IFA OKANRAN MEJI BY BABALAWO OBANIFA-Obanifa Extreme Documentaries-Reformed
Africa Ifa Spirituality( RAIF)
In this work Babalawo
Obanifa will make elaborate comments on different messages contain in holy Odu Ifa Okanran meji. This work shall be useful to
any practicing Babalawo or Ifa devotees who want to have a sound deep knowledge of what Odu Ifa
Okanran meji is all about. It will also be very useful to anybody who imprint Odu
Ifa Okanran meji as their Odu during Itelodu (Ifa initiations) or
Ikosedaye. It will also be useful for any academic researchers in field of Ifa
and Orisa spirituality. The work will address; What is Odu Ifa Okanran
Meji?, What are the associates or compatible Orisa with Odu Ifa Okanran meji? What
are the taboo of Odu Ifa Okanran meji? What are the area of occupations or
professions that is most congenial to Okanran meji children? What are the
likely names for Okanran meji children? Some Important divine messages in holy Odu
Ifa Okanran meji as well as Babalawo Obanifa commentaries on different messages
involve. All these and more will be the major preoccupation of this work.
WHAT IS ODU IFA OKANRAN
MEJI?
Odu Ifa Okanran meji is
one of Oju odu merindinliogun (16 principal Odu). It belong to mixture of elements
fire 🔥.
WHAT ARE THE COMPATIBLE
COLOR WITH OKANRAN MEJI?
Almost all colors are
compatible with Okanran meji except color red which is taboo of Okanran meji.
WHAT ARE THE ASSOCIATE OR
COMPATIBLE ORISA AND IRUMONLE WITH ODU IFA OKANRAN MEJI?
By this we mean the set
of orisa elements that work well together with Okanran meji children. They are Ifa, Esu, sango, Oya, Odu, orisa Ibeji, Egbe. These
affiliated Orisa and Irunmonle are important for Okanran meji children for the
following purposes.
Ifa- Proper and frequent
veneration of Ifa, guarantee protection, success, longevity and general
well-being.
Orisa Ibeji -having orisa
Ibeji help to prevent childlessness and give protection .
Orisa Oya-having this
orisa will prevent childlesness,ability to gain Love, favors and admiration.
Ori- is good for
protection against opponents and for life success. Also for sound health and
longevity.
Egbe-this is also good to
prevent Bareness, marital challenges and maintain general wellbeing.
Sango- For protection,
leadership, victory and success. And also to have children.
Esu Odara - For victory
over opponents and help
Odu- For a good wife, for
success and for love and adoration.
WHAT IS THE TABOO OF
OKANRAN MEJI?
By this we mean what are the
items, food, or character and behavior that Okanran meji children should avoid.
The following item should be avoided: Eran obo tabi edun (monkey meat), Eran
Aguntan Mutton,aso pupa (red clothes)
TABOOS OF THE CHILDREN OF
OKANRAN-MEJI
They should not eat
mutton - to avoid losing the help of Sango and Oya and to avoid sterility.
They should not eat
cock - to avoid being cursed by the elders and those in authority.
They should not
touch cockroaches or stingrays - to avoid being deprived of a leadership
position and other positions of responsibility.
They must not
conspire against anyone - to avoid being humiliated and dishonored.
Never steal other
people's property - to avoid being exposed and dishonored.
They must not
expose their self to rain, strong winds or storm - to avoid being led astray and
used to satisfy the selfish designs and manipulations of others.
They must not eat
any of the monkey family - to avoid the wrath of the Ibejis Deity.
They should not
play or kill ants - to avoid problems with sterility.
They should not eat
snake - to avoid the problem of sterility (especially if it is female)
They should not
wear a red hat or red headgear - to avoid being led astray or used and then
discarded. To avoid also doing something that leads to its own destruction.
You should not use
pernicious - to avoid diseases for the whole family at the same time.
They should not use the
King or Brown Rat - to avoid sterility.
WHAT ARE THE AREA OF
OCCUPATION OR PROFESSION FAVORABLE TO OKANRAN MEJI CHILDREN?
Okanran meji children are
usually successful in calling or profession such as :trade, business,
Transportation, travel or tourism, Banking, they are usually a great
travelers. And do have success in marketing, buyers of supplies, bankers,
granger, fishermen and manufacturers. They could open warehouses and
supermarkets. They could have their own stores and succeed in them. They can
also triumph as Ifa priests, herbalists, occultists and clairvoyants. They can
also enter the medical careers, such as medicine, pharmacology, nursing, therapeutic,
orthopedics, gynecology and neurology. But whatever line they choose, they must
never forget that they must jealously guard their professional ethics in order
not to fall into disgrace.
MEANING OF OKANRAN-MEJI
FOR THOSE BORN BY THIS ODU DURING IKOSEDAYE OR ITELODU.
Okanran-meji: The
children of this Odu are by nature very agitable. They do not usually loved and
adored by all. They usually reach the peak of their achievements in life
through being loved by those around them. They nevertheless should never forget
that many people who love them only do so for their own selfish interests. In
light of this wisdom, the Okanran-Meji children need to be sensitive at all
times and they need to reflect well on every issue as deeply as possible before
they conclude that the love shown to them by others is genuine and Not because
of selfish desires.
The people born by this
Odu will be very popular, they will be very successful in life and their popularity
will be extended beyond their places of abode. They will, however, not be able
to reach the peak of their success in their birthplace, rather, they will
triumph outside their birthplace. The Okanran-Meji children also tend to owe
their loyalty and loyalty to the areas where they triumph more than the areas
where they were born. They usually feel at home in any place that they set out to
live. For this reason therefore, they do not find it difficult to find friends
and acquaintances in a new environment. They also receive more honor, respect,
care and recognition wherever they are established than in the areas of
birthplace.
The Okanran-Meji children
have leadership qualities because of their close association with Sango, they
tolerate people fairly. They are easily carried with supplications, adulation,
and sweet words. This despite though they may be very stubborn, stubborn, and
highly unreasonable if they wish to be.
They are more often than
not, unpredictable and highly emotionally unstable. For this reason they may be
blowing cold in a moment, and in the next moment they could be blowing hot.
The people born by this
Odu, females and males are great traders. They triumph as merchants and
merchants. They are also great travelers. They do have success in
marketing, buyers of supplies, bankers, granger, fishermen and manufacturers.
They could open warehouses and supermarkets. They could have their own stores
and succeed in them. They can also triumph as Ifa priests, herbalists,
occultists and clairvoyants. They can also enter the medical careers, or for
medicine such as medicine, pharmacology, nursing, Therapist orthopedics,
gynecology and neurology. But whatever line they choose, they must never forget
that they must jealously guard their professional ethics in order not to be
subject to public stigma or hatred.
The children of
Okanran-Meji are good husbands. They know how to pamper their wives. They also
respect the feelings and emotions of their wives. In the same vein, the
Okanran-Meji daughters are also good wives. They are very humble. They work
hard and respect their husbands and their families. They also enjoy the help of
their husbands and relatives because of their own attitudes towards them. They
are, however, predisposed to be very jealous but with understanding from their
husbands, this will never constitute a threat to the home and to the love they
have for their husbands, which their husbands will reciprocate. Handling any
unexpected circumstance, the children of Okanran-Meji, females and males united
to have a happy and renumeradora matrimonial life.
They will have good and
influential children. They also have a tendency to have twins. Your children
will be popular and your reputation will be extended beyond the coasts of your
communities.
For the children of
Okanran-Meji, the victory over their opponents is assured. Those who conspired
against them regretted having done so. Those who try to take advantage of their
inadequacies will also repent. In the same vein they are not expected to take
advantage or conspire against anyone. If they do, they are doomed to suffer.
The children of Okanran-Meji
also have the misfortune to be betrayed or to be misled by their confidants and
trusted persons. For this person therefore it is advisable for them to be
delayed a little before putting their trust on someone. Nor should they betray
the trust their confidants have deposited. Whoever does this will suffer when
he is discovered and humiliated.
They also have the
tendency to lose very dear things from their hearts. These could be stolen or
stolen by your trusted friends. It is advisable for him or her not to go all
out in search of the lost item or the person (s) you have taken them from. The
consequences will not be pleasant. They could however threaten to find and
expose the culprit and limit their efforts to just that. This will lead to good
fortune and success for them.
In general, the
Okanran-Meji children should never think evil, speak evil, speak evil or be
rude to the elderly. They should never threaten elders or their colleagues with
contempt or disdain. They should always show respect, care, love and
achievements. Your happiness rests on your achievements. By doing this, they
will never regret.
WHAT ARE THE LIKELY NAME
THAT CAN BE GIVEN TO IROSUN MEJI CHILDREN
It is instructive that
these names are taking from the hero and heroine of different Ifa stanzas and
story in Okanran meji. Example is such names are:
Male:
I. Adesokan- The crown is
One
II. Odubiyii- Odu
produced this
III. Ire-ni-n-o-koo- I
will cross with Ire
IV. Sangobiyi- Sango
produced this
V. Ifagbenjo- Ifa has
made me dance
Females:
I. Odusokan- Odu is one
II. Odusola- Odu has done
me the honor
III. Irewole- Ire has
entered the house
IV. Okalale
V. Omolohun- The son of
the owner.
SOME DIVINE MEESAGES IN
HOLY ODU OKANRANMEJI
I.
Ifa says that for the
person for whom this Odu is revealed has been cursed by his superiors. Ifa says
that he has been the architect of his present state of misfortune. The person
for whom this Odu is revealed is very rude among the elders, even to the point
of being impertinent. His actions have been seen as deliberate designed to
expose the elders and / or those in positions of authority to be ridiculed and
embarrassed. Ifa,
however, assures the person to whom this Odu is revealed that with the
appropriate ebo and a change of attitude, everything negative will give way to
everything positive. Sadness will be converted into joy. Disappointments will
be replaced with achievements. A stanza supporting these assertions in
Okanran-Meji advises the person for whom this Odu is revealed to offer ebo with
a mature goat and money. After this, the person will buying a large rooster and
must give it to the Babalawo. The Awo, on the other hand, must remove the
feathers from the tail of the rooster, grind the feathers to a fine powder.
After this the Awo needs to spread the dust in the Opon Ifa (ifa divination
tray) to print the Odu Obara-Meji and recite the words of the Odu quoted
here as follows while reciting the Odu Ifa tray should be rotated until it
turns downward Until the Obara-Meji Odu becomes Okanran-Meji. By doing this, it
is certain that the curse thrown upon the client will become blessings when
Obara-Meji is converted to Okanran-Meji. Negative forces usually give way to
positive and benevolent ones. Of this, Ifa says:
Sokoto mojalawa
Dia fun Akuko die
Otanngalanja
Ti ns’awo r’ode Owa
Ebo ni won ni ko waa se
Translation:
Sokoto mojalawa
He was the Awo who Cast
Ifa for Akuko'die Otanngalanja, the great cock
When he was going on an
Ifa mission to the land of Owa
He was advised to offer
ebo
Akuko'die Otanngalanja,
the Great Cock, was a very versatile and intelligent Babalawo. He began to
learn Ifa from his childhood. By the time he was 22 years old, he had earned
the reputation of being a competent Ifa priest. He was being asked from far and
near. His greatest weakness was, however, his disrespect for the elders;
Especially those older Babalawos of whom he felt that they were not as bright
as he. He considered a vagrancy on their part. He used to look down on them and
see their activities without satisfaction. Several wise advice was given to him
to change his attitude towards the elders fell on deaf ears.
One day, the Owa, king of
the land of Ijesa invited Akuko'die Otanngalanja, along with several older Babalawos
to his Palace for consultation of Ifa. He considered going to the Owa Palace as
a kind of competition between him and all the Babalawos who were invited along
with him. He therefore wanted to know what he had to do to steal the show from
the hands of all the other Babalawos invited that day. Consequently on this, he
went to the house of Sakoto Mojalawa, one of the few Babalawos whom he
respected for consultation of Ifa.his question is that would he be the Awo
whose star would shine more in the palace of the Owa? Would he be able to
beat all the other Babalawos hands down? Would he return home with more honor
and financial success? Sakoto Majalawa assured Akuko'die Otanngalanja that he
would return home with more honor and riches only on the condition that he
behave properly and in accordance with due respect to the elders. He was
advised not to be very direct where he was going and to always wait for those
in positions of authority to invite him to take some step before he volunteered
the same. He was assured that if he could keep this simple rule, he would
return with success and more reputation. He was advised to offer ebo with a
mature goat and abundant palm oil.
When he hears the warning
of Sakoto Majalawa, Akuko'die Otanngalanja
he consider that as
intentional, that Sakoto Majalawa had joined the Babalawos league of those who
found it difficult to allow the rising priests of Ifa to unfold their
potentials out of envy. Then therefor, he lost respect for Sakoto Majalawa. He
made the decision that he would offer the sacrifice, but never again would he
step back into his house. He bought the goat and palm oil, returned home to
Sakoto majalawa who offered the sacrifice for him. He left with the resolution
that this was the last time a senior Babalawo would see him.
In the agreed period, he
left for the palace of the Owa with the determination to show to those
Babalawos majors that their time had expired and that they would give way
to the young generations of Babalawos to Show their talent.
In the home of the Owa
there were several Babalawos. Akuko'die Otanngalanja was one of the youngest
Babalawos invited. He was very excited and willing to display his vast
knowledge of Ifa. As soon as they began, he practically took over procedures in
open defiance to the rules of conduct established for the practice of
Ifa. Treating elders with incredible disdain. The elders felt insulted and
highly humiliated. He was jumping at any opportunity to deploy his talent. The
elders let him satisfy himself. At the end of the consultation, some of the Babalawos
present gathered and swore on him. They also begged the rain to fall on him,
thereby damaging his things and drawing negative elements into his life.
Knowing very well that
his past actions and the refusal to listen to the wise counsel of the older and
more experienced priests of Ifa had led him to his present condition, he
decided to follow the advice given to him. He informed Sakoto majalawa that he
was ready to change his attitude and he would definitely atone for all his
previous faults.
Sakoto majalawa then
advise him to offer ebo with a mature goat and abundant palm oil
and money. He obeyed. After this, Sakoto majalawa haloed all the feathers of
the tail of Akuko'die Otanngalanja, ground them to make them dust and space the
dust inside the Opon-Ifa. he use the powder as iyerosun and printed Obara-Meji.
Then reciting the Okanran-Meji. While reciting the stanza he was
maneuvering the Opon-Ifa until the Obara-Meji overturned in the opposite
direction towards the Okaran-Meji form. After this, he made nine marks of
incisions on the head of Akuko'die Otangalanja and used the powder to rub the
marks. There and then, all the negative elements left him. A new and
revitalized man returns home.
Shortly after this, luck
began to shine on him. His things began to take shape. His
self-confidence comes back. His clients began to return to him one by
one. His fortune began to grow along with his profile as a highly competent
Babalawo. He saw the need to give due respect to the elders. He was never very
direct. He never did anything to insult the elders. He never made any movement
without due consultation and permission from the elders. From the moment he did
this, he lived happily ever after.
Sokoto mojalawa
Dia fun Akuko die
Otanngalanja
Ti ns’awo r’ode Owa
Ebo ni won ni ko waa se
O gb’ebo, O ru’bo
Ojo pa Akuko lonii
Ore idi doodi
Asubi Awo a si d’asure
Translation:
Sokoto mojalawa
He was the Awo who Cast
Ifa for Akuko'die Otanngalanja, the great cock
When he was going on an
Ifa mission to the land of Owa
He was advised to offer
ebo
He obeyed
The rain has fallen on
Akuko, the Cock, today
The feathers of his tail
have served their opponents
And the misfortunes of
the Awo have become opportunities
Ifa warns the person for
whom this Odu is revealed to avoid being very rude in whatever he is doing. He
or she should avoid the temptation that without him or her certain things may
not be well done or properly unless he or she is exposed to a physical, emotional
and spiritual dislike of his elders.
If this has happened to
him or her she is experiencing hardships associated with the displeasure of the
older ones, it is advisable for him or her to repair things when a bad behavior
has happened and then use the feathers of the tail of a Rooster and do mark as
and Incisions in the hea as explained above. If this is done correctly, the
misfortune will turn to fortunes.
LESSON OR COMEMENTARIES
FROM THE STANZER OF IFA ABOVE
Respect to the elders,
seniors or any one in hierarchy above us, either in family, place of work etc.
is essential to success, pride only lead to downfall and misfortunes. as seen
from stanzer of ifa above, humility and respect for elderl is the comandement
of ifa.
II.
Ifa says that he
foresees the Ire of a good wife for the man for whom this Odu is revealed. Ifa
says that the woman in question will be working for the progress and protection
of her man all the time. The relationship will also be blessed with many
children. The woman, however, will be very jealous and would not like to see
any woman next to her husband.
Ifa advises the person
for whom this Odu is revealed to offer ebo with 2 hens, 4 rats, 4 fish, 8 slugs
and money. He is also advised to know of Ifa what Odu and Ifa would take from
him and to serve them accordingly. On this, Okanran Meji says:
Oloko mo ibi isu gbe ta
Origbo ni npa l’orun ebe
Dia fun Eji-Okanran
Ti nlo ree gb’Odu ni’yawo
Ebo ni won ni ko waa se
Translation:
An experienced farmer
knows where the yam will germinate
But I was just wondering
around the farm a lot cultivated
These were the
declarations of Ifa for Eji-Okanran
When he was going to take
Odu's hand as his wife
He was advised to offer
ebo
Okanran was an
accomplished Ifa priest. He was well respected in his community. One day, he
met Odu and fell in love with her. Their relationship suddenly became very
serious. He tries to have her as his wife. As a result, Eji-Okanran went to the
house of Babalawo previously mentioned for consultation of Ifa. Was Odu a
suitable wife for him? Would it be beneficial to have her as her partner for
the rest of his life? Would she respect her family? Would she give
children for him? Would she cook his food and those of his various
Deities properly and at the right time? Would she be ready to support and
complement her work at all times? Was she a good mother and would manage her
household well? To make it short, would he find happiness in it? These
were the questions that preoccupied Eji-Okanran before going through consultation
with Ifa.
The Awo assured
Eji-Okanran that Odu would be appropriate for him; That it would be rewarding
to have her as his wife; That they would be compatible that Odu would respect
his whole family; That she would give birth to several children for him; That
she already knew how to prepare good food and how to prepare food for all
Orisas; That she would not only support him all the way, but that she would
also live her life for his progress; That she would be a good mother; That she
would manage her house well and take care of it. The Awo told Eji-Okanran that
Odu would make him happy and proud. He was however warned that Odu would be an
extremely jealous woman and should be respected for that.
The Awo also advised
Eji-Okanran to offer ebo with 3 hens, 4 rats, 4 fish, 8 slugs and money. (The
person for whom this odu is revealed must also serve Ifa and Odu. The Awo
will search through Ifa for what Ifa and Odu will take from the person ).
Eji-Okanran obeyed.
Shortly after this, they
were married. True to Ifa's predictions, Odu became an invaluable possession
for Eji-Okanran. She gave birth to several children. Her jealousy was put under
check since she was respected and that weakness of her was never made an object
of discussion or controversy. They lived happily for a very long time
afterwards.
Oloko mo ibi isu gbe ta
Origbo ni npa l’orun ebe
Dia fun Eji-Okanran
Ti nlo ree gb’Odu ni’yawo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
E wa w’omo Odu werere
E wa w’omo Odu werere
Eji-Okanran lo ti gb’odu
ni’yawo
E wa w’omo Odu werere
Translation:
An experienced farmer
knows where the yam will germinate
But I was just wondering
around the farm a lot cultivated
These were the
declarations of Ifa for Eji-Okanran
When he was going to take
Odu's hand as his wife
He was advised to offer
ebo
He obeyed
Contemplate the sons of
Odu
Come and see the children
of Odu
Eji-Okanran was the one
who took Odu's hand as his wife
Contemplate the sons of
Odu
Ifa says he foresees a
good wife for the Person or whom this Odu is revealed. Ifa says her
relationship will be blessed with several children. The couple will be happy
and proud of each other. The man in question is going to be lucky with his
choice of his wife, although the woman will be very jealous. This however, with
love, this weakness can be tamed. Love conquers all.
LESSON /COMMENTARIES FROM
THE STANZA OF OKANRAN MEJI ABOVE
Each individual in life,
no matter how perfect he or she may be will have his or her weak point or flaw.
We should learn to tolerate put up with people, especially our love one, that
is how we can gain most from them.
III.
Ifa says that he
foresees the Ire of acceptability and comfort for the person for whom Okanran
Meji is revealed. Ifa says that for the person for whom this Odu is revealed
will be loved and worshiped and solicited by all and many. Ifa says that this
person will be given the opportunity to exercise their full potential in
life. The person for whom this Odu is revealed will have honor and respect and
will be highly esteemed in society. He or she can not be ignored or resisted in
the community. This is very safe. Ifa advises the person for whom this Odu is
revealed to offer ebo with 3 white doves, 3 ducks and money. On this aspect
Okanran-Meji says:
Okan balabala
Awo Omu lo dia f’Omu
Omu n’torun bo wale Aye
O nraye agbejo
Ebo ni won ni ko waa se
Translation:
The one who wiggles and
is worshiped
That was the Ifa released
for Omu, the Breast
When he was coming from
Orun, Heaven to Aye, Earth
When he was coming
to enjoy the life of being caressed
She was advised to offer
ebo
When a new baby was
coming into the world, she was accompanied by blood and tears. About forty days
later Laughter came into the world to meet the newborn baby. The baby then knew
how to smile and have a silly laugh. About five months after the baby's birth.
Patience came with her. She had been being told, therefore, about the virtue of
being patient.
When Omu grew up and he
was about 11 years old, Omu, he decided to go live with the children on earth.
She therefore went to the Awo mentioned above for ifa consultation : Would his
stay in the world be fruitful ? Would he be given honor and respect? Was
she worshiped on earth by all while she was there? Would she be
placed prominently in the body? Would it be better for her to be with a male or
female? All these questions and more were the things that worried Omu's mind
before she went for ifa consultation .
The Awo assured Omu that
his stay on earth would not only be fruitful, but it would be equally exciting
and exhilarating. She was assured that she would be accorded her due honor and
respect. She was also told that her significance would be raised above and above
the other parts of the body and that she would occupy the most prominent place
in the human body. She was advised to stay with the female sex. By doing this,
she was assuring that she would be in the easiest part of the female body which
would make it easy to identify a woman. Omu was told that she would be able to increase
a woman's femininity, attractiveness and desirability. Without her, she was
assured, a woman would be incomplete. In addition to this, Omu was told that
she would be the one who would be entrusted with exclusively breastfeeding
human babies in the first months of her life. She was also told that even if
she was old and weak she would be given an honorable role to play.
Omu was however advised
to offer ebo with 3 white doves, 3 ducks and money. She obeyed. Shortly after
this, Omu left for her trip to the world.
When she came into the
world, Omu sat on the breast of a young girl between 11 and 12 years. At first,
it came as a small point. She then began to develop slowly. By the time the
young girl got 16, Omu the Breast, had been in a prominent place in the chest.
Those who saw the breasts concluded that the young girl was gaining physical
maturity and was ready for the marriage market.
Members of the opposite
sex also saw Omu as something to grab, nurture and caress. They all started
looking at the young girl invitingly as a result of her breasts. Several ideas
of how to flood the young girl to approach him were developed. Omu aroused the
lasciviousness in all males. She also increased the sexuality of the females
with whom she was residing. Even through Omu, such as Oju (eyes), Eti (nose),
Imu (nostrils), Apa (arms) and Ese (legs) came in pairs, each half complemented
the other and one was not more important than other.
By the time the owner of
Omu was being considered for the marriage market, the major rule of measurement
used for consideration, apart from other social factors such as education,
character, morals, and so on, was that when she became pregnant and Was giving
birth to her own baby, she might be able to feed the newborn baby with her breasts.
And indeed, Omu was used exclusively to feed the newborn in the first few
months of the baby on earth.
Everything that the new
baby needed to survive on earth and to continue living a healthy life
afterwards had been provided by Olodumare and kept in the milk that Omu produces.
No other part of the body can be used to replace Omu in this noble role.
Ifa also says that such
as Ifa is the source of knowledge and origin of all things, living, not living,
visible, not visible, those that have essence and those that do not perceive or
perceive them, contains a pair of sixteen Odus Each of which may be combined in
accordance with the will of Olodumare on any matter concerning him; So it also
had a pair of sixteen holes in the nipple which served as "the source by
which all the necessary ingredients for the existence of a newborn was
provided. The "source" in each breast was open and closed according
to need, destiny, character and desirability. Essentially, anyone who studies
which part of the sixteen holes supplies milk to feed a newborn while on the
ground, such a person could easily make a map by distinguishing the
characteristics of such a baby and by extension predict what role he has come
to play at world. Therefore only Ifa and Omu can play that role successfully -
raise and substantiate at the same time.
When Omu had played these
roles and had aged and weakened, she was highly respected as a part of the body
which had brought all members of the human race including kings and slaves,
noble and common. High and low, the much sought after and ignored.
This is how Omu lived a
full life on earth. She was adored, caressed, spoiled, solicited, respected and
given her due honor and recognition. She was therefore singing and dancing and
giving praise to Olodumare for giving him such a noble role to play in the
lives of all members of the human race.
Okan balabala
Awo Omu lo dia f’Omu
Omu n’torun bo wale Aye
O nraye agbejo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba’ni b’ewa
E wa wo’re o
Translation:
The one who wiggles and
is worshiped
That was the Ifa released
for Omu, the Breast
When I was coming to
Orun, Heaven for Aye, Earth
And I was coming to enjoy
the life of being caressed
She was advised to offer
ebo
She obeyed
Before long, not too far
Let's join in the middle
of beauty
Come and see the whole
life
Ifa says that the person
for whom this Odu is revealed will be respected, honored and later requested by
all. This person will live a very prominent and full life on earth. Ifa says
that the person for whom this Odu is revealed should not, however, make too
much ostentation of his prominence unless he is accused of being very
flirtatious and attentive in his activities.
LESSON /COMMENTARIES FROM
THE STANZER OF OKANRAN MEJI ABOVE
Seeking divine guidance
through ifa consultation and obedience by performing proper sacrifice require
by ifa is essential to obtain all the Ire of life.
IV.
Ifa advises the person
for whom this Odu is revealed to be very careful in life in whatever he or she
is doing. There are three things he or she needs to seriously consider. One, he
or she needs to offer ebo against a situation where he or she will not be
useful to him or herself- this is a situation in which he or she could spend
all his energy for the success and achievements of other people Without
achieving any success for him or her; Two, he or she needs to offer ebo against
being pushed to do something that eventually will not be beneficial to him or
her, but only to those who prick him or her; And three, he or she needs to
offer ebo against being used and abandoned by his alleged linebackers after
they have felt that he or she survived their futility for them- he or she could
be removed from the position of authority or influence, to him Or she could ban
certain areas and he or she could also be eliminated altogether.
There is a need for the
person for whom this Odu is revealed to offer ebo with a large ram and a red
cap or millinery and money. He or she is also advised to serve Esu Odara with a
rooster. He or she should never wear a red hat or headgear in their lives. It
is against your destiny. He or she can wear any other hat or headgear while it
is not reddish or red. on this, Ifa says:
Oro-mi-siwaju-fese-tere
Dia fun Ina
Ti nlo ree j'oye and
Malete
Ebo won neither won
Translation:
The-who-wet-the-soil-only-to-go-on-muddy
Soil
He was the Awo who threw
Ifa for Ina, the fire
When he was going to be
granted the title of Malete, he positioned himself
The same-at-an advantageous
place
He was advised to offer
ebo
Ina, the fire, was an
offshoot of Ogun. He was known as a very feared and super ambitious character.
Unfortunately, those close to him had come to realize that he was merely muscle
but little brain. In the light of this wisdom they decided to take advantage of
his great weakness and exploit it to achieve their selfish ends. They
knew that Ina could help them in cooking, drying their food and in preserving
other things. He could also be of great help in providing light and so on. They
were also aware that he could do all these tasks for his own deterioration but
they never bothered to give consideration to how to make up for it. They were
aware that being overly ambitious, he would never consider his personal safety
as long as he was flattered and made to feel important enough.
One day, Afefelele, the
Gentile breeze , Ategun the Air, Efuufulele, the Tempest, Afefe Afeyika, the
Whirlwind, Iji, the Tornado, and others approached Ina and interjected with him
about the fact that the Older people in the community had deliberated for a
long time on his activities and importance in society. They had come to
the conclusion that his influence in society was so great that he had
been considered second to none. The elders had therefore decided to give him
the leadership position not only of the community but of the entire world. All
the elders of the world had been contacted, and they had all come to an
agreement to have him named by the title of the Suit-the-Who-Owned-himself-at-a-vantage
point. They said that the elders all over the world had sent them to forward
their decision to him. On hearing this, Ina was completely taken aback. He was
so happy and proud of himself and his achievements that without thinking, he
compromised his loyalty to them and assured them that not only was he committed
to reaching their expectations, but he would surely surpass them.
When Ina arrived home, he
explained to his wife his good fortune and the new importance acquired. His
wife advised him to go and consult Orunmila before committing himself much
more. He therefore went to the Awo mentioned above for consultation of
Ifa even through his unbridled ambition that he had blinded his eyes to see the
reason. He merely wanted to satisfy his wife by going to the Awo's house because
he believed there was nothing anyone could say that would dissuade him from
becoming a Malete of the whole world.
In the house of the Awo,
Ifa was consulted and Okanran-Meji was revealed. The Awo told Ina that they
were about to give him a position of influence and that Ifa advised him against
taking this position. He was told that those hurrying him to accept such a
position only did so for their own selfish reasons and nothing good would come
to Ina the holder of the title. Ifa also advised Ina against allowing others to
push him to do anything as those who were encouraging him would be the same
type of person who would be instrumental in their destruction as soon as they
felt that he had survived their usefulness. The Awo then advised Ina to seriously
think before continuing to commit himself to anything and then offering ebo
with a large ram and the red cap on his head and money. He was also advised to
serve Esu Odara with a rooster.
What annoyed him most was
that the Awo mentioned the red cap on his head with which he advised to offer
ebo. He considered the Awo a thief for wanting to break his beautiful red cap.
He also considered that the Awo was suffering from ambition, driven by
excessive hunger by asking him to use a ram to offer ebo and a rooster to Esu.
He made the decision to never again spend his resources on making ebo. As he
disobeyed the Awo's advice that he should not accept the position, Ina told the
Awo that he would not compete for the post that those who knew of his value in
the communities gathered themselves from all parts of the world and honor him
with title. He told the Awo that if he was envious of his achievement, then the
Awo should go and see the council of the elders for his own title. He
warned the Awo that if he or any envious individual grouped as they would try
to prevent him from becoming the World Malete, he would not mind using any
weapon at his disposal for the use of his destruction.
On the day set for the
ceremonial installation Afefe-lele, Efuufu-lele, Iji, Afefe-Afeyika and others
were present. They installed Ina as the Malete of the world and with pomp over
pomp. Ina was extremely happy. Spending a lot of energy that day for
satisfaction and advantage of its makers of Kings.
Since that day, Ina did
not know rest. Nor did he know any day of peace of mind. He was working day and
night. But Ina had nothing to show for it. Others were enjoying themselves, Ina
was suffering. Others used it for cooking. Cold stretching or bending of metals,
repairing things, lighting and burning, etc. Affe-lele, Efuufu-lele, Iji, and
so on, were the ones urging him to do all these things all the time. Sometimes
Ina over did things by burning people's farms, houses and other properties;
Those affected knew him because he was a notorious individual.
As soon as Ina reached
the stage where Ina was recognized by all in her red cap. Wherever he was,
instead of being loved and respected, he was being feared and despised. Those
whom he had brought light to see his way treated him with caution. In all this
Ina could not see himself.
At that point he began to
complain loudly. Those who installed it began to see it as a great attraction.
Then, after they had used it to their satisfaction, they decided to throw it away
when he had survived their usefulness. Iji, Efuufu-lele, Afefelele, and Ojo,
the majestic torrential rain, merged together to extinguish the light of Ina.
They produced a very strong mind which induced heavy rains that descended and
removed the red cap of Ina.
Thus Ina died in the
hands of those who installed him. Shortly after her death, Ina recalled the
Awo's warning and his advice to use his red cap to offer ebo which he refused
to do.
He regretted that the red
cap became the reason people hated him, feared and despised him. It was also
the instrumental thing for his premature death. Ina died, full of remorse when
it was too late to make amends.
Oro-mi-siwaju-fese-tere
Dia fun Ina
Ti nlo ree j’oye e Malete
Ebo ni won ni ko se
O f’eti otun gb’ebo
Ofi t’osi daa nu
Ero Ipo, ero Ofa
E o ri’fa ijo nni bii ti
n se o
Ina to waa j’oye e Malete
Eeyan to fi o j’oye
Nnaa lo fe o pa o
Translation:
The-who-wet-the-soil-only-to-go-on-muddy
Soil
He was the Awo who cast
Ifa for Ina, the fire
When he was going to be
granted the title of Malete, he positioned himself
The same-at-an
advantageous place
He was advised to offer
ebo
He hears the advice with
his right ear
And I throw the advice
out through his left ear
Travelers of Ipo and Ofa
Just imagine the
consequences of the advice (given by the Awo and rejected by the client)
Ina to whom he was given
the title of Malete
Those who installed you
It was the same people
who flew you out of existence
Ifa warns the person to
whom this Odu is revealed to be realistic all the time. He or she should not
allow anyone to push him to do anything and should not allow singers of praise
or flatterers to use their sweet tongues to flatter him to get him to do
anything against his will if that does not Is in tune with reality. Those who
flatter him or her to do these things are the ones who will eventually plan the
fall of him or her. This is because people who have no patriotic reasons to
urge him or her except for their own agendas. The moment he or she has lived
their useful life for them, they will find a way to eliminate him or her and
seek out anyone else to be used for their selfish interests.
LESSON/COMMENTARIES FROM
THE STANZER of OkANRAN MEJI ABOVE.
It is good not to be
carry away by the adulation of people, it is good to always be careful, every
one is a friend of man who gives gift.
V.
Ifa says that for the
person for whom this Odu is revealed will be successful on earth that his
success will vibrate to the heavens. Ifa says that this person is closely
related to Sango. He or she will become a leader. This person is advised to
offer ebo with 3 roosters and 3 white doves. He or she is also advised to feed
Sango with a rooster. On this aspect, Ifa says:
Aayan nii ro’so penpe
Alantakun nii gba’ja odoodo
Dia fun Sango
Ti yoo l’oba l’aye
Ti yoo d’Orisa l’alade
Orun
Ebo ni won ni ko se
Translation:
Aayan, the cockroach, is
the one who wraps herself in a tiny dress
And Alantakun, the
Spider, is the one that suspends itself with its rope
These were the
declarations of Ifa for Sango
Who would become the King
on Earth
And an Orisa in the
heaven
He was advised to offer
ebo
When Abiafin was coming
from Heaven to the world. He decided, as part of his destiny, to become a very
powerful and influential person on earth. Grow old and also to have a
very strong personality. And when he was about to move to the world, he went by
consulting with Ifa; Would he be able to achieve his destiny without hindrance?
Would he be respected and feared by the friends and enemies? Would he
live a full life while he was on earth? The two Awos whom he approached assured
him that he would surely achieve his destiny. He would be feared and respected
by his subjects. He would also live a full life. He was told that to achieve all
these things, he would be born into a royal family and he would become a King
while on earth.
Abiafin was advised to
offer ebo with 3 white doves and lots of money. He was also informed that his
fate was closely associated with Sango. He was therefore advised to feed Sango
with a rooster and all the other materials accompanying the ritual. He obeyed
and departed for the world.
Abiafin was born on the
day of Jakuta into a family of reigning Alaafin Angaju in Oyo. During his
Ikosedaye, his parents were informed that he was closely related to Sango and
that that was partly responsible for why he was born on the day of Jakuta
- the day when Sango was being worshiped. From the time he grew up to his teenage
years, he never started anything unless it was Jakuta's day. His personality was
so strong, he was so stubborn and so mischievous that everyone knew him and his
way of life concluded that he must be a reincarnation of Sango. He was soon
nicknamed 'Sango'. When Alaafin Aganju, his father died, he was chosen as the
next Alaafin of Oyo.
During his reign as
Aalafin, no one remembered his name again. Everyone chose to call him as
Aalafin Sango. He was held in a very high esteem part due to fear and part due
to respect. He was regarded as both a temporal and spiritual leader. He had
several followers during his reign. When he died, he was elevated to deity, or
deified. He reached a status that several people did not differentiate between
Abiafin who was the nickname of Sango and the original Sango who was an Irunmole.
Thus was Abiafin, otherwise
known as Sango was able to achieve his destiny to become a king on earth and an
Orisa in the Heaven.
Ifa says that the person
for whom this Odu is revealed is a leader. He or she will receive their
ambition in life. He or she needs to serve Sango all the time. There rest his
triumph, progress and achievements.
Aayan nii ro’so penpe
Alantakun nii gba’ja
odoodo
Dia fun Sango
Ti yoo j’oba l’aye
Ti yoo d’Orisa l’alade
Orun
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Sango wa j’oba l’aye
O si d’Orisa l’orun
Gbogbo isowo Ope
E wa ba ni ba’yo
E waa wo’re o
Translation:
Aayan, the cockroach, is
the one who wraps herself in a tiny dress
And Alantakun, the
Spider, is the one that suspends itself with its rope
These were the
declarations of Ifa for Sango
Who would become the King
on Earth
And an Orisa in the Sky
He was advised to offer
ebo
He obeyed
Sango became a king on
earth
And an Orisa in the
Heaven
All the followers of the
Sacred Palm Tree
Come and meet in the
middle of happiness
Come and contemplate Ire
Ifa says that Ire will
follow this person for whom this Odu is revealed for the rest of his life. He
or she will surely live a full life.
LESSON/COMMENTARIES FROM
OKANRAN MEJI STANZA ABOVE.
The stanza lay emphasis
on of seeking divine guidance for life success.
VI.
Ifa says that he
foresees the safe birth of a pregnant woman for whom this Odu is revealed. Ifa
says that this woman will give birth to a bouncing baby . This child will
do well in life. This child, once born, needs to follow Ifa's directives on
everything he does all the time. There must be a Ifa consultation regularly for
the child even before any steps are taken for the boy and when he grows up, he
should not take any major steps without the previous Ifa consultation.
In the other hand, if
Okanran-Meji is revealed during the Ikosedaye ceremony of a male baby, that
baby has been ordained as a Babalawo from Heaven. He will be a very
successful Babalawo. He has also brought his name from heaven. The name of the
new born baby is Adesokan.
There is a need to offer
ebo with 2 pigeons, 2 guineas, 2 hens and money. There is also the need to
serve Ifa with a mature goat. On this, Ifa says:
Ki iwo kan
Ki emi kan
Dia fun Adesokan
Ti nt’orun bo wa’le aye
Ebo ni won ni ko waa se
Translation:
Let him show interest by
touching
And let me show interest
by touching you
These were the
declarations of Ifa for Adesokan
When coming from Orun,
Heaven for Aye, Earth
He was advised to offer
ebo
Adesokan was about to be
born into a royal family home when he came from Heaven to Earth. However, he
went to the Awo mentioned above for consultation of Ifa to determine what his
stay on earth would be like.
The Awo assures him that
he would live a very successful life while on earth. He was told that he would
be very rich; He would live a long life and have many children on earth; He
would also have many properties which would make him very proud. He was also
assured that he would have strong health and would be highly respected in his
community.
The Awo advised him to
take Ifa as his line of profession because that would surely facilitate him and
increase his chances of realizing his potentials and destiny to the maximum. He
was advised to offer ebo with 2 pigeons, 2 guineas, 2 hens and money. He was
also advised to serve Ifa with a mature goat. All this he did before he came
into the world.
On the third day of his
birth, his parents invited some Awo to perform the rites of Ikosedaye for him.
The Awo assures them that he would be a successful man on earth. They said that
he would not lack anything in life while on earth - money, wife, children, good
health happiness, success, prestige, honor, properties, long life,
satisfaction, popularity and more. His parents were told that he had already
brought his name from heaven and was to be named Adesokan, the son of
Okanran-Meji. They were also counseled to support the boy to take the path of
Ifa as a profession, and this would be how his fate manifested itself in the best
way.
The parents were asked to
offer ebo for the newborn with 2 hens, 2 guineas, 2 pigeons and money. They
were also asked to serve Ifa with a mature goat. They obeyed with everything.
By the time Adesokan
reached the age of four, he was already studying Ifa at the home of one of the
region's best Ifa priests. By the time he was 25 years old, he had become the
most versatile practitioner of Ifa in the vicinity. He was very dedicated and
honest in his work. Everyone respected him and sought him out to consult Ifa.
By the time he was
practicing on his own, his name had been well established as a very competent
Babalawo. He had several clients. Most of his father's friends and officers
became his clients. He was making good money. Soon he became rich. With the
money came the wife; With the wife the children, with the children came his own
personal house; With the house came the horses; With all this came prestige,
honor and recognition; With this came happiness and satisfaction. He lived
well. He died a happy and accomplished Babalawo.
Ki iwo kan
Ki emi kan
Dia fun Adesokan
Ti nt’orun bo wa’le aye
Ebo ni won ni ko waa se
O gb’ebo’ o ru’bo
Nje owo ti no o se la
n’Ifa
Ti’fa ba hu meji, ma
te’kan
Owo ti n o se la n’Ifa
Ti’fa ba hu’kan, ma t’eji\owo
ti n o se la n”ifa
Translation:
Let him show interest by
touching
And let me show interest
by touching you
These were the
declarations of Ifa for Adesokan
When coming from Orun,
Heaven for Aye, Earth
He was advised to offer
ebo
He obeyed
The business that must do
to succeed is Ifa
When the Ifa seeds are
two (in the palm of my hand) I must print one (in the Ifa board)
When the Ifa seed is one
(in the palm of my hand) I should print two (on the Ifa board)
The business that must do
to succeed is Ifa
Ifa says that the person for
whom this Odu is revealed will triumph as Babalawo. He did not lack anything in
his life. He will be highly respected and honored. He will be happy and
satisfied. Your life will be full of glory. As long as he is honest and upright
in his work, heaven is the beginning of his success and his accomplishments. He
will live and die a happy man.
LESSON/COMMENTARIES FROM
THE STANZA OF OKANRAN ABOVE.
Aiming high and seeking
divine directions for manifestations of such aim is essential for life success.
VII.
Ifa says that it
foresees Ire of prosperity for person for whom Okanran-Meji is revealed during
consultation. Ifa says that this person will triumph in the business of selling
or any other type of related business. Ifa says his opportunities are bright at
that particular point of time than at any other time. Ifa says that the door of
financial success will open for him or her if he or she strives to offer the
appropriate ebo in this Odu.
Ifa advises this person
to offer ebo with 3 white doves and money. As prescribed by the Awo. On this
aspect, Ifa says:
Eni to ran ni ni’se
Nlaa f’abo o fun
Dia fun Eji-Okanran
Ti yoo fi Irinwo s’owo
Ti yoo j’eere egberin oke
Ebo ni won ni ko se
Translation:
Anyone who sends one to a
message
It is the person to whom
you submit a report
These were the
declarations of Ifa for Eji-Okanran
Who would trade with 400
snails
And it would make a
profit of 800 bags of snails
He was advised to offer
ebo
Eji-Okanran (otherwise
known as Okaran-Meji) was planning to take off in life. he rule on what to do
to live for a long time, seek the advice of others and consult Ifa before
establishing himself as a trader as his livelihood. Having decided this, he
then began to raise enough money to start a business. As much as he tried, he
could only be able to collect 400 pieces of snails. He knew that such an amount
was too scarce to take him very far, but yet he was determined to face the odds
head on. Consequently on this, he went to the Awo mentioned above for
consultation of Ifa: Would he be able to obtain zenith of his chosen
career with the small amount that he was beginning? Would he be in a position
to get his full potential in life? Would he smile at his chosen career? Would
you be able to overcome his initial delay and move on to become a great
dealer in the future? Would not it become cause for laughter from others? Would
his business succeed where others had failed? These and many more
questions especially those that arose as a result of the fear of the
uncertainty of life were behind the mind of Eji-Okanran before going for
consultation of Ifa. During the consultation of Ifa, Okanran-Meji was revealed.
The Awo reassured him
that he had nothing to be afraid of at all. He was told that the doors of
success had opened for him at any time. The Awo urged him to take the risk at
that moment as he had nothing to regret anyway. To optimize his opportunity, he
was advised to offer ebo with 3 pigeons and money. He was also advised to serve
Ifa with a white dove. All this he obeyed before leaving for his first business
adventure.
Eji-Okanran chose to be
traveling from one place to another as his own method of negotiating. His first
risk was to travel from Ile-Ife to Ado-Ekiti. He bought many manufacturing
clothes in Ile-Ife which were far more than the 400 cowries he had with
him. However, with his good will, the deposit the amount he had and promised to
come and pay the balance immediately that he returned from his business trip.
The manufacturers agreed. The next day, he left for his trip, putting his hope
absolutely in Ifa's predictions that he would triumph.
By the time Eji-Okanran
arrived at Ado-Ekiti it was during the period when they were preparing their
New Yam festival. The majority of the inhabitants of Ado-Ekiti and its
surroundings made an abundant harvest that year. They were therefore planning
to celebrate in a grand style.The current day of the festival was merely in
about six weeks. Eji-Okanran shown them the clothes and was able to
convince the inhabitants of Ado-Ekiti that these were the most appropriate
dresses with which to celebrate the festival of the New Yam. Everyone was
planning to buy. Feeling his state of mind, Eji-Okanran raised prices. They
gladly accepted. In a few moments all his clothes were sold. Those who could
not get it were disillusioned. Eji-Okanran however closed a deal with them that
he would quickly order his own things. With this security, they were all happy,
many people gave him advance payments before he left. Realizing that it would
be difficult for Eji-Okanran to carry all the things he would need on his own,
they quickly arranged for an additional 20 men.
20 additional men would
attend. That same day, the caravan left for Ile-Ife. Manufacturers began to
produce dresses immediately. Soon after, they returned to Ado-Ekiti. Upon
arriving there, Eji-Okanran doubled the prices of his clothes. Due to the
increase in prices many people became interested because they interpreted the
quality as superior. That same day, everything was bought. Many people ordered
their own clothes and paid in advance. Eji-Okanran asked for 50 hands to help
him. Because he paid the 20 people he brought generously to Ile-Ife, he found
volunteers very easy to follow. By the time he returned to Ado-Ekiti, he not only
made more profit, but the news that he was a great merchant had spread to lines
town like Ikole-Ekiti, Ire-Ekiti, Iyin-Ekiti, Usi-Ekiti, Efon-Alaaye,
Aramoko-Ekiti, Akure, Itaogbolu, Ikare-Akoko, Okiti-Pupa and so on. Everyone
started ordering for themselves. He gladly did them the favor.
Before long, anyone in
the air of Ekiti, Akoko, Ilaje, Ondo and Akure who did not have one of the
Eji-Okanran dresses in his collection was considered as not moving with the
trends of time and therefore ungrateful Of modern fashion. By the time
Eji-Okanran settled accounts for his business, he had made a profit of 800 bags
of cowries which were 16 million cowries . This was a business he started
with only 400 cowries and all for a year. Eji-Okanran was overwhelmed with
happiness. He was singing and dancing and giving praise to his Awo, Ifa and
Olodumare that dared him, his community became successful in business and he
became the richest man in his community. He had a long family and a great
family home.
However, every time he
returned from any trip, he went to his Awo and explained his encounters with
Ifa, saying that anyone who sent someone to a warrant is the one to report when
he returned. He said it was Ifa who told him to get into the merchant and gave
him all the support. In the light of this wisdom, it was Ifa who needed to
report all his progress as well.
Eni to ran ni ni’se
Nlaa f’abo o fun
Dia fun Eji-Okanran
To yoo fi Irinwo s’owo
Ti yoo j’eere egberin oke
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Ko pe, Ona o jin
E wa ba’ni b’ayo
E wa wo’re o
Translation:
Anyone who sends one to a
message
It is the person to whom
you submit a report
These were the
declarations of Ifa for Eji-Okanran
Who would trade with 400
snails
And it would make a
profit of 800 bags of snails
He was advised to offer
ebo
He obeyed
Before long and not too
far
Come and join us in the
midst of joy
And come and contemplate
the Ire
Ifa says that the person
for whom this Odu is revealed will be fabulously rich as a dealer. Ifa says he
or she has Ifa help at this risk. His or her chances are very bright and it is
advisable for this person to grasp this advantage with both hands. Except it is
a self inflicted pain this person has no reason to regret.
LESSON/COMMENTARIES FROM
THE ODU IFA OKANRAN MEJI ABOVE
In life Noting venture,
noting gain. we must cultivate the ability to take risk, especially in business
after due spiritual consultation and sacrifice. It will definitely turn to
blessings, don't afraid to start small in whatever you do.
VIII.
Ifa says he foresees the
twin Ire for the person for whom this Odu is revealed. Ifa says this woman
needs to put her mind to rest since she will be blessed with a set of twins
very soon. If the woman is having the sterility problem, the problem will soon
be over as she will soon become pregnant and give birth to a set of twins.
There is a need for this
person to go and serve the Twins' Deity with black beans, bananas, crushed
nuts, pineapples, oranges, and all other edible fruits. She should also offer
ebo with 2 rats, 2 fish, 2 hens and money. It is advisable for the person for
whom this Odu is revealed to always strive to buy materials from the ebo of two
or in pairs since she will be giving birth to twins from time to time. On this,
Okanran-Meji says:
Okanran kan nihin-in
Okaran kan lohun-un
B’okanran ba di meji, a
d’ododo
Dia fun Edun, el’eyinju
ege
O f’eyinti m’oju akun
sunrahun omo
Ebo ni won ni ko se
Translation:
An Okanran leg here
And Okanran's other leg
there
When Okanran becomes two,
his predictions come true
These were the declarations
of Ifa for Edun, the Monkey, owner of the delicate balls of the eyes
When he cried in
lamentation for his own inability to give birth to some child
She was advised to offer
ebo.
Edun, the Monkey was a
very beautiful woman. She was well proportioned. She had a set of very white
teeth. But his beauty was more pronounced in the ball of his eyes. The ball in
her eyes were a little big and when viewed from afar, they looked as if
they were falling out of their orbits. That's why people usually called her
'Edun,, owner of the delicate balls of the eyes'. Edun was married for about
eight years but had no children to show for it. She was always crying and lamenting
for her inability to produce a son for her husband. Tired of crying every day,
she decided to go for Ifa consultation to find a solution to her problem.
Consequently, she approached the Awo mentioned above. Woils she be
blessed with her own child in life? Will her womb opened to bear fruit?
Would she have children who would take care of her when she grew old and bury
her when she died? Had she been condemned to be a barren woman for the rest of
her life? What solution lay for her to make her a happy and proud mother of her
children?
The Awo reassured her
that she would produce her own child in life. She was informed that Ifa
provided Ire with children for her. The Awo also informed her that she would
give birth to a couple of twins in life. She was advised to offer ebo with 2
rats, 2 fish, 2 hens and 2 guineas. She was also advised to feed the Deity of
the orisa ibeji with black beans, bananas and all sorts of available fruits
which she could afford. She obeyed.
Before long, Edun became
pregnant. Ten months later, she gave birth to a pair of twins. After this, she
gave birth to many more children all twins. She was full of gratitude to
Olodumare and to her Awo.
Okanran kan nihin-in
Okanran kan lohun-un
B’okanran ba di meji , a
d’ododo
Dia fun Edun, el’eyinju
ege
O f’eyinti m’oju ekun
sunrahun omo
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Nje ebo o kin’la ru?
Ebo Ejigbede la ru
Omo o kin’la bi?
Omo Ejigbede la bi
Translation:
One leg of Okanran here
And Okanran's other leg
there
When Okanran becomes two,
his predictions come true
These were the
declarations of Ifa for Edun, the Monkey, owner of the delicate balls of the
eyes
When he cried in
lamentation for his own inability to give birth to some child
She was advised to offer
ebo.
She obeyed
What kind of ebo did we offer?
It was the ebo whose
materials are in two
And what kind of child
did we give birth to?
They were all pairs of
twins.
Ifa anticipates the pair
of Twins Ire for the person for whom this Odu is revealed. He or she will be
blessed with several children most of them will be twins. He or she therefore
needs to serve the Twins' Deity regularly.
IX.
Ifa says that for the
person for whom this Odu is revealed he is facing certain problems which
sources he or she has not been able to identify. Ifa says that he or she will
not only be able to identify the source of his problems but will also be
able to overcome it. Ifa says that the person close to him or her is the cause
of the problems. Ifa says that the person wHo is responsible for his
problems will be dishonored and humiliated.
The person responsible
for the problems of the person for whom this Odu is revealed is one of the
person who is frantically searching for a solution to the problems. Ifa says
the culprit will be exposed.
Ifa advises this client
to offer ebo with 3 roosters, abundant palm oil and money. Ifa says that two
ebo will be prepared one will be placed on the altar of Esu and the other will
be placed in the place where the problems are happening. After this, the person
for whom this Odu is revealed must be vigilant. By doing this, the guilty party
will be completely caught on the spot. Of this, Ifa says:
Oye ni o san ara
Kurukuru ni o da moomoo
Ojo lo de ni ikooko npa
koro-koro-koro
Dia fun Agbo
Ti oun Sango jo ns’ore
ara won
Ebo ni won ni ko waa se
Translation:
Wind harmattan (wind
blowing from east to west of Africa trailing sand from the Sahara desert to the
countries of the north west coast and central Africa) does not hit the thunder
Fog does not flash
The arrival of torrential
rain is what causes the hyena to hide in corners and cracks
These were the
declarations of Ifa for Agbo, the ram
Who was Shango's friend?
He was advised to offer
sacrifice
He obeyed
A small dust rises during
an argument
And a great polvacera gets
up during a fight
The consequences of
Sango's fight with Abo have chased him to the sky.
Ifa says that for the
person for whom this Odu is released will surely overcome a serious problem
caused by someone close to him or her. And consecutively, the person for whom
this Odu is revealed is warned against perpetrating any atrocity against
someone close to him or her as this could lead to disgrace and humiliation for
him or her. It will also make it the object of public hatred. Wherever he or
she expects to be respected, he or she will be dishonored; Where he or she
expects to be loved and worshiped, he or she will be hated or despised; Where
he or she expects to be honored, he or she will be disdained. In a word, the
person for whom this Odu is revealed is advised against abusing the trust
placed in him or her.
LEESSON/COMMENTARIES FROM
THE IFA STANZA ABOVE
It is not good to put
your trust in man, put your trust only in Olodumare and Ifa. man can betray
your trust any time especially those close to you.
X.
Ifa says that for the
person for whom this Odu is revealed will be successful in life. There is no
discussion about that. But it must be noted that he or she will not realize
this success where he or she was born. He or she would triumph outside their
place of birth. This success will be so great that it is advisable to offer ebo
for this reason now so that he or she can remember his birthplace when
success comes.
Ifa says he anticipates
success for the person who is going on a business trip out of their domains.
Ifa says that before long he or she will be managing the business of the place
where he or she would be traveling. He or she will be well known and more
popular outside than in their native land. Ifa advises the person to offer ebo
with 3 pigeons, 3 guineas and money. There is also the need to offer ebo with 3
cocks and money so this person can remember their home when success comes. This
is also very important to avoid a situation where the client will be developing
other areas at the expense of their own place of birth. On this aspect, Ifa
says:
B’elebo o pe’ni
Aiwa o ye’ni o
Oro ti o kan’ni
Kankan-ankan laa ran’ju
Dia fun Eji-Okanran
Ti nlo ile Itile
Ti nlo ree gba’le Itile
kankan-ankan l’Owo o won
Ebo ni won ni ko waa se
Translation:
If the client does not
invite you to go and offer ebo (for him or her)
Going to sue is unethical
Anything that does not
concern you
One can be accused that
one is intruding his eyes (if one is very inquisitive about that)
This was the Ifa launched
for Eji-Okanran
When he was going
to the land of Itile
And who would take full
control over the Itile land of its original inhabitants
He was advised to offer ebo
Eji-Okanran was a very
bright Babalawo. I study extensively and master all the various aspects and
complexities of Ifa. But even so he had nothing to show for it, he had no
money, no wife, no children, no own house since he was living in his family's house
in the house made by his own father in Ile- Ife, not cultivated farm, not good
dress and indeed nothing to show by the vast knowledge that he possessed.
Instead of praising, he
was being booed by another Babalawo whom he was seeking for moral support. The
other Babalawo saw no reason why anyone should endeavor to study as hard and as
extensively as Eji-Okanran. They claimed that with all their knowledge, he
remained a poor and somewhat gifted Babalawo. Other people in Ile-Ife saw no
reason to sponsor him, claiming that if he was so competent and wise, he must
have found a solution to at least one of his problems. Eji-Okanran then became
the mockery of his professional colleagues and that of the general public in
Ile-Ife, his hometown.
Tired of this way of
living, Eji-Okanran went for consultation of Ifa in house of the
mentioned Awo; Would he ever succeed in his life? Could he produce his own
children to whom he would pass the vast knowledge which he possessed? Would he
be able to raise his head up in public? All these were his immediate sources of
concern before he went off for consultation.
The Awo informed
Eji-Okanran that he would surely triumph in life, even beyond his wild dreams.
He was assured that he would be one of the greatest Awos who had ever lived. He
was however advised that he would never triumph where he had been born. He was
told that he had been contemplating a change of mood. He was told to do that
since the movement would be to his advantage. He was also told that when he
reached his new destination, he should never go so far as to put pressure on
any client to go and offer ebo which he had hitherto prescribed for them. You
are advised to ensure that your own dignity is maintained all the time as the
only honorable course of action to take.
Verily, Eji-Okanran had
been contemplating moving from Ile-Ife his hometown to live in Itile. He
was not sure that such a move would be in his favor. Hearing the advice of Ifa,
explained by the Awo, he decided to take the risk. And truly, too, he was in
the habit of going home to his few clients every time they failed to go and
offer the ebo that he had recommended for them. Every time he castd Ifa for his
clients, he was not sure that they would come to offer the ebo, if he did not
see them the next time they promised him they would come, he would visit them
at home and put pressure on them. In doing so, customers not only lost
confidence in their so-called competition but also became very angry about such
a display of professional etiquette. More often than not, he ended up being
kicked out of their homes. From the day he consulted Ifa, he decided never to
do this. The Awo told him that it was better to die with one's dignity than to
live without it. Eji-Okanran chose to die with his dignity intact, if
opportunity presented itself.
The Awo advised Eji-Okanran
to offer ebo with 3 pigeons, 3 guineas, 3 roosters and money. He was also
advised to serve Ifa with food and drink. He sought money to buy all these
materials and obeyed the advice of Ifa. Shortly after this, he left for his
trip to Itile, armed with his instruments of consultation and many hopes in
Ifa.
On his arrival in the
land of Itile, Eji-Okanran, he presented himself temporarily in the house of a
Babalawo. It did not take long to be clear that he was not just a first class Awo,
but one extremely dedicated to that. He followed every aspect of Ifa down to
the smallest details. By the time he decided to establish himself, his
reputation had been established. Customers were coming from far and near to
consult Ifa at home. He got up as early as the first crow of the rooster at dawn
every day and did not have the opportunity to go to bed until late into
the night. He enjoyed all this. He soon discovered that 'the patronage of
clients does not allow him to rest, that is better than when the world
had totally forgotten me'. Apart from this, respect and money were coming to
him daily. People soon gave the apprentice to learn ifa from him. In view of
his wealth and reputation, eating well remained his problem. He did not have
time to prepare food for himself. His friends however arranged to get him
a wife for him. The wife took care of him and his food. He began to eat well
and regularly as well. His wife soon became pregnant. She gave birth to many
children for him, one after the other. Together with their children they built
their own house in the land of Itile. Before long all the tall and powerful
became their customers. He soon became the Awo of the Oba. He soon became the
Araba of the land of Itile. Before long, no one dared to make a decision in the
city without consulting him. His respect and popularity was right next to that
of the Earth Oba, Eji-Okanran became a fabulously successful man in the land of
Itile. He completely forgot Ile-Ife his homeland and made Itile his
homeland. In fact, no one in the land of Itile remembered that he hadn't been
born in their land and they never treated him as an outsider. All people from
far and near usually referred to him as 'Eji-Okanran, the inhabitant and owner
of the land of Itile'. This title has been stuck to him to this day
B’elebo o pe’ni
Aiwa o ye’ni o
Oro ti o kan’ni
Kankan-ankan laa ran’ju
Dia fun Eji-Okanran
Ti nlo ile Itile
Ti nlo ree gba’le Itile
kankan-ankan l’owo o won
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Emi di Eji-Okanran
Ifa le n gba’le Itile
kankan-ankan l’owo o won o
Translation:
If the client does not
invite you to go and offer ebo (for him or her)
Going to sue is unethical
Anything that does not
concern you
One can be accused that
one is intruding his eyes (if one is very inquisitive about that)
This was the Ifa launched
for Eji-Okanran
When I was going to the
land of Itile
And who would take full
control over the Itile land of its original inhabitants
He was advised to offer
ebo
He obeyed
I have now become Eji-Okanran
My Ifa has allowed me to
take Itile land from them.
Ifa says that for the
person for whom this Odu is revealed triumph in life. Your success will however
come out of your birthplace. All he or she should do is maintain their dignity
and respect for themselves. He or she must also adhere to the ethical rules of your
professional business or trade. There rests its success; Respect and honor.
LESSON/COMMENTARIES FROM
ABOVE STANZA
It is essential to make
enquiries where one successful lie. in term of location of business.
It is also important to
maintain professional dignity in one trade or profession irrespective of one
finicial need.
XI.
Ifa says that this person
for whom this Odu is revealed will have many followers in life. He or she will
be highly honored and respected in the community. He or she will also become a
role model.
Ifa warns this person
against eating ewe meat (butler) but recommends an ewe as the ebo material in
this particular stanza. He or she needs to offer a basket full of sese beans
like ebo. On this aspect, Ifa says:
Bata nla, ab’idi doogi
Dia fun Oya Omirin
Ti nsunkun omo r’ode
Ajobo
Ebo ni won ni ko waa se
Translation:
The big drum beat, with
its long base
This was the name of the
Awo who launched Ifa for Oya Omirin
When he lamented as a
result of not being able to have children and traveled to the land of Ajobo
She was advised to offer
ebo
Oya Omirin was Sango's
wife. They had been married to each other for several years but unfortunately,
their marriage was not blessed with any children. This was a source of concern
for the couple and especially for Oya who saw this as her own problem and not
Sango, her husband.
One day, she decides to
go to the city of Ajobo to go and meet a Babalawo who specializes in solving
the problem of infertile women. Before going she went to consult Ifa at
the house of another Babalawo whose name of was mentioned previously.
The Awo assured her that
she would have many followers in life who would later become her children. She was
advised to use her potential and skills to improve her community. She was also
advised to offer ebo as was previously prescribed. She did so before embarking
on her journey.
Arriving at Ajobo, she
quickly established herself as a powerful and influential woman. She used her
resources to organize and united people to work toward the progress of
the community. Before long, his followers were so many that it was difficult to
know their exact number. His admirers were even greater in number than his followers.
All these people benefited
in one way or another from the influence and energy of Oya Omirin. All of them
considered themselves not only as her followers but also as her
children. Therefore, Oya Omirin who came to the land of Ajobo, a sad barren woman,
then became a happy mother of the whole community. She was therefore singing,
dancing and giving praise to Olodumare for allowing her to live a full life on
earth.
Bata nla, ab’idi doogi
Dia fun Oya Omirin
Ti nsunkun omo r’ode
Ajobo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Mo ru mefa ni mo yaa lo o
Igbati mo ru aguntan
Ti mo ru agbon-on sese
Mo ru mefa ni mo yaa lo o
Ero Ipo, Ero Ofa
E wa ba ni ba’yo
E wa wo’re o
Translation:
The big drum beat, with
its long base
This was the name of the
Awo who launched Ifa for Oya Omirin
When lamented as a result
of not being able to have children and travel to the land of Ajobo
She was advised to offer
ebo
She obeyed
I offered my ebo before I
was going
When I offered ebo with
an ewe (ram or ram)
And I offered a basket
full of sese beans
I offered my ebo before I
was going
Travelers of Ipo and Ofa
Let's join in the joy
And let us contemplate
all the Ire of life
Ifa says that the person
for whom this Odu is revealed will have reason to give thanks to Olodumare. She
must never give up hope. If she tries to travel outside of her community in
search of improvements to her living conditions, she offer sacrifice.
XII
Ifa says that there is a
need to offer ebo for a surprisingly beautiful lady where this Odu is revealed
so that she will not be in a situation where she will only be known for her
beauty and not with children. Ifa says that the opportunities for this woman to
become infertile for the rest of her life are very high. So there is the need
for her to put less emphasis on her beauty which she really possesses rather
than struggling to be a mother of children in her life.
Ifa advises this lady to
offer ebo with 8 rats, 8 fish, 3 hens, 3 roosters and abundant money. Ifa also
advises her to maintain her chastity throughout her life and do not
bother to be selling her body and beauty. On this aspect a stanza in
Okanran-Meji says:
Oju mo’ni Ipo
Aimo ni Ofa
Oju kii ri eni tire ko ma
kii
Dia fun Nini omo Ere
L’Apa
Omo lanowo kaagun bi igba
agogo
Eyiti won ni ko fi ewa
sile
Ebo omo ni won ni ko se
Translation:
To get acquainted with
Ipo
And lack one in Ofa
One can not see some
acquaintances and refuse to extend the greeting to them
These were the
declarations of Ifa for Nini the daughter of the good constrictor of the city
of Apa
The offspring of those
who pull out the strong enchantments as if they were pumpkins used to touch the
drum
She was advised to put
less emphasis on her beauty
And offer sacrifice to
have children
Nini was the favorite
daughter of the Boa Constrictor of the city of Apa. She was very pretty. She
also had knowledge that she had been blessed with a good body presence.
She was therefore determined to exploit this natural charm to its fullest.
There was no end to which she did not come to improve her beauty and by
extension her marquetry. There was no man she believed she could not seduce.
Those she could not do with her body she did with strong enchantments that she
finally possessed in abundance.
Every time she seduced a
man successfully, she considered him a personal conquest. She was therefore
focused on seducing the high and mighty of her community. After she had
completely seduced her territory, she spread her sweep network to neighboring
communities. It was success after success. Soon she had the reputation of
having everything in her own way on any subject and with no one in the
community.
For her to maintain the
status of being the most desired lady in her area, she went to the Awo
mentioned above for consultation of Ifa. The Awo however advise her to
put less emphasis on howpretty she look and concentrate on how to get
married and build a family. The Awo advised him to cling to one man and leave
the whole chain of lovers and admirers. She was asked to marry before it was
too late for her to have children. She was advised to offer ebo with 8 rats, 8
fish, 3 roosters, 3 hens and money.
When Nini heard this, she
was extremely angry with the Babalawo. She considered the statement as an
unprecedented insult to her person. A princess of Apa, she felt that the Awo
had gone beyond her limits by addressing her the way she did. As someone who
claims belonging to a home where they specialize in preparing powerful spells
and medicines she felt there was no problem that could not solve enchantments.
Like a beautiful lady, she felt that there was no man she could not have as her
husband when she was ready for it. So she concluded that the Awo had come out
to insult her out of envy. She also considered that the ebo that Awo
asked her to do as a means to reap where Awo had nsow . She simply told
the Awo to get lost. She left her house and vowed she would never go there
again. She continued her way of life without looking back. She also refused
taking care of anyone.
Getting pregnant was
never a problem for Nini. The only small difficulty was that she did not know
for sure who was responsible for the pregnancy by the chain of lovers. As a
result, she never lost time in aborting pregnancies. The herbs for doing
this were well known to her by her family precedent as powerful Herbalists.
Whenever she became infected with venereal diseases, she never took time to
find remedies for the problems. She did this for a very long time.
It brought to her
notorious riches and influences. At the same time, the strong herbs that she
had been using over all that time destroyed her womb and body.
By the time she
proclaimed that she was ready to marry; Many prospects for husbands had turned
away. She was lucky enough to have someone marry her. Several years after the
marriage, she was not pregnant. His womb had been destroyed. She treated
it with several herbs to no avail. Her father, Oba de Apa, invited
several herbalists to cure her illness, all to no avail. Soon she realized that
she had used her past actions to destroy her future. By the time she was ready
to offer the ebo so far prescribed for her to get her pregnant, it was too
late. She was advised to learn to live the life that sterile women live. It was
a sad life she lived. She lived a solitary life, full of remorse and painful
reflections.
Oju mo’ni Ipo
Aimo ni Ofa
Oju kii ri eni tire ko ma
kii
Dia fun Nini omo Ere
L’Apa
Omo lanowo kaagun bi igba
agogo
Eyiti won ni ko fi ewa
sile
Ebo omo ni won ni ko se
Oun wa fi eti otun gbo
ebo
O fi t’osi daa nu
Nini waa dara
Nini sunwon lejo
Arun aibimo ti n se
Oli’mo L’Apa yii nko?
Translation:
To get acquainted with
Ipo
And lack one in Ofa
One can not see some
acquaintances and refuse extend the greeting to them
These were the
declarations of Ifa for Nini the daughter of the good constrictor of the city
of Apa
The offspring of those
who pull out the strong enchantments as if they were pumpkins used to touch the
drum
She was advised to put
less emphasis on her beauty
And offer sacrifice to
have children
She listens to advice
with her right ear
And it came out of his
left ear
Here! Nini is truly
beautiful
And Nini is as loving as
a snake
But how about infertility
disease?
Which has affected the
daughter of the chief of the city of Apa?
Ifa advises the lady to
whom this Odu is revealed to make the issue of having children his priority so
that he does not live a life of solitude without value when he is old. Ifa says
that no wealth, no acquaintance, no influence, no preparation can insure her against
the sadness and remorse in the twilight of her life on earth except to pay
attention to the advice of Ifa.
LESSON/COMMENTARIES FROM
THE ODU IFA ABOVE.
It is good to make hay
when the sun shines, marry and give birth to children when you are young, don't
waste your time on youthful exuberant.
XIII
Ifa says that something
is about to be lost or has already been lost by the person for whom this Odu is
revealed. Ifa says he or she does need not to look much further. If he or she
did, if he or she invited some law enforcement officer, or used private
investigators, or used some sort of spiritual medium to look for it, the result
will not be in his or her favor. He or she will be much worse than before
they started looking for the lost item .
Ifa says that the most
realistic method to use was to THREAT with using law enforcement officers, or
private investigators or the use of hidden faculties or any other available
resource to him or her to search for the lost object, without carrying out the
threat. Ifa says that by doing this, it would lead to incredible financial
success, more respect and honor for him or her.
Ifa says that there is a
need for the person for whom this Odu is revealed to offer ebo with 3 pigeons,
3 roosters and money. He or she also need to serve Sango with a rooster, bitter
nuts and palm oil. If this can be done, success awaits this person. On this,
Ifa says:
Afefe nii fe’gi oko
ilele-ilele
Efuufu lele nii se’we
agbon jiajia
Mariwo ope ni o wi fun’ra
won tele
Ti won fi n yo o
Dia fun Awa-Itu-La
To ni itu oun to sonu
Oun yoo wa o
Ebo ni won ni ko se
Translation:
The breeze is with which
it blows in the trees of the farm gently and calmly
And the tempest is which
blows the leaves of the coconut trees strongly and violently
The new leaf emerging
from the palm does not inform each other
Before they sprout
These were the statements
of Ifa for Awa-Itu-La (one who looks for his goat and becomes prosperous in the
process)
Who said that his goat had
lost
He should look for it
He was advised to offer
ebo
Sango had a very strong
big goat. Every morning, he got up alone to find this goat at his door waiting
for his food. After being fed, the goat continued to bleed for some time before
wandering around the neighborhood. The goat repeated this ritual in the
afternoons. This was what this goat was doing every day for a long period of
time. Reached the point that everyone easily recognized this goat as Sango's
property.
One day however, Sango
got up but could not find his goat. This surprised him because he knew this was
unusual. He quickly got up and called people to help him go in search of this
goat, in the event that it had fallen into a burrow or was caught by a trap.
They searched wherever they wanted but the goat was not found anywhere. It soon
became clear that the goat had been stolen. This infuriated the sango that
someone or a group of people had the shamelessness to steal his goat. He
therefore resolved to teach the culprit a lesson they would not easily
forget. Before he did this, he wanted to identify whoever was the one who stole
his goat, as well as to impose any punishment that was appropriate according to
his craving to him or her or group of people. As a result of this, he went to
the home of the Awo mentioned above for consultation of Ifa.
The Awo informed Sango
that he had lost something dear to him and he had resolved to find it by all
means possible. The Awo advised him not to look for the lost object with too
much energy and never to take measures of punishment with the culprit.
Sango was warned that searching for his object too much or punishing the
offender would not be in his best interest since the outcome would not be in
his favor. He was advised to threaten to punish the culprit without the
need to carry out his threat. If this could be done, he would be assured that
this could lead to an unprecedented fortune. He was also advised to offer ebo
with three pigeons, three roosters and money. He also had to serve his spirit
(for the the person, he or she needs to serve Sango) with a rooster,
bitter nuts and palm oil. Sango obeyed.
The next day, Esu Odara
came to Sango and asked him what plan he had to recover his goat from the hands
of those who had stolen it. Sango replied that Ifa had asked him not to look
for the goat in excess, not to punish the offenders but to threaten those who
had done it. Esu Odara told Sango that (Esu Odara) already had a plan for that.
He urged Sango to get dressed. Sango did it. They went to the palace of Alara
(Oba of Ilara ekiti) Sango informed Alara that someone had stolen his goat and
planned to send lightning and sulfur to their houses to destroy them. Alara
begged him not to do so. After much persuasion Sango persuaded himself and told
Alara that, by his intervention, he would not destroy all the culprits and
their relatives. The next port of call was Ajero Palace (Oba of Ijero Ekiti).
He repeated the threat and he also persuaded himself. After this, he left for
Iwa Owarangun Palace, Oyo Oloyoo, Ikoyi Onikoyi, Ijebu Land Awajale, Olofin
Adimula of Ile-ife, Remo Land Akarigbo, Iwo Oluwoo, Alaketu of Ketu , Owoo
Olowo and so on.
The threat to destroy all
the guilty and their relatives. He also allowed himself to be persuaded against
taking such action. Esu Odara then asked him to go home. He did it.
The next day, Esu Odara
went to the palace of Alara and asked what he wanted to do to compensate Sango
for having heard his advice. After much deliberation they concluded that it
would be good and very appropriate for Alara the equivalent of the number of
100 goats. Esu Odara also went to the palaces of Ajero, Owarangun and all the
other Obas to whom Sango had gone to report the matter before. Three days
later, while Sango was just rumored about the fruitlessness of the trip he made
with Esu Odara, the Alara delegation arrived. They gave him the money with the
appreciation of Alara for a worthy friend who hears the advice of his friend. A
few moments later, Ajero's delegation arrived with the money and appreciation.
All the other Obas sent their own money and appreciations. Sango could not
believe his luck. He had more money than anyone else around. He had money to
buy more than 6,000 goats, he was full of praise for his Awo, Esu Odara and
Olodumare. Those who were aware of how the event turned out were dubbed
Awa-Itu-la, the-who-looking-for-his-goat-and became-prosperous-in-the-process.
Afefe nii fe’gi oko
ilele-ilele
Efuufu lele nii se’we
agbon jiajia
Mariwo ope ni o wi fun’ra
won tele
Ti won fi n yo o
Dia fun Awa-Itu-La
To ni itu oun to sonu
Oun yoo wa o
Ebo ni won ni ko se
O gb’ebo, O ru’bo
Ko pe, ko jinna
E wa ba ni bayo
E wa wo re o
Translation:
The breeze is with which
it blows in the trees of the farm gently and calmly
And the tempest is which
blows the leaves of the coconut trees strongly and violently
The new leaf emerging
from the palm does not inform each
Before they sprout
These were the statements
of Ifa for Awa-Itu-La (one who looks for his goat and becomes prosperous in the
process)
Who said that his goat
had lost
He should look for it
He was advised to offer
ebo
He obeyed
Before long, not too far
Let's join in the joy
Come and consider Ire.
Ifa says that for the
person for whom this Odu is revealed he needs to have patience to avoid taking
punitive measures against anyone, lest he block his own opportunities for
prosperity and greatness.
Ifa says that taking
punitive measures against people for the person for whom this Odu is revealed
can only lead to disillusionment and disaster for him or her.
LESSON/COMMENTRIES FROM
ODU IFA OKANRAN MEJI ABOVE
It is good to exercise
patience in any matter that is knotty, patience are virtue.
XIV.
. Ifa says that for the
person for whom this Odu is revealed he is experiencing the problem of
inconsistent fortune. Ifa says that there is the need for this client to offer
ebo with, to serve Ifa and Esu Odara and then to make Ipese for the Elders of
the night so that their problems cease. Ifa says that Esu Odara and the Witches
are responsible for his problems. If the Ebo, Ibo and Ipese can be
realized, Ifa ensures that for the person for whom this Odu is revealed will
have peace of mind and joy. On this aspect, a stanza in Okanran-Meji says:
Orunmila wi Otiripa a
na’se dina
Ifa wi Esu Odara a na’se
dina
Ebo ni won ni ko se
Translation:
Orunmila declares that
Otinipa, the misfortune has blocked the passage of the achievements with his
feet
Ifa says that Esu Odara
has blocked the route with her feet
The victim, Akapo was
advised to offer ebo
Akapo had a lot of potential.
He was also very intelligent. To turn his vast potentials and opportunities
into success was not difficult for him. But this despite that, he had nothing
to show for his talent and personal qualities. He had no wife. He had no
children. He had no home of his own. He was a sad man.
One day, he went to
Orunmila to know about himself: Would he ever triumph? Orunmila do Ifa
consultation for him and Okanran-Meji was revealed. Orunmila declared that the
Misfortune had blocked its route to greatness. He was advised to offer ebo with
2 white doves, for financial success, 2 guineas for peace of mind, 2 hens for
good wife, 2 rats and 2 fish for children and 2 roosters for victory. He was
also advised to serve Ifa with a hen, 2 rats and 2 fish. He was also to serve
Esu Odara who was responsible for his misfortune with a rooster, palm oil and
alcohol. He obeyed.
Orunmila wi Otiripa a
na'se di'na
Ifa my awon Iya my
Osoronga, na'se di'na
Ebo won neither won
Translation:
Orunmila declares that
Otiripa has blocked the passage with his legs
Ifa says that Iya my
Osoronga, the Witches have blocked the passage with their legs
The Akapo was advised to
offer ebo
While they were analyzing
Akapo's problems in proposing solutions to them, it was also discovered that
there was a need for Akapo to appease the Witches because they had also
contributed on no lesser scale in ensuring that their fortunes were not
consummated. Consequently, Orunmila advised Akapo to make Ipese for the Elders
of the Night (witches) with palm oil and a hen. He obeyed.
When all this was done,
his fate began to shine. He had many clients who soon became money. With money
he was able to secure the wife of his taste. The wife gave birth to many
children. Together with their children they erected their own building. He had
peace of mind and happiness in life. He lived and died happy.
Orunmila declared that
Otiripa had blocked the passage with its legs
Ifa says that Esu Odara
is the Otiripa who has blocked the passage with his legs
Orunmila declared that
Otiripa had blocked the passage with its legs
Ifa says that Iya my
Osoronga, has blocked the passage with his legs
The Akapo was advised to
offer ebo
It was after we offered
ebo to the Otiripa
Who had blocked the passage
with his legs
Before we had peace of
mind and comfort
Ifa says that for the
person for whom this Odu is revealed will have peace of mind, comfort, success
and happiness. It was That Odara and the Witches who had been so far
responsible for their unfinished fortune. Ifa, however, warns the person to
whom this Odu is revealed that he or she should not do anything to provoke Esu
Odara, Ifa and the Witches to turn against him or her and cause him the problem
of fortune Not consummated.
XV
Ifa says that he foresees
the victory Ire over adversaries for the person for whom this Odu is revealed.
Ifa says that those who are close to him have been conspiring against him or
her. Ifa says that he or she will survive the plot and all those who are involved
in the shame will blame themselves for that.
Ifa advises the person
for whom Okanran-Meji is revealed to offer ebo with a mature goat and money. He
or she needs to serve Esu with another one a goat. With this victory is
assured. A stanza in this Odu supporting this assertion says:
Ki iwo kan
Ki emi kan
Dia fun Araba kan patako
Ti nbe l’aarin ota
Ebo ni won ni ko se
Translation:
Let him show interest by
touching
And let me show interest
by touching you
These were the
declarations of Ifa for the great tree of cut Araba
When I was in the midst
of enemies
He was advised to offer
ebo
Araba's tree was full of
fury even when he considered himself a poor tree. Okay, he was big and fat, but
he felt he was not as strong as the other bodies capable of other trees in the
forest. Not supporting this however, he was truly content with this condition.
He was very happy. He enjoyed life. He never looked sad or upset at any moment.
Unknown to the great
Araba however, he was the object of envy of other trees in the forest. They
could not understand why the great Araba, who was not as agile, strong and rich
as they could be, was happier than they were. They were not satisfied with the
fact that he did not come with the cup in his hand to beg them for their daily
comfort. They concluded that the great Araba was a very proud and disrespectful
individual. They therefore began to conspire against him.
One day, all the trees
that wanted the fall of the Great Araba went to a meeting. They made Iroko its
president. At this meeting, they concluded that nothing would please them
better than to see the Great Araba being eliminated. They however planned to
execute their plan in such a way that the death of the Great Araba could not be
traced back to them. Consequently, they sent Iroko to the sawyers to go and
feel to the Great Arabah. They convinced the sawyers that the Great Araba would
be very good for roofing houses and for making bridges. They concluded that the
earlier the sawmills came the better. To top it all, the sawyers would have to
knock the Great Araba free of charge. The sawyers told them that they would
come and do the work in two days. All the conspirators returned in anticipation
of the arrival of the sawyers.
On the night of the same
day, El Gran Araba slept and had a terrible dream. In the dream he saw himself
being sliced into pieces amid cries of pain and anguish. He also saw several
trees clapping and dancing around him, mocking him and teasing him. He
immediately woke up his wife and told her the dream. The wife told him that she
felt the danger. She insisted that he should go to see his Awo and explain
everything. He was not the kind of person who usually took such things
seriously, claiming that he had not done anything wrong against anyone but his
wife would have none of it. She insisted that he did not need to offend or do
any evil against anyone before the others could perpetrate wickedness against
him.
Very early in the morning
of the next day, his wife picked him up and made sure he went to the house of
the Awo mentioned above for ifa consultation: what was responsible for the kind
of sleep he had hardly had? Did he notice any negative consequences for him? If
so, what should he do to neutralize such negative effects? In the end he would
overcome it?
The Awo told the Great
Araba that he was right in the midst of enemies and that those close to him
were those who were conspiring against him. He was told that the plot had ended
and had reached the stage of execution. Consequently, he had no time to lose.
He was assured however that he had nothing to fear since those involved in the
plot would have to blame themselves for that. He was told that the Deities were
on his side. The Awo advised him to offer ebo with a mature goat and money. He
was also asked to serve Esu with another goat, palm oil, and kola nuts. He
quickly obeyed that very day. With this done, the Awo assured him the victory
over his opponents. The Great Araba returned home and told his
He told his wife
everything the Awo had told him. He thanked him profusely for his counsel and
action.
The next day, the sawyers
came with their axes, machetes and clasps. They went straight through the
Araba. While they were making preparations to do their work, Esu Odara arrived.
He asked them what they wanted to do. They explained to him. He told them that
it would be better for them to try the trees first before they felt the good
and strong ones that would be useful to them.
The sawmills agreed. They
used their axes to test the Araba tree. The tree was very soft. Esu Odara told
them that it was clear that the Great Araba tree was not and would not be
useful for the purpose that they wanted to use it. The sawmills were extremely
disillusioned. They decided to go home.
While they were
deliberating on this, Esu Odara charges them saying that returning home
empty-handed was a sheer waste of time, energy and resources. He advised the
sawyers to try other trees to see if they saw that some might serve them for
their specific purposes. He led them to where the Iroko was and asked them why
they did not try their axes in the Iroko? They agreed. When they hit
Iroko with his axes, he was very strong. Esu Odara told them that Iroko's tree
would meet the qualities they needed according to their budget more than any
other tree.
The sawyers took out
their axes, machetes and closures. Among the protests of Iroko and the
surrounding trees who planned to conspire against the Great Araba, Iroko was
shot down. The sawmills were very happy.
Esu Odara, noting that
the Great Araba would never know the peace while the other conspirators were
around, I advised the sawyers to treat other trees and check the ones they
could use for roofs, windows, doors, tables, chairs, benches and other . The
sawyers saw reason in the advice of Esu Odara. They tested all other types of
trees and marked other conspirators for logging. Esu Odara urged them to cut
them all down that same day and then go home to plan how to come and bring him
together to his convenient periods. The sawmills agreed. Thus Apsa, Oruru, Abora,
Karan, Opepe, and Apepe were cut together with Iroko on the same day. Thus the
Great Araba who was considered weak was left untouched while the other strong
conspirators lost their lives. They went to invite those who were going to kill
the Great Araba just so they would find their own death through their own plot.
The Great Araba was then
singing, dancing and giving praise to Olodumare for saving his life from the
evil conspirators.
Ki iwo kan
Ki emi kan
Dia fun Araba kan patako
Ti nbe l’aarin ota
Ebo ni won ni ko se
O gb’ebo, O ru’bo
Ko wo, ko wo
Araba o wo mo
Oju ti Iroko
Ko wo, ko wo
Ko ku, ko ku
Otosi o ku mo
Oju ti Oloro
Ko ku, ko ku
Yoo ku sin Awo
Kasai ku sin Awo
Eeyan lo nb’awo l’odi
Yoo ku sin Awo
Translation:
Let him show interest by
touching
And let me show interest
by touching you
These were the
declarations of Ifa for the great tree of cut Araba
When I was in the midst
of enemies
He was advised to offer
ebo
He obeyed
He can fall, let him fall
Araba failed to fall
It's a shame for the
Iroko tree
He could die, let him die
The poor man has failed
to die
It's a shame for Rico
He will die before the
Awo
He will not fail to die
before the Awo
Whoever makes an Awo
their enemy
He will surely die before
the Awo
Ifa says that for those
conspiring against the person for whom this Odu is revealed for sure he will
find the calamity in the process of executing his evil designs. Conversely, ifa
warns the person to whom this Odu is revealed that he never plans evil against
any person unless he wishes to backslide on him or her.
Whoever plans evil on
another person will live to repent of his plan. That's what Okanran-Meji says
in this stanza. The person for whom this Odu is revealed should never plan to
victimize anyone as many of his power, position, influence, economic or
educational advantage over others unless he wishes to meet the calamity. The
person for whom this Odu is revealed should never think of planning, saying or
doing evil or conspiring against others to do that. If someone plans against
him or her, such a person is about to get a rough blow in their life. The evil
glider experiences disaster. It is as safe as a bright day after dark.
XVI.
ifa says that he
foresees the Ire of happiness in marriage for a woman for whom this Odu is
revealed. Ifa says that she will surely find happiness and satisfaction in her
husband's house. Ifa says that the couple will complete each other and that as
she makes her husband and the members of her family happy, so will the husband and
his family have a feeling of belonging. She will be loved, spoiled and
protected. Ifa says she will give birth to several children in her husband's
house. All these children will be very successful in life.
Ifa advises this woman to
offer ebo with a mature pig (a sow) and money. Ifa says that the sows usually
stop at several porquitos, so she will also give birth to many children. On
this, a stanza in Eji-Okanran says:
Emo nii je’ko welewele
apa otun
Afeebojo nii je’ko rairai
apa osi
Dia fun Nanponpon
Tii s’omo obinrin Ipoole
Eyi ti nlo oko owuro
Ti yoo si f’ese kan t’ile
Ti yoo bi’mo kaakiri
gbogbo aye
Ebo ni won ni ko se
Translation:
Emo, the Marona Rat, is
the one that like grass on the side of the right hand
And Afeebojo, the King of
rats, is the one who like grass greedily on the side of the left hand
These were the
declarations of Ifa for Nanponpon
Her daughter in the land
of Ipoole
Who was going to her
husband's house for the first time
Who would support herself
with only one leg
And it would give birth
to children all over the world
She was advised to offer
ebo
Nanponpon was an
indigenous of the land of Ipoole. He was very popular in Ipoole. She was
properly trained by her parents and she behaved herself in a respectable manner
always. When she grew up and was mature for the marriage market, many people
wanted to have her as their wife. In the end she was given to someone from
outside her hometown.
Before the wedding day
however, Nanponpon left by consultation of Ifa. She approached the priest of
Ifa mentioned above to know in advance what would be the opportunities in the
house of her future husband. Was she accepted? Was she loved? Was she a good
wife? Would she be lucky in her new home? Was she blessed with children? Would
she bring her arrival and stay to her husband's fortune and happiness? Would
their children be obedient, beloved, God-fearing, gentle to lead, easy to lead,
and pleasant?
All these questions and
many more were answered in affirmation, she was told that not only would she be
happy but that she would also have the opportunity to show and receive love,
affection and understanding. She was assured that she would be highly respected
and adored. She was assured that she would be blessed with many children whose
popularity would extend to every corner of the world.
She was advised to put
her mind to rest and discard all her worries that were entertaining her. The
Awo informed her that happiness, love, affection, honor and safe worship would
be hers. She was advised to offer ebo with a mature pig and money. Nanponpon
obeyed. She was then warned never to engage in anything thought-out, spoken or
action which could reduce or even inhibit her chances of achieving her goals
and destiny in life. Armed with this advice, she left for her husband's house
on the wedding day.
Loyal to Ifa's
predictions, she was loved, adored and respected in her new home. Because she
had been properly trained at her parents' house. She had no problem adjusting
herself properly in her husband's house. She showed care and respect for her
husband's relatives and they reciprocated in the same way. Before long, nothing
could be done in that family without the prior knowledge and contribution of
it. She also became very popular in the community. She soon gave birth to
several children and then set up the business of training children
appropriately as she had been trained.
When these children grew
up, many of them left for strange lands far from their homes. And again, because
these children had been well trained, it was not difficult for them to adjust
and settle for a normal life in their new environments. They soon became very
successful there. His popularity and success soon filtered back to Nanponpon.
Everyone was happy for her. They soon began to refer to her as 'Nanponpon his
daughter in the land of Ipoole, who held herself with one leg, and gave birth
to children throughout the world'. She never let her luck and achievements
enter her head and make her misbehave. For this reason, she lived happily and
died a happy and fulfilled woman.
Emo nii je’ko welewele
apa otun
Afeebojo nii je’ko rairai
apa osi
Dia fun Nanponpon
Tii s’omo obinrin Ipoole
Eyi ti nlo oko owuro
Ti yoo si f’ese kan t’ile
Ti yoo bi’mo kaakiri gbogbo
aye
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Ero Ipo, Ero Ofa
E wa ba’ni b’ewa
E wa wo’re o
Translation:
Emo, the Brown Rat, is
the one that like grass on the side of the right hand
And Afeebojo, the King of
rats, is the one who like grass greedily on the side of the left hand
These were the
declarations of Ifa for Nanponpon
Her daughter in the land
of Ipoole
Who was going to her
husband's house for the first time
Who would support herself
with only one leg
And would give birth to
children all over the world
She was advised to offer
ebo
She obeyed
Travelers of Ipo and Ofa
Let's join in the middle
of beauty
Come and contemplate all
the Ire of life
Ifa says that the person
for whom this Odu is revealed will be blessed with all the good things of life
in his new abode. Your good name will outlive you, ifa advises her not to do anything
that will tarnish her image.
XVII
Ifa says that this person
is in the middle of enemies. It is a woman, and she is having difficulty
bearing children; she is also in the middle of enemies. Ifa says they believe
she will never be able to have a child Ifa says she should make a sacrifice and
worship Ọṣun. Ifa says she will have a child. All of her enemies who doubted
will be put to shame. Ifa says so for that woman. This is how Ifa said it:
Ki iwo kan mi kemi kan
an.
Akanla ni Ọkanran Meji
kanra wọn
a difa fun Ajibolomide
eyi ti wọn ni o lokun ọmọ
ninu mọ.
Tọmọ ṣe tan to wa kunnu
bi yindinyindin n jẹ tiẹ si gun o,
ile Ọṣun o wa
gbayin mọ.
Translation
You reach out to me,
I reach out to you.
Ọkanran Meji reaches out
by turns
cast Ifa for Ajibolomide
the one they said
had no uterus.
When the time came, it
was discovered that her eggs were as numerous as those of ants, and her own
case became clear-cut.
Ọṣun’s house had no
more room for children
When she worships Ọṣun,
her house will quickly fill up with children. Ifa says she will have many
children. Those who doubted her will be put to shame.
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
IMPORTANT NOTICE : As
regards the article above, all rights reserved, no part of this article may be
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