ODU IFA EJIOGBE COMMENTARIES
BY BABALAWO OBANIFA-Obanifa extreme documentaries -Vol III
Ifa says that he foresees
the Ire of victory over the death, afflictions and forces of evil for the
person for whom this Odu is revealed. Ifa says that even if he or she is under
constant threat of death, however he or she will live long and happy. Ifa says
that for the person for whom this Odu is revealed, he needs to feed his Ifa
with two rats on the fifth day after this Odu was revealed, and two fish on the
ninth day, two birds on day 13 and one chiva (if you can two) on day 17. All
the evil forces of death, afflictions, containment and loss (and especially
death) must run out of the vicinity of this person. A stanza in Eji-Ogbe
assuring this assertion says:
Igi teere igbo nbo waa
d’iji
Abuja nbo waa d’ona
Igi were-were-were igbo
nbo waa d’iji
Dia fun Baba Jagadaruwa
Ti won ni Eji Ogbe so
looko
Nijo o won ni Iku kan-an
Ebo ni won ni ko waa se
Translation:
The thin tree of the
forest will soon become a majestic tree
A shortcut will soon
become a major path
The small trees will soon
become majestic trees
Those were the statements
of Ifa for Baba Jagadaruwa
The given name Eji Ogbe
When they declared that
it was their turn to die
He was advised to offer
ebo
The evil forces of death,
afflictions, containment and loss were rampant in the city of Ile-Ife during
the period when all 256 Odus were here on earth, living in the midst of, and as
human beings. They had killed many people, leaving in their path, anxiety,
sorrow, pain and anguish. In a short time they declared that their next victim
would be Baba Jagadaruwa, known as Eji-Ogbe. When this information came to him,
Eji Ogbe went to the Awo mentioned above by consulting Ifa. The Awo assured him
that he would not die at such a tender age (Eji Ogbe was the youngest of all 16
main Odus). He was advised to offer ebo as mentioned above. He complied.
The day death came to his
house, he informed his death that he was dealing with Oyeku Meji. The second
day, Death went to Oyeku Meji and he told him to deal with Iwori Meji. On the
third day, Death went to Iwori Meji and was told to treat Odi Meji. On the
fourth day, Death was where Odi Meji told him to treat Irosun Meji. Very early
on the fifth day, Death was about to visit Irosun Meji, Eji Ogbe feeding Ifa
with two rats. When Irosun Meji was visited, Death was told to deal with Oworin
Meji. The next day, Death was Informed by Obara Meji. On the eighth day, Death
dealt with Okaran Meji.
On the ninth day, Eji
Ogbe fed Ifa with two fish. That day, Death visited Ogunda Meji and was told to
visit Osa Meji; and Ika Meji the day after, and Otrupon Meji the day after.
On day 13, Eji Ogbe fed
Ifa with two chickens. On the same day Death visited Otura Meji and was told to
treat Irete Meji the next day. On the 14th, Death visited Irete Meji and was
told to visit Ose Meji. On the 15th day Death visited Ose Meji and was referred
to Ofun Meji. On the 16th day Death visited Ofun Meji and was referred to Ose
Otura on the 17th. On the 17th Eji Ogbe fed Ifa with two chivas. Death grew
tired of persecuting Eji Ogbe and abandoned the persecution. Eji Ogbe was so
happy that he began to sing while feeding his Ifa with the chivas saying:
Ran my ni'ku or eye kan
or
Eeran
Ran my ni'ku or kan eye
Eeran
Ran mi ni'ku nraye l'owo
o
Ran mi ni'ku nraye l'aya
or
Ran my ni'ku nraye bi'mo
or
Ran my ni'ku nrayee ni're
gbogbo
Eeran
Ran my ni'ku or eye kan
or
Eeran
Translation:
Help me move death away
today
Oh ye beast
Help me move death away
today
Help me move death away
so that it is prosperous
Help me move death away
so I can secure a wife
Help me move death away
so I can have children
Help me move death away
so that I have everything I will
Your beast
Help me move my death
away today
Your beast
Ifa says that for the
person for whom this Odu is revealed he must not die young, so that he or she
may live in prosperity, get married, have children and have all the other Ire
in life as having a home of their own ( a certainty for the sons of Ejiobe)
before they die.
Igi teere igbo nbo waa
d’iji
Abuja nbo waa d’ona
Igi were-were-were igbo
nbo waa d’iji
Dia fun Baba Jagadaruwa
Ti won ni Eji Ogbe so
looko
Nijo o won ni Iku kan-an
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Eji Ogbe lo ku Oyeku Meji
Oyeku Meji lo ku Iwori
Meji
Iwori Meji lo ku Odi Meji
Odi Meji lo ku Irosu Meji
Irosu Meji lo ku Owonrin
Meji
Owonrin Meji lo ku Obara
Meji
Obara Meji lo ku Okanran
Meji
Okanran Meji lo ku Ogunda
Meji
Ogunda Meji lo ku Osa
Meji
Osa Meji lo ku Ika Meji
Ika Meji lo ku Oturupon
Meji
Oturupon Meji lo ku Otura
Meji
Otura Meji lo ku Irete
Meji
Irete Meji lo ku Ose Meji
Ose Meji lo ku Ofun Meji
Ofun Meji lo ku Ose-otura
Nje ran mi ni’ku o, ojo
kan o
Eeran
Ran mi ni’ku o ojo kan o
Eeran
Ran mi ni’ku o ojo kan
Eeran
Ran mi ni’ku nraye l’owo
o
Ran mi ni’ku nraye l’aya
o
Ran mi ni’ku nraye bi’mo
o
Ran mi ni’ku nrayee ni’re
gbogbo
Eeran
Ran mi ni’ku o ojo kan o
Eeran
Translation:
The thin tree of the
forest will soon become a majestic tree
A shortcut will soon
become a major path
The small trees will soon
become majestic trees
Those were the statements
of Ifa for Baba Jagadaruwa
The given name Eji Ogbe
When they declared that
it was their turn to die
He was advised to offer
ebo
Eji-Ogbe told them to
treat Oyeku Meji
Oyeku Meji told them to
treat Iwori Meji
Iwori Meji told them to
treat Odi Meji
Odi Meji told them to
treat Irosu Meji
Irosu Meji told them to
treat Owonrin Meji
Owonrin Meji told them to
treat Obara Meji
Obara Meji told them to
treat Okanran Meji
Okanran Meji told them to
treat Ogunda Meji
Ogunda Meji told them to
treat Osa Meji
Osa Meji told them to
treat Ika Meji
Ika Meji told them to
treat Oturupon Meji
Oturupon Meji told them
to treat Otura Meji
Otura Meji told them to
treat Irete Meji
Irete Meji told them to
treat Ose Meji
Ose Meji told them to
treat Ofun Meji
Ofun Meji told them to
treat Ose-Otura
Help me move death away
today
Oh ye beast
Help me move death away
today
Help me move death away
so that it is prosperous
Help me move death away
so I can secure a wife
Help me move death away
so I can have children
Help me move death away
so that I have everything I will
Your beast
Help me move my death
away today
Your beast
XIV.
Ifa says that for
the person for whom this Odu has been revealed it is about to have a change of
environment - a change of house, of employment or place of employment, of
school, of neighborhood and others. If he or she is contemplating this, or even
a change of wife and others, he is being strongly warned against that movement,
because it can only guide him to the misfortune, pain and disillusionment. This
is one of the most important and serious aspects of Eji-Ogbe. A verse in this
Odu says:
Ogbagba ab'idi ku
day fun Olomo-Agbo-Esie
Nijo to nt'orun bo wa
si'le Aye
Ebo ni won ni ko waa se
Won ni ko ma lo
Translation:
Nail with its wide base
He was the Awo who
divined Ifa for Olomo-Agbo-Esie
When he came from heaven
to the world
He was advised to offer
ebo
He was told not to go
Olomo-Agbo-Esie was a
permanent resident in heaven. One day, he decided to change his environment by
coming to reside on earth permanently. He therefore went to Ogbagba-Abidi-ku,
his Awo in the heavens for consultation of Ifa.
His Awo anyway, I advise
you not to change your environment in that material point of time as Eji-Ogbe
opposed any change of residence, work, career, relationship, etc. whenever it
was revealed during divination. Olomo-Agbo-Esie had still made his decision to
change his place of abode. Without caring about Ifa's advice, he left for the
land.
Being on earth, he faced
difficulties never said. Humans began to eat their body. He became skinny and
emaciated. When this suffering became unbearable, the return to heaven without
ceremony. The day the return to heaven was the day he went to
Ogbagba-Abidi-ku's house, his Babalawo. He narrated his terrible experience to
the Awo. The Babalawo blamed him for not listening to Ifa's warning. He was
told to do ebo with: an adult pig. He complied. After this, he was asked to return
to earth, and from that moment everything would turn out to be right for him.
The next day he returned to earth.
On earth he became very
important. All things counted on him for his survival. Those who ate it
developed strange diseases that usually caused their cheeks to swell. Nobody
dared to eat Olomo-Agbo-Esie again. He continued to live happily on earth ever
since. Ifa says that Olomo-Agbo-Esie is the name given to the earth, that is,
to the dust of the earth. It can not be eaten. Nor can it be manipulated
without impunity.
Ogbagba ab'idi ku
Dian fun Olom-Agbo-Esie
Nijo to nt'orun bo wa
si'le Aye
Ebo ni won ni ko waa se
O gb'ebo, or ru'bo
Ko pe, ko jinna
E wa ba ni ni wowo ire
Translation:
Nail with its wide base
He was the Awo who
divined Ifa for Olomo-Agbo-Esie
When he came from heaven
to the world
He was advised to offer
ebo
He fulfilled
In a short time, not far
away
Let's get together in the
middle of everything Ire
Ifa says that with
patience and right time, all things will go well for the person for whom
Eji-Ogbe is revealed.
Ifa warns the person for
whom this Odu is revealed should never be false or a liar so that he can
receive the favor of the whole world. Ifa warns the person never to show a lack
of gratitude when he or she has received a favor no matter how small it may
seem.
XV.
Ifa says that if he or
she becomes entangled in lies and lack of gratitude, everything he or she has
done in this life will be removed from him or her by Olodumare and Ifa. The end
will be full of regrets. On these aspects Ifa says.
waju –iwaju o, l’opa ebiti
n re si
Dia fun Orunmila
Ifa ns’awo lo si Ife
Asooto
Ebo ni won ni ki won se
Translation:
It is in the front that
personally uses to prime a trap of discharged autumn jump
These were the
declarations of Ifa to Orunmila
When I went to a mission
from Ifa to Ife, the real
They were advised to
offer ebo
Orunmila was going to Ife
Asooto, the real one, along with all 16 main Odu and Ose Otura. On the way they
arrived at the city of the Blind. All the inhabitants of this city were blind.
When he got there, Orunmila expressed the desire to take tobacco snuff because
he felt the urge for it. The blind people said that if it were not for them not
to see, the village where they sold tobacco and sting was near them. Orunmila
said to them "What if we help them to recover their sight?" You would
look for us a sting? "They answered affirmatively. "We hope you are
not lying." They all responded and they would never lie about something so
important.
Orunmila having assured
the promise of them. I strike the earth with the scepter of truth. He asked
them to hold on to the scepter. Those who could not hold on to the scepter were
asked to hold on to the nearest blind. When they all did it, the 16 main Odus
and Ose-Tuura began to sing, singing:
A kii see bahun
Eewo
A kii see bahun
Eewo
Translation:
It is not right to lie to
do such a thing
Is prohibited
It is not appropriate to
lie
It's a taboo
Suddenly everyone
recovered their sight. All of them went to do their respective businesses. At
that point Orunmila called them all and asked them "What about the promise
you made to us?" They answered with another question, "What
promise?" Orunmila answered "the promise you made to procure tobacco and
stings for us". "Are you deaf or what" "What kind of
tireless man is this? If you have to take tobacco or sting, go and buy it. We
explain you where to get it. " Orunmila told the 16 main Odus and
Ose-Tuura, "let's go, they have lied to us and insulted us in the
process". They left with desepcion.
The next port of call was
the city of the Lyciates. Orunmila also expressed the desire to use sting. They
also said that if it were not for their inability to walk, they would have gone
to secure a lot of tobacco and sting for him. He asked them if they would bite
him if he helped them regain the use of their members. They promised that they
would do it that way. Orunmila asked them to hold on to the scepter of truth.
They did it. The 16 main Odus and Ose-Tuura sang for them as they sang for the
blind. They immediately regained the use of their members. They all decided to
go to their respective businesses. When Orunmila asked them to keep their
promise to him, they told him that if he was not drinking the herbs with which
he should take a bath, he would have known that he should go out and buy his
tobacco himself. After all they were not his slaves. Orunmila asked his 17
disciples to let them go. He said that they had lied and that insults had been
passed on them.
They also reached the
city of the Hunchbacks. All the citizens of this city had humps. They were like
the others when their food was cured. Orunmila and her disciples left with the
disappointment that they had been disappointed and insulted.
The next port was the
Albinos. All the inhabitants of the city were Albinos. They also treated
Orunmila and his disciples in exactly the same way as those in the city of the
Blind, the Lyciates and the Hunchbacks did. Orunmila and his disciples left
this city.
Soon after, Orunmila and
his disciples arrived in the city of Ifa Asooto. He expressed the desire to
take a sting. The inhabitants of Ife told them to wait a little bit. A short
time later, they returned with 2 rats, 2 fish, 2 chickens, 2 adult goats, 2
huge kola nuts, 2 huge orogs, 2 barrels of wine and tobacco plant and bite.
Orunmila was so impressed to find a city that was so hospitable.
Orunmila asked Ose-Tuura
to come back and bring her the pumpkin of Destiny. He told Ose-Tuura to pass
through the cities of the Albinos, of the Hunchbacks, of the Lyciates, of the
Blind and asked them to suggest the scepter of truth and return them to their
previous condition. The Albinos who had until now been changed to dark returned
to the original white of their skin; the Hunchbacks who had so far been changed
to rights, they too were changed to Hunchbacks again; the Lyciates who were
walking freely returned to their original weakness; the Blind who had regained
their views also became blind again. All of them lived and died miserably.
To the inhabitants of Ife
Asooto, they were given the pumpkin of Destiny; they were blessed in abundance
for their integrity and sense of appreciation. They were assured that the full
blessing of the Deities would be given to them.
Ifa says that while the person
for whom this Odu is revealed is sincere and honest; As long as he or she
is appreciative of the good gestures made to him or her, it will be that he
will receive the blessings and support of the Deities.
Iwaju-iwaju o, l’opa ebiti
n re si
Dia fun Orunmila
Ifa ns’awo lo si Ife
Asooto
Ebo ni won ni ki won se
Nje ka s’otito o
Ka s’ododo
Agba to s’otito ni’mole n
gbe
Translation:
It is in the front that
personally uses to prime a trap of discharged autumn jump
These were the declarations
of Ifa to Orunmila
When I went to a mission
from Ifa to Ife, the real
They were advised to
offer ebo
Be sincere
Be correct
The elders who are
sincere are supported and blessed by the Deities.
Note: If this particular
stanza is chosen by Ifa where the Ebo-Ogbe ebo must be offered, it is forbidden
for the Awo to print Eji-Ogbe on the Ifa board. In his place the Awo needs to
print the Odu of Ose -Otura so that he can receive the Ase and Igba from the
Pumpkin of Destiny. That is the moment that the blessings and support of the
Deities is assured.
XVI.
Ifa says that for
the person for whom this Odu is revealed he needs to be warned against cheating
himself. Ifa says that this person is working on things that have already
happened instead of worrying about how to have a new opportunity. He or she is
putting their hope in something that will no longer be their benefit; While
still have the opportunity to secure another opportunity that can be very
useful.
Ifa says that for the
person for whom this Odu is revealed he needs to throw his mind away from what
is clearly lost, spoiled or damaged and concentrates his efforts on how to get
a better replacement.
The materials of the ebo
here, depend on the greatness of the damage, spoiled or lost thing that needs
to be replaced. Ifa says that this must be done as soon as possible, so that it
is not too late for the person for whom this Odu has been revealed. On this
aspect Eji Ogbe says:
Ifa wi, O lo di el’etan
mi etan
Mo lo di el’etan mi etan
Bara Agbonniregun
Orunmila ni ki won lo mu
eni to ntan ara re je wa
Translation:
Ifa says it's a matter of
deception
I chorus that it is a
matter of deception, Orunmila the Bara Agbonniregun
Orunmila asked that they
bring the person who had gotten involved in deceiving herself
One day Orunmila called
all his followers together. He gave them a task to go and bring to the person
they knew had become entangled in deceiving themselves. They traveled far and
returned with Alara, the king of Ilara-Ekiti. This is the person we saw who was
lying to himself, they told Orunmila. "Is it true that you are cultivating
the act of deceiving yourself?" Orunmila asked Alara. "How am I lying
to my msmo?" Alara answered. 'My father was a king; I am now a king. My
father was powerful; I am powerful. I am more powerful than my father. My
father was famous during his life; I am popular and definitely more popular
than my father. My father had many wives and children during his life; I have
many wives and children and even more than my father. My father had many
properties during his life, I have more properties than my father. So how am I
fooling myself? "Orunmila stated that Alara was not fooling himself.
Orunmila again asked his
disciples to go and bring the person who had entangled himself to deceive
himself. They went and brought Ajero, Owarangun, Obaleyo-Ajori and so on, one
behind the other. Orunmila asked each one of them if they had become entangled
in deceiving themselves. One by one they denied the accusation and gave
defenses paracidas to which gave Alara. One by one Orunmila declared that they
had not got tangled up in the act of deceiving themselves.
Once again Orunmila asked
them to come and bring them the person who had become entangled in deceiving
himself. They confess that they did not know of such a person. Orunmila told
them to go and bring her a woman who had given birth to jimawas, but she had
lost the children and had carved the image of the children representing the
dead children. They brought the woman to Orunmila. After exchanging greetings,
Orunmila asked him about his jimawas. 'They are dead,' she replied. 'And what
happened next?' Orunmila demanded of her. "They gave me two dolls to
represent the children. I was told that the children also became Orisas and
that they would be assisting me in all my projects, "the woman replied.
"What are you doing to the babies?" Orunmila asked. The woman
replied, "I have fed them, dressed them, sang for them and danced for
them." Orunmila asked what happened after she danced and sang for the
dolls? "Nothing happened," she answered.
"When you spoke to
them they answered you?" No, "she said. "When you sent them out,
they responded to you?" "No, she replied. "When you gave them
food, who ate the food, the children or the cats, dogs, chivas or rats and
lizards?" Orunmial asked. "To tell the truth, all those animals
except the dolls ate the food," she answered. Then it was when Orunmila
declared "here is the person who has become entangled in deceiving
herself". When the woman asked Orunmila because she said that she was
cheating herself, Orunmila answered that "instead of being celebrating for
those who were already dead, damaged and no more benefit to you. Instead of
looking for 2 rats, 2 fish, and 2 gallionas for me (Orunmila) so that I could
offer ebo for you to become pregnant again and then be the proud mother of a
child, you are still singing, dancing, giving Eat and tend to ordinary dolls!
She agreed that truly, she had been entangled in lying to herself. She promised
to rectify her mistakes from then on.
The same day she brought
the materials from ebo to Orunmila and the ebo was done properly. Orunmila told
him to go to his patio and pick up the first leaves he found on his right and
the first ones he found on his left. She did it. The two leaves were ground
together, to make a soup of grass to consume it. Orunmila told her to go to her
house, that she had taken just practical steps to counteract her act of lying
to herself.
One month after the
ceremony, she became pregnant. After pregnancy, she gave birth to a jumping
child. For this time, the child survived. On the sixth day of the birth, the
people met for the appointment ceremony. The woman insisted that only Orunmila
could name the child since only he knew how the child came to exist in the
first place.
They invited Orunmila for
the appointment ceremony. When the arrivo, he asked her on the day she came to
do the ebo, she was asked to go to the patio of the house and to take some
leaves, she remembers the leaves that she picked up on her side law? She
answered that they were Idoro leaves. And those on the left side? She answered
that they were Owu leaves. Orunmila answered that the mother who ate herbs
prepared in a soup with leaves of Idoro and Owu had brought her name from the
sky. The child should be named Idowu. That's Idoro + Owu = Idowu.
When "Idowu",
the child was 30 months old, the mother brought Orunmila another pair of rats,
two fish and two chickens, for another ebo, she told Orunmila that she needed another
child. Orunmila told him that it was the period in which she did not get
involved in deceiving herself. The ebo was offered for her. And as it happened
the first time, she was commanded to go to her yard and take out the leaves.
She did it with both hands and soon she became pregnant. After that she gave
birth to another child-maker. The boy also survived.
During the appointment
ceremony Orunmila was invited, he asked the mother to name the leaves that she
had gathered on her right side, she answered that they were "Lara"
leaves. And the leaves on the left side, she answered that they were Araba
leaves. Orunmila stated that the child born after the mother ate herbal soup
prepared with leaves of "Lara and Araba" should be called Alaba. That
is Lara + Araba = Alaba.
The woman was full of
joy, singing and dancing and praising Olodumare, Ifa and Orunmila saying:
Omo merin woroworo f’emi
nikan
Omo merin woroworo f’emi
nikan
Omo-Taye omo ni, omo ni
Omo-Keyinde omo ni, omo
ni
Eyi Alaba omo ni, omo ni
Omo mi n’Idowu el’esa
okun
Omo merin woroworo f’emi
nikan
Translation:
Four babies for me alone
Four healthy babies for
me alone
Omo-Taye is a real baby
Omo-Keyinde is truly a
baby
But my own baby is Idowu,
the owner of the selected Okun accounts
Four great babies just
for me
Ifa says that there is a
need for the person for whom this Odu is revealed to take practical steps so
that he or she can change many mysteries from misery to happiness of dec
Ifa wi, O lo di el’etan
mi etan
Mo lo di el’etan mi etan
Bara Agbonniregun
Orunmila ni ki won lo mu
eni to ntan ara re je wa
Won lo mu Alara
Won ni Alara ti awon ri
to ntan’ra re je ree
Alara ni kinni nnkan
etan?
Alara loun o tan’ra ounje
Orunmila ni ko tan’re
reje
Won lo mu Ajero
Won ni Ajero ti awon ri
to ntan’ra re je ree
Ajero ni kinni nnkan
etan?
Ajero loun o tan’ra ounje
Orunmila ni Ajero ko
tan’ra re je
Won lo mu Owarangun-Aga
Won ni Owarangun ti awon
ri to ntan’ra re je ree
Owarangun loun o tan’ra
oun je
Orunmila ni Owarangun ko
tan ra re je
Won lo mu Obaleyo-Ajori
Won ni Obaleyo-Ajori ti
awon ri to ntan’ra re je ree
Obaleyo ni kinni nnkan
etan?
Obaleyo ni oun o tan’ra
oun je o
Orunmila ni Obaleyo ko
tan’ra re je
Won ni awon o mo eni to
ntan’ra re je mo
Won ni ki won lo mu iya
ibeji wa
Eyi ti omo re mejeeji ti
sin
Ti won wa gbe ere ibeji
fun
Won mu iya ibeji de
Orunmila ni eni to
ntan’ra re je ree
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje omo merin woroworo
f’emi nikan
Omo Taye omo ni, omo ni
Eyi Alaba omo ni, omo ni
Omo mi n’Idowu el’esa
okun
Omo merin woroworo f’emi
nikan o
Translation:
Ifa says it's a matter of
deception
I chorus that it is a
matter of deception, Orunmila the Bara Agbonniregun
Orunmila asked that they
bring the person who had gotten involved in deceiving herself
They brought Alara
They said that Alara had
been involved in cheating himself
Alara said what proof do
you have?
Alara claimed that he had
not been involved in deceiving himself
Orunmila stated that
Alara was not deceiving himself
They brought Ajero
They said that Ajero had
been involved in deceiving himself
Ajero said what proof do
you have?
Ajero claimed that he had
not been involved in deceiving himself
Orunmila declared that
Ajero had not been involved in deceiving himself
They brought
Owarangun-Aga
They said that Owarangun
had been involved in deceiving himself
Owarangun said he had not
wrapped himself up to fool himself
Orunmila declared that
Owarangun had not been involved in deceiving himself
They brought Obaleyo-Ajori
They said that
Obaleyo-ajori was involved in deceiving himself
Obaleyo said he was not
involved in deceiving himself
Orunmila declared that
Obaleyo was not deceiving himself
They said that they did
not know the person who was cheating himself
Orunmila asked them to
bring someone who gave birth to some jimawas
And the jimawas died
And she was given two
images in representation of the jimawas
They brought the woman to
Orunmila
Orunmila declared that
this was the person who had been involved in deceiving herself
She was advised to offer
ebo
She fulfilled
Now four babies for me
alone
Four healthy babies for
me alone
Omo-Taye is a real baby
Omo-Keyinde is truly a
baby
But my own baby is Idowu,
the owner of the selected Okun accounts
Four great babies just
for me
XVII.
Ifa says that for the
person for whom this Odu is revealed he warns him seriously against the act of
being ungrateful for anything he or she has received from Olodumare, Ifa or
their fellow human beings. Ifa says that this person has a tendency to show a
lack of gratitude for anything that is done by him or her. Ifa says that if
this is not stopped immediately, this person could meet him or her, in a
situation where their ingratitude will not be tolerated, and he or she could be
referred to where he or she cries for assistance simply by being ignored. or
treated lightly.
Ifa also says that this
person for whom Eji Ogbe is revealed needs to greet and praise Olodumare and
Ifa every day in the morning, for all the good things he has received in life
and ask for more good things. If this is done, he or she will never have a lack
of a good thing in life. If this is not done, however, he or she will live a
sad and troubled life. About this Ifa says:
Ifa lo di ojumo mo ni
kini-kini
Aikini ma l’odi o
Aikini ma l’odi eni o
Dia fun Oluronmbi
To ji ni kutukutu
O loun o l’oke ipori oun-un
ki
Won ni nitori I kinni
O ni oun sin’fa sin’fa
Ifa oun o gbe oun ni
Orunmila ji l’aaaro
kutukutu
O ni Olurombi e jiire
Olurombi ni hun, o ni
hunun hun-un
Orunmila ni o ti je ti o
fi n kun akun-sinu
Olurombi ni nitori oun o
l’aje ni
Ifa ja ‘we aje fun
Olurombi
Olurombi l’owo
Ol’owo naa tan
Ko dupe I’odo oke-ipori
re
Translation:
Ifa says that when the
day dawns is that we greet each other
To stop greeting us is
the same as keeping malice
Rejecting greeting a
person is the same as keeping malice towards that person
These were the
declarations of Ifa for Olurombi
Who wakes up early in the
morning
And decalro that she
would never greet Ifa never
When they asked him why?
She replied that she had
followed Ifa for so long
But that her Ifa had not
been of benefit to her
Orunmila woke up early in
the morning
He said "Olurombi
good morning to you"
Olurombi answered
"hun-un-hun-un"
Orunmila said that
"Olurombi why are you murmuring and complaining"?
Olurombi replied that
because she did not have money
Orunmila preparo le grass
of wealth for Olurombi
Olurombi became very
wealthy
After securing many
riches
She reused to thank Ifa
Olurombi was a follower
of Ifa for a while. At this point, she reused greeting Ifa again. When Orunmila
realized this, he went to Olurombi early in the morning to greet her. She
responded by complaining. When Orunmila asked why she was complaining, she
replied that after serving Ifa for so long she had no wealth to show. Orunmila
saw this as a challenge and prepared herbs which makes people wealthy for
Olurombi. She became very wealthy, but she still refused to give thanks or show
gratitude to Ifa.
Ifa lo di ojumo mo ni
kini-kini
Aikini ma l’odi o
Aikini ma l’odi eni o
Dia fun Oluronmbi
To ji ni kutukutu
O loun o l’oke ipori
oun-un ki
Won ni nitori I kinni
O ni oun sin’fa sin’fa
Ifa oun o gbe oun ni
Orunmila ji l’aaaro
kutukutu
O ni Olurombi e jiire
Olurombi ni hun, o ni
hunun hun-un
Orunmila ni o ti je ti o
fi n kun akun-sinu
Olurombi ni nitori oun o
l’oko ni
Ifa ja ‘we oko fun
Olurombi
Olurombi l’oko
Ol’oko tan
Ko dupe I’odo oke-ipori
re
Translation:
Ifa says that when the
day dawns is that we greet each other
To stop greeting us is
the same as keeping malice
Rejecting greeting a
person is the same as keeping malice towards that person
These were the
declarations of Ifa for Olurombi
Who wakes up early in the
morning
And decalro that she
would never greet Ifa never
When they asked him why?
She replied that she had
followed Ifa for so long
But that her Ifa had not
been of benefit to her
Orunmila woke up early in
the morning
He said "Olurombi
good morning to you"
Olurombi answered
"hun-un-hun-un"
Orunmila said that
"Olurombi why are you murmuring and complaining"?
Olurombi replied that
because she did not have a husband
Orunmila prepares the
herb of the spouses for Olurombi
Olurombi became a
successful married woman
After securing a husband
of his liking
She reused to thank Ifa
When Orunmila saw that
Olurombi reused showing appreciation when she became a very prosperous woman,
he approached her again and greeted her. Olurombi responded with complaints.
When Orunmila asked her why she was complaining and muttering, she replied that
it was because it was impossible for her to have a husband responsible for her
taste. An appropriate Ifa job was prepared for the effect and she became a
successful married woman. She also became the envy of other married women and
spinsters as well. Even so Olurmbi reused giving thanks or showing appreciation
to her Ifa which had made these things possible for her.
Ifa lo di ojumo mo ni
kini-kini
Aikini ma l’odi o
Aikini ma l’odi eni o
Dia fun Oluronmbi
To ji ni kutukutu
O loun o l’oke ipori
oun-un ki
Won ni nitori I kinni
O ni oun sin’fa sin’fa
Ifa oun o gbe oun ni
Orunmila ji l’aaaro
kutukutu
O ni Olurombi e jiire
Olurombi ni hun, o ni
hunun hun-un
Orunmila ni o ti je ti o
fi n kun akun-sinu
Olurombi ni nitori oun o
ni’le ni
Ifa ja‘we ilekiko fun
Olurombi
Olurombi di oni’le
O ni’le naa tan
Ko dupe I’odo oke-ipori
re
Translation:
Ifa says that when the
day dawns is that we greet each other
To stop greeting us is
the same as keeping malice
Rejecting greeting a
person is the same as keeping malice towards that person
These were the
declarations of Ifa for Olurombi
Who wakes up early in the
morning
And decalro that she
would never greet Ifa never
When they asked him why?
She replied that she had
followed Ifa for so long
But that her Ifa had not
been of benefit to her
Orunmila woke up early in
the morning
He said "Olurombi
good morning to you"
Olurombi answered
"hun-un-hun-un"
Orunmila said that
"Olurombi why are you murmuring and complaining"?
Olurombi replied that
because she did not have a home of her own
Orunmila prepared the
herb that made it possible to have a house for Olurombi
Olurombi became a proud
housewife
After securing a house of
your liking
She reused to thank Ifa
After Ifa made Olurombi a
prosperous and happily married woman, she still reused greeting Ifa, showing
appreciation or even thanking Ifa for everything Ifa had done for her. But to
prove to him that Ifa had no grudge against her and that Ifa did not maintain
any malice, Orunmila still went to her early in the morning to greet her.
Usually, she responded with murmurs and complaints. Orunmila asked because she
was still complaining. She responded because she did not have a home of her own.
Orunmila prepared an herb for her and in a short time, she became a proud owner
of a great mancion. After erergir and complete your building, she reused
greeting Ifa or show any form of appreciation.
Ifa lo di ojumo mo ni
kini-kini
Aikini ma l’odi o
Aikini ma l’odi eni o
Dia fun Oluronmbi
To ji ni kutukutu
O loun o l’oke ipori
oun-un ki
Won ni nitori I kinni
O ni oun sin’fa sin’fa
Ifa oun o gbe oun ni
Orunmila ji l’aaaro
kutukutu
O ni Olurombi e jiire
Olurombi ni hun, o ni
hunun hun-un
Orunmila ni o ti je ti o
fi n kun akun-sinu
Olurombi ni nitori oun o
bi’mo ni
Translation:
Ifa says that when the
day dawns is that we greet each other
To stop greeting us is
the same as keeping malice
Rejecting greeting a
person is the same as keeping malice towards that person
These were the
declarations of Ifa for Olurombi
Who wakes up early in the
morning
And decalro that she
would never greet Ifa never
When they asked him why?
She replied that she had
followed Ifa for so long
But that her Ifa had not
been of benefit to her
Orunmila woke up early in
the morning
He said "Olurombi
good morning to you"
Olurombi answered
"hun-un-hun-un"
Orunmila said that
"Olurombi why are you murmuring and complaining"?
Olurombi replied that
because she did not have a child of her own
Orunmila realized that
after making sure that Olurombi was a housewife, she reused greeting Ifa. He
went to greet her early in his house. Olurombi complained that his refusal to
greet Ifa was because he did not have children of his own. This was the moment
when Orunmila told her that she had some questions to answer. Orunmila asked
her the following questions:
"First, when you
complained that you did not have money, I made you prosper beyond what you
could imagine; Did you come back to thank or even show gratitude?
"Orunmila asked. Olurombi replied that she never did.
"Second, when you
complained that you did not have a husband, I made it possible for you to have
the husband of your dreams. You became the envy of all. Everyone was praising a
husband like yours. Was that so? "" That's right, answered Olurombi.
" "Did you come to give thanks or show some form of
apraciation?" He was asked. "No, I never did." Olurombi replied.
"Third, when you
complained that you did not have your personal home, Ifa made it possible for
you to erect the greatest deal in your surroundings. Was it like that? "He
was asked. "That's how she responded. "Did you return to give thanks
or show gratitude to Olodumare or Ifa who made that possible for you?"
"No, I never did." Olurombi replied.
Orunmila then declared to
her that it was clear that she was a person who never knew how to show
appreciation for some good done by her. For this reason, Orunmila told him that
his son was not with him. "If you need a child, go and beg in the house of
Iroko-Ogbo Oluwere."
Ifa told him that she was
going to meet many people who had gone there for similar requests. The only
condition was that they had to make the solemn promise that what they would
give to Iroko -Ogo after having given birth.
She was told that she
should mention all that she knew that she would be able to redeem her promise
no matter how small it was. Orunmila warned her not to show the kind of
attitude she had been showing him.
With that, she was fired.
When Olurombi arrived at
Iroko's altar, she found many women making their promises. "Iroko, if you
give me a son, I will be here for this time next year with a big meat
pack"; "Iroko I need a son, if you give me a son, I'll be next year
with a big goat." "Iroko, my husband's family have planned to send me
away because I can not have children for my husband, if you you give a son,
I'll bring you a big gellina next year "; "Great Iroko, a tree on
earth but a Deity in heaven, my house has been threatened because I have not
been able to give my son a son. His people are planning to marry him to another
woman who will give him a son boy. Make it possible for me to become pregnant
this month and to give birth to a son, so that I will give birth to an heir in
my husband's lineage before another woman. If you do this for me, I will give
you a large ram with crooked horns for this time next year. " Those were
some of the requests and promises that Olurombi heard other women do. She did
not think that Iroko was capable of doing all that anyway. When it was her turn
to make her request and promise, she said; Iroko, I came here for you to give
me a beautiful child. If you give me this child, I will come here next year to
sacrifice the child for your appreciation. "Everyone there looked at her
with shock and surprise. They advised them to make another kind of request but
she re-used it. Iroko told her to think about her promise and she told Iroko
that that was what she had in mind. Everyone dispersed. The next month, she became
pregnant. Ten months later, she gave birth to a jumping child. The boy was the
most beautiful that had been around in a long time. The baby was sturdy,
healthy and happy. Esu Odara himself kept pampering this child. The child
became the baby of the community enters, and was loved by all.
Anyway, when the time
came for Olurombi to redeem his promise, she could not sleep. She only cried
every day and anywhere. She said that she did not believe that Iroko could do
that for her. She thought that she would never have a child. Her reason was
that it was because of Orunmila that she knew her sterile area from the sky
that she referred her to Iroko. Now that she had given birth to the child, she
could not think of losing it. She got in courage and it was by Ifa's consultation.
In the house of the
Babalawo Eji-Ogbe was revealed. The Awo told Olurombi that she was in the
present dilemma because she simply did not know how to show appreciation when
someone did her good. They still told him to offer ebo with: 2 large and adult
goats, 2,000 snails and they asked her to go to Iroko's altar. Esu Odara
offered to follow Olurombi to Iroko's altar because otherwise the day would
have been extremely bitter for her.
At the altar, Olurombi
saw all the women she met last year redeeming her promises. She came with
chickens, goats, sheep, sheep, goats, pigeons, food and Iroko was collecting
everything as they went with their promises. Iroko kept looking at Olurombi
with contempt. When it was the turn of Olurombi, with the greatest sadness that
had ever been heard in his life, Olurombi began to beg and sing, saying:
Olurombi o, gbeni-gbeni
Iwo Iroko, gbeni-gbeni
Oun Olurombi o,
gbeni-gbeni
Iwo Iroko, gbeni-gbeni
Awon olukaluku, won
njejee ewure
Ewure e won beleje
Awon olukaluku won njejee
aguntan
Aguntan-an won bolojo
Oun Olurombi, oun jeejee
omo oun
Omo roro bi epo
Olurombi o, gbeni-gbeni
Iwo Irokko, gbeni-gbeni
ou
Translation:
Olurombi or, please,
support me
Oh Iroko, please have
comparison of my
Olurombi, please support
me
Oh Iroko, please help me
and support me
Many people promise
chivas
Your slender chivas
And many others promise
rams
His robust roosters
But I Olurombi, I offered
my son
My son is just like the
newly prepared palm oil
Olurombi oh! Please give
me your help
Oh Iroko, please have
mercy on me !!!
She rolled on the ground
pleading with Iroko to have mercy on her. She said that she only lived happily
because of that child. Instead of Iroko showing some form of comparison, it was
the highest degree of contempt that could be shown. Iroko answered him with his
song, saying:
Iwo Olurombi o,
gbomo-gbomo
Oun Iroko,gbomo-gbomo
Olurombi o gbomo-gbomo
Oun Iroko gbomo-gbomo
O ri awon olukaluku, won
njejee ewure
Ewure e beleje
O ri awon olukaluku, won
njejee aguntan
Aguntan-an won bolojo
Iwo Olurombi o,
gbomo-gbomo
Oun Iroko,gbomo-gbomo
Translation:
You, Olurombi, are a baby
caster
And I, Iroko a baby
collector
Your Olurombi is you to
collect a baby
And I, Iroko also to
charge a baby
You saw many others
promising chivas
Your slender chivas
And you saw many others
offer roasts
His robust roosters
Your Olurombi you
promised your son
Your son is justly
constituted as freshly prepared palm oil.
Your Olurombi, you're a
children's collector
And I Iroko should charge
the child
Iroko told her that
nobody forced her to make her promise. That was what she promised to bring back
if the child was given to her. A promise, Iroko insisted, was a promise. Iroko
told him that the chiovos she brought were not acceptable. Olurombi cried and
cried. Iroko did not move a bit. At that point Esu Odara asked Olurombi to
bring the child. She did it. He asked her to bring him the goat. She did it
too. Esu Odara promised Iroko that the child's head would be given to Iroko and
that the child would be beheaded. Iroko said that was acceptable. Esu Odara
pulled out the knife she had offered as part of the ebo. He placed the child on
the floor and at the same time put the goat next to the child. Esu Odara in a special
way passed the child to the mother from behind and cut the goat. He rolled the
head of the goat on a white cloth and gave it to Iroko. Iroko accepted the
package. When Iroko unwrapped the package, it was discovered that it was the
head of the goat. Iroko protested. That Odara answered that nobody charges a
head twice. "Why did not you look well before accepting the promise?"
Case closed !!!
Ifa lo di ojumo mo ni
kini-kini
Aikini ma l’odi o
Aikini ma l’odi eni o
Dia fun Oluronmbi
To ji ni kutukutu
O loun o l’oke ipori
oun-un ki
Won ni nitori I kinni
O ni oun sin’fa sin’fa
Ifa oun o gbe oun ni
Orunmila ji l’aaaro
kutukutu
O ni Olurombi e jiire
Olurombi ni hun, o ni
hunun hun-un
Orunmila ni o ti je ti o
fi n kun akun-sinu
Olurombi ni nitori oun o
l’aje ni
Ifa ja ‘we aje fun
Olurombi
Olurombi l’owo
Ol’owo naa tan
Ko dupe I’odo oke-ipori
re
Ifa lo di ojumo mo ni
kini-kini
Aikini ma l’odi o
Aikini ma l’odi eni o
Dia fun Oluronmbi
To ji ni kutukutu
O loun o l’oke ipori
oun-un ki
Won ni nitori I kinni
O ni oun sin’fa sin’fa
Ifa oun o gbe oun ni
Orunmila ji l’aaaro
kutukutu
O ni Olurombi e jiire
Olurombi ni hun, o ni
hunun hun-un
Orunmila ni o ti je ti o
fi n kun akun-sinu
Olurombi ni nitori oun o
l’oko ni
Ifa ja ‘we oko fun Olurombi
Olurombi l’oko
Ol’oko tan
Ko dupe I’odo oke-ipori
re
Ifa lo di ojumo mo ni
kini-kini
Aikini ma l’odi o
Aikini ma l’odi eni o
Dia fun Oluronmbi
To ji ni kutukutu
O loun o l’oke ipori
oun-un ki
Won ni nitori I kinni
O ni oun sin’fa sin’fa
Ifa oun o gbe oun ni
Orunmila ji l’aaaro
kutukutu
O ni Olurombi e jiire
Olurombi ni hun, o ni
hunun hun-un
Orunmila ni o ti je ti o
fi n kun akun-sinu
Olurombi ni nitori oun o
ni’le ni
Ifa ja‘we ilekiko fun
Olurombi
Olurombi di oni’le
O ni’le naa tan
Ko dupe I’odo oke-ipori
re
Ifa lo di ojumo mo ni
kini-kini
Aikini ma l’odi o
Aikini ma l’odi eni o
Dia fun Oluronmbi
To ji ni kutukutu
O loun o l’oke ipori
oun-un ki
Won ni nitori I kinni
O ni oun sin’fa sin’fa
Ifa oun o gbe oun ni
Orunmila ji l’aaaro
kutukutu
O ni Olurombi e jiire
Olurombi ni hun, o ni
hunun hun-un
Orunmila ni o ti je ti o
fi n kun akun-sinu
Olurombi ni nitori oun o
bi’mo ni
Orunmila ni ko s’omo re
l’odo oun
Ko maa lo s’odo Iroko
Oluwere
Olurombi de odo Iroko
Oluwere
O f’omo re jejee
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Esu Odara baa lo s’odo
Iroko
Nje Olurombi o gbeni
gbeni
Iroko gbeni gbeni
Awon Olukaluku won njejee
ewure
Ewure e won beleje
Awon olukaluku,won njejee
omo re
Omo roro bi epo
Olurombi o gbomo-gbomo
Iroko gbomo-gbomo
Ko pe, ko jinna
E wa ba ni b’ayo
E wa wo’re o
Translation:
Ifa says that when the
day dawns is that we greet each other
To stop greeting us is
the same as keeping malice
Rejecting greeting a
person is the same as keeping malice towards that person
These were the
declarations of Ifa for Olurombi
Who wakes up early in the
morning
And decalro that she
would never greet Ifa never
When they asked him why?
She replied that she had
followed Ifa for so long
But that her Ifa had not
been of benefit to her
Orunmila woke up early in
the morning
He said "Olurombi
good morning to you"
Olurombi answered
"hun-un-hun-un"
Orunmila said that
"Olurombi why are you murmuring and complaining"?
Olurombi replied that
because she did not have money
Orunmila preparo le grass
of wealth for Olurombi
Olurombi became very
wealthy
After securing many
riches
She reused to thank Ifa
Ifa says that when the
day dawns is that we greet each other
To stop greeting us is
the same as keeping malice
Rejecting greeting a
person is the same as keeping malice towards that person
These were the
declarations of Ifa for Olurombi
Who wakes up early in the
morning
And decalro that she
would never greet Ifa never
When they asked him why?
She replied that she had
followed Ifa for so long
But that her Ifa had not
been of benefit to her
Orunmila woke up early in
the morning
He said "Olurombi
good morning to you"
Olurombi answered
"hun-un-hun-un"
Orunmila said that
"Olurombi why are you murmuring and complaining"?
Olurombi replied that
because she did not have a husband
Orunmila prepares the
herb of the spouses for Olurombi
Olurombi became a
successful married woman
After securing a husband
of his liking
She reused to thank Ifa
Ifa says that when the
day dawns is that we greet each other
To stop greeting us is
the same as keeping malice
Rejecting greeting a
person is the same as keeping malice towards that person
These were the
declarations of Ifa for Olurombi
Who wakes up early in the
morning
And decalro that she
would never greet Ifa never
When they asked him why?
She replied that she had
followed Ifa for so long
But that her Ifa had not
been of benefit to her
Orunmila woke up early in
the morning
He said "Olurombi
good morning to you"
Olurombi answered
"hun-un-hun-un"
Orunmila said that
"Olurombi why are you murmuring and complaining"?
Olurombi replied that
because she did not have a home of her own
Orunmila prepared the
herb that made it possible to have a house for Olurombi
Olurombi became a proud
housewife
After securing a house of
your liking
She reused to thank Ifa
Ifa says that when the
day dawns is that we greet each other
To stop greeting us is
the same as keeping malice
Rejecting greeting a
person is the same as keeping malice towards that person
These were the
declarations of Ifa for Olurombi
Who wakes up early in the
morning
And decalro that she
would never greet Ifa never
When they asked him why?
She replied that she had
followed Ifa for so long
But that her Ifa had not
been of benefit to her
Orunmila woke up early in
the morning
He said "Olurombi
good morning to you"
Olurombi answered
"hun-un-hun-un"
Orunmila said that
"Olurombi why are you murmuring and complaining"?
Olurombi replied that because
she did not have a child of her own
Orunmila replied that her
son was not with him
He asked her to go with
Iroko Oluwere
And that he made a
promise for his son
She was advised to do ebo
She fulfilled
Esu Odara accompanied her
to see Iroko
Now, Olurombi or, please
help me
Oh! Iroko, please be
sorry for my condition be lenient with me
Many people promised
chivas
And many others promised
rams
His robust roosters
But olorumbi promised his
son
Your baby is just like
palm oil just prepared
Olurombi, the baby's
recividora
And Iroko the baby
catcher
Soon after, and not far
away
Let's get together in the
middle of happiness
Come and see the whole of
life.
Ifa says that for the
person for whom this Odu is revealed he should be right to rejoice even when he
or she shows a lack of gratitude. This will only come if he or she is willing
to flip a new sheet.
XVIII.
Ifa says that wherever
this Odu is revealed during a ceremony, whether of initiation or appointment,
reminder, marriage, reheating of house, funeral, headquarters, birthdays, etc.,
nothing should be beheaded for the occasion. No bird should be killed, no beast
should be killed where this Odu is revealed. If the ocation involves the
entertainment of many people, then fish must be used. Alternatively, already
dead animals can be brought from a supermarket or slaughterhouse and brought
home to cook. A restaurant could be hired to prepare all the food for the
occasion.
The reason why this is
very important is that Ifa says that many evil spirits are holding themselves
in the air around where this Odu is revealed. These spirits love to consume
blood. If any blood is seen in that area, these spirits will consume that
blood. The moment they taste that blood, they will demand more blood and they
will simply consume human blood. This can result in accidents that are
avoidable or other types of disasters where human blood is spilled
unnecessarily.
If this Odu is revealed
at the time the ceremony is about to begin, Ifa recommends those involved who
need to prepare much crushed yam and mix it with palm oil and put it where this
Odu is revealed and on the avenue where the ceremony will atomar place. If this
is done, those evil spirits will consume the crushed yam and palm oil, they
will be interested in consuming more crushed yam and not human blood. On this
one verse in Eji-Ogbe says:
Ojumo mo, mo k'apo or
temi deerekunde
Ojumo mo, mo k'apo temi
deerekunde
Ojumo mo, mo k'apo or
temi din-ininrinkunkun
Dia fun Orunmila
Ifa ns'awo what Ode Isin
Translation:
The day dawned and I
charge my bag to consult with all its contents
Early in the morning I
charge my bag ready to go
At dawn, I charge my
bolsallena with everything I need for my trip
These were the
declarations of Ifa to Orunmila
When I was on an expedition
from Ifa to the city of Isin
On his arrival in the
city of Isin, Orunmila found the citizens of the city holding a huge goat on
the way home from a prominent Babalawo. "Where are you all going?"
Orunmila asked them. "It was said to us that we should serve Ifa with this
goat to alleviate the problems in the city," the citizens of Isin replied.
"No" Orunmila
shouted. "You should not do that. If you do it will only aggravate the
problem as the evil spirits that you are trying to dodge will only make them
grow and consume you all in the process. "Orunmila explained later that
they were shedding blood, those evil elements would consume the blood and at
the same time they would look for more blood to consume. If they could not get
more blood, they would begin to consume their blood.
Orunmila begged you not
to kill the goat. "This is how they asked us to do and nothing will change
our thinking about it", the citizens of the city of Isin replied. They
went straight to the house of their Babalawo and the chiva was beheaded. They
were making fun of Orunmila for trying to divert them.
As soon as the goat was
slaughtered the evil spirits consumed all their blood. They all went mad for
more blood to consume. When they could not get more blood, they began to
consume more blood from the citizens of the city of Isin. Things got worse.
Creditors became debtors, pregnant women lost their pregnancies. The most
capases men and women became unemployed. Life became unbearable for the city of
Isin.
Ojumo mo, mo k'apo or temi
deerekunde
Ojumo mo, mo k'apo temi
deerekunde
Ojumo mo, mo k'apo or
temi din-ininrinkunkun
Dia fun Orunmila
Ifa ns'awo what Ode Ikija
Translation:
The day dawned and I
charge my bag to consult with all its contents
Early in the morning I
charge my bag ready to go
At dawn, I charge my
bolsallena with everything I need for my trip
These were the
declarations of Ifa to Orunmila
When I was on an
expedition from Ifa to the land of Ikija
As in the city of Isin,
Orunmila found Ikija's cioudadanos dragging a goat to the house of his
Babalawo. He asked them what they wanted to do with the goat. They explained to
them that they threw out Ifa for the general welfare and the Babalawo asked
them to bring a goat to ebo. Orunmila also advised them not to kill the goat
and told them of the possible consequences if this was done. Just as it
happened in the city of Isin, the citizens of the city of Ikija slaughtered the
goat and every evil thing began to happen to them. Theirs was even worse than
the things that happened in the city of Isin.
Ojumo mo, mo k'apo or
temi deerekunde
Ojumo mo, mo k'apo temi
deerekunde
Ojumo mo, mo k'apo or
temi din-ininrinkunkun
Dia fun Orunmila
Ifa ns'awo lo s'ode Otunmoba
Translation:
The day dawned and I
charge my bag to consult with all its contents
Early in the morning I
charge my bag ready to go
At dawn, I charge my
bolsallena with everything I need for my trip
These were the
declarations of Ifa to Orunmila
When I was on an
expedition from Ifa to the land of Otunmoba
When Orunmila arrived in
the city of Otunmoba, he saw them with a great goat which they planned to kill
to acquire all the good things of life. Orunmila advised them what had happened
to the cities of Isin and Ikija. He warned them of the possible consequences of
doing such a thing. "What are we going to do now?" They asked. He
told them to cook 10 large yam casseroles. When the yams were sufficiently
made, he asked them to crush them and make them palm oil. The potage was mixed
together. He advised them to splash with the potage all the roads that lead to
the city and its respective steps. They all met.
When the evil spirits saw
what they had prepared, they calmed down and began to consume it. After the
consumption, they all lost their appetite for blood. It was just crushed yam
and palm oil in what they were interested in eating. Incapases to find more
they left the scene.
As soon as the evil
spirits left, those responsible for the good things in life took the city. The
inhabitants of Otunmoba became rich. They were blessed with good wives and
children. His business grew well. They were very happy.
The following year,
Orunmila went to visit the city of Otunmoba. When they saw him they were all
cheering him. He asked them "how is the situation in your city since last
year?" "Everything has been fine with us; Our lives have been very
eventful. Our businesses have grown well. We are all healthy and happy,
"they replied. They said that they would not do anything in that city
without first preparing crushed yam and palm oil to appease malevolent spirits.
That's what they do in the city of Otunmoba from that time to date. They began
to sing and dance, saying:
Otunmoba omo ajiwo sanra
Olotun or o
Otunmoba omo ajiwo sanra
Translation:
Citizens of Otunmoba offspring
of those who consume potage of yam to put weight
Here comes Olotun
Inhabitants of Otunmoba,
the offspring of those who consume yam potage to gain weight
This is how the
inhabitants of Otunmoba made a good world by listening to a simple advice from
Orunmila.
Ojumo mo, mo k'apo or
temi deerekunde
Ojumo mo, mo k'apo temi
deerekunde
Ojumo mo, mo k'apo or
temi din-ininrinkunkun
Dia fun Orunmila
Ifa ns'awo what Ode Isin
Ebo neither won nor ki
won
Won f'eti otun gb'ebo
Won fi t'osi daa nu
Ojumo mo, mo k'apo or
temi deerekunde
Ojumo mo, mo k'apo temi
deerekunde
Ojumo mo, mo k'apo or
temi din-ininrinkunkun
Dia fun Orunmila
Ifa ns'awo what Ode Ikija
Ebo neither won nor ki
won
Won f'eti otun gb'ebo
Won fi t'osi daa nu
Ojumo mo, mo k'apo or temi
deerekunde
Ojumo mo, mo k'apo temi
deerekunde
Ojumo mo, mo k'apo or
temi din-ininrinkunkun
Dia fun Orunmila
Baba ns'awo lo s'ode
Otunmoba
Ebo neither won nor ki
won
Won gb'ebo won ru'bo
Ko pe ko jinna
Ire gbogbo wa ya from
tuturu
Nje Otunmoba omo ajiwo
sanra or
Iwo laa je yo o
Otunmoba omo ajiwo sanra
Translation:
The day dawned and I
charge my bag to consult with all its contents
Early in the morning I
charge my bag ready to go
At dawn, I charge my
bolsallena with everything I need for my trip
These were the
declarations of Ifa to Orunmila
When I was on an
expedition from Ifa to the city of Isin
He asked them to make the
proper offering of ebo
They listened to the
advice with their ears left and their ears straight
And they threw it with
their left ears
The day dawned and I
charge my bag to consult with all its contents
Early in the morning I
charge my bag ready to go
At dawn, I charge my bolsallena
with everything I need for my trip
These were the
declarations of Ifa to Orunmila
When I was on an
expedition from Ifa to the land of Ikija
They listened to the
advice with their ears left and their ears straight
And they threw it with
their left ears
The day dawned and I
charge my bag to consult with all its contents
Early in the morning I
charge my bag ready to go
At dawn, I charge my
bolsallena with everything I need for my trip
These were the
declarations of Ifa to Orunmila
When I was on an
expedition from Ifa to the land of Otunmoba
He advised them to offer
the appropriate ebo
They complied with the
advice given to them by Ifa
After a short time not
long after
All the good things in
life were theirs
Now, citizens of
Otunmoba, offspring of those who consume yampotage to gain weight.
Ifa says that all the
good things in life will come on the way to the person for whom this Odu was
revealed, as long as he or she can hear the simple advice of the taboo of never
killing or slaughtering an animal during any time where the or she is wrapped.
Ifa says that for the
person for whom this Odu is revealed, he should try to avoid the best of
possible getting involved in serious scandals that could tarnish his reputation
for the rest of their lives.
Ifa says that there is a
very pretty woman where this Odu is revealed with whom she is having a
relationship of incest. There is also this relationship of a man who has been
trying to protect this young girl who needs to be counseled as well so that the
two will not end up disgracing themselves.
In any case, if this has
taken place, those involved should first confess their faults in the precensia
of those who should know it. Each of them must offer ebo with a goat and money.
Each of them must feed Ifa with a goat and at least 6 liters of palm oil. If
this is not done, they probably will not succeed in everything they undertake
in life. This is because the Wrath of the Deities will continue to live with
them throughout their lives. That is why it is very important to ensure that
they propitiate Ifa so they can be forgiven. About this Ifa says:
Ise Isekuse
Iwa Ihukuhu
Nii mu won-on will oun ti
won ko lee so
Ise Isekuse
Iwa Ihukuhu
Nii mu won-on so oun ti
won ko lee se
Dia fun Otooto Eniyan
Ti yoo bi'mo obinrin kan
naa
Ti yoo si fi s'obinrin
Ebo ni won ko waa se
Translation:
Conduct and adverse
actions
Irregular characters and
attitudes
It was what made them do
what they can not say
Conduct and adverse
actions
Irregular characters and
attitudes
It was what made them say
what they can not do
Those were the
declarations of Ifa to Otooto Eniyan
Who after giving birth to
only one woman
You should make her his
wife
He was advised to do ebo
Otooto Eniyan was a very
popular man in his community. He was a great merchant. He had traveled far and
wide in the course of his business transactions. For this reason he was well
known to the length and breadth. He was also very rich.
He had an extremely
beautiful girl who soon became the center of attraction wherever she went. She
was the dream of every eligible bachelor. Because of the amazing beauty of this
girl, Otooto Eniyan was never satisfied as long as her adorable daughter was
not around. He then decided that he would take her wherever he went. Instead of
solving the problem this aggravated the existing one. Wherever they went,
people made passes to it, even at such an early age. All this Otooto Eniyan
rejected him.
When this young girl
became mature enough to marry, all the influential people in the communities
sent emissaries to Otooto Eniyan, who were interested in taking care of their
daughter. For example kings like Olofin de Ile Ife, Owa of Ijesaland, Alara de
Ilara-Ekiti, Ajero of Ijero-Ekiti, Owarangun of the city of Ila, Olugbon de
Ile-Igbon, Ewi of Ado-Ekiti and others, showed their interest in marry the
daughter of Otooto Eniyan. All these people he rejects
However, one day, people
suddenly realized that Otooto Eniyan's daughter was pregnant. All the kings,
chiefs and important personalities in the various communities became curious.
They wanted to know who was the person that Otooto Eniyan considered most
valuable so that his daughter's hand would be delivered in marriage. They sent
emissaries to find out who the future husband was. He only answered that they
would meet the lucky man in due time.
Soon after, Otooto
Eniyan's daughter gave birth to a jumping baby. The appointment ceremony was
scheduled for the sixth day of birth. Unable to know what to do, Otooto Eniyan
was the Awo mentioned above for Ifa consultation. He did not want anyone to
know that he was responsible for putting his own daughter on the path of the
family. He wanted to know what he needed to do for
to be able to be able to
cover up this scandal.
The Awo told Otooto
Eniyan that he had done a very serious thing. Consequently, the wrath of the
Deities was on him and on the person with whom he had perpetrated that
scandalous act. The Awo declared that he should confess his wrongdoing and
offer an ebo with a goat. After this I had to feed Ifa with a goat. He should
also beg the Deities for forgiveness. He should never repeat an act like that
again. All this Otooto Eniyan felt that it was impossible to do for him,
especially the part where the Awo said that he should confess his wrongdoing.
The Awo stated that the steps listed above were the only condition under which
he could see the forgiveness and favor of the Deities in their lives. Failure
to do so alone would mean that he would live with the wrath of the Deities for
the rest of his life.
Otooto Eniyan thought
about his problem and decided to offer the ebo as prescribed by his Awo. He
therefore invited all those who had previously passed their daughter to the
ceremony of appointment of the newborn. He promised that they would all know
the father of the newborn.
All the Kings sent their
representatives to the ceremony with the instructions to identify the husband
of the daughter of Otooto Eniyan who was more presentable or important than
them. Other very important personalities were physically present. The guests
were lavishly entertained. Curious the guests asked Otooto Eniyan when the
husband would appear for them, but he only told them to be patient and that
they would soon meet the husband. When all the guests had been attended to
their satifaction, the announcement announced that he wanted to announce the presence
of the husband in due time. He then disappeared inside his house.
When he appeared again,
he had changed his dress. He had put on his best dress, looking very attractive
and justifiably presentable. He told the crowd that he would announce the father
of the newborn with a song, he said:
E wi fun Alara
Wipe mo sise
E wi fun Ajero
Wipe mo sise
E wi fun Orangun Ile Ila
Wipe mo sise
E wi fun Oba'Eyo Ajori
Wipe mo sise
Ko ma ma if eni ti asise
ko ba ba o
Translation:
Tell Alara king of Ilara
That I have made a
terrible mistake
Tell Ajero the King of
Iyero
That I have committed a
serious boo-boo
Tell Orangun, the king of
Ila
That I have made a big
mistake
Tell Obaleyo, the king of
the city of Oyo
That I have behaved badly
There is no more serious
error
When he said this,
everyone present understood the implication of the song. They all went home to
report what they found.
Ise Isekuse
Iwa Ihukuhu
Nii mu won-on se oun ti
won ko lee so
Ise Isekuse
Iwa Ihukuhu
Nii mu won-on so oun ti won
ko lee se
Dia fun Otooto Eniyan
Ti yoo bi’mo obinrin kan
naa
Ti yoo si fi s’obinrin
Ebo ni won ko waa se
O gb’ebo, o ru’bo
Nje e wi fun Alara
Wipe mo sise
E wi fun Ajero
Wipe mo sise
E wi fun Orangun Ile Ila
Wipe mo sise
E wi fun Oba’Eyo Ajori
Wipe mo sise
Ko ma ma si eni ti asise
ko le ba o
Translation:
Conduct and adverse
actions
Irregular characters and attitudes
It was what made them do
what they can not say
Conduct and adverse
actions
Irregular characters and
attitudes
It was what made them say
what they can not do
Those were the
declarations of Ifa to Otooto Eniyan
Who after giving birth to
only one woman
You should make her his
wife
He was advised to do ebo
He fulfilled
Now tell Alara king of
Ilara
That I have made a terrible
mistake
Tell Ajero the King of Iyero
That I have committed a
serious boo-boo
Tell Orangun, the king of
Ila
That I have made a big
mistake
Tell Obaleyo, the king of
the city of Oyo
That I have behaved badly
There is no more serious
error.
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
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