IFA INCANTATORY CHANTS TO SEEK GOOD FORTUNE BY BABALAWO OBANIFA -Obanifa extreme documentaries -Odu Ifa Ogbe owonrin

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IFA  INCANTATORY CHANTS TO SEEK GOOD FORTUNE BY BABALAWO OBANIFA -Obanifa extreme documentaries -Odu Ifa Ogbe owonrin
                                       

In this current work Babalawo Obanifa will document one of the  Ifa incantatory chant  available in Yoruba Ifa spirituality that can use to invoke good fortune to your. One the prayers known as Ayajo ifa that can be use for the aforementioned purpose is derived from Odu Ifa Ogbe Owonrin.

To be using this Ayajo Ifa . You will need the following:

Egungun ti won fi bo Ifa (bones of animal that is used to venerate Ifa)

You will sundry the bones and grind it to fine powder. Any time you want to be using you will mix it with Iyereosun(Ifa consultation powder)

You will use it to imprint odu Ifa Ogbe Owonrin thus:

II   I

II   I

I    I

I    I

You will then chant the following Ifa incantation on it thus :

Kukuuku leeku leeku

Kukuuke leku leeku

Dia fun korewati ti n se omo bibi inu Agboniregun

Nijo ti awon omo araye ko koju oore si

Won ni ko rubo

Ko le ri Ire gbogbo gbamu

O rubo

Egungun erakeran lebo

Awon omo araye ba koju oore si

Bi o se n ri Ire aje

Ni o n ri Ire aya

O n se Wwi ado n kore bo wa bami

Kijan -kijan ni a n ko Egungun kunAkitan

Ewi Ado n ko ire aje bow a bami

Kijan-kijan n ni a n ko Egungun ki akitan

Ewi Ado n ko Ire ay abo wa bami

Kijan -kijan n ni a n ko Egungun ki akitan

Oya Ifa ma ko Ire omo bo wa bami

Kijan-kijan n ni a n ko Egungun ki akitan

Ifa ma ko ire aiku bale or obo wa bami

Kijan -kijan n ni a n ko egugun ki akitan

Ifa ma ko Ire gbogbo bow a bami

Kijan-kijan n ni a n ko Ire ki akitan

Translation

Kukuuku leeku leeku

Kukuuke leku leeku

This is Ifa message for Korewati te child of  Agboniregun

When the people of this world refuse to favor him

He was advised to offer ebo

So that he can be favor

He complied

Bone of any animal is the object of ebo

People begin to favor him

As he was getting blessing of money

He was getting blessing of wife

Ewi Ado is bringing blessing to me

The manner in which plenty of refuse is dump on refuse dump site

Ewi Ado is bringing blessing of Aje (wealth)to me

The manner in which plenty of refuse is dump on refuse dump site

Ewi Ado is bringing blessing of aya(wife) to me

The manner in which plenty of refuse is dump on refuse dump site

Ifa bring me the blessing of children

The manner in which plenty of refuse is dump on refuse dump site

Ifa bring me the blessing of longevity of life the king of wealth

The manner in which plenty of refuse is dump on refuse dump site

Ifa bring me the blessing of all the good things of life

The manner in which plenty of refuse is dump on refuse dump site

Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria
IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences

Eji Ogbe 1

Lo wa nlẹ yii o. Eji Ogbe lo wa nlẹ yii. Ifa n sọ fun eleyi wipe ki eleyi rubọ nbẹ ko ma ba sanwọ ire ti n wa. Eleyi... o n wa ire. Ko koooo ko rubọ nbẹ. Gbogbo ire ti n wa, Ifa ni ọwọ rẹ, o to, ti o ba ti le rubọ. So ti o ba ti rubọ, o maa... Ko le ri o. O maa “lose” ẹ. But if he makes [a] sacrifice, he will gain it. Ifa ni ko rubọ nbẹ. Ko ma ba sanwọ ire ti n wa o, lodu Eji Ogbe o. Nibi Ifa naa gba ti sọ bẹẹ ni o. Ifa na sọ pe:

Ọtọtọtọ, ọrọrọrọ, ọtọtọ laa jẹpa. Ọtọtọ nla jẹ imumi. Ohun tori tori, ohun tore tore nlaa fọba makin nile Iranje, ko ba le fi ohun to ri to re ta ni lọrẹ a dia fun Ogotẹẹrẹ ẹyi ti n gbogun lọ Ẹhinwọran. Ogotẹẹrẹ lorukọ a n poko. Ẹhinwọran lorukọ a n pobo. Eewọ oriṣa oko ii jagun ilobo ko sanwọ-o.

Ifa wipe eleyi ko rubọ nbẹ, ko ni sanwọ ire ti n wa nbẹ. Gbogbo ohun ti n wa yio to lọwọ, to ba ti rubọ nibẹ. Ko ba ṣẹtutu fun awọn aiye pẹlu irọrun. Lọwọ rẹ o fi tẹ nkan ti n wa loju Eji Ogbe ni.

Eji Ogbe 2

Eji Ogbe 1

This is Eji Ogbe. Ifa is saying to this person should make a sacrifice so that (s)he does not go empty handed and miss the good thing that (s)he is searching for. This person is seeking a blessing (fortune). (S)He should make a sacrifice. All of the blessings are coming to him/her, and Ifa says that (s)he will find it/them if (s)he offers the sacrifice. If (s)he does not offer a sacrifice, (s)he will... (S)He cannot attain it. (S)He will lose it. But if (s)he makes a sacrifice, (s)he will receive it. Ifa says, (s)he should offer a sacrifice so that (s)he may not end up unsuccessful, this is this message in Eji Ogbe. This is the way Ifa teaches us to speak this message. It says:

Ọtọtọtọ, ọrọrọrọ, ọtọtọ (What is real is real [true], what is not real is not real), Whole is how we eat groundnut. Whole is how we eat imumu (edible black seed). In Iranje, they assess the king’s valour through his performance. If you praise the king with his acts of valour, he will give you a gift. This reveals why Ogotẹẹrẹ made war against Ehinwọran. Ogotẹẹrẹ is what we call penis, and Ẹhinwọran is what we call vagina. It is an abomination to the gods for the penis to fight a war with the vagina and lose.

Ifa says that this person should offer a sacrifice, so that (s)he can achieve the blessing that (s)he is searching for. Everything that (s)he is searching for, (s)he will surely get it if (s)he makes a sacrifice. (S)He should make offerings for the spiritually powerful beings. This person will be able to get what his/her heart desires very easily. This is what Eji Ogbe tells us.

Eji Ogbe 2

In this Èjì Ogbe, If it is revealed by Ifa, this person has a light-skinned woman in the house as a wife. He should offer a sacrifice immediately so that Death doesn’t kill her on his watch and she may have a long life. Ifa says that this person has a light-skinned woman at home. He should offer a sacrifice so that Death doesn’t take her away. This is what Èjì Ogbe tells us, this is the message Ifa transmits . Here, this is what Ifa says, there is a light-skinned woman in this person’s house, and he must make a sacrifice to prevent Death from taking her away. Ifa says:

Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’s wife, on the day that she beat Death’s mother at Ejigbomẹkun market.

It is said that Sinimọ was going to Ejigbomẹkun market. When she arrived at Ejigbomẹkun, she met an old woman there, but didn’t know that it was Death’s mother. When a fight sprung up between them, Sinimọ beat her intensely. Everyone said, Ah! That’s Death’s mother you have beaten up. She responded, Whose mother? What do you mean Death’s mother? That means nothing to me. She beat the old woman within an inch of her life. When Ọrunmila’s wife came home, she told her husband, Ah! Baba, I ran into one old woman today at Ejigbomẹkun market. She said she wanted to embarrass her, and she beat her severely. Ọrunmila asked, who was the old woman? They said she was Death’s mother, responded Sinimọ. Ah! Said Ọrunmila. You beat Death’s mother? Wow! You woman, what have you done? Do you know what you’re saying? She responded, I already answered you, of course I know what I’m saying. He asked again, Death’s mother? Yes, Death’s mother, she replied.
Ọrunmila ran quickly to consult Ifa. Ifa told him to make a sacrifice as quickly as possible so that Death wouldn’t take his wife. Ifa also said that he should paint the skin of all of the women in his house so that they would appear to be dark-complexioned, because if Death came by and saw any light-skinned women, he would take them all away. Ọrunmila immediately did everything that Ifa told him to do. Ifa accepted the sacrifice Ọrunmila made. Ifa accepted the offering Ọrunmila made. The ritual Ọrunmila performed on the divining board was accepted. Everything that he was told to do, Ọrunmila did it. Do you understand? He collected plant materials to make medicine. He searched for Ibuje. We ca

ollected them and brought every last one outside. He had many, many wives. Death looked at them all, but couldn’t find a light-skinned woman. He looked up and down the rows of Ọrunmila’s wives, but couldn’t find the one he was looking for. He exclaimed, “Ah! How shameful! I can’t belive this is happening to me. It wasn’t your wife?!” Ọrunmila agreed and said, it wasn’t my wife. I don’t have any light-skinned women in my house. When he saw that there were no light-skinned women around, Death burst into tears as he was walking away. Ọrunmila began to sing and dance and praise Ifa, saying, Yes, it was as the Babalawo said. It was as the Babalawo predicted. He said:

Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’s wife, on the day that she beat Death’s mother at Ejigbomẹkun market.

He sang Onibuje is immune to Death, Sinimọ, Sinimọ
Onibuje is immune to Disease
Onibuje is immune to Loss
Onibuje is immune to Failure
Onibuje is immune to Struggle
Onibuje is immune to Suffering

This is how Ọrunmila began to praise Ifa. Ifa also praised Almighty God. Ifa says this person has a light-skinned wife in his/her house. (S)He should sacrifice immediately so that death does not take this light-skinned person away this year. This is what Ifa tells us in Eji Ogbe.
1.0 Eji Ogbe (Oyinbo)

Oyẹku Meji 1

Ti a ba dafa Oyẹku Meji fun eniyan, Ifa ni keleyi un rubọ ko ma ba ba wọn ku ku ajọku o. Loju Oyeku Meji. Ifa si ni keleyi un sọra fun nkan pupa lati maa lo. Ko o ma wọ aṣọ pupa, tori pe aṣọ pupa naa ni, o doo la ẹmi rẹ nigba ti iku de. Tiku fẹ pa a. Ifa ni ko rubọ nitori iku o. Ifa ni eleyi o le ba wọn ku ku ajọku o, loju Oyẹku Meji o. Nibi tifa gba, to fi sọ bẹẹni yii o. Ifa ni:

Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.

Nigba igba iwasẹ, wọn ni ki gbogbo awọn aṣọ ki wọn rubọ o... pata pata. Ki wọn o ma ba ba wọn ku ku ajọku o. Wọn kọ, wọn o rubọ. Aṣọ pupa nikan lo rubọ. Ẹbọ ẹ si fin, ẹbọ ẹ da. Ngbọ yaa, a kọle de tan sọ fun wọn pe bọ. Na ba bẹẹrẹ si pa, iku ba bẹẹrẹ si pa gbogbo awọn aṣọ yio ku pata pata, tori pe wọn o ṣẹbọ, wọn o ṣetutu. Aṣọ pupa to rubọ njọ ọjọ naa, iku ba da si, kọ pa a. Idi ẹ nu ti oku ba ku loni, wọn i fi fi aṣọ pupa sin oku. Ka ba fẹ sin oku, wọn ni ah... Aṣọ eleyii pupa, ẹ ma fi sin o. Aṣọ eleyii pupa ẹ ma fi sin o. Bẹẹni, idi nu ti wọn ẹ fi fi aṣọ pupa sinku. Nigba iku de ti n ko gbogbo wọn lọ, ti o daṣọ pupa si ṣe laṣọ pupa n yin awọn awo rẹ. Lawọn awo rẹ na wa n yinfa. O ni bẹẹ Babalawo toun bẹ, Babalawo toun sọ:

Kijipa abi ita hana hana awọn lo difa fun Enlojọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣẹbọ ki yọrun.

Oun saṣọ to ṣẹbọ kii yọrun
Aṣọ to ba ṣẹbọ kii yọrun
Kẹlẹ ru
Kẹlẹ tu
Aṣọ to ba ṣẹbọ kii yọrun
Oun sẹ sẹ to ṣẹbọ kii yọrun
Aṣọ to ba ṣẹbọ kii yọrun
Kẹlẹ ru
Kẹlẹ tu
Aṣọ to ba ṣẹbọ kii yọrun

Ifa ni ki eleyii o rubọ ko ma ba ban ku ku ajọku, ko ma si lo nkan pupa. Ifa sọ bẹẹ, tifa ba gbe e. Ta ba dafa a Oyẹku Meji fun eleyun, tifa re ba ti gbe, tifa o fọre fun eleyun ni jẹ gbingbin. Ifa ni ki eleyi o rubọ ko ma ba ban ku ku ajọku.

Oyẹku Meji 2

Tifa ba si fọre nbẹ loju Oyẹku Meji, Ifa ni eleyun, o mẹnuju ṣe rahun ọmọ. O si n banujẹ, ko rọmọ bi. Ifa ni ko rubọ yio bimọọ. Ti gbogbo iya ti n jẹ lori ọmọ ti o si di igbagbe. Ifa lo sọ bẹẹ. Ifa ni ko ni “atio” lẹbọ nbẹ ati okete ti wọn o sun nina, tirun si wa lara rẹ. Atio ni kini ta ma fi... Ima ọpẹ laa ge ta fiṣe. Inu atio na la ko ẹbọ ẹ si nigba ta ba ru u tan. Ifa ni eleyun o sa biamọ. Bẹẹ ni. Ibi Ifa gba tifa fi sọ bẹẹ nii. O ni:

Oyẹyẹ...Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lo mọ a difa fẹja eyi ti n ṣọmọ Onibu.

Wọn ni ko rubọ. Wọn ni to ba ti rubọ o, ko si ni okete lẹbọ pẹlu atio. Wọn ni yio bimọ. Wọn ni yio wa bimọ ọ pọ. Debi wipe, ah! Wọn o ni le mọ iye ọmọ rẹ. O si gbọ riru ẹbọ, o ru. O gbọ titu, o tu. O gbọ harahara ẹbọ loju ọpọn, o ha. Ko pẹ, ko jinna, lo ba loyun. Lo ba bimọ. Ah! Ni n ba n jo, ni n ba n yọ. Ni ba n bimọ saa, ni ba n jo, ni ba n yọ, ni n yin awọn awo, ni awọn awo rẹ wa n yinfa. Lo ni bẹ babalawo toun [wi] bẹ, babalawo toun sọ:

Oyẹyẹ ṣẹ nla bọ loke. Mo ṣe bojumọ lomọ a dia fẹja, eyi ti ṣọmọ Onibu. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Iru ẹbọ ni fin ti fii gbe ni. Aitete ru teṣu ni da ladanu. Ko pẹ, ko jinna, Ifa wa ba [oun] ni jẹbutu ọmọ. Jẹbutu ọmọ, nla n ba ire lẹsẹ ọbariṣa.
O n ṣe sakun winni, sakun winni, ko sibi ta ti kando, ta o ni kan ọmọ ẹja, sakun winni, ọmọ ẹja ma tiẹ ti papọju.

Ifa leleyun yio bimọ pọ. Ifa sọ bẹẹ...Naa, Ifa ni, Ifa ni ko lọ fọkanbale. Ifa tun sọ bẹẹ, o tun mẹnu ba lori ọrọ ọlọmọ de yii naa ni. Ifa ni ọmọ... O n jẹ iya gan gidi, yio si gbagbe. Ifa ni o gbagbe. Bẹẹ ni.

Oyẹku Meji 3

Tifa re ba ti fore, wọn ni ko rubọ nbẹ. Ifa ni yio gbagbe gbogbo ohun toju ẹ ri, yio di gbagbe patapata. Bẹẹ ni, o ni:

Ọgan lo da inu orọmi sinu. Ọlọrọ nirọmi ọran sikun a dia fun Alapa n yawe, ọmọ amu eegun ẹja rubọ nitori ọmọ, maja maja la kalapa. Alapa o ku ewu, ọmọ ku ewu, Alapa o ku ewu ọmọ ẹja, ero Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ, nla n ba ire lẹsẹ ọbariṣa.

Ifa ni ọmọ sun bọrọ, ti gbogbo ọrọ rẹ yio si di gbagbe.

Oyẹku Meji 4

Ifa ni ko lọ bọ Ṣango nbẹ. Ifa ni iṣẹgun de fun eleyun. Gbogbo awọn ta n ba ṣọta, ta n bogun, ti ta n fẹ jẹ ko ni lari laiye, ta n fẹ jẹ ko na dọlọmọ laiye

If Oyẹku Meji is cast for someone, Ifa says that the person should make a sacrifice to avoid mass death. Ifa also says that this person should avoid dressing in red things to prevent this from happening. (S)He should not wear red clothing because it was red cloth that preserved its own life when Death came. When Death wanted to kill it. Ifa says that (s)he should make a sacrifice because of death. In Oyeku Meji, Ifa says that this person cannot be part of the impendent mass death. This is what Ifa teaches us to say; Ifa says:

Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.

[The Kijipa (comforter-like cloth) that does not appear to be beautiful helps us to understand the case of Enlojọ aṣọ, and that of Kẹlẹ. Kẹlẹ made the sacrifice, Kẹlẹ made an offering. The cloth that makes the sacrifice will not be carried off to heaven (meaning premature death).]

In the beginning, every single one of the different colors of cloth were told to make a sacrifice to ward off an impending mass death. They rejected this advice and offered no sacrifice. Red cloth was the only one who performed the sacrifice. The sacrifice that it offered was accepted. When the predicted time arrived Death began to kill off all of the different colored cloths systematically because they performed no sacrifice; they made no offerings. Red cloth had sacrificed on that very same day, so Death spared it’s life and did not kill red cloth. That is the reason why today we don’t bury a corpse in red cloth. If a corpse is to be buried, people will say, “Ah, this cloth is red! Don’t bury him/her in it! This one is red, don’t use it to bury him/her.” Yes, this is the reason why we do not bury dead bodies with red cloth. When Death arrived, he collected all of the different colored cloths and carried them off to heaven, but he spared the life of red cloth. Red cloth started singing the praises of his Babalawos The Babalawos in turn praised Ifa. He said, “Yes this is what they predicted for me, this is what the Babalawos said:

Kijipa abi ita hana hana a difa fun enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ ki yọrun.

[The Kijipa that does not appear to be beautiful helps us to understand the case of Enlojọ aṣọ, and that of Kẹlẹ. Kẹlẹ made the sacrifice, Kẹlẹ made an offering. The cloth that makes the sacrifice will not be carried off to heaven.]

He said, The cloth that makes the sacrifice will not be carried off to heaven
The cloth that makes the sacrifice will not be carried off to heaven
Kẹlẹ made the sacrifice,
Kẹlẹ made the offering
The cloth that makes the sacrifice will not be carried off to heaven

Ifa says that this person should sacrifice so that (s)he can avoid mass death, and that (s)he shouldn’t wear anything red. This is what Ifa says, if Ifa carries this message [Oyẹku Meji]. If Oyẹku Meji is cast for someone, if Ifa should carry this message, if Ifa does not present a positive message for the person. Ifa says this person should make a sacrifice to avoid mass death.

Oyẹku Meji 2

If Ifa should reveal a positive message in Oyẹku Meji, Ifa says that this person is desperately seeking children. (S)He is suffering because (s)he is unable to have any. Ifa says that if (s)he offers a sacrifice, (s)he will have a child, and that all of the suffering (s)he is experiencing as a result of childlessness will be forgotten. This is what Ifa says. Ifa says that (s)he should use “atio” (palm branches) in the sacrifice and okete (large rodents) that has not been burnt, and whose skin is still on the body. Atio is a thing that we use... It is made up of palm stalks carved from the palm tree. When the sacrifice has been completed, it will be placed inside the hallow of the atio. Ifa says that this person will become a nursing mother. Yes, certainly. This is what Ifa teaches us to say. Ifa says:

Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lomọ a dia fẹja, eyi ti ṣọmọ Onibu.

[The sun is still behind

Iwori Meji 1:
Eni ti a ba da Ifa Iwori Meji fun, Ifa ni tori nkankan ni eleyun ṣe da Ifa. O n gbiyanju lati de ipo kan. Tabi o fẹ lọ sibi kan fun ọrọ aje Ifa ni ko rubọ nbẹ, ko si, ko si bọ ẹlẹda rẹ, ori. Ko bọ ọ. Ifa [wi] pe ẹlẹda rẹ yio tọ sọna nbẹ ti yio ba ṣẹgun ngba to ba debi nkan na tan. Ifa pe ẹlẹda rẹ yio ba ṣẹgun, tọwọ rẹ o fi to nkan na. Ko ni rubo nbẹ o. Ifa ti sọ… Ifa lo sọ bẹẹ loju Iwori Meji. Nibifa na gba ti fi sọ bẹẹ ni. O ni:

Iwori Meji ayipo, Iwori Meji atẹpo a difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe.

Ifa ni ibi ti eleyii n lọ, n to lẹ ṣe, ori rẹ ni o ba ṣe, ni o ti lẹhin. Tọwọ rẹ o fi tẹ nkan ti n wa nbẹ. Bẹẹ ni. Godogbo nigba iwasẹ, igbesi aiye rẹ, ko ye. Ko ri ti a jẹ ṣe, ko, ko bẹgbẹpe. O wa roo, o n buṣe gada, o nọjọ kan, pe ah! Bo lo wọn ṣe ba igbesi aiye n lo yio, to naa file bẹgbẹpe. Lo ba mu eji, o mu kẹta, o darun, o gboko awo lọ. Nigba to doko awo, o ni kan yẹ ohun wo lọwọ kan bu. Wọn dafa fun un. Ah! Ifa sọ pe eleyii si fẹ gbiyanju nipa nkankan kan. Ifa ni ko rubọ nbẹ pe ẹlẹda rẹ lo le gbeleke nbẹ. Wọn sọ fun Gọdọgbọ bẹẹ. Wọn ni bẹẹni. O ni oro oun [k]o ti ẹ ye oun mọ, pe ibi ti oun wa inu fọfọ toun wa yi, ẹgbe odo toun wa yi. Ṣe loun kan ṣe rahun, rahun, rahun, rahun mọlẹ. O wa fẹ gbiyanju pe toun ba tiẹ lọ si oke, boya o tun le yi nkan le yi pada diẹ. Ọrunmila ni yio yi padaa, wọn ni ṣe ni ko ṣetutu. Lo ba ṣetutu, gbogbo ta ni o ṣe, lo ṣe o. Pata! Ẹbọ ẹ ba fin, o bọ ẹlẹda rẹ naa. Ẹlẹda rẹ ti lẹhin. Lo ba, lo ba kọri si oke. O kọri si ibi ile gbe tẹju. Ngbo debẹ o si gbọsan, o bọra, o ri ta jẹ ṣe, oun naa bẹgbẹpe. Ni n ba yin awọn awo rẹ, lawọn awo naa wa n yin Ifa. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:

Iwori Meji ayipo, Iwori Meji atẹpo a lo difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe. Ẹlẹda mi ba n ṣẹgun, kemi no da laje. Ẹlẹda mi ba n ṣegun, kemi na donire gbogbo.

Bo si donire gbogbo nuun, bi ṣe n gbe odo ni n gbe oke, ibi gbogbo kan gba a ni. Bẹẹ ni loju Iwori Meji. Ifa ni eleyii yio ri tiẹ ṣe.

Iwori Meji 2:
Loju Iwori Meji naa tifa ba fore fun eleyii un, hmm. Ifa ni eleyii un ko ṣetutu nitori ọmọ. Oju ọmọ, o n da eleyii un laamu. Wọn o ri ba ti ṣe pelu ọran ọlọmọ de. Asẹ rẹ o dọmọ, atọ… atọ na o daa. Asẹ o doyun atọ o dọmọ. Ifa ni kooo ṣetutu kawọn mejeeji, tan ba ti le ṣetutu atọkọ atiyawo to ba ti ọkọ ati iyawo ba ti pade, Ifa ni ọmọ ni o da. Ko ni osun lẹbọ ati ẹfun. Ifa ni pẹlu awọn… okofa yio ku, o ba, wọn ba kofa jọ. Ẹwure ni… obi ni, epo ni, wọn ko jọ, ṣugbọn ẹfun ati osun gbọdọ wa ninu ẹbọ ẹ, tori pe awọn mejeeji ni o mura wọn batọ ati asẹ o si papọnu. Ifa ni eleyii yio ṣẹgun ọmọ, ti o jo ti o yọ fun ọmọ o. Ifa ti sọ bẹẹ re o. O ni:

Ogan lo dari lo mu ṣe siki, ọmọ ẹsẹ mejeeji di yeye di yeye o rubọ ẹfun lo ba re ni oko rumurumu. O rubọ osun lo ko lo ba re lo ko kẹrẹ butu kẹrẹ butu a difa fun Asẹ tẹẹrẹ ti ṣe mọ debirin ọrun, a bu fun Atọ lọlọ ti ṣe mọ dekunrin ọrun. Asẹ ati Atọ wọn darapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ.

Wọn si ni enikan gbẹbọ nbẹ, wọn rubọ. Ẹbọ wọn fin, nigbo ẹbọ wọn fin, ta lẹbọ tan, t…ti asẹ duro da, atọ duro da, gbọn ṣe, gbọn mejeeji ṣe papọ nu na ba di ọlọmọ. Nan ba n jọ, nan ba n yọ, wọn o gbagbe awọn awo to ṣefa fun nọjọ naa. Awo naa o gbagbefa. Nan mori nan musẹ nu, o n ṣe:

O lawọ o laṣe o si dọmọ, o lawọ o laṣe o si dọmọ. Asẹ ati atọ, wọn parapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ. O lawọ o lasẹ, o si dọmọ, o lawọ o lasẹ o si dọmọ. Asẹ ati atọ wọn parapọ wọn o wa mọ, ọ lawọ o lasẹ o si dọmọ.

Ifa ni ka wọn eleyii, ko lọ rubọ dada… iya ọmọ n jẹ ẹlẹyun. Wọn o ri ba ti ṣe pẹlu ọrọ ọmọ, Ifa ni to ba ti ṣetutu, Ifa ni ọmọ de fun wọn tan. Wọn jọ, wọn yọ fun ọmọ. Gbogbo ọrọ yio rokun gbagbe. I bẹẹ nifa sọ. Aboru aboye nile Ifa ti Iwori Meji sọ nu. Hmm. Bẹẹ ni.

Iwori Meji 1:
Eni ti a ba da Ifa Iwori Meji fun, Ifa ni tori nkankan ni eleyun ṣe da Ifa. O n gbiyanju lati de ipo kan. Tabi o fẹ lọ sibi kan fun ọrọ aje Ifa ni ko rubọ nbẹ, ko si, ko si bọ ẹlẹda rẹ, ori. Ko bọ ọ. Ifa [wi] pe ẹlẹda rẹ yio tọ sọna nbẹ ti yio ba ṣẹgun ngba to ba debi nkan na tan. Ifa pe ẹlẹda rẹ yio ba ṣẹgun, tọwọ rẹ o fi to nkan na. Ko ni rubo nbẹ o. Ifa ti sọ… Ifa lo sọ bẹẹ loju Iwori Meji. Nibifa na gba ti fi sọ bẹẹ ni. O ni:

Iwori Meji ayipo, Iwori Meji atẹpo a difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe.

Ifa ni ibi ti eleyii n lọ, n to lẹ ṣe, ori rẹ ni o ba ṣe, ni o ti lẹhin. Tọwọ rẹ o fi tẹ nkan ti n wa nbẹ. Bẹẹ ni. Godogbo nigba iwasẹ, igbesi aiye rẹ, ko ye. Ko ri ti a jẹ ṣe, ko, ko bẹgbẹpe. O wa roo, o n buṣe gada, o nọjọ kan, pe ah! Bo lo wọn ṣe ba igbesi aiye n lo yio, to naa file bẹgbẹpe. Lo ba mu eji, o mu kẹta, o darun, o gboko awo lọ. Nigba to doko awo, o ni kan yẹ ohun wo lọwọ kan bu. Wọn dafa fun un. Ah! Ifa sọ pe eleyii si fẹ gbiyanju nipa nkankan kan. Ifa ni ko rubọ nbẹ pe ẹlẹda rẹ lo le gbeleke nbẹ. Wọn sọ fun Gọdọgbọ bẹẹ. Wọn ni bẹẹni. O ni oro oun [k]o ti ẹ ye oun mọ, pe ibi ti oun wa inu fọfọ toun wa yi, ẹgbe odo toun wa yi. Ṣe loun kan ṣe rahun, rahun, rahun, rahun mọlẹ. O wa fẹ gbiyanju pe toun ba tiẹ lọ si oke, boya o tun le yi nkan le yi pada diẹ. Ọrunmila ni yio yi padaa, wọn ni ṣe ni ko ṣetutu. Lo ba ṣetutu, gbogbo ta ni o ṣe, lo ṣe o. Pata! Ẹbọ ẹ ba fin, o bọ ẹlẹda rẹ naa. Ẹlẹda rẹ ti lẹhin. Lo ba, lo ba kọri si oke. O kọri si ibi ile gbe tẹju. Ngbo debẹ o si gbọsan, o bọra, o ri ta jẹ ṣe, oun naa bẹgbẹpe. Ni n ba yin awọn awo rẹ, lawọn awo naa wa n yin Ifa. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:

Iwori Meji ayipo, Iwori Meji atẹpo a lo difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba ṣe. Ẹlẹda mi ba n ṣẹgun, kemi no da laje. Ẹlẹda mi ba n ṣegun, kemi na donire gbogbo.

Bo si donire gbogbo nuun, bi ṣe n gbe odo ni n gbe oke, ibi gbogbo kan gba a ni. Bẹẹ ni loju Iwori Meji. Ifa ni eleyii yio ri tiẹ ṣe.

Iwori Meji 2:
Loju Iwori Meji naa tifa ba fore fun eleyii un, hmm. Ifa ni eleyii un ko ṣetutu nitori ọmọ. Oju ọmọ, o n da eleyii un laamu. Wọn o ri ba ti ṣe pelu ọran ọlọmọ de. Asẹ rẹ o dọmọ, atọ… atọ na o daa. Asẹ o doyun atọ o dọmọ. Ifa ni kooo ṣetutu kawọn mejeeji, tan ba ti le ṣetutu atọkọ atiyawo to ba ti ọkọ ati iyawo ba ti pade, Ifa ni ọmọ ni o da. Ko ni osun lẹbọ ati ẹfun. Ifa ni pẹlu awọn… okofa yio ku, o ba, wọn ba kofa jọ. Ẹwure ni… obi ni, epo ni, wọn ko jọ, ṣugbọn ẹfun ati osun gbọdọ wa ninu ẹbọ ẹ, tori pe awọn mejeeji ni o mura wọn batọ ati asẹ o si papọnu. Ifa ni eleyii yio ṣẹgun ọmọ, ti o jo ti o yọ fun ọmọ o. Ifa ti sọ bẹẹ re o. O ni:

Ogan lo dari lo mu ṣe siki, ọmọ ẹsẹ mejeeji di yeye di yeye o rubọ ẹfun lo ba re ni oko rumurumu. O rubọ osun lo ko lo ba re lo ko kẹrẹ butu kẹrẹ butu a difa fun Asẹ tẹẹrẹ ti ṣe mọ debirin ọrun, a bu fun Atọ lọlọ ti ṣe mọ dekunrin ọrun. Asẹ ati Atọ wọn darapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ.

Wọn si ni enikan gbẹbọ nbẹ, wọn rubọ. Ẹbọ wọn fin, nigbo ẹbọ wọn fin, ta lẹbọ tan, t…ti asẹ duro da, atọ duro da, gbọn ṣe, gbọn mejeeji ṣe papọ nu na ba di ọlọmọ. Nan ba n jọ, nan ba n yọ, wọn o gbagbe awọn awo to ṣefa fun nọjọ naa. Awo naa o gbagbefa. Nan mori nan musẹ nu, o n ṣe:

O lawọ o laṣe o si dọmọ, o lawọ o laṣe o si dọmọ. Asẹ ati atọ, wọn parapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ. O lawọ o lasẹ, o si dọmọ, o lawọ o lasẹ o si dọmọ. Asẹ ati atọ wọn parapọ wọn o wa mọ, ọ lawọ o lasẹ o si dọmọ.

Ifa ni ka wọn eleyii, ko lọ rubọ dada… iya ọmọ n jẹ ẹlẹyun. Wọn o ri ba ti ṣe pẹlu ọrọ ọmọ, Ifa ni to ba ti ṣetutu, Ifa ni ọmọ de fun wọn tan. Wọn jọ, wọn yọ fun ọmọ. Gbogbo ọrọ yio rokun gbagbe. I bẹẹ nifa sọ. Aboru aboye nile Ifa ti Iwori Meji sọ nu. Hmm. Bẹẹ ni.

Odi Meji 1:

Eni ti Odi Meji ba da jade si, tifa re ba gbe e, Ifa ni keleyii o ṣetutu. Aarin ọta lo wa. Itumọ tifa ba gbe e ni wipe, tifa [k]o fore nbẹ, Ifa ni ko ṣetutu. O laarin ọta lo wa. Ifa ni yio si ṣẹgun. Ifa ni bo ti wulẹ kan maa sasi to, kan [sọ pe awọn o] pa kadara rẹ da, Ifa ni ko lọ dimọ Ifa. To ba jẹ ọmọ babalawo ni, ko…ko…ko kọfa, ko si bọfa, ko tẹfa. Ifa ni iyun ni yio ma ba ṣẹgun nbẹ. Ti i ba si ṣe… ko sunmọ babalawo. Ifa ni, Ifa pe oun o gba eleyun lẹ lọwọ ẹ eni ibi. Iba jẹ obinrin ni, iba jẹ ọkunrin ni, ko sunmọ babalawo. Gbogbo iya ti n jẹ yio rokun gbagbe loju Odi Meji. Ifa ni… wọn [k]o fẹ mọ dina mọ wọn o fẹ jẹ [ko] onilari. Ifa lo, lo pe oun lo n o bọn gbaalẹ. Babalawo ni eleyun ni, ko lọ ṣe, ti o ba jẹ ọkunrin. Ti o ba jẹ obinrin ko lọ fẹ babalawo nbẹ. To ba jẹ obinrin ni. Ifa ni ko lọ fẹ babalawo ni, nigba naa no to le ro ni lọrun. Ti [k]o ba fẹ babalawo, to n lọ bomi. Ifa ni irọ ni. Bo ti n lọ naa ni yio ma bọ. Wọn [o] ma da lamuu ni. Ṣugbọn to ba ti fẹ babalawo, gbogbo oke iṣoro o dile. Ta ba si jẹ okunrin ni, to ba ti lọ kọfa, to ṣe, to…to joko tifa, Ifa lọrọ rẹ, yio ṣẹgun bo ti wulẹ kan ma pori rẹ laida to. Yio ṣẹgun wọn. Nibi Ifa gba tifa fi sọ bẹẹ ni. Ifa na sọ pe:

A dín dí Òdí, a dìn dì Òdí a difa fun Eji Odi ti o ma gbọrun di, tifa o ma gbe ile aiye tu. O ni bi ẹ ba ri ẹ ki gbe mi lọ, aye Esuru ko iwọdo. O ni bi ẹ ba ri ẹ ki gbe mi lọ, aye Eminẹ wọlọ. O ni bi ẹ ba ri ẹ ki gbe mi lọ, eewọ oriṣa kan ti ẹ ni. Epo ta ba fi dinkin, kii wọ ikin ninu.

Itumọ rẹ ni to ni epo ta fi dinkin kii wọ ikin ninu pe, gbogbo asasi o ba n sa si eleyii to ba ti le dimọfa, ko le…ko…ko ni ran. To ba si jobinrin ni, iṣẹgun de. To ba jọkunrin ni, yio…yio…ti o lobinrin tẹlẹ yio lobinrin. Gbogbo ohun ti [k]o ni, ni yio ni. Loju Odi Meji Ifa sọ bẹẹ.

Odi Meji 2:

Ti ni… Ifa na tun sọ fun eleyii ni Odi Meji ta ba jokunrin lo dafa yii, Ifa ni iya obinrin n jẹ. Ko niyawo, ko niyawo. Iya obinrin n jẹ. Ko leni ti o ma toju ẹ. Ifa ni ko ṣetutu ko rubọ nbẹ. Yio ri iyawo ti o n ba lẹjẹ mu o si ri ti o jẹ ti ẹ ni Eledumare, o taari si. Ni tifa sọ nu. Bẹẹ ni. Ibi tan gba tifa fi jọ sọ bẹẹ re o. O ni:

Funfun ni iyi ẹyin, ẹgun gagara ni iyi ọrun, omu ṣiki ṣiki o ni iyi obinrin a dia fun Eji Odi ti n mẹnuju ṣe rahun aya, ti n fi njọjumọ kowọ bọ itan. Ẹbọ ni wọn ni ko ṣe nbẹ, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fi ti n gbe ni, ero Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu aya, jẹbutu aya ni a an ba ni lẹsẹ ọbariṣa.

Ifa ni jẹ… Ifa ni..ohun ti o ṣe… ti o ti ṣe… fun eleyii un, ko rubọ nbẹ. Gbogbo ohun ti n pa lekun iyawo ti… lorire, yio ri i. Ifa lo sọ bahun lodu Odi Meji.

Odi Meji 3:
Ifa ni ṣe, lodu Odi Meji naa tifa ba fore, Ifa ni keleyii o rubọ nitori aje. Ko rubọ nitori iṣẹ rẹ, yio raje nbẹ. To ba ti le rubọ, ta adura rẹ ba ti gba, ko ma dakẹ adura o. Ifa ni to ba fi owo kekere bẹrẹ iṣẹ, yio si dolowo nla, ibi tadura rẹ o gba de. Loju Odi Meji. Ifa na sọ pe, o ni:

Roboto la pile awọn, to ba doke tan, yio gbodo, yio gbọlọ, yio gba ikoko baba sasun awọn lo difa fun Akẹsan, awo oludaja tori ba san ni n ṣe la daja rere. Ọja rere ma ma re o bo ri a ba san ni ṣe la daja rere.

Ifa lori o san eleyii un, ko tun bọ ori rẹ nibẹ. Ifa ni…Ifa ni ọla rẹ de iṣẹ rẹ o si duro daa. Ifa ni iṣẹ eleyii un o ni duro daa to, ko rubọ nbẹ si iṣẹ rẹ o duro daa, ko si bọ ori rẹ, ẹlẹda rẹ. Ifa ni ẹlẹda rẹ o ti lẹhin, o si ni lari. Ifa na sọ bẹẹ, abọru abọye, loju Odi Meji.
Odi Meji 1:

For anyone for whom Odi Meji is cast, if his/her Ifa carries this message, Ifa says this person should make an offering. (S)he is in the midst of enemies. If Ifa reveals it, and it is not good news, Ifa says (s)he should make an offering. Ifa says (s)he is surrounded by enemies, but will achieve victory. No matter how they attack him/her, and they say they will overturn his/her destiny, Ifa says (s)he should hold onto Ifa. If (s)he is a child of a babalawo, study Ifa, offer sacrifices to Ifa, and get initiated into Ifa. Ifa says those steps will always lead to victory. But if (s)h

Odi Meji 1:

For anyone for whom Odi Meji is cast, if his/her Ifa carries this message, Ifa says this person should make an offering. (S)he is in the midst of enemies. If Ifa reveals it, and it is not good news, Ifa says (s)he should make an offering. Ifa says (s)he is surrounded by enemies, but will achieve victory. No matter how they attack him/her, and they say they will overturn his/her destiny, Ifa says (s)he should hold onto Ifa. If (s)he is a child of a babalawo, study Ifa, offer sacrifices to Ifa, and get initiated into Ifa. Ifa says those steps will always lead to victory. But if (s)he isn’t a child of a babalawo, (s)he should stay close to the babalawo. Ifa says it will deliver that person from the hands of his/her enemies. If it is a woman, or if it is a man, if (s)he stays close to the babalawo. All of the suffering that is causing him trouble will become forgotten in Odi Meji. Ifa says his/her enemies don’t want him to be successful in life. Ifa says it will be the one to deliver that person, that this very person is a babalawo. He should do it if it is a man. If it is a woman however, she should marry a babalawo. It is then that she will experience comfort. If she does not marry a babalawo, if she goes another way, Ifa says it is not true. She will return the way she left [empty handed]. They will cause her to suffer. But if she marries a babalawo, her looming troubles will disappear. If it is a man, if he studies Ifa, if he dedicates himself to Ifa, Ifa says he will overcome his troubles no matter what kind of evil his enemies should tray to work against him, he will overcome them. This is how Ifa explained it:

A dín dí Òdí, a dìn dì Òdí a difa fun Eji Odi ti o ma gbọrun di, tifa o ma gbe ile aiye tu. O ni bi ẹ ba ri ẹ ki gbe mi lọ, aye Esuru ko iwọdo. O ni bi ẹ ba ri ẹ ki gbe mi lọ, aye Eminẹ wọlọ. O ni bi ẹ ba ri ẹ ki gbe mi lọ, eewọ oriṣa kan ti ẹ ni. Epo ta ba fi dinkin, kii wọ ikin ninu.

[A dín dí Òdí, a dìn dì Òdí helps us to understand the case of Eji Odi who hides the message in Heaven and Ifa who reveals it on earth. He said, no matter you say about me, the place of Esuru (a type of hard yam) is not in the mortar. He said, no matter you say about me, the place of Eminẹ (a hard type of seed) is not on the grinding stone. He said, no matter you say about me, it is a taboo of the gods. The palm oil used to fry palm kernels will never come through their shells. (No matter what you may say or do, you cannot harm me)]

The meaning of “The palm oil used to fry palm kernels will never come through their shells” is the evil people are working against this person cannot affect him/her if (s)he devotes him/herself to Ifa. Ifa it is a woman, victory has arrived. If it is a man who didn’t have a wife before, he will have one. Anything he didn’t have, he will come to possess. Ifa says so through Odi Meji

Odi Meji 2:

Ifa also says in Odi Meji, if it is cast for a man, Ifa says he is consulting Ifa because he lacks a woman. He doesn’t have a wife. He is lacking a wife. He does not have anyone to take care of him. Ifa says he should offer a sacrifice and make an offering. He will find a wife who suits him well, he will find a wife of his own, one God will bring to him. Yes, this is how Ifa explained it:

Funfun ni iyi ẹyin, ẹgun gagara ni iyi ọrun, omu ṣiki ṣiki o ni iyi obinrin a dia fun Eji Odi ti n mẹnuju ṣe rahun aya, ti n fi njọjumọ kowọ bọ itan. Ẹbọ ni wọn ni ko ṣe nbẹ, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fi ti n gbe ni, ero Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu aya, jẹbutu aya ni a an ba ni lẹsẹ ọbariṣa.

[Their whiteness is the pride of teeth, straightness and elegance is the pride of a neck, a large bust is the pride of a woman, helps us to understand the case of Eji Odi who was struggling with his lack of a wife, who had no one to hold. He did everything that was asked of him. People of Ẹpo, people of Ọffa, come see me enjoying the blessing of a wife. The blessing of a wife is what we receive at the feet of  orisa.
Irosun Meji 1:

Eni ti Ifa Irosun Meji to ba jade si, ta ba da fun eniyan, Ifa ni keleyii un o rubọ o nitori iku, kemi rẹ o le baa gun. Ifa ni ko bọfa fun un, ko fọgẹdẹ agbagba, ko fi bọfa fun un. Ifa loun gba eleyii un kale lọwọ iku. Oun o gbale lọwọ aarun, oun gbale lọwọ ofo, lodu… eni ti iru Ifa Irosun Meji ba jade si Ifa ba gbe e. Ifa na ni ko rubọ nitori emi gigun. Bẹẹ ni ibi tifa gba tifa fi sọ bẹẹ ni o:

Irosun Meji owo oloko o to na a dia fun Ọrunmila baba fi ọgẹdẹ agbagba gbọmọ rẹ kale lọwọku. Ifa ni gbigbani o gba mi o, ọgẹdẹ agbagba kii gboloko ti. Ọrunmila gbigba ni o gba mi.

Ifa na sọ bẹẹ lodu Irosun Meji. Ti Irosun Meji ba jade bayii, Ifa na sọ bẹẹ, pe keleyii o rubọ nitori iku ni o. Eni Irosun Meji ba ti jade si, Ifa lemi re o si gun. Wọn ni, nigba tỌrunmila, o sun nijọ na, lo ba ri nkan apẹrẹ, o lala. Lo ba ke si awọn awo jọ, gbe ki wọn dafa fun oun. Nan ba dafa, wọn ni, Ah, Baba! Ẹ rubọ nitori iku la wọn wo ni okan yi. Ifa ni kẹ fi ọgẹdẹ agbagba kẹ fi.. kẹ…kẹ fọgẹdẹ agbagba ni ẹ gunyan. To…to di eku ẹja si, ti ẹ bọ Ifa. Ifa na pe oun gba eleyii un kale lọwọ iku. Oun o gbale lọ. Bo ṣe rubọ nu un. Ogun ba ṣe, bẹẹ ni Irosun Meji sọ bẹẹ.

Irosun Meji 2:

Lodu Irosun Meji, eni tIfa naa ba toun jade si, Ifa ni iṣẹ teleyii un ṣe ko rere nbẹ, ko jere. Iṣẹ rẹ o lọ siwaju. Iṣẹ o lọ dede. Gbogbo nkan polukurumusu ma lọwọ. Ifa ni ko, ko bẹgbẹpe. Ifa ni eleyii un o bẹgbẹpe. Bo ba gbawin ọja, ko ni rowo rẹ san, ko ni roju owo de ibi pe o ri, yio rire nbẹ. Ṣugbọn Ifa ni teleyii un to ba ti rubọ, ogun agbana, lo kuro nwaju ẹ, yio ri ita jẹsẹ, yio rowo na, to nolowo, to jo, ti o yo, jẹ pe abadi olowo si. Ti o dolowo gan. Suddenly la ba di olowo si. Ti… ti o ni gbagbe towo na wa gba kalẹ. Bi loju Irosun Meji o. Bi to gba to fi sọ bẹẹ ni o:

Ada nko ada roko, ada nko, a da rodo, ada wa mo foro a dia fun Ẹlẹkọ Idanre eyi ti o lọrọ kọjọ ale o to lẹ. Ifa ma mọ jẹ kọrọ ale temi o lẹmi. Ifa ma jẹ kọrọ alẹ tẹmi Ifarinwale Ogundiran, ma jẹ [ki] o lẹmi ti n o lowo lọwọ.

Na ba ni, Ẹlẹkọ Idanre, ẹkọ ni mama yi maa n su. Ilu kan ni njẹ Idanre ni Naijiriya nbii. So mama yi, to ba ba lọ gbawin igbado to fi n ṣe ẹkọ, yio sọ fun igbado pe, nigboun ba ṣe ẹkọ yi tan o, toun ba ta a tan, loun o wa fun un lọwọ o. Nigbo o ba tẹkọ tan, ko tun ni roju owo san fun onigbado, ṣe eni ti [k]o rowo san fun igbado ni o rowo jẹun, ni o rowo bẹgbẹpe. Ah! Titititi, o sa n jẹ gbese kakiri . Bo yọdọ gba nigbbo ti… yio gbawin lọdọ eleyii. Nigbo to ba ti ya oju oti yio tun lọ bi mi[iran] ko ni rowo san, yio tun lọ… O wa…Ọrọ rẹ yio ba ni bo lọrọ oun wa ṣe wa n ri yii. Lo ba meji kẹta, o darunun, lo ba gboko awo lọ. Lo ba lọ dafa, awọn babalawo ni ko rubọ. Gbogbo ohun toju rẹ n ri yi yio ṣẹgun rẹ, ti o si di eni ti o lowo lọwọ. Abadi gan ni o lowo si towo naa ba kalẹ.
Ah! Gbogbo ohun ti o sa yanan lẹbọ, pe ko ru, o lẹiyẹle mẹrin, o ni giripo ooko nbẹ, o lẹwurẹ n lẹbọ. O ṣa ṣe gbogbo ohun tan ni [ki] o ṣe… Nigba ti wọn ṣe etutu fun tan awọn babalawo wa ṣefa fun un, wọn ni, owo Ifa o, da o, ko sanwo Ifa o. Wọn o sọye kan, ṣugbọn kan ni ko sanwo Ifa. O ni, ah, oun [k]o ti ri owo. Awọn babalawo sa n lọ sinin lowo. Oun [k]o ti n jere ninu ọja toun ta, oun o rere nbẹ, wọn ni o da. A n lọ oko awo, ka wọn to dari de, ko ti wa owo wọn ilẹ o. O loun o ti walẹ. Nan ni ah, iwọ Ẹlẹkọ Idanre, ṣe bo ni o [k]o jere, ni o ti n, ṣe bi o rubọ, ẹbọ rẹ fin. O ni oun [k]o ti rere nbẹ ni, ṣugbọn oun wa owo yin lẹ nigba tẹ ba fi de. Na babalawo ba lọ, nigba [awọn] babalawo tan fi dari de lẹhin oṣu mẹta, Ẹlẹko Idanre ti lowo. O ti di eni ti… ti…ti n fi aran, aṣọ aran ti n fi ṣe ipele. Ah! Nan pe aṣọ aran lo, lo gba yu lati jọ to, to lowo lori, aṣọ olowo ni. Olowo ni wọ. O ti fi ṣe ipele... Yio fapoti joko le kẹnka lẹgbẹ o ogiri bayii. Eni ti n ṣe agbọn ẹkọ kan ti o ta tẹlẹ, o ti n ṣe, basket bi mẹwa. Ẹkọ, agbọn ẹ kan bi mẹwa, o ti n ṣe, ti n ta tan. Ah! Bawo ṣe de bayii lo si rowo wọn san o si fun wọn lowo. Na[wọn] babalawo ni, babalawo toun [wi] bẹẹ, babalawo toun sọ:

Ada nko a da roko,
Ada nko a da roko, ada nko, ada rodo, ada wa mo foro a dia fun Ẹlẹko Idanre eyi ti o lọrọ kọjọ ale o to lẹ. Ifa ma mọ jẹ kọrọ ale tẹmi o lẹ mi.

O n ṣẸlẹkọ Idanre ṣe bo o lo jere,
Ẹlẹkọ Idanre ṣe bo o lo jere.
O rubọ, o fin, o faran ṣe ipele, a wa fapoti joko ni kẹnka, lẹgbẹ ogiri,
Ẹlẹkọ Idanre ṣe bo o lo jere,
wọn ṣe Ẹlẹkọ Idanre, ṣe bo o lo jere ni.

Ah, o ni ngba toun o ri owo yii na lo san yii. Ifa ni labadi nire eleyii un o de ti o si ni lari nbẹ. Lodu Irosun Meji o. Ifa ni keleyii o rubọ o la da nbẹ o, Ifa ni yio la o. Irosun Meji lo sọ bahun.

Irosun Meji 1:

Anyone for whom Irosun Meji is cast, Ifa says that person should offer a sacrifice because of death so (s)he may have a long life. Ifa says (s)he should worship Ifa. (S)He should use plantain in a sacrifice to Ifa. Ifa says it will deliver him/her from death. Ifa will deliver him/her from disease and loss if Irosun Meji comes up. Ifa says (s)he should offer a sacrifice to ensure long life. This is how Ifa explained it:

Irosun Meji owo oloko o to na a dia fun Ọrunmila baba fi ọgẹdẹ agbagba gbọmọ rẹ kale lọwọku. Ifa ni gbigbani o gba mi o, ọgẹdẹ agbagba kii gboloko ti. Ọrunmila gbigba ni o gba mi.

[Irosun Meji the money of the farmer is not enough explains the case of Ọrunmila, who used plantains to deliver his child from the hands of Death. Ifa, please deliver me, plantains will never fail the farmer. Ọrunmila] please deliver me.

This is what Ifa says in Irosun Meji. If Irosun Meji is cast, Ifa says this person should offer a sacrifice because of death. Ifa says whoever has Irosun Meji cast for him/her can have a long life. We are told that when Ọrunmila was sleeping one day, he had a dream. He called together the babalawo to consult Ifa. They consulted Ifa and said, Baba! The dream means that you should offer a sacrifice because of death? Ifa says you should use plantains in the sacrifice. You should also use fish and rats to worship Ifa. Ifa says it will deliver this person from the hands of Death. That is how the sacrifice should be performed. The conflict was overcome. This is what Irosun Meji says.

Irosun Meji 2:

In Irosun Meji, for anyone that Irosun Meji is cast, Ifa says that person is not having economic success. His/her business is not moving forward. Work is not going well. Everything is falling apart fo him/her. Ifa says (s)he is not living up to expectations. If (s)he tries to do business on credit, (s)he can’t make enough money to pay off the debt, (s)he won’t even make enough money to break even. But Ifa says if that person offers a sacrifice, the fight with poverty will be overcome, (s)he will begin to make progress, make money, and become rich. (S)he will become very rich. (S)he will become so rich that (s)he will dance and rejoice. (S)he will become rich in an astonishing fashion. It will happen suddenly, and (s)he will forget his/her problems when the money delivers him/her This is how Ifa explained it:

Ada nko a da roko, a da nko, a da rodo, ada wa mo foro a dia fun Ẹlẹkọ Idanre eyi ti o lọrọ kọjọ ale o to lẹ. Ifa ma mọ jẹ kọrọ ale temi o lẹ mi. Ifa ma jẹ kọrọ alẹ tẹmi Ifarinwale Ogundiran, ma jẹ [ki] o lẹ nti o lowo lọwọ.

[Where is cutlass? It has gone to the farm. Where is cutlass? It has gone to the river. Ada wa mo foro helps us to understand the case of the Ẹkọ (corn pap) seller of Idanre who was destined to have a success in the latter part of her life. Ifa don’t allow the latter part of my life to be hard. Ifa don’t allow me (Ifarinwale Ogundiran) to be poor in the twilight of my life]

It is said that this ẹlẹkọ Idanre, she used to package and sell ẹkọ [corn pap]. Idanre is a town in Nigeria. So this woman when she bought corn on credit to make ẹkọ, she would tell the owner of the corn, “When I’m done preparing the ẹkọ and I have finished selling it, I will pay you back.” When she had finished selling ẹkọ, she hadn’t made enough money to repay the owner of the corn. Can a person who can’t pay her debt to her creditors find money to buy food? Can she live up to her potential? Ah! She was building up debt everywhere. This is how she would do it, she would borrow corn on credit from this person. Then she would be too ashamed to come back to him/her and would run off to borrow from someone else. She wondered, “how did my problem become this serious?” She put two and two together and went to consult a babalawo. The babalawos cat Ifa for her, the babalawos said she should offer a sacrifice. They said everything that she is experiencing, she will overcome and become a very rich person
Irosun Meji 2:

In Irosun Meji, for anyone that Irosun Meji is cast, Ifa says that person is not having economic success. His/her business is not moving forward. Work is not going well. Everything is falling apart fo him/her. Ifa says (s)he is not living up to expectations. If (s)he tries to do business on credit, (s)he can’t make enough money to pay off the debt, (s)he won’t even make enough money to break even. But Ifa says if that person offers a sacrifice, the fight with poverty will be overcome, (s)he will begin to make progress, make money, and become rich. (S)he will become very rich. (S)he will become so rich that (s)he will dance and rejoice. (S)he will become rich in an astonishing fashion. It will happen suddenly, and (s)he will forget his/her problems when the money delivers him/her This is how Ifa explained it:

Ada nko a da roko, a da nko, a da rodo, ada wa mo foro a dia fun Ẹlẹkọ Idanre eyi ti o lọrọ kọjọ ale o to lẹ. Ifa ma mọ jẹ kọrọ ale temi o lẹ mi. Ifa ma jẹ kọrọ alẹ tẹmi Ifarinwale Ogundiran, ma jẹ [ki] o lẹ nti o lowo lọwọ.

[Where is cutlass? It has gone to the farm. Where is cutlass? It has gone to the river. Ada wa mo foro helps us to understand the case of the Ẹkọ (corn pap) seller of Idanre who was destined to have a success in the latter part of her life. Ifa don’t allow the latter part of my life to be hard. Ifa don’t allow me (Ifarinwale Ogundiran) to be poor in the twilight of my life]

It is said that this ẹlẹkọ Idanre, she used to package and sell ẹkọ [corn pap]. Idanre is a town in Nigeria. So this woman when she bought corn on credit to make ẹkọ, she would tell the owner of the corn, “When I’m done preparing the ẹkọ and I have finished selling it, I will pay you back.” When she had finished selling ẹkọ, she hadn’t made enough money to repay the owner of the corn. Can a person who can’t pay her debt to her creditors find money to buy food? Can she live up to her potential? Ah! She was building up debt everywhere. This is how she would do it, she would borrow corn on credit from this person. Then she would be too ashamed to come back to him/her and would run off to borrow from someone else. She wondered, “how did my problem become this serious?” She put two and two together and went to consult a babalawo. The babalawos cat Ifa for her, the babalawos said she should offer a sacrifice. They said everything that she is experiencing, she will overcome and become a very rich person indeed. She will become rich in a very curious way, and her money will last her a lifetime.
Ah! Everything that Ifa prescribed for the sacrifice, 4 pigeons, a large he-goat, and a she-goat, she offered them as a sacrifice. When they [the babalawos] had finished their work, they said, “Where is our money? Please you must pay a fee for out services.” They didn’t demand a price, but they said she should offer them something. She said, “Ah! I don’t have any money.” The babalawos continued to ask for payment. She hadn’t made any profit from the ẹkọ that she had been selling. They said, “Ok. We are going off to do the work of Ifa. Before we come back, have our money ready!” She said she didn’t have the money ready. They said, “Ah! See this woman, you say you don’t have money. Wasn’t you sacrifice offered, and wasn’t it accepted?” She said, “I haven’t made any money, but I will have your money ready by the time you return. Then the babalawos left, and when they came back after 3 months, Ẹlẹko Idanre had become rich! She had the most expensive clothes made out of very rich material. Ah! They said ??? these are the clothes of a rich person. Rich people are the ones who wear them. She used the fabric to make costly clothing. She posed elegantly on a stool next to the wall like this. Someone who striggled to sell one bascket of ẹkọ before, she is selling ten basckets now. Even with ten baskets, she would run out of ẹkọ to sell. Ah! This is how she came into the money she used to pay them. The babalawos said, it is as the babalawos s

Ọwọnrin Meji 1:
Ni odu Ọwọnrin Meji ta ba da fun eniyan, Ifa sọ wipe keleyun, o ko san gbese to jẹ awọn ẹgbẹrun rẹ, kan le ba jẹ onilari. Ifa ni nkan [k]o lọ dede fun eleyun, ko, ko lọ dede o! O si jẹ awọn ẹgbẹrun, ẹgbẹrun rẹ, o jẹ wọn lowo, ti [k]o ba san an, ko le ni lari kan. Bo ṣiṣe ko le roju tu ẹ. Ko si gbogbo ohun ti o ṣe ti o roju tu gbogbo nkan o kan polukurumuṣu mọ lọwọ ni. Lodu Ọwọnrin Meji. Ngbeleyun ba to san gbese to jẹ ẹgbẹrun rẹ, ni o to rowo, ni o to ni lari, ni o to jẹ ti o ṣẹku. Ibi ti Ifa gba to fi sọ bẹẹ nii o. Ifa na sọ pe:

Igba eeṣe to waja, ija ni o jẹ ki oun o waja, awo eeṣe to waja, ija ni o jẹ ki wọn o waja, ija ni o jẹ ki wọn o waja lo difa fun wọn lode Ọwọnrin nibi wọn ti n ja tori ẹẹdẹgbẹjọ owo ẹyọ.

Wọn ni ki eleyun o rubọ. Ẹdẹgbejowo lo jẹ ẹgbẹrun rẹ un. Igba to, to ṣetutu, o wa si rubọ , wọn san ẹdẹgbejo, bi nkan si, bi nkan si “change” fun eleyun. Ifa ni ko pada fun un to n… ti o ti… loju Ọwọnrin Meji.

Ọwọnrin Meji 2:
Ifa si sọ fun eleyun naa, pe ko ṣetutu, ọrọ aje rẹ yio da. Koda boọjẹ inu kọrọ yara ni ti n ta ọja, wọn o wa mọ ba… wọn o wa bẹ, tan wa mọra nibẹ. Ti o si lowo, to ba ti le ṣetutu. Bo ba fi owo kekere bẹrẹ bayii, Ifa lowo kekere yio d… ko ni pare mọ lọwọ, yio di ninla. Bo… owo kekere, bo fi… 500 Naira to fi bẹrẹ owo, 500 Naira un, ko ni pare, yio di billion. Ti oun naa yio di olowo, Ifa sọ bẹẹ. Ifa ni… ko rubọ. Ifa ni yio ni lari. Bi Ifa gba to fi sọ bẹẹ re o. O ni:

Ọwọn owo laa pe [o]kan lowo mini, ọwọn ounjẹ laa pe niyan a difa fun eyi to wa ọmọba lẹhin ajo ri. Tewe tagba ni raja ẹyi to wọn, ẹ sare wa, ẹ wa raja ọmọba.

Ọmọba re, ọmọ ọba ilu kan ni. Lo ba gbiyanju, o lọ [si] ilu mii[ran]. Nigba ti ọrọ aje o ṣe dada. Nigba to dohun, ibi ti eniyan ba si kọkọ n de yio di ajoji. Bi ki eniyan gbera ni Naijiria niisiyi, ko lọ Amerika. Amerika ti o gbe ri tẹlẹ, yio kọkọ di ajoji nbẹ naa, kan to mọ ọ. Ngbo wa debẹ ti nkan o lọ dede, awọn babalawo dafa fun. Wọn ni ko rubọ o. Wọn ni, wọn o daamọ nibi, to jẹ pe yio si ri tajẹ ṣe, bo si ti wulẹ kọja re o wọn to, wọn o maa ba ra a. Gbogbo n[kan] tan ni [k]o ṣe lẹbọ, lo ṣe lẹbọ. O si… o si… o ṣe bẹrẹ owo nuun. Eni to jẹ wipe to ba ri bi 10 Naira, ko ni tete fẹ na a. Yio maa fi pamọ. Ah! Nna na ṣe pe ọwọn owo la pe o kan lowo mini. Itumọ ọwọn owo la pe kan lowo mini ni pe owo ti o pọ, ahh… tẹ, yio [eniyan yio rọra ma yio na] pe ngbo n ba na tan ni si bo lowo si ri mi i. Owo…owo la pe kan lowo mini nuun. Owonjẹ la pe niyan, ngba ti o ba ti si ounjẹ, ah! A ni iyan re.
Bọ… bọ… bọ…bọmọba ṣe yii jẹ nuun. Lo ba di pe o mọyan, lo ba di pe awọn eniyan wa ba ra gbogbo ohun ti n ta. La, lo ba dolowo, lọmọba n jo, ni ba n yọ. Ni n, lo n yin awọn awo ti n ṣe Ifa fun un, lawọn awo tan ṣe Ifa fun un na wa n yin Ifa. O ni bẹẹ, babalawo toun wi bẹẹ, babalawo toun sọ:

Ọwọ n wo la pe lowo mi ni, ọwọ n jẹ laa pe niyan a difa fun eyi to wo ọmọba lẹhin ajọri o. Tewe tagba ni re jo yio wọn, ẹ sare wa, ẹ wa raja ọmọba.

O ṣe sare wa, ẹ wa raja ọmọba o
Ẹ sare wa, ẹ wa ra ọja ọmọba.
Atewe atagba ni raja ẹyi to wọn
Ẹ sare wa, ẹ wa raja ọmọba.
Ẹ sare wa, ẹ wa raja ọmọba o
Ẹ sare wa, ẹ wa raja ọmọba.
Atewe atagba ni raja ẹyi to wọn
Ẹ sare wa, ẹ wa raja ọmọba.

Kia nan ba ra, wọn o ti ẹ pe o wọn mọ. Nigba ti o jẹ pe adura rẹ ti gba, ẹbọ ẹ ti fin, n[kan] to yio ta ni…ti yio ta ni Naira kan, ṣe ni n ta 10 Naira. Bowo ṣe de nuun. Ifa ni keleyi o rubọ, Ifa laiye yio yọnu si. T… t…. t… taje o bu lọdọ rẹ gan. Abọru abọye o. Ti Ọwọnrin Meji sọ nu o.

Ọwọnrin Meji 1:
In the Odu Ọwọnrin Meji, if it is cast for someone, Ifa says that person hasn’t paid his/her debt to the spirits in heaven, and as a result, (s)he cannot be successful. Ifa says things aren’t going well for that person at all. It is the spirits in heaven, it is their money. If (s)he does not pay it, (s)he cannot have any success. If (s)he doesn’t do it, (s)he won’t find a way to solve this problem. Everything that this person does or tries to deal with the situation, everything will turn to confusion in Ọwọnrin Meji. When this person pays his/her debt to the spirits in heaven, that is when (s)he will make money, will become successful, and will have great abundance. This is how Ifa explained it. Ifa says:

Igba eeṣe to waja, ija ni o jẹ ki wọn waja, awo eeṣe to waja, ija ni o jẹ ki wọn waja, ija ni o jẹ ki wọn waja lo difa fun wọn lode Ọwọnrin nibi ti n ja tori ẹẹdẹgbejowo eyọ.

[Calabash (implying an important person), why didn’t you come to the market? It is the war that prevented him from coming to the market. Priest, why didn’t you come to the market? It was the war that prevented him from coming to the market. Helps us to understand their case in Ọwọnrin, the place where they fought because of 1,500 cowries (a great sum of money)]

Ifa says that person should offer a sacrifice. Ẹdẹgbejowo is what I have been calling his/her ẹgbẹrun. When (s)he makes an offering and offers a sacrifice, and pays his/her Ẹdẹgbejowo, that is when things will begin to change for that person. Ifa says they will change for him/her in Ọwọnrin Meji.

Ọwọnrin Meji 2:
Ifa also says for that person that (s)he should make an offering, so that his/her business affairs will go well. Even if (s)he is selling his/her wares from the corner of his/her room, people will come there to buy from him/her. (S)he will make money, if (s)he offers a sacrifice. If (s)he starts the business just a little money, Ifa says that money will neṣer disappear. If (s)he starts with say, 500 Naira, that 500 Naira cannot disappear, it will become a billion, and (s)he will become rich. Ifa says so. Ifa says (s)he should offer a sacrifice, and (s)he will become successful. This is how Ifa explained it. Ifa says:

Ọwọn owo laa pe lowo mini, ọwọn ounjẹ laa pe niyan a difa fun eyi to wa ọmọba lẹhin ajo ri. Tewe tagba ni raja ẹyi to wọn, ẹ sare wa, ẹ wa raja ọmọba.

[A lack of money is what we call owo mini, a lack of food is what we call a drought, helps us to understand the case of the one who found the prince in a far away land. Both young and old don’t care how much it costs, hurry, come and buy from the prince!]

This prince, he was the child of the king of a certain town. He tried his hand at business in another town when business was not going well in his own town. Whenever someone first reaches a place, (s)he becomes a stranger there. If, for example, someone were to leave Nigeria now, if (s)he went to America where (s)he has never lived before, he will quickly become a stranger there as well before everyone gets to know him/her. When he got there and things were not going well, he went to a babalawo to consult Ifa for him. The babalawo said that he should offer a sacrifice. He said the prince would be well-known, he will be successful to the extent that no matter how expensive his goods are, people will still buy them. He prepared everything he was instructed to include in the sacrifice. That is how he started to make money. He was someone who, if he had 10 naira, he wouldn’t want to spend it. He would save it. Ah! That is why they say, a lack of money is what we call owo mini. The meaning of, “a lack of money is what we call owo mini” is that when money is scarce… people will be very careful with it and will not want to spend it. They will think, if I spend all of this money, where will I find more? A lack of money, that is what we call owo mini. A lack of food is what we call a drought, when there is no food, ah! We say it is a drought.
This is how the prThis prince, he was the child of the king of a certain town. He tried his hand at business in another town when business was not going well in his own town. Whenever someone first reaches a place, (s)he becomes a stranger there. If, for example, someone were to leave Nigeria now, if (s)he went to America where (s)he has never lived before, he will quickly become a stranger there as well before everyone gets to know him/her. When he got there and things were not going well, he went to a babalawo to consult Ifa for him. The babalawo said that he should offer a sacrifice. He said the prince would be well-known, he will be successful to the extent that no matter how expensive his goods are, people will still buy them. He prepared everything he was instructed to include in the sacrifice. That is how he started to make money. He was someone who, if he had 10 naira, he wouldn’t want to spend it. He would save it. Ah! That is why they say, a lack of money is what we call owo mini. The meaning of, “a lack of money is what we call owo mini” is that when money is scarce… people will be very careful with it and will not want to spend it. They will think, if I spend all of this money, where will I find more? A lack of money, that is what we call owo mini. A lack of food is what we call a drought, when there is no food, ah! We say it is a drought.
This is how the prince survived all of that. It got to the point that he could call people to buy what he was selling. He became wealthy. The prince danced and rejoiced. He praised the priests who consulted Ifa for him, and the priests in turn praised Ifa. He said, it is as the babalawo said to me, it is as the babalwo predicted:

Ọwọn owo laa pe lowo mini, ọwọn ounjẹ laa pe niyan a difa fun eyi to wa ọmọba lẹhin ajo ri. Tewe tagba ni raja ẹyi to wọn, ẹ sare wa, ẹ wa raja ọmọba.

[A lack of money is what we call owo mini, a lack of food is what we call a drought, helps us to understand the case of the one who found the prince in a far away land. Both young and old don’t care how much it costs, hurry, come and buy from the prince!]

He sang: Hurry, come buy from the prince!
Hurry, come buy from the prince!
Both young and old, come buy this no matter how expensive!
Hurry, come buy from the prince!
Hurry, come buy from the prince!
Hurry, come buy from the prince!
Both young and old, come buy this no matter how expensive!

They all rushed to buy from him and didn’t care how much he charged. Moreover, his prayers were answered, his sacrifice was accepted. Something he would sell for one Naira, he would sell for 10 Naira. That is how he came into his money. Ifa says this person should offer a sacrifice, and (s)he will be in the good graces of the spirits who own the world. (S)he will have an abundance of riches. That is what Ọwọnrin Meji says.

Ẹni ti Ifa Ọbara Meji, to ba jade si, Ifa ni keleyun o rubọ o, ko si ṣọra, ko ma kanju kọja kadara tỌlọrun damọ. Ko ma pe ohun ti lagbaja ṣe, ẹmi o no ṣe o ko ma ba ko abamọ ti bẹbọ loju Ọbara Meji. Ifa ni eleyi gbọdọ ni suuru daadaa ko si gba gbogbo ohun ti Ọlọrun ba damọ, pe kadara ni. Ko ma fi ipa wowo o. Ko ma fipa sẹ n ti o fẹ ko ṣe o. Ifa ni ti o ba ti fipa wowo, to si tẹpa mọ iṣẹ rẹ ti n ṣiṣe ti si n gbadura, Ifa ni ngba to gba pe ibi Eledumare ba ni o de, yio de bẹ, loju Ọbara Meji ni o! Nibi Ifa na gba to fi ti sọ bẹẹ ni o. Ifa tẹ mọ eleyi lẹti daadaa. O ni:

Ikanju o ṣe jaye. Wara wara o ṣe ju sapo. Gbogbo ohun tỌlọrun ba ṣe fun un ni laa gba a difa fun Eyin-titi-n-rin, eyi to ṣọmọ Eji Ọbara. Igba o ba ya Eyin-titi-n-rin a debi ọmọ re.

Ifa nigba ti eleyun ba foriti iṣẹ rẹ to ni aforiti, ngbo ba ya oun naa, o jana, ti o ni lari. To jẹ pe lari na wa ba a, yio ba dọjọ alẹ. Ṣugbọn to ba lọ fipa wowo to lo na fẹ ṣogun owo, to fẹ ṣe bi lagbaja ṣeṣe, o fẹ ṣe bi tamọdu ṣeṣe, ini-ku-ni lo ku ti o ni o. Ṣugbọn to ba ti ni suuru, to gba kadara tỌlọrun damọ pe ah! Ngbo ba ya, Ifa ni yio da fun eleyun. Keleyun o ma kanju, ko ma kanju kọja kadara rẹ. Ifa sọ bẹẹ loju Ọbara Meji. O ni ko rubọ nbe. Bẹẹ ni Ifa sọ bẹẹ. Aboru aboye, loju Ọbara Meji.

Ọbara Meji 2:
Ifa na si tun kọ ni lẹkọ loju Ọbara Meji. O ni ire eleyii o…ọna rẹ yio la. Ifa ni ọna rẹ o la, tire rẹ o si tẹ lọwọ loju Ọbara Meji naa ni lo ti sọ bẹẹ. O ni eleyii yio… iyawo ti o fẹ, ti o fẹ, Ifa ni o… obinrin naa nigbo ba fẹ dele ni ọkunrin ni o kọ bi fun un. Nibi Ifa na ti sọ pe ire eleyun o tẹ lọwọ nu. Ọkunrin naa ni o kọkọ bi fun un, ọmọ naa, o si ni lari ti o la. Toun gan to jẹ baba rẹ gan, o si ni lari. Ifa ni… adura rẹ yio gba, ko ṣetutu. Bẹẹ ni.
Ni loju.. bẹẹ ni Eji Ọbara, lo ba n lọ ra… wọn ni ko lọ ra ẹru obinrin o, lọja o. O si lọ ra ẹru obinrin. Nigbo mẹru dele, nigba ti o ti to bi oṣu meelo, o ri oyun ninu ọmọbinrin yii ah! Ere ni awa da ni. Ko sọrọ, ko binu, o sa n toju ẹ. Nigba ti obinrin yio bi, lo ba bimọ, lo ba bimọ ọkunrin. O si n tọju wọn, bi ṣe n tọju ọmọ, ni n t… ẹ ri pe ẹru to ra ti di meji, obinrin lo lọ ra jẹru obinrin lo lọ ra lọja, o ni… Ifa ni eleyii, ire n bọ lọdọ rẹ kii ṣe ire kan mọ. Ire meji lo tun jẹ. Bi… bi ire Eji Ọbara ṣe di meji nu un. O…o ni iyawo, o… o lọmọ. Lọmọ ẹ ba dagba. Ni n ba ṣiṣẹ fun un. Lọmọ naa kọfa, ni n dafa, ni n pawo wale fun baba. Ni iya ọmọ naa ba duro daa. Ni baba naa lo lọ [lowo lọwọ]. Ni ba n yin awọn babalawo, awọn babalawo wa n yin Ifa pe aiye yẹ oun bayii. Ohun ti babalawo sọ fun un naa re pe ire oun yio toun lọwọ koun o ma kanju, pe aṣe ire ni o tun lọ… Lo ba bẹrẹ ọdun Ifa, nigba ti yio ṣe ọdun Ifa, o ni kawọn babalawo o boun pabi ko… pe toun tọpe toun tun ju ọpẹ lọ. Ni ba n yin awo, awọn awo wa n yinfa. Lo ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:

Kukunduku lo tagbo mọlẹ o ni [ko] kọminu afẹrẹ a difa fun Eji Ọbara eyi to rẹru meji to yan ketekete. Eji Ọbara a fi gba wa rẹru meji to yan ketekete.

O n ṣe:
Eji Ọbara a fi gba wa rẹru meji to yan ketekete
Ẹru ti mo ra nu lo la mi
Ẹru ti mo ra baba mo fi sin
O n ṣe ẹru ti mo ra, baba mo fi sin ooo
Ẹru ti mo ra, baba mo fi sin
Ẹru ti mo ra n lo la mi
Ẹru ti mo ra, baba mo fi sin
Ẹyin o ri pe temi tọpẹ, tẹmi jọpẹ lọ
Ẹru ti mo ra, baba mo fi sin ooo
Ẹru ti mo ra, baba mo fi sin
Ẹru ti mo ra n lọla mi
Ẹru ti mo ra, baba mo fi sin.

Ni n ba n jo, ni n ba n yọ. Ni n… Ifa ni ki eleyii pe ire le ṣe tan ti o de, obinrin toun si fẹ fẹ, obinrin daadaa ni. Yio… yio lalubarika, t…tọmọ rẹ o lowo ti o no ni lo… tifokanbalẹ o wa fun un. Pe ko ma fẹ obinrin yio ba ifa [something you get for free] nbẹ. Loju Ọbara Meji. Ifa lalubarika wa nbẹ fun un, to ba si jobinrin naa ni, ọkọ to ni nbẹ o, ọkọ to tori ẹ dafa si un, alalubarika [connector] rẹ ni, ti Ọbara Meji ba ti jade si eleyi un. Bẹẹ ni. Abọru boye, loju Ọbara Meji.

Ọbara Meji 3:
Ni oju Ọbara Meji naa, [eniyan] tifa n ba tun jade si, Ifa ni eleyi un fẹ lo mule ibudo [refuge/abode] kan. Boya o fẹ loko ni o, lati lọ maa n
Meji 3:
Ni oju Ọbara Meji naa, [eniyan] tifa n ba tun jade si, Ifa ni eleyi un fẹ lo mule ibudo [refuge/abode] kan. Boya o fẹ loko ni o, lati lọ maa n ṣiṣẹ agbẹ o. Boya o fẹ ra ilẹ fun ilẹ-iṣẹ, “company” kan lo fẹ dalẹ o. Ifa ni ko ṣetutu nitori ẹ, Ifa ni company na ibẹ ni o ti la. Ti ọpọlọpọ eniyan yio tun la ni abẹ rẹ, toun gan o tun wa dọba nbẹ. Tan mọ pe, ah! Chief, baba, ọba ni. Ti awọn gbogbo ọpọlọpọ ti wọn o ma jẹ tan ma n mu, tan o ni lari. Ifa ni ki… bẹẹ ni ko lo ra a. Bẹẹ ni, nibi Ifa gba ti o fi [ti] sọ bẹẹ ni. O ni:

O sẹ pẹlẹnjẹ ọwọ mi ọtun. Ọ rọ minijọ ọwọ mi osi. Abẹbẹ oje lo mu oju Ọlọja tutu ninini a difa fun Ọba Ado, Ejigbara ilẹkẹ nijọto rire ba wọn mulẹ ibudo. Ẹbọ nan ni o ṣe, o si gbẹbọ nbẹ o rubọ. Ẹru Ẹpo, ẹru Ọffa, ẹ wa ba ni ni jẹbutu ire. Jẹbutu ire laa ba ni lẹsẹ ọbariṣa.
O n ṣe ki lo ṣonibudo dọba?,
Eji Ọbara, Ifa lo ṣonibudo dọba.
Eji Ọbara, ki lo ṣonidubo dọba?
Eji Ọbaraaa, ori lo ṣonibudo dọba.

Ifa lori eleyun, keleyun o rubọ nbẹ, ko bọ ori rẹ. Ifa nibudo ti n lọ re mu. Ifa ni bẹẹ ni o ti la wa, ti wọn si sọ dọba nbẹ. Bẹẹ ni loju Ọbara Meji, tifa ti sọ bẹẹ. Abọru aboye o. Bẹẹ ni. Ifa sọ bẹẹ fun un ni Ọbara Meji.

Meji 1:
Ifa says for any person for whom Ọbara Meji is cast, that (s)he should offer a sacrifice and be careful. (S)He should not try to push beyond what God has ordained for him/her. (S)He should not say, “So-and-so did this, I too will do it” so that (s)he doesn’t come to regret it later. Ifa says this person must be very patient and accept everything God gives him/her as fate. (S)He should not seek money by force. (S)He should not try to do it by force. Ifa says if (s)he doesn’t seek money by force, and works hard, and prays, Ifa says when (s)he accepts that the place Eledumare says (s)he will reach, (s)he will reach that place in Ọbara Meji. This is the way Ifa explained it. Ifa gives this person a serious warning. Ifa says:

Ikanju o ṣe jaye. Wara wara o ṣe ju sapo. Gbogbo ohun tỌlọrun ba ṣe fun ni laa gba, a difa fun Eyin-titi-n-rin, eyi to ṣọmọ Eji Ọbara. Igba o ba ya Eyin-titi-n-rin a debi ọmọ re.

[You don’t enjoy life by rushing. There is no gain in hastiness. Everything that God gives us we accept explains the case of Eyin-titi-n-rin, the one who was the son of Eji Ọbara. When it was time, Eyin-titi-n-rin became his child]

Ifa says when that person faces his/her work and perseveres, when the time comes, (s)he will find the right path and he will be successful. Blessings will come find him/her and last until his/her old age. But if (s)he seeks money by force or makes medicine to make money, if (s)he tries to do as someone else has done, (s)he will only get trouble in return. But if (s)he has patience, if (s)he accepts the destiny God has created for him/her, when the time comes, Ifa says things will go well for this person. This person should not rush and that (s)he shouldn’t try to overstep his/her destiny. Ifa says so in Ọbara Meji. Ifa says (s)he should offer a sacrifice. Yes, Ifa says so.

Ọbara Meji 2:

Ifa also teaches a lesson in Ọbara Meji. Ifa says the path to success will open up for this person. Ifa says that this person will expereince his/her blessings in Ọbara Meji. That is what Ifa said. Ifa says this person… the wife he wants to marry, Ifa says… that woman, shortly after she enters his house, she will quickly give birth for him. That is how Ifa says he will experience his blessings. Both the man for whom the woman gave birth and the child himsefl/herself will be successful and have an open road. The child’s father himself will also be successful Ifa says, his prayers will be answered if he makes an offering. Yes.
In Ọbara Meji, Eji Ọbara was told to go buy a female slave in the market. So he went and bought a female slave. When he brought her to his house, after she had been there for a few months, he noticed that she was pregnant! Ah! It is a blessing for us! He didn’t say anything, he didn’t get upset, he took good care of her. When the woman gave birth, she gave birth to a boy. He took care of them, the son and the mother. He saw that his blessing had been doubled! The woman he had bought in the market… Ifa says that the blessing coming to this person isn’t only one blessing. It is a double blessing. That is how the blessing of Eji Ọbara became two. He had a wife, he also had a son. The child grew up and worked for him. The child studied Ifa, performed divination, and called priests to come to the house of his father. The mother was also an outstanding person. The father became wealthy The father praised the babalawo, the babalawo in turn praised Ifa, sying that his life was truly blessed. That is what the babalawo said to him about experiencing his blessings if he didn’t rush. He held his Ifa festival, and when he did, he called all of the babalawo to come celebrate with him and break kola nuts. He said he could never be grateful enough for all he had received. He praised the babalawo, and the babalawo in turn praised Ifa. He siad, “the babalawo told me it would be so, the babalawo said,”

Kukunduku lo tagbo mọlẹ o ni [ko] kọminu afẹrẹ a difa fun Eji Ọbara eyi to rẹru meji to yan ketekete. Eji Ọb
[Kukunduku has anchored its roots firmly into the ground and so the wind does not bother it cast Ifa for Eji Ọbara the one who bought two very wonderful servants]

O n ṣe:
Eji Ọbara a fi gba wa rẹru meji to yan ketekete
Ẹru ti mo ra nu lo la mi
Ẹru ti mo ra baba mo fi sin
O n ṣe ẹru ti mo ra, baba mo fi sin ooo
Ẹru ti mo ra, baba mo fi sin
Ẹru ti mo ra n lo la mi
Ẹru ti mo ra, baba mo fi sin
Ẹyin o ri pe temi tọpẹ, tẹmi jọpẹ lọ
Ẹru ti mo ra, baba mo fi sin ooo
Ẹru ti mo ra, baba mo fi sin
Ẹru ti mo ra n lọla mi
Ẹru ti mo ra, baba mo fi sin.

[Eji Ọbara who bought two very wonderful servants
The servant that I bought paved the way for my success
I praise you baba (Ifa) for the servant I bought
He said, I praise you baba (Ifa) for the servant I bought
I praise you baba (Ifa) for the servant I bought
The servant that I bought paved the way for my success
I praise you baba (Ifa) for the servant I bought
You will see that I cannot give enough thanks for the blessings I have received
I praise you baba (Ifa) for the servant I bought
I praise you baba (Ifa) for the servant I bought
The servant that I bought paved the way for my success
I praise you baba (Ifa) for the servant I bought]

He danced and rejoiced! Ifa says that the blessing wouldn’t be complete when it arrived. The woman the man wants to marry, she is a good woman. She will be bring blessings and favor with her. His child will become wealthy. They will have great peace of mind. Ifa says he should marry the woman and will receive a free, unexpected blessing in this case of Ọbara Meji. Ifa says there is a great blessing there for him, and if it is a woman, the man about whom she is consulting Ifa has blessings, if Ọbara Meji is cast for that person.

Ọbara Meji 3:
In Odu Ọbara Meji also, if this figure is cast for someone, Ifa says that person wants to start some kind of venture. Perhaps (s)he wants to go to the farm to work as a farmer. Perhaps (s)he wants to buy some land to set up a business or company. Ifa says (s)he should make an offering because of this desire. Ifa says that his/her venture will succeed in that place. Many people will benefit from serving under him/her and (s)he will become like a king there. They will say, “This is our chief, leader, or king!” All of the people they will eat, drink, and find success because of him/her. Ifa says (s)he should buy the land [or undertake the desired venture]. Yes, this is how Ifa said it:

O sẹ pẹlẹnjẹ ọwọ mi ọtun. Ọ rọ minijọ ọwọ mi osi. Abẹbẹ oje lo mu oju Ọlọja tutu ninini a difa fun Ọba Ado, Ejigbara ilẹkẹ nijọto rire ba wọn mulẹ ibudo. Ẹbọ nan ni o ṣe, o si gbẹbọ nbẹ o rubọ. Ẹru Ẹpo, ẹru Ọffa, ẹ wa ba ni ni jẹbutu ire. Jẹbutu ire laa ba ni lẹsẹ ọbariṣa.
O n ṣe ki lo ṣọnibudo dọba?
Eji Ọbara, Ifa lo ṣonibudo dọba.
Eji Ọbara, ki lo ṣonidubo dọba?
Eji Ọbaraaa, ori lo ṣonibudo dọba.

[If it is flexible to my right, if it is stiff to my left, the lead fan causes the face Ọlọja to be very cool cast Ifa the king of Ados, man of many titles when he was going to acquire a new estate. He followed the babalawo’s directions exactly. People from far and near, come meet me surrounded by blessings. An abundance of blessings is received at the feet of God.

What makes the owner of the estate become a king, Eji Obara?
Ifa/Eji Obara made him to be king
Eji Obara, what makes the owner of the estate become a king?
Eji Obara, his destiny (ori) is what makes the owner of the estate to become a king.]

Ifa says this person should worship his/her ori [destiny]. Ifa says the estate that this person wants to acẹuire will grow and (s)he will become like a king. Yes, this is what Ọbara Meji says.

Ọkanran Meji 1:
Eni ti… Loju Ifa Ọkanran Meji to tun wa nilẹ yii, ta tun da yii, Ifa ni eleyii o ni awọn… aarin ọta lo wa. Obinrin kan nu un, o ni iṣoro nitori ọmọ, o si wa laarin ọta. Ifa nan si ti ro pin pe o le bimọ mọ. Ifa ni ko rubọ ko lọ bọ Ọṣun. Ifa ni yio bimọ. Gbogbo ọta to ro pin loju oti patapata. Ifa lo sọ bẹẹ, fun ọmọbinrin naa. Nibi Ifa na gba to fi [ti] sọ bẹẹ ni:

Ki iwo kan mi kemi kan an. Akanla ni Ọkanran Meji kanra wọn a difa fun Ajibolomide eyi ti wọn ni o lokun ọmọ ninu mọ. Tọmọ ṣe tan to wa kunnu bi yindinyindin n jẹ tiẹ si gun o, ile Ọṣun o wa gbayin mọ.

Ile Ọṣun o… Nigbo rubọ bọ Ọṣun, ile rẹ wa kun kẹkẹ fun ọmọ. Ifa ni yio bimọ pọ. Oju yio si ti awọn alaropin. Bẹẹ ni Ifa sọ bẹẹ fun…fun ọmọbinrin un, laarin un, loju Ọkanran Meji.

Ọkanran Meji 2:
Ifa na si tun sọ tẹ… Ọkanran Meji ba jade fun eniyan, laarin un. Ifa ni, keleyun ko lọ… ko lọ mura si, ko ṣetutu, ko ṣetutu gbogbo ohun ti oju rẹ n ri, ti n jẹ niya, gbogbo rẹ lọwọ rẹ yio to [will get what yo uare lacking]. Bẹẹ ni, Ifa ni gbogbo ohun ti n jẹ iya loju n ri, lọwọ rẹ yio to. Ifa ni eleyun, babalawo ni, ko lọ ṣe e… Ifa ni ko lo ṣe, ko lọ kọfa. Ifa ni Ifa… iṣẹ Ifa ni yio ṣe la. Loju Ọkanran Meji, keleyun o lọ kọfa, ko…ko tẹfa. Ifa ni yio ṣe la, ninu ọna rẹ nIfa, ni ko lọ kọ ọ. To ba si jẹ Musulumi ni, ko lọ kọ ṣe Alfa. Iṣe Alfa ni iṣẹ rẹ. To ba si jẹ ẹlẹsin Kristiani, iṣẹ pastor ni iṣẹ rẹ. Ifa n lọ sọ bẹẹ… Ifa n lọ sọ bẹẹ. O ni, “Ki iwo kan mi, kẹmi kọ ọ.” Nibi Ifa gba to fi ti sọ bẹẹ nu o. O ni:

Ki iwo kan mi, kemi kan ọ, akanla lọkanran Meji kan ra wọn a difa fun Adeṣọkan nijọ ti n ti n kọle ọrun bọ wa kọle aiye. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fin ti gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, Ifa wa ba ni laarin iṣẹgun, aarin iṣẹgun la ba ni lẹsẹ ọbariṣa.

O n ṣe:
Ki lemi o ṣe la n temi
Owo n temi o ṣe la nifa
Ifa ni n o ṣe la ni temi
Owo n temi o ṣe…

Ifa ni eleyun, ko ba jọ babalawo ni, Ifa ni o ṣe la. Ko lọ kọfa nbẹ. To ba si jẹ musulumi ni, ko lọ kọ ṣe Alfa. Iṣẹ Alfa ni o ṣe la nbẹ. Iṣẹ ti … Eledumare damọ nu un, pe ko ma jiṣe fun eniyan. To ba si jẹ ẹlẹsin Kristiani ni, ko lọ ṣe… mura iṣẹ pastor. Ifa ni iṣẹ iranṣẹ lỌlọrun da pe ko maa toriṣe, iṣẹ atoriṣe ni. Ifa ni n ti eleyun o ṣe laanu o. Bẹẹ ni. Bẹẹ loju Ọkanran Meji, Ifa sọ bẹẹ.

Ọkanran Meji 3:
Ifa tun sọ bẹẹ tIfa ba tun gbe, to jade. Ifa ni ọmọbinrin kan nu; babalwo ni ko lọ fẹ o. Ti o ba fẹ babalawo, ti o le ba jawe ti o wa ẹgbo, ko ni bimọ o. Ifa ni tori ọmọ lo ṣe gbọdọ lo joko ti babalawo. To joko lefa. Ko lọ fẹ babalawo, ko lọ fẹ ẹ ko le jawe, to le wa ẹgbo, tori pe aarun inu n da laamu. O laarun inu! Bẹẹ ni. Ifa ni o laarun inu . Ifa ni, k…. babalawo ni ko… ko lọ sunmọ, ko fẹ babalawo. Ifa ni ko fẹ babalawo. Bẹẹ ni. O ni, nibi Ifa gba to fi tifa sọ bẹẹ:

Oloju mọni nipo, aimọni lọffa, oju iri eni rere ka ma ki, a difa fun Nini, ọmọ ire lapa, ọmọ lanawọ kagun bi igba agogo. Nini dara, Nini ṣunwọn lejo. Aarun aibimọ ti n ṣolumọ lapa nkọ?

Ifa pe a…aarun inu n de eleyun laamu, ko si jẹ o, ko fẹ jolokun ọmọ nu un. Ifa ni ko lọ… ko sunmọ babalawo, to le… tabẹ to le jawe ti o wa ẹgbo. Ifa ni igba naa ni yio to rọmọ bi. Ifa na sọ fun un. Ifa lọmọ omi ni. Ọmọ omi ni. Ko si rubọ daadaa, ko mujọ tọṣun, ko si sunmọ babalawo, ko fẹ babalawo, ko le ba ri ọmọ bi. Ifa sọ bẹẹ loju Ọkanran Meji fun ọmọbinrin naa. Abọru aboye, tIfa sọ nu fun eleyun, abọru aboye o.


Ọkanran Meji 1:
In this Odu Ifa, Ọkanran Meji, that we have cast here, Ifa says that this person is in the middle of enemies. It is a woman, and she is having difficulty bearing children; she is also in the middle of enemies. Ifa says they believe she will never be able to have a child Ifa says she should make a sacrifice and worship Ọṣun. Ifa says she will have a child. All of her enemies who doubted will be put to shame. Ifa says so for that woman. This is how Ifa said it:

Ki iwo kan mi kemi kan an. Akanla ni Ọkanran Meji kanra wọn a difa fun Ajibolomide eyi ti wọn ni o lokun ọmọ ninu mọ. Tọmọ ṣe tan to wa kunnu bi yindinyindin n jẹ tiẹ si gun o, ile Ọṣun o wa gbayin mọ.

[You reach out to me, I reach out to you. Ọkanran Meji reaches out by turns cast Ifa for Ajibolomide the one they said had no uterus. When the time came, it was discovered that her eggs were as numerous as those of ants, and her own case became clear-cut. Ọṣun’s house had no more room for children]

When she worships Ọṣun, her house will quickly fill up with children. Ifa says she will have many children. Those who doubted her will be put to shame. Yes, Ifa says so for that woman in Ọkanran Meji

Ọkanran Meji 2:
If Ọkanran Meji comes out for someone, Ifa says that person should be careful and make an offering. If (s)he makes an offering, everything that his/her eyes are seeing, all of the suffering, will be ended by his/her receiving what (s)he is lacking. Yes, Ifa says everything that is causing him/her suffering, that (s)he is experiencing, will be ressolved Ifa says this person is a babalawo. Ifa says he should go study Ifa. Ifa says the work of Ifa will open his road to success. In Ọkanran Meji, this person should study Ifa and get initiated into Ifa. Ifa says this will open his road to success, that this raod is in Ifa, and he should study Ifa. If he is a Muslim, he should study to become an Alfa [Muslim cleric]. The work of an Alfa is his lot in life. If he is a Christian, he should become a pastor. Ifa says so. This is how Ifa said it:

Ki iwo kan mi, kemi kan ọ, akanla lọkanran Meji kan ra wọn a difa fun Adeṣọkan nijọ ti n ti n kọle ọrun bọ wa kọle aiye. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fin ti gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, Ifa wa ba ni laarin iṣẹgun, aarin iṣẹgun la ba ni lẹsẹ ọbariṣa.

[You reach out to me, I reach out to you. Ọkanran Meji reaches out by turns cast Ifa for Adeṣokan on the day he was brought from heaven to earth. He prepared the sacrifice as instructed. He did everything asked of him. Failure to sacrifice to Esu in a timely manner renders the effort a waste. It did not take long, Ifa come see me enjoying the blessing of victory. The blessing of victory is received at the feet of the King of the gods.]

O n ṣe:
Ki lemi o ṣe la n temi?
Owo n temi o ṣe la nifa.
Ifa ni n o ṣe la ni temi
Owo n temi o ṣe…

[He said:
What will I do to make my living?
I will be successful with Ifa as my trade.
It is Ifa will provide me with success in work.
The trade for me is Ifa]

Ifa says this person should do the work of a babalawo and that Ifa will open his road to success. He should study Ifa. If he is a Muslim, he should study to become an Alfa. It is in the work of an Alfa that his road will open up. That is the work that Eledumare [God Almighty] has ordained for him, and he should deliver His messages for people. If he is a Christian, he should prepare to be a pastor. Ifa says his work is that of God’s messenger that he should guide and counsel others. Ifa says that is what this person will do to become successful. Yes, this is the message in Ọkanran Meji.

Ọkanran Meji 3:
Ifa also says, if it carries this message, that there is one woman who should marry a babalawo. If she doesn’t marry a babalawo, one who can gather leaves and collect roots, she will not be able to have children. Ifa says she must stay in the house of a babalawo in order to have children. She should be involved with Ifa. She should m

Ogunda Meji 1:
Ifa ni, eni ti Ifa Ogunda Meji to ba jade si, Ifa ni gbogbo ohun ti eleyii yio ba ṣe, ko ma beere lọwọ ori rẹ. Ifa ni ori ni kan lo le gbe debi ti n… ba n lọ. Keleyii o ma jijadun ara rẹ, ko ma pe boya nigba to n lowo, owo le ṣe e. Nigba to nipo kan, ipo le ṣe e. Keleyii o ko ronu ori, ko ronu bẹlẹda ṣe da a, ko ma pe oun ni agbara kan to le ṣe e. Ko si agbara kan to ni lẹhin ori o! Bo ti wule pe, ko lowo to… ko… bo ba fẹ ṣe arẹ orilede, to fẹ ṣe president, ko bọ ori ẹ, ko beere lọwọ ori ẹ pe, n jẹ kini yii rọmọ ẹlẹda mi? Ki n to ṣe. Yio… ori yio sọ fun un. To ba rọmọ, ti o ba rọmọ tan ba ni keleyii o ma ṣe, ko ma ro poun lowo lọ o! Oun le ṣe e o! Ifa ni ko si ooṣa [oriṣa] ti da ni gbe lẹhin ori o. Bẹẹ ni Ifa sọ.
Nigba ti gbogbo awọn ooṣa, nigba igbawasẹ, nigba [ti] awọn ooṣa wọnyii, wọn ni awọn lagbara, Oṣanla, oun ni o lagbara, oun le ṣe bi Eledumare. Ṣango loun le ṣe bi Eledumare. O ti gbagbe pe Eledumare lo da wọn. Ọrunmila naa naa ni, oun naa le ṣe bẹẹ. Wọn ni ko si eni to le ṣe bi Eledumare ninu yin. Wọn ni ori ni kan looṣa, to le ṣe bi Eledumare, nitori pe Eledumare da eniyan gẹgẹ bi awọnran ara rẹ, o si fi ori ṣe olori ohun gbogbo. Nna lori fi wa loke. Ori ni kan lo rubọ. Nigba igbawasẹ. Ifa ni keleyii… gbogbo ohun ti eleyii ba fẹ ṣe, iba jẹ fẹ ṣe arẹ orilede ni un, iba jẹ gomina ni o, iba jẹ si oko ni o ṣe ni o, iba je owo ni o, ko beere lọwọ ẹlẹda rẹ, ko to gbọna lọ. Wọn gbọ pe wọn taja nilu Oyinbo… ni Washington, ni goolu ti n ta. Ni Chicago, ni goolu ti n ta. Ko beere ko to ma gbọja lọ bẹ. Ti o ba bọri ẹ daadaa nbẹ ko beere lọwọ ori, yio kan ṣe lasan ni o. Ifa na lo sọ bẹẹ loju Ogunda Meji. Nibi Ifa gba ti Ifa fi [ti] sọ bẹẹ:

Ọrunmila ni o dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ṣango loun talasan o ba rokun. Wọn ni ti Ṣango ba burinburin, to ba rin tititi, to de Koso, nile baba rẹ nkọ? Ti wọn fun un lorogbo ati akukọ adiẹ? Ṣango ni toun ba ti yo tan, o loun o pada nile oun ni. Wọn ni Ṣango o talasan o ba rokun.
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ọya loun talasan o ba rokun. Wọn ni n jẹ ti Ọya ba burinburin, to rin tititi, to dele Ira, ni wọn ba pọda to tobi, ti wọn fun un ni… ebgo, ikoko egbo nkọ? Ọya ni toun ba ti yo tan, o loun o pada ile oun ni. Wọn ni Ọya o talasan o ba rokun.
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ooṣanla loun talasan ba rokun. Wọn ni n jẹ ti Ooṣanla ba rin tititi, to burinburin, to dele Ifọn, nile baba rẹ, ti wọn fun un lagbebọ adiẹ to royin ti wọn pa a, ati igbin, ati ọbẹ oṣiki [egusi]. Oun ni to ba ti yo tan, o loun o pada ile oun ni. Wọn lOoṣanla o talasan ba rokun.
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ẹlẹgba, o loun talasan o ba rokun. Iyẹn Eṣu. Wọn lo o talasan ba rokun. O loun talasan ba rokun. Wọn ni to ba rin tititi, to burinburin, to dele Ketu, nile baba rẹ nkọ? Ti wọn pakukọ adiẹ, ti wọn fun un lepo pupa. Ẹlẹgba ni to ba ti yo tan, o loun o pada ile oun ni. Wọn lẸlẹgba o talasan o ba rokun.
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ogun, o loun talasan o ba rokun. Wọn ni n je tOgun ba burunburin, to rin tititi, to de Ire nile baba rẹ nkọ? Tan fun un lẹmu, tan fun un ni ẹwa ẹyan, tan bẹ aja fun un nkọ? O ni toun ba ti yo tan, oun ni ijala loun maa kẹ tan tan tan, toun ma dari lọle. Wọn ni Ṣango… O lOgun… Wọn ni o talasan ba rokun.
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, wọn ni ta lo talasan ba rokun? Ọrunmila loun talasan ba rokun. Wọn ni to ba burinburin, to rin tititi, to de Okegẹti, nile baba rẹ nkọ? Ọrunmila, tan fun ọ ni abodiẹ meji, abẹdọ rukẹruke, ewurẹ meji, abọmu rẹdẹrẹdẹ, ti wọn gunyan, tan fun ọ leku ati ẹja nkọ? Ati ọti? O ni toun ba ti yo tan, o loun a pada nile, eni iwọ Ọrunmila papaa, wọn lo o talasan o ba rokun.
Ọrunmila ni ta lo talasan o ba rokun? Wọn lori ni kan n lọ talasan o ba rokun. Ori ni kan. A kapo ẹju ẹ si. Ọrunmila ni ẹdawọ ọbun kẹ daṣọ romi. Mapo elere, Mọba ọtun, Bọlajoko, Ọkinkin ti merin fọn, o loun… talo da ori ni kan lo talasan ba rokun? Ori ni kan
unda Meji 3:
Ka ba tun dafa fun eniyan. Ti Ifa nna tun fore. Ifa ni eleyun, obinrin kan lo fẹ fẹ un. O fẹ gba ni. Obinrin naa ti bimọ sibi kan ri, tabi ẹni kan ti fẹ obinrin yii tẹlẹ. O wa fẹ gba lati ibi tọ wa. Ifa ni ko gba a, o ni a gba gbe, ni o gba, pe ko si wahala. Pe yiọ ṣẹgun nbẹ. Loju Ogunda Meji, Ifa sọ bẹẹ. Nibi ifa gba to fi sọ bẹẹ. O ni:

Aguru maguda aguru maguda bi ida o ba sunwọn eji apori ida ko tun dagun a dia fun Ọrunmila, baba n lọ re gba Dudu Ranran eyi ti ṣe ọmọ Alaran Oyigi.

Baba ni lo fẹ Dudu Ranran yii, o fẹ lọ gba ni, ti ṣe ọmọ alaran oyigi, lọwọ ọkunrin mii[ran]. Wọn wa sọ fun pe, ko ba…ki baba o rubọ o. Obinrin ti n lo gba yii, agba [tan] ni o ti ṣẹgun nbẹ. O si rubọ, o gbobinrin yii, lo ṣẹgun. Lawọn kan n ba le ri, wọn lo ku ibi ti o gba. Wọn ni aaa, o baba ni irọ lẹ pa, o lagbara yin o le ka oun. Nan ba ṣẹgun nbẹ. Ni n ba n jo ni n ba n yọ. Ni n yan awọn awo, awọn awo rẹ n yin Ifa. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:

Aguru maguda aguru maguda bi ida o ba sunwọn eji apori ida ko to dagun a dia fun Ọrunmila, baba n lọ re gba dudu ranran eyi ti ṣe ọmọ alaran oyigi. Oṣo ni n ba n pe ori mi nibi. Ẹ jọọ mi, ẹ ju ẹ, bi iṣẹ rẹ ba fọ, wọn sin lẹhin Ṣango ni. Bi babalawo ni n ba n pe ori mi nibi. Ẹ jọọ mi, ẹ ju ẹ, babiku ba ku tan, wọn sin lẹhin asẹ. O lọkunrin, o lobinrin ni n ba peri mi nibi. Ẹ jọọ mi, ẹ ju ẹ, Eṣu ni rẹhin ẹni to ri i. Ifa lemi ni mo rẹhin awọn ọta mi.

Ifa sọ bẹẹ pe eleyun yio rẹyin gbogbo awọn tan gba n gbogun ti nbẹ. Loju Ogunda Meji o sọ bẹẹ. Ifa ni eleyun ko, ko mura daadaa ko si ma ṣadura daadaa, ko ma beere ohun gbogbo lọwọ ori rẹ ko to ma ṣe gbogbo ohun to ba ṣe loju Ogunda Meji o. O ni aṣeyori wa fun un.

Ogunda Meji 4:
Ifa ni… o tun sọ bẹẹ, pe eleyii yio ni ọpọlọpọ ire. Agbọn obi kan lẹbọ rẹ nbẹ, ni o ni lẹbọ nbẹ. Kọpọlọpọ ire oun o le to lọwọ, ko le tọ lẹnu [authority]. Ifa ni ọna re n bọ wa fun eleyii, ọna yio ṣi fun un daadaa. Ko lọpọlọpọ obi lẹbọ o, agbọn kan ni. One basket of kola, lo gbọdọ ni lẹbọ nbẹ, pẹlu ọpọlọpọ owo. Ifa ni o gbọdọ ri owo, yio rire gbogbo, ọna rẹ o la. Nibi ifa gba to fi sọ bẹẹ ni o. O ni:

Ọpanrun ṣekeṣeke ẹti Yẹmẹtu a difa fun ọlọmọ a fẹhinti jagbọn obi. Ki n to rẹni to ṣẹfẹhinti jagbọn obi tan, ire gbogbo to ni lọwọ, ire gbogbo a to ni lẹnu.

Ifa ni ire gbogbo o teleyun lọwọ, yio to lẹnu. Ko ṣetutu nbẹ. Igbesiaye rẹ yio dun rinrin. Na ba dafa fun, agbọn obi ti o wa nlẹ ti… to fi rubọ, o ba ku iyẹrosun si. Wọn ni ko lọ ma jẹ, to ba ti lọ, to ba ti n bo ni yio ba mu jẹ to ba… beniyan ba wa dee lalejo, yio fun lobi, bi eniyan… ah, ni gbogbo rẹ… ni awọn eniyan ṣadura fun, ẹṣe o! Aṣiri yin a ma bo, nkan. Bi aṣiri rẹ ṣe n bo nu un, bo ṣe n lowo nu un. Tawọn ọkunrin ṣadura fun un, tobinrin ṣadura fun lọna rẹ ba la. Ifa lọna ni eleyii yio la, yio si ni ọpọlọpọ owo. Ifa sọ bẹẹ lodu Ogunda Meji o. Abọru abọye o. N togunda Meji sọ re o.

gunda Meji 1:
Ifa says, for anyone for whom Ogunda Meji is cast, Ifa says that in everything that this person wants to do, (s)he should consult his/her destiny [Ori] first. Ifa says his/her destiny is the only one who can grant him/her success. This person should not struggle on his or her own and should not think that when (s)he is rich, and that (s)he will succeed as a result of that wealth. When (s)he has a job or position, that this position or job will allow him/her to achieve what (s)he wants. This person should think about his/her Ori and what it has ordained for him/her. (S)He should not say that (s)he is able to do this for him/herself. There is no power greater that Ori! No matter how much money (s)he has,… If (s)he wants to become president, (s)he should worship his/her ori. (S)He should ask his/her destiny if this is in accordance his/her destiny. Before (s)he does it. His/her Ori will answer him/her. If it is fitting, if it is indeed fitting, then, Ori will say that (s)he should do it but should not think that money will accomplish it! Or that (s)he alone can do it! Ifa says there is no god who supports us like Ori. Yes, Ifa says so.
When all of the gods, in the time of the ancestors, they wondered who was the most powerful. Oriṣanla said he was powerful and could do exactly as Olodumare [Almighty God] can do. Ṣango said he was as powerful as Olodumare. He forgot that Olodumare had created every one of them. Even Ọrunmila said that he was as powerful as Olodumare. We are told that there was no one among them who is as powerful as Olodumare. We are told that Ori was the only one amongst the gods who could do as Olodumare did, because Olodumare created humans in His own image and made the head ruler of the everything. That is why Ori [the head] was placed on the top of the body. Ori was the only one who offered a sacrdifice in the time of the ancestors. Ifa says in everything this person wants to do, if (s)he wants to be president, or governor, or a farmer, or a business person, (s)he should ask his creator [Ori] before taking that path. Perhaps (s)he heard that there is business to be done in Oyinbo’s [white person’s] country, in Washington, that trading gold is lucrative, or in Chicago. (S)he should ask before going there to do business. If (s)he worships his/her Ori carefully and consults Ori, it will not be for nothing. Ifa says so in Ogunda Meji. This is how Ifa said it:
Ọrunmila ni o dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ṣango loun talasan o ba rokun. Wọn ni ti Ṣango ba burinburin, to ba rin tititi, to de Koso, nile baba rẹ nkọ? Ti wọn fun un lorogbo ati akukọ adiẹ? Ṣango ni toun ba ti yo tan, o loun o pada nile oun ni. Wọn ni Ṣango o talasan o ba rokun.
[Ọrunmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage (overseas) like Alasan? Ṣango said he could make the trip. And what happened when Ṣango had traveled far, when he had walked a great distance and come to Koso, his hometown? When he was given kola nuts and rooster meat to eat? Ṣango said when he had eaten his full, he said he would turn back. Ṣango was not able to complete the journey.]
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ọya loun talasan o ba rokun. Wọn ni n jẹ ti Ọya ba burinburin, to rin tititi, to dele Ira, ni wọn ba pọda to tobi, ti wọn fun un ni… ebgo, ikoko egbo nkọ? Ọya ni toun ba ti yo tan, o loun o pada ile oun ni. Wọn ni Ọya o talasan o ba rokun.
[Ọrunmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage (overseas) like Alasan? Ọya said she could make the trip. And what happened when Ọya had traveled far, when she had walked a great distance and come to Ira, her hometown? When a fat young bull had been killed for her and she was given egbo [a meal of corn], a whole large pot of egbo? Ọya said when she had eaten her full, she said she would turn back. Ọya was not able to complete the journey.]
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta

ou!]
Wọn ni ti babalawo ba ku, wọn ni ti babalawo ba ku, wọn ni akọfa… ẹkofa rẹ dasiko to. Toniṣango ba ku, wọn ni ẹkẹru ẹ danu. Ti Ogun ba ku, wọn ni ẹkẹru ẹ fun ipa. Tooṣanla ba ku, wọn ni ẹ ku ẹru sigbo. Ti eniyan ba ku, ko si eni ti wọn ge ori ẹ lẹ. Wọn sin ni mọri ni. Ori ni kan lo talasan ba rokun. Ori mi pẹlẹ atete niran, atete gbe ni kooṣa. Ko si Ooṣa ti da ni pe lẹhin ori. Ori pẹlẹ o!

[They say when a babalawo dies, we must bury him with his Ifa. When a devotee of Ṣango dies, we throw away his effects. When a devotee of Ogun dies, hunters take his effects and perform the “ipa” rituals with them. When a devotee of Oriṣanla dies, we throw his effects into the bush. However, when a person dies, nobody will take away his head. A person is buried with his/her head. Ori is the only one who can make the journey like Alasan. I greet you ori, who is always the first to remember me, who will quickly carry me to the Orisa, my helper. There is no god who supports us like ori. Ori, I salute you!]

Ori is the only one who can help this person succeed. In everything that (s)he wants to accomplish in life. Ifa says this person should be sure to worship his/her ori and ask ori before doing anything. (S)He should not think too highly of him/herself. If (s)he is rich, (s)he should not think, I’m rich! I’m respected! They can make me president. Ifa says (s)he cannot achieve this if (s)he doesn’t ask his/her ori first (No matter how rich he is). Ifa says it is only Ori. Ifa says so in Ogunda Meji.

Ogunda Meji 2:
If Ogunda Meji is cast for a person, if the message is negative, Ifa says this person needs to make a sacrifice because of death. Ifa says (s)he should make a sacrifice because of death and that (s)he should have two statues and two he-goats in the sacrifice. When the sacrifice is finished, (s)he should bury one statue at the entrance to his/her house. Then (s)he should kill the goat and cut its head, then bury them. Then (s)he should do likewise at the back door of the house, slaughter the goat, and bury the statue. Ifa says that death will not be able to enter the house if (s)he makes the sacrifice. If Ifa says (s)he should sacrifice because of death. If Ifa’s message is negative. Ifa says:

Ka to dobalẹ ka pa igba ọmọ, ka fagbọn isalẹ kan le koroko ko ko a dia fun awọran dendere, awọran ma ma de o aboju dendere. Afi bo ba le sunkun, afi to ba le gbẹlẹ, awọran ma de o, aboju dendere.

[Let us prostrate, let us make a circle of children, let us put our chin down cast Ifa for the picture that looks so lifeless, who arrived with a lifeless face. Unless it can cry or you can dig, the statue arrives with a lifeless face.]

Ifa says this person should have two statues in the sacrifice. When death is coming and wants to enter the house, the statue will repel it. This person should make a sacrifice because of death. This is what Ifa says in Ogunda Meji.

Ogunda Meji 3:
If Ifa reveals a positive message, Ifa says that person wants to marry a certain woman. He wants to take her from someone else. The woman has already had a child, or someone else has already married the woman before. He wants to take her away from her current situation. Ifa says he should do it, that he will have her for good, and that there is no problem at all. He will be victorious. This is what Ifa says in Ogunda Meji. This is how Ifa said it, Ifa said:

Aguru maguda aguru maguda bi ida o ba sunwọn eji apori ida ko tun dagun a dia fun Ọrunmila, baba n lọ re gba Dudu Ranran eyi ti ṣe ọmọ Alaran Oyigi.

[Aguru maguda aguru maguda when the clay is not good, let us intervene before it gets worse cast Ifa for Ọrunmila when baba was going to take the dark-skinned daughter of Alaran Oyigi (the powerful owner of multicolored clothing) from another man to be his wife.]

ur father, Ọrunmila, wanted to marry Dudu Ranran (the dark-skinned woman), who was the child of Alaran Oyigi, although she was the wife of another man. He was told to offer a sacrifice and that he would be successful in his endeavour. He performed the sacrifice, he took the woman, and he was victorious. Some said, he could never take her, but baba told them they were lying and that their power could never match up to his own. He was victorious. He danced and rejoiced. He praised the Ifa priests, and they in turn praised Ifa. He said, yes the babalawo said so, yes the babalawo told me:

Aguru maguda aguru maguda bi ida o ba sunwọn eji apori ida ko to dagun a dia fun Ọrunmila, baba n lọ re gba dudu ranran eyi ti ṣe ọmọ alaran oyigi. Oṣo ni n ba n pe ori mi nibi. Ẹ jọọ mi, ẹ ju ẹ, bi iṣẹ rẹ ba fọ, wọn sin lẹhin Ṣango ni. Bi babalawo ni n ba n pe ori mi nibi. Ẹ jọọ mi, ẹ ju ẹ, babiku ba ku tan, wọn sin lẹhin aṣẹ. O lọkunrin, o lobinrin ni n ba peri mi nibi. Ẹ jọọ mi, ẹ ju ẹ, Eṣu ni rẹhin ẹni to ri i. Ifa lemi ni mo rẹhin awọn ọta mi.

[Aguru maguda aguru maguda when the clay is not good, let us intervene before it gets worse cast Ifa for Ọrunmila when baba was going to take the dark-skinned daughter of Alaran Oyigi (the powerful owner of multicolored clothing) from another man to be his wife. If a sorcerer wants to curse me, let me deal with him, leave him for me. When his efforts fail, we will offer him to Ṣango. If a babalawo wants to curse me let me deal with him, leave him to me. When an abiku child has finally died, it will simply be discarded without a funeral. If any man or any woman tries to curse me, let me deal with him/her, leave it to me. Eṣu will always triumph over his enemies. Ifa let me triumph over my enemies.]

Ifa says that this person will triumph over all of the people who are fighting him/her. Ogunda Meji says so. Ifa says in Ogunda Meji that that person should be very careful and pray fervently and ask for all that he wants from his/her ori before pursuing it. Ifa says that success is there for him/her.

Ogunda Meji 4:
Ifa also says that this person will have many blessings. A basket full of kola nuts is the prescribed sacrifice so that (s)he will gain mmany blessings and authority. Ifa says that this persons way will open up and be made easy. (S)He should include lots of kola nut in the sacrifice, one whole basketful. One basket of kola is what must be in the sacrifice with lots of money. Ifa says (s)he will surely come into money, all kinds of blessings, and his/her way will open up. This is how Ifa said it:

Ọpanrun ṣekeṣeke ẹti Yẹmẹtu a difa fun ọlọmọ a fẹhinti jagbọn obi. Ki n to rẹni to ṣẹfẹhinti jagbọn obi tan, ire gbogbo to ni lọwọ, ire gbogbo a to ni lẹnu.

[The bramble tree ṣekeṣeke near Yẹmẹtu (a neighborhood in neighborhood) cast Ifa for someone who reclines and eats an entire baskt of kola nuts. Before I see a person who reclines and eats a whole basket of kola nuts, he receives blessings, he enjoys blessings.]

Ifa says that person will experience all kinds of blessings and should make an offering. His/her life will be incredibly enjoyable. If Ogunda Meji is cast for someone, iyẹrosun [Ifa camwood powder] should also be sprinkled over the basket of kola used for the sacrifice. The person should eat the kola nuts as (s)he s going and coming, and when a guest or stranger passes by, (s)he should offer him/her some kola nuts. They will pray for him/her saying, “Ah, thank you o! May you always posses the secret of your success! That is how (s)he will come to gain money. Both men and women pray for him/her and prosper. Ifa says this person’s road will open up, and (s)he will have lots of money. Ifa says so in Ogunda Meji.


Ni… Ifa ti ẹniyan ba tun da Ifa fun ẹniyan, ti Ọsa Meji to wa nilẹ yii to jade, Ọsa Meji re bayii. Oju Ọsa Meji re bayii. Ti Ifa un ba jade si ẹniyan, Ifa sọ fun eleyii, gbogbo irin ajo rẹ ko gun. Ọran rẹ, ọna rẹ o la. Gbogbo iṣẹ rẹ o ti n bajẹ. Ko… keleyii o ṣetutu daadaa, ko si… ko rubọ fun awọn ẹgbẹrun rẹ. Ifa sọ bẹẹ, ẹgbẹrun rẹ wọn gbalẹ, wọn jẹ ki nkan ri o gun. Ifa sọ bẹẹ lodu Ọsa Meji. Ọsa Meji lo sọ bẹẹ. O ni:

Isa Ọsa meji n ki arawọn jẹ jẹ jẹ, awọn lo difa fun ẹgbẹ aiye, a bu fun tọrun. Taiye n tẹ lọ, bọrọ kinni ọrun ẹ pẹhin da. Ẹgbẹ aiye n tẹlọ, bọrọọ kinni ọrun ẹ pẹhin da…

Ifa ni keleyii o tete ko bọ awọn ẹgbẹrun rẹ, Ifa ni gbogbo ohun, gbogbo nkan rẹ tan o jẹ o da, yio da. Ọmọ ti o… bo ba jẹleyun lo ni wahala lori ọmọ; wọn jẹ ko, yio rọmọ bi, yio nifọkanbalẹ lori ọmọ. To ba jẹ pe iṣẹ rẹ ni, nan ba jẹ mọ lọwọ tan o jẹ [ki] o rọna owo. Ifa ni gbogbo… ọna rẹ o, ọna rẹ yio la. Ko bọ awọn ẹgbẹrun nbẹ lodu Ọsa Meji. A sọ bẹẹ. Ifa ni kele…

Ọsa Meji 2:
Bo Ọsa Meji ba tun jade si eniyan, to ba gbin. Ti Ifa… Ti o ba fore nbẹ ni n jẹ to ba gbin. Ifa ni eleyii o ni isimi; wahala rẹ ti pọ ju. Bi ṣe n loke, ni lodo, bi ṣe n lọ kuro ni company kan ni n bọ si company keji, ti o rowo nbẹ! Tọna rẹ o la, wọn jẹ lowo, wọn o sanwo oṣu fun, ako[ko] to wa debẹ ni wọn [k]o sanwo fun un. Bo, bo, bo wa tun fi ibiṣẹ [yẹn] ilẹ, to pe jẹ koun na lọ ṣe agbẹ o, to ba tun doko nkan tiẹ o tun ni da. To ba tun lọ ṣagbaṣe [tenant farmer] loko, wọn o tun ni fun un lowo. Yio tun kuro loko, yio tun wale. To ba tun bẹrẹ iṣẹ mii[ran], iṣẹ rẹ o ni da. Ifa ni ko rubọ, isimi nbẹ. Ifa ni isimi yio de ba. Nibi Ifa gba to fi sọ bẹẹ. O ni:

Isa n salubọ pẹrẹpẹwu a difa fun agbẹ eyi ti o ti le sa roko, eyi toko sa rele. Ẹbọ ni wọn ni [k]o ṣe, o si gbẹbọ nbẹ, o rubọ, riru ẹbọ ni fi ti n gbe ni, aitete ru teṣu a da ladanu, ko pẹ, ko jinna, Ifa wa ba ni laarin iṣẹgun, aarin iṣẹgun, la ba ni lẹsẹ ọbariṣa. Ta ba waiye, nṣe la ni gba. Ifa jẹ [ki] n nigba rere. Ẹlẹda mi ko gbe mi o, ki n nisimi. Ba ba waiye ṣe la nisimi.

Ifa ni eleyun yio ni isimi, ko ṣetutu nbẹ. Abọru aboye, ti Ọsa Meji sọ nu un o. Loju Ọsa Meji o. Tifa wi ni.

Ọsa Meji 1:
If someone casts Ifa and Ọsa Meji comes up… This is Ọsa Meji. This is the Odu Ọsa Meji. If this sign comes up for someone, Ifa says for this person that his/her life journey is filled with obstacles, (s)he is stuck. All of his/her efforts is for naught. This person should be careful to make a sacrifice, and should make a sacrifice for a debt to heavenly spirits. Ifa says these spirits are the ones preventing him’her from being successful. Ifa says so in Odu Ọsa Meji. Ọsa Meji says so. Ifa sys:

Isa Ọsa meji n ki arawọn jẹ jẹ jẹ, awọn lo difa fun ẹgbẹ aiye, a bu fun tọrun. Taiye n tẹ lọ, bọrọ kinni ọrun ẹ pẹhin da. Ẹgbẹ aiye n tẹlọ, bọrọọ kinni ọrun ẹ pẹhin da…

[Isa Ọsa meji greet each other very well, these are they who cast Ifa for the group on earth and those in heaven. We on earth are about to be disgraced, heroes of heaven don’t turn your back on us anymore. Those of us on earth are about to be disgraced, heroes of heaven don’t turn your back on us anymore.]

Ifa says this person should quickly appease those spirits. Ifa says that everything that is not going well will improve. If perhaps (s)he is have trouble because of [a lack of] children, they will ensure that (s)he will have children and have peace of mind because of it. If it is his/her work that is troubling him/her, they will come to help him/her. Ifa says that his/her way will open up. These spirits are there in Ọsa Meji.

Ọsa Meji 2:
If Ọsa Meji comes out for someone and Ifa gives a negative message [gbin]. Gbin refers to when Ifa does not carry a positive message. Ifa says this person does not have any rest; (s)he has far too much trouble. No matter where (s)he goes, high or low, moving from one company to another, (s)he can’t make any money. His/her road will not open up. They owe him/her money. They will not pay his/her salary, as soon as (s)he arrives there, the company will not be able to pay salaries. If (s)he decides to leave that line of work and tries to become a farmer, or goes to the river, things will still not go well for him/her. If (s)he wants to go work on a farm as a tennant farmer, they still won’t give him/her money. (S)He will leave the farm and return home. If (s)he begins a different line of work, it won’t go well. Ifa says (s)he should make a sacrifice, that (s)he will have rest. This is how Ifa said it. Ifa said:

Isa n salubọ pẹrẹpẹwu a difa fun agbẹ eyi ti o ti le sa roko, eyi toko sa rele. Ẹbọ ni wọn ni [k]o ṣe, o si gbẹbọ nbẹ, o rubọ, riru ẹbọ ni fi ti n gbe ni, aitete ru teṣu a da ladanu, ko pẹ, ko jinna, Ifa wa ba ni laarin iṣẹgun, aarin iṣẹgun, la ba ni lẹsẹ ọbariṣa. Ta ba waiye, nṣe laa ni gba. Ifa jẹ [ki] n nigba rere. Ẹlẹda mi ko gbe mi o, ki n nisimi. Ba ba waiye ṣe la nisimi.

[Isa n salubọ (child’s game) cast Ifa for the farmer who ran to the farm, and then ran back home. He offered the sacrifice that was prescribed for him. He did everything asked of him. Failure to sacrifice to Eṣu on time renders the effort a waste. Not long after that, Ifa met me in the midst of victory. We find victory at the feet of God. When it comes to life, we are supposed to enjoy a good lifetime. Ifa let me have a good life. Ori favor me, that I may have rest. When we come to life, we should have rest.]

Ifa says that person will have rest, and should make a sacrifice. That is what Ifa says in Ọsa Meji.

1:
Eni ti a da Ifa Ika Meji fun, ta ba da Ifa Ika Meji fun, Ifa ni keleyii o ṣetutu u, Ifa lọna rẹ yio la. Ifa ni yio bọ [ni]nu ipọnju to wa. Toun na o si ri ta jẹ ṣe, ti o lọmọ, ti o laṣọ, ti o nire gbogbo. Ifa pe irọrun o de ba, ko la foriti daadaa, ko mura ṣiṣẹ, ko si maa gbadura. Gbogbo ohun ti n dun lọkan, ni Eledumare o ṣe fun patapata. Kọ lọ ṣetutu. Tori ko ni nkankan bayii, ko ra… ko bẹgbẹpe. Owo naa leniyan si fi bẹgbẹpe, nigba ti o rowo ti ẹ ṣe nkankan. Ifa ni keleyii o, ko ma… ko ma kanju… gbogbo ohun ti o ni, ni o ni i. Toun na bẹgbẹpe ti o dolowo, ti o dalọla, ti o dalaṣọ. Ifa ni bẹẹ ni. Ifa ni tori ilọsiwaju lo si dafa. Nibi Ifa gba tifa gbe jẹ bẹ. O ni:

Eni Tere, Eji Tere a difa fun igbado eyi ti n loko ailere lọdun. Ẹbọ nan ni [k]o ṣe, o si gbẹbọ nbẹ, o rubọ. Asẹhin wa, asẹhin bọ, igbado wa donigba aṣọ. Asẹhin wa, asẹhin bọ, igbado wa doni…

Wọn ni ki igbado, wọn ni [k]o rubọ o. Ibi… Kifa ni ibi kan ni eleyii n lọ yii, o lọ moko ni, tabi oun lọ ṣiṣẹ kan nibi iṣẹ kan ni. Ifa pe ko ṣetutu [k]o to lọ ibẹ ni o ti rire tiẹ mu bọ. Ti o ti kọle, ti o ti ni aya, ti o ti nire gbogbo. Bẹẹ ni, Ifa naa sọ bẹẹ. Nan ba ni kigbado ko rubọ, kigbado ko ko saṣọ lara rẹ to ku ni. Ihoho lo rin doko, igbado si ti rubọ [ko] to lọ. Nigba to doko bayii, to wọle, nigba tỌlọrun gbe iṣẹ rẹ de fun, gẹgẹ bi babalawo ti sọ tan ba dafa rẹ, tan ba ṣetutu ẹ. Lo ba donigba ọmọ, lo donigba aṣọ, lo donigba aya, lo donire gbogbo. Lagbo ẹ ba kun, ah! Ni n ba n yin awọn awo, lawọn awo wa n yin Ifa. Inu ẹ dun, orin awo bọ sii lẹnu un. Ẹsẹ tọna faa bayii, ijo ni n jo, ayọ ni n yọ. O ni bẹẹ, babalawo toun [wi] bẹẹ, babalawo toun sọ:

Eni Tere, Eji Tere a difa fun igbado eyi ti n roko ailere lọdun. Ẹbọ nan ni [k]o ṣe, o si gbẹbọ nbẹ, o rubọ. O gbọ riru ebọ ru o, o gbọ tete ru teṣu. O da, eru Epo, eru Ọffa, igbado wa donire gbogbo. Ki ni igbado mu bọ loko? Ihoho ni igbado rin doko, igba aṣọ lo mu bọ, igbọṣọ. Ki ni igbado mu bọ loko? Igba ọmọ ni igbado mu bọ, igba ọmọ. Ki ni igbado mu bọ loko? Igba ire gbogbo, ni igbado mu bọ loko.

Ifa ni eleyun… ibi ti n lọ nbẹ yio ti ṣe aṣeyori. Ko ṣetutu nbẹ loju Ika Meji. Ifa sọ bẹẹ.

Ika Meji 2:
Bifa ta tun da Ika Meji na fun eniyan loju odu, Ifa ni keleyun o ṣetutu ire ajinde de tan fun [almost overtaken him]. Keleyun o maa ro ara rẹ pin o, pe bo… bo wa ni toun ṣe jẹ laarin ẹgbẹ oun bayii. Ifa ni nigba ire rẹ ba de, Ifa ni oun gan, yio ma yin Eledumare ni. Nigba ire rẹ ba de, Ifa ni ire ajinde ti ṣe tan, ti o de fun eleyii o, ko fọkanbalẹ. Loju Ika Meji. Nibi Ifa gba to fi sọ bẹẹ re o. O ni:

Ahun lo kakaka ahun wo gba ooṣa lo da yiwiniwini tọ ẹkun lẹhin. Alade o ji n bo ji o, a ji n de ni ti ẹkiri barapẹtu ji gidigidi.

Ifa ni ire ajinde de feleyii. Ifa sọ bẹẹ. Pe ko… ko mura ṣiṣẹ, ko si ma gbadura . Ifa ni labadi nire ti o de, toun na dolọla, ti o dolọla.

Ika Meji 3:
Ifa ni keleyii o rubọ nitori ọmọ. O ti sọ bẹẹ nbẹ. Ifa ni ko rubọ nitori ọmọ. Ifa ni ko ni kan ibanu jẹ lori ọmọ rara, yio si ṣe abi ọmọ. Ko si ni ri wahala nitori ọmọ, ko rubọ nbẹ. Ti o si bimọ pọ. Ifa ni eleyii yio bimọ pọ. Pe gbogbo ohun ti n dun lọkan yio bimọ ti o pọ. Ifa lọ sọ bẹẹ. Nibi Ifa gba to fi sọ bẹẹ. O ni:

Okuta o ṣe mu ṣalege a difa fun Yindinyindin eyi ti n sa lọ ajuba ti n lọ re kan nile omo nibi bi. Wọn ni ko rubọ. Wọn lọmọ rẹ yio pọ. O gbọ riru ẹbọ ru o. O gbọ atete ru teṣu, o tu. Ero Epo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ la ba ni lẹsẹ ọbariṣa.

Ifa ni… bo si bimọ pọ nu un. Ah! Wan a ni ẹ wo lagbaja, bo ṣe n bimọ bi yindinyindin. Ẹ wo lagbaja bi ṣe bi… yindinyindin. Yindinyindin bimọ pọ, oju pọn [he suffered]. Kokoro naa ninu igbo lo wa. Inu igbo ni place in bush. Wọn ni ko rubọ, o si rubọ. O si bimọ pọ. Tawọn eniyan ba sọ, wọn ni ah. Wo lagbaja bo ṣe n bimọ bi yindinyindin. Look at that woman, [s]he has children like yindinyindin, so o ti ṣabiamọ [haṣe many children] daadaa. Abọru aboye, tika Meji sọ fun… ẹkọ to kọ wa nu un loju Ika Meji. Ifa ni keleyun nifọkanbalẹ. Ifa ni ire rẹ yio de o.

1:
Anyone for whom Ika Meji is cast, Ifa says that (s)he should offer a sacrifice to open up his/her road. Ifa says (s)he will be delivered from his/her current suffering. (S)he will see a way to move forward, to have children, to have clothes, to have all kinds of blessings. Ifa says life will become easier and that (s)he should persevere. (S)he should be diligent in his/her work and pray. In this way, everything that is causing him/her distress will be addressed by God/Olodumare once and for all. (S)He should offer a sacrifice because (s)he is lacking something now, cannot measure up to his/her peers. It is money that helps people achieve their potential; when you have money you can accomplish a lot. Ifa says this person should not rush. Everything that (s)he does not have now, (s)he will have. (S)He will measure up to his/her peers, become wealthy, become successful, and own lots of clothes. Ifa says so. Ifa says this person came to consult Ifa because of a lack of progress. This is how Ifa came to this conclusion. Ifa said:

Eni Tere, Eji Tere a difa fun agbado eyi ti n loko ailere lọdun. Ẹbọ nan ni [k]o ṣe, o si gbẹbọ nbẹ, o rubọ. Asẹhin wa, asẹhin bọ, igbado wa donigba aṣọ. Asẹhin wa, asẹhin bọ, igbado wa doni…

[Try once, try twice, cast Ifa for Corn who was working in the farm without profit. Corn made the sacrifice that was presecribed. Soon after that, Corn became very successful. Soon after that, Corn became very successful.]

They said Corn should offer a sacrifice. Ifa said there is a place to which Corn was going, maybe he was going to the farm, or to a particular place of work. Ifa said Corn should offer a sacrifice before going to that place so that (s)he won’t miss out on his/her blessings. So he could build a house, have a wife, and receive all blessings. Yes, Ifa says so. They advised Corn to make a sacrifice. Corn did not even have enough cloth to wrap around his body. Corn went to the farm naked, but offered a sacrifice before he left. When he arrived at the farm, God’s handiwork became manifest just as the babalawo said when he case Ifa for Corn. Corn had countless children, owned countless amounts of cloth and all kinds of blessings. Everyone paid close attention to him Ah! He began to praise the babalawo, and the babalawo in turn praised Ifa. He was happy, and the priest’s song came to his mouth. His feet went like this; he began to dance and celebrate. He said, yes my babalawo said so, my babalawo told me:

Eni Tere, Eji Tere a difa fun igbado eyi ti n roko ailere lọdun. Ẹbọ nan ni [k]o ṣe, o si gbẹbọ nbẹ, o rubọ. O gbọ riru ebọ ru o, o gbọ tete ru teṣu. O da, eru Epo, eru Ọffa, igbado wa donire gbogbo. Ki ni igbado mu bọ loko? Ihoho ni igbado rin doko, igba aṣọ lo mu bọ, igbọṣọ. Ki ni igbado mu bọ loko? Igba ọmọ ni igbado mu bọ, igba ọmọ. Ki ni igbado mu bọ loko? Igba ire gbogbo, ni igbado mu bọ loko.

[Try once, try twice, cast Ifa for Corn who was working in the farm without profit. Corn made the sacrifice that was presecribed. He quickly gave Eṣu his due. People from far and near, Corn became successful. What did Corn bring back from the farm? Corn went to the farm naked, but he brought back countless clothes. What did Corn bring back from the farm? Corn brought back countless children. What did Corn bring back from the farm? Corn brought back countless blessings.]

Ifa says that person… will succeed where (s)he is going. (S)He should offer a sacrifice in Ika Meji. Ifa says so.

Ika Meji 2:
If the Ifa sign that is cast here, Ika Meji, is cast for someone, Ifa says that person should offer a sacrifice because the blessing of resurrection is almost upon him/her. This person should not lose faith in him/herself or believe him/herself to be more unfortunate than others. Ifa says when his/her blessings arrive, Ifa says that person will praise God. When his/her blessings come, Ifa says the blessing of resurrection will arrive for this person, and (s)he will have peace of mind. In Ika MejiThis is how Ifa

Meji 3:
Ifa says this person should offer a sacrifice because of trouble bearing children. Ifa says so here. Ifa says (s)he should make a sacrifice because of children. Ifa says there will be no problem of fertility, (s)he will have children. There will be no trouble because of children, so (s)he should make a sacrifice. (S)he will have many children. Ifa says (s)he will have many children, that everything that is troubling him/her… (s)he will have many children. Ifa says so. This is how Ifa said it. Ifa said:

Okuta o ṣe mu ṣalege a difa fun yindinyindin eyi ti n sa lọ ajuba ti n lọ re kan nile omo nibi bi. Wọn ni ko rubọ. Wọn lọmọ rẹ yio pọ. O gbọ riru ẹbọ ru o. O gbọ atete ru teṣu, o tu. Ero Epo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ la ba ni lẹsẹ ọbariṣa.

[A stone cannot replace eggs/larva cast Ifa for the Ant who went into the forest looking for children. They said (s)he would have many children if (s)he would prepare a sacrifice. (S)he followed directions and quickly gave Eṣu his due. People from far and near, come meet me in the midst of children, we receive the gift of children at the feet of the King of the gods.]

Ifa says… that is how (s)he had so many children. Ah! They said, see so-and-so, (s)he has as many children as yindinyindin [a kind of ant that travels in hoards]. See so-and-so who has as many children as yindinyindin. Yindinyindin had many children. She suffered. It is a kind of insect inside the forest/bush. They said (s)he should make a sacrifice, so (s)he did so. People said, ah! See so-an-so who had as many children as yindinyindin. Look at that woman, she has children like yindinyindin, meaning she had many children. This is what Ika Meji says for this person. That is the lesson Ika Meji teaches. Ifa says this person will have peace of mind as his/her blessings will come.

Oturupọn Meji 1:
Ni… ta a ba da Ifa Ọlọgbọn Meji fun eniyan, Ifa ni ẹni kan ni n ṣe aarẹ o, ti n ṣe aisan. Kan o ṣetutu tori ẹ, ko ma ba ku. Ifa ni adiẹ ti wọn o fi ṣetutu nbẹ, adiẹ meji to tobi daadaa, toju… to ju ole wọ tan le ji gbe lọ ni ki onitoun fi ṣetutu. Nitori pe iku un, yio.. iku yio kuro lara laisan, yio bọ sara adiẹ un. Ẹn ba ti wa ji adiẹ n gbe [whoeṣer takes that hen], ni iku na o pa a. Ifa la aisan kan nbẹ nitosi eleyun, ko ṣetutu tori ẹ. Nibi Ifa gba tifa fi sọ bẹẹ ni o. O ni:

Mọgbọnmọgbọn kan ko ta koko omi mọ eti aṣọ, mọramọran kan o mọ yepẹ ilẹ a difa fun Ọdunbaku ọmọ Iwarẹrẹ nifẹ. Nba ti iku desin oo, ẹyọrọ logbadiẹ irana mi lọ. Adiẹ irana ti mo gbelẹ wa da? Ẹyọrọ ti gbe lọ.

Ifa ni ẹyọrọ… adiẹ na iku to fẹ pa eleyun, ara adiẹ ni o wa. Ba ba ti ṣe irubọ tan, a mu… awọn nkan rubọ un, la di ma apadiẹ kan, la julẹ [release it]. A ti fi nu gbogbo ara alaisan yii, a fi nu gbogbo ara rẹ, latoke dele. A wa julẹ yio ma lọ. Ẹni to ba ji adiẹ un gbe niku o pa. Ifa ni bẹẹ ni loju Ọlọgbọn Meji.

Ọlọgbọn Meji 2:
Lodu Ọlọgbọn Meji naa si ẹ wẹ, tifa ti ni keleyii o ṣọra fọrẹ, pe ọrẹ rẹ kan nbẹ amọran ti o ma ba da. Bi o ṣe ṣe iku pa ni o, ko ma gbọ o. Ti o ba ma iru ti ṣe ninu awọn ọrẹ rẹ, ọrẹ naa ẹhin rẹ kako bayii, ti o maa n yan, ti o maa n yan bayii. Ninu awọn ọrẹ rẹ un. Ko ṣọra fun un. Nibi Ifa gba tifa fi jẹ bẹ. O ni:

Ọgbọn lẹni mọ ẹni o mọ eru, ẹni ba meru ẹni o mọ ẹtan awọn lo difa fun Alabahun Ọgangan eyi ti o fi eso mu Ikoko bọ apa baba rẹ ninu oko.

Alabahun Ọgangan re ati Ikoko ọrẹ ni wọn. Baba Alabahun o si ni Ooṣa [Oriṣa] kan ti n maa bọ ninu oko rẹ, ko to ku, igi Apa ni. Ibẹ naa looṣa naa wa. Nigba baba Alabahun wa ku, Alabahun wa ri ohun ti n fi bọ lọdun yii. Lo wa lọ ba ọrẹ rẹ. O ni, “Iwọ ọrẹ mi,” o ni, “iwọ nu o. Oun mọ pe o fẹran ẹran jijẹ. Gbogbo ẹbi ti n pa o yii, to ba ti de nu oko baba oun nisiyin o rẹran jẹ daadaa.” Ikoko lo yaa, nigba ti ẹbi si n pa a, nan ba lọ, igba ti wọn dohun, Ikoko ni “ọrẹ mi ẹran oun da?” O ni, “ah, o lo gun igi yii lọ ni, to ba ti gun igi yii, o lo ri wọn bi wọn ṣe pọ lọ lọọkan. Alabahun si ti dọgbọn kẹ okun silẹ. To ti pokun so… Lo ti pokun si pe ko le so. Lo ni, “Iwọ ọrẹ ko gun igi, lo ri ki… ko gun igi lọ. Kọkọrun bọ bi okun un.” O ni o ri bẹran ṣe pọ to. Bọrẹ rẹ si gungi, lo ba kọrun bọ ibi okun un, bo ṣe yẹgi fun nu un. Bokun ṣe fun Ikoko lọrun nu un. Nigba [ti] o ku bi ẹmi kan si lọrun, lo ba ge okun yẹn, ‘gban’ lọrẹ jan mọlẹ, lo ba du [slaughter] u, lo fọbẹ du si lọrun. Sigi pe… “Iwọ igi yi o, oun bọ o. Baba oun o.” La sa ṣetutu, o sa bọ bi wọn ṣe maa n bọ ọ. Lo ba tan ọrẹ rẹ pa. Ifa ni keleyii o ṣọra fun ọrẹ, kan ma ba tan pa a. Loju Ọlọgbọn Meji. Bifa na ṣe sọ nu un o. Abọru aboye o.

Oturupọn Meji 1:
If Ọlọgbọn Meji is cast for someone, Ifa says there is someone who is sick or has an illness. The people around the aflicted person should make a sacrifice because so that the sick person does not die. Ifa says that hens should be used in the sacrifice. Specifically two fat hens that would tempt theives to steal them. Death with leave the body of the sick and go into the body of the hen. Whoever steals the chicken, death will kill him/her. Ifa says the sick person is close to this person, so (s)he should offer a sacrifice because of it. This is how Ifa said it, Ifa said:

Mọgbọnmọgbọn kan ko ta koko omi mọ eti aṣọ, mọramọran kan o mọ yepẹ ilẹ a difa fun Ọdunbaku ọmọ Iwarẹrẹ nifẹ. Nba ti iku desin oo, ẹyọrọ logbadiẹ irana mi lọ. Adiẹ irana ti mo gbelẹ wa da? Ẹyọrọ ti gbe lọ.

[A wise person cannot tie water to the end of his clothes, a seer cannot know the number of grains of sand on the ground cast Ifa for Ọdunbaku the child of Iwarẹrẹ in Ifẹ. I would have been dead since last year, but the fox took my sacrificial hen away. Where is my sacrifical hen? The fox has taken it.]

Ifa says that death who wanted to kill this person, but will move to the body of the chicken. Once the sacrifice has been finished, the chicken should be released. They should rub the chicken against the body of the sick person from head to toe. Then the the chicken should be released, and it will go. Whoever steals the chicken will be taken by death. Ifa says so in Ọlọgbọn Meji.

Ọlọgbọn Meji 2:
In Ọlọgbọn Meji also, Ifa says that this person should beware of friends. That one particular friend will give advice that is not good, the kind of advice that will lead to death. (S)He should not listen to that friend. If (s)he doesn’t know who it is amongst his/her friends, the friend’s back will be hunched over like this. (S)He will also sway like this while walking. The person is amongst his/her friends and (s)he should beware of that friend. This is how Ifa came to this conclusion. Ifa said:

Ọgbọn lẹni mọ, ẹni o mọ eru, ẹni ba meru, ẹni o mọ ẹtan awọn lo difa fun Alabahun Ọgangan eyi ti o fi ẹsọ mu ikoko bọ apa baba rẹ ninu oko

[One only knows wisdom, one does not know tricks, one who knows tricks does not know deceit cast Ifa for Alabahun Ọgangan (Turtle) the one who used guile to offer Hyena as a sacrifice to the Apa tree of his father in the farm.]

Alabahun Ọgangan (Turtle) and Hyena were friends. Turtle’s father had an Oriṣa that he worshipped in his farm. It was an Apa tree. That is were the Oriṣa was. When Turtle’s father died, Turtle began looking for what he could use to worship the Apa tree that year. He went to meet his friend Hyena. He said, “Hey my friend! I know how much you like to eat meat. I’m sure you’re hungry now, but if you come with me to my father’s farm, you will see so many animals to eat.” Hyena gladly accepted the offer, and since he was hungry, they left. When they got there, Hyena said, “My friend, where are all these animals?” Turtle said, “Ah, go climb that tree. When you reach the top, you will see just how many animals there are.” Turtle had already made a kind of noose and tied it to the tree so he could hang Hyena with it. He said, “My friend, climb up the tree. Get up there nad put your head through that loop and you will see so many animals to eat.” So his friend climbed the tree, he put his head through the noose, and Turtle pulled on the rope. That is how Turtle used the rope to strangle Hyena. When Hyena had almost drawn his last breath, Turtle cut the rope. GBAN, his friend fell to the ground. Then Turtle used a knife to cut Hyena’s throught and slaughter him. Then he said to the tree, “O tree! I am worshipping you! Father, I am honoring you!” and did everything required of him for the ritual. He tricked and killed his friend.
Ifa says this person should watch out for a friend who will try to trick and kill him/her in Ọlọgbọn Meji. That is how Ifa said it.

Odu Ifa ti a dalẹ yii, Otua Meji lo wa nlẹ yii. Ẹni ta da a fun, Ifa sọ fun eleyii wipe ko mojuto ẹsin. To ba jẹ pe musulumi ni, ko lọ kewu. Ko mojuto ẹsin daadaa, kọ lọ kewu o, to ba jẹ pe iran musulumi ni. To ba jẹ pe eleyii, yio ṣe babalawo, to si tun jẹ pe iran musulumi ni baba rẹ tẹlẹ, ko ṣe mejeji pọ, o bara wọn mu. Ifa laṣeyọri wa fun eleyii. Kewu gidi ni kọ lọ ke, kewu lọna rẹ. Loju Otua Meji. Ifa ni to ba ti lọ kewu, gbogbo nkan o wa rọ ọ lọrun. Aṣeyọri yio de ba. Ifa sọọ bẹẹ loju Otua Meji. Nibi Ifa gba to fi sọ bẹẹ. O ni:

Dagadamba n fura ọsẹyẹ oko gbọ mọle Aworokonjobi a dia fun Ọrunmila. Baba n lọ re gba gambi, a gba gambi o, a gba a wa, a le we lawani a gbe ede bọrun. Ifa wa wa di mọle.

Ifa ni keleyii lọ kewu, Ifa… to ba ti kewu, o laṣeyọri wa fun. Gbogbo ohun pe, oke ṣoro rẹ, o ni yio lọle ni. Bẹẹ ni Ifa sọ, lodu Otua Meji. Bẹẹ ni.

Otura Meji 2:
Otura Meji… Ifa yii tun sọ feleyii wipe keleyii kọ ṣọra rẹ daadaa. Ko mọ pe agba nbẹ. Ẹni to ba ba nibi kan, to ba jọga fun, ko gba lọga. Kaṣeyọri o le ba de ba. Tori ohun toun na ba ṣe ni o gba o. Ifa ni teleyii ba ṣe ni o gba, ko ma huwa buruku fun ẹni to jẹ aṣaju rẹ. Ko ma rifin, Ifa ni to ba ṣe fun agba n loun na o gba. Ifa ni to ba ti le tẹriba fagba, to si gba pe ẹni to wa iwaju yii, ọga lo jẹ fun oun, Ifa ni yio ṣaseyọri. Loju Otua Meji naa lo sọ bẹẹ. Nibi Ifa gba to fi sọ bẹẹ fun eleyii ni pe. O ni:

Araba ni baba, ara ba ni baba ẹni ti a ba la ba ni baba. Ẹni ti a ba ninu ahere ni baba a difa fun Baba Imọle abiewu gẹrẹjẹ eyi ti o fi gbogbo aiye ṣe ọfẹ jẹ. Ta ni baba eriwo. Araba ni baba eriwo. Araba…

Ifa ni keleyii o gba agba to ba ti jẹ aṣaju rẹ, ko ma gba pe baba ni. Ifa ni nigba naa ni o laseyọri. Ifa sọ fun eleyun baun. Bẹẹ ni ta ba… n tifa ba sọ fun. Ko huwa daadaa, ko ma ṣe daadaa. Ifa la… o laseyọri, o lo wa fun un.

Otura Meji 3:
Ifa leleyii si wẹ, yio lọ mọ iwọn ara rẹ. Ẹni ta ba da da Ifa yii fun. Ko lọ mọwọn ara rẹ. Kọ ma ṣe ṣe arimi. Nitori pe n tifa fi n ki lọ fun eleyii pe keleyii o lọ mu ara, ko ma ṣe ṣe arimi pe aarin ọta lo wa. Aarin ọta lo wa o. To ba si ni suuru daadaa, to kun fadura, Ifa ni yio ṣẹgun awọn ọta un, ti o wa di ọba le gbogbo wọn lori patapata. Ti o dọba le wọn lori. Loju Otura Meji. Bẹẹ ni ibi tifa gba to fi sọ bẹẹ nii…. Fun eleyii. O ni:

Ọna kan ti n ihin wa, ọna kan ti ohun wa. Ipade ọna meji a bi ẹnu ṣonṣo a dia fun Erinmọdo eyi ti o mu jọba igi loko. Ifa lo wa ferinmọdo jọba.

Erinmọdo re, hmm, oun na mu jọba igi loko. Wọn ni kerinmọdo o rubọ nigba igba iwasẹ. Nitori pe, aarin ọta lo wa. Gbogbo ẹgbẹ rẹ patapata, wọn bori ẹ ni. Wọn ba ṣọta pe, ṣoun ni kan ni. Ṣoun ni kan lo rẹwa ni. Wọn ṣa n ditẹ mọ ọ. O wa meji kẹta, [o daarun] o gboko awo lọ. Oun na kuro ninu iyanjẹ ibi. O loun yio ṣẹgun ọta. O meji, kẹta, o daarun, o gboko awo lọ. O fowo Ifalẹ, a dafa fun un. Awọn babalawo sọ fun un pe oun le ṣẹgun ọta, ninu ohun to bọ si naa ni. Naa lo da…Ni eleyii dafa si. O ni bẹẹ ni, ni ko rubọ. Wọn ni to ba ti rubọ, wọn ni gbogbo ohun tan a fi iya jẹun, tan ba ṣọta oun, ni o wa dọba le [wọn] lori i. Bọ Ọrunmila ṣe ṣefa fun Erinmọdo nu un. Bo ṣe dọba le gbogbo wọn lori nu un. Tẹ ba kirinmọdo ni ninu igbo doni doni, o rẹwa, rabata bayii lori, kosi ohunn ti wọn o fi ṣe. Bẹẹni, ni n ba n jo ni n ba n yọ. Ngbo o ṣẹgun ọta tan. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:

Ọna kan ti n ihin wa, ọna kan ti ohun wa. Ipade ọna meji a bi ẹnu ṣonṣo a dia fun Erinmọdo eyi ti o kẹhin igi loko. Ifa lo wa ferinmọdo jọba. Ọrunmila lo gberimọdo niyawo. Ifa waa ferinmọdo jọba.

On ṣe Ifa wa ferinmọdo jọba ooo.
Ifa wa ferinmọdọ jọba.
Ọrunmila lo gberinmọdo niyawo.
Ifa wa ferinmọdo jọba.

Bo ṣe jẹ ọba le gbogbo awọn igi ẹgbẹ rẹ lori nu. Ifa ni eleyii yio dọba le gbogbo awọn ota lori, ko… ko rubọ nbẹ. Bẹẹ ni, Ifa lo sọ bẹẹ. Loju Otura Meji naa ni.

Otura Meji 4:
Ifa tun sọ fun eleyii naa, huh, ko mọ iwọn ara rẹ, aarin ọta lo wa. Tori ojọjumọ nan… fi ṣepe, gbogbo ohun ti n ṣe o tẹ wọn lọrun. Ṣugbọn gbogbo epe ti wọn ṣe yii, to ba ti le rubọ, tawọ
n un, Ifa lepe naa yio yi pada ti o mu ni lari ni. Ti o lowo lọwọ, ti o la, ju gbogbo ti wọn ba ṣe ọta lọ. Ifa lo sọ bẹẹ. Nibi Ifa gba to fi sọ bẹẹ ni o. O ni:

Ka mu irin pọnna ka fi ya ọmọ loju, ka fi esi ya ọmọ lọrun, baba wọn ku o, won o jogun ẹru. Iya wọn ku o, wọn o jogun ilẹkẹ. Bẹẹni won o jogun akisa jinni a difa fun Ọrunmila. Wọn fi jojumọ wọn fi baba ṣepe,

Wọn ni ki baba Ọrunmila o rubọ, nigba awọn babalawo da a, wọn ni [ko] rubọ. Gbogbo wọn tan ṣepe fun baba yii. Pe ayipada rẹ owo ni baba o fi ni o. Bi baba ṣe ṣetutu nu o. Baba gbọ riru o ru o, baba gbọ titu o tu. O gbọ oharaka ẹbọ loju ọpọn, o ha. Aṣẹhin wa, aṣẹhin bọ, Ifa wa ba baba ni jẹbutu ire. Baba n jo, baba n yọ. O ni bẹẹ nan babalawo toun wi, o ni:

Ka mu irin pọnna ka fi ya ọmọ loju, ka fi esi ya ọmọ lẹka lọrun, baba wọn ku o, won o jogun ẹru. Iya wọn ku o, wọn o jogun ilẹkẹ, bẹẹni won o jogun akisa jinni a difa fun Ọrunmila. Wọn fi jojumọ wọn fi baba ṣepe, n jẹ bi ẹ ba gbe mi ṣepe ngba yii bi n ṣai ni owo lọwọ. Egbo ẹgbo, ẹwa ẹwa, bẹ ṣe n gbe mi ṣepe nigba yii mo fi faya laya. Ẹgbo ẹgbo, ẹwa ẹwa, bẹ ṣe n gbe mi ṣepe nigba yii mo fi n bimọ lemọ. Egbo egbo, ẹwa ẹwa, bẹ tun ṣe n gbe mi ṣepe nigba yii mo wa nire gbogbo. Egbo egbo...

Ifa ni keleyii o lọ rubọ, Ifa nire gbogbo ni o… ni o ni nbẹ. Gbogbo ọta tan ba ṣe ayipada yio de ti o dolowo. Bẹẹ ni Ifa sọ loju… loju Otua Meji. Abọru aboye, nifa. Ifa sọ bẹẹ.

Otura Meji 1:
The Ifa sign that is cast here, Otura Meji is the sign here. Anyone for whom it is cast, Ifa says this person should focus on his/her religion. If (s)he is a Muslim, (s)he should go to Qur’anic school. (S)he should focus intensely on his/her religion, go to Qur’anic school, if (s)he is a Muslim. If he is a babalawo, and comes from a line of Muslims, he should study and practice the two religions together. Ifa says success is there for this person. (S)He should be diligent in Islamic studies because this is his/her path in life. This is what Otura Meji says. Ifa says if (s)he studies Islam, everything will be easy for him/her. Success will come to this person. Ifa says so in Otura Meji. This is how Ifa said it, Ifa said:

Dagadamba n fura ọsẹyẹ oko gbọ mọle Aworokonjobi a dia fun Ọrunmila. Baba n lọ re gba gambi, a gba gambi o, a gba a wa, a le we lawani a gbe ede bọrun. Ifa wa wa di mọle.

[Dagadamba n fura it makes a bird in the bush to understand Islam, Aworokonjobi cast Ifa for Ọrunmila. Baba went to collect Gambi. We received Gambi o, we brought it back. We can don the turban, and we can speak their langauge. Our Ifa became Muslim.]

Ifa says this person should go to Qur’anic school. If (s)he does so, (s)he will find success there. The way will be made easy for him/her. This is what Ifa says in Otura Meji.

Otura Meji 2:
Ifa also says for this person that (s)he should be very careful. (S)He should recognize that there are powerful people out there. (S)He should accept the person who (s)he meets as his/her boss or master so that (s)he may find success. This is because (s)he will be treated in the same way (s)he acts. Ifa says when (s)he accepts that person, that (s)he should not behave poorly toward his/her leader. (S)He should not be disrespectful, and that (s)he will receive the same treatment that (s)he gives his/her leader. Ifa says that if (s)he has respect for his/her elder and accepts the person who is above him/her, the boss/master, Ifa says (s)he will succeed. Otura Meji says so. This is how Ifa said it for this person. Ifa said:

Araba ni baba, ara ba ni baba ẹni ti a ba la ba ni baba. Ẹni ti a ba ninu ahere ni baba a difa fun Baba Imọle abiewu gẹrẹjẹ eyi ti o fi gbogbo aiye ṣe ọfẹ jẹ. Ta ni baba eriwo. Araba ni baba eriwo. Araba…

he high priest of Ifa is the leader, the person related to you is your father. The person who precedes you is your leader; the person you meet in the hut is your leader cast Ifa for Baba Imọle (the Prophet Muhammed) with a long flowing gown the one who claimed the whole world as his own. Who is the leader of the scholars? The Araba is their leader.]

Ifa says that this person should accept his/her seniors or superiors and respect their authority. Ifa says that is how (s)he will succeed. Ifa says so for that person. Yes, this is what Ifa said, that (s)he should behave well, and do well by his/her master. Ifa says success is there for him/her.

Otura Meji 3:
Ifa also says for this person that this particular one must know his/her limits. (S)He shouldn’t show off or try to be something (s)he is not, because Ifa warns this person to be careful and not to show off since (s)he is in the midst of enemies. If (s)he is very patient, and is diligent in prayer, Ifa says (s)he will defeat his/her enemies, and (s)he will become the ruler over every last one of them. (S)He will rule over them in Otura Meji. Yes, this is how Ifa said it for this person. Ifa said:

Ọna kan ti n ihin wa, ọna kan ti ohun wa. Ipade ọna meji a bi ẹnu ṣonṣo a dia fun Erinmọdo eyi ti o mu jọba igi loko. Ifa lo wa ferinmọdo jọba.

[A raod leads from here, a road leads from there. When two roads merge, they taper down, cast Ifa for the Erinmọdo tree who who was made king over the trees in the forest. Ifa declared Erinmọdo king.]

Ẹrinmọdo, hmm, he is the one they made king of the trees in the forest. Erinmọdo was instructed to offer a sacrifice in the time of the ancestors because she was surrounded by enemies. Every last one of her mates was more successful than she was. They antagonized her, saying, “Is she the only one? Is she the only one who is beautiful?” So they plotted against her. Erinmọdo put two and two together and realized that she needed the advice of Ifa. She said she must find a way out of this trouble and defeat her enemies. She decided that she must seek the help of Ifa priests and went to consult Ifa. The babalawo told her that she would defeat her enemies in the matter at hand. They said she should offer a sacrifice, so that all the suffering that her enemies were trying to inflict on her, everyone who had become her enemy, she would rule over them. That is what Ọrunmila did for Erinmọdo and she came to rule over all of the other trees. Up until today, if you see Erinmọdo, it is beautiful and enourmous like this, and there is nothing anyone can do about it. She danced and rejoiced when she defeated her enemies. She said, my babalawo told me so, my babalawo said:

Ọna kan ti n ihin wa, ọna kan ti ohun wa. Ipade ọna meji a bi ẹnu ṣonṣo a dia fun Erinmọdo eyi ti o kẹhin igi loko. Ifa lo wa ferinmọdo jọba. Ọrunmila lo gberimọdo niyawo. Ifa waa ferinmọdo jọba.

[A raod leads from here, a road leads from there. When two roads merge, they taper down, cast Ifa for the Erinmọdo tree who who was made king over the trees in the forest. Ifa declared Erinmọdo king.]

On ṣe Ifa wa ferinmọdo jọba ooo.
Ifa wa ferinmọdọ jọba.
Ọrunmila lo gberinmọdo niyawo.
Ifa wa ferinmọdo jọba.

[She sang: Ifa made Erinmọdo the king ooo.
Ifa made Erinmọdo the king.
Ọrunmila took Erinmọdo as his wife.
Ifa made Erinmọdo the king.]

Otura Meji 4:
Ifa also says for this person, huh, that (s)he should know his/her place, because (s)he is in the midst of enemies. Everyday people are trying to curse him/her, and everything that (s)he is doing does not please them. However, all of the curses they try to place on him/her, if (s)he offers a sacrifice and the babalawo prepare medicine for him/her, Ifa says the curses will be turned into blessings. (S)he will become rich, richer than all of his/her enemies. Ifa says so. This is how Ifa said it, Ifa said:

Ka mu irin pọnna ka fiya ọmọ loju, ka fi esi ya ọmọ lọrun baba wọn ku o, won o jogun ẹru. Iya wọn ku o, wọn o jogun ilẹkẹ, bẹẹni won o jog

[Let us take iron to make the tribal marks, let us mark the face of the child, let use a hot leave (like stinging nettle) to mark the neck of the child, their father died, they did not inherit any slaves. When the mother died, they did not inherit her beads. They did not even inherit the clothes of their father is the one who cast Ifa for Ọrunmila when they were cursing him everyday. I may not have money when you try to curse me. When you try to curse me, I will use it to have many wives. When you try to curse me, I will use it to have many children. When you try to curse me, I will use it to get all kinds of blessings…]

Ifa says that this person should offer a sacrifice and (s)he will receive all kinds of blessings. Everything his/her enemies are doing will turn into a blessing of money. Ifa says so in Otua Meji.

Irẹtẹ Meji lo jade si eleyii. Ifa ni, keleyii o rubọ o, ko si mura ṣiṣẹ. Ifa wipe aṣeyọri si wa fun un. Ko ma ṣọlẹ, ko mura ṣiṣẹ, ko mojuto, ki wọn da iṣẹ ti n ṣe mọ. Kookọ rẹ o ma bajẹ, tori pe eni ti wọn o ba mọ iṣẹ ti n ṣe, ookọ rẹ yio bajẹ. Ifa sọ bẹẹ. Ifa ni iṣẹ teleyii ba yan laayo, ko jẹ kaiye mọọ mọ oun. Kookọ rẹ o ma ba bajẹ, dọjọ alẹ. Ṣugbọn ti aiye ba ti mọọ mọ, bọya mekaniki ni o, ki wọn mọ pe mekaniki ni. Bọya babalawo ni o, ki wọn mọ pe babalawo ni o. Bọya driver ni o, ko jẹ ki wọn mọ pe driver ni. Ifa ni… nigba naa ni yio yẹ eleyii kalẹ, ṣugbọn tan o ba mọ iṣẹ ti n ṣe, eh! Iṣẹ kinni lamarin… Ifa ni keleyii o ma ba orukọ ara rẹ jẹ, ko ma ba ti baba rẹ jẹ. Iṣẹ to ba fẹ ṣẹ, ko yan laayo. Kire rẹ o le dọjọ alẹ, ko le ni yii dọjọ alẹ. Ifa na lo sọ bẹẹ, loju Eji Ẹlẹmẹrẹ; Irẹtẹ Meji ni n jẹ bẹ. Bẹẹ ni tifa gba tifa fi jẹ bẹẹ. O ni:

Ẹẹrun n yan foto kete a difa fun Atọka eyi ti ṣe Ilari Eledumare. Ilari o ba roko, emi iba ṣe Ilari Ifa. Emi iba ma yọ ṣẹṣẹṣẹ. Ero Ẹpo, ero Ọffa, Ilari o ba roko emi iba ṣe Ilari Ifa. Ta ni o mọ pe Ilari Ifa lemi ṣe?

Nisiyin, emi jẹ babalawo nisiyin. Gbogbo eniyan nan mọ pe babalawo ni mi. So, ah, lagbaja, babalawo mo ni. Ni Awiṣe Ifarinwale Araba Modakẹkẹ, babalawo mo ni. Ah, ni akẹkọ mọ ni Deji lati Amẹrika. Eh, prọọfu, ni Professor Ajibade ah, professor mọ ni ni kampọsi. Gbogbo eniyan mọ iṣẹ to yan laayo. To ba ti, Ifa ni… keleyii ko jẹ ka yio mọ iṣẹ rẹ mọọ kookọ rẹ o ma ba jẹ. Ifa sọ bẹẹ… fun eleyii, pe ko mojuto iṣẹ rẹ. Bẹẹ ni, loju Eji Ẹlẹmẹrẹ.

Irẹtẹ Meji 2:
Ifa yii na tun sọ fun eleyii wipe, ko rubọ, ko ṣetutu laarin ọmọ iya mẹta. Ko ma jẹ pe nigbaa tenikan ba daa, ti enikeji o ni daa. Ko ṣetutu nbẹ, ki gbogbo wọn le ba jọ ni lari papọ. Loju Eji Ẹlẹmẹrẹ. Ifa lọ sọ bẹẹ. Nigba ti aburo to lowo, tẹgbọn o lowo. Ti nkan lo k… Ifa ni ko ṣetutu ki gbogbo wọn jọ le lowo papọ. Igba naa ni o to dun. Bẹẹ ni, nibi Ifa gba to fi sọ bẹẹ. O ni:

ke awo omi ni ṣawo omi. Ajalu pẹtẹ awo ẹẹrẹ ni ṣawo ẹẹrẹ. Ajalu sorosan lo difa fun kankan eni ti n re aiye ainiku. Won ni ki awon mẹtẹẹta o rubọ. Ọmọ iya kan naa ni wọn. Omi, ọ gbọ riru, o ru o; o gbọ titu, o tu. Ko pẹ, ko jinna, Ifa wa ba larin iṣẹgun. Kankan gbọ riru, o ru o; o gbọ titu, o tu. Ko pẹ, ko jinna, Ifa wa ba larin iṣẹgun. Ẹẹrẹ nikan ni n bẹ lẹhin ti o rubọ.

Nna ni o jẹ tiẹ o gun di oni. Ti omi ba ṣan lọ bayii, ti eniyan ba de oju odo, omi o maa ṣan lọ. Aa loun ṣẹbọ fun wọn teretetete. Oun ṣẹbọ fun wọn… tereteterete. Omi mọ ni. Bẹ ba de inu odo nisiyin, tẹ daru gburugburubu bayii, igba ti yio ba fi pe iṣẹju kan si meji, o tun ti toro pada. Ẹbọ rẹ to ru lọjọ na lo jẹ ki… ki ile aiye rẹ o ma mọ. Kọinkọin, tẹniyan fi ma wẹ, iba jẹ nan ti n… tẹ ba ti wẹ, tẹ yan bayii, ṣe lomi o… aa lo ṣẹbọ fun oun mọ ṣekeṣekeṣeke, naa ni kankan, kankan wi. Ẹẹrẹ… ẹẹrẹ a ni airubọ toun lọ jẹ koun mọ ṣe pẹtẹ pẹtẹ. Bẹ ba tẹsẹ bọ bayii, yio mọ yin lẹsẹ madimadi. Ibẹ n tiẹ ra si, Ifa ni keleyii rubọ ko ma jẹ, ko ma jẹ pe ti o ra laarin ẹgbẹ rẹ, ki tiẹ o le ba daa. Ifa sọ bẹẹ loju Eji Ẹlẹmẹrẹ.

Irẹtẹ Meji 3:

Ifa naa n tun sọ fun eleyii ko le bọnu iṣẹ, ko le bọnu iya, kọ lọ tẹfa, kọran rẹ o le loju. Ifa lọran eleyii ko loju. Ko rojutu ile aiye rẹ, ko rọna abayọ. O ṣiṣẹ ko lojutu, o si ṣowoṣowo [ṣe ni n jere ti] ṣe ni n ṣọti n bẹ, ko jere. Ifa ni keleyii lọ tẹfa, aarin ọta lo wa, kan o le ba jẹ o lowo. Ki ayipada rie o le ba de ba. Ifa lọ sọ bẹẹ. Ifa na lọ sọ bẹẹ. O ni:

Poro bayii, ala bayii a difa fun Irẹ ti o tẹ meji ti o si la gudugudu. Wọn ni ki Irẹ, wọn ni o lọ, ko lọ tẹfa, ko le ba la, ko le ba ni lari. Ki wahala rẹ o le ba dopin. Irẹ ma gbọ, o mọ ru, o lọ tẹfa. Lọrọ rẹ ba gun, lo ba ko [click]. Ni gbogbo ayipada ba de si iṣẹ aje rẹ. Bo ṣe la nu. To lowo, hmm. Ni n ba yin awọn awo, lawọn awo wa n yin Ifa. Ijo ni n jo, ayọ ni n yọ, ẹsẹ tọ na fa bayii. Ni ijo bọ si lẹsẹ, torin awo ko si lẹnu. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ. Poro bayii ala bayi a difa fun Irẹ ti o tẹ meji ti o si la gudugudu. Asẹhin wa asẹhin bọ, igba Irẹ tẹ meji lo wa la gudugudu. Asẹhin wa, asẹhin bọ, igba Irẹ tẹ meji lo wa dalaya. Asẹhin wa, asẹhin bọ, igba Irẹ tẹ meji lo wa da alabiamọ. Asẹhin wa, asẹhin bọ, igba Irẹ wa tẹ meji lo wa donire gbogbo.

Ifa ni ọna eleyii yio la to o donire gbogbo, loju Irẹtẹ Meji ni Ifa…Ifa… ifa na sọ bẹẹ, loju Irẹtẹ Meji. Bẹẹ ni.

Irẹtẹ Meji 4:
Ifa ni keleyii, ko tun na ẹkọ tifa tun… lodu Eji Ẹlẹmẹrẹ naa tun pe. Ifa ni keleyii, ko lọ ronu sọrọ igbesi aiye rẹ daadaa, ko si ma huwa re. Ko ma ba eniyan ditẹ o, ko ma ba eni di coup o. Ki…ki ile aiye rẹ o le ba dun, ko le ba la rinrin o. Ifa ni ti o ba ti ditẹ mọ eniyan, Ifa ni nkan re o si dun titi dọjọ alẹ ni. Tọran o gun ti o ko. Loju Eji Ẹlẹmẹrẹ. Ifa sọ bẹẹ. Keleyii o ma ditẹ mọ yan o. Lagbaja, a ni fi ṣe senator, tamọdu a ni fi ṣe aare orilẹ ede, ko ma ba wọn si nibi ti n ṣe iru ẹ rara rara. Keleyii yio le ba ni isimi, ko le ba ni lọ siwaju. Lodu Irẹtẹ Meji, ni Ifa na ti sọ bẹẹ. Ko le ba ni lọ siwaju, ko jẹ ki inu rẹ o plain, ko ninu kan, ko ni iwa re. Ifa ni yio si…yio si… yio lẹwa titi ọjọ alẹ ni. Ẹwa rẹ… ẹwa rẹ yio si wa, yio ba kalẹ ni. Iwa rẹ yio ba kalẹ ni. Gbogbo nkan rẹ yio ma gun ni, ko ni ri idaamu kankan, ti o ba ti ninu meji sọ mọnikeji. Bẹẹ ni Ifa sọ bẹẹ. Nibi Ifa gba to fi sọ bẹẹ re o. Ifa na wipe:

Okiti bamba ni pẹkun opopo a difa fun Alagan a bu fun Eṣu. Labalaba nikan ni bẹ lẹhin ti n ṣẹbọ. O ni ẹ wonu mi ẹ wẹhin mi, Labalaba o mọ lọtẹ ninu. Ẹ wọnu mi ẹ wẹhin mi. Labalaba o mọ lọtẹ ninu.

Ifa ni… la ni labalaba hun wi doni. Ti labalaba ba n fo lọ. Butterfly, when it is fly[ing], ẹ wọnu mi, ẹ wẹhin mi. Labalaba o mọ lọtẹ ninu. Ẹ wọnu mi, ẹ wẹhin mi, na lo jẹ labalaba ẹ ri pọ rẹwa. Ẹyẹ to rẹwa ni. Bẹ ba ri ati ọsan [ati oru] to ti o ba fo bayii, a ni ẹ wọnu mi, ẹ wẹhin mi, emi o lọtẹ [ni]nu. N lo jẹ o rẹwa titi. Ifa ni teleyii o ba ti ditẹ mọ yan, aṣeyọri nbẹ fun dọjọ alẹ. Ifa na lo sọ bẹẹ loju Eji Ẹlẹmẹrẹ. Abọru aboye o. Tifa wi…tifa sọ fun eleyii nu

ẹ Meji 1:
Irẹtẹ Meji has come up for this person. Ifa says (s)he should offer a sacrifice and be dilligent in his/her work. Ifa predicts success for him/her. (S)He should not be lazy, but work hard and concerntrate on his/her work so that everyone knows what kind of work (s)he does. This is so that (s)he does not bring disrepute to his/her name because if people do not know what kind of work (s)he does, (s)he may loose that good name. Ifa says so. Ifa says the work that this person makes a priority, people should know it, so that (s)he may maintain a good name throughout his/her life. If (s)he is a mechanic, people should know that (s)he is a mechanic. If he is a babalawo, people should know that he is a babalawo. If (s)he is a driver, people should know that (s)he is a driver. Ifa says then it will be well with him/her, but if they don’t know what his/her pofession is, they will say, “What kind of work does (s)he do?” Ifa says that this person should not bring disrepute to his/her name or the name of his/her father. (S)He should make his/her profession a priority so that (s)he will be blessed until the end of his/her days. Ifa says so in Eji Ẹlẹmẹrẹ, which is another name for Irẹtẹ Meji. This is how Ifa arrived at that conclusion. Ifa said,

Ẹẹrun n yan foto kete a difa fun Atọka eyi ti ṣe Ilari Eledumare. Ilari o ba roko, emi iba ṣe Ilari Ifa. Emi iba ma yọ ṣẹṣẹṣẹ. Ero Ẹpo, ero Ọffa, Ilari o ba roko emi iba ṣe Ilari Ifa. Ta ni o mọ pe Ilari Ifa lemi ṣe?

[Ẹẹrun n yan foto kete cast Ifa for Atọka (a special type of bird) who was the servant of God. If the servant leaves, I will take the role of Ifa’s servant. I would rejoice at my good fortune. Listen everyone, if the servant leaves, I will become the servant of Ifa. Who does not know that I am the servant of Ifa?]

Now, I am a babalawo. Everyone knows that I am a babalawo. I will tell anyone, “I am a babalawo. I am Chief Ifarinwale the High Priest of Ifa in Modakẹkẹ. Deji is a student from America. Professor Ajibade is a professor at Obafẹmi Awolọwọ University.” Everyone knows what his/her preferred job is. Ifa says everyone should know this person’s profession, so that his/her name does not fall into disrepute. Ifa says so for this person, that (s)he should apply him/herself to his/her work. Yes, Ifa says so in Eji Ẹlẹmẹrẹ

Meji 2:
Ifa also says for this person that (s)he should make a sacrifice for three children of the same mother so that when things are going well for one, it can be so for the others as well. (S)He should make a sacrifice, so that all of them may be successful together. This is what Ifa says in Eji Ẹlẹmẹrẹ. When one of the younger siblings is rich, the other is poor. Ifa says (s)he should offer a sacrifice so that they may all become rich at the same time. Yes, this is how Ifa said it. Ifa said:

Ajalu yeke awo omi ni ṣawo omi. Ajalu pẹtẹ awo ẹrẹ ni ṣawo ẹrẹ. Ajalu sorosan lo difa fun kankan eni ti n re aiye ainiku. Won ni ki awon mẹtẹẹta o rubọ. Ọmọ iya kan naa ni wọn. Omi, ọ gbọ riru, o ru o; o gbọ titu, o tu. Ko pẹ, ko jinna, Ifa wa ba larin iṣẹgun. Kankan gbọ riru, o ru o; o gbọ titu, o tu. Ko pẹ, ko jinna, Ifa wa ba larin iṣẹgun. Ẹẹrẹ nikan ni n bẹ lẹhin ti o rubọ.

[Ajalu yeke the priest of water divined for water. Alaju pẹtẹ the priest of mud divined for mud. Ajalu sorosan is the one who cast Ifa for the sponge, the one who went to the place of immortal life. The ifa priests said that all three of them should offer a sacrifice. They were all children of the same mother. Water did everything asked of him. He offered the sacrifice, and not long after that, he was blessed. The sponge did everything asked of him, and not long after that, he too was blessed. Mud was the only one who did not offer the sacrifice]

That is why it has never been easy for mud. If water is flowing like this, and someone comes to the river, the water will continue to flow. It will say, “It is because I offered a sacrifice that I flow so easily teretetete. It is because I offered a sacrifice that I flow so easily teretetete. Water is straightforward and clean. If you wade into a river and kick up some dirt, it won’t take long for it to settle again. It is the sacrifice that water made that allows it to stay clean and proper like this. The sponge that people use to take a bath, if you are washing yourself and flick it like this, water will come out. It will say it offered a sacrifice so that it can be so clean ṣekeṣekeṣeke, that is what the sponge says. Mud’s failure to offer a sacrifice resulted in its dirtiness. If you put your foot in it, it will stick to your foot madimadi. So that his/her life will not come to an abrupt end, Ifa says that this person should offer a sacrifice so that it may be well with all three siblings. Ifa says so in Eji Ẹlẹmẹrẹ.

Irẹtẹ Meji 3:
Ifa also says for this person cannot find work or escape his/her current suffering, but if (s)he gets initiated into Ifa, his/her problem will be resolved. Ifa says this person’s problem has no solution. (S)he cannot find a way to break through or a way out. (S)he works, but does not find any way to breakthrough, (s)he also tries various businesses but always operates at a loss. (S)he makes no profit. Ifa says this person should get initiated into Ifa; (s)he is in the midst of enemies, and they will not allow him/her to become rich. This is what (s)he should do so that a change may take place. Ifa says so. Ifa says:

Poro bayii, ala bayii a difa fun Irẹ ti o tẹ meji ti o si la gudugudu. Wọn ni ki Irẹ, wọn ni o lọ, ko lọ tẹfa, ko le ba la, ko le ba ni lari. Ki wahala rẹ o le ba dopin. Irẹ ma gbọ, o mọ ru, o lọ tẹfa. Lọrọ rẹ ba gun, lo ba ko. Ni gbogbo ayipada ba de si iṣẹ aje rẹ. Bo ṣe la nu. To lowo, hmm. Ni n ba yin awọn awo, lawọn awo wa n yin Ifa. Ijo ni n jo, ayọ ni n yọ, ẹsẹ tọ na fa bayii. Ni ijo bọ si lẹsẹ, torin awo ko si lẹnu. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ. Poro bayii ala bayi a difa fun Irẹ ti o tẹ meji ti o si la gudugudu. Asẹhin wa asẹhin bọ, igba Irẹ tẹ meji lo wa la gudugudu. Asẹhin wa, asẹhin bọ, igba Irẹ tẹ meji lo wa dalaya. Asẹhin wa, asẹhin bọ, igba Irẹ tẹ meji lo wa da alabiamọ. Asẹhin wa, asẹhin bọ, igba Irẹ wa tẹ meji lo wa donire gbogbo.

[Keep your furrows within your boundaries cast Ifa for Cricket, who received Odu Irẹtẹ Meji and became very successful. Cricket was told to get initiated into Ifa so that he could become successful. So that his problems might come to an end. Cricket took the advice, offered the sacrifice and got initiated into Ifa. His problem was resolved and everything fell into place. A drastic change took place in his business. That is how he became wealthy. He praised his babalawo, and the balawo in turn praised Ifa. He danced and rejoiced, moving his legs like this. Cricket just began to dance and sang the song of the babalawo. He said, my babalawo said so, he told me so. Keep your furrows within your boundaries cast Ifa for Cricket, who received Odu Irẹtẹ Meji and became very successful. Not long after this, when Cricket received Irẹtẹ Meji he became wealthy. Not long after this when Cricket received Irẹtẹ Meji, he gained wives. Not long after this, when Cricket received Irẹtẹ Meji, he became a parent. Not long after this, when Cricket received Irẹtẹ Meji, he received all kinds of blessings.]

Ifa says the way to this person’s blessings will open up in Irẹtẹ Meji. Yes.

Irẹtẹ Meji 4:
The lesson Ifa teaches in Eji Ẹlẹmẹrẹ is that this person should think carefully about his/her life and behave well. (S)he should not join those who conspire against others. This is so (s)he may have an enjoyable and pleasant life. Ifa says that if (s)he doesn’t make evil plans toward another person, life will be pleasant for him/her until the end of his/her days. His/her problems will be resolved. Ifa says so in Eji Ẹlẹmẹrẹ. This person should not conspire against others. If people are saying “This person should not become senator, and that person should not become president,” (s)he should not join them in what they are doing at all so that (s)he may have peace and progress in his/her life. This is what Ifa says in Eji Ẹlẹmẹrẹ. So (s)he can move forward, so that (s)he may have singleness of mind, (s)he should be straightforward and upstanding. Ifa says (s)he will possess beauty until the end of his/her days. That beauty will stay with him/her to the end of his/her days. Everything will be successful, and (s)he will not have to struggle, if (s)he is not duplicitous with anyone. This is how Ifa said it. Ifa said:

Okiti bamba ni pẹkun opopo a difa fun Alagan a bu fun Eṣu. Labalaba nikan ni bẹ lẹhin ti n ṣẹbọ. O ni ẹ wonu mi ẹ wẹhin mi, Labalaba o mọ lọtẹ ninu. Ẹ wọnu mi ẹ wẹhin mi. Labalaba o mọ lọtẹ ninu.

[A large bank is at the end of the road cast Ifa for Alagan consulted Ifa for Eṣu. Butterfly is the one who stayed behind to offer a sacrifice. He said, look at my front, look at my back. There is no evil inside the Butterfly. Look at my front, look at my back. There is no evil inside the Butterfly.]

This is what the butterfly says up until now. If a butterfly flies, it says “look at my front, look at my back. I have no evil inside me. Look at my front, look at my back.” That is how the butterfly is so beautiful. It is a beautiful creature. If you see it at anytime, if it is flying like this, it is saying, “look at my front, look at my back. I have no evil inside me. It is so beautiful! Ifa says if this person does not conspire against others, (s)he will have success until the twilight of his/her life. Ifa says so in Eji Ẹlẹmẹrẹ.

Ifa to wa nlẹ yii, Ọsẹ Meji lo wa nlẹ yii. Ifa sọ fun eleyii wipe ara ọrọọ [not confortable], ninu ipọnju lo wa. Ifa ni ko rubọ, Ifa ni yio ṣegun ti gbogbo ibi, iṣẹlẹ buruku ti n ṣẹlẹ si i, ainiṣiwaju, airitajeṣe, Ifa ni gbogbo ẹ yio dẹrọ [calm down]. Ti ayipada yio de ba a, ti o si ri ta jeṣe, loju Ọsẹ Meji. Bifa na fi sọ bẹẹ ni fun eleyii. O ni:

Igba abidi jẹgi arugbo eti emi, atori abidi gbadagi a dia fun Ọrunmila, baba n ṣe awo rode Irọ. Ifa jẹ [ki] ara o rọ mi, akasu mẹfa nirọ fi rọ ni. Ọrunmila jẹ [ki] ara o rọ mi.

Ifa lara o rọ eleyii ko rubọ nbẹ loju Ọsẹ Meji. Ifa…Ifa…Ifa ni o maa…ara maa rọ, ma ri ta je ṣe. Ọna rẹ maa la nbẹ. Ifa na sọ bẹẹ loju Ọsẹ Meji. Bẹẹ ni.

Ọsẹ Meji 2:
Ifa yii si tun sọ fun eleyii wipe, aarin ọta lo wa. Ko si rubọ, ko bọ ori rẹ. Ifa ni iṣẹgun o wa fun un. Gbogbo awọn tan ba ṣe ọta oun pata, Ifa lẹlẹda rẹ yio…yio…yio ṣe wọn ti o pa wọn jẹ danu ni. Gbogbo awọn eni ti wọn ba ṣọta yio ku danu ni. Ifa un lo sọ bẹẹ. Enikan [k]ii ba babalawo ṣọta. Ifa ni keleyii ni obi, ko lobi lẹbọ nbẹ. Kan ba pabi sifa nbẹ. Gbogbo awọn tan ba ṣọta, Ifa ni wọn o ku danu ni. Bẹẹ ni, Ifa sọ ninu Ọsẹ Meji. Nibi Ifa gba to fi sọ bẹẹ. O ni:

Olori ni yanri, ogbẹri o gbọdọ gba obi pa lọ babalawo a difa fun Ọsẹ ti o ṣẹgun laiye ti o si ṣẹgun lajule ọrun.

Wọn ni ki Ọsẹ Meji wọn ni… ko rubọ o. Aarin ọta lo wa. Lọsẹ Meji ba rubọ , lo ba ṣẹgun awọn ọta rẹ . Ni n ba jo, ni n ba n yọ. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ.

Olori ni yanri o, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ti o ṣẹgun laiye ti o si ṣẹgun lajule ọrun. Ero Epo, ero Ọffa, ẹyin o rifa ọjọ bi ti n ṣẹ.

Bi gbogbo awọn ọta ẹ ṣe ku nu un. Ifa ni eleyun yio ṣẹgun ọta. Gbogbo awọn ọta ẹ yio ku danu loju Ọsẹ Meji. Bẹẹ ni. Ifa sọ bẹẹ.

Ọsẹ Meji 3:


Ifa tun wa tẹ mọ eleyii leti, oun sọ fun eleyii, o laṣeyọri wa fun o. Ifa ni eleyii n travel lọ bi kan. O lọ ilu odikeji. O fẹ gbiyanju lo nipa ọrọ aje, nipa are gbogbo. Ifa ni ko ṣetutu, ko ma lọ. Ibi to n lọ yio gba a. Ti o dọlọla, ti o dẹlẹni, ti o donire gbogbo. To jẹ pe alejo o tun maa de ba, ti o lagbo gan, tagbo rẹ o fẹ. Ifa ni ko ṣetutu nbẹ. Bẹẹ ni loju Ọsẹ Meji. Ifa ti sọ bẹẹ fun eleyii, ko ma lọ, o ni [k]o ṣetutu. Bo ba jẹ pe oko waju lo n lọ, ko lọ, ko lọ mẹgan. Yio ṣaṣeyọri nbẹ. Yio da ile to lẹ, ti gbogbo eniyan maa… eniyan maa ba gbe. Ti o ba si jẹ pe company kan lo da silẹ, Ifa ni to ba ti daalẹ tan, yio yio loluranlọwọ nbẹ, ti gbogbo eniyan yio tun wa ran an lọwọ nbẹ. Ti o niyawo, ti o bimọ, ti o nire gbogbo, ti o gbọsin, ti o gbọra. Bẹẹ ni, Ọsẹ Meji lo sọ bẹẹ. Ifa na sọ pe:

Olori ni yan ori, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ni ọjọ ti n ṣe awo rode Ibadan.

Wọn ni, ibi to n lọ…. yio si gbọsi, yio si gbọra, yio nire gbogbo. Ọsẹ Meji ba, lo ba ṣetutu, lo gbọna Ibadan. Bọsẹ Meji si gbọsi, to gbọra nu un. Lo labu [success], lo la yẹbyẹbẹ. Lọran ẹ gun, lo ko, ni n yin awọn awo, lawọn awo wa n yin Ifa. O ni bẹẹ, gẹgẹ ni babalawo toun wi, babalawo toun sọ.

Olori ni yan ori, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ni ọjọ ti n ṣe awo rode Ibadan. Ẹbọ ni wọn ni o ṣe, ero Epo, ero Ọffa, ẹ wa ba ni jẹbutu ire. Jẹbutu ire, la ba ni lẹsẹ ọbariṣa. Ero Epo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ, la ba ni lẹsẹ ọbariṣa. Jẹbutu aya, la ba ni lẹsẹ ọbariṣa.

Ifa ni keleyun o rubọ; Ifa laṣeyọri wa fun un, ti o labu, ti o si sẹgun ọta rẹ. Bẹẹ ni Ifa sọ nu loju Ọsẹ Meji. Abọru aboye. Tifa na sọ nu o.

The Ifa sign we have here is Ọsẹ Meji. Ifa says for this person that (s)he is not comfortable and in the middle of suffering. Ifa says (s)he should offer a sacrifice and that all of the terrible events that are happening to him/her, the lack of progress, lack of direction, etc. it will all calm down. A change will come, (s)he will know what to do. This is what Ifa says in Ọsẹ Meji. Ifa says:

Igba abidi jẹgi arugbo eti emi [shea butter], atori [whip] abidi gbadagi a dia fun Ọrunmila, baba n ṣe awo rode Irọ. Ifa jẹ [ki] ara o rọ mi, akasu mẹfa nirọ fi rọ ni. Ọrunmila jẹ [ki] ara o rọ mi.

[Igba abidi jẹgi arugbo eti emi, atori abidi gbadagi cast Ifa for Ọrunmila when he was practicing Ifa in Irọ. Ifa do not let me be uncomfortable. One cannot be uncomfortable in abundance. Ọrunmila don’t let me be uncomfortable.]

Ifa says this person will not be uncomfortable if (s)he will offer a sacrifice. Ifa says (s)he will find direction. His/her path will open up. Ifa says so in Ọsẹ Meji.

Ọsẹ Meji 2:
Ifa also says to this person that (s)he is in the midst of enemies. (S)He should offer a sacrifice and worship his/her destiny [ori]. Ifa says (s)he will achieve victory. Ifa says this person’s ori will get rid of all of those who chose to make him/her their enemy. All of those who are his/her enemies will be dealt with. Ifa says so. One does not make an enemy out of a babalawo. Ifa says this person include kola nuts in the sacrifice. We should consult Ifa with kola nuts. All those who make him/her their enemy will be dealt with. This is what Ifa says in Ọsẹ Meji. This is how Ifa said it. Ifa said:

Olori ni yanri, ogbẹri o gbọdọ gba obi pa lọ babalawo a difa fun Ọsẹ ti o ṣẹgun laiye ti o si ṣẹgun lajule ọrun.

[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for Ọsẹ who gained victory on earth and heaven above.]

Ọsẹ Meji was told to offer a sacrifice because he was surrounded by enemies. Ọsẹ Meji did as he was instructed and defeated all of his enemies. He danced and rejoiced. He said told him so, the babalawo said so.

Olori ni yanri o, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ti o ṣẹgun laiye ti o si ṣẹgun lajule ọrun. Ero Epo, ero Ọffa, ẹyin o rifa ọjọ bi ti n ṣẹ.


Ọsẹ Meji 1:
The Ifa sign we have here is Ọsẹ Meji. Ifa says for this person that (s)he is not comfortable and in the middle of suffering. Ifa says (s)he should offer a sacrifice and that all of the terrible events that are happening to him/her, the lack of progress, lack of direction, etc. it will all calm down. A change will come, (s)he will know what to do. This is what Ifa says in Ọsẹ Meji. Ifa says:

Igba abidi jẹgi arugbo eti emi [shea butter], atori [whip] abidi gbadagi a dia fun Ọrunmila, baba n ṣe awo rode Irọ. Ifa jẹ [ki] ara o rọ mi, akasu mẹfa nirọ fi rọ ni. Ọrunmila jẹ [ki] ara o rọ mi.

[Igba abidi jẹgi arugbo eti emi, atori abidi gbadagi cast Ifa for Ọrunmila when he was practicing Ifa in Irọ. Ifa do not let me be uncomfortable. One cannot be uncomfortable in abundance. Ọrunmila don’t let me be uncomfortable.]

Ifa says this person will not be uncomfortable if (s)he will offer a sacrifice. Ifa says (s)he will find direction. His/her path will open up. Ifa says so in Ọsẹ Meji.

Ọsẹ Meji 2:
Ifa also says to this person that (s)he is in the midst of enemies. (S)He should offer a sacrifice and worship his/her destiny [ori]. Ifa says (s)he will achieve victory. Ifa says this person’s ori will get rid of all of those who chose to make him/her their enemy. All of those who are his/her enemies will be dealt with. Ifa says so. One does not make an enemy out of a babalawo. Ifa says this person include kola nuts in the sacrifice. We should consult Ifa with kola nuts. All those who make him/her their enemy will be dealt with. This is what Ifa says in Ọsẹ Meji. This is how Ifa said it. Ifa said:

Olori ni yanri, ogbẹri o gbọdọ gba obi pa lọ babalawo a difa fun Ọsẹ ti o ṣẹgun laiye ti o si ṣẹgun lajule ọrun.

[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for Ọsẹ who gained victory on earth and heaven above.]

Ọsẹ Meji was told to offer a sacrifice because he was surrounded by enemies. Ọsẹ Meji did as he was instructed and defeated all of his enemies. He danced and rejoiced. He said told him so, the babalawo said so.

Olori ni yanri o, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ti o ṣẹgun laiye ti o si ṣẹgun lajule ọrun. Ero Epo, ero Ọffa, ẹyin o rifa ọjọ bi ti n ṣẹ.

[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for Ọsẹ who gained victory on earth and heaven above. People from near and far, don’t you see how Ifa’s predictions have come true?]

That is how all of Ọsẹ Meji’s enemies died. Ifa says this person will defeat his/her enemies, they will be severely defeated in Ọsẹ Meji. This is what Ifa says.

Ọsẹ Meji 3:
Ifa also advises this person that success lies ahead. Ifa says this person is traveling somewhere. (S)He is going to another country. (S)He wants to try doing business there. Ifa says (s)he should offer a sacrifice and go to that place. The place where (s)he wants to go will be favorable. (S)He will become wealthy, important, and have many blessings. If it is a stranger, (s)he will have a large entourage that will constantly grow. Ifa says (s)he should offer a sacrifice. This is what Ifa says in Ọsẹ Meji. Ifa said that this person should go and offer a sacrifice. If it is a far away place, (s)he should go and look for a farmland. Success is in store for this person. (S)He will build a settlement, many people will come to live there. If (s)he wants to build a company, Ifa says when (s)he is finished, (s)he will find a helper, and people will surely come to assist him/her. (S)He will gain wives, children, blessings, and be prosperous and successful. Yes, Ọsẹ Meji says so. Ifa says:

Olori ni yan ori, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ni ọjọ ti n ṣe awo rode Ibadan.

[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for Ọsẹ when he went to practice Ifa in Ibadan.]

He was told that he would prosper and be successful in the place where he was is going. Ọsẹ Meji offered

Meji 1:
Ifa yii, Ifa Ọrangun Meji. Eni ta ba…to jade si, Ifa sọ fun eleyii wipe, laarin ọta lo wa o. Ko rubọ, ko le ba ṣẹgun o. Ifa ni yio ṣẹgun, to ba ti le rubọ o. Ifa laṣeyọri o si wa fun un. Ifa lọran rẹ o wa gun, ti o ko. Eni tifa yi jade si, loju Ọrangun Meji. Ifa ti sọ fun un. Ifa ni ko ma si ni ahun. Ko ma…ko ma… kako yawọ. To ba ni owo, ko fun eniyan. Ko… ko ma dash eniyan ni nkan. Ifa ni… ni… ni yio mu ko ṣẹgun. Ko ma ma di ọwọ kan. Ko ma ṣe fun eniyan. If he have something, he can do for another person, because of that, he [will] save himself [from] enemies. Ifa ni ko… ko… ko kako yawọ. Ifa ni yio ma ṣẹgun ọta. Bẹẹ ni. Nibi Ifa gba to fi sọ bẹẹ. O ni:

Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. Ẹgbasere laa fi tanran Sere. Igba ta a ba ri Sere mọ, emi la fi tanran ẹ gba a, a difa fun Olokun nijọ ti ẹri gbogbo n ba ṣọta.

Olokun re gbogbo ẹri, gbogbo odo patapata, nan ba ṣọta. Ah! Bo duro nibi kan, ko ni mọọ ṣe loju wọn . Wọn o gba tiẹ rara. Ah! O wa meji kẹta, o darunun. Lo ba gboko awo lọ. O sọrọ si pe… Njẹ oun le bọ ninu iṣoro toun ni. Gbogbo awọn tan boun ṣe ọta yii. Lo dafa si. Ọrunmila sọ fun un, o ni, ninu ohun teleyii dafa si o le bọnu iṣoroyii, leleyii dafa si. Gbogbo awọn tan boun ṣọta yii, oun o ṣẹgun wọn, ti wọn di ọba le oun lori bi. Ọrunmila ni to dafa si nu un; Olokun ni bẹẹ ni. Ah, Ọrunmila ni ko rubọ. O ni ko ni iya ewurẹ mẹrin lẹbọ. Ko ni ọpọ aṣọ, ko ni ọpọlọpọ owo, ko lọpọlọpọ obi. Ifa ni to ba ti ṣe gbogbo yii letutu, o ni yio di ọba le gbogbo awọn tan ba ṣọta lori.
Olokun, o ma rubọ ọ. O gbọ riru, o ru. Olokun gbọ titu, o tu. O gbọ atete ha ẹbọ kẹrẹkẹ loju ọpọn, o ha. Ijo ni wa n jo, ayọ ni n yọ. Nigba to ṣẹgun tan, ti gbogbo awọn ẹri yio ku, na ba… na ba wa… na ba wa ba. Ah, Olokun, ẹ dabo o. Awa o ba yin ṣọta mọ o. Ẹ jọ, ẹ foriji wa o. Gbogbo eniyan f… na n tọrọ aforiji. Nan wa sọdọ rẹ, gbogbo odo patapata, na ba pejọ. Nan tọrọ aforiji lọdọ rẹ. Ni Olokun naa ni, oun o binu si yin. Ko si ibinu kankan. Gbogbo yin, ẹyin lẹ n binu si mi. Ẹyin lẹ ba mi ja, ẹyin lẹ n ba mi ṣọta. Oun o binu u. Ni Olokun ba, lo ba ni yin awọn awo rẹ tan sọ fun un pe yio ṣẹgun. Lo wa yin awọn awo, lawọn awo rẹ naa wa n yin Ifa. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:

Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. Ẹgbasere laa fi tanran Sere. Igba ta a ba ri Sere mọ, emi la fi tanran ẹ gba a, a difa fun Olokun nijọ ti ẹri gbogbo n ba ṣọta.
O ṣe bọwọ fun Olokun, omi mo gbọ
Ẹ bọwọ fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
Ẹri gbogbo, ẹri gbogbo ẹ bọwọ fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
Ẹri gbogbo ẹ bọwọ fun Olokun.
Olokun lagba omi.

Olokun ṣe je agba omi titi doni. O jẹ olori omi patapata. Lati igba naa ni gbogbo odo patapata ti n fori balẹ fun Olokun. Pe oun lọga awọn. Ifa ni eleyii ko rubọ. Yio dọga le gbogbo awọn tan ba ṣọta lori, patapata. T… t… Tan si gba poun gan laṣaju. Bo ba jẹ pe eleyii ganan, oun di jẹ to wa jẹ oloṣe ilu ni. If it is a politician. To si fẹ dipo kan mu. Ifa ni ko ṣetutu. Gbogbo awọn ti wọn dile gbe mọ, pe wọn o ni ji o ṣe. Ifa ni gbogbo wọn patapata, ni o ṣẹgun wọn tan si to wa ma bẹ ẹ. Poun ni ọga wọn. Bẹẹ ni, Ifa sọ bẹẹ. Bo ṣe gọmina lo fẹ ṣe o, bo ṣe sẹnator lo fẹ ṣe o, bo ṣe rẹpu… house of rep lo fẹ ṣe o. Ifa pe… yio ṣẹgun wọn gbogbo wọn patapata. Bẹẹ ni Ifa sọ. Loju Ọrangun Meji. Bẹẹ ni.

Ọrangun Meji 2:
Ifa tun sọ fun eleyii, loju Ọrangun Meji [ba mi tilẹkun. Ah ah.] Ifa tun sọ fun eleyun loju Ọrangun Meji, Ifa ni ọran rẹ, yio gun, yio ko. Ifa ni, iṣẹgun n bẹ fun eleyii. Keleyii wa ṣọra. Ko ma siwa hu. Ko ṣọra, nitoripe eni to ba ti daa, ọran rẹ yio fadura. Ẹ n ti o da, ọran rẹ fadura. Keleyii o ṣọra, ko ṣọ liẹtẹ. Ko ma ba ja sọfin aiye. Ko ma pe boun ṣe tore. Tori pe ẹ n ba ro pe bo n ṣe tore, anytime o le jabọ, ko dẹni lẹlẹ [that person becomes nothing]. Ifa na lọ sọ bẹẹ. Ifa ni ṣugbọn, teleyii ba ti ṣọra, to si mura ṣadura, tawọn babalawo si jawe Ifa fun un, Ifa ni iṣẹgun de. Bẹẹ ni, ibi Ifa un gba to fi sọ bẹẹ re o. O ni:

Bi igi ba da, igi a yẹri, bi eniyan ba ku, a ku eniyan sa sa sa nilẹ. Bi eni ori eni ba ku, eni ilẹ le a si di eni ori eni a difa fun Araba pataki eyi ti o kẹhin igi loko.

Wọn ni ki Araba, wọn ni o rubọ. Aarin ọta lo wa. Wọn mura ti ṣe ku pa papa ni. Laraba ba mọ, o gbọ riru, o ru. O ma gbọ titu, o tu. Iṣẹgun ba de. Laraba ba ṣẹgun, lo ṣẹgun, lo ba bori gbogbo wọn. Lo ni, ah , awọn babalawo tan dafa fun oun, o gbọdọ yin wọn. Lo ba sọ fun awọn awo rẹ. Lo lọ dupẹ. Nawọn awo naa, obi to mu wa sọdọ awo, awo naa mu lọ nifa. Na nan ba n jo, nan yọ. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ.

Bi igi ba da, igi aiye ri, bi eniyan ba ku, a pe eniyan sa sa sa nilẹ. Bi eni ori eni ba ku, eni ilẹ le a si di eni ori eni a difa fun Araba pataki eyi ti o kẹhin igi loko. Ẹbọ ni wọn ni ko ṣe, o si gbe ẹbọ nibẹ, o rubọ. Riru ẹbọ ni fi ti gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, Ifa wa ba ni la rin iṣẹgun, a rin iṣẹgun la ba ni lẹsẹ ọbariṣa.

Oun ṣe: Kowo, kowo, Araba o wo mọ.
Oju tiroko. Ko kukuku mọ o, otoṣi o ku mọ. Oju tọ lọrọ. Bi aiṣaiku sawo, ka ṣaiku sin awo, eniyan ti n bawo yan odi.
Ka ṣaiku sawo…

Ifa ni gbogbo eni ba ba eleyun ṣọta patapata, ni o ku danu patapata. Teleyun o si depo ibi ti n lọ, ti o dolori le wọn lori. Loju Ọrangun Meji ni. Ifa ni na lọ sọ bẹẹ, loju Ọrangun Meji abọru aboye. Naa Ifa sọ bẹẹ.

This Ifa sign is Ọrangun Meji. If this sign comes up for someone, Ifa says (s)he is surrounded by enemies. (S)he should offer a sacrifice so that (s)he may defeat them. Ifa says (s)he will be victorious if (s)he offers a sacrifice. Ifa predicts success for this person. Ifa says his/her problem will become resolved and it will all come together, if this sign comes up in Ọrangun Meji. Ifa says so for this person. Ifa says (s)he should not be a miser. (S)He should be honest and open. If (s)he has money, (s)he should give some to others. (S)he should give to others. Ifa says this will make him/her victorious. (S)He should not be tightfisted. (S)he should be generous to others. Ifa says (s)he should be open, and (s)he will defeat his/her enemies. Yes, this is how Ifa said it:

Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. Ẹgbasere laa fi tanran Sere. Igba ta a ba ri Sere mọ, emi la fi tanran ẹ gba a, a difa fun Olokun nijọ ti ẹri gbogbo n ba ṣọta.

[Powerful ifa must be used to resolve serious issues, a powerful medicine must be used to counter another powerful medicine. A fortune must be used to resolve Sere’s issue. What if we have no money, how will we resolve it? cast Ifa for Olokun when all of the bodies of water became her enemies.]

All of the other bodies of water made Olokun their enemy. No matter what Olokun did, they would always find fault with it. They would not accept Olokun at all. She put two and two together and realized that she should go to see a babalawo. He said she could escape from the trouble in which she currently found herself, from all of those who had become her enemies. He cast Ifa about it. Ọrunmila told her, she could escape from the situation about which she was consulting Ifa. She would defeat all of her enemies and rule over all of them. That is what Ọrunmila’s divination revealed, and Olokun said it was so. Ọrunmila said she should offer a sacrifice of four female goats who have already had kids, lots of clothes, and lots of money and kola nuts. Ifa said once she had made a sacrifice with all of these, she would rule over all those who had become her enemies.
Olokun offered the sacrifice and did everything required of her. She danced and rejoiced. When her victory was complete, all of the other bodies of water came to her and said, “Ah Olokun, please, we are not your enemies anymore. Please forgive us!” All of them came begging for forgiveness. They came before her, every one of the rivers gathered there. They begged olokun for forgiveness. Olokun said she was not angry with them. She said she was not angry at all. She said, “All of you were angry with me. You were the ones who were fighting me, you were the ones who made an enemy out of me.” She was not angry. She praised the babalawo, and they in turn praised Ifa. She said, yes, my babalawo told me so, he said it would be so.

so, he said it would be so.

Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. Ẹgbasere laa fi tanran Sere. Igba ta a ba ri Sere mọ, emi la fi tanran ẹ gba a, a difa fun Olokun nijọ ti ẹri gbogbo n ba ṣọta.
O ṣe bọwọ fun Olokun, omi mo gbọ
Ẹ bọwọ fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
Ẹri gbogbo, ẹri gbogbo ẹ bọwọ fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
Ẹri gbogbo ẹ bọwọ fun Olokun.
Olokun lagba omi.

[Powerful Ifa must be used to resolve serious issues, a powerful medicine must be used to counter another powerful medicine. A fortune must be used to resolve Sere’s issue. What if we have no money, how will we resolve it? cast Ifa for Olokun when all of the bodies of water became her enemies.
O water, respect Olokun
Show respect for Olokun
Olokun is the ruler of all waters
Olokun is the ruler of all waters
Olokun is the ruler of all waters
All waters, all waters, respect Olokun
Olokun is the head of all waters
Olokun is the head of all waters
Olokun is the head of all waters
All waters, show respect for Olokun
Olokun is the ruler of all waters.]

That is how Olokun [the ocean] became the leader of all bodies of water up until today. She is the ruler of all water. From that time, rivers submitted to her. She became their ruler. Ifa says this person should offer a sacrifice. (S)He will become the boss of all those who made an enemy of him/her. They will accept him/her as their leader. If this person wants to be a politician, or wants to occupy a certain position, Ifa says (s)he should offer a sacrifice. All of the people those conspiring against him, Ifa says (s)he will defeat all of them and become their boss. Yes, Ifa says so. If (s)he wants to be a governor, or a senator, or representative in the House of Reps, Ifa says (s)he will defeat them. Yes, this is what Ifa says in Ọrangun Meji.

Ọrangun Meji 2:
Ifa also says for this person in Ọrangun Meji that his/her issue will be resolved. Ifa predicts victory for this person. (S)He should be careful not to behave poorly. (S)He should be careful because anyone who will become successful requires prayer. A person who is not in a good way will require prayer. This person should be careful and watch his/her step so that (s)he doesn’t fall into temptation. (S)he shouldn’t be pompous. (S)He should not become full of him/herself because anyone who does so can be brought low at any time. Ifa says so, but if this person is careful, diligent in prayer, and has babalawo make medicine for him/her, (s)he will be victorious. Yes, this is how Ifa said it.

Bi igi ba da, igi aiye ri, bi eniyan ba ku, a ku eniyan sa sa sa nile. Bi eni ori eni ba ku, eni ile le a si di eni ori eni a difa fun Araba pataki eyi ti o kẹhin igi loko.

[When a branch falls of, another branch shoots up, when a person there will be others following. If the one on the throne dies, the one on the floor will move to the throne cast Ifa for the mature Silk Cotton Tree that outlives every other tree in the farm.]

Araba [Silk Cotton Tree] was told to offer a sacrifice. It was surrounded by enemies. They were carefully plotting to kill it. Araba found out and offered the prescribed sacrifice. Araba was successful and defeated all of them. It said, “Ah, those babalawo who consulted Ifa for me, I must sing their praises.” So Araba went to tell them what had happened and to thank them. The priests in turn, took the kola nuts Araba had brought and gave some to Ifa. They danced and rejoiced. Araba said, yes my babalawo told me so, he said it would be so.

Bi igi ba da, igi aiye ri, bi eniyan ba ku, a pe eniyan sa sa sa nile. Bi eni ori eni ba ku, eni ile le a si di eni ori eni a difa fun Araba pataki eyi ti o kẹhin igi loko. Ẹbọ ni wọn ni ko ṣe, o si gbe ẹbọ nibẹ, o rubọ. Riru ẹbọ ni fi ti gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, ifa wa ba ni la rin iṣẹgun, a rin iṣẹgun la ba ni lẹsẹ ọbariṣa.

Bi igi ba da, igi aiye ri, bi eniyan ba ku, a pe eniyan sa sa sa nile. Bi eni ori eni ba ku, eni ile le a si di eni ori eni a difa fun Araba pataki eyi ti o kẹhin igi loko. Ẹbọ ni wọn ni ko ṣe, o si gbe ẹbọ nibẹ, o rubọ. Riru ẹbọ ni fi ti gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, ifa wa ba ni la rin iṣẹgun, a rin iṣẹgun la ba ni lẹsẹ ọbariṣa.

Oun ṣe: Kowo, kowo, Araba o wọ mọ.
Oju ti roko. Ko kukuku mọ o.
Otosi o ku mọ. Oju tọ lọrọ.
Bi aiṣaiku sawo, ka ṣaiku sin awo,
Eniyan ti n bawo yio dodi.
Ka ṣaiku sawo…

[When one branch falls off, another branch shoots up, when a person dies there will be others following. If the one on the throne dies, the one on the floor will move to the throne cast Ifa for the mature Silk Cotton Tree that outlives every other tree in the farm.
They wanted to Araba to fall, but Araba did to fall.
Iroko is ashamed. He didn’t die.
If the poor person doesn’t die, the rich should be ashamed.
Let us avoid death by following the priest.
If you make an enemy of the priest, you are surely lost.]

Ifa says every single person who has made an enemy out of this person will die. This person will reach the position (s)he desires and will be placed above all of them. Ifa says so in Ọrangun Meji.
16.1 Ofun-Agbe [Ogbe]