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ODU IFA EJIOGBE COMMENTARIES
BY BABALAWO OBANIFA-Obanifa extreme documentaries -Vol 1
This work
shall make exhaustive commentaries on Odu Ifa Ejiogbe The work
will be useful to any practicing Babalawo who want to have an in- depth
knowledgeable of what Odu Ifa Ejiogbe is.The work will also be useful to
any individuals born by Odu Ifa Ejiogbe during their Itelodu or
Ikosedaye. This commentaries shall examine among other things : hat
is Odu Ifa Ejiogbe? Who are
the Associates or Affiliated Orisa and
Irunmole with Odu Ifa Ejiogbe? What are the areas of
Professional or Occupation congenial for
Ejiogbe children.
What are
the taboo of Odu Ifa Ejiogbe, What
are the likely names that can be given to those born by holy Odu Ejiogbe during their Itelodu or Ikosedaye. Some Summary Of
general information available for those born by Ejiogbe? Some sacred messages in holy Odu Ejiogbe and Commentaries on them.
WHAT IS ODU IFA EJIOGBE
Odu Ifa Ejiogbe is the
number one and the most senior of the Oju
Odu Merindinlogun(16 principal Odu). It also the most senior of all
the 256 Odu Ifa. When all the faces
of th lobes in the Opele divination chain open up during Ifa divination. then
it will be regarded as Ejiogbe. if
it is on the opon Ifa if the symbol appear like this :
I I
I I
I I
I I
then it is
called Ejiogbe. Ejiogbe is also know
as Eji -Onile or Ogbe- Meji.
WHO ARE THE IRUNMOLE AND ORISAS AFFILIATED TO EJI-OGBE?
Eji-Ogbe is affiliated with all
Irunmole and Orisa. In any case, the
most prominent include the following:
Ifa: To go in general and
especially for protection against premature death.
OrÃ: For help, achievements and
successes. It is also for victory over adversaries.
Esu: To go in general and make
it easier for the good things of life to come to the children of Eji-Ogbe.
Obatala: For progress,
longevity, comfort and peace of mind
Sango: For children, good wife
and success
Ogun: For victory and direction
Aje (deity of wealth): For
financial success, progress and for self-satisfaction.
Egbe: For leadership, progress
and good support. Also for long life.
Oke: For progress and long life
and victory over adversaries
Ibeji: For double success, double
victory and multiple births
WHAT ARE THE AREAR OF OCCUPATION OR PROFESSION MOST Congenial
FOR EJIOGBE CHILDREN?
There is no
restrictions for Ejiogbe children,
but they cannot embark on any work that involves using needle, or any work that
can expose their body to early morning dew. Apart from this they can succeed
in any line of calling.
The taboos of Eji-Ogbe are so many that it is
impossible to avoid them all. Consequently, most of
the Babalawos or Iyanifa usually
consult Ifa about which they should
ignore among those taboos. Prominently among them are:
They should
not eat goat to avoid depreciation and lack of progress.
They should
not eat birds to avoid being rejected by relatives and colleagues.
They should
not eat peanuts to avoid the mortality of children.
They should
not eat mushrooms to avoid mortality of children.
They should
not eat Imumu to avoid mortality of children
They should
not rub their body against morning dew (They should not go outside too
early in the morning) as not to prevent their dreams from being fulfilled.
They should
never envy the achievements of other people- to avoid calamities and disasters
and avoid undesirable repercussions.
They should
never be involved in sexual scandals, to avoid misfortune and humiliation.
They should
never think, plan or do wrong to others, to avoid negative repercussions.
They must
never tell lies to avoid the wrath of the Deities and public condemnation.
They should
never eat snakes, to avoid being punished by their peers.
They should
not sleep in total darkness, to avoid disappointment and so that they can
realize their destiny.
They should
never put traps to catch animals in other not to prevent their
ambitions from happening.
They should
never be a tailor or use needles to avoid being condemned by their peers and to
avoid the lack of help from their colleagues.
They should
never pursue wealth at the expense of children to avoid the lack of them.o
WHAT ARE THE LIKELY NAMES FOR THE CHILDREN OF EJI-OGBE?.
By this
it mean name that can be given to those born by Ejiogbe during their Itelodu
Or Ikosedaye. They exist both in
male and female categories
MALE:
Temiloju: A life is more important
Abinjo: A unique birth
Olameni: Honor is given to the
one who has the present position
Olorunjinmi: God blesses me
Okanlawon: This is special and
different
Orimidara: My Ori is good
Ikusegbagbe: Death has forgotten me
Ifalolaye: Ifa owns the world
Ifayori: Ifa is excellent
Ifatoba: Ifa is great.
FEMALES:
Ifagbaye: Ifa is universal
Omolaso: Children are the
bedspreads of one
Omoniyi: Children are the
prestige of one
Ejide: They come in pair
Orimidara: My Ori is good
Okemuyiwa: Oke (Deity) has
brought us this
Olakiitan: Inexhaustible
honor.
SUMMARY OF GENERAL INFORMATION OF EJI-OGBE FOR THOSE BORN
OF THIS ODU DURING ITELODU OR
IKOSADAYE.
Eji-Ogbe: It is the most
important and the most extensive of all
256 Odus.
He is the King of all Odu. Those born of this Odu
are compared between Kings. It is not advisable for the sons of Eji-Ogbe to bow before the kings
because such a gesture probably has an adverse effect on that king.
By nature,
the children of Eji-Ogbe love to call attention. They love being spoiled. They
see themselves as someone to whom others owe the obligation to make them feel
comfortable.
The success
of Eji-Ogbe's children is guaranteed.
They will have their own house; they will be able to have all those things that
make people comfortable. They are however advised to seek marriage and the
business of having children early in life and it is essential that they do so.
If this is not taken seriously, there is a high probability that they will have
problems to have children and could invest a lot of resources in this to make
sure that they have their own children during their life time.
The
children of Eji-Ogbe are Elegbe
children. They have the support of Egbe
and Ifa with respect to this. They are born leaders even though they
sometimes lack the capacity to manage huge resources and many followers. This
however, they will have a lot of respect and honor from near and far. They will
not die young, they usually leave the stage when the ovation is higher.
These
children have an incredible ability to overcome adversity. For them no person
who conspires against them no matter how hard they try will succeed. For them
too, it's never too late to get success and recognition in life. Where there is
life, there is hope. When there is hope, there are abundant possibilities of
success.
To be
successful, however, they should never rest their oars or be pleased until they
reach the maximum point in their chosen careers in life. They tend to be easily
led by the small achievements. This is why for the children of Eji-Ogbe they are constantly reminding
themselves that they should not rest until they attain the highest success in
life. Indeed, the children of Eji-Ogbe
can become very vague if they are not urged to succeed.
The
children of Eji-Ogbe tend to assume
that they are wiser than the others, only to prove that they are just bloody
fools. Conversely, those who feel that the sons of Eji-Ogbe are fools, who can
easily be taken for a walk, will only live to repent of such supposition.
There is a
tendency for the children of Eji-Ogbe
to experience terrible losses during their lifetime. They nevertheless have the
capacity and the ability to get back up and recover everything lost several times
more. For them, while there is life, there is hope. While there is hope, there
will be great opportunities.
The sone of
Eji-Ogbe are lucky enough to connect
with the companions of their dreams. Their wives are generally affectionate and
understandable. They take care of their wives, even when there is a tendency on
the part of them to get involved in extramarital affairs.
These children of
Eji-Ogbe should be warned against becoming entangled in scandalous activities,
which may end in disgrace and humiliation for them. This advice is very
important because one hardly finds a son of Eji-Ogbe who could live outboard in
this area. With much determination, however, they might be able to be cautious
themselves.
In full, the sons of
Eji-Ogbe have the potential to live a good and full life and leave their mark
on history.
When it comes to
movements, if a son of Ejji-Ogbe plans to travel to another place for a short
period of time, it is good. But if he or she plans to go live permanently, it
is not advisable. Moreover, if the children of eji-Ogbe plan a change of work,
school, change of house, environment, wife, the proper consultation of Ifa must
be done and all the necessary things must be done before the changes are made.
.
For the children for whom
Eji-Ogbe was revealed at the Ikosedaye ceremony, no animal should be killed in
the house of their parents for the appointment ceremony of the child - no bird,
no beast, no blood should be spilled for the ceremony of appointment. The
parents could, however, go to a supermarket and buy all the meat in the market
and use it for the appointment ceremony. There is nothing wrong with this.
Furthermore, the child should not be taken to the market until he is able to
enter the market by his own feet.
In general, heaven is the
beginning of opportunities for the children of Eji-Ogbe. They should be advised
anyway not to be too emotional or fighters of wrong cases.
SOME
SACRED MESSAGES IN HOLY ODU EJIOGBE AND COMMENTARIES ON THEM
1.
Ifa says that for the person for
whom this Odu is revealed during Ikosedaye or Itelodu, to succeed in
life, there is a need; among other things to serve your Ori with a big Catfish
Fish or catfish. Ifa says, if this is done, he or she should not have
deprivation of the good things in life. He or she will triumph where others
have failed. A verse from a verse of Eji
Ogbe says the following assertion about this:
Ojumo mo,
mo r'ire-r'ire
Kutukutu
ijeni mo r'iwa-r'iwa
Dia fun
Akapo
Won ni ko
f'eja Aro bo'ri
Ko too
f'oju kan ire
Translation:
When the
day dawned, I saw in abundance
Very early
four days ago, my destiny has manifested
This was
the Ifa cast for Akapo
Who was
advised to serve his Ori with a Catfish fish
Before
he put his eyes on the whole world of life.
Akapo was a
devotee of Ifa. He followed the beam and did not do Ifa in all the things he
was doing. He study Ifa extensively and was good at it.
One day his
Baba Ifa told him to prepare for his freedom. The ceremony was very sudden, but
full of events. After this, he went to consult Ifa to determine the
opportunities for success in life. The Awo advised Akapo to use a large catfish
to serve his Ori so that he would then have peace of mind and comfort in his
life. He was assured that he would really succeed in his life, but by doing
that, he would also increase the chances of success in life. He complied.
Soon after
this, Akapo dreamed of success, he was feeling that he would surely triumph in
life. Four days after having his dream, he received some clients who paid a
huge sum of money with the promise that much more money came from where he came
from. In a short time, he became wealthy. With this riches , he was able
to secure a good wife as he had sounded. His wife gave him many children
including pairs of twins . He also had many helpers who helped him with daily
tasks. He built several mansions and had many horses in his stables. He was
very comfortable as Babalawo predicted. He was full of joy and gratitude
to Olodumare.
Ojumo mo,
mo r’ire-r’ire
Kutukutu
ijeni mo r’iwa-r’iwa
Dia fun
Akapo
Won ni ko
f’eja Aro bo’ri
Ko too
f’oju kan ire
Akapo f’eja
Aro bo’ri
Akapo f’oju
kan’re
O ri’re aje
O ri’re aya
O ri’re omo
O ri’re
gbogbo
O ri’re
aiku, baale oro
Nje aro,
ara wa ro wa na o, aro o
Ojumo mo,
mo ri’re re’re
Aro, ara wa
ro wa na o, aro o
Kutukutu
ijeni mo ri’wa ri’wa
Aro, ara wa
ro wa na o, aro o
Translation:
When I woke
up I saw Ire in abundance
Very early,
four days ago my good destiny was manifested
This was
the Ifa cast for Akapo
Who was advised
to serve his Ori with a live catfish
Akapo now
offered fish Aro to his Ori
And he set
his eyes on all the Ire of life
He
have the Ire of wealth
And also
that of a good wife
And also
that of good children
And also
the good houses
And also the
one of long life, the king of all the Ires
Now Aro, we
are very comfortable, Aro
The day
dawned and I saw Ire in abundance
Now Aro, we
are very comfortable Aro, the catfish
Very early,
four days ago, good destiny manifested
Now Aro, we
are very comfortable, Aro, the catfish
Ifa says
that the person for whom this Odu is revealed will be very comfortable in
life. All he or she should do is follow Ifa's instructions at all times.
Commentaries
The major themes of this stanza is based on the essence of
following Ifa instruction. Despite that Akapo know that he is going to be
bless, he still heed the instructions to feed his head with catfish, as a
result he get all the Ire in multitude.
II.
Ifa says
that it foresees Ire all around for the person for whom this Odu has been
revealed. Ifa says that death will be replaced with Riches, Sadness with Joys,
Regrets with Celebration, Lost with Longevity and Need with Abundance. Ifa says
that he or she will live and die happy.
In this Odu
Ifa says that death must be converted into Financial Stability, Affliction to
Wife, Containment to opportunities to have Children; Lost to Longevity. Ifa
says that the person needs to offer an Ebo
known as 'ARUKORE OR ARUKAPONJA'. The matrials for the ebo include; 2 pigeons,
2 roosters, 2 rats, 2 fish, 4 kola nuts, 4 orogbo, 4 guinea peppers in their
pod, and money. In all this Ifa says:
Otoo-too-too
Otoo-too-too
Otooto laa
ko’le
Ogbon ta aa
fii ko’le
Ko to eyi
taaa fii gbe’nu u re
Dia fun
Orunmila
Nijo ti
Ajogun merin ka won mo’le l’Otu Ife
Ti Baba le
won, le won
Ti won o lo
Translation:
Otoo-too-too
Otoo-too-too
Separately
we raise our homes
Separately
we live in our homes
The wisdom
with which we raise our homes
It's not as
much as we live in those homes
These were
the declarations of Ifa for Orunmila
When four
Ajoguns invaded the city of Ile-Ife
And he
evacuated them without success
They simply
refused to leave.
The Ile-Ife
inhabitants were overloaded with problems caused by the Ajogun. These Ajogun
were Iku (death), Arun (sickness ), Ejo (contention), and Ofo (lost). When all
their efforts to get the Ajogun out failed, they approached Orunmila for help.
Orunmila
began to work, but all efforts were in vain. In conclusion Orunmila decided to
leave Ile-Ife never to return. On his way to the departure of Ile-Ife Orunmila
met one of his former students, they were Amosu and Amore. They asked him what
was going on. Orunmila explained to them how their inability to get the four
Ajogun of Ile-Ife, causing problems for the inhabitants of the city of Ile-Ife.
The two
disciples Amosu and Amore persuaded Orunmila not to give up. They prevailed
over him, to let them go to consult Ifa. He agreed, together they went to the
group of Awos mentioned above for consultation. These Awos were
also ex-students of Orunmila. They consulted Ifa and Eji-Ogbe was revealed.
The group
of students assured Orunmila that the Ajogun would be thrown out, and that in
their place would be Ire of Aje (wealth) Aya (wives), Omo
(children), and Ogbo (longevity). Orunmila was advised to offer Ebo as
mentioned above. He complied. After this he was advised to take 4 orogbo and
four guinea pigs in his pod at a crossing of 4 roads. He complied. After the
sacrifice, Orunmila took the bitter peppers and nuts on the sides of the 4
roads along with Amosu and Amore. When they reached the crossing of the four
roads, they found Iku, (death). Amosu and Amore that throw a bitter kola and a
pepper in its pod to death. He did so. Immediately that these ingredients
collided with death he began to flee. Amosu and Amore told Orunmila to follow
them. The three did it. Shortly after death fell. When they arrived where
death had fallen instead of death they found a lot of money. Orunmila was
surprised. Amosu and Amore told Orunmila that death was the owner of wealth.
They told him that anyone who was looking for wealth without any consideration,
was a sure candidate for death, final death, for that matter.
They
returned to the crossroads and met with Arun (affliction). Orunmila threw the
two seeds at him. He started to escape. They followed him. Soon the disease
(Arun) fell to the ground. When they arrived where Arun had fallen (sickness)
they found Wife. Amosu and Amore told Orunmila that Wife was the owner of the
Affliction. They said that if any man had no control over his desires, and
enjoyed women, he is a sure candidate for Affliction.
They
returned to the crossroads and met Ejo (contention). They threw the two seeds
also. He ran. They followed him. Ejo fell. When they arrived at the place where
Ejo fell, they found children. Amosu and Amore explained to Orunmila that the
contention is the owner of the children. They said that the moment a person is
mature, that person will look for an appropriate husband. He or she will talk.
The conversation itself is a form of contention. It has taken a long time to
secure a wife of your liking, the Contention will become more consistent. After
having his or her selection, then there will be a containment about pregnancy
and giving birth to children. If the wife does not get pregnant, the
containment will be greater than ever. Containment will bring other people to
the couple's home, such as household experts, counselors, relatives and others.
When the
woman eventually succeeds in getting pregnant, then there will be more
'contention'. When the woman has finally given birth to her baby, the
'containment' is increased in folds.
Taking a
child and teaching him how to talk and how to behave correctly is a serious
matter. Taking him to school and completing his years of study, traveling and
celebrating the triumphs and achievements of the child implies
"containment". Not having a child does not exclude anyone from having
or being involved in 'containment'.
They
returned to the crossroads and found Ofo (lost). Orunmila shot him the last two
seeds and he took them on his heels. They followed him. The loss fell. When
they arrived at the place where the loss fell, they saw Longevity.
Amosu and
Amore told Orunmila that Lodd is the owner of longevity. They said that
if a person was very old, he or she must have experienced terrible losses -
loss of memory, of loved ones, of energy, of vitality and so on. Those who will
have to bury him will be the ones who will point his grave to others.
Orunmila
returned to Ile-Ife a happy man. He was happy to have been able to complete his
mission. That's how Orunmila was able to throw out the Ajogun of Iku, Arun, Ejo
and Ofo and replace them all with Ire from Aje, Aya, Omo and Ogbo respectively.
Otoo-too-too
Otoo-too-too
Otooto laa
ko'le
Ogbon ta aa
fii ko'le
Ko to eyi
taaa fii gbe'nu u re
Dia fun
Orunmila
Nijo ti
Ajogun merin ka won mo'le l'Otu Ife
You Baba le
won, you won
You won or
what
Ebo ni won
ni ko waa se
O gb'ebo,
or ru'bo
E wa ba ni
ni wowo ire gbogbo.
Translation:
Otoo-too-too
Otoo-too-too
Separately
we raise our homes
Separately
we live in our homes
The wisdom
with which we raise our homes
It's not as
much as we live in those homes
These were
the declarations of Ifa for Orunmila
When four
Ajoguns invaded the city of Ile-Ife
And he
evacuated them without success
They simply
refused to leave.
He was
advised to offer ebo
He
fulfilled
Before
long, not long after
Let's get
together in the fog of abundant success
Ifa says
that he should be able to replace Death with Wealth, Affliction with Wife,
Containment with Children, and Lost with Longevity. Ifa advises this person to
take all kinds of precautions to be moderate in pursuing health, sexual desires
and all kinds of opportunities in his life to avoid damaging himself in the
process.
Commentaries
One great Lesson to be learned from this Odu is the intellectual
humility of Orunmila. Orunmila was humbles enough to listen to the
advice of his students Amosun and Amore, it is instructive to note that
Amosun and Amore are not just students Of Orunmila they are his
children. but still he was humbles enough to listen to their
advice wish eventually lead to solving of the problems he find difficult
to solve. There is a les on important of cooperation in solving society
problems, all hand must be on deck before a problem can be solve as shown
by this Odu.
III.
Ifa says that
it foresees Ire for the person for whom this Odu is revealed. Ifa says that he
or she is presently experiencing some kind of difficulty which makes him
contemplate harming himself or inflicting any other physical or mental pain on
himself.
Because of the
way he or she has been behaving recently, he or she has given other people
reason to delete him from the list of good people and conclude that
nothing good can ever come from him again. Ifa says he or she should
change their attitude and should never lose hope. It is not too late for him or
her to succeed in life, he or she will definitely triumph in their life time.
There is a need
to do ebo with: 2 pigeons, 2 roosters, 2
hens, 2 guineas birds, and money. He or she also needs to feed Ifa with: 4
rats, 4 fish, palm oil, gin and money. About this Ifa says:
Ebiti ja f'aya
lu le
Dia fun Yeye
Ale-ti-le
To feyinti
m'oju ekun sunrahun ire gbogbo
Ebo ni won ni
ko waa se
Translation:
The fallen
autumn trap fell and hit his chest on the ground
These were
Ifa's statements for Yeye Ale-ti-le
When she was
lamenting for her inability to succeed in life
She was advised
to do ebo
Yeye Ale-ti-le,
(the night of my triumph has not fallen yet), was a failure in all aspects of
her life. She did not have money, she did not have a husband, she did not have
children, she did not have a home, and she was in poor health. In fact, nothing
seemed to work for her. To complicate the problem she had been losing
confidence in herself and in her ability to succeed in life. As a result of the
way Yeye Ale-ti-le behaved, she became a nuisance to all her neighbors. Also
because of her pessimism, those around her were equally infected and she was
completely erased.
One day she
went to see a Babalawo mentioned above; just for fun. The Babalawo anyway
diagnosed her problems correctly and went further still, to assure
her that she would triumph in life and that the night of her triumph had not
fallen yet. She was also advised to change her attitude and to change the
perseverance of herself. She was able to do everything that was advised and she
again had hope that she could still succeed in life after all. There is still
hope, there is still a future.
Soon after
this, her wealth improved, she began to braid hairs for others. She was able to
make some money. She started a small business of her own. While doing business,
she met a man I love. Before long, they got married. After a year she gave
birth to her first baby. But surprisingly they were twins. She was very happy
and she lived very happy the rest of her life.
There is still
hope for the client for whom this Odu has been revealed. He or she still has a
future. He or she must still reach the peak of his or her goals in life.
Ebiti ja f'aya
lu le
Dia fun Yeye
Ale-ti-le
To feyinti
m'oju ekun sunrahun ire gbogbo
Ebo ni won ni
ko waa se
O gbe'bo, or
ru'bo
Ko pe, ko jinna
Ire gbogbo wa
ya from tuturu
Nje ale aje kii
le Awo
Eyin wa
Keni ma r'Edu
pin or
Eyin wa
Ale aya kii le
Awo
Eyin wa
Keni ma r'Edu
pin or
Eyin wa
Ale ire gbogbo
kii le Awo
Eyin wa
Translation:
The fallen
autumn trap fell and hit his chest on the ground
These were
Ifa's statements for Yeye Ale-ti-le
When she was
lamenting for her inability to succeed in life
She was advised
to do ebo
She fulfilled
In a short
time, not long after
All the ire
entered in droves
The night of
riches has not fallen yet for an Awo
There is still
hope, there is still a future
Let no one lose
hope in Edu
There is still
hope, there is still a future
Let no one lose
hope in Edu
There is still
hope, there is still a future
Ifa says that
this person should be blessed with Ire of riches, wives, children, home and
transportation. He or she should never leave Ifa's path at any time no matter
what.
Commentaries
The theme of this stanza is all about keeping hope alive
and perseverance. No matter what the situation is in life, we
should learn to be able to cultivate hope and persevere.
IV.
Ifa says that
this person should do ebo because of the four Ire that are looking for
him. In any case he or she must be able to secure three of the four Ire if the
necessary ebo is performed and offered. No matter what the person does, only
three of the four Ires will be his. The four Ire mentioned by Ifa are Riches, Jewels,
Wives and Enini. Ifa says he or she will be able to insure everyone except
Enini, the fourth Ire.
Ifa also says
that he or she needs to listen to the advice of a woman close to him or her.
The woman in question can be the mother, wife, relative or friend. The advice
that this woman is giving will eventually be of unpredictable value to him or
her.
Here there is a
need for this person to offer sacrifice with: 2 pigeons, 2 hens and money. He
or she needs to feed Ifa with: 4 rats and 4 fish. Even more important is to
make sacrifice to Esu Odara with: an Emo, a Carmelite Rat, and 160 snails.
Those snails will be put together and woven around the rat and will stand in
front of Esu Odara
He or she needs
to bathe four times a day and also change clothes on the same day that this Odu
is revealed, after each bath.
This person
should avoid leaving home in the following seven days or a week. Ifa says that
the four ires she refers to will come to this person's house within a week. If
all Ire are not caught in the established time, at least the foundation of the
Ire will be established in that period. In view of this, it is not advisable
for this person to leave his house, so that the spirits responsible for passing
these Ire meet him or her at home when they come to visit him. On this Ifa
says:
o. Ina jojoojo
Ina reti Okun
loo pa loloolo
Oorun-a
ranran-anran
Oreti Olosa
lo ree wo
Efuufu gbako,
gba ju
O gbeyin okun
lo o
Dia fun Aje
Omo won lode
Ibini
A ba fun Okun
Omo won lode
Irada
Dia fun Omidan
Tii somo won
lode Ikopa
Nijo ti won nlo
ree wo sile Orunmila bara mi
Agbonniregun
Ebo ni won ni
ki won waa se
Translation:
The fire burns
and burns
And he goes to
the bank of Ocean to rest
The sun shines and
shines
And it goes to
the bank of the river to rest
The breeze
sweeps the meadow and the forest
And it goes to
the back of the ocean to recess
These were the
declarations of Ifa to Aje, Riches
Their offspring
in Ibini
And to Okun,
accounts
Their
Offspring in Irada
And to Omidan,
the beautiful Damsel
Their offspring
in Ikopa
When they were
going to Orunmila's house
My father
Agbonniregun
They were
advised to offer Ebo
Aje,
riches; Okun, precious accounts; and Omidan, beautiful damsel, they got
together and they all went voluntarily to be in the house of Orunmila, to stay
permanently during their lives. All three learned that Orunmila has the
patience, maturity and peace of mind and the emotional capacity to take care of
them and give them comfort. Therefore they went to the Awo mentioned above for
Ifa consultation.
In the
Awo's house they were assured that they made the best decision forever. They
were told that they would enjoy their lives in comfort and happiness through
their lives. They were advised to offer ebo with: 2 pigeons; 2 chickens; and
money. They complimented. Soon after, they prepared to start their trip to
Orunmila's house.
Bo ba da'fa
so
Ki or da'fa
owo kan fun mi
Dia fun
Enini
Tii somo
Ajaniwarun
Nijo ti nlo
ree wo sile Orunmila, bara mi
Agbonniregun
Ebo ni won
ni ko wa se
Translation:
After
throwing your own Ifa
Help me
pull mine before I go back
These were
Ifa's statements to Enini,
The rod of Ajaniwarun
When
she was going to return to Orunmila's house
My father
Agbonniregun
He was
advised to offer ebo
Enini,
on his own also sent someone to go to the house of the Awo mentioned above, so
that he could help him to know if it was advantageous to take a permanent
residency at Orunmila's house. He was assured that it would be fruitful for
him. He was advised to offer ebo with: 2 pigeons, 2 chickens, his sash and
money. He simply ignored the advice the Awo gave him. He went and joined Aje,
Okun, and Omidan on their way to Orunmila's house.
Nnkan
ribiti ti nt'oju Olorun-un bo wa
Dia fun
Orunmila
Ti ire
merin f 'ori ko titiiti fun
Ebo ni won
ni ko waa se
Translation:
Something
big and heavy is coming from heaven
These were
the declarations of Ifa to Orunmila
For whom
four Ire would be waiting for the indefinitely
He was
advised to offer ebo
Businesses
were bad for Orunmila. He did not have money at that particular moment in his
life. Eating had become a serious problem for him. Consequently he went to the
Awo mentioned above by consulting Ifa. He wanted to know what he had to do to
make fortune and progress smile on him.
The Awo
assured him that he would triumph in life. He was told that in that period of
time, four Ire were looking for him. He was told that he should not leave his
house for a period of 7 days specified for him. Orunmila was told that if those
Ire did not find him at home, they would not stay. He was also instructed to
take his bath four times that day and to put on his best and cleanest clothes
every time he bathed. After this Orunmila was advised to offer ebo with: 2
pigeons; 2 chickens and money. He also had to feed Esu Odara with a brown colored
rat and 160 cowries. The 160 cowries, were to be placed
around the body of the rat in a collar and then given to Esu.
The Awo
explained that Esu Odara was going to direct the Ire to Orunmila's house and
that if he failed to serve Esu, he would reject him in his effort to receive
these Ire. Orunmila did the ebo but failed to serve the rat to Esu Odara.
Orunmila
returned home and prepared to be in the house for 7 days as advised. Esu Odara
could not see that Orunmila was supposed to give him. Esu went to Orunmila's
house and demanded what Orunmila should give her. Orunmila did not give it to
him. Osunfunnleyo, Orunmila's wife, advised her in any way to give Esu the
sacrifice; the brown rat and the 160 cowries . Orunmila did not listen to
the advice.
The second
day, the four Ire had been asking everyone how to get to Orunmila's house they
finally found the people they were told where to find Orunmila's house. They
asked Esu Odara what was the shortest way to Orunmila's house. Esu replied that
he was living next to Orunmila's house. He told them that Orunmila had just
told him (Esu) for a few moments that he (Orunmila) was going to the farm and
was returning the next day. These Ire said that they would go and be anywhere
and go to meet Orunmila the next day since they could not go to his house in
his absence. So how Orunmila missed meeting the four Ire the second day after
he offered the ebo.
On the
third day, Esu Odara went to Orunmila's house to ask about his brown rat and
its 160 cowries . It was not given. Osunfunnleyo also begged her husband
in vain to give him Esu Ebo.
The four
Ire slept under the shadow of a large tree on the outskirts of the city. They
got up early in the morning they were ordered, they got ready and went to meet
Orunmila. When they estimated that Orunmila must have returned from the farm in
that period they left. On the way they met Esu Odara. By this time, he
had taken on another identity. He told them then that he was a student of
Orunmila and that Orunmila had gone to one of his clients' homes and would not
return in three days. The four Ire decided to wait for Orunmila in the
outskirts of the city until he returned.
On the
sixth day, Esu Odara went to Orunmila's house and asked for his rat and his
160 cowries. Again, it was not given. Osunfunnleyo insisted that
Orunmila must inevitably do so, or she would leave her house. Unfortunately Esu
Odara had left Orunmila's house, when Orunmila himself decided to give Esu
Odara the Ebo.
In the
middle of the six days Esu Odara went to the city. And again he changed his
identity. He used ashes to scrub each pair of his body and was crying .
When asked why he was lamenting, he said that Orunmila had had a terrible
accident and that he had died that morning. The four Ire began to lament. The
lament of Esu was deeper than the others. In this state of affairs, Esu began
to cry blood instead of tears. The fives complained late into the night. Esu
left but promised the four that he would return in the morning and inform them
as to the funeral ceremony. They told them that they would like him to come and
then they would return to their respective locations.
When the sun
was over the heads that day, Enini, one of the four Ire came out and committed
suicide, with the belt with which he failed to offer as ebo material. That's how
only Aje, Okun, and Omidan remained. Very early in the morning the next day,
the seventh day, Orunmila offered Esu Odara his rat and the 160 cowries as
expected. He had a bottle of gin so that Esu Odara consumed it.
Immediately
the Ibo was Offer, Esu Odara returned to the other three Ire who were in the
outskirts of the city. And again he change its appearance. He found
the others grieving over the death of Orunmila and Enini. He found them and
asked them why they were crying and lamenting. They replied that they had come
to stay with Orunmila and it was only for them to know that Orunmila had died.
And as if that had not been bad enough, one of them had also committed suicide.
Esu Odara told them that the person who had told them that Orunmila had died
had misinformed them. He assured them that he was coming to Orunmila's house
and that Orunmila was safe and sound. He showed them the bottle of gin that
Orunmila had given him and shared its contents with them. Later he urged them
to follow him to Orunmila's house that Orunmila had been waiting for them for
the last seven days.
They all
ran to Orunmila's house. It was a joy that has no limits what they had when
they met. The three Ire lived in Orunmila's house foreve.
Ina jojoojo
Ina
reti Okun loo pa loloolo
Oorun-a
ranran-anran
Oreti Olosa
lo ree wo
Efuufu
gbako, gba ju
O gbeyin
okun lo o
Dia fun Aje
Omo won
lode Ibini
A ba fun
Okun
Omo
won lode Irada
Dia fun
Omidan
Tii somo
won lode Ikopa
Nijo ti won
nlo ree wo sile Orunmila bara mi
Agbonniregun
Ebo ni won
ni ki won waa se
Nnkan
ribiti ti nt'oju Olorun-un bo wa
Dia fun
Orunmila
Ti ire
merin or f 'ori ko titiiti fun
Ebo ni won
ni ko waa se
O gb'ebo,
or ru'bo
Ko pe, ona
or jin
E wa ba ni
ba'yo e waa wo're o
Translation:
The fire burns
and burns
And he goes
to the bank of Oseano to rest
The sun
shines and shines
And it goes
to the bank of the river to get
The breeze
sweeps the meadow and the forest
And it goes
to the back of the ocean to recess
These were
the declarations of Ifa to Aje, Riches
Your
offspring in Ibini
And to
Okun, accounts
Their
offsprimg in Irada
And to
Omidan, the beautiful Damsel
Their
offspringin Ikopa
When they
were going to reside in Orunmila's house
My father
Agbonniregun
They were
advised to offer Ebo.
After
throwing your own Ifa
Help me
pull mine before I go back
These were
Ifa's statements to Enini, El Rocio
The rod of
Ajaniwarun
When he was going to return to Orunmila's house
My father
Agbonniregun
He was
advised to offer ebo
Something
big and heavy is coming from heaven
These were
the declarations of Ifa to Orunmila
For whom
four Ire would be waiting for the indefinitely
He was
advised to offer ebo
He
fulfilled
Not long
after
Come and
let us join in the fog of joy and contemplate all the Ire
Ifa says
that for the person for whom this Odu is revealed he must be blessed with the
three best Ire in the course of seven days. This Ire should make this person
happy for the rest of his days.
Commentaries
The major
lesson lesson to be learn from this odu ifa is obedience to instruction and
taking into use of good and wise counsel is essential to life success
V.
Ifa says
that for the person for whom this Odu has been revealed will be blessed with a good wife. The relationship
will also be blessed with joy, progress,
children and safety. To make this happen there is a need for this person to
offer ebo with: 1 hen, 1 pigeon, 4 fish,
4 rats and money. He will also feed Ifa with 4 rats, 4 fish, palm oil and
money. About this Ifa says:
Mimo oju
Olorun ko kan gbigba
Ewa Osupa
ko kan t'iwe
Isara Ose
ko kan ti onje
Dia fun
Orunmila
Ifa nlo ree
gbe Orilewa ni'yawo
Ebo ni won
ni ko waa se
Translation:
The
cleanliness of the sky is not the result of a constant sweep
The beauty
of the Moon is not the result of drinking regularly
The fatness
of the Ose tree is not the result of the excessive or frequent ingestion of
food
These were
the declarations of Ifa to Orunmila
When I was
going to ask for Orilewa's mana in marriage
He was
advised to offer ebo
Orunmila was in love with
Orilewa. Love was reciprocated, but Orunmila tried to cement their relationship
in marriage. Consequently he went to the Awo mentioned above for consultation
of Ifa. Will this relationship be fruitful? Will there be peace and harmony?
Would he regret having entered into that relationship? Would they be blessed
with children? Would they be prosperous? Would both of you live a long and
happy life?
The Awo put
Orunmila's fears to rest and told him that while he was coming to consult Ifa
about the outcome of their relationship, Orilewa, his proposed wife, had also
gone to another place by consulting Ifa; she was also assured that everything
would be fine in their relationship. They would be happy. The relationship
would be fruitful. They would have peace of mind. They would never regret
having entered into that relationship. They will be banded with beautiful and
useful children. They would be prosperous. The two would live a long time and
their love would never diminish.
Orunmila
was advised to do ebo as mentioned above.. A short time later, they got
married.
They lived
in peace and harmony. They both were proud of each other. They were equally
blessed with children and they never lacked joys over time.
Mimo oju
Olorun ko kan gbigba
Ewa Osupa
ko kan t'iwe
Isara Ose
ko kan ti onje
Dia fun
Orunmila
Ifa nlo ree
gbe Orilewa ni'yawo
Ebo ni won
ni ko waa se
O gb'ebo,
or ru'bo
Nje e sare
wa, e waa wo omo Orilewa werere
Orunmila lo
gbe Orilewa ni'yawo
E sare wa,
e waa wo omo Orolewa werere
Translation:
The cleanliness of the
sky is not the result of a constant sweep
The beauty
of the Moon is not the result of drinking regularly
The fatness
of the Ose tree is not the result of the excessive or frequent ingestion of
food
These were
the declarations of Ifa to Orunmila
When
he was going to ask for Orilewa's mana
in marriage
He was
advised to offer ebo
He
fulfilled
Come and
see the beautiful children of Orilewa
Orunmila
himself is the one who has taken Orilewa as his wife
Contemplate
the beautiful children of Orilewa.
Ifa says
that the relationship should be blessed with happiness and beautiful children
of whom the couple will be proud.
VI.
. Ifa says
that he expects the wealth and prosperity to be for whom the ejiogbe is
revealed during a consultation with Ifa or during an initiation of Ifa,
Itenifa. Ifa says that he or she has brought their wealth from heaven. Ifa says
that he or she has a tendency to have ibeji children or pairs of ibeji. In one
word he or she is affiliated with the deity of the ibeji. In the same verse,
Ifa says that the person for whom this Odu is revealed will have good luck
through his life and the people will be showing him gifts and presents. Ifa
also says that he or she will overcome many problems and enemies, no matter how
numerous they are.
Ifa also
states that he or she will have peace of mind and happiness during their lives
and that he or she will be in total control of their lives and those of those
around them. In the same stanza, Ifa says that he or she is an Elegbe and that
he or she will be shown his celestial double to all the good things in life
that will bring him or her success and achievements. Ifa also says that he or
she will be comfortable in any condition; no matter how difficult the situation
might be. He or she will also earn everyone's admiration for the way they
behave during difficult times and situations. Ifa also says that five children
or five boys, biological or adopted will have great influence on his or her
life. Ifa anyway advises that he or she should offer ebo for the children to
foresee that they will die young or during his or her life. About this Ifa
says:
Ifa lo fi eeni
Mo nlo di
eeni
Eleeni
Dia fun
'Lameni
Omo at'orun
la, gbe'gbaAje ka'ri wa'ye
Translation:
Ifa says
"it's now one"
I chorus
that "it is now one"
Eleeni
He was the
Awo who shot Ifa for 'Lameni
Whoever
took the pumpkin or riches and triumphed in his head from heaven to earth
Lameni was
coming from Orun, Heaven to Aye, Earth. He went to Eleeni, a Babalawo in Orun
to cast Ifa to be able to determine how this journey on earth would be. Lameni
was assured that he would be very successful on Earth. He was advised to do ebo
and sacrifice with: 2 pigeons, honey,
bean fritters, and money. He was also advised to feed Aje, the deity of Wealth,
with 1 dove and honey. He complied.
He was then
given the gourd of triumph and achievements from Orun to take him to Aye. He
did it. While on earth he became so successful that his wealth had no comparison.
He was always compared to kings.
Ifa lo di eji
Mo lo di eji
Ejeeji
Dia fun
Sie-Ejide
To f'eyin
ti m'oju ekun sarahun t'omo
Translation:
Ifa says
"it's now two"
I chorus
that "it is now two"
Ejeeji
He was the
Aawo who cast Ifa for Sie-Ejide
Who
lamented y his inability to have children
Sie-Ejide
was married for 16 years without children. She went to Ejeeji. A Babalawo, who
Ifa divined for her and advised her to offer ebo with: 2 rats, two fish and money. I assure you that I would have multiple
births. She was told to feed the deity of the
ibeji. She complied. During the ebo's offering time, she was in the
menstrual period. She lost her next period and became pregnant. She gave birth
to some Ibeji.
Ifa lo di eta
Mo lo di
eta
Ikorita meta
abidi yakata-yakata
Dia fun
Tamilore
Tii
omokunrin ita
Translation:
Ifa says
"now there are three"
I chorus
that "now there are three"
The three
crossroads with wide base
He was the
Awo who did divination for Tamilore (present me with gifts)
Ita's son,
the main street
Timilore
went by Ifa's consultation to Ikorita's house Meta-Abidi-Yakata-Yakata, a
Babalawo, to know his chances of success in his life.
The Awo
told him to work hard, study and be efficient in a prophecy and go out into the
street to display his talent. He was also advised to offer ebo with: 2 white
doves, 2 guinea fowl and money. He complied. The music studio. He started
playing music for Ifa. Everyone who met him on the streets bathed him with gifts.
A short time later he became a wealthy man.
Ifa lo di erin
Mo lo di erin
Erin ni won
nrin fo'na oti
Enin sese
ni agbara nrin ko odo l'ona
Dia fun
Elerinmagba
Omo atako
leleele according to
Translation:
Ifa says
"now there are four"
I chorus
that now there are four
It's scandalous
people collecting fire for liquor distillation
With a
smile the flood joins the river
They were
the Awos who guessed Ifa for Elerin-Magba, the king of Erin-Ile
He who knots
leaves, shrubs and herbs to defeat his adversary
Elerin-magba
the king of Erin-Ile was treated with internal attacks and problems ranging
from internal struggles, conspiracy to foreign wars. Tired of all these things
that were developing, he summoned the Awo mentioned above for Ifa's
consultation in order to find solutions to the various problems he had. The Awo
assured Elerin-magba that he sees all his problems. He was advised to offer ebo
with. He was advised to serve Esu Odara with a rooster. He complied. After that
they made a preparation for the one with which he used to tie the leaves,
shrubs and herbs, around his palace and all his city. After all this was done
all the internal struggles were overcome, while the external aggressions became
ineffective. This is how Elerin-magba surpassed all his problems and all the
subsequent ones, Elerin has been praised as Elerin-magba omo ata'ko leleele
according to. "Elerinmagba, the scion of those who bind leaves, shrubs and
herbs to overcome their opponents"
Ifa lo di arun
Mo lodi
arun
Oroorun ni
won n ka'la
Oriirun ni
won n ka'kan
Dia fun
Olorunjinmi
Oroorun ni
won nfi ohun ire e jin'raa won
Translation:
Ifa says
"now there are five"
I'm saying
that "now there are five"
Every five
days we collect the kinbombo
Every five
days we collect the eggplant
Those were
the Awo who did Ifa divination for Olorunjinmi (God has blessed me with this
gift)
Every five
days they present gifts to each other
Olorunjinmi,
God has blessed me with a gift, it was the two Awo previously instructed to
determine how he could secure the mercy and blessing of Olodumare. He was
advised that in order to carry out his heart desires, he should also be observing
his Ose-Ifa every five days. He was also advised to offer ebo with: 2 pigeons,
2 guineas, 2 ducks, 2 chickens and money. He complied. The more he observed his
Ose-Ifa, the more he received the blessings of Olodumare.
Ifa lo di Efa
Mo lodi Efa
Iru gbogbo
lo n f'iru j'eta
Bi won ba
de'nu igbo
Dia fun
Olofa-Eta
Omo ata'ko
leleele according to
Translation:
Ifa says
"now there are six"
I chorus
that "now there are six"
All the
tails of the animals resemble that of Eta, the Leopard
When they
are in the forest
They were
the Awo who launched Ifa for Olofa-Eta
He who
knots leaves, shrubs and herbs to defeat his adversary
Olofa-Eta,
the king of Ofa was having the same problems as Elerin-magba. He went to
another pair of Babalawo who gave him the same advice as they did to
Elerin-magba. He complied. The same preparation was made for Olofa-Eta. He had
the same results as Elerin-magba. Its offshoots were also named Olofa-Eta Omo
atako leleele as it means "Olofa-Eta, the offspring of those who know how
to tie leaves, shrubs and herbs to overcome their adversaries"
Ifa lo di eje
Ifa lo di
eje
B'Olugbon
ba s'oro
A k'ije
B'Aresa ba
s'oro
A k'ije
Dia fun
olojele as'ote
Ti nbe
l'aarin ota
Ti
nfojoojumo ko'minu ogun
Translation:
Ifa says
that "now there are seven"
I'm saying
that "now there are seven"
Wherever
Olugbon does his annual ritual
He will
mark the seven days of the ceremony
Wherever
Aresa does her annual ritual
He will
mark the seven days of the ceremony
These were
the Awo who shot Ifa for Olojele, the conspirator
When he was
in the middle of enemies
And I was
living in constant fear of rising
Olojele the
king of Ojele was in the middle of enemies. He had only a few people he could
trust. When he realized that his opponents were gaining ground, he went by
consulting Ifa.
He is
assured that he will defeat his enemies. He was anyway advised to offer ebo
with: a mature goat and money. He complied. Shortly after this was done, his
enemies had a strong disagreement about how it was best to deal with him. They
then loosed one over the other and destroyed themselves. That's how Olojele was
able to defeat his enemies.
Ifa lo d'ejo
Mo lo d'ejo
K'iwaju ile
o jo si rere si rere
K'eyinkunle
ile o jo si rere si rere
Dia fun
Abinjo
Ti won bi
s'ode Igbajo
T'oun ti
Iresi Gold
Iwajo
Eyinjo
Mo ti s'awo
egbejo or t'emi
Translation:
Ifa says
"now there are eight"
I chorus
that "now there are eight"
Let the
facade of the house be peaceful and calm
Be the back
of the house peaceful and calm
They were
the ones who threw Ifa for Abinjo
Who was
born in the city of Igbajo
Together
with Iresi-Oro
The front
is calm and peaceful
The back is
calm and peaceful
I have
offered my own ebo with 1600 cowries
Abinjo was a native of
the city of Ibajo. His main concern was how to ensure and maintain peace and
tranquility in his home. He then went to the Babalawos group mentioned above.
They assured him that he would be able to fulfill the desires of his heart. He
was advised to offer ebo with: 2 pigeons, 2 guineas, 2 male ducks along with 1,600
cowries. He complied. Not long after, his house, his environment, his life
became peaceful and harmonious. He was full of joy for the rest of his life. If
someone asked him how he did to have such a nice life, he usually answered that
he had offered his ebo with 1,600
cowries.
Ifa lo
d'esan
Mo lo
d'esan
Asan-gbo
l'aso t'awon
Awo-gbo
l'aso t'awa o
Dia fun
Alakesan-magba
Erigi Magba
Eyi to
j'oba tan
To nsunkun
oun o ri Olusin
Awa mu
Alakesan je Oloja
Gbogbo omo
eni
Eya wa, e
wa without
Gbogbo omo
eni
Translation:
Ifa says
"now there are nine"
I chorus
that "now there are nine"
Their clothes
have to be hung until they are ripped to pieces
Our clothes
have to be worn until they wither
Those were
the Awo who shot Ifa for Alakesan-magba
Who the
name of praise includes "Erigi magba"
Who after
being installed as Oba
He was
complaining about his inability to have people
Those who
paid tribute to them
Now we have
made Alakesan the head of the market
All our
children
Parence
here and pay homage
All our
children
Alakesan was installed as
the head of the Akesan market. All his efforts to subdue his assigned ones had
proven to be abortive. He consequently approached the group of Babalawos
mentioned above for Ifa consultation. He was assured that he would have people
who would pay homage to him. He was advised to offer ebo with: 2 white doves, 2
roosters and money. He did so. Soon after he was able to get enough support
which made him a relevant Akesan market head. He was very happy when he saw
that everyone, young and old, paid homage to them. Those who were not around
were informed that they would come and pay homage to him. They all did it.
Ifa lo d’ewa
Mo lo d’ewa
Wiwa-wiwa
ni won nwa Babalawo o re’le
Babalawo
kii wa enikan soso
Dia fun
Owa-Oga
Owa ogiiri
gbedu
Omo okun
yeye
A ja fi’bi
kookoo la’le
Eyi to
nsunkun wipe apa oun o ka’ye
Translation:
Ifa says
"now there are ten"
I chorus
that "now there are ten"
Clients are
those who go to Babalawo's house
The
Babalawos do not frequent the houses of the clients
These were
the declarations of Ifa to Owa-Oga
Owa Ogirii
gbedu
The
offspring of those who greet with "Okun yeye"
The one who
fights and uses the end of his sword to mark on the ground
When he
complained about his inability to control his subjects
Owa Ogirii
gbedu, the king of Ijesalad, was looking for the good things in life. He got
them. He became rich, he was very successful in his business, he was nominated
as an Oba and was eventually installed as an Oba.
There was
an obstacle anyway: he had no control over his dominos. Most of his directives
were simply ignored by his subjects. Consequently he went to the group of
Babalawos mentioned above by consulting Ifa. The Awo loe ensured that he would
have control over his domains and his subjects would respect him. He was
advised to offer ebo with: 2 pigeons, 2 guineas, 2 steers, 16 rings and money.
He did it. Soon after, he became so popular among his subjects, that everything
he said; even joking, it was law. He became one of the Obas who had more achievements
in the history of his city. In the end he died a happy man.
Ifa lo di
Okanla
Mo lo di
Okanla
Okanla ni
won nd’eru f’Olu
Okanla ni
won nd’eru f’Awo
Okanla ni
won nd’eru welewele jako
Dia fun
Okanlawon
Won ni ko
ru’bo
Ki ekeji re
t’orun o lee da ohun rere lee l’owo
Translation:
Ifa says
"now they are eleven"
I'm saying
that "now there are eleven"
When we are
packing ritual materials for Olu, these are always echos in eleven
When we are
packing ritual materials for Awo, these are always echos in eleven
These were
Ifa's statements for Okanlawon
Who was
advised to offer ebo
So that his second in
heaven would bathe him with the good gifts of life.
Okanlawon was an Elegbe,
he had always forgotten his heavenly fellows while on earth. Everything he was
doing did not count at all. For a solution he went by Ifa's consultation.
The Awo told him that he
had forgotten his fellows in heaven and that they too had decided to forget
him. Consequently all his errors on earth were not backed by his Egbe in
heaven. He was advised to do ebo with: 2 pigeons, 2 roosters and money. He was
also asked to feed his Egbe with sugar cane, a thousand, bananas, peanuts,
oranges and other edibles. He complied. In a short time he became a very
successful man.
Ifa lo di iji
Mo lo di
iji
Orunmila ni
t’oun ba ji l’orooru kutukutu
Oun gbogbo
lo maa nba oun l’araa de
O ni ti oun
ba ji l’orooru kutukutu
T’oun ba fi
aso dudu bo’ra nko?
Won ni won
a ni Orunmila pele
Omo
al’aduu-ja
Omo
oniwonran
Ifa lo tun
di iji
Mo lo tun
di iji
Orunmila ni
t’oun ba ji l’orooru kutukutu
Oun gbogbo
lo maa nba oun l’araa de
O ni ti oun
ba ji l’orooru kutukutu
T’oun ba
f’aso pupa bo’ra nko?
Won ni won
a ni Orunmila pele
Omo oni’le
kan, ile kan
Ti nba won
pon risarisa
Ifa lo tun
di iji
Mo lo tun
di iji
Orunmila ni
t’oun ba ji l’orooru kutukutu
Oun gbogbo
lo maa nba oun l’araa de
O ni ti oun
ba ji ‘orooru kutukutu
T’oun ba fi
aso funfun bo’ra nko?
Won ni won
a ni Orunmila pele
Omo igi Ope
kan, Ope kan
Ti nba won
fun ningin-ningin
Ifa lo tun
di iji
Mo lo tun
di iji
Orunmila ni
t’oun ba ji l’orooru kutukutu
Oun gbogbo
lo maa nba oun l’araa de
O ni ti oun
ba ji l’orooru kutukutu
T’oun o bo
sokoto, t’oun osan bante nko?
Won ni won
a ni Orunmila pele
Orunmila
nle
Pelepele
omo arin’hoho s’Osin
Pele omo
arinhoho s’Ora
Translation:
Ifa says
"now there are twelve"
I chorus
that "now there are twelve"
Orunmila
says that as soon as he gets up at dawn
All things
are pleasing to the
He wonders
what if he wakes up at dawn
And wrapped
with a black quilt?
They
responded that people would say "gently Orunmila
"The
man who shines in his blackness"
"The
owner of the black jewels"
"Ifa
says" it's twelve again "
I chorus
that "it's twelve again"
Orunmila
says that as soon as she wakes up at dawn
All things
are pleasing to the
He wonders
what if he wakes up at dawn
And wrapped
with a black quilt?
They
replied "geltilmente Orunmila"
"Owner
of the terrestrial space"
"That's
red like mud"
"Ifa
says" it's twelve again "
I also
replied that "they are twelve again"
Orunmila
says that as soon as he gets up at dawn
All things
are pleasing to the
He wonders
what if he wakes up at dawn
And wrapped
with a white bedspread?
They
responded that people would say "gently Orunmila"
"The
owner of that palm a
"Which
is white and imaculated"
"Ifa
says" it's twelve again "
I do chorus
of "it's again twelve"
Orunmila
says that as soon as he gets up at dawn
All things
are pleasing to the
He wonders
what if he wakes up at dawn
And do not
choose clothes, no pants, no aprons?
They
responded that the people would acclaim him and say "Gently Orunmila"
"Despacio
Orunmila"
"Gently,
slowly, he who is fresh and adorable in his complete nakedness"
"Gently,
the man who is real in his nakedness"
Ifa says
that no matter the condition of the person for whom this Odu is revealed he or
she will still have plenty and other people will find something to envy and
compete with for him or her. Consequently it is in the best interest of this
person for whom Eji-Ogbe is revealed to make the best use of the condition in
which he or she is.
Idi
gbe’do-gbe’do ti m’odoo tire e gbe o
Idi ni
Oj’ayo-nj’ayo ti nj’ayoo tire l’ode Ekiti-Efon
Idi ni ajao
ti mu gi reegun
Ko too re
ogengen igi
Idi ni Baba
a mi Agbonijosu ti b’obinrin re s’ere
To ba di
igba ajodun
Ire omo nii
yo’ri i si
Dia fun
Ogbe
Dia fun
Eran
Dia fun
Sasara
Dia fun
Aroni-abosu-panpa
Dia fun
Sanakoti
Tii s’omo
ikeyin won lenje-lenje
Won ni ki
won ru’bo si laiku ara won
Translation:
It is by
the base of the mortar that the mortar-cutter begins to carve a mortar
It is by
the base that the game player of Ayo plans to defeat his opponent in Ekiti-Efon
It is from
the base of the tree that Ajao climbs up to the peak of any tree
It is from
the bottom that my father; known as Agbonijosu, he makes love to his wife
For the
same reason next year
The result
of Ire is a child jumping
These were
the declarations of Ifa to Egbe
And to Eran
And Sasara
And to
Aroni with the big, thick braid of hair on her head (after the rest has been
cleanly shaved)
And to
Sonakoki
Who was the
youngest of all
They were
advised to offer ebo for longevity
The five
children mentioned were the most important for Orunmila among all their
children at that material point of time. These children went to the home of a
group of Awo whose names were mentioned above for Ifa's consultation. Each of
them was advised to offer ebo com: 1 cock, palm oil and money. They were told
to cut kola nuts into pieces and put them inside their Ifas. Then from there
they should pick up the pieces of kola nuts and eat it. By doing this they were
assured that they would live on earth for a long time. They did it and they
lived a lot on earth. They were all saying that:
Bo se ogun
odun l’onii
A maa ba
won se’bi l’ori Ikin je
Bo se ogbon
odun l’onii
A maa ba
won se’bi l’ori Ikin je
Aadota odun
l’onii
A maa ba
won se’bi l’ori Ikin je
Awa ti di
Sonokoki
Iku kii pa
ase’bi l’ori Ikin je
A ti di
Sonakoki
Translation:
Even in
twenty years to come
We should
be eating kola nuts from enzymes of the Ikines, our sacred seed
In thirty
years to come
We should
be eating kola nuts from enzymes of the Ikines, our sacred seed
In fifty
years time
We should
be eating kola nuts from enzymes of the Ikines, our sacred seed
We have
taken the identity of Sonakoki
Death will never kill a
person who eats kola nuts from above the Inkines, our sacred seeds.
We are now Sonakoki
Ifa says that as long as
the children of the person for whom this Odu is revealed (natural or adored)
can do this, so long they will be able to live on earth. This can be done daily
or every day of Ifa. It is a safe remedy against food and evil spirits for
those born under this Odu or for those for whom this Odu is revealed in a
consultation.
Ifa says that as long as
the children of the person for whom this Odu is revealed (natural or adored)
can do this, so long they will be able to live on earth. This can be done daily
or every day of Ifa. It is a safe remedy against food and evil spirits for
those born under this Odu or for those for whom this Odu is revealed in a
consultation.
Ifa lo di
eni
Mo lo di
eni
Eleeni
Dia fun
‘Lameni
Omo at’orun
la,gbe’gbaAje ka’ri wa’ye
Ifa lo di
eji
Mo lo di
eji
Ejeeji
Dia fun
Sie-Ejide
To f’eyin
ti m’oju ekun sarahun t’omo
Ifa lo di
eta
Mo lo di eta
Ikorita
menta abidi yakata-yakata
Dia fun
Tamilore
Tii se
omokunrin ita
Ifa lo di
erin
Mo lo di
erin
Erin ni won
nrin fo’na oti
Enin sese
ni agbara nrin ko odo l’ona
Dia fun
Elerinmagba
Omo atako
leleele segun
Ifa lo di
arun
Mo lodi
arun
Oroorun ni
won n ka’la
Oriirun ni
won n ka’kan
Dia fun
Olorunjinmi
Oroorun ni
won nfi ohun ire e jin’raa won
Ifa lo di
Efa
Mo lodi Efa
Iru gbogbo
lo n f’iru j’eta
Bi won ba
de’nu igbo
Dia fun
Olofa-Eta
Omo ata’ko
leleele segun
Ifa lo di
eje
Mo lo di
eje
B’Olugbon
ba s’oro
A k’ije
B’Aresa ba
s’oro
A k’ije
Dia fun
olojele as’ote
Ti nbe
l’aarin ota
Ti
nfojoojumo ko’minu ogun
Ifa lo
d’esan
Mo lo
d’esan
Asan-gbo
l’aso t’awon
Awo-gbo
l’aso t’awa o
Dia fun
Alakesan-magba
Erigi magba
Eyi to j’oba
tan
To nsunkun
oun o ri Olusin
Awa mu
Alakesan je Oloja
Gbogbo omo
eni
Eya wa, e
wa sin
Gbogbo omo
eni
Ifa lo
d’ewa
Mo lo d’ewa
Wiwa-wiwa
ni won nwa Babalawo o re’le
Babalawo
kii wa enikan soso
Dia fun
Owa-Oga
Owa ogiiri
gbedu
Omo okun
yeye
A ja fi’bi
kookoo la’le
Eyi to
nsunkun wipe apa oun o ka’ye
Ifa lo di
Okanla
Mo lo di
Okanla
Okanla ni
won nd’eru f’Olu
Okanla ni
won nd’eru f’Awo
Okanla ni
won nd’eru welewele jako
Dia fun
Okanlawon
Won ni ko
ru’bo
Ki ekeji re
t’orun o lee da ohun rere lee l’owo
Ifa lo di
iji
Mo lo di
iji
Orunmila ni
t’oun ba ji l’orooru kutukutu
Oun gbogbo
lo maa nba oun l’araa de
O ni ti oun
ba ji l’orooru kutukutu
T’oun ba fi
aso dudu bo’ra nko?
Won ni won
a ni Orunmila pele
Omo
al’aduu-ja
Omo oniwonran
Ifa lo tun
di iji
Mo lo tun
di iji
Orunmila ni
t’oun ba ji l’orooru kutukutu
Oun gbogbo
lo maa nba oun l’araa de
O ni ti oun ba ji
l’orooru kutukutu
T’oun ba
f’aso pupa bo’ra nko?
Won ni won
a ni Orunmila pele
Omo oni’le
kan, ile kan
Ti nba won
pon risarisa
Ifa lo tun
di iji
Mo lo tun
di iji
Orunmila ni
t’oun ba ji l’orooru kutukutu
Oun gbogbo
lo maa nba oun l’araa de
O ni ti oun
ba ji ‘orooru kutukutu
T’oun ba fi
aso funfun bo’ra nko?
Won ni won
a ni Orunmila pele
Omo igi Ope
kan, Ope kan
Ti nba won
fun ningin-ningin
Ifa lo tun
di iji
Mo lo tun
di iji
Orunmila ni
t’oun ba ji l’orooru kutukutu
Oun gbogbo
lo maa nba oun l’araa de
O ni ti oun
ba ji l’orooru kutukutu
T’oun o bo
sokoto, t’oun osan bante nko?
Won ni won
a ni Orunmila pele
Orunmila
nle
Pelepele
omo arin’hoho s’Osin
Pele omo
arinhoho s’Ora
Idi
gbe’do-gbe’do ti m’odoo tire e gbe o
Idi ni
Oj’ayo-nj’ayo ti nj’ayoo tire l’ode Ekiti-Efon
Idi ni ajao
ti mu gi reegun
Ko too re
ogengen igi
Idi ni Baba
a mi Agbonijosu ti b’obinrin re s’ere
To ba di
igba ajodun
Ire omo nii
yo’ri i si
Dia fun
Ogbe
Dia fun
Eran
Dia fun
Sasara
Dia fun
Aroni-abosu-panpa
Dia fun
Sanakoti
Tii s’omo
ikeyin won lenje-lenje
Won ni ki
won ru’bo si laiku ara won
Bo se ogun
odun l’onii
A maa ba
won se’bi l’ori Ikin je
Bo se ogbon
odun l’onii
A maa ba
won se’bi l’ori Ikin je
Aadota odun
l’onii
A maa ba
won se’bi l’ori Ikin je
Awa ti di
Sonokoki
Iku kii pa
ase’bi l’ori Ikin je
A ti di
Sonakoki
Translation:
Ifa says
"it's now one"
I chorus
that "it is now one"
Eleeni
He was the
Awo who shot Ifa for 'Lameni
Whoever
took the pumpkin or riches and triumphed in his head from heaven to earth
Ifa says
"it's now one"
I chorus
that "it is now one"
Ejeeji
He was the
Aawo who shot Ifa for Sie-Ejide
Who
lamented recostado by his inability to have children
Ifa says
"now there are three"
I chorus
that "now there are three"
The three
crossroads with wide base
He was the
Awo who did divination for Tamilore (present me with gifts)
Ita's son,
the main street
Ifa says
"now there are four"
I chorus
that now there are four
It's scandalous
people collecting fire for liquor distillation
With a
smile the flood joins the river
They were
the Awos who guessed Ifa for Elerin-Magba, the king of Erin-Ile
He who
knots leaves, shrubs and herbs to defeat his adversary
Ifa says
"now there are five"
I'm saying
that "now there are five"
Every five
days we collect the kinbombo
Every five
days we collect the eggplant
Those were
the Awo who did Ifa divination for Olorunjinmi (God has blessed me with this
gift)
Every five
days they present gifts to each other
Ifa says
"now there are six"
I chorus
that "now there are six"
All the
tails of the animals resemble that of Eta, the Leopard
When they
are in the forest
They were
the Awo who launched Ifa for Olofa-Eta
He who
knots leaves, shrubs and herbs to defeat his adversary
Ifa says
that "now there are seven"
I'm saying
that "now there are seven"
Wherever
Olugbon does his annual ritual
He will
mark the seven days of the ceremony
Wherever
Aresa does her annual ritual
He will
mark the seven days of the ceremony
These were
the Awo who shot Ifa for Olojele, the conspirator
When he was
in the middle of enemies
And I was
living in constant fear of rising
Ifa says
"now there are eight"
I chorus
that "now there are eight"
Let the
facade of the house be peaceful and calm
Be the back
of the house peaceful and calm
They were
the ones who threw Ifa for Abinjo
Who was
born in the city of Igbajo
Together
with Iresi-Oro
The front
is calm and peaceful
The back is
calm and peaceful
I have
offered my own ebo with 1600 snails
Ifa says
"now there are nine"
I chorus
that "now there are nine"
Their
clothes have to be hung until they are ripped to pieces
Our clothes
have to be worn until they wither
Those were
the Awo who shot Ifa for Alakesan-magba
Who the
name of praise includes "Erigi magba"
Who after
being installed as Oba
He was
complaining about his inability to have people
Those who
paid tribute to them
Now we have
made Alakesan the head of the market
All our
children
Parence
here and pay homage
All our
children
Ifa says
"now there are ten"
I chorus
that "now there are ten"
Clients are
those who go to Babalawo's house
The
Babalawos do not frequent the houses of the clients
These were
the declarations of Ifa to Owa-Oga
Owa Ogirii
gbedu
The
offspring of those who greet with "Okun yeye"
The one who
fights and uses the end of his sword to mark on the ground
When he
complained about his inability to control his subjects
Ifa says
"now they are eleven"
I'm saying
that "now there are eleven"
When we are
packing ritual materials for Olu, these are always echos in eleven
When we are
packing ritual materials for Awo, these are always echos in eleven
These were
Ifa's statements for Okanlawon
Who was
advised to offer ebo
So that his
second in heaven would bathe him with the good gifts of life.
Ifa says
"now there are twelve"
I chorus
that "now there are twelve"
Orunmila
says that as soon as he gets up at dawn
All things
are pleasing to the
He wonders
what if he wakes up at dawn
And wrapped
with a black quilt?
They
replied "geltilmente Orunmila"
"Owner
of the terrestrial space"
"That's
red like mud"
"Ifa
says" it's twelve again "
I also
replied that "they are twelve again"
Orunmila
says that as soon as he gets up at dawn
All things
are pleasing to the
He wonders
what if he wakes up at dawn
And wrapped
with a white bedspread?
They
responded that people would say "gently Orunmila"
"The
owner of that palm a
"Which
is white and imaculated"
"Ifa
says" it's twelve again "
I do chorus
of "it's again twelve"
Orunmila says
that as soon as he gets up at dawn
All things are
pleasing to the
He wonders what
if he wakes up at dawn
And do not
choose clothes, no pants, no aprons?
They responded
that the people would acclaim him and say "Gently Orunmila"
"Gently,
slowly, he who is fresh and adorable in his complete nakedness"
"Gently,
the man who is real in his nakedness"
It is by the
base of the mortar that the mortar-cutter begins to carve a mortar
It is by the
base that the game player of Ayo plans to defeat his opponent in Ekiti-Efon
Copyright :Babalawo
Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile
Ife osun state Nigeria.
IMPORTANT NOTICE :
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