IIFA TEACHES ON PURNISHEMENT FOR DISHONEST BABALAWO. BY BABALAWO OBANIFA
In this work Babalawo
Obanifa shall examine Ifa position
on punishment for dishonest diviner or Babalawo. Been a practicing
Babalawo or diviner place such individual in a position of authority
and privilege position to handle the delicate affair of people . He or she is expected to handle such position
with care so that Olodumare did not not punish him or her for any unscrupulous activities,
if he or she embark on any dishonest
activities. It is believe that punishments
will be accorded to such Babalawo in this this world .Ifa stated that the punishment is
in this this world not in heaven , any dishonest diviner get his or her punishments for his or her acts
here on earth. What we mean by dishonesty in this sense simply mean behaving or prone to behave in an untrustworthy,
deceitful, or insincere way. So if a person is fraudulent, deceptive, cheating,
crafty, corrupt, crooked, villainous, cunning, elusive. Deceiving, shady, misleading,
false, swindling ,double dealing, untrustworthy, two-timing ,unscrupulous, hoodwinking.
All this and other words of it nature give an description of a dishonest individual.so
if a person action is deem to be misleading , or such person is dispose
to lying, stealing, and his or her action make him or her to lack probity, or
lack integrity , he or she is deem as dishonest individual individual. A practicing
Babalawo must avoid this to avoid the wrath of the gods or OLODUMARE. A practicing Babalawo
or diviners must not mislead their clients or take advantage of their
disadvantageous situation. Babalawo must not try to lie because
of money, a diviner is not allow to take advantage of opposite sex that come to
them sexually. They’re not meant to give fake predictions, they must always say the truth even the truth is
bitter. They must not divert the items or resource meant for a particular client for other clients, . when
Babalawo
work in group the leading person must not take advantage of other members
by not disclosing the items or proceeds
from such work to other member. On this teaching of punishment for dishonest Babalawo
see what one of the sacred poem of Ifa have to say:
Tete mba le
Atari poona mo de
Mo gbohun duuru
Igbo rere mo de
Mo gbohun alagogo
Bee lohun agogo o johuun duuru
Bee lohun agogo o hohuun taaja
Emi ya titi
Mo ba perun aiku
Emi rinna titi
Mo bemina orun aire
Bee lamina orun aire
Kii seruu babaa mi alajere
Emi ya titi
Mo beni wesewese
Nibi ti won gbe ndifa
Emi rinna titi
Mo beeyan wesewese
Nibi ti won gbe ndibo
Orore lo faigun
Orore lo faite
Orore ba won ko wesewese legbe awo
Iji ti mo ji
Oloko nroko
Iji ti mo ji
Olodo nrodo
Iji ti mo ji
Mo gbaraan bataa mi leri
Aran babaa mi
Abowo gborogboro
Aaran babaa mi
Abese gborogboro
E waran babaa mi bo ti le go goo go
Bi eyin arawo
Won ni a lo pe lapetun ibitan wa
Ka ke si awon okunkun-birikun-birikun
Orunmila ni ki won o para po
Ki won o maa sawo lo silee kuta-nle
Omo oloduuyere
Orunmila ni be e ba sawo titi
Be e ba gbaja
E lo lee fun bakee
Be e ba gbakuko itan galaja
E lo lee fosun
Be e ba gbojokujuke eyele
E lo lee fodu
Eleyinju ege
Be e ba gbakajamole wooko wooko
E lo lee ko o fun baba-ode
Be e ba gbolagbalagba epo oun ewusa
E lo lee ko o fun iyami, osoronga
Apanimowaagun, olokiki-oru
Ajedo-tutu-mo-bi
Obinrin kukuru regiregi
Eyi tii lo nigba oja bat u
O ni be e ba sawo titi o
Be e ba delee kuta-nle
Be e ba gbata ti o siju
Be e ba gbobi ti o lado
Be e ba gboti aboda
Be e ba gbewure meji abamu rederede
E ko o foun orunmila wa
Won waa sawo titi o
Won delee Kuta-nle
Omo Oloduuyere
Won sawo titi
Won gbaja
Won o fun Bakee
Won gbakuko itan galaja
Won o Fosun
Won gbojukujuke eyele
Won o fodu
Eleyinju ege
Won gbakajamole wooko wooko
Won o ko fun baba ode mo
Won gbolagbalagba epo oun ewusa
Won o ko fun Iyami osoronga
Apanimowaagun, olokiki-oru
Ajedo-tutu-mo-bi
Obinrin kukuru regiregi
Eyi tii lo nigba oja bat u
Won sawo titi o
Won delee Kuta-nle
Omo Oloduuyere
Won gbata ti o siju
Won gbobi ti o lado
Won gboti aboda
Won gbewure meji abamu rederede
Won o ko o fun orunmila wa
Orunmila waa mu isu
O fi su won loju
O mu okunkun
O fi kun won loju biribiri
Loju odun meje
Odun meje naa le osu meje
Osu meje naa le ojo meje
Ojo meje naa le ojo meta
Ojo meta naa le arefirefu-ale
Won ni oe e e e e a eo
Bomo o ba mobi ti nre
Omo a si maa mobi to ti wa
Awon esinsin-nii-forii-so-serin-nsese-nsese
Awon nii tii sefa fun won
Nilee Kuta-nle
Omo Oloduuyere
Won ni ki won o ye awon lowo kan ibo wo
A a rifa miii lotuu ife
Obara meji naa la ri
Won ni ase mefa ni orunmila kan fun yin
Mefeefa naa le se
Won ni ki won o reku meji oluwere
Ki won o reja meji abiwegbada
Ki won o ru obidie meji abedo lukeluke
Ewure meji abamu rederede
Gbogbo re naa ni won ru
Won waa ni ta ni o waa ba won be e o?
Won ni “owo-omo-ara”
Ore orunmila ni e
“Ese-omo-ara”
Ore orunmila ni e
“eeyan-kii-rawo-fepa-kepa-o-tun-jo-ni-lowo-mo
Ore orunmila ni e
Awon ni won ba won be orunmila
Orunmila ni oun gba
O ni ki won o reku meji oluwere
Ki won o reja meji abiwegbada
Ki won o ru obidie meji abedo lukeluke
Ewure meji abamu rederede
Igba to gba gbogbo re lowoo won tan
O ni ki won o para po
Ki won o maa sawo lo silee Kuta-nla
Omo Oloduuyere
O ni be e ba sawo titi
Be e ba delee Kuta-nle
Omo Oloduuyere
Be e ba sawo titi
Be e ba gbaja
E lo lee fun Bakee
Be e ba gbakuko itan galaja
E lo lee fOsun
Be e ba gbojukujuke eyele
E lo lee fOdu
Eleyinju ege
Be e ba gbakajamole wooko wooko
E lo lee ko o fun Baba-ode
Be e ba gbolagbalagba epo oun ewusa
E lo lee ko o fun Iyami osoronga
Apanimowagun, olokiki-oru
Ajedo-tutu-mo-bi
Obinrin kukuru regiregi
Eyi tii lo nigba oja bat u
O ni be e ba sawo titi o
Be e ba delee kuta-nle
Omo Oloduuyere
Be e ba sawo titi
Be e ba gbata ti o siju
Be e ba gbobi ti o lado
Be e ba gboti aboda
Be e ba gbewure meji abamu rederede
E ko o foun orunmila wa
Won waa sawo titi o
Won delee Kuta-nle
Omo Oloduuyere
Won sawo titi
Won gbaja
Won yara lo lee fun Bakee
Won gbakuko itan galaja
Won yara lo lee fOsun
Won gbojukujuke eyele
Won yara lo lee fodu
Eleyinju ege
Won yara lo lee ko fun baba ode
Won gbolagbalagba epo oun ewusa
Won yara lo lee ko fun Iyami osoronga
Apanimowaagun, olokiki-oru
Ajedo-tutu-mo-bi
Obinrin kukuru regiregi
Eyi tii lo nigba oja bat u
Won waa sawo titi o
Won delee Kuta-nle
Omo Oloduuyere
Won gbata ti o siju
Won gbogbi ti o lado
Won gboti aboda
Won gbewure meji abamu rederede
Won yara lo lee ko o fun orunmila wa
Orunmila waa ni ki won o lo lee jawe ooya
wa
Ki won o ra ooya meji si
Orunmila lo dojugboro afin
Oriya
Ya mi loju nrina
Oriya
Ki nrina raje
Nrina raya
Oriya
Ya mi loju nrina
Oriya
Ki nrina rile
Nrina room
Oriya
Ya mi loju nrina
Oriya
Ki nrina rile awo
Oriya
Ya mi loju nrina
Oriya,
Ki nrina rire gbogbo
Oriya
Ya mi loju nrina
Oriya
Oriya
Ya mi loju nrina
Oriya
I would have sat down comfortably
But when I got to the grassless crossroad
I heard the sound of duuru
When I arrived at the distant forest
I heard the voice of the gong beater
Whereas the sound of gongs is different from that of duuru
Whereas the sound of gongs is different from that of aaja
I went this way and that way for a long time on my
journey
Until I reached the foot of the immortal palm tree of
heaven
I travelled on my road for long
Until I met emina
who refused to go to heaven
Whereas emina who
refused to go to heaven
Was not the slave of alajere, my father
I travelled for long
Until I met small, smart beings
Where they were performing ifa divination
I travelled on my road for long
Until I met small, smart beings
Where they were making use of ibo to perform divination
It is orore who is not tall
It is orore who is not bent
But who moves about smartly with them in the cult of
ifa priests
As I woke up from my sleep
I saw farmers going to their farms
As I woke up from my sleep
I saw fishermen going to the river
As I woke up from my sleep
I put my father’s aran
drum on my head
My father’s aran drum
Which has long long arms
My father’s aran drum
Which has long long legs
See how my father’s aran
drum is set down gracefully like the
eggs of arawo bird
We were asked to go and call lapetun ibitan
We were also asked to call on okunkun-birikun-birikun
Orunmila asked that they should combine together
And go to perform divination in the household of
kuta-nle
Offspring of oloduuyere
Orunmila said “if you perform divination for long”
And you receive an offering of a dog
Go and give to Baake
If you receive a tall cock
Go and give it to Osun
If you receive a big pigeon
Go and give it to Odu
The one with very beautiful eyes
If you receive a big fish
Go and give it to Baba-ode
If receive plenty of palm oil and a giant rat
Go and give it to Iyami, nicknamed Osoronga
She who kills one and eat one’s meat all alone, famous
one at night
She who eats raw liver without vomiting
The very short woman
Who goes about when the market has dispersed
He added, ‘if you perform divination for long’
And you arrive in the household of kuta-nle
Offspring of Olooduuyere
If you receive alligator pepper
If you receive good kolanuts
If you receive well-brewed beer
If you receive two goats pregnant with heavy foetus
Bring them all to orunmila
They performed divination for long
And arrived at the home of Kuta-nle
Offspring of Oloduuyere
They performed divination for long
And received a dog as offering
But they did not give it to Bakee
They received a tall cock
But they did not give it to Osun
They received a big pigeon
But they did not give it to Odu
The one with very beautifu eyes
They received a very big fish
They did not give it to Baba-ode
They received plenty of palm oil and a giant rat
But they did not give it to Iyami nicknamed osoronga
She who kills one and eats one’s meat all alone, famous
one at night
She who eats raw liver without vomiting
The very short woman
Who goes about when the market has dispersed
They performed divination for long
And arrived at the home of Kuta-nle
Offspring of Oloduuyere
They received alligator pepper
They received good kolanuts
They received well-brewed beer
They received two goats pregnant with heavy foetus
But they did not bring them to orunmila
Orunmila therefore took isu
And used it to blinden their eyes
He took darkness
And used it darken their eyes completely
For seven years
And seven days
Plus three days
And one memorable last day
They shouted with a loud voice saying “e e e e e e a e”
If a child does not know where he is going
He should know from where he is coming
The party of ifa priests known as
Esinsin-nii-forii-so-serin-nsese-nsese
Were the ifa priests who used to perform ifa divination
for them
In the household of
Kuta-nle
Offspring of Olooduyere
They asked this party of ifa priests to make use of ibo to perform divination for them
We saw no other ifa at otu ife
Other than Obara meji
The ifa priests told them that orunmila gave them six
don’ts
But they broke all of them
They were told to perform sacrifice with two
fast-moving rats
Two fish that swim gracefully
Two goats pregnant with heavy foetus
They offered everything for sacrifice
Then they asked who would help them to beg Orunmila?
The ifa priests answered and said
“A person named owo-omo-ara”
Is a friend of orunmila
And another person named Ese-omo-ara
Is a friend of orunmila
And another person named
“Eeyan-kii-rawo-fepa-kepa-o-tun-jo-ni-lowo-mo
Is also a friend of orunmila
Those were the people who helped them to beg Orunmila
And he accepted their pleadings
He asked them to offer two fast-moving rats
Two fish that swim gracefully
Two hens with big livers
Two goats pregnant with heavy foetus
After taking all these offerings from them
He asked them to combine again
And go to perform divination in the household of
Kuta-nle
Offspring of oloduuyere
He said “if you perform divination for long”
And you arrive in the household of Kuta-nle
Offspring of Oloduuyere
And you receive a dog
Go and give to Baake
If you receive a tall, historic cock
Go and give it to Osun
If you receive a very big pigeon
Go and give it to Odu
The one with very beautiful eyes
If you receive a very big fish
Go and give it to Baba-ode
If receive plenty of palm oil and a giant rat
Go and give it to Iyami, nicknamed Osoronga
She who kills one and eat one’s meat all alone, famous
one at night
She who eats raw liver without vomiting
The very short woman
Who goes about when the market has dispersed
He added, ‘if you perform divination for long’
And you arrive in the household of kuta-nle
Offspring of Olooduuyere
If you perform divination for long
If you receive alligator for long
If you receive good kolanuts
If you receive well-brewed beer
If you receive two goats pregnant with heavy foetus
Bring them all to orunmila
They performed divination for long
And arrived at the household of Kuta-nle
Offspring of Oloduuyere
They performed divination for long
They received a dog
And hastened to give it to Bakee
They received a tall, historic cock
And hastened to give it to Osun
They received a big pigeon
And hastened to give it to Odu
The one with very beautiful eyes
They received a very big fish
And hastened to give it to Baba-ode
They received plenty of palm oil and a giant rat
And hastened to give it to Iyami, nicknamed osoronga
She who kills one and eats one’s meat all alone, famous
one at night
She who eats raw liver without vomiting
The very short woman
Who goes about the market when the market has dispersed
They performed divination for long
And arrived in the household of Kuta-nle
Offspring of Oloduuyere
They received alligator pepper
They received good kolanuts
They received well-brewed beer
They received two goats pregnant with heavy foetus
They hastened to give everything to orunmila
Orunmila then asked them to go and pluck ooya leaf
And buy two hair combs
Orunmila said, ‘the albino never sees well’
Oriya leaf
Open my eyes so that I may see
Oriya leaf
So that I may see money
So that I may see my money
Oriya leaf
Open my eyes so that I may see
Oriya leaf
So that I may see my home
So that I may see my children
Oriya leaf
Open my eyes so that I may see
Oriya leaf
So that I may see in the ifa cult house
Oriya leaf
Open my eyes so that I may see
Oriya leaf
So that I may see all good things
Oriya leaf
Open my eyes so that I may see
Oriya leaf
Oriya leaf
Open my eyes so that I may see
Oriya leaf
If you observe the Ifa liturgy above what
actually happen is that, Orunmila the
ancient prophet send two groups of practicing diviners to the house hold of
Kuta- nle on an itinerants divination practice . The groups is known as Okunkunbiri-kunbirikun and
Lapetun Ibisan. Orunmila instruct them on how to share whatever they get
out of the proceeds of the work they do. He told them that if they receive aja (dog in the cause of their divination
service in that mission , they should give it to Esu ( god of the cross road). He
also advise them that if they receive
Akuko gagagra ( tall historic cock ) they should give it to osun( a river goddess).if the receive Eyele
owewe( a big pigeon ) it should be given to Odu (Odu is a goddess idu is a
mythical wife of Orunmila).If they receive Eja nla (Mighty fish ) they should
give to Obaluaye or Baba ode(this is small pox divinity also know as Sanpona),
Orunmila proceed to instruct them that if thy receve Abata okete tabi opolopo
tabi epo pupa a gaint rat or palm
oil) they shoul give to iyami Osoronga th the elder of the night aldso know as
the wicrbes0. But whe ever the receive obi( kolanut) atare ( alligator pepper),
otin sekete( brewed guinea corn beer)Ewure abamu rederede a pregnant goat) they
shoilu delive every thig to him. When the two aforemeti group of ifa perest mention
get to the sted place of their mission, all the aforementioned items mention by Orunmila were given to the two
groups practicing babalawo, mention. But the groups of Babalawo in question fraudulently
covert all the items given to their personal use , they did not deliver the
ites to the deserving and the intended deity as as instructed by Orumila ,
neither do they deliver items meant for Orunmila for him as well.
In
the end when Orunmila discover the dishonest acts of these practicing Babalawo,
they were all all strike blind for seven year , seven month , seven weeks , and
seven day , seven hour , seven minutes and seven seconds, .At the end end when
they discober that their dishonest behaviors accounts for for their blindness ,
their relative beg orunmila and the
solution offer is that they should returned all the items the have got or
acquire dishonestly in the course of their practice, to the deserving and Intending
deities , by doing this, Orunmila now make some Ifa medicine with the leaves of Oriya.
This was now apply on the them. Their sight was restore
So
from this sacred stanza of ifa it is
instructive that a Babalawo must avoid in entirety all the all form of
dishonesty in his her divination practice , diviners should not be conscious of profit
more than the quality of service, that he or she will deliver to the society.
Copyright:
Babalawo Pele Obasa Obanifa, phone whatsapp contact : +2348166343145, location
Ile Ife osun state Nigeria.
IMPORTANT
NOTICE: As regards the article above, all rights reserved, no part
of this article may be reproduced or duplicated in any form or by any means,
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information storage or retrieval system without prior written permission from
the copyright holder and the author Babalawo
Obanifa, doing so is considered unlawful and will attract legal
consequences
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