IFA OSA-MEJI COMMENTARIES BY BABALAWO
OBANIFA -Obanifa Extreme Documentaries- Reforemed Africa Ifa Spirituality -Odu
Ifa Series
In this work Babalawo Obanifa shall examine comprehensively
Odu Ifa Osa -Meji. The work will be extremely useful to any practicing Babalawo
who want to have an in-depth knowledge of Odu Ifa Osa-Meji. It will also be of
great use to those who imprint Odu Ifa Osa-Meji during their Itelodu(ifa
initiation) and Ikosedaye (first Ifa consultation done for new born
baby). We shall examine the following : What is Odu Ifa Osa-Meji?, What are the
associate or affiliated Orisa and Irumonle with Odu-Ifa Osa -Meji?,What are the
taboo of Odu Ifa Osa -meji ?,What are the professions or Occupation that is
most favorable and congenial for children of Osa -Meji? What are the likely
names that can be given to people born by Odu Ifa Osa -Meji during their
Itelodu or Ikosedaye? The summary of some of the general information for those
born by Odu Ifa Osa -meji, some divine messages in Odu Ifa Osa-meji and lessons
and commentaries on them. All these and more will be the focus of this work.
WHAT IS ODU IFA OSA
-MEJI?
Osa -meji is one of
the sixteen principal Odu Ifa that have air and water as it dominating element.
It is the odu of Iyami.
WHAT ARE THE COMPATIBLE
AND ASSOCIATE WORKING ORISA AND IRUMONLE WITH ODU IFA OSA-MEJI ?
By this we mean the
Orisa and Irumonle that those born by Odu Ifa Osa -meji during Itelodu and Ikosedaye
/Esentaye can have and serve along with their Ifa for successful life. The affiliated Orisa and irumonle
are :Ifa, Odu,Ori,Egbe,Obatala,Sango,oke, Ogun,iyami,Esu
Odara.
1 .Ifa - Ifa will
guarantee victory and general well-being, success and victory over enemies
2 .Odu- This Orisa will
bring overall success
3 .Ori- Ori can
facilitate help and success
4 .Egbe- This will pave
way for Leadership and Achievement
5.Obatala-This will
enhance chances for success and victory
6 .Sango- For victory
over opponents
7 .Ogun- this will pave
way for success and victory
8 .The Iyami(The Elders
of the Night)-for victory
9 .Oke- This will improve chances of having children
10 .Esu Odara -This will
boost financial success
WHAT ARE THE TABOO OF ODU
IFA OSA-MEJI?
By taboo of Osa-meji, we
mean what are the items both animate and inanimate things like
plants,animals,conducts or behaviors that Osa meji children must avoid to eat,
use or do in other to have a problem free life. Some of the major taboo of this
Odu are excessive alcohol,fasting,adultery,birds.The people born by Odu Osa
-meji must avoid the following.
1 .They should not
eat birds, to avoid problems with the stomach and internal organs.
2 .They should not
eat birds to avoid contention with the Elders of the Night
3 .They must not take the
wife of another person to avoid contention with the Elders of the Night
4 .They must not curse or
swear to others to avoid ill -fortunes
5. They must not omit or
engage in fasting to avoid unfinished fortunes
6. They should not be drinking alcohol with an empty stomach to avoid
ailments of the internal organs
7 .They should not
be proud or arrogant to avoid ill- fortunes
WHAT ARE THE PROFESSIONS
OR OCCUPATIONS CONGENIAL AND FAVOURABLE FOR CHILDREN OF OSA-MEJI?
Osa-meji children are
usually succesfull in farming and agrriculture, profession like babalawo,
Iyanifa, physic, magician, etc.
WHAT ARE THE LIKELY NAMES
THAT CAN BE GIVEN TO OSA-MEJI CHILDREN?
The names that can be
given to Osa -meji Children during Itefa Or Ikosedaye are name derive from
positive Ifa characters in Odu Ifa Osa-meji .Some of such name are :Jejeola,
Ifasegun, Ayeroju, Ifakorede, Ayedero,Ifatayese For male and female
respectively.
Male
1 .Jejeola- the guild
brings honor
2 .Ifasegun-Ifa is
victorious
3 .Ayeroju- the world is
peaceful
4 .Ifakorede- Ifa brings
all the Ire
Female
5 .Jejeola- the guild
brings honor
6 .Ayedero- the world is
comfortable
7 .Ifatayese- Ifa repairs
the world
SUMMARY OF GENERAL INFORMATION
FOR CHILDREN OF OSA -MEJI DURING ITEFA/ITELODU AND IKOSEDAYE
For the children of
Osa-Meji, especially those who took milk from the mother's breasts, they have a
great tendency to triumph. Those who did not taste milk from their mother's
breasts because of one form of problem or another also have a very high
propensity to succeed. For those who did not drink milk from the mother's
breasts but for whom it was possible to do so, the opportunities for them to
succeed have been drastically reduced.
For Osa-Meji's children
they tend to be loved, respected, honored and pampered. They are usually found
among those who make decisions in the community. They are endowed with wisdom
and understanding which make them in high demand and makes it possible
for them to be in the midst of the high and mighty.
For these Men ,
they usually end up as the most successful of their family. They are usually
more blessed with financial wealth, wives, children and property, etc. than
their other brothers. These successes will however become more manifest outside
the area where they were born.
This is why it is usually
beneficial for Osa-Meji's children to travel outside their birthplaces to
increase their chances of success.
For the , men and
women having problems of sterility, there is a need for them to totally refrain
from eating fish and all kinds of birds. This is because they have a high
spiritual affinity with these two types of living forms, especially in the area
of having children. Failure to live by this injunction, could make it very
difficult, but impossible for them to have children or have their own children
who survive them when they are gone.
It is established as a
fact that the sons of Osa-Meji triumph where others fail, they receive
elevation where others are humiliated . The reason for this is that they
have been endowed with fantastic conflict resolution capabilities. They have
the talent to correct all mistakes, to change sadness for joy, to turn
disillusionments into boundless opportunities, while they do this, they are
always honest, humble and disinterested. This is the reason why those who are
desperate, sad and disillusioned always have faith in the children of Osa-Meji
that they can change their lives for the better and put smiles on their faces.
On the contrary, pride
and arrogance must be avoided by all Osa-Meji's children because this can lead
them to fall. They should not rely on their competence or skills. They
must always rely on Olodumare and Ifa. It is true that they are
usually well trained and very competent. They usually hover over their
abilities and abilities.
They need to stop this
immediately because the result will never be favorable to them. They should
show consideration for the feelings and points of view of other people all the
time so that they get their goals without delay.
For the children of
Osa-Meji females and males, skipping meals, fasting and drinking on an empty
stomach is not advisable. This would only lead them to their fortune not
consummated for them. It could also lead to internal organ ailments. All this
will have predictable effects on them in the end.
In the life of Osa-Meji's
children they have the tendency to have at least one child, among their
children, who will be known as a vagrant, deceiver and avoider of
responsibilities. This boy will do anything to avoid working as others do. This
boy, however, will be more great and successful than all the other children
among his people.
The average son of
Osa-Meji female or male has the tendency to get involved in extramarital
affairs. This only leads to problems and restlessness. It is in the best
interest of these people to keep chaste in their marriage relationships.
Another major weakness of
Osa-Meji's children is that with a slight disagreement, they like to swear and
curse. They enjoy sharing swear words to others, especially to their husbands.
This will never benefit them as curses have the ability to inhibit their
progress and the ability to achieve their goals.
In general, the children
of Osa-Meji were created to be great in life. They will be happy and will be
able to live their lives to the fullest.
SOME DIVINE MESSAGES IN
HOLY ODU OSA-MEJI AND OBANIFA LESSONS/COMMENTARIES ON THEM.
I.
Ifa says he foresees
comfort, long life, prosperity, achievements, successes and all sorts of good
things in life for the person for whom this Odu is revealed. Ifa says that this
person will be great in life. He or she will not lack anything that is
essential to life.
Ifa however warns this
person against being stop feeding from time to time. He or she should be taking
their food at regular intervals no matter how short the time is available. Ifa
warns the person to whom this Odu is revealed against the consumption of
alcoholic drinks with the empty stomach.
Ifa says that if this
person is in the habit of not eating or drinking alcoholic beverages with an
empty stomach, the habit will not stop him from being big and successful in
life, however, he or she will spend his wealth, energy, time and happiness in
finding solutions to their health problems, especially those related to the
stomach, liver, kidneys, vesicles, intestines and others.
Ifa says that there is no
ebo or rituals that this person can perform so that he or she can prevent the
development of stomach problems, unless he listen to this advice from
Ifa. However, in order for success and achievements to come quickly, Ifa
recommends as ebo materials 3 pigeons, 3 guineas and money. There is a need to
serve Ifa with a hen. On this , a verse in Osa-Meji says:
Inu u mi jinkun ni mo fi
n mu’ti ol’oti
Erigi mi n j’obi
Erigi j’obi ki o too
mu’ti
Inu foofo l’odin Awo
Dia fun Orunmila
Ifa nsun’kun pe oun o
ri’re
Ebo ni won ni ko waa se
Translation:
With my empty stomach I
drink another person's alcoholic beverage
With my gums I consume
kola nuts
Let gums consume kola
nuts before drinking alcohol
To be with the empty
stomach is the vanity of the Awo
These were the
declarations of Ifa for Orunmila
When he regretted that he
did not have Ire in his life
He was advised to offer
ebo
Despite the fact that
Orunmila was the best in his field, even though it was the most gifted Orunmila
be created by Olodumare, at this particular time, he had nothing to show for
his wisdom, talent and grace. He had no wife, no children, no money. He
was living in absolute poverty.
In his frustration, he
usually moved from house to house, looking for alcohol to dose his grief. He
was always drinking. He get to the point that he lost his appetite for food. He
was always drinking alcohol and kola nuts. This soon began to take its toll on
his health. Weakness and weakness. Sometimes he was rolling on the floor
because of his stomach problems. At other times he Would vomited on the
floor and rolled over the vomit.
Without knowing it, it
was usually in those periods when he was in that state of stupor that clients
would visit him to consult Ifa. When they saw his condition they simply
went somewhere else. Everything that could have been his was given to others.
At other times, he was sober enough to launch Ifa for the client and they were
overwhelmed with the depth of his knowledge and understanding. By
the time they returned with the ebo materials, he was drunk and in stupor. When
he was not drunk, he was trying to cure a very bad stomach ache. These clients
were forced to find solutions to their problems elsewhere.
He get to the point
where nobody came to him. He lost all his friends. Every time he went home,
they treated him like a nuisance. They quickly gave him accomodation so that he
would not follow them home. His wives and children took him away. He was
virtually alone.
One day however, he got
up to value his life. He realized that he had nothing in this world to justify
his existence. He had nothing to show for all his talents. Instead of
succumbing to panic or despair, he decided to approach his former students for
consultation with Ifa; would he be able to pick up the pieces of his
life again? Would he be able to know what happened to his life in the first place?
Could he still become someone in his life? Would he be recognized, honored and
respected again as before?
The Awo assured Orunmila
that he had boundless opportunities for success in his life. He told Orunmila
that he was the cause of his problems. Ifa said that he had warned his
against his habit of not eating and its sole dependence on acohol and kola nuts
all the time. Orunmila was advised to eat regularly, limit his consumption of
alcohol and never drink without having eaten before. He was also advised to
offer ebo and to serve Ifa as was previously prescribed. All that he did.
When he returned home, he
ordered all the hamburger he had left unattended. He stop drinking. When
people noticed that change in him, they were pleasantly surprised. They soon
began to approach him. All his friends returned and so did his family. All his
clients came back and they in return brought him to their friends and family.
Before long, Orunmila's
reputation began to grow. He was known everywhere. He was equally respected and
honored. There came the point where there was no thing that the community did
outside his knowledge. People came from far and near seeking his advice
on various matters. Within three years he had become the richest, most
respected and member of his community. All his ailments disappeared completely.
He was able to enjoy his
family, friends, loved ones, wealth, reputation and life. From the beginning to
the end, he lived and worked as a happy and fulfilled man.
Inu u mi jinkun ni mo fi
n mu’ti ol’oti
Erigi mi n j’obi
Erigi j’obi ki o too
mu’ti
Inu foofo l’odin Awo
Dia fun Orunmila
Ifa nsun’kun pe oun o
ri’re
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje ar’igun a ri’fa
Ati r’oyinde o soro
Translation:
With my empty stomach I
drink another person's alcoholic beverage
With my gums I consume
kola nuts
Let gums consume kola
nuts before drinking alcohol
To be with the empty
stomach is the vanity of the Awo
These were the
declarations of Ifa for Orunmila
When he regretted that he
did not have Ire in his life
He was advised to offer
ebo
He obeyed
We have witnessed triumph
and achievements
To experience other good
things in life is not more difficult
Ifa says that it is not a
difficult thing for the person for whom this Odu is revealed to realize his
dreams in life. Ifa says that it is only a matter of time for him or her to
become a famous and great person in life. He or she must, however, pay
attention to Ifa's warnings to avoid a situation in which he or she will be
counting their losses in the midst of abundance. He or she has potential for
success and should not fall into the temptation to become an alcoholic and turn
himself into a social nuisance where he or she should be honored.
LESSON/COMMENTARIES
1.It is clear from the Odu
ifa above that excessive alcohols intake is dangerous to one's health and
success in life. Excessive drinking will bring shame, dishonor and poverty.
Balance feeding is also essential for sound health. we should not place premium
on alcohols than food, and when We drink moderation should be our watchword.
II.
There is a woman where
this Odu is revealed. Ifa says that you have to be careful before committing
too much to it. If this Odu is revealed during an engagement or marriage
ceremony, much is required for this woman to avoid a situation where the man
who plans to marry her does not find the premature death shortly after the
wedding. Without extensive ebo and etutu, Ifa says that it is not advisable to
have this woman as a lover.
Ifa says that if on the
other hand, the woman in question has lost her man prematurely; there is a need
for her to offer ebo to put an end to these unfortunate events. After ebo, a
special Ifa preparation is required to be made for her and probably for her
partner which will put an end to the unfortunate events.
Ifa advises the woman in
question, her partner, or even her partner, to offer ebo with a mature goat and
money. After this, fresh leaves of akese will be milled until they are made
into a paste while incitions will be marked on the head of this woman (and that
of her man). The milled or crushed akese leaves will be rubbed into the
incisions of their heads. That is the moment, says Ifa, that the problem of
premature death for his men will stop. On this Osa meji says:
Oko ku ki won o l’oko
Ale ku ki won o yan’mii
Dia fun Erinlojo Aran
Won nlo ree gbe Ebe
niyawo
Ebo ni won niki won se
Translation:
Let one husband die to
marry another
And let another lover die
to join another lover
Those were the
declarations of Ifa for the 164 corpses
When they were going to
have the hand of Ebe, the farm-pile cultivated as a wife
They were advised to
offer ebo
Ebe, the farm-heap, was a
very beautiful woman. She was also attractive to all crops on the farm. If a
crop who saw it usually felt safe and secure with it. Ebe on the other hand
usually showed to all the crops that she was a careful, loving, kind and
dedicated. All crops sounded like being her husband.
One day, Ila, the Okro,
approached Ebe for marriage. She consented. They got married. Ila planted
the same inside Ebe. Five days after that, Ila began to germinate beautifully.
Ila was very happy. All other crops were envious of Ila's achievements. In
three months, Ila had several seeds. That flee the moment the farmer came, he
removed all the seeds and plucked root Ila from the side of Ebe. Ila found her
premature death.
The next turn was for
Eree, the Beans. He married Ebe. He germinate wonderfully at first. A hundred
days later, he had several seeds The farmer came and removed Eree's
stalks. That was Eree's sad end.
Isu, the yam, was able to
live 10 months before his death. Agbado, Maize, lived for three months and
died. Koko, Cocoyam, lived for about eight months and died. This is how
all the crops that married Ebe found their premature death.
One day, Akese, cotton
wool was determined to have Ebe as his wife. He went for consultation with Ifa;
he was advised to offer ebo as previously prescribed. He obeyed. After this, he
married Ebe. Before long, Akese, germinate cotton wool. When the farmer arrive;
he tore off all the cotton wool. He was about to remove Akese, as he had
been doing to all other crops, when Esu told him that there was no need to do
that.
Esu assured him that he
would leave Akese quiet as the crop would still give the farmer more cotton
next year and many more to come. The farmer saw this as a good business sense.
He decided against cutting Akese. Akese and Ebe lived together for several
years. Thus Akese was saved from experiencing premature death as experienced by
other crops.
Oko ku ki won o l’oko
Ale ku ki won o yan’mii
Dia fun Erinlojo Aran
Won nlo ree gbe Ebe
niyawo
Ebo ni won niki won se
Akese nikan ni nbe leyin
ti nsebo
Nje Ila ger’Ebe o ku,
Akese
Eree ger’Ebe o ku, Akese
Igba emi ger’Ebe mo ye, Akese
Translation:
Let one husband die to
marry another
And let another lover die
to join another lover
Those were the
declarations of Ifa for the 164 corpses
When they were going to
have the hand of Ebe, the farm-pile cultivated as a wife
They were advised to
offer ebo
Only Akese obeyed
Now, Ila the Okro summed
up Ebe and died, Akese
And Ikan, the garden egg,
went to Ebe and found his premature death, Akese
Eree, the Beans, killed
Ebe and lost their lives, Akese
Agbado, Maize mount to
Ebe and failure to survive, Akese
When I ride to Ebe, I
survived, Akese!
Ifa says he will not
allow the man who is planning to marry a woman whose previous man has found the
same fate. With ebo and preparation of Ifa As explained above, nothing is
impossible.
LESSON/COMMENTARIES
*. Relationship or
marriage is always a black market, we should Always endeavor to make necessary
investigation and consultation necessary before embarking on it.To avoid a
preventable disaster.
III.
Ifa says that there is a
person where this Odu is revealed, he or she is known as a big bum. The Assumption
that that person is living near this person is correct. This person will do
anything to avoid any type of work or assignment given to him. He or she hates
any work and he or she has incredible and inextinguishable tricks to their
dispositon to avoid working.
However, this person will
bring greatness, achievements and success to his family, community and
loved ones. The financial success that this person will attract within his environment
will be unprecedented and will become the topic of conversation of the entire
community.
Ifa says that anyway
there is a need for those very close to this person to offer ebo for him or her
with a large ram. There is also the need to feed Esu Odara regularly. If this
can happen, the transformation from grass to grace, from need to financial
abundance and from failures to success will be suddenly and miraculous. In this
Odu Ifa says:
Agbado o y’oluwa ko r’omo
l’eyin eesuu
Dia fun Oossanla Oseeremagbo
Ti yoo bii’Lanroye l’omo
Ebo ni won ni ko waa se
Translation:
Agbado o yoluwa ko romo
leyin eesu
This was the Awo who
threw Ifa for Obatala
Who would have 'Lanroye
(Esu Odara) as his son
He was advised to offer
ebo
'Lanroye (Esu Odara) was
Obatala's son in the stanza of this Odu. When the Irunmoles were coming from
Ikole Orun (heavens) to Ikole Aye (Earth), Esu Odara, known as' Laroye,
approached Obatala and asked her to be his son while they were on earth.
Obatala agreed.
When they arrived on the
land, Esu Odara ('Lanroye) moved within the house of Obatala as his son. They
were living together as a family. Each time Obatala sent Olanroye on errant
'Lanroye was always looking for a excuse not to do what he had been sent.
If this assignment was to be performed in the house, he would fake a headache
or pretend that he had not understood well how to perform the task. Sometimes
he would just run away from the house early in the morning and return when all
the chores in the house had been done. Yemoo, Obatala's wife always complained
at first, but she also soon became accustomed to Olanroye's ammendments. It was
worse when it was sent to the farm. He either threw the basket, hoe or machete
or deliberately caused the rain to make sure he did not do anything
.Sometimes' Lanroye was more mischievous, especially if Obatala chose to take
him to the farm by force. He caused the bridge to collapse or even used his
Ado-Ase, an instrument of mandate, to cause headaches, stomach upset or dizziness
to Obatala. This forced them to return to the house. 'Lanroye regained the
triumphant house! Obatala and Yemoo eventually considered 'Laronye as the
problem boy of the family.
One day however, 'Lanroye
decided to pay him all the good gestures to his foster parents. The
reason he had given them so many bad deeds and had inflicted them so much pain
that the only reasonable thing to do was to compensate them in a way that they
would never forget. When he had already decided to do that, the next thing that
was on his mind was: how could he compensate his parents when he had not
worked? How could he show gratitude when he did not have savings by himself?
How would he show appreciation for all the good gestures of them when he was a
bum, unwilling to do any work? Before long he had an idea of how he would do
this successfully. He looked into his bag of tricks and took an ingenious idea
which would turn his parents into successful people overnight without hurting
any person or putting someone in pain.
Very early in the morning,
one day, Obatala raised Laronye and instructed him to prepare to go with him to
the farm. To Obatala's surprise, 'Lanroye quickly became available! He went
where Obatala was and he put some machetes and hoes, put them in a basket
and told Obatala that he was ready even without breakfast. Unable to know
whether this attitude of Laronye was real or false, Obatala suggested that
there was a need to eat first before going to the farm, but Lanroye replied
that they would eat when they arrived at the farm since there was a lot of work
to be done on the farm that day! In order not to spoil his new enthusiam,
Obatala agreed with his son and the two left for the farm very early in the
morning of that day.
Halfway to the farm,
'Lanroye told his father that he had the need to empty his bowels on a nearby
mound. He told his father to continue going to the farm that he would join him
later. Obatala went on his way and told his son not to be late in meeting him.
As soon as Obatala was
out of sight, 'Lanroye left the basket on the threshing floor, took a machete,
and headed into the mountain. He looked for a baton full of thorns and headed
for the mercy road. He looked for a strategic position and stood there. As soon
as he saw some people going on their way to the market, Lanroye began to sing,
waving his stick of thorns from side to side in a menacing manner and saying,
E je’Bara o wo’le
Be o ba I je’Bara o wo’le
Eyin o ri kunmo ti
‘Laronye gbe l’owo
Eni s’ebo l’oore o, Esu o
gbe e
A l’owo, a bi’mo o
Esu o gbe e
A s’owo a j’eere
Esu o gbe e
Latopa, Latopa Esu gongo!
Latopa, Latopa o, Esu
gongo!
Translation:
Please allow Bara (to the
house)
If you refuse to let Bara
enter
You do not see the baton
that charged by 'Lanroye
Anyone who offers a good
ebb, Esu will support that person
He or she will be blessed
with riches and children
Esu will support that
person
Esu will support that
person
Latopa, Latopa Esu gongo!
Latopa, Latopa Esu gongo!
When the travelers who
came from the market heard the music of 'Lanroye and saw the baton with thorns
in his hands, they knew they had two options: to refuse to offer ebo as Esu had
said or incurred his wrath; or offer the ebo and receive his blessings
(riches, children, success in business, etc.). They all chose the latter.
Before long he wanted to be full of beads, clothes, food, gold, silver, ivory,
or nameless ornaments and others. All the people were dividing whatever
they brought in to market in two and gave half to Lanroye. They were blessed by
'Lanroye immediately, they were becoming successful in their enterprises in
life.
'Lanroye instructed them
to take all these things into the house of his fathers. They all complied.
Loved midday the whole building was full; there was no room to pack anything.
Some of them chose to go to the market and sell their products and bring the
money. even with this, by the middle of the afternoon, there was no place to
pack money in the house of Obatala! Yemoo who was in the house when all this
was happening he could not utter a word. She did not know what to say or do.
By that time, Lanroye was
already going from door to door, wielding his baton and singing his song, all
the people were dividing their belongings into two equal parts and sending one
half to Obatala's house, those who were selling went and sold and they took the
money to Obatala's house.
At this same time, (late
afternoon) Obatala was beside himself with anger. He decided that he was enough
with this recalcitrant son of his. He decided to give Lanroye the lesson of his
life, which Lanroye would never forget or in trouble. By the time of sunset,
Obatala had become furious. He was coming back, screaming and furious! When he
was going home, he met many people looking at him with strange eyes. They
annoyed him even more. He promised himself that he would get Laronye.
That same day, when he
arrived home, he saw a huge amount of people selling and buying in front of his
house. He temporarily forgot his anger in the middle of the confusion. He saw
many people greeting him and congratulating him on his new success.
Obatala demanded to see
his wife immediately because there was no opportunity for him to get home. When
he saw Yemoo, she explained that all he saw was the work of his son 'Laronye.
They all sold their products successfully; the merchants had successfully
sold all their goods; the hunters had successfully sold all the pieces they had
hunted in the woods; the travelers had been successful in their travels and
half of all that profit belonged to the Obatala family simply because 'Lanroye
had done all that possible! Instead of anger, Obatala was searching for
'Lanroye, to bless him from the bottom of his heart. In a single day, a
life-changing miracle had happened: Obatala's family and their neighbors had
risen to nothing and slept in abundance, for 'Lanroye, his former recalcitrant
son, had done it for them.
Agbado o y’oluwa ko r’omo
l’eyin eesuu
Dia fun Oasanla
Oseeremagbo
Ti yoo bii ‘Lanroye l’omo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
E je’Bara o wo’le
Be o ba I je’Bara o wo’le
Eyin o ri kunmo ti
‘Laronye gbe l’owo
Eni s’ebo l’oore o, Esu o
gbe e
A l’owo, a bi’mo o
Esu o gbe e
A s’owo a j’eere
Esu o gbe e
Latopa, Latopa Esu gongo!
Latopa, Latopa o, Esu
gongo!
Ero Ipo, ero Ofa
E waa ba’ni b’ayo
E wa wo’re o
Translation
Please allow Bara (to the
house)
If you refuse to let Bara
enter
You do not see the baton
that charged by 'Lanroye
Anyone who offers a good
ebb, Esu will support that person
He or she will be blessed
with riches and children
Esu will support that
person
Esu will support that
person
Latopa, Latopa Esu gongo!
Latopa, Latopa Esu gongo!
Come and get together in
the middle of happiness
Come and witness all the
Ire of life.
Ifa says that a sturbon
boy who is where this Odu is revealed needs to be counseled rather than
condemned as he can become a benefit for the whole family, neighborhood and
community.
LESSON/COMMENTARIES
*.From the stanza of
Osa-meji above it can be deduce that parent should not regard any of their
children has a person who will become unfortunate in life, because of their
recalcitrant attitudes.From every disadvantages there is always a seed of
equivalent advantage.
IV.
Ifa says that for the
person for whom this Odu is revealed during a consultation, Ikosedaye or
Intelodu, Ifa foresees the Ire of abundant health and success. Ifa says he or
she brought his financial triumph from heaven. This person will not be in need
of money in life.
Ifa says that for this to
be manifested in the life of the person for whom this Odu is revealed, there is
a need for him or her to offer ebo with 4 rats, 4 fish, a bottle of gin, 4 kola
nuts and money. About this Ifa says:
On’ile eti oja nii wo
irawo saasaa l’oke
Dia fun kuku
Ti nt’orun bo wa’ye
Ti yoo si fi gbogbo ara
K’aje wa’le
Ebo ni won ni ko waa se
Translation:
The residents of the
house near the market are those who contemplate the bright and sparkling stars
These were the
declarations of Ifa for Kuku, the Dove
When he was coming
from Orun, from Heaven to Aye, Earth
He who would bring riches
with all the parts of his body
She was advised to offer
ebo
Kuku, the dove was coming
to this world from Heaven. When she was about to move, she went to see the
house of the Awo, whose name was mentioned earlier: If she were a successful
person on earth? Could she command respect and wealth? will People would
love her or not.
She also wanted to
know what the degree of her achievements and success in life would be.
The Awo assured her that
she would not only succeed that all parts of her body would be associated with
wealth - her feathers, skin, flesh, blood, bones, head and body. She was also
informed that she would be honored and allowed to live among human beings. She
was told that as long as her colleagues such as the perniz and the wild pigeon
were being stoned and killed, she would be respected and offered adequate
accommodation.
She was however advised
to offer ebo with 4 rats, 4 fish, 4 kola nuts, a bottle of gin and money. She
obeyed. Shortly after this, she left for her journey to earth.
Meanwhile on earth, Kuku,
the Dove, became the hero of the whole world. She was adored. She was given
appropriate respect and honor. She was associated with wealth and prosperity.
She was also given the opportunity to live among human beings. The home in
which she put her feet inside was used to attract wealth.
For these reasons, people
always seek to put pigeons in their homes for riches to reside with them. This
made Kuku a bird that everyone looks for and takes proper care of it. Ela was
very happy and satisfied with this.
On’ile eti oja nii wo
irawo saasaa l’oke
Dia fun kuku
Ti nt’orun bo wa’ye
Ti yoo si fi gbogbo ara
K’aje wa’le
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba’ni ni Jebutu ire
Won a ni ese ire ni
Erukuku fi n te’le
Translation:
The residents of the
house near the market are those who contemplate the bright and sparkling stars
These were the
declarations of Ifa for Kuku
When he was coming from
Orun, from Heaven to Aye, Earth
He who would bring riches
with all the parts of his body
She was advised to offer
ebo
She obeyed
Before long, not too far
Let's get together in the
middle of abundant Ire
Ifa says that the riches,
prosperity and well-being of insurance will accompany the person for whom this
Odu is revealed.
LESSSON/COMMENTARIES
*.Making divine
consultation and attornment is still necessary even when all indicators are
positive.
V
Ifa advises the couple
where this Odu is revealed that they should try to avoid incessant conflicts in
their day to day activities. Ifa says there is no need for the couple to abuse
each other whenever there is a disagreement, especially for money. Ifa warns
them that doing so will only lead them to a situation where the two of them
will live the rest of their lives in penury. Ifa assures the couple that they
will succeed in life if they can exercise perserverance and they do not know
that is what fate has saved for them.
Ifa advises them to offer
ebo with 2 rats, 2 fish, 2 pigeons, 2 hens, 2 roosters and money. They are also
advised to avoid fights and become more prayerful. Ifa says :
Ori buruku ni o wu tuulu
A kii da ese asiwere mo
l’ona
A kii m’ori oloye l‘awujo
Dia fun Mobowu
Tii se obinrin Ogun
Igba ti won nse ohun
gbogbo ti’kan o yo’ri
Translation:
A head afflicted with bad
luck does not excel
Disproportionately
The whiff of a crazed
person is not distinguishable on the road
It is impossible to know
the head of someone who will be awarded a title in the future from the crowd
These were the
declarations of Ifa for Mobowu
Ogun's wife
When they did everything
without success
They were advised to
offer ebo
Mobowu was Ogun's wife.
Before they were married, the two of them had not left financially afloat. When
they got married the situation got worse. Ogun was experiencing a series of
losses in his work. Ogun was a hunter, a blacksmith, singer and artist.
Whenever he went to the mountain to hunt, he shot an elephant, buffalos, deer,
antelopes, lions, leopards, etc. and being a man of fast markets, he hit the
target. The irony of the situation was that he was not able to trace where
these prey fell, until after three days when the animal was already infected
with flies and worms! When he sat down one day, he was murmuring about his bad
fortune and a thought came to his mind; would it be that Mobowu, his wife, was
the root of his misfortune? Would not it be that his spirit was working
alongside him? Could it be, could it be, that his legs were spiritually
infected with misfortune? The more he thought about it, the more he began to
believe this idea. Ogun then reasoned: "It was very possible that this was
the only explanation; no! "From that moment on Ogun saw that his wife was
his enemy who was a block of stumbling against his progress. What other name
can you call a woman as a precensia in her life has brought such bad luck?
On the contrary, Mobowu
was a trader, even though she could not be called a successful trader before
she married Ogun, she could do no more than stand on her own. When she moved to
Ogun's house, her marketing business collapsed completely. She did not have
more money to continue her business. She could not ask her husband for help
because she knew he had no money. She went to her parents' house and asked for
money. before she was given that money; they made her cry non-stop for many
days. In the end, he was given the money; she decided to start the business of
corn flour and bean fritters. She bought all the materials for this business,
announced to all her neighbors one day and they all promised her a good
sponsorship.
On the day she started
the business she did not see anyone buying her product. She went around her
neighbors, but she was told that they had already taken their meals and that
they would patronize her the next day. Some of them said they did not know she
would start on that day.
Some said that they had
forgotten the date she had given them. In the end, she was forced to distribute
some of the food to the children and others as a gift. Before a full moon, she
had already spent all the money her parents had given her. She cried and cried.
The more she cried, the more she hated her husband. She remembered that there
were other suitors who had come to her, but her parents rejected them,
preferring Ogun instead of all of them. To make matters worse, all those who
had been his suitors were doing very well; if she had been lucky enough to
marry one of them, she would not have been in the problem she was in. The
more she thought about it, the more she hated Ogun's husband. It get to
the point that there was nothing that Ogun did that could impress her . She
messed with him at every opportunity.
One day however, Mobowu
asked her husband to bring money for some utensils in the house. Ogun
responded, infuriating her to the point where she began to abuse her husband.
There was not a single expletive she did not use to qualify him. She made him
realize that he was responsible for all his misfortunes. If it had not been for
him, she told him, she would have been enjoying her life elsewhere. She cursed,
humiliated and abused him for more than five hours. Ogun just kept quiet. This
upset him even more. She screamed to the utmost of her voice. Even so, Ogun
said nothing. She grabbed Ogun's dress, she kicked him and hit him again and
again, "you're a vague, nude husband for nothing", she shouted to
him, "you're crazy!" Ogun suddenly reply "you're also
crazy" he answer, she used her nails to tear Ogun's face. This caused Ogun
to hit her. There and then she decided to divorce Ogun and put an end to all
her sufferings. She decided to go for consultation of Ifa to find the easiest
and fastest way for her to end the marriage with Ogun. She went to the
Babalawos group mentioned above.
During the consultation
of Ifa, Osa Meji was revealed. The Awo informed her that she was about to take
a step and she had come to know the result of it. She was warned never to take
that step since she would be bound to regrets for having taken that step
for the rest of her life. She was informed that all her consideration was based
on money and financial well-being alone. She was sure there were many other
things that were more crucial in a marriage than money. She was told that she
had been blessed with children, good health, safety and social position in the
community, all this she ignored only because her husband was not rich at the
time. They asked them, what made her think that the tide would not change for
her and her husband in the near future? They warned her not to speak abusive
language against her husband again and to give her husband the opportunity to
improve the well-being of her family; they said that the two husband and wife
had offended unnecessarily. That was why neither of them could see anything
good or benevolent in each one.
In the end, Mobowu was
advised to offer ebo as explained above. She was advised to return to the house
and give peace a chance. She obeyed with all the advice of the Awo. She
returned home, completely determined to give her husband a chance. She also decided
to change her attitude towards her husband.
When she returned home,
she began to do all the household chores that she had abandoned until that
moment. Before Ogun returned home, his food was ready. She served her food
respectfully. At first Ogun was surprised. Before long, Ogun realized that his
wife had truly changed for the better. The two of them began to see the virtues
in each one while they were blind before their love grew. They became very
carious with each other. They soon realized that money was not so important in
their lives. They concluded that love, mutual respect and understanding for
each other was everything.
Ori buruku ni o wu tuulu
A kii da ese asiwere mo
l’ona
A kii m’ori oloye l‘awujo
Dia fun Mobowu
Tii se obinrin Ogun
Igba ti won nse ohun
gbogbo ti’kan o yo’ri
Ebo ni won ni ki won se
Won gb’ebo, won ru’bo
Nje ori ti yoo joba l’ola
Enikan o mo
Ki tokotaya o ma peraaa
won nmi were mo
Ori ti yoo joba l’ola
Enikan o mo oo
Translation:
A head afflicted with bad
luck does not excel
Disproportionately
The whiff of a crazed
person is not distinguishable on the road
It is impossible to know
the head of someone who will be awarded a title in the future from the crowd
These were the
declarations of Ifa for Mobowu
Ogun's wife
When they did everything
without success
They were advised to
offer ebo
They obeyed
The one who will become a
king in the future
No one can say it with
certainty
Let the couple stop being
called bad names
Who will be crowned king
tomorrow
Nobody knows
Ifa says that with love
and understanding the life of this couple will be enjoyable. The door of
success is well-worn.
LESSON/COMMENTARIES
In marriage mutual
respect, love and understanding is what can guarantee peace of mind and
success. wife should learn to respect and love their husband. the more care,
respect and love you shower on your husband the more seal you put in him to
succeed for both of you.
VI.
Ifa says that the person
for whom this Odu is revealed is going to be the most successful member of his
family. He or she will be blessed with more money, wives, children, and
property than all of his brothers and sisters or colleagues.
Ifa says that this person
however will have more chances of success outside of where he or she is born
than in the place where he was born. He or she will become a great person from
outside his or her birthplace. He or she will be bigger than all others
close to him or her.
There is however the need
to offer ebo (Arukore) with 2 pigeons, 2 hens, 2 guineas, 2 roosters and money.
On this, Osa-Meji says:
Kereje Owinni
Owinni kereje
Dia fun Ope Yekete
Ti ns’awo lo s’ode Iwere
Ebo ko le la ju gbogbo
egbe re lo ni won ni ko waa se
Translation:
Kereje Owinni
Owinni Kereje
They were the ones who
threw Ifa for Ope kereje, the palm tree
When he was going on a
spiritual mission to the land of Iwere
He was advised to offer
ebo so that he would be more successful than the others.
Ope Yekete, the
slanderous Palm tree was very hardworking. He was always eager to work and he
never showed signs of fatigue at any time. One day, he went to the house of the
Awo mentioned above for consultation of Ifa to determine his chances of
success in life.
The Awo assure him
that the would be successful in life. Not only that, he was told that he
would be the most successful person among his contemporaries. The Awo told him
that his luck would shine best outside his birthplace. As a result, he was
advised to move out of his place of birth and settle elsewhere. Ope Yekete was
also advised to offer ebo as it was prescribed. All that he did. After the ebo
he changed his domain and went to the land of Iwere to settle there.
Within three years of
having settled in the city of Iwere, he had established himself. Its leaves
were used for sweeping, its seeds were used for cooking, its leaves were
extracted as palm wine, its stem was used for construction purposes, its roots
were used for medicine and food, its bark was used for medicine . In fact,
there was not a single part of his body that had no commercial value. Before
long, he became the most successful and most sought after among all his
contemporaries. All his colleagues began to use his successes as a rule to
measure their own levels of achievement. They were also praying to Olodumare to
make them as successful as Ope Yekete.
Kereje Owinni
Owinni kereje
Dia fun Ope Yekete
Ti ns’awo lo s’ode Iwere
Ebo ko le la ju gbogbo
egbe re lo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje a o l’aje-l’aje
Bi ara ode Iwere
Kereje Owinni
Owinni Kereje
A o l’aya-l’aya
Bi ara ode Iwere
Kereje Owinni
Owinni Kereje
A o bi’mo-bi’mo
Bi ara ode Iwere
Kerje Owinni
Owinni Kereje
A o ni ire gbogbo
Bi ara ode Iwere
Kereje Owinni
Owinni Kereje
Translation:
Kereje Owinni
Owinni Kereje
They were the ones who
threw Ifa to Ope Kereje, the palm tree
When he was going on a
spiritual mission to the land of Iwere
He was advised to offer
ebo so that he would be more successful than the others.
He obeyed
We will be so rich
As the inhabitants of the
land of Iwere
All accolade to
KerejeOwinni
And to Owinni Kereje
We will be blessed with
many children
As the inhabitants of the
land of Iwere
All accolade to Kereje
Owinni
And to Owinni Kereje
We will be blessed with
all the Ire in life
As the inhabitants of the
land of Iwere
All accolade to Kereje
Owinni
And to Owinni Kereje
Ifa says that everything
in life will come to the path of the person to which this Odu is revealed. All
he or she needs to do is offer the appropriate ebo as described above and also
move from their place of birth. By doing this, he or she would shine brightly.
LESSON/COMMENTARIES
*.Direction is better
than speed some people are going nowhere fast. It important to seek
direction in life through Ifa divination to know which place to live to achieve
success.
VII.
Ifa foresees Ire of
wealth, wife, descendants, good health, victory over his adversaries and long
life for the person for whom this Odu is revealed. In fact, ifa predicts
everything will be in life for this person. Ifa orders the person to whom this
Odu is revealed to be sure to follow the commandments of Ifa in all the things
he or she is doing. If he or she is subject to Ifa, then Ifa will never leave him
in any way.
In this particular
stanza, Ifa recommends the following ebo: for long life and good health; 200
stones, 3 roosters and money; for fertility for females and males; abundant
baking soda, abundant dry stalks of guinea maize, abundant guinea pepper in its
sheath, 4 hens, 4 clothing materials and money; for victory over witches and
other adversaries, 6 bottles of palm oil, 6 large rats and money; for
well-being and success in general; all kinds of groceries. For abundant wealth,
16 White Pigeons and money; while he or she needs to serve Ifa with a large
barrel of raffia palm wine, 4 large kola nuts with four valves and money each
year. If all this can be done, the overall well-being, long life and overall
success of the person for whom this Odu is revealed is assured. Of this, a
stanza in this Odu says:
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o
Omo ol’ona to ya rere
Ado-Ewi
Translation:
Ifa states that he should
be greeted in association with torrential rain
Ifa says he should also
be greeted in relation to the rain bath
Ifa we acclaim you, in
association with the torrential rain
And we greet you in
association with the rain bath
Ifa we welcome you with
respect
Owner of this road which
is lead to the city Ado-Ewi (Ado-Ekiti)
Orunmila asks people to
greet him and compare his achievements in life with the blessings and abundance
of torrential rain. He was then greeted. He was also praised as the owner of
the right road which leads to Ado-Ewi. However he corrected them that he was
never a citizen of Ado-Ewi. He said that when he traveled to Ado-Ewi, he
realized that the city was very populous and he asked them in which Orisa they
believed and followed or worshiped. They replied that they did not have Orisa
to worship. That's when Orunmila asked them to close their eyes and they did.
He shot 200 ikin on the right and 200 on the left. He asked them to open their
eyes and pick up the Ikin. They fought for them and they all picked them up.
Orunmila told them that these were the symbols of Ifa and that they would be
worshiping and following them for guidance, wealth, security, wife, long life and
all the good things in life. They were doing all this in Ado-Ewi and all Good
thing life came to them like a rain bath.
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o
Omo ologbaagbara eti ode
Ofa
Translation:
Ifa states that he should
be greeted in association with torrential rain
Ifa says he should also
be greeted in relation to the rain bath
Ifa we acclaim you, in
association with the torrential rain
And we greet you in
association with the rain bath
Ifa we welcome you with
respect
Owner of the giant nail
in the limits of the land of Ofa
Again, Ifa asked people
to greet him and compare his achievements in life with the blessings and abundance
of torrential rain, and he was greeted. When he was greeted in connection with
the city of Ofa, he replied that he was not a citizen of Ofa. He said that he
traveled to the city of Ofa, and found them afflicted and with a variety of
ailments, from fever, yaws, tuberculosis, leprosy, to paralysis. They came to
consult Ifa and about how all her ailments disappeared. He assured them that
the disease would go away but they should offer ebo with 200 stones, 3 roosters
and money. They did it. He then put Iyerosun on the 200 stones and told them to
fight to possess these stones. They all rushed to catch even one of the 200
stones. In the process of doing this, 4 people were fighting for a stone.
Sometimes more than 20 people for only one stone. Before they realized all
their ailments disappeared and they all became healthy and healthy. That's why
people are saying 'Ijakadi l'oro Ofa' which means 'Fighting in the custom of
the land of Ofa'.
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o
Omo ogbuuru
Omo ogbaara
Eyi ti san to t’ile
Ijero-Olomofe lo o
Translation:
Ifa states that he should
be greeted in association with torrential rain
Ifa says he should also
be greeted in relation to the rain bath
Ifa we acclaim you, in
association with the torrential rain
And we greet you in
association with the rain bath
Ifa we welcome you with
respect
Owner of the torrent that
moves fast
And the stream that
travels fast
Which crosses through the
land of Ijero-Olomofe
And again when Orunmila
was greeted in connection with the rain bath and was praised in connection with
the city of Ijero-Olomofe. He declared that he was not a citizen of the city of
Ijero-Olomofe. He explained that when he arrived in the city of Ijero-Ekiti, he
found them suffering from the problem of infertility, females and males alike.
That's why he asked them to bring them 4 loads of baking soda, 4 loads of dry
stalks of guinea maize, 4 loads of pods of whole peppers, 4 hens, and 4
clothing materials as ebo materials.
They obeyed. After this,
he bruised the baking soda, guinea-corn stalks and peppers together until they
were powdered and asked the females and males to use it with the cornstarch.
When they did this, they all began to give birth to children. The blessing of
having children came to them like torrential rain.
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o
Omo al’akalamagbo tii
gb’apa omo tuntun fo rerere l’ode Ikole
Translation:
Ifa states that he should
be greeted in association with torrential rain
Ifa says he should also
be greeted in relation to the rain bath
Ifa we acclaim you, in
association with the torrential rain
And we greet you in
association with the rain bath
Ifa we welcome you with
respect
Owner of the great akalamagbo
bird which flies with the anterior extremity of a newborn child in the city of
Ikole.
Again, Ifa asked the
people to greet him in relation to the torrential rain and they did. When those
who were praising him in reference to the city of Ikole-Ekiti, he made it clear
to them that he was not a citizen of that city. He explained that when he
arrived in the city of Ikole-Ekiti only to discover that things were not moving
well for the inhabitants of that city. The Ifa consult for them when they
approached him. He told them that the cause of their troubles was the result of
the work of The Elders of the Night and other principalities. He advised them
to feed the elders of the night (witches) with 6 medium barrels of palm oil,
big rats, and money. They obeyed. Before long, after having performed the
ritual, all his problems had disappeared. All the good things that until now they
had lacked rushed to them as in torrents.
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o
Omo Eluju-fofogbo
N’ibi won gbe nse
soowe-soowe
Translation:
Ifa states that he should
be greeted in association with torrential rain
Ifa says he should also
be greeted in relation to the rain bath
Ifa we acclaim you, in
association with the torrential rain
And we greet you in
association with the rain bath
Ifa we welcome you with
respect
Owner of the city of
Eluju-fofogbo
When its inhabitants were
talking like birds
Following his narrative,
Ifa asked the people to greet him in connection with the torrential rain and
was greeted. But when he was praised in connection with the city of
Eluju-fofogbo, he explained that he was not a citizen of that city. He
explained further that when he went to Eluju-fofogbo he met his inhabitants
suffering from hunger and famine. The proposal that watching him saw this, he
went and took a large portion of land to cultivate and taught them to plow the
land, to make piles, to plant yam , corn, beans, chickpeas, nuts and other
things. After three years or so, he found about 2000 people on his right,
another 2000 people on his left, 2000 more in front of him and even 2000 more
behind him. He asked them why they had come. They replied that they had come to
live with him. They had done their Oba. All his needs and sufferings had become
things of the past. This is how they made Eluju-fofogbo their home. The
inhabitants of Eluju-fofogbo began to count their blessings which had come as a
torrential flood.
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o, Ifa
nle,pelepe
Omo onibikan inikan
Ti won gbe da’ju u mole
too-too-too Ijesa
Translation
Ifa states that he should
be greeted in association with torrential rain
Ifa says he should also
be greeted in relation to the rain bath
Ifa we acclaim you, in
association with the torrential rain
And we greet you in
association with the rain bath
Ifa we welcome you with
respect
Owner of that parcel of land
Where altars of several
Deities were consecrated in the land of Ijesa.
When Orunmila was greeted
in connection with forest rain as he requested it and when he was praised with
reference to what he had been doing in the land of Ijesa, he replied that he
was not a citizen of the land of Ijesa. He explained that when he went to the
land of Ijesa he found them suffering from poverty. They were made to him by
consultation of Ifa. He assured them that their poverty would disappear and
that lka necessity would give way to abundance. He advised them to offer ebo
with 200 pigeons. They obeyed. Before long, they all became rich and
influential.
When they discovered that
their lives had improved to major, the citizens of the land of Ijesa begged Orunmila
to stay with them. Orunmila replied that he could not do that since there were
many others who needed his assistance in other places. However, he advised them
to bring him a barrel of palm wine raffia and 4 kola nuts to serve his Ifa
individually each year and his presence would be felt. Anything they needed
would be granted if they work hard and realistically pray for it.
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o, Ifa
nle,pelepe
Omo ol’ona to ya rere
Ado-Ewi
Orunmila l’oun kii se ara
Ado-Ewi
O ni oun ba won
Won po bi ewe e rumo
l’Ado-Ewi
Oun ni Oosa wo l’eyin
nsin
Ti e po bayii
Won l’awon o l’Oosa
kankan t’awon nsin
Orunmila wa ni ki won o
di’ju
O ni oun fon igba omo
ikin s’owo otun
Oun fon igba omo ikin
s’owo osi
Oun ni ki won la’ju
Ki won maa lo saa
Oun ni Oosa ti won o maa
sin niyen
Ti won o maa l’owo
Ti won o maa l’aya
Ti won o maa bi’mo
Ti won o maa ko’le
Ti won o maa ni’re gbogbo
O ni oun l’awon ara
Ado-Ewi ba bere sii se bee
Oun l’aye e won ba fi
dara
Won wa n so wipe Ifa pele
o
Ara Ado-Ewi
O l’oun o ba won tan
ni’be
Oun s’awo de’be ni
Orunmila ni ki won o ki
oun ni m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o, Ifa
nle,pelepe
Omo ol’ogbaagbara eti ode
Ofa
Orunmila l’oun kii se ara
Ode Ofa
O ni oun de Ode Ofa
Ojojo lo nse won
Ajinde le je fun awon ni
won nda’fa si
Ebo ni oun ni ki won se
Won gb’ebo, won ru’bo
Oun ba gba iye si okuta
fun won
Oun ni won maa lo ree
j’ija gudu u re
Ni won ba nj’ija du okuta
Nibi eeyan m’erin ti nja
du okuta kan
Ni gbogbo ohun ti n se
l’ode ofa ba san
Won wa n so wipe ijakadi
l’oro Ofa
Okuta ni won nj’ija du
l’ara won fi ya
Won wa npe Orunmila pele
Ara Ode Ofa
O ni oun ba won tan
Arun ni nse won l’oun
se’fa fun won
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o, Ifa
nle,pelepe
Omo ogbuuru
Omo ogbaara
Eyin to san tot’ile
Ijero-Olomofe lo o
O ni oun kii se ara
Ijero-Olomofe
O s’awo de Ijero-Olomofe
ni
Oju omo ni npon won
Ebo ni oun ni ki won se
Won gb’ebo, won ru’bo
Won ba bere sii bi’mo ni
Ijero-Olomofe o
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o, Ifa
nle,pelepe
Omo al’akalamagbo tii
gb’apa omo tuntutn fo rerere lode Ikole
Orunmila l’oun kii se ara
ode Ikole
Ninkan won o lo deedee
l’ode Ikole
L’ouin ba da’fa fun won
Oun ni aye lo nba won ja
Ebo ni ki won se
Won gb’ebo won ru’bo
Ni aye o ba ba won ja mo
Won wa n so wipe Ifa pele
o
Omo al’akalabagbo tii
gb’apa omo tuntun rerere lode Ikole
O ni oun o ba won tan
ni’be
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o, Ifa
nle,pelepe
Eluju-fofogbo
Ni’bi ero ogele gbe nse
soowe-soowe
Orunmila l’oun kii se ara
Eluju-fofogbo
O l’oju lo npon won
L’oun gb’oko
L’oun si gb’adaa
L’oun ba lo ree mu’le
L’oun ba gbin isu
L’oun gbin igbado
L’oun gbin ata
L’oun si gbin
gbogbo ohun ti enu nje
L’eyin odun bii meta
Oun ri egbaa eeyan l’apa
otun
Oun ri egbaa eeyan l’apa
osi
Oun ri egbaa eeyan
n’iwaju
Oun ri egbaa eeyan l’eyin
Oun ni kin lo wa de?
Won ni awon wa ba oun gbe
ni
Won ba so oun di Oba
ni’be
Ni iponju u won ba de’ro
O ni ojo ti won so
Eluju-fofogbo di’le oun niyen
O ni oun ko ba won tan
ni’be
Ifa ni ki won o ki oun ni
m’ojo-m’ojo
Ifa ni ki won o ki oun ni
m’eji-m’eji o
Ifa pele m’ojo-m’ojo
Ifa pele m’eji-m’eji
Ifa a ba pele o, Ifa
nle,pelepe
Omo oni’bikan ibikan
Ti won gbe da’ju mole
too-too-too l’ode Ijesa
Orunmila l’oun kii s’ara
ode Ijesa
O ni oun de ode Ijesa
Oju lo n pon won ni’be
Ise to mu won duduudu ni
won da’fa si
Ebo ni won ni ki won se
Won gb’ebo, won si ru’bo
Aje ba sun won bo
Won wa n l’aje werewere
l’ode Ijesa
Won wa ni ki oun duro ti
won ni’be
Orunmila ni oun o ni lee
duro
Oun o maa lo ree ba awon
elomiran se ti won
Oun ba ko Ikin le won
l’owo
Oun ni to ba ti di’
l’odoodun
Ki won maa gbe agbe oguro
Translation:
Ifa declares that it
should be greeted in relation to torrential rain
Ifa says that he should
also be greeted in relation to the rain-bath
Ifa we greet you, in
association with the torrential rain
And we greet you in
association with the rain-bath
Ifa we welcome you with
respect
Due to this road which
leads to the city of Ado-Ewi (ado-Ekiti)
Orunmikla said he was not
a citizen of Ado-Ewi
He said that he met them
They were many in Ado-Ewi
too
He asked them which Orisa
they followed in their creed
When they were as
populous as they were
And they replied that
they did not have an Orisa to worship
Orunmila asked them to
saw their eyes
He said that he then shot
about 200 ikines at his side of his right hand
And another 200 to his
left side of his left hand
He then asked them to
speak his eyes
And they will begin to
collect the sacred seeds
He told them that it was
the Orisa that they would be following
Which would bring them
wealth
And good wives
And good children
And good houses
And all the Ire of life
He said that the
inhabitants of Ado-Ewi did so
And their lives improved
for the better.
They were then saying
welcome to Orunmila
The inhabitants of
Ado-Ewi
He told them that he was
not related to them in Ado-Ewi
He just went there on a
spiritual mission
Orunmila declared that he
should be received in association with the torrential rain
And it should also be
received in association with the rain-bath
Ifa we acclaim you, in
association with the torrential rain
And we greet you in
association with the rain-bath
Ifa we welcome you with
respect
Owner of the giant nail
that is in the limits of the land of Ofa
Orunmila said that he was
not a citizen of the land of Ofa
They were affected with
ailments
How to overcome their
ailments was what they went to consult Ifa
They were advised to
offer ebo
They obey
The then Iyerosun powder
on a few pebbles
And he told them to fight
for the losses
They started to fight
There were four people
fighting for only one pebble
And five people fighting
for only one stone
This is how all their
illnesses disappeared in the city of Ofa
They will begin to say
that Fighting is the custom of the land of Ofa
Stones was what they were
fighting for that made them strong and healthy
They were all then
singing praises to Orunmila
The inhabitants of Ofa
He said that he was not
related to them
They were sick and he did
Ifa for them
Ifa declares that it
should be greeted in relation to torrential rain
Ifa says that he should
also be greeted in relation to the rain-bath
Ifa we greet you, in
association with the torrential rain
And we greet you in
association with the rain-bath
Ifa we welcome you with
respect
Fast moving torrent owner
And the changing torrent
Which crosses through the
land of Ijero-Olomofe
He said he was not a
citizen of Ijero-Olomofe
He went on a spiritual
mission to Ijero-Olomofe
They were experiencing the
sterility problem
They were advised to
offer ebo
And they obeyed
And they began to have
children in Ijero-Olomofe
They were then saying we
acclaim you Orunmila
The inhabitants of
Ijero-Olomofe
He said he was not a
citizen of Ijero-Olomofe
Ifa declares that it
should be greeted in relation to torrential rain
Ifa says that he should
also be greeted in relation to the rain-bath
Ifa we greet you, in
association with the torrential rain
And we greet you in
association with the rain-bath
Ifa we welcome you with
respect
Due to the great
akalamagbo bird which flies with the
Frontal members of a
newborn in the city of Ikole
Things were not moving
well in the land of Ikole
And the Ifa consultation
for them
And he said that they
were being disturbed by the negative forces of the world
He advised them to offer
ebo
And they did it
And the forces did not
bother them any more
They were all acclaiming
Orunmila
Due to the great
akalamagbo bird which flies with the
Frontal members of a
newborn in the city of Ikole
He said he was not
related to them there
Ifa declares that it
should be greeted in relation to torrential rain
Ifa says that he should
also be greeted in relation to the rain-bath
Ifa nosatros greet you,
in association with the torrential rain
And we greet you in
association with the rain-bath
Ifa we welcome you with
respect
Owner of the city of
Eluju-fofogbo
Where they were
chattering like birds
Orunmila said that he was
not a citizen of the city of Eluju-fofogbo
He said they were
experiencing hardship
And he carried hoes
And machetes
And he went to cultivate
a large piece of land for cultivation
I plant you
And maize
And peppers
And I plant all kinds of
groceries, crops and fruits
After about three years
He discovered about 2000
people on his right hand
And 2000 more on his left
And another 2000 in front
of the
And even 2000 more behind
your back
He asked them what the
issue was.
They replied that they
had come to stay with him.
They did it to their king
And their privations
disappeared
He said that it was the
day they turned Fofogbo Mountain into
their home
He said he was not
related to them there
He declared that he must
be greeted in relation to the torrential rain
And it must also be
greeted in relation to the rain-bath
Ifa we greet you, in
association with the torrential rain
And we greet you in
association with the rain-bath
Ifa we welcome you with
respect
Owner of that parcel of
land
Where altars of several
Deities were placed in the land of Ijesa
Orunmila said that he was
not a citizen of the land of Ijesa
He said that when the
arrive to the land of Ijesa
They were suffering in the
land of Ijesa
Poverty and need was
their ruin before they consulted Ifa
They were advised to
offer ebo
They obeyed with the
advice
After that, wealth came
to them
They became rich in the
land of Ijesa
They begged them to stay
with them
Orunmila replied that he
could not do that
He needed to go and help
others solve their problems
He then gave them Ikin,
the sasgradas seeds
He said that every year
They were supposed to
bring a keg of palm wine raffia each of them
And large kola nuts
To propitiate him with
these things
And to pray for all the
things they needed
He would give them all
individually
And before he realized in
the land of Ijesa
There were more than 2000
krakes of wine from Palma raffia
And abundant large kola
nuts that he saw
And they started
propitiating it to the
They were dancing and
expressing their joy
Now, let's all acclaim
Ifa
Owner of that parcel of
land
Where altars of several
Deities were placed in the land of Ijesa
Olongbo, the large kola
nuts
Ifa is the one that gives
me all Ire
Olongbo
All praise for Ifa
The children of Enii're
Olongbo
Ifa is the one that gives
me all Ire
Olongbo
All praise for Ifa
Due to the road leading
to the city of Ado0-Ewi
Olongbo
Ifa is the one that gives
me all Ire
Olongbo
All praise for Ifa
Owner of the giant nail
that is in the limits of the land of Ofa
Olongbo
Ifa is the one that gives
me all Ire
Olongbo
All praise for Ifa
Fast moving torrent owner
And the shifting traveler
torrent
Which passes through the
land of Ijero-Olomofe
Olongbo
Ifa is the one that gives
me all Ire
Olongbo
All praise for Ifa
All praise for Ifa
Fast moving torrent owner
Owner of that parcel of
land
Where altars of several
Deities were placed in the land of Ijesa
Olongbo
Ifa is who gives me all
Ire
Olongbo
That and who is the one
who gives me all the Ire in life
Ifa is the one that gives
all Ire
Olongbo
Ifa says that all the Ire
in life will come to the path of the person for whom this Odu is revealed. He
or she should just get up quickly and follow all Ifa's advice and direction at
all times
VIII.
Ifa says that the
person for whom this Odu is revealed will be extremely successful in life.
Others will pray to Olodumare to make them as successful as the person for whom
this Odu is revealed. Not only that, many others will be looking at him as the
person in whose hands the keys to his success is deposited. He or she will be
emulated in all aspects of actions and words.
Ifa advises this person
to offer ebo with 4 white doves, he or she needs to shave their head clean. The
hair should be added to the ebo and then be taken to the edge of a river or a
torrent. He or she should also wash the head in the river or stream before
returning home. Already at home he or she must serve his Ori, head with a white
dove, two kola nuts, a bottle of alcohol and money. his ability to acquire
wealth will have no limits. Above all, Osa-Meji says:
Ooro teere oju ebuu
Dia fun Eji-Osa
Ti yoo loo f’ari ola
l’osa
Ebo ni won ni ko se
Translation:
The slender tree of Ooro
around the ceramics
He was the one who
launched Ifas for Eji-Osa
When he was going to get
his share of the wealth on the river bank
He was advised to offer
ebo
Eji-Osa was a very
promising priest of Ifa. He was one of the 16 major Odus. In order to determine
how successful he would be in life, one day, he approached the above-mentioned
Awo Ffor consultation of Ifa: would he be as great as his other
colleagues? Would he have the kind of recognition that he had sounded to
himself? Would you live a satisfying life?
The Awo assured him that
he would be very successful in life. He was assured that his name would never
be forgotten in life. He was advised to offer ebo and to serve his Ori as was
previously prescribed. He was told that his destiny could not bear to have long
hair. He must always be shaving his head. He was advised to shave his head,
collect hair and add it to the ebo materials. He obeyed. The ebo was taken to
the river bank.
Before long, Eji-Osa had
become a very successful Babalawo. He was always very much sought after all the
time. Many people, especially women, went out to assist him in all the things
he put his hands on. All the things that he tried to do became successful from
the first moment. He promised those who had assisted him in one way or another
that he would help them succeed and he kept his promise. When people began to
notice that he always kept his head clean and shaved, many people began to
emulate him, saying that they wanted to be as successful as Eji-Osa. All those
who emulated him genuinely also triumphed just like him. He had his followers
enjoying satisfying lives. They were all filled with happiness and gratitude to
Olodumare.
Ooro teere oju ebuu
Dia fun Eji-Osa
Ti yoo loo f’ari ola
l’osa
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Eji-Osa ti o ba la
Koo la mi o
Emi ti fa’ri ola kodoro
Translation:
The slender tree of Ooro
around the ceramics
He was the one who
launched Ifas for Eji-Osa
When he was going to get
his share of the wealth on the river bank
He was advised to offer
ebo
He obeyed
Eji-Osa if you became
successful
Make me successful too
I have shaved my head
clean to be rich
Ifa says that for the
person for whom this Odu is revealed will triumph if he or she can follow Ifa's
judicial mandates as explained above and continues to work hard and
dedicatedly. He or she needs to believe in Ifa and become more involved in it.
IX.
Ifa says that for the
person for whom this Odu is revealed will be trying or working for the highly
possessed people in society. They will depend on him or her for most of
the things they plan to do. He or she will be highly valued and people will
consider him or her to be vital when very important decisions are about to be
taken, when a serious conflict is about to be resolved, when an important
business deal is about to take place. be initiated, negotiated, should be
followed or concluded, when arrangements, solemnization of marriages is yet to
be performed, even when the final arrangements of a burial are to be organized.
Many highly placed personalities will appreciate that he or she will be at
their side to make things work for the sake of everyone.
Ifa says that by doing
this, he or she will stand out in life, especially in the area of conflict
resolution, public relations, hospitality business and all other related
fields. The value of him or her will never be overestimated in the community
where they find themselves.
Ifa advises the person
for whom this Odu is revealed to offer ebo with 2 pigeons, 2 hens, 2 roosters,
2 guineas and money. Ifa also advises that there is a need to feed Ifa with a
chicken so that everything works well with this person .On this Ifa says:
Ita gbangba ni o see kan
aase si
Dia fun Feru
Ti ns’awo Oba l’alede Oyo
Ebo ni won ni ko se
Translation:
A door is not suitable
for a space
This was the declaration
of Ifa for Feru
When he was going to
become the Awo of Oba dee Oyo
He was advised to offer
ebo
Feru began to study Ifa
from his youth. He was very bright and before long, he became very versatile in
the prophecy, shortly after this, he began to practice Ifa by himself. Many
people who went to him for solutions to their various problems would return to
their homes with a smile.
Soon, his reputation as a
competent Ifa priest spread like wildfire. People came from far and near to
find solutions to their problems and they were not disillusioned. The poor
became rich; the blind were recovering the vision; the sterile became proud
parents, the invalids became strong and healthy, those enslaved by witches and
those who were experiencing evil spells were released. All the people began to
sing the praises of Feru to the high heavens.
In a short period of
time, Feru's reputation became well-known to some highly placed Chief in the
city of Oyo. They also approached him for solutions to their own problems
and once again, they too were not defrauded. These Chiefs went to the Oba and
explained that there was a priest of Ifa competent in their domains which they
would like the Oba to deal with. The Oba invited Feru to consult Ifa and again,
the Oba was highly impressed, seeing this, the Oba invited Feru to go and
become a personal consultant.
When this message was
delivered to Feru he went to the house of the Awo mentioned above for consultation
of Ifa; would he triumph as the Oba's personal awo? Would it keep its
reputation as popular as it had been before? Would becoming the Oba's Awo staff
increase his chances of success in life? Would he be happy in his new role? All
these and many more questions occupied his mind when he came to consult with
Ifa.
When Ifa was consulted,
Osa-Meji was revealed. The Awo assured Feru not to entertain himself in fear.
He was advised to be humble and all the time and in doing so, would not only
become the Ifa priest of the Oba's trust, but equally his close confidant and
an important member of his kitchen cabinet. He was assured that the time would
come that the Oba would not be able to take a step or do anything without
consulting him firsthand. He was advised to offer ebo with 2 pigeons, 2
guineas, 2 hens, 2 roosters, and money. He was advised to serve Ifa with a
large hen, kola, bitter nuts, palm oil, gin and money. All this he did. Shortly
after this, he moved to the Oba Palace and became his personal Awo.
The first thing the Oba
noticed was that there was relative peace in his domain as soon as Feru became
his Awo. There were more business prospects in the community. The inhabitants
became happier. The Oba became more popular. This led the Oba to be closer to
Feru. The Oba did not want to take any wrong step in any way. For this reason
he consulted Feru every morning. It came to the point that all the domestic
affairs of the Oba were in the hands of Feru. Not only this, if the Oba wanted
to go to the council meeting Obas, he first consulted with Feru and all the
advice Feru gave him were taken and followed to the end. This produced enormous
positive results for the Oba. Soon, all meetings began to be attended by the
Oba and his Awo staff, Feru. All the other Chiefs also consulted Feru and were
not defrauded. They also put their lives in Feru's competent hands and they
were happy about it. Feru was moving, winning and dining among those who were
hitherto taller than him . He was always seen in the midst of all the movements
and shakes in the community.
The most important aspect
in Feru's life was that he was very honest with all his highly placed clients
and never allowed his success and reputation to enter his head or make him
behave in any way.
Ita gbangba ni o see kan
aase si
Dia fun Feru
Ti ns’awo Oba l’alede Oyo
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Nje Oba o ri Feru
Oba o s’aye
Ase ba o ri Feru, awo Oba
Translation:
A door is not suitable
for a space
This was the declaration
of Ifa for Feru
When he was going to
become the Awo of Oba Oyo
He was advised to offer
ebo
He obeyed
Now, if the Oba does not
see Feru
The Oba will not make a
decision
If we do not see Feru,
the awo of the Oba
Ifa says that for the
person for whom this Odu is revealed will be great in life. He or she will move
in the midst of powerful people in society. He or she will be solicited from
afar and close and people will respect what he or she says.
LESSSON/COMMENTRIES
It is the gift of a man
that bring him before the kings.If you can develop and cultivate your
talent to the fullest. It will bring you among the mighty in the society. Be
the best in whatever you do even if you sell pepper.
X.
Ifa reveals that the
person whose this Odu appear for , will have success where others have failed.
He or she will be elevated and honored where others have been rejected and
humiliated. Ifa says that for the person for whom Odu is revealed to have the
talent to correct all mistakes, to solve problems that seem impossible, to draw
the smiles where until now there was only sadness, and to shine the rays of
hope in where there you have been sadness and despair.
Ifa says that many people
have been called to solve a particular problem but all of them have bottled up.
Ifa says that the person for whom this Odu is reveal ,it is necessary to offer
ebo with 3 roosters, 3 guineas and money. He or she needs to feed the Old Ones
(Witches) with palm oil. He or she also needs to serve Ifa with a
hen. By doing this he or she will surely succeed.
For the person for whom
this is revealed he is advised to guard against the over-achievement of his
competence in handling any assignment given to him or her. Instead he or she
must offer ebo as prescribed above and feed Ifa and the Elders of the Night so
that the chances of success of him or her can be increased and assured. The
more he or she offers, the greater his chances of success. Above all, to
see in Osa-Meji says:
O n we won l’owo
iwere-iwere
O n we won l’ese
iwere-iwere
Dia fun Egungugn
O nloo t’ale Ife se
Ebo ni won ni ko waa se
Translation:
It tangles around their
hands tightly
And wraps around their
legs tightly
These were the
declarations of Ifa for Egungun
When he was going to
reform the land of Ife
He was advised to offer
ebo
There was a serious
problem in Ile-Ife. It was so serious that nothing seemed to work well in the
city. The rich had become debtors, pregnant women could not give birth
successfully, sterile women abounded in the city, the forts had become invalid,
and happiness no longer existed in Ile-Ife.
As a result of these
events, the inhabitants of Ile-Ife invited Egungun, the spirit of the ancestors,
to help them repair the city. Egungun instead went For consultation of Ifa at
the house of the Awo mentioned above. He wanted to know the following. What was
the cause of their problems? Were these problems within the scope of reform?
Could he in particular be capable of reforming the city and of overcoming the
problems that were causing the inhabitants of Ile-Ife? After he have done
this successfully would he be credited with honor or the
inhabitants in return would be ungrateful?
The Awo informed him that
the problems being faced by the inhabitants of Ile-Ife were only caused by the
Elders of the Night.
They said that Egungun
will be able to correct all the mistakes. They also assured Egungun that he
would be credited with glory if and when he would have made his task completely
successful. He was nevertheless advised to offer ebo, to feed Ifa and the
Elders of the Night as set out above so that he could increase his chances of
success. Egungun replied that since he was able to solve all the problems why
he should spend his resources in ebo and rituals. He felt that all the Awo was
trying to do was scam him since he knew that he would do the assignment
successfully. He therefore refuse to do the ebo.
Meanwhile in Ile-Ife,
Egungun began his work. All the witches of the world united against him, and
before long he was totally overcome. They hit him on the ground and dragged him
to the ground. Soon his face appeared on the floor while all the other parts of
his body were completely buried. Thus Egungun failed deplorably to
fulfill his mission in Ile-Ife.
O n we won l’owo
iwere-iwere
O n we won l’ese
iwere-iwere
Dia fun Ogun
O nloo t’ale Ife se
Ebo ni won ni ko waa se
Translation:
It tangles around their
hands tightly
And wraps around their
legs tightly
These were the
declarations of Ifa for Ogun
When he was going
to reform the land of Ife
He was advised to offer
ebo
When it became clear that
Egungun had failed miserably in reforming Ile-Ife, the elders of the city
approached Ogun for assistance. Before going to Ile-Ife, he went to see the
house of the same Awo who Egungun had consulted previously. At
Awo's house, Ogun asked similar questions that Egungun asked. The Awo gave the
same assurances and advice given to Egungun. They advised Ogun to offer ebo,
feed Ifa and the Night Ancients as they told Egungun. And again, Ogun refused
to obey the advice of the Awo, relying entirely on his competence,
skill and transparent force. Shortly thereafter, he went to Ile-Ife to carry
out his reformation assignment.
As soon as this
assignment began, the Night Elders jumped over it as they did with Egungun.
They twisted, curled and rolled their hands and feet. They threw it hard on the
earth. In not too long, he too was completely overwhelmed. They did not stop
there; they continued hitting him against the ground until every part of his
body was completely buried, leaving only his buttocks showing them on the
ground.
Again, Ogun was dishonored
and incapacitated. He could not carry out the assignment that was given to him.
He became a complete failure.
O n we won l’owo
iwere-iwere
O n we won l’ese
iwere-iwere
Dia fun Orunmila
O nloo t’ale Ife se
Ebo ni won ni ko waa se
It tangles around their
hands tightly
And wraps around their
legs tightly
These were the
declarations of Ifa for Orunmila
When he was going to
reform the land of Ife
He was advised to offer
ebo
When Egungun and Ogun
failed to reform Ile-Ife, Orunmila was approached and begged to help reform the
land. As in the cases of Egungun and Ogun before him, Orunmila went to the
house of the same Awo for consultation of Ifa. The Awo told him the same
things he told Egungun and Ogun. They gave him the same assurances as
were given to his predecessors. They also gave the same advice to him
and asked him to o offered ebo, fed the Elders of the Night and
Ifa as they were told to his predecessors. However, in the case of Orunmila,
all ebo and rituals were performed before departing for the trip to Ile-Ife.
While in Ile-Ife, the
Elders of the Night, knowing full well that Orunmila had given them what they
were demanding, they began to assist him in the accomplishment of his mission.
All those whom they tied
with disease, litigation, loss, unrest, poverty and emotional crises were
untied and released; pregnant women gave birth safely; the indebted became rich
men and women, the sterile became pregnant, the invalids regained their strength,
the failed crops became abundant. Before long, there was happiness and peace in
Ile-Ife. Everyone became happy. All the credits were given to Orunmila. Thus
Orunmila triumphed where Egungun and Ogun had failed.
O n we won l’owo iwere-iwere
O n we won l’ese
iwere-iwere
Dia fun Egungun
O nloo t’ale Ife se
Ebo ni won ni ko waa se
O n we won l’owo
iwere-iwere
O n we won l’ese
iwere-iwere
Dia fun Ogun
O nloo t’ale Ife se
Ebo ni won ni ko waa se
O n we won l’owo
iwere-iwere
O n we won l’ese
iwere-iwere
Dia fun Orunmila
O nloo t’ale Ife se
Ebo ni won ni ko waa se
Orunmila nikan ni nbe
l’eyin to ns’ebo
Nje Orunmila pele o
Egungun Olu-Ife, tii san
mariwo o pako
Orunmla lo ba won t’ale
Ife se
L’ayee won fi gun rekete
Translation:
It tangles around their
hands tightly
And wraps around their
legs tightly
These were the
declarations of Ifa for Egungun
When he was going to reform
the land of Ife
He was advised to offer
ebo
It tangles around your
hands tightly
And wraps around his legs
tightly
These were the
declarations of Ifa for Ogun
When he was going to
reform the land of Ife
He was advised to offer
ebo
It tangles around their
hands tightly
And wraps around their
legs tightly
These were the
declarations of Ifa for Orunmila
When he was going to
reform the land of Ife
He was advised to offer
ebo
Only Orunmila obeyed and
offered the ebo
Now, gently Orunmila
The Egungun of the Oba of
Ile-Ife, who adorns himself with leaves of bamboo
Orunmila is the one who
helped them to reform Ile-Ife
This made their lives
better for the better.
Ifa says that for the
person for whom this Odu is revealed will triumphs where others have
failed. Conversely, ifa says that the problems encountered in the community
where this Odu is revealed will disappear. What they need to do is offer ebo,
feed Ifa and the Elders of the Night. By doing this their lives will
improved for better.
LESSON/COMMENTARIES
Overconfidence in most
cases lead to failure and humiliation.We should endeavour to hearken to divine
instructions.
XI.
Ifa says that the success
and prosperity of the person for whom this Odu is revealed is payable before
the end of the year in which this Ifa was released. Ifa says that in that year
this person will triumph and achieve the desires of his heart. Ifa, however,
warns that this person is full of self (pride, ego). He or she is very arrogant
and proud. He or she therefore needs to change his or her attitude so that he
or she can avoid premature death, humiliation and misfortune. He or she must
show humility all the time. When people come to visit, there is a need to see
them when they leave. He should not show them that they are less important than
his next line of action. He or she should not be very aware of social classes.
So he did not lose his chances or very valuable opportunities.
j
Ifa says that there is
need for the person for whom this Odu has been revealed to offer ebo for
prosperity and victory with 3 pigeons, three gallols and money. He or she needs
to serve Ifa with a hen and money. On this, Ifa says:
Mo gbe’le mo f’oju sin o
Nii se iku pa Babalawo
Aniyan ni mo fi sin o
Nii se iku pa awon agba
isegun
Mode kerekerekere ko je n
r’aaye gbo tire
Lo mu mii se alara a si o
Dia fun Orunmila
Won ni oju odun nii l’ola
a Baba to
Ebo ni won ni ko waa se
Translation:
I stayed in the house but
I saw you with my eyes (even if I can not see you physically)
That is what causes the
death of prominent Babalawos
With intensity, I see you
(even if I'm not at your side physically)
That's what causes an
accomplished Herbalist to die
These children do not
allow me to pay attention (when you come to visit)
This is what causes my
non-aggressive behavior toward you
These were the
declarations of Ifa for Orunmila
To whom it was said that
his success was payable for this same year
He was advised to offer
ebo
Orunmila was complaining
that he had not had success in life yet. He worried so much that he went to his
students for consultation with Ifa. His students told him that
there is assurance that he would triumph in life. They further stated
that his success was payable that same year. he was advised to show
humility all the time. He was urged never to let anything stop him from giving
people the kind of proper hospitality they deserved, irrespective of their
socio-economic status. He was urged to see his visitors any time they came to
call him so they would not see him as a proud and arrogant individual. He was
also advised to offer ebo and to serve Ifa as previously prescribed. He obeyed.
When Orunmila began this
practice, he never discriminated against anyone regardless of their status or
socio-economic class. He listened carefully to all the complaints of his
clients, friends and acquaintances. He made sure that everyone felt welcome and
at home. Orunmila's high sense of humor, dedication, commitment and an
incredible level of humility made him adored by all. his customer always
wanted to come back and come back again. Most of these clients were advised by
other customers. Gradually, his reputation and wealth grew. Loyal to Ifa's forecast,
he became very rich at the end of that year. He was full of gratitude and
allegiance to Ifa, knowing that Ifa assisted him so much because he listened to
Ifa's advice to be humble, hospitable, dedicated and simple all the time.
Mo gbe’le mo f’oju sin o
Nii se iku pa Babalawo
Aniyan ni mo fi sin o
Nii se iku pa awon agba
isegun
Mode kerekerekere ko je n
r’aaye gbo tire
Lo mu mii se alara a si o
Dia fun Orunmila
Won ni oju odun nii l’ola
a Baba to
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ifa wi o ni n o la ni
temi o
Saworo epo, osegesege
Oju kii pon isin aimala
Translation:
I stayed in the house but
I saw you with my eyes (even if I can not see you physically)
That is what causes the
death of prominent Babalawos
With intensity, I see you
(even if I'm not at your side physically)
That's what causes an
accomplished Herbalist to die
These children do not
allow me to pay attention (when you come to visit)
This is what causes my
non-aggressive behavior toward you
These were the
declarations of Ifa for Orunmila
To whom it was said that
his success was payable for this same year
He was advised to offer
ebo
He obeyed
Ifa says that, for me, I
will surely triumph
No deprivation will
prevent the seeds of Isin from being spoken when they are fully ripe.
Ifa says that for the
person for whom this Odu is revealed triumph if he or she follows the advice of
Ifa as discussed above.
To speed up these events
the person for whom this Odu is revealed needs to look for Isin's seeds, grind
them to make a fine paste, add palm oil and mix both with soap to bathe. He or
she can use the soap regularly, the insurance success will come very quickly.
XII.
Ifa says that for the
person for whom this Odu is revealed, he will become a leader or move among the
promoters and promoters in the community where he or she belongs. The opinion
of him or her will be requested all the time. There is no doubt that this will
happen. Ifa however warns the person for whom this Odu is revealed against
being obstinate. He or she should avoid pride because this would lead to his
downfall. Ifa says that if he or she is given recognition and respect he or she
should never think that there are no more people than he or she. Ifa warns that
pride can lead to a situation in which people will rise against him and remove
him or her from whatever position he or she is occupying. Not only this, he or
she can also be put on the floor and put to ridicule whose stain will be with
him / her forever.
Ifa says that for the
person for whom this Odu is revealed he needs to show humility all the time and
offer ebo with 2 white goats, glue and money. he or she also needs to serve the
Elders of the Night with ekuru, fried beans mixed with honey and glue; this is
for cabbage, or where Ifa has directed it should be placed. On this a verse in
Osa meji says:
Be le iya
Ko o ma ba le ate
Dia fun gbogbo eye
Ti n be l’aarin igbe
Ebo ni won ni ki won se
Be le iya
Koo ma ba le ate
Dia fun Osin gaga
Ti nbe l’aarin igbe
Eyi ti won o mu j’oba eye
Ebo ni won ni ko waa se
Translation:
Lands in the tree of Iya
Do not land on glue
This was the Ifa released
for all the birds
When they were living in
the forest
They were advised to offer
ebo
Lands in the tree of Iya
Do not land on glue
This was the Ifa released
for Osin
Who was living in the
forest
And who would be the King
of the birds
He was advised to offer
ebo
One day, all the birds in
the forest came together to select a leader from among them. Within the
qualities that they would consider were; poise, elegance, intelligence,
courage, and compassion. After a long deliberation, they concluded that Osin
was eminently qualified to be their leader. For this reason Osin was invited
and made king of all the birds.
After some time, Osin saw
himself as the intelligent mass, the most elegant, the wisest, the bravest and
the most qualified bird to be the king of all birds. The first law he made was
that he would stand on the highest tree in the forest and no other bird should
ever perch on the tree with him. The next law was that wherever he sits, no
other bird should sit there. After this, he promulgated a law that whatever he
said should not be answered, because no other bird was as intelligent as he and
therefore they could offer no good advice to him in any decision-making
process. At one point, he made a law that whatever food he ate, the dress he
wore, and what he took should never be eaten, clothed, or drunk on that day.
His pride and arrogance
soon reached the point where all the other birds became obstinate of him.They
initiated a high - level conspiracy against him. The tree where Osin lay was
covered with glue so that when he landed on the tree he would stay there. When
this was done, the birds dispersed quietly to their respective homes and began
to wait for the next events.
On the night of that same
day, Osin slept and so he was tied to a stake and was being stoned by the other
birds. In the dream he was dragged through the bare forest and then burned to
the ashes . This scares him when he gets up. He ran towards the house of the
Awo mentioned above for consultation of Ifa. He was informed that he had
already offended his colleagues through his pride, arrogance, lack of regard
for others and his tendency to obstinacy. He was advised to change his whole
attitude and to show humility, to have respect for the opinions of other people
and to show consideration for the difficulties of other people. He was also
advised to offer ebo and to feed the Elders of the Night as stated above. He
obeyed.
The next morning, Osin
gathered all the birds to the main field. He apologized to them for everything
he had done which they considered offensive. He promised that he was determined
to fix everything that had wrong. He appealed to them to give him a
chance. All laws that the other birds considered to be odious were revoked with
immediate effect.
When the other elders
noticed that Osin seemed to be genuinely repentant for everything he had done
wrong and was ready to flip the new sheet, they decided to forgive him and give
the other chance. For this reason, he was told that they had already planned to
remove it and that they had put glue on the tree in which he usually lay. He
was told never to settle on that tree but to look for the glue-free tree from
that moment on. He agreed and from that moment the change for the better. He
listened to the advice of his people and put them into consideration before
making a decision. He enjoyed his life and his colleagues gave him their
due respect.ju
Be le iya
Ko o ma ba le ate
Dia fun gbogbo eye
Ti n be l’aarin igbe
Ebo ni won ni ki won se
Be le iya
Koo ma ba le ate
Dia fun Osin gaga
Ti nbe l’aarin igbe
Eyi ti won o mu j’oba eye
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje ba l’eya o
Koo ma ba l’ate
Translation:
Lands in the tree of Iya
Do not land on glue
This was the Ifa released
for all the birds
When they were living in
the forest
They were advised to
offer ebo
Lands in the tree of Iya
Do not land on glue
This was the Ifa released
for Osin
Who was living in the
forest
And who would be the King
of the birds
He was advised to offer
ebo
He obeyed
Please land on Iya's tree
And not on the glue
An elegant bird does not
get stuck in the glue
Ifa says that for the
person for whom this Odu is revealed will not be submitted with the glue of
this world. He or she needs to show humility, respect and consideration for the
opinions of other people all the time and be on the side of the majority so
that he can reach the desires of his heart and his goals in life.
XIII.
Ifa says that for
the person for whom this Odu is revealed he is experiencing many difficulties
in his or her life presently. Ifa says that soon everything will relax and the
life of him or her will raise for the better. Ifa promises that soon he will
put a smile on the face of the person for whom this Odu is revealed. Ifa advises this person to offer
ebo with abundant bananas, feed Ifa with the same and eat plenty of bananas
too. On this aspect, Ifa says:
Osa yoo, Awo Aye
Dia fun Aye
Nijo Aye le kokoko bi ota
Ebo ni won ni ko waa se
Translation:
Osa Yoo, the Awo of Aye,
Mother Earth
He was the Awo who threw
Ifa for Aye
When Aye was as hard as
granite
She was advised to offer
ebo
Aye, Mother Earth was
experiencing hardship. Nothing seemed to be working well for her. Nothing grew
on her. She had nothing to show for her existence. The crops failed. There was
no torrential rain. Aye's surface was cracked wherever she wanted. She was
dirty and dusty. The living creatures above them were dying by the thousands.
All creatures lost interest in life and in living.
With sorrow in her heart
she approached her Awo by consulting with Ifa; would she be able to overcome
all her problems? Would she improve her situation for the better? Could she
continue to substantiate life?
The Awo assures her that
the difficult situation will soon be over and instead, comfort and abundance
will come. Aye will be able again to substantiate life. The rain will soon fall
and Aye will become soft, cold and habitable. Aye was advised to offer ebo with
abundant banana. She was advised to feed Ifa with enough bananas and for her to
eat bananas too. She was assured that before long an unripe and hard green
banana would soon become ripe and smooth. Aye obeyed all the advice of the Awo.
Faithful to the Awo's
assurance, the rain began to fall. Aye's field changes for the better. She soon
germinated green vegetables. She became soft and habitable to all kinds of
living beings. All living things soon began to multiply in several layers. Aye
was full of praise and gratitude to his Awo for having changed his life from
despair and despair to comfort and hope.
Osa yoo, Awo Aye
Dia fun Aye
Nijo Aye le kokoko bi ota
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Aye wa je’gede tan
Aye n tutu u bo
Je’gede, je’gede
Translation:
Osa Yoo, the Awo of Aye,
Mother Earth
He was the Awo who threw
Ifa for Aye
When Aye was as hard as
granite
She was advised to offer
ebo
She obeyed
After having eaten the
bananas
Aye became cool and
comfortable
Je'ge, je'ge. Eat your
own bananas
Ifa says that no matter
how difficult the situation, comfort and satisfaction will come soon. What the
pereson for whom this Odu is revealed needs to do is to be patient. He or she
also needs to be persevering. Then he or she will be in a position to overcome
all the problems he is facing.
XIV
Ifa says that during
Ikosedaye of a newborn, if Osa-Meji is revealed, everything must be done to ensure
that that baby feeds on the milk of his mother's breast. If the baby can not
feed directly from the mother's womb for one reason or another, the milk must
be collected in a vessel and fed to the baby with it, unless the mother dies
immediately after delivery, this has to be done. Failure to do this could
portend disaster for the person. He or she might find it extremely difficult,
if not impossible, to succeed in life.
Ifa says that there has
been some disagreement between two elders or two powerful and influential
people where this Odu is revealed if the disagreement has not occurred, it is
about to occur. Ebo must be offered to prevent the entire community from
experiencing hardship and needs as a result of this disagreement. If this is
not done quickly, the result will affect the guilty and innocent, visitors and
destitute, young and old alike.
Ifa notes that this
person for whom this Odu is revealed loves to contribute their own share for
the development of the community, sometimes at the expense of their personal
health and comfort. He or she, however, needs to offer ebo against those who
reward good with evil. He or she needs to be careful with those who
conveniently forget all the good things that he or she has done and who does
not notice in inflicting pain on him or her on the smallest excuse. ifa advises
this person to offer ebo and to serve the Ori of his mother if he is alive, or
propitiate the spirit of his mother if she is dead. A stanza in this Odu says:
Oke se ribiti, se ribiti
s’ori konko
Dia fun Oba Ajalaye
A bu fun Oba Ajalorun
Ti won jo n s’ode re’gbe
ode
Won wa njija agba ntori
emo kan
Ebo ni won ni ki won se
Translation:
The massive hill with its
base board and its narrow vertex
That was the Awo who
threw Ifa for Oba Ajalaye
And also for Oba Ajalorun
When they went on a
hunting expedition
And they were claiming
supremacy over an emo, a brown rat
They were advised to
offer ebo.
Oba Ajalaje and Oba
Ajalorun were the two Irunmole. They were both hunters. Oba Ajalaye was the
lord of the hunt on earth, while Oba Ajalorun was the lord of the hunt in the
heaven . The last one is believed to be Ogun and the other Orisa Oko.
One day, the two of them
decided to go hunting expedition on the land. They marked one day for exercise.
On the appointed day, the two found themselves halfway between heaven and
earth. The two of them came to earth together. They wandered through the
forests and jungles of the earth for seven days without killing any prey. Tired
as they were that all the pieces had simply disappeared. On the eighth day they
decided to set the forest on fire so that the animals would leave their hiding
places. They did it. At the end of this exercise, they were able to kill only
one emo,a brown rat.
After this, they wandered
through the jungles and forests for the next thirty days of hunting without
killing another animals.they decided to resign. Oba Ajalaye seized the
rat and told Oba Ajalorun to go home. Oba Ajalorun would have none of it. He
insisted that he was the one who had the right to take the brown rat since he
had traveled from far away to come to earth, the land was his (Oba Alalaye)
territory, therefore he was the true owner of the rat since it was hunted in
its territory. Oba Ajalorun fucked the rat with the intention of breaking it in
two. But Oba Ajalaye snatched it again and told Oba Ajalorun that he was going
to do his worst. Oba A jalorun was full of rage and he went to his abode in the
heavens with annoyance.
As soon as Oba Ajalorun
arrived in heaven, he stopped all forms of rain from falling on the earth.
Before long, the whole earth will dry. The vegetation failed. The river
and wells were dried. Started the hunger. There was pestilence on earth.
All forms of ailments were beginning to meet regularly. There were massive
protests against Oba Ajalaye on earth. The bodies were lying on the roads, on
the threshing floors, on the markt, and all this brought more sickness and
death.
When the inhabitants of
the land realized that their protests did not solve the problem, they decided
to go and consult Ifa. They approached the Awo mentioned above to know what
they should do to end the calamity that fell on them.
The Awo informed them
that Oba Ajalaye had wronged Oba Ajalorun. That was why they were experiencing
what was happening. They should go and appeal to Oba Ajalorun who will show
companssion. The Awo assure them that if this step was taken, Oba
Ajalorun would put an end to his anger. He advised them to go and look for an
emo, brown rat, they would use it to make ipese and give it to Oba Ajalorun. He
said that the disagreement between Oba Ajalaye and Oba Ayalorun was on a brown
rat which Oba Ajalaye had appropriated. To match the dial there, there was the
need to give Oba Ajalorun another brown rat.
The inhabitants of the
earth agreed with all that the Awo said and recommend. They went out looking
for a brown rat as they had been advised by the Awo. Because there was a famine
in the land, it took several days before they eventually found one. When they
killed her they dried her well to preserve it and take her to the Awo so that
he would help them to make the ipese.
The Awo made the ipese
and told them to take it to Oba Ajalorun in the Heaven. To take him to
heaven posed another big problem because no one was prepared to go voluntarily.
The Awo told them that there was nothing he could do for them if they were not
willing to go. At the end Asa, the falcon agreed to take the ipese to heaven.
Before he reached a tenth of the trip, he was very tired. he return to the land
with ipese. The next, Awodi, the falcon, volunteers to take the ipese to the
sky. He did not do better than Asa and returned with the ipese. After that,
there were more volunteers.
One hundred years later,
the Vulture, he felt that he owed his community the obligation to make sure
that he would attend them or at least participate in making sure that the
community problem was solved. Consequently on this, he was for
consultation of Ifa: would he be able to take the ipese to Oba Ajalorun
in the sky? Would it be relevant to his community? Would the problems of
his community be solved through him?
The Awo assures Igun that
he would be able to solve the problems of his community. He was told that
through him the calamity of his community would come to an end. He was advised
to offer ebo and feed his mother's Ori. He was warned that despite the good
actions that he did for his community, he would be persecuted, victimized,
harassed and maltreated by the same people for whom he would risk life, energy
and health to rescue them. On this aspect, Igun did not believe his Awo. He
thought that his community was not going to pay him with ingratitude,
especially if he had return the community to normality. He assured
the Awo that he trusted in his community, and that they would do no such thing.
With his assurance, Igun chose one day for his trip.
On the day chosen, Igun
together with all the members of his family gathered in the middle of three
crossroads. The whole community was there with him. The Babalawo prepared the
ipese which he would take to Oba Ajalorun. The whole community
prayed for its success. Igun told the community elders to help them care for
his family in his absence. He made it clear that the trip could take him
from side to side. All of them assures him that no member of his
family would suffer the lack of anything in his absence. They
told him that they were aware that the trip was taken for the benefit of
the whole community, and therefore all members his family will be
cared for by the whole community. With this assurance Igun left for his trip.
It took 18 appearances of
the moon to reach the heaven . He went to the domains of Oba Ajalorun, He
beg with the (Oba Ajalorun) to please take a look of compassion to
the planet Earth and make sure that his sufferings come to an end. He presented
to Oba Ajalorun and told him that almost half of the population of rats, fish,
birds, beasts and humans were dead; the survivors are hungry or seriously ill.
Oba Ajalorun looked at the earth through his mirror and what he saw was a
pitiful sight. He felt sorry for the inhabitants of the earth.He realized the
urgency involved in making sure everything was returned to normal.
He told Igun that
allowing Igun to travel back to Earth and being 18 moon appearances on his
journey was no longer a realistic thing if the living beings of the earth were
to survive. He told Igun that he was going to teach him a shortcut to go to the
land and that he would arrive in three days. He would open the door to his
courtyard and Igun found himself at the edge of the door of heaven. Oba
Ajalorun gave him three small vessels. Igun is advised to throw one of the
vessels at the edge of the sky, the second halfway between heaven and earth and
the third at the junction of three crossroads on the earth. Igun threw the
first pot on the ground at the edge of the sky. As soon as he did this, clouds
began to cover the surface of the earth, with heavy rain. This happened for one
day. On the second day, he arrive at the middle of the road between heaven and
earth, he throw the second vessel. Immediately afterwards, there were
thunder and lightning around the world. For the third day Igun arrived at the
center of the three road crosses on the ground. He threw his third vessel. The
cloud fell and the rain began to fall. Non-stop rains for a whole day. However,
he was in the center of the three crossroads. He had nowhere to go since there
was no shelter. He ran fast to the city. He saw a house nearby. He hurried
there and knocked on the door. When the door was opened, he entered it and when
he was about to enter, the door was thrown in his face. He began to move from
house to house, door to door and he was treated the same way well into the
night.
When Igun realized that
no one was willing to receive him inside his house, he decided to go to his
family's home. Hungry, thirsty and exhausted, he headed home. On the way, he
found a corpse and decided to eat some of his meat, since no one wanted to feed
him. He ate with satisfaction and went on to his house, when he arrived home,
the meeting to his displeasure that his house was abandoned. His family had
dispersed and his house had collapsed due to abandonment. He was in the rain
the next morning.
Very early the next
morning, Igun went to the main city to go to the palace of the Oba and see the
elders who promised to take care of his family in his absence. On the way, he
passed by the same place where he had consumed part of what was left of a
corpse the night before. Arriving at that place, he saw for his eternal honor
and regret that the body of which he had eaten was that of his mother! So, from
his bitterness, he had eaten from the body of his own mother! Thus, he reflected,
his mother had been allowed to die and his body left in the middle of the main
road! Thus, what the Awo had told him about risking his life for ungrateful was
true. He felt that he would like to have the power to command the land to be
there and consume it there and then. He was overwhelmed with regret. He cried
and he wept. Unfortunately no one noticed. Everyone was watching their
business as if nothing had happened.
After a while, Igun
recovered and buried what was left of his mother. He raised his eyes to the
heavens and cried loudly to the Olodumare, he told Olodumare to do life such a
way for human beings to triumph in life, they who failed to eat of their
mother would never have success in life. Olodumare consented to his
request. But instead of humans consuming the flesh of their mothers as Igun
did, Olodumare did in such a way for humans to eat the flesh of their mothers
by sucking the milk from their mothers' breasts. Since that time, anyone who
fails to suck milk from the breasts of his mother, where the mother has no
psychological problem or dies during childbirth, that child is extremely
difficult if not totally impossible to have the type of spiritual elevation
compared with those colleagues who had the benefit of sucking milk from the
breasts of their mothers.
Oke se ribiti, se ribiti
s’ori konko
Dia fun Oba Ajalaye
A bu fun Oba Ajalorun
Ti won jo n s’ode re’gbe
ode
Won wa njija agba ntori
emo kan
Ebo ni won ni ki won se
Dia fun Igun
Ti ngb’ebo lo salade orun
Won ni ko ru’bo aseyori
Ko si rubo
afibi-su-oloore
Ebo aseyori nikan lo ru
Igun o ba tete mo
I ba waa f’owo s’arufin
ebo
Translation:
The massive hill with its
base board and its narrow vertex
That was the Awo who
threw Ifa for Oba Ajalaye
And also for Oba Ajalorun
When they went on a
hunting expedition
And they were claiming
supremacy over an emo, a brown rat
They were advised to
offer ebo.
The Awo also released Ifa
for Igun
When he was
carrying earth from heaven
He was advised to offer
ebo to enable him to fulfill his mission
And also to offer ebo
against the ungrateful
He offered only the ebo
that allowed him to fulfill his mission
He would have offered all
the ebos prescribed.
Ifa says that for the
person for whom this Odu is revealed he loves to attend to his
community. He or she loves to contribute his or her own share towards the
development of his community, but unfortunately he or she will discover at the
end of the day, for the disappointment of him or her, that his community will
not appreciate all his efforts.
XV.
Ifa says that he
expropriates the need for the person for whom this Odu is revealed, to offer
ebo so that he does not witness or experience the wrath of the Elders of the
Night. Ifa says that witches are not far from him.
Ifa says that if this
person is planning to acquire something that originally belonged to another
person, there is a need to investigate properly before doing so. If this person
is planning to enter into any form of relationship with a woman who has been
married previously, even if this woman is already divorced, there is a need to
do more research and extreme caution before taking this step as this will only
lead to problems, aches and pains. Ifa says that if this pereson has already
done this, there is a need to offer ebo, feed Ifa and be extremely careful.
However, if he is just about to do this, it would be very wise of him to put a
stop to this and let the whole world go on separate paths. This is because
snatching a woman from her man is no problem; the issue is the consequence of
doing this. This person will never know peace again in his life.
Ifa says that the person
for whom this is revealed needs to offer ebo with a goat, plenty of glue jelly,
palm oil and money. After having offered the ebo, it must be emptied on the
edge of the ebo palm oil before it is placed in the place that Ifa has
indicated to put. A verse in Osa-Meji says:
O-te-jeeje-ti-kaa-wa
Dia fun Oosanla
Oseeremagbo
Ti yoo gba Obinrin Opehe
Tii s’omo Olori-Eleye
l’aarin igbe
Ebo ni won ni ko waa se
Translation:
O-te-jeeje-ti-kaa-wa
It was the Awo who threw
Ifa to Obatala
When I was going to
snatch Opehe's wife
The son of the chief of
the birds (witches) in the forest
He was advised to offer
ebo
Opehe was the favorite
son of the Witches' head at Ile-Ife. His mother was highly influential among witches.
She inspired the respect of all ,because she was known to be ruthless when she
dealt with a current or persuaded enemy. She was also seen as without fear,
without engaging in all her life activities. Not only that, wherever there was
a misunderstanding between her witches sisters, she handled it to the
satisfaction of all parties involved in the dispute. If there was a quarrel
between its members and other people wherever on earth, its consent was to
inflict the greatest pain of the witches on the person who had the temerity to
confront some member of them. Any man who had tried one of its members and
escaped was rewarded with impotence; any husband who struck his wife, who was a
member, would simply have the offending crippled hands; any woman who abused
one of her limbs, or became deaf, or had all her teeth removed; or suffered
from paralysis; or perhaps he was maddened by one, depending on the weight of the
matter. Wherever there was a dispute over the boundaries of a farm between two
or more families, she would help the family with members. The other families
would suffer failed crops, or mysterious fires on their farms. A word, she had
unlimited punishments that she could infringe on any one anyone at
any time she liked. Just to protect or support your beloved members to fear or
respect.
She gave birth to seven
children. She donated six of them for the witch feasts. It was usually in their
meeting that these children were sacrificed and their meat was distributed
among all the members present in the meeting only to show their deep commitment
to the fraternity. The only son left for her was Opehe, a son. He did not need
anything in the world. When he married, he went with the most beautiful woman
on earth.
When the couple moved to
their own house, it was soon clear that Opehe was tied to his mother's blanket.
He could not do anything his house without first having the approval of his
mother. He was all day with his mother and just came home to sleep. This
happened every day. When his wife complained, he fell into deaf ears. She went
to complain to her parents. His parents intervened without any positive result.
She soon became lonely and frustrated.
One day, while she
lamented for her situation in life. A friend of hers came to invite her to the market.
She was very happy that she would have someone to talk to. On the way to the
market, she explained all her problems to her friend by suggesting that she
could not live her life the way she was in that moment. His friend comforted
him and told him that the situation might change soon. She however advised him
to be locked up and more than she had the need to be moving regularly and share
her feelings with others. She was sure that by doing this, her problems would
be reduced by at least half. She was full of gratitude towards her friend. When
she returned home, she felt lighter and a little happy.
From that day forward,
she regularly left. She usually visited family and friends. She experienced
that her pains and frustrations were truly reduced. It was during one of those
outings that she met Obatala. It was love at first sight. They both felt in
love with each other instantly. Obatala was having her problems with Yemoo at
the same time. They started sharing their problems together. At first it was
just that. Then it g ot to the point that neither of them could eat or
sleep if they did not see each other that day. They both threw the precaution
into the wind.
One day, they discussed
the probability of living together permanently. The woman was already ready for
that because for the first time in her life, she was presented with shameless,
disinterested and affectionate love. Obatala by his side could not wait for
this to happen. However he decided to go by consulting with Ifa. He approached
the Awo known as O-te-jeeje-ti-kaa-wa which means 'He who quietly leaves his
room' for consultation of Ifa. During this process, Osa Meji was revealed. The
Awo told Obatala that he had come because he wanted to take a step,
which invulculated taking ownership of another person. He was told that taking
the property was not a problem since it would be very easy to take, but
retaining it would be the big problem. He was advised not to do that because
the problem and the anxiety that would accompany this action would be too much.
Obatala was blind of love, deaf of love and thirsty of love. He could not
imagine being two days without seeing his heartbeat. The demand that the ebo be
offered to be able to overcome the problem. The Awo told him as he was before,
but warned him that the whole world could not stop the problem that came to
him. Ebo would only help him not to be consumed by the problem. Obatala told
the Awo that nothing in this world was too much to sacrifice for his love. All
ebo materials were supplied and the ebo was made. Before long, Opehe's wife
fled from her home and settled in Obatalaa's house. Three days after she left
the house, Opehe went to report to her mother, they searched wherever she
wanted without success. However, Yemoo knew she had no place in the heart of
Obatala. Out of jealousy, she let the relatives of Opehe know the woman's
hiding place. The relatives went to Opehe's mother's house and were told that
Obatala was the one who snatched the wife from her son.
Before long, it became
the talk of the city that Opehe's wife was living in Obatala's house.
Everyone was convincing
Obatala that he was in big trouble. They all knew that Opehe's mother would
destroy Obatala's house. They were all anxiously waiting for this to happen!
She did not raise a finger! What happened? No one knew. The witches called an
emergency meeting and postponed the matter; yet Opehe's mother did not utter a
word! Something is wrong! Yes! But what?
There was confusion in
the community of Witches. Why did the witches' head remain silent in the face
of this confrontation? Why did she fail to utter a word when she went to the
one who slapped his face? Why did she keep quiet and refuse to take action when
all the witches were waiting anxiously for a directive from her? Had she lost
control? Do not! they were all sure that she was acting for the benefit of
others in her usual mortal way. Was she not more interested in the affairs of
her only son? Do not! She felt the pain to the marrow of her bones. So what
went wrong?
Something was really
wrong. They were sure of that. But what was it? No one among them knew. In
their confusion, they called another meeting. But this time, without the
witches' head. They deliberated at length. Eventually they came to the
conclusion that she refused taking action because she wanted to see how the
other witches would handle the problem. She had taken action for the benefit of
others, so she wanted to see how the others would act for her as well. All the
witches present in that meeting agreed that this was the most sensible
assumption. There and then, they concluded that they were to break Obatala's
house into pieces. All his children were to be chased and consumed. His family
should be consumed. All those who tried to lift a finger to assist him
should be acesinado and consumed. Obatala himself had to be put to a slow but
painful death. All this had to be done to send a warning note to others who
would like to do the same thing; they concluded that the whole community where
the insult took place should be shaken to its roots. They coined that all
witches were to prepare for war in three days. They were to meet in the market
square very early in the morning to depart directly to Obatala's house.
As planned, all the
witches gathered in the market square before dawn. As they approached her
house, they began to sing this:
B’owo ba te Salako
Aheje, aheje, ahemii!
B’owo ba te Talabi
Aheje, aheje, ahemii!
B’owo ba te Alaade
Aheje, aheje, ahemii!
Translation:
If we grab Salako
We'll kill him and consume
him!
And if we capture Talabi
We will kill him and
devour him!
And even to Alaade
We'll kill him and
swallow him!
When Obatala heard these
statements, he made a look outside. The absolute number of witches was totally
overwhelming and intimidating. Together with all their relatives they settled
on their heels. He took his machete; known as Ada-Orisa or simply as Adaasa
with him. Obatala remembered his Awo's warning but it was too late to mumble
about it. In fact that was not the right time. All that was in her mind was
like escaping along with her new wife and all her relatives. He fled to
Shango's house for protection.
Before Shango could ask
her what the problem was, the witches were already at the entrance to Shango's
house. When they got there, before they even played, they began to sing like
this:
B’owo ba te Sangobiyii
Aheje, aheje, ahemii!
B’owo ba te Bamgbose
Aheje, aheje, ahemii!
B’owo ba te Shango
funraare
Aheje, aheje, ahemii!!!
Translation:
If we grab Sangobiyii
We'll kill him and
consume him!
And if we capture
Bamgbose
We will kill him and
devour him!
And even Shango himself
We'll kill him and
swallow him !!!
When Sango heard this, he
also set foot in the dust, along with Obatala and his entire house. All the
witches chased after them. They fled to Ogun's house. The witches pursued them,
along with Sango and his house, and Osun with his house. They all fled to
Ogun's house. The witches pursued Ogun, all members of his household; Orisaoko,
Erinle, Mojeeesi, Nana-Buukuu, Egungun, Oro, Oya, Olokun, Obaluwaye, Kori,
Alafere, Sango with all the members of his house, Osun, all his house and
Obatala, Oranfe and others. All of them blamed Obatala for bringing his
troubles to their homes. Obatala had nothing to say.
Meanwhile, Orunmila slept
peacefully in her home on that fatfull day. He had a terrible dream. As usual
with him, he went for consultation with Ifa. He was advised to offer ebo
against the problem of the Iyamis (Elders of the Night) as explained above. He
obeyed. They also poured the glue on the ipese and placed it in different
strategic points around the house. Shortly after this, Orunmila went back to
sleep.
Before long, all the
Orisas along with their members of his house arrived at Orunmila's house. All
Orisas ran to his house. The witches began to sing just as they had done at the
home of all the Orisas.
B’owo ba te Dosumu
Aheje, aheje, ahemii!
B’owo ba te Fanikee
Aheje, aheje, ahemii!
B’owo ba te Awolola
Aheje, aheje, ahemii!!!
B’owo ba te Odubiyii
Aheje, aheje, ahemii!!!
Translation:
If we grab Dosumu
We'll kill him and
consume him!
And if we capture Fanikee
We will kill him and
devour him!
And if we catch Awolola
We will eliminate him and
swallow him!!!
And even to Odubiyii
We will not bother you at
all !!!
Orunmila knew immediately
that what had arrived was the war with the witches as Ifa had previously
predicted. Orunmila told all the Irunmoles that they were inside his
house that nothing bad would happen to them. With this
assurance and confidence, they stayed.
Esu Odara suddenly
appeared on the scene and he assure you all Orisas. After this he went to
the witches. After greeting them, he advised them to fill their stomachs with
food before they start of hostilities. He sealed the food for them. He
encouraged them to eat before plowing with Orunmila, Esu said it would be a
sweet irony that Orunmila would feed his enemies to his satisfaction before he
was overcome and consumed. This really gave them satisfaction that it would be
told to their grandchildren from one generation to another generation. They all
landed on the "food" to eat. They were all stuck in the plate because
of the glue. In the struggle to free themselves, they were totally locked up
and trapped.
Seeing this Esu went to
call Orunmila that he had defeated the witches. Orunmila left and saw that all
of them were glued to the plates of ipese. They return home to find a machete,
he could not find one, Obatala nevertheless gave Orunmila the machete that he
had taken from his house. Orunmila use it to cut the head of all the witches.He
return to announce that the witches had been defeated. All the Orisas were
happy. Orunmila then returned the machete to Obatala. However in appreciation
for what Orunmila did to save her life, Obatala gave the machete back to
Orunmila as a gift. From that moment until today, Adaasa, that until that
moment belonged to Obatala became exclusive property of Orunmila and the
Babalawos.
O-te-jeeje-ti-kaa-wa
Dia fun Oosanla
Oseeremagbo
Ti yoo gba Obinrin Opehe
Tii s’omo Olori-Eleye
l’aarin igbe
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni laruuse ogun
Ajase ogun laa ba ni
l’ese Obarisa
Nje ada owo o mi
Ada Orisa ni o.
Translation:
O-te-jeeje-ti-kaa-wa
It was the Awo who threw
Ifa to Obatala
When I was going to
snatch Opehe's wife
The son of the chief of
the birds (witches) in the forest
He was advised to offer
ebo
He obey
Before long, not too far
Join in the dance of
victory
The machete in my hands
Belongs to Orisa
Ifa says that the person
to whom this Odu is revealed need not go to invite problems for him or her if
they can be avoided. He or she needs to show appreciation for all the favors
made to him or her.
XVI.
Ifa says he foresees the
victory Ire and achievements for the person for whom this Odu is revealed. Ifa
says that he or she has an envious friend, relative or colleague who is trying
everything to deny him or her a position ,but with the
appropriate ebo he or she will be able to obtain the position. The
position, title or honor in question will give him or her respect and
prominence. He or she must be alert to those who harbor evil plans against him
or her and claim that they are loving him or her.
Ifa advises this person
to offer ebo with 3 roosters or 3 goats. One of the roosters or goats must be
used to feed Ifa for the victory. The heads of the birds or the beast will be
placed on top of Ifa for at least 5 days before being removed. If this can be
done, victory is assured, honor is true and success is no longer doubts. Osa
Meji says:
Baba gburu erin
Baba kosomu efon
Ogbonrangandan nidahun
omori odo
Omori odo nidahun ija
kanle
Dia fun Elepe
Dia fun Ejemu
Won jo nsore oseyekan
soloku
Ebo ni won ni ki won se
Translation:
The giant size of the
elephant
And the robustness of the
buffalo
The hand of the grinding
mortar - yam fell with a loud metallic sound
The hand of the mortar is
a great weapon for mourning
These were the
declarations of Ifa for Elepe
And also for Ejemu
They were both friends as
brothers
They were advised to
offer ebo
Ejemu and Elepe were
friends since the days of childhood. They did everything in common, to such an
extent, that many people did not know that they were not blood relatives. They
were happily married; they had good children; they lived in managements; the
two were popular and the two traveled extensively. They spoke many languages
and several dialects. They had also made several good friends in and out of
the community. To crown everything, the two became common leaders in two
different cities. They made Elemu the community leader of Oniluutu and Elepe
became the leader of the land of Epe.
One day, the community of
Oniluutu had an extraordinary meeting to review the city's opportunities for
progress. At the end of the meeting to review the city's progress
opportunities. At the end of the meeting, it was concluded to make Elemu the
Oba of the city for its outstanding qualities and credentials. This was
communicated to him. He was so overwhelmed with joy. He ran to share this good
news with his childhood friend Elepe. The two of them celeberated
the news with a barrel of palm wine.
Unknown to Elemu, his
friend had been harboring grudges against him for a long time. Elepe was not
having fun at all, they both had the same honor, recognition and popularity in
the community. He had been contemplating what to do to change that for a long
time. But now crown Elemu as Oba and over the age was too much to accept. In
fact, that was considered the last insult against what should be added at all
costs. After much consideration, he decided to eliminate his friend. The reason
Elemu had to be eliminated before he was crowned. He was of the opinion that he
was not crowned at all, even if he died after that, he would be in history as
he was the ex-Oba. He could not accept that at all.
The next day, he went to
a great sorcerer who specialized in killing people. He explained to the wizard
what he wanted him to do. Surprisingly, the wizard advised Elepe to give up
what he had planned to do, saying that there was no justification for it. Elepe
could not bear that. He left the man and went to another place. PayING three
times the amount required. A potent herbal tea was prepared for him in a giant
pot. He was instructed to call Elemu at the death of the night. In doing this,He
assure him , Elemu's head would appear. As soon as this happened, her head was
to be beaten with a great stick and Elemu would die instantly. There was no
antidote.
Meanwhile, Elemu slept
and had a bad dream. He went to consult Ifa and he was warned to offer ebo as
he was previously raised against those who were his enemies but were pretending
to be his friends. He offered the ebo as advised. He assured himself to send an
emissary to his friend Elepe so that he also took care of envious friends because
if applied to him would also apply to his childhood friend.
In the fullness of the
night, Elepe took the pot with medicine, he had a strong young man at his side.
He instructed the young man to hit his head, which would appear in the pot with
the stick made from the hand of a mortar with all his strength. he recite
the incantation three times as it was told. He shouted the name of Elemu three
times. A head appeared. Instead of Elemu's head appearing, it was Elepe's head
that appeared the young man banged his head on the head with all his strength.
Elepe died instantly.
Baba gburu erin
Baba kosomu efon
Ogbonrangandan nidahun
omori odo
Omori odo nidahun ija
kanle
Dia fun Elepe
Dia fun Ejemu
Won jo nsore oseyekan
soloku
Ebo ni won ni ki won se
Ejemu nikan ni nbe leyin
ti nseebo
Nje kutukutu oseeregbo
ijeni
La ti r’ori Elepe l’ori
Ejemu
Translation:
The giant size of the
elephant
And the robustness of the
buffalo
The hand of the grinding
mortar - yam fell with a loud metallic sound
The hand of the mortar is
a great weapon for mourning
These were the
declarations of Ifa for Elepe
And also for Ejemu
They were both friends as
brothers
They were advised to
offer ebo
Only Elemu obeyed with
the council
Very early four days
before
We found that the head of
Elepe had reestablished
The one of Elemu
Ifa says that for the
person to whom this Odu is revealed will not be allowed to be embarrassed,
destroyed by his enemies or envious friends. On the contrary, this person
should never contemplate doing evil to others, friends or enemies, unless he
wants to face terrible consequences.
Copyright :Babalawo Pele
Obasa Obanifa, phone and WhatsApp contact :+2348166343145, location Ile Ife Osun
state Nigeria.
IMPORTANT NOTICE : As
regards the article above, all rights reserved, no part of this article may be
reproduced or duplicated in any form or by any means, electronic or mechanical
including photocopying and recording or by any information storage or retrieval
system without prior written permission from the copyright holder and the
author Babalawo Obanifa, doing so is considered unlawful and will attract legal
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