IX.
Ifa
says that it is advisable for the person for whom this Odu is revealed that he
does not fool around in the offerings of Ebo and in feeding Esu, so that he can
obtain all the Ire, which is already looking for him at the appropriate time.
Ifa
says that the person for whom Eji-Ogbe has been revealed has lost, or is about
to lose, many things in material terms of possession in life. Ifa says that he
or she does not need to worry as long as he has the most incalculable possession
in this world, his life. Ifa says that as long as he or she is alive, all the
things that could have been lost will be recovered many times more. It could be
that he or she has lost opportunities anyway because of him or her. Ifa says
that he or she must stick to higher goals in life while there is life.
Ifa
says that the lost things should not be allowed to worry the person for whom
this Odu is revealed. While there is life, there is hope; as long as there is
hope there are many opportunities. About this Ifa says:
Afin
lo fi gbogbo ara h’ewu
Aro
ni o na wo
Ko
gbe’gba Oosa l’aja
Dia
fun Emi
Tii
s’omo Orisa Gbowuji
Eyi
ti yoo je Oloja l’awujo ara
Ebo
ni won ni ko waa se
Translation:
An
Albino is one who grows gray hairs all over the body
A
cripple is one who does not stretch his hands
And
load Orisa's pumpkin from the attic
These
were the declarations of Ifa for Emi, Life
The
shank of Orisa Gbowuji
Who
should become the most important part of the body
He
was advised to do ebo
Emi
was a scion of Obatala. He was very popular. One day, he went to the Awo
previously mentioned to know what his position would be between the other parts
of the body. He was told that he would be the most important part of the body
and that without him all the other parts of the body would be of no value. He
was told that the body would lose many things in life, but as long as he
remained part of the body, all the lost parts could be recovered. He was
advised to offer ebo with: 3 roosters, three white doves and money. He
complied. He was also advised to give Obatala food. He also complied.
A
short time later, the body lost many things - position, wife, clothes,
materials, prosperity, money, and many other things. But because of Emi, Life,
was retained as it was warned, the Body clung to life. No space was given to
despair. Life stuck to hope. Soon after, things went to change for the better.
The money return, wife return with the children. Because there was money, he
was able to buy all the essential things in his life. He recovered all the lost
things in folds. He was happy too. He began to pradicate others who were in
difficulties that they should only make sure that Emi, Life, was not lost.
Where there's life there's hope; and where there is hope, there are a lot of
opportunities.
Afin
lo fi gbogbo ara h’ewu
Aro
ni o na wo
Ko
gbe’gba Oosa l’aja
Dia
fun Emi
Tii
s’omo Orisa Gbowuji
Eyi
ti yoo je Oloja l’awujo ara
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Nje
Orisa t’Emi lo soro o o
Orisa
t’Emi soro
T’Emii
o ba bo o
Ko
si oun yoo nu
Orisa
t’Emi lo soro o
Translation:
An
Albino is one who grows gray hairs all over the body
A
cripple is one who does not stretch his hands
And
load Orisa's pumpkin from the attic
These
were the declarations of Ifa for Emi, Life
The
shank of Orisa Gbowuji
Who
should become the most important part of the body
He
was advised to do ebo
He
fulfilled
What,
Orisa, Emi, is the most important
Orisa,
Emi is the most invaluable thing
If
Emi is not taken
Nothing
is truly lost
Orisa,
Emi is the most essential.
Ifa
says that with life, all things are possible. Only death can stop hope. While
there is life, there is a need to continue striving in life for the best.
X.
Ifa
dice que para la persona para la cual Eji-Ogbe es revelado debe de triunfar en
la vida. Eso no es un argumento. El o ella sin embargo necesitan tomar el
asunto de asegurar una esposa muy seriamente y hacerlo un punto de prioridad el
tener sus propios hijos temprano en la vida. El o ella no deben de estar muy
preocupados en asegurar dinero y todas las otras cosas materiales de la vida
sin haberle dado una seria consideracion a tener sus propios hijos temprano en
la vida. Esto es porque el o ella pueden terminar gastando una considerable
suma de dinero tratando de conseguir hijos mas tarde en la vida.
Ifa
dice que esta persona debe de ofrecer ebo con: 3 gallinas, 8 ratas, 8 pescados
y dinero. El o ella deben tambien de dar de comer a Ifa 1 chiva, 8 ratas y 8
pescados. La estrofa en Eji-Ogbe que apoya esto dice:
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni eku meji oluwere
La
mu bo ibe
Oun
la fi r’awo se
Translation:
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
I say that we made the company of ifa extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made them feel they were successful
They
replied that they were two common rats (vensejo)
Which
we brought back
This
made us have a successful company
Some
practitioners of Ifa headed by Epeji approached Orunmila and told him that they
had been successful in their Ifa pact. Orunmila asked them then what they
brought as profits in their transactions. They replied that they brought back
two rats each. Orunmila told them that what they did did not count as success.
They were only in an expedition to eat rats. Orunmila told them to go again and
produce real gains in their Ifa practice.
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni eja meji ab’iwe gbada
La
mu bo ibe
Oun
la fi r’awo se o
Translation:
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
they said they made the ifa company extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made us feel like we were successful
They
replied that they were two funny fish in their swim
Which
we brought back
This
made us have a successful company
Again,
Orunmila made it clear that for the Ifa practitioners the acquisition of fish
was not a gain. It only showed that they were fish eaters. Orunmila ordered
them to return again to pursue a real gain.
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni eye meji ab’ifo fanga
La
mu bo ibe
Oun
la fi r’awo se o
Translation:
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
they said they made the ifa company extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made us feel like we were successful
They
answered that they were two birds, fast when flying, agile
Which
we brought back
This
made us have a successful company
And
again, Orunmila told them that for an Ifa praticante, acquiring birds did not
make that person successful. Just show uqe are some bird eaters. Orunmila told
them to come back and look for real profits.
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni eran meji ab’edo gbeke
La
mu bo ibe
Oun
la fi r’awo se o
Translation:
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
they said they made the ifa company extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made us feel like we were successful
They
replied that they were two beasts, with large liver
Which
we brought back
This
made us have a successful company
And
again, Orunmila declared that having many beasts did not make anyone
successful. It does not constitute gains in life. It only categorizes a person
as a beast eater. Orunmila again ordered them to go in search of real gains.
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni omidan meji ab’oyan gagara
La
mu bo ibe
Oun
la fi r’awo se o
Translation:
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
they said they made the ifa company extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made us feel like we were successful
They
replied that they were two maidens with pointy breasts
Which
we brought back
This
made us have a successful company
When
Orunmila heard that they had brought two Damselles, he declared that it was at
that moment that the Awo can say that he had succeeded in the Ifa company. The
Awo were surprised that it was only when they brought two maidens home that
Orunmila declared that they could really talk about having participated in a
profit-making venture. They asked Orunmila why it was so. Orunmila answered
that it was only through those maidens that they could have children. It was
only through the children that their future was assured. He said that only
children constitute the real gain in life. Consequently, rats, fish, birds or
beasts do not constitute gains in life; while marriage and children do.
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni eku meji oluwere
La
mu bo ibe
Oun
la fi r’awo se
Orunmila
ni ko s’Awo ni’be nni
Awo
ka j’eku lasan ni
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni eja meji ab’iwe gbada
La
mu bo ibe
Oun
la fi r’awo se o
Orunmila
ni ko s’Awo ni’be nni
Awo
ka j’eku lasan ni
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni eye meji ab’ifo fanga
La
mu bo ibe
Oun
la fi r’awo se o
Orunmila
ni ko s’Awo ni’be nni
Awo
ka j’eku lasan ni
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni eran meji ab’edo gbeke
La
mu bo ibe
Oun
la fi r’awo se o
Orunmila
ni ko s’Awo ni’be nni
Awo
ka j’eku lasan ni
Ifa
lo d’Epeji, Awo ile e koro lo de
Ifa
mo laa s’awo titi d’ode ile yii
Mo
laa r’awo se
Orunmila
ni kini e mu bo ibe?
Ti
e fi r’awo se
Mo
ni omidan meji ab’oyan gagara
La
mu bo ibe
Oun
la fi r’awo se o
Orunmila
ni nigbayi le too r’Awo se
Won
ni eetiri to fi je nigbayi la too r’Awo se?
Orunmila
ni ti won ba bi Amosu tan
Won
a tun bi Amore
Omo
eni nigba nt’eyin eni se.
Translation:
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
I say that we made the company of ifa extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made them feel they were successful
They
replied that they were two common rats (vensejo)
Which
we brought back
This
made us have a successful company
Orunmila
said that this was not a successful business
That
was just an adventure of a rat's comelona
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
they said they made the ifa company extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made us feel like we were successful
They
replied that they were two funny fish in their swim
Which
we brought back
This
made us have a successful company
Orunmila
said that this was not a successful company
It
was just an adventure for fish comelones
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
they said they made the ifa company extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made us feel like we were successful
They
answered that they were two birds, fast when flying, agile
Which
we brought back
This
made us have a successful company
Orunmila
said that this was not a successful company
That
it was just a bird-eater adventure
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
they said they made the ifa company extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made us feel like we were successful
They
replied that they were two chivas with large liver
Which
we brought back
This
made us have a successful company
Orunmila
said that it was just an adventure
Ifa
declares that here comes Epeji, the Awo in the house of Koro the rich
accumulator
Ifa,
they said they made the ifa company extensively and we arrived to this land
They
declared that they were very successful indeed
Orunmila
asked what they brought back
What
made us feel like we were successful
They
replied that they were two maidens with pointy breasts
Which
we brought back
This
made us have a successful company
Orunmila
assert that now if you have had a successful company
Akapo
asked why is it like that?
Orunmila
told him that when the maids gave birth to Amosu
They
will also give birth to Amore
Our
children will preserve our names when we are gone.
In
this Ifa, only the children are the best possession that the possessor. Life if
children is not worth living. Consequently, it is in the best interest of
Eji-Ogbe's children or whoever this Odu is revealed to, to have jobs and have
children early in life to prevent him or her from spending the rest of their
lives trying to have children.
XI.
Ifa
says that for the person for whom this Odu is revealed is an Elegbe. He or she
needs to feed his Egbe regularly. By doing this he or she will live a long
time, they will be prosperous and will have many followers who will respect and
adore them. There is a need to offer ebo with: 2 hens, 2 rats, 2 fish, and
money. he or she needs to look for a large "cocoyam" leaf (malanga)
and put an Ifa hand on the leaf, while using the leaf as a vessel, kill one of
the hens on the taro leaf without the blood touching the Ikines . Then leave it
at least for 6 hours or even better until the next day, so that the Ikines are
returned to their place inside the vessel of Ifa. After this Ifa will say what Egbe
will accept as food materials for the person for whom this Odu was revealed.
About this Ifa says.
Fun’ra
isu nii yan’ra re ni’yan
Fun’ra
agbado nii yan’ra re l’eko
Fun’ra
obinrin nii yan’ra re l’aayo
Fun’ra
omo bibi Olufe nii yan’ra re l’aremo
Dia
fun Orunmila
Ifa
o se egbe ewe wonyi
Ebo
ni won ni ko waa se
Translation:
It
is the quality of the yam that makes the selection for the crushed
It
is the quality of the corn that makes it select to make corn flour
It
is the attitude of the woman that makes her the favorite wife
It
is the attitude of the boy that makes him the presumed heir
These
were the declarations of Ifa to Orunmila
Who
wanted to be friends with all the young people
He
was advised to do ebo
There
are a number of groups of Elegbe children in the sky and they are always
planning to come into the world only for a few days or a few years and then
return to heaven. The parents of these children are usually sad whenever they
leave for heaven from the world. When the mothers of such children become
pregnant again, they are seized by the fear that they do not know whether their
children will live to adulthood or not.
With
all these events, the societies where these children live are never happy. Many
parents are rushing to go to Orunmila's house every day. Consequently Orunmila
creates the means for these children to find it very difficult, if not
impossible, to die young. He gathers all the children when they are going to
leave heaven to go to earth. He pleads with them to be his friend. They agree.
During the small period in which they are in heaven, they enjoy a joy without
presedentes, friendship and improve the quality of life. They are so impressed
that they do not want to leave Orunmila for a single moment anymore.
One
day, Orunmila calls those children to meet them and informs them of their
intention to return to earth. They all get very sad to hear this. Orunmila then
tells them that there is nothing to be sad about since they too will be born
very soon on earth. He nonetheless tells them that if they want to be his
friend on earth, they need to make a deal with him. They happily accept. He
then pulls out a sheet of taro; He holds it on one side and he asks the
children to hold it on the other side of the sheet. They all do it. He kills a
bird and made blood on them. He tells them that while they are on earth they
will not want to return to heaven until they are old and if they forget or give
refuge to this thought, the moment of the symbol of the covenant that they made
with him will be remembered and they should abandon this thought . They all
agreed.
Orunmila
also tells them to use the opportunity of their closeness with him to assist
one another and to make one another great in life. They also agreed. Since then
they find it difficult to die young, especially if the ebo spoken of above is
made to them. They also have the support and support of their Egbe in heaven.
Ifa
says that it is necessary to make all Elegbe children close to Ifa for adequate
protection. They are all friends of Orunmila. They have all entered into a
total covenant with Ifa from heaven. After this parents need to feed their Egbe
regularly to ensure the support and encouragement of their heavenly peers so
that they reach the maximum peak of their chosen careers.
Fun’ra
isu nii yan’ra re ni’yan
Fun’ra
agbado nii yan’ra re l’eko
Fun’ra
obinrin nii yan’ra re l’aayo
Fun’ra
omo bibi Olufe nii yan’ra re l’aremo
Dia
fun Orunmila
Ifa
o se egbe ewe wonyi
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Ko
pe, ko jinna
E
wa ba ni ni wowo ire
Nje
e ma ma ma j’Awo o baje o
Sebi
ewe e koko la fi s’ami Ope
Translation:
It
is the quality of the yam that makes the selection for the crushed
It
is the quality of the corn that makes it select to make corn flour
It
is the attitude of the woman that makes her the favorite wife
It
is the attitude of the boy that makes him the presumed heir
These
were the declarations of Ifa to Orunmila
Who
wanted to be friends with all the young people
He
was advised to do ebo
He
fulfilled
Before
long, shortly after
Come
and let's get together in the middle of everything Ire
What,
please do not break this pact
We
have chosen the taro leaf as the symbol of the covenant.
XII.
Ifa
says that Ire to have children for a
sterile woman. This woman is in the age of 30 to 45 years old. The woman in
question is very proud and vain. Even though she has never had children in her
life, she has still been making it difficult for men to approach them with the
intention of having a lasting relationship. This woman prefers casual
relationships instead of serious relationships.
Ifa
says that this woman should think that she should have a husband if she does
not have one. She must be less arrogant with her partner and think more
seriously about having her own child in life.
Ifa
says that throughout the time that this woman in question must have been
serious about having children, she was busy pursuing worldly pocessions.
The
woman needs to offer ebo with: 200 rats, an account which must be used first to
tie her on her hip and then used as part of the ebo materials. If she has or
has been using a number on her hip, then that same one will be used. Your
husband or partner also needs to offer a brown rat as ebo. These ebo materials
should be brought to the outskirts of the city on the sides of the road
separately. The couple should not go together. The husband must go first to
deposit the ebo, while she must go later, to deposit her ebo a few meters away
from her husband's. Ifa says that if all this has been done according to the
specifications of Ifa, the following year we will not find the woman without
carrying her own child in the womb, ready to be brought into the world, or on
her back, being already a proud mother . A stanza in Eji-Ogbe supporting this
says:
A
w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Aye
Tii
s’omo Olodumare Agotun
Oba
ateni ola legelege f’ ori sagbeji
To
f’ eyinti m’oju ekun sunrahun omo
Ebo
ni won ni ko wa se
Translation:
We
search and search for Olurokun
Even
so we did not find Olurokun
I
asked where Olurokun had gone
They
said that Olurokun was still in this world
We
search and search for Aberokun
Even
so we do not find Aberokun
I
asked where Aberokun went
They
said that Aberokun is in heaven
Those
were the declarations of Ifa to Aye, the world
The
scion of Olodumare
When
he lamented crying for his inability to have his own son
She
was advised to offer ebo
Aye,
the world was a scion of Olodumare. All the secrets of the world were in his
belly. All the resources within the world were rooted within it. All the wisdom
of the world was in their custody. As a result of this, Aye was full of
herself. She was proud and arrogant. She saw no reason why she should demean
any man. Knowing that she had more resources than any man, she found it
difficult to maintain a lasting relationship with any man.
As
a result, she used to challenge men. If she had someone as a lover, she had no
emotional regard for him. At that point she decided that no man would ever see
her nakedness.
At
that point, she realized that she was getting old and old, but she had no
children. She worried and consequently, she went to the priest's house in Ifa
mentioned above. There, she was assured that she would have her own son in her
life. She was anyway advised not to be so selfish. She was also told to be
humble with her man. They told you that any woman to whom a man could not see
his nakedness, could never have a child. She was advised to offer ebo as it was
previously granted. She was told that she had an account tied on her hips and
that she should use it for ebo. All these materials should be brought to the
outskirts of the city. Hearing all this, it meant his readiness to provide ebo
as quickly as possible. The priests of Ifa told them to go and look for the 200
emo (brown rats) that she needed to offer the ebo.
A
w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Okankanlenirun Irunmole
Won
nlo ree fe Aye
Tii
s’omo Olodumare Agotun
Oba
ate’ni ola legelege f’ori s’agbeji
Ebo
ni won ni ko waa se
Translation:
We
search and search for Olurokun
Even
so we did not find Olurokun
I
asked where Olurokun had gone
They
said that Olurokun was still in this world
We
search and search for Aberokun
Even
so we do not find Aberokun
I
asked where Aberokun went
They
said that Aberokun is in heaven
These
were Ifa's statements to the 401 Irunmoles
When
each of them wanted to propose and marry Aye
The
scion of Olodumare
Each
of them was advised to offer ebo
Knowing
that Aye was full of resources and potentials, all 401 Irunmoles were eager to
marry her. When each of them approached her, she snubbed them. Then they went
to the house of the priests of Ifa mentioned above by consulting Ifa to know
what they should do to obtain the hand of Aye in marriage.
The
Awos assured them that if any of them offered the aforementioned ebo, it would
be the lucky husband of Aye. They were advised to offer a brown rat and money.
The ebo should be taken to the outskirts of the city. When the ebo was put
there, whoever carried it should hide there and watch the ebo during the day
and see what happened before returning home that night that same day.
When
the 401 Irunmoles heard this, they said there was no reason why they should go
through these problems because of an aging woman. As a result they refused to
offer ebo. None of them was able to marry co Aye, the daughter of Olodumare.
A
w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Orunmila
Ifa
nlo ree fe Aye
Tii
s’omo Olodumare Agotun
Oba
ate’ni ola legelege f’ori s’agbeji
Ebo
ni won ni ko waa se
Translation:
We
search and search for Olurokun
Even
so we did not find Olurokun
I
asked where Olurokun had gone
They
said that Olurokun was still in this world
We
search and search for Aberokun
Even
so we do not find Aberokun
I
asked where Aberokun went
They
said that Aberokun is in heaven
Those
were the declarations of Ifa to Orunmila
When
he proposed to marry Aye
The
scion of Olodumare
He
was advised to offer ebo
Orunmila,
seeing that the 401 Irunmoles tried and failed in their attempt to marry Aye,
the daughter of Olodumare, also approached the same group of priests of Ifa by
Ifa consultation on the same matter. The Awos also assured him that he could succeed
in marrying Aye, but that he had the need to offer the same ebo that was
prescribed for the Irunmoles. Orunmila realized that the 401 Irunmoles failed
to marry Aye because they did not offer ebo, as prescribed. He then decided to
look for and bring the brown rat to the Awos so that the ebo would be offered
by him.
Very
early the next day, Orunmila went to Ejigbomekun supermarket to buy the brown
rat and returned home to the priests of Ifa so that the ebo was offered in time
so that he could take it to the outskirts of the city. The priests offered the
ebo and Orunmila prepared for his short trip. He put the ebo on the edge of the
road on the outskirts of the city and found a comfortable hiding place where he
could keep watching the ebo during the day as instructed by the priest of Ifa.
On
the same day, as the destination does, Aye also decided to go to the
Ejigbomekun supermarket to buy her 200 brown rats, to enable the priests of Ifa
to offer their own ebo and for her to take the ebo to the same place on the
outskirts of the city.
On
the day in question, all the rat vendors of the Ejigbomekun market brought
exactly 200 rats to the market. Orunmila had bought one of the 200 rats,
leaving only 199 rats for sale that day. This market would be for the convenience
of transactions every five days. When Aye arrived at the market she bought the
rats and searched endlessly for one more rat, all in vain. With a heavy heart,
she went to the house of the priest of Ifa.
In
the house of the priests of Ifa, Aye explained she could only get 199 rats to
buy and that she was informed that there were 200 rats in the market that day,
but that a man had gone and bought one of the rats, which made impossible for
her to acquire the 200 rats that she needed.
The
Awo told her that it would have been perfect if she had been able to secure the
200 rats needed for the ebo. However, the Awo offered the ebo to her and
instructed her to take him outside the city.
She
left the house of the priest of Ifa and went to take the ebo to the outskirts
of the city. In any case she was not completely satisfied for not being able to
get the 200 rats needed for the ebo. On the outskirts of the city, she placed
the ebo near very close to where Orunmila was hiding, but she could not see it.
She knelt beside the ebo and was fervently praying to the gods to please accept
her offering even though she lacked a rat to complete the 200 she needed. While
Olodumare prayed, he breathed life into the rat that Orunmila had offered as
his own ebo. The rat ran towards Aye. When Aye saw this, she was determined to
capture the rat and kill her to add it to her ebo to complete the 200 rats she
needed. She started chasing the rat from top to bottom. She ran in the
direction where Orunmila was three times if she realized that Orunmila was
nearby. On the third time that Orunmila was apriximaba, she was about to hit
the rat with a stick; she got back
,
she was about to hit the rat with a stick; she slipped, her dress was loosened
and she fell down completely naked. The account that she had tied to her waist
was clearly seen by Orunmila. The account had a distinguishable link.
Because
she did not know that she was being seen by someone, she stopped completely
naked, and used her hand to remove the dust particles from her body. While I
was doing this, Orunmila greeted her and expressed how much she regretted that
she had fallen.
Upon
hearing this, Aye quickly picked up her dress and tied it around her before
answering Orunmila. She asked Orunmila if he had seen her in her nudity.
Orunmila told him that he never did, except that he saw the tie with which she
tied the count around her hips, he could describe it in detail.
There
and at that very moment Aye decided to become Orunmila's wife, as he was the
first man to see her completely naked. The marriage ceremony was a quiet and
quiet one. Only a few guests were only invited. The following year Aye became
the proud mother of a jumping child. In any case nobody knows; no matter how
much they tried, that was what made Aye make the final decision to marry
Orunmila.
While
at Orunmila's house, Aye taught her husband the secrets of the world. This made
Orunmila even more wise and more appreciative of the intricate things that
unite the world. When someone asks how it was that Orunmila became Aye's
husband, it is still a mystery that no one can know. Then the Awos present and
their students began to sing:
Yeee,
yeeeo
T'Ifa
o fi fe Aye, enikan o mo o
Yeee,
yeeeo
T'Ifa
o fi fe Aye, enikan o mo o
Translation:
Ye
ee, ye ee o
The
way in which Ifa became Aye's husband, nobody knows
Ye
ee, ye ee o
The
way in which Ifa became Aye's husband, nobody knows
Ifa
says that for the person for whom this Odu is revealed he must be blessed with
a good and compatible wife. With the proper ebo nothing should hinder the
marital bliss of this person.
A
w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Aye
Tii
s’omo Olodumare Agotun
Oba
ateni ola legelege f’ori sagbeji
To
f’eyinti m’oju ekun sunrahun omo
Ebo
ni won ni ko wa se
O
gb’ebo, o ru’bo
A
w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Okankanlenirun Irunmole
Won
nlo ree fe Aye
Tii
s’omo Olodumare Agotun
Oba
ate’ni ola legelege f’ori s’agbeji
Ebo
ni won ni ko waa se
Won
ko’ti ogbonyin s’ebo
A
w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Orunmila
Ifa
nlo ree fe Aye
Tii
s’omo Olodumare Agotun
Oba
ate’ni ola legelege f’ori s’agbeji
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Nje
yehee, eyi ara
T’Aye
o fi fe’Fa
Enikan
o mo o
Yehee,
eyi ara
Ti’fa
o fi f’Aye
Enikan
o moA w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Aye
Tii
s’omo Olodumare Agotun
Oba
ateni ola legelege f’ori sagbeji
To
f’eyinti m’oju ekun sunrahun omo
Ebo
ni won ni ko wa se
O
gb’ebo, o ru’bo
A
w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Okankanlenirun Irunmole
Won
nlo ree fe Aye
Tii
s’omo Olodumare Agotun
Oba
ate’ni ola legelege f’ori s’agbeji
Ebo
ni won ni ko waa se
Won
ko’ti ogbonyin s’ebo
A
w’Olurokun w’Olurokun
Bee
la o r’Olurokun mo
Mo
ni nibo l’Olurokun gbe lo
Won
ni Olurokun nbe ni’le aye
A
w’Aberokun w’Aberokun
Bee
la o r’Aberokun mo
Mo
ni nibo l’Aberokun gbe lo
Won
ni Aberokun nbe l’alade Orun
Dia
fun Orunmila
Ifa
nlo ree fe Aye
Tii
s’omo Olodumare Agotun
Oba
ate’ni ola legelege f’ori s’agbeji
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Nje
yehee, eyi ara
T’Aye
o fi fe’Fa
Enikan
o mo o
Yehee,
eyi ara
Ti’fa
o fi f’Aye
Enikan
o mo o o
Translation:
We
search and search for Olurokun
Even
so we did not find Olurokun
I
asked where Olurokun had gone
They
said that Olurokun was still in this world
We
search and search for Aberokun
Even
so we do not find Aberokun
I
asked where Aberokun went
They
said that Aberokun is in heaven
Those
were the declarations of Ifa to Aye, the world
The
scion of Olodumare
When
he lamented crying for his inability to have his own son
She
was advised to offer ebo
We
search and search for Olurokun
Even
so we did not find Olurokun
I
asked where Olurokun had gone
They
said that Olurokun was still in this world
We
search and search for Aberokun
Even
so we do not find Aberokun
I
asked where Aberokun went
They
said that Aberokun is in heaven
These
were Ifa's statements to the 401 Irunmoles
When
each of them wanted to propose and marry Aye
The
scion of Olodumare
Each
of them was advised to offer ebo
We
search and search for Olurokun
Even
so we did not find Olurokun
I
asked where Olurokun had gone
They
said that Olurokun was still in this world
We
search and search for Aberokun
Even
so we do not find Aberokun
I
asked where Aberokun went
They
said that Aberokun is in heaven
Those
were the declarations of Ifa to Orunmila
When
he proposed to marry Aye
The
scion of Olodumare
He
was advised to offer ebo
He
did it
Yehee,
now it's really wonderful
Until
aye went with Ifa
Nadia
never sabra
Yehee,
this is indeed wonderful
Until
Ifa became Aye's partner
Nobody
will ever understand
Ifa
says that the husband and wife, both should live happily for a long period of
time. No one should be able to cross between them. They must both be successful
and influential in their communities.
XIII.
Ifa
says that he foresees the Ire of victory over the death, afflictions and forces
of evil for the person for whom this Odu is revealed. Ifa says that even if he
or she is under constant threat of death, however he or she will live long and
happy. Ifa says that for the person for whom this Odu is revealed, he needs to
feed his Ifa with two rats on the fifth day after this Odu was revealed, and
two fish on the ninth day, two birds on day 13 and one chiva (if you can two)
on day 17. All the evil forces of death, afflictions, containment and loss (and
especially death) must run out of the vicinity of this person. A stanza in
Eji-Ogbe assuring this assertion says:
Igi
teere igbo nbo waa d’iji
Abuja
nbo waa d’ona
Igi
were-were-were igbo nbo waa d’iji
Dia
fun Baba Jagadaruwa
Ti
won ni Eji Ogbe so looko
Nijo
o won ni Iku kan-an
Ebo
ni won ni ko waa se
Translation:
The
thin tree of the forest will soon become a majestic tree
A
shortcut will soon become a major path
The
small trees will soon become majestic trees
Those
were the statements of Ifa for Baba Jagadaruwa
The
given name Eji Ogbe
When
they declared that it was their turn to die
He
was advised to offer ebo
The
evil forces of death, afflictions, containment and loss were rampant in the
city of Ile-Ife during the period when all 256 Odus were here on earth, living
in the midst of, and as human beings. They had killed many people, leaving in
their path, anxiety, sorrow, pain and anguish. In a short time they declared
that their next victim would be Baba Jagadaruwa, known as Eji-Ogbe. When this information
came to him, Eji Ogbe went to the Awo mentioned above by consulting Ifa. The
Awo assured him that he would not die at such a tender age (Eji Ogbe was the
youngest of all 16 main Odus). He was advised to offer ebo as mentioned above.
He complied.
The
day death came to his house, he informed his death that he was dealing with
Oyeku Meji. The second day, Death went to Oyeku Meji and he told him to deal
with Iwori Meji. On the third day, Death went to Iwori Meji and was told to
treat Odi Meji. On the fourth day, Death was where Odi Meji told him to treat
Irosun Meji. Very early on the fifth day, Death was about to visit Irosun Meji,
Eji Ogbe feeding Ifa with two rats. When Irosun Meji was visited, Death was
told to deal with Oworin Meji. The next day, Death was Informed by Obara Meji.
On the eighth day, Death dealt with Okaran Meji.
On
the ninth day, Eji Ogbe fed Ifa with two fish. That day, Death visited Ogunda
Meji and was told to visit Osa Meji; and Ika Meji the day after, and Otrupon
Meji the day after.
On
day 13, Eji Ogbe fed Ifa with two chickens. On the same day Death visited Otura
Meji and was told to treat Irete Meji the next day. On the 14th, Death visited
Irete Meji and was told to visit Ose Meji. On the 15th day Death visited Ose
Meji and was referred to Ofun Meji. On the 16th day Death visited Ofun Meji and
was referred to Ose Otura on the 17th. On the 17th Eji Ogbe fed Ifa with two
chivas. Death grew tired of persecuting Eji Ogbe and abandoned the persecution.
Eji Ogbe was so happy that he began to sing while feeding his Ifa with the
chivas saying:
Ran
my ni'ku or eye kan or
Eeran
Ran
my ni'ku or kan eye
Eeran
Ran
mi ni'ku nraye l'owo o
Ran
mi ni'ku nraye l'aya or
Ran
my ni'ku nraye bi'mo or
Ran
my ni'ku nrayee ni're gbogbo
Eeran
Ran
my ni'ku or eye kan or
Eeran
Translation:
Help
me move death away today
Oh
ye beast
Help
me move death away today
Help
me move death away so that it is prosperous
Help
me move death away so I can secure a wife
Help
me move death away so I can have children
Help
me move death away so that I have everything I will
Your
beast
Help
me move my death away today
Your
beast
Ifa
says that for the person for whom this Odu is revealed he must not die young,
so that he or she may live in prosperity, get married, have children and have
all the other Ire in life as having a home of their own ( a certainty for the
sons of Ejiobe) before they die.
Igi
teere igbo nbo waa d’iji
Abuja
nbo waa d’ona
Igi
were-were-were igbo nbo waa d’iji
Dia
fun Baba Jagadaruwa
Ti
won ni Eji Ogbe so looko
Nijo
o won ni Iku kan-an
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Eji
Ogbe lo ku Oyeku Meji
Oyeku
Meji lo ku Iwori Meji
Iwori
Meji lo ku Odi Meji
Odi
Meji lo ku Irosu Meji
Irosu
Meji lo ku Owonrin Meji
Owonrin
Meji lo ku Obara Meji
Obara
Meji lo ku Okanran Meji
Okanran
Meji lo ku Ogunda Meji
Ogunda
Meji lo ku Osa Meji
Osa
Meji lo ku Ika Meji
Ika
Meji lo ku Oturupon Meji
Oturupon
Meji lo ku Otura Meji
Otura
Meji lo ku Irete Meji
Irete
Meji lo ku Ose Meji
Ose
Meji lo ku Ofun Meji
Ofun
Meji lo ku Ose-otura
Nje
ran mi ni’ku o, ojo kan o
Eeran
Ran
mi ni’ku o ojo kan o
Eeran
Ran
mi ni’ku o ojo kan
Eeran
Ran
mi ni’ku nraye l’owo o
Ran
mi ni’ku nraye l’aya o
Ran
mi ni’ku nraye bi’mo o
Ran
mi ni’ku nrayee ni’re gbogbo
Eeran
Ran
mi ni’ku o ojo kan o
Eeran
Translation:
The
thin tree of the forest will soon become a majestic tree
A
shortcut will soon become a major path
The
small trees will soon become majestic trees
Those
were the statements of Ifa for Baba Jagadaruwa
The
given name Eji Ogbe
When
they declared that it was their turn to die
He
was advised to offer ebo
Eji-Ogbe
told them to treat Oyeku Meji
Oyeku
Meji told them to treat Iwori Meji
Iwori
Meji told them to treat Odi Meji
Odi
Meji told them to treat Irosu Meji
Irosu
Meji told them to treat Owonrin Meji
Owonrin
Meji told them to treat Obara Meji
Obara
Meji told them to treat Okanran Meji
Okanran
Meji told them to treat Ogunda Meji
Ogunda
Meji told them to treat Osa Meji
Osa
Meji told them to treat Ika Meji
Ika
Meji told them to treat Oturupon Meji
Oturupon
Meji told them to treat Otura Meji
Otura
Meji told them to treat Irete Meji
Irete
Meji told them to treat Ose Meji
Ose
Meji told them to treat Ofun Meji
Ofun
Meji told them to treat Ose-Otura
Help
me move death away today
Oh
ye beast
Help
me move death away today
Help
me move death away so that it is prosperous
Help
me move death away so I can secure a wife
Help
me move death away so I can have children
Help
me move death away so that I have everything I will
Your
beast
Help
me move my death away today
Your
beast
XIV.
Ifa
says that for the person for whom this Odu has been revealed it is about to
have a change of environment - a change of house, of employment or place of
employment, of school, of neighborhood and others. If he or she is
contemplating this, or even a change of wife and others, he is being strongly
warned against that movement, because it can only guide him to the misfortune,
pain and disillusionment. This is one of the most important and serious aspects
of Eji-Ogbe. A verse in this Odu says:
Ogbagba
ab'idi ku
day
fun Olomo-Agbo-Esie
Nijo
to nt'orun bo wa si'le Aye
Ebo
ni won ni ko waa se
Won
ni ko ma lo
Translation:
Nail
with its wide base
He
was the Awo who divined Ifa for Olomo-Agbo-Esie
When
he came from heaven to the world
He
was advised to offer ebo
He
was told not to go
Olomo-Agbo-Esie
was a permanent resident in heaven. One day, he decided to change his
environment by coming to reside on earth permanently. He therefore went to
Ogbagba-Abidi-ku, his Awo in the heavens for consultation of Ifa.
His
Awo anyway, I advise you not to change your environment in that material point
of time as Eji-Ogbe opposed any change of residence, work, career,
relationship, etc. whenever it was revealed during divination. Olomo-Agbo-Esie
had still made his decision to change his place of abode. Without caring about
Ifa's advice, he left for the land.
Being
on earth, he faced difficulties never said. Humans began to eat their body. He
became skinny and emaciated. When this suffering became unbearable, the return
to heaven without ceremony. The day the return to heaven was the day he went to
Ogbagba-Abidi-ku's house, his Babalawo. He narrated his terrible experience to
the Awo. The Babalawo blamed him for not listening to Ifa's warning. He was
told to do ebo with: an adult pig. He complied. After this, he was asked to
return to earth, and from that moment everything would turn out to be right for
him. The next day he returned to earth.
On
earth he became very important. All things counted on him for his survival.
Those who ate it developed strange diseases that usually caused their cheeks to
swell. Nobody dared to eat Olomo-Agbo-Esie again. He continued to live happily
on earth ever since. Ifa says that Olomo-Agbo-Esie is the name given to the
earth, that is, to the dust of the earth. It can not be eaten. Nor can it be
manipulated without impunity.
Ogbagba
ab'idi ku
Dian
fun Olom-Agbo-Esie
Nijo
to nt'orun bo wa si'le Aye
Ebo
ni won ni ko waa se
O
gb'ebo, or ru'bo
Ko
pe, ko jinna
E
wa ba ni ni wowo ire
Translation:
Nail
with its wide base
He
was the Awo who divined Ifa for Olomo-Agbo-Esie
When
he came from heaven to the world
He
was advised to offer ebo
He
fulfilled
In
a short time, not far away
Let's
get together in the middle of everything Ire
Ifa
says that with patience and right time, all things will go well for the person
for whom Eji-Ogbe is revealed.
Ifa
warns the person for whom this Odu is revealed should never be false or a liar
so that he can receive the favor of the whole world. Ifa warns the person never
to show a lack of gratitude when he or she has received a favor no matter how
small it may seem.
XV.
Ifa
says that if he or she becomes entangled in lies and lack of gratitude,
everything he or she has done in this life will be removed from him or her by
Olodumare and Ifa. The end will be full of regrets. On these aspects Ifa says.
waju
–iwaju o, l’opa ebiti n re si
Dia
fun Orunmila
Ifa
ns’awo lo si Ife Asooto
Ebo
ni won ni ki won se
Translation:
It
is in the front that personally uses to prime a trap of discharged autumn jump
These
were the declarations of Ifa to Orunmila
When
I went to a mission from Ifa to Ife, the real
They
were advised to offer ebo
Orunmila
was going to Ife Asooto, the real one, along with all 16 main Odu and Ose
Otura. On the way they arrived at the city of the Blind. All the inhabitants of
this city were blind. When he got there, Orunmila expressed the desire to take
tobacco snuff because he felt the urge for it. The blind people said that if it
were not for them not to see, the village where they sold tobacco and sting was
near them. Orunmila said to them "What if we help them to recover their
sight?" You would look for us a sting? "They answered affirmatively.
"We hope you are not lying." They all responded and they would never
lie about something so important.
Orunmila
having assured the promise of them. I strike the earth with the scepter of
truth. He asked them to hold on to the scepter. Those who could not hold on to
the scepter were asked to hold on to the nearest blind. When they all did it,
the 16 main Odus and Ose-Tuura began to sing, singing:
A
kii see bahun
Eewo
A
kii see bahun
Eewo
Translation:
It
is not right to lie to do such a thing
Is
prohibited
It
is not appropriate to lie
It's
a taboo
Suddenly
everyone recovered their sight. All of them went to do their respective
businesses. At that point Orunmila called them all and asked them "What
about the promise you made to us?" They answered with another question,
"What promise?" Orunmila answered "the promise you made to
procure tobacco and stings for us". "Are you deaf or what" "What
kind of tireless man is this? If you have to take tobacco or sting, go and buy
it. We explain you where to get it. " Orunmila told the 16 main Odus and
Ose-Tuura, "let's go, they have lied to us and insulted us in the
process". They left with desepcion.
The
next port of call was the city of the Lyciates. Orunmila also expressed the
desire to use sting. They also said that if it were not for their inability to
walk, they would have gone to secure a lot of tobacco and sting for him. He
asked them if they would bite him if he helped them regain the use of their
members. They promised that they would do it that way. Orunmila asked them to
hold on to the scepter of truth. They did it. The 16 main Odus and Ose-Tuura
sang for them as they sang for the blind. They immediately regained the use of
their members. They all decided to go to their respective businesses. When
Orunmila asked them to keep their promise to him, they told him that if he was
not drinking the herbs with which he should take a bath, he would have known
that he should go out and buy his tobacco himself. After all they were not his
slaves. Orunmila asked his 17 disciples to let them go. He said that they had
lied and that insults had been passed on them.
They
also reached the city of the Hunchbacks. All the citizens of this city had
humps. They were like the others when their food was cured. Orunmila and her
disciples left with the disappointment that they had been disappointed and
insulted.
The
next port was the Albinos. All the inhabitants of the city were Albinos. They
also treated Orunmila and his disciples in exactly the same way as those in the
city of the Blind, the Lyciates and the Hunchbacks did. Orunmila and his
disciples left this city.
Soon
after, Orunmila and his disciples arrived in the city of Ifa Asooto. He
expressed the desire to take a sting. The inhabitants of Ife told them to wait
a little bit. A short time later, they returned with 2 rats, 2 fish, 2
chickens, 2 adult goats, 2 huge kola nuts, 2 huge orogs, 2 barrels of wine and
tobacco plant and bite. Orunmila was so impressed to find a city that was so
hospitable.
Orunmila
asked Ose-Tuura to come back and bring her the pumpkin of Destiny. He told
Ose-Tuura to pass through the cities of the Albinos, of the Hunchbacks, of the
Lyciates, of the Blind and asked them to suggest the scepter of truth and
return them to their previous condition. The Albinos who had until now been
changed to dark returned to the original white of their skin; the Hunchbacks
who had so far been changed to rights, they too were changed to Hunchbacks
again; the Lyciates who were walking freely returned to their original
weakness; the Blind who had regained their views also became blind again. All
of them lived and died miserably.
To
the inhabitants of Ife Asooto, they were given the pumpkin of Destiny; they
were blessed in abundance for their integrity and sense of appreciation. They
were assured that the full blessing of the Deities would be given to them.
Ifa
says that while the person for whom this Odu is revealed is sincere and
honest; As long as he or she is appreciative of the good gestures made to
him or her, it will be that he will receive the blessings and support of the
Deities.
Iwaju-iwaju
o, l’opa ebiti n re si
Dia
fun Orunmila
Ifa
ns’awo lo si Ife Asooto
Ebo
ni won ni ki won se
Nje
ka s’otito o
Ka
s’ododo
Agba
to s’otito ni’mole n gbe
Translation:
It
is in the front that personally uses to prime a trap of discharged autumn jump
These
were the declarations of Ifa to Orunmila
When
I went to a mission from Ifa to Ife, the real
They
were advised to offer ebo
Be
sincere
Be
correct
The
elders who are sincere are supported and blessed by the Deities.
Note:
If this particular stanza is chosen by Ifa where the Ebo-Ogbe ebo must be
offered, it is forbidden for the Awo to print Eji-Ogbe on the Ifa board. In his
place the Awo needs to print the Odu of Ose -Otura so that he can receive the
Ase and Igba from the Pumpkin of Destiny. That is the moment that the blessings
and support of the Deities is assured.
XVI.
Ifa
says that for the person for whom this Odu is revealed he needs to be warned
against cheating himself. Ifa says that this person is working on things that
have already happened instead of worrying about how to have a new opportunity.
He or she is putting their hope in something that will no longer be their
benefit; While still have the opportunity to secure another opportunity that
can be very useful.
Ifa
says that for the person for whom this Odu is revealed he needs to throw his
mind away from what is clearly lost, spoiled or damaged and concentrates his
efforts on how to get a better replacement.
The
materials of the ebo here, depend on the greatness of the damage, spoiled or
lost thing that needs to be replaced. Ifa says that this must be done as soon
as possible, so that it is not too late for the person for whom this Odu has
been revealed. On this aspect Eji Ogbe says:
Ifa
wi, O lo di el’etan mi etan
Mo
lo di el’etan mi etan Bara Agbonniregun
Orunmila
ni ki won lo mu eni to ntan ara re je wa
Translation:
Ifa
says it's a matter of deception
I
chorus that it is a matter of deception, Orunmila the Bara Agbonniregun
Orunmila
asked that they bring the person who had gotten involved in deceiving herself
One
day Orunmila called all his followers together. He gave them a task to go and
bring to the person they knew had become entangled in deceiving themselves.
They traveled far and returned with Alara, the king of Ilara-Ekiti. This is the
person we saw who was lying to himself, they told Orunmila. "Is it true that
you are cultivating the act of deceiving yourself?" Orunmila asked Alara.
"How am I lying to my msmo?" Alara answered. 'My father was a king; I
am now a king. My father was powerful; I am powerful. I am more powerful than
my father. My father was famous during his life; I am popular and definitely
more popular than my father. My father had many wives and children during his
life; I have many wives and children and even more than my father. My father
had many properties during his life, I have more properties than my father. So
how am I fooling myself? "Orunmila stated that Alara was not fooling
himself.
Orunmila
again asked his disciples to go and bring the person who had entangled himself
to deceive himself. They went and brought Ajero, Owarangun, Obaleyo-Ajori and
so on, one behind the other. Orunmila asked each one of them if they had become
entangled in deceiving themselves. One by one they denied the accusation and
gave defenses paracidas to which gave Alara. One by one Orunmila declared that
they had not got tangled up in the act of deceiving themselves.
Once
again Orunmila asked them to come and bring them the person who had become
entangled in deceiving himself. They confess that they did not know of such a
person. Orunmila told them to go and bring her a woman who had given birth to
jimawas, but she had lost the children and had carved the image of the children
representing the dead children. They brought the woman to Orunmila. After
exchanging greetings, Orunmila asked him about his jimawas. 'They are dead,'
she replied. 'And what happened next?' Orunmila demanded of her. "They
gave me two dolls to represent the children. I was told that the children also
became Orisas and that they would be assisting me in all my projects, "the
woman replied. "What are you doing to the babies?" Orunmila asked.
The woman replied, "I have fed them, dressed them, sang for them and
danced for them." Orunmila asked what happened after she danced and sang
for the dolls? "Nothing happened," she answered.
"When
you spoke to them they answered you?" No, "she said. "When you
sent them out, they responded to you?" "No, she replied. "When
you gave them food, who ate the food, the children or the cats, dogs, chivas or
rats and lizards?" Orunmial asked. "To tell the truth, all those animals
except the dolls ate the food," she answered. Then it was when Orunmila
declared "here is the person who has become entangled in deceiving
herself". When the woman asked Orunmila because she said that she was
cheating herself, Orunmila answered that "instead of being celebrating for
those who were already dead, damaged and no more benefit to you. Instead of
looking for 2 rats, 2 fish, and 2 gallionas for me (Orunmila) so that I could
offer ebo for you to become pregnant again and then be the proud mother of a
child, you are still singing, dancing, giving Eat and tend to ordinary dolls!
She agreed that truly, she had been entangled in lying to herself. She promised
to rectify her mistakes from then on.
The
same day she brought the materials from ebo to Orunmila and the ebo was done
properly. Orunmila told him to go to his patio and pick up the first leaves he
found on his right and the first ones he found on his left. She did it. The two
leaves were ground together, to make a soup of grass to consume it. Orunmila
told her to go to her house, that she had taken just practical steps to
counteract her act of lying to herself.
One
month after the ceremony, she became pregnant. After pregnancy, she gave birth
to a jumping child. For this time, the child survived. On the sixth day of the
birth, the people met for the appointment ceremony. The woman insisted that
only Orunmila could name the child since only he knew how the child came to
exist in the first place.
They
invited Orunmila for the appointment ceremony. When the arrivo, he asked her on
the day she came to do the ebo, she was asked to go to the patio of the house
and to take some leaves, she remembers the leaves that she picked up on her
side law? She answered that they were Idoro leaves. And those on the left side?
She answered that they were Owu leaves. Orunmila answered that the mother who
ate herbs prepared in a soup with leaves of Idoro and Owu had brought her name
from the sky. The child should be named Idowu. That's Idoro + Owu = Idowu.
When
"Idowu", the child was 30 months old, the mother brought Orunmila
another pair of rats, two fish and two chickens, for another ebo, she told
Orunmila that she needed another child. Orunmila told him that it was the
period in which she did not get involved in deceiving herself. The ebo was
offered for her. And as it happened the first time, she was commanded to go to
her yard and take out the leaves. She did it with both hands and soon she
became pregnant. After that she gave birth to another child-maker. The boy also
survived.
During
the appointment ceremony Orunmila was invited, he asked the mother to name the
leaves that she had gathered on her right side, she answered that they were
"Lara" leaves. And the leaves on the left side, she answered that
they were Araba leaves. Orunmila stated that the child born after the mother
ate herbal soup prepared with leaves of "Lara and Araba" should be
called Alaba. That is Lara + Araba = Alaba.
The
woman was full of joy, singing and dancing and praising Olodumare, Ifa and
Orunmila saying:
Omo
merin woroworo f’emi nikan
Omo
merin woroworo f’emi nikan
Omo-Taye
omo ni, omo ni
Omo-Keyinde
omo ni, omo ni
Eyi
Alaba omo ni, omo ni
Omo
mi n’Idowu el’esa okun
Omo
merin woroworo f’emi nikan
Translation:
Four
babies for me alone
Four
healthy babies for me alone
Omo-Taye
is a real baby
Omo-Keyinde
is truly a baby
But
my own baby is Idowu, the owner of the selected Okun accounts
Four
great babies just for me
Ifa
says that there is a need for the person for whom this Odu is revealed to take
practical steps so that he or she can change many mysteries from misery to
happiness of dec
Ifa
wi, O lo di el’etan mi etan
Mo
lo di el’etan mi etan Bara Agbonniregun
Orunmila
ni ki won lo mu eni to ntan ara re je wa
Won
lo mu Alara
Won
ni Alara ti awon ri to ntan’ra re je ree
Alara
ni kinni nnkan etan?
Alara
loun o tan’ra ounje
Orunmila
ni ko tan’re reje
Won
lo mu Ajero
Won
ni Ajero ti awon ri to ntan’ra re je ree
Ajero
ni kinni nnkan etan?
Ajero
loun o tan’ra ounje
Orunmila
ni Ajero ko tan’ra re je
Won
lo mu Owarangun-Aga
Won
ni Owarangun ti awon ri to ntan’ra re je ree
Owarangun
loun o tan’ra oun je
Orunmila
ni Owarangun ko tan ra re je
Won
lo mu Obaleyo-Ajori
Won
ni Obaleyo-Ajori ti awon ri to ntan’ra re je ree
Obaleyo
ni kinni nnkan etan?
Obaleyo
ni oun o tan’ra oun je o
Orunmila
ni Obaleyo ko tan’ra re je
Won
ni awon o mo eni to ntan’ra re je mo
Won
ni ki won lo mu iya ibeji wa
Eyi
ti omo re mejeeji ti sin
Ti
won wa gbe ere ibeji fun
Won
mu iya ibeji de
Orunmila
ni eni to ntan’ra re je ree
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Nje
omo merin woroworo f’emi nikan
Omo
Taye omo ni, omo ni
Eyi
Alaba omo ni, omo ni
Omo
mi n’Idowu el’esa okun
Omo
merin woroworo f’emi nikan o
Translation:
Ifa
says it's a matter of deception
I
chorus that it is a matter of deception, Orunmila the Bara Agbonniregun
Orunmila
asked that they bring the person who had gotten involved in deceiving herself
They
brought Alara
They
said that Alara had been involved in cheating himself
Alara
said what proof do you have?
Alara
claimed that he had not been involved in deceiving himself
Orunmila
stated that Alara was not deceiving himself
They
brought Ajero
They
said that Ajero had been involved in deceiving himself
Ajero
said what proof do you have?
Ajero
claimed that he had not been involved in deceiving himself
Orunmila
declared that Ajero had not been involved in deceiving himself
They
brought Owarangun-Aga
They
said that Owarangun had been involved in deceiving himself
Owarangun
said he had not wrapped himself up to fool himself
Orunmila
declared that Owarangun had not been involved in deceiving himself
They
brought Obaleyo-Ajori
They
said that Obaleyo-ajori was involved in deceiving himself
Obaleyo
said he was not involved in deceiving himself
Orunmila
declared that Obaleyo was not deceiving himself
They
said that they did not know the person who was cheating himself
Orunmila
asked them to bring someone who gave birth to some jimawas
And
the jimawas died
And
she was given two images in representation of the jimawas
They
brought the woman to Orunmila
Orunmila
declared that this was the person who had been involved in deceiving herself
She
was advised to offer ebo
She
fulfilled
Now
four babies for me alone
Four
healthy babies for me alone
Omo-Taye
is a real baby
Omo-Keyinde
is truly a baby
But
my own baby is Idowu, the owner of the selected Okun accounts
Four
great babies just for me
XVII.
Ifa
says that for the person for whom this Odu is revealed he warns him seriously
against the act of being ungrateful for anything he or she has received from
Olodumare, Ifa or their fellow human beings. Ifa says that this person has a
tendency to show a lack of gratitude for anything that is done by him or her.
Ifa says that if this is not stopped immediately, this person could meet him or
her, in a situation where their ingratitude will not be tolerated, and he or
she could be referred to where he or she cries for assistance simply by being
ignored. or treated lightly.
Ifa
also says that this person for whom Eji Ogbe is revealed needs to greet and
praise Olodumare and Ifa every day in the morning, for all the good things he
has received in life and ask for more good things. If this is done, he or she
will never have a lack of a good thing in life. If this is not done, however,
he or she will live a sad and troubled life. About this Ifa says:
Ifa
lo di ojumo mo ni kini-kini
Aikini
ma l’odi o
Aikini
ma l’odi eni o
Dia
fun Oluronmbi
To
ji ni kutukutu
O
loun o l’oke ipori oun-un ki
Won
ni nitori I kinni
O
ni oun sin’fa sin’fa
Ifa
oun o gbe oun ni
Orunmila
ji l’aaaro kutukutu
O
ni Olurombi e jiire
Olurombi
ni hun, o ni hunun hun-un
Orunmila
ni o ti je ti o fi n kun akun-sinu
Olurombi
ni nitori oun o l’aje ni
Ifa
ja ‘we aje fun Olurombi
Olurombi
l’owo
Ol’owo
naa tan
Ko
dupe I’odo oke-ipori re
Translation:
Ifa
says that when the day dawns is that we greet each other
To
stop greeting us is the same as keeping malice
Rejecting
greeting a person is the same as keeping malice towards that person
These
were the declarations of Ifa for Olurombi
Who
wakes up early in the morning
And
decalro that she would never greet Ifa never
When
they asked him why?
She
replied that she had followed Ifa for so long
But
that her Ifa had not been of benefit to her
Orunmila
woke up early in the morning
He
said "Olurombi good morning to you"
Olurombi
answered "hun-un-hun-un"
Orunmila
said that "Olurombi why are you murmuring and complaining"?
Olurombi
replied that because she did not have money
Orunmila
preparo le grass of wealth for Olurombi
Olurombi
became very wealthy
After
securing many riches
She
reused to thank Ifa
Olurombi
was a follower of Ifa for a while. At this point, she reused greeting Ifa again.
When Orunmila realized this, he went to Olurombi early in the morning to greet
her. She responded by complaining. When Orunmila asked why she was complaining,
she replied that after serving Ifa for so long she had no wealth to show.
Orunmila saw this as a challenge and prepared herbs which makes people wealthy
for Olurombi. She became very wealthy, but she still refused to give thanks or
show gratitude to Ifa.
Ifa
lo di ojumo mo ni kini-kini
Aikini
ma l’odi o
Aikini
ma l’odi eni o
Dia
fun Oluronmbi
To
ji ni kutukutu
O
loun o l’oke ipori oun-un ki
Won
ni nitori I kinni
O
ni oun sin’fa sin’fa
Ifa
oun o gbe oun ni
Orunmila
ji l’aaaro kutukutu
O
ni Olurombi e jiire
Olurombi
ni hun, o ni hunun hun-un
Orunmila
ni o ti je ti o fi n kun akun-sinu
Olurombi
ni nitori oun o l’oko ni
Ifa
ja ‘we oko fun Olurombi
Olurombi
l’oko
Ol’oko
tan
Ko
dupe I’odo oke-ipori re
Translation:
Ifa
says that when the day dawns is that we greet each other
To
stop greeting us is the same as keeping malice
Rejecting
greeting a person is the same as keeping malice towards that person
These
were the declarations of Ifa for Olurombi
Who
wakes up early in the morning
And
decalro that she would never greet Ifa never
When
they asked him why?
She
replied that she had followed Ifa for so long
But
that her Ifa had not been of benefit to her
Orunmila
woke up early in the morning
He
said "Olurombi good morning to you"
Olurombi
answered "hun-un-hun-un"
Orunmila
said that "Olurombi why are you murmuring and complaining"?
Olurombi
replied that because she did not have a husband
Orunmila
prepares the herb of the spouses for Olurombi
Olurombi
became a successful married woman
After
securing a husband of his liking
She
reused to thank Ifa
When
Orunmila saw that Olurombi reused showing appreciation when she became a very
prosperous woman, he approached her again and greeted her. Olurombi responded
with complaints. When Orunmila asked her why she was complaining and muttering,
she replied that it was because it was impossible for her to have a husband
responsible for her taste. An appropriate Ifa job was prepared for the effect
and she became a successful married woman. She also became the envy of other
married women and spinsters as well. Even so Olurmbi reused giving thanks or
showing appreciation to her Ifa which had made these things possible for her.
Ifa
lo di ojumo mo ni kini-kini
Aikini
ma l’odi o
Aikini
ma l’odi eni o
Dia
fun Oluronmbi
To
ji ni kutukutu
O
loun o l’oke ipori oun-un ki
Won
ni nitori I kinni
O
ni oun sin’fa sin’fa
Ifa
oun o gbe oun ni
Orunmila
ji l’aaaro kutukutu
O
ni Olurombi e jiire
Olurombi
ni hun, o ni hunun hun-un
Orunmila
ni o ti je ti o fi n kun akun-sinu
Olurombi
ni nitori oun o ni’le ni
Ifa
ja‘we ilekiko fun Olurombi
Olurombi
di oni’le
O
ni’le naa tan
Ko
dupe I’odo oke-ipori re
Translation:
Ifa
says that when the day dawns is that we greet each other
To
stop greeting us is the same as keeping malice
Rejecting
greeting a person is the same as keeping malice towards that person
These
were the declarations of Ifa for Olurombi
Who
wakes up early in the morning
And
decalro that she would never greet Ifa never
When
they asked him why?
She
replied that she had followed Ifa for so long
But
that her Ifa had not been of benefit to her
Orunmila
woke up early in the morning
He
said "Olurombi good morning to you"
Olurombi
answered "hun-un-hun-un"
Orunmila
said that "Olurombi why are you murmuring and complaining"?
Olurombi
replied that because she did not have a home of her own
Orunmila
prepared the herb that made it possible to have a house for Olurombi
Olurombi
became a proud housewife
After
securing a house of your liking
She
reused to thank Ifa
After
Ifa made Olurombi a prosperous and happily married woman, she still reused
greeting Ifa, showing appreciation or even thanking Ifa for everything Ifa had
done for her. But to prove to him that Ifa had no grudge against her and that
Ifa did not maintain any malice, Orunmila still went to her early in the
morning to greet her. Usually, she responded with murmurs and complaints.
Orunmila asked because she was still complaining. She responded because she did
not have a home of her own. Orunmila prepared an herb for her and in a short
time, she became a proud owner of a great mancion. After erergir and complete
your building, she reused greeting Ifa or show any form of appreciation.
Ifa
lo di ojumo mo ni kini-kini
Aikini
ma l’odi o
Aikini
ma l’odi eni o
Dia
fun Oluronmbi
To
ji ni kutukutu
O
loun o l’oke ipori oun-un ki
Won
ni nitori I kinni
O
ni oun sin’fa sin’fa
Ifa
oun o gbe oun ni
Orunmila
ji l’aaaro kutukutu
O
ni Olurombi e jiire
Olurombi
ni hun, o ni hunun hun-un
Orunmila
ni o ti je ti o fi n kun akun-sinu
Olurombi
ni nitori oun o bi’mo ni
Translation:
Ifa
says that when the day dawns is that we greet each other
To
stop greeting us is the same as keeping malice
Rejecting
greeting a person is the same as keeping malice towards that person
These
were the declarations of Ifa for Olurombi
Who
wakes up early in the morning
And
decalro that she would never greet Ifa never
When
they asked him why?
She
replied that she had followed Ifa for so long
But
that her Ifa had not been of benefit to her
Orunmila
woke up early in the morning
He
said "Olurombi good morning to you"
Olurombi
answered "hun-un-hun-un"
Orunmila
said that "Olurombi why are you murmuring and complaining"?
Olurombi
replied that because she did not have a child of her own
Orunmila
realized that after making sure that Olurombi was a housewife, she reused
greeting Ifa. He went to greet her early in his house. Olurombi complained that
his refusal to greet Ifa was because he did not have children of his own. This
was the moment when Orunmila told her that she had some questions to answer. Orunmila
asked her the following questions:
"First,
when you complained that you did not have money, I made you prosper beyond what
you could imagine; Did you come back to thank or even show gratitude?
"Orunmila asked. Olurombi replied that she never did.
"Second,
when you complained that you did not have a husband, I made it possible for you
to have the husband of your dreams. You became the envy of all. Everyone was
praising a husband like yours. Was that so? "" That's right, answered
Olurombi. " "Did you come to give thanks or show some form of
apraciation?" He was asked. "No, I never did." Olurombi replied.
"Third,
when you complained that you did not have your personal home, Ifa made it
possible for you to erect the greatest deal in your surroundings. Was it like
that? "He was asked. "That's how she responded. "Did you return
to give thanks or show gratitude to Olodumare or Ifa who made that possible for
you?" "No, I never did." Olurombi replied.
Orunmila
then declared to her that it was clear that she was a person who never knew how
to show appreciation for some good done by her. For this reason, Orunmila told
him that his son was not with him. "If you need a child, go and beg in the
house of Iroko-Ogbo Oluwere."
Ifa
told him that she was going to meet many people who had gone there for similar
requests. The only condition was that they had to make the solemn promise that
what they would give to Iroko -Ogo after having given birth.
She
was told that she should mention all that she knew that she would be able to
redeem her promise no matter how small it was. Orunmila warned her not to show
the kind of attitude she had been showing him.
With
that, she was fired.
When
Olurombi arrived at Iroko's altar, she found many women making their promises.
"Iroko, if you give me a son, I will be here for this time next year with
a big meat pack"; "Iroko I need a son, if you give me a son, I'll be
next year with a big goat." "Iroko, my husband's family have planned
to send me away because I can not have children for my husband, if you you give
a son, I'll bring you a big gellina next year "; "Great Iroko, a tree
on earth but a Deity in heaven, my house has been threatened because I have not
been able to give my son a son. His people are planning to marry him to another
woman who will give him a son boy. Make it possible for me to become pregnant
this month and to give birth to a son, so that I will give birth to an heir in
my husband's lineage before another woman. If you do this for me, I will give
you a large ram with crooked horns for this time next year. " Those were
some of the requests and promises that Olurombi heard other women do. She did
not think that Iroko was capable of doing all that anyway. When it was her turn
to make her request and promise, she said; Iroko, I came here for you to give
me a beautiful child. If you give me this child, I will come here next year to
sacrifice the child for your appreciation. "Everyone there looked at her
with shock and surprise. They advised them to make another kind of request but
she re-used it. Iroko told her to think about her promise and she told Iroko
that that was what she had in mind. Everyone dispersed. The next month, she
became pregnant. Ten months later, she gave birth to a jumping child. The boy
was the most beautiful that had been around in a long time. The baby was
sturdy, healthy and happy. Esu Odara himself kept pampering this child. The
child became the baby of the community enters, and was loved by all.
Anyway,
when the time came for Olurombi to redeem his promise, she could not sleep. She
only cried every day and anywhere. She said that she did not believe that Iroko
could do that for her. She thought that she would never have a child. Her
reason was that it was because of Orunmila that she knew her sterile area from
the sky that she referred her to Iroko. Now that she had given birth to the
child, she could not think of losing it. She got in courage and it was by Ifa's
consultation.
In
the house of the Babalawo Eji-Ogbe was revealed. The Awo told Olurombi that she
was in the present dilemma because she simply did not know how to show
appreciation when someone did her good. They still told him to offer ebo with:
2 large and adult goats, 2,000 snails and they asked her to go to Iroko's
altar. Esu Odara offered to follow Olurombi to Iroko's altar because otherwise
the day would have been extremely bitter for her.
At
the altar, Olurombi saw all the women she met last year redeeming her promises.
She came with chickens, goats, sheep, sheep, goats, pigeons, food and Iroko was
collecting everything as they went with their promises. Iroko kept looking at
Olurombi with contempt. When it was the turn of Olurombi, with the greatest
sadness that had ever been heard in his life, Olurombi began to beg and sing,
saying:
Olurombi
o, gbeni-gbeni
Iwo
Iroko, gbeni-gbeni
Oun
Olurombi o, gbeni-gbeni
Iwo
Iroko, gbeni-gbeni
Awon
olukaluku, won njejee ewure
Ewure
e won beleje
Awon
olukaluku won njejee aguntan
Aguntan-an
won bolojo
Oun
Olurombi, oun jeejee omo oun
Omo
roro bi epo
Olurombi
o, gbeni-gbeni
Iwo
Irokko, gbeni-gbeni ou
Translation:
Olurombi
or, please, support me
Oh
Iroko, please have comparison of my
Olurombi,
please support me
Oh
Iroko, please help me and support me
Many
people promise chivas
Your
slender chivas
And
many others promise rams
His
robust roosters
But
I Olurombi, I offered my son
My
son is just like the newly prepared palm oil
Olurombi
oh! Please give me your help
Oh
Iroko, please have mercy on me !!!
She
rolled on the ground pleading with Iroko to have mercy on her. She said that
she only lived happily because of that child. Instead of Iroko showing some
form of comparison, it was the highest degree of contempt that could be shown.
Iroko answered him with his song, saying:
Iwo
Olurombi o, gbomo-gbomo
Oun
Iroko,gbomo-gbomo
Olurombi
o gbomo-gbomo
Oun
Iroko gbomo-gbomo
O
ri awon olukaluku, won njejee ewure
Ewure
e beleje
O
ri awon olukaluku, won njejee aguntan
Aguntan-an
won bolojo
Iwo
Olurombi o, gbomo-gbomo
Oun
Iroko,gbomo-gbomo
Translation:
You,
Olurombi, are a baby caster
And
I, Iroko a baby collector
Your
Olurombi is you to collect a baby
And
I, Iroko also to charge a baby
You
saw many others promising chivas
Your
slender chivas
And
you saw many others offer roasts
His
robust roosters
Your
Olurombi you promised your son
Your
son is justly constituted as freshly prepared palm oil.
Your
Olurombi, you're a children's collector
And
I Iroko should charge the child
Iroko
told her that nobody forced her to make her promise. That was what she promised
to bring back if the child was given to her. A promise, Iroko insisted, was a
promise. Iroko told him that the chiovos she brought were not acceptable.
Olurombi cried and cried. Iroko did not move a bit. At that point Esu Odara
asked Olurombi to bring the child. She did it. He asked her to bring him the
goat. She did it too. Esu Odara promised Iroko that the child's head would be
given to Iroko and that the child would be beheaded. Iroko said that was
acceptable. Esu Odara pulled out the knife she had offered as part of the ebo.
He placed the child on the floor and at the same time put the goat next to the
child. Esu Odara in a special way passed the child to the mother from behind
and cut the goat. He rolled the head of the goat on a white cloth and gave it
to Iroko. Iroko accepted the package. When Iroko unwrapped the package, it was
discovered that it was the head of the goat. Iroko protested. That Odara
answered that nobody charges a head twice. "Why did not you look well
before accepting the promise?" Case closed !!!
Ifa
lo di ojumo mo ni kini-kini
Aikini
ma l’odi o
Aikini
ma l’odi eni o
Dia
fun Oluronmbi
To
ji ni kutukutu
O
loun o l’oke ipori oun-un ki
Won
ni nitori I kinni
O
ni oun sin’fa sin’fa
Ifa
oun o gbe oun ni
Orunmila
ji l’aaaro kutukutu
O
ni Olurombi e jiire
Olurombi
ni hun, o ni hunun hun-un
Orunmila
ni o ti je ti o fi n kun akun-sinu
Olurombi
ni nitori oun o l’aje ni
Ifa
ja ‘we aje fun Olurombi
Olurombi
l’owo
Ol’owo
naa tan
Ko
dupe I’odo oke-ipori re
Ifa
lo di ojumo mo ni kini-kini
Aikini
ma l’odi o
Aikini
ma l’odi eni o
Dia
fun Oluronmbi
To
ji ni kutukutu
O
loun o l’oke ipori oun-un ki
Won
ni nitori I kinni
O
ni oun sin’fa sin’fa
Ifa
oun o gbe oun ni
Orunmila
ji l’aaaro kutukutu
O
ni Olurombi e jiire
Olurombi
ni hun, o ni hunun hun-un
Orunmila
ni o ti je ti o fi n kun akun-sinu
Olurombi
ni nitori oun o l’oko ni
Ifa
ja ‘we oko fun Olurombi
Olurombi
l’oko
Ol’oko
tan
Ko
dupe I’odo oke-ipori re
Ifa
lo di ojumo mo ni kini-kini
Aikini
ma l’odi o
Aikini
ma l’odi eni o
Dia
fun Oluronmbi
To
ji ni kutukutu
O
loun o l’oke ipori oun-un ki
Won
ni nitori I kinni
O
ni oun sin’fa sin’fa
Ifa
oun o gbe oun ni
Orunmila
ji l’aaaro kutukutu
O
ni Olurombi e jiire
Olurombi
ni hun, o ni hunun hun-un
Orunmila
ni o ti je ti o fi n kun akun-sinu
Olurombi
ni nitori oun o ni’le ni
Ifa
ja‘we ilekiko fun Olurombi
Olurombi
di oni’le
O
ni’le naa tan
Ko
dupe I’odo oke-ipori re
Ifa
lo di ojumo mo ni kini-kini
Aikini
ma l’odi o
Aikini
ma l’odi eni o
Dia
fun Oluronmbi
To
ji ni kutukutu
O
loun o l’oke ipori oun-un ki
Won
ni nitori I kinni
O
ni oun sin’fa sin’fa
Ifa
oun o gbe oun ni
Orunmila
ji l’aaaro kutukutu
O
ni Olurombi e jiire
Olurombi
ni hun, o ni hunun hun-un
Orunmila
ni o ti je ti o fi n kun akun-sinu
Olurombi
ni nitori oun o bi’mo ni
Orunmila
ni ko s’omo re l’odo oun
Ko
maa lo s’odo Iroko Oluwere
Olurombi
de odo Iroko Oluwere
O
f’omo re jejee
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Esu
Odara baa lo s’odo Iroko
Nje
Olurombi o gbeni gbeni
Iroko
gbeni gbeni
Awon
Olukaluku won njejee ewure
Ewure
e won beleje
Awon
olukaluku,won njejee omo re
Omo
roro bi epo
Olurombi
o gbomo-gbomo
Iroko
gbomo-gbomo
Ko
pe, ko jinna
E
wa ba ni b’ayo
E
wa wo’re o
Translation:
Ifa
says that when the day dawns is that we greet each other
To
stop greeting us is the same as keeping malice
Rejecting
greeting a person is the same as keeping malice towards that person
These
were the declarations of Ifa for Olurombi
Who
wakes up early in the morning
And
decalro that she would never greet Ifa never
When
they asked him why?
She
replied that she had followed Ifa for so long
But
that her Ifa had not been of benefit to her
Orunmila
woke up early in the morning
He
said "Olurombi good morning to you"
Olurombi
answered "hun-un-hun-un"
Orunmila
said that "Olurombi why are you murmuring and complaining"?
Olurombi
replied that because she did not have money
Orunmila
preparo le grass of wealth for Olurombi
Olurombi
became very wealthy
After
securing many riches
She
reused to thank Ifa
Ifa
says that when the day dawns is that we greet each other
To
stop greeting us is the same as keeping malice
Rejecting
greeting a person is the same as keeping malice towards that person
These
were the declarations of Ifa for Olurombi
Who
wakes up early in the morning
And
decalro that she would never greet Ifa never
When
they asked him why?
She
replied that she had followed Ifa for so long
But
that her Ifa had not been of benefit to her
Orunmila
woke up early in the morning
He
said "Olurombi good morning to you"
Olurombi
answered "hun-un-hun-un"
Orunmila
said that "Olurombi why are you murmuring and complaining"?
Olurombi
replied that because she did not have a husband
Orunmila
prepares the herb of the spouses for Olurombi
Olurombi
became a successful married woman
After
securing a husband of his liking
She
reused to thank Ifa
Ifa
says that when the day dawns is that we greet each other
To
stop greeting us is the same as keeping malice
Rejecting
greeting a person is the same as keeping malice towards that person
These
were the declarations of Ifa for Olurombi
Who
wakes up early in the morning
And
decalro that she would never greet Ifa never
When
they asked him why?
She
replied that she had followed Ifa for so long
But
that her Ifa had not been of benefit to her
Orunmila
woke up early in the morning
He
said "Olurombi good morning to you"
Olurombi
answered "hun-un-hun-un"
Orunmila
said that "Olurombi why are you murmuring and complaining"?
Olurombi
replied that because she did not have a home of her own
Orunmila
prepared the herb that made it possible to have a house for Olurombi
Olurombi
became a proud housewife
After
securing a house of your liking
She
reused to thank Ifa
Ifa
says that when the day dawns is that we greet each other
To
stop greeting us is the same as keeping malice
Rejecting
greeting a person is the same as keeping malice towards that person
These
were the declarations of Ifa for Olurombi
Who
wakes up early in the morning
And
decalro that she would never greet Ifa never
When
they asked him why?
She
replied that she had followed Ifa for so long
But
that her Ifa had not been of benefit to her
Orunmila
woke up early in the morning
He
said "Olurombi good morning to you"
Olurombi
answered "hun-un-hun-un"
Orunmila
said that "Olurombi why are you murmuring and complaining"?
Olurombi
replied that because she did not have a child of her own
Orunmila
replied that her son was not with him
He
asked her to go with Iroko Oluwere
And
that he made a promise for his son
She
was advised to do ebo
She
fulfilled
Esu
Odara accompanied her to see Iroko
Now,
Olurombi or, please help me
Oh!
Iroko, please be sorry for my condition be lenient with me
Many
people promised chivas
And
many others promised rams
His
robust roosters
But
olorumbi promised his son
Your
baby is just like palm oil just prepared
Olurombi,
the baby's recividora
And
Iroko the baby catcher
Soon
after, and not far away
Let's
get together in the middle of happiness
Come
and see the whole of life.
Ifa
says that for the person for whom this Odu is revealed he should be right to
rejoice even when he or she shows a lack of gratitude. This will only come if
he or she is willing to flip a new sheet.
XVIII.
Ifa
says that wherever this Odu is revealed during a ceremony, whether of
initiation or appointment, reminder, marriage, reheating of house, funeral,
headquarters, birthdays, etc., nothing should be beheaded for the occasion. No
bird should be killed, no beast should be killed where this Odu is revealed. If
the ocation involves the entertainment of many people, then fish must be used.
Alternatively, already dead animals can be brought from a supermarket or
slaughterhouse and brought home to cook. A restaurant could be hired to prepare
all the food for the occasion.
The
reason why this is very important is that Ifa says that many evil spirits are
holding themselves in the air around where this Odu is revealed. These spirits
love to consume blood. If any blood is seen in that area, these spirits will
consume that blood. The moment they taste that blood, they will demand more
blood and they will simply consume human blood. This can result in accidents
that are avoidable or other types of disasters where human blood is spilled
unnecessarily.
If
this Odu is revealed at the time the ceremony is about to begin, Ifa recommends
those involved who need to prepare much crushed yam and mix it with palm oil
and put it where this Odu is revealed and on the avenue where the ceremony will
atomar place. If this is done, those evil spirits will consume the crushed yam
and palm oil, they will be interested in consuming more crushed yam and not
human blood. On this one verse in Eji-Ogbe says:
Ojumo
mo, mo k'apo or temi deerekunde
Ojumo
mo, mo k'apo temi deerekunde
Ojumo
mo, mo k'apo or temi din-ininrinkunkun
Dia
fun Orunmila
Ifa
ns'awo what Ode Isin
Translation:
The
day dawned and I charge my bag to consult with all its contents
Early
in the morning I charge my bag ready to go
At
dawn, I charge my bolsallena with everything I need for my trip
These
were the declarations of Ifa to Orunmila
When
I was on an expedition from Ifa to the city of Isin
On
his arrival in the city of Isin, Orunmila found the citizens of the city
holding a huge goat on the way home from a prominent Babalawo. "Where are
you all going?" Orunmila asked them. "It was said to us that we
should serve Ifa with this goat to alleviate the problems in the city,"
the citizens of Isin replied.
"No"
Orunmila shouted. "You should not do that. If you do it will only
aggravate the problem as the evil spirits that you are trying to dodge will
only make them grow and consume you all in the process. "Orunmila
explained later that they were shedding blood, those evil elements would
consume the blood and at the same time they would look for more blood to
consume. If they could not get more blood, they would begin to consume their
blood.
Orunmila
begged you not to kill the goat. "This is how they asked us to do and
nothing will change our thinking about it", the citizens of the city of
Isin replied. They went straight to the house of their Babalawo and the chiva
was beheaded. They were making fun of Orunmila for trying to divert them.
As
soon as the goat was slaughtered the evil spirits consumed all their blood.
They all went mad for more blood to consume. When they could not get more
blood, they began to consume more blood from the citizens of the city of Isin.
Things got worse. Creditors became debtors, pregnant women lost their
pregnancies. The most capases men and women became unemployed. Life became
unbearable for the city of Isin.
Ojumo
mo, mo k'apo or temi deerekunde
Ojumo
mo, mo k'apo temi deerekunde
Ojumo
mo, mo k'apo or temi din-ininrinkunkun
Dia
fun Orunmila
Ifa
ns'awo what Ode Ikija
Translation:
The
day dawned and I charge my bag to consult with all its contents
Early
in the morning I charge my bag ready to go
At
dawn, I charge my bolsallena with everything I need for my trip
These
were the declarations of Ifa to Orunmila
When
I was on an expedition from Ifa to the land of Ikija
As
in the city of Isin, Orunmila found Ikija's cioudadanos dragging a goat to the
house of his Babalawo. He asked them what they wanted to do with the goat. They
explained to them that they threw out Ifa for the general welfare and the
Babalawo asked them to bring a goat to ebo. Orunmila also advised them not to
kill the goat and told them of the possible consequences if this was done. Just
as it happened in the city of Isin, the citizens of the city of Ikija
slaughtered the goat and every evil thing began to happen to them. Theirs was
even worse than the things that happened in the city of Isin.
Ojumo
mo, mo k'apo or temi deerekunde
Ojumo
mo, mo k'apo temi deerekunde
Ojumo
mo, mo k'apo or temi din-ininrinkunkun
Dia
fun Orunmila
Ifa
ns'awo lo s'ode Otunmoba
Translation:
The
day dawned and I charge my bag to consult with all its contents
Early
in the morning I charge my bag ready to go
At
dawn, I charge my bolsallena with everything I need for my trip
These
were the declarations of Ifa to Orunmila
When
I was on an expedition from Ifa to the land of Otunmoba
When
Orunmila arrived in the city of Otunmoba, he saw them with a great goat which
they planned to kill to acquire all the good things of life. Orunmila advised
them what had happened to the cities of Isin and Ikija. He warned them of the
possible consequences of doing such a thing. "What are we going to do
now?" They asked. He told them to cook 10 large yam casseroles. When the
yams were sufficiently made, he asked them to crush them and make them palm
oil. The potage was mixed together. He advised them to splash with the potage
all the roads that lead to the city and its respective steps. They all met.
When
the evil spirits saw what they had prepared, they calmed down and began to
consume it. After the consumption, they all lost their appetite for blood. It
was just crushed yam and palm oil in what they were interested in eating.
Incapases to find more they left the scene.
As
soon as the evil spirits left, those responsible for the good things in life
took the city. The inhabitants of Otunmoba became rich. They were blessed with
good wives and children. His business grew well. They were very happy.
The
following year, Orunmila went to visit the city of Otunmoba. When they saw him
they were all cheering him. He asked them "how is the situation in your
city since last year?" "Everything has been fine with us; Our lives
have been very eventful. Our businesses have grown well. We are all healthy and
happy, "they replied. They said that they would not do anything in that
city without first preparing crushed yam and palm oil to appease malevolent
spirits. That's what they do in the city of Otunmoba from that time to date.
They began to sing and dance, saying:
Otunmoba
omo ajiwo sanra
Olotun
or o
Otunmoba
omo ajiwo sanra
Translation:
Citizens
of Otunmoba offspring of those who consume potage of yam to put weight
Here
comes Olotun
Inhabitants
of Otunmoba, the offspring of those who consume yam potage to gain weight
This
is how the inhabitants of Otunmoba made a good world by listening to a simple
advice from Orunmila.
Ojumo
mo, mo k'apo or temi deerekunde
Ojumo
mo, mo k'apo temi deerekunde
Ojumo
mo, mo k'apo or temi din-ininrinkunkun
Dia
fun Orunmila
Ifa
ns'awo what Ode Isin
Ebo
neither won nor ki won
Won
f'eti otun gb'ebo
Won
fi t'osi daa nu
Ojumo
mo, mo k'apo or temi deerekunde
Ojumo
mo, mo k'apo temi deerekunde
Ojumo
mo, mo k'apo or temi din-ininrinkunkun
Dia
fun Orunmila
Ifa
ns'awo what Ode Ikija
Ebo
neither won nor ki won
Won
f'eti otun gb'ebo
Won
fi t'osi daa nu
Ojumo
mo, mo k'apo or temi deerekunde
Ojumo
mo, mo k'apo temi deerekunde
Ojumo
mo, mo k'apo or temi din-ininrinkunkun
Dia
fun Orunmila
Baba
ns'awo lo s'ode Otunmoba
Ebo
neither won nor ki won
Won
gb'ebo won ru'bo
Ko
pe ko jinna
Ire
gbogbo wa ya from tuturu
Nje
Otunmoba omo ajiwo sanra or
Iwo
laa je yo o
Otunmoba
omo ajiwo sanra
Translation:
The
day dawned and I charge my bag to consult with all its contents
Early
in the morning I charge my bag ready to go
At
dawn, I charge my bolsallena with everything I need for my trip
These
were the declarations of Ifa to Orunmila
When
I was on an expedition from Ifa to the city of Isin
He
asked them to make the proper offering of ebo
They
listened to the advice with their ears left and their ears straight
And
they threw it with their left ears
The
day dawned and I charge my bag to consult with all its contents
Early
in the morning I charge my bag ready to go
At
dawn, I charge my bolsallena with everything I need for my trip
These
were the declarations of Ifa to Orunmila
When
I was on an expedition from Ifa to the land of Ikija
They
listened to the advice with their ears left and their ears straight
And
they threw it with their left ears
The
day dawned and I charge my bag to consult with all its contents
Early
in the morning I charge my bag ready to go
At
dawn, I charge my bolsallena with everything I need for my trip
These
were the declarations of Ifa to Orunmila
When
I was on an expedition from Ifa to the land of Otunmoba
He
advised them to offer the appropriate ebo
They
complied with the advice given to them by Ifa
After
a short time not long after
All
the good things in life were theirs
Now,
citizens of Otunmoba, offspring of those who consume yampotage to gain weight.
Ifa
says that all the good things in life will come on the way to the person for
whom this Odu was revealed, as long as he or she can hear the simple advice of
the taboo of never killing or slaughtering an animal during any time where the
or she is wrapped.
Ifa
says that for the person for whom this Odu is revealed, he should try to avoid
the best of possible getting involved in serious scandals that could tarnish
his reputation for the rest of their lives.
Ifa
says that there is a very pretty woman where this Odu is revealed with whom she
is having a relationship of incest. There is also this relationship of a man
who has been trying to protect this young girl who needs to be counseled as
well so that the two will not end up disgracing themselves.
In
any case, if this has taken place, those involved should first confess their
faults in the precensia of those who should know it. Each of them must offer
ebo with a goat and money. Each of them must feed Ifa with a goat and at least
6 liters of palm oil. If this is not done, they probably will not succeed in
everything they undertake in life. This is because the Wrath of the Deities will
continue to live with them throughout their lives. That is why it is very
important to ensure that they propitiate Ifa so they can be forgiven. About
this Ifa says:
Ise
Isekuse
Iwa
Ihukuhu
Nii
mu won-on will oun ti won ko lee so
Ise
Isekuse
Iwa
Ihukuhu
Nii
mu won-on so oun ti won ko lee se
Dia
fun Otooto Eniyan
Ti
yoo bi'mo obinrin kan naa
Ti
yoo si fi s'obinrin
Ebo
ni won ko waa se
Translation:
Conduct
and adverse actions
Irregular
characters and attitudes
It
was what made them do what they can not say
Conduct
and adverse actions
Irregular
characters and attitudes
It
was what made them say what they can not do
Those
were the declarations of Ifa to Otooto Eniyan
Who
after giving birth to only one woman
You
should make her his wife
He
was advised to do ebo
Otooto
Eniyan was a very popular man in his community. He was a great merchant. He had
traveled far and wide in the course of his business transactions. For this
reason he was well known to the length and breadth. He was also very rich.
He
had an extremely beautiful girl who soon became the center of attraction
wherever she went. She was the dream of every eligible bachelor. Because of the
amazing beauty of this girl, Otooto Eniyan was never satisfied as long as her
adorable daughter was not around. He then decided that he would take her
wherever he went. Instead of solving the problem this aggravated the existing
one. Wherever they went, people made passes to it, even at such an early age.
All this Otooto Eniyan rejected him.
When
this young girl became mature enough to marry, all the influential people in
the communities sent emissaries to Otooto Eniyan, who were interested in taking
care of their daughter. For example kings like Olofin de Ile Ife, Owa of
Ijesaland, Alara de Ilara-Ekiti, Ajero of Ijero-Ekiti, Owarangun of the city of
Ila, Olugbon de Ile-Igbon, Ewi of Ado-Ekiti and others, showed their interest
in marry the daughter of Otooto Eniyan. All these people he rejects
However,
one day, people suddenly realized that Otooto Eniyan's daughter was pregnant.
All the kings, chiefs and important personalities in the various communities
became curious. They wanted to know who was the person that Otooto Eniyan
considered most valuable so that his daughter's hand would be delivered in
marriage. They sent emissaries to find out who the future husband was. He only
answered that they would meet the lucky man in due time.
Soon
after, Otooto Eniyan's daughter gave birth to a jumping baby. The appointment
ceremony was scheduled for the sixth day of birth. Unable to know what to do,
Otooto Eniyan was the Awo mentioned above for Ifa consultation. He did not want
anyone to know that he was responsible for putting his own daughter on the path
of the family. He wanted to know what he needed to do for
to
be able to be able to cover up this scandal.
The
Awo told Otooto Eniyan that he had done a very serious thing. Consequently, the
wrath of the Deities was on him and on the person with whom he had perpetrated
that scandalous act. The Awo declared that he should confess his wrongdoing and
offer an ebo with a goat. After this I had to feed Ifa with a goat. He should
also beg the Deities for forgiveness. He should never repeat an act like that
again. All this Otooto Eniyan felt that it was impossible to do for him,
especially the part where the Awo said that he should confess his wrongdoing.
The Awo stated that the steps listed above were the only condition under which
he could see the forgiveness and favor of the Deities in their lives. Failure
to do so alone would mean that he would live with the wrath of the Deities for
the rest of his life.
Otooto
Eniyan thought about his problem and decided to offer the ebo as prescribed by
his Awo. He therefore invited all those who had previously passed their daughter
to the ceremony of appointment of the newborn. He promised that they would all
know the father of the newborn.
All
the Kings sent their representatives to the ceremony with the instructions to
identify the husband of the daughter of Otooto Eniyan who was more presentable
or important than them. Other very important personalities were physically
present. The guests were lavishly entertained. Curious the guests asked Otooto
Eniyan when the husband would appear for them, but he only told them to be patient
and that they would soon meet the husband. When all the guests had been
attended to their satifaction, the announcement announced that he wanted to
announce the presence of the husband in due time. He then disappeared inside
his house.
When
he appeared again, he had changed his dress. He had put on his best dress,
looking very attractive and justifiably presentable. He told the crowd that he
would announce the father of the newborn with a song, he said:
E
wi fun Alara
Wipe
mo sise
E
wi fun Ajero
Wipe
mo sise
E
wi fun Orangun Ile Ila
Wipe
mo sise
E
wi fun Oba'Eyo Ajori
Wipe
mo sise
Ko
ma ma if eni ti asise ko ba ba o
Translation:
Tell
Alara king of Ilara
That
I have made a terrible mistake
Tell
Ajero the King of Iyero
That
I have committed a serious boo-boo
Tell
Orangun, the king of Ila
That
I have made a big mistake
Tell
Obaleyo, the king of the city of Oyo
That
I have behaved badly
There
is no more serious error
When
he said this, everyone present understood the implication of the song. They all
went home to report what they found.
Ise
Isekuse
Iwa
Ihukuhu
Nii
mu won-on se oun ti won ko lee so
Ise
Isekuse
Iwa
Ihukuhu
Nii
mu won-on so oun ti won ko lee se
Dia
fun Otooto Eniyan
Ti
yoo bi’mo obinrin kan naa
Ti
yoo si fi s’obinrin
Ebo
ni won ko waa se
O
gb’ebo, o ru’bo
Nje
e wi fun Alara
Wipe
mo sise
E
wi fun Ajero
Wipe
mo sise
E
wi fun Orangun Ile Ila
Wipe
mo sise
E
wi fun Oba’Eyo Ajori
Wipe
mo sise
Ko
ma ma si eni ti asise ko le ba o
Translation:
Conduct
and adverse actions
Irregular
characters and attitudes
It
was what made them do what they can not say
Conduct
and adverse actions
Irregular
characters and attitudes
It
was what made them say what they can not do
Those
were the declarations of Ifa to Otooto Eniyan
Who
after giving birth to only one woman
You
should make her his wife
He
was advised to do ebo
He
fulfilled
Now
tell Alara king of Ilara
That
I have made a terrible mistake
Tell
Ajero the King of Iyero
That
I have committed a serious boo-boo
Tell
Orangun, the king of Ila
That
I have made a big mistake
Tell
Obaleyo, the king of the city of Oyo
That
I have behaved badly
There
is no more serious error.
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