ORUNMILA- MEANINGS,
ORIGIN AND HISTORY OF NAME OF ORUNMILA IN YORUBA IFA SPIRITUALITY BY BABALAWO
OBANIFA-Obanifa extreme documentries
In this current work
Babalawo Obanifa will embark on full documentation of the meanings, origin, and
history of the name of Orunmila in Yoruba Ifa spirituality. The aim of this
current work is to authoritatively correct some erroneous and incorrect interpretations
of Orunmila’s name as document by some previous armchair foreign authors and
some indigenous academics writers. The work will also correct the erroneous
widespread of the meanings of Orunmila’s name as orally pass down to some
practicing Babalawo and Ifa devotee of this generation. To be sincere with
ourselves, majority of practicing Babalawo of this generation did not actually
know the correct meanings of the name of Orunmila whose name they use in
practicing, in my course of research and interview with many practicing
Babalawo, I discovered that it is only few of them that genuinely know the
original meanings, origin and history behind the name of Orunmila, This did not
exclude the young, old and even the chieftaincy title holder among them. I discover
that majority of modern day Babalawo rely on the meaning provide for them as
the meaning of the name of Orunmila by some armchair foreign authors and some
indigenous academic writers. As a practicing diviner myself with fully- fledged
knowledge of Ifa, I have not come across the work Of any arm chair foreign
authors or any indigenous academic writers that actually give correct meaning
of the name of Orunmila,They are all err in their writing about the meaning of
this name. The major focus of this work is to correct such errors. It is
instructive to note that the writer of this work (Babalawo Obanifa) is a
practicing diviner and an established authority in the field of Yoruba Ifa
spirituality, so any knowledge share and document in this work are practical
knowledge that is acquired by day-to-day hands on experience in Ifa practice
and research. So this work remains a master authoritative piece on the meaning,
origin and history of the name of Orunmila either for this generation or the
posterity. We have reached a stage in the evolvment of Ifa spirituality that
the educator their selves need to be educated. We must teach the truth we
should not spread false information. The goal of education is in the
advancement of knowledge and dissemination of truth. As a result it is the goal
of every teacher in tradition to improve their selves, not because they are not
good enough, but because they can even be better. So if you come across this
work, you should be able to swallow your pride and make amendment where necessary
irrespective of whom you are in respect of your age, color, or ranks.
Origin and Meaning Of
Orunmila Name As Document By Babalawo Obanifa
The widely erroneous circulated meaning that
has been attributed as the meaningsOrunmila’s name has advance by many previous
writer and authors on this topic under discussion is that Orunmila mean, ‘ orun ni o mo ati la ’ which can
literarily translated to mean that it is only heaven that knows the way to
salvation. There other school of thought that believe that Orunmila name mean ‘
Orun ni o mon eni to ma la’ that is it only the heaven that knows who will be
wealthy. These two meaning is the widely circulated meanings about Orunmila as
documented by many foreign and indigenous academic writers. Some practicing
Babalawo Also believe these to be the meaning of Orunmila’s name. The problem
with these meaning are; Those who make those assertion was unable to present
and produce the Odu Ifa ( Ifa scriptural stanza) that back up the assertions.
So with due respect these previous assertions even though it is most widely
circulated one as the meaning of Orunmila’s name .The assertions is wrong, It
should be regarded as a spiritual misinformation that need to be corrected
henceforth. The original meanings of the name of Orunmila is derived from Odu Ifa Irosun Ogunda , also known as Irosun Eguntan.
Odu Ifa Irosun Eguntan make it clear that the name Orunmila is
derived from the Yoruba words ‘’ Orun ni o mon oola Ija ‘’ which can literarily
translated to mean it is only heaven that knows the peace maker. It can also be
simply be put forth as‘Orun ni o mo Ilaja’ that is ,it is heaven that knows how
the act of peace making. This Odu Ifa Irosun Eguntan make us known that in the
beginning of the creation of the universe. There was A great fight between
heaven and earth. No one on earth or heaven was able to settle the fight. It
took the intervention Of Olodumare (God) before the dispute is settled. The
inhabitant of heaven and earth was so amazed that what come forth from them
after the fight is that ‘Orun mon wo la’ which can literarily be translated to
mean it is heaven that know how to settle the dispute for them. This Odu Ifa makes
us know that it from this statement that the name Orunmila evolve. So in the
light of this sense the Original meaning of the Name of orunmila is ‘peace
maker’. The Odu Ifa Irosun Ogunda that gives credence to this assertion goes
thus:
Orunmila ni o di
paraamilla
Ifa mo ni O di
Paaramilla
Dia fun Ode Aye
A bu fun Ode Orun
Nijo ti won jija ajangbula
lo si ile Olodumare…….
…………………….
Translations:
Orunmila said it is a
matter of settlement of dispute
I said it is a matter
of settlement of dispute
This was Ifa
declaration for Orunmila
When they embark on
irreconcilable dispute to the palace of Olodumare.
The Odu Ifa Irosun
Eguntan quoted above make us know that in the ancient period. On one fateful
day Ode Orun( hunter in heaven) sent his wife to a market on Isalu Aye (earth).
The people on earth were did not recognized who this woman is, as a result they
maltreated and beat her mercilessly. Ode Aye ( hunter on earth) did know this
women from anywhere, but when he observed the kind of suffering and humiliation
they subject this woman to, he rescue her from them. When this woman got back
to her abode in Isalu Orun(heaven). He explained everything that transpired in
the market or earth to her husband Ode orun(hunter in heaven) and how Ode Aye
(hunter on earth) rescue her without knowing her before. Ode Orun was very
happy. He sent an emissary to Ode aye expressing his gratitude and also invite
Ode Aye for meeting at depature point between Isalu orun (heaven) and Isalu
Aye(earth) in three days’ time. They
both honor the invitation and meet their selves at the appointed location on
the date stated. Each of them comes with a gourd full of palm wine to the
venue. When they see each other, they are very glad. They shake hand and hug
each other; they exchange each god of palm wine with each other as a gift. They
begin to drink together and they were so happy that each party is sharing their
secret with each other of their niche of the universe they inhabit with each
other. While they are drinking they are both dropping the foam from the gourd
of their palm wine on a spot to soften the soil.
In the end they both
agreed to make a covenant with each other, that the spot where they put the
foam should become a snare for both human and animals. They dig the spot very
deep and they cover it up with dry leaves to look like real land, so that any
human or animal that fall into the pit will not be able to come out again on
its own. They also covenant that anything that fall into the pit will be
divided equally between the two of them. It was also stated in terms of the
covenant that any person the first reach the venue to see their catch will
divided such catch into two equal part, and take his own and leave the for
the other party. When an antelope fall
inside the trap pit. They share it equally as agreed. When a deer fall into
this pit they share it equally as agreed. But there comes a day that dog of Ode
Orun(hunter in heaven) fall into this trap pit. Ode Aye(Hunter on earth) was
the first to get there. Instead of him to release the dog been his friend dog.
He divided the dog into two leaving the rest for Ode Orun as they agreed in
their covenant. Ode Orun was extremely angry at this cruel behavior of Ode Aye.
As a result he went to beg Esu Odara with a rat to avenge his dog form him
against Ode Aye. When Ode Aye’s mother was in the bush fetching leaves Esu
Odara hypnotise her to stray and she went to fall inside the trap pit.It is the
same Esu Odara that quickly went to inform Ode Orun about the incidence. Ode
orun hurry there and he split Ode Aye’s mother to two equal part. Take half it
with him. He was about to leave the spot when Ode Aye arrived.
When he
discovered that his mother has been split by Ode Orun. He became extremely
infuriated. He said Ode Orun will not claim that he didn’t know his mother.Ode
Orun make a counter allegation too that Ode aye will not say he can’t
recognized his dog before he split it to two earlier. This allegation and
counter allegation lead to serious fight between the duo. Nobody was able to
settle it for on earth and in heaven. It took the intervention of
Olodumare(God) who make who take the
half-body of Ode Aye mother’s body and miraculously attached it to the other half and he handed over his
mother to him alive. When Ode Aye knows that is mother is alive .He amicably settles
the dispute with Ode Orun. The inhabitant of heaven and earth was so happy that
they exclaim that ‘ Orun mon won la’(It is heaven that know how to make peace
between them) which is believe that the name Orunmila is derived from the
aforementioned words.
But the same Odu Irosun
Eguntan makes it known that from the day of the settlement of the dispute Ode
Aye and Ode Orun was unable to see each other again face to face. But they
still interact by communicating with voice interaction. It happen that one day
Ode Orun comes across five eggs. He decided to take three and leave two for Ode
Aye. Ode Orun take keep his own three egg. When he went to check the spot where
he has kept his own three egg the second day. He found two thousand unit of
money there. He packs the money and go. He
went to check the eggs the second day. He found another two thousands
unit of money he packs it. From the money he was able to make some good things
for himself. He then comes to the boundary and ask Ode aye. He said,
Ode Aye pele oo
Ooooooo
Otise se se eyin re Ijeta
O ni sise ni mo se je o
Ba wo lo se ri lenu re
O ma dun ladunju
Haa! O tan o,o ku o
Iwo Ode aye ko tun ni
laa mo
Eyi o wu ki a gbe Ile
Aye se
Orun ni mon ni ila o
Translation:
Ode aye I greet you
Oooooo(I am answering
as well)
What did you do with
the eggs of three day ago?
I cooked and eat it
How did it taste in
your mouth?
It is very sweet
No matter what happen
Ode aye you can never
become wealthy anymore
No matter what we do in
this world
It is heaven that know
who will be wealthy.
When Ode orun asked Ode Aye what did he do
with his egg, The answer was that he cooked it and eat. Ode Orun said ‘Ha Haa!
O tan o,o ku o,Iwo Ode aye ko tun ni laa mo ‘No matter what happen,Ode aye you
can never become weathy anymore) Ode Aye quickly retorts that Eyi o wu ki a gbe
Ile Aye se,Orun ni mon ni ila o that is No matter what we do in this world ,It
is heaven that know who will be wealthy. It is believe in Yoruba cosmology that
that is how the word Orun-nila evolve, which is now popular called Orunmila.
This is the valid
cosmological spiritual account of how Orunmila name evolve.
There are host of other
meanings of the name of Orunmila that is derived from Oriki(eulogy) of Orunmila. In this work
Babalawo Obanifa will document in detail meanings of each Oriki (eulogy) of
Orunmila , belives of our forefathers that bring forth such eulogy and citation
of different scared Ifa stanza that give rise to such names.The genuine Oriki(eulogy) of orunmila goes thus;
Orunmila opitan
Barami Agboniregun
Oloja larin Ebora
Eleri-ipin
Ibikeji Olodumare
A-je-ju-oogun
Obiriti A pijo-iku –da
Oluwa mi
amoimotan, a ko mo tan ko se ke
A ba mo tan iba se ke
Oluwa mi Olowa ayere
Omo Elesin Ile-Oyin
Omo Olope kan to sanra
dogi-dogi
Oluwa mi opoki a-mu-ide
soju
Eekan ko je ki ekun o
hora
Asaka- saaka akun
Omo osogini Tapa ti n
wewu ninii
Omo oso pa ide mowo pa
ide mese , o mbeere a tepa oje
Oluwa igbo,Omo iyan
birikiti Inu Odo
Omo igba ti n so ope
jia jia
Iku dudu Atewo
Oro ajepo ma pon
Agiri Ile-Ilogbon
A bolowu –di-were ma
ran
Oluwa mi a-to ba –jaye,
Oro a-bi-iku-jigbo
Oluwami Ajiki
Oluwa mi Ajige
Ogege Oba Agbaye gun
Odudu ti n du ori Emere
ko ma ba baje
Atori eni ti ko suhan
se
Omo elejo ti n rin
mirin –mirin lori ewe
Omo arin ti n rin owo Sakasaka.
Translation:
Orunmila the great historian
Barami Agboniregun
The witness to the act
of choosing destiny
King among the deities
The second in rank to
Olodumare
He who is more
effective than medicine
He who miraculously
avert the date of death
My lord the
indecipherable, If you are decipherable you could be easily appease
My lord the Olowa Of
Ayere
The offspring Of Elesin Ile-Oyin
The offspring of one
with plump palm tree
My lord with eyes make
of Brass
It is nails that
prevent leopard from scratching his body
One with plenty of
beads
The Ofspring Of Osogini
Tapa that wear immaculate cloth
The offspring of wizard
the wear brass on his hand and leg and still demanding for staff made of lead
My able lord,The
offspring of big pounded yam in the mortal
The offspring of
climbing belt that shake palm tree incessantly
Iku dudu Atewo
The divinity that eat
red palm oil without becoming fair in color
Agiri Ile-Ilogbon
He who help in packing cotton wool without
turning it to tread
Oluwami Ajiki
Oluwa mi Ajige
The king who balance
the world
He who gives longevity
to child that would have died prematurely
The offspring of two
snake that run fast on the leaves.
From the eulogy of
Orunmila above a lot of things can be say
For us to understand
the meanings of eulogy of Orunmila .it
will be useful to the reader if I examine aech phrase one by one and explain what it means and as well citesacred Odu
Ifa stanza That give rises to that names.
Eleri Ipin Ibikeji
Olodumare(The witness to the act of choosing destiny, The second in rank to
Olodumare)
It is believe in Yoruba
Ifa spirituality and cosmology that Orunmila is the second in rank to
Olodumare.Olodumare has choosing Orunmila as the second in rank to him. He do show him every things he do, and he give
him privilege tto witnees everything hr
create ,Hnece Orunmila is caleed Eleri Ipin Ibikeji Olodumare(The witness to
the act of choosing destiny, The second in rank to Olodumare). Olodumare allow
Orunmila to share some of attribute.
What is it that make
Orunmila aswer the eulogy Eleri Ipin Ibikeji Olodumare(The witness to the act
of choosing destiny, The second in rank to Olodumare).
Orunmila as Eleri
Ipin(The witness to the act Of choosing destiny)
In Yoruba Ifa
spirituality Orunmila is believe to be
the witness to act of choosing destiny (Eleri Ipin) because of the following
factors:
(i)
It is Olodumare and Orunmila that
perform the act of naming all things in
heaven at the dawn of creation.
(ii)
Orunmila is regarded as the witness of
the act of choosing destiny because he is the one ordained by Olodumare as the
leader and king of all the Irunmole and Orisa
in heaven and on earth.
Olodumare and Orunmila
in Naming Ceremony at Heaven
It is believe that
Olodumare and Orunmila locked theirselve up in the house in heaven to the
exclusion of others when doing naming ceremony for all things. The leading Ifa scriptural authority on this
assertion is derived from holy Odu Ifa Ejiogbe.
It is instructive that Odu Ifa Ejiogbe that I will cite below in
buttress of this assertion no babalawo
should chant it orally without pouring
gin and red palm oil on ground .Ifa say;
Oju n pon Olodumare
Oju n pon Orunmila
Olodumare ni ki
Orunmila rubo
Orunmila ni ki
Olodumare rubo
Won jumon yan Elila kokan ati
Ogboogbokanla ni ebo
fun ara won
Orunmila rubo
Olodumare na rubo
Igba Olodumare ati Orunmila rubo tan
Bi won ti n jumon rin
lo
Won jinu sinu ofin nla
kan
Won si wa nibe fun ojo
pipe pelu opolopo ebi
Oree awon mejeeji ti
won sile jade
Ninu iponju yii ni won
wa ti Edun fi w aba won
O ni haa Olodumare
kilode
O yara lo n wa eso igi
wa fun won je ninu ofin nibe
Oju won wale ,won sinn
i imi lati goke
Nigbati won gun oke tan
Sibesibe nitori ara won ko ti bo sipo
Won lo ti ara won mon
Odi ti an pen i Odi Ikomo lode Orun
Olodumare ati Orunmila
lo ti ara won mon Ile Ikomon lode Orun
Gbogbo Orun lo n ke
Idaro tani yi o silekun ohun?
Etu gbo o siwaju o lo kan ilekun ohun
Beeni Orunmila lati inu
ile wipe
Tani n kan ilekun Osin
kaakaa?
Tani n kan Ilekun Osin
lelele?
O dahun, o ni emi Etu
Obeje ni
Sugbon Orunmila dahunsi
pe
Etu Obeje Olodumare ni
ki o dehin
O ti ba won lo si Ikomo ri
Benii Etu Obeje pada
sehin
Edu gbo o ni oun yoo ba
won silekun
Beeni Orunmila beere
wipe
Tani n kan ilekun Osin
kaakaa?
Tani n kan Ilekun Osin
lelele?
O dahun o ni emi Edu
ni, Ibaaraa afi’ja gb’oko
Sugbon Orunmila dahun
sii pe , Edu Ibaaraa
Olodumare ni ki o dehin
O tii imon Igbana ri
Tabi o ti ba won lo si
ikomon ri
Beeni Edu Ibaara pada
sehin
Agbonrin gbo o ni oun
yoo ba won silekun
Beeni Orunmila wipe
Tani n kan ilekun Osin
kaakaa?
Tani n kan Ilekun Osin
lelele?
O dahun o ni emi
Agbonrin Odogija onila afifen ni
Sugbon Orunmila dalohun
wipe
Agbonrin Odogija Olodumare ni ko dehin
O ti mon Igbaana ri
Tabi ba won lo si
Ikomon ri
Beeni Agbonrin Odogija
pada sehin
Ira gbo ,o ni oun yi o
lo ba won silekun
Beeni Orunmila beere
wipe
Tani n kan ilekun Osin
kaakaa?
Tani n kan Ilekun Osin
lelele?
O dahun wipe emi Ira
oniwo kan soso ni
Sugbon Orunmila dalohun
Ira oniwo kan soso
Olodumare ni ki o pada
O ti i mon Igbanaa ri
Tabi o tii ba won lo si
ikomo ri
Ariwo ta lode Orun ,wi
pe tani yo bani si’lekun Osin?
Nigba ti Edun gbo
O jade wa ,o ni oun yi
o ba won de ibe wo
O fi owo kan Ilekun
Orunmila beere wipe
Tani n kan ilekun Osin
kaakaa?
Tani n kan Ilekun Osin
lelele?
O dahun,o ni emi Edun
ni o
Sugbon Orunmila dalohun
wipe
Iwo Edun oloju
foki-foki
Iwo Edun olowo pojopojo
dehin
O mon Igbana
Tabi ba won de Ibe ri
Edun dahun wipe
Oju mi meji foki-foki
Mo fi ka Ibo fun Olofin
je
Owo mi meji pojo-pojo
Mo fi ka ibo fun Olofin
je
Orunmila dalohun wipe
Edun Olowo pojo-ojo, elese pojo-pojo
Edun oloju foki-foki ma
tun roar
Itan ti o pa sile ma
too gee
Igba nan i Edun silekun
wo ile ikomon
O mu ekun se ekun igbe
O mun ohun se ohun
Iyere
Ogidan Edun ma n ba won to ire.
Ogidan Edun ma n ba won
lo
Otoo ni Edun won ile
Sugbon won ti yan ipin
tan ko to de.
Translation:
Olodumare was in
distress
Orunmila was in
distress
Olodumare advised
Orunmila to offer Ebo
Orunmila advised
Olodumare to offer Ebo
The advised each to
offer one cow and two thousand two hundred unit of money as Ebo
Orunmila offer the Ebo
Olodumare offer his Ebo
After they both
complied in offering of the Ebo
As they are walking along together
They fall into big
Abyss
They were in the abyss
for many days suffering from starvation
They were tired and
unable to come out of the abyss
They were in this
distress when Edun meet them there
He exclaim Haa
Olodumare
He quickly run around
to be plucking all kind of fruit for them in the abyss to eat
When they become relax
,they garner strength to come out of the abyss
When they come out
They are yet to fully
recuperate
They go straight to
lock their self-up inside a bock known
as Ikomon in heaven.
Olodumare and Orunmila
lock their selve up in the abode for
ceremony of naming of newly born-child in heaven
The whole were
concerned and lamenting who will open the locked door?
When Etu(deer) heard of
this he go forward to knock the door
Orunmila answer from
inside the house
Who that knocking the
Osin’s door in such hard manner?
Who is that knocking
Osin’s in such persistent manner.
He answered that, it is
me Etu Obeje
Orunmila reply him ,
Etu Obeje Olodumare order you to go back
You have never witness
any naming ceremony before
That is how Etu Obeje
goes back
When Edu heard of this,
he said he will help them in opening the door
Orunmila answer from
inside the house
Who is that knocking
the Osin’s door in such hard manner?
Who is that knocking
Osin’s door in such persistent manner?
She reply it is me Edu , Ibaaraa afi’ja gb’oko
Edu , Ibaaraa afi’ja gb’oko Olodumare order you to go back
Orunmila reply from the
house
You have knowledge of
such time
Nor witness any naming
ceremony before
That is how Edu goes
back.
When Agbonrin heard of
this he said he gets the door open
And Orunmila answer
from inside the house
Who is that knocking
the Osin’s door in such hard manner?
Who is that knocking
Osin’s in such persistent manner?
It is me Agbonrin
Odogija onila afifen ni( one with
beautifully pattern line
But Orunmila answer him
that Agbonrin Odogija onila afifen ni
Olodumare order you to go back
When Ira heard Of this,
He said he will be of help in opening the door
Orunmila answer from
inside the house
Who is that knocking
the Osin’s door in such hard manner?
Who is that knocking
Osin’s door in such persistent manner?
He reply it is me Ira oniwo kan soso
Ira oniwo kan soso
Olodumare order you to go back
Orunmila reply from the
house
You have no knowledge
of such time
Nor witness any naming
ceremony before
That is how Ira oniwo
kan soso goes back.
There is hullabaloo in
heaven on who is going to open this closed door of Osin
When Edun heard of this
He comes forward
He said he will try his
own luck
He knocked the door
Orunmila answer from
inside the house
Who is that knocking
the Osin’s door in such hard manner?
Who is that knocking
Osin’s door in such persistent manner?
He it me Edun
But Orunmila reply him
that you Edun
With disgusting eye
balls
You Edun with weak legs
You have no knowledge
of such time
Nor witness any naming
ceremony before
Edun reply that it is
with my two ugly eye that I use to pluck frunit for Olofin to eat
It is with my two weak legs that I used to pluck fruits
for Olofin to eat
Orunmila retort,Edun
enough of your story
That is how Edun was
allow to go in
He begin to sing Iyere Ifa
Ogidan Edun has
assemble well with them
Edun goes with them
It is true that Edun
was Allow in
But the act of choosing
destiny has been completed.
From the extract of Odu
Ifa Ejiogbe above we can deduce that it is only Orunmila that is allow to be
with Olodumare when human are choosing their destiny hence Orunmila earn the
nickname Orunmila as Eleri Ipin(The witness to the act Of choosing destiny) .
Orunmila is regarded as
the witness of the act of choosing destiny because he is the one ordained by
Olodumare as the leader and king of all the Irunmole and Orisa in heaven and on earth
There are other Ifa
scriptural stanza from the same Odu Ifa ejiogbe that establish how Orunmila was
made the leader and the king of all the
divinities both in heaven and earth. Examine this extract of Ifa stanza from
Odu Ifa Ejiogbe where Ifa says:
Bi a ba dupe oore ana ,
a o ri omiran gba
Dia fun Ori
Ori n lo si Awujo
Irunmole lo pa Obi oore
Ebo ni won ni ko se
Ori rubo
Ori nikan lo ma pa Obi
larin Igba Irunmole to yan
Translation:
Expression of gratitude
for kindness of yesterday, will beget another act of kindness
This was Ifa divination
for Ori
When is going to throw
kolanut in midst of other Irumonle
He was advised to offer
ebo
He complied
Ori is the only who is
able to throw Obi succefully among the Irunmole.
In this extract of Odu
Ifa Ejiogbe just cited above , there was a time at the dawn of the
creation that Oldumare Obi Oore also known as Obi Alaase( The kolanut of
blessing /kolanut of authority). He is in search of who will be able to split
and throw the Kolanut succefully among the Irunmole(divinities). Ogun tried to
throw the kolanut but he was not succefull. He sat there t. all the divinities
try their luck they are not successful. They sat there it is only Ori that was
able to.
Orunmila
as Ibikeji Olodumare(The second in rank to Olodumare).
There are various
reason that earn Orunmila the eulogy as Ibikeji Olodumare(The second in rank to
Olodumare). The reason advance for this eulogy as put forth by our fore father
is:
(1) Orunmila
co-exist with Olodumare when at dawn of the creation when noting has evr been
created except the spoken words
(2) Orunmila
is the only deity that can subdue Esu
Orunmila co-exist with
Olodumare when at dawn of the creation when noting has evr been created except
the spoken words
This assertion of co-existence of Orunmila
with Olodumare before the creation Of any thing was explain in Odu Ifa ejiogbe
thus;
Oju n pon Olodumare
Oju n pon Orunmila
Olodumare ni ki
Orunmila rubo
Orunmila ni ki
Olodumare rubo
Won jumon yan Elila kokan ati
Ogboogbokanla ni ebo
fun ara won
Orunmila rubo
Olodumare na rubo
Igba Olodumare ati Orunmila rubo tan
Bi won ti n jumon rin
lo
Won jinu sinu ofin nla
kan
Won si wa nibe fun ojo
pipe pelu opolopo ebi
Oree awon mejeeji ti
won sile jade
Ninu iponju yii ni won
wa ti Edun fi w aba won
O ni haa Olodumare
kilode
O yara lo n wa eso igi
wa fun won je ninu ofin nibe
Oju won wale ,won sinn
i imi lati goke
Nigbati won gun oke tan
Sibesibe nitori ara won ko ti bo sipo
Won lo ti ara won mon
Odi ti an pen i Odi Ikomo lode Orun
Translation:
Olodumare was in
distress
Orunmila was in
distress
Olodumare advised
Orunmila to offer Ebo
Orunmila advised
Olodumare to offer Ebo
The advised each to
offer one cow and two thousand two hundred unit of money as Ebo
Orunmila offer the Ebo
Olodumare offer his Ebo
After they both
complied in offering of the Ebo
As they are walking along together
They fall into big
Abyss
They were in the abyss
for many days suffering from starvation
They were tired and unable
to come out of the abyss
They were in this
distress when Edun meet them there
He exclaim Haa
Olodumare
He quickly run around
to be plucking all kind of fruit for them in the abyss to eat
When they become relax
,they garner strength to come out of the abyss
When they come out
They are yet to fully
recuperate
They go straight to
lock their self-up inside a block known
as Ikomon in heaven.
From the Odu Ifa
ejiogbe above we can see that Orunmila and Olodumare are separate from other
creature.He is the only Irunmola that have ever instructed Olodumare to oferr
ebo(sacrifice) and Olodumare complied.
Hence he is regarded as second in rrank to Olodumare.
Orunmila
is the only deity that can subdue Esu
In another stanza in holy Odu Ifa Ejiogbe .
Ifa make us know that it is only
Orunmila among all the Irunmole that have power to overcome and subdue Esu ,hence Olodumare himself
expressly stated that it is only Orunmila alone among all the Irunmole that he
allow to have access to him with contempt. See what Odu Ifa Ejiogbe say In
favor of this assertion
Eni buruku n salo kuro
loju Olodumare
Olodumare n kigbe pe e
muu
Eni buruku te’se monrin
o n lo
Beeni a ko le ri eni mu
sile ninu gbogbo Irunmole to pe si Iwa’run
Eni buruku la won koja
pata-pata
O wa kan Orunmila
Orunmila mu sikun
O fa pada lo ba
Olodumare
Olodumare gbe si ewon
Olodumre ni ki Orunmila
joko ti Ohun
O ni Orunmila nikan ni
ko ma ri oun fin ninu gbogbo Irunmole.
Translation:
A wicked person is
running from the presence of Olodumare
Olodumae shouted that
he should be apprehend
The wicked person keep
to his toe and begging to move
There is none among all
the Irunmole in heaven that was able to apprehend him
When he get to Orunmila
Orunmila swiftly catch
him with ease
He handed him over to
Olodumare
Olodumare then
incarcerate him
Olodumare order
Orunmila to sit beside him
He makes pronouncements
that it is only Orunmila that is allow to disrespect him among all the
Irunmole(divinities).
From the Odu Ifa above
discover that it Only
Orunmila that Olodumare allow among all the irunmole to sit beside him. This
Odu Ifa is cited here o show the origin of eulogy of Orunmila as Ibikeji
Olodumare(second in rank to Olodumare) and how he earn that title.
Oluwa
mi amoimotan, a ko mo tan ko se ke ,A ba
mo tan iba se ke(My lord the indecipherable, If you are decipherable you
could be easily appease)
The sentence in
sub-head above will be examine and explain one-by-one for sake of easy
comprehension on the part of the reader.
Oluwami(My
Lord)
The word Oluwa mi (my
lord) is usually used in Yoruba culture and spirituality to givehonor and
respect for anybody in authority or anyone or entity who is in higher hierarchy
above the user of such word. So in Our culture there are many instances where
wife do use this word Oluwa mi (my Lord)
for their husband. The children can use
this word for their revered parent. The workers can use it for their employer.
The subject is found of using these words also for their King, chiefs or ruler.
It is this value they inculcate into spirituality. In almost all instances in
Yoruba culture and spirituality each devote of each divinities is found of
using the word Oluwa mi (My lords) in eulogizing such divinity Orunmila is not
exception hence he answer the Oluwa mi (my lord). It is instructive to note
that the lord in this context is not referring to God (Olodumare)
Amoimontan(the indecipherable)
The phrase Amoimontan(the indecipherable) is
used in describing Orunmila in his
eulogy because it is believe that nobody on earth including all the
Irunmonle(divinities) was able and will
be able to unravel the secrets, mystery
behind the power and knowledge of
Orunmila. As we shall see below there are many Odu Ifa that give credence to
the indecipherable and in discernible nature of Orunmila in both human and
spiritual nature.
The Irunmole conspire
against Orunmila but they are able to unravel his mystical nature. On this see
what Odu Ifa Irosun Osa have to say:
Afefe nla n sori Igi
oko herehere
Efufulele n se ewe
agbon nikooro-nikooro
Dia fun Orunmila
A bu fun gbogbo
Irunmole nijo ti won n ko osiri mon Orunmila
Won gbe Ile lati Ode lo
sidi oke Iponri Orunmila ninu Iyewu Orunmila
Ebon i won ni ki won o
se
Orunmila nikan ni n be
leyin to rubo…..
…………
Translation:
It is the gentle breeze
that blow the tree top in gentle manner
It is great wind that
blow the coconut palm tree haphazardly
This was Ifa
consultation make for Orunmila
And all the Irunmole
(divinities) when they embark on conspiracy against Orunmila
They were all advised
to make bo
It is only Orunmila
that complied….
…………..
In this Odu Ifa Irosun
Osa cited above , it make revelation that there is a point in time that all the
Irunmole conspire againt Orunmila to
unravel his power. They dug hole from outside to inside his room to bottom
point of His Oke Iponri. Orunmila through Ifa consultation was advised to offer
he-goat as Ebo. He was advised to dig the Centre where he placed his Oke
–Iponri and bury the he-goat alive. He complied .He removed the Oke
iponri.Immedaitley after the observance of the Ebo , there was heavy rainfall.
That flooded the whole dug by Irunmole and they were unable to succed in that
mission .
Orunmila have the
ability to decipher any evil plot against him, while such plotter will not be
able to know that Orunmila have such knowledge. One of the leading Ifa
scriptural stanzas in support of this assertion can be derived from Odu Ifa
Ogbe Ika. On this Ifa says:
Kakaka l’awo Kamiika
Kakaka l’awo kamiika
Dia fun orunmila
Nijo ti Orisa yi o so
Oro sile de si Idi Isin
Ebo ni won ni ko se……..
Translation:
Kakaka is the Awo of
Kamiika
Kakaka is the Awo of
Kamiika
This was Ifa revelation
for Orunmila
The were advised to
offer ebo.
According to this Odu
there was a time in history that people from the household of Orunmila and that
of Orisa often engage in struggle in plucking Isin(ackee apple fruits).Orisa
was very angry about this competition.
He planned to put Poison on the ground at the bootom base of the Ackee apple
tree to endanger Orunmila’schildre. He places the poison there unknow to him
that Orunmila have during his Ifa consultion in previous day have the
fore-knowledge of the evil plan. He has Offer sacrifice and warn the people
from his house hold not to go to the Ackee apple trre for the next five days.
Orisa also warn his children, but his children refus e and goo as a result they
get affect by the poison.
Ifa make us known that
Orunmila was so knowledgeable that is difficult for any divinities to outwit
him. This are part of the thing that make Orunmila and indecipherable diety.
There are other odu Ifa that give credence to this. for example Odu Ifa Okaran Oturupon depict the witty nature of
Orunmila and How Orunmila can Outwit other divinities. On this Ifa say;
Oyigi l’awo Oyigi
Oyigi l’awo Oyigi
Ati-dide la mon awon
agba Ilesi
Dia fun Osanyin
Nijo ti n ba Orunmila
leri pe ko le yan ohun mebo
Ebon i won ni ko se
O ko , ko ru …
Translation:
Oyigi is the Awo of
Oyigi
Oyigi is the Awo of
Oyigi
It is the act unity in
standing up after meeting that is use in identify the elders of Oyomesi council
This was Ifa make for
Osanyin
When he said Orunmila
lack the competency to prescribe him as items of Ebo
He was advised to offer
Ebo
He refused….
In this Odu Okaran
Oturupon just cited above, what happen
there is that Osanyin was one of the divinities and he is very knowledgeable.
Because of his knowledge, he is very proud and lack courtesy. Orunmila
told him, Osayin with all your knowledge
skills and prowess I can still make You as an Items for Ebo(sacrifice). Osanyin
retort, now way. There is no one in this world including you Orunmila that can
prescribe me as an Item for (Ebo) sacrifice. Osanyin told Orunmila that any day
you are able to do that I will become your slave, but If it is me Osanyi that
was able to achieve such,Orunmila you will become my slave.Orumila reply no
problem. On the second day Osanyin goes to the forest to fetch leave and wood
while Orunmila goes palace of Olofin to make Ifa consultation for Olofin.
During the consultation the Odu Ifa that
appear is Okanran Oturupon. Orunmila list item for the Ebo. He said they will
bring bundle of sticks to Olofin’s palace today and that bundle of stick must
be included as part of the items of the Ebo.Olofin said no way. Nobody have
ever bring bundle of sticks to this palace.Orunmila insist on this position any
way. Olofin order his guard to man all the entrances and exit of the palace. If
they see any of such they should bring the report to them. Unknown to them that
one of the queen known by name as Samo-samo had sneak out of the palace to go
and hang herself in the forest. The reason for this is simple. This queen has
been married to the palace since her very tender age, she as been kept as a
puder. The kings have never entered her room once nor have intercourse with her
till his old age. That is the reason behind her sneaking out to commit sucide.
When he got to the deep forest he met Osanyin and explain her tribulation to
Osanyin.Osanyin told her that if he did not mind he can have sexual intercourse
with her. The Queen agreed with joy. After the sexual intercourse .she express
gratitude to Osanyin for such a lovely gesture. Osanyin then carry his wood
decided to leave, but the hold him and call him back, she asked Osaying Wether
Osanyin could follow her home, that she will keep Osanyin in her room. Osayin
opine that that is a difficult task, how do I find my way to queen room. The
women said she could hide Osanying inside a bundle of stick and smuggle him to
her room in the palace. That is how Osanyin hidel inside the bundle of
stick.The woman carry the bundle of the stick. But on getting to the entrance
of the palace, she met waiting security guards who forcefully take the bundle
of stick from her and take it to the king as items of Ebo(sacrifice )already
predict by Orunmila. When the king see the manifestation of this miraculous
prediction. He did not even bothered to ask the source of the bundle of stick,
he quickly enter his chamber and present Orunmila with money and other items
previously prescribed during the Ifa consultation.
When Osanyin notice
this he quickly beging to wishper to Orunmila from inside the bundle of stick
that;
‘ Orunmila pa mi sile
,ma pa mi sita, jowo fi mi se eru re, mo t i di eru re’ which mean ‘Orunmila don’t expose my secret,
instead make me your slave, I am your slave’
Orunmila smile. He
takes little out of the bundle of the stick and adds it to to the ebo.After the
ebo he order his apprentice to carry the
bundle
of stick home for him.
When Orunmila get home
he order saying to come he said:
Osanyin jade ki o wa fi
ori bale(Osayin come out and pay homage to me ) That is how osanyin become
slave to Orunmila with all his knowledge.
Orunmila is
indecipherable because any act of evil plan against him usually turned to good
and work in his favor. One of the leading Odu Ifa In favor Of this Assertion is
Odu Ifa is Odu Ifa Owonrin Meji where
Ifa said :
Bi teni yoo ba suhan
araye ki le baje
Dia fun Orunmila nijo
ti yo ba Esu sowo po
Ti Esu yi o ma ba tire
je
Ebon i won ni ko se
O rubo
Translation:
If a person is going to
be fortunate, no one will be able to destroy his chances
This was Ifa
consultation for Orunmila on the day he was going to patner in business with
Esu
And Esu will be
spoiling his chance of success…
In this Odu owonrin
meji cited above, Ifa make us known that Esu took Oke mefa( one hundred twenty
thousand unit of cowries) from Orunmila
to invest for him. Esu thinks of how he can cause business down fall for
Orunmila he decided to use the money to buy an extremely aged woman as worker
for Orunmila. The woman did not work for two week swhen she died. And Orunmila
decided to give the woman a befitting burial. He buried her at nice conspicuous
location. Unknow to him that this woman is a queen mother to two diiferent powerful
king Oba of Biini and Oba Of Oyo. These two king have been in search of their
mother wether dead or alive. News get to them how Orunmila buried one of his
aged worker know as Samo samo. This two king get to know it their ,mother. The
aproache Orunmila and pay him all the expensis and even. Esu Odara exclaim no
one can even unravel this man
Orunmila is the only
one among the Irunmole and Orisa who
have the power to mend and redeem the
unredeemable hence it is believe that nobody can decipher him completely. One of the
authoritative Odu Ifa in favour of this assertion is derive from Odu Ifa Irosun
Meji. On this Ifa says:
Kaka ki aye Olufe obaje
Olusuwalu a tu aye
Olufe se
Dia fun won ni Ife
Nigba aye Ife fo bi
Igba
Ti aye Ife faya
peregede bi Aso
Won ranse pe Olota nile
Ado
Ki o wa tu Aye onife so
bi igba
O de o se , o se ti
Won ranse si Erinmi
lode owo
O de o se se , O se ti
Won ranse si Peepe lode
Asin
O de o se se, o se ti
Won ranse si Ogun lode
ire
O de o se se , o se ti
Won ranse si Dawoderi awo
Imojubi
O de o se se , o se se
ti
Won wa ranse si
Orunmila A-ti-kekere-finusogbon
Ki o wa tu aye Ife so bi Igba
O ni ki won lo wa ewe
Olusuwalu wa
Won ni won ko ri
Orunmila ti e ko bar i
ewe Olusuwalu
E jewo obun ki daso ro
yin
Won si dalohun wipe a jewo
Obun daso rowa
O si fila re , o si mu
ewe Olusuwalu jade
O si fi su iwa Ife lu
Igba nan i awon eye
kekeke lo si ule won
Eku kekeke lo si ite
won
Awon aro gidigba lo si
isale Odo omi
Translation:
Instead of the life of
Olufe to be in disarray
Olusuwalu will mend
Olufe’s life
This was Ifa
consultation for them in Ife
When their life break
into pieces like calabash
When their life torn into pieces like shreds
They sent for Olota of
Ado
That he should come and
mend the life of Onife
He came, he tried to no
avail
They sent for Erinmi in
the city of Owo
He came, he tried to no
avail
They sent for Peepe
from the city of Asin
He arrived, he tried to
no avail
They sent for Ogun from
the city of Ire
He arrived, he tried to
no avail
They sent for Dawoderi
the Awo of Imojubi
He arrived, he tried to
no avail
They sent for Orunmila
A-ti-kekere-finusogbon
To come and mend the
life of Olufe
He instructed them to
fetch Olusuwalu leaves for him
They said they cannot
find the leaves
Orunmila said if you
cannot find the leaves
Confess your ignorance
so that I can help you
They reply him that we
confess to our ignorance please help us
The he remove his cap
and bring forth Olusuwalu leaves
He use it to mend the
city of Ife
That is when
small-small birds go to their nest
Small-small rats go to
their hole
The big –big fish
returned to the river bed.
From this extract of
this Odu Irosun meji, it depict that Orunmila is capable of mending and
redeeming all what other Irunmole cannot mend nor redeem.
Orunmila is deemed as indecipherable
because of his wisdom to be able to do what all other Irunmole cannot do. One
of the leading Odu Ifa buttressing this assertion is derive from holy Odu
Ifa Irete meji where Ifa said :
Ege ni ege Ife
Arugbo-Arugbo ni gun
Gbogbo Irunmole lo gun
tii
Aja idi ege ki jeni o
gun ege
Agbomomo idi ege ki
jeni o gun ege
Akuko gagara idi ege ki
jeni o gun ege
Ejo were-were idi ege
ki jeni o gun ege
Ege mori sowo
O mehin sokun
O ma agbedemeji se kiki
Ide
Orunmila nikan to mon
ebo ru
To mon etutu ni titu
nikan lo gun igi ege
Ogege mon de o Igi
Agunla
Translation:
Ege is the tree of
wealth in Ife
Only the extremely aged
person is allow to climb it
All the Irunmole
(divinities) tried to climbed it to no avail
The security dog at
bottom base of the Ege tree will not allow any body to climb it
The giant ram at the
bottom base of Ege tree will not allow anybody to climb it
The giant cock at the
bottom base of Ege tree will not allow anybody to climbed it
The tiny snake at the
bottom base Of Ege tree will not allow anybody to climbed it
The top branches of Ege
tree is full of money
Its back is full of
expensive jewelries
While it middle is
blessed with Brass
It is only Orunmila who
know the act of making Ebo
Who know the act of
making rituals?
That was able to climbed
Ege tree
Here is Ege Tree, the
tree that one climbed to become wealthy in Ife .
The Odu Ifa Irete meji just cited above explain about the mystical tree of wealth
known as Igi Ege in ancient Ife city. The tree is blessed with wealth, money
and expensive jewelries and brass as depicted by the Odu Irete meji above. But
with all the blessing on this mystical tree, only the extremely aged person
that have no strength again to climb to the topmost of the tree is allowed to
climb it. There four mystical creature that is serving as a security guard at
the bottom base of this tree. They are; dog, ram, cock and a snake. Whenever
any person is trying to climb this tree it is these four creature that will
chase that person away. All the Irunmole have tried to climb the tree to no
avail. Orunmila decided to climb it. Orunmila take down his Oke Iponri and make
Ifa consultation on how he can succefuly climbed the tree. Ifa advised Orunmila
to offer Akasu eko kan (one wrap corn meal) ,Eepo Isu(yam peels) eku kan (one
rat) and Yagan gbigbe (maize). Orunmila complied he carried all the material
to the bottom base of the tree. He beging to climb, when the dog want to attack
him he throw Akasu eko kan (one wrap corn meal) to the dog as the dog begun to
eat , he leave Orunmila alone. The ram come to drag Orunmila from climbing the
tree Orunmila throw the Eepo Isu(yam peels) to ram .ram begin to eat, he left
Orunmila alone. When the snake want to attack Orunmila ,he throw the rat the
snake ,the snake was busy swallowing the rat while Orunmila continue with
climbing of the Ege tree. When the cock jump at Orumila in attempt to attack
and prevent him from climbing the tree , Orunmila throw the dry maize to the cock. The cock was
busy eating the maize when Orunmila have reach the topmost part of Ege tree.
That is how Orunmila become extremely wealthy. and he do what other Irunmole
have hitherto failed to do.
It is instructive to
note that all the assertions and Odu Ifa stanza cited above to buttress such
assertion about Orunmila depicted how all the Irunmole divinities was unable to
decipher Orunmila because he is more knowledgeable that all the Irunmole in
everything. Even the Odu ifa Owonrin meji itself make us known that Esu itself
that is a god of trickster was unable to deciper Orunmila.It is instructive to
note that the view expressed here is not that of Babalawo Obanifa .It is the
scared position of Ifa scripture as given to us by our ancestors.
But it is instructive
to note that it is not only the Irunmole (divinities) that was unable to
decipher Orunmila , Ifa make us known that even inanimate element of creation
such as water, fire, sun, moon ,time and season
etc. was unable to decipher Orunmila.
Fire,sun,moon and rain
cannot decipher Orunmila .The leading Ifa scriptural authority in support of this assertion is derive from
Odu Ifa Ogbe Osa where Ifa says:
Ina Awo Ijogbo
Oorun Awo Ijoogbo
Osupa ni Awo
ala-tanseere
Ojo giiri-giiri Awo
Isalu Orun
Awon mererin n ba
Orunmila se Ota
Nijo ti won ni won n
jumo bow a ba Orunmila ja
Won ni ki Orunmila rubo
O rubo…….
…….
Translation
Fire is the Awo of the
act of burning forest
Sun is the Awo of the
act of burning forest
Moon is the Awo of
illumination
Heavy rainfall is the
Awo of Isalu Orun
The four of them
conspire as enemy against Orunmila
They conspire to go and
fight Orunmila
Orunmila was advised to
offer sacrifice he complied……
……..
According to this Odu
Ifa Ogbe Osa cited above, when Orunmila got wind of the conspiracy and enmity of Ina
(fire),Oorun(Sun) Osupa(moon) and Ojo giiri-giiri against him .He quickly
consult his Oke Iponri. Ifa advised him to offer igba iyan merin(four plates of
pounded yam) and Awo obe meta(three pot of soup). He was advised to place the
items on the road that four of these aforementioned enemies of Orunmila will
pass to his house. He complied .Ina (fire) was the one in front leading them
.When he got to the spot of the food he took one plate of pounded yam one one
pot of soup for himself.It is Oorun(sun) that is following the fire,when he get
to the spot also He took one plate of pounded yam and one pot of soup for
himself, The same thing apply in the case
of Osupa(The sun). But Ojo giiri-giiri was the last among them when he
get to the spot he only found one plate of poundedyam but no any pot of soup.
He was very angry he think his fellow conspirator aginst Orunmila are traitor.
He begin to run after them, he overtake Ina (fire ) and kill him, He overtake
Orun(sun) and killed him) , He overtake Osupa(moon) and killed him. That is how
their conspiracy against Orunmila becomes abortive.
In this same sacred Odu
Ifa Ogbe –Osa just cited above there is another sacred stanza giving
Credence to the
inability of anything in nature to decipher Orunmila. In the same Odu Ifa Ogbe
Osa Ifa says:
Igba Emi won n pa
loja-loja
Won n pa lerinkin-
lerikin
Won dijo ti won o pa
Orunmila
Won ni Orunmila ni Iku
kan
Orunmila bi Oke iponri
Ki ni ohu se ti Igba
Emi to n boy i o pa ohun
Won ni ko ni Aha otin
kan ko gbe si ehinkule
Orunmila rubo……..
…………
Translation:
The immature farm
produce are killing the kings
They are killing the
influential in the society
They fix a date to kill
Orunmila
They said Orunmila is
the next on the agenda to die
Orunmila make Ifa
consultion how he can escape the imminent death
He was advised to offer
a bowl of gin as ebo
He should place it at
his barkyard
He complied…
….
The Odu Ifa Ogbe Osa
cited above makes us known that Emi (Immature farm produce such as yam, maize
ete.) are like a whole human beign in the ancient period. They fixed a date to
kill orunmila, but Orunmila as complied with the term of the Ebo as prescribe
above. When ever any of them come after they exchange greeting Orunmila will
instruct him to go to backyard to drink a cup of wine, any one of them that
drink out of the wine will die instantly that is how Orunmila Overcome all of
them.
There is other leading Ifa scriptural
stanza in OduIfa Irete Eguntan where Orunmila exhibit high mettle of competency over fire.so fire as element was unable to decipher Orunmila. On
this Ifa say:
Kimi rere , ki n je o
rere
Dia fun Orunmila
Nijo ti a n da Ina Oro
de gbogbo Irunmole lehinkule Ajaruuwa ni’Ife
Won ni ki Orunmila ru
Agbe Omi meji ati obidiye meji lebo
O rubo
Translation:
If you greet me
appropriately, I will answer you appropriately…
This was Ifa
reavelation for Orunmila
When all Irunmonle is
going to be testes with Fire at th backyard of Ajaruuwa in Ife
….
According to the Odu
Ifa Irete Egutan just cited above. At the dawn of creation before any Irunmole
will be accorded respect for purpose of worship. The people usualy subject such
Irunmole to test of competency known as Ina Oro. The Ina Oro been refer to here
is situation where be require to jump over a gulf of flame
without getting hurt. No Irunmole was able to go through the fire unscatted.
When it turn to the turn of Orunmila Orunmila wmake ifa onsultaion on how he
can succefuly jump the fire.He was advise to tied two gourg of water to his arm
one on his right arm and other on his left arm he complied that is how he was
able to overcome the fire.
Orunmila is
indecipherable because time and space have no power over Orunmila. Year,
months, day and season have no power over Orunmila. The leading Odu Ifa
buttressing this assertion can be found in holy Odu Ifa Odi –Ogbe whre Ifa says;
Awon Akeresohun, Awon
Adagba Sohun
Dia fun Orunmila nijo
ti Iku n Kan Ile re ree
Nijo ti gbogbo
Loja-loja ati gbogbo Lerikin-lerikin mon oruko Iku ti
Ti iku fi n pa won kiri
Orunmia gbe oke _Iponri
re kale Iku o pa ohun ni dafa si
Woni ko ru kan ti o fi
egunsi itto-kan se eyin re
Ki o gbe si orita
Orunmila rubo
O bori igba ati akoko nipa mimo oruko won
Translation:
Awon Akeresohun, Awon
Adagba Sohun
Make Ifa consultation
for Orunmila when Iku(death) want to kill him
When all the king and
influential people did not know the name of Iku (death)
And Iku(death) is
killing them
Orunmila make Ifa
consultaion on how to escape the
imminent death
He was advised to offer
ebo with sigidi
He should place it at
the cross road.
He overcome the spirit that kill people in certain time and season by identify their names.
All these previous cited and explained Odu is giving credence to the reason while Orunmila is deem as Amoimontan(the indecipherable). This work is culled from Babalawo Obanifa unpublished work.
Copyright:
Babalawo Pele Obasa
Obanifa, phone whatsapp contact : +2348166343145, location Ile Ife osun state
Nigeria.
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