IFA OGUNDA MEJI COMMENTARIES BY BABALAWO OBANIFA -Obanifa Extreme Documentaries- Reformed Africa Ifa Spirituality (RAIS) -Odu Ifa Series
In this work Babalawo
Obanifa will make comprehensive Commentaries on Odu Ifa Ogunda-Meji.This work
will be useful for any practicing Babalawo who want in-depth knowledge on holy Odu
Ogunda -meji. The work will also be useful for those who imprint Odu Ifa Ogunda-meji
during Itefa (Ifa initiation) or Ikosedaye ,It will be useful to any Ifa
And Orisa devotee as well as those doing academic research on Ifa and Orisa
Spirituality. The work will look into, what is Odu Ifa Ogunda-meji? What
are the compatible Orisa and Irunmole with Odu Ifa Ogunda -meji ? What are the taboo
of Odu Ifa Ogunda-meji? What are some of the likely names that can be given to
Ogunda meji children after their Ikosedaye
or Itelodu? What are the profession or occupation congenial for Ogunda -meji
Children? Some of The available information for Ogunda -meji during Itefa or
their Ikosedaye. Some important sacred Ifa messages in Holy Odu Ogunda -meji as
well as commentaries on them. All these aforementioned and more will be the
major focus of this work.
WHAT IS ODU IFA OGUNDA
-MEJI?
Odu ifa Ogunda -meji is
one of the sixteen principal Odu Ifa, that have fire as his Element. With
combination of sand. The name Ogunda is derive from the word s Ogun da
eja si meji (that is Ogun divide fish to two)
WHAT ARE THE COMPATIBLE
OR ASSOCIATE ORISA WITH ODU IFA OGUNDA-MEJI?
By this we mean the
complementary Orisa or Irumonle that is affiliated to Odu Ifa Ogunda-meji? that
is the Irumonle and Orisa that work hand in hand with this Odu, that those born
by this Odu can adopt as Orisa along with their Ifa. These affiliated Orisa and Irunmole range from Ile (Mother earth)
,Obatala (King of the white cloth)Ori,osoosi,osanyin,Esu Odara, Ogun .These
complementary orisa function the following purpose:
1 .Ile (Mother earth)
:venerating Mother earth will bring require help to you when needed.
2 .Obatala :venerating
Obatala will make the Ogunda -meji children to receive the blessings and favour
of othe orisa and Irumonle.
3 .Ori: Regular feeding
of Ori by Ogunda -meji children will enhance protection, and facilitate
chance of success.
4 .Osoosi:Proper
veneration of this deity will guarantee protection, and escape from problems
and trouble.
5 .Osanyin :Feeding
Osanyin will guarantee Ogunda -meji children success in healing, their personal
protection from trouble
4 .Esu Odara :It is
important you feed Esu to remove any impediment from your way.
5 .Ogun :This is need for
protection and support
WHAT ARE THE TABOO OF ODU
OGUNDA -MEJI?
By taboo of Odu Ogunda
-meji, we mean the item such as food, animal, character, behaviors, both
animate and inanimate things that Ogunda meji children (that is those who
imprint Odu Ifa Ogunda -meji during Itefa or ikosedaye) must avoid in other to
have problem free life. Item like ,olobohunbohun (beetle)Isin (Akee Apple) Ewe
Iya And others
1 .Children of Ogunda
-meji should avoid eating Isin, Akee's apple - to avoid inconsistent fortune in
their life.
2 .They should not
intoxicate their self with power or allow their influence, position, power,
connection, or reputation to enter their head and lead them to unwarranted
rigidity and misbehaviour.
3 .They should not use
leaves of Iya, bark of the tree, root etc for medicine - to avoid delays in
finding solutions to problems that may face them.
4 .They should not send
others to do errands on missions which could seriously affect them and
others of great importance for their life to avoid unfinished fortune.
5.They must not use
Olobounboun, the beetle, for anything-to avoid a kind of sickness and
misfortune.
6 .They should not
endorse others to avoid being involved in other people's affairs-to avoid being
blamed on issues he or she knows little or nothing about
at all.
7 . They should avoid
playing games to avoid being unnecessarily tied up and being entertained in a
precious time when good things are waiting for them elsewhere.
8 .They should not use
the Kanranjangbon plant to avoid unfinished fortune or loss of opportunity.
8 .They should not
kill or eat Okete (the big rat to avoid premature death or disenchantments
leading to calamity.
9 .They should
avoid vengeance, they should not pay good with evil or even evil with
evil - to avoid unfinished fortune and disappointment.
They must not show
ingratitude to their benefactors - to avoid the failure of their ambitions.
WHAT ARE THE PROFESIONS
OR OCCUPATION CONGENIAL FOR OGUNDA -MEJI CHILDREN?
Ogunda -meji children are
usually successful in business, profession like ,farming, Babalawo, Iyanifa,
Security, Hunter, Police force, Soldier, But they are Mostly successful in
business, And partnership is where they are success lie in any business they
do.
WHAT ARE THE LIKELY
NAME THAT CAN BE GIVEN TO THOSE BORN BY OGUNDA-MEJI DURING THEIR
ITEFA OR IKOSEDADYE?
These names are culled
from the name of important positive character in different stanza of holy Odu
Ogunda -meji. Some of these names are:
POSSIBLE NAMES FOR THE
CHILDREN OF OGUNDA-MEJI
Some of these names are :
Male:
Fasayo- Ifa create joy.
Orisasadun - The Orisa
provides sweetness.
Okikiola - The reputation
of honor.
Ajisola- The one who is
made in honor.
Ifasiji- Ifa provides
coverage.
Females:
Adunola- sweetness
of wealth
Ogunlaja- Ogun mediated
in the conflict.
Omolewa- My son is my
beauty.
Ola-Edu- Ifa is honor
Okikiola - The reputation
of honor.
SUMMARY OF SOME OF THE
GENERAL INFORMATION FOR THOSE BORN BY ODU IFA OGUNDA -MEJI DURING THEIR ITEFA
OR IKOSEDAYE.
Those born by this Odu
either in Itelodu or Ikosedaye, forbids the pains and deceptions inflicted by
themselves; nothing stops them from being big in life. they will not only be
great, but they will be equally happy. They will achieve all the desires of
their heart at the most appropriate times in their lives. They should not face
any sphere of life. they will live a very long life. they will
live comfortably and pursue their goals confidently. They will die
when they are mature and in relative satisfaction and satisfied.
The children of
Ogunda-meji are specially chosen and favored by Obatala and Ifa they are
blessed with all the good things in life. As long as the honey stays sweet,
nothing can prevent these people from enjoying their lives to the utmost exept
themselves through their own hands. They are specifically chosen to infect
others with their happiness so that the world is happier and more habitable for
all.
The children of
Ogunda-meji also strive to be good business partners. They easily combine the
skills of other people, experience, resources and even their own contacts to
get ahead in whatever business they are willing to do. By doing this, they end
up gaining more popularity, respect, riches and honor. Even though they have
the ability to succeed by themselves, they nevertheless triumph better in
partnership with someone. That is why it is not advisable for the children of
Ogunda-meji to insist on going alone in a business if they have the feasible
alternative of joining an association in the project. Because they blend well
with others to achieve success, they covertly bring joy and success into the
lives of other people. They implode others forward with their own talents and
other special gifts that Olodumare and the Deities have given them.
For anyone to succeed in
a business society must be direct, honest and accommodating. All those involved
should be understandable and not accommodate unnecessary quarrels, arguments
and misunderstandings. The Children of Ogunda-meji must therefore hold
this in their minds all the time. They should avoid the urge to swindle their
associates either at the time of contributing their resources within the
business or when it comes to sharing the profits.
The children of
Ogunda-meji should not think, plan, or do anything, no matter how small, of
hindering the progress of others. If they do, they will be exposed to shame.
Conservatively, anyone who thinks, plans or does anything that constitutes a
stumbling block in the passing of the children of Ogunda-meji will be denied
and ridiculed. It is in the fate of the children of Ogunda-meji to
triumph in spite of the obstacles. That is why they also should never think,
plan, or do evil against others. Nor should they assist others in doing evil
against others.
Apart from the fact that
the success of the children of Ogunda-meji is guaranteed, it is
also safe to protect against evil and disaster. In spite of the fact that the
iniquities, problems, difficulties and vicissitudes that abound in life where
we are, they Will never experience them. Ifa would protect them and
their families. They will not die a premature death. They Will
also live to enjoy the fruit of their work.
For the children of
Ogunda-meji, it is not advisable to endorse anyone. If they do, they are likely
to regret of their actions. Those whom they endorse would disillusion them and
could put them in serious difficulties which would take them a long time to
recover.
The male sons of
Ogunda-meji will also find that females will be very instrumental to their
achievements and successes in life. they must however learn to deal with the
complexities in women spatially their sudden changes of attitude. They need to
understand that women could blow hot now but at the next moment they blow cold.
Nothing of this nature should need to surprise or worry them at all. For the
daughters of Ogunda-meji, they make good homes and treat all things at their
disposal to raise their spouses from the grass to grace. They are understanding
and very good mothers of their children.
Also for the children of
Ogunda-meji, males and females, their children are their greatest possessions
and the most invaluable. They need to take care of their children and those
children will take care of them when they get old. They Should not
say that they do not want children because they remain incomplete in their own
lives as long as they fail to have their own children. They also need to inform
their children of everything they do and about them. They can not afford to
hide anything from their children since their children will be instrumental in
their victories in the various battlefields of life. they also need to give
their children proper education, training and parenting, as their children will
improve their reputation and community value if they are well trained.
All the times
Ogunda-meji's children offend others, it is their duty to show remorse and
tender unreserved apologies to whomever they have offended. If in the
other hand, someone or a group of people have offended them, no matter how
serious the offense, it is obligatory in them to forgive the guilty or guilty,
whenever the latter seeks forgiveness. If this is done, they will always remain
relevant in life.
The children of
Ogunda-meji should not pay good with evil or even evil with evil. They should
never show ingratitude to their benefactors. They should never be intoxicated
with power or allow their influence, position, power, connections or reputation
to enter their heads and lead them to inflexibility. They should be listening
to advice all the time. Failure to do this can only lead to regret.
SOME OF THE SACRED DIVINE
MESSAGES IN HOLY ODU OGUNDA-MEJI AND COMMENTARIES ON THEM
1.
Ifa says that he foresees
the Ire of wealth and achievements for the person for whom this Odu
is revealed. Ifa says presently, this person is experiencing some financial
deprivation but there is no cause to worry because this situation is transient
which will soon give way to wealth and abundance. Ifa will soon supply
his financial needs.
Ifa says that some people
have been called previously to look for a solution to a particular problem that
is being experienced by an influential person or group, but all those called
have not been able to solve the problem. Ifa says that the person for
whom this Odu is revealed will be able to solve the problem. He or she will
also be able to save the faces and careers of those who have failed the
assignment.
Ifa says that for the
person for whom this Odu is revealed is a man, a wife's Ire is seen in the
future. Ifa says that three women will be very important in their life and they
will influence their life to succeed and to achieve.
Ifa also says that it is
not advisable for the person for whom this Odu is revealed, male or female to
back up safely by either group. Ifa says that if he or she does this, he or she
will be betrayed and completely disillusioned. Ifa says that for the person to
whom he is supporting as a guarantor, he will spoil many things which will lead
many people to point fingers at him as his guarantor.
For this message to
happen, ifa recommends the following ebo: for success, 3 pigeons and 3 guineas;
for victory over his present trouble, 3 roosters; for success in his assignment
the one he or she will be invited to go do; 3 pigeons, 3 ducks and 3 guineas so
that the man is assisted by three women who will influence his life 3 hens -
one of the hens will be sacrificed, one of the wings, one leg and the breast
will be removed and roasted with the appropriate condiments. He will also take
three ekos and then place them in three separate places. These should be placed
where Ifa recommends. on this, a stanza in this Odu has this to say:
Elemogunboo
Agunbo-niworoko-sona
Elemo wonna-wonna pongo
Ota nla ni ko sinmi awodi
oke ni mimi
Dia fun Orunmila
Ifa nlo ree ra awon
Bimo-konko l’eru
Lati Orun kejo
Ebo ni won ni ko se
Translation:
Elemogunboo
Agunbo niworoko-sona
Elemo wonna-wonna pongo
The cartridge is what
will never stop consuming an alcon prowling
They were the Awos who
launched Ifa For Orunmila
When he is going to buy
the group that grow horns on
Their heads (each one
grows a horn) as a slave
From the eight heaven
He was advised to offer
ebo
Orunmila was particular
about bringing this group into the world for them to come and enjoy the world
and to assure them that a solution had been left for the problem of their horns
and to plan how to remove it. He went for consultation of Ifa at the home of
the four Awos mentioned above. They were all his former students. He was
advised to offer ebo. He did it. He was also told to go outside and ask
Olodumare for permission. They told him that those people would only spoil his
good work on earth. He replied that it would be good to give everyone equal
opportunities to come and enjoy the land and contribute their own share in the
development process of that time.
Orunmila went to
Olodumare to seek permission to bring the band to the world. Olodumare replied
that this group would only carry out their work on earth. Orunmila beg
Olodumare to let him bring them into the world. He promised to stand by them.
He also said that He would give them eight commandments. As long as they were
given the commandments, reason, they would be committed to behaving properly.
Being a favorite of Olodumare, he was allowed to bring them into the world.
Before leaving for the
land, Orunmila gave the following commandments; one, they should not rake the
Okro of Ejio; two, they should not graze Ejio Eggplant; three, they must
not reap the vegetable of Osun Ailloran; four, they should not pass scribbling
on the boundary of the river; five, they must not pee in the river; six,
they should not pass scribbly on a rock; seven, they should not introduce any
topic concerning the major ones behind his back; and eight, they should not use
clandestine means to enter the home of the elders. They all agreed to keep
these commandments. Orunmila also argued that if the commandments were kept,
the world could not be and would not be harmed. He then instructed them to
enter the world. They all left the next day.
On their way to the world
however, all eight commandments were abused. They made sure they violate
all eight commandments before they came into the world. As a result of their
violation, a chain of reactions began to take place, all with serious
implications. For example from the dawn of life on earth, Olokun was given six
potiches of water to care for and report their daily development. These
potiches of water were placed in different localities in the world but they
were connected by natural pipes controlled only by Olokun. As soon as the group
of Abiwo-konko arrived to the earth and began to violate the Eight
commandments, four of these potiches dried up. This had never happened before,
Olokun raised an alarm and went to report to Olodumare what happened had never
been witnessed, problems began to happen on earth. Everyone began to point to
Orunmila, everyone began to complain to Olodumare.
Olodumare then summoned
Orunmila to His presence. He told Orunmila that he could also see what those
who had been accused had done. This upset and upset Orunmila. In his anger,
Orunmila returned to earth and went after the leader of the Abiwo-konko, known
as Haú. He took with his Adaasa.
Immediately he saw
Orunmila, he knelt down. He knew because Orunmila was looking for him and his
group. He was so aware of all the atrocities they had committed on earth. Orunmila
who was only dressed in a quilt chased him. When Orunmila realized that he
could not reach Ha'u, he shot his Adaasa at him. The adaasa reached Haú on the
head and cut off his horn. He began to bleed profusely. An Irunmole descended
from the sky and used the Adaasa of Orunmila to make a hole in the earth. The
Irunmole also asked Haú to move to where the hollow was dug so that the blood
of his head fell into the hollow. He told Haun and Orunmila that it was not
good for blood to fall on the ground.
When the head did not
stop bleeding the Irunmole I took a part of the quilt that Orunmila carried and
the growth in the head of Haú, and the bleeding stopped. The Irunmole
instructed Ha'u to move his people well away from Ile Ife and calm down. He
also instructed them to tangle that loin with a band around their heads
all the time. They moved and went to the northern part of Ile Ife. After thirty
days, they stopped.
Unfortunately however, in
his haste and confusion. They did not take with them the mother of their
leader. The mother began to ask questions about where the group was. It took 30
days to locate them. She did not eat for those thirty days. When she located
her son, she told him all her ordeals to him. Shortly after this she died. The
Irunmole appeared again and dig another hole in the earth, placing the body of
the mother of Haú inside and he
cover the hollow with
sand. He told them that he had just taught them what was known as burial and
that they should never leave any body without burial.
Orunmila alone left
Ile-Ife and went to settle in the city of Onko. He was there for a very long
time. He was relatively unknown there. His situation there was very pathetic.
Those who were near him knew him as, "Tela, Awo won l'ode Onko" -
Tela, the Awo of Onko's land. Onko was a small community and Orunmila was the
Chief priest of Ifa. He was very unsuccessful there but he chose to stand and
stay there.
In Ile-Ife however, the
city was expanding rapidly. The whole community was developing at an incredible
pace and speed. Olofin the Oba of Ile-Ife was the most powerful and most
influential personality on earth. This was the situation they had until one day
when the following happened:
Orisisin-tasin ode ile
Olofin ni
Orisisin-tasin ode ile
Olofin ni
Ata-ma-tase ode ile
Olofin ni
Ori-yi-tari-oyiyi ode ile
Olofin ni o
Awon ni won so erin l’asa
Erin waa woo
Ofi owoja a re le gbagede
ile olofin
Nigbati won kun erin
Won ba opon ire ninu erin
Won ba apo aguala ninu
erin
Won ba igba tuntun ninu
erin
Won pa igba tuntun
Won ba omo tuntun oojo
ninu igba tuntun
O ko Ikin abaje mejo
l’owo otun
O ko Ikin abaje, mejo
l’owo osi
Olofin waa kee
O ni orun han!
Translation:
Orisisin-tasin was a
resident hunter in the palace of Olofin
Orisisin-tasin was a resident
hunter in the palace of Olofin
Atamatase was a resident
hunter in the palace of Olofin
Ori-yi-tari-oyiyi was a
resident hunter in the palace of Olofin
They were the ones who
threw a heavy spear at an elephant
The elephant fell and
placed its trunk in the balcony of the house of Olofin
When they removed the
skin and cut off the elephant
They found a tray made of
Ire wood in their belly
They found an Aguala bag
in their belly
They found a new pumpkin
They found a child of
only one day inside the pumpkin
The boy held eight
Ikin-Abaje in his right hand
And another eight
Ikin-Abaje in his left hand
Olofin exclaim
He declared that the sky
was about to go down!
Those were the things
they saw in Ile-Ife right in the palace of Olofin. Nobody sees ,or have
see anything close to that before. They also did not believe that such a
thing could happen. Olofin and all the members of his councill
deliberated on this incident for a very long time but they could not come
up with a solution. For the first time ever, Olofin panic. He was totally
confused. His officers advised him to let them invite the Babalawos from
different places to come and consult Ifa for them to find out the cause of what
was happening and at the same time find the solution to the problem. They sent
for the following priests of Ifa and other soothsayers:
Won wa lo ree pe awon:
Kogun-kogun Awo ile Alara
Kogbon-kogbon Awo Ode
Ijero
Kaadota-kaadota Awo Epa
Tooromofe
Okookan lo ku ko too pe
Irinwo
Awon Awi-winniwinni
ma-jee nikan-o-gbo
Awon
Afokan-mo-fo-fin-in-fin-in
Won ki’fa-ki’fa nile
Olofin
Won kikiiki, won o gbo
ohun ti Olofin nwi
Won ki’fa-ki’fa, bee ni
won o ja fa Olofin
Translation:
They then went to invite
Kogun-kogun the resident
Awo of Alara
Kogbon-kogbon the Awo of
Ijero mountain
Kaadota-kaadota the Awo
of Epa-Tooromofe
Only one was missing to
complete 400
Those who spoke so
quietly that no one could hear
Those who spoke as if
they were hissing
They recited and reveal
Ifa in the house of Olofin
They recited and recited
without getting what Olofin was saying
They recited, and recited
without touching the Olofin problem
When all Babalawos,
diviners and diviners had exhausted themselves, Olofin's fustration increased.
In his anger, he said that they all did not know why he had called them and
that was what he was doing to the troubled worrier, he ordered them all to be
locked up. They were promptly imprisoned. Olofin then asked if there was no
other Babalawo or diviner who could help him solve this problem. That's when
one of his officers remembered Tela Awo from the city of Onko. Olofin
ordered that Tela should be invited immediately. Delegates were sent to Tela.
When he heard Olofin's
message, he went to Ifa to find out what it was that Olofin had called him for,
and then he knew what he had to do to solve the problem for him. Tela was told
by his Awo that Olofin truly had an unusual experience but that the true
nature of his experience would be revealed to him on the way to Olofin's
palace, he was informed that what was troubling Olofin was not counted at all
since had been mounted by the Deities to prove their ability to absorb a blow
and be cold in the midst of a crisis and uncertainty.
Tela was advised to offer
ebo with three hens. He was asked to sacrifice one, remove a leg, a wing and
breast, roast them properly and take them along with him on his trip to the
palace of Olofin, he was asked to take with the three ekos wrapped. He was told
that he would meet three women who would be instrumental in the success of his
mission to the house of Olofin. He was advised to give each of the women an eko
and give each one the leg, the wing and the breast of the hens that he was
carrying with him. Tela obeyed everything they said and left for his trip to
the palace of Olofin.
When he arrived at
Ile-Ife, at the edge of the torrent, which crossed the river, before arriving
at the palace of Olofin, the meeting faithful to the prediction of his Awo,
three young women who came to the Stream to fetch water.
Tela greeted them and
gave them the eko, the chicken leg, wing and breast.the three women thanked him
and asked what his mission was in Ile-Ife. he explain.
They told him that he
could not be aware of the events in Olofin's palace but that there were two major
problems that were being faced by Olofin at that particular time; one, one of
his wives had been pregnant for the last three years and she had not given
birth to the baby; two, the olofin hunters had beaten an elephant with a
heavy lance, and his horn fell on the balcony of Olofin; when the elephant was
disheveled and dissected, they found a tray made of Ire wood, and an Aguala
bag, and a new pumpkin on the elephant, when the pumpkin was cut in two, they
found a child of a day born he had eight Ikin-Abaje in each of his
hands. The three women said that was why Olofin had invited him to the palace.
The young women said that in order for the woman to have a safe delivery, a
mature goat had to be offered as an ebo, while another mature goat had to be
offered to Ifa. They said that they did not know the importance of the murky
elephant and its mysterious content. They however advised Tela not to sit for
anything or to wait any time to break the information down to Olofin. They said
that doing this was the only way that would make Olofin take him seriously
since many others who had been invited so far, they did not know why Olofin had
sent them to them and Olofin had thrown them all to jail . She also informed
Tela that in front of the palace of Olofin he would find an old woman. The
woman was a dyer. And all her grandparents were also dyeing. She inherited the
work of her own mother. He was advised to ask the old woman to remove her jar
from the place where she was so that Tela put her Osu there. They informed them
that all areas surrounding the palace were solid rock and that only the place
where the woman placed her vessel contained soft sand where the Osun could be
placed.
Tela thanked them deeply
and left for the palace of Olofin. In front of Olofin's palace, the meeting,
just as the three young women had told them, was an old woman with her old dye
pot. Cloth came up to her and asked her to remove her bowl to put her Osun. The
woman refuses frankly.
After much persuasion and
impulse, the old woman reluctantly agreed. While Tela removed the pan, they
found jewels of inestimable value, which the grandfathers of the old woman had
kept there. The two Cloth and the old woman were astonished. cloth asked the
old woman to bag everything because she was the right heiress of all the jewels.
She insisted that Tela should have taken some of the jewels because if it had
not been for him; she would not have known of such things in the first place.
He franckly refuse and the woman pack everything, therefore becoming an extremely
rich woman at her advanced age.
She then thought about
how to compensate Tela in her own way since he did not take any part of the
jewels, she asked Tela if he had ever been married. Tela replied negatively,
she asked him if he saw three young women by the stream when he was coming, he
responded positively. She explained to Tela that They had not been
married yet. Several people had tried to marry them, and they had been
frankly rejected. They said that they would marry only one person and that
person should know their names before they agreed to marry him. Everyone had
tried and failed. The old woman told Tela their names. Tela thanked the woman
and entered the palace of Olofin.
As soon as Tela sat on
the blanket in preparation to offer the ebo, the three young women entered with
the water on their heads. Tela greeted them by their names as it was said by
the old woman saying: 'Welcome, Iboru, Iboye and Ibose'. The three women
released their pot from above their heads and began accusing Olofin of
telling a stranger their names. Olofin said that he had not told their names
to, but rather, the man was not an ordinary human being. Olofin claimed that
the man who could detect a pregnant slug from among his colleagues; he would
predict the sex of the chick inside the egg !!! The three women said that she
had no choice but to marry Tela since he had been the person who knew their
names - since they had promised to marry the person who could say their names.
After this, Tela told
Olofin that he had a person whom he had imprisoned as a result of the failure
of not knowing for which Olofin had summoned them. He asked Olofin to free them
in the act before he offered him, and Olofin ordered his domestic servants to
actually release them.
Tela offered ebo for
olofin and his pregnant wife.and she give birth to a baby voy
that same day. Tela sat down and the baby was brought to him to be
blessed. Iboru, Iboye and Ibose sat at their sides. While he was blessing the
baby all the Awos had just been released entered the palace to express their
gratitude to Tela. He asked them not to thank him, rather for Iboru, Iboye and
Ibose. They did it and they all left the palace of Olofin full of happiness and
joy.
Elemogunboo
Agunbo-niworoko-sona
Elemo wonna-wonna pongo
Ota nla ni ko sinmi awodi
oke ni mimi
Dia fun Orunmila
Ifa nlo ree ra awon
Bimo-konko l’eru
Lati Orun kejo
Ebo ni won ni ko se
Awon Orisisin-tasin ode
ile Olofin ni
Orisisin-tasin ode ile
Olofin ni
Ata-ma-tase ode ile
Olofin ni
Ori-yi-tari-oyiyi ode ile
Olofin ni o
Awon ni won so erin l’asa
Erin waa woo
Ofi owoja a re le gbagede
ile olofin
Nigbati won kun erin
Won ba opon ire ninu erin
Won ba apo aguala ninu
erin
Won ba igba tuntun ninu
erin
Won pa igba tuntun
Won ba omo tuntun oojo
ninu igba tuntun
O ko Ikin abaje mejo
l’owo otun
O ko Ikin abaje, mejo
l’owo osi
Olofin waa kee
O ni orun han!
Won wa lo ree pe awon:
Kogun-kogun Awo ile Alara
Kogbon-kogbon Awo Ode
Ijero
Kaadota-kaadota Awo Epa
Tooromofe
Okookan lo ku ko too pe Irinwo
Awon Awi-winniwinni
ma-jee nikan-o-gbo
Awon
Afokan-mo-fo-fin-in-fin-in
Won ki’fa-ki’fa nile
Olofin
Won kikiiki, won o gbo
ohun ti Olofin nwi
Won ki’fa-ki’fa, bee ni
won o ja fa Olofin
Olofin ni ko s’awo ni’le
yi mo njo?
Tela lo wa ja’fa olofin
Ebo lo ni ko se
Olofin gb’ebo, o ru’bo
Nje Ela mo yin Iboru
Ela mo yin Iboye
Orunmila mo yin Ibosise o
Translation:
Elemogunboo
Agunbo niworoko-sona
Elemo wonna-wonna pongo
The cartridge is what
will never stop consuming an alcon prowling
They were the Awos who
launched Ifa For Orunmila
When he is going to buy
the group to whom they grow horns on
Their heads (each one
grows a horn) as a slave
From eight heaven
He was advised to offer
ebo
Orisisin-tasin was a
resident hunter in the palace of Olofin
Orisisin-tasin was a
resident hunter in the palace of Olofin
Atamatase was a resident
hunter in the palace of Olofin
Ori-yi-tari-oyiyi was a
resident hunter in the palace of Olofin
They were the ones who
threw a heavy spear at an elephant
The elephant fell and
placed its trunk in the balcony of the house of Olofin
When they removed the
skin and cut off the elephant
They found a tray made of
Ire wood in it belly
They found an Aguala bag
in it belly
They found a new pumpkin
They found a child of
only one day inside the pumpkin
The boy held eight
Ikin-Abaje in his right hand
And another eight
Ikin-Abaje in his left hand
Olofin exclaim
He declared that the sky
was about to go down!
They then went to invite
Kogun-kogun the resident
Awo of Alara
Kogbon-kogbon the Awo of
Ijero mountain
Kaadota-kaadota the Awo
of Epa-Tooromofe
Only one was missing to
complete 400
Those who spoke so
quietly that no one could hear
Those who spoke as if
they were hissing
They recited and recited
Ifa in the house of Olofin
They recited and recited
without getting what Olofin was saying
They recited, and recited
without touching the Olofin problem
Olofin asked if there was
more Awo in the vicinity?
They replied that there
was still Tela, the Awo of the city of Onko
Olofin asked them to go
and they would call him
Tela was the one who
later got the reason why Olofin threw Ifa
He asked Olofin to offer
ebo
He obeyed
Now, Ela I praise Iboru
Ela, I praise Iboye
Orunmila, I also praise
Ibosise
Ifa says that for whom
this Odu is revealed will surely triumph where others have failed. He or she
will win where others have lost. He or she will achieve greatness where others
have been humiliated.
Ifa says that if a
pregnant woman is having delays to give birth where this Odu is revealed, with
the appropriate ebo as prescribed above, the woman will have a safe delivery on
the same day that the ebo is offered.
LESSONS/COMMENTARIES
*. It is unsafe to be a
guanrator or surety for any body or group of People that we are not sure
of what they are capable of doing.
*. It is good to always
seek proffesional and divine consultation to have the foreknowledge of any
mission or things you want to do before embarking on it.
*. It is good to not be
too money conscious or greedy. as see in the case of Orumila Who later
have access to secret that fetch him three wives.
II.
Ifa says that the person
for whom this Odu is revealed has committed a serious offense against someone.
The person has sworn never to forgive him. There is a need for him or her to go
and offer an unreserved apology to the person who he has offended . At
the same time he or she needs to offer ebo with 3 guineas, 3 roosters and
money. He also needs to serve Ifa and Obatala with vegetable( ebure). He or she
is asked to ask Ifa what the Elders of the Night will take from him and that
according to the request. If the person for whom this Odu is revealed fails to
apologize and offer the appropriate ebo and feed the aforementioned Deities, he
or she will find it very difficult, if not nearly impossible to obtain the
compassion of Olodumare, the Deities and the race human. On this a stanza
in Ogunda-Meji says:
Aragba sawu oju oti
Itakun poolo l’orun erin
Itakun to ni kerin ma
g’oke alo
T’oun t’erin ni won jo
nlo o
Fikan-fikan mule alaro
Faka-fiki l’oun ewiri
Ka fi’nu ye’na
Ka f’eyin ye’erun
Awo ile Onitenku
Dia fun Onitenku
Omo osese-kunle
goo-goo-goo
Omo obede kunle
goo-goo-goo
Dia fun Agbe sekete
Tii somo’kunrin Ogun
Ni’jo to lo do obinrin Orisa
Gbowuji
Orisa ko, o ni oun o ni
ba Abe se mo
Translation:
The one who has the
strainer to filter the wine
The thick round plant of
an elephant's neck
Any running palette that
prevents the elephant from moving towards its destination
The two must be there
together
Vigorous hammering of
metal characterize the blacksmith
incessant fancies
characterize the roar
To put the face against
the heat of the fire
And the back against the
heat of the sun
These were the resident
Awos of Onitenku
They were the ones who
launched Ifa to Onitenku
The one who offended and
was cast on begging
They combined to launch
Ifa to Abe-Sekete
Ogun's son
When he went to make love
to the woman of Obatala
Obatala refuse, and
declared that he would never have any relationship with Abe again.
Abe-Sekete was the son of
Ogun. He was very close to Obatala who in return was very affectionate with
Abe. There was no place that Obatala was that he would not take Abe with him.
Many people even thought that Abe was a biological son of Obatala. There was
nothing in Obatala's life that Abe did not know.
One day however, Obatala
married a young woman. This woman was very attractive and had a complacent
attitude. She was very affectionate with Abe and for that, Obatala was very
pleased. Whenever Obatala was not present, he used to send Abe to his newly
married wife to give him company and to take care of his needs. This Abe did
with enthusiasm. Unknown to Obatala, they both had developed an infamous lust
for each other and Abe began to betray Obatala by constantly sleeping with the
woman. Even though this was happening Obatala did not suspect anything. Soon
they got to the point where the two became reckless and careless. One day,
Obatala left for a meeting. Obatala was expected to arrive late in the meeting,
while at the meeting, Obatala realized that he had forgotten something in the
house and asked permission to come and bring him from the house. when he
arrived at the house and there was the door, he met Abe and his young wife in the
heat of passion. He was totally sad and disillusioned that abe had betrayed him
thus. He told Abe never to come back to him and that he had cut off all
relations with Abe. He picked up what he had come for and returned to the
meeting. Abe was extremely embarrassed of himself. he return home a worried,
sad, frightened and lonely man. He began to plan what to do to seek Obatala's
favor once more.
The young wife packed up
her things and fled before Obatala returned from the meeting and she was not
seen again.
Abe-Sekete waited for 17
days and began to beg Obatala. Obatala refused to accept it in his presence or
even hear what Abe had to say. He repeated his visit to Obatala's house several
times for several days but he was always thrown out. In the end, he decided to
go look for influential people who he was sure Obatala could not ignore
to intercer in his favor.
Abe lo be Saki ni’le Ado
O lo be Erinmi l’ode Owo
O lo be Antete l’ode
Ikoyi
Orisa ko
O ni oun o nii b’Abe se
mo
Translation:
Abe went to beg Saki in
Ekiti
And he went to beg Erinmi
of the land of Owo
And he went to beg Antete
of the land of Ikoyi
Even Obatala refuse
He stated that he would
never have anything to do with Abe
When Abe tried everything
he knew to make sure that Obatala would brush his mind and fail, he traveled to
Ado Ekiti to ask Saki, one of Obatala's closest confidants to help him appeal
to Obatala. Saki went and begged for several days but Obatala refused to
listen.
The next he traveled to
the land of Owo to plead with Erinmi Owo, a highly respected Chief in Owo
and an intimate friend of Obatala to help him beg Obatala. Erinmi of Owo
and Obatala had a great esteem. They never wanted to offend each other in any
matter of life. Erinmi Of Owo traveled all the way to Iranje-Ile where
Obatala lived and begged his friend for several days, yet Obatala refused
frankly to change his mind towards Abe-Sekete.
Abe-Sekete again went to
the city of Ikoyi and asked Antete to help him appeal to Obatala to forgive his
offense. Antete was a highly influential personality in the community. His
reputation traveled far and wide and reached every part of the Yoruba land and
beyond. He was an intimate friend of Obatala. Attend trip to Iranje-Ile and
he beg Obatala for several days and obatala refuse to change his mind.
When all this person
failed to change the mind of Obatala, Abe-Sekete thanked them and decided to try
other means to appeal to Obatala. He felt that Obatala refused to listen to his
appeal because he had betrayed him terribly and Obatala felt him to the marrow.
Abe reasoned that the bigger the love, the greater the enmity when it turned
sour. He decided to send other people.
Abe lo be Agbe-dudu
Tii s’omo Olokun Seniade
O lo be Aluko-dodoodo
Tii s’omo Olosa Odo
Orisa a ko
O l’oun o nii ba Abe se
mo
Translation:
Abe went to beg the Agbe
black complexity
The son of Olokun
Senaide, god of the Oceans
And he went to beg the
red Aluko
The son of Olosa, the
goddess of the Lagoons
Still Obatala
refuse
He vowed to have nothing
to do with Abe again
In his attempt
to be reconciled with Obatala, Abe traveled to the ocean shore to go and
plead with Olokun to send his son, Agbe-dudu to help him beg Obatala to forgive
him for his offense. Olokun sent Agbe-dudu who traveled to Iranje-Ile
with Abe. Agbe-dudu begged Obatala for several days, both in favor of Abe,
Olokun-Senaide himself but Obatala refused to listen.
Then Abe went to Osa, the
Lagoon to meet Olosa, the goddess of the Lagoon to beg him to send
Aluko-dodoodo, his son to go and help him to beg Obatala to please forgive her,
she agreed. Aluko-dodoodo beg Obatala for several days but refuse it. Obatala
swear he would never forgive Abe for what he did.
When Abe saw that all
those highly ranked, respected and influential people could not change Obatala's
mind, Abe decided to go and request Orunmila's help. He now travels to Ile-Ife
to beg Orunmila for his assistance. Orunmila consulted with Ifa and Ogunda-Meji
was revealed. Abe was advised to offer ebo with 3 roosters, 3 guineas and
money. he obeyed immediately. After this Orunmila went to get some vegetable
Ebure and left for the house of Obatala in Iranje-Ile.
Abe wa sepa-sese
O lo dipo Orunmila mu
Nigbati Orunmila nlo
O se iti ebure l’owo
Awoye roye l’Orisa be n
lo
Edun-Beleje tii se omo’ye
Olu-Igbo
Nii se wole-wode Orisa
O ku die ki Orunmila
de’le Orisa
Orisa nla ti sun lo o
Orunmila ni Orisa nla ago
ooo!
Edun Beleje tii se omo’ye
Olu-Igbo
Ni Orisa ki yi ji
Orunmila ni ko ji
Won ni nitori I kinni?
O ni nitori saki ti ji
ni’le Ado
Erinmi ti ji l’ode Owo
Antete ti ji l’ode Ikoyi
Agbe-dudu ti ji l’okun
Aluko-do-doo-do ti ji
l’Osa
Translation:
Abe then picked himself
up
And went to seek the help
of Orunmila
When Orunmila was going
He took with him a
bouquet of vegetables from Ebure
But Obatala was known for
his careful observation and accurate deduction of what was happening
Edun-Beleje, the slender
monkey, who was the son of the Deity of the forest, was acting as the chief of
company of Obatala
When Orunmila was about
to reach the house of Obatala
Obatala had fallen asleep
Orunmila shout his
greetings
Edun-beleje Olu-Igbo's
son replied that Obatala had not yet awakened
Orunmila asked him to
wake him up
They said why?
Orunmila said that Saki
had already awakened in Ado-Ekiti
And Erinmi had awakened
in the land of Owo
And Antete had awakened
in the land of Ikoyi
And Agbe-dudu had
awakened on the side of the ocean
While Aluko-do-ooo-do had
awakened beside the lagoon.
When Orunmila was about
to arrive in Iranje-Ile, Obatala's house, Obatala, who had the reputation of
being highly gifted in the area of making informed observations and deducing
that it was about to happen in the future, had already sensed that someone
greater than all the people that every person Abe had sent him was approaching
his house. he therefore induced himself to a dream and left a message with
edun-Beleje to inform anyone who came that he was already asleep. When Orunmila
arrive Edun-Beleje told him that Obatala had not yet risen. Orunmila said to
wake him immediately. When asked why, Orunmila replied that Saki of Ado, Erinmi
of Owo, Antete of Ikoyi, Agbe-dudu the son of Olokun and Aluko-dodo the son of
Olosa had all been raised. There was no reason why Obatala would not wake up at
that moment.
Orisanla ba ji
O ni oun ti ji na
O ni sugbon oun o ni
si’lekun
Orunmila ni waa si’lekun
ni o
O ni nitori wipe
ipepereju nii si’lekun f’oju
Omira nii si’lekun f’omo
Translation:
Orisanla therefore rise
He stated that he had
risen
But he would not
open the door for Orunmila to enter
Orunmila said Obatala
habre the door
Because Ipepereju, the
eyelid is what opens the door of the eyes to see
And the low that
indicates that the job is he that opens the door for the birth of a new born
baby.
When Orunmila heard that
Obatala was sleeping, she told him that at least the person he had come to see
was at home. He ordered Obatala to be lifted out of his sleep. When asked why
and he gave the reasons why Obatala should be awakened. Obatala awoke but
insisted that he would not open the door for Orunmila to enter the house.
Orunmila ordered Obatala
to open the door for him, when asked why, he said that it was the eyelid that
opens the door of the eyes; is the low that indicates that the work will be the
door to the birth of a new baby newborn. He said that unless those statements
were not true, then Obatala might not open the door; but if his statements were
a fact, he should and should open the door immediately.
Orisanla wa si’lekun
O ni oun ti si’lekun
Sugbon oun o ni ko’ju si
Orunmila
Orunmila ni yoo ko’ju si
oun ni o
Won ni intori I kinni
O ni intori atelese kii
d’eyin ko ona
Eekanna owo kii d’eyin
ko’wo
Eekanna ese kii d’eyin
k’ese
Asuugbo kii d’eyin ko’gbo
Translation:
Obatala then opened the
door
He said that although he
had opened the door
He would never show his
face to Orunmila
Orunmila said that he
would show the face to the (orunmila)
When asked why
He declares that the
soles of his feet do not turn his back on the path
The nail does not turn
its back on the finger
The nail of the big toe
does not turn its back on the same finger
He who evacuates his
intestines in the forest does not turn his back on the mountain
When Obatala heard what
Orunmila told him when the arrive, he knew that all those statements were
of fact. He therefore reluctantly gave the door. When the door was
opened, he insisted that he would not turn to Orunmila to see his face for any
discussion of the matter. Orunmila ordered him to look at him. When asked why,
Orunmila stated that the foot does not turn his back to the path, the nail does
not turn his finger and the nail of the thick toe does not turn his back on the
finger at the same time, the person who empties his gut in the mount can not,
nor turns his back on the mountain. Orunmila declared that if all these
statements were true, then Obatala should, and should turn his face towards him
and in favor of Abe-Sekete for which he had gone.
Obatala wa ko’ju si
Orunmila
O ni oun ti ko’ju sii na
O ni sugbon oun o ni
rerin-in s’oro naa
Orunmila ni yoo rerin-in
sii ni o
Won ni nitori I kinni/
O ni nitori erin sobosobo
ni t’opo
Erin sewele-sewele ni
t’odoko
Dokodoko aberin
sewele-sewele l’enu
Erin ni won fi n fon’na
oti
Erin sese l’agbara nrin
ko’do l’ona
B’owuu ba so l’oko
Oloko a f’erin ka
Translation:
Obatala then turned his
face towards Orunmila
He said that even though
he had faced it
He would never smile
about it.
Orunmila ordered that
Obatala would smile on the matter
When asked why
He declares that a widow
is known for her consolatory smiles
While a lascivious woman
is known for stupid but fearful smiles
Stupidly tempting smiles
are the mark of a prostitute
It is with smiles with
which people ignite the fire with which the alchol is prepared
And it is with a smile
that the flood joins the stream
When the cotton tree
produces its cotton wool
It is with a smile that
the farmer harvests
When Obatala eventually
turned his face towards Orunmila for a face-to-face discussion on the
Abe-Sekete affair, Obatala stated that no matter what Orunmila said, he would
never be satisfied to the point of smiling on the matter. Orunmila ordered him
to smile. When he asks why? Orunmila said that a woman whom her husband had
recently died would only smile to comfort herself and console others that it is
not the true end of life; a prostitute uses her stupid but tempting smiles to
invite her clients and any other ; the alchol preparers smile as they light the
fire to produce the alchol; the flood smiles when it meets the torrent; and
when the wool germinates and is harvest the farmer harvests it with
smiles. Orunmila declared that if all this was not true; then Obatala was free
not to smile about it; but in the other hand, if these were statements of fact,
then Obatala had no choice but to smile about the Abe-Sekete affair.
Orisanla wa rerin-in
O ni oun ti rerin-in na
Sugbon oro naa ko nii tan
ninu oun
Orunmila ni yoo tan-an
ninu re ni o
Won ni nitori i kinni
O ni natankotan l’aja n
la’mi
B’ase ba mu’mi, a tan
ninu ase
B’igre ba mu’mi a tan
ninu igere
B’obinrin ba na’ja eetan
Titan nii tan
Translation:
Obatala then smile
He stated that even
though he had smiled
The matter had not left
his mind completely
Orunmila ordered that the
matter should be removed completely from his mind
When he asked why?
He said that the dog
completely tries to lick the water
He said when the colander
of liquid drinks are filled with water completely when the colander is immersed
when leaving the water from falling drops
And when the fishing trap
is submerged in the water, the water will be completely removed from the trap
when it is removed from the water
And if a woman gets
involved in the business of green palm fruits
It's completely
strenuous.
When Obatala smiled and
insisted that it was impossible for him to get the whole thing out of his mind.
But Orunmila ordered him to get it out of his mind. When asked why this should
be, Orunmila stated that the strainer, when submerged in water will be filled with
water, will be completely emptied of water. The same thing applies with the
fishing trap. He also said that no woman gets involved in the business of
unripe palm fruits for someone to stay. He stated that if this was not true
then Obatala was free to harbor grudges against Abe-Sekete. But if on the other
hand, if these statements were true, then Obatala should, and should,
completely clear his mind of the matter.
Orisanla ni o ti tan ninu
oun bayii
O ni sugbon inu oun o dun
si oro naa mo lailai
O ni ninu oun egun
ewon
Eyin oun egun esusu
Agbedemeji oun eguun gidi
Orunmila ni to ba ti tan
ninu re
Ki inu re yara di odundun
Ki eyin re yara di tete
Ki agbede-meji re yara di
rinrin
Translation:
Obatala stated that even
when all things were in her mind
But nevertheless he would
never be happy about that
He said that his mind had
become an anthill
And his back had become
needles
While his middle section
had become a thorn
Orunmila countered that
if indeed all things were arranged in his mind
His mind must be turned
towards the leaves of Odundun
And his back was ready to
return to the leaves of Tete
While its middle section
was due back to the leaves of Rinrin
When Obatala told
Orunmila that the matter had been completely removed from his mind, he
nevertheless stated that he would never be happy with Abe-Sekete again.
Orunmila then countered that if the matter had been completely removed from his
mind, then there was no reason why he should not be happy with Abe-Sekete then
he was harboring animosity against him, which was a complete contradiction with
his statement that he had totally forgiven his favorite follower. This is how
Obatala cleans her mind of the matter and forgives Abe-Sekete from the depths
of her mind.
That's when Orunmila
invited Abe-Sekete and reconciled him to Obatala. Orunmila handed the leaves of
Ebure to Abe-Sekete who in turn delivered them to Obatala as a symbol of
forgiveness and reconciliation.
Aragba sawu oju oti
Itakun poolo l’orun erin
Itakun to ni kerin ma
g’oke alo
T’oun t’erin ni won jo
nlo o
Fikan-fikan mule alaro
Faka-fiki l’oun ewiri
Ka fi’nu ye’na
Ka f’eyin ye’erun
Awo ile Onitenku
Dia fun Onitenku
Omo osese-kunle
goo-goo-goo
Omo obede kunle
goo-goo-goo
Dia fun Agbe sekete
Tii somo’kunrin Ogun
Ni’jo to lo do obinrin
Orisa Gbowuji
Orisa ko, o ni oun o ni
ba Abe se mo
Abe lo be Saki ni’le Ado
O lo be Erinmi l’ode Owo
O lo be Antete l’ode
Ikoyi
Orisa ko
O ni oun o nii b’Abe se
mo
Abe lo be Agbe-dudu
Tii s’omo Olokun Seniade
O lo be Aluko-dodoodo
Tii s’omo Olosa Odo
Orisa a ko
O l’oun o nii ba Abe se
mo
Abe wa sepa-sese
O lo dipo Orunmila mu
Nigbati Orunmila nlo
O se iti ebure l’owo
Awoye roye l’Orisa be n
lo
Edun-Beleje tii se omo’ye
Olu-Igbo
Nii se wole-wode Orisa
O ku die ki Orunmila
de’le Orisa
Orisa nla ti sun lo o
Orunmila ni Orisa nla ago
ooo!
Edun Beleje tii se omo’ye
Olu-Igbo
Ni Orisa ki yi ji
Orunmila ni ko ji
Won ni nitori I kinni?
O ni nitori saki ti ji
ni’le Ado
Erinmi ti ji l’ode Owo
Antete ti ji l’ode Ikoyi
Agbe-dudu ti ji l’okun
Aluko-do-doo-do ti ji
l’Osa
Orisanla ba ji
O ni oun ti ji na
O ni sugbon oun o ni
si’lekun
Orunmila ni waa si’lekun
ni o
O ni nitori wipe
ipepereju nii si’lekun f’oju
Omira nii si’lekun f’omo
Orisanla wa si’lekun
O ni oun ti si’lekun
Sugbon oun o ni ko’ju si
Orunmila
Orunmila ni yoo ko’ju si
oun ni o
Won ni intori I kinni
O ni intori atelese kii
d’eyin ko ona
Eekanna owo kii d’eyin
ko’wo
Eekanna ese kii d’eyin
k’ese
Asuugbo kii d’eyin ko’gbo
Oosala wa ko’ju si
Orunmila
O ni oun ti ko’ju sii na
O ni sugbon oun o ni
rerin-in s’oro naa
Orunmila ni yoo rerin-in
sii ni o
Won ni nitori i kinni?
O ni nitori erin sobosobo
ni t’opo
Erin sewele-sewele ni
t’odoko
Dokodoko aberin sewele-sewele
l’enu
Erin ni won fi n fon’na
oti
Erin sese l’agbara nrin
ko’do l’ona
B’owuu ba so l’oko
Oloko a f’erin ka
Orisanla wa rerin-in
O ni oun ti rerin-in na
Sugbon oro naa ko nii tan
ninu oun
Orunmila ni yoo tan-an
ninu re ni o
Won ni nitori i kinni
O ni natankotan l’aja n
la’mi
B’ase ba mu’mi, a tan
ninu ase
B’igre ba mu’mi a tan
ninu igere
B’obinrin ba na’ja eetan
Titan nii tan
Orisanla ni o ti tan ninu
oun bayii
O ni sugbon inu oun o dun
si oro naa mo lailai
O ni ninu oun egun
ewon
Eyin oun egun esusu
Agbedemeji oun eguun gidi
Orunmila ni to ba ti tan
ninu re
Ki inu re yara di odundun
Ki eyin re yara di tete
Ki agbede-meji re yara di
rinrin
Oosanla ni o ti di
odundun
Eyin oun ti tete
Agbedemeji oun ti di
rinrin
Nje Ebure o de o, awo
Olujebe
Bi a ba r’eni rere
Nse laa j’ebe ni
O ti j’ebe l’Abe
O ti j’ebe l’Oko o
Bi a ba r’eni rere
nse laa j’ebe o
Translation:
The one who has the
strainer to filter cerbeza
The thick round plant of
an elephant's neck
Any running palette that
prevents the elephant from moving towards its destination
She's two should be there
together.
Vigoruos hammering of
metal characterize the blacksmith
incessant fancies
characterize the roar
To put the face against
the heat of the fire
And the back against the
heat of the sun
These were the resident
Awos of Onitenku
They were the ones who
launched Ifa to Onitenku
The one who offended and
was cast on begging
They combined to launch
Ifa to Abe-Sekete
Ogun's son
When he went to make love
to the woman of Obatala
Obatala reuse, and
declared that he would never have any relationship with Abe again.
Abe went to beg Saki in
Ekiti
And he went to beg Erinmi
of the land of Owo
And he went to beg Antete
of the land of Ikoyi
Even Obatala reuse
He stated that he would
never have anything to do with Abe
Abe went to beg the Agbe
black complexity
The son of Olokun
Senaide, god of the Oceans
And he went to beg the
Colorado Aluko
The son of Olosa, the
goddess of the Lagoons
Even Obatala refuse
He vowed to have nothing
to do with Abe again
Abe then picked himself
up
And went to seek the help
of Orunmila
When Orunmila was going
He took with him a
bouquet of vegetables from Ebure
But Obatala was known for
his careful observation and accurate deduction of what was happening
Edun-Beleje, the slender
monkey, who was the son of the Deity of the forest, was acting as the chief of
company of Obatala
When Orunmila was about
to reach the house of Obatala
Obatala had fallen asleep
Orunmila shout his
greetings
Edun-beleje Olu-Igbo's
son replied that Obatala had not yet awakened
Orunmila asked him to
wake him up
They said why?
Orunmila said that Saki
had already awakened in Ado-Ekiti
And Erinmi had awakened
in the land of Owo
And Antete had awakened
in the land of Ikoyi
And Agbe-dudu had
awakened on the side of the ocean
While Aluko-do-ooo-do had
awakened beside the lagoon.
Orisanla therefore rise
He stated that he had
risen
But it would not open the
door for Orunmila to enter
Orunmila said Obatala
open the door
Because Ipepereju, the
eyelid is what opens the door of the eyes to see
And the low that
indicates that the job is he that opens the door for the birth of a new born
baby.
Obatala then opened the
door
He said that although the
abia had opened the door
He would never show his
face to Orunmila
Orunmila said that he
would show the face to the (orunmila)
When asked why
He declares that the
soles of his feet do not turn his back on the path
The nail does not turn
its back on the finger
The nail of the big toe
does not turn its back on the same finger
He who evacuates his
intestines in the forest does not turn his back on the mountain
Obatala then turned his
face towards Orunmila
He said that even though
he had faced it
He would never smile
about it.
Orunmila ordered that
Obatala would smile on the matter
When asked why
He declares that a widow
is known for her consolatory smiles
While a woman prostitute
is known for stupid but fearful smiles
Stupidly tempting smiles
are the mark of a prostitute
It is with smiles with
which people ignite the fire with which the alchol is prepared
And it is with a smile
that the flood joins the stream
When the cotton tree
produces its cotton wool
It is with a smile that
the farmer harvests
Obatala then smile
He stated that even
though he had smiled
The matter had not left
his mind completely
Orunmila ordered that the
matter should be removed completely from his mind
When you are asked why?
He said that the dog
completely tries to lick the water
He said when the colander
of liquid drinks are filled with water completely when the colander is immersed
when leaving the water from falling drops
And when the fishing trap
is submerged in the water, the water will be completely removed from the trap
when it is removed from the water
And if a woman gets
involved in the business of green palm fruits
It's completely
strenuous.
Obatala stated that even
when all things were in her mind
But nevertheless he would
never be happy about that
He said that his mind had
become an anthill
And his back had become
needles
While his middle section
had become a thorn
Orunmila countered that
if indeed all things were arranged in his mind
His mind must be turned
towards the leaves of Odundun
And his back was ready to
return to the leaves of Tete
While its middle section
was due back to the leaves of Rinrin
Obatala said that all
things had been completely removed from her mind
That his mind had turned
to odundun
And his back to tete
And its middle section to
rhinin
Here come the leaves of
Ebure, the symbol of forgiveness
If we see an important
personality
One will accept his
intercession
You have accepted the
apology of Ake
And even Oko
When we see an important
personality
We should accept the
apology
Ifa says that it will be
difficult for him to commit the offense for the person for whom this Odu was
revealed to be forgiven, but in the end, the apology will be accepted.
On the other hand, if the
person for whom this Odu is revealed is the victim of another person's
misconduct, he or she needs to accept the apology of the offender if
significant persons intervene in favor of the guilty party.
LESSONS/COMMENTARIES
*.It is a sin tà betray
the trust and confidence repose in us either by our master, friends etc. doing
so can bring dishonour humiliation and defeat to us. as in the case of
Abe in the odu ifa above.
*.If is good to seek
forgiveness when We have wrong or offend others, that is how we can peace of
mind in life.
III.
Ifa says that he foresees
Ire of achievements for the person for whom Ogunda-Meji is revealed. Ifa says
that this person will be wealthy; he or she will be loved and adored; he or she
will be blessed with good children, have good health, and live a long and happy
life.
Ifa says that all the Ire
of the person for whom this Odu is revealed is in the hands of Ifa. He or she
needs to serve Ifa diligently and Ifa will instead shower blessings on
him or her.
There is a need for the
person for whom this Odu is revealed to offer ebo with 4 rats, 4 fish, 2 hens,
2 roosters, 2 pigeons, 2 guineas and money. He or she also needs to serve Ifa
with 2 rats, 2 fish, a hen and a guinea. On this, Ifa says:
E maa see nso
A o maa wo bi e o ti see
si
Dia fun Elerere Ogogo
Omo abapo ire gbogbo
wonti-wonti lowo Olodunmare
Igbati o nt’orun bo wa’le
aye
Ebo ni won ni ko waa se
Translation:
Keep doing what you are
doing
We will see that you do
it
Those were the
declarations of Ifa for Elerere Ogogo
Offspring of the
one who has the bag full of all Ire of Olodumare
When he was coming from
Orun to Aye
He was advised to offer
ebo
Elerere Ogogo was coming
from heaven into the world. He went to choose his destinaties. To him was given
all the life's life - a successful career, riches, a loving and loving wife,
good children, several houses, good health, victory over adversaries, long life
and happiness. To secure all those Ires, they were put into the hands of Ifa to
keep them safe.
Already on earth, Elerere
Ogogo went to the Awo mentioned above to know what his opportunities were,
would he triumph in life? How would he get his triumph? How big would he be in
his life? Would someone who would truly love him whom he would genuinely love
as well? Would he be blessed with loving and lovely children? Would he be
blessed with good health and mental alertness? would he be rich enough to build
his own house in his life? would live the long time?
All this questions the
Awo answered yes. not only told him that he would triumph in life, but other
people would be measuring their own success with his. Others would be
praying to Olodumare to be as successful as Elerere Ogogo. He was however
advised to move near Ifa since all these achievements all the other Ires were
in the hands of Ifa. He was also advised to offer ebo with 4 rats, 4 fish, 2
hens, 2 pigeons, 2 roosters, 2 guineas and money. He was also advised to serve
Ifa with 2 rats, 2 fish, a hen and a guinea. With all this Elerer Ogogo obeyed.
He also became an ardent follower of Ifa.
He was still fanatic of
the belief in Ifa. Those who noticed this began to observe it closely to see
what would be the result of his close association with Ifa.
Elerere Ogogo, for his
part, never took any steps without first having consulted with Ifa. To his
unlimited joy, there was nothing that he asked that he did not get,
He reached the degree to which Elerere Ogogo was nicknamed 'Elerere Ogogo
omo abapo ire gbogbo wonti-wonti l'owo Olodumare' 'Elerere Ogogo, son of
one who has the bag full of all Ire of Olodumare'. Everyone believed that when
he needed anything he would just go and stick his hands into the bag full of
all the good things in life provided for him by Olodumare.
Before long, everyone
began to use the name of Elerere Ogogo as their reference of prayers to the
Deities and to Olodumare to give to them as he had given to Elerere Ogogo. Even
if they wanted to marry or produce children, or build a house, or do any
business dealings, they would Pray to Olodumare for things to happen
successfully such as those for Elerere Ogogo. Elerere Ogogo in his own case was
full of joy, and gratitude to his Awo, Ifa and Olodumare.
E maa see nso
A o maa wo bi e o ti see
si
Dia fun Elerere Ogogo
Omo abapo ire gbogbo
wonti-wonti lowo Olodunmare
Igbati o nt’orun bo wa’le
aye
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Mo te’wo ki e fun mi
ni’re aje t’emi o
Elerere Ogogo o de o
Omo abapo ire wonti-wonti
l’owo Olodumare
Mo t’ewo ki e fun mi
ni’re aya t’emi o
Elerere Ogogo o de o
Omo abapo ire wonti-wonti
l’owo Olodumare
Mo t’ewo ki e fun mi
ni’re omo t’emi
Elerere Ogogo o de o
Omo abapo ire wonti-wonti
l’owo Olodumare
Mo te’wo ki e fun mi
ni’re aiku t’emi o
Elerere Ogogo o de o
Omo abapo ire wonti-wonti
l’owo Olodumare
Mo t’ewo ki e fun mi
ni’re gbogbo t’emi o
Elerere Ogogo o de o
Omo abapo ire wonti-wonti
l’owo Olodumare
Translation:
Keep doing what you are
doing
We will see that you do
it
Those were the
declarations of Ifa for Elerere Ogogo
offspring of the
one who has the bag full of all Ire of Olodumare
When he was
coming from Orun to Aye
He was advised to offer
ebo
He obeyed
I stretch my hands to
receive my own wealth
Here comes Elerere Ogogo
The offspring
of the one who has the bag full of every Ire of Olodumare
I reach out to receive my
own wife
Here comes Elerere Ogogo
Offspring of the
one who has the bag full of every Ire Olodumare
I stretch my hands to
receive my own children
Here comes Elerere Ogogo
Offspring of the one who
has the bag full of every Ire of Olodumare
I stretch my hands to
receive my own longevity
Here comes Elerere Ogogo
offspring of
the one who has the bag full of every Ire of Olodumare
I stretch my hands to
receive all the Ire of life
Here comes Elerere Ogogo
Child of the one
who has the bag full of everythiNG Ire of Olodumare
Ifa says that the person
for whom this Odu is revealed will be blessed with all the life Ire. He or she
should only move near Ifa all the time since all this Ire is in the hands of
Ifa to be given to him or her at any time and if he or she ever asked for it.
LESSONS/COMMENTARIES
*.Connection with ifa can
bring all one ire chosing from heaven into fruition with little or no effort.
IV.
Ifa warns the person to
whom this Odu is revealed to be very careful about the kind of help he or she
gives to others. Ifa says that a person will come to him or her for assistance
but he or she should not render this assistance. This is because she has
something serious, which has led to serious problems for him or her. He or she
is now looking for someone else to share their problem with. Ifa says that it
is in the best interest for the person for whom this Odu is revealed to have
nothing to do with the person or group seeking assistance at this particular
time. Ifa says that the person is not looking for assistance: rather, he or she
or they are looking for someone to implicate and drag him to the mud as they
are.
Ifa says there are no ebo
materials to offer on this Odu. The only ebo to offer here is for the person
for whom this Odu is revealed to pay attention to the warning. In fact, before
the person born by this Odu offers any assistance to any person, there is a
need for him or her to check and recheck properly if this person should be
helped or not. About this Ifa says:
Gunnugun soore
mapalori-mapalori
Akalamagbo soore
mayogege-mayogege
Ojo mii joomi, bii k’eni
o ma tie soore mo
Oro soore soore, oro o
l’ewe l’ori
Afomo soore ko l’egbo
Dia fun Adekanmbi, omo
palakala pejo
Omo ase k’oore o su ni i
se
Nigbati o nlo oko alero
l’odun
Ebo ni won ni o waa se
Translation:
Gunnungun, the Vulture,
did good things but became bald in the process
And Akalamagbo, did good
deeds only to be inflicted with neck lump
Even a few days, one will
feel like he does not want to do good things ever
Gold, the Cactus, did
good things but has no leaf to show for his good deeds
And Afomo, the Parasite
plant, did good things only to be left without root
These were the
declarations of Ifa for Adekanmbi, the offspring of those who killed Akala the
serpent
He who drives in such a
way that one feels tired of doing good
When he was going to the
farm for the annual plantation
He was advised to offer
ebo
Adekanmbi was a
successful farmer. He was also a very successful man. He was highly respected
in the community because everyone knew him as a fearful philanthropist
(humanist) of God. He had many headlines in the community and whatever he said
was final in the community on various topics.
One day, Adekanmbi
planned to start an annual crop. For this reason, he decided to go for
consultation of Ifa in the house of the above-mentioned Awo: Would he
have success that year as he had always had?
The Awo assured Adekanmbi
that he would be successful as he had always had. The Awo told him that success
was not his problem. Adekanmbi was warned however that someone would come to
him for assistance within five days. Such a person should never be assisted.
The Awo focused on the fact that the person who was coming for such assistance
did not need it: rather, he was coming to create hardships and unspeakable
problems within Adekanmbi's life. The Awo concluded that by telling Adekanmbi
that there was no hope that he could offer on this matter an exception for
which to pay attention to the warnings of Ifa.
Adehanmbi left the house
of the Awo with the complete determination not to attend anyone. When Adekanmbi
arrived home, he explained to his wife everything and asked his wife to remind
him at all times not to attend anyone in the next seven days. With this,
Adekanmbi was convinced that he would be capable of the problem that Ifa had
foreseen in asking him not to assist anyone for five days.
On the fourth day
however, Oka the Cobra, rushed to go to Adekanmbi's farm by begging him an that
he was pursued by his enemies. He told Adekanmbi that if his enemies caught him
that day he would definitely be sacrificed.
He pleaded with
Adekanmbi to please open his mouth and allow him to hide in his stomach for a
few moments so that his enemies would not be able to see him. When Adekanmbi
was about to open his mouth, his wife called him and reminded him of Ifa's
warning. 'Stay quiet, woman,' Adekanmbi throne, 'even if I would not help
anyone, would be my friend Oka?' As soon as he said these words he opened his
mouth and his friend Oka entered his mouth. He went straight to his
stomach.
When Oka the Cobra
settled into Adekanmbi's stomach, the first instruction he gave to Adekanmbi
was: my friend sees and beats your wife to death. Adekanmbi protested, 'how can
I do this to my wife for so many years?' Oka the Cobra simply laid her teeth on
Adekanmbi's liver and bit her liver without mercy, no one told Adekanmbi again
before he took his hoe and covered his wife of 27 years to kill her.
Oka told Adekanmbi to go
to the market. When they arrived there, he told Adekanmbi to ensure that 16
people were beaten to death on the market. Adekanmbi protested, "Why
should I do this in a community where I have several titles?" Oka the
Cobra placed his teeth in Adekanmbi's pancreas and bit him mercilessly. No one
told Adekanmbi before he used his ax and cut off 16 innocent people in the
market.
Next, Oka the Cobra told
Adekanmbi to kill the three wives of the Oba and to add to the Oba as his
fourth victim in the palace. Adekanmbi protested. The Cobra placed its teeth in
the lungs of Adekanmbi and bit them without mercy. No one told Adekanmbi before
he used his stick to hit the four of them until they were killed. While this
was happening the whole city went into pandemonium. The fear of Adekanmbi
became the beginning of the wisdom of the whole world.
There were however
however, some elders in the community who were fully convinced that the
villainy was not in the character of Adekanmbi. These elders knew that
something urgent and drastic must be done. Consequently, they went to the house
of the group of Awos previously mentioned For consultation of Ifa:
could it be possible to solve the problem of the community? Would it be
possible for them to know how to help Adekanmbi himself?
The Awo told them that they
would surely find a solution to the problems in the community. He told them
that only the elders of the night could help them. Consequently, there was the
need for them to feed the Elders of the Night with a goat and abundant palm oil.
The elders of the night accepted the Ipese and and appointed Akalamagbo
to help adekanmbi.
Meanwhile Adakanmbi had
become a man completely insane. He had voices from his stomach and must obey
any instruction that was given to him. For this reason, Adekanmbi was a totally
unpredictable man. When Akalagmagbo arrived at his house, he went straight to
Adekanmbi and instructed Akalamagbo to open his mouth. Adekanmbi did it.
Akalamagbo called Oka the Cobra and told him that he had come to join him to
inflict more pain on Adekanmbi. Oka was very happy when he had that. Akalamagbo
told Oka to show his face so that the discussion could go smoothly. Oka moved
forward and showed her face. As soon as he did this, Akalamagbo grabbed him by
the neck and sacked him out forcibly. Akalamagbo struck Oka with his beak on
the head. He hit him repeatedly. When Adekanmbi saw this, he clutched his hoe
with the intention of breaking Oka's head in pieces. Unfortunately, however,
the blow fell on Akalamagbo's head. So Adekanmbi ended up killing both the
Cobra and Akalamagbo.
Gunnugun soore
mapalori-mapalori
Akalamagbo soore
mayogege-mayogege
Ojo mii joomi, bii k’eni
o ma tie soore mo
Oro soore soore, oro o
l’ewe l’ori
Afomo soore ko l’egbo
Dia fun Adekanmbi, omo
palakala pejo
Omo ase k’oore o su ni i
se
Nigbati o nlo oko alero
l’odun
Ebo ni won ni o waa se
O ko’ti ogbonyin s’ebo
Eyin o ri Adekanmbi to pa
ejo
To si pa eye
Translation:
Gunnungun, the Vulture,
did good things but became bald in the process
And Akalamagbo, did good
deeds only to be inflicted with lump neck
Even a few days, one will
feel like he does not want to do good things ever
Gold, the Cactus, did
good things but has no leaf to show for his good deeds
And Afomo, the Parasite
plant, did good things only to be left without root
These were the
declarations of Ifa for Adekanmbi, the offspring of those who killed Akala the
serpent
He who drives in such a
way that one feels tired of doing good
When he was going to the
farm for the annual plantation
He was advised to offer
ebo
He Refuse to
obey
You can see Adekanmbi who
killed the snake
And he kill the
bird.
Ifa warns the person to
whom this Odu is revealed not to give any assistance unless he or she wants to
regret for the rest of his or her life. it is in the best interest of
this person to pay attention to the warning of Ifa.
LESSON /COMMENTARIES
*. We should not in any
way disregard Ifa Instruction.
*.In helping others
moderation should be our watchword.
V.
Ifa says that for
the person for whom this Odu is revealed he should not hide anything from what
he is doing from his children. He or she must allow all their things to
be known by their children as this will someday save their life or career.
Ifa also says that for
the person for whom this Odu is revealed it is almost certain that he would
enter into a serious fight over his wife if he is a man and if it is a woman
about his husband, for whom this Odu is revealed he will fight on her very
soon. There is a need to offer ebo so that the outcome of this fight will be in
his or her favor.
There is a need to offer
ebo with 3 cocks and money. There is also the need to serve Osanyin with a
rooster and palm oil. In addition there is also the need to serve Ifa with a
hen and money. About this Ifa says:
Olobounboun nii fo paata-piiti
Dia fun Orunmila
Ifa nloo gba Pupayemi
Tii se Obinrin Iku
Ebo ni won ni ko se
Translation:
Olobounboun, the Beetle
in his unstable flight
These were the
declarations of Ifa for Orunmila
When he was going to
snatch Pupayemi
Iku's wife (death)
He was advised to offer
ebo
Pupayemà colour red
-is appropriate-for me, it was palm oil. She was Iku's wife. Iku was very
jealous of her. Pupayemi was very useful for every family but Iku did not want
to hear about it. Whoever made use of Papuyemi, no matter how little was
attacked and killed by Iku. Even so nobody could survive without the use of
Pupayemi. Pupayemi was useful for medicines, cooking, to make soap and
other household chores. Of course without Pupayemi, no good soup could be made.
Despite this, Iku did not want anyone to touch Pupayemi. He wanted her only for
him. All pleas to iku to allow Pupayemi's utility to expand fell into deaf
ears. Many people were dying or starving because they did not have access to
Pupayemi.
One day Orunmila decided
to take Pupa yemi to Iku and make it available to everyone. Consequently, it
was by consultation of Ifa at the home of one of his former students mentioned
above: Would he succeed in his mission? Was it the ability to scare or even
defeat Iku when he eventually triumphed and Iku came with his inevitable wrath
to launch his death attack? Would not he be dishonored in this assignment?
The Awo informed Orunmila
that he wanted to take a serious confrontation that would eventually be beneficial
to the world. He was assured that he would succeed in his mission. He was
however warned that his opponent was indeed very strong. For this reason there
was the need for his children and every member of his family knew everything he
was planning to do since they could be the ones who could save his life in the
final analysis. He was told to offer ebo with three cocks and money. Orunmila
obeyed.
As he came home, Orunmila
called each member of his family and together to inform them of his
intentions. They all gave their support and blessing. From there on they
began the preparation for the meeting.
A few days after this,
Orunmila approached Pupayemi and told her of his intentions to take her as her
wife so that she would be of benefit to the whole world as Olodumare had
created her for who she was, instead of being the property of Iku. Pupayemi
told him that the day Orunmila would do this would be the happiest day of her
life on earth since she was literally captive by Iku.
She nevertheless
expressed her fear for Orunmila by the possible repressive of her husband.
Orunmila assured Pupayemi that Iku would be curtail in case of any
confrontation. Pupayemi was overflowing with joy. There and then she moved into
the house of Orunmila without bothering to pack her belongings from Iku's
house.
As soon as Iku discovered
that Pupayemi was too late to return home, he began to wage war against each
and every one around him. When he realized that Papu yemi would never return
home, he went mad. All the world and all things were vicy of its attack. By the
time he knew it was Orunmila who had snatched his wife from him, he ran wild.
To Iku's surprise, he discovered that the whole world was supporting Orunmila
for having snatched his wife from him. He concluded that there was no more
truth in the world than if someone who had taken his wife to another man would
be the one who would be shown with undeserved sympathy and not the victim of
such a bad action.
He therefore decided not
to save anyone in his attack. That the whole world had begun to benefit from
the separation of Papayemi from him meant nothing to him. He simply charged
his weapon and went to Orunmila house.
When Orunmila saw Iku in
the distance, he knew, no doubt, that the war had begun. Then they began to
fight. This confrontation was so fierce that one like that had never been
witnessed before. All the enchantments of the two parts were used freely
without any effect in each part. Many of his defense devices were totally
destroyed. At that point Iku returned to his house to look for more weapons and
enchantments. At that point, Iku Iku was taking a slight advantage over
Orunmila which was showing signs of weariness. When Iku returned, the fight
continued, it did not take long for it to become clear that Iku would defeat
Orunmila.
It was at this point that
the first son of Orunmila reminded his father not to forget an enchantment
known as 'Oju-ko-t'eyin', the eyes do not see what is happening behind one's
back. Thus Orunmila remembered this enchantment. He had forgotten it so far.
Orunmila ran inside to get her enchantment, it was a garment of some kind but
it was very powerful. He had explained all his family how it worked before the
meeting with Iku. It was this kind of dress that Orunmila used to defeat Iku.
Iku fled and granted Pupayemi to Orunmila.
Orunmila was full of
gratitude to Olodumare, Ifa and his Awo had told him to let his children
and all the members of his family know what he was doing since they would be the
ones who would save his life in the end. He realized that if it had not been
because his son had reminded him of the 'Oju-ko-teyin
Olobounboun nii fo
paata-piiti
Dia fun Orunmila
Ifa nloo gba Pupayemi
Tii se Obinrin Iku
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Ko pe ko jinna
E wa ba ni ni ajase ogun
Translation:
Olobounboun, the Beetle,
in his unstable flight
These were the
declarations of Ifa for Orunmila
When he was going to
snatch Papu yemi (palm oil)
Iku's wife (death)
He was advised to offer
ebo
He obeyed
Before long, not too far
Let's get together in the
middle of victory
Ifa also warns the person
to whom this Odu is revealed to do nothing to elude his wife to be snatched
from him. He needs to be being helpful in everything he does so as not to incur
the anger of his community against it.
LESSON/COMMENTARIES
*. It is good to share
our knowledge with our surbordinate, children, or People under us,because They
May be the one Who will safe us with it one day.
VI.
Ifa says that he foresees
the Ire to have children for the person for whom this Odu is revealed; Ifa says
that this child will be very big and will be known all over the world. Ifa says
that there is a need to offer ebo so that the boy's reputation is good and
favorable.
There is a need to offer
ebo with a mature goat, a red clothes, a black, and a white and money. There is
also the need to serve Ogun with a rooster, palm oil and money. About this Ifa
says:
Okiki
Ariwo
Dia fun Ogun
Ti yoo bi’mo kan naa
Ti yoo wusi ka’ye
Ebo ni won ni ko se
Translation;
Reputation
And cry
They were the Awos who
launched Ifa for Ogun
Who would make a son
Whose influence would be
felt around the world
He was advised to offer
ebo.
The name of Ogun's son
was Ina (fire). When Ina was still in the womb, Ogun went for
consultation. He was informed that he will beget a child and
this child would shake the world. He was told that if he offered ebo, the boy
would shake the world; and if he failed to do so, the boy would still shake the
world. He was however advised to offer ebo with , some white clothes, some red
clothes and some black clothes so that the child was only acclaimed only
for good things. Ogun only made ebo so that the boy arrived safely and so that
he had a great reputation in the land but failed to offer for the one of good
reputation.
When Ina was born, her
first day on earth he witnessed a series of changes and dramatic
events. The midwife who attended the childbirth burned her hands beyond
recognition. When they managed to give the first bath on the earth, the water was
thrown towards some near shrubs. The bushes were razed.
Every time this baby was
happy, people noticed him wearing red, black and white clothes with which his
father had failed to offer ebo during the consultation of Ifa. Anyone who had
contact with him at that time would have to blame himself. And when he became a
teenager, it was worse. If he followed his colleagues to some house to play,
the house was razed to the ground. Everyone inside the house who was unlucky
enough not to escape in time lost their life. All the properties inside the
house were destroyed. The outcry to bring Ina out of the neighborhood increased
several times as a result of his destructive reputation, which he had won for
himself.
This however was not
everything. No one could cook without it. No blacksmith, jeweler, silversmith
and many more could not work without it. No one could see at night if he was
not. Despite his bad reputation, it was also discovered that no community on
earth could live without it and did not even ignore it or look down on it. For
this reason therefore, as some people were crying out for his
disappearance from society, so there were others fighting relentlessly
for his retention in the community.
After many discussions
back and forth, they came to an agreement on how to deal with Ina, Ogun's son.
Everyone agreed to treat him with care only when needed, not to allow him to
play around houses, farms, estates, public lands or business concerns when it
was not necessary, whenever they saw him with his white, red and black clothes
put, everyone around him had to make sure that they were removed from him
immediately.
In doing so, they soon
realized that Ina could be controlled. Whatever their property or farm or even
other properties were destroyed were considered unimportant or the incident
considered accidental or an act of the gods.
Okiki
Ariwo
Dia fun Ogun
Ti yoo bi’mo kan naa
Ti yoo wusi ka’ye
Ebo ni won ni ko se
Nje Okiki o
Ariwo
Okiki omo Ogun kan
Translation;
Reputation
And cry
They were the Awos who
launched Ifa for Ogun
Who would make a son
Whose influence would be
felt around the world
He was advised to offer
ebo.
Now reputation
And even the clamor
The reputation of Ogun's
son was felt everywhere around
Ifa says that the son of
the person for whom this Odu is revealed will be known around the world. There
is a need for him or her, however, to offer ebo so that the reputation of their
child is not acquired by vices or antisocial behavior. There is a need to offer
ebo so that your child's vast energy and potential are directed towards
positive development in society.
VII.
Ifa says that women
will be instrumental in the success of the person for whom this Odu is revealed
if it is a man. This despite though however, Ifa advises him need to be
extremely careful in all matters concerning women. This is because women,
especially his wife, will surely be stretching their suffering and patience to
an extreme. Ifa says he should be patient all the time.
Ifa says that the person
or group for whom this Odu is revealed should not promise a thing to two
people. If this has already been done, only Ibo and serve Ogun, Osoosi and
Osaanla can remove the person or group from the problem and an unfavorable
repercussion.
Ifa also warns to some
women where this Odu is revealed that does not do something or behave in such a
way that of place so that they are insulted or enclosed by it.
Ifa advises a pregnant
woman to offer ebo and serve ifa and Esu where this Odu is revealed as well as
to have a safe, predicted delivery free of any complication.
Ifa advises those invited
to offer ebo with 3 hens, 3 roosters, 3 guns, 8 rats, 8 fish and money. They
are to serve Esu Odara, Ifa, Osoosi, and Obatala as appropriate. On this a
stanza in this Odu says:
Baba do l’Oko
Baba ba l’Oko
Baba f’eyin t’igi akoko
poroporo
Baba je koko okoko
Oroo mi se tan ti yoo ko
ni’gbayi
Dia fun Orunmila
Baba ns’awo lo si ilu
Ekun
Ebo ni won ni ko se
Translation:
Baba camped in her city
of Oko
Baba landed in the city
of Oko
And resting his back
comfortably against a tree of akoko
And he ate twenty tubers
of cocoyam
My problem is to have a
head now
These were the
declarations of Ifa for Orunmila
When he was going
on a spiritual mission to the city of Ekun
He was advised to offer
sacrifice
When Orunmila wanted to
leave Ado-Ekiti, his base of operation for the city of Ekun, he went to Ifa to
consult his former students to determine how successful his trip in Ekun City
would be. The Awo told him that he would achieve his mission in the city of
Ekun but the most remunerative mission would be that a pregnant woman who would
go into childbirth and who would be about to lose his life which would save
him. She would be assisted to have a safe delivery. She would give birth to a
girl and the girl would be an Apetebi. Orunmila was advised to offer ebo with 3
hens, 3 roosters, 8 rats, 8 fish and money. he Obey. Soon after, he left for
his trip to the city of Ekun.
on landing the city
of Ekun, he saw a crowd before him. They look sad. He approached them and
discovered a pregnant woman who was in their midst. For four days they had
tried everything they knew to make her give birth when she fell into childbirth
and it was simply impossible. She had grown very weak and was about to die. The
multitude were the members of the family of her husband who was taking her to
die inside. When Orunmila saw this, he told them that he would help them and
that the woman would have a safe delivery. He said that the woman would give
birth to a girl and that the girl was an Apetebi. The woman's relatives said
that if this woman could have a safe birth, they would give Orunmila the child
as wife when the girl was mature enough to get married.
Orunmila simply touched
the woman's belly and the baby came out safely. The crowd was overwhelmed with
joy. Faithful to Orunmila's predecessor, she was a child. Orunmila ties the
beads of the Otutu Opun (Ifa) around his wrists and feet.
Shortly after he left,
the woman began to complain of stomach aches again. The crowd began to panic
once more. They searched Orunmila but could not find him.
Baba do l’Oko
Baba ba l’Oko
Baba f’eyin t’igi akoko
poroporo
Baba je koko okoko
Oroo mi se tan ti yoo ko
ni’gbayi
Dia fun Esu Odara
Ti ns’awo lo si ilu Ekun
Ebo ni won ni ko se
Translation:
Baba camped in her city
of Oko
Baba landed in the city
of Oko
And resting his back
comfortably against a tree of akoko
And he ate twenty tuber
of cocoyam
My problem is to have a
head now
These were the
declarations of Ifa for Esu Odara
When he was going
on a spiritual mission to the city of Ekun
He was advised to offer
sacrifice
Esu Odara also planned to
go on a spiritual mission to the city of ekun. He was also consulted by Ifa. He
was also assured that his mission to this city would be very rewarding and
successful. He was also advised to offer ebo with 3 hens, 3 roosters, 3 guineas,
8 rats, 8 fish and money. He also acted and left for his journey.
Arriving in the city of
Ekun, he met the same people in state of Confusion. He asked them what the
problem was. They explained the woman to him and someone had tried to help her
before before she could give birth to the baby, and that she was still
complaining of stomach pains. Taking a look at this woman, Esu Odara explained
that even through the birth of the baby, the placenta had not yet left the
!womb of the woman and therefore, they had no reason to rejoice yet. They
begged him to help them. Esu Odara stated that to assist them, they had
to give the baby's hand in marriage when she was mature enough for the wedding.
They said that if he could assist in saving the mother, the girl would be the
one in marriage. Esu Odara simply touched the woman's stomach and the placenta
came out. Esu Odara then put her Osu (three strands of hair left on Esu's head
adhered after the rest of the hair had been shaved) into the baby's head and
left.
As soon as he left, the
crowd began to celebrate. They danced around the city and everyone went home.
None of them ever thought about the implications of their actions at all.
Eighteen years later,
Orunmila sent a message to them that in three moon he would come to
claim his wife. On the night of the same day, Esu Odara sent his own message
that in three moon he would also be going to take his wife. That is how the
ekun people know that there is problem in their hands fell into account. They
deliberated for a long time on how to find a solution to their problem but
there was none . They did not want to face the wrath of either of these two
great personalities. When they discovered that there was virtually no form
passed by them, they decided to seek Ifa's assistance in finding a solution to
their problem. They went to get help at home from:
Awon Ogun l’awo amooge
Osoosi l’awo amooya
Oosanla l’awo amoo-tase
Dia fun won ni ilu Ekun
Nibi ti won gbe nf’eku
kan re omo meji
Ebo ni won ni ki won se
Translation:
Ogun is the Awo who knows
how to cut (trees)
Osoosi is the Awo who
knows how to design
And Oosanla is the Awo
who knows how to put Ase (dust that allows something to manifest)
They were the ones who
threw Ifa for them in the city of Ekun
When they promised a rat
to favor two children
They were advised to
offer ebo
The inhabitants of the city
of Ekun approached Ogun, Osoosi and Oosanla for a solution to their
problem. The three Awos blamed them for not having thought properly before
promising a single child for the two Esu Odara and Orunmila. They said they did
not care how many situations they had, they should not lose the sense of
reasoning because if someone promised anything he or she could not do it to get
out of a bad situation, he or she is only postponing the evil day. They said
that if the inhabitants of the city of Ekun had informed Esu Odara that they
had previously promised to give the baby to Orunmila, Esu would not have
insisted on marrying the girl again. In the worst case, Esu would have asked
for something else which they could have resolved long before.
Having said this, Ogun
said that if they could give him what he would take, he would assist them to
cut a good load of wood to find the solution to their problem. They gave Ogun
what he wanted and he helped them cut the wood. Osoosi said that if they could
give him what he wanted to take from them, he would help them design the wood.
They gave him and he helped them to design the wood in the true semblance of
the girl. Oosanla said that if they could give him what he would take from
them, he would help them use his ASE to solve their problem. They
gave Oosanla what he wanted. Oosanla in turn c ut the wood in two equal parts
from the head down. He also cuts the girl on two sides of the wood. He joins
the left side with the right side of the wood. He repeated the same with the
right side of the girl and the left side of the wood. Using her Ase and work
became two identical girls. No one could distinguish one from the other.
Everyone went home happy.
On the wedding day, they
gave Esu Odara one girl and gave Orunmila the other. None of them complained.
Everything came out smooth. There was a big party invulcerating the whole city.
everyone went there to witness the miracle. It was also the conversation of the
city for a long time.
At home, the first three
months went fast for Orunmila and Esu Odara. His two wives displayed the
qualities of good wives. They were obedient, accommodating, clean, homely and
simple. They prepared the food on time and regularly. They took good care of
their homes and their environment. They loved everyone and everyone loved them
in return. Everyone in the neighborhood prayed for such wives.
The next three months
were a different thing. These women became incorrigible. Rude, intolerance, ,
indisipline,disobedience, careless and mannerless. They insulted their
husbands and their relationships opened up. They dishonored their husbands in
precense of their clients .The three months were like thirty years of
agony for Orunmila and for Esu Odara.
One day, tired of the
attitude of his wife, orunmila decided to return her to the house of her
parents. He informed his parents that he would be arriving in the city of
Ekun in three days to deliver their daughter to them. when
relatives heard this, they were able to go where Ogun, Osoosi and Oosanla to
seek assistance of their Awo.
The three Awos asked them
to go home and that they would be there when Orunmila arrived. Truly, they were
in their houses on the third day when Orunmila arrived with his wife. When
Orunmila was about to speak, the three Awos began to plead with Orunmila, using
Iyere (Ifa song) saying:
Orunmila ma biinu
Ifa koo mu suuru o
Egbe kan eeyan
Egbe kan igi l’obinrin
Baba ma biinu o
Baba koo mu suuru egbe
kan eeyan
Egbe kan igi l’obinrin
Translation:
Orunmila, please do not
get angry
Ifa, please be patient.
Half human
And half Wood is what the
woman is
Baba, please do not get
angry
Baba, please exercise
patience.
Half human
And half Wood, is what
the woman is
When Orunmila heard this,
he simply turned with his wife and returned to Ado-Ekiti from where he came.
Every time the wife behaved well, he knew it was the human side that was
working. And every time she misbehaved, he knew that his part of non-human wood
was the one he was working on. Nothing that his wife did ever surprised,
frightened or annoyed anyone else. He was just being amused by his wife's
behavior every day.
Baba do l’Oko
Baba ba l’Oko
Baba f’eyin t’igi akoko
poroporo
Baba je koko okoko
Oroo mi se tan ti yoo ko
ni’gbayi
Dia fun Orunmila
Baba ns’awo lo si ilu
Ekun
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Baba do l’Oko
Baba ba l’Oko
Baba f’eyin t’igi akoko
poroporo
Baba je koko okoko
Oroo mi se tan ti yoo ko
ni’gbayi
Dai fun Esu Odara
Ti ns’awo lo si ilu Ekun
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Awon Ogun l’awo amooge
Osoosi l’awo amooya
Oosanla l’awo amoo-tase
Dia fun won ni ilu Ekun
Nibi ti won gbe nf’eku
kan re omo meji
Ebo ni won ni ki won se
Nje Orunmila ma biinu
Ifa koo mu suuru o
Egbe kan eeyan
Egbe kan igi l’obinrin
Baba ma biinu o
Baba koo mu suuru
Egbe kan eeyan
Egbe kan igi l’obinrin
Translation:
Baba camped in her city
of Oko
Baba landed in the city
of Oko
And rest your back
comfortably against a tree of akoko
And he ate twenty tubers
of koko
My problem is to have a
head now
These were the
declarations of Ifa for Orunmila
When he was going
on a spiritual mission to the city of Ekun
He was advised to offer
sacrifice
He obeyed
Baba camped in the city
of Oko
Baba landed in the city
of Oko
And resting his back
comfortably against a tree of akoko
And he ate twenty tubers
of koko
My problem is to have a
head now
These were the
declarations of Ifa for Esu Odara
When he was going
on a spiritual mission to the city of Ekun
He was advised to offer
sacrifice
He obeyed
Ogun is the Awo who knows
how to cut (trees)
Osoosi is the Awo who
knows how to design
And Oosanla is the Awo
who knows how to put Ase (dust that allows something to manifest)
They were the ones who
threw Ifa for them in the city of Ekun
When they promised a rat
to favor two children
They were advised to
offer ebo
They obeyed
Orunmila, please do not
be angry
Ifa, please be patient.
Half human
And half Wood is what the
woman is
Baba, please do not get
angry
Baba, please exercise
patience.
Half human
And half Wood, that's
what a woman is
Ifa says that with
understanding and patience, the person for whom this Odu is revealed will live
a fruitful and pleasant life. He or she will enjoy and achieve all the desires
of your heart.
LESSON/COMMENTARIES
*. During the time the
of dire needs, when We are in search For help, we should be
aware of the committment and promises we make so that we Dont
make promises that will be difficut to fullfil or have grave consequence in
future.
IX.
Ifa says that for the
person to whom this Odu is revealed not only has to acquire all the Ire of
life, but he will obtain it in a very delicious way and in the most
appropriate time. Ifa says that as Ifa keeps all Ire in life insured for him or
her, it is also that Obatala will make sure to give it to him or her in the
most appropriate periods and in the most delicious way.
Ifa says that the life
for the person for whom this Odu is revealed will be sweet and
enjoyable. Ifa says that Obatala would add honey into her life. he or she will
be able to obtain the desires of his heart at the time when they would
enjoy it more. He or she will never regret in life.
Ifa, advise the person to
whom this Odu is revealed to offer ebo with honey, bananas, sugar, alcohol and
all sweet fruits and money. He or she is advised to serve Ifa and Obatala with
16 snails each and every kind of sweet fruit. On this aspect Ifa says:
Pankere wonjon-wonjon Awo
inu Igbo
Dia fun Oosanla
Oseeregmagbo
Ti yoo fi aladun funIreke
Ebo ni won ni ko waa se
Translation:
Pankere wonjon-wonjon,
the weak willow is the Awo of the Forest
It was the Awo who threw
Ifa for Oosanla Oseregmagbo
Who will give
sweetness to Ireke, the sugar cane
He was advised to make
ebo
Ireke, the sugar cane,
was spatially chosen by Orisanla Oseeremagbo as her favorite. He planned to
make it the sweetest of all the reeds. For this reason Orisanla Oseeremagbo was
consulte divination of Ifa in the house of the Awo mentioned above.
The Awo advised Orisanla
Oseeremagbo to offer ebo with honey and all the sweet fruits that he could lay
his hands on. He did it.
Shortly after this, he
was able to give Ireke the sweetness that no other reed could ever boast. Ireke
had riches, she was asked afterwards, she had her own husband and children at
the most appropriate time, she made the swampy areas and the savanna his
dwelling, she lived for a long time; she was highly respected and honored. All
those who knew Ireke prayed to Olodumare, Ifa and Osanla to make their lives as
sweet as Ireke's. For this reason Ireke had every reason to be grateful to
Olodumare his creator, Ifa and Obatala his benefactors who had specially chosen
her for this rare favor and privilege. She therefore sang and danced and was
praising them all the time.
Pankere wonjon-wonjon Awo
inu Igbo
Dia fun Oosanla
Oseeregmagbo
Ti yoo fi aladun funIreke
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ti a ba l’aje eni l’owo
Sebi aladun ara eni ni o
Orisanla Oseeremagbo lo
f’aladun fun Ireke
Ifa je n r’adun ara a mi
je o
Bi a ba l’aya eni n’ile
Sebi aladun ara eni ni o
Orisanla Oseeremagba lo
f’aladun fun Ireke
Ifa je n r’adun ara a mi
je o
Bi a ba l’omo eni n’ile
Sebi aladun ara eni ni o
Orisanla Oseeremagba lo
f’aladun fun Ireke
Ifa je n r’adun ara a mi
je o
Bi a ba l’ogbo eni l’aye
Sebi aladun ara eni ni o
Orisanla Oseeremagba lo
f’aladun fun Ireke
Ifa je n r’adun ara a mi
je o
Bi a ba ni’re gbogbo
l’owo
Sebi aladun ara eni ni o
Orisanla Oseeremagba lo
f’aladun fun Ireke
Ifa je n r’adun ara a mi
je o
Translation:
Pankere wonjon-wonjon,
the weak willow is the Awo of the Forest
It was the Awo who threw
Ifa for Oosanla Oseregmagbo
Who will give
sweetness to Ireke, the sugar cane
He was advised to make
ebo
He obeyed
If a person has wealth
It is surely the
sweetness of that person
Obatala was the one who
was giving sweetness to Ireke
Ifa allows me to enjoy
the sweetness of my person
If a person has his own
wife
It is surely the
sweetness of that person
Obatala was the one who
was giving sweetness to Ireke
Ifa allows me to enjoy
the sweetness of my person
If a person has had a
long life in their life
It is surely the
sweetness of that person
Obatala was the one who
was giving sweetness to Ireke
Ifa allows me to enjoy
the sweetness of my person
If a person has had all
the good things in life
It is surely the
sweetness of that person
Obatala was the one who
was giving sweetness to Ireke
Ifa allows me to enjoy
the sweetness of my person
Ifa says that the person
for whom this Odu is revealed will triumph in life because he or she has been
specially chosen by Ifa and Obatala. He or she will live a very delicious life
as if his life were as sweet as the juice of the sugar cane.
X.
Ifa says that he foresees
all Ire in life for the person for whom this Odu is revealed. Ifa says
that he or she is waiting for something great that would change his life for
the better; Ifa says that all these things will come to the person for whom
this Odu is revealed. Ifa says he or she must receive all these things within
30 days.
Ifa says there is a need
for the person for whom this Odu is revealed to offer ebo with money and to
serve Ifa with a 4-valve kola nut for 30 days daily. Ifa says that before this
ritual is complete, he or she will achieve everything he or she has set out to
achieve.
About this Ifa says:
Kanranjongbon l’oba won
ninu igbo
Dia fun
Baba-Af’eyinti-jogbon-obi
Igba ti nsunkon owo
oun o to’re
Ebo ni won ni ko se
Translation:
The Kanranjongbon rope is
the king of ropes in the forest
This was the Awo who
threw Ifa for Baba-who- he reclines and -consume-thirty-kola nuts
When he lamented for his
inability to achieve all Ire in life
He was advised to offer
ebo
Baba-Afeyinti-jogbon-obi,
the-who-lay-and-consume-thirty kola-nuts had several things in his mind. He is
pursuing many things but none of it has manifested itself. As much as the deal,
all his efforts were in vain. This brought him to start with. He was advised to
go and consult Ifa. He did it.
The Awo told him that he
would achieve all the desires of his heart within 30 days. He was advised to
offer ebo with money and to serve Ifa with a kola nut per day for 30 days. He
obeyed. As he began to serve Ifa with a kola nut daily, all the pieces were
broken and he was able to achieve everything he had proposed and laid hands. By
the time it was 30 days he was already a very happy person. He was then
singing, dancing and praising his Awo and Ifa.
Kanranjongbon l’oba won
ninu igbo
Dia fun
Baba-Af’eyinti-jogbon-obi
Igba ti nsunkon owo
oun o to’re
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Ero Ipo, ero Ofa
Ko too f’eyin ti j’ogbon
obi tan
Ire gbogbo a t’owo Awo
Translation:
The Kanranjongbon rope is
the king of ropes in the forest
This was the Awo who
threw Ifa for Baba- who- he reclines and -consume-thirty-kola nuts
When he lamented for his
inability to achieve all Ire in life
He was advised to offer
ebo
He obeyed
Travelers to the cities
of Ipo and Ofa
Before he lay down to
complete eating 30 kola nuts
And the Ire in life was
within reach of the Awo
Ifa says that all Ire in
life will be given to the person for whom this Odu has been revealed. All these
Ires can be reached during 30 days. However this does not mean that the person
for whom this Odu is revealed does not need to pursue his goals with more zeal
and enthusiasm than before in order to reach the desires of his heart. This
only means that all the obstacles will go away and will allow the person for
whom this Odu is revealed so that he uses all his energy talents to make his
dreams come true.
IMPORTANT NOTICE : As
regards the article above, all rights reserved, no part of this article may be
reproduced or duplicated in any form or by any means, electronic or mechanical
including photocopying and recording or by any information storage or retrieval
system without prior written permission from the copyright holder and the
author Babalawo Obanifa, doing so is considered unlawful and will attract legal
consequences
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
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