This write up was complie by omo Awo Rodriguez Ifatomi a current ifa apprentice under the tutelage of babalawo Obanifa.
I I
I I
I I
I I
ODU IFA EJIOGBE:
Eji Ogbe 1Lo wa nlẹ yii o. Eji Ogbe lo wa nlẹ yii. Ifa n sọ fun eleyi wipe ki eleyi rubọ nbẹ ko ma ba sanwọ ire ti n wa. Eleyi... o n wa ire. Ko koooo ko rubọ nbẹ.Gbogbo ire ti n wa, Ifa ni ọwọ rẹ, o to, ti o ba ti le rubọ. So ti o ba ti rubọ, o maa... Ko le ri o. O maa“lose” ẹ. But if he makes [a] sacrifice, he will gain it. Ifa ni ko rubọ nbẹ. Ko ma ba sanwọ ire ti n wa o, lodu Eji Ogbe o.
Nibi Ifa naa gba ti sọ bẹẹ ni o. Ifa na sọ pe:Ọtọtọtọ, ọrọrọrọ, ọtọtọ laa jẹpa. Ọtọtọ nla jẹ imumi. Ohun tori tori, ohun tore tore nlaa fọba makin nile Iranje, ko ba le fi ohun to ri to re ta ni lọrẹ a dia fun Ogotẹẹrẹ ẹyi ti n gbogun lọ Ẹhinwọran. Ogotẹẹrẹ lorukọ a n poko. Ẹhinwọran lorukọ a n pobo. Eewọ oriṣa oko ii jagun ilobo ko sanwọ-o.Ifa wipe eleyi ko rubọ nbẹ, ko ni sanwọ ire ti n wa nbẹ. Gbogbo ohun ti n wa yio to lọwọ, to ba tirubọ nibẹ. Ko ba ṣẹtutu fun awọn aiye pẹlu irọrun. Lọwọ rẹ o fi tẹ nkan ti n wa loju Eji Ogbe ni.Eji Ogbe 2Loju Eji Ogbe naa ẹwẹ, ti Ifa ba gbe e, Ifa pe eleyi ni obìnrin pupa nile, o niyawo pupa nile, ko rubọ nitori ẹ, kiku o ma... kiku o ma baa paa mọ lọwọ kia kia, kẹmi rẹ o le ba gun. Ifa ni eleyi ni obinrin pupa nile, ko rubọ nitori ẹ, kiku o maa paa mọ lọwọ. Loju Eji Ogbe naa tifa ba gbe e. Nibi ti Ifa naa ti sọ bẹẹ re o, to pe obinrin pupa kan nu ninu ile yii, ko rubọ nbẹ kiku o maa paa mọ lọwọ. Ifa naa sọ pe:Sinimọ-Sinimọ, a dia fun obinrin pupa rororo eyi ti ṣe iyawo Ọrunmila nijọti lọ re na iyaku lọja Ejigbomẹkun.A ni Sinimọ re, o n lọ ọja Ejigbomẹkun. Ngbo dọja Ejigbomẹkun, o ba iya kan pade nbẹ, ṣugbọn iyaku ni ẹni to ba pade, but ko wa mọ. Nigba ija de saarin wọn to ba AH! To na gidi! Awọn eniyan ba pe, ah iya iku lọ na. Heh?! Iru iyawo ni! Kíni jẹ iyaku, ko mọ itumọ iku. O na iya de bi wipe, ẹmi ẹ si fẹ bọ. Niyawo Ọrunmila, nigba o wa dele, lo wa dele ni sọ fun ọkọ rẹ, Ah! O ni, Baba! O ni oun baya kan pade ni ọja Ejigbomẹkun loni. O ni lo ba fẹ roun fin, o lo naaaa yiyi! O ni, iru iya wo, Ọrunmila ní iru iya woa ni? O na to ah, o ni iyaaku na n pe e. Ah! Ọrunmila ni, gbaga! Iyaku lo na! Ah! Iru kini iwọ obinrin yii wa ṣe yiooooo, abi o mọ n to n wi ni? Ah o lo n na pọ ni ṣẹ. O lo n mọ n to n wi. Iyaku na si, o ni iyaku ni.Ọrunmila ba sare gbefa kalẹ, lo dafa. Ifa ba sọ fun Ọrunmila pe, Ko tete rubọ o! Kiku ma paa mọ lọwọ o. Ko si tete kun obinrin, gbogbo obinrin to pupa nile ẹ. Ko kun wọn ni buje ko gbogbo wọn o dudu o. Tori to ba rii obinrin pupanbẹ, iku o mu gbogbo won lọ o. Loju ẹsẹ Ọrunmila tii..., gbogbo ohun ti wọn ni kỌrunmila ru lẹbo, o ti ru u. O gbọ riru, o ru. O gbọ titu, o tu. O gbọ harahara loju ọpọn, o ha. Gbogbo ohun a ni o ṣe , o ti ṣe. O ti yẹ o? O ti baa jawe Ifa... Ibuje. O ti wabuje lọ, a n pe kini kan ni buje. Ta ba ti fi kun eniyan bayii, yio.. eniyan pupa yio dudu ni. Kia Ọrunmila ti wabuje lọ ti wa oko Ifa lọ. Wọn ti ṣetutu, wọn ti kun gbogbo obinrin ti o pupa nile Ọrunmila nibuje. O pari ẹ. To ba ni...Nigbo dọjọ keji bayii ni iku ba de. Iku, o si ni kondo kondoku kii gun ju bayii lọ. Nigba o ṣe de iwaju ita Ọrunmila bayii, iku kan roll kondo soke bayii nigba loju bayii. Ni o ba joko nilẹ. O ni, Iwọ Ọrunmila! Ọrunmila lo n jẹ. O ni, iyawo rẹ na iya lọjejigbomẹkun lanaa. Ọrunmila ni, kii ṣe iyawo oun! Ah! O ni, kii ṣe iyawo rẹ bo? Ọrunmila ni, kii ṣe iyawo oun. Kii ṣe iyawo rẹ? Ọrunmila ni, kii ṣe iyawo oun. Kii ṣe iwọ lo ni obinrin to pupa roro kan bayii? Ọrunmila ni oun o lobinrin pupa nile. Oun o lobinrin pupa nile? O ni bẹẹni. Iku ni o da, ko gbogbo obinrin inu ile rẹ jade nigba naa. Koun yẹwo. Bi Ọrunmila ti ko gbogbo awọn obinrin to wa ninu ile jade lọ pata pata! Ọrunmilasi niyawo pupọ. Niku wa la aarin wọn lo ga rarara. Ni wa obinrin pupa nbẹ, ko ri i. O la lọ, la bọ, ọrin lọrin, bọrin lọrin, bọ [O laa lọ, o laa bọ, o rin in lọ, o rin in bọ], ko ri i. Gbaga! Niku bu ẹkun lo ni iya lo jẹ oun toto bayii. Ṣe kii ṣe iyawo, kii ṣeiyawo ẹ ni. O na... o ni kii ṣe iyawo oun, oloun o lobinrin pupa nile e. Ngba ti o ri obinrin pupa nbẹ, biku ṣe sunkun lọ nuun.LỌrunmila ba n yin awọn awo rẹ, lawọn awo rẹ ba n yinfa. Ọrunmila ni bẹẹ gẹgẹ lawo wi o, bẹẹ gẹgẹ nawo toun sọ. O ni:Sinimọ Sinimọ lo difa fun obinrin pupa rororo eyi ti ṣe iyawo Ọrunmila nijọ ti o n lọ re na iyaku lọja Ejigbomẹkun.O n ṣeku sonibuje ma, Sinimọ, SinimọAarun sonibuje ma, Sinimọ, SinimọOfo sonibuje ma, Sinimọ, SinimọAseeri sonibuje ma, Sinimọ, SinimọAfaato sonibuje ma, Sinimọ, SinimọIdamu sonibuje ma, Sinimọ, SinimọBa un ni Ọrunmila ṣe bẹrẹ si n yinfa nuun. Ifa n yin Eleduma... Tifa n yin Eledumare ree. Ifa ni eleyii ni iyawo pupa nile, ko tete rubọ fun un, kiku o ma baa paa mọ lọwọ lọdun ni. Ifa na sọ bẹẹ loju Eji Ogbe. Aboru aboye. Tifa na wi nuun o.
Translation
Eji Ogbe
1. This is Eji Ogbe. Ifa is saying to this person should make a sacrifice so that (s)he does not go empty handed and miss the good thing that (s)he is searching for. This person is seeking a blessing (fortune). (S)He should make a sacrifice. All of the blessings are coming to him/her, and Ifa says that (s)he will find it/them if (s)he offers the sacrifice. If (s)he does not offer a sacrifice, (s)he will... (S)He cannot attain it. (S)He will lose it. But if (s)he makes a sacrifice, (s)he will receive it. Ifa says, (s)he should offer a sacrifice so that (s)he may not end up unsuccessful, this is this message in Eji Ogbe.
This is the way Ifa teaches us to speak this message. It says:Ọtọtọtọ, ọrọrọrọ, ọtọtọ (What is real is real [true],what is not real is not real), Whole is how we eatgroundnut. Whole is how we eat imumu (edible black seed). In Iranje, they assess the king’s valour through his performance. If you praise the king with his acts of valour, he will give you a gift. This reveals why Ogotẹẹrẹ made war against Ehinwọran. Ogotẹẹrẹ is what we call penis, and Ẹhinwọran is what we call vagina. It is an abomination to the gods for the penis to fight a war with the vagina and lose.Ifa says that this person should offer a sacrifice, so that (s)he can achieve the blessingthat (s)he is searching for. Everything that (s)heis searching for, (s)he will surely get it if (s)he makes a sacrifice. (S)He should make offeringsfor the spiritually powerful beings. This person will be able to get what his/her heart desires very easily. This is what Eji Ogbe tells us.
Eji Ogbe 2.
In this Èjì Ogbe, If it is revealed by Ifa, this person has a light-skinned woman in the house as a wife. He should offer a sacrifice immediately so that Death doesn’t kill her on hiswatch and she may have a long life. Ifa says that this person has a light-skinned woman at home. He should offer a sacrifice so that Death doesn’t take her away. This is what Èjì Ogbe tells us, this is the message Ifa transmits . Here,this is what Ifa says, there is a light-skinned woman in this person’s house, and he must make a sacrifice to prevent Death from taking her away. Ifa says:Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’swife, on the day that she beat Death’s mother at Ejigbomẹkun market.It is said that Sinimọ was going to Ejigbomẹkun market. When she arrived at Ejigbomẹkun, she met an old woman there, but didn’t know that it was Death’s mother. When a fight sprung up between them, Sinimọ beat her intensely. Everyone said, Ah! That’s Death’s mother you have beaten up. She responded, Whose mother? What do you mean Death’s mother? That means nothing to me. She beat the old woman within an inch of her life. When Ọrunmila’s wife came home, she told her husband, Ah! Baba, I ran into one old woman today at Ejigbomẹkun market. She said she wanted to embarrass her, and she beat her severely. Ọrunmila asked, who was the old woman? They said she was Death’s mother, responded Sinimọ. Ah! Said Ọrunmila. You beat Death’s mother? Wow! You woman, what have you done? Do you know what you’re saying? Sheresponded, I already answered you, of course I know what I’m saying. He asked again, Death’s mother? Yes, Death’s mother, she replied.Ọrunmila ran quickly to consult Ifa. Ifa told him to make a sacrifice as quickly as possible so that Death wouldn’t take his wife. Ifa also said that he should paint the skin of all of the womenin his house so that they would appear to be dark-complexioned, because if Death came by and saw any light-skinned women, he would take them all away. Ọrunmila immediately did everything that Ifa told him to do. Ifa accepted the sacrifice Ọrunmila made. Ifa accepted the offering Ọrunmila made. The ritual Ọrunmila performed on the divining board was accepted. Everything that he was told to do, Ọrunmila did it. Do you understand? He collected plant materials to make medicine. He searched for Ibuje. We call a certain something Ibuje. If you use it to paint someone with Ibuje, (s)he will become very dark. Ọrunmila quickly searched for Ibuje, he went looking for the ingredients he would need. He offered the sacrifice, He paintedall of the light-skinned women in his house withIbuje. He finished it.The next day Death came around. Death had a club that was about this size. When Death arrived at the crossroads where Ọrunmila’s house was, he was tossing his club up in the airand catching it again. Then he sat down on the ground. He said, “Hey you, Ọrunmila! Ọrunmila!” He said, “Your wife beat up an old lady in Ejigbomẹkun market yesterday.” Ọrunmila said, “It wasn’t my wife!” Death said, “Ah! It wasn’t your wife?” Ọrunmila said, “It wasn’t my wife. You aren’t the one with such a light-skinned wife? Ọrunmila said he didn’t have any light-skinned women in his house. You don’t have any light-skinned women in your house? Asked Death. Ọrunmila said, That’s right. Death said, “Ok, no problem. Collect all of the women in your house and bring them out.” Ọrunmila collected them and brought every last one outside. He had many, many wives. Death looked at them all, but couldn’t find a light-skinned woman. He looked up and down the rows of Ọrunmila’s wives, but couldn’t find the one he was looking for. He exclaimed, “Ah! Howshameful! I can’t belive this is happening to me.It wasn’t your wife?!” Ọrunmila agreed and said, it wasn’t my wife. I don’t have any light-skinned women in my house. When he saw that there were no light-skinned women around, Death burst into tears as he was walking away. Ọrunmila began to sing and dance and praise Ifa, saying, Yes, it was as the Babalawo said. It was as the Babalawo predicted. He said:Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’swife, on the day that she beat Death’s mother at Ejigbomẹkun market.He sang Onibuje is immune to Death, Sinimọ, SinimọOnibuje is immune to DiseaseOnibuje is immune to LossOnibuje is immune to FailureOnibuje is immune to StruggleOnibuje is immune to SufferingThis is how Ọrunmila began to praise Ifa. Ifa also praised Almighty God. Ifa says this person has a light-skinned wife in his/her house. (S)He should sacrifice immediately so that death doesnot take this light-skinned person away this year. This is what Ifa tells us in Eji Ogbe.
ODU IFA OYEKU MEJI
II II
II II
II II
II II
Oyẹku Meji
1. Ti a ba dafa Oyẹku Meji fun eniyan, Ifa ni keleyi un rubọ ko ma ba ba wọn ku ku ajọku o. Loju Oyeku Meji. Ifa si ni keleyi un sọra fun nkan pupa lati maa lo. Ko o ma wọ aṣọ pupa, tori pe aṣọ pupa naa ni, o doo la ẹmi rẹ nigba ti iku de. Tiku fẹ pa a. Ifa ni ko rubọ nitori iku o. Ifa ni eleyi o le ba wọn ku ku ajọku o, loju Oyẹku Meji o. Nibi tifa gba, to fi sọ bẹẹni yii o. Ifa ni:Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.Nigba igba iwasẹ, wọn ni ki gbogbo awọn aṣọ ki wọn rubọ o... pata pata. Ki wọn o ma ba ba wọn ku ku ajọku o. Wọn kọ, wọn o rubọ. Aṣọ pupa nikan lo rubọ. Ẹbọ ẹ si fin, ẹbọ ẹ da. Ngbọ yaa, a kọle de tan sọ fun wọn pe bọ. Na ba bẹẹrẹ si pa,iku ba bẹẹrẹ si pa gbogbo awọn aṣọ yio ku pata pata, tori pe wọn o ṣẹbọ, wọn o ṣetutu. Aṣọ pupato rubọ njọ ọjọ naa, iku ba da si, kọ pa a. Idi ẹ nuti oku ba ku loni, wọn i fi fi aṣọ pupa sin oku. Ka ba fẹ sin oku, wọn ni ah... Aṣọ eleyii pupa, ẹ ma fi sin o. Aṣọ eleyii pupa ẹ ma fi sin o. Bẹẹni, idi nu ti wọn ẹ fi fi aṣọ pupa sinku. Nigba iku de ti n ko gbogbo wọn lọ, ti o daṣọ pupa si ṣe laṣọ pupan yin awọn awo rẹ. Lawọn awo rẹ na wa n yinfa. O ni bẹẹ Babalawo toun bẹ, Babalawo toun sọ:Kijipa abi ita hana hana awọn lo difa fun Enlojọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣẹbọ ki yọrun.Oun saṣọ to ṣẹbọ kii yọrunAṣọ to ba ṣẹbọ kii yọrunKẹlẹ ruKẹlẹ tuAṣọ to ba ṣẹbọ kii yọrunOun sẹ sẹ to ṣẹbọ kii yọrunAṣọ to ba ṣẹbọ kii yọrunKẹlẹ ruKẹlẹ tuAṣọ to ba ṣẹbọ kii yọrunIfa ni ki eleyii o rubọ ko ma ba ban ku ku ajọku, ko ma si lo nkan pupa. Ifa sọ bẹẹ, tifa ba gbe e. Ta ba dafa a Oyẹku Meji fun eleyun, tifa re ba ti gbe, tifa o fọre fun eleyun ni jẹ gbingbin. Ifa ni kieleyi o rubọ ko ma ba ban ku ku ajọku.Oyẹku Meji 2Tifa ba si fọre nbẹ loju Oyẹku Meji, Ifa ni eleyun, o mẹnuju ṣe rahun ọmọ. O si n banujẹ, ko rọmọ bi. Ifa ni ko rubọ yio bimọọ. Ti gbogbo iya ti n jẹ lori ọmọ ti o si di igbagbe. Ifa lo sọ bẹẹ. Ifa ni koni “atio” lẹbọ nbẹ ati okete ti wọn o sun nina, tirun si wa lara rẹ. Atio ni kini ta ma fi... Ima ọpẹ laa ge ta fiṣe. Inu atio na la ko ẹbọ ẹ si nigba ta ba ru u tan. Ifa ni eleyun o sa biamọ. Bẹẹ ni. Ibi Ifa gba tifa fi sọ bẹẹ nii. O ni:Oyẹyẹ...Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lo mọ a difa fẹja eyi ti n ṣọmọ Onibu.Wọn ni ko rubọ. Wọn ni to ba ti rubọ o, ko si ni okete lẹbọ pẹlu atio. Wọn ni yio bimọ. Wọn ni yiowa bimọ ọ pọ. Debi wipe, ah! Wọn o ni le mọ iye ọmọ rẹ. O si gbọ riru ẹbọ, o ru. O gbọ titu, o tu. Ogbọ harahara ẹbọ loju ọpọn, o ha. Ko pẹ, ko jinna, lo ba loyun. Lo ba bimọ. Ah! Ni n ba n jo, nin ba n yọ. Ni ba n bimọ saa, ni ba n jo, ni ba n yọ,ni n yin awọn awo, ni awọn awo rẹ wa n yinfa. Lo ni bẹ babalawo toun [wi] bẹ, babalawo toun sọ:Oyẹyẹ ṣẹ nla bọ loke. Mo ṣe bojumọ lomọ a dia fẹja, eyi ti ṣọmọ Onibu. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Iru ẹbọ ni fin ti fii gbe ni. Aitete ru teṣu ni da ladanu. Ko pẹ, ko jinna, Ifa wa ba [oun] ni jẹbutu ọmọ. Jẹbutu ọmọ, nla n baire lẹsẹ ọbariṣa.O n ṣe sakun winni, sakun winni, ko sibi ta ti kando, ta o ni kan ọmọ ẹja, sakun winni, ọmọ ẹjama tiẹ ti papọju.Ifa leleyun yio bimọ pọ. Ifa sọ bẹẹ...Naa, Ifa ni, Ifa ni ko lọ fọkanbale. Ifa tun sọ bẹẹ, o tun mẹnuba lori ọrọ ọlọmọ de yii naa ni. Ifa ni ọmọ... O n jẹ iya gan gidi, yio si gbagbe. Ifa ni o gbagbe. Bẹẹ ni.Oyẹku Meji 3Tifa re ba ti fore, wọn ni ko rubọ nbẹ. Ifa ni yio gbagbe gbogbo ohun toju ẹ ri, yio di gbagbe patapata. Bẹẹ ni, o ni:Ọgan lo da inu orọmi sinu. Ọlọrọ nirọmi ọran sikun a dia fun Alapa n yawe, ọmọ amu eegun ẹja rubọ nitori ọmọ, maja maja la kalapa. Alapa o ku ewu, ọmọ ku ewu, Alapa o ku ewu ọmọ ẹja, ero Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ, nla n ba ire lẹsẹ ọbariṣa.Ifa ni ọmọ sun bọrọ, ti gbogbo ọrọ rẹ yio si di gbagbe.
Oyẹku Meji 4
Ifa ni ko lọ bọ Ṣango nbẹ. Ifa ni iṣẹgun de fun eleyun. Gbogbo awọn ta n ba ṣọta, ta n bogun, ti ta n fẹ jẹ ko ni lari laiye, ta n fẹ jẹ ko na dọlọmọ laiye. Ifa ni ko lọ bọ Ṣango. Ifa ni Ṣango ni yio ba ṣẹgun nbẹ. Arabambi ọmọ ari igba ọta ṣẹgun. Ifa sọ bẹẹ. Olomi... nibifa gba ti sọ bẹẹ nii. O ni:Omigbo ni foju jaro. Omi ọdan ni foju jaro ngbẹtẹ a dia fun Legbedi abu fun ọbọ. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Ko pẹ, ko jinna, Ifa wa ba ni laarin ṣegun, aarin ṣegun, nla n ba ni lẹsẹ ọ...Ifa ni, ko lọ bọ Ṣango nbẹ. Ifa ii... Ifa ni, Ifa ọna rẹyio la, yio si ṣegun. Ifa lọwọ rẹ, o to gbogbo... gbogbo ohun ti n wa. Ifa n sọ bẹẹ.
Oyẹku Meji 5
Ifa pe ohun ti... Ifa ni keleyii o lọ bọfa. Ifa lọlọ, o ni ọrọ rẹ o loju nkan rere, Ifa ni yio to lọwọ. Ifa sọ bẹẹ. Eeeh... Ifa ni rere o to lọwọ, o ni, ibifa gba ti fi so bẹẹ, to fi ni ire yio to lọwọ. Gbogbo ohun n ti si daalamu, yio rokun gbagbe patapata. Yio rokun gba pat...para. Wọn si fi ṣe olori nilu ipo kan. Ifa ni pe wọn fẹ eleyii ṣolori, wọn fi ṣe olori ibi kan. Hiiin. Ti ọrọ rẹ o dijọ, ti o dayọ. Nibifa gba ti sọ bẹẹ. O ni:Oguulutu ọrọ bale dun giyan giyan, a dia fun mọja, eyi ti ṣawo re lialapa. Ẹni mọja a saidalapaIfa ni eleyii, o jẹ olori. Ifa lọrọ rẹ, o dijọ, ti o dayọ. Wọn fi ṣe olori nibi kan. Bẹẹ ni, loju Oyẹku Meji nifa ti sọ bẹẹ. Oyẹku Meji ti sọ nuun. Abọru Aboye.
Translation
Oyẹku Meji 1
If Oyẹku Meji is cast for someone, Ifa says that the person should make a sacrifice to avoid mass death. Ifa also says that this person should avoid dressing in red things to prevent this from happening. (S)He should not wear red clothing because it was red cloth that preservedits own life when Death came. When Death wanted to kill it. Ifa says that (s)he should makea sacrifice because of death. In Oyeku Meji, Ifa says that this person cannot be part of the impendent mass death. This is what Ifa teachesus to say; Ifa says:Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.[The Kijipa (comforter-like cloth) that does not appear to be beautiful helps us to understand the case of Enlojọ aṣọ, and that of Kẹlẹ. Kẹlẹ made the sacrifice, Kẹlẹ made an offering. The cloth that makes the sacrifice will not be carriedoff to heaven (meaning premature death).]In the beginning, every single one of the different colors of cloth were told to make a sacrifice to ward off an impending mass death. They rejected this advice and offered no sacrifice. Red cloth was the only one who performed the sacrifice. The sacrifice that it offered was accepted. When the predicted time arrived Death began to kill off all of the differentcolored cloths systematically because they performed no sacrifice; they made no offerings.Red cloth had sacrificed on that very same day, so Death spared it’s life and did not kill red cloth. That is the reason why today we don’t bury a corpse in red cloth. If a corpse is to be buried, people will say, “Ah, this cloth is red! Don’t bury him/her in it! This one is red, don’t use it to bury him/her.” Yes, this is the reason why we do not bury dead bodies with red cloth. When Death arrived, he collected all of the different colored cloths and carried them off to heaven, but he spared the life of red cloth. Red cloth started singing the praises of his Babalawos The Babalawos in turn praised Ifa. He said, “Yes this is what they predicted for me, this is what the Babalawos said:Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.[The Kijipa that does not appear to be beautiful helps us to understand the case of Enlojọ aṣọ, and that of Kẹlẹ. Kẹlẹ made the sacrifice, Kẹlẹ made an offering. The cloth that makes the sacrifice will not be carried off to heaven.]He said, The cloth that makes the sacrifice will not be carried off to heavenThe cloth that makes the sacrifice will not be carried off to heavenKẹlẹ made the sacrifice,Kẹlẹ made the offeringThe cloth that makes the sacrifice will not be carried off to heavenIfa says that this person should sacrifice so that (s)he can avoid mass death, and that (s)he shouldn’t wear anything red. This is what Ifa says, if Ifa carries this message [Oyẹku Meji]. If Oyẹku Meji is cast for someone, if Ifa should carry this message, if Ifa does not present a positive message for the person. Ifa says this person should make a sacrifice to avoid mass death.
Oyẹku Meji 2.
If Ifa should reveal a positive message in OyẹkuMeji, Ifa says that this person is desperately seeking children. (S)He is suffering because (s)he is unable to have any. Ifa says that if (s)heoffers a sacrifice, (s)he will have a child, and that all of the suffering (s)he is experiencing as a result of childlessness will be forgotten. This is what Ifa says. Ifa says that (s)he should use “atio” (palm branches) in the sacrifice and okete(large rodents) that has not been burnt, and whose skin is still on the body. Atio is a thing that we use... It is made up of palm stalks carved from the palm tree. When the sacrifice has been completed, it will be placed inside the hallow of the atio. Ifa says that this person will become a nursing mother. Yes, certainly. This iswhat Ifa teaches us to say. Ifa says:Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lomọ a diafẹja, eyi ti ṣọmọ Onibu.[The sun is still behind the hill and they think that dawn has broken helps us to understand the case of Ẹja/Fish the child of the large body of water].Fish was told to offer a sacrifice. Fish was told that when she offered the sacrifice, she should include okete and atio in it. She was told that she would then have many, many children, to the extent that they will not be able to count the number of her children. She did all that was asked of her. It was not long after that that Fish became pregnant. She gave birth. She began to dance and rejoice. She praised her Babalawos, and the Babalawos in turn praised Ifa. She said, “This is what the Babalawo predicted for me, this is what the Babalawo said to me:Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lomọ a diafẹja, eyi ti ṣọmọ Onibu.[The sun is still behind the hill and they think that dawn has broken helps us to understand the case of Ẹja/Fish the child of the large body of water]. She did all that was asked of her. Failure to sacrifice to Eṣu in a timely fashion renders the effort a waste. Not long after that, Ifa met her surrounded by childrenSakun winni [everywhere], there is no place in the river that we do not see the children of Ẹja (fish). Sakun winni [everywhere], the children of fish are so numerous!”Ifa says that this person will have many children. Ifa says so. Ifa says this person should have peace of mind. Ifa also addresses this issue of childlessness. Ifa says children... This person is enduring a great deal of suffering, but it will all be forgotten.
Oyẹku Meji 3. If Ifa reveals a positive message, the person should make a sacrifice. Ifa says everything that that person is experiencing will become forgotten completely. Yes, Ifa says:Ọgan lo da inu orọmi sinu. Ọlọrọ nirọmi ọran sikun a dia fun Alapa n yawe, ọmọ amu eegun ẹja rubọ nitori ọmọ, maja maja la kalapa. Alapa o ku ewu, ọmọ ku ewu, Alapa o ku ewu ọmọ ẹja, ero Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ, nla n ba ire lẹsẹ ọbariṣa.[The termite mound keeps its contents inside (Only you know your own issues). Ọlọrọ nirọmi ọran sikun a dia fun Alapa (delapidated wall0, the child of he who used fish bones to sacrifice in order to have children, maja maja is how we sing the praises of Alapa. Alapa greetings for just having a child, greetings for just having a child (fish). People of Ọffa, people of Ipo (meaning everyone), come meet me surroundedby children. Surrounded by children, this is whatwe receive at the feet of the King of the Gods (Almighty God).]Ifa says children will soon come. All of this person’s suffering will become forgotten.
Oyẹku Meji 4
Ifa says that person should worship Ṣango. Ifa says victory will come for this person Everyone who is this person’s enemy, who is fighting him/her, who does want him/her to be rich, whodon’t want him/her to have children. Ifa says (s)he should worship Ṣango. Ifa says Ṣango will give him/her victory. Arambi [Name of Ṣango], the one who owns 200 bullets achieves victory. Ifa says so. This is the way Ifa said it:Omigbo ni foju jaro. Omi ọdan ni foju jaro ngbẹtẹ a dia fun Legbedi abu fun ọbọ. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Ko pẹ, ko jinna, Ifa wa ba ni laarin ṣegun, aarin ṣegun, nla n ba ni lẹsẹ ọ...[Water in the forest looks like indigo dye. The water of the desert looks clearer helps us to understand the case of Legbedi and the case ofMonkey. He did everything required of him. Not long after that, Ifa met him in the midst of victory, in the midst of victory, this is what we receive at the feet of the King of the Gods (Almighty God).]Ifa says (s)he should worship Ṣango. Ifa says, his/her road will open up, and (s)he will achievevictory. Ifa says (s)he will acquire everything (s)he has been searching for. This is what Ifa says
.Oyẹku Meji 5
Ifa says that this person should worship Ifa. Ifa says that the issue at hand is something (s)he has had his/her eye on. Ifa says (s)he will get it.Ifa says (s)he will get that good thing. This is what Ifa teaches us to say. (S)He will acquire blessings. Everything that is causing problems for him/her, they will all be completely forgotten. This person will be chosen for a position of authority. Ifa says, people want to put this person in a position of authority. This person’s suffering will turn into dancing and joy.This is what Ifa teaches us to say:Gboguulutu ọrọ bale fun diyan diyan, a dia fun mọja, eyi ti ṣawo re lialapa. Ẹni mọja, a saidalapaIfa says this person will become a leader. Ifa says his/her suffering will turn to dancing and joy. (S)he will be chosen for a certain position. Yes, this is what Ifa says in Oyẹku Meji.
ODU IFA IWORI MEJI
II II
I I
I I
I I I I
Iwori Meji 1
Eni ti a ba da Ifa Iwori Meji fun, Ifa ni tori nkankan ni eleyun ṣe da Ifa. O n gbiyanju lati de ipo kan. Tabi o fẹ lọ sibi kan fun ọrọ aje Ifa ni korubọ nbẹ, ko si, ko si bọ ẹlẹda rẹ, ori. Ko bọ ọ. Ifa[wi] pe ẹlẹda rẹ yio tọ sọna nbẹ ti yio ba ṣẹgun ngba to ba debi nkan na tan. Ifa pe ẹlẹda rẹ yio ba ṣẹgun, tọwọ rẹ o fi to nkan na. Ko ni rubo nbẹo. Ifa ti sọ… Ifa lo sọ bẹẹ loju Iwori Meji. Nibifa na gba ti fi sọ bẹẹ ni. O ni:Iwori Meji ayipo, Iwori Meji atẹpo a difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe.Ifa ni ibi ti eleyii n lọ, n to lẹ ṣe, ori rẹ ni o ba ṣe, ni o ti lẹhin. Tọwọ rẹ o fi tẹ nkan ti n wa nbẹ. Bẹẹni. Godogbo nigba iwasẹ, igbesi aiye rẹ, ko ye. Ko ri ti a jẹ ṣe, ko, ko bẹgbẹpe. O wa roo, o n buṣe gada, o nọjọ kan, pe ah! Bo lo wọn ṣe ba igbesi aiye n lo yio, to naa file bẹgbẹpe. Lo ba mu eji, o mu kẹta, o darun, o gboko awo lọ. Nigba to doko awo, o ni kan yẹ ohun wo lọwọ kan bu. Wọn dafa fun un. Ah! Ifa sọ pe eleyii si fẹ gbiyanju nipa nkankan kan. Ifa ni ko rubọ nbẹ pe ẹlẹda rẹ lo le gbeleke nbẹ. Wọn sọ fun Gọdọgbọ bẹẹ. Wọn ni bẹẹni. O ni oro oun [k]o ti ẹ ye oun mọ, pe ibi ti oun wa inu fọfọ toun wa yi,ẹgbe odo toun wa yi. Ṣe loun kan ṣe rahun, rahun, rahun, rahun mọlẹ. O wa fẹ gbiyanju pe toun ba tiẹ lọ si oke, boya o tun le yi nkan le yi pada diẹ. Ọrunmila ni yio yi padaa, wọn ni ṣe ni ko ṣetutu. Lo ba ṣetutu, gbogbo ta ni o ṣe, lo ṣe o. Pata! Ẹbọ ẹ ba fin, o bọ ẹlẹda rẹ naa. Ẹlẹda rẹ ti lẹhin. Lo ba, lo ba kọri si oke. O kọri si ibi ile gbe tẹju. Ngbo debẹ o si gbọsan, o bọra, o ri ta jẹ ṣe, oun naa bẹgbẹpe. Ni n ba yin awọn awo rẹ,lawọn awo naa wa n yin Ifa. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:Iwori Meji ayipo, Iwori Meji atẹpo a lo difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe. Ẹlẹda mi ba n ṣẹgun, kemi no da laje. Ẹlẹda mi ba n ṣegun, kemi na donire gbogbo.Bo si donire gbogbo nuun, bi ṣe n gbe odo ni n gbe oke, ibi gbogbo kan gba a ni. Bẹẹ ni loju Iwori Meji. Ifa ni eleyii yio ri tiẹ ṣe.
Iwori Meji 2:
Loju Iwori Meji naa tifa ba fore fun eleyii un, hmm. Ifa ni eleyii un ko ṣetutu nitori ọmọ. Oju ọmọ, o n da eleyii un laamu. Wọn o ri ba ti ṣe pelu ọran ọlọmọ de. Asẹ rẹ o dọmọ, atọ… atọ na o daa. Asẹ o doyun atọ o dọmọ. Ifa ni kooo ṣetutu kawọn mejeeji, tan ba ti le ṣetutu atọkọ atiyawo to ba ti ọkọ ati iyawo ba ti pade, Ifa ni ọmọ ni o da. Ko ni osun lẹbọ ati ẹfun. Ifa ni pẹlu awọn… okofa yio ku, o ba, wọn ba kofa jọ. Ẹwureni… obi ni, epo ni, wọn ko jọ, ṣugbọn ẹfun ati osun gbọdọ wa ninu ẹbọ ẹ, tori pe awọn mejeeji ni o mura wọn batọ ati asẹ o si papọnu. Ifa ni eleyii yio ṣẹgun ọmọ, ti o jo ti o yọ fun ọmọ o. Ifati sọ bẹẹ re o. O ni:Ogan lo dari lo mu ṣe siki, ọmọ ẹsẹ mejeeji di yeye di yeye o rubọ ẹfun lo ba re ni oko rumurumu. O rubọ osun lo ko lo ba re lo ko kẹrẹ butu kẹrẹ butu a difa fun Asẹ tẹẹrẹ ti ṣe mọ debirin ọrun, a bu fun Atọ lọlọ ti ṣe mọ dekunrin ọrun. Asẹ ati Atọ wọn darapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ.Wọn si ni enikan gbẹbọ nbẹ, wọn rubọ. Ẹbọ wọnfin, nigbo ẹbọ wọn fin, ta lẹbọ tan, t…ti asẹ duro da, atọ duro da, gbọn ṣe, gbọn mejeeji ṣe papọ nu na ba di ọlọmọ. Nan ba n jọ, nan ba n yọ, wọno gbagbe awọn awo to ṣefa fun nọjọ naa. Awo naa o gbagbefa. Nan mori nan musẹ nu, o n ṣe:O lawọ o laṣe o si dọmọ, o lawọ o laṣe o si dọmọ. Asẹ ati atọ, wọn parapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ. O lawọ o lasẹ, o si dọmọ, o lawọ o lasẹ o si dọmọ. Asẹ ati atọ wọn parapọwọn o wa mọ, ọ lawọ o lasẹ o si dọmọ.Ifa ni ka wọn eleyii, ko lọ rubọ dada… iya ọmọ n jẹ ẹlẹyun. Wọn o ri ba ti ṣe pẹlu ọrọ ọmọ, Ifa ni to ba ti ṣetutu, Ifa ni ọmọ de fun wọn tan. Wọn jọ, wọn yọ fun ọmọ. Gbogbo ọrọ yio rokun gbagbe. I bẹẹ nifa sọ. Aboru aboye nile Ifa ti Iwori Meji sọ nu. Hmm. Bẹẹ ni.
Translation
Iwori Meji 1
:Anyone form whom Iwori Meji is cast, Ifa says that person is consulting Ifa because of something. (S)he is trying to achieve a certain position. If (s)he wants to reach a position because of business, Ifa says (s)he should offer a sacrifice and worship his/her ori [destiny]. Ifa says his/her destiny will be able to guide him/her and will do something for him/her when (s)he reaches that position. Ifa says his/her destiny will ensure that (s)he gets just what (s)he wanted. (S)he should offer a sacrifice. It is Ifa that said so in Iwori Meji. This is how Ifa said it. Ifa says:Iwori Meji ayipo, Iwori Meji atẹpo a difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe.[Iwori Meji goes around, Iwori Meji comes around (is unpredictable) helps to illustrate the case of Gọdọgbọ, who declared war on the townof Ilebe. They said his ori (destiny) would give him victory. (This person wants to try something but is unsure of the outcome)]Ifa says the place that this person is going, his/her ori [destiny] will see him/her through and will support him/her until (s)he achieves what (s)he is searching for. Gọdọgbọ, in the time of the ancestors, didn’t know what he had to do to succeed. He was poor and couldn’t live up to expectations. He thought about it and all of a sudden came up with an idea. Ah! How can I go about my life so that I can live up to expectations? He put two and two together and realized that Ifa could help him, so he went to see the babalawo. When he reached the babalawo’s house, he asked the babalawo to examine him immediately Ifa was consulted for him. Ha! Ifa says this person is striving for something. Ifa says he should offer a sacrifice and that it is his destiny that can uplift him. Thisis what Gọdọgbọ was told. They said it was so. He said, I just don’t understand my problem. This problem will be the death of me! I’m not progressing at all, and I’m at my whit’s end. He thought, maybe if I move up a bit, I can turn things around Ọrunmila said things would certainly change, he said Gọdọgbọ should offer a sacrifice. He made the offering. Everything that he was told to do, he did it. His sacrifice was acceptable, he offered a sacrifice to his destiny as well. His destiny supported him. He was elevated and moved to a better place. When he arrived there, he became weathly and successful. He made money and realized his full potential. He praised the babalawos, and thebabalawos in turn praised Ifa. He said, this is what the babalawo predicted, this is what the babalawo said:Iwori Meji ayipo, Iwori Meji atẹpo a lo difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe. Ẹlẹda mi ba n ṣẹgun, kemi no da laje. Ẹlẹda mi ba n ṣegun, kemi no do nire gbogbo.[Iwori Meji goes around, Iwori Meji comes around (is unpredictable) helps to illustrate the case of Gọdọgbọ, who declared war on the townof Ilebe. They said his ori (destiny) would give him victory. My destiny, grant me success that Imay become wealthy. My destiny, grant me success that I may receive every kind of blessing]This is how Gọdọgbọ received every blessing. He expanded everywhere, to every place. Yes, iwori Meji, Ifa says this person will be successful.
Iwori Meji 2:
In Iwori Meji if Ifa carries a positive message for that person, Ifa says this person should make an offering because of children. Childlessness is bothering this person. They don’t know what to do about the problem of childlessness. The eggs weren’t fertilized, and the sperm could mot make a child. Ifa says (s)he should prepare a sacrifice, if the two of them, both husband and wife prepare a sacrifice, when the two of them come together next, they will be able to conceive. Osun [camwood] and Ẹfun [kaolin chalk] should be in the sacrifice. Ifa says they should be in the sacrifice with the other normal sacrifices for Ifa that remain, (s)he should sacrifice to Ifa. They should use a goat, kola nuts, red palm oil, but Osun and Ẹfun must be in the sacrifice becausethe two of them will combine like like how the sperm and eggs will. Ifa says they will overcome childlessness and dance and rejoicing as a result. Ifa says so. Ifa says:Ogan lo dari lo mu ṣe siki, ọmọ ẹsẹ mejeeji di yeye di yeye o rubọ ẹfun lo ba re ni oko rumurumu. O rubọ osun lo ko lo ba re lo ko kẹrẹ butu kẹrẹ butu a difa fun Asẹ tẹẹrẹ ti ṣe mọ debirin ọrun, a bu fun Atọ lọlọ ti ṣe mọ dekunrin ọrun. Asẹ ati Atọ wọn darapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ.They were told to offer a sacrifice, and they did so. Their sacrifice was acceptable. When their sacrifice was accepted, after they had finished, Asẹ stayed, Atọ stayed. That’s how the two of them came together, they became parents. They danced and rejoiced and were happy. Theydidn’t forget the babalawo who performed the work of Ifa at the beginning. The babalawo also didn’t forget Ifa. They began to sing and recite praises.O lawọ o laṣe o si dọmọ, o lawọ o laṣe o si dọmọ. Asẹ ati atọ, wọn parapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ. O lawọ o lasẹ, o si dọmọ, o lawọ o lasẹ o si dọmọ. Asẹ ati atọ wọn parapọwọn wa o mọ, ọ lawọ o lasẹ o si dọmọ.[It grew hands, it grew feet, it became a child, it grew hands, it grew feet, it became a child. Egg and Sperm came together and didn’t return, it grew hands, it grew feet, it became a child. It grew hands, it grew feet, it became a child, it grew hands, it grew feet, it became a child. Egg and Sperm came together and didn’t return, it grew hands, it grew feet, it became a child.]Ifa says they should offer a sacrifice. The woman will become pregnant. They don’t know what to do about their trouble with children. Ifa says when they offer the sacrifice, the child is as good as born. All of their troubles will be forgotten. This is what Ifa says, what Iwori Meji says.
ODU IFA ODI MEJI
I I
II II
II II
I I
Odi Meji 1:
Eni ti Odi Meji ba da jade si, tifa re ba gbe e, Ifa ni keleyii o ṣetutu. Aarin ọta lo wa. Itumọ tifa ba gbe e ni wipe, tifa [k]o fore nbẹ, Ifa ni ko ṣetutu. O laarin ọta lo wa. Ifa ni yio si ṣẹgun. Ifa ni bo ti wulẹ kan maa sasi to, kan [sọ pe awọn o] pa kadara rẹ da, Ifa ni ko lọ dimọ Ifa. To ba jẹ ọmọ babalawo ni, ko…ko…ko kọfa, ko si bọfa, ko tẹfa. Ifa ni iyun ni yio ma ba ṣẹgun nbẹ. Ti i ba si ṣe… ko sunmọ babalawo. Ifa ni, Ifa pe oun o gba eleyun lẹ lọwọ ẹ eni ibi. Iba jẹ obinrin ni, iba jẹ ọkunrin ni, ko sunmọ babalawo. Gbogbo iya ti n jẹ yio rokun gbagbe loju Odi Meji. Ifa ni… wọn [k]o fẹ mọ dina mọ wọn o fẹ jẹ [ko] onilari. Ifa lo, lo pe oun lo n o bọn gbaalẹ. Babalawo ni eleyun ni, ko lọ ṣe, ti o ba jẹ ọkunrin. Ti o ba jẹ obinrin ko lọ fẹ babalawo nbẹ. To ba jẹ obinrin ni. Ifa ni ko lọ fẹ babalawo ni, nigba naa no to le ro ni lọrun. Ti [k]o ba fẹ babalawo, to n lọ bomi. Ifa ni irọ ni. Bo ti n lọ naa ni yio ma bọ. Wọn [o] ma da lamuu ni. Ṣugbọn to ba ti fẹ babalawo, gbogbo oke iṣoro o dile. Ta ba si jẹ okunrin ni, to ba ti lọ kọfa, to ṣe, to…to joko tifa, Ifa lọrọ rẹ, yio ṣẹgun bo ti wulẹ kan ma pori rẹ laida to. Yio ṣẹgun wọn. Nibi Ifa gba tifa fi sọ bẹẹ ni. Ifa na sọ pe:A dín dí Òdí, a dìn dì Òdí a difa fun Eji Odi ti o magbọrun di, tifa o ma gbe ile aiye tu. O ni bi ẹ ba riẹ ki gbe mi lọ, aye Esuru ko iwọdo. O ni bi ẹ ba riẹ ki gbe mi lọ, aye Eminẹ wọlọ. O ni bi ẹ ba ri ẹ kigbe mi lọ, eewọ oriṣa kan ti ẹ ni. Epo ta ba fi dinkin, kii wọ ikin ninu.Itumọ rẹ ni to ni epo ta fi dinkin kii wọ ikin ninu pe, gbogbo asasi o ba n sa si eleyii to ba ti le dimọfa, ko le…ko…ko ni ran. To ba si jobinrin ni, iṣẹgun de. To ba jọkunrin ni, yio…yio…ti o lobinrin tẹlẹ yio lobinrin. Gbogbo ohun ti [k]o ni, ni yio ni. Loju Odi Meji Ifa sọ bẹẹ.
Odi Meji 2:
Ti ni… Ifa na tun sọ fun eleyii ni Odi Meji ta ba jokunrin lo dafa yii, Ifa ni iya obinrin n jẹ. Ko niyawo, ko niyawo. Iya obinrin n jẹ. Ko leni ti o ma toju ẹ. Ifa ni ko ṣetutu ko rubọ nbẹ. Yio ri iyawo ti o n ba lẹjẹ mu o si ri ti o jẹ ti ẹ ni Eledumare, o taari si. Ni tifa sọ nu. Bẹẹ ni. Ibi tan gba tifa fi jọ sọ bẹẹ re o. O ni:Funfun ni iyi ẹyin, ẹgun gagara ni iyi ọrun, omu ṣiki ṣiki o ni iyi obinrin a dia fun Eji Odi ti n mẹnuju ṣe rahun aya, ti n fi njọjumọ kowọ bọ itan. Ẹbọ ni wọn ni ko ṣe nbẹ, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fi ti n gbe ni, ero Ipo, ero Ọffa, ẹwa ba ni ni jẹbutu aya, jẹbutu aya ni a an ba ni lẹsẹ ọbariṣa.Ifa ni jẹ… Ifa ni..ohun ti o ṣe… ti o ti ṣe… fun eleyiiun, ko rubọ nbẹ. Gbogbo ohun ti n pa lekun iyawo ti… lorire, yio ri i. Ifa lo sọ bahun lodu Odi Meji
.Odi Meji 3:
Ifa ni ṣe, lodu Odi Meji naa tifa ba fore, Ifa ni keleyii o rubọ nitori aje. Ko rubọ nitori iṣẹ rẹ, yio raje nbẹ. To ba ti le rubọ, ta adura rẹ ba ti gba, ko ma dakẹ adura o. Ifa ni to ba fi owo kekere bẹrẹ iṣẹ, yio si dolowo nla, ibi tadura rẹ o gba de.Loju Odi Meji. Ifa na sọ pe, o ni:Roboto la pile awọn, to ba doke tan, yio gbodo, yio gbọlọ, yio gba ikoko baba sasun awọn lo difafun Akẹsan, awo oludaja tori ba san ni n ṣe la daja rere. Ọja rere ma ma re o bo ri a ba san ni ṣe la daja rere.Ifa lori o san eleyii un, ko tun bọ ori rẹ nibẹ. Ifa ni…Ifa ni ọla rẹ de iṣẹ rẹ o si duro daa. Ifa ni iṣẹ eleyii un o ni duro daa to, ko rubọ nbẹ si iṣẹ rẹ o duro daa, ko si bọ ori rẹ, ẹlẹda rẹ. Ifa ni ẹlẹda rẹ o ti lẹhin, o si ni lari. Ifa na sọ bẹẹ, abọru abọye, loju Odi Meji.Odi
Translation
Odi Meji 1:
For anyone for whom Odi Meji is cast, if his/her Ifa carries this message, Ifa says this person should make an offering. (S)he is in the midst of enemies. If Ifa reveals it, and it is not good news, Ifa says (s)he should make an offering. Ifa says (s)he is surrounded by enemies, but will achieve victory. No matter how they attack him/her, and they say they will overturn his/her destiny, Ifa says (s)he should hold onto Ifa. If (s)he is a child of a babalawo, study Ifa, offer sacrifices to Ifa, and get initiated into Ifa. Ifa says those steps will always lead to victory. But if (s)he isn’t a child of a babalawo, (s)he should stay close to the babalawo. Ifa says it will deliver that person from the hands of his/her enemies. If it is a woman, or if it is a man, if (s)he stays close to the babalawo. All of the suffering that is causing him trouble will become forgotten in Odi Meji. Ifa says his/her enemies don’t want him to be successful in life.Ifa says it will be the one to deliver that person, that this very person is a babalawo. He should do it if it is a man. If it is a woman however, she should marry a babalawo. It is then that she will experience comfort. If she does not marry a babalawo, if she goes another way, Ifa says it is not true. She will return the way she left [empty handed]. They will cause her to suffer. But if shemarries a babalawo, her looming troubles will disappear. If it is a man, if he studies Ifa, if he dedicates himself to Ifa, Ifa says he will overcome his troubles no matter what kind of evil his enemies should tray to work against him, he will overcome them. This is how Ifa explained it:A dín dí Òdí, a dìn dì Òdí a difa fun Eji Odi ti o magbọrun di, tifa o ma gbe ile aiye tu. O ni bi ẹ ba riẹ ki gbe mi lọ, aye Esuru ko iwọdo. O ni bi ẹ ba riẹ ki gbe mi lọ, aye Eminẹ wọlọ. O ni bi ẹ ba ri ẹ kigbe mi lọ, eewọ oriṣa kan ti ẹ ni. Epo ta ba fi dinkin, kii wọ ikin ninu.[A dín dí Òdí, a dìn dì Òdí helps us to understandthe case of Eji Odi who hides the message in Heaven and Ifa who reveals it on earth. He said, no matter you say about me, the place of Esuru (a type of hard yam) is not in the mortar. He said, no matter you say about me, the place of Eminẹ (a hard type of seed) is not on the grinding stone. He said, no matter you say about me, it is a taboo of the gods. The palm oil used to fry palm kernels will never come through their shells. (No matter what you may say or do, you cannot harm me)]The meaning of “The palm oil used to fry palm kernels will never come through their shells” is the evil people are working against this person cannot affect him/her if (s)he devotes him/herself to Ifa. Ifa it is a woman, victory has arrived. If it is a man who didn’t have a wife before, he will have one. Anything he didn’t have, he will come to possess. Ifa says so through Odi Meji
Odi Meji 2:
Ifa also says in Odi Meji, if it is cast for a man, Ifa says he is consulting Ifa because he lacks a woman. He doesn’t have a wife. He is lacking a wife. He does not have anyone to take care of him. Ifa says he should offer a sacrifice and make an offering. He will find a wife who suits him well, he will find a wife of his own, one God will bring to him. Yes, this is how Ifa explained it:Funfun ni iyi ẹyin, ẹgun gagara ni iyi ọrun, omu ṣiki ṣiki o ni iyi obinrin a dia fun Eji Odi ti n mẹnuju ṣe rahun aya, ti n fi njọjumọ kowọ bọ itan. Ẹbọ ni wọn ni ko ṣe nbẹ, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fi ti n gbe ni, ero Ipo, ero Ọffa, ẹwa ba ni ni jẹbutu aya, jẹbutu aya ni a an ba ni lẹsẹ ọbariṣa.[Their whiteness is the pride of teeth, straightness and elegance is the pride of a neck, a large bust is the pride of a woman, helpsus to understand the case of Eji Odi who was struggling with his lack of a wife, who had no one to hold. He did everything that was asked ofhim. People of Ẹpo, people of Ọffa, come see me enjoying the blessing of a wife. The blessing of a wife is what we receive at the feet of the King of the gods.]Ifa says it will take care of the issue for him andhe should offer a sacrifice. Everything that is causing this person to weep, that he doesn’t have, he will have it. Ifa says so in Odu Odi Meji.
Odi Meji 3:
In odu Odi Meji if Ifa carries a positive message,Ifa says this person should offer a sacrifice for money. (S)he should offer a sacrifice because of his work, and (s)he will gain money. If (s)he offers a sacrifice and his/her prayers are answered, (s)he should not cease praying. Ifa says that if (s)he sets a small amount of moneyaside, (s)he will become very rich as a result and his/her prayers will be answered. In odu Odi Meji Ifa says:Roboto la pile awọn, to ba doke tan, yio gbodo, yio gbọlọ, yio gba ikoko baba sasun awọn lo difafun Akẹsan, awo oludaja tori ba san ni n ṣe la daja rere. Ọja rere ma ma re o bori a ba san ni ṣela daja rere.[One builds the cage of a monitor lizard to the appropriate size so that when it is finished, it will hold the mortar, it will hold the grindstone, itwill hold the large jar (ikoko) that is the father ofpots, relates to the case of Akẹsan (an Ọyọ market). When your destiny (ori) favors you, youstart a profitable business. Good business, ]Ifa says this person’s destiny [ori] favors him/her and (s)he should worship it. Ifa says his/hear wealth is coming and will be well-established. Ifa says this person’s work is well-established and (s)he should offer a sacrifice so that it will be. (S)He should also worship his/her destiny [ori]. Ifa says his/her destiny will support him/her and (s)he will become wealthy. Ifa says so in odu Odi Meji.
this write up was compile by omo Awo Rodriguez Ifatomi, currently an ifa apprentice under tutelage of babalawo Obanifa,ile Ife osun state Nigeria.
I I
I I
I I
I I
ODU IFA EJIOGBE:
Eji Ogbe 1Lo wa nlẹ yii o. Eji Ogbe lo wa nlẹ yii. Ifa n sọ fun eleyi wipe ki eleyi rubọ nbẹ ko ma ba sanwọ ire ti n wa. Eleyi... o n wa ire. Ko koooo ko rubọ nbẹ.Gbogbo ire ti n wa, Ifa ni ọwọ rẹ, o to, ti o ba ti le rubọ. So ti o ba ti rubọ, o maa... Ko le ri o. O maa“lose” ẹ. But if he makes [a] sacrifice, he will gain it. Ifa ni ko rubọ nbẹ. Ko ma ba sanwọ ire ti n wa o, lodu Eji Ogbe o.
Nibi Ifa naa gba ti sọ bẹẹ ni o. Ifa na sọ pe:Ọtọtọtọ, ọrọrọrọ, ọtọtọ laa jẹpa. Ọtọtọ nla jẹ imumi. Ohun tori tori, ohun tore tore nlaa fọba makin nile Iranje, ko ba le fi ohun to ri to re ta ni lọrẹ a dia fun Ogotẹẹrẹ ẹyi ti n gbogun lọ Ẹhinwọran. Ogotẹẹrẹ lorukọ a n poko. Ẹhinwọran lorukọ a n pobo. Eewọ oriṣa oko ii jagun ilobo ko sanwọ-o.Ifa wipe eleyi ko rubọ nbẹ, ko ni sanwọ ire ti n wa nbẹ. Gbogbo ohun ti n wa yio to lọwọ, to ba tirubọ nibẹ. Ko ba ṣẹtutu fun awọn aiye pẹlu irọrun. Lọwọ rẹ o fi tẹ nkan ti n wa loju Eji Ogbe ni.Eji Ogbe 2Loju Eji Ogbe naa ẹwẹ, ti Ifa ba gbe e, Ifa pe eleyi ni obìnrin pupa nile, o niyawo pupa nile, ko rubọ nitori ẹ, kiku o ma... kiku o ma baa paa mọ lọwọ kia kia, kẹmi rẹ o le ba gun. Ifa ni eleyi ni obinrin pupa nile, ko rubọ nitori ẹ, kiku o maa paa mọ lọwọ. Loju Eji Ogbe naa tifa ba gbe e. Nibi ti Ifa naa ti sọ bẹẹ re o, to pe obinrin pupa kan nu ninu ile yii, ko rubọ nbẹ kiku o maa paa mọ lọwọ. Ifa naa sọ pe:Sinimọ-Sinimọ, a dia fun obinrin pupa rororo eyi ti ṣe iyawo Ọrunmila nijọti lọ re na iyaku lọja Ejigbomẹkun.A ni Sinimọ re, o n lọ ọja Ejigbomẹkun. Ngbo dọja Ejigbomẹkun, o ba iya kan pade nbẹ, ṣugbọn iyaku ni ẹni to ba pade, but ko wa mọ. Nigba ija de saarin wọn to ba AH! To na gidi! Awọn eniyan ba pe, ah iya iku lọ na. Heh?! Iru iyawo ni! Kíni jẹ iyaku, ko mọ itumọ iku. O na iya de bi wipe, ẹmi ẹ si fẹ bọ. Niyawo Ọrunmila, nigba o wa dele, lo wa dele ni sọ fun ọkọ rẹ, Ah! O ni, Baba! O ni oun baya kan pade ni ọja Ejigbomẹkun loni. O ni lo ba fẹ roun fin, o lo naaaa yiyi! O ni, iru iya wo, Ọrunmila ní iru iya woa ni? O na to ah, o ni iyaaku na n pe e. Ah! Ọrunmila ni, gbaga! Iyaku lo na! Ah! Iru kini iwọ obinrin yii wa ṣe yiooooo, abi o mọ n to n wi ni? Ah o lo n na pọ ni ṣẹ. O lo n mọ n to n wi. Iyaku na si, o ni iyaku ni.Ọrunmila ba sare gbefa kalẹ, lo dafa. Ifa ba sọ fun Ọrunmila pe, Ko tete rubọ o! Kiku ma paa mọ lọwọ o. Ko si tete kun obinrin, gbogbo obinrin to pupa nile ẹ. Ko kun wọn ni buje ko gbogbo wọn o dudu o. Tori to ba rii obinrin pupanbẹ, iku o mu gbogbo won lọ o. Loju ẹsẹ Ọrunmila tii..., gbogbo ohun ti wọn ni kỌrunmila ru lẹbo, o ti ru u. O gbọ riru, o ru. O gbọ titu, o tu. O gbọ harahara loju ọpọn, o ha. Gbogbo ohun a ni o ṣe , o ti ṣe. O ti yẹ o? O ti baa jawe Ifa... Ibuje. O ti wabuje lọ, a n pe kini kan ni buje. Ta ba ti fi kun eniyan bayii, yio.. eniyan pupa yio dudu ni. Kia Ọrunmila ti wabuje lọ ti wa oko Ifa lọ. Wọn ti ṣetutu, wọn ti kun gbogbo obinrin ti o pupa nile Ọrunmila nibuje. O pari ẹ. To ba ni...Nigbo dọjọ keji bayii ni iku ba de. Iku, o si ni kondo kondoku kii gun ju bayii lọ. Nigba o ṣe de iwaju ita Ọrunmila bayii, iku kan roll kondo soke bayii nigba loju bayii. Ni o ba joko nilẹ. O ni, Iwọ Ọrunmila! Ọrunmila lo n jẹ. O ni, iyawo rẹ na iya lọjejigbomẹkun lanaa. Ọrunmila ni, kii ṣe iyawo oun! Ah! O ni, kii ṣe iyawo rẹ bo? Ọrunmila ni, kii ṣe iyawo oun. Kii ṣe iyawo rẹ? Ọrunmila ni, kii ṣe iyawo oun. Kii ṣe iwọ lo ni obinrin to pupa roro kan bayii? Ọrunmila ni oun o lobinrin pupa nile. Oun o lobinrin pupa nile? O ni bẹẹni. Iku ni o da, ko gbogbo obinrin inu ile rẹ jade nigba naa. Koun yẹwo. Bi Ọrunmila ti ko gbogbo awọn obinrin to wa ninu ile jade lọ pata pata! Ọrunmilasi niyawo pupọ. Niku wa la aarin wọn lo ga rarara. Ni wa obinrin pupa nbẹ, ko ri i. O la lọ, la bọ, ọrin lọrin, bọrin lọrin, bọ [O laa lọ, o laa bọ, o rin in lọ, o rin in bọ], ko ri i. Gbaga! Niku bu ẹkun lo ni iya lo jẹ oun toto bayii. Ṣe kii ṣe iyawo, kii ṣeiyawo ẹ ni. O na... o ni kii ṣe iyawo oun, oloun o lobinrin pupa nile e. Ngba ti o ri obinrin pupa nbẹ, biku ṣe sunkun lọ nuun.LỌrunmila ba n yin awọn awo rẹ, lawọn awo rẹ ba n yinfa. Ọrunmila ni bẹẹ gẹgẹ lawo wi o, bẹẹ gẹgẹ nawo toun sọ. O ni:Sinimọ Sinimọ lo difa fun obinrin pupa rororo eyi ti ṣe iyawo Ọrunmila nijọ ti o n lọ re na iyaku lọja Ejigbomẹkun.O n ṣeku sonibuje ma, Sinimọ, SinimọAarun sonibuje ma, Sinimọ, SinimọOfo sonibuje ma, Sinimọ, SinimọAseeri sonibuje ma, Sinimọ, SinimọAfaato sonibuje ma, Sinimọ, SinimọIdamu sonibuje ma, Sinimọ, SinimọBa un ni Ọrunmila ṣe bẹrẹ si n yinfa nuun. Ifa n yin Eleduma... Tifa n yin Eledumare ree. Ifa ni eleyii ni iyawo pupa nile, ko tete rubọ fun un, kiku o ma baa paa mọ lọwọ lọdun ni. Ifa na sọ bẹẹ loju Eji Ogbe. Aboru aboye. Tifa na wi nuun o.
Translation
Eji Ogbe
1. This is Eji Ogbe. Ifa is saying to this person should make a sacrifice so that (s)he does not go empty handed and miss the good thing that (s)he is searching for. This person is seeking a blessing (fortune). (S)He should make a sacrifice. All of the blessings are coming to him/her, and Ifa says that (s)he will find it/them if (s)he offers the sacrifice. If (s)he does not offer a sacrifice, (s)he will... (S)He cannot attain it. (S)He will lose it. But if (s)he makes a sacrifice, (s)he will receive it. Ifa says, (s)he should offer a sacrifice so that (s)he may not end up unsuccessful, this is this message in Eji Ogbe.
This is the way Ifa teaches us to speak this message. It says:Ọtọtọtọ, ọrọrọrọ, ọtọtọ (What is real is real [true],what is not real is not real), Whole is how we eatgroundnut. Whole is how we eat imumu (edible black seed). In Iranje, they assess the king’s valour through his performance. If you praise the king with his acts of valour, he will give you a gift. This reveals why Ogotẹẹrẹ made war against Ehinwọran. Ogotẹẹrẹ is what we call penis, and Ẹhinwọran is what we call vagina. It is an abomination to the gods for the penis to fight a war with the vagina and lose.Ifa says that this person should offer a sacrifice, so that (s)he can achieve the blessingthat (s)he is searching for. Everything that (s)heis searching for, (s)he will surely get it if (s)he makes a sacrifice. (S)He should make offeringsfor the spiritually powerful beings. This person will be able to get what his/her heart desires very easily. This is what Eji Ogbe tells us.
Eji Ogbe 2.
In this Èjì Ogbe, If it is revealed by Ifa, this person has a light-skinned woman in the house as a wife. He should offer a sacrifice immediately so that Death doesn’t kill her on hiswatch and she may have a long life. Ifa says that this person has a light-skinned woman at home. He should offer a sacrifice so that Death doesn’t take her away. This is what Èjì Ogbe tells us, this is the message Ifa transmits . Here,this is what Ifa says, there is a light-skinned woman in this person’s house, and he must make a sacrifice to prevent Death from taking her away. Ifa says:Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’swife, on the day that she beat Death’s mother at Ejigbomẹkun market.It is said that Sinimọ was going to Ejigbomẹkun market. When she arrived at Ejigbomẹkun, she met an old woman there, but didn’t know that it was Death’s mother. When a fight sprung up between them, Sinimọ beat her intensely. Everyone said, Ah! That’s Death’s mother you have beaten up. She responded, Whose mother? What do you mean Death’s mother? That means nothing to me. She beat the old woman within an inch of her life. When Ọrunmila’s wife came home, she told her husband, Ah! Baba, I ran into one old woman today at Ejigbomẹkun market. She said she wanted to embarrass her, and she beat her severely. Ọrunmila asked, who was the old woman? They said she was Death’s mother, responded Sinimọ. Ah! Said Ọrunmila. You beat Death’s mother? Wow! You woman, what have you done? Do you know what you’re saying? Sheresponded, I already answered you, of course I know what I’m saying. He asked again, Death’s mother? Yes, Death’s mother, she replied.Ọrunmila ran quickly to consult Ifa. Ifa told him to make a sacrifice as quickly as possible so that Death wouldn’t take his wife. Ifa also said that he should paint the skin of all of the womenin his house so that they would appear to be dark-complexioned, because if Death came by and saw any light-skinned women, he would take them all away. Ọrunmila immediately did everything that Ifa told him to do. Ifa accepted the sacrifice Ọrunmila made. Ifa accepted the offering Ọrunmila made. The ritual Ọrunmila performed on the divining board was accepted. Everything that he was told to do, Ọrunmila did it. Do you understand? He collected plant materials to make medicine. He searched for Ibuje. We call a certain something Ibuje. If you use it to paint someone with Ibuje, (s)he will become very dark. Ọrunmila quickly searched for Ibuje, he went looking for the ingredients he would need. He offered the sacrifice, He paintedall of the light-skinned women in his house withIbuje. He finished it.The next day Death came around. Death had a club that was about this size. When Death arrived at the crossroads where Ọrunmila’s house was, he was tossing his club up in the airand catching it again. Then he sat down on the ground. He said, “Hey you, Ọrunmila! Ọrunmila!” He said, “Your wife beat up an old lady in Ejigbomẹkun market yesterday.” Ọrunmila said, “It wasn’t my wife!” Death said, “Ah! It wasn’t your wife?” Ọrunmila said, “It wasn’t my wife. You aren’t the one with such a light-skinned wife? Ọrunmila said he didn’t have any light-skinned women in his house. You don’t have any light-skinned women in your house? Asked Death. Ọrunmila said, That’s right. Death said, “Ok, no problem. Collect all of the women in your house and bring them out.” Ọrunmila collected them and brought every last one outside. He had many, many wives. Death looked at them all, but couldn’t find a light-skinned woman. He looked up and down the rows of Ọrunmila’s wives, but couldn’t find the one he was looking for. He exclaimed, “Ah! Howshameful! I can’t belive this is happening to me.It wasn’t your wife?!” Ọrunmila agreed and said, it wasn’t my wife. I don’t have any light-skinned women in my house. When he saw that there were no light-skinned women around, Death burst into tears as he was walking away. Ọrunmila began to sing and dance and praise Ifa, saying, Yes, it was as the Babalawo said. It was as the Babalawo predicted. He said:Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’swife, on the day that she beat Death’s mother at Ejigbomẹkun market.He sang Onibuje is immune to Death, Sinimọ, SinimọOnibuje is immune to DiseaseOnibuje is immune to LossOnibuje is immune to FailureOnibuje is immune to StruggleOnibuje is immune to SufferingThis is how Ọrunmila began to praise Ifa. Ifa also praised Almighty God. Ifa says this person has a light-skinned wife in his/her house. (S)He should sacrifice immediately so that death doesnot take this light-skinned person away this year. This is what Ifa tells us in Eji Ogbe.
ODU IFA OYEKU MEJI
II II
II II
II II
II II
Oyẹku Meji
1. Ti a ba dafa Oyẹku Meji fun eniyan, Ifa ni keleyi un rubọ ko ma ba ba wọn ku ku ajọku o. Loju Oyeku Meji. Ifa si ni keleyi un sọra fun nkan pupa lati maa lo. Ko o ma wọ aṣọ pupa, tori pe aṣọ pupa naa ni, o doo la ẹmi rẹ nigba ti iku de. Tiku fẹ pa a. Ifa ni ko rubọ nitori iku o. Ifa ni eleyi o le ba wọn ku ku ajọku o, loju Oyẹku Meji o. Nibi tifa gba, to fi sọ bẹẹni yii o. Ifa ni:Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.Nigba igba iwasẹ, wọn ni ki gbogbo awọn aṣọ ki wọn rubọ o... pata pata. Ki wọn o ma ba ba wọn ku ku ajọku o. Wọn kọ, wọn o rubọ. Aṣọ pupa nikan lo rubọ. Ẹbọ ẹ si fin, ẹbọ ẹ da. Ngbọ yaa, a kọle de tan sọ fun wọn pe bọ. Na ba bẹẹrẹ si pa,iku ba bẹẹrẹ si pa gbogbo awọn aṣọ yio ku pata pata, tori pe wọn o ṣẹbọ, wọn o ṣetutu. Aṣọ pupato rubọ njọ ọjọ naa, iku ba da si, kọ pa a. Idi ẹ nuti oku ba ku loni, wọn i fi fi aṣọ pupa sin oku. Ka ba fẹ sin oku, wọn ni ah... Aṣọ eleyii pupa, ẹ ma fi sin o. Aṣọ eleyii pupa ẹ ma fi sin o. Bẹẹni, idi nu ti wọn ẹ fi fi aṣọ pupa sinku. Nigba iku de ti n ko gbogbo wọn lọ, ti o daṣọ pupa si ṣe laṣọ pupan yin awọn awo rẹ. Lawọn awo rẹ na wa n yinfa. O ni bẹẹ Babalawo toun bẹ, Babalawo toun sọ:Kijipa abi ita hana hana awọn lo difa fun Enlojọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣẹbọ ki yọrun.Oun saṣọ to ṣẹbọ kii yọrunAṣọ to ba ṣẹbọ kii yọrunKẹlẹ ruKẹlẹ tuAṣọ to ba ṣẹbọ kii yọrunOun sẹ sẹ to ṣẹbọ kii yọrunAṣọ to ba ṣẹbọ kii yọrunKẹlẹ ruKẹlẹ tuAṣọ to ba ṣẹbọ kii yọrunIfa ni ki eleyii o rubọ ko ma ba ban ku ku ajọku, ko ma si lo nkan pupa. Ifa sọ bẹẹ, tifa ba gbe e. Ta ba dafa a Oyẹku Meji fun eleyun, tifa re ba ti gbe, tifa o fọre fun eleyun ni jẹ gbingbin. Ifa ni kieleyi o rubọ ko ma ba ban ku ku ajọku.Oyẹku Meji 2Tifa ba si fọre nbẹ loju Oyẹku Meji, Ifa ni eleyun, o mẹnuju ṣe rahun ọmọ. O si n banujẹ, ko rọmọ bi. Ifa ni ko rubọ yio bimọọ. Ti gbogbo iya ti n jẹ lori ọmọ ti o si di igbagbe. Ifa lo sọ bẹẹ. Ifa ni koni “atio” lẹbọ nbẹ ati okete ti wọn o sun nina, tirun si wa lara rẹ. Atio ni kini ta ma fi... Ima ọpẹ laa ge ta fiṣe. Inu atio na la ko ẹbọ ẹ si nigba ta ba ru u tan. Ifa ni eleyun o sa biamọ. Bẹẹ ni. Ibi Ifa gba tifa fi sọ bẹẹ nii. O ni:Oyẹyẹ...Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lo mọ a difa fẹja eyi ti n ṣọmọ Onibu.Wọn ni ko rubọ. Wọn ni to ba ti rubọ o, ko si ni okete lẹbọ pẹlu atio. Wọn ni yio bimọ. Wọn ni yiowa bimọ ọ pọ. Debi wipe, ah! Wọn o ni le mọ iye ọmọ rẹ. O si gbọ riru ẹbọ, o ru. O gbọ titu, o tu. Ogbọ harahara ẹbọ loju ọpọn, o ha. Ko pẹ, ko jinna, lo ba loyun. Lo ba bimọ. Ah! Ni n ba n jo, nin ba n yọ. Ni ba n bimọ saa, ni ba n jo, ni ba n yọ,ni n yin awọn awo, ni awọn awo rẹ wa n yinfa. Lo ni bẹ babalawo toun [wi] bẹ, babalawo toun sọ:Oyẹyẹ ṣẹ nla bọ loke. Mo ṣe bojumọ lomọ a dia fẹja, eyi ti ṣọmọ Onibu. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Iru ẹbọ ni fin ti fii gbe ni. Aitete ru teṣu ni da ladanu. Ko pẹ, ko jinna, Ifa wa ba [oun] ni jẹbutu ọmọ. Jẹbutu ọmọ, nla n baire lẹsẹ ọbariṣa.O n ṣe sakun winni, sakun winni, ko sibi ta ti kando, ta o ni kan ọmọ ẹja, sakun winni, ọmọ ẹjama tiẹ ti papọju.Ifa leleyun yio bimọ pọ. Ifa sọ bẹẹ...Naa, Ifa ni, Ifa ni ko lọ fọkanbale. Ifa tun sọ bẹẹ, o tun mẹnuba lori ọrọ ọlọmọ de yii naa ni. Ifa ni ọmọ... O n jẹ iya gan gidi, yio si gbagbe. Ifa ni o gbagbe. Bẹẹ ni.Oyẹku Meji 3Tifa re ba ti fore, wọn ni ko rubọ nbẹ. Ifa ni yio gbagbe gbogbo ohun toju ẹ ri, yio di gbagbe patapata. Bẹẹ ni, o ni:Ọgan lo da inu orọmi sinu. Ọlọrọ nirọmi ọran sikun a dia fun Alapa n yawe, ọmọ amu eegun ẹja rubọ nitori ọmọ, maja maja la kalapa. Alapa o ku ewu, ọmọ ku ewu, Alapa o ku ewu ọmọ ẹja, ero Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ, nla n ba ire lẹsẹ ọbariṣa.Ifa ni ọmọ sun bọrọ, ti gbogbo ọrọ rẹ yio si di gbagbe.
Oyẹku Meji 4
Ifa ni ko lọ bọ Ṣango nbẹ. Ifa ni iṣẹgun de fun eleyun. Gbogbo awọn ta n ba ṣọta, ta n bogun, ti ta n fẹ jẹ ko ni lari laiye, ta n fẹ jẹ ko na dọlọmọ laiye. Ifa ni ko lọ bọ Ṣango. Ifa ni Ṣango ni yio ba ṣẹgun nbẹ. Arabambi ọmọ ari igba ọta ṣẹgun. Ifa sọ bẹẹ. Olomi... nibifa gba ti sọ bẹẹ nii. O ni:Omigbo ni foju jaro. Omi ọdan ni foju jaro ngbẹtẹ a dia fun Legbedi abu fun ọbọ. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Ko pẹ, ko jinna, Ifa wa ba ni laarin ṣegun, aarin ṣegun, nla n ba ni lẹsẹ ọ...Ifa ni, ko lọ bọ Ṣango nbẹ. Ifa ii... Ifa ni, Ifa ọna rẹyio la, yio si ṣegun. Ifa lọwọ rẹ, o to gbogbo... gbogbo ohun ti n wa. Ifa n sọ bẹẹ.
Oyẹku Meji 5
Ifa pe ohun ti... Ifa ni keleyii o lọ bọfa. Ifa lọlọ, o ni ọrọ rẹ o loju nkan rere, Ifa ni yio to lọwọ. Ifa sọ bẹẹ. Eeeh... Ifa ni rere o to lọwọ, o ni, ibifa gba ti fi so bẹẹ, to fi ni ire yio to lọwọ. Gbogbo ohun n ti si daalamu, yio rokun gbagbe patapata. Yio rokun gba pat...para. Wọn si fi ṣe olori nilu ipo kan. Ifa ni pe wọn fẹ eleyii ṣolori, wọn fi ṣe olori ibi kan. Hiiin. Ti ọrọ rẹ o dijọ, ti o dayọ. Nibifa gba ti sọ bẹẹ. O ni:Oguulutu ọrọ bale dun giyan giyan, a dia fun mọja, eyi ti ṣawo re lialapa. Ẹni mọja a saidalapaIfa ni eleyii, o jẹ olori. Ifa lọrọ rẹ, o dijọ, ti o dayọ. Wọn fi ṣe olori nibi kan. Bẹẹ ni, loju Oyẹku Meji nifa ti sọ bẹẹ. Oyẹku Meji ti sọ nuun. Abọru Aboye.
Translation
Oyẹku Meji 1
If Oyẹku Meji is cast for someone, Ifa says that the person should make a sacrifice to avoid mass death. Ifa also says that this person should avoid dressing in red things to prevent this from happening. (S)He should not wear red clothing because it was red cloth that preservedits own life when Death came. When Death wanted to kill it. Ifa says that (s)he should makea sacrifice because of death. In Oyeku Meji, Ifa says that this person cannot be part of the impendent mass death. This is what Ifa teachesus to say; Ifa says:Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.[The Kijipa (comforter-like cloth) that does not appear to be beautiful helps us to understand the case of Enlojọ aṣọ, and that of Kẹlẹ. Kẹlẹ made the sacrifice, Kẹlẹ made an offering. The cloth that makes the sacrifice will not be carriedoff to heaven (meaning premature death).]In the beginning, every single one of the different colors of cloth were told to make a sacrifice to ward off an impending mass death. They rejected this advice and offered no sacrifice. Red cloth was the only one who performed the sacrifice. The sacrifice that it offered was accepted. When the predicted time arrived Death began to kill off all of the differentcolored cloths systematically because they performed no sacrifice; they made no offerings.Red cloth had sacrificed on that very same day, so Death spared it’s life and did not kill red cloth. That is the reason why today we don’t bury a corpse in red cloth. If a corpse is to be buried, people will say, “Ah, this cloth is red! Don’t bury him/her in it! This one is red, don’t use it to bury him/her.” Yes, this is the reason why we do not bury dead bodies with red cloth. When Death arrived, he collected all of the different colored cloths and carried them off to heaven, but he spared the life of red cloth. Red cloth started singing the praises of his Babalawos The Babalawos in turn praised Ifa. He said, “Yes this is what they predicted for me, this is what the Babalawos said:Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.[The Kijipa that does not appear to be beautiful helps us to understand the case of Enlojọ aṣọ, and that of Kẹlẹ. Kẹlẹ made the sacrifice, Kẹlẹ made an offering. The cloth that makes the sacrifice will not be carried off to heaven.]He said, The cloth that makes the sacrifice will not be carried off to heavenThe cloth that makes the sacrifice will not be carried off to heavenKẹlẹ made the sacrifice,Kẹlẹ made the offeringThe cloth that makes the sacrifice will not be carried off to heavenIfa says that this person should sacrifice so that (s)he can avoid mass death, and that (s)he shouldn’t wear anything red. This is what Ifa says, if Ifa carries this message [Oyẹku Meji]. If Oyẹku Meji is cast for someone, if Ifa should carry this message, if Ifa does not present a positive message for the person. Ifa says this person should make a sacrifice to avoid mass death.
Oyẹku Meji 2.
If Ifa should reveal a positive message in OyẹkuMeji, Ifa says that this person is desperately seeking children. (S)He is suffering because (s)he is unable to have any. Ifa says that if (s)heoffers a sacrifice, (s)he will have a child, and that all of the suffering (s)he is experiencing as a result of childlessness will be forgotten. This is what Ifa says. Ifa says that (s)he should use “atio” (palm branches) in the sacrifice and okete(large rodents) that has not been burnt, and whose skin is still on the body. Atio is a thing that we use... It is made up of palm stalks carved from the palm tree. When the sacrifice has been completed, it will be placed inside the hallow of the atio. Ifa says that this person will become a nursing mother. Yes, certainly. This iswhat Ifa teaches us to say. Ifa says:Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lomọ a diafẹja, eyi ti ṣọmọ Onibu.[The sun is still behind the hill and they think that dawn has broken helps us to understand the case of Ẹja/Fish the child of the large body of water].Fish was told to offer a sacrifice. Fish was told that when she offered the sacrifice, she should include okete and atio in it. She was told that she would then have many, many children, to the extent that they will not be able to count the number of her children. She did all that was asked of her. It was not long after that that Fish became pregnant. She gave birth. She began to dance and rejoice. She praised her Babalawos, and the Babalawos in turn praised Ifa. She said, “This is what the Babalawo predicted for me, this is what the Babalawo said to me:Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lomọ a diafẹja, eyi ti ṣọmọ Onibu.[The sun is still behind the hill and they think that dawn has broken helps us to understand the case of Ẹja/Fish the child of the large body of water]. She did all that was asked of her. Failure to sacrifice to Eṣu in a timely fashion renders the effort a waste. Not long after that, Ifa met her surrounded by childrenSakun winni [everywhere], there is no place in the river that we do not see the children of Ẹja (fish). Sakun winni [everywhere], the children of fish are so numerous!”Ifa says that this person will have many children. Ifa says so. Ifa says this person should have peace of mind. Ifa also addresses this issue of childlessness. Ifa says children... This person is enduring a great deal of suffering, but it will all be forgotten.
Oyẹku Meji 3. If Ifa reveals a positive message, the person should make a sacrifice. Ifa says everything that that person is experiencing will become forgotten completely. Yes, Ifa says:Ọgan lo da inu orọmi sinu. Ọlọrọ nirọmi ọran sikun a dia fun Alapa n yawe, ọmọ amu eegun ẹja rubọ nitori ọmọ, maja maja la kalapa. Alapa o ku ewu, ọmọ ku ewu, Alapa o ku ewu ọmọ ẹja, ero Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ, nla n ba ire lẹsẹ ọbariṣa.[The termite mound keeps its contents inside (Only you know your own issues). Ọlọrọ nirọmi ọran sikun a dia fun Alapa (delapidated wall0, the child of he who used fish bones to sacrifice in order to have children, maja maja is how we sing the praises of Alapa. Alapa greetings for just having a child, greetings for just having a child (fish). People of Ọffa, people of Ipo (meaning everyone), come meet me surroundedby children. Surrounded by children, this is whatwe receive at the feet of the King of the Gods (Almighty God).]Ifa says children will soon come. All of this person’s suffering will become forgotten.
Oyẹku Meji 4
Ifa says that person should worship Ṣango. Ifa says victory will come for this person Everyone who is this person’s enemy, who is fighting him/her, who does want him/her to be rich, whodon’t want him/her to have children. Ifa says (s)he should worship Ṣango. Ifa says Ṣango will give him/her victory. Arambi [Name of Ṣango], the one who owns 200 bullets achieves victory. Ifa says so. This is the way Ifa said it:Omigbo ni foju jaro. Omi ọdan ni foju jaro ngbẹtẹ a dia fun Legbedi abu fun ọbọ. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Ko pẹ, ko jinna, Ifa wa ba ni laarin ṣegun, aarin ṣegun, nla n ba ni lẹsẹ ọ...[Water in the forest looks like indigo dye. The water of the desert looks clearer helps us to understand the case of Legbedi and the case ofMonkey. He did everything required of him. Not long after that, Ifa met him in the midst of victory, in the midst of victory, this is what we receive at the feet of the King of the Gods (Almighty God).]Ifa says (s)he should worship Ṣango. Ifa says, his/her road will open up, and (s)he will achievevictory. Ifa says (s)he will acquire everything (s)he has been searching for. This is what Ifa says
.Oyẹku Meji 5
Ifa says that this person should worship Ifa. Ifa says that the issue at hand is something (s)he has had his/her eye on. Ifa says (s)he will get it.Ifa says (s)he will get that good thing. This is what Ifa teaches us to say. (S)He will acquire blessings. Everything that is causing problems for him/her, they will all be completely forgotten. This person will be chosen for a position of authority. Ifa says, people want to put this person in a position of authority. This person’s suffering will turn into dancing and joy.This is what Ifa teaches us to say:Gboguulutu ọrọ bale fun diyan diyan, a dia fun mọja, eyi ti ṣawo re lialapa. Ẹni mọja, a saidalapaIfa says this person will become a leader. Ifa says his/her suffering will turn to dancing and joy. (S)he will be chosen for a certain position. Yes, this is what Ifa says in Oyẹku Meji.
ODU IFA IWORI MEJI
II II
I I
I I
I I I I
Eni ti a ba da Ifa Iwori Meji fun, Ifa ni tori nkankan ni eleyun ṣe da Ifa. O n gbiyanju lati de ipo kan. Tabi o fẹ lọ sibi kan fun ọrọ aje Ifa ni korubọ nbẹ, ko si, ko si bọ ẹlẹda rẹ, ori. Ko bọ ọ. Ifa[wi] pe ẹlẹda rẹ yio tọ sọna nbẹ ti yio ba ṣẹgun ngba to ba debi nkan na tan. Ifa pe ẹlẹda rẹ yio ba ṣẹgun, tọwọ rẹ o fi to nkan na. Ko ni rubo nbẹo. Ifa ti sọ… Ifa lo sọ bẹẹ loju Iwori Meji. Nibifa na gba ti fi sọ bẹẹ ni. O ni:Iwori Meji ayipo, Iwori Meji atẹpo a difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe.Ifa ni ibi ti eleyii n lọ, n to lẹ ṣe, ori rẹ ni o ba ṣe, ni o ti lẹhin. Tọwọ rẹ o fi tẹ nkan ti n wa nbẹ. Bẹẹni. Godogbo nigba iwasẹ, igbesi aiye rẹ, ko ye. Ko ri ti a jẹ ṣe, ko, ko bẹgbẹpe. O wa roo, o n buṣe gada, o nọjọ kan, pe ah! Bo lo wọn ṣe ba igbesi aiye n lo yio, to naa file bẹgbẹpe. Lo ba mu eji, o mu kẹta, o darun, o gboko awo lọ. Nigba to doko awo, o ni kan yẹ ohun wo lọwọ kan bu. Wọn dafa fun un. Ah! Ifa sọ pe eleyii si fẹ gbiyanju nipa nkankan kan. Ifa ni ko rubọ nbẹ pe ẹlẹda rẹ lo le gbeleke nbẹ. Wọn sọ fun Gọdọgbọ bẹẹ. Wọn ni bẹẹni. O ni oro oun [k]o ti ẹ ye oun mọ, pe ibi ti oun wa inu fọfọ toun wa yi,ẹgbe odo toun wa yi. Ṣe loun kan ṣe rahun, rahun, rahun, rahun mọlẹ. O wa fẹ gbiyanju pe toun ba tiẹ lọ si oke, boya o tun le yi nkan le yi pada diẹ. Ọrunmila ni yio yi padaa, wọn ni ṣe ni ko ṣetutu. Lo ba ṣetutu, gbogbo ta ni o ṣe, lo ṣe o. Pata! Ẹbọ ẹ ba fin, o bọ ẹlẹda rẹ naa. Ẹlẹda rẹ ti lẹhin. Lo ba, lo ba kọri si oke. O kọri si ibi ile gbe tẹju. Ngbo debẹ o si gbọsan, o bọra, o ri ta jẹ ṣe, oun naa bẹgbẹpe. Ni n ba yin awọn awo rẹ,lawọn awo naa wa n yin Ifa. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:Iwori Meji ayipo, Iwori Meji atẹpo a lo difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe. Ẹlẹda mi ba n ṣẹgun, kemi no da laje. Ẹlẹda mi ba n ṣegun, kemi na donire gbogbo.Bo si donire gbogbo nuun, bi ṣe n gbe odo ni n gbe oke, ibi gbogbo kan gba a ni. Bẹẹ ni loju Iwori Meji. Ifa ni eleyii yio ri tiẹ ṣe.
Iwori Meji 2:
Loju Iwori Meji naa tifa ba fore fun eleyii un, hmm. Ifa ni eleyii un ko ṣetutu nitori ọmọ. Oju ọmọ, o n da eleyii un laamu. Wọn o ri ba ti ṣe pelu ọran ọlọmọ de. Asẹ rẹ o dọmọ, atọ… atọ na o daa. Asẹ o doyun atọ o dọmọ. Ifa ni kooo ṣetutu kawọn mejeeji, tan ba ti le ṣetutu atọkọ atiyawo to ba ti ọkọ ati iyawo ba ti pade, Ifa ni ọmọ ni o da. Ko ni osun lẹbọ ati ẹfun. Ifa ni pẹlu awọn… okofa yio ku, o ba, wọn ba kofa jọ. Ẹwureni… obi ni, epo ni, wọn ko jọ, ṣugbọn ẹfun ati osun gbọdọ wa ninu ẹbọ ẹ, tori pe awọn mejeeji ni o mura wọn batọ ati asẹ o si papọnu. Ifa ni eleyii yio ṣẹgun ọmọ, ti o jo ti o yọ fun ọmọ o. Ifati sọ bẹẹ re o. O ni:Ogan lo dari lo mu ṣe siki, ọmọ ẹsẹ mejeeji di yeye di yeye o rubọ ẹfun lo ba re ni oko rumurumu. O rubọ osun lo ko lo ba re lo ko kẹrẹ butu kẹrẹ butu a difa fun Asẹ tẹẹrẹ ti ṣe mọ debirin ọrun, a bu fun Atọ lọlọ ti ṣe mọ dekunrin ọrun. Asẹ ati Atọ wọn darapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ.Wọn si ni enikan gbẹbọ nbẹ, wọn rubọ. Ẹbọ wọnfin, nigbo ẹbọ wọn fin, ta lẹbọ tan, t…ti asẹ duro da, atọ duro da, gbọn ṣe, gbọn mejeeji ṣe papọ nu na ba di ọlọmọ. Nan ba n jọ, nan ba n yọ, wọno gbagbe awọn awo to ṣefa fun nọjọ naa. Awo naa o gbagbefa. Nan mori nan musẹ nu, o n ṣe:O lawọ o laṣe o si dọmọ, o lawọ o laṣe o si dọmọ. Asẹ ati atọ, wọn parapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ. O lawọ o lasẹ, o si dọmọ, o lawọ o lasẹ o si dọmọ. Asẹ ati atọ wọn parapọwọn o wa mọ, ọ lawọ o lasẹ o si dọmọ.Ifa ni ka wọn eleyii, ko lọ rubọ dada… iya ọmọ n jẹ ẹlẹyun. Wọn o ri ba ti ṣe pẹlu ọrọ ọmọ, Ifa ni to ba ti ṣetutu, Ifa ni ọmọ de fun wọn tan. Wọn jọ, wọn yọ fun ọmọ. Gbogbo ọrọ yio rokun gbagbe. I bẹẹ nifa sọ. Aboru aboye nile Ifa ti Iwori Meji sọ nu. Hmm. Bẹẹ ni.
Translation
Iwori Meji 1
:Anyone form whom Iwori Meji is cast, Ifa says that person is consulting Ifa because of something. (S)he is trying to achieve a certain position. If (s)he wants to reach a position because of business, Ifa says (s)he should offer a sacrifice and worship his/her ori [destiny]. Ifa says his/her destiny will be able to guide him/her and will do something for him/her when (s)he reaches that position. Ifa says his/her destiny will ensure that (s)he gets just what (s)he wanted. (S)he should offer a sacrifice. It is Ifa that said so in Iwori Meji. This is how Ifa said it. Ifa says:Iwori Meji ayipo, Iwori Meji atẹpo a difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe.[Iwori Meji goes around, Iwori Meji comes around (is unpredictable) helps to illustrate the case of Gọdọgbọ, who declared war on the townof Ilebe. They said his ori (destiny) would give him victory. (This person wants to try something but is unsure of the outcome)]Ifa says the place that this person is going, his/her ori [destiny] will see him/her through and will support him/her until (s)he achieves what (s)he is searching for. Gọdọgbọ, in the time of the ancestors, didn’t know what he had to do to succeed. He was poor and couldn’t live up to expectations. He thought about it and all of a sudden came up with an idea. Ah! How can I go about my life so that I can live up to expectations? He put two and two together and realized that Ifa could help him, so he went to see the babalawo. When he reached the babalawo’s house, he asked the babalawo to examine him immediately Ifa was consulted for him. Ha! Ifa says this person is striving for something. Ifa says he should offer a sacrifice and that it is his destiny that can uplift him. Thisis what Gọdọgbọ was told. They said it was so. He said, I just don’t understand my problem. This problem will be the death of me! I’m not progressing at all, and I’m at my whit’s end. He thought, maybe if I move up a bit, I can turn things around Ọrunmila said things would certainly change, he said Gọdọgbọ should offer a sacrifice. He made the offering. Everything that he was told to do, he did it. His sacrifice was acceptable, he offered a sacrifice to his destiny as well. His destiny supported him. He was elevated and moved to a better place. When he arrived there, he became weathly and successful. He made money and realized his full potential. He praised the babalawos, and thebabalawos in turn praised Ifa. He said, this is what the babalawo predicted, this is what the babalawo said:Iwori Meji ayipo, Iwori Meji atẹpo a lo difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe. Ẹlẹda mi ba n ṣẹgun, kemi no da laje. Ẹlẹda mi ba n ṣegun, kemi no do nire gbogbo.[Iwori Meji goes around, Iwori Meji comes around (is unpredictable) helps to illustrate the case of Gọdọgbọ, who declared war on the townof Ilebe. They said his ori (destiny) would give him victory. My destiny, grant me success that Imay become wealthy. My destiny, grant me success that I may receive every kind of blessing]This is how Gọdọgbọ received every blessing. He expanded everywhere, to every place. Yes, iwori Meji, Ifa says this person will be successful.
Iwori Meji 2:
In Iwori Meji if Ifa carries a positive message for that person, Ifa says this person should make an offering because of children. Childlessness is bothering this person. They don’t know what to do about the problem of childlessness. The eggs weren’t fertilized, and the sperm could mot make a child. Ifa says (s)he should prepare a sacrifice, if the two of them, both husband and wife prepare a sacrifice, when the two of them come together next, they will be able to conceive. Osun [camwood] and Ẹfun [kaolin chalk] should be in the sacrifice. Ifa says they should be in the sacrifice with the other normal sacrifices for Ifa that remain, (s)he should sacrifice to Ifa. They should use a goat, kola nuts, red palm oil, but Osun and Ẹfun must be in the sacrifice becausethe two of them will combine like like how the sperm and eggs will. Ifa says they will overcome childlessness and dance and rejoicing as a result. Ifa says so. Ifa says:Ogan lo dari lo mu ṣe siki, ọmọ ẹsẹ mejeeji di yeye di yeye o rubọ ẹfun lo ba re ni oko rumurumu. O rubọ osun lo ko lo ba re lo ko kẹrẹ butu kẹrẹ butu a difa fun Asẹ tẹẹrẹ ti ṣe mọ debirin ọrun, a bu fun Atọ lọlọ ti ṣe mọ dekunrin ọrun. Asẹ ati Atọ wọn darapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ.They were told to offer a sacrifice, and they did so. Their sacrifice was acceptable. When their sacrifice was accepted, after they had finished, Asẹ stayed, Atọ stayed. That’s how the two of them came together, they became parents. They danced and rejoiced and were happy. Theydidn’t forget the babalawo who performed the work of Ifa at the beginning. The babalawo also didn’t forget Ifa. They began to sing and recite praises.O lawọ o laṣe o si dọmọ, o lawọ o laṣe o si dọmọ. Asẹ ati atọ, wọn parapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ. O lawọ o lasẹ, o si dọmọ, o lawọ o lasẹ o si dọmọ. Asẹ ati atọ wọn parapọwọn wa o mọ, ọ lawọ o lasẹ o si dọmọ.[It grew hands, it grew feet, it became a child, it grew hands, it grew feet, it became a child. Egg and Sperm came together and didn’t return, it grew hands, it grew feet, it became a child. It grew hands, it grew feet, it became a child, it grew hands, it grew feet, it became a child. Egg and Sperm came together and didn’t return, it grew hands, it grew feet, it became a child.]Ifa says they should offer a sacrifice. The woman will become pregnant. They don’t know what to do about their trouble with children. Ifa says when they offer the sacrifice, the child is as good as born. All of their troubles will be forgotten. This is what Ifa says, what Iwori Meji says.
ODU IFA ODI MEJI
I I
II II
II II
I I
Eni ti Odi Meji ba da jade si, tifa re ba gbe e, Ifa ni keleyii o ṣetutu. Aarin ọta lo wa. Itumọ tifa ba gbe e ni wipe, tifa [k]o fore nbẹ, Ifa ni ko ṣetutu. O laarin ọta lo wa. Ifa ni yio si ṣẹgun. Ifa ni bo ti wulẹ kan maa sasi to, kan [sọ pe awọn o] pa kadara rẹ da, Ifa ni ko lọ dimọ Ifa. To ba jẹ ọmọ babalawo ni, ko…ko…ko kọfa, ko si bọfa, ko tẹfa. Ifa ni iyun ni yio ma ba ṣẹgun nbẹ. Ti i ba si ṣe… ko sunmọ babalawo. Ifa ni, Ifa pe oun o gba eleyun lẹ lọwọ ẹ eni ibi. Iba jẹ obinrin ni, iba jẹ ọkunrin ni, ko sunmọ babalawo. Gbogbo iya ti n jẹ yio rokun gbagbe loju Odi Meji. Ifa ni… wọn [k]o fẹ mọ dina mọ wọn o fẹ jẹ [ko] onilari. Ifa lo, lo pe oun lo n o bọn gbaalẹ. Babalawo ni eleyun ni, ko lọ ṣe, ti o ba jẹ ọkunrin. Ti o ba jẹ obinrin ko lọ fẹ babalawo nbẹ. To ba jẹ obinrin ni. Ifa ni ko lọ fẹ babalawo ni, nigba naa no to le ro ni lọrun. Ti [k]o ba fẹ babalawo, to n lọ bomi. Ifa ni irọ ni. Bo ti n lọ naa ni yio ma bọ. Wọn [o] ma da lamuu ni. Ṣugbọn to ba ti fẹ babalawo, gbogbo oke iṣoro o dile. Ta ba si jẹ okunrin ni, to ba ti lọ kọfa, to ṣe, to…to joko tifa, Ifa lọrọ rẹ, yio ṣẹgun bo ti wulẹ kan ma pori rẹ laida to. Yio ṣẹgun wọn. Nibi Ifa gba tifa fi sọ bẹẹ ni. Ifa na sọ pe:A dín dí Òdí, a dìn dì Òdí a difa fun Eji Odi ti o magbọrun di, tifa o ma gbe ile aiye tu. O ni bi ẹ ba riẹ ki gbe mi lọ, aye Esuru ko iwọdo. O ni bi ẹ ba riẹ ki gbe mi lọ, aye Eminẹ wọlọ. O ni bi ẹ ba ri ẹ kigbe mi lọ, eewọ oriṣa kan ti ẹ ni. Epo ta ba fi dinkin, kii wọ ikin ninu.Itumọ rẹ ni to ni epo ta fi dinkin kii wọ ikin ninu pe, gbogbo asasi o ba n sa si eleyii to ba ti le dimọfa, ko le…ko…ko ni ran. To ba si jobinrin ni, iṣẹgun de. To ba jọkunrin ni, yio…yio…ti o lobinrin tẹlẹ yio lobinrin. Gbogbo ohun ti [k]o ni, ni yio ni. Loju Odi Meji Ifa sọ bẹẹ.
Odi Meji 2:
Ti ni… Ifa na tun sọ fun eleyii ni Odi Meji ta ba jokunrin lo dafa yii, Ifa ni iya obinrin n jẹ. Ko niyawo, ko niyawo. Iya obinrin n jẹ. Ko leni ti o ma toju ẹ. Ifa ni ko ṣetutu ko rubọ nbẹ. Yio ri iyawo ti o n ba lẹjẹ mu o si ri ti o jẹ ti ẹ ni Eledumare, o taari si. Ni tifa sọ nu. Bẹẹ ni. Ibi tan gba tifa fi jọ sọ bẹẹ re o. O ni:Funfun ni iyi ẹyin, ẹgun gagara ni iyi ọrun, omu ṣiki ṣiki o ni iyi obinrin a dia fun Eji Odi ti n mẹnuju ṣe rahun aya, ti n fi njọjumọ kowọ bọ itan. Ẹbọ ni wọn ni ko ṣe nbẹ, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fi ti n gbe ni, ero Ipo, ero Ọffa, ẹwa ba ni ni jẹbutu aya, jẹbutu aya ni a an ba ni lẹsẹ ọbariṣa.Ifa ni jẹ… Ifa ni..ohun ti o ṣe… ti o ti ṣe… fun eleyiiun, ko rubọ nbẹ. Gbogbo ohun ti n pa lekun iyawo ti… lorire, yio ri i. Ifa lo sọ bahun lodu Odi Meji
.Odi Meji 3:
Ifa ni ṣe, lodu Odi Meji naa tifa ba fore, Ifa ni keleyii o rubọ nitori aje. Ko rubọ nitori iṣẹ rẹ, yio raje nbẹ. To ba ti le rubọ, ta adura rẹ ba ti gba, ko ma dakẹ adura o. Ifa ni to ba fi owo kekere bẹrẹ iṣẹ, yio si dolowo nla, ibi tadura rẹ o gba de.Loju Odi Meji. Ifa na sọ pe, o ni:Roboto la pile awọn, to ba doke tan, yio gbodo, yio gbọlọ, yio gba ikoko baba sasun awọn lo difafun Akẹsan, awo oludaja tori ba san ni n ṣe la daja rere. Ọja rere ma ma re o bo ri a ba san ni ṣe la daja rere.Ifa lori o san eleyii un, ko tun bọ ori rẹ nibẹ. Ifa ni…Ifa ni ọla rẹ de iṣẹ rẹ o si duro daa. Ifa ni iṣẹ eleyii un o ni duro daa to, ko rubọ nbẹ si iṣẹ rẹ o duro daa, ko si bọ ori rẹ, ẹlẹda rẹ. Ifa ni ẹlẹda rẹ o ti lẹhin, o si ni lari. Ifa na sọ bẹẹ, abọru abọye, loju Odi Meji.Odi
Translation
Odi Meji 1:
For anyone for whom Odi Meji is cast, if his/her Ifa carries this message, Ifa says this person should make an offering. (S)he is in the midst of enemies. If Ifa reveals it, and it is not good news, Ifa says (s)he should make an offering. Ifa says (s)he is surrounded by enemies, but will achieve victory. No matter how they attack him/her, and they say they will overturn his/her destiny, Ifa says (s)he should hold onto Ifa. If (s)he is a child of a babalawo, study Ifa, offer sacrifices to Ifa, and get initiated into Ifa. Ifa says those steps will always lead to victory. But if (s)he isn’t a child of a babalawo, (s)he should stay close to the babalawo. Ifa says it will deliver that person from the hands of his/her enemies. If it is a woman, or if it is a man, if (s)he stays close to the babalawo. All of the suffering that is causing him trouble will become forgotten in Odi Meji. Ifa says his/her enemies don’t want him to be successful in life.Ifa says it will be the one to deliver that person, that this very person is a babalawo. He should do it if it is a man. If it is a woman however, she should marry a babalawo. It is then that she will experience comfort. If she does not marry a babalawo, if she goes another way, Ifa says it is not true. She will return the way she left [empty handed]. They will cause her to suffer. But if shemarries a babalawo, her looming troubles will disappear. If it is a man, if he studies Ifa, if he dedicates himself to Ifa, Ifa says he will overcome his troubles no matter what kind of evil his enemies should tray to work against him, he will overcome them. This is how Ifa explained it:A dín dí Òdí, a dìn dì Òdí a difa fun Eji Odi ti o magbọrun di, tifa o ma gbe ile aiye tu. O ni bi ẹ ba riẹ ki gbe mi lọ, aye Esuru ko iwọdo. O ni bi ẹ ba riẹ ki gbe mi lọ, aye Eminẹ wọlọ. O ni bi ẹ ba ri ẹ kigbe mi lọ, eewọ oriṣa kan ti ẹ ni. Epo ta ba fi dinkin, kii wọ ikin ninu.[A dín dí Òdí, a dìn dì Òdí helps us to understandthe case of Eji Odi who hides the message in Heaven and Ifa who reveals it on earth. He said, no matter you say about me, the place of Esuru (a type of hard yam) is not in the mortar. He said, no matter you say about me, the place of Eminẹ (a hard type of seed) is not on the grinding stone. He said, no matter you say about me, it is a taboo of the gods. The palm oil used to fry palm kernels will never come through their shells. (No matter what you may say or do, you cannot harm me)]The meaning of “The palm oil used to fry palm kernels will never come through their shells” is the evil people are working against this person cannot affect him/her if (s)he devotes him/herself to Ifa. Ifa it is a woman, victory has arrived. If it is a man who didn’t have a wife before, he will have one. Anything he didn’t have, he will come to possess. Ifa says so through Odi Meji
Odi Meji 2:
Ifa also says in Odi Meji, if it is cast for a man, Ifa says he is consulting Ifa because he lacks a woman. He doesn’t have a wife. He is lacking a wife. He does not have anyone to take care of him. Ifa says he should offer a sacrifice and make an offering. He will find a wife who suits him well, he will find a wife of his own, one God will bring to him. Yes, this is how Ifa explained it:Funfun ni iyi ẹyin, ẹgun gagara ni iyi ọrun, omu ṣiki ṣiki o ni iyi obinrin a dia fun Eji Odi ti n mẹnuju ṣe rahun aya, ti n fi njọjumọ kowọ bọ itan. Ẹbọ ni wọn ni ko ṣe nbẹ, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fi ti n gbe ni, ero Ipo, ero Ọffa, ẹwa ba ni ni jẹbutu aya, jẹbutu aya ni a an ba ni lẹsẹ ọbariṣa.[Their whiteness is the pride of teeth, straightness and elegance is the pride of a neck, a large bust is the pride of a woman, helpsus to understand the case of Eji Odi who was struggling with his lack of a wife, who had no one to hold. He did everything that was asked ofhim. People of Ẹpo, people of Ọffa, come see me enjoying the blessing of a wife. The blessing of a wife is what we receive at the feet of the King of the gods.]Ifa says it will take care of the issue for him andhe should offer a sacrifice. Everything that is causing this person to weep, that he doesn’t have, he will have it. Ifa says so in Odu Odi Meji.
Odi Meji 3:
In odu Odi Meji if Ifa carries a positive message,Ifa says this person should offer a sacrifice for money. (S)he should offer a sacrifice because of his work, and (s)he will gain money. If (s)he offers a sacrifice and his/her prayers are answered, (s)he should not cease praying. Ifa says that if (s)he sets a small amount of moneyaside, (s)he will become very rich as a result and his/her prayers will be answered. In odu Odi Meji Ifa says:Roboto la pile awọn, to ba doke tan, yio gbodo, yio gbọlọ, yio gba ikoko baba sasun awọn lo difafun Akẹsan, awo oludaja tori ba san ni n ṣe la daja rere. Ọja rere ma ma re o bori a ba san ni ṣela daja rere.[One builds the cage of a monitor lizard to the appropriate size so that when it is finished, it will hold the mortar, it will hold the grindstone, itwill hold the large jar (ikoko) that is the father ofpots, relates to the case of Akẹsan (an Ọyọ market). When your destiny (ori) favors you, youstart a profitable business. Good business, ]Ifa says this person’s destiny [ori] favors him/her and (s)he should worship it. Ifa says his/hear wealth is coming and will be well-established. Ifa says this person’s work is well-established and (s)he should offer a sacrifice so that it will be. (S)He should also worship his/her destiny [ori]. Ifa says his/her destiny will support him/her and (s)he will become wealthy. Ifa says so in odu Odi Meji.
this write up was compile by omo Awo Rodriguez Ifatomi, currently an ifa apprentice under tutelage of babalawo Obanifa,ile Ife osun state Nigeria.
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.