ODU IFA OTURUPON MEJI/OLOGBON MEJI BY BABALAWO OBANIFA

Babalawo Obanifa Commentaries on Odu Ifa Oturupon Meji /Ologbon Meji

In this work Babalawo Obanifa will make comprehensive examination and analysis of Odu Ifa Oturupon Meji /Ologbon Meji. This work will be useful for any practicing Babalawo who want to have an indepth knowledge of what odu Ifa Oturupon Meji is all about. The work will also be useful for any body who imprint odu Ifa Oturupon Meji during their Itelodu or Ikosedaye,as well as any accademic researcher in the fields Of Ifa and Orisa Spirituality. It will also be useful to genuine Ifa and orisa devotee around the world who are seeker of knowledge in aspects of Ifa and Orisa Spirituality. The work will examine in detail: what is odu ifa Oturupon /Ologbon meji?,  Who are the associates or affliated Orisa and Irumonle with Odu Ifa Oturupon Meji? What are the taboo of Odu Ifa Oturupon Meji ?What are the Occupations or Professions that is most congenial to Oturupon Meji Children? What are the likely names that can be given to those born by Odu Ifa Oturupon Meji during their Itelodu or Ikosedaye. Some summary of general information available for those born by Odu Ifa Oturupon meji during their Itelodu or Ikosedaye. Some sacred messages contain in holy odu Oturupon Meji as well as Commentaries on them. All this and more will be the major focus of this work.

WHAT IS ODU IFA OTURUPON MEJI/OLOGBON MEJI?

Odu ifa Oturupon meji,Also know as Ologbon meji or Eji-oturu  is one of the sixteen principal odu ifa. And it major dominating element is air.

WHO ARE THE ASSOCIATE OR AFFLIATED ORISA WITH ODU IFA OTURUPON MEJI/OLOGBON MEJI?

By the question above we mean the Orisa or Irumonle that those born by Odu Ifa Oturupon Meji during their Itelodu Or Ikosedaye can have and serve along with their Ifa in other to have a problem free life. These Orisa and Irumonle are, Ifa, Ori, Esu Odara, Osun, Egungun, Oya, Ogun, Osanyin, Orisa Ibeji. Each have specific functions to the advantage of Oturupon Meji Children.

*.Ifa - Frequent and Proper veneration of Ifa will guarantee general success, guide, victories and achievements

*.Ori(destiny) This will guarantee help and achievements

*.Esu Odara -  will facilitate getting help, guidance and victory

*.Osun- This will prevent infertility, make Way for  have children and good parenting

*.Egungun - for family stability and harmony with the ancestors

*.Oya- to have children and education in parenting

*.Ogun- for victory

*.Osanyin - for the consummation of the achievements

Orisa Ibeji -to enhance having children and education in parenting

WHAT ARE THE TABOO OF ODU IFA OTURUPON  MEJI?

By the question above, we mean the type of thing both animate and inanimate like plants, animals or behavior that those born by odu Ifa Oturupon meji during their Itelodu or Ikosedaye must avoid, to use, eat or do in other to have a problem free life. Some of the well known taboo of  Oturupon meji are:Overconfidence in term of wisdom.  Alapandede(a variety of bird, Obo (monkey) ,Envy, Wickedness, conflicts over Inheritances, Snails, tortotoise. Each of this taboo have reasons behind them. Below are some of the taboo that those born by Oturupon meji shoul avoid.

*.They must not show that ,they are wiser or more intelligent than others to avoid self-inflicted pain and suffering.

*.They should not eat snail to avoid unfinished fortune

*.They  should not bow your head to anyone to avoid sudden death.

*.You should never fight for inherited legacies or properties to avoid conspiracies and premature death.

*.They must not use Alapandede bird to avoid problems with their ancestors

*.They must not eat or kill any of the monkey family to prevent the death of the foetus before birth and infertility.

*.They should not be envious of the achievements of other people to avoid misery and humiliation

*.They must never pay wickedness with evil to avoid engendering wickedness for their self.

WHAT ARE OCCUPATIONS  OR PROFESION CONGENIAl for THOSE BORN BY ODU IFA OTURUPON MEJI?

children of Oturupon meji are good babalawo,they can trive well in music ,medicine, trade.

WHAT ARE THE LIKELY  NAMES THAT CAN BE GIVEN TO TJOSE BORN BY ODU IFA OTURUPON MEJI DURING THEIR ITEFA OR IKOSEDAYE?

By this question we mean the names that can be given to those who imprint odu ifa Oturupon during their Itelodu or Ikosedaye. Example of such names are :Ifapero, Ifakorede, Awogbeyin, Ikumapayi, Gbogbolohun, Oyadulu, Tifalogbon,Omogboyeru, Morenike, the names are taking from positive character in odu ifa Oturupon meji and they exist in male and female format respectively. They are also with unique meaning.

Male:

*Ifapero- Ifa brings comfort

*.Ifakorede- Ifa brings bring blessing for us

*.Awogbeyin- Awo survives all of them

*.Ikumapayi- May death forgive this

*.Gbogbolohun- All things have their meaning

Females:

*.Oyadulu- Oya becomes the head

*.Tifalogbon- The wisdom belongs to Ifa

*.Omogboyeru- The son of one increases the title of one and honor

*.Gbogbolohun- All things have their meaning

*.Morenike- I have someone to pamper

SOME SUMMARY OF GENERAL INFORMATION FOR THOSE BORN BY ODU IFA OTURUPON MEJI DURING THEIR ITELODU OR IKOSEDAYE.

It is an established fact that for those born by this Odu things normally work in a very easy way. The way they achieve greatness is almost miraculous. Their movement from the bottom to the top of life is slow and stably simple but safe. The main reason why their movement is simple is that everyone takes a look of compassion for them. Their appearance suggests an appearance of someone who is helpless, clumsy, unintelligent and sometimes stupid. They always give the impression that they need help and if they are not help, it is not good. Those who reject to help them will have in the back of their minds that they lack conscience. That's why everyone usually falls over each other to make sure that Otrupon Meji's children are assisted and pushed to the very top. This is the biggest reason why these children of Oturupon Meji should never prove that they are more intelligent or capable than others.

It is also part of that reason why the children of Oturupon Meji triumph in the midst of their enemies. Their enemies generally underestimate their abilities and intelligence. Because they appear to be vulnerable to all, they are usually viewed with disdain and undervalued as potential enemies.

The children of Oturupon Meji have that mysterious ability to escape any trap set by others with whom to catch them. Unfortunately, for the children of Oturupon Meji, their own blood relatives can not be excluded from those who have sworn and planned to make sure they see their fall. They are unhappy that they are triumphing where they are expected to fall sadly. In spite of this however, the children of Ologbon Meji must show love for all. They should never incubate any unhealthy feelings towards anyone. They must have that understanding and love that their enemies lack. They must also avoid bitterness against anyone. The unlucky part for their enemies is that they like it or not, the children of Oturupon Meji are sure to triumph.

As a result of the nature of the children of Oturupon Meji, people usually think that they are easy to deceive. This can not be further from the truth. It is very difficult for people to deceive the children of Oturupon Meji. On the contrary, it is not advisable for them to deceive others. If they plan to do that, they will be despised. Anyone who plans to deceive them will also be despised. They do not need to flee from those who plan to lead them astray, they just need to ignore them when ever they  come with their dubious advice.

With the problem of bad counselors and those who lead others on the wrong path, the children of Oturupon Meji do not thrive by living alone or working for themselves. They are naturally group people. They need, and must be among the people and participate fully in the activities of the groups. Oturupon Meji however does not need to share their thoughts with those they do not trust. In a word, the way of living alone of the children of Oturupon Meji is to live in a room with several people and share their thoughts with any of them. This does not, however, suggest that they do not seek help from others if they need assistance.

The male sons of Oturupon Meji are not always fortunate in their choice of their wives. Their wives are complacent with their family and friends, but pain to their husbands. This is why exhaustive research must be done before finally settling with a woman.

After all, the children born by Oturupon Meji will grow to be goods for their parents. They will help their parents to remove their pain and suffering in life. They will also punish those who have made their lives miserable.

SOME SACRED MESSAGES INSIDE HOLY ODU OTURUPON MEJI AND COMMENTRIES ON THEM.

I.

 Ifa says that he foresees all the good things of life for the person for whom this Odu is revealed. Ifa says that this person will be blessed with riches, good wife or husband, good children and long life. He or she should  avoid discussions and misunderstandings with anyone. Ifa says that he or she should move very close to Osun and that he or she will receive the blessing of this Divinity. He or she will also occupy an important position in his or her  life.

Ifa advises this person to offer ebo with 2 pigeons, 2 guineas, 2 roosters, 2 rats, 2 fish and money. He or she needs to feed Osun also with a hen. On this, Ifa says:

Bi mo ba pe n o wii

Ifa gbogbo a maa ko si mi l’enu Ipororo-Ipororo

Bi mo ba pe n o fo

Ikin gbogbo a maa bo si mi l’ete Ipororo-Ipororo

Ikin mi gbira

Ikin naa, , Ikin oje

Agbon ja, oloko o tuka

Aparataka ni baba ayanmo

Eyi kere-kere-kere ni won n pe l’agbeje

Ojo p’alamu oka tu yegbeyegbe

Dia fun Gunnugun

Tii s’omo won l’ode Ilare

A bu fun Akalamagbo

Tii s’omo won l’ode Ilayo

Dia fun Tentenren

Tii s’omo won l’ode Iremo

Ebo ni won niki won waa se

Translation:

Wherever I try to talk

All ifa stanzas will be flowing into my mouth

Wherever I plan to talk

All Ifa Odus will be flowing into my lips

My powerful Ikin

The Ikin that was made from the front

When the wasps attack, farmers are dispersed everywhere

The Aparataka, the lavatory squash is the father of Ayanmo the kite

The smallest type is known as Agbeje

Torrential rain causes guinea maize to grow abundantly

Those were the messages from Ifa to Gunnugun the Vulture

Their son  in city of Ilare (the land of Jubilation)

And also for Alakamagbo

Their son in the city of  Ilayo (the land of joy)

And for Tentenren

The son  in Iremo (a street in Ile-Ife)

They were advised to offer ebo

The three of them, Gunnugun, Akalamagbo and Tentenren were friends. Their biggest concern was to be relevant in their lives. They wanted to occupy important positions and function according to the expectations of those who put them in those positions. One day, they went to the house of Babalawo mentioned above for consultation of Ifa. During the consultation, Oturupon-Meji was revealed.

The Awo told them that surely they would occupy a relevant position in their lives. They were advised to work hard and to offer ebo with a mature goat each. They obeyed. Not quite long Igun was put in charge of having everything offered on earth accepted in heaven, Akalamagbo was

put in charge of ensuring that all Traditionlism on earth was accepted in heaven while Tentenren was in charge of ensuring that the reasons why people performed ebo and performed rituals were achieved by those who performed them. From that time the time of Igunnugun, Akalamagbo and Tentenren were in high demand. Not only that, everyone respected them highly, because without all ebo, Etutu, and so on were not accepted and the positive results did not manifest in the lives of those who performed them.

Nibi o wu Alapandede nii ba wo’le Iya re Ikororo-Ikororo

Nibi o wu baba omo nii ba wo’le omo o

Eruwa susuusu, Awo ile Alakole-Mesin

Dia fun Alakole-Mesin

Omo ar’apako benbe ja’gun eremi

Ebo ni won ni ko waa se

Translation:

Wherever he pleases Alapandede, is route where he will take to enter his mother's house

Where it pleases the father is where he chose to enter his children's house

Eruwa susuusu, the AndropogonGayanns, the resident Awo of Alakole-Mesin, the Oba of Ikole-Ekiti

The Ifa throw for Alakole-mesin

The one who uses a paddle to row his boat to a safe place

He was advised to offer ebo

Alakole-Mesin was a great traveler before he was installed as the Oba of Ikole-Ekiti. He went to see Ifa to determine how he would be having mercy on travel when he was traveling. The awo advised him to offer ebo with 2 guineas, 2 pigeons, 2 roosters and money. He obeyed. From that moment until he died, he was going and returning safely. He sometimes went with his family and nothing happened to any of them.

Agbon-on mi ab’irin korokoro

Awo ile Olobaramoje

Dia fun Olobaramoje

Ti yoo k’ije ni’nu Ibu

Ebo ni won ni ko waa see

Translation:

The coconut with its inopportune movements

The Awo resident of Olobaramoje

The Ifa launch for Olobaramoje

Who  would be in the water for seven days

He was advised to offer ebo

Olobaramoje had a very beautiful daughter. The daughter was loved by all those close to olobaramoje. She was very kind, simple, direct and easy to deal with.  She was also very humble. She respected everyone. When she was mature to the marriage market, Serenity was well attended.

As soon as she entered her husband's house. She got sick. It was believed to be a simple nuisance at first. Soon he became severe. They started taking her everywhere. There was no solution. In the process of taking her from place to place they also discovered that she had fertility problems. All remedies failed. One day, Olobaramoje asked the husband of his daughter to bring her to him again. His son-in-law did it. Olobaramoje summoned his resident Awo to go and launch Ifa for his daughter to determine exactly what was wrong with his daughter, and the steps that should be taken to solve her  problems.

The Awo informed Olobaramoje that the ailments that were affecting his daughter would soon disappear. He advised Ra'ri Osun, to start his daughter in Osun because she was a daughter of Osun. He assured Olobaramoje that as soon as she was initiated, all her problems would vanish.

Olobaramoje instructed all the workers in his house to go and procure all the initiation materials. The next day, the initiation process was begun. For seven days, Olobaramoje was in the river with his daughter. None of her husband's relatives were there. The husband was also absent. This made Olobaramoje decide that if his daughter got well in the end, he would not allow her to return to her husband's house again.

On the seventh, Osun stated that there should be no quarrel or misunderstanding. Osun said that she had come to rejoice with olobaramoje and his family and fight.

When they concluded the ra'ri, initiation rituals and returned home, Olobaramoje got well. All his ailments disappeared as predicted. She returned home to her husband and in that same month, she became pregnant. Everyone involved in the affair was happy. Olobaramoje and his daughter gave thanks and praises to their resident Awo who instead gave praises to Orunmila, Ifa and Olodumare. Ifa says that everything will end well for the person for whom this Odu is revealed.

Bi mo ba pe n o wii

Ifa gbogbo a maa ko si l’enu Ipororo-Ipororo

Bi mo ba pe n o fo

Ikin gbogbo a maa bo si mi l’ete Ipororo-Ipororo

Ikin mi gbira

Ikin naa, , Ikin oje

Agbon ja, oloko o tuka

Aparaqkata ni baba ayanmo

Eyi kere-kere-kere ni won n pe l’agbeje

Ojo p’alamu oka tu yegbeyegbe

Dia fun Gunnugun

Tii s’omo won l’ode Ilare

A bu fun Akalamagbo

Tii s’omo won l’ode Ilayo

Dia fun Tentenren

Tii s’omo won l’ode Iremo

Ebo ni won niki won waa se

Won gb’ebo, , won ru’bo

Ba o ba ri Igun

A o lee s’ebo

Ba o ri Akala

A o lee s’oro

Ba o ri Tentenren

Aye o lee te’ju

Won sese nle ohun oro si’le l’Akole Ile

Igun de, Igun gba geere s’ebo

Ti gan-an Ore

Asignba l’ona Omu

Nibi o wu Alapandede nii ba wo’le Iya re Ikororo-Ikororo

Nibi o wu baba omo nii ba wo’le omo o

Eruwa susuusu, Awo ile Alakole-Mesin

Dia fun Alakole-Mesin

Omo ar’apako benbe ja’gun eremi

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nibi won gbe nse amurere

Ti won nse amurere

Won ns’atelewo omo belenje-belenje

Won ns’atelese omo belenje-belenje

N’Ilesi Oro

Ni t’Elemere Arigbajo

Lebe Okunkun ko o

Lebe Agbon la n wi

Agbon-on mi ab’irin korokoro

Awo ile Olobaramoje

Dia fun Olobaramoje

Ti yoo k’ije ni’nu Ibu

Ebo ni won ni ko waa see

O gb’ebo, o ru’bo

Nje Iya Osun Ewuji al’are de

Ere ni yeye wa se

Ko ma ja o

Translation

Wherever I try to talk

All ifa stanzas will be flowing into my mouth

Wherever I plan to talk

All Ifa Odus will be flowing into my lips

My powerful Ikin

The Ikin that was made from the front

When the wasps attack, farmers are dispersed everywhere

The Aparataka, the lavatory squash is the father of Ayanmo the kite

The smallest type is known as Agbeje

Torrential rain causes guinea maize to grow abundantly

Those were the messages from Ifa to Gunnugun the Vulture

Their son in Ilare (the land of Jubilation)

And also for Alakamagbo

The son in  Ilayo (the land of joy)

And for Tentenren

The stem in Iremo (a room in Ile-Ife)

They were advised to offer ebo

Wherever I try to talk

All stanzas of Ifa will be falling into my mouth

They met

If we do not see Igunnugun

The success of the ebo can not take place

And without Akalamagbo

We can not perform any ritual successfully

In the absence of Tentenren

There would be very little comfort on earth

As they put together all the ebo materials together

Igun moves near the ebo

Igun de Gan-an Ore

And Asingba on the way to the land of Omu

Wherever he pleases Alapandede, that is where he will take to enter his mother's house

Where it pleases the father is where he chose to enter his children's house

Eruwa susuusu, the AndropogonGayanns, the resident Awo of Alakole-Mesin, the Oba of Ikole-Ekiti

The Ifa throw for Alakole-mesin

The one who uses a paddle to row his boat to a safe place

He was advised to offer ebo

And he obeyed

This is where they row with both hands

And also with his two feet

In Ilesi Oro

That from Elemere Arigbajo

We are not referring to the Palm of Date

We are referring to Coconut

The coconut with its inopportune movements

The Awo resident of Olobaramoje

The Ifa launch for Olobaramoje

Who for his son

He  would be in the water for seven days

He was advised to offer ebo

He obeyed

Here comes Iya Osun, the mother of joy and laughter

Our mother came to play

Not to argue or to fight.

Ifa says that things will come out in favor of the person for whom this Odu is revealed. Ifa advises ebo as previously prescribed. As long as these ebos are offered, nothing will stop the person for whom this Odu is revealed to realize or achieve their dreams.

Commentaries

Separation in marriage should only be taking after thoughtful thinking. Marriage is not a thing to enter or leave at will. Problems in marriage are meant to be try to solve first.Every Internal mechanism must be explore first. That is the core message of this stanza.

II.

Ifa says that the world will be compassionate with the person for whom this Odu is revealed. Ifa advises this person to always seek the favor of Olodumare, Ifa and his fellow humans all the time. Ifa says that he or she should never think that he is more intelligent or wise or competent than the rest of the world. He or she needs to be humble and respectful all the time. In doing this, Ifa says, he or she will achieve the desires of his  heart. There is nothing he or she wishes will not be achieved.

Ifa advises this person to offer ebo with 2 rats, 2 fish, 2 hens, 2 guineas, 2 roosters and money. He or she also needs to feed the Ifa with a hen. He or she also needs to feed the Mothers of the Night in Ipese form with a female duck. On this, Ifa says:

Ologbon o ta koko omi s’eti aso

Moranmoran o mo’ye iyepe ile

Arinnaka o de’bi ile gbe pekun

Gun’gi-gun’gi ko gun’gi re koja ewe

Dai fun Orunmila

Baba nsawo lo Ilu Aanu

Ebo ni won ni ko waa se

Translation:

The wise man can not tie the water with a rag

The scholar can not know the amount of grains of sand in the soil

The traveler can not reach the end of the road

The tree climber can not climb beyond the leaves of the tree

Those were the declarations of Ifa for Orunmila

When he was traveling on an assignment of   Ifa to the land of Aanu (Compassion)

He was advised to offer ebo.

Orunmila was asked to go and help repair the lives of the inhabitants of the land of Aanu. At that time in Orunmila's life, he had no money, no wife, no children, no help from anywhere. Although he had the competition and ability everything was stopped for him. No one was ready to assist him. No one wanted to lend him a hand and make sure his life got better.

When Orunmila received this message, he went to see Ifa at his students' house. After the consultation, Ifa made the above statements. As a result of these declarations, Orunmila was told that he had the need to offer ebo to make people look at his condition with ease. He was advised to offer ebo as was discussed above before going to the land of Aanu. He was also advised to feed Ifa and perform Ipese to the Mothers of the Night. Orunmila sold some of his dresses and tools to buy the ebo materials. He also learned never to show that he was wiser and more understood. He was determined to show more humility than ever. After this, he left for the land of Aanu.

When he got there, he began to work with the inhabitants of that land to make sure that their lives improved. In the end, they triumph. Life improved. There was improvement and development on earth. There was happiness and contentment. came to a point where the inhabitants planned to show their deep appreciation for all the efforts for them. Orunmila however made them see that he needed all his compassion and without it, he could not achieve anything in life. When they realized that, they began to plan how to assist him. All of them decided to pay him  generously for his  services.

Before long, Orunmila was a wealthy person. He soon had his own wife and together with his wife, they had many children. They also had their own home. As he was acquiring all these things, he was doing to the inhabitants of the land of Aanu that if it were not for them, he would not have counted for anything in life. That is why the inhabitants of this land also determined to assist him even more.

Ologbon o ta koko omi s’eti aso

Moranmoran o mo’ye iyepe ile

Arinnaka o de’bi ile gbe pekun

Gun’gi-gun’gi ko gun’gi re koja ewe

Dai fun Orunmila

Baba nsawo lo Ilu Aanu

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe, ko jinna

Ire bogbo wa ya de tuturu

Aje lo wu mi

E s’aanu mi o

Eyi eyinan e s’aanu mi o

Aya lo wu mi

E s’aanu mi o

Eyi eyinan e s’aanu mi o

Omo lo wu mi

E s’aanu mi o

Eyi eyinan e s’aanu mi o

Ile lo wu mi

E s’aanu mi o

Eyi eyinan e s’aanu mi o

Ire gbogbo lo wu mi

E s’aanu mi o

Eyi eyinan e s’aanu mi o

Translation:

The wise man can not tie the water with a rag

The scholar can not know the amount of grains of sand in the soil

The traveler can not reach the end of the road

The tree climber can not climb beyond the leaves of the tree

Those were the declarations of Ifa for Orunmila

When he  was traveling on an assignment of  Ifa to the land of Aanu( Compassion)

He was advised to offer ebo.

He obeyed

Before long

All of Ire's life came in abundance

It is money that I need but I lack it

Please have a look at me

Human beings please have compassion on me

I also need a wife

Please have a look at me

Compaeros human b

Have compassion on me

I also do not have children

Please have a look at me

Human beings please have compassion on me

I also need a home of my own

Please have a look at me

Human beings, please have compassion on me

I need all the ire of life

Please have a look at me

Human beings pleasure have compassion on me.

Ifa says that the world will take a look of compassion towards the person for whom this Odu is revealed. This person will also have the duty to be humble and not prove that he is wiser or intelligent or erudite than everyone else.

III.

 Ifa says that the person for whom this Odu is revealed is in the midst of enemies. Ifa says he or she will defeat  those enemies. Ifa says that there is no point in running away from these enemies since this action will not bring any useful relief to him or her. There is no point in refusing to associate with enemies either. All he or she has to do is learn how to live with those enemies. It is part of the destiny of he or she to be, to be, in the midst of enemies.

While in the midst of them, Ifa says that he or she will be able to achieve greatness, happiness and longevity.

Ifa advises this person to offer ebo with a mature goat and money. He or she also needs to feed Obatala with 16 snails, shea butter . On this, Ifa says:

Ayalu yinkin-yinkin-yinkin Awo epon

Dia fun Epon

Epon n turun bo waye

O wa nbe laarin ota

Ebo ni won ni ko waa se

Translation:

To be kicked from left to right, Epon's Awo, the Scrotum

That was the Ifa released for Epon, the Scrotum

When He came from heaven to earth

It is that he was surrounded by enemies

He was advised to offer ebo

During the creation of the human being, Obatala, Ogun and Osoosi were the architects and designers of the human species. Obatala however had the last word in all creations and design matters. After designing all parts of the human body, they decided that males would have scrotum which would be manufacturing semen for reproduction. These scrotum would be placed between the thighs. When the scrotum heard this, he became very apprehensive. He felt that it was too delicate to be placed between the two thighs. He was convinced that he would be crushed to death in a jiffy. When he realized that Obatala was determined to place him among these two opponents, he went to see Ifa: Would  he Survive where Obatala was planning to place him? Would he be able to carry out his assignment if he was in the midst of it?

The Awo told him that even though he had been placed in a place that made him very apprehensive, however, the place was the best for him. The Awo assures the one who was placed there because he would not survive in a place where there was a lot of heat or cold. He therefore needed to be placed in a place where neither heat nor cold could affect him too much or be unbearable for him. He was told that this was the biggest reason he was placed between the thighs as an accessory. He was told that he was placed there so that he had his own individual identity. This would not make anyone or anything consider it as part of the thighs. He was told to accept the place where he was put even though the thighs would try to crush him only out of envy but they would never be successful. He was advised to offer ebo and feed Obatala as previously prescribed. He obeyed.

Thus was Epon, the Scrotum, placed in the midst of his enemies from heaven. He will be there. The thighs were not happy that Epo was given the important task of producing semen for the reproduction of human beings. They conspired to destroy them, or at least crush them. They kicked them from left to right always. All his efforts had no effect on Epon. Instead Epon was depilating ever stronger. Epon stayed in the middle of those enemies and performed the role assigned to him from heaven successfully.

Ayalu yinkin-yinkin-yinkin Awo epon

Dia fun Epon

Epon n turun bo waye

O wa nbe laarin ota

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe, ko jinna

E wa ba ni laruuse ogun

E wu yoo maa wu epon ni

Eponm ko nii fo

Translation:

To be kicked from left to right, Epon's Awo, the Scrotum

That was the Ifa released for Epon, the Scrotum

When He came from heaven to earth

It is that he was surrounded by enemies

He was advised to offer ebo

He obeyed

Before long, not too far

Let's get together where we win

Epon can only face the threat

He could never be crushed

Ifa says that for the person for whom this Odu is revealed he will be threatened on a regular basis by his enemies. That is where it ends. They will never be able to defeat or inflict any harm on him or her.

Commentaries

As the case of Epon in the stanza of odu Oturupon meji above. It depends on what you see, for every disadvantages, there is always a seed of equivalent advantages.

IV.

Ifa says that for the person for whom this Odu is revealed will not fall into the trap set for him or her in  this world. Many people are conspiring against him or her and they are watching him or her for the least opportunity for him or her to fall into the trap that they have placed for him or her. Some of these conspirators are of his own blood. The offense he or she has committed is that they are making the assignments given to him or her very well and with dedication. They are not happy with him or her that he or she is successful in his aassigment.

Ifa advises the person to whom this Odu is revealed to  not go to visit anyone who is ill in this period. For those born by this Odu, they must find out by Ifa and offer all the appropriate ebos before venturing to visit a sick person. He or she should avoid going where a person just died. Ifa says he or she must be very aware of those actions. He or she must keep in mind that people will be vjilando their movements to find the opportunity to catch them.

Ifa advises this person to offer ebo with 10 cocks, a long stick, 10 needles, 10 nails and money. The needles and nails will be buried inside the cane halfway and the cane must be placed next to Esu after the ebo has been offered. On this a stanza in this Odu Ifa  says:

Asin nii f’enu gbe’sa

Igangan eerun f’enu foye

Ejo lo f’enu pekun atari

Dia fun Ifa-Deere

Tii s’olotan Olu-Igbo

Ebo ni won ni ko waa se

Translation:

Asin, the Smelly Rat, uses his mouth to dig holes

And Igangan Eerun, the Black Ant, use their mouth to search for their food

The snake has its mouth at the tip of its head

Those were the messages from Ifa to Ifa-Deere

The son of Olu-Igbo

He was advised to offer ebo

Ifa-Deere was the first son of Olu-Igbo. He was very attached to his father. Olu-Igbo was the spiritual leader for all the animals of the forest. When he died, his son, Ifa-Deere took control. He was doing all the work as efficient and effective as his father did. For this reason, many people were not happy with it. This included some of his own brothers, who felt that because he was the one who had to receive all the honors that ought to be receive  by the whole family. His siblings met with others outside the family and conspired with them to eliminate Ifa-Deere. They went and planned with Ekun, The Leopard, to eliminate Ifa-Deere.

One day, the animals came to announce Ekun's death to him. He was told to go and perform all the rituals on the remains of Ekun before he was given the proper burial. While they were saying this, something kept telling Ifa-Deere that everything was not right. As a result of this sentiment, he went through the consultation of Ifa to the house of the Awo group mentioned above. The Awo told him to be careful of a conspiracy. He was informed that there was a great plan to eliminate him, He was told  to be very careful. He was also told that his own blood relatives were among the conspirators. The Awo told him to offer ebo as it was previously prescribed. He obeyed. After this, they handed the stick to him and were told to use it to punch three times with all his power to any dead animal before approaching the corpse. He thanked Awo's group and left for Ekun's house.

When he got there, he saw all the conspirators in front of Ekun's house. They urged him to  come  quickly to start the rite. He went with the staff. But instead of approaching Ekun, the Leopard, he began to sing love songs Iyere:

O ni e kun o

Asinrin nnii f’enu gbe’sa eyin ni mo n peri….hen!

Iraa mi, Igangan eerun nii f’enu fo’ye ………..hen!

Enjo nii f’eyu pekun atari ………………………Hen!

Dia fun emi Ifa-Deere

Tii s’olotan Olu-Igbo …………………………….hen!

Erin ku, Ifa-Deere tuu ……………………………hen!

Iraa mi, Efon ku, Ifa-Deere tuu …………………hen!

Won ni Ifa-Deere waa s’oro Ekun o ……………hen!

Eyin-eyin laa s’oro ile e wa ……………………..hen!

Eyin-eyin

B’ajan n gb’ako o p’eyinda o

Olobori po!

Translation:

Asinrin nni f'enu gbe'sa, I call you ............ hen!

Igangan eerun nii f'enu fo'ye, I summon you ... hen!

Ejo nii f'enu pekun atari, I call you ............ .hen!

You were the Awo who threw Ifa for me Ifa-Deere

The son of Olu-Igbo .................................... .hen!

When Erin, the Elephant died, Ifa-Deere performed the funeral rites ... .hen!

And when Efon, the Bufalo died, I perform the funeral rites ............ .hen!

Now they called me to perform the funeral rites for

Ekun, the Leopard ............ .hen!

These rites are complicated

These rites must be made by walking backwards in the form of Olobiiri retreat

When dogs make love, they turn their backs on each other

Olobiiri

As soon as he said this, he spiked Ekun with the staff with all his power; the first time, the second time, and before he did the third, Ekun smashed his body! When Ifa-Deere saw that, he retired tactically and ran to Orunmila's house. He told him  what the experiment is  to Orunmila. Ifa-Deere was advised not to go home directly. He was told that his enemies would surely be waiting for him at his house. He was told that before he was to enter his house, he should "greet" his house. If someone was lying in the house, that person would answer. If someone answered, he should not have to go home; but if no one answered, then he could enter.

When he got home, everything seemed very quiet. He did however, as Orunmila advised. The Iyere chant then is this :

Asinrin nnii f’enu gbe’sa eyin ni mo n peri….hen!

Iraa mi, Igangan eerun nii f’enu fo’ye ………..hen!

Enjo nii f’eyu pekun atari ………………………Hen!

Dia fun emi Ifa-Deere

Tii s’olotan Olu-Igbo …………………………….hen!

Erin ku, Ifa-Deere tuu ……………………………hen!

Iraa mi, Efon ku, Ifa-Deere tuu …………………hen!

Won ni Ifa-Deere waa s’oro Ekun o ……………hen!

Onile mi, bi mo ba re’bi ogun odun…………….hen!

Bi mo ba r’ajo osu mefa o……………………….hen!

O tan nmaa lo o hehee

Bi’le o ba da mi l’ohun o tan nmaa lo o

Orunmila  oh!

Bi’le o ba da mi lohun o tan nmaa lo o

Ile ma ti da mi l’ohun, o tan mo lo o……………hen!

O tan mo lo o heee

Ile ma ti da mi l’ohun, o tan mo lo o ………hen!

Orunmila ho o

Ile ma ti da mi l’ohun. O tan mo lo o………hen!

Translation:

Asinrin nni f'enu gbe'sa, I call you ............ hen!

My colleague Igangan eerun nii f'enu fo'ye, I summon you ... hen!

Ejo nii f'enu pekun atari, I call you ............ .hen!

You were the Awo who threw Ifa for me Ifa-Deere the son of Olu-Igbo

When Erin, the Elephant died, I perform funeral rites ... .hen!

And when Efon, the Bufalo died, I perform the funeral rites ............ .hen!

Now they called me to perform the funeral rites for

Ekun, the Leopard ............ .hen!

If I travel for 20 years ...... hen!

Even if it were for six months ... .hen!

If I call upon my house she would answer me ... hen!

If the house fails to answer me, then let me go back ... ..hen!

If the house refuses to respond, then I will return to where I am coming from ... hen!

Now the house has given me an answer, I'm leaving!

Oh Orunmila, I praise you

The house has given me an answer, I run away!

Oh Orunmila, I praise you

The house has given me an answer, I run away!

So ,that is how he  used Ijasa (Iyere) to explain what was happening in his house and tell Ekun, the Leopard that he would not enter his house because he had detected that Ekun was hiding there.

Ifa says that the enemies of the person for whom this Odu is revealed will be defeated. He or she will be able to see through their conspiracy and evil deeds and come out triumphantly.

Asin nii f’enu gbe’sa

Igangan eerun f’enu foye

Ejo lo f’enu pekun atari

Dia fun Ifa-Deere

Tii s’olotan Olu-Igbo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe, ko jinna

E wa ba ni l’aruuse ogun

Translation:

Asin, the Smelly Rat, uses his mouth to dig holes

And Igangan Eerun, the Black Ant, use their mouth to search for their food

The snake has its mouth at the tip of its head

Those were the messages from Ifa to Ifa-Deere

The son of Olu-Igbo

He was advised to offer ebo

He obeyed

Before long, not too far

Let's join where we achieve victory over our opponents

Ifa promises victory over the adversaries of the person for whom this Odu is revealed. All the evil conspiracies and designs of all his enemies will count for nothing.

Commentaries

This stanza teaches on the need for act of look before leaping. Trust your self only, trust no body.

V.

Ifa says that there is a need for two people to offer ebo for perosperity. They could be friends, husbands, brothers, sisters, parents and children or just colleagues at work. They must show love and understanding for each other. They must also swallow any form of bitterness against each other.

Ifa advises these two to offer ebo with 2 pigeons each, 2 roosters each and money. they also need to feed the Ori of each with a guinea each. About this Ifa says:

Ipepe idi lo f’ara jo akika

Be o ni lee se bi akika

Dia fun Lakusa

Toun Ladogo jo ns’ore

Ebo ni won ni ko won waa se

Translation:

The tree bark of Idi (terminalia glaucescens) looks like it was akika Pangolin

But It can never act like the akika, pangolin

That was the message of Ifa for Lakuusa

Who was a friend since the childhood of Ladogo

They were advised to offer ebo

Lakuusa and Ladogo were close friends. They both genuinely loved each other. They did all things together. They ate, drank and went out together wherever they wanted. They wore the same dresses. They were like twins . They were also poor. For this reason they went together to the house of the Awo previously mentioned for consultation of Ifa: would they ever succeed in life? Would they be able to break the chain of poverty in their lives? Would they be able to achieve all the desires of their hearts in their lives?

The Awo told them that even though they were suffering their lives at that time, they would soon smile. They were told that they would be blessed with fortune and financial success even beyond their wildest dreams. They were nevertheless warned never to envy one another or to harbor any sickly feeling against one another. They were also advised to offer ebo and to feed the Ori of both as prescribed above. Lodogo said he did not have time for the silly advice of any Babalawo. As a result reuse offers the ebo.

Two months after Lakuusa had offered the ebo, the girl began to notice that fortune had begun to smile at him. He was having more financial gain than ever before. When Ladogo noticed this, he began to give his friend physical and social distance. He began to hate everything his friend represented. He did not want to swim to mansion the name of his friend in his presence.

Before two years, Lakusa had become very successful. Ladogo began to plot against his friend. One day, Ladogo went to inflict pain on his friend Lakuusa. He was caught on the spot and put to shame.

How is it possible that one is angry about that?

Ipepe idi lo f’ara jo akika

Be o ni lee se bi akika

Dia fun Lakusa

Toun Ladogo jo ns’ore

Ebo ni won ni ko won waa se

Lakuusa nikan ni nbe leyin to nsebo

Ko pe, ko jinna

E wa bani ni jebutu Ire gbogbo

Epo Ipo, Ero Ofa

Eni eni ntun se e la

Tinu fii bi’ni o

Translation:

The tree bark of Idi (terminalia glaucescens) looks like it was akika Pangolin

But it  can never act like the akika, pangolin

That was the message of Ifa for Lakuusa

Who was a friend since the childhood of Ladogo

They were advised to offer ebo

Only Lakuusa obeyed by offering ebo

Before long, not too far

Let's get together in the middle of everything in life.

Travelers to the city of Ipo and Ofa

When a colleague of one succeeds

Ifa says that this person will succeed whether or not his colleagues want it. No one can stop their success as long as he or she obeys the advice and instructions of Ifa.

VI.

Ifa says that  the person for whom this Odu is revealed needs to have a change of attitude to have people attached to him or her. The attitude of he or she is driving away people who could be of  assistance to him or her,  away from him or her. In the other hand the person for whom this Odu is revealed needs to advise the relative of him or her to change their attitude so that they can have people around him or her. This family member could be his brother, sister, cousin, father, son, friend and even a neighbor.

Ifa advises this person to offer ebo with 3 cocks and money. He or she also needs to feed Esu with a rooster. No matter what he or she uses as ebo or as material to feed Esu, he or she must change their attitude for good. He or she must behave according to socially accepted norms.

If this is not done, all the money and effort spent on the ebo will count for garbage. On this, Ifa says:

Ogbon nii pe ko too ran’ni

Were kii gbee ran omo eniyan

Dia fun Otonporo

Tii somo Iya Ere

Ebo ni won ni ko waa se

Translation:

It takes a long time for one to be impacted with wisdom

It is easy and faster to drink madness

That was the message from Ifa to Otonporo

Ere's blood brother

He was advised to offer ebo

Otonporo and Ere were born by the same mother. They were known throughout the city as brothers. The people knew Ere as very friendly, easy to be with  and equanimous. Consequently, Otonporo was known as evil, selfish, insatiable and an unreasonable person.

One day Otonporo went to see Ifa because he was discontented because nobody in his community seemed to love him. The awo told him that his problem was his attitude. All he needed to do was study his brother Ere and behave the way he was doing. He also had to offer ebo as indicated earlier and feed Esu with a rooster. Otonporo saw no reason why he had to imitate someone and less his younger brother.

During the egungun festival of the village, all the people of the community gathered around Ere and he was the center of attention. All the villagers were fleeing from Otonporo because of his evil character. Otoporo burst into tears when he saw the crowd following his brother. He did not have anyone left behind. The elders of the city told Otonporo that he had to change his  attitude so that he had followers also as his younger brother Ere. Oh! But it was too late for Otonporo. He lived miserably for the rest of his life.

Ogbon nii pe ko too ran’ni

Were kii gbee ran omo eniyan

Dia fun Otonporo

Tii somo Iya Ere

Ebo ni won ni ko waa se

O feti otun gbebo, o fi tosi daa nu

Otonporo pa’wa da

Koo le l’eni l’eyin bi Ere

Otonporo

Translation:

It takes a long time for one to be impacted with wisdom

It is easy and faster to drink madness

That was the message from Ifa to Otonporo

Ere's blood brother

He was advised to offer ebo

He turn a deaf ear to the counsell

Otonporo please make a character change

So that you can  have followers like Ere

Please change your character for good.

Ifa says he will not allow this person to live a miserable life. He or she however needs to have a change of character in order for people to approach him or her and he or she will not live a lonely and isolated life.

Commentaries

from the stanza above, the major theme that you can be get there is that character, good character, to be specific is the only way to gain the attention gain followers and love of people. While bad character will make people run way from us. So it is good if we inculcate the spirit and habit of good character.

VII.

Ifa says that there is a need for a group of people to offer ebo against being deceived by someone who claims that he or she has the understanding, revelation or experience to give him or her advice. Ifa says that the advice that this group has been giving to this group is responsible for the problems and crises that this group is currently having. There is a need for this group to identify this person and review the relationship with him or her. If he or she gives the group another future advice, it should be ignored. In fact, this person should be given a reasonable distance from the group.

Ifa advises the group to offer ebo with three mature goats and money. They also need to feed Esu with a goat or rooster. On this, Ifa says:

Ada bidii sansa

Dia fun Orunlojo igbin

Won ni ki won rubo emi i won

Translation:

The machete with its wide base

That was the Ifa released for the 165 snail

When they were advised to offer ebo for them to live a long time

The 165 snail were living a miserable life. They usually died violently. They tried to find a solution to their problems but everything was in vain. They therefore went to Awo's house previously mentioned for consultation of Ifa. The Awo told them that all their problems would soon become things of the past.

He informed them that they had been deceived and that is why they were having those problems. He advised them to identify the person who was cheating them and to flee from such a person. He also advised them to offer ebo as previously prescribed. They obeyed. They promised themselves that they would identify the person who was cheating them and they would flee from such person .

Petepete ona nii m’ona se gbaa

Ni n’ona se gbuu

Dia fun Ifa-deere

Tii se ore igbin

Ebo ni won ni ko waa se

Translation:

The mud on the road makes the trail very slippery and dangerous for travel

That was the Ifa message for Ifa-deere

Who was the friend of the 165 snails

He was advised to offer ebo

Ifa-deere was the friend of the 165 snails. The snails saw dhim as their older brother and great counselor. They trusted his  advice. Any advice he gave them that was what they followed. Without the snails knowing, he was the one who was cheating on them because he had a deep hatred for snails.

One day, Ifa-deere went by  consulting with Ifa to determine if he would succeed in eliminating the 165 snails.

The Awo told him that he was like the mud on the road which makes it slippery and dangerous for other people. The Awo told him that he should stop his bad attitude so that he avoided exposure and fall into disgrace.He Refuse to  obey. Telling Awo that the reason he came was to be able to eliminate all the snails and not so that no Awo advised him on how to change characters. He left the Awo's house with anger.

Meanwhile, Ifa-deere had two hands, two legs, mouth and all parts of her body complete. The slugs had no hands, no legs, no mouths. They used their mouths to eat, talk, climb and walk.

Whenever Ifa-deere saw a snail climbing a tree, he waited patiently for the snails to reach the top of the tree before calling the slug. If the snail tried to answer his call, the snail would fall off the tree and die. If the snail was eating, Ifa-deere waited until the snail  tried to swallow the food, he will  then called the snail. If the snail tried to respond, the food would go in the wrong place and the snail will die a violent death.

All the other snails gathered to discuss the cause of their problems. Eventually they realized that it was their older brother, Ifa-deere, who was responsible for their viltil- ent deaths. There and then, they concluded that whenever they were called or advise by Ifa-deere, he or she should not respond. They were to do this in such a way that Ifa-deere knew that they deliberately refused to answer him. They also concluded that no one among the slaves should ever listen to or follow his dvice.

Given that,when ever  Ifa-deere called a snail, he will simply ignored. If he asked a snail why she had refused to respond to his call, the snails would take his time, finish whatever he was doing before he told Ifa-deere never to call him or her again. It did not take long for Ifa-deere to realize that he was no longer needed by snail. He quietly left.

Ada bidii sansa

Dia fun Orunlojo igbin

Won ni ki won rubo emi i won

Won gb’ebo, won ru’bo

Petepete ona nii m’ona se gbaa

Ni n’ona se gbuu

Dia fun Ifa-deere

Tii se ore igbin

Ebo ni won ni ko waa se

O ko’ti ogboyin s’ebo

Nje Ifa-Deere ma ee pe mi mo

Enu ti mo fi n fo’hun

Ni mo fi njeun o

Ifa-Deere ma ee pe mi mo

Enu ti mo fi nfohun

Ni mo fi ngun’gi o

Translation:

The machete with its wide base

That was the Ifa released for the 165 snail

When they were advised to offer ebo for them to live a long time

They obeyed

The mud on the road makes the trail very slippery and dangerous for travel

That was the Ifa message for Ifa-Deere

Who was the friend of the 165 snails

He was advised to offer ebo

He refuse

Ifa-Deere, do not call me anymore

It's the same mouth I use to speak

Which I also use to eat

Ifa-Deere do not call me again

It's the same mouth I use to speak

The one I use to climb

Ifa says that the person responsible for the problems of a group will be exposed and embarrassed.

Alternatively , Ifa says that if the person for whom this Odu is revealed is the one; responsible for tricking a group through their bad advice, he or she needs to stop, unless he wants to be exposed and be humiliated.

VIII.

Ifa says that even if the person for whom this Odu is revealed has a tendency to be deceived through bad advice, he or she can not live alone. He or she needs other partners around him or her with whom to associate and take their helpful advice. All he or she should do is find the types of friends with whom he or she must associate before he or she begins to trust them. He or she needs to know on a regular basis about all your friends and loved ones to be able to make sure they have not changed or become unreliable.

Ifa says that her destiny does not allow him or her to live a solitary life. He or she needs to be in the middle of people. He or she also denies being sociable. As he or she has a lot to gain from other people, so do others have much to gain from him or her.

Ifa advises this person to offer ebo with 2 rats, 2 fish, 2 hens, 2 roosters, 2 guineas, 2 pigeons and money. He or she also needs to feed Egbe with all the fruits available at that time in his or her environment. On this, a stanza in Oturupon-Meji says:

Igbonwo nii ti kekere yo koko

Ojo p’abahun t’ewu t’aso

Ojo osan nii m’ode yo tereteretere

Dia fun Baba-A-gbo-l’enu-bi- Akika

Igbati o nse ohun gbogbo t’okan o yo’ri

Ebo ni won ni ko waa se

Translation:

The elbow has its knot from the time it was Boy and young

The rain falls on the Turtle along with its carapace

The rain that falls during the day makes the soil very slippery

Those were Ifa's statements to the-who-his-mouth-is-strong-as-akika-tree

When he did things without success

He was advised to offer ebo

Baba-A-gbo-l'enu-bi-Akika. The man whose mouth as strong as Akika's tree had decided not to socialize with anyone else. He had socialized before but had been betrayed. For this reason he had vowed never to have to see anyone again. He chose to live alone. He had no wife, no children, no friends. He moved away even from his blood relatives.

When he began to live in  isolation, is situation, instead of improving, was getting worse every day. He worked from morning till night and there was still a lot of work to do still not done. He could sweep his room and its surroundings; he washed the dishes, his clothes and his room; he could prepare his food and before he finished, he was already late to go to his farm. At the farm he would clean the grass, planting lots, watering the crops, fixing the heaps, and tending to the farm all alone. Before the day's work was over, he was was already a vegetable  to return home. At home, he needed to wash the cooking pots he had used in the morning and before it was finished, it was already dark! Many nights, he slept without food. Many days, he would not be able to do half of all the work he needed to do on the farm. His farm became the home of rodents who ate his crops. One year he came in and another came out and he could not reap half of the fields he had planted. His situation deteriorated. His health was deteriorating. Tired of this, he went for consultation of Ifa: Who was really responsible for his problems?

The Awo assured him that he was the architect of his problems. He was told that he had refused to socialize with others. He was advised to offer ebo as was previously prescribed. He was also ordered to socialize with others. He obeyed.

The next day, he gets up early in the morning and greets everyone around. People were surprised. When he began to sweep the floor, a neighbor told his daughter to take the broom and help him sweep the surroundings. When he wanted to cook, another neighbor told his wife to come and assist him. He did things faster than before. Soon he had a wife. They divided the work in the house and on the farm between two of them . When they had their children, the work became simpler nonetheless. Most of the household chores were left for the children to do, and they were allowed to work on the farm.

Before long, fortune smiled upon him. He was able to have a clear direction in his life. He saw the benefits of socializing with other people. He became rich, he had his own wife, he had been blessed with children and he had a good and comfortable house. On top of that, their jobs and tenements were drastically reduced. He realized then that those who had others around them to share their jobs and burdens did not need to have a hard mouth or strong hands to do and carry their loads alone.

Igbonwo nii ti kekere yo koko

Ojo p’abahun t’ewu t’aso

Ojo osan nii m’ode yo tereteretere

Dia fun Baba-A-gbo-l’enu-bi- Akika

Igbati o nse ohun gbogbo t’okan o yo’ri

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ero Ipo, Ero Ofa

A kii ma ma a re’ni wi’ran

Ka tun gbo l’enu o

Translation:

The elbow has its knot from the time it was Boy and young

The rain falls on the Turtle along with its carapace

The rain that falls during the day makes the soil very slippery

Those were Ifa's statements to the-who-his-mouth-is-strong-as-akika-tree

When he did things without success in some

He was advised to offer ebo

He obeyed

Travelers to the lands of Ipo and Ofa

We can not have those who share in our thoughts, works and concerns

And even have hard mouth and hands

Ifa says that for the person for whom this Odu is re-read will be blessed with people who will assist him or her and share their thoughts, works and concerns.

Commentaries

The odu lay emphasis on the essence of friendship, socializtion and division of labour as the core key to fulfill life. A single tree can not make a forest. No human being succed in Isolation.

IX.

Ifa says that either a man is going out with a woman with the intention of marrying or they have moved to the point of introduction or even marriage. Ifa says that the lady in question is very jovial and generally loved by all. Ifa advises against marrying this lady because as jovial as she is, she is not the type of woman whose mind can be easily known. She is going to use her great attitude to fool everyone and when she is ready to pack her bags in the relationship, no one would suspect her. When she eventually leaves, it will be a great disaster for the husband and his family. This lady will not make the future husband, any good.

Ifa advises this person to offer ebo with 2 guineas, 2 roosters, 2 hens and money. On this, Ifa says:

Ka se’gi ni’gbo

ka ruu ni’bu wo’lu

Dia fun Eji-Oturu

Baba n loo s’oko Erin

Ebo ni won ni ko waa se

Translation:

To cut wood in the forest

And take it aside to the city

This was the message of Ifa for Eji-Oturu

When he was going to marry Erin, laughter, as a wife

He was advised to offer ebo

Eji-Oturu was very hardworking. He was also an accomplished Babalawo. When it was time for the wedding, all the members of his family were looking for a suitable wife for him. Before long, they saw Erin, laughter. She was very beautiful, jovial, she was always smiling. Everyone was in love with her. When Eji-Oturu saw her, he was filled with love. When it was time to get married, they went to see Ifa, not to ask about the woman's attitude, but to know what they should do to make the wedding day successful.

During the consultation, however, the Awo warned him that nothing good would ever come out of that relationship. He warned them not to continue with the relationship. He even urged them to abandon all things since all he could see was pain and sorrow at the end of the day. Those who had gone to inquire for Ifa were convinced that the Awo was either mad or envious, and must have been looking for ways to spoil the happiness of Eji-Oturu. They simply ignored him and went ahead with the wedding preparations.

The wedding day was great. All influential people in society were present. They all blessed the couple.

The first three months were of happiness for the couple. All things worked smoothly. After the third month, the problems began for Eji-Oturu. Erin was not cooperating with him anymore. She did not obey him any more. Whenever he spoke to her, she simply ignored him. If he screamed at her, all her family were angry with him because he was not treating his great wife with the love and respect she deserved.

In the house of the relatives of Eji-Oturu, Erin was always the best. She smiled at them, joked and received them with respect and love. They were all in love with her. But in the home, however, there was nothing that Eji-Oturu could do that would satisfy her. If she asked anything, it would be something that Eji-Oturu could not acquire. If he told her that he could not get her, she just smiled. If he asked for money anywhere to buy those things and give them to her, she just smiled. At that point, it was not easy for Eji-Oturu to know whether his wife was happy or not. his wife never helped in the house. She did not have time to cook or wash clothes. If he complained, she just smiled. Nothing could change his mind to do it.

One day, Eji-Oturu got up and found that Erin had left the house. Tos her relatives jumped on him, accusing him of having frustrated the woman. No one was willing to listen. He cried and he wept. He lost his joy, his home and his credibility. By the time his relatives realized the true position of things, it was too late.

Ka se’gi ni’gbo

ka ruu ni’but wo’lu

Dia fun Eji-Oturu

Baba n loo s’oko Erin

Ebo ni won ni ko waa se

O ko’ti ogbohin s’ebo

Esu airu, esu aitu

E o rifa ijohun ni bi ti nse o

Translation:

To cut wood in the forest

And take it aside to the city

This was the message of Ifa for Eji-Oturu

When he was going to marry Erin, laughter, as a wife

He was advised to offer ebo

He Refuse to offer ebo

Refusing to offer ebo and not listening to advice

Look at the terrible consequences it brings to those who have refused.

ifa says that for the person for whom this Odu is revealed, he should not suffer pain inflicted by him if he hears the advice of Ifa.

Alternatively. Ifa advises the woman that she is about to marry to have a change of attitude so that she does not cause pain to her future husband and all her relatives and loved ones.

X. 

 Ifa says there is a woman where this Odu has been revealed who has been married and has left that home, but has done so because of one form of disagreement or another. This woman is planning to return to that home. Ifa says if this woman comes back that will not be a problem. On the other hand Ifa says that if this woman is not allowed to return home will not be a problem either. Ifa says that this woman has not learned anything and has not forgotten the reasons why she left the house. If she returns, she will continue to behave in exactly the same way she has been behaving before leaving the house. Her  attitude is not going to change an apice. If this is acceptable where this Odu is revealed, then all is well. If it is not so, then there is the need to over-consider this and a deep thought is necessary before allowing you to return to that home.

In the other hand, Ifa advises a woman who has married in a home and who has left home but who has had a change of attitude before venturing back into that home. This is because she has not learned the truthful reasons that sent her to pack first and leave marriage home. If this lesson is not learned, she will most likely encounter the same problem and she will not have support where she is going. This will cause her to leave that home a second time.

There is the need to offer ebo with a goat, cosmetics of various types, osun, cream, lotion and so on and money. There is also the need to feed the Deity of the Orisa Ibeji . this Ifa says:

Oturu po meji girigiri

Dia fun Eyele Owewe

Ti npada lo si’le oko owuro

Ebo ni won ni ko waa se o

Translation:

Oturu ties two babies firmly on his back

This was the message of Ifa for Eyele Owewe, the Beautiful Pegion

When she returned home to first husband

She was advised to offer ebo

Eyele Owewe, the Beautiful, Pregion was the prototype of beauty. She was the center of attraction wherever she went. She was also well aware of her beauty. Wherever she went she always wore her bag of cosmetics containing osun, coconut oil, Laali [Lawsonia inermis (Alhea)], and so on. His hair was always painted. Her impeccable and elegant hair with sandals in combination. When she was ready for the marriage market, there were many suitors competing for her hand in marriage. When she eventually chose a suitor as her husband, the wedding was well attended.

As soon as she got married the problems started. She made it clear to everyone that she had come to marry her husband alone, and that she was not interested in any member of her husband's family. In fact, she saw them as people who would interfere in the affairs of her marriage. She treated poorly her husband's relatives and she had no respect for any of them.

One day, there was a slight misunderstanding between Eyele Owewe and her husband. The families came to fix it. Eyele Owewe was very angry with them.

She spit in the face of her mother-in-law. She tear the dress of her father-in-law. She slapped her older brother. It was a great fight. She accused everyone of fomenting trouble for herself and her husband. She said her husband's relatives were poking their noses where they were not concerned. At that point, she shouted at everyone present and left the house. She promised herself never to Live in that house again.

When her parents heard of what had happened they were very embarrassed and furious with Eyele Owewe. They sent out many emissaries to apologize to the relatives of Eyele Owewe's husband. It took two years for normality to return. Eventually, one day was chosen for formal reconciliation.

On the day chosen, all relatives of Eyele Owewe's husband were seated waiting for Eyele's arrival. They all agreed that Eyele must have learned her lesson and that she would flip a new page in her life from this moment on.

When Eyele arrive, she came with her friend. She did not wait for her own relatives to accompany her to her husband's house. When she entered the house.  they noticed that she was all believed. She was smelling of perfume and she painted her legs and face with osun, red wood. She saw the relatives of her husband and simply ignored them. She proceeded to go inside the room of her husband and throw the door with all its power. Her husband's relatives looked at each other and shook their heads. One of them began to sing like this:

Se ka le mo pe Eyele n s’oge

Se ka le mo wipe Eyele n s’oge

Eyele k’osun o wo’le t’oko

Se ka le mo pe Eyele n s’oge

Translation:

It is for us to realize that Eyele is fashionable

It is for us to establish that Eyele is very aware of fashion

Eyele rubbed the body with osun, red wood and went straight

To her husband's room

Just so we know Eyele is hot.

They all concluded that Eyele had not learned or forgotten anything.

Oturu po meji girigiri

Dia fun Eyele Owewe

Ti npada lo si’le oko owuro

Ebo ni won ni ko waa se o

O ko’ti ogbonhin s’ebo

Se ka le mo pe Eyele n s’oge

Eyele k’osun o wo’le t’oko

Se ka le mo pe Eyele n s’oge

Translation:

Oturu ties two babies firmly on his back

This was the message of Ifa for Eyele Owewe, the Beautiful Dove

When I returned home to first husband

She was advised to offer ebo

She refuses to offer ebo

She refused listening to the advice

Eyele rubbed the body with osun, red wood and went straight

To her husband's room

Just so we know Eyele is hot

XI.

Ifa says that the person for whom this Odu is revealed should not think that he or she is wiser than everyone else. Ifa says that even though he or she is wise, he or she must recognize the fact that other people are also wise and some of them are probably more knowledgeable or wise and wise than he or she.

Ifa says that this person has done something or is presently doing something and congratulating himself for the wisdom that he or she has applied.

Ifa says that even with what he or she has done or is doing, he or she still needs the wise advice of other people so that he or she can succeed. Ifa recommends the ebo of humility for the person for whom this Odu is revealed. In this stanza, no material for ebo is required. He or she needs to consult others and seek wise counseling before concluding what he or she has done or is doing. On this, Ifa says:

Ologbon won o ta koko omi s'eti aso

Omoran kan o mo'ye eepe ile

ALarinnaka ko de'bi ona gbe pekun

Dia fun Alabahun Ajapa

Nijo ti n k'ogbon r'ori ope ree ko si

Translation:

The sage can not tie water into a knot with a garment,

The expert can not know the number of grains of soil sand

The traveler can not get where the roads end

Those were the declarations of Ifa for Alabahun Ijapa

When he met all the wisdom on earth and was going to hide it in the neck  of a palm tree

Alabahun Ajapa, the Turtle, was a very wise person. At that stage, he believed that he was the wisest person that Olodumare had ever created. One day, Alabahun Ajapa thought he could become the richest person on earth if he gathered all wisdom on earth and bottled it in a gourd . He planned that after this was done, he would hide the bottled pumpkin (full of wisdom) on top of a palm tree. He ruminated that no one could be able to do anything wise without consulting him. He planned to charge heavily for any wisdom he would give anyone. He intended that the people who came to seek him from near and far begging and imploring him, with a hat in hand and money in his pockets so that he would give them some of the hidden wisdom. He was convinced that in six months, that he would not only be the richest man Olodumare had ever created, but the most influential man on earth.

After completing this plan, he decided to go by consulting with Ifa. When Ifa was released, Oturupon-Meji was revealed. The Awo then informed Alabahun Ajapa that he had a plan in mind: the plan would only work if he sought the advice and wisdom of others.

Consequently upon this revelation, Alabahun Ajapa was furious, in rage. He thought he did not need anyone's advice since he was the wiseat person earth. He then left the house of the Babalawos and promised himself that this babalawo should be punished when he became rich. He concluded that he would never extend his wisdom to babalawo since he saw himself the guardian of the wisdom of the world.

He decided to go and hide the bottled pumpkin (full of wisdom) on the top of a palm tree and then announce to the world that they would consult him if they needed any advice or wisdom. Anyone who failed to approach him was considered the stupidest man on earth. Arriving at the palm tree, he tied a rope around the bottled pumpkin and hung it on his neck with the pumpkin in front of his belly. He then tried to climb the palm tree to the top, but unfortunately for him, he was always falling down every time he tried to climb the tree. The treatment several times deam until the afternoon but everything was in vain.

Incidentally, Igbin, the snail  was passing by and she saw Alabahun Ajapa trying to climb the tree and falling several times. Immediately she saw this, she realized that the position of the pumpkin in front of Ijapa was responsible for her failure to climb the tree. She ached Ajapa and decided to assist him by offering him advice on what to do to climb the tree successfully. She approached him and said, 'My friend, if you want to climb the palm easily, change the position of the bottled pumpkin. Put it on the back and then climb the tree.

Ijapa tried what Igbin had said, and discovered that, to his mortification, he climbed the palm tree without difficulty. When he was at the top of the palm tree, Esu Odara told him, 'Ijapa, can not you see that Igbin the snail is wiser than you? With all the wisdom you have forced into this pumpkin, you were not even able to climb the tree. It only take the superior wisdom of Igbin to tell you how to climb the tree with the pumpkin without any difficulty. With all your wisdom, you are always going to bow and follow the superior wisdom of Igbin, the snail.

When Ijapa heard this, he realized for his disillusion that with all the wisdom he had stolen in the pumpkin, he had failed lamentably. From anger, disillusionment and frustration, the stray, with all its power, the pumpkin bottled in the earth and broke into pieces.

Ologbon won o ta koko omi s'eti aso

Omoran kan o mo'ye eepe ile

Alarinnaka ko de'bi ona gbe pekun

Dia fun Alabahun Ajapa

Nijo ti n k'ogbon r'ori ope ree ko si

Ebo ni won nor ko waa se

Nje ogbon ti Ahun gbon

Einin ni fi nto Igbin

Ogbon o tan l'aye

Ogbon ku l'eyin

Translation:

The sage can not tie water into a knot with a garment,

The expert can not know the number of grains of soil sand

The traveler can not get where the roads end

Those were the declarations of Ifa for Alabahun Ijapa

When he met all the wisdom on earth and was going to hide it in the crown of a palm tree

He was advised to offer ebo

He refuses to  obey

With all the wisdom of Ahun, the turtle

He will always kneel and follow the superior Igbin, the slug

Wisdom has not been exhausted on earth.

Wisdom abounds wherever

Ifa says that those who are wise should not think that others are not as wise as they are or that they are fools. No one is the only repository of wisdom.

XII

Ifa says that young people should not think that they are wiser than their elders where this Odu is revealed. There is a need for young people to follow the advice of the elders to avoid a situation in which they might get lost. Ifa says there are some young people where this Odu is revealed who consider the wise advice of the elderly as obsolete or irrelevant in the modern scheme of things. Ifa says that these young people need to change that perception if they do not want to regret for the rest of their lives.

Ifa advises the young people in question to offer ebo with two mature goat  and to rely on the experience and advice of the elders. They will use a goat to feed the Elders of the Night and use the other to feed Ifa. On this, Ifa says:

Asinwin nii pe'fa koro

Koyeeko nii w'ewu seesee ja'n

Dia fun Oso Orokun

Dia fun  Oso Orode

Ebo ni won nor ko waa se

Translation:

Only a fool gives Ifa messages without prior deliberation

Koyeeko nii w'ewu seesee la'na (nickname)

That was the Awo who threw Ifa for  Oso-Orokun

And  also release Ifa for Oso-Orode

They were advised to offer ebo

Oso-Oroku was a wise young man while Oso-Orode was the senior elder. Oso-Orokun was someone who believed he was so wise that he did not need anyone's advice before doing something.

When he wanted to embark on something, Oso-Orode, the experienced elders, always advised him on the best strategy or approach but according to him, all those advice given to him by Oso-Orode were obsolete or irrelevant especially in the system modern way of looking at things.

For example, in times past, people usually cooked a soup and other things in the fire with three stones (tripods) for perfect balance. Oso-Orokun decided that with his wisdom, the cook a soup in the fire made with two stones. He was advised against this action by Oso-Orode, but he refuse listened to the advice. He made his soup and put his soup on top. Unfortunately for him, the soup was turned over and over the fire. Therefore he could not eat any food that night.

He then decided to go collect sunken water in the well of the family enclosure so that at least take some water before going to bed. Earlier at this time, he had been warned to step soft especially at night. As he was walking furiously toward the well, he tripped over a stone and before he could regain his balance, he fell into the well. Suddenly he made a loud noise that drew neighbors to the scene. Arriving there, they met with Oso-Orokun at the well shouting for help. They immediately sought a rope and rescued Oso-Orokun.

After he was rescued and cared for, he decided to take a walk in the vicinity of his neighborhood. While doing this against all wise counseling, he met Iya-Afin on the way. Iya-Afin was usually the eligible spinster in the palace who had remained single as a result of her arrogance. Everyone in the city had been warned not to be rude, to confront or show any disrespect for Iya-Afin. Anyone who failed to hear this warning would be treated mercilessly. Oso-Orokun was also aware of this warning but he was fully convinced that he could manipulate his exit from the problem if there were any between him and Iya-Afin. For this reason, he had little regard for her. On that day, Oso-Orokon tripped with Iya-Afin; but instead of apologizing, he became arrogant and saw no reason why he should apologize to her. Iya-Afin immediately ordered the palace guards to deal with him. He was subsequently thoroughly beaten. When he was eventually released, he was stumbling around as if disoriented and got into the ponies.When he was about to ride in one of the ponies, he was warned never to ride a pony, but he refused to listen to the warning on one of the ponies and unfortunately for him, the pony shot it and fell and gave it a heavy knock on the floor. He suffered injuries and was immediately taken to a health center.

While on the way to the health center, Oso-Orode kept wondering why on earth Oso-Oroku refused listening to the advice of the elders and that he believed that advice was obsolete, irrelevant and unnecessary in modern times. So that he thought himself the wisest, oso-Oroku was then full of remorse for not having heard the advice of  Elder.

Asinwin nii pe’fa koro

Koyeeko nii w’ewu seesee ja’na

Dia fun Oso Orokun

Dia fun Oso Orode

Oso-Orokun oo rora o ma d’obe si’na

O ni mo ri, mo ri ogbo

Oso Orokun rora ma jin si kanga

O ni mo ri, mo ri ogbo

Oso Oroku rora ma ku Iya-Afin

O ni mo ri, mo ri ogbo

Oso orokun rora o ma wo’le to Ibaaka

O ni mo ri, mo ri ogbo

Mo ri, mo ri ogbo

Oso Orokun da’be si’na

Mo ri, mo ri ogbo

Oso Orokun jin sin kanga

Mo ri, mo ri ogbo

Oso Orokun kolu Iya-Afin

Mo ri, mo ri ogbo

Oso Orokun wo’le  to Ibaaka

Eyin ewe iwoyi

A se nkoo yin l’oran

Ti e se ngbon ju’ni lo?!

Translation:

Only a fool gives Ifa messages without prior consideration

Koyeeko nii w'ewu seesee ja'na

Those were the Awos who threw Ifa to Oso-Orokun

And they also launched for Oso-Orode

They were both advised to offer ebo

Bear-Orokon, be careful not to spread the soup in the fire

He replied that he had already seen what they were saying

Oso-Orokun, be careful that you do not fall into the pit

He replied that he already knew what they were saying

Oso-Orokun, be careful not to confront Iya-Afin

He replied that he already knew what they were saying

Oso-Orokun, be careful not to ride ponies

He replied that he already knew what they were saying

Bear-Orokun then spilled the soup on the fire

Even though he already knew what they had said

Oso-Orokun inadvertently fell into the pit

Even though he already knew what they had said

Oso-Orokun, also confronting Iya-Afin

Even though he already knew what they had said

Oso-Orokun walked in and climbed over the pony

Even though he already knew what they had said

Oh yeah! Young people today

How is it that you are taught a lesson

But they claim that they know more than the elders.

Commentaries

There is an adage that, If a  youngster have clothes like Elde,he can't have rag like elder. so  there is always, a need to seek counsel of elder on some issues. and we must not look down on them. but respect their experiences.

XIII.

 Ifa says that the person for whom this Odu is revealed will give birth to a baby who will be very big in life. This baby, a boy, will fight for his parents and punish all those who have maltreat or deceiving  his parents. He will also save his parents from persecution. Ifa says that the boy in question is the son of Ifa, there is a need to initiate the boy as soon as possible.

Ifa advises the person for whom this Odu is revealed to offer ebo with 4 rats, 4 fish, 2 hens and money. There is also the need to feed Ifa with 2 rats, 2 fish and 1 hen. On this, Ifa says:

Ibaba Awo Egungun

Ikoko Awo Oro

Gbanga l'Ogedengbe nsawo Ile Orunmila

Dia fun Eji-Oturu

Ti nt'orun bo wa'le Aye

Ebo ni won nor ko waa se

Translation:

The secret is the path of Egungun

Carefully kept in the dark is the practice of Oro

The attitude is the path of Orunmila

Those were the messages from Ifa to Eji-Oturu

When He came from heaven to earth

He was advised to offer ebo

Eji-Oturu, (Oturupon Meji) had made all his preparations in the heaven  to come to the world. It was by consultation of Ifa .. the Awo told him that he was going to succeed where he was going. He was advised that in order for him to make his appearance on the most dramatic land, it would be better if he were to be born as a baby with all its faculties fully developed and functioning. He agreed.

A very poor woman was chosen to be the mother of Eji-Oturu. The woman came out pregnant. She was pregnant for nine months. She gave birth to her bundle of joy in the tenth lunar month. The baby was a boy. When this woman gave birth to her baby, there was nothing in the house for her to use; there was no money to buy soap, sponge, food or anything else for her and her baby to use.

As soon as she gave birth to her baby, the baby began to speak; 'Mother said the baby' I know that you have nothing to use in the house now. Do not worry. Everything will be fine'. The mother could not believe what she was hearing. She moved closer to the baby to be absolutely sure that the baby was really talking. The baby said to her again, 'Mother, do not be surprised or afraid. I am Eji-Oturu. I have come to help you and my father. Please go outside in the woods closer. You must find two okete, big rats there. Take them and put them in a cage. Go and sell at the Ejigbomekun market. She then proceeded to buy soap, sponge and some other things she needed urgently. The mother was totally surprise . To whom she would tell her that her baby from a day of birth was talking. Much less that she went to the forest instructed by her son. That she saw the two rats, caught them and put them in a cage. That she went to the market to sell the rats.

As soon as she arrived at the Ejigbomekun market she was arrested for bringing the live okete rats into the market in broad daylight even with the tails on their bodies(In Yoruba Land it  is a taboo to see a large live rat in full light of The Parakoyis were the administrators of the market. "The Parakoyis were the administrators of the market.

The Parakoyis in the Ejigbomekun market was Oro and Egungun. Every time she tried to explain herself and her condition, she was obfuscated until she fell. In the end, the Parakoyis confiscated the two large live rats and ordered that she be given a full beating. She was promptly beaten until she fainted.

When she regained consciousness  explained that she was not given the opportunity to explain herself. Eji-Oturu instructed her to go down with the sponge she had in the house which she had been using for a long time. She went to beg for soap and she used it to bathe for  Eji-Oturu.

After this, Eji-Oturu ordered Alantakun, the spider , to give him a rope from his mother's house to the Ejigbomekun market. He clung to the rope and the spider  carried it flying to the market. He went straight to the Parakoyis, claiming to know why his mother was punished without being given the opportunity to narrate his own side of the story.

The Parakoyis could not understand the impertinence of an unborn baby who was deliberately asking them questions. Being Egungun and Oro, coupled with the fact that this one-day-old baby was actually talking, they had the feeling that they were dealing with an extra-extraordinary baby. They replied that they had nothing to ask his  mother since her mother deliberately planned to invite the disaster on earth by bringing two large live rats into the market. 'Was the beating given merely a slight way of telling her that she should never do it again?'

'Did you know under what conditions she did that?', Eji-Oturu demanded. "We do not know or care to know," the Parakuyi replied. 'Are you saying that there are no circumstances under which a person can do something that society has seen strongly but the person who did it could be judged with compassion?' Eji-Oturu asked. 'There are no such circumstances, as far as we are concerned.' The Parakuyis responded.

When Eji-Oturu heard this, he ordered three barrels of alcohol. He gave one to Egungun, one to Oro  and the third to himself. He asked them to start drinking so that they would know who would get drunk first and get tired. The three of them started drinking. Before Egungun and Oro could have a drink, Eji-Oturu had finished two drinks. Egungun and Oro thought that it would be a shame if a baby finished his own bottle of alcohol before them. They therefore began to rush their drinks.

Unknown to Egungun and Oro, as soon as they began to drink, Eji-Oturu had summoned to the 401 Irunmoles who usually moved from heaven to earth and the 200 Irunmoles of the right, with the 200 Irunmoles of the left to come and join him to drink alcohol. In real sense, Egungun and  Oro were competing with 801 Irunmoles in drinking and not with Eji-Oturu. Before long, the two Egungun and Oro got drunk, they vomited everywhere in the market. In their unstable footsteps, they broke many things and they fell into the Orisa of the market of which they were custodians. They woke up the next day.

When they woke up, Eji-Oturu said that they had defecated in the market and Orisa from the market. They would therefore be punished for that. They replied that it was due to the effect of the alcohol they consumed. Eji-Oturu said that no one was interested in anything they took since they did not give his  own mother the opportunity to explain her  own conditions as well. He put a curse on Egungun, saying that from that day on, he would no longer be a market manager, but instead he would be doing his things in secret and not in a place like the market. He also cursed Oro  that no one would be seeing her in broad daylight again but at the death of the night and she would never again be part of the market management.

As soon as Eji-Oturu said this, his curse was accepted and confirmed by all 801 Irunmoles.

Ifa says that care should be taken before the person for whom this Odu is revealed passes any judgment. He or she must consider the circumstances under which an event took place before he or she passes judgment. This is necessary so that he or she can avoid a situation in which he or she can invoke the wrath of  Irunmoles on the head of him or her.

Ibaba Awo Egungun

Ikoko Awo Oro

Gbanga l'Ogedengbe nsawo Ile Orunmila

Dia fun Eji-Oturu

Ti nt'orun bo wa'le Aye

Ebo ni won nor ko waa se

O  gb'ebo, O ru'bo

Ko pe, ko jinna

E waa ba ni l'aruuse ogun

Translation:

The secret is the path of Egungun

Carefully kept in the dark is the practice of Oro

The attitude is the path of Orunmila

Those were the messages from Ifa to Eji-Oturu

When He came from heaven to earth

He was advised to offer ebo

He obeyed before long and not very far

Let's join where we are blessed with victory.

Ifa says that the person for whom this Odu is revealed will be victorious. He or she will fight for him or her and all those who have hitherto deceived or created problems for him or her will be arrested and punished.

XIV.

 Ifa says there are some people who are trying to scare the person for whom this Odu is revealed. They are also telling him or her that he or she should not go out in certain periods because some people will meet him or her on the way and could cause him or her bodily harm or dispossession of his belongings. Ifa says no one can do him or her any evil. He or she has the complete Ifa protection.

He or she needs to speak loudly and let everyone know that Ifa is his  pillar of support. He or she needs to let the world know that he or she absolutely relies on Ifa. By doing this, Ifa says no one will be able to cause him or her any harm whatsoever.

Ifa advises this person to offer ebo with three mature goats and money. There is also the need to feed Ifa with a mature goat. About this Ifa says:

Ewe igba nii se on'iyo l'ofo

Ewe emi nii se oloore tade

Dia  fun Orunmila

Won ni ki Baba or ma rin'de oru mo

Ebo ni won nor ko waa se

Translation:

The effervescent nature of Igba leaves makes it impossible to be used to wrap salt

The nature of the emi leaf confuses those who want to usee the leaves to wrap the salt

These were the messages from Ifa to Orunmila

When he was being scared so he would never go out at night again

He was advised to offer ebo

In Ado-Ekiti, Orunmila was very successful. He had established a flourishing practice of Ifa. Apart from that he was in high demand wherever he wanted, and because of the love he had for the people in this city, he had never contemplated moving to other lands to stay. He usually visited other places but he returned to Ado-Ekiti. He was financially successful. Each time he traveled to other lands, he usually returned to Ado-Ekiti very late at night. Before long, some people were not happy with this success. They began to incubate diabolical plans to strip him  of the wealth it had cost him to win.

While these plans were in progress, Orunmila began to receive information that he must be very careful because people were planning evil against him. After this, people began to warn him to never move at night because thieves were planning to inflict corporal damage and strip him of his belongings.

When this information became unceasing, Orunmila became very apprehensive. He tried to investigate who was behind everything. He knew that the names of those thieves were using were Oka, Cobra, Hedge, The Black Serpent; Ere, The Boa Contrictor; Paramole, The Serpent Cascabel; and so on. When Orunmila could not unravel all this, He went for consultation of Ifa: Would he be able to overcome all these problems?

During the consultation, Oturupon Meji was revealed. Ifa assure Orunmila that the insurance would win. He was advised never to harbor any fear since all the wicked rested on the fear of their victims as a weapon against them. He was advised to be intrepid and to speak in a manly way. Orunmila was warned that he would never forget that Ifa is Leopard and Ikin, the Holy Palm Seeds are Hyenas. Leopards and Hyenas are not afraid of Cobras and Pythons.

After this, Orunmila was advised to offer ebo as stipulated above. He obeyed. After this, he was full of determination to never yield to evil people. He speaks bravely and with complete conviction that all the wicked are doom  to failure. This newly found courage created fear in the minds of those who were plotting evil against Orunmila and most of them fled. Those who chose to confront him lived to regret their stupidity for the rest of their lives.

Ewe igba nii se on'iyo l'ofo

Ewe emi nii se oloore tade

Dia  fun Orunmila

Won ni ki Baba or ma rin'de oru mo

Ifa naa ni n'tori i kinni

Won ni nitori Omo Ole l'oru ni o

Won ni Oka

Omo Ole l'oru ni o

Agbadu, Omo Ole l'oru ni o

Ere, Omo Ole l'oru ni o

Paramole, Omo Ole l'eru ni o

Won ni ki Baba sakaale, ebo ni sise

O gbeb'ebo, O ru'bo

Orunmila did not even know how to do it.

Ayamo'pe bi ise to'un ba ni o

O ni fa ni Omiran

Ikin and Ikooko

Enikan o le pe ki Olori Omo Ole o ma rin

Translation:

The effervescent nature of Igba leaves makes it impossible to be used to wrap salt

The nature of the emi leaf confuses those who want to use the leaves to wrap the salt

These were the messages from Ifa to Orunmila

When he was being scared so he would never go out at night again

Ifa asked "why?" They replied that it was because of the thieves of the night

They said that Oka, the Cobra

He is one of the thieves of the night

And the Agbadu, the Black Serpent

He is one of the thieves of the night

And Ere, the Boa constrictor

He is one of the thieves of the night

And even Paramole, the Rattlesnake

He is one of the thieves of the night

Orunmila was advised to offer ebo

He obeyed

Orunmila declared that his left

Ifa is Omiran the Leopard

Ikin, the Holy Seed o, is Ikooko, the Hyena

No one dares to stop the head of thieves from going outside when they wish.

Ifa says that no one can stop the person for whom this Odu is revealed to go where he or she wishes. If people try to stop him or her, they will fail miserably.

XV.

Ifa says that there is an urgent need for two people to offer ebo against the death of one of their sons each. Each of them needs to offer ebo with a mature goat and money. They also need to add six bottles of palm oil and 50 kola nuts. For each one of them. On this, Ifa says:

Ijan bi Ijan

Ijan wiliki

Dia fun  Ijala

Tii somo Ode

Ebo aiku ni won ni ko se

Translation:

Ijan bi Ijan)

Ijan wiliki) names of Babalawos

They threw Ifa for Ijala

The son  of Ode, the Hunter

He was advised to offer ebo against premature death

Ijala went to see Ifa to determine his chances of success in life. He was told that he would triumph in life but he needed to urgently offer ebo  against premature death. Ijala saw no reason why he should offer that ebo. He refused it and also failed to tell his father, Ode.

Ijan bi Ijan

Ijan wiliki

Dia fun  Ijala

Tii somo Orunmila

Ebo aiku ni won ni ko se

Translation:

Ijan bi Ijan)

Ijan wiliki) names of Babalawos

They threw Ifa for  Ijala

The son  of Orunmila

He was advised to offer ebo against premature death

Iyere was also by consultation of Ifa. He met a young girl and it was love at first sight. He wanted to know if his relationship would be successful before he informed his parents so that formal steps were taken toward marriage. That was the reason why he went for consulting with Ifa.

The Awo assure him  that the relationship would be very successful and seriously blessed with children. He was told that however he needed to offer ebo against premature death. He was very angry with the Babalawo who told this. He refuse to offer ebo. He saw himself very young and healthy. He also failed to tell his father Orunmila.

A few days after this, Ijala went to the woods to hunt. His arrow struck a buffalo. The buffalo fell. Unknown to Ijala, the buffalo was not completely dead by the time he approached the animal. The buffalo jumped and  knocked him to death. In the last minutes of his life, he agreed to the Babalawo counsel. He died full of remorse.

The next day, Iyere went to the edge of the river to look for some herbs. As he approached the river a hungry crocodile attacked him, and broke his neck. The crocodile was consuming his body when people came to collect water in the river. They frightened the crocodile and carried the parts of the body that were left back to the village.

When Ode saw the body of his son Ijala, he cried and he wept. He was warned not to cry but instead of  crying ,Ode sing a funereal song in mourning for the loss of his son. From that day on, the funeral song of Ode and all the other hunters was called Ijala. So instead of crying when someone dear to them dies, hunters use Ijala to mourn the death of such a member.

In the case of Orunmila, when he saw the remains that remained of his son, he burst into tears. He was also warned never to cry when someone dies. Instead, he must use the funeral songs of Ifa to mourn the death of one of his loved ones. From that day forward, all the Awos use Iyere to mourn the death of anyone dear to them.

Ijan bi Ijan

Ijan wiliki

Dia fun Ijala

Tii somo Ode

A bu fun Iyere

Tii somo Orunmila

Ebo aiku ni won won ni ki waa se

Won koti ogbonyin sebo

Ijala Ode wa ku

Ode n sun Ijala

Iyere loku

L'Awo n sun'yere

Iyere ekun Olufe L'Awo nsun o

Translation:

Ijan bi Ijan)

Ijan wiliki) names of Babalawos

They threw Ifa for  Ijala

The son  of Ode ,the Hunter

He was advised to offer ebo against premature death

They refused to listen to the advice

Ijala, the son  of Ode died

Ode usually sings funeral songs to mourn Ijala

 Iyere, the son  of Orunmila died

All present Awos used to sing funeral songs to lament the death of Iyere

Iyere, the lamentation of Olufe was what all the Awos were enchanting

Ifa says that if a baby dies where this Odu is revealed, the parents are not supposed to cry. Instead, they should use Ijala or Iyere or both to mourn the death of their loved one '

It's a taboo for Babalawo to cry when someone dies. Instead of crying, what is expected of the Awo is enchantment.

XVI.

Ifa says that the person for whom this Odu is revealed must give those who are older or higher rank the due respect he or she deserves. This however, he or she should never bow head to anyone.

Ifa also warns that the person must be away from where he or she was born and should keep social distance from their blood relatives.

Ifa says that he or she should not rely on any kind of legacy. He or she should never fight for it, he or she should never argue about it or be in contention about any legacy left behind by their parents. If he or she is given voluntarily, he or she may accept it, but he or she should not go to fight or claim their own portion of the legacy. This is to prevent he or she being killed  about such legacy.

Ifa advises this person to offer ebo with a mature goat and money. About this Ifa says:

Oku ku, ara orun o sunkun

Okunrun gidigba ni nba iran tantan r'oru

Dia fun Iji

Tii somo olohun gbogbo igba iwanse

Ebo aiku ni won ni ko waa se

Translation:

When someone dies, the inhabitants of heaven do not see reason to cry

The sick man was going to heaven full of lamentations

Those were the messages from Ifa to Iji the Tempest

The son of the owner of all things of ancient times

He was advised to offer ebo against premature death.

Iji, the Tempest, was a son of aye. His parents were the owners of all things on earth, without exception. Iji had many brothers and sisters. All of them do not like Iji because of his  great potential. They all wanted him dead even when their parents were still alive. They could not do anything because they knew their parents would never accept it.

When their parents died however, they began planning how to kill him. Iji was also not making things easy for him. He kept bothering his brothers and sisters to decide the belongings of his parents and to give his  own part to him. All his brothers and sisters did not want to give any part of the legacy. That was the biggest reason they were planning his death. Convinced that his brothers planned to cheat him, he went to see Ifa.

The awo told Iji to never bow to anyone for any reason. He was advised to move away from all his brothers because they were planning evil against him. The Awo told him never to lean on any legacy and should not fight about it. He was advised to offer ebo as stipulated above.

When Iji heard what the Awo said, he was totally convinced that his brothers were the ones who were using the Awo against him. He could not understand the reason why an Awo could advise someone against pursuing what just belonged to him. He wondered why the awo would tell him to flee from his legacy and allow those who did not love him to enjoy it. He resolved within himself that he would fight for his own part of the legacy until the end. The reason he was not asking for more than he was his, then why he had to flee ?.

He decided that he would be giving his brothers problems every day until they shared his legacy. That was exactly what he was doing. He reported his brothers to everyone who heard him. Before long, the matter of the legacy became a greater shame for his brothers. They then decided to look for an ingenious way of acquiring Iji without anyone suspecting in any way of the dramatic work.

During one of their deliberations of conspiracies, they discovered that Iji should never bow his head or touch the earth with his head. If he did, they realized that he would die. Thus it was that they resolved that part of his legacy would be placed on earth for him to collect. They were convinced if he was trying to lift it from the earth, he would meet death. All the conspirators were very happy that they discovered this form.

To make sure he died, they designated a place where Iji would pick up his own part, and they watered the place with martal poison. As soon as they did this, they invited Iji to come and pick up his own part. They also invited several witnesses. When he got there, they told them that his   had been separated for him. They showed them where it was. As soon as he saw all the belongings of his brothers which his brothers gave him , he recalled the Babalawo's warning that he should not bow his head for anyone or anything under any circumstances. Like collecting his belongings if he did not bow his head. Something told him that the Awo's warning was part of the design to trick him into his legacy share. He approached it . He bent down to pick one up. In the presence of all the witnesses he collapsed and died. Like all those who fail to hear the warning, he briefly remembers it before he died, he had been warned.

When he died, all the people were wondering what happened, so it was when they were told that Iji had been warned before the day he touched the earth with his head would be the day he died. When they heard this, no one took pity on him. They saw someone who had chosen to travel the path of death; a premature death for that  case.

Oku ku, ara orun o sunkun

Okunrun gidigba ni nba iran tantan r'orun

Dia fun Iji

Tii somo olohun gbogbo igba iwanse

Ebo aiku ni won ni ko waa se

The ko'ti ogboying s'ebo

Ero Ipo, Ero Ofa

Eyin o mo wipe Ojo Iji f'ori ba'le

Ojo naa nii ku ni?

Translation:

When someone dies, the inhabitants of heaven do not see reason to cry

The sick man was going to heaven full of lamentations

Those were the messages from Ifa to Iji the Tempest

The son of the owner of all things of ancient times

He was advised to offer ebo against premature death.

He refuse  to obey

Travelers from the city of Ipo and Ofa

Did not you know that on the day that Iji touched the earth with his head

Would that be the day he died?

Ifa says that the person for whom this Odu is revealed will not be allowed to die prematurely. However, he or she needs to listen to Ifa's warning.

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

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