BABALAWO OBANIFA COMEMENTARIES ON ODU IFA EJIOGBE

BABALAWO OBANIFA COMMENTARIES ON ODU IFA EJIOGBE

This work shall make exhaustive commentaries on Odu Ifa Ejiogbe The  work will be useful to any practicing Babalawo who want to have an in- depth knowledgeable of what Odu Ifa Ejiogbe is.The work will also be useful to any individuals born by Odu Ifa Ejiogbe during their Itelodu or  Ikosedaye. This commentaries shall examine  among other things : hat is Odu Ifa Ejiogbe?  Who are the Associates or Affiliated Orisa and Irunmole with Odu Ifa Ejiogbe? What are the areas of Professional or Occupation  congenial for Ejiogbe children.

What are the taboo of Odu Ifa Ejiogbe, What are the likely names that can be given to those born by holy Odu Ejiogbe during their Itelodu or Ikosedaye. Some Summary Of general information available for those born by Ejiogbe? Some sacred messages in holy Odu Ejiogbe and Commentaries on them.

WHAT IS ODU IFA EJIOGBE

Odu Ifa Ejiogbe is the number one and the most senior of the Oju Odu Merindinlogun(16 principal Odu). It  also the most senior of all the 256 Odu Ifa. When all the faces of th lobes in the Opele divination chain open up during Ifa divination. then it will be regarded as Ejiogbe. if it is on the opon Ifa if the symbol appear like this :

I I

I I

I I

I I

then it is called Ejiogbe. Ejiogbe is also know as Eji -Onile or Ogbe- Meji.

WHO ARE THE IRUNMOLE AND ORISAS AFFILIATED TO EJI-OGBE?

Eji-Ogbe is affiliated with all Irunmole and Orisa. In any case, the most prominent include the following:

Ifa: To go in general and especially for protection against premature death.

Orí: For help, achievements and successes. It is also for victory over adversaries.

Esu: To go in general and make it easier for the good things of life to come to the children of Eji-Ogbe.

Obatala: For progress, longevity, comfort and peace of mind

Sango: For children, good wife and success

Ogun: For victory and direction

Aje (deity of wealth): For financial success, progress and for self-satisfaction.

Egbe: For leadership, progress and good support. Also for long life.

Oke: For progress and long life and victory over adversaries

Ibeji: For double success, double victory and multiple births

WHAT ARE THE AREAR OF OCCUPATION OR PROFESSION MOST Congenial FOR EJIOGBE CHILDREN?

There is no restrictions for Ejiogbe children, but they cannot embark on any work that involves using needle, or any work that can expose their body to early morning dew. Apart  from this they can succeed in any line of calling.

 WHAT ARE THE TABOOS Of EJI-OGBE?

The taboos of Eji-Ogbe are so many that it is impossible to avoid them all. Consequently, most of the Babalawos or Iyanifa usually consult Ifa about which they should ignore among those taboos. Prominently among them are:

They should not eat goat to avoid depreciation and lack of progress.

They should not eat birds to avoid being rejected by relatives and colleagues.

They should not eat peanuts to avoid the mortality of children.

They should not eat mushrooms to avoid mortality of children.

They should not eat Imumu to avoid mortality of children

They should not rub their body against morning dew (They should not go outside too early in the morning) as not to prevent their dreams from being fulfilled.

They should never envy the achievements of other people- to avoid calamities and disasters and avoid undesirable repercussions.

They should never be involved in sexual scandals, to avoid misfortune and humiliation.

They should never think, plan or do wrong to others, to avoid negative repercussions.

They must never tell lies to avoid the wrath of the Deities and public condemnation.

They should never eat snakes, to avoid being punished by their peers.

They should not sleep in total darkness, to avoid disappointment and so that they can realize their destiny.

They should never put traps to catch animals in other not to prevent their ambitions from happening.

They should never be a tailor or use needles to avoid being condemned by their peers and to avoid the lack of help from their colleagues.

They should never pursue wealth at the expense of children to avoid the lack of them.

WHAT ARE THE LIKELY NAMES FOR THE CHILDREN OF EJI-OGBE?.

By this it mean name that can be given to those born by Ejiogbe during their Itelodu Or Ikosedaye. They exist both in male and female categories

MALE:

Temiloju: A life is more important

Abinjo: A unique birth

Olameni: Honor is given to the one who has the present position

Olorunjinmi: God blesses me

Okanlawon: This is special and different

Orimidara: My Ori is good

Ikusegbagbe: Death has forgotten me

Ifalolaye: Ifa owns the world

Ifayori: Ifa is excellent

Ifatoba: Ifa is great.

FEMALES:

Ifagbaye: Ifa is universal

Omolaso: Children are the bedspreads of one

Omoniyi: Children are the prestige of one

Ejide: They come in pair

Orimidara: My Ori is good

Okemuyiwa: Oke (Deity) has brought us this

Olakiitan: Inexhaustible honor.

SUMMARY OF GENERAL INFORMATION OF EJI-OGBE FOR THOSE BORN OF    THIS ODU DURING ITELODU OR IKOSADAYE.

Eji-Ogbe: It is the most important and the most extensive of all 256 Odus.

He is the King of all Odu. Those born of this Odu are compared between Kings. It is not advisable for the sons of Eji-Ogbe to bow before the kings because such a gesture probably has an adverse effect on that king.

By nature, the children of Eji-Ogbe love to call attention. They love being spoiled. They see themselves as someone to whom others owe the obligation to make them feel comfortable.

The success of Eji-Ogbe's children is guaranteed. They will have their own house; they will be able to have all those things that make people comfortable. They are however advised to seek marriage and the business of having children early in life and it is essential that they do so. If this is not taken seriously, there is a high probability that they will have problems to have children and could invest a lot of resources in this to make sure that they have their own children during their life time.

The children of Eji-Ogbe are Elegbe children. They have the support of Egbe and Ifa with respect to this. They are born leaders even though they sometimes lack the capacity to manage huge resources and many followers. This however, they will have a lot of respect and honor from near and far. They will not die young, they usually leave the stage when the ovation is higher.

These children have an incredible ability to overcome adversity. For them no person who conspires against them no matter how hard they try will succeed. For them too, it's never too late to get success and recognition in life. Where there is life, there is hope. When there is hope, there are abundant possibilities of success.

To be successful, however, they should never rest their oars or be pleased until they reach the maximum point in their chosen careers in life. They tend to be easily led by the small achievements. This is why for the children of Eji-Ogbe they are constantly reminding themselves that they should not rest until they attain the highest success in life. Indeed, the children of Eji-Ogbe can become very vague if they are not urged to succeed.

The children of Eji-Ogbe tend to assume that they are wiser than the others, only to prove that they are just bloody fools. Conversely, those who feel that the sons of Eji-Ogbe are fools, who can easily be taken for a walk, will only live to repent of such supposition.

There is a tendency for the children of Eji-Ogbe to experience terrible losses during their lifetime. They nevertheless have the capacity and the ability to get back up and recover everything lost several times more. For them, while there is life, there is hope. While there is hope, there will be great opportunities.

The sone of Eji-Ogbe are lucky enough to connect with the companions of their dreams. Their wives are generally affectionate and understandable. They take care of their wives, even when there is a tendency on the part of them to get involved in extramarital affairs.

These children of Eji-Ogbe should be warned against becoming entangled in scandalous activities, which may end in disgrace and humiliation for them. This advice is very important because one hardly finds a son of Eji-Ogbe who could live outboard in this area. With much determination, however, they might be able to be cautious themselves.

In full, the sons of Eji-Ogbe have the potential to live a good and full life and leave their mark on history.

When it comes to movements, if a son of Ejji-Ogbe plans to travel to another place for a short period of time, it is good. But if he or she plans to go live permanently, it is not advisable. Moreover, if the children of eji-Ogbe plan a change of work, school, change of house, environment, wife, the proper consultation of Ifa must be done and all the necessary things must be done before the changes are made. .

For the children for whom Eji-Ogbe was revealed at the Ikosedaye ceremony, no animal should be killed in the house of their parents for the appointment ceremony of the child - no bird, no beast, no blood should be spilled for the ceremony of appointment. The parents could, however, go to a supermarket and buy all the meat in the market and use it for the appointment ceremony. There is nothing wrong with this. Furthermore, the child should not be taken to the market until he is able to enter the market by his own feet.

In general, heaven is the beginning of opportunities for the children of Eji-Ogbe. They should be advised anyway not to be too emotional or fighters of wrong cases.

SOME  SACRED MESSAGES IN HOLY ODU EJIOGBE AND COMMENTARIES ON THEM

1.

Ifa says that for the person for whom this Odu is revealed during Ikosedaye or Itelodu, to succeed in life, there is a need; among other things to serve your Ori with a big Catfish Fish or catfish. Ifa says, if this is done, he or she should not have deprivation of the good things in life. He or she will triumph where others have failed. A verse from a verse  of Eji Ogbe says the following assertion about this:

Ojumo mo, mo r'ire-r'ire

Kutukutu ijeni mo r'iwa-r'iwa

Dia fun Akapo

Won ni ko f'eja Aro bo'ri

Ko too f'oju kan ire

Translation:

When the day dawned, I saw in abundance

Very early four days ago, my destiny has manifested

This was the Ifa cast  for Akapo

Who was advised to serve his Ori with a Catfish fish

Before he  put his  eyes on the whole world of life.

Akapo was a devotee of Ifa. He followed the beam and did not do Ifa in all the things he was doing. He  study Ifa extensively and was good at it.

One day his Baba Ifa told him to prepare for his freedom. The ceremony was very sudden, but full of events. After this, he went to consult Ifa to determine the opportunities for success in life. The Awo advised Akapo to use a large catfish to serve his Ori so that he would then have peace of mind and comfort in his life. He was assured that he would really succeed in his life, but by doing that, he would also increase the chances of success in life. He complied.

Soon after this, Akapo dreamed of success, he was feeling that he would surely triumph in life. Four days after having his dream, he received some clients who paid a huge sum of money with the promise that much more money came from where he came from. In a short time, he became wealthy. With  this riches , he was able to secure a good wife as he had sounded. His wife gave him many children including pairs of twins . He also had many helpers who helped him with daily tasks. He built several mansions and had many horses in his stables. He was very comfortable as Babalawo predicted. He was full of joy and gratitude  to Olodumare.

Ojumo mo, mo r’ire-r’ire

Kutukutu ijeni mo r’iwa-r’iwa

Dia fun Akapo

Won ni ko f’eja Aro bo’ri

Ko too f’oju kan ire

Akapo f’eja Aro bo’ri

Akapo f’oju kan’re

O ri’re aje

O ri’re aya

O ri’re omo

O ri’re gbogbo

O ri’re aiku, baale oro

Nje aro, ara wa ro wa na o, aro o

Ojumo mo, mo ri’re re’re

Aro, ara wa ro wa na o, aro o

Kutukutu ijeni mo ri’wa ri’wa

Aro, ara wa ro wa na o, aro o

Translation:

When I woke up I saw Ire in abundance

Very early, four days ago my good destiny was manifested

This was the Ifa  cast  for Akapo

Who was advised to serve his Ori with a live catfish

Akapo now offered fish Aro to his Ori

And he set his eyes on all the Ire of life

He  have the Ire of wealth

And also that of a good wife

And also that of good children

And also the good houses

And also the one of long life, the king of all the Ires

Now Aro, we are very comfortable, Aro

The day dawned and I saw Ire in abundance

Now Aro, we are very comfortable Aro, the catfish

Very early, four days ago, good destiny manifested

Now Aro, we are very comfortable, Aro, the catfish

Ifa says that the person for whom this Odu is revealed  will be very comfortable in life. All he or she should do is follow Ifa's instructions at all times.

Commentaries

The major themes of this stanza is based on the essence of  following Ifa instruction. Despite that Akapo know that he is going to be bless, he still heed the instructions to feed his head with catfish, as a result he get all the Ire in multitude.

II.

Ifa says that it foresees Ire all around for the person for whom this Odu has been revealed. Ifa says that death will be replaced with Riches, Sadness with Joys, Regrets with Celebration, Lost with Longevity and Need with Abundance. Ifa says that he or she will live and die happy.

In this Odu Ifa says that death must be converted into Financial Stability, Affliction to Wife, Containment to opportunities to have Children; Lost to Longevity. Ifa says that the person needs to offer an Ebo known as 'ARUKORE OR ARUKAPONJA'. The matrials for the ebo include; 2 pigeons, 2 roosters, 2 rats, 2 fish, 4 kola nuts, 4 orogbo, 4 guinea peppers in their pod, and money. In all this Ifa says:

Otoo-too-too

Otoo-too-too

Otooto laa ko’le

Ogbon ta aa fii ko’le

Ko to eyi taaa fii gbe’nu u re

Dia fun Orunmila

Nijo ti Ajogun merin ka won mo’le l’Otu Ife

Ti Baba le won, le won

Ti won o lo

Translation:

Otoo-too-too

Otoo-too-too

Separately we raise our homes

Separately we live in our homes

The wisdom with which we raise our homes

It's not as much as we live in those homes

These were the declarations of Ifa for Orunmila

When four Ajoguns invaded the city of Ile-Ife

And he evacuated them without success

They simply refused to leave.

The Ile-Ife inhabitants were overloaded with problems caused by the Ajogun. These Ajogun were Iku (death), Arun (sickness ), Ejo (contention), and Ofo (lost). When all their efforts to get the Ajogun out failed, they approached Orunmila for help.

Orunmila began to work, but all efforts were in vain. In conclusion Orunmila decided to leave Ile-Ife never to return. On his way to the departure of Ile-Ife Orunmila met one of his former students, they were Amosu and Amore. They asked him what was going on. Orunmila explained to them how their inability to get the four Ajogun of Ile-Ife, causing problems for the inhabitants of the city of Ile-Ife.

The two disciples Amosu and Amore persuaded Orunmila not to give up. They prevailed over him, to let them go to consult Ifa. He agreed, together they went to the group of Awos mentioned above  for  consultation. These Awos were also ex-students of Orunmila. They consulted Ifa and Eji-Ogbe was revealed.

The group of students assured Orunmila that the Ajogun would be thrown out, and that in their place would be Ire  of  Aje (wealth) Aya (wives), Omo (children), and Ogbo (longevity). Orunmila was advised to offer Ebo as mentioned above. He complied. After this he was advised to take 4 orogbo and four guinea pigs in his pod at a crossing of 4 roads. He complied. After the sacrifice, Orunmila took the bitter peppers and nuts on the sides of the 4 roads along with Amosu and Amore. When they reached the crossing of the four roads, they found Iku, (death). Amosu and Amore that throw a bitter kola and a pepper in its pod to death. He did so. Immediately that these ingredients collided with death he began to flee. Amosu and Amore told Orunmila to follow them.  The three did it. Shortly after death fell. When they arrived where death had fallen instead of death they found a lot of money. Orunmila was surprised. Amosu and Amore told Orunmila that death was the owner of wealth. They told him that anyone who was looking for wealth without any consideration, was a sure candidate for death, final death, for that matter.

They returned to the crossroads and met with Arun (affliction). Orunmila threw the two seeds at him. He started to escape. They followed him. Soon the disease (Arun) fell to the ground. When they arrived where Arun had fallen (sickness) they found Wife. Amosu and Amore told Orunmila that Wife was the owner of the Affliction. They said that if any man had no control over his desires, and enjoyed women, he is a sure candidate for Affliction.

They returned to the crossroads and met Ejo (contention). They threw the two seeds also. He ran. They followed him. Ejo fell. When they arrived at the place where Ejo fell, they found children. Amosu and Amore explained to Orunmila that the contention is the owner of the children. They said that the moment a person is mature, that person will look for an appropriate husband. He or she will talk. The conversation itself is a form of contention. It has taken a long time to secure a wife of your liking, the Contention will become more consistent. After having his or her selection, then there will be a containment about pregnancy and giving birth to children. If the wife does not get pregnant, the containment will be greater than ever. Containment will bring other people to the couple's home, such as household experts, counselors, relatives and others.

When the woman eventually succeeds in getting pregnant, then there will be more 'contention'. When the woman has finally given birth to her baby, the 'containment' is increased in folds.

Taking a child and teaching him how to talk and how to behave correctly is a serious matter. Taking him to school and completing his years of study, traveling and celebrating the triumphs and achievements of the child implies "containment". Not having a child does not exclude anyone from having or being involved in 'containment'.

They returned to the crossroads and found Ofo (lost). Orunmila shot him the last two seeds and he took them on his heels. They followed him. The loss fell. When they arrived at the place where the loss fell, they saw Longevity.

Amosu and Amore told Orunmila that Lodd  is the owner of longevity. They said that if a person was very old, he or she must have experienced terrible losses - loss of memory, of loved ones, of energy, of vitality and so on. Those who will have to bury him will be the ones who will point his grave to others.

Orunmila returned to Ile-Ife a happy man. He was happy to have been able to complete his mission. That's how Orunmila was able to throw out the Ajogun of Iku, Arun, Ejo and Ofo and replace them all with Ire from Aje, Aya, Omo and Ogbo respectively.

Otoo-too-too

Otoo-too-too

Otooto laa ko'le

Ogbon ta aa fii ko'le

Ko to eyi taaa fii gbe'nu u re

Dia fun Orunmila

Nijo ti Ajogun merin ka won mo'le l'Otu Ife

You Baba le won, you won

You won or what

Ebo ni won ni ko waa se

O gb'ebo, or ru'bo

E wa ba ni ni wowo ire gbogbo.

Translation:

Otoo-too-too

Otoo-too-too

Separately we raise our homes

Separately we live in our homes

The wisdom with which we raise our homes

It's not as much as we live in those homes

These were the declarations of Ifa for Orunmila

When four Ajoguns invaded the city of Ile-Ife

And he evacuated them without success

They simply refused to leave.

He was advised to offer ebo

He fulfilled

Before long, not long after

Let's get together in the fog of abundant success

Ifa says that he should be able to replace Death with Wealth, Affliction with Wife, Containment with Children, and Lost with Longevity. Ifa advises this person to take all kinds of precautions to be moderate in pursuing health, sexual desires and all kinds of opportunities in his life to avoid damaging himself in the process.

 Commentaries

One great Lesson to be learned from this Odu is the intellectual humility of Orunmila. Orunmila was humbles enough to listen to  the advice of his  students Amosun and Amore, it is instructive to note that Amosun and Amore are not just students Of Orunmila  they are his children.  but still he  was  humbles enough to listen to their advice wish eventually lead to solving of the problems  he find difficult to solve.  There is a les on important of cooperation in solving society problems, all hand must be on deck before a  problem can be solve as shown by  this  Odu.

III.

Ifa says that it foresees Ire for the person for whom this Odu is revealed. Ifa says that he or she is presently experiencing some kind of difficulty which makes him contemplate harming himself or inflicting any other physical or mental pain on himself.

Because of the way he or she has been behaving recently, he or she has given other people reason to delete him  from the list of good people and conclude that nothing good can ever come from him  again. Ifa says he or she should change their attitude and should never lose hope. It is not too late for him or her to succeed in life, he or she will definitely triumph in their life time.

There is a need to do ebo with: 2 pigeons, 2 roosters, 2 hens, 2 guineas birds, and money. He or she also needs to feed Ifa with: 4 rats, 4 fish, palm oil, gin and money. About this Ifa says:

Ebiti ja f'aya lu le

Dia fun Yeye Ale-ti-le

To feyinti m'oju ekun sunrahun ire gbogbo

Ebo ni won ni ko waa se

Translation:

The fallen autumn trap fell and hit his chest on the ground

These were Ifa's statements for Yeye Ale-ti-le

When she was lamenting for her inability to succeed in life

She was advised to do ebo

Yeye Ale-ti-le, (the night of my triumph has not fallen yet), was a failure in all aspects of her life. She did not have money, she did not have a husband, she did not have children, she did not have a home, and she was in poor health. In fact, nothing seemed to work for her. To complicate the problem she had been losing confidence in herself and in her ability to succeed in life. As a result of the way Yeye Ale-ti-le behaved, she became a nuisance to all her neighbors. Also because of her pessimism, those around her were equally infected and she was completely erased.

One day she went to see a Babalawo mentioned above; just for fun. The Babalawo anyway diagnosed her problems correctly and went further still,  to  assure her that she would triumph in life and that the night of her triumph had not fallen yet. She was also advised to change her attitude and to change the perseverance of herself. She was able to do everything that was advised and she again had hope that she could still succeed in life after all. There is still hope, there is still a future.

Soon after this, her wealth improved, she began to braid hairs for others. She was able to make some money. She started a small business of her own. While doing business, she met a man I love. Before long, they got married. After a year she gave birth to her first baby. But surprisingly they were twins. She was very happy and she lived very happy the rest of her life.

There is still hope for the client for whom this Odu has been revealed. He or she still has a future. He or she must still reach the peak of his or her goals in life.

Ebiti ja f'aya lu le

Dia fun Yeye Ale-ti-le

To feyinti m'oju ekun sunrahun ire gbogbo

Ebo ni won ni ko waa se

O gbe'bo, or ru'bo

Ko pe, ko jinna

Ire gbogbo wa ya from tuturu

Nje ale aje kii le Awo

Eyin wa

Keni ma r'Edu pin or

Eyin wa

Ale aya kii le Awo

Eyin wa

Keni ma r'Edu pin or

Eyin wa

Ale ire gbogbo kii le Awo

Eyin wa

Translation:

The fallen autumn trap fell and hit his chest on the ground

These were Ifa's statements for Yeye Ale-ti-le

When she was lamenting for her inability to succeed in life

She was advised to do ebo

She fulfilled

In a short time, not long after

All the ire entered in droves

The night of riches has not fallen yet for an Awo

There is still hope, there is still a future

Let no one lose hope in Edu

There is still hope, there is still a future

Let no one lose hope in Edu

There is still hope, there is still a future

Ifa says that this person should be blessed with Ire of riches, wives, children, home and transportation. He or she should never leave Ifa's path at any time no matter what.

Commentaries

The theme of this stanza  is all about  keeping hope alive and perseverance. No matter what the situation is in  life,  we should learn to be able to cultivate  hope and persevere.

IV.

Ifa says that this person should do ebo because of the four Ire that  are looking for him. In any case he or she must be able to secure three of the four Ire if the necessary ebo is performed and offered. No matter what the person does, only three of the four Ires will be his. The four Ire mentioned by Ifa are Riches, Jewels, Wives and Enini. Ifa says he or she will be able to insure everyone except Enini, the fourth Ire.

Ifa also says that he or she needs to listen to the advice of a woman close to him or her. The woman in question can be the mother, wife, relative or friend. The advice that this woman is giving will eventually be of unpredictable value to him or her.

Here there is a need for this person to offer sacrifice with: 2 pigeons, 2 hens and money. He or she needs to feed Ifa with: 4 rats and 4 fish. Even more important is to make sacrifice to Esu Odara with: an Emo, a Carmelite Rat, and 160 snails. Those snails will be put together and woven around the rat and will stand in front of Esu Odara

He or she needs to bathe four times a day and also change clothes on the same day that this Odu is revealed, after each bath.

This person should avoid leaving home in the following seven days or a week. Ifa says that the four ires she refers to will come to this person's house within a week. If all Ire are not caught in the established time, at least the foundation of the Ire will be established in that period. In view of this, it is not advisable for this person to leave his house, so that the spirits responsible for passing these Ire meet him or her at home when they come to visit him. On this Ifa says:

o. Ina jojoojo

Ina reti Okun loo pa loloolo

Oorun-a ranran-anran

Oreti Olosa lo  ree wo

Efuufu gbako, gba ju

O gbeyin okun lo o

Dia fun Aje

Omo won lode Ibini

A ba fun Okun

Omo won lode Irada

Dia fun Omidan

Tii somo won lode Ikopa

Nijo ti won nlo ree wo sile Orunmila bara mi

Agbonniregun

Ebo ni won ni ki won waa se

Translation:

The fire burns and burns

And he goes to the bank of Ocean to rest

The sun shines and shines

And it goes to the bank of the river to rest

The breeze sweeps the meadow and the forest

And it goes to the back of the ocean to recess

These were the declarations of Ifa to Aje, Riches

Their offspring in Ibini

And to Okun, accounts

Their  Offspring in Irada

And to Omidan, the beautiful Damsel

Their offspring in Ikopa

When they were going to Orunmila's house

My father Agbonniregun

They were advised to offer Ebo

Aje, riches; Okun, precious accounts; and Omidan, beautiful damsel, they got together and they all went voluntarily to be in the house of Orunmila, to stay permanently during their lives. All three learned that Orunmila has the patience, maturity and peace of mind and the emotional capacity to take care of them and give them comfort. Therefore they went to the Awo mentioned above for Ifa consultation.

In the Awo's house they were assured that they made the best decision forever. They were told that they would enjoy their lives in comfort and happiness through their lives. They were advised to offer ebo with: 2 pigeons; 2 chickens; and money. They complimented. Soon after, they prepared to start their trip to Orunmila's house.

Bo ba da'fa so

Ki or da'fa owo kan fun  mi

Dia fun Enini

Tii somo Ajaniwarun

Nijo ti nlo ree wo sile Orunmila, bara  mi

Agbonniregun

Ebo ni won ni ko wa se

Translation:

After throwing your own Ifa

Help me pull mine before I go back

These were Ifa's statements to Enini,

The rod of Ajaniwarun

When  she was going to return to Orunmila's house

My father Agbonniregun

He was advised to offer ebo

Enini,  on his own also sent someone to go to the house of the Awo mentioned above, so that he could help him to know if it was advantageous to take a permanent residency at Orunmila's house. He was assured that it would be fruitful for him. He was advised to offer ebo with: 2 pigeons, 2 chickens, his sash and money. He simply ignored the advice the Awo gave him. He went and joined Aje, Okun, and Omidan on their way to Orunmila's house.

Nnkan ribiti ti nt'oju Olorun-un bo wa

Dia fun Orunmila

Ti ire merin  f 'ori ko titiiti fun

Ebo ni won ni ko waa se

Translation:

Something big and heavy is coming from heaven

These were the declarations of Ifa to Orunmila

For whom four Ire would be waiting for the indefinitely

He was advised to offer ebo

Businesses were bad for Orunmila. He did not have money at that particular moment in his life. Eating had become a serious problem for him. Consequently he went to the Awo mentioned above by consulting Ifa. He wanted to know what he had to do to make fortune and progress smile on him.

The Awo assured him that he would triumph in life. He was told that in that period of time, four Ire were looking for him. He was told that he should not leave his house for a period of 7 days specified for him. Orunmila was told that if those Ire did not find him at home, they would not stay. He was also instructed to take his bath four times that day and to put on his best and cleanest clothes every time he bathed. After this Orunmila was advised to offer ebo with: 2 pigeons; 2 chickens and money. He also had to feed Esu Odara with a brown colored rat and 160  cowries. The 160  cowries,  were to be placed around the body of the rat in a collar and then given to Esu.

The Awo explained that Esu Odara was going to direct the Ire to Orunmila's house and that if he failed to serve Esu, he would reject him in his effort to receive these Ire. Orunmila did the ebo but failed to serve the rat to Esu Odara.

Orunmila returned home and prepared to be in the house for 7 days as advised. Esu Odara could not see that Orunmila was supposed to give him. Esu went to Orunmila's house and demanded what Orunmila should give her. Orunmila did not give it to him. Osunfunnleyo, Orunmila's wife, advised her in any way to give Esu the sacrifice; the brown rat and the 160  cowries . Orunmila did not listen to the advice.

The second day, the four Ire had been asking everyone how to get to Orunmila's house they finally found the people they were told where to find Orunmila's house. They asked Esu Odara what was the shortest way to Orunmila's house. Esu replied that he was living next to Orunmila's house. He told them that Orunmila had just told him (Esu) for a few moments that he (Orunmila) was going to the farm and was returning the next day. These Ire said that they would go and be anywhere and go to meet Orunmila the next day since they could not go to his house in his absence. So how Orunmila missed meeting the four Ire the second day after he offered the ebo.

On the third day, Esu Odara went to Orunmila's house to ask about his brown rat and its 160  cowries . It was not given. Osunfunnleyo also begged her husband in vain to give him Esu Ebo.

The four Ire slept under the shadow of a large tree on the outskirts of the city. They got up early in the morning they were ordered, they got ready and went to meet Orunmila. When they estimated that Orunmila must have returned from the farm in that period they left. On the way they met Esu  Odara. By this time, he had taken on another identity. He told them then that he was a student of Orunmila and that Orunmila had gone to one of his clients' homes and would not return in three days. The four Ire decided to wait for Orunmila in the outskirts of the city until he returned.

On the sixth day, Esu Odara went to Orunmila's house and asked for his rat and his 160  cowries.  Again, it was not given. Osunfunnleyo insisted that Orunmila must inevitably do so, or she would leave her house. Unfortunately Esu Odara had left Orunmila's house, when Orunmila himself decided to give Esu Odara the Ebo.

In the middle of the six days Esu Odara went to the city. And again he changed his identity. He used ashes to scrub each pair of his body and was  crying . When asked why he was lamenting, he said that Orunmila had had a terrible accident and that he had died that morning. The four Ire began to lament. The lament of Esu was deeper than the others. In this state of affairs, Esu began to cry blood instead of tears. The fives complained late into the night. Esu left but promised the four that he would return in the morning and inform them as to the funeral ceremony. They told them that they would like him to come and then they would return to their respective locations.

When the sun was over the heads that day, Enini, one of the four Ire came out and committed suicide, with the belt with which he failed to offer as ebo material. That's how only Aje, Okun, and Omidan remained. Very early in the morning the next day, the seventh day, Orunmila offered Esu Odara his rat and the 160 cowries as expected. He had a bottle of gin so that Esu Odara consumed it.

Immediately the Ibo was Offer, Esu Odara returned to the other three Ire who were in the outskirts of the city. And again  he  change its appearance. He found the others grieving over the death of Orunmila and Enini. He found them and asked them why they were crying and lamenting. They replied that they had come to stay with Orunmila and it was only for them to know that Orunmila had died. And as if that had not been bad enough, one of them had also committed suicide. Esu Odara told them that the person who had told them that Orunmila had died had misinformed them. He assured them that he was coming to Orunmila's house and that Orunmila was safe and sound. He showed them the bottle of gin that Orunmila had given him and shared its contents with them. Later he urged them to follow him to Orunmila's house that Orunmila had been waiting for them for the last seven days.

They all ran to Orunmila's house. It was a joy that has no limits what they had when they met. The three Ire lived in Orunmila's house foreve.

Ina jojoojo

Ina reti  Okun loo pa loloolo

Oorun-a ranran-anran

Oreti Olosa lo ree wo

Efuufu gbako, gba ju

O gbeyin okun lo o

Dia fun Aje

Omo won lode Ibini

A ba fun Okun

Omo  won lode Irada

Dia fun Omidan

Tii somo won lode Ikopa

Nijo ti won nlo ree wo sile Orunmila bara mi

Agbonniregun

Ebo ni won ni ki won waa se

Nnkan ribiti ti nt'oju Olorun-un bo wa

Dia fun Orunmila

Ti ire merin or f 'ori ko titiiti fun

Ebo ni won ni ko waa se

O gb'ebo, or ru'bo

Ko pe, ona or jin

E wa ba ni ba'yo e waa wo're o

Translation:

The fire burns and burns

And he goes to the bank of Oseano to rest

The sun shines and shines

And it goes to the bank of the river to get

The breeze sweeps the meadow and the forest

And it goes to the back of the ocean to recess

These were the declarations of Ifa to Aje, Riches

Your offspring in Ibini

And to Okun, accounts

Their offsprimg in Irada

And to Omidan, the beautiful Damsel

Their offspringin Ikopa

When they were going to reside in Orunmila's house

My father Agbonniregun

They were advised to offer Ebo.

After throwing your own Ifa

Help me pull mine before I go back

These were Ifa's statements to Enini, El Rocio

The rod of Ajaniwarun

When  he was going to return to Orunmila's house

My father Agbonniregun

He was advised to offer ebo

Something big and heavy is coming from heaven

These were the declarations of Ifa to Orunmila

For whom four Ire would be waiting for the indefinitely

He was advised to offer ebo

He fulfilled

Not long after

Come and let us join in the fog of joy and contemplate all the Ire

Ifa says that for the person for whom this Odu is revealed he must be blessed with the three best Ire in the course of seven days. This Ire should make this person happy for the rest of his days.

Commentaries

The major lesson lesson to be learn from this odu ifa is obedience to instruction and taking into use of good and wise counsel is essential to life success

V.

Ifa says that for the person for whom this Odu has been revealed will be  blessed with a good wife. The relationship will also be  blessed with joy, progress, children and safety. To make this happen there is a need for this person to offer ebo with: 1 hen, 1 pigeon, 4 fish, 4 rats and money. He will also feed Ifa with 4 rats, 4 fish, palm oil and money. About this Ifa says:

Mimo oju Olorun ko kan gbigba

Ewa Osupa ko kan t'iwe

Isara Ose ko kan ti onje

Dia fun Orunmila

Ifa nlo ree gbe Orilewa ni'yawo

Ebo ni won ni ko waa se

Translation:

The cleanliness of the sky is not the result of a constant sweep

The beauty of the Moon is not the result of drinking regularly

The fatness of the Ose tree is not the result of the excessive or frequent ingestion of food

These were the declarations of Ifa to Orunmila

When I was going to ask for Orilewa's mana in marriage

He was advised to offer ebo

Orunmila was in love with Orilewa. Love was reciprocated, but Orunmila tried to cement their relationship in marriage. Consequently he went to the Awo mentioned above for consultation of Ifa. Will this relationship be fruitful? Will there be peace and harmony? Would he regret having entered into that relationship? Would they be blessed with children? Would they be prosperous? Would both of you live a long and happy life?

The Awo put Orunmila's fears to rest and told him that while he was coming to consult Ifa about the outcome of their relationship, Orilewa, his proposed wife, had also gone to another place by consulting Ifa; she was also assured that everything would be fine in their relationship. They would be happy. The relationship would be fruitful. They would have peace of mind. They would never regret having entered into that relationship. They will be banded with beautiful and useful children. They would be prosperous. The two would live a long time and their love would never diminish.

Orunmila was advised to do ebo as mentioned above.. A short time later, they got married.

They lived in peace and harmony. They both were proud of each other. They were equally blessed with children and they never lacked joys over time.

Mimo oju Olorun ko kan gbigba

Ewa Osupa ko kan t'iwe

Isara Ose ko kan ti onje

Dia fun Orunmila

Ifa nlo ree gbe Orilewa ni'yawo

Ebo ni won ni ko waa se

O gb'ebo, or ru'bo

Nje e sare wa, e waa wo omo Orilewa werere

Orunmila lo gbe Orilewa ni'yawo

E sare wa, e waa wo omo Orolewa werere

Translation:

The cleanliness of the sky is not the result of a constant sweep

The beauty of the Moon is not the result of drinking regularly

The fatness of the Ose tree is not the result of the excessive or frequent ingestion of food

These were the declarations of Ifa to Orunmila

When he  was going to ask for Orilewa's mana in marriage

He was advised to offer ebo

He fulfilled

Come and see the beautiful children of Orilewa

Orunmila himself is the one who has taken Orilewa as his wife

Contemplate the beautiful children of Orilewa.

Ifa says that the relationship should be blessed with happiness and beautiful children of whom the couple will be proud.

VI.

. Ifa says that he expects the wealth and prosperity to be for whom the ejiogbe is revealed during a consultation with Ifa or during an initiation of Ifa, Itenifa. Ifa says that he or she has brought their wealth from heaven. Ifa says that he or she has a tendency to have ibeji children or pairs of ibeji. In one word he or she is affiliated with the deity of the ibeji. In the same verse, Ifa says that the person for whom this Odu is revealed will have good luck through his life and the people will be showing him gifts and presents. Ifa also says that he or she will overcome many problems and enemies, no matter how numerous they are.

Ifa also states that he or she will have peace of mind and happiness during their lives and that he or she will be in total control of their lives and those of those around them. In the same stanza, Ifa says that he or she is an Elegbe and that he or she will be shown his celestial double to all the good things in life that will bring him or her success and achievements. Ifa also says that he or she will be comfortable in any condition; no matter how difficult the situation might be. He or she will also earn everyone's admiration for the way they behave during difficult times and situations. Ifa also says that five children or five boys, biological or adopted will have great influence on his or her life. Ifa anyway advises that he or she should offer ebo for the children to foresee that they will die young or during his or her life. About this Ifa says:

Ifa  lo fi eeni

Mo nlo di eeni

Eleeni

Dia fun 'Lameni

Omo at'orun la, gbe'gbaAje ka'ri wa'ye

Translation:

Ifa says "it's now one"

I chorus that "it is now one"

Eleeni

He was the Awo who shot Ifa for 'Lameni

Whoever took the pumpkin or riches and triumphed in his head from heaven to earth

Lameni was coming from Orun, Heaven to Aye, Earth. He went to Eleeni, a Babalawo in Orun to cast Ifa to be able to determine how this journey on earth would be. Lameni was assured that he would be very successful on Earth. He was advised to do ebo and sacrifice with: 2 pigeons, honey, bean fritters, and money. He was also advised to feed Aje, the deity of Wealth, with 1 dove and honey. He complied.

He was then given the gourd of triumph and achievements from Orun to take him to Aye. He did it. While on earth he became so successful that his wealth had no comparison. He was always compared to kings.

Ifa  lo di eji

Mo  lo di eji

Ejeeji

Dia fun Sie-Ejide

To f'eyin ti m'oju ekun sarahun t'omo

Translation:

Ifa says "it's now two"

I chorus that "it is now two"

Ejeeji

He was the Aawo who cast Ifa for Sie-Ejide

Who lamented y his inability to have children

Sie-Ejide was married for 16 years without children. She went to Ejeeji. A Babalawo, who Ifa divined for her and advised her to offer ebo with: 2 rats, two fish and money. I assure you that I would have multiple births. She was told to feed the deity of the  ibeji. She complied. During the ebo's offering time, she was in the menstrual period. She lost her next period and became pregnant. She gave birth to some Ibeji.

Ifa  lo di eta

Mo lo di eta

Ikorita meta abidi yakata-yakata

Dia fun Tamilore

Tii omokunrin ita

Translation:

Ifa says "now there are three"

I chorus that "now there are three"

The three crossroads with wide base

He was the Awo who did divination for Tamilore (present me with gifts)

Ita's son, the main street

Timilore went by Ifa's consultation to Ikorita's house Meta-Abidi-Yakata-Yakata, a Babalawo, to know his chances of success in his life.

The Awo told him to work hard, study and be efficient in a prophecy and go out into the street to display his talent. He was also advised to offer ebo with: 2 white doves, 2 guinea fowl and money. He complied. The music studio. He started playing music for Ifa. Everyone who met him on the streets bathed him with gifts. A short time later he became a wealthy man.

Ifa  lo di erin

Mo lo  di erin

Erin ni won nrin fo'na oti

Enin sese ni agbara nrin ko odo l'ona

Dia fun Elerinmagba

Omo atako leleele according to

Translation:

Ifa says "now there are four"

I chorus that now there are four

It's scandalous people collecting fire for liquor distillation

With a smile the flood joins the river

They were the Awos who guessed Ifa for Elerin-Magba, the king of Erin-Ile

He who knots leaves, shrubs and herbs to defeat his adversary

Elerin-magba the king of Erin-Ile was treated with internal attacks and problems ranging from internal struggles, conspiracy to foreign wars. Tired of all these things that were developing, he summoned the Awo mentioned above for Ifa's consultation in order to find solutions to the various problems he had. The Awo assured Elerin-magba that he sees all his problems. He was advised to offer ebo with. He was advised to serve Esu Odara with a rooster. He complied. After that they made a preparation for the one with which he used to tie the leaves, shrubs and herbs, around his palace and all his city. After all this was done all the internal struggles were overcome, while the external aggressions became ineffective. This is how Elerin-magba surpassed all his problems and all the subsequent ones, Elerin has been praised as Elerin-magba omo ata'ko leleele according to. "Elerinmagba, the scion of those who bind leaves, shrubs and herbs to overcome their opponents"

Ifa  lo di arun

Mo lodi arun

Oroorun ni won n ka'la

Oriirun ni won n ka'kan

Dia fun Olorunjinmi

Oroorun ni won nfi ohun ire e jin'raa won

Translation:

Ifa says "now there are five"

I'm saying that "now there are five"

Every five days we collect the kinbombo

Every five days we collect the eggplant

Those were the Awo who did Ifa divination for Olorunjinmi (God has blessed me with this gift)

Every five days they present gifts to each other

Olorunjinmi, God has blessed me with a gift, it was the two Awo previously instructed to determine how he could secure the mercy and blessing of Olodumare. He was advised that in order to carry out his heart desires, he should also be observing his Ose-Ifa every five days. He was also advised to offer ebo with: 2 pigeons, 2 guineas, 2 ducks, 2 chickens and money. He complied. The more he observed his Ose-Ifa, the more he received the blessings of Olodumare.

Ifa  lo di Efa

Mo lodi Efa

Iru gbogbo lo n f'iru j'eta

Bi won ba de'nu igbo

Dia fun Olofa-Eta

Omo ata'ko leleele according to

Translation:

Ifa says "now there are six"

I chorus that "now there are six"

All the tails of the animals resemble that of Eta, the Leopard

When they are in the forest

They were the Awo who launched Ifa for Olofa-Eta

He who knots leaves, shrubs and herbs to defeat his adversary

Olofa-Eta, the king of Ofa was having the same problems as Elerin-magba. He went to another pair of Babalawo who gave him the same advice as they did to Elerin-magba. He complied. The same preparation was made for Olofa-Eta. He had the same results as Elerin-magba. Its offshoots were also named Olofa-Eta Omo atako leleele as it means "Olofa-Eta, the offspring of those who know how to tie leaves, shrubs and herbs to overcome their adversaries"

Ifa  lo di eje

Ifa  lo di  eje

B'Olugbon ba s'oro

A k'ije

B'Aresa ba s'oro

A k'ije

Dia fun olojele as'ote

Ti nbe l'aarin ota

Ti nfojoojumo ko'minu ogun

Translation:

Ifa says that "now there are seven"

I'm saying that "now there are seven"

Wherever Olugbon does his annual ritual

He will mark the seven days of the ceremony

Wherever Aresa does her annual ritual

He will mark the seven days of the ceremony

These were the Awo who shot Ifa for Olojele, the conspirator

When he was in the middle of enemies

And I was living in constant fear of rising

Olojele the king of Ojele was in the middle of enemies. He had only a few people he could trust. When he realized that his opponents were gaining ground, he went by consulting Ifa.

He is assured that he will defeat his enemies. He was anyway advised to offer ebo with: a mature goat and money. He complied. Shortly after this was done, his enemies had a strong disagreement about how it was best to deal with him. They then loosed one over the other and destroyed themselves. That's how Olojele was able to defeat his enemies.

Ifa  lo  d'ejo

Mo  lo d'ejo

K'iwaju ile o jo si rere si rere

K'eyinkunle ile o jo si rere si rere

Dia fun Abinjo

Ti won bi s'ode Igbajo

T'oun ti Iresi Gold

Iwajo

Eyinjo

Mo ti s'awo egbejo or t'emi

Translation:

Ifa says "now there are eight"

I chorus that "now there are eight"

Let the facade of the house be peaceful and calm

Be the back of the house peaceful and calm

They were the ones who threw Ifa for Abinjo

Who was born in the city of Igbajo

Together with Iresi-Oro

The front is calm and peaceful

The back is calm and peaceful

I have offered my own ebo with 1600  cowries

Abinjo was a native of the city of Ibajo. His main concern was how to ensure and maintain peace and tranquility in his home. He then went to the Babalawos group mentioned above. They assured him that he would be able to fulfill the desires of his heart. He was advised to offer ebo with: 2 pigeons, 2 guineas, 2 male ducks along with 1,600 cowries. He complied. Not long after, his house, his environment, his life became peaceful and harmonious. He was full of joy for the rest of his life. If someone asked him how he did to have such a nice life, he usually answered that he had offered his ebo with 1,600  cowries.

Ifa lo d'esan

Mo lo d'esan

Asan-gbo l'aso t'awon

Awo-gbo l'aso t'awa o

Dia fun Alakesan-magba

Erigi Magba

Eyi to j'oba tan

To nsunkun oun o ri Olusin

Awa mu Alakesan je Oloja

Gbogbo omo eni

Eya wa, e wa without

Gbogbo omo eni

Translation:

Ifa says "now there are nine"

I chorus that "now there are nine"

Their clothes have to be hung until they are ripped to pieces

Our clothes have to be worn until they wither

Those were the Awo who shot Ifa for Alakesan-magba

Who the name of praise includes "Erigi magba"

Who after being installed as Oba

He was complaining about his inability to have people

Those who paid tribute to them

Now we have made Alakesan the head of the market

All our children

Parence here and pay homage

All our children

Alakesan was installed as the head of the Akesan market. All his efforts to subdue his assigned ones had proven to be abortive. He consequently approached the group of Babalawos mentioned above for Ifa consultation. He was assured that he would have people who would pay homage to him. He was advised to offer ebo with: 2 white doves, 2 roosters and money. He did so. Soon after he was able to get enough support which made him a relevant Akesan market head. He was very happy when he saw that everyone, young and old, paid homage to them. Those who were not around were informed that they would come and pay homage to him. They all did it.

Ifa lo d’ewa

Mo lo d’ewa

Wiwa-wiwa ni won nwa Babalawo o re’le

Babalawo kii wa enikan soso

Dia fun Owa-Oga

Owa ogiiri gbedu

Omo okun yeye

A ja fi’bi kookoo la’le

Eyi to nsunkun wipe apa oun o ka’ye

Translation:

Ifa says "now there are ten"

I chorus that "now there are ten"

Clients are those who go to Babalawo's house

The Babalawos do not frequent the houses of the clients

These were the declarations of Ifa to Owa-Oga

Owa Ogirii gbedu

The offspring of those who greet with "Okun yeye"

The one who fights and uses the end of his sword to mark on the ground

When he complained about his inability to control his subjects

Owa Ogirii gbedu, the king of Ijesalad, was looking for the good things in life. He got them. He became rich, he was very successful in his business, he was nominated as an Oba and was eventually installed as an Oba.

There was an obstacle anyway: he had no control over his dominos. Most of his directives were simply ignored by his subjects. Consequently he went to the group of Babalawos mentioned above by consulting Ifa. The Awo loe ensured that he would have control over his domains and his subjects would respect him. He was advised to offer ebo with: 2 pigeons, 2 guineas, 2 steers, 16 rings and money. He did it. Soon after, he became so popular among his subjects, that everything he said; even joking, it was law. He became one of the Obas who had more achievements in the history of his city. In the end he died a happy man.

Ifa lo di Okanla

Mo lo di Okanla

Okanla ni won nd’eru f’Olu

Okanla ni won nd’eru f’Awo

Okanla ni won nd’eru welewele jako

Dia fun Okanlawon

Won ni ko ru’bo

Ki ekeji re t’orun o lee da ohun rere lee l’owo

Translation:

Ifa says "now they are eleven"

I'm saying that "now there are eleven"

When we are packing ritual materials for Olu, these are always echos in eleven

When we are packing ritual materials for Awo, these are always echos in eleven

These were Ifa's statements for Okanlawon

Who was advised to offer ebo

So that his second in heaven would bathe him with the good gifts of life.

Okanlawon was an Elegbe, he had always forgotten his heavenly fellows while on earth. Everything he was doing did not count at all. For a solution he went by Ifa's consultation.

The Awo told him that he had forgotten his fellows in heaven and that they too had decided to forget him. Consequently all his errors on earth were not backed by his Egbe in heaven. He was advised to do ebo with: 2 pigeons, 2 roosters and money. He was also asked to feed his Egbe with sugar cane, a thousand, bananas, peanuts, oranges and other edibles. He complied. In a short time he became a very successful man.

Ifa lo di iji

Mo lo di iji

Orunmila ni t’oun ba ji l’orooru kutukutu

Oun gbogbo lo maa nba oun l’araa de

O ni ti oun ba ji l’orooru kutukutu

T’oun ba fi aso dudu bo’ra nko?

Won ni won a ni Orunmila pele

Omo al’aduu-ja

Omo oniwonran

Ifa lo tun di iji

Mo lo tun di iji

Orunmila ni t’oun ba ji l’orooru kutukutu

Oun gbogbo lo maa nba oun l’araa de

O ni ti oun ba ji l’orooru kutukutu

T’oun ba f’aso pupa bo’ra nko?

Won ni won a ni Orunmila pele

Omo oni’le kan, ile kan

Ti nba won pon risarisa

Ifa lo tun di iji

Mo lo tun di iji

Orunmila ni t’oun ba ji l’orooru kutukutu

Oun gbogbo lo maa nba oun l’araa de

O ni ti oun ba ji ‘orooru kutukutu

T’oun ba fi aso funfun bo’ra nko?

Won ni won a ni Orunmila pele

Omo igi Ope kan, Ope kan

Ti nba won fun ningin-ningin

Ifa lo tun di iji

Mo lo tun di iji

Orunmila ni t’oun ba ji l’orooru kutukutu

Oun gbogbo lo maa nba oun l’araa de

O ni ti oun ba ji l’orooru kutukutu

T’oun o bo sokoto, t’oun osan bante nko?

Won ni won a ni Orunmila pele

Orunmila nle

Pelepele omo arin’hoho s’Osin

Pele omo arinhoho s’Ora

Translation:

Ifa says "now there are twelve"

I chorus that "now there are twelve"

Orunmila says that as soon as he gets up at dawn

All things are pleasing to the

He wonders what if he wakes up at dawn

And wrapped with a black quilt?

They responded that people would say "gently Orunmila

"The man who shines in his blackness"

"The owner of the black jewels"

"Ifa says" it's twelve again "

I chorus that "it's twelve again"

Orunmila says that as soon as she wakes up at dawn

All things are pleasing to the

He wonders what if he wakes up at dawn

And wrapped with a black quilt?

They replied "geltilmente Orunmila"

"Owner of the terrestrial space"

"That's red like mud"

"Ifa says" it's twelve again "

I also replied that "they are twelve again"

Orunmila says that as soon as he gets up at dawn

All things are pleasing to the

He wonders what if he wakes up at dawn

And wrapped with a white bedspread?

They responded that people would say "gently Orunmila"

"The owner of that palm a

"Which is white and imaculated"

"Ifa says" it's twelve again "

I do chorus of "it's again twelve"

Orunmila says that as soon as he gets up at dawn

All things are pleasing to the

He wonders what if he wakes up at dawn

And do not choose clothes, no pants, no aprons?

They responded that the people would acclaim him and say "Gently Orunmila"

"Despacio Orunmila"

"Gently, slowly, he who is fresh and adorable in his complete nakedness"

"Gently, the man who is real in his nakedness"

Ifa says that no matter the condition of the person for whom this Odu is revealed he or she will still have plenty and other people will find something to envy and compete with for him or her. Consequently it is in the best interest of this person for whom Eji-Ogbe is revealed to make the best use of the condition in which he or she is.

Idi gbe’do-gbe’do ti m’odoo tire e gbe o

Idi ni Oj’ayo-nj’ayo ti nj’ayoo tire l’ode Ekiti-Efon

Idi ni ajao ti mu gi reegun

Ko too re ogengen igi

Idi ni Baba a mi Agbonijosu ti b’obinrin re s’ere

To ba di igba ajodun

Ire omo nii yo’ri i si

Dia fun Ogbe

Dia fun Eran

Dia fun Sasara

Dia fun Aroni-abosu-panpa

Dia fun Sanakoti

Tii s’omo ikeyin won lenje-lenje

Won ni ki won ru’bo si laiku ara won

Translation:

It is by the base of the mortar that the mortar-cutter begins to carve a mortar

It is by the base that the game player of Ayo plans to defeat his opponent in Ekiti-Efon

It is from the base of the tree that Ajao climbs up to the peak of any tree

It is from the bottom that my father; known as Agbonijosu, he makes love to his wife

For the same reason next year

The result of Ire is a child jumping

These were the declarations of Ifa to Egbe

And to Eran

And Sasara

And to Aroni with the big, thick braid of hair on her head (after the rest has been cleanly shaved)

And to Sonakoki

Who was the youngest of all

They were advised to offer ebo for longevity

The five children mentioned were the most important for Orunmila among all their children at that material point of time. These children went to the home of a group of Awo whose names were mentioned above for Ifa's consultation. Each of them was advised to offer ebo com: 1 cock, palm oil and money. They were told to cut kola nuts into pieces and put them inside their Ifas. Then from there they should pick up the pieces of kola nuts and eat it. By doing this they were assured that they would live on earth for a long time. They did it and they lived a lot on earth. They were all saying that:

Bo se ogun odun l’onii

A maa ba won se’bi l’ori Ikin je

Bo se ogbon odun l’onii

A maa ba won se’bi l’ori Ikin je

Aadota odun l’onii

A maa ba won se’bi l’ori Ikin je

Awa ti di Sonokoki

Iku kii pa ase’bi l’ori Ikin je

A ti di Sonakoki

Translation:

Even in twenty years to come

We should be eating kola nuts from enzymes of the Ikines, our sacred seed

In thirty years to come

We should be eating kola nuts from enzymes of the Ikines, our sacred seed

In fifty years time

We should be eating kola nuts from enzymes of the Ikines, our sacred seed

We have taken the identity of Sonakoki

Death will never kill a person who eats kola nuts from above the Inkines, our sacred seeds.

We are now Sonakoki

Ifa says that as long as the children of the person for whom this Odu is revealed (natural or adored) can do this, so long they will be able to live on earth. This can be done daily or every day of Ifa. It is a safe remedy against food and evil spirits for those born under this Odu or for those for whom this Odu is revealed in a consultation.

Ifa says that as long as the children of the person for whom this Odu is revealed (natural or adored) can do this, so long they will be able to live on earth. This can be done daily or every day of Ifa. It is a safe remedy against food and evil spirits for those born under this Odu or for those for whom this Odu is revealed in a consultation.

Ifa lo di eni

Mo lo di eni

Eleeni

Dia fun ‘Lameni

Omo at’orun la,gbe’gbaAje ka’ri wa’ye

Ifa lo di eji

Mo lo di eji

Ejeeji

Dia fun Sie-Ejide

To f’eyin ti m’oju ekun sarahun t’omo

Ifa lo di eta

Mo lo di eta

Ikorita menta abidi yakata-yakata

Dia fun Tamilore

Tii se omokunrin ita

Ifa lo di erin

Mo lo di erin

Erin ni won nrin fo’na oti

Enin sese ni agbara nrin ko odo l’ona

Dia fun Elerinmagba

Omo atako leleele segun

Ifa lo di arun

Mo lodi arun

Oroorun ni won n ka’la

Oriirun ni won n ka’kan

Dia fun Olorunjinmi

Oroorun ni won nfi ohun ire e jin’raa won

Ifa lo di Efa

Mo lodi Efa

Iru gbogbo lo n f’iru j’eta

Bi won ba de’nu igbo

Dia fun Olofa-Eta

Omo ata’ko leleele segun

Ifa lo di eje

Mo lo di eje

B’Olugbon ba s’oro

A k’ije

B’Aresa ba s’oro

A k’ije

Dia fun olojele as’ote

Ti nbe l’aarin ota

Ti nfojoojumo ko’minu ogun

Ifa lo d’esan

Mo lo d’esan

Asan-gbo l’aso t’awon

Awo-gbo l’aso t’awa o

Dia fun Alakesan-magba

Erigi magba

Eyi to j’oba tan

To nsunkun oun o ri Olusin

Awa mu Alakesan je Oloja

Gbogbo omo eni

Eya wa, e wa sin

Gbogbo omo eni

Ifa lo d’ewa

Mo lo d’ewa

Wiwa-wiwa ni won nwa Babalawo o re’le

Babalawo kii wa enikan soso

Dia fun Owa-Oga

Owa ogiiri gbedu

Omo okun yeye

A ja fi’bi kookoo la’le

Eyi to nsunkun wipe apa oun o ka’ye

Ifa lo di Okanla

Mo lo di Okanla

Okanla ni won nd’eru f’Olu

Okanla ni won nd’eru f’Awo

Okanla ni won nd’eru welewele jako

Dia fun Okanlawon

Won ni ko ru’bo

Ki ekeji re t’orun o lee da ohun rere lee l’owo

Ifa lo di iji

Mo lo di iji

Orunmila ni t’oun ba ji l’orooru kutukutu

Oun gbogbo lo maa nba oun l’araa de

O ni ti oun ba ji l’orooru kutukutu

T’oun ba fi aso dudu bo’ra nko?

Won ni won a ni Orunmila pele

Omo al’aduu-ja

Omo oniwonran

Ifa lo tun di iji

Mo lo tun di iji

Orunmila ni t’oun ba ji l’orooru kutukutu

Oun gbogbo lo maa nba oun l’araa de

O ni ti oun ba ji l’orooru kutukutu

T’oun ba f’aso pupa bo’ra nko?

Won ni won a ni Orunmila pele

Omo oni’le kan, ile kan

Ti nba won pon risarisa

Ifa lo tun di iji

Mo lo tun di iji

Orunmila ni t’oun ba ji l’orooru kutukutu

Oun gbogbo lo maa nba oun l’araa de

O ni ti oun ba ji ‘orooru kutukutu

T’oun ba fi aso funfun bo’ra nko?

Won ni won a ni Orunmila pele

Omo igi Ope kan, Ope kan

Ti nba won fun ningin-ningin

Ifa lo tun di iji

Mo lo tun di iji

Orunmila ni t’oun ba ji l’orooru kutukutu

Oun gbogbo lo maa nba oun l’araa de

O ni ti oun ba ji l’orooru kutukutu

T’oun o bo sokoto, t’oun osan bante nko?

Won ni won a ni Orunmila pele

Orunmila nle

Pelepele omo arin’hoho s’Osin

Pele omo arinhoho s’Ora

Idi gbe’do-gbe’do ti m’odoo tire e gbe o

Idi ni Oj’ayo-nj’ayo ti nj’ayoo tire l’ode Ekiti-Efon

Idi ni ajao ti mu gi reegun

Ko too re ogengen igi

Idi ni Baba a mi Agbonijosu ti b’obinrin re s’ere

To ba di igba ajodun

Ire omo nii yo’ri i si

Dia fun Ogbe

Dia fun Eran

Dia fun Sasara

Dia fun Aroni-abosu-panpa

Dia fun Sanakoti

Tii s’omo ikeyin won lenje-lenje

Won ni ki won ru’bo si laiku ara won

Bo se ogun odun l’onii

A maa ba won se’bi l’ori Ikin je

Bo se ogbon odun l’onii

A maa ba won se’bi l’ori Ikin je

Aadota odun l’onii

A maa ba won se’bi l’ori Ikin je

Awa ti di Sonokoki

Iku kii pa ase’bi l’ori Ikin je

A ti di Sonakoki

Translation:

Ifa says "it's now one"

I chorus that "it is now one"

Eleeni

He was the Awo who shot Ifa for 'Lameni

Whoever took the pumpkin or riches and triumphed in his head from heaven to earth

Ifa says "it's now one"

I chorus that "it is now one"

Ejeeji

He was the Aawo who shot Ifa for Sie-Ejide

Who lamented recostado by his inability to have children

Ifa says "now there are three"

I chorus that "now there are three"

The three crossroads with wide base

He was the Awo who did divination for Tamilore (present me with gifts)

Ita's son, the main street

Ifa says "now there are four"

I chorus that now there are four

It's scandalous people collecting fire for liquor distillation

With a smile the flood joins the river

They were the Awos who guessed Ifa for Elerin-Magba, the king of Erin-Ile

He who knots leaves, shrubs and herbs to defeat his adversary

Ifa says "now there are five"

I'm saying that "now there are five"

Every five days we collect the kinbombo

Every five days we collect the eggplant

Those were the Awo who did Ifa divination for Olorunjinmi (God has blessed me with this gift)

Every five days they present gifts to each other

Ifa says "now there are six"

I chorus that "now there are six"

All the tails of the animals resemble that of Eta, the Leopard

When they are in the forest

They were the Awo who launched Ifa for Olofa-Eta

He who knots leaves, shrubs and herbs to defeat his adversary

Ifa says that "now there are seven"

I'm saying that "now there are seven"

Wherever Olugbon does his annual ritual

He will mark the seven days of the ceremony

Wherever Aresa does her annual ritual

He will mark the seven days of the ceremony

These were the Awo who shot Ifa for Olojele, the conspirator

When he was in the middle of enemies

And I was living in constant fear of rising

Ifa says "now there are eight"

I chorus that "now there are eight"

Let the facade of the house be peaceful and calm

Be the back of the house peaceful and calm

They were the ones who threw Ifa for Abinjo

Who was born in the city of Igbajo

Together with Iresi-Oro

The front is calm and peaceful

The back is calm and peaceful

I have offered my own ebo with 1600 snails

Ifa says "now there are nine"

I chorus that "now there are nine"

Their clothes have to be hung until they are ripped to pieces

Our clothes have to be worn until they wither

Those were the Awo who shot Ifa for Alakesan-magba

Who the name of praise includes "Erigi magba"

Who after being installed as Oba

He was complaining about his inability to have people

Those who paid tribute to them

Now we have made Alakesan the head of the market

All our children

Parence here and pay homage

All our children

Ifa says "now there are ten"

I chorus that "now there are ten"

Clients are those who go to Babalawo's house

The Babalawos do not frequent the houses of the clients

These were the declarations of Ifa to Owa-Oga

Owa Ogirii gbedu

The offspring of those who greet with "Okun yeye"

The one who fights and uses the end of his sword to mark on the ground

When he complained about his inability to control his subjects

Ifa says "now they are eleven"

I'm saying that "now there are eleven"

When we are packing ritual materials for Olu, these are always echos in eleven

When we are packing ritual materials for Awo, these are always echos in eleven

These were Ifa's statements for Okanlawon

Who was advised to offer ebo

So that his second in heaven would bathe him with the good gifts of life.

Ifa says "now there are twelve"

I chorus that "now there are twelve"

Orunmila says that as soon as he gets up at dawn

All things are pleasing to the

He wonders what if he wakes up at dawn

And wrapped with a black quilt?

They replied "geltilmente Orunmila"

"Owner of the terrestrial space"

"That's red like mud"

"Ifa says" it's twelve again "

I also replied that "they are twelve again"

Orunmila says that as soon as he gets up at dawn

All things are pleasing to the

He wonders what if he wakes up at dawn

And wrapped with a white bedspread?

They responded that people would say "gently Orunmila"

"The owner of that palm a

"Which is white and imaculated"

"Ifa says" it's twelve again "

I do chorus of "it's again twelve"

Orunmila says that as soon as he gets up at dawn

All things are pleasing to the

He wonders what if he wakes up at dawn

And do not choose clothes, no pants, no aprons?

They responded that the people would acclaim him and say "Gently Orunmila"

"Despacio Orunmila"

"Gently, slowly, he who is fresh and adorable in his complete nakedness"

"Gently, the man who is real in his nakedness"

It is by the base of the mortar that the mortar-cutter begins to carve a mortar

It is by the base that the game player of Ayo plans to defeat his opponent in Ekiti-Efon

It is from the base of the tree that Ajao climbs up to the peak of any tree

It is from the bottom that my father; known as Agbonijosu, he makes love to his wife

For the same reason next year

The result of Ire is a child jumping

These were the declarations of Ifa to Egbe

And to Eran

And Sasara

And to Aroni with the big, thick braid of hair on her head (after the rest has been cleanly shaved)

And to Sonakoki

Who was the youngest of all

They were advised to offer ebo for longevity

Even in twenty years to come

We should be eating kola nuts from enzymes of the Ikines, our sacred seed

In thirty years to come

We should be eating kola nuts from enzymes of the Ikines, our sacred seed

In fifty years time

We should be eating kola nuts from enzymes of the Ikines, our sacred seed

We have taken the identity of Sonakoki

Death will never kill a person who eats kola nuts from above the Inkines, our sacred seeds.

We are now Sonakoki

VII.

Ifa says that the person for whom this Odu is revealed loves to attract attention and wishes to be aroused all the time. He or she will always get the attention they want. Ifa has already advised him that he or she should never be satisfied with the achievements, until he or she has not reached the Zenith (maximum) of his career in life. He must be cautious in his persecution in order to be recognized all the time. Even so they must strive to reach the top, he or she must be cautious with their persecution. Ifa also states that this person must learn the skills of the elders and important dignitaries of the community. By doing this he or she will move among the elderly and important personalities of the community. About this Ifa says:

Mo sa pamo, sa pamo

Ori mi l’oun o sa pamo

Mo rin ni koro, ni koro

Eda mi l’oun o fe koro

Dia fun Ile

Ni’jo ti o nt’orun bo wa’ye

Won ni ko ru’bo

Ki nnkankan ma baa g’orii re

Ile ni aye ti ye oun to bayii

Translation:

I have tried in vain to hide from myself

But my Ori says he does not accept that I hide from myself

I have tried to walk in the alleys

But my Eda refuses to accept my walk in the alleys

These were Ifa's statements for Ile, mother earth

When it came from heaven to earth

She was advised to offer ebo

So that nothing could be put on her

She answered that her life was correct and appropriate in the way she was

When Ile, Mother Earth, was coming from heaven to earth, she was advised to offer ebo to avoid a situation in which everyone was putting things on her. She reused doing the ebo, responding that she was satisfied with the way she was leading her life. On that same day people began to spread blankets over it. That was when she understood the importance of the Awo's advice.

Mo sa pamo, sa pamo

Ori mi l’oun o sa pamo

Mo rin ni koro, ni koro

Eda mi l’oun o fe koro

Dia fun Eni

Ni’jo ti o nt’orun bo wa’ye

Won ni ko ru’bo

Ki nnkankan ma baa g’orii re

Eni ni aye ti ye oun to bayii

Translation:

I have tried in vain to hide from myself

But my Ori says he does not accept that I hide from myself

I have tried to walk in the alleys

But my Eda refuses to accept my walk in the alleys

These were Ifa's statements for Eni, the blanket

When it came from heaven to earth

She was advised to do ebo

So that nothing was placed on top of her

She answered that her life was correct and appropriate in the way it was.

When Eni, the Manta, was scattered over the Earth, Eni thought his position was the last to reach. She was anyway advised to do ebo with: 2 pigeons and money. She was also advised to feed her Ori with: 1 white pigeon, honey, liqueur, 4 kola nuts, 8 orogbos and money. She re-done the ebo and said that she was well satisfied with the achievements she had made. It was that same day that a carpet was placed on top of it.

Mo sa pamo, sa pamo

Ori mi l’oun o sa pamo

Mo rin ni koro, ni koro

Eda mi l’oun o fe koro

Dia fun Ite

Ni’jo ti o nt’orun bo wa’ye

Won ni ko ru’bo

Ki nnkankan ma baa g’orii re

Ite ni aye ti ye oun to bayii

Translation:

I have tried in vain to hide from myself

But my Ori says he does not accept that I hide from myself

I have tried to walk in the alleys

But my Eda refuses to accept my walk in the alleys

These were Ifa's statements for Ite, the carpet

When it came from heaven to earth

She was advised to do ebo

So that nothing was put on it

She answered that her life was correct and appropriate in the way it was.

By the time Ite, the Carpet was placed on top of Eni la Manta, the Carpet thought that she had reached the greatest achievement of all that could be achieved. She was advised to do ebo so that nothing was placed on or on top of her. She refused to listen to the advice. On the same day, Apere, the stool, was placed on top of her.

Mo sa pamo, sa pamo

Ori mi l’oun o sa pamo

Mo rin ni koro, ni koro

Eda mi l’oun o fe koro

Dia fun Apere

Ni’jo ti o nt’orun bo wa’ye

Won ni ko ru’bo

Ki nnkankan ma baa g’orii re

Apere ni aye ti ye oun to bayii

Translation:

I have tried in vain to hide from myself

But my Ori says he does not accept that I hide from myself

I have tried to walk in the alleys

But my Eda refuses to accept my walk in the alleys

These were the declarations of Ifa for Apere, the stool

When it came from heaven to earth

She was advised to do ebo

So that nothing was put on it

She answered that her life was correct and appropriate in the way it was.

When Apere, the stool was placed on top of Ite, the Carpet, she was happy and thought that she had achieved a lot. She was anyway advised to do ebo so that nothing else was placed on top of her. She refused to listen to the advice of the Awo. The same day, Oba, the King was placed on her.

Mo sa pamo, sa pamo

Ori mi l’oun o sa pamo

Mo rin ni koro, ni koro

Eda mi l’oun o fe koro

Dia fun Oba

Ni’jo ti o nt’orun bo wa’ye

Won ni ko ru’bo

Ki nnkankan ma baa g’orii re

Oba ni aye ti ye oun to bayii

Translation:

I have tried in vain to hide from myself

But my Ori says he does not accept that I hide from myself

I have tried to walk in the alleys

But my Eda refuses to accept my walk in the alleys

These were the declarations of Ifa for Oba, the king

When it came from heaven to earth

She was advised to do ebo

So that nothing was put on the

She answered that her life was correct and appropriate in the way it was.

Oba, the king, was placed on the stool, which was placed on top of the carpet, which was placed on top of the blanket, which was placed on top of the mother-earth. He had a lot of joy. Everyone was cheering for him and charming "Kabeyesi" greeting him. He was advised anyway to do ebo and feed his Ori as he was told to all of them earlier so that nothing was placed on top of him. He said that he was very happy with his present condition. On the same day, Ade, the crown, was placed on his head.

Mo sa pamo, sa pamo

Ori mi l’oun o sa pamo

Mo rin ni koro, ni koro

Eda mi l’oun o fe koro

Dia fun Ade

Ni’jo ti o nt’orun bo wa’ye

Won ni ko ru’bo

Ki nnkankan ma baa g’orii re

Ade ni aye ti ye oun to bayii

Translation:

I have tried in vain to hide from myself

But my Ori says he does not accept that I hide from myself

I have tried to walk in the alleys

But my Eda refuses to accept my walk in the alleys

These were the declarations of Ifa for Ade, the crown

When it came from heaven to earth

She was advised to do ebo

So that nothing was put on it

She answered that her life was correct and appropriate in the way it was.

Ade, the crown, was placed on top of the head of the Oba, the king. The crown thought his achievement was the ultimate. He was full of joy and celebration. He was in any case advised to offer the ebo prescribed above so that nothing was placed on top of it. He simply ignored the advice. On the same day, 16 Royal Bird feathers were placed on top of Ade, the Crown.

Mo sa pamo, sa pamo

Ori mi l’oun o sa pamo

Mo rin ni koro, ni koro

Eda mi l’oun o fe koro

Dia fun iye Okin merindinlogun

Ni’jo ti o nt’orun bo wa’ye

Won ni ko ru’bo

Ki nnkankan ma baa g’orii re

Won ni aye ti ye oun to bayii

Translation:

I have tried in vain to hide from myself