to offer ebo

It was the reputation of Inaki that Olabida heard that led him to consult Ifa at home. He had also been suffering from infertility. When he arrived at Inaki's house, he wanted to know if he would also be lucky like the others who were already proud parents.

Inaki assured 'Labida that he too would become a father. He advised you to offer ebo with a mature chiva. He obeyed. Inaki also told him to send his wife home the same day she finished her period. He did it.

On that day, Inaki had nothing to give the woman at home. He therefore scraped the wooden pillar that he had in his house, crushed it into a fine powder, printed Ose-Meji in it, recited the charm and handed it to the woman to use. The same month, the woman became pregnant. She soon gave birth to a baby boy. The baby was named Opo, the Pilar.

During the Ikosedaye of this baby, Ifa instructed that this baby should be initiated in Ifa as soon as possible and that he should take the Ifa practice as a profession. That was exactly what was done. Opo grew up in Inaki's house. He also specialized in finding solutions to gynecological problems. Before long, his own reputation also spread like wildfire.

Opo Awo Olowu

Dia fun Olowu, Amiwo Aja

Igbati or nm'enu sunrahun omo

Ebo ni won ni ko waa se

Translation:

Opo, ​​Olowu's Awo

He launched Ifa for Olowu, Amiwo Aja

When he complained about his inability to make a child

He was advised to offer ebo

Olowu had no children, he had become an adult. He desperately needed an heir. All their efforts had failed. Inaki, the most extraordinary Babalawo of those times had become old and weak. He could not walk in the place like he used to. Olowu had no alternative but to invite Opo, the student of Inaki for Ifa's consultation.

When he arrive, he assured  Olowu that he will produce chilld, he told Olowu to offer ebo with a mature goat and money. He obeyed. He made Ifa's preparation, aseje, for Olowu's old wife. She was pregnant and beget a baby boy. The baby was named Atie a son born to an old couple.

Opo, ​​Awo Olubadan

Dia fun Olubadan Ojigbin

Omo ajegbin jakarahun

Igbati nmomi oju sungbere omo

Ebo ni won nor ko waa se

Translation:

Opo, ​​the Awo of Olubadan

He threw Ifa for Olubadan, the snail eater

The one that eats the snailwith the carapacho

When he was complaining about his inability to produce a baby

He was advised to offer ebo

Olubadan is suffering from the same infetility problem. He heard that there was a Babalawo living with his Oluwu who had helped Olowu to have a baby. Olubadan was a true friend of Olowu. He asked Olowu to release Opo from him to help him have his baby. Olowu thanked him. Opo went to ibadan. He threw Ifa par Olubadan. Ose-Meji was revealed. He assured olubadan that he would be blessed with a son. He advised Olunadan to offer ebo with a mature chiva and money. He obeyed. As soon as his aging wife has finished his menstrual period, Opo prepares aseje for her. She became pregnant that same month. She pario a baby boy. The boy was named Atie, a child conceived by another aged couple.

Three years later, Olubadan invited Opo again. He told opo that only one son was not enough for him. He said he needed another baby. Opo assure him  that he would be able to have another baby. He advised olubadan to offer ebo with a ram and money. He obeyed. When his wife finished her monthly period, he prepared her for her. She consumed it. She became pregnant that same month. She then gave birth to a female baby.

When Olubadan heard that his wife had given birth in safety, he replied 'Nnkan ma loro awon babalawo yii' means, 'those Babalawos are something in their statements'. That was because Opo said he was going to be a female baby and that's how it was.

During the Ikosedaye of this girl, Ifa said that the first word spoken by the father would be the name of the baby. She was named 'Nnkanlola' which means, 'there is something in honor' or 'Nnkan' 'Something', for short. Opo explained to Olubadan that Nnkanlola was Ifa's wife across the sky. She was to be delivered in marriage to a practitioner of Ifa practitioner, not to anyone who had done Itenifa, but to someone who was a Babalawo.

When Nnkanlola grew up, Opo had left Ibadan for other places. The intention of Olubadan was to deliver it to Opo for marriage. When they could not find Opo, Olubadan delivered it to Olowu, Opo's friend. Olowu was not a practicing Babalawo but he had but had been subjected to the Intenifa process. Nnkanlola became Olowu's wife. She soon gave birth to a baby named Ire by Olowu.

Olowu was a powerful warrior. He had peeled and won many battles. He went in another military campaign. This time he took Nnkanlola along with him. Of heco, all the campaigns to which he was from the moment in which he married Nnkanlola, he used to take her with him. Each time he returned from the campaign, Olubadan used to send his son, Atie, to go and ask about the welfare of his young sister. Olowu in return sent his own son, Atie, to go and inform Olubadan that all was well. That was the routine between those two great leaders and warriors for about seven years before everything changed for the worst.

One day, Olowu went to a military campaign. As usual, he took Nnkanlola with him. When they reached the river Osun, the river was grown and uncorkable. They gave Osun many things to flow and allow them to pass. The river remained full.

Olowu approached the river and declared 'Osun, please let us through. When we return, I will give you something. ' As soon as he said this, the river flowed and the soldiers moved to their destination. They had a very successful campaign.

In their rejoicing however, when they returned to the Osun River, it was full again. Olowu remembered his promise to Osun. The jewels shot inside the river. All were returned to him. I throw chivas and carneras to the river. E all were returned. The shot domestic utensils to the river. All were rejected. Everything that Olowu gave Osun was rejected.

The soldiers who accompanied Olowu to the war were eager to return to their families. That was when Basorun, the general general of the war, told Olowu that he was the one causing the delay. As? Olowu promised to give Osun 'Nnkan', 'Something', but he had not done it. If he wanted them to leave, he should deliver his wife 'Nnkanlola' to the Rio de Osun! Olowu could not believe what his ears were hearing. He was so sure that the Rio de Osun would never accept his wife. He threw Nnkan into the river and she was soon accepted! Olowu had given the Rio de Osun 'something' as promised.

There and then, Olowu knew that there was a serious crisis between him and his friend, Olubadan. When Olubadan heard that Olowu was back home, he sent Atie to go and ask about the welfare of his sister Nnkanlola. At the same time Olowu sent Atie to go and give the bad news to Olubadan. The two Atie and Atie met on the road at the level of the Ogbere river. When Atie told Atie what had happened, a big fight arose. That was what Oloduban heard what had happened, he raised his own soldiers and went to confront olowu. On the other hand, Olowu raised his own soldiers to attack. Several lives were lost. The river Ogbere turned red with the blood of both sides. The very base of the Yoruba nation shuddered vilely as a result. In the end, Ire, the son of Nnkanlola was brought up by parents who were adored. The hatred and enmity between Olubadan and Olowu lasted through the lives of the two warriors

Imonmo da o, obinrin se’di yannkolo

Dia fun Ina

Ti nfomi oju sungbere omo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Igbati yoo bii, o bi Inaki

Awo ni won ni ko maa se

Inaki Awo ile Olodumare

Dia fun Onijumu-Naki

O ji, ekun omo lo n sun

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Inaki Awo Oloroo

Dia fun Oloroo

Ti nf’omi oju sungbere tomo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Inaki Awo ‘Labida

Dia fun Olabida

Ti nfomi oju sungbere tomo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Opo Awo Olowu

Dia fun Olowu, Amiwo Aja

Igbati o nm’enu sunrahun omo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Igbati yoo bi , o bi Atie

Opo, Awo Olubadan

Dia fun Olubadan Ojigbin

Omo ajegbin jakarahun

Igbati nmomi oju sungbere omo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Igbati yoo bi, o bi Atie

Olubadan ni omo kan ko to oun

Ebo ni won ni ko waa se

O tun gb’ebo, o ru’bo

Igbati yoo tun bii, o bi Nnkanlola

Won waa fi fun olowu, Amiwo Aja

Nnkanlola maa bi, o bi Ire

Nje ija Olubadan ohun Olowu o nii tan lailai

Ire, kii gbonju mo Iya re

Olowu o o ba mi wa iyaa mi

O maa ribi yan-an-an-an-an

Ire, kii gbonju mo iya re!

Translation:

The lighting exposes the buttocks of a woman

That was the Ifa released for Ina

When he cried in lamentation for his inability to have no children

She was advised to offer ebo.

She obeyed

And she gave birth to Inaki

Inaki was instructed to practice Ifa as a profession

Inaki, the resident Awo from Olodumare

He was the Awo who launched Ifa for Onijumu-Naki

Who was washing in mourning for his inability to produce a child

He was advised to offer ebo

He obeyed

Inaki, the Awo de Oloroo

He launched Ifa for Oloroo

When he cried in lamentation for his inability for his failure to have his own children

He was advised to offer ebo

He obeyed

Inaki, the Olabida Awo

He launched Ifa for Olabida

When he complained about his inability not to make a child

He was advised to offer ebo

He obeyed

Opo, ​​Olowu's Awo

He launched Ifa for Olowu, Amiwo Aja

When he complained about his inability to make a child

He was advised to offer ebo

He obeyed

And gave birth to Atie

Opo, ​​the Awo of Olubadan

He threw Ifa for Olubadan, the slug diner

The one that eats the slugs with the carapacho

When he was complaining about his inability to produce a baby

He was advised to offer ebo

He obeyed

And gave birth to Atie

Olobadan stated that a son was not enough for the

He was advised to offer ebo

He obeyed

And he gave birth to Nnkanlola

She was given to olowu in marriage

Nnkanlola gave birth to Ire

The enmity between Olubadan and Olowu can never end ever

He (Ire) can not grow to maturity before his mother dies

Olowu, please help me find my mother to make me feel proud

Ire will never meet his mother!

Ifa warns the people for whom this Odu is revealed that please listen carefully to the warning and follow Ifa's warnings strictly.

XVI.

Ifa says that there is someone where this Odu is revealed who is aspiring to a leadership position. Ifa says that this person has physical, financial and charismatic ability to assume that position. Despite all these qualifications, however, Ifa warns that this person should not be given this position. This is because if this position is given to this person he will be so overbearing that he or she will scare everything out of the group, community, city, state or nation.

Contrarily, Ifa says that if this Odu is revealed to a person who has come to consult Ifa to know his chances of being chosen to assume a position of authority, this person should be seriously warned against being too arrogant, unless He or she is eventually removed from their position with reproach. Ifa says that assuming this position is not a problem; The issue, however, is how to maintain the position.

Ifa advises this person to offer ebo with a goat and money. He or she also needs to change their attitude for the better to avoid a situation where he or she will be conspired against you and removed from that position. On this, Ifa says:

Inu u won ni o dara

Iwa a won ni o sunwon

Ifa a won ni sunwon

Ni o je ki won o pe won lo ile

Ko won o lo ree j’eru wa

Dia fun Yerepe

Tii s’omo Onikaa merindinlogun

Eyi to loun o j’oye  laarin igbe

Ebo ni won ni ko waa se

Translation:

Their hearts are impure

And  their characters are disgusting

Even their Ifas are unacceptable

That is why they are not invited to the homes of the people

For them to launch Ifa and perform ebo for other people

Those were the declarations of Ifa for Yerepe, the Nettle

the owner of rooms with large patitions

When he was planning to assume the position of authority in the forest

He was advised to offer ebo.

Yerepe, the nettle, was like a tamarind pod. it looks so ordinary. He looked simple and direct. He spoke with humility all the time. Every time he would have his mouth to speak, people saw wisdom in his speeches. He was considered a man of vision and wisdom. By the time he grew to maturity. All the inhabitants of the forest were already considering him for the position of leader. One day, Yerepe was summoned in the middle of the forest elders and informed that it had been decided to place him in a position of Authority. He was told to give consideration before making a final decision.

Yerebe was so happy with these events that he ran to the house of the aforementioned Awo to determine how big the installation schedule would be. He was not really worried that he would be successful in his new position. Unknown to those who proposed Yerepe for the new position he had been harboring great malice against all those in the forest. He had therefore been waiting for the opportunity to avenge himself against what he considered an injustice that people had perpetrated against him. He promised himself to inflict pain and hot flashes that people would not forget in an emergency. So, his questions during the Ifa consultation were - one, to know how appropriate the Ceremonial facilities would be; and two, to know what was the best way to make those who cheated him suffer.

The Awo told him that the insurance would be installed. He was nevertheless warned against being too prepotent, evil, intransigent and inconsiderate. He was advised to be complacent, unless he wanted to be dethroned with orpobio. The Awo also advised you to offer ebo as previously prescribed.

When he heard everything the Awo told him, he was furious with anger. He considered the advice of the Awo as insulting and impertinent. He swore to himself that he would surely teach a lesson to the Awo about how to respect those in a position of authority as soon as he was installed. He came out of the house of the Awo furious.

Soon after this, Yerepe was installed as the head of the trees in the forest. It was a memorable acacion. As soon as he was given the cane of authority, he went into action. He started with those who installed it. He simply sprayed some stinging nettle powder on them. The makers of kings began to scratch every part of their bodies.

This was not enough to stop the dusting. It was not enough. They soon removed their dresses, including their underwear. It was not enough. They were completely naked! Even so, they continued scratching their bodies. It was not until they rubbed every part of their bodies with palm oil that they felt some form of relief. The whole area was launched in panic. The crowd dispersed in confusion. The makers of kings fell deeply in disgrace!

After this, anyone who approached Yerepe was in trouble. They ended up suffering the same humiliation as that of the makers of kings. The whole forest began to fear Yerepe. At that point, he was known as a leader who would never dress his subjects, but he preferred to strip them in broad daylight. Everyone was fleeing from him. He did not have friends. Nobody was exempt from his revenge.

One day, the people gathered together to find a permanent solution to Yerepe's threat. All the members of the forest were sick and tired of his style of government. They wanted to remove it by all means. They planned to do this without approaching him . In the end, they came out with a plan to set fire to all the areas where Yerepe could be found. That was exactly what they did. Yerepe died in the fire, full of remorse.

Inu u won ni o dara

Iwa a won ni o sunwon

Ifa a won ni sunwon

Ni o je ki won o pe won lo ile

Ko won o lo ree j’eru wa

Dia fun Yerepe

Tii s’omo Onikaa merindinlogun

Eyi to loun o j’oye  laarin igbe

Ebo ni won ni ko waa se

O koti ogboyin s’ebo

Yerepe iwo lo o s’eni

Yerepe iwo lo o s’eeyan

Igbati won fi o le’du oye

Lo so gbogbo ile d’ahoro

Translation:

Their hearts are impure

And their characters are disgusting

Even their Ifas are unacceptable

That is why they are not invited to the homes of the people

For them to launch Ifa and perform ebo for other people

Those were the declarations of Ifa for Yerepe, the Nettle

 the owner of  rooms with large pattions

When he was planning to assume the position of authority in the forest

He was advised to offer ebo

he refuse obey

Now Yerepe, you do not have good manners

Yerepe, you are not a decent being

When your are installed in an authority position

You turned the entire community into a desert area

Ifa warns that any leader who is very cruel or evil will find himself guilty at the end.

Commentaries

as the saying going that it is the destiny that install one to become a King, it is Iwa (character) that can remove some one from the same throne. character is never enough. it take your talent to elevate you,you need your character to maintain been at the top.

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

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