IFA IWORI-MEJI COMMENTARIES BY BABALAWO OBANIFA -Obanifa Extreme Documentaries

                                         
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IFA IWORI-MEJI COMMENTARIES BY BABALAWO OBANIFA -Obanifa Extreme Documentaries
                               

In this current work Babalawo Obanifa will make exhaustive commentaries on Odu Ifa  Iwori-Meji. This current work will be useful to any practicing Babalawo and Ifa devotee who want to know about Odu  Ifa Iwori -Meji. The work will also be useful for those who imprint  or born by Odu Ifa Iwori -Meji  during their Ikosedaye or Itelodu(Ifa initiation), Who want to have detail knowledge and interpretations of Odu Ifa Iwori-Meji. It is instructive that any information reveals or commentaries made during the course of this work is authoritative and can be rely on as a practicing guide by any Babalawo or Ifa devotee in field of African Ifa spirituality. The author of this work (Babalawo Obanifa) is an authoritative leading Ifa and Orisa theologian so any knowledge reveals and document in this work is for actual spiritual practice. This work shall examine among other things: What is Odu Ifa  Iwori- Meji? What are the affiliated Orisa and Irunmole with Odu Ifa Iwori-Meji ? What are the taboo of Odu Ifa Iwori-Meji?What are the area of Compatible profession or career for those born under the star of Odu Ifa Iwori-Meji. The likely names that can be given to those born by Odu Ifa Iwori -Meji during Ikosedaye or Itelodu ? Synopsis of messages for those born under star of Odu Ifa  Iwori -Meji during Itelodu or Ikosedaye. Some sacred messages in Odu Ifa Iwori-Meji and commentaries on them. These aforementioned and more will be the major focus of this current work

What is Odu Ifa  Iwori-Meji?

                         

Odu Ifa Iwori Meji is the number three of the Oju Odu Merindinlogun(16 principal Odu. Below is depiction of how Iwori-Meji will appear when imprint on Opon Ifa(Ifa divination board) and Opele (Ifa divination chain).

I I II

 I  I

 I  I

I I II

Who  are the affiliated Orisa and Irunmole with Odu Ifa  Iwori - Meji?

By this question we are referring to other divinities that have nexus and affiliated in one way or the other with Odu Ifa Iwori-Meji , that those who were born under the star of this Odu Ifa  Iwori-Meji   during their Itelodu or Ikosedaye can have along with their Ifa in other to have a very successful and problem –free life. The outstanding identifiable  Orisa and Irunmonle with Odu Ifa Iwori-Meji are :Ifa,Ori,Obatala,Esu -Odara, Yemonja,Odu,Orisa Oko. Each of this Orisa and Irunmonle have specific function they perform.

Ifa:  Ifa function for assistance, progress, security and protection.

Ori: Ori function for progress, assistance and security.

Obatala (Orisa – Nla) – Obatala function for protection against death

Esu Odara– Esu Odara function for general well-being and help

 Ogun– Ogun function for financial success and business achievements.

 Sango– Sango function for safety and protection.

 Egbe – Egbe function for general love and leadership.

 Yemoja– Yemonja function for  have children and followers.

 Odu– Odu function for success and security.

 Orisa-Oko- Orisa Oko function for abundance and satisfaction.

What are the taboo of Odu Ifa Iwori -Meji?

By this we are referring to both animate and inanimate object or behavior that those born under the star of Odu Ifa Iwori-Meji during their Itelodu or Ikosejaye must avoid in other to have a less problem free life. Below are commonly Identifiable taboo for those born under this Odu

They should not use any part of the Idi tree to avoid being displaced from their place of comfort.

They must not wear cotton or do any work related to the cotton industry, they cannot be a tailor, fashion designer, wool weaver, or work in a clothing factory.  This is in order to avoid failed ambition and inability to update identity.

 They should avoid  using the Orupa tree to avoid an incessant disease which would claim your life in the end.

 They should avoid using the  leaves of the Ogan or Okan tree to avoid sterility.

 They should avoid using Apa, iroko, ako, orupa, ologunnsese, and  aragba trees or any part of them - to avoid sterility and inability to achieve your wishes.

 They should not judge without having heard both parts of a story to avoid disgrace and humiliation.

 They should never use other people's ebo materials for  Their self, to prevent their dreams from coming true and unanswered sentences.

 They shouldn't be so fashion conscious to avoid failing financially.

Compatible Profession or career for those born under the star of Iwori-Meji.?

Iwori Meji   children are usually successful business person. , However the following area have been regarded and identifies as soft landing for people born under  the star of this Odu
Diviners such as been an Ifa/ Orisa priest or priestess. They can equally be successful  in every other business but they must do Ifa business.

The likely names that can be given to those born by Odu Ifa – Iwori _Meji  during Ikosedaye or Itelodu ?

By this question we are referring to likely names that can be given to those born under the star of Odu Ifa Iwori-Meji  during Itelodu Or Ikosedaye. The source of this name are derive from  the positive character  from each stanza and story from  Odu Ifa Iwori - Meji. Below are some of the names available for this purpose:

  Male:

 Orilonike- Ori assures love and adoration.

 Ifadara- Ifa works wonders

 Ifaoseun- Ifa does not deny her promise.

 Ifasomo- Ifa gives us the child

 Ifatimileyin- Ifa gives me support.

 Females:

 Ifakemi- Ifa consents me

 Ifadunmininu- Ifa makes me happy.

 Ifadara- Ifa works wonders

 Ifafunmike- Ifa has given me someone to consent.

Synopsis of messages for those born under star of Odu Ifa  Oyeku -Meji during Itelodu or Ikosedaye

Iwori-Meji,  children will achieve all their goals in life.  Their achievements will not usually be easy as there will always be strokes of luck in the last minutes.  This is one of the biggest reasons their accomplishments are miraculous. The other reason is that it is usually difficult to match their business and other ways of living with their accomplishments.  This may surprise others, but it should not surprise those who understand Ifa's work as the children of Iwori-Meji are loved by Ifa.  The more they dedicate their lives to Ifa the more help and protection they will have.

 Apart from Ifa, the children of Iwori-Meji also have the support of Ori and Aye.  Their Ori is always behind them and since no Deity is greater than Ori (except Olodumare), nothing can stop their achievements in life.  Many people complain about having problems with Aye, the witches, but in the case of Iwori-Meji's children, Aye gives them help and they manage to succeed where crowds of people deplorably fail.

 Iwori-Meji's children usually triumph through the attendance of strangers and visitors.  That's right, visitors of all kinds.  Therein lies the secret of the success of the children of Iwori-Meji.  That is why they succeed where others fail.  This is how they receive assistance from unexpected sources.

 For the children of Iwori-Meji, the most comfortable position that they could obtain in their lives is the Third position.  This is for peace of mind, achievement, success and glory.  Aiming for the First or Second Position is simply the means of courting problems.

 The children of Iwori-Meji are blessed with the fact that no matter how old they are, their children; if cared for properly, they will be richer, bigger, more influential, and more respected than they are.  The influence and position of your children will increase their chances of success.

For the children of Iwori-Meji, victory over their adversaries is certain.  He or she will defeat all their adversaries.  He or she will overcome poverty, disease, misfortune, slanderers, conspirators and others.  He or she will also live long into old age.

By nature, the children of Iwori-Meji are honest and they hold fast to the truth all the time, although they do not have the patience or the mental state to investigate all sides of many issues before turning to one side or the other.  This is an aspect of their lives that they need to repair to avoid situations in which they make decisions or pass sentences based on incomplete information.  In the same vein, as a result of their insistence on the truth, and of being energetically repeating the punishment of misdeeds and wrongdoers all the time, they end up incurring the wrath of powerful people who are usually behind them falling.  But no matter what those people do, the children of Iwori-Meji are usually victorious.

 The children of Iwori-Meji should also be advised on how they should divide their time between the period of playing and working.  They must know when to go behind fashion and look good and when to go behind work, how to go behind the two things separately, and whenThat the children of Iwori-Meji will succeed in life is not debatable, but they need to offer ebo, and be alert to the slanderers so that their white clothes are not stained with oil.  Iwori-Meji's children must be patient at all times.  They must learn how to mat their turn at all times.  They will succeed but must never go before their destiny.  They should never be greedy;  they should never harvest where they have not sown to avoid being dishonored.  All of your children must be cared for appropriately, to prevent one of them from becoming a notable bandit.

 In general, the children of Iwori-Meji, live a full and satisfying life.  They live long, grow old, and enjoy the fruit of their labors.

Some Sacred Messages Inside Odu Ifa Iwori-Meji

 1.

 Ifa says that for the person for whom this Odu is revealed during Ikosedaye or Itelodu he must succeed in his life.  Ifa says that he or she will do wonders in life.  In truth, all your achievements in life will be incredible for your colleagues.  Many people should consider the feat, achievements and successes for the person for whom this Odu is revealed to be miraculous.  Ifa says that without any tangible means of living, he or she must be financially successful;  without any tangible means of maintaining a married home, he or she must make a very successful home;  without sufficient means to train their children, he or she must support a highly successful family;  without the means to take proper care of himself, he or she should be healthy, happy, and happy. Ifa says that there is a need for him or her to offer ebo with: 3 white pigeons, 3 chickens, 3 guineas, 3 fish and money.  On this Iwori-Meji says:

Ogodo owu gb’oke odo

Lo payin kekeeke s’oloko

Dia fun Alantakun

Tii yoo maa se oun gbogbo bi idan bi idan

Ebo ni won ni ko se

Translation:

 The cotton stayed on the other side of the stream

 And flourished provocatively to the farmer

 Those were Ifa's statements to Alantakun, the Spider

 Who was doing everything like magic

Alankatun the Spider had no money.  He had no wife.  He had no children.  He had no home.  In truth, he had absolutely nothing to show for his existence in life.  Tired of this, he went to the Awo mentioned above by Ifa consultation: Would he ever succeed in his life?  Would I have the money?  Would he have a wife?  Could having children in life?  Would he have his own home?  Would he live the long time?  Could he get everything he wanted in life?  Above all, could all his sorrows be exchanged for joys?

The Awo assured him that he would be able to achieve all his  wishes in life.  The Awo then advised Alantakun, the Spider, to offer ebo as previously stated.  He fulfilled.  From then on the Awo prepared a special medicine to use.  he used.  Before long, Alantakun was able to produce very strong cords that weaved from the cotton bush and formed a net.  This net served as his home.  He was using the net to catch insects and even small birds.  Their daily food was then guaranteed.  Furthermore, he usually sold and was able to accumulate enough money with which to marry the wife of his choice.  Shortly after this, his wife gave birth to several children for him.  Within a short period of time, the spider was able to accomplish all of its heart's desires without having any tangible means of life.  All the people knew was that the cotton where he wove his cords with which he made a net, which would be like his house, his trap and livelihood came from his abdomen.  How he came to be there, nobody knows.  What inextricably supplies him no one knows.  Everyone considers that the spider makes its life as a miracle.  The Spider was full of happiness.  He was dancing and singing:

Ogodo owu gb’oke odo

Lo payin kekeeke s’oloko

Dia fun Alantakun

Tii yoo maa se oun gbogbo bi idan bi idan

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Bi idan ni mo se

Ti mo fi l’aje

Awo l’Ogodo owu gb’oke Odo

Pa’yin kekeeke s’oloko

Owo bi idan l’Edu nse

Bi idan ni mo se

Ti mo fi l’aya

Awo l’Ogodo owu gb’oke Odo

Pa’yin kekeeke s’oloko

Owo bi idan l’Edu nse

Bi idan ni mo se

Ti mo fi n’ire gbogbo

Awo l’Ogodo owu gb’oke Odo

Pa’yin kekeeke s’oloko

Owo bi idan l’Edu nse

Translation:

 The cotton stayed on the other side of the stream

 And flourished provocatively to the farmer

 Those were Ifa's statements to Alantakun, the Spider

 Who was doing everything like magic

 He was advised to do ebo

 He complied

 I got my wealth like magic

 The cotton stayed on the other side of the stream

 And flourished provocatively to the farmer

 Ifa does her things like miraculously

 I got my wife like magic

 The cotton stayed on the other side of the stream

 And flourished provocatively to the farmer

 Ifa does her things like miraculously

 I got my children as if with magic

 The cotton stayed on the other side of the stream

 And flourished provocatively to the farmer

 Ifa does her things like miraculously

 I got my house like magic

 The cotton stayed on the other side of the stream

 And flourished provocatively to the farmer

 Ifa does her things like miraculously

 I got my Ire like it was magic

 The cotton stayed on the other side of the stream

 And flourished provocatively to the farmer

 Ifa does her things like miraculously

 Ifa says that for the person for whom this Odu is revealed that he should achieve all his Ire in life in a miraculous way.

2.

Ifa says that for the person for whom this Odu is revealed he needs to devote his mental attention to Ifa.  Ifa says that the more he or she does this, the more Ire she will acquire.  Ifa says that if he or she is dedicated to Ifa, Ifa in return will never lose interest in their affairs.  Ifa says that there is a need to offer ebo with: 4 rats, 4 fish, 2 chickens and money.  He or she also needs to feed their Ifa with an adult goat.  About this Ifa says:

Eni a ba wa’de laa baa re’le

Eni aja ba wa l’aja nbaa lo

Dia fun Eleji-Iwori

Ti yoo te’ju ire omo Akapo o re girigiri

Ebo ni won ni ko se

Translation:

 The person we follow is the person with whom we must return home

 Person whom dog accompanies outside, is person with whom but returns

 These were the Ifa statements for Eleji-Iwori (Iwori-Meji)

 Who should take an intense but benevolent look at his Akapo

 He was advised to offer ebo.

Eleji-Iwori was the delegate of the Deities.  He was given the authority to disperse the Ire of life to those who dedicated themselves to Ifa.  His main problem, however, was how to know the best way to distribute the Ire.  For this reason, he went to the Awo mentioned above to determine how it would be best for him to Identify those who deserve the Ire to avoid the situation that those who were not worthy of those Ires were those who received them. The Awo assured him that only those who deserved the compassion and benevolence of Ifa would be the ones to receive it from Ire.  He was advised to offer ebo as stated above and to feed Ifa with a goat.  He did it.  After that, he was advised to use the following criteria to judge those who would deserve all that Ire from Ifa.

 Dedication: Those to whom the Ire should be given must be fully devoted to Ifa.  He or she should not mix their loyalty to Ifa and Olodumare with other beliefs.

 Honesty: He or she must be honest in thought, word, and action at all times.

 Hopeful: He or she must have hope and trust Ifa for all things all the time.  He or she must be patient at all times.

 Humility: He or she must be humble to Ifa and Olodumare, their superior, their colleagues and even their subordinates at all times.

 Eleji-Iwori begins to use that criteria for all Ifa practitioners.  The more they adhere to and follow this criterion, the greater the success and achievements will be for Ifa devotees.  Those who follow all the criteria indicated begin to dance and sing.  They began to rejoice in Ifa, saying:

Eni a ba wa’de laa baa re’le

Eni aja ba wa l’aja nbaa lo

Dia fun Eleji-Iwori

Ti yoo te’ju ire omo Akapo o re girigiri

Ebo ni won ni ko se

O gbebo, o rubo

Ifa te’ju mo mi, O owo mi ire

Eji koko Iwori

Bi o ba te’ju mo ni

A maa l’owo l’owo

Eji koko Iwori

Omo o re l’emi nse

Eji koko Iwori

Bi o ba te’ju mo ni

A maa ni’re gbogbo

Eji koko Iwori

Omo o re l’emi nse o

Eji koko Iwori

Ifa te’ju mo mo, O wo mi ire

Eji koko Iwori

Omo o re l’emi nse

Eji koko Iwori

Translation:

The person we follow is the person with whom we must return home

 Person whom dog accompanies outside, is person with whom but returns

 These were the Ifa statements for Eleji-Iwori (Iwori-Meji)

 Who should take an intense but benevolent look at his Akapo

 He was advised to offer ebo.

 He complied

 Ifa, please take an intense look at me with your eyes of benevolence

 Everyone cheer on Iwori-Meji, the mighty

 I am indeed your son

 Everyone cheer on Iwori-Meji, the strong

 If you take an intense look at a person

 That person will surely be rich

 Everyone cheer on Iwori-Meji, the mighty

 I am effectively your son

 Everyone cheer on Iwori-Meji, the strong

 If you take an intense look at a person

 That person will surely be blessed with a good wife

 Everyone cheer on Iwori-Meji, the mighty

 I am indeed your son

 Everyone cheer on Iwori-Meji, the strong

 If you take a look at a person

 That person will surely be blessed with loving children

 Everyone cheer on Iwori-Meji, the mighty

 I am indeed your offspring

 Everyone cheer on Iwori-Meji, the strong

 If you take an intense look at a person

 That person will be blessed with property

 Everyone cheer on Iwori-Meji, the mighty

 I am indeed your offspring

 Everyone cheer on Iwori-Meji, the strong

 If you take an intense look at a person

 That person will surely be blessed with everything Ire in life

 Everyone cheer on Iwori-Meji, the mighty

 I am indeed your offspring

 Everyone cheer on Iwori-Meji, the strong

 I am indeed your son

 Everyone cheer on Iwori-Meji, the mighty

 Ifa says that the more dedicated, humble, honest, patient and hopeful the person is for whom this Odu is revealed, the more benevolence he or she will acquire. Ifa says that with dedication, humility, hope and honesty, everything Ire in life, without exception, is guaranteed for the person for whom this Odu is revealed.

 3.

Ifa says that for the person for whom Iwori-Meji is revealed he will be assisted not only by Ifa, but also by Ori and Aje.  The person for whom this Odu is revealed will be supported by Ifa, Ori and Aje.  He or she will be blessed and pampered by all those deities.  Ifa says it is advisable for the person for whom this Odu is revealed to procure 16 fresh bird eggs four of them to be offered fresh as ebo.  The other twelve are for boiling, 4 to be used to feed Ifa, 4 to feed Aje and the other 4 for Ori of the person for whom this Odu is revealed.  About this Ifa says:

Kekenke l’awo kekenke

Gegenge l’awo Gegenge

Dia fun Orimonikee

Omo at’orun ke’ri keke wa’le aye

Ebo ni won ni ko se

Translation:

 To take care of the person who deserves to be cared for

 To pamper the person who deserves to be pampered

 This was Ifa's message to Orimonikee

 Who brought his own loving Ori from heaven

 He was advised to offer ebo

 Orimonikee went to the Awo mentioned above for Ifa's consultation.  He wanted to know if he would have the help of Ifa in his life to achieve all the desires of his heart.  He was sure that he would not achieve all by himself.  So it was that he wanted to know if he would be blessed with the help of Ifa and other Deities.  The Awo assured him that for him Ifa's support was guaranteed.  Not only that, he was also assured that his Ori was equally on his apollo right from heaven.  To crown it all, Aye was also on his aid.  He was advised to offer ebo and to feed the Deities as mentioned above.  He complied.  Soon after, all the good things in life came his way.  Ifa, her Ori and Aye came to her aid and triumph where others failed.  After accomplishing so much, he was assured of continued assistance and support from the Deities.  He was full of gratitude, saying:

Kekenke l’awo kekenke

Gegenge l’awo Gegenge

Dia fun Orimonikee

Omo at’orun ke’ri keke wa’le aye

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Ifa maa ke mi niso

Ori maa ke mi niso

Eniyan maa ke mi niso

Gege laa k’eyin adie o

Translation:

 To take care of the person who deserves to be cared for

 To pamper the person who deserves to be pampered

 This was Ifa's message to Orimonikee

 Who brought his own loving Ori from heaven

 He was advised to offer ebo

 He complied

 Now let Ifa continue to pamper me

 Let Ori continue to assist me

 And let Aye continue assisting me

 Gingerly one collects and grabs the eggs

 Ifa says that the person for whom this Odu is revealed will be loved and treated with care by Ifa, Ori and Aye.

 4.

 Ifa says that it foresees all Ire for the person for whom that Odu is revealed.  Ifa says that he or she would not lack Ire in their life.  He or she will be blessed with wealth, a good husband, health, beautiful and responsible children, a home for him or her, long life and prosperity.  Ifa however advises to show hospitality to visitors and strangers all the time.  By doing this, all the good things in life will be his or her.  There is also a need to offer ebo with 3 pigeons, 3 chickens and money.  On this a stanza in this Odu says:

Orunmila lo di sii

Mo ni ki ooro o yeba

Orunmila ni ki d’omid’omi o f’ eso d’omi

Ko maa baa d’omi s’olojo l’ara

Translation:

 Orunmila declares that it is time to rest peacefully

 I replied that all weeds must mainly be scattered

 Orunmila advises all water shooters to throw water with care and consideration.

 Let them wet an important visitor

 Orunmila called all her disciples and gave them a lesson on the need to treat visitors and strangers with respect, and by virtue of showing hospitality to them.  This he said was important because a good Awo must learn to never mistreat anyone because nobody can ever say who will be of good use and importance to him or her in the future.  He especially warned them about those visitors that they had never met before in their lives.  He emphasized that the more respect and humility they showed towards them, the more blessings they would receive from Olodumare and Ifa.

 Orunmila also gathered all her disciples to go home and offer ebo with 3 pigeons and three chickens each.  The disciples wanted to know why they should offer such an ebo and what profit they could expect to do.  Orunmila told them that all the good things in life were strange to us.

 How we treat it will determine how they will respond to us.  A wife that we will marry in the future was a strange time for us.  We need to study all aspects of each of our characters for a long, long period of time before we can declare that we really know each other very well.  The riches that we will obtain in our lives were strange to us until we began to acquire them and we knew how it was better to use them, since then as we acquired our wealth it was more of speculation, exact and conjecture, in an environment of a leading company and more especially  pure luck.  Our children were strange to us until we had them.  Even after giving birth to them, we could not fully understand their character.  All the other items that we acquired in our lives were strange to us because we simply could never understand the format they would take before and after their acquisition.

They all complied with Orunmila.  They all offered the ebo as advised.  Soon after, all Ire in life came to their homes to stay permanently because they (Ire) were well treated.  The Awo became rich, they had good wives, they gave good children, they were honored with titles of leadership, and they lived a purposeful life in relative peace of mind and comfort.  They were very happy.  They were dancing and singing, saying:

Orunmila lo di sii

Mo ni ki ooro o yeba

Orunmila ni ki d’omid’omi o f’ eso d’omi

Ko maa baa d’omi s’olojo l’ara

Mo ni alejo wo ni o?

O ni alejo aje ni o

Mo ni alejo wo ni?

O ni alejo aya ni

Mo ni alejo wo ni?

O ni alejo omo ni o

Mo ni alejo wo ni?

O ni alejo ogbo ni

Mo ni alejo wo ni?

O ni alejo ire gbogbo ni

Ko pe, ko jinna

E wa ba ni wowo ire gbogbo

Translation:

 Orunmila declares that it is time to rest peacefully

 I replied that all weeds must mainly be scattered

 Orunmila advises all water shooters to throw water with care and consideration.

 Let them wet an important visitor

 I asked what kind of visitor (which Orunmila was referring to)

 He replied that he is visiting Aje (riches)

 I asked what other type of visitor

 He replied that he was visiting Aya (wife)

 I asked what other type of visitor

 He replied that he was visiting Omo (children)

 I asked what other type of visitor

 He replied that he was visiting Oye (headquarters)

 I asked what other type of visitor

 He replied that he was visiting Ogbo (longevity)

 I asked what other type of visitor

 He replied that he was visiting Ire

 Before long, not too far

 Let's get together in the middle of everything Ire

 Ifa says that for the person for whom this Odu is revealed he will be blessed with all Ire in life as long as he or she takes care of visitors and strangers.  Ifa says that he or she will be awarded a title in recognition of their good deeds.

 5. Ifa says that there is a need for the person for whom this Odu is revealed to be properly initiated in Ifa.  Ifa says that he or she should not be left alone and that he or she should take proper care of Ifa.  With initiation, all your problems should be solved for him or her.  Your sorrows will become joys;  your concerns will become insurances;  their poverty in riches;  and failures in successes.  A verse in Iwori-Meji supporting this says:

Ina nii ta sansan ja’ko

Oorun nii ta sansan kan’run

Onta o ta

Oran o ran fonran’kun kan owu

Dia fun Orunmila

Ifa yoo maa tun ile ti ko sinwon se

Ebo ni won ni ko se

Translation:

 The fire with is the one that lights up La Granja

 The sun shines and illuminates the sky

 Rotating needle does not rotate

 And the roller doesn't wind a single cotton rope

 Those were the Ifa statements for Orunmila

 When he wanted to improve a lot of those whose houses were in chaos

 He was advised to do ebo

Lots of people were in trouble.  Everything they were doing had no head;  they were living their lives in utter frustration.  They did not know what to do to improve their pile.  For this reason, they approached Orunmila for a possible solution to their problems.  Orunmila for his part approached the Awo mentioned above by consultation of Ifa: Would he be able to improve the lives of those who had approached him about various problems? Orunmila was assured that he would be able to solve all problems for them.  He was advised that all those having such problems needed adequate and compassionate Ifa protection.  Consequently, they needed to be properly initiated in order to ensure that all their problems would be solved.

Orunmila returned home and began to initiate all those who were having problems and their problems began to disappear.  Their lives began to change for the better.  They were all filled with joy at the good things Ifa had done for them.

Ina nii ta sansan ja’ko

Oorun nii ta sansan kan’run

Onta o ta

Oran o ran fonran’kun kan owu

Dia fun Orunmila

Ifa yoo maa tun ile ti ko sinwon se

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Nje Ori Awo we

Awegbo ma ni o

Ipin Awo we

Translation:

 The fire with is the one that lights up the farm

 The sun shines and illuminates the sky

 Rotating needle does not rotate

 And the roller doesn't wind a single cotton rope

 Those were the Ifa statements for Orunmila

 When he wanted to improve a lot of those whose houses were in chaos

 He was advised to do ebo

 He complied

 The Ori that the Awo washes through the initiation

 Such an Ori will triumph and enjoy longevity

 The Ori that the Awo washes through the Initiation

 Ifa says that she will not allow the person for whom this Odu is revealed to face problems in her life.

 6.

 Ifa says that for the person for whom this Odu is revealed he will triumph in life.  He or she will be able to obtain all of your heart's desires - to be rich, to have a wife, children, longevity and even peace of mind. Ifa however advises that person for whom this Odu has been revealed to never try to be number one or two in everything he or she does.  He or she should not aim to be the president or vice president of any association or society.  He should never aim beyond being number three.  There in rests his triumph.  There rests  peace of mind for him or her.  Aiming beyond the position of being Number Three in your life is how you will send an open invitation to trouble and mortification. There is a need for this person for whom this Odu has been revealed to offer ebo as Arukore: 3 guineas-birds, 3 roosters and money.  He or she also needs to feed Ifa with an adult goat.  About this Ifa says:

Iroke idi ab’idi sangele-sangele

Diafun Eleji-Iwori

Ti yoo se iketa Odu wa’le Aye

Ebo ni won ni ko se

Translation:

 Idi's carved Ifa wood carver with its wide but irregular base

 This was the Ifa guessed for Iwori-Meji

 Who would occupy the third position among the Odu when he came to this Earth

 He was advised to offer ebo

The main 16 Odus were coming from heaven to the world.  They were taking various positions of lordship which they hoped to maintain while on earth.  Consequently, on this Ejio-Iwori went to the Awo mentioned above by consultation of Ifa to be able to determine which position would be the most advantageous for him while he was on earth.  The first two Awos assured him that his journey to earth would be very fruitful. He was also informed that he would have peace of mind and would be highly respected on earth.  He was asked to offer ebo like Arukore and for him to use three things in each category of materials, he was asked to offer 3 rats, 3 fish, 3 pigeons, 3 chickens, 3 guineas, 3 roosters and others.  He was also asked to feed Ifa with an adult goat.

 He fulfilled.  From then on, he was advised to go to position number three, because there rested success, achievement, victory, peace of mind, satisfaction and harmony for him.  Iwori-Meji agreed and it was to the remaining main Odus that he was content with the position of Number Three.  The 16 main Odus left heaven in the following order of honor Ofun-Meji, number one, Ose-Meji, number two, Iwori-Meji, number three, Odi-meji, number four;  Irosu-Meji, number five;  Owonrin-Meji, number six, Obara-Meji, number seven;  Okanran-Meji, number eight;  Ogunda-Meji, number nine;  Osa-Meji, number ten;  Ika-Meji, number eleven;  Otrupon-Meji, number twelve;  Otura-Meji, number thirteen;  Irete-Meji, number fourteen;  Oyeku-Meji, number fifteen;  and Eji-Ogbe, number sixteen.

While on earth, Ofun-Meji, the oldest of the Odus, began to misbehave and his behavior affected all 16 Odus.  They tried to solve the problem amicably without success.  Before long, Ofun-Meji's misbehavior began to rub on Ose-Meji who was in second position.  This crisis soon came to a head and Ofun-Meji was moved from Number One to the position of Number 16. Ose-Meji was moved from Number two to the position of Number 15. Conversely, Eji-Ogbe the smallest of the top 16 Odus was moved from Number 16 to the Number One position, while Oyeku-Meji was moved from Number 15 to the Number Two position.  All these movements and crises did not affect Iwori-Meji in any way.  He still maintains his Number Three position.  At all times he remembers the advice his Awo gave him, he was always grateful to Olodumare that he listened to the advice.  Since the time he has been occupying that position, he has never had reason to regret it.

Iroke idi ab’idi sangele-sangele

Dia fun Eleji-Iwori

Ti yoo se iketa Odu wa’le Aye

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Mo k’eta Odu mo sinmi o

Eyin o r’Eleji-Iwori

Bo ti k’eta Odu wa’ye

Mo k’eta Odu mo sinmi o

Translation:

 Idi's carved Ifa wood carver with its wide but irregular base

 This was the Ifa guessed for Iwori-Meji

 Who would occupy the third position among the Odu when he came to this Earth

 He was advised to offer ebo

The main 16 Odus were coming from heaven to the world.  They were taking various positions of lordship which they hoped to maintain while on earth.  Consequently, on this Ejio-Iwori went to the Awo mentioned above by consultation of Ifa to be able to determine which position would be the most advantageous for him while he was on earth. The first two Awos assured him that his journey to earth would be very fruitful. He was also informed that he would have peace of mind and would be highly respected on earth.  He was asked to offer ebo like Arukore and for him to use three things in each category of materials, he was asked to offer 3 rats, 3 fish, 3 pigeons, 3 chickens, 3 guineas, 3 roosters and others.  He was also asked to feed Ifa with an adult goat.

 He complied.  From then on, he was advised to go to position number three, because there rested success, achievement, victory, peace of mind, satisfaction and harmony for him.  Iwori-Meji agreed and it was to the remaining main Odus that he was content with the position of Number Three.  The 16 main Odus left heaven in the following order of honor Ofun-Meji, number one, Ose-Meji, number two, Iwori-Meji, number three, Odi-meji, number four;  Irosu-Meji, number five;  Owonrin-Meji, number six, Obara-Meji, number seven;  Okanran-Meji, number eight;  Ogunda-Meji, number nine;  Osa-Meji, number ten;  Ika-Meji, number eleven;  Otrupon-Meji, number twelve;  Otura-Meji, number thirteen;  Irete-Meji, number fourteen;  Oyeku-Meji, number fifteen;  and Eji-Ogbe, number sixteen.

While on earth, Ofun-Meji, the oldest of the Odus, began to misbehave and his behavior affected all 16 Odus.  They tried to solve the problem amicably without success.  Before long, Ofun-Meji's misbehavior began to rub on Ose-Meji who was in second position.  This crisis soon came to a head and Ofun-Meji was moved from Number One to the position of Number 16. Ose-Meji was moved from Number two to the position of Number 15. Conversely, Eji-Ogbe the smallest of the top 16 Odus was moved from Number 16 to the Number One position, while Oyeku-Meji was moved from Number 15 to the Number Two position.  All these movements and crises did not affect Iwori-Meji in any way.  He still maintains his Number Three position.  At all times he remembers the advice his Awo gave him, he was always grateful to Olodumare that he listened to the advice.  Since the time he has been occupying that position, he has never had reason to regret it.

Iroke idi ab’idi sangele-sangele

Diafun Eleji-Iwori

Ti yoo se iketa Odu wa’le Aye

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Mo k’eta Odu mo sinmi o

Eyin o r’Eleji-Iwori

Bo ti k’eta Odu wa’ye

Mo k’eta Odu mo sinmi o

Translation:

 Idi's carved Ifa wood carver with its wide but irregular base

 This was the Ifa guessed for Iwori-Meji

 Who would occupy the third position among the Odu when he came to this Earth

 He was advised to offer ebo

 The fulfillment

 I occupy the position Number Three;  I have peace of mind

 Behold Iwori-Meji who came into this world, occupying the Third position

 I occupy the third position

 And I have peace of mind and satisfaction

 7.

Ifa says that she anticipates the Ire of pregnancy and having children for the couple who are looking for a baby.  Ifa says that they will not wait long before their prayers are answered.  Ifa says that if the appropriate ebo is offered in a timely manner, the woman in question will surely miss her period and become pregnant that same month. Ifa says there is a need for them to offer ebo with 3 chickens, 3 rats, 3 fish, 3 shells, 3 large red osun and money.  Ifa says that they do not need to go beyond doing things in terms of copulation and they should be hopeful and devoted.  About this, Ifa says:

Ogan nii m’ori jo ade

O m’ese mejeeji jo yeye

Orubo efun lo ba’le o ko rumu-rumu

Ata ba’le fo pee

Dia fun Ato loloolo’

Tii s’omokunrin Isalaye

A bu fun Ase

Tii s’omobinrin Orun

Igbati won nmenu u sunrahun omo

Ebo ni won ni ki won waa se

Translation:

 The tip of an anthill looks like a crown

 The legs were firmly rooted to the ground

 The native round chalk fell down, and scattered white powder

 Around

 Ata, the spine on top of a house, fell and broke to pieces

 These were Ifa's statements for Ato loloolo, the Slim sperm

 Their offspring here on earth

 And also Ase, the Menstrual Egg

 Their offspring in the sky

 When they are both lamenting their inability to cause a child

 They were advised to offer ebo

The two Ato loloolo, the Sticky Sperm and Ase, the Menstrual Egg had been married for some time without having been able to cause a child.  Consequently, they went to the Awos group mentioned above by consultation of Ifa;  would they be able to cause a baby in their own time?  If yes, what would happen that month? The Awo assured them both that they would surely be blessed with their child.  They were advised not to rush and not to overdo things.  They were also advised to offer ebo as previously prescribed.  They obeyed. That same month, when it was time for Ase to spend her time, she discovered that the menstrual fluid had stopped coming.  They began to pray.  They were advised not to copulate for the next three months.  They obeyed. 10 months later, Ase gave birth to a sturdy baby.  She was full of gratitude to Olodumare.  The two Ase and Ato loloolo, were praising their Awo singing:

Ogan nii m’ori jo ade

O m’ese mejeeji jo yeye

Orubo efun lo ba’le o ko rumu-rumu

Ata ba’le fo pee

Dia fun Ato loloolo

Tii s’omokunrin Isalaye

A bu fun Ase

Tii s’omobinrin Orun

Ibati won nmenu u sunrahun omo

Ebo ni won ni ki won waa se

Won eb’ebo, won ru’bo

At’Ase, at’Ato

Ti a fe ku te o wa mo

E ba l’awo-l’ase kee d’omo tuntun

Translation:

 The tip of an anthill looks like a crown

 The legs were firmly rooted to the ground

 The native round chalk fell down, and scattered white powder around

 Ata, the spine on top of a house, fell and broke to pieces

 These were Ifa's statements for Ato loloolo, the thin sperm

 Their offspring here on earth

 And also Ase, the Menstrual Egg

 Their offspring in the sky

 When they are both lamenting their inability to cause a child

 They were advised to offer ebo

 They obeyed

 Now both the egg and the sperm

 Which we have missed so far

 Please go through the transformation process and become a robust baby.

 Ifa says that for the couple for whom this Odu is revealed she will be blessed with a sturdy baby.  They should, however, be careful that immediately after they notice that the woman missed her period, they should avoid having sexual intercourse for at least three months to give the pregnancy the necessary time to develop without interruption.

 8.

Ifa says that it foresees the Ire of having children for the woman for which this Odu is revealed.  Ifa says that all of this woman's children will be blessed with being very influential.  They will occupy the positions of kings and queens and will be treated as the first of their colleagues.  At the same time, Ifa says that he foresees the Ire of a good wife for the man who is in search of a compatible wife.  The person in question is facing financial difficulties but Ifa says that the difficulties will give way to financial success.  All the children that the woman will have will be great and people of influence.  The man himself will come from a home of people highly placed in society and deeply traditional.  He does not need to worry since all his children will be great, even bigger than him and of all his previous lineage.  On this, a stanza in Iwori-Meji says:

Orunmila lo nse mi reere

Emi naa wi, mo lo nse mi rere Orunmila

Koto ona nii s’awo imojin gbungbungbun

Oluwo igi meje nii nbe l’ode Isalaye

Agbaagba igi mefa ni nbe l’ode isalaye

Agbaagba igi mefa lo da awo s’ile l’Okiti Efon

Apa ntan’na oso

Iroko a ya gbira ni’ha

Ako n d’ade ori

Oruru nw’ewu eje

Ologunnsese lo fi gbogbo ara si omookun ka’le beerebe

Egungun teere awo ile Onire-Sanbe

Dia fun Onire-Sanbe

To f’eyin ti m’oju ekun sunrahun omo

Ebo ni won ni ko wa se

Translation:

 Orunmila declares that I have been given a feeling of accomplishment

 I replied that "I have been given a feeling of success"

 The depth of the hollow part of a footprint makes one appreciate how long the trail has been in use

 There are seven superior trees in the world

 There are also six old trees in the world

 The six old trees started Awo practices in Okiti Efon

 The Apa tree sprouted the flowers of financial success

 The Iroko tree broke and lost one of its major branches

 The Ako tree adorns his head with a crown

 The Ologunnsese tree covers itself with okun beads

 The slender tree of Egungun, the residence of the Awo de Oniree-Sanbe

 He was the Awo who shot Ifa for Oniree-Sanbe

 When she lamented her inability to have children

 He was advised to offer ebo

 Oniree-Sanbe was Ire's Oba.  Despite this however, he was in the worst poverty.  He had no money, no wife, no children, and no good clothing, and if it were not for the fact that he was living in his ancestors' palace, he had nothing that he could justly call his personal things  .  He fought and had a wife.  Unfortunately for him, the wife was with him for several years without becoming pregnant.  Tired of all these problems, he went to Ifa's office at the Awo house mentioned above: Would he ever be able to have an heir in his life?  Could your problem lead to success?  Could he be called the awful father of at least one son in his life?  The Awo assured him that not only a son, but many of them.  He was informed that his children would be older than him.  He was also informed that through the children he was going to have, his influence was going to spread throughout the Yoruba land.  He was however advised to offer ebo with 6 rats, 6 fish, 3 chickens and an adult goat.  The goat's reproductive organ, (including the belly) would be cooked with eyinbisowo leaves for his wife to eat to help her get pregnant.

 Hearing this, Onire-Sanbe was ready to offer the sacrifice, but there was an obstacle.  He had no money with which to buy all the ebo materials.  He therefore requested the assistance of his relatives and all the ebo materials were procured.  Before long, Onire-Sanbe's wife became pregnant, she gave birth to a baby boy.  The baby was named "Omotara" which means the boy who his relatives helped to procure the ebo materials.  When the boy grew up, they made him Oba-Alara in Ilara-Ekiti, a city named after him.

Orunmila lo nse mi reere

Emi naa wi, mo lo nse mi rere Orunmila

Koto ona nii s’awo imojin gbungbungbun

Oluwo igi meje nii nbe l’ode Isalaye

Agbaagba igi mefa ni nbe l’ode isalaye

Agbaagba igi mefa lo da awo s’ile l’Okiti Efon

Apa ntan’na oso

Iroko a ya gbira ni’ha

Ako n d’ade ori

Oruru nw’ewu eje

Ologunnsese lo fi gbogbo ara si omookun ka’le beerebe

Egungun teere awo ile Onire-Sanbe

Dia fun Onire-Sanbe

To f’eyin ti m’oju ekun sunrahun omo

Ebo ni won ni ko wa se

Translation:

 Orunmila declares that I have been given a feeling of accomplishment

 I replied that "I have been given a feeling of success"

 The depth of the hollow part of a footprint makes one appreciate how long the trail has been in use

 There are seven superior trees in the world

 There are also six old trees in the world

 The six old trees started Awo practices in Okiti Efon

 The Apa tree sprouted the flowers of financial success

 The Iroko tree broke and lost one of its major branches

 The Ako tree adorns his head with a crown

 The Ologunnsese tree covers itself with okun beads

 The slender tree of Egungun, the residence of the Awo de Oniree-Sanbe

 He was the Awo who shot Ifa for Oniree-Sanbe

 Who regretted their inability to have children

 He was advised to offer ebo

 Onire-Sanbe, she was still in poverty wanting to have another child.  His wife had not been able to get pregnant.  He went to the aforementioned Awo.  He was again advised to offer ebo.  There was no money.  He again summoned his people to deliberate on this matter.  His deliberate people and assisted him again in procuring the ebo materials.  The ebo was offered and his wife became pregnant and gave birth to another baby boy.  The boy was named Oro-Omoto-Ajoro- which means, the matter of having a child is worth deliberating on. When this boy grew up, he was made Oba of the city.  The city was named Ijero-Ekiti after him.  Then he became Ijero's Ajero.

 Again they wanted to have another child.  His wife was unable to become pregnant.  He returned to his Awo for a solution.  He was advised to offer the same ebo as before.  Again, there was no money.  By this time, he was as embarrassed as to summon his relatives to assist him.  He then decided to go to the forest to cut firewood to sell.  He did this until he was able to raise enough money with which to procure all the ebo materials.  He then went to offer the ebo.  His wife became pregnant and another baby boy was born.  He named the boy Onitagi-Olele the boy born while we were chopping wood to sell.  When he grew up, he was made the Oba of Itagi Ekiti, a city named after him.

 Soon after, Oniree-Sanbe wanted to have another child.  His wife was again unable to become pregnant.  He again went to his Awo at Ifa's consultation.  He was again advised to offer the same ebo.  There was also no money.  He went to collect indigo leaves to sell until he was able to raise enough money to procure all the ebo materials.  He offered the ebo.  This time, he was advised to feed Esu-Odara with a white dove.  He did it.  His wife became pregnant and gave birth to another robust baby boy.  The boy took it upon himself to feed Esu with pigeons regularly.  The boy was named Elejelu, the son born after his parents were selling indigo.  When he grew up, he was made the Elejelu.

 Even again, Oniree-Sanbe wanted another child, and again his wife was unable to get pregnant.  He again went to his Awo.  They advised him to again offer the same ebo.  Again there was no money to offer the same ebo.  He went and procured palm leaves to make enough brooms to sell.  He sold the brooms until he was able to raise enough money to procure the ebo materials.  He offered the ebo and his wife was able to get pregnant.  She gave birth to yet another robust baby boy.  The boy was named Olowo, the baby born after having sold brooms.  When the baby grew up he was made the Oba of Owo, a city named after him.

 After all this was done, fortune smiled on Oniree-Sanbe.  He became very rich.  He was highly respected in his community.  He was enjoying his life to the fullest.  He wanted to continue enjoying his life

After all this was done, fortune smiled on Oniree-Sanbe.  He became very rich.  He was highly respected in his community.  He was enjoying his life to the fullest.  He wanted to continue enjoying his life.  He saw no reason why he should die at the peak of his mission in life.  Consequently on this, he went to Ado Ekiti to meet Orunmila in person for Ifa's consultation.

Ope teere oroke Ado

Erigi abogdo

Erigi aboto

Erigi abola

Erigi aboye

Dia fun Onire-Sanbe

Won ni ko ru’bo si laiku araa re

Translation:

 The slender palm of the mountain of Ado

 Which is fed by one to live a long time

 Which is fed by one to grow to be old

 Which is fed by one so that it becomes successful

 Which is fed by one to survive

 He was the one who guessed Ifa for Onire-Sanbe

 Who was advised to offer ebo so that he would have a long life

 Orunmila advised Onire-Sanbe to offer an adult goat like ebo.  He did it.  He lived a long time and was able to enjoy his life to the fullest.

Orunmila lo nse mi reere

Emi naa wi, mo lo nse mi rere Orunmila

Koto ona nii s’awo imojin gbungbungbun

Oluwo igi meje nii nbe l’ode Isalaye

Agbaagba igi mefa ni nbe l’ode isalaye

Agbaaba igi mefa lo da wo s’ile l’Okiti Efon

Apa ntan’na oso

Iroko a ya gbira ni’ha

Ako n d’ade ori

Oruru nw’ewu eje

Ologunsese lo fi gbogbo ara sin omookun ka’le beerebe

Egunegun teere awo ile Onire-Sanbe

Dia fun Onire-Sanbe

To f’eyin ti m’oju ekun sunrahun omo

Ebo ni won ni ko wa se

Awon ara baa ru’bo

Omo ti ara ba’ni ru’bo ti a fi bi

Ka maa pee ni Omotara

Won fi j’oye Alara

Orunmila lo nse mi reere

Emi naa wi, mo lo nse mi rere Orunmila

Koto ona nii s’awo imojin gbungbungbun

Oluwo igi meje nii nbe l’ode Isalaye

Agbaagba igi mefa ni nbe l’ode isalaye

Agbaaba igi mefa lo da wo s’ile l’Okiti Efon

Apa ntan’na oso

Iroko a ya gbira ni’ha

Ako n d’ade ori

Oruru nw’ewu eje

Ologunsese lo fi gbogbo ara sin omookun ka’le beerebe

Egunegun teere awo ile Onire-Sanbe

Dia fun Onire-Sanbe

To f’eyin ti m’oju ekun sunrahun omo

Ebo ni won ni ko wa se

Awon ara baa ru’bo

Omo ti ara ba’ni ru’bo ti a fi bi

Ka maa pee ni Oro-omo-to-ajoro

Oro-omo-to-ajoro d’agba tan

Won fi j’oye Ajero

Omo ogbolu koro ija kanle

Orunmila lo nse mi reere

Emi naa wi, mo lo nse mi rere Orunmila

Koto ona nii s’awo imojin gbungbungbun

Oluwo igi meje nii nbe l’ode Isalaye

Agbaagba igi mefa ni nbe l’ode isalaye

Agbaaba igi mefa lo da wo s’ile l’Okiti Efon

Apa ntan’na oso

Iroko a ya gbira ni’ha

Ako n d’ade ori

Oruru nw’ewu eje

Ologunsese lo fi gbogbo ara sin omookun ka’le beerebe

Egunegun teere awo ile Onire-Sanbe

Dia fun Onire-Sanbe

To f’eyin ti m’oju ekun sunrahun omo

Ebo ni won ni ko wa se

O ba n lo ree se’gi ta

Omo ti a bi

Ti a n se’gi ta

Ka maa pee ni Onitagi-Olele

Onitagi d’agba tan

Won fi joye Onitagi-Olele

Omo agbon-nmi-jujuju-niju

Orunmila lo nse mi reere

Emi naa wi, mo lo nse mi rere Orunmila

Koto ona nii s’awo imojin gbungbungbun

Oluwo igi meje nii nbe l’ode Isalaye

Agbaagba igi mefa ni nbe l’ode isalaye

Agbaaba igi mefa lo da wo s’ile l’Okiti Efon

Apa ntan’na oso

Iroko a ya gbira ni’ha

Ako n d’ade ori

Oruru nw’ewu eje

Ologunsese lo fi gbogbo ara sin omookun ka’le beerebe

Egunegun teere awo ile Onire-Sanbe

Dia fun Onire-Sanbe

To f’eyin ti m’oju ekun sunrahun omo

Ebo ni won tun ni ko wa se

O nlo ree fa elu ta

Omo ti a bi

Ti a n fa elu ta

Ka maa pee ni Elejelu

Elejelu d’agba tan

Won fi j’oye Elejelu

Omo ari erukuku k’Esu

Orunmila lo nse mi reere

Emi naa wi, mo lo nse mi rere Orunmila

Koto ona nii s’awo imojin gbungbungbun

Oluwo igi meje nii nbe l’ode Isalaye

Agbaagba igi mefa ni nbe l’ode isalaye

Agbaaba igi mefa lo da wo s’ile l’Okiti Efon

Apa ntan’na oso

Iroko a ya gbira ni’ha

Ako n d’ade ori

Oruru nw’ewu eje

Ologunsese lo fi gbogbo ara sin omookun ka’le beerebe

Egunegun teere awo ile Onire-Sanbe

Dia fun Onire-Sanbe

To f’eyin ti m’oju ekun sunrahun omo

Ebo ni won ni ko wa se

O wa nlo ree fa wa se

Omo ti a bi

Ti nfa owo ta

Ka maa pee ni Olowo

Olowo d’agba tan

Won fi j’oye Olowo

Omo arara gejegeje

Ope teere oroke Ado

Erigi abogbo

Erigi aboto

Erigi abola

Erigi aboye

Dia fun Oniree-Sanbe

Eyi to ri’re tan

Won ni ko ru’bo si l’aiku araa re

O gb’ebo, o ru’bo

Ko pe ko jinna

E wa ba ni ni wowo ire gbogbo

Translation:

 Orunmila declares that I have been given a feeling of accomplishment

 I replied that "I have been given a feeling of success"

 The depth of the hollow part of a footprint makes one appreciate how long the trail has been in use

 There are seven superior trees in the world

 There are also six old trees in the world

 The six old trees started Awo practices in Okiti Efon

 The Apa tree sprouted the flowers of financial success

 The Iroko tree broke and lost one of its major branches

 The Ako tree adorns his head with a crown

 The Ologunnsese tree covers itself with okun beads

 The slender tree of Egungun, the residence of the Awo de Oniree-Sanbe

 He was the Awo who shot Ifa for Oniree-Sanbe

 Who regretted their inability to have children

 He was advised to offer ebo

 His family members assisted him in offering the ebo

 A son was born after the relatives of one assisted him

 When Omotara grew up

 He was conferred with the title of Oba de Alara

 Orunmila declares that I have been given a feeling of accomplishment

 I replied that "I have been given a feeling of success"

 The depth of the hollow part of a footprint makes one appreciate how long the trail has been in use

 There are seven superior trees in the world

 There are also six old trees in the world

 The six old trees started Awo practices in Okiti Efon

 The Apa tree sprouted the flowers of financial success

 The Iroko tree broke and lost one of its major branches

 The Ako tree adorns his head with a crown

 The Ologunnsese tree covers itself with okun beads

 The slender tree of Egungun, the residence of the Awo de Oniree-Sanbe

 He was the Awo who shot Ifa for Oniree-Sanbe

 Who regretted their inability to have children

 He was advised to offer ebo

 His relatives again came to his aid

 The child who was born after one received assistance in offering ebo

 Let it be known as Oro-omo-to-ajoro

 He was made the Ajero of Ijero.

 Orunmila declares that I have been given a feeling of accomplishment

 I replied that "I have been given a feeling of success"

 The depth of the hollow part of a footprint makes one appreciate how long the trail has been in use

 There are seven superior trees in the world

 There are also six old trees in the world

 The six old trees started Awo practices in Okiti Efon

 The Apa tree sprouted the flowers of financial success

 The Iroko tree broke and lost one of its major branches

 The Ako tree adorns his head with a crown

 The Ologunnsese tree covers itself with okun beads

 The slender tree of Egungun, the residence of the Awo de Oniree-Sanbe

 He was the Awo who shot Ifa for Oniree-Sanbe

 Who regretted their inability to have children

 He was advised to offer ebo

 He went to cut firewood to sell

 The boy who was born

 While we were chopping wood to sell

 Let it be known as ‘Onitagi-Olele’

 When Onitagi-Olele grew up

 The title of Onitagi-Olele was conferred on him

 The King of Itagi

 Orunmila declares that I have been given a feeling of accomplishment

 I replied that "I have been given a feeling of success"

 The depth of the hollow part of a footprint makes one appreciate how long the trail has been in use

 There are seven superior trees in the world

 There are also six old trees in the world

 The six old trees started Awo practices in Okiti Efon

 The Apa tree sprouted the flowers of financial success

 The Iroko tree broke and lost one of its major branches

 The Ako tree adorns his head with a crown

 The Ologunnsese tree covers itself with okun beads

 The slender tree of Egungun, the residence of the Awo de Oniree-Sanbe

 He was the Awo who shot Ifa for Oniree-Sanbe

 Who regretted their inability to have children

 He was advised to offer ebo

 He started to collect indigo leaves to sell

 The boy born after selling indigo

 success"

 The depth of the hollow part of a footprint makes one appreciate how long the trail has been in use

 There are seven superior trees in the world

 There are also six old trees in the world

 The six old trees started Awo practices in Okiti Efon

 The Apa tree sprouted the flowers of financial success

 The Iroko tree broke and lost one of its major branches

 The Ako tree adorns his head with a crown

 The Ologunnsese tree covers itself with okun beads

 The slender tree of Egungun, the residence of the Awo de Oniree-Sanbe

 He was the Awo who shot Ifa for Oniree-Sanbe

 Who regretted their inability to have children

 He was advised to offer ebo

 He went to pick up brooms to sell

 The child born after selling hides

 Let it be called Olowo

 When Olowo grew up

 He was made the Olowo of Owo

 The slender palm of the mountain of Ado

 Which is fed by one to live a long time

 Which is fed by one to grow to be old

 Which is fed by one so that it becomes successful

 Which is fed by one to survive

 He was the Awo that Ifa guessed for Onire-Sanbe

 Who after being successful

 He was advised to offer ebo so that he would live a long time

 He obeyed

 Before long, not far

 Let's meet in the middle of everything Ire

 Ifa says that for the person for whom this Odu has been revealed he will be blessed with all the Ire of life.  He or she will however note that no matter how successful he or she would become, their children will be even more successful.  Your child's achievement will increase his or her success in life.  All he or she needs to do is pray hard and offer ebo for long life.

 9.

 Ifa says that there is a sick child where this Odu is revealed;  or that the child is about to fall ill where this Odu is revealed;  or the purpose of consulting Ifa where this Odu is revealed is to determine the fate of a child who is already ill.  It is in the best interest of this child's parents to offer ebo with 4 guineas, three for ebo and the remaining to feed Obatala to prevent a situation where the child in question dies a premature death.

 Ifa says that with the proper ebo and feeding Obatala, the child will be protected by this Deity and will not allow him to die suddenly.  On this a stanza in Iwori-Meji says:

Orupa jegede Awo won ni’le e Elede

Fawon-gbale, Awo Ajuwon Iresi

Eye kan abifo soro-soro-soro, Awo won ni keeku Iyere

Dia fun Ayera

Tii s’omo OrisaIgbo ndaji

Eyi to nsogbogbo arun

Ti ntara kaka ati dide

Ebo ni won ni ko se

Translation:

 The slender Orupa tree, the Awo in the house of Elede

 Fawon-gbale, the Awo of the house of Ajuwon Iresi

 The bird that jumps here and there, its Awo in Keeku Iyere

 They were the Awos who guessed Ifa for Ayera

 The offspring of Orisa-Igbo ndaji (Obatala)

 When he was under serious illness

 And he was regretting his inability to get up and walk

 He was advised to offer ebo

 Ayera, the world in its ruin, was the one who was very ill.  All medicines proved ineffective.  One day, he was taken to the Awos group mentioned above by Ifa's consultation;  Would this disease outweigh it?  What kind of medicines would they use to overcome this problem?  The Awo assured Ayera that he would be fine soon.  They were told to use a guinea to appease Obatala and to offer ebo with 3 guineas.  Ayera's family members did all the ebo they were expected to offer for him.  After this, they took a guniea to Obatala to appeal for him to save the life of their son Ayera.  Ayera soon became good.  He began to shower Ifa and Obatala with praise for the job well done.

Orupa jegede Awo won ni’le e Elede

Fawon-gbale, Awo Ajuwon Iresi

Eye kan abifo soro-soro-soro, Awo won ni keeku Iyere

Dia fun Ayera

Tii s’omo OrisaIgbo ndaji

Eyi to nsogbogbo arun

Ti ntara kaka ati dide

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Nje Orisa-Igbo gb’etu

Koo ma baa pa Ayera

Translation:

 The slender Orupa tree, the Awo in the house of Elede

 Fawon-gbale, the Awo of the house of Ajuwon Iresi

 The bird that jumps here and there, its Awo in Keeku Iyere

 They were the Awos who guessed Ifa for Ayera

 The offspring of Orisa-Igbo ndaji (Obatala)

 When he was under serious illness

 And he was regretting his inability to get up and walk

 He was advised to offer ebo

 He obeyed

 Please Orisa-Igbo, take a guinea

 For you to save Ayera from death and prevent the world from falling into ruins

 Ifa says that for the person for whom this Odu is revealed is a child of Obatala, he or she needs to feed Obatala regularly in order to prevent illness or mischief from happening to him or her.

 10.

Ifa says that it foresees the Ire of victory for the person for whom Iwori-Meji has been revealed.  Ifa says that this person has been following the course of an action for a long time to no avail.  Ifa says that this person has also been frustrated and is about to give up completely. Ifa says that he or she will surely complete their mission.  Ifa recommends persistence and in time, you will win.

 Ifa urges this person to never despair that victory is at hand.  Ifa says that in the end, he or she will have to thank their star.  He or she will survive and be blessed with the Ire of achievement.

 Ifa recommends that there is a need for this person to procure at least 16 fresh eggs, 3 roosters, palm oil, and money and offer those items as ebo.  This will help you have more opportunities to emerge victorious.  On this aspect, Iwori-Meji says:

Osan ja, orun d’opa

Okun jojo l’egbe owo

Layinka, Awo won l’ode Oro

Ko lohun-un-ta-loja, Awo Obara-Moje

Aganna Awo won l’ode Isin

Okun-oke, oke-okun

Dia fun Owa-Oga, Owa Ogirii-gbedu

Omo oko suusuu leyin amu

Eyi to ti njagun

Bee ni o lee segun

Ebo ni won no ko se

Translation:

 When the string breaks, the bow becomes a simple stick

 Treating the broom with the proper rope helps the broom

 Layinka, your Awo in the city of Gold

 Okun-oke, oke-okun (way of greeting each other in Iyesa)

 They were the Awos who made divination for Owa-Oga, the Oba of the land of Ijesa

 What a name of praise is the stem of the thick bush that is behind the pot of water

 The one who had been making wars

 Without any victory

 Owa-Oga, was the Oba of the land of Ijesha.  He was facing the threat of both internal upheavals and external aggressions.  As much as he tried, he was unable to overcome his problems.  One day, he gathered all the Awos mentioned above for Ifa's consultation to know if he would ever overcome all the problems he was having.

 The Awo assured Owa-Oga that he would not only overcome his problems, but that those problems would never put their ugly heads out again.  He was informed that without knowing, the spirits responsible for the victory had always been very close to him;  but unfortunately for him, he did not know what to use to put them in action to his aid.  He was told that the spirits needed 3 fresh bird eggs from him to ensure victory.  They also needed 3 adult roosters to offer as ebo.  The same day he obeyed. Soon after, he was able to overcome all his internal problems.  With a united home front, he was able to crush all external aggressions.  He was full of joy.  He invited everyone to come celebrate with him.  When asked how he did to overcome all his insurmountable problems, he replied that he used fresh eggs as his weapons of victory.  He was then singing and dancing and saying:

Osan ja, orun d’opa

Okun jojo l’egbe owo

Layinka, Awo won l’ode Oro

Ko lohun-un-ta-loja, Awo Obara-Moje

Aganna Awo won l’ode Isin

Okun-oke, oke-okun

Dia fun Owa-Oga, Owa Ogirii-gbedu

Omo oko suusuu leyin amu

Eyi to ti njagun

Bee ni o lee segun

Ebo ni won no ko se

O gb’ebo, o ru’bo

Orunmila lo di oporoporo

Mo lo di oporoporo

Oporoporo, e wa wo Owa-Oga

Bo ti nfi eyin adie segun

Translation:

 When the string breaks, the bow becomes a simple stick

 Treating the broom with the proper rope helps the broom

 Layinka, your Awo in the city of Gold

 Okun-oke, oke-okun (way of greeting each other in Iyesa)

 They were the Awos who made divination for Owa-Oga, the Oba of the land of Ijesa

 What a name of praise is the stem of the thick bush that is behind the pot of water

 The one who had been making wars

 Without any victory

 He was advised to offer ebo

 He obeyed

 Orunmila declares that ‘is in the torrent’

 I replied that "it is really in the stream"

 In torrents behold Owa-Oga as he uses fresh eggs to defeat his opponents.

 Ifa says that the person for whom this Odu is revealed will overcome his problems.  He or she needs to offer ebo with as many eggs as they can offer.  The more eggs he or she can offer, the higher the chances of overcoming their problems.

 11.

Ifa says that it foresees the Ire of victory for the person for whom this Iwori-Meji is revealed.  Ifa says that this person has taken up residence between two powerful but evil people.  Ifa says that he or she should observe his words all the time because the two wicked people have already concluded terrible and dangerous designs against him or her.  Ifa says that they plan to put the person for whom this Odu has been revealed in the middle of their plans to be able to harm him or her. Ifa says that the reason these people are planning to do this evil to him is simply because of his or her sincerity.  I like to repeat the same thing over and over against the other person.  Ifa says that he or she needs to learn the virtue of being reserved all the time.  He or she will also be informed that what you see is not what we should tell others. Ifa says that this person needs to offer ebo with fresh beef and money like ebo.  By doing this, he or she will be able to overcome all the evil ones around them.  A stanza in this Odu says:

Bo o ri o wi

Aiwi l’ese

Bi o ba wiran fun won lawiisiwo

A dabi eni pe iwo lo n se won

Dia fun Obuko

Tii s’omo won l’ode Igodo

Ebo ni won ni ko se

Translation:

 Seeing is saying

 Refusing to speak increases iniquity

 If you continue talking without mercy

 It seems that it is you who is behind his misfortune

 These were Ifa's statements for Obuko, the goat

 The offspring of the city of Igodo

 He was advised to offer sacrifice

 Obuko, El Chivo was known as a very sincere person.  However when something happened, he was invited to say how he felt about the matter.  He would say it the way it was, no matter how high a place the person involved in the matter was. If the matter happened in his presence, he continued to speak the truth.  One aspect of his character was that he kept repeating what he considered to be true even if those who were guilty were people in high places in the community.  To make matters worse, he would say his own wherever he went, regardless of the feelings of the affected party.

 One day Obuko went to the Awo mentioned above to consult Ifa about her general well-being.  There the Awo told him that it was good and advisable to speak the truth all the time and that refusing to speak the truth was a sin in Olodumare's presence.  He was however warned that there was a limit to the number of times he needed to repeat what he had said in a matter before it was considered a nuisance.  He was warned that whenever there was any issue, he should say the way it was and keep his mouth shut after that.  It was not his duty to be announcing the matter and it was not his duty to want to force his opinion on others, so that others would not hate him for his effort.

 He was told that as at present, there were two powerful people living near his home.  Those were evil people who had to try everything he knew to avoid them, he was warned.  The Awo later explained to him that those people planned to hurt him because of his sincerity, because those were evil people.  And as a result of being telling the truth the whole time, they were finding making their lives more difficult and they felt, in their wicked way of reasoning, that Obuko was the person responsible for their misfortune.

 They felt that because Obuko was speaking the truth and criticizing their ways of meeting their needs, and by extension, exposing them to misfortune and danger.  He was moderate then in everything he did or said as excess of everything, even good things were bad.  He was also advised to offer ebo with fresh raw beef or raw pork or raw mutton.  He was advised to put the ebo very close to his home.  He agreed.

Bo o ri wi

Aiwi l’ese

Bi o ba wi’ran fun won l’awiisiwo

A dabi eni pe iwo lo n se won

Dia fun Ekun

Ti nlo ree da’ko l’ojude Igodo

Dia fun Ikooko

Ti nlo ree da’ko l’ojude Igodo

Ebo ni won ni ki won se

Translation:

 Seeing is saying

 Not saying is a sin

 If you continue to speak mercilessly

 It seems that you are behind your misfortunes

 Those were Ifa's statements for Ekun, the Leopard

 When I was going to be a farmer in Igodo

 And Ikooko the Hyena

 When I was going to agriculture in Igodo next to Ikooko farm

 They were advised to do ebo

The two Ekun, Leopard, and Ikooko, Hyena were evil people.  There was no wrong thing they had not done- they had killed, robbed, blackmailed, lied, fornicated, instigated people against others, inflicted pain on others and things like that.  All those actions usually condemned by Obuko.  When Obuko continued to condemn them mercilessly, the two of them planned to put Obuco in the center to eliminate him.  They went to Igodo, Obuko's home.  Ekun started farming on the left side of Obuko's home while Ikooko started her own farming on the right side.  For them to protect their plan to eliminate Obuko, the two of them went to the Awos group mentioned above for Ifa's consultation;  Would they succeed in their plan? Would they be able to eliminate the annoyance that gave them problems in their lives? The Awo told them that there was a need for them to be sincere and honest all the time.  They were told not to think of evil, say evil, or do evil.  They were told that those who did those things would never have peace of mind and that they would only be accusing those who had been correcting their bad habits.  They were advised never to do things excessively even if they believed they were doing good.  They were encouraged to think well, say good things, and do good all the time so that they did not end up hurting themselves.  They were counseled just as Obuko was counseled.

They ran away from those Awos with anger.  They then intensified their evil plan.  They said they would approach Obuko's house in the dead of night, provoke him to go outside, and then kill him.  They said that their plan had to be carried out that night.

 Meanwhile, when Obuko arrived at his house on the afternoon of that day, he went and procured a large piece of fresh beef.  He put it on a clay plate and put it next to his house.  Coming home to sleep.  At night while Ikooko was going to Obuko's house, he saw the meat.  He thanked his star for having gone that route and sat down to eat before going to finish off Obuko.  While he was eating, Ekun had become impatient where he was waiting.  He decided to track down Ikooko and found his co-conspirator where he was eating.  In his mad fury, he thought that Ikooko had already taken Obuko outside and killed him and started eating alone.  Before Ikooko could explain, Ekun had jumped on him.  The two fought they ripped each other off.  Before long, Ekun killed Ikooko.  The wounds that Ikooko had inflicted on Ekun incapacitated him.  A few days later, germs entered the wounds and became oozing and painful.  Seven days after the fight, ekun also died of infections.  This was how Obuko was able to get rid of his two antagonists.  Ifa says that the person for whom this Odu is revealed will surely part with his enemies as long as the appropriate ebo is offered and he or she hears the Awo's warning.  Obuko was filled with joy and joy that he had overcome his powerful enemies.  Saying:

Bo o ri wi

Aiwi l’ese

Bi o ba wi’ran fun won l’awiisiwo

A dabi eni pe iwo lo n se wonu

Dia fun Obuko

Ti nsomo won l’ojude Igodo

Dia fun Ikooko

Ti nlo ree da’ko l’ojude Igodo

Ebo ni won ni ki won se

Obuko nikan ni nbe l’eyin ti ntubo

Orunmila wi o di Omirin ajeran j’apo

Emi na wi mo lo di Omirin ajeran japo

Em’eran f’Ekun ko je

Translation:

 Seeing is saying

 Refuse to report wrongdoing

 If you keep talking incessantly

 It seems that you are behind your misfortunes

 Those were Ifa's statements for Obuko

 His offspring in the city of Igodo

 And for Ekun

 When they were going to be farmers in Igodo next to Obuko's farm

 And Ikooko

 When I was going to agriculture in Igodo next to Obuko's farm

 They were advised to do ebo

 Only Obuko obeyed

 Orunmila said it is time to consume fresh meat

 Give Ekun meat to eat

 Ifa says that this person should continue to speak the truth but should not be repeating the same topic over and over again.  Conservatively, Ifa says that the person for whom this Odu is revealed must be ready to accept his fault when he has done something wrong and that others have pointed it out to him or her.  He or she should not consider those who have told him the truth as his enemies.  He or she should not plan things against them, so that he or she does not encounter a serious disaster.

 12.

 Ifa says that for the person for whom this Odu is revealed, the duty to know how to divide their time between being a fashion conscious person and actually doing business.  Ifa says that this client's business involves some elements that have the appearance of being dirty sometimes.  Ifa says that should not bother you because there will be time for him or her to appear orderly after doing his or her duty.  Ifa says that if he or she is very aware of their appearance while working and if he or she is concerned about looking orderly and immaculate all the time while working, he or she may find that the business could suffer.  For this reason, he or she should never care what he or she looks like at work, it would be understandable for those who would see him or her, and indeed, it would be well appreciated.  Rather than people thinking he or she is dirty, they will certainly see him or her as busy at work as that is the nature of the job that makes him dirty.  Once the assignment is completed for the day, he or she can then wash up and appear as immaculate as possible.  Ifa says that it foresees the Ire of success and achievements for the person for whom this Odu is revealed.  Ifa says that he or she will be well known in the chosen line of work or profession.  His or her reputation will extend beyond your community.  There is a need for the person to offer ebo with 3 pigeons, 3 guineas, 3 roosters and money.  he or she needs to feed Ogun de las Herrerias with a rooster.  About this, Ifa says:

Iwori kan nihin-in

Iwori kan lohun-un

Iwori di meji a d’ododo

Dia fun Alagbede Imogun

Ti yoo maa firin jona

Nitori oge

Ebo ni won ni ko waa se

Translation:

 An Iwori leg here on the right

 An Iwori leg there on the left

 When Iwori's legs become two, it's Iwori-Meji

 This was the Ifa guessed for the Imogun Blacksmith

 Who will be shooting iron until it turns to ashes

 Because of her fashion awareness

 He was advised to offer ebo

 The Blacksmith was always complaining that his business was not going well.  All the iron he bought to make hoes, machetes, and knives and so on burned to ashes.  Whenever he put the iron on the fire, he would examine his hands and if he found anything dirty, he would go and wash his hands very well.  Before returning, he realized that the iron had burned and made ash.

 Tired of this bad fortune in the business, he went to Iwori-Meji's house to consult Ifa;  Would you be able to turn your loss into profit?  Would you know what was responsible for bad luck in business in the first place?

 The Awo informed Alagbede Imogun that his problem emanated from being so aware of its sharpness.  He was told that it was not advisable for him to be washing his hands every time he put the iron on the fire.

 If his hands were dirty, he would use his hands to rub them on his face so that he would be able to face his work and the iron could be removed into the fire before it burned to ashes.  He was also advised to offer ebo with 3 pigeons for financial success, 3 guineas for peace of mind and prestige, and 3 roosters for victory over his misfortune.  He was also advised to feed Ogun of the Blacksmiths so that he would be able to enlist the support of his Deity.  He obeyed Iwori-Meji's advice.

Shortly after this, whenever he was working in his smithy, he usually rubbed his hands on his face whenever his hands were dirty.  This action made his face darker but his iron never burned again.  He forged machetes, hoes, knives, spoons, nails, iron gates, locks, and more.  He sold these things regularly.  This gave him a lot of money which allowed him to buy dresses, shoes, bracelets, jewelry and more, which he wore after his work day.

 Then it was he realized that it was reasonable for him to ignore his appearance while he was working.  After the day of work, he would take a bath, put on a beautiful dress and go for a wonderful walk.  He was full of gratitude to his Awo, Iwori-Meji.  He was singing, dancing and saying:

Iwori kan nihin-in

Iwori kan lohun-un

Iwori di meji a d’ododo

Dia fun Alagbede Imogun

Ti yoo maa firin jona

Nitori oge

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje bi o ba si ti Iwori-Meji

To ni ki n du loju

Ki n du lenu

Ki n se agbon isale wori-wori

Gbogbo irin ni iba ti jona tan

Ero Ipo, ero Ofa

E wa ba ni ni wowo Ire

Wowo ire lere Ope n’Ife

Translation:

 An Iwori leg here on the right

 An Iwori leg there on the left

 When Iwori's legs become two, it's Iwori-Meji

 This was the Ifa guessed for the Imogun Blacksmith

 Who will be shooting iron until it turns to ashes

 Because of her fashion awareness

 He was advised to offer ebo

 He obeyed

 If it wasn't for Iwori-Meji

 Who advised me to blacken my face

 And blackened my mouth (while rubbing my hands on my face)

 And blacken my jaws like coal

 All the iron would have burned to ashes

 Ipo and Ofa Travelers

 Let's get together in the middle of abundant Ire

 Abundant Ire is the gain of the followers of Ifa in Ife

 Ifa says that this person for whom this Odu is revealed must make a profit in his life.  He or she needs to work hard and ignore what he or she looks like when they are working.

 13.

Ifa says that it foresees the Ire of riches, prestige, honor, peace of mind and happiness for the person for whom this Odu is revealed.  Ifa says that his Ori will assist him in achieving the wishes of his heart.  The ambitions of your life will be fulfilled.  Ifa says that he or she will be called to take a position of responsibility.  This position will make him or her a great person.  Ifa says that there is a need for this person to offer ebo so that they can occupy the aforementioned position of honor.  At the same time, he or she needs to offer ebo against slanderers so that he or she is not removed from that anti-ceremonial position.  The ebo materials he or she needs to offer to be placed in the position of honor are: 3 rats, 3 fish, 3 chickens, 3 horsetails, and money.  the ebbo against defamers is: a small portion of meat, cooked or raw and money.  On these two important aspects, Ifa says:

Okan yo sinsin, Okan wo’nu igbo

Ogan yo loloolo ja’na

Ati gunke ns’omo nidii biripe-biripe

Dia fun Ahere-soko-ma-m’ole

Oruko ti a a pe Ikooko

Tii s’omo Onisuuru Awo Akinja

Won ni odun odun nii l’ola a ree pe

Ebo oye ni won ni ko waa se

Ko si ru’bo elenini

Translation:

 Okan sprouts thick and strong and enters the forest

 Ogan sprouts slim and long and reaches the path

 To climb a rough path, a child's waists move sideways

 These were Ifa's statements for "the farm hut looks at the farm but cannot catch a thief"

 The name given to the Hyena

 Onisuuru's descendant, the patient, Akinja's Awo, the Heroic Fish

 He was told that that year was his year of success

 He was advised to offer ebo for him to be honored with a title of leadership.

 And also told him to offer ebo against the slanderers

 Ahere-soko-ma-m’ole, the hut that looks at the farm but cannot catch a thief, otherwise known as Ikooko the Hyena, went to the Awo mentioned above to learn about the chances of success that year.  The Awo assured him that he would be successful that same year.  He was informed that he would be made Oba from his city that same year.  He was advised to offer ebo to be the Oba of the city of Igodo, his city, that year.  The ebo materials were: 3 rats, 3 fish, 3 chickens, three horsetails and money.  He was also advised to offer ebo against the slanderers with: 3 roosters, 6 small portions of meat and money.  He also needed to use Ifa accounts all the time.  Ikooko reasoned that if he could be the Oba of his city, it would be very easy for him to crush any slanderer.  Consequently, Ikooko offered ebo to be the Oba of his city and ignored the one he had to offer because of the slanderers.  He also agreed to use the ide.

 Soon after, the reigning Oba of Igodo died.  The Kingsmakers deliberately decided to put a fish inside a covered gourd as a test for the person who was selected to be the Oba of Igodo.  They said that whoever was able to know what was inside the pumpkin or who mentioned the word 'fish' would be made the Ibado Oba.

 All the Awos were invited to tell them what was inside the pumpkin.  All of them recited various Ifa songs without success.  They were asked to try again.  They did it without success.

 While they were doing this, Ikooko was passing by on the road.  The makers of Kings saw the ide that was tied around his wrist and was invited to go and recite any Odu he knew of.  He told them that he was not a Babalawo and that only one stance of Iwori Meji was known.  He was asked to recite it.  He started by saying:

Okan yo sinsin, Okan wo’nu igbo

Ogan yo loloolo ja’na

Ati gunke ns’omo nidii biripe-biripe

Dia fun Ahere-soko-ma-m’ole

Oruko ti a a pe Ikooko

Tii s’omo Onisuuru Awo Akinja

Translation:

 Okan sprouts thick and strong and enters the forest

 Ogan sprouts slim and long and reaches the path

 To climb a rough path, a child's waists move sideways

 These were Ifa's statements for "the farm hut looks at the farm but cannot catch a thief"

 The name given to the Hyena

 Onisuuru's descendant, the patient, Akinja's Awo, the Heroic Fish

They did not let him continue after that step they stated that he had mentioned 'Fish' which was what they put inside the covered pumpkin.  This is how Ikooko was made Oba of Igodo.  He became an influential Oba shortly after this.  He was truly enjoying his reign as the Ibado Oba.  Seven years after this, all the goats, rams, rams, goats, pigs, chickens, etc.  they began to get lost in the city.  Unbeknownst to anyone, it was Esu Odara who had been guarding those pets.  After a while, people began to point the finger at the Oba.  Soon after they confronted the Oba that he was the one who was killing and eating their animals.  Before he could explain properly, he was dethroned and chased to the outskirts of the city.

 Sadly he returned to where his Awo for another round of Ifa consultation.  It was then that he was reminded that he was warned against the slanderers and had refused to listen to the Awo's advice to offer ebo.  He told the Awo that he was prepared to offer the ebo as prescribed.  They said that since it had taken him seven years to offer the ebo, therefore the ebo materials had multiplied seven times.  He was asked to procure 21 roosters and 42 small portions of meat as ebo against the slanderers.  He obeyed quickly.  The 42 small portions of meat were placed inside a clay plate and brought to the banks of a stream very early the next morning.  Those who went to draw water from the stream did not notice that Esu had dropped a portion of meat into each of his water jugs.

 The meat portions turned into front legs and thirteen legs of sheep, goats, rams, pigs and others, while the water turned to blood.  At home, everyone who saw this happen exclaimed that they had never seen anything like this before in their lives.  Esu Odara again became a human being and explained to them that instead of accusing Ikooko of killing their pets they should then know that Ikooko knew nothing of the stray animals as they had all found the parts  of those animals in their own pockets.  They then went and found a way to plead with Ikooko to return to the throne.  The elders reasoned that with the latest events, it was clear that the exhibits were found with the elders in the city after Ikooko had been expelled outside.  They selected some representatives to go and appeal and bring Ikooko back to the throne.

Okan yo sinsin, Okan wo’nu igbo

Ogan yo loloolo ja’na

Ati gunke ns’omo nidii biripe-biripe

Dia fun Ahere-soko-ma-m’ole

Oruko ti a a pe Ikooko

Tii s’omo Onisuuru Awo Akinja

Won ni odun odun nii l’ola a ree pe

Ebo oye ni won ni ko waa se

Ko si ru’bo elenini

O gb’ebo, o ru’bo

Ko pe ko jinna

E waa ba’ni ni wowo ire gbogbo

Translation:

 Okan sprouts thick and strong and enters the forest

 Ogan sprouts slim and long and reaches the path

 To climb a rough path, a child's waists move sideways

 These were Ifa's statements for "the farm hut looks at the farm but cannot catch a thief"

 The name given to the Hyena

 Onisuuru's descendant, the patient, Akinja's Awo, the Heroic Fish

 He was told that that year was his year of success

 He was advised to offer ebo for him to be honored with a title of leadership.

 And he was also told to offer ebo against the slanderers

 He obeyed

 Before long, not too far

 Let's get together in the middle of everything Ire

 Ifa says that the person for whom this Odu is revealed should be honored with a well-deserved title and he or she will conquer their slanderers.

 14. Ifa says that for the person for whom this Odu is revealed it will be successful in life.  Therefore he or she should never be in a hurry to succeed.  He or she must be patient and prayerful.  Ifa also says that there is someone who has been trying hard to improve the heap of person for whom this Odu is revealed.  Anyway, it is not time for him to succeed.  Ifa says that he or she needs to wait, and the remaining waiting period for him or her is less than a year.  He or she must weigh for the remaining period.

 Ifa also says that even to the person for whom this Odu was revealed he is very sincere.  He or she therefore runs the risk of being described as a bad person because he or she easily makes conclusions hastily.  He or she also has little patience and maturity to listen to both sides of any issue before jumping to premature conclusions.  He or she easily passes sentence on any person or matter without expecting to hear the other side of the case.  Ifa says that he or she needs to change this attitude and cultivate the virtue of being patient so that he or she is not blamed instead of being praised.

 Ifa says that if the person for whom this Odu is revealed is a Babalawo or Iyanifa, he or she should never use any inherited animal to be used in an ebo for any customer who needs to feed their Ifa from the  client.  Ifa says that there is a need for him or her to serve Ifa, he or she must go to the market to buy the items he / she intends to use.  Failure to do this would add to your prayers and may not be answered in a timely manner.

 Ifa says that there is a need for the person for whom this Odu has been revealed to offer ebo with: 3 pigeons, 3 guineas, 3 ducks and money.  He or she also needs to feed Ifa with a goat and be patient all the time.  About this Iwori-Meji says:

Owo ewe ko to pepe

T’awon agbalagba ko wo keregbe

Ise ewe be agba

Ko ma se ko

Oni ise ti baba nse e f’omo o

Dia fun Akapo

Nijo ti nlo ree pe Orunmila l’ejo l’odo Olodumare

Ebo ni won ni ko se

Translation:

 Young people's hands can't reach the shelf

 Those of older age cannot get their hands on the neck of the jicara bottle

 The mandate that a young man sends to an old man

 Let the old man not reuse it

 There are assignments that a parent is expected to do for their child

 This was the Ifa guessed for Akapo

 When he went to make the complaint that Orunmila in the presence of Olodumare

 He was advised to do ebo

 Akapo had been serving Orunmila to the best of her ability.  He promoted Orunmila's interests all the time.  He did all the things that Orunmila approved and refrained from those that his teacher did not endorse.  He defended Orunmila at every opportunity he had.  He fulfilled his assignments for Orunmila, rain or shine.  Even if he had nothing to eat, he was always doing what Orunmila his teacher wanted him to do. Akapo was doing all these things with the understanding that Orunmila in exchange for promoting his interests.  Orunmila would protect him, bathe him with blessings and provide him with all his needs in life.  Unfortunately for Akapo, his situation was not improving.  He was not rich;  He had no wife, children, house, horse, and not even a good dress to show for his unwavering loyalty to Orunmila.  To make matters worse, he saw many people who had not served Ifa as much as he had, who had been more successful than him.

 In his mind, he concluded that Orunmila had done nothing to protect him or had showered him with blessings.  He went and reported to Orunmila with many people in anger that everything he had done to serve Orunmila with dedication and loyalty, Orunmila had left him careless and he was taking care of other people who had in no way done a fraction of  what he had done to serve Orunmila.  All the people he said condemned Orunmila in strong terms and urged him to report Orunmila to Olodumare.  He therefore went to where Olodumare to make a strong complaint against Orunmila.

 When he finished his narration, Olodumare asked him if he was sure of the allegation he had raised against Orunmila.  He replied that he was very confident and that everyone had condemned Orunmila for her insensitivity to Akapo's predicament.  When Akapo finished his story, Olodumare sent for Orunmila to hear the other side of the story.

 It was then that Akapo realized that something was wrong with the step he had taken to go and report Orunmila to Olodumare.  He knew that no one had ever bothered to ask Orunmila about the other side of the story.  All the same that he expected to hear what Orunmila had to say about the heavy accusation that he had raised.

A gbo t’enu enikan da’jo

Aremo osika

Dia fun Orunmila

Nijo ti baba nlo ree j’ejo Akapo l’odo Olodumare

Ebo ni wok ni ko se

Translation:

 The one who judges just by listening to a side of a story

 He is the prince of the wicked

 These were Ifa's statements for Orunmila

 When he was going to defend himself from the allegations raised against him by

 Akapo in the presence of Olodumare

 He was advised to offer ebo

 When Orunmila was given Olodumare's message, he went to the Awos group mentioned above to find out why Olodumare had invited him to their presence.  The Awo told Orunmila that Akapo had gone to Olodumare to make a serious complaint against him.  They told Orunmila to go and explain to Olodumare his own side of the story.  They also told him to offer ebo as mentioned above.  He did, and left to go to Olodumare's presence.  In Olodumare's presence, Akapo was asked to repeat the full allegation he had raised against Orunmila.  He did it.  Orunmila was also asked to explain his own side of the story and Orunmila said that he had tried his best for Akapo.  He explained that he had offered many ebos and etutu for Akapo's benefit, but alas, Akapo's fate had decreed that it was not yet time for Akapo to succeed in life.

Orunmila further explained that whenever he took the offerings from Akapo to Iwarun where the ebo is to be accepted by the Deities, it was the faces and destinies of other people that usually appeared to him.  It was thus discovered that it was the original clients who used the materials which Akapouso used to feed their Ifas in their ebo, their faces appeared in Iwarun.  There, Akapo was advised never to use any material that he had inherited to offer ebo to his clients to feed his Ifa.  He was advised to strive to purchase his own materials independently.  Orunmila further explained that there was less than a year left for Akapo to succeed.

 Olodumare told Orunmila to show Akapo all the evidence that Akapo needed to convince him that much had been done for his benefit.  Orunmila did so.  Olodumare asked the two of them to return to earth and return in a year.  They all went.  Within a year, Akapo had been successful.  He had become rich.  He now had a wife, and his wife is already pregnant.  The two Akapo and Orunmila returned to where Olodumare.  Even before either of them could say anything, Akapo prostrated himself before Orunmila, begging his forgiveness that he had not heard the side of Orunmila's story before going to report it to the people and Olodumare.  He admitted that he had acted without properly investigating the matter.  So it was when Olodumare stated that no one should judge any matter without listening to all sides of the story.

 Owo ewe ko to pepe

 T’awon agbalagba ko wo keregbe

 Ise ewe be agba

 Ko ma se ko

 Oni ise ti baba nse e f’omo o

 Day fun Akapo

 Nijo ti nlo ree pe Orunmila l’ejo l’odo Olodumare

 Ebo neither won nor ko se

 Or gb’ebo, or ru’bo

 Nje a gbo t’enu enikan da’jo o o seun o

 A gbo t’enu enikan da’jo or s’eniyan

 Nigbati or or gbo t’enu enikeji

 Emi da’jo yeah?

 Translation:

 Young people's hands can't reach the shelf

 Those of older age cannot get their hands on the neck of the jicara bottle

 The mandate that a young man sends to an old man

 Let the old man not reuse it

 There are assignments that a parent is expected to do for their child

 This was the Ifa guessed for Akapo

 When he went to make the complaint that Orunmila in the presence of Olodumare

 He was advised to do ebo

 He obeyed

 He who listens and judges only one side;  you are not doing well

 He who listens and judges only one side;  you are wicked

 When you haven't heard the other side

 Why pass criteria?

 Ifa says that there is a need for the person for whom this Odu is revealed to desist from pIfa says that there is a need to offer ebbo with 3 roosters and money.  There is also a need to feed Esu Odara with a rooster. On this a stanza in Iwori-Meji says:

Agba to s’ofin yonmoti

Ki won ma se ka okan mo apo o re lailai

Dia fun Orunmila

Baba nlo ree da’ko eti’le

Ebo ni won ni ko se

Agba to s’ofin yonmoti

Ki won ma se ka okan mo apo o re lailai

Dia fun Orunmila

Baba nlo ree da’ko eti’le

Ebo ni won ni ko se

Translation:

 The old man who has put a restriction on sesame seeds

 A seed should never be found in your pocket

 Those were the Ifa statements for Orunmila

 When I was going to cultivate the farm on the outskirts of the village

 He was advised to do ebo

 Orunmila went to Igodo as Babalawo.  While in Igodo, he discovered that the inhabitants of that city did not know about sesame seeds and their medicinal qualities.  He therefore approached the city Oba to encourage his people to sow the seed.  They all showed a lack of interest in the matter.  He explained to them again that oil could be extracted from the seed and that the seed had great medicinal values.  Still they showed no interest.

 Orunmila, in order to prove to the inhabitants of Igodo that they were about to miss a golden opportunity, he decided to grow the sesame seeds himself.  He therefore approached Oba once more to give him a plot of land on the outskirts of the city.  The land was granted to him.  Orunmila asked workers to help her clean the farm and plant the seeds.  He also had workers who watered the farm when required.

 Soon after, the seeds began to germinate.  When it was almost time to start harvesting the seeds, he discovered that others had been harvesting the same behind his back.  He went to report what happened to the Oba.  The Oba advised him to be vigilant and to be vigilant of those who wanted to sell the seeds in the market.  When this measure did not solve the problem, Orunmila approached the Oba again for new solutions.  The Oba then informed the town's town criers to announce that all the city's inhabitants should gather in front of the Oba's palace.  When everyone had gathered, the Oba informed them of what had happened to Orunmila.  He then decreed that no one should be raised with a simple sesame seed since no one had cultivated that plantation except Orunmila.  Everyone scattered.

 The next day, Orunmila went to his farm to discover that more seeds had been removed by that unknown thug.  Consequently because of this, Orunmila went to the house of the Awo mentioned above for Ifa's consultation: would he be able to catch the thieves who were stealing the products from his farm?  Would he be able to make any profit from his sesao plantation experiment?

 The Awo assured him that the thieves who were stealing his things would be exposed.  He was warned anyway that he should not sound the alarm when they were caught.  Instead, he should ensure that a binding oath would be sworn so that the guilty party or guilty parties desist from their dire actions.  Orunmila was warned that the exposure of the culprits could tear the city in parts because of the fear and mistrust it could bring.  He was told to offer ebo with three roosters and money.  He was also advised to feed Esu Odara with a rooster.  Orunmila did all those things immediately.

 About three days later, Orunmila went to sleep at night when he woke up at the moment with the feeling that some people were on his farm and that he must go there urgently.  He set out for the farm.  Right inside the farm, he took the Oba and many of his senior bosses with sesame seeds in their pockets, hands and they had filled several bags that they had brought to load the product and take it with them when they were almost ready to take it in their  pillage.

 Immediately they saw Orunmila, they discovered that it would be fruitless to escape.  They also knew that they could not harm or kill him to hide his wrongdoing.  They all took the next available option they had left;  they fell down before him and cobefore him and they began to beg him.  When he saw this, his first reaction was to sound the alarm to attract people to the scene.  He nevertheless remembered his Awo's advice.  He therefore made them swear with an oath that they would never steal or engage in any unflattering act of highly placed individuals in society and of their caliber again.  They did so.  Orunmila then swore that if any of them who were against that oath would die a shameful and inceremonious death.  They all said Ase, so be it.  Orunmila let them go, but took her belongings from them.  Since that time, no one has stolen anything from his farm again.  The community also reported no serious incident of stolen items ever.

Agba to s’ofin yonmoti

Ki won ma se ka okan mo apo o re lailai

Dia fun Orunmila

Baba nlo ree da’ko eti’le

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Nje mo r’oju ole l’oko o mi o

Emi ma ma r’oju ole

Emi o je wi o

Mo r’oju ole l’oko o mi o

Translation:

 The old man who has put a restriction on sesame seeds

 A seed should never be found in your pocket

 Those were the Ifa statements for Orunmila

 When I was going to cultivate the farm on the outskirts of the village

 He was advised to do ebo

 He obeyed

 I've found thieves stealing from my farm

 I have been able to identify thieves

 But I don't dare say it

 I've found thieves stealing from my farm

 Ifa says that those who are stealing this person's things will be exposed and embarrassed.  Conversely, the person for whom this Odu is revealed must not steal, cheat, or deceive others so that he or she is not exposed and embarrassed.  Ifa says that he or she should not alter the law that he or she has made for himself or to whom he or she was a party to his disclosure.  This can lead him or her to be humiliated and put to public hatred.

 16.

 Ifa says that there is a pregnant woman where this Odu has been revealed, the woman needs to offer ebo to avoid a situation where the next child becomes a notable thief when he or she grows up. Ifa says that the chances of this boy becoming a bandit is very high and only an ebo could change him.  Ifa also warns that there is a woman who has barely finished her period and who is ready and ready to get pregnant at that particular time but Ifa advises her and her man to exercise patience for at least a few months so that she does not get pregnant.  and stop a bandit.

 Ifa says that such a boy, when he is born, will give to his parents;  especially the mother, many sleepless nights or many problems.  Parents will be blamed for all of their child's misdeeds.  The boy will be so remarkable that the whole community will not have a single day off due to his activities.  Ifa therefore recommends for the pregnant woman, an adult goat, bones of any kind and money.  about this, Iwori-Meji says:

Ogun ja bi jii wo’lu

Orisa-Oko lo rin ihoho wo’ja

Dia fun Yewande

Ti yoo l’oyun Olosa s’inu

Ebo ni won ni ko waa se

Translation:

 Like a hurricane, Ogun rushed into the city

 And Orisa-Oko walked stubbornly into the market

 These were Ifa's statements for Yewande

 Who would carry the pregnancy of a thief

 She was advised to do ebo

 Yewande was she who had missed her menstrual period.  She went to her Awo to find out what kind of child she would eventually give birth to, and at the same time, to know about opportunities for success in life.

 The Awo informed her that she would have her baby safely and in good health.  She was anyway advised to offer ebo so as not to give birth to a child who would eventually become a bandit later in life.  She was warned that the child would be her greatest source of sorrow in life.  Therefore in order to avoid this, there was a need to offer ebo with an adult goat, deferential bones of any kind and money. Yewande thought that this warning was just an instrument of the Awo to make her spend more money for nothing.  She simply refused to offer the ebo.

 Soon after, she gave birth to a boy.  The boy grew up quickly.  The boy was also full of health and vitality.  By the time he was 10 years old, however, he had been stealing things from home and in the neighborhood.  By the time he was 15, he had been approaching people to strip them of their belongings.  By the time he was 20, he had become a remarkable bandit.  The entire community did not know peace because of Yewande's son.  Everyone kept mentioning Yewande's name as the mother of a terrible terrorist.  They were all blaming her for not taking the necessary steps and taking proper care of her son when he was young.  This is how she remembered the Awo's warnings when she was carrying the boy's pregnancy.  But it was too late for her to make any arrangements.  She lived and died with her regrets.

Ogun ja bi jii wo’lu

Orisa-Oko lo rin ihoho wo’ja

Dia fun Yewande

Ti yoo l’oyun Olosa s’inu

Ebo ni won ni ko waa se

O ko’ti Ogbonhin s’ebo

Yewande iwo lo o se ni

Yewande iwo lo o s’eniyan

Iwo lo waa l’oyun si’nu

Ti o si bi ole l’omo

Tradition:

 Like a hurricane, Ogun rushed into the city

 And Orisa-Oko walked stubbornly into the market

 These were Ifa's statements for Yewande

 Who would carry the pregnancy of a thief

 She was advised to do ebo

 She refused to listen to the advice

 Now Yewande you are a bad person

 Yewande, you are an irresponsible woman

 You are the one who got pregnant

 And gave birth to a bandit

 Ifa says that it is in the best interest of the person for whom this Odu has been revealed to listen to Ifa's warning.  If Yewande had listened, she would have been willing to spend her money to secure a more future reward for herself and her child.

Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.
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