ODU IFA EJIOGBE COMMENTARIES BY BABALAWO OBANIFA-Obanifa extreme documentaries -Vol II
Ifa says
that the person for whom this Odu is revealed loves to attract attention and
wishes to be aroused all the time. He or she will always get the attention they
want. Ifa has already advised him that he or she should never be satisfied with
the achievements, until he or she has not reached the Zenith (maximum) of his
career in life. He must be cautious in his persecution in order to be recognized
all the time. Even so they must strive to reach the top, he or she must be
cautious with their persecution. Ifa also states that this person must learn
the skills of the elders and important dignitaries of the community. By doing
this he or she will move among the elderly and important personalities of the
community. About this Ifa says:
Mo sa pamo,
sa pamo
Ori mi
l’oun o sa pamo
Mo rin ni
koro, ni koro
Eda mi
l’oun o fe koro
Dia fun Ile
Ni’jo ti o
nt’orun bo wa’ye
Won ni ko
ru’bo
Ki nnkankan
ma baa g’orii re
Ile ni aye
ti ye oun to bayii
Translation:
I have
tried in vain to hide from myself
But my Ori
says he does not accept that I hide from myself
I have
tried to walk in the alleys
But my Eda
refuses to accept my walk in the alleys
These were
Ifa's statements for Ile, mother earth
When it
came from heaven to earth
She was
advised to offer ebo
So that
nothing could be put on her
She
answered that her life was correct and appropriate in the way she was
When Ile,
Mother Earth, was coming from heaven to earth, she was advised to offer ebo to
avoid a situation in which everyone was putting things on her. She reused doing
the ebo, responding that she was satisfied with the way she was leading her
life. On that same day people began to spread blankets over it. That was when
she understood the importance of the Awo's advice.
Mo sa pamo,
sa pamo
Ori mi
l’oun o sa pamo
Mo rin ni
koro, ni koro
Eda mi
l’oun o fe koro
Dia fun Eni
Ni’jo ti o
nt’orun bo wa’ye
Won ni ko
ru’bo
Ki nnkankan
ma baa g’orii re
Eni ni aye
ti ye oun to bayii
Translation:
I have
tried in vain to hide from myself
But my Ori
says he does not accept that I hide from myself
I have
tried to walk in the alleys
But my Eda
refuses to accept my walk in the alleys
These were
Ifa's statements for Eni, the blanket
When it
came from heaven to earth
She was
advised to do ebo
So that
nothing was placed on top of her
She
answered that her life was correct and appropriate in the way it was.
When Eni,
the Manta, was scattered over the Earth, Eni thought his position was the last
to reach. She was anyway advised to do ebo with: 2 pigeons and money. She was
also advised to feed her Ori with: 1 white pigeon, honey, liqueur, 4 kola nuts,
8 orogbos and money. She re-done the ebo and said that she was well satisfied
with the achievements she had made. It was that same day that a carpet was
placed on top of it.
Mo sa pamo,
sa pamo
Ori mi
l’oun o sa pamo
Mo rin ni koro, ni koro
Eda mi l’oun o fe koro
Dia fun Ite
Ni’jo ti o nt’orun bo
wa’ye
Won ni ko ru’bo
Ki nnkankan ma baa g’orii
re
Ite ni aye ti ye oun to
bayii
Translation:
I have tried in vain to
hide from myself
But my Ori says he does
not accept that I hide from myself
I have tried to walk in
the alleys
But my Eda refuses to
accept my walk in the alleys
These were Ifa's
statements for Ite, the carpet
When it came from heaven
to earth
She was advised to do ebo
So that nothing was put
on it
She answered that her
life was correct and appropriate in the way it was.
By the time Ite, the
Carpet was placed on top of Eni la Manta, the Carpet thought that she had
reached the greatest achievement of all that could be achieved. She was advised
to do ebo so that nothing was placed on or on top of her. She refused to listen
to the advice. On the same day, Apere, the stool, was placed on top of her.
Mo sa pamo, sa pamo
Ori mi l’oun o sa pamo
Mo rin ni koro, ni koro
Eda mi l’oun o fe koro
Dia fun Apere
Ni’jo ti o nt’orun bo
wa’ye
Won ni ko ru’bo
Ki nnkankan ma baa g’orii
re
Apere ni aye ti ye oun to
bayii
Translation:
I have tried in vain to
hide from myself
But my Ori says he does
not accept that I hide from myself
I have tried to walk in
the alleys
But my Eda refuses to
accept my walk in the alleys
These were the
declarations of Ifa for Apere, the stool
When it came from heaven
to earth
She was advised to do ebo
So that nothing was put
on it
She answered that her
life was correct and appropriate in the way it was.
When Apere, the stool was
placed on top of Ite, the Carpet, she was happy and thought that she had
achieved a lot. She was anyway advised to do ebo so that nothing else was
placed on top of her. She refused to listen to the advice of the Awo. The same
day, Oba, the King was placed on her.
Mo sa pamo, sa pamo
Ori mi l’oun o sa pamo
Mo rin ni koro, ni koro
Eda mi l’oun o fe koro
Dia fun Oba
Ni’jo ti o nt’orun bo
wa’ye
Won ni ko ru’bo
Ki nnkankan ma baa g’orii
re
Oba ni aye ti ye oun to
bayii
Translation:
I have tried in vain to
hide from myself
But my Ori says he does
not accept that I hide from myself
I have tried to walk in
the alleys
But my Eda refuses to
accept my walk in the alleys
These were the
declarations of Ifa for Oba, the king
When it came from heaven
to earth
She was advised to do ebo
So that nothing was put
on the
She answered that her
life was correct and appropriate in the way it was.
Oba, the king, was placed
on the stool, which was placed on top of the carpet, which was placed on top of
the blanket, which was placed on top of the mother-earth. He had a lot of joy.
Everyone was cheering for him and charming "Kabeyesi" greeting him.
He was advised anyway to do ebo and feed his Ori as he was told to all of them
earlier so that nothing was placed on top of him. He said that he was very
happy with his present condition. On the same day, Ade, the crown, was placed
on his head.
Mo sa pamo, sa pamo
Ori mi l’oun o sa pamo
Mo rin ni koro, ni koro
Eda mi l’oun o fe koro
Dia fun Ade
Ni’jo ti o nt’orun bo
wa’ye
Won ni ko ru’bo
Ki nnkankan ma baa g’orii
re
Ade ni aye ti ye oun to
bayii
Translation:
I have tried in vain to
hide from myself
But my Ori says he does
not accept that I hide from myself
I have tried to walk in
the alleys
But my Eda refuses to
accept my walk in the alleys
These were the
declarations of Ifa for Ade, the crown
When it came from heaven
to earth
She was advised to do ebo
So that nothing was put
on it
She answered that her
life was correct and appropriate in the way it was.
Ade, the crown, was
placed on top of the head of the Oba, the king. The crown thought his
achievement was the ultimate. He was full of joy and celebration. He was in any
case advised to offer the ebo prescribed above so that nothing was placed on
top of it. He simply ignored the advice. On the same day, 16 Royal Bird
feathers were placed on top of Ade, the Crown.
Mo sa pamo, sa pamo
Ori mi l’oun o sa pamo
Mo rin ni koro, ni koro
Eda mi l’oun o fe koro
Dia fun iye Okin merindinlogun
Ni’jo ti o nt’orun bo
wa’ye
Won ni ko ru’bo
Ki nnkankan ma baa g’orii
re
Won ni aye ti ye oun to
bayii
Translation:
I have tried in vain to
hide from myself
IX.
Ifa says that it is
advisable for the person for whom this Odu is revealed that he does not fool
around in the offerings of Ebo and in feeding Esu, so that he can obtain all
the Ire, which is already looking for him at the appropriate time.
Ifa says that the person
for whom Eji-Ogbe has been revealed has lost, or is about to lose, many things
in material terms of possession in life. Ifa says that he or she does not need
to worry as long as he has the most incalculable possession in this world, his
life. Ifa says that as long as he or she is alive, all the things that could
have been lost will be recovered many times more. It could be that he or she
has lost opportunities anyway because of him or her. Ifa says that he or she
must stick to higher goals in life while there is life.
Ifa says that the lost
things should not be allowed to worry the person for whom this Odu is revealed.
While there is life, there is hope; as long as there is hope there are many
opportunities. About this Ifa says:
Afin lo fi gbogbo ara
h’ewu
Aro ni o na wo
Ko gbe’gba Oosa l’aja
Dia fun Emi
Tii s’omo Orisa Gbowuji
Eyi ti yoo je Oloja l’awujo
ara
Ebo ni won ni ko waa se
Translation:
An Albino is one who
grows gray hairs all over the body
A cripple is one who does
not stretch his hands
And load Orisa's pumpkin
from the attic
These were the
declarations of Ifa for Emi, Life
The shank of Orisa
Gbowuji
Who should become the
most important part of the body
He was advised to do ebo
Emi was a scion of
Obatala. He was very popular. One day, he went to the Awo previously mentioned
to know what his position would be between the other parts of the body. He was
told that he would be the most important part of the body and that without him
all the other parts of the body would be of no value. He was told that the body
would lose many things in life, but as long as he remained part of the body,
all the lost parts could be recovered. He was advised to offer ebo with: 3
roosters, three white doves and money. He complied. He was also advised to give
Obatala food. He also complied.
A short time later, the
body lost many things - position, wife, clothes, materials, prosperity, money,
and many other things. But because of Emi, Life, was retained as it was warned,
the Body clung to life. No space was given to despair. Life stuck to hope. Soon
after, things went to change for the better. The money return, wife return with
the children. Because there was money, he was able to buy all the essential
things in his life. He recovered all the lost things in folds. He was happy
too. He began to pradicate others who were in difficulties that they should
only make sure that Emi, Life, was not lost. Where there's life there's hope;
and where there is hope, there are a lot of opportunities.
Afin lo fi gbogbo ara
h’ewu
Aro ni o na wo
Ko gbe’gba Oosa l’aja
Dia fun Emi
Tii s’omo Orisa Gbowuji
Eyi ti yoo je Oloja
l’awujo ara
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje Orisa t’Emi lo soro o
o
Orisa t’Emi soro
T’Emii o ba bo o
Ko si oun yoo nu
Orisa t’Emi lo soro o
Translation:
An Albino is one who
grows gray hairs all over the body
A cripple is one who does
not stretch his hands
And load Orisa's pumpkin
from the attic
These were the
declarations of Ifa for Emi, Life
The shank of Orisa
Gbowuji
Who should become the
most important part of the body
He was advised to do ebo
He fulfilled
What, Orisa, Emi, is the
most important
Orisa, Emi is the most
invaluable thing
If Emi is not taken
Nothing is truly lost
Orisa, Emi is the most
essential.
Ifa says that with life,
all things are possible. Only death can stop hope. While there is life, there
is a need to continue striving in life for the best.
X.
Ifa dice que para la
persona para la cual Eji-Ogbe es revelado debe de triunfar en la vida. Eso no
es un argumento. El o ella sin embargo necesitan tomar el asunto de asegurar
una esposa muy seriamente y hacerlo un punto de prioridad el tener sus propios
hijos temprano en la vida. El o ella no deben de estar muy preocupados en
asegurar dinero y todas las otras cosas materiales de la vida sin haberle dado
una seria consideracion a tener sus propios hijos temprano en la vida. Esto es
porque el o ella pueden terminar gastando una considerable suma de dinero
tratando de conseguir hijos mas tarde en la vida.
Ifa dice que esta persona
debe de ofrecer ebo con: 3 gallinas, 8 ratas, 8 pescados y dinero. El o ella
deben tambien de dar de comer a Ifa 1 chiva, 8 ratas y 8 pescados. La estrofa
en Eji-Ogbe que apoya esto dice:
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni eku meji oluwere
La mu bo ibe
Oun la fi r’awo se
Translation:
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, I say that we made
the company of ifa extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made them feel they
were successful
They replied that they
were two common rats (vensejo)
Which we brought back
This made us have a
successful company
Some practitioners of Ifa
headed by Epeji approached Orunmila and told him that they had been successful
in their Ifa pact. Orunmila asked them then what they brought as profits in
their transactions. They replied that they brought back two rats each. Orunmila
told them that what they did did not count as success. They were only in an
expedition to eat rats. Orunmila told them to go again and produce real gains
in their Ifa practice.
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni eja meji ab’iwe
gbada
La mu bo ibe
Oun la fi r’awo se o
Translation:
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, they said they made
the ifa company extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made us feel like we
were successful
They replied that they
were two funny fish in their swim
Which we brought back
This made us have a
successful company
Again, Orunmila made it
clear that for the Ifa practitioners the acquisition of fish was not a gain. It
only showed that they were fish eaters. Orunmila ordered them to return again
to pursue a real gain.
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni eye meji ab’ifo
fanga
La mu bo ibe
Oun la fi r’awo se o
Translation:
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, they said they made
the ifa company extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made us feel like we
were successful
They answered that they
were two birds, fast when flying, agile
Which we brought back
This made us have a
successful company
And again, Orunmila told
them that for an Ifa praticante, acquiring birds did not make that person
successful. Just show uqe are some bird eaters. Orunmila told them to come back
and look for real profits.
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni eran meji ab’edo
gbeke
La mu bo ibe
Oun la fi r’awo se o
Translation:
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, they said they made
the ifa company extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made us feel like we
were successful
They replied that they
were two beasts, with large liver
Which we brought back
This made us have a
successful company
And again, Orunmila
declared that having many beasts did not make anyone successful. It does not
constitute gains in life. It only categorizes a person as a beast eater.
Orunmila again ordered them to go in search of real gains.
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni omidan meji ab’oyan
gagara
La mu bo ibe
Oun la fi r’awo se o
Translation:
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, they said they made
the ifa company extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made us feel like we
were successful
They replied that they
were two maidens with pointy breasts
Which we brought back
This made us have a
successful company
When Orunmila heard that
they had brought two Damselles, he declared that it was at that moment that the
Awo can say that he had succeeded in the Ifa company. The Awo were surprised
that it was only when they brought two maidens home that Orunmila declared that
they could really talk about having participated in a profit-making venture.
They asked Orunmila why it was so. Orunmila answered that it was only through
those maidens that they could have children. It was only through the children
that their future was assured. He said that only children constitute the real
gain in life. Consequently, rats, fish, birds or beasts do not constitute gains
in life; while marriage and children do.
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni eku meji oluwere
La mu bo ibe
Oun la fi r’awo se
Orunmila ni ko s’Awo
ni’be nni
Awo ka j’eku lasan ni
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni eja meji ab’iwe
gbada
La mu bo ibe
Oun la fi r’awo se o
Orunmila ni ko s’Awo
ni’be nni
Awo ka j’eku lasan ni
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni eye meji ab’ifo
fanga
La mu bo ibe
Oun la fi r’awo se o
Orunmila ni ko s’Awo
ni’be nni
Awo ka j’eku lasan ni
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni eran meji ab’edo
gbeke
La mu bo ibe
Oun la fi r’awo se o
Orunmila ni ko s’Awo ni’be
nni
Awo ka j’eku lasan ni
Ifa lo d’Epeji, Awo ile e
koro lo de
Ifa mo laa s’awo titi
d’ode ile yii
Mo laa r’awo se
Orunmila ni kini e mu bo
ibe?
Ti e fi r’awo se
Mo ni omidan meji ab’oyan
gagara
La mu bo ibe
Oun la fi r’awo se o
Orunmila ni nigbayi le
too r’Awo se
Won ni eetiri to fi je
nigbayi la too r’Awo se?
Orunmila ni ti won ba bi
Amosu tan
Won a tun bi Amore
Omo eni nigba nt’eyin eni
se.
Translation:
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, I say that we made
the company of ifa extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made them feel they
were successful
They replied that they
were two common rats (vensejo)
Which we brought back
This made us have a
successful company
Orunmila said that this
was not a successful business
That was just an
adventure of a rat's comelona
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, they said they made
the ifa company extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made us feel like we
were successful
They replied that they
were two funny fish in their swim
Which we brought back
This made us have a
successful company
Orunmila said that this
was not a successful company
It was just an adventure
for fish comelones
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, they said they made
the ifa company extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made us feel like we
were successful
They answered that they
were two birds, fast when flying, agile
Which we brought back
This made us have a
successful company
Orunmila said that this
was not a successful company
That it was just a bird-eater
adventure
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, they said they made
the ifa company extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made us feel like we
were successful
They replied that they
were two chivas with large liver
Which we brought back
This made us have a
successful company
Orunmila said that it was
just an adventure
Ifa declares that here
comes Epeji, the Awo in the house of Koro the rich accumulator
Ifa, they said they made
the ifa company extensively and we arrived to this land
They declared that they
were very successful indeed
Orunmila asked what they
brought back
What made us feel like we
were successful
They replied that they
were two maidens with pointy breasts
Which we brought back
This made us have a
successful company
Orunmila assert that now
if you have had a successful company
Akapo asked why is it
like that?
Orunmila told him that
when the maids gave birth to Amosu
They will also give birth
to Amore
Our children will
preserve our names when we are gone.
In this Ifa, only the
children are the best possession that the possessor. Life if children is not
worth living. Consequently, it is in the best interest of Eji-Ogbe's children
or whoever this Odu is revealed to, to have jobs and have children early in
life to prevent him or her from spending the rest of their lives trying to have
children.
XI.
Ifa says that for the
person for whom this Odu is revealed is an Elegbe. He or she needs to feed his
Egbe regularly. By doing this he or she will live a long time, they will be
prosperous and will have many followers who will respect and adore them. There
is a need to offer ebo with: 2 hens, 2 rats, 2 fish, and money. he or she needs
to look for a large "cocoyam" leaf (malanga) and put an Ifa hand on
the leaf, while using the leaf as a vessel, kill one of the hens on the taro
leaf without the blood touching the Ikines . Then leave it at least for 6 hours
or even better until the next day, so that the Ikines are returned to their
place inside the vessel of Ifa. After this Ifa will say what Egbe will accept
as food materials for the person for whom this Odu was revealed. About this Ifa
says.
Fun’ra isu nii yan’ra re
ni’yan
Fun’ra agbado nii yan’ra
re l’eko
Fun’ra obinrin nii yan’ra
re l’aayo
Fun’ra omo bibi Olufe nii
yan’ra re l’aremo
Dia fun Orunmila
Ifa o se egbe ewe wonyi
Ebo ni won ni ko waa se
Translation:
It is the quality of the
yam that makes the selection for the crushed
It is the quality of the
corn that makes it select to make corn flour
It is the attitude of the
woman that makes her the favorite wife
It is the attitude of the
boy that makes him the presumed heir
These were the
declarations of Ifa to Orunmila
Who wanted to be friends
with all the young people
He was advised to do ebo
There are a number of
groups of Elegbe children in the sky and they are always planning to come into
the world only for a few days or a few years and then return to heaven. The parents
of these children are usually sad whenever they leave for heaven from the
world. When the mothers of such children become pregnant again, they are seized
by the fear that they do not know whether their children will live to adulthood
or not.
With all these events,
the societies where these children live are never happy. Many parents are
rushing to go to Orunmila's house every day. Consequently Orunmila creates the
means for these children to find it very difficult, if not impossible, to die
young. He gathers all the children when they are going to leave heaven to go to
earth. He pleads with them to be his friend. They agree. During the small
period in which they are in heaven, they enjoy a joy without presedentes,
friendship and improve the quality of life. They are so impressed that they do
not want to leave Orunmila for a single moment anymore.
One day, Orunmila calls
those children to meet them and informs them of their intention to return to
earth. They all get very sad to hear this. Orunmila then tells them that there
is nothing to be sad about since they too will be born very soon on earth. He
nonetheless tells them that if they want to be his friend on earth, they need
to make a deal with him. They happily accept. He then pulls out a sheet of taro;
He holds it on one side and he asks the children to hold it on the other side
of the sheet. They all do it. He kills a bird and made blood on them. He tells
them that while they are on earth they will not want to return to heaven until
they are old and if they forget or give refuge to this thought, the moment of
the symbol of the covenant that they made with him will be remembered and they
should abandon this thought . They all agreed.
Orunmila also tells them
to use the opportunity of their closeness with him to assist one another and to
make one another great in life. They also agreed. Since then they find it
difficult to die young, especially if the ebo spoken of above is made to them.
They also have the support and support of their Egbe in heaven.
Ifa says that it is
necessary to make all Elegbe children close to Ifa for adequate protection.
They are all friends of Orunmila. They have all entered into a total covenant
with Ifa from heaven. After this parents need to feed their Egbe regularly to
ensure the support and encouragement of their heavenly peers so that they reach
the maximum peak of their chosen careers.
Fun’ra isu nii yan’ra re
ni’yan
Fun’ra agbado nii yan’ra
re l’eko
Fun’ra obinrin nii yan’ra
re l’aayo
Fun’ra omo bibi Olufe nii
yan’ra re l’aremo
Dia fun Orunmila
Ifa o se egbe ewe wonyi
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni ni wowo ire
Nje e ma ma ma j’Awo o
baje o
Sebi ewe e koko la fi
s’ami Ope
Translation:
It is the quality of the
yam that makes the selection for the crushed
It is the quality of the
corn that makes it select to make corn flour
It is the attitude of the
woman that makes her the favorite wife
It is the attitude of the
boy that makes him the presumed heir
These were the declarations
of Ifa to Orunmila
Who wanted to be friends
with all the young people
He was advised to do ebo
He fulfilled
Before long, shortly
after
Come and let's get
together in the middle of everything Ire
What, please do not break
this pact
We have chosen the taro
leaf as the symbol of the covenant.
XII.
Ifa says that Ire to have children for a sterile woman.
This woman is in the age of 30 to 45 years old. The woman in question is very
proud and vain. Even though she has never had children in her life, she has
still been making it difficult for men to approach them with the intention of
having a lasting relationship. This woman prefers casual relationships instead
of serious relationships.
Ifa says that this woman
should think that she should have a husband if she does not have one. She must
be less arrogant with her partner and think more seriously about having her own
child in life.
Ifa says that throughout
the time that this woman in question must have been serious about having
children, she was busy pursuing worldly pocessions.
The woman needs to offer
ebo with: 200 rats, an account which must be used first to tie her on her hip
and then used as part of the ebo materials. If she has or has been using a
number on her hip, then that same one will be used. Your husband or partner
also needs to offer a brown rat as ebo. These ebo materials should be brought
to the outskirts of the city on the sides of the road separately. The couple
should not go together. The husband must go first to deposit the ebo, while she
must go later, to deposit her ebo a few meters away from her husband's. Ifa
says that if all this has been done according to the specifications of Ifa, the
following year we will not find the woman without carrying her own child in the
womb, ready to be brought into the world, or on her back, being already a proud
mother . A stanza in Eji-Ogbe supporting this says:
A w’Olurokun w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Aye
Tii s’omo Olodumare
Agotun
Oba ateni ola legelege f’
ori sagbeji
To f’ eyinti m’oju ekun
sunrahun omo
Ebo ni won ni ko wa se
Translation:
We search and search for
Olurokun
Even so we did not find
Olurokun
I asked where Olurokun
had gone
They said that Olurokun
was still in this world
We search and search for
Aberokun
Even so we do not find
Aberokun
I asked where Aberokun
went
They said that Aberokun
is in heaven
Those were the
declarations of Ifa to Aye, the world
The scion of Olodumare
When he lamented crying
for his inability to have his own son
She was advised to offer
ebo
Aye, the world was a
scion of Olodumare. All the secrets of the world were in his belly. All the
resources within the world were rooted within it. All the wisdom of the world
was in their custody. As a result of this, Aye was full of herself. She was
proud and arrogant. She saw no reason why she should demean any man. Knowing
that she had more resources than any man, she found it difficult to maintain a
lasting relationship with any man.
As a result, she used to
challenge men. If she had someone as a lover, she had no emotional regard for
him. At that point she decided that no man would ever see her nakedness.
At that point, she
realized that she was getting old and old, but she had no children. She worried
and consequently, she went to the priest's house in Ifa mentioned above. There,
she was assured that she would have her own son in her life. She was anyway
advised not to be so selfish. She was also told to be humble with her man. They
told you that any woman to whom a man could not see his nakedness, could never
have a child. She was advised to offer ebo as it was previously granted. She
was told that she had an account tied on her hips and that she should use it
for ebo. All these materials should be brought to the outskirts of the city.
Hearing all this, it meant his readiness to provide ebo as quickly as possible.
The priests of Ifa told them to go and look for the 200 emo (brown rats) that
she needed to offer the ebo.
A w’Olurokun w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Okankanlenirun
Irunmole
Won nlo ree fe Aye
Tii s’omo Olodumare
Agotun
Oba ate’ni ola legelege
f’ori s’agbeji
Ebo ni won ni ko waa se
Translation:
We search and search for
Olurokun
Even so we did not find
Olurokun
I asked where Olurokun
had gone
They said that Olurokun
was still in this world
We search and search for
Aberokun
Even so we do not find
Aberokun
I asked where Aberokun
went
They said that Aberokun
is in heaven
These were Ifa's
statements to the 401 Irunmoles
When each of them wanted
to propose and marry Aye
The scion of Olodumare
Each of them was advised
to offer ebo
Knowing that Aye was full
of resources and potentials, all 401 Irunmoles were eager to marry her. When
each of them approached her, she snubbed them. Then they went to the house of
the priests of Ifa mentioned above by consulting Ifa to know what they should
do to obtain the hand of Aye in marriage.
The Awos assured them
that if any of them offered the aforementioned ebo, it would be the lucky husband
of Aye. They were advised to offer a brown rat and money. The ebo should be
taken to the outskirts of the city. When the ebo was put there, whoever carried
it should hide there and watch the ebo during the day and see what happened
before returning home that night that same day.
When the 401 Irunmoles
heard this, they said there was no reason why they should go through these
problems because of an aging woman. As a result they refused to offer ebo. None
of them was able to marry co Aye, the daughter of Olodumare.
A w’Olurokun w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Orunmila
Ifa nlo ree fe Aye
Tii s’omo Olodumare
Agotun
Oba ate’ni ola legelege
f’ori s’agbeji
Ebo ni won ni ko waa se
Translation:
We search and search for
Olurokun
Even so we did not find
Olurokun
I asked where Olurokun
had gone
They said that Olurokun
was still in this world
We search and search for
Aberokun
Even so we do not find
Aberokun
I asked where Aberokun
went
They said that Aberokun
is in heaven
Those were the
declarations of Ifa to Orunmila
When he proposed to marry
Aye
The scion of Olodumare
He was advised to offer
ebo
Orunmila, seeing that the
401 Irunmoles tried and failed in their attempt to marry Aye, the daughter of
Olodumare, also approached the same group of priests of Ifa by Ifa consultation
on the same matter. The Awos also assured him that he could succeed in marrying
Aye, but that he had the need to offer the same ebo that was prescribed for the
Irunmoles. Orunmila realized that the 401 Irunmoles failed to marry Aye because
they did not offer ebo, as prescribed. He then decided to look for and bring
the brown rat to the Awos so that the ebo would be offered by him.
Very early the next day,
Orunmila went to Ejigbomekun supermarket to buy the brown rat and returned home
to the priests of Ifa so that the ebo was offered in time so that he could take
it to the outskirts of the city. The priests offered the ebo and Orunmila
prepared for his short trip. He put the ebo on the edge of the road on the
outskirts of the city and found a comfortable hiding place where he could keep
watching the ebo during the day as instructed by the priest of Ifa.
On the same day, as the
destination does, Aye also decided to go to the Ejigbomekun supermarket to buy
her 200 brown rats, to enable the priests of Ifa to offer their own ebo and for
her to take the ebo to the same place on the outskirts of the city.
On the day in question,
all the rat vendors of the Ejigbomekun market brought exactly 200 rats to the
market. Orunmila had bought one of the 200 rats, leaving only 199 rats for sale
that day. This market would be for the convenience of transactions every five
days. When Aye arrived at the market she bought the rats and searched endlessly
for one more rat, all in vain. With a heavy heart, she went to the house of the
priest of Ifa.
In the house of the
priests of Ifa, Aye explained she could only get 199 rats to buy and that she
was informed that there were 200 rats in the market that day, but that a man had
gone and bought one of the rats, which made impossible for her to acquire the
200 rats that she needed.
The Awo told her that it
would have been perfect if she had been able to secure the 200 rats needed for
the ebo. However, the Awo offered the ebo to her and instructed her to take him
outside the city.
She left the house of the
priest of Ifa and went to take the ebo to the outskirts of the city. In any
case she was not completely satisfied for not being able to get the 200 rats
needed for the ebo. On the outskirts of the city, she placed the ebo near very
close to where Orunmila was hiding, but she could not see it. She knelt beside
the ebo and was fervently praying to the gods to please accept her offering
even though she lacked a rat to complete the 200 she needed. While Olodumare
prayed, he breathed life into the rat that Orunmila had offered as his own ebo.
The rat ran towards Aye. When Aye saw this, she was determined to capture the
rat and kill her to add it to her ebo to complete the 200 rats she needed. She
started chasing the rat from top to bottom. She ran in the direction where
Orunmila was three times if she realized that Orunmila was nearby. On the third
time that Orunmila was apriximaba, she was about to hit the rat with a stick;
she got back
, she was about to hit
the rat with a stick; she slipped, her dress was loosened and she fell down
completely naked. The account that she had tied to her waist was clearly seen
by Orunmila. The account had a distinguishable link.
Because she did not know
that she was being seen by someone, she stopped completely naked, and used her
hand to remove the dust particles from her body. While I was doing this,
Orunmila greeted her and expressed how much she regretted that she had fallen.
Upon hearing this, Aye
quickly picked up her dress and tied it around her before answering Orunmila.
She asked Orunmila if he had seen her in her nudity. Orunmila told him that he
never did, except that he saw the tie with which she tied the count around her
hips, he could describe it in detail.
There and at that very
moment Aye decided to become Orunmila's wife, as he was the first man to see
her completely naked. The marriage ceremony was a quiet and quiet one. Only a
few guests were only invited. The following year Aye became the proud mother of
a jumping child. In any case nobody knows; no matter how much they tried, that
was what made Aye make the final decision to marry Orunmila.
While at Orunmila's
house, Aye taught her husband the secrets of the world. This made Orunmila even
more wise and more appreciative of the intricate things that unite the world.
When someone asks how it was that Orunmila became Aye's husband, it is still a
mystery that no one can know. Then the Awos present and their students began to
sing:
Yeee, yeeeo
T'Ifa o fi fe Aye, enikan
o mo o
Yeee, yeeeo
T'Ifa o fi fe Aye, enikan
o mo o
Translation:
Ye ee, ye ee o
The way in which Ifa
became Aye's husband, nobody knows
Ye ee, ye ee o
The way in which Ifa
became Aye's husband, nobody knows
Ifa says that for the
person for whom this Odu is revealed he must be blessed with a good and
compatible wife. With the proper ebo nothing should hinder the marital bliss of
this person.
A w’Olurokun w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Aye
Tii s’omo Olodumare
Agotun
Oba ateni ola legelege
f’ori sagbeji
To f’eyinti m’oju
ekun sunrahun omo
Ebo ni won ni ko wa se
O gb’ebo, o ru’bo
A w’Olurokun w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Okankanlenirun
Irunmole
Won nlo ree fe Aye
Tii s’omo Olodumare
Agotun
Oba ate’ni ola legelege
f’ori s’agbeji
Ebo ni won ni ko waa se
Won ko’ti ogbonyin s’ebo
A w’Olurokun w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Orunmila
Ifa nlo ree fe Aye
Tii s’omo Olodumare
Agotun
Oba ate’ni ola legelege
f’ori s’agbeji
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje yehee, eyi ara
T’Aye o fi fe’Fa
Enikan o mo o
Yehee, eyi ara
Ti’fa o fi f’Aye
Enikan o moA w’Olurokun
w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Aye
Tii s’omo Olodumare
Agotun
Oba ateni ola legelege
f’ori sagbeji
To f’eyinti m’oju
ekun sunrahun omo
Ebo ni won ni ko wa se
O gb’ebo, o ru’bo
A w’Olurokun w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Okankanlenirun
Irunmole
Won nlo ree fe Aye
Tii s’omo Olodumare
Agotun
Oba ate’ni ola legelege
f’ori s’agbeji
Ebo ni won ni ko waa se
Won ko’ti ogbonyin s’ebo
A w’Olurokun w’Olurokun
Bee la o r’Olurokun mo
Mo ni nibo l’Olurokun gbe
lo
Won ni Olurokun nbe ni’le
aye
A w’Aberokun w’Aberokun
Bee la o r’Aberokun mo
Mo ni nibo l’Aberokun gbe
lo
Won ni Aberokun nbe
l’alade Orun
Dia fun Orunmila
Ifa nlo ree fe Aye
Tii s’omo Olodumare
Agotun
Oba ate’ni ola legelege
f’ori s’agbeji
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje yehee, eyi ara
T’Aye o fi fe’Fa
Enikan o mo o
Yehee, eyi ara
Ti’fa o fi f’Aye
Enikan o mo o o
Translation:
We search and search for
Olurokun
Even so we did not find
Olurokun
I asked where Olurokun
had gone
They said that Olurokun
was still in this world
We search and search for
Aberokun
Even so we do not find
Aberokun
I asked where Aberokun
went
They said that Aberokun
is in heaven
Those were the
declarations of Ifa to Aye, the world
The scion of Olodumare
When he lamented crying
for his inability to have his own son
She was advised to offer
ebo
We search and search for
Olurokun
Even so we did not find
Olurokun
I asked where Olurokun
had gone
They said that Olurokun
was still in this world
We search and search for
Aberokun
Even so we do not find
Aberokun
I asked where Aberokun
went
They said that Aberokun
is in heaven
These were Ifa's
statements to the 401 Irunmoles
When each of them wanted
to propose and marry Aye
The scion of Olodumare
Each of them was advised
to offer ebo
We search and search for
Olurokun
Even so we did not find
Olurokun
I asked where Olurokun
had gone
They said that Olurokun
was still in this world
We search and search for
Aberokun
Even so we do not find
Aberokun
I asked where Aberokun
went
They said that Aberokun
is in heaven
Those were the
declarations of Ifa to Orunmila
When he proposed to marry
Aye
The scion of Olodumare
He was advised to offer
ebo
He did it
Yehee, now it's really
wonderful
Until aye went with Ifa
Nadia never sabra
Yehee, this is indeed
wonderful
Until Ifa became Aye's
partner
Nobody will ever
understand
Ifa says that the husband
and wife, both should live happily for a long period of time. No one should be
able to cross between them. They must both be successful and influential in
their communities.
Copyright :Babalawo
Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile
Ife osun state Nigeria.
IMPORTANT NOTICE :
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