Sun and Planets Spiritualities (AYINRIN): OPELE (IFA DIVINATION CHAIN) RITUAL AND CONSECRATION -ORO OPELE BY BABALAWO OBANIFA-Obanifa extreme documentaries

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OPELE (IFA DIVINATION CHAIN) RITUAL AND CONSECRATION -ORO OPELE BY BABALAWO OBANIFA-Obanifa extreme documentaries

In this current work Babalawo Obanifa will reveals and document steps by steps involve in conducting Oro Opele (Ifa divination chains ) Ritual in Yoruba Ifa spirituality. The work will explicate on Oro Opele (Ifa divination chains rituals ) and How Opele (Ifa divination chain ) can be consecrated. Oro Opele an Ifa ritual usually conducted for would-be Ifa apprentice (new Omo awo) who is still a green horn so that he /she can have accumulate Ifa esoteric knowledge with ease. To conduct Oro Opele You will need:

Orogbo(bitter kola)

Obi Abata(cola nuts)

Ataare (alligator pepper)

Emu( palm wine)

Igo schnaps (one bottle of Gin)

Eku eda (Eda rat)

Eja abori gbigbe (Dry cat fish)

Ogomo (palm frond)

Ewe ina(nettle leaves)

Ewe Esinsin(leaves of tragia bethani)

Ewe Ogbo(leaves of Parquetina Nigresence)

Ewe Oloyin(unidentified)

Ewe Aaragba(leaves of eclipta prostate)

Ewe Roro Abo (leaves of Tephrosia Flexuosa)

Preparation

You will cut the Obi abata into small pieces and put it inside plate, The Ataare will also be cut into pieces and be put inside one plate, You will put the dry rat and fishes inside one plates,. When one is going to do Oro Opele. The Opele is made from pakara idi Esu (calabash taken from Esu shrine). Other material like Eso opele Egberee or ese Ewure can also be used.

You will Open all the face of the opele up . to depicts Odu Ifa Ejiogbe. Ejiogbe is the first odu to be open. All the ingredient will be cut into pieces and be place on each of the eight lobes of Opele(divination chains that is open on ground). The awo will ask the person to whom the Oro Opele is about to be conduct for to be kneeling position whit his hands behind his back. While he will be using his mouth to pick the items on each of the eight lobes of Opele (divination)chains after the other. After he eat the materials if he said he did not known the odu. The Awo will tell him that the Odu is Ejiogbe. The awo will then chants a verse in Odu Ifa Ejiogbe. Oyeku meji will then be ope on the floor with the Opele. Simila process of arrangement of items on it and eating of and chanting o

f Odu Ifa Oyeku meji will then be follow. The same procees will be follow till the Oju Odu merindinlogun (sixteen principal Odu Ifa ) have been follow. Starting from Ejiogbe to Ofun Meji also known as Odu Ifa Orangun meji.

After that If other Awo were present or the pervious Opele that is available are put together and the hen is severe it and the rats and fish are sacrifice to it.

Below are the extract of a stanza in each Odu Ifa that can be use on such occasion.

EJIOGBE:

Ojumo mo, mo r’ire-r’ire

Kutukutu ijeni mo r’iwa-r’iwa

Dia fun Akapo

Won ni ko f’eja Aro bo’ri

Ko too f’oju kan ire

Akapo f’eja Aro bo’ri

Akapo f’oju kan’re

O ri’re aje

O ri’re aya

O ri’re omo

O ri’re gbogbo

O ri’re aiku, baale oro

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

Ojumo mo, mo ri’re re’re

Aro, ara wa ro wa na o, aro o

Kutukutu ijeni mo ri’wa ri’wa

Aro, ara wa ro wa na o, aro o

Translation:

When I woke up I saw Ire in abundance

Very early, four days ago my good destiny was manifested

This was the Ifa cast for Akapo

Who was advised to serve his Ori with a live catfish

Akapo now offered fish Aro to his Ori

And he set his eyes on all the Ire of life

He have the Ire of wealth

And also that of a good wife

And also that of good children

And also the good houses

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

Now Aro, we are very comfortable, Aro

The day dawned and I saw Ire in abundance

Now Aro, we are very comfortable Aro, the catfish

Very early, four days ago, good destiny manifested

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

OYEKU MEJI:

Osusu owo abenu jaajaa

Dia fun Onikeere

Omo ajoye mu poroporo gbale ile baba re

Nijo ti n du Oye Ile Baba

Ebo ni won ni kowaa se

O gb’ebo, o ru’bo

Onikeere to o ba la tan

Koo ma gbagbe Awo

Translation:

The bunch of broom with scattered tip

Ifa’s message for Onikeere

He who celebrated his title by using guinea-corn stem to sweep the floor of his paternal ancestor’s home

He was advised to offer ebo

He complied

Onikeere when you succeed

Do not forget the Awo

IWORI MEJI:

Eni ti aja ba ba lo sode, ni aja n ba pada wale

Eni ti Eniyan ba ba lo si ode, ni Eniyan n ba pada wa sile

Difa fun Ejikoko Iwori, Ifa yi o teju MO akapo re giri giri

Nijo ti n ti ikole Orun bo wa sile aye

Ebo ni won ni kose

Ki o si ma bo ifa dede

Won ni bi o ba se bo ifa to

Benan ni ifa yi o se koju oore si to

O gbo ebo nbe o rubo

O bere si n se bi ti ifa

Ifa teju mo mi

Ki o wo mi ire

Ifa teju momi ko womi ire

Ejikoko Iwori

Ifa o ba teju momi ki laje maje

Ejikoko Iwori

Ifa teju momi ko wo mi ire

O bateju momi ki n laya maya

Ejikoko Iwori Ifa teju momi ko wo mi ire

Ifa Eni to ba teju a ma bimo le omo

Ejikoko Iwori

Ifa teju momi ko wo mire

Ifa Eni ti o ba teju mo a ma ko Ile mon Ile

Ejikoko Iwori

Ifa teju mo mi ki o wo mi ire

Ifa Eni ti o ba teju mon a ma nire gbogbo

Ejikoko Iwori

Ifa teju mo mi ki o wo mi ire

Translation

It is the person that the dog accompany outside, that the dog will return home with,

It is whom the person accompany outside that, the person will return home with.

Cast ifa divination reading for Ejikoko Iwori, ifa will focus on his Akapo

On the day Ejikoko iwori is coming from heaven to earth

He was advised to offer sacrifice

And alway Propitiate Ifa

That ifa will shower fortune on him

He obliged

And continue to behave like ifa

Ifa take an intense look at me

Take a benevolence look at me

Ejikoko Iwori

Ifa take an intense look at me and bless me with wealth

Ejikoko iwori

Ifa take a benevolence look at me

Ifa take an intense look at me and blessed me with wives

Ejikoko Iwori

Ifa take a benevolence look at me

Ifa take an intense look at me and bless me with children

Ejikoko Iwori

Take a benevolence look at me

Ifa any body you take intense look at will have all the blessings of life

Ejikoko iwori

Ifa take a benevolence look at me.

ODI MEJI

Mo deere

Mo riinre

Emi nikan ni mo mOrín arenkoorín

A sese nkohun oro sile

Ni mom wole were bi omo olohun

Emi ki somo olohun

Irin arinko ni mo moo rin

A dia Fajogi godogbo

Eyi ti o wole were

Nijo ti won npinro obaa Bini

Ajogi godogbo nsawoo rodee Bini

Lo ba meeji keeta

O looko Alawo

Won ni ajo yoo dara fun un

Sugbon ko rubo

Igba o rubo tan

Lo ba kOrí sona Ibini

Wiwo to wo Bini

O sakoko iku obaa won

O ni nje o ye ki oun agba awo

O mo loo ki won bayii

Bi won se npinro oba ni ajogi wole de

Bee ni bi won ba pinro naa tan

Apa kan re Ajogi ni won ko o fun

Ni awon ara ode Ibini

Ba ko apa kan ohun oro naa

fun Ajogi godogbo

Riro tajogi ro gbogbo nkan oro tan

Ile lo kOrí si

O waa nyin awon awoo re

Awon awo re naa nyin Ifá

Won sopa saran

O mu tinuu re jade

Ese ti yo na

Ijo fa a

O ya enu koto

Orín awo lo bo si I lenu.

O ni bee gege ni awon awo oun wi

Mo deere

Mo rinre

Emi nikan ni mo mOrín arinkoo rin

A sese nkohun oro sile

Ni mo wole were bi omo olohun

Emi ee somo olohun

Irin arinko ni mo mo rin

A dia Fajogi godogbo

Eyi ti o wole were

Nijo ti won npinro obaa Ibini

Ta ni o waa ba ni tun ile yi se

Ajogi godogbo

Ni o waa ba ni tun ile yi se

Ajogi godogbo.

Translation

I arrived well

I travel well

I'm the one who usually travels

And meets with the fortune

Just as they were spreading the riches

I entered without notice

As the owner's son

I am not the owner's son

I only know how to travel and find the fortune

Cast Ifa divination for

The illustrious stranger

Who would enter the city

without prior notice

On the day they were Sharing

The wealth of the king of

Benin

The illustrious stranger

was going to the city of Benin

He added two cowries to three

And he went to consult Babalawo

He was told that the trip

Would be good for him

But the Babalawos told him

To offer a sacrifice

He offer the sacrifice

He went on the road to Benin

As soon as Soon he entered the city

That is the time when

The king died

He wondered if he,

An experienced Ifa priest,

Should not sympathize with them

The illustrious stranger

came in when they were

Dividing

The properties of the dead king

And after they finished

A part of the properties goes to

The citizens of Benin

Therefore they gave

A portion of the riches to the

Illustrious alien

As soon as

The illustrious stranger gathered all

Riches

He returned to his own people

He started to praise

And dance

When he opened his mouth

Ifa song came out of it

He said that what happened

Was exactly what his babalawo has predicted

I arrived well

I traveled well

I am normally

Travels and meets with fortune

Just as they were

Sharing the riches

I entered without notice

As the owner's son

I am not the owner's son

I only know how to travel to bring

the Fortune

Cast ifa divination

For the illustrious stranger

Who would have entered the city

Without being announced

On the day that they were Sharing

The wealth of the king of

Benin

So Who

Will help us to improve the city

It is the illustrious alien

Who will help us

To improve the city

It is the illustrious alien.

OBARA MEJI:

A o m’ori afoju l’egbe

A o m’ese osika l’ona

A o m’ori oloye l’awujo

Difa fun Eji-Erindinlogun Orodu

Won nlo ree se’boru nile Olofin

Ebo ni won ni ki won se

Won gb’ebo, won ru’bo

Awon t’ara eni lo to

T’ara eni lo ju

Awon bi oni ti ri

Ola kii ri bee

Nii mu Babalawo d’ifa ojoojumo

Awon ona ola ko jinna

K’ori o gbe’ni de’be lo soro

Dia fun Eji-Obara

Ti nlo ree se boru nile Olofin

Ebo ni won ni ko se

O gb’ebo o ru’bo

Obara nikan lo ru’bo apesin

Nje Obara gb’esin dudu gun

Esin dudu

Nje Obara gb’esin pupa gun

Esin pupa

Nje Obara gb’esin funfun gun

Esin funfun

Olobara lo re’le Olofin loo la wa’le

Ero Ipo, ero Ofa

E wa ba ni ni atole ire o

Translation:

We do not know the head of the blind in a social club

And we do not know the leg of a wicked on the way

And we do not know the head of a titleholder in an assembly

This was the Ifa divined for the 16 Odus

When they were going on a mission to the palace of Olofin

They were advised to offer ebo

They obeyed

That which concerns one is correct (give priority)

That which concerns you is more important

And as we find it today

Tomorrow will not be

That is why the Babalawos cast Ifa on a daily basis

And "the road to success is not far"

"That what is important is for our destiny to guide us there"

They were the Awos who divined Ifa for Eji-Obara

When he going on an Ifa mission to the Olofin palace

He was advised to offer ebo

He obeyed

Only Eji-Obara offered the ebo to be served by the multitude of people

Obara now rides on his black horse

A very black horse

And ride on his red horse (brown)

A very red (brown) horse

And on his white horse

A very white horse

Obara is the one who went to the palace of Olofin and became very prosperous

Travelers of Ipo and Ofa

Let's get together in the middle of all Ire

OKANRAN MEJI:

Sokoto mojalawa

Dia fun Akuko die Otanngalanja

Ti ns’awo r’ode Owa

Ebo ni won ni ko waa se

O gb’ebo, O ru’bo

Ojo pa Akuko lonii

Ore idi doodi

Asubi Awo a si d’asure

Translation:

Sokoto mojalawa

He was the Awo who Cast Ifa for Akuko'die Otanngalanja, the great cock

When he was going on an Ifa mission to the land of Owa

He was advised to offer ebo

He obeyed

The rain has fallen on Akuko, the Cock, today

The feathers of his tail have served their opponents

And the misfortunes of the Awo have become opportunities

IROSUN MEJI:

Ahere o ku, iwo nikan soso ninu oko

Eru o ba aba ni’ju

O di’jo ojo ba ro

Ki ahere o too di elini o

Dia fun Egbe-Opeo

Tii s’omo bibi inu Agbonniregun

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Nje owo ti n o se la n’Ifa

B’Ifa ba hu meji, ma te okan

Owo ti n o se la n’Ifa

B’Ifa ba hu okan, ma te eji

Owo ti n o se la n’Ifa

Translation:

Kindly, Ahere, the house of the farm, you are the unique one in the farm

Aba, the Stable, does not exercise fear in the virgin land

It is on the day when torrential rain is experienced

That the house of the Farm will have companions

These were the declarations of Ifa for Egbe-Ope

When he came from Orun(heaven) to Aye(earth)

He was advised to offer ebo

He obeyed

The business I will do to succeed is Ifa

If Ifa stays in two, I will print one

The business that I will do to succeed is Ifa

If Ifa stays in one, I will print two

The business that I will do to succeed is Ifa

OWONRIN MEJI

Idakisi ona nii re ejo l’eyin

Dia fun Esin

A bu fun Agbo

Won n s’awo lo sile Ooni Alana-kan-Esuu Ebo ni won ni ki won se

Won gb’ebo won ru’bo

At’esin, at’Agbo Awo Ile ooni Alana-kan-Esuu Dia fun Ooni Alana-kan-Esuu

L’ojo ti ko ribaa baba re mo

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Iba o Baba o

Iba a Yeye o

Iba Oluwo o

Iba Araba l’ale Ife

Iba Akoda

Iba Aseda

Mo juba Ojubona

Af’eyi ti mo da se o

Translation:

The hollow part of the passage Break the serpent back,

This was the Ifa divined for Esin, the horse

When he was going on a mission Of Ifa to the palace of the Ooni of Ife They were advised to offer ebo

They obeyed

The two Esin and Agbo the Awo residents of Ooni Alana-kan-Esuu

They were the ones who divined for the Ooni Alana-kan-Esuu

When he paid no more homage to his ancestors

He was advised to offer ebo

They obeyed

I pay homage to my father

I pay tribute to my mother

Tribute to my Oluwo

Tribute to my Araba de Ife

Tribute to Akoda

Homage to Aseda

I pay homage to my Ojugbona

Unless I act without recognition and homage to the elders and spiritual forces I will succeed in everything I do

OGUNDA MEJI

Aragba sawu oju oti

Itakun poolo l’orun erin

Itakun to ni kerin ma g’oke alo

T’oun t’erin ni won jo nlo o

Fikan-fikan mule alaro

Faka-fiki l’oun ewiri

Ka fi’nu ye’na

Ka f’eyin ye’erun

Awo ile Onitenku

Dia fun Onitenku

Omo osese-kunle goo-goo-goo

Omo obede kunle goo-goo-goo

Dia fun Agbe sekete

Tii somo’kunrin Ogun

Ni’jo to lo do obinrin Orisa Gbowuji

Orisa ko, o ni oun o ni ba Abe se mo

Abe lo be Saki ni’le Ado

O lo be Erinmi l’ode Owo

O lo be Antete l’ode Ikoyi

Orisa ko

O ni oun o nii b’Abe se mo

Abe lo be Agbe-dudu

Tii s’omo Olokun Seniade

O lo be Aluko-dodoodo

Tii s’omo Olosa Odo

Orisa a ko

O l’oun o nii ba Abe se mo

Abe wa sepa-sese

O lo dipo Orunmila mu

Nigbati Orunmila nlo

O se iti ebure l’owo

Awoye roye l’Orisa be n lo

Edun-Beleje tii se omo’ye Olu-Igbo

Nii se wole-wode Orisa

O ku die ki Orunmila de’le Orisa

Orisa nla ti sun lo o

Orunmila ni Orisa nla ago ooo!

Edun Beleje tii se omo’ye Olu-Igbo

Ni Orisa ki yi ji

Orunmila ni ko ji

Won ni nitori I kinni?

O ni nitori saki ti ji ni’le Ado

Erinmi ti ji l’ode Owo

Antete ti ji l’ode Ikoyi

Agbe-dudu ti ji l’okun

Aluko-do-doo-do ti ji l’Osa

Orisanla ba ji

O ni oun ti ji na

O ni sugbon oun o ni si’lekun

Orunmila ni waa si’lekun ni o

O ni nitori wipe ipepereju nii si’lekun f’oju

Omira nii si’lekun f’omo

Orisanla wa si’lekun

O ni oun ti si’lekun

Sugbon oun o ni ko’ju si Orunmila

Orunmila ni yoo ko’ju si oun ni o

Won ni intori I kinni

O ni intori atelese kii d’eyin ko ona

Eekanna owo kii d’eyin ko’wo

Eekanna ese kii d’eyin k’ese

Asuugbo kii d’eyin ko’gbo

Oosala wa ko’ju si Orunmila

O ni oun ti ko’ju sii na

O ni sugbon oun o ni rerin-in s’oro naa

Orunmila ni yoo rerin-in sii ni o

Won ni nitori i kinni?

O ni nitori erin sobosobo ni t’opo

Erin sewele-sewele ni t’odoko

Dokodoko aberin sewele-sewele l’enu

Erin ni won fi n fon’na oti

Erin sese l’agbara nrin ko’do l’ona

B’owuu ba so l’oko

Oloko a f’erin ka

Orisanla wa rerin-in

O ni oun ti rerin-in na

Sugbon oro naa ko nii tan ninu oun

Orunmila ni yoo tan-an ninu re ni o

Won ni nitori i kinni

O ni natankotan l’aja n la’mi

B’ase ba mu’mi, a tan ninu ase

B’igre ba mu’mi a tan ninu igere

B’obinrin ba na’ja eetan

Titan nii tan

Orisanla ni o ti tan ninu oun bayii

O ni sugbon inu oun o dun si oro naa mo lailai

O ni ninu oun egun ewon

Eyin oun egun esusu

Agbedemeji oun eguun gidi

Orunmila ni to ba ti tan ninu re

Ki inu re yara di odundun

Ki eyin re yara di tete

Ki agbede-meji re yara di rinrin

Oosanla ni o ti di odundun

Eyin oun ti tete

Agbedemeji oun ti di rinrin

Nje Ebure o de o, awo Olujebe

Bi a ba r’eni rere

Nse laa j’ebe ni

O ti j’ebe l’Abe

O ti j’ebe l’Oko o

Bi a ba r’eni rere

nse laa j’ebe o

Translation:

The one who has the strainer to filter cerbeza

The thick round plant of an elephant's neck

Any running palette that prevents the elephant from moving towards its destination

She's two should be there together.

Vigoruos hammering of metal characterize the blacksmith

incessant fancies characterize the roar

To put the face against the heat of the fire

And the back against the heat of the sun

These were the resident Awos of Onitenku

They were the ones who launched Ifa to Onitenku

The one who offended and was cast on begging

They combined to launch Ifa to Abe-Sekete

Ogun's son

When he went to make love to the woman of Obatala

Obatala reuse, and declared that he would never have any relationship with Abe again.

Abe went to beg Saki in Ekiti

And he went to beg Erinmi of the land of Owo

And he went to beg Antete of the land of Ikoyi

Even Obatala reuse

He stated that he would never have anything to do with Abe

Abe went to beg the Agbe black complexity

The son of Olokun Senaide, god of the Oceans

And he went to beg the Colorado Aluko

The son of Olosa, the goddess of the Lagoons

Even Obatala refuse

He vowed to have nothing to do with Abe again

Abe then picked himself up

And went to seek the help of Orunmila

When Orunmila was going

He took with him a bouquet of vegetables from Ebure

But Obatala was known for his careful observation and accurate deduction of what was happening

Edun-Beleje, the slender monkey, who was the son of the Deity of the forest, was acting as the chief of company of Obatala

When Orunmila was about to reach the house of Obatala

Obatala had fallen asleep

Orunmila shout his greetings

Edun-beleje Olu-Igbo's son replied that Obatala had not yet awakened

Orunmila asked him to wake him up

They said why?

Orunmila said that Saki had already awakened in Ado-Ekiti

And Erinmi had awakened in the land of Owo

And Antete had awakened in the land of Ikoyi

And Agbe-dudu had awakened on the side of the ocean

While Aluko-do-ooo-do had awakened beside the lagoon.

Orisanla therefore rise

He stated that he had risen

But it would not open the door for Orunmila to enter

Orunmila said Obatala open the door

Because Ipepereju, the eyelid is what opens the door of the eyes to see

And the low that indicates that the job is he that opens the door for the birth of a new born baby.

Obatala then opened the door

He said that although the abia had opened the door

He would never show his face to Orunmila

Orunmila said that he would show the face to the (orunmila)

When asked why

He declares that the soles of his feet do not turn his back on the path

The nail does not turn its back on the finger

The nail of the big toe does not turn its back on the same finger

He who evacuates his intestines in the forest does not turn his back on the mountain

Obatala then turned his face towards Orunmila

He said that even though he had faced it

He would never smile about it.

Orunmila ordered that Obatala would smile on the matter

When asked why

He declares that a widow is known for her consolatory smiles

While a woman prostitute is known for stupid but fearful smiles

Stupidly tempting smiles are the mark of a prostitute

It is with smiles with which people ignite the fire with which the alchol is prepared

And it is with a smile that the flood joins the stream

When the cotton tree produces its cotton wool

It is with a smile that the farmer harvests

Obatala then smile

He stated that even though he had smiled

The matter had not left his mind completely

Orunmila ordered that the matter should be removed completely from his mind

When you are asked why?

He said that the dog completely tries to lick the water

He said when the colander of liquid drinks are filled with water completely when the colander is immersed when leaving the water from falling drops

And when the fishing trap is submerged in the water, the water will be completely removed from the trap when it is removed from the water

And if a woman gets involved in the business of green palm fruits

It's completely strenuous.

Obatala stated that even when all things were in her mind

But nevertheless he would never be happy about that

He said that his mind had become an anthill

And his back had become needles

While his middle section had become a thorn

Orunmila countered that if indeed all things were arranged in his mind

His mind must be turned towards the leaves of Odundun

And his back was ready to return to the leaves of Tete

While its middle section was due back to the leaves of Rinrin

Obatala said that all things had been completely removed from her mind

That his mind had turned to odundun

And his back to tete

And its middle section to rhinin

Here come the leaves of Ebure, the symbol of forgiveness

If we see an important personality

One will accept his intercession

You have accepted the apology of Ake

And even Oko

When we see an important personality

We should accept the apology

OSA MEJI:

On’ile eti oja nii wo irawo saasaa l’oke

Dia fun kuku

Ti nt’orun bo wa’ye

Ti yoo si fi gbogbo ara K’aje wa’le

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe, ko jinna

E wa ba’ni ni Jebutu ire

Won a ni ese ire ni Erukuku fi n te’le

Translation:

The residents of the house near the market are those who contemplate the bright and sparkling stars

These were the declarations of Ifa for Kuku

When he was coming from Orun, from Heaven to Aye, Earth

He who would bring riches with all the parts of his body

She was advised to offer ebo

She obeyed

Before long, not too far

Let's get together in the middle of abundant Ire

IRETE MEJI:

Eeran ti kekere p’eto

Owiwi o dun idun ana

Dia fun Orunmila

Ti yoo fi ewure gb’omo re l’owo Eleye

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Eni ti ngb’apa, e waa gb’apa

Odiodi ni won np’eran aje je o

Odi-odi

Eni ti ngb’ese, e waa gb’ese

Odi-odi ni won np’eran aje je o

Odi-odi

Eni ti ngb’eyin, e waa gb’eyin

Odiodi ni won np’eran aje je o

Odi-odi

Eni ti ngb’ori, e waa gb’ori

Odiodi ni won np’eran aje je o

Odi-odi

Eni ti ngba’fun, e waa gba’fun

Odi-odi ni won np’eran aje je o

Odi-odi

Eni ti ngb’orun, e waa gb’orun

Odi-odi ni won np’eran aje je o

Odi-odi

Eni ti ngb’edo , e waa gb’edo

Odi-odi ni won np’eran aje je o

Odi-odi

Eni ti ngba saki, e waa gba saki

Odi-odi ni won np’eran aje je o

Odi-odi

Eni ti ngba fuku, e waa gba fuku

Odi-odi ni won np’eran aje je o

Odi- odi

Eni ti ngba’ge, e waa gba’ge

Odi-odi ni won np’eran aje je o

Odi-odi

Translation:

Eeran, is what grows in the branches since its creation

The Owl, does not make the same sound he made yesterday

That was the Ifa launched for Orunmila

He who rescues his children from the hands of witches with a goat

He was advised to offer ebo

He obeyed

Those who have the right to members come and take your parts