IFA OSE MEJI COMMENATRIES BY
BABALAWO OBANIFA-Obanifa extreme Documentaries – Reformed Africa Ifa Spirituality
(RAIS)- Odu Ifa Series
In this work Babalawo
Obanifa shall examine Odu Ifa Ose meji
in comprehensive detail. The work shall be sseful to any practicing Babalawo
who want to have an in-depth knowledge of what Odu Ifa Ose -Meji. The work will
provide details information about this Odu for those who imprint Odu Ifa Ose
meji during their Itelodu (Ifa Initiation) or Ikosedaye (first Ifa
Consultation for new born Baby). It will also be useful for any practicing Ifa
and orisa devotee around the world as well as any Academic researchers in the
fields of Ifa and Orisa spirituality. The work shall extensively examine and expatiate
among other things :What Is Odu Ifa Osa-meji? Who are the associates or
affliated orisa and Irunmole with Odu Ifa Ose meji? What are the taboo of odu
Ifa Ose meji?What are the Occupation Or Proffesion Congenial For Ose meji
children ? Some of the Summary of the general messages available for Those born
by Odu Ifa Ose Meji during their Itelodu or Ikosedaye?,Some sacred messages in
Odu Ifa Ose meji and Commentaries on them. All this and more will be the major
focus of this work.
WHAT IS ODU IFA OSE MEJI?
Odu ifa Ose meji is one of
the principal Odu Ifa, it is believe that it is this Odu Ifa that
establishes Ibadan city in Yoruba land, hence this Odu is known as Ose
Onibadan.
WHO ARE THE ASSOCIATIATE
OR AFFLIATED ORISA AND IRUNMOLE WITH ODU IFA OSE MEJI?
By this we mean the
Orisa and Irunmole that those born by Odu Ifa Ose Meji during Itelodu or
Ikosedaye can have and serve along with their Ifa in other to have a problem
free life. Some of this Orisa are :Ifa, Odu, Esu Odara, Edan ogboni, orisa Aje,
Osun, Ori, Egbe and Oke. Each of this Orisa have specific purpose they perform.
1.Ifa- Ifa veneration
will facilitate progress , success and victory and love
2.Odu-for
comfort and happiness
3 .Esu Odara- for
victory, success and achievements
4.Edan Ogbo- for
longevity
5 .Aje- for financial
success and conjugal happiness
6 .Obatala- for success
and conjugal happiness
7 .Osun- for
fortune
8 .Ori- For guidance,
victory, protection and success
9 .Egbe- for leadership
and success
10.Oke- to have children
and good upbringing
WHAT ARE THE TABOO OF ODU
IFA OSE MEJI?
By this we mean, those
animate and inanimate objects like food, plants, animals or behaviors that those born by Odu Ifa Ose
meji during Itefa or Ikosedaye must abstain from using, eating or doing in
other to have a problem free life. Some of the taboo of Odu iIa Ose meji are
:Eran ekiri(ekiri meat), eye olongo (olongo bird) akeke (scorpions) ila (okro).
Each of these item listed as taboo have reasons behind them. Therefore those
born by Odu Ifa Ose meji should avoid the following :
1.They should never eat
Ekiri, wild goat or use it for any thing in the world - to avoid
unfinished fortune
2 .Should not use Olongo
or Aparo, birds of any kind- to avoid unfinished fortune
3 .They should not use
scorpion for anything-to avoid being exposed to enemies
4 .They should not be
promiscuous-to avoid unfinished fortune
5 .They should not get
involved in anti-social activities - to avoid public disgrace and humiliation
6 .They Should not show
laziness - to avoid unfinished fortune
7 .They should not eat
Okro- to avoid financial deprivation.
WHAT ARE THE PROFFESION
OR OCCUPATION CONGENIAL FOR THOSE BORN BY ODU IFA OSE MEJI?
There are no profession
that is not good for Ose meji Children, but they must not engage in profession career
like wrestling or boxing, of any work that demands too much physical efforts.
If they do they will only make fame without money. hence there is need for them
to make use of their brain than muscle.
WHAT ARE THE LIKELY NAME
THAT CAN BE GIVEN TO THOSE BORN BY ODU OSE MEJI DURING ITELODU OR IKOSEDAYE
By this we mean the
possible name that can be given or christen those born by odu Ifa Ose
meji during Itelodu or ikosedaye ,these name are derive from derive from
positive sacred character or cast in stanza of Odu ifa Ose Meji. Some of such
name are :Olu-omo,Ifasotito,Olabida,Okebiyi,Amuyiwa,Olapada.as we shall see
below, these name are meant for Male and female Respectively.
Male :
Olu-Omo-leader among the
boys
Ifasosito- ifa is true
Olabida- the honor is
dazzling
Females:
Okebiyii-Oke gave birth
to this
Amuyiwa- the child who
brings prestige to the family
Olapade- the honor covers
the family
SOME SUMMARY OF GENERAL
MESSASGES OR INFORMATION FOR THOSE BORN BY ODU IFA OSE MEJI DURING ITELIDU OR
IKOSEDAYE.
Those born by Ose-Meji
during Ikosedaye or Intelodu are destined to be the most important person in
their family. They are also endowed with children who will become leaders in
their communities. Therefore it is in the best interest of these people to make
sure that they are offering ebo for themselves, they need to do the same for
their children.
Ose meji children are
also blessed with good and understanding husbands who help them to reach the
top in life. They are destined to have opposition to their relationships in the
initial stage; but in the end, they will live happily together for the rest of
their lives. For the males of Ose-Meji their wives will be instrumental in the
consummation of their fortunes. For the females of Ose-Meji their husbands will
make them happy and proud.
In the lives of
Ose-Meji's children, the remedy for financial success is hard work, and more
hard work. In their lives without hard work there could be no financial
success. On the other hand, Ose-Meji's children need to use more knowledge than
their muscles. They need to be determined to conquer. They also need to use
their brains to make their clients, clientele and partners feel important and
needy.
It is in the best
interest of Ose-Meji's children to observe the days of ifa and Obatala on a
regular basis. This will directly assist them in achieving their goals in life.
The life of the female
offspring of Ose-Meji is such that they should never be promiscuous and should
never sleep with more than one man at the same time. If they do this, they will
destroy the opportunities to consummate their fortunes. They also will not be
able to make things work. For their peace of mind these women need to maintain
their chastity and dignity.
The leadership qualities
of Ose-Meji's children is questionable. They lack proper administration. They
are known to be very pushy, intransigent and evil. For this reason, they tend
to alienate people from themselves even though they are generally loved by
everyone. Sometimes the children of Ose-Meji make decisions against themselves
and by carrying out those decisions they end up becoming problematic. That's
why it's in the best interest of Ose-Meji's children to be careful with the
kind of decisions they make.
For the sons and females
of Ose-Meji for what they need to fight more than anything else on earth, it is
respect and dignity. They do not need to fight to become the person of the
highest rank. They just have to make sure to maintain their respect and dignity
all the time.
SOME SACRED MESSAGES IN
HOLY ODU OBARA MEJI AND COMMENTARIES ON THEM.
I.
Ifa says that the person
for whom this Odu is revealed has been destined to become the most important
person in his family from heaven. This is not everything; He or She will also
be blessed with a son who will become the King or Queen of his family.
Ifa advises the person
for whom this Odu is revealed to offer ebo so that he is capable of realizing
the potentials that his or her destiny has to the fullest. At the same time, he
or she also needs to offer another ebo so that his or her child becomes the
most important person in their family.
Ifa advises this person
to offer ebo with 2 pigeons for him and two for the boy, 2 hens for him and two
for the boy, and money. It does not matter if the child was born or not. The
important thing is to offer the ebo to enter into the promise of greatness and
achievement. On this, Ose Meji says:
Idanndan ni atupa ile
Dia fun won l’ode Ilu-Nla
Ibi won gbe nbi Olu l’omo
Ebo ni won ni ko waa se
Translation:
Idanndan reflects as the
lamp of mother earth
This was the Ifa released
for the inhabitants of the Great City
Where they give birth to
prominent people
They were advised to
offer ebo
The inhabitants of
Ilu-nla planned to make their newly created land, Ibadan the largest and most
prosperous city in Yoruba land. For this reason, they went for Ifa's
consultation: Would they be able to realize their dream? Would their city
grow to be the largest in Yoruba land? Would politics and commerce flourish in
this new city? These questions and many more were the ones that were at the
bottom of their minds when they went for Ifa consultation.
The Awo assured them that
their city would grow to be the largest ever. For this to happen, however,
there was a need to offer ebo to be able to manufacture great sons and
daughters who would be full of energy and dreams which would help them propel
the city towards greatness.
The Awo told them that
just as Ibadan showed the reflection of the greatness of mother earth, so his
sons and daughters would grow to ensure that their dreams would become a
reality. The awo concluded that the wonders a horse can do can not be performed
while on the ground, its tail would perform more than that after the horse has
died.
The Awo advised them to offer
ebo as prescribed previously. They obeyed. As a result her sons and daughters
began to build the city in terms of getting involved in commerce, politics,
administration, e.t.c. and so, the old city to become the largest city in the
Yoruba land to this day as predicted by the Awo. Seeing the potential that
flowed from the city, other inhabitants of other lands came to settle there. As
a result, the inhabitants of Ilu-nla became successful and prosperous as long
as the city also continued to progress, expanding and growing strong in terms
of military strength and armaments.
Idanndan ni atupa ile
Dia fun won l’ode Ilu-Nla
Ibi won gbe nbi Olu l’omo
Ebo ni won ni ko waa se
Won gb’ebo, won ru’bo
Ero Ipo, Ero Ofa
E wa gb’omo Olu g’esin
gogo
Translation:
Idanndan reflects as the
lamp of mother earth
This was the Ifa released
for the inhabitants of the Great City
Where they give birth to
prominent people
They were advised to
offer ebo
They obeyed
Travelers to the city of
Ipo and Ofa
Come and place prominent
people on deserved steeds
Ifa says that the
community where Ose-Meji is revealed either during Ikosedaye or Intenifa will
benefit from the blessings of this Odu.
Commentaries
This odu lay emphasis on
importance of thinking Big,as exhibit by people of Ilu nla. Their aim is to
become the largest city in Yoruba land andthat dreams was fufill, they were
able to become large and big than others city establish before them,
through obedience to IFA instructions.
II.
Ifa says that it
foresees prosperity for the person for whom this Odu is revealed. If this
person is a man, Ifa foresees the Ire of a loving woman who will assist him to
succeed in life. The woman in question has a tendency to bring financial
achievements to her husband. On the other hand, if the person for whom this Odu
is revealed, is a woman, she will be blessed with a caring husband who will
make her a proud mother of many children in life.
For the man, Ifa advises
him to offer ebo with 2 pigeons, 2 hens, 2 guineas and money. He also has to
feed Ifa with a mature goat and feed Aje with a white dove.
For the woman, she must
offer an ebo with 2 pigeons, 2 roosters, 2 guinea fowl and money. She also has
to feed Ifa with 2 rats, 2 fish, and a mature goat. On this, Ifa says:
Ewe ila ba’le, o f’ara jo
ewe Ade
Ewe Ade ba’le, o f’ara jo
ewe Ila
Ewe ogungun lo ba’le, o
ro gbaamido-gbaamido
O ro
gbaalukoko-gbaalukoko
Dia fun Aje
O nw’oko Imoran-an yan
kiri
Ebo ni won ni ko waa se
Translation:
When the Okro leaves
fall, they resemble those of Ade
When the leaves of Ade
fall, they resemble the sheets of Okro
When the leaves of
Ogungun (araba), fall, they make a crunch
Those were the
declarations of Ifa for AJe (the divinity of wealth)
When he was looking
for a compatible husband
She was advised to offer
ebo
Aje was a very beautiful
lady; she was full of life and vitality. Olodumare put her in charge of
financial wealth. When she came into the world, she had several relationships
with men who mismanaged her, and treated her with disrespect. In the end she
left them; and as soon as she left them, those men became miserable. Tired of
this kind of life, she went for Ifa's consultation: Would she be able to have a
compatible husband? Would she be able to have a supportive husband who would
treat her with care and respect?
The Awo assured her that
she would fulfill all the wishes of her heart. She was advised to offer ebo as
previously established. Aje obey.
Ewe ila ba'le, or f'ara
jo ewe Ade
Ewe Abe ba'le, or f'ara
jo ewe Ila
Ewe ogungun lo ba'le, or
ro gbaamido-gbaamido
O ro
gbaalukoko-gbaalukoko
Orunmila fun day
Ifa nf'omi oju sungbere
Aje suurusu
Ebo ni won nI ko waa se
Translation:
When the Okro
leaves fall, they resemble those of Ade
When the leaves of Ade
fall, they resemble the sheets of Okro
When the leaves of
Ogungun (araba), fall, they make a crunch
Those were the
declarations of Ifa for Orunmila
When he was lamenting for
the lack of wealth
She was advised to offer
ebo
Orunmila was very
hardworking, efficient and competent in his chosen profession but he had
nothing to show for it. Most of his clients did not see a reason why he should
be adequately compensated for all his efforts for improving the
quality of their lives. As a result of his poverty, he found it difficult to
secure a wife and give birth to a child because he did not see how he would be
able to provide adequate maintenance for his wife and children.
Tired of living hand in
hand, Orunmila decided to consult the Awo mentioned above who was incidentally
one of his former students, by consulting Ifa: would he be blessed with
financial success in his life? Would he be commensurately renumerated for
his efforts? Would he be given recognition in line with his efforts
to improve his luck? All this and more questions were those that Orunmila
asked Ifa. During the consultation, Ose-Meji was revealed. The Awo assured him
that he would triumph but that the success would come through a woman. Orunmila
was advised to offer ebo as was previously stated.
The day that Orunmila
went to do the ebo was the same day that Aje also went to do the ebo of it.
Own. Seeing Orunmila, Aje secretly asked Ifa if that was the man that Ifa had
promised that she would meet. She consulted Ifa and the answer was in affirmation.
Similarly, Orunmila also asked Ifa if that was the woman Ifa had assured him
of. Ifa said yes. The two met, discussed and made arrangements to know if they
would be husband and wife.
The two families were
consulted and consequently, the marriage was contracted. From there, Orunmila
prospered in his profession,He took appropriate care of Aje and then became
rich. Aje, on the other hand was of great benefit and assistance to Orunmila
for her understanding and care. As a result, she decided to stay permanently
with Orunmila and the two would prosper together. Aje was happy and also
produced proud children for Orunmila.They both rejoiced with all the good
things that came out of their union, Orunmila began to praise Aje for helping
him to become prosperous while aje also praised Orunmila for making her a proud
mother as nobody had ever done for her. They both had cause of praise for both
for a long time
Ewe ila ba’le, o f’ara jo
ewe Ade
Ewe Abe ba’le, o f’ara jo
ewe Ila
Ewe ogungun lo ba’le, o
ro gbaamido-gbaamido
O ro
gbaalukoko-gbaalukoko
Dia fun Aje
O nw’oko Imoran-an yan
kiri
Dia fun Orunmila
Ifa nf’omi oju
sungbereAje suurusu
Ebo ni won ni ko waa se
Won gb’ebo, won ru’bo
Ifa l’emi o ke’boosi aje
Aje lo so mi d’oba
N o ke’boosi Aje
Aje ni Ifa ma ke’boosi i
mi mo
Iwo lo so mmi d’olomo
Ifa ma ke’boosi i mi mo
Translation:
When the Okro leaves
fall, they resemble those of Ade
When the leaves of Ade
fall, they resemble the sheets of Okro
When the leaves of
Ogungun (araba), fall, they make a crunch
Those were the
declarations of Ifa for Aje (the divinity of wealth)
When he was looking for a
compatible husband
Ifa also told Orunmila
When he lamented the lack
of wealth
They were advised to
offer ebo
They obeyed
Ifa says that he should praise
Aje
Aje has made me become
prosperous
I will surely praise Aje
Aje asked Orunmila not to
praise her
Because he had become a
proud mother
Orunmila, do not praise
me anymore
All those praises belong
to Ifa.
Ifa says that the person
for whom this Odu is revealed will be blessed with a good wife. The two husband
and wife will complement each other and the two of them will achieve the
desires of their hearts.
Commentaries
The major theme of these
Stanza is importance of Compatibility in marriage or business. it is good to
make spiritual or ifa consultation to ascetain the compatibility of their
propose partner. Failure to do this in most cases is what usually account for
failure and agony of most people.
III.
Ifa says that the
person for whom this Odu is revealed will be blessed with financial success.
Ifa says that he or she needs to work hard but not in a job that is very
rigorous. Ifa says that the children of Ose Meji stand out in professions that
are considered for vague or lazy people.
Ifa advises the person
for whom this Odu is revealed to change his or her work style if he or she has
been doing any extenuating work. Ifa says that it is more advisable to use
their brains. It is by doing this that unqualified success can be guaranteed.
Ifa says that if the
person for whom this Odu is revealed is being less valued or deceived by those
who are more powerful than he or she; He or she needs not despair at all. Those
people sooner or later will come to him or her with a hat in their hands to seek
his or her favor. He or she also should not look down on or cheat on anyone as
this could have an adverse effect on his or her success.
Ifa recommends this
person to offer ebo with 4 rats, 4 fish, 2 pigeons, 2 chickens, 2 hen
and money. Two of the rats and the fish, a pigeon and a hen and a goat, must be
used to feed Orunmila. On this, Ifa says:
Sese olongo
Piri aparo
Dia fun Orunmila
Baba yoo ma s’owo ijakadi
k’aye
Ebo ni won ni ko waa se
Translation:
The wisdom of the Olongo
bird
And the agility of aparo,
the quail
Those were the
declarations of Ifa for Orunmila
When he was going to take
the proffesion of Wrestling as a profession
He was advised to offer
ebo
Orunmila believed that by
trying her hands in any of all the profession as long as they remained within
the scope of the socially accepted norms of society. It was this reason that
made Orunmila choose wrestling as a profession. In order to be successful in
throwing all his opponents down, Orunmila went to prepare many special devices.
These devices were so effective that if an elephant confronted him in a
wrestling duel, the elephant would be thrown to the ground several times and
without any sweat leaving the body of Orunmila for all their effort. The
effectiveness of these devices impressed Orunmila so much that he congratulated
himself in advance.
One day, a wrestling
competition was announced and a date was set for the duel. All the great
fighters of the Yoruba land were present. That included Alara, Ajero,
Owa-Orangun Aga, Olojombo, and seven Olofa, the great ones of the fight at that
time.
On the day of the
competition, all the fighters came out and one by one they were demolished to
the ground and eliminated by Orunmila. It took him a short time to defeat
Alara, he did not even sweat when he knocked down Ajero. His pattern of
breathing did not even increase before he overthrew Owa'rangun Aga.His energy
is still fresh after overthrowing Olojombo. By the time he embattle with Olofa,
the greatest fighter of that time in the duel, Olofa was no longer sure of his
ability. In the end, Orunmila defeated Olofa, the greatest fighter without
difficulty. Orunmila was consequently declared the greatest fighter of all generations.
For her effort, Orunmila was given a live cat and a Leopard skin that meant her
back never touched the ground in defeat.
However, when he arrived
at his house, he found his family waiting for him to bring money because they
were already feeling hungry. Orunmila had nothing to give her family to feed
herself. He was abused immensely by his wives. She just called a good for
nothing at home. they shouted on him , that even though he had defeated
the whole world in mourning, he did not have the capacity to function in his
marital and domestic obligations. He tried to explain himself to his wives and
children, but they kept quiet and called him several terrible names.
For two years, Orunmila
remained the undisputed wrestling champion, but he had nothing to show for it.
At that point, even his friends and family had joined his wives and children in
throwing harshness at him. He had no respect or honor among the members of his
community because his wrestling championship did not translate into any kind of
significant evolution in the community.
Tired of these events,
Orunmila approached the two Awos mentioned above for Ifa's consultation. That
they were his old students and they were well trained by Orunmila. During
the consultation, Ose Meji was revealed and told him that he had been acting
like a person endowed with a lot of muscles, but with a small brain.
He was informed that from
that moment, there was a need for him to use more his brain and intellectual
power than his physical influence. They told Orunmila that most of the people
that the defeat during the wrestling contests had paid them something, just
something, to have the opportunity to throw it (throwing it) at him (Ifa). That
was the opportunity that Orunmila had been denying all those people from the
beginning. They told them that he should allow himself to be demolished by
anyone interested in engaging in battle with him in a duel (consultation) with
him. They summarized everything by asking him to announce that if he did not
have the physical strength to throw anyone to the ground but that he could now
shoot down anyone intent on engaging in a duel with him. They also advised
Orunmila to offer ebo as previously stated.
As soon as people heard
that Orunmila could no longer knock people down but could afford to be knocked
down in consultation, Alara was the first person to arrive at Orunmila's house,
Orunmila gave him the Opele. Alara threw the Opele down in consultation and Ose
Meji was revealed. Orunmila stated that Alara shot the Opele in consultation
because he needed more financial success in life. He was assured that he would
get everything he wanted. He was advised to offer ebo with 4 pigeons, a sheep
and 16 bags of snails. Alara brought all those materials to Orunmila's house that
same day.
The next person was
Ajero. Ajero He throw the Opele (Ifa) down in consultation. Orunmila told Ajero
that the reason he flung the Opele was because he needed peace of mind in his
life. He assured Ajero that he would get the wishes of his heart. He advised
Ajero to offer ebo with 16 guineas, and 16 bags of money. Ajero obeyed.
Next, Owa-Orangun Aga
came for consultation. He also threw the Opele down and Orunmila told him that
he needed more wives and children. Owa-Orangun aga was told that he would
obtain the desires of his heart. He was then advised to offer ebo with 10 rats,
10 fish, 4 mature chivas and six bags of money. He obeyed.
As soon as Owa-Orangun
Aga left, Olojombo entered the house of Orunmila for Ifa's consultation. He
also threw the Opele down; Orunmila told him that he had come to have victory
over his numerous enemies. He was assured that he would be able to achieve the
desires of his heart. He was advised to offer ebo with 3 mature goats and 17
bags of cowries. The Obedecium
After this, Olofa came;
he threw the Opele abajoi and was told that he needed peace and tranquility in
his domain. He was assured that he would fulfill his heart's desires. Orunmila
advise you to offer ebo with 17 ames, two mature pigs and 17 bags of money. He
obeyed.
All the influential
people of the society began to queue to launch the Opele in consultation at
Orunmila's house. Orunmila told them that they were coming and prescribed ebo
for them. Most of them obeyed the recommendations made by Orunmila.
In a period of three
months, Orunmila's life had completely changed for the better. The first thing
he noticed was that his wives who until then had been making him rain curses
and abuses on him began to smile at him and laugh. . She was always hung around
his neck and attentive to his call. And why not? Orunmila was able to fulfill
her domestic and marital obligations even in excess of expectations. His family
and friends spoke well of him. His community honored him and respected him
well. Orunmila was happy and lived happily with everyone.
Sese olongo
Piri aparo
Dia fun Orunmila
Baba yoo ma s’owo ijakadi
k’aye
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Sese Olongo
Edu o le ja
Sese Olongo
Olongo sese
Boo da’fa o l’eku
Sese Olongo
Olongo sese
Edu o le ja
Sese Olongo
Olongo sese
Bo a da’fa o l’eja
Sese Olongo
Olongo sese
Edu o le ja
Sese Olongo
Olongo sese
Bo o da’fa o l’eye
Sese Olongo
Olongo sese
Edu o le ja
Sese Olongo
Olongo sese
Bo o da’fa o l’eran
Sese Olongo
Olongo sese
Edu o le ja
Sese Olongo
Translation:
The wisdom of the Olongo
bird
And the agility of aparo,
the quail
These were the messages
of Ifa for Orunmila
When he was going to take
wrestling as a profession
He was advised to offer
ebo
He obeyed
The wisdom of Olongo
Olongo is truly
intelligent
Edu (Ifa) does not need
to engage in any physical combat
Sese Olongo
If you throw (consult),
Ifa you must offer rat
Sese Olongo
Olongo sese
Edu does not need to
engage in any physical combat
Sese Olongo
If you ask Ifa, you need
to offer fish
Sese Olongo
Olongo sese
Edu does not need to
engage in any physical combat
Sese Olongo
If your query to Ifa, you
need to offer birds
Sese Olongo
Olongo sese
Edu does not need to
fight
Sese Olongo
If your query to Ifa, you
need to offer beast
Sese Olongo
Olongo sese
Edu does not need to engage
in any physical combat
Sese Olongo
Ifa says that the person
for whom this Odu is revealed must use more of his mental capacity than his
physical powers. This is more important especially when he is confronted with
difficulties with regard to achieving the desires of his heart.
Commentaries
Success in life is
usually due to mental efforts. Effort should be direct toward accumulation of
knowledge and it application than, exhausting one phisical effort without
success.
IV.
Ifa says that it foresees
the Ire of a good wife for the man for whom this Odu is revealed. Ifa says that
the women will play a significant role in the life of this man. Ifa
advises this person to serve Obatala and observe the rituals of Ose every day
of Ose.
On the other hand, Ifa
assures the woman in search of a husband that she will be blessed with a good
one. Ifa ensures that the man she is going to meet will certainly appreciate
and treat her with the honor and respect she deserves. She needs to continue
behaving and acting as a shining example for other women.
Ifa advises this person,
if he is a man, to offer ebo with 2 hens and money. If she is a woman, she is
advised to offer ebo with 2 roosters and money. There is also the need to feed
Obatala with 8 snail, 8 native chalk and shea butter. On this, Ifa says:
O se woo
O run woo
A ki i ta ogomo gbigbe
l’osun
Dia fun Osanla
Oseeremagbo
Ti nloo ree gbe Ojose
n’iyawo
Ebo ni won ni ko waa se
Translation:
O se woo, it breaks into
pieces
O run woo, it breaks into
pieces
It is not the practice to
paint the dried leaves of Palm with osun (red paint)
These were Ifa's messages
for Osanla Oseeremagbo (Obatala)
When he was going to have
Ojose's hand (Ose's day) as a wife
He was advised to offer
ebo
Osanla Oseeremogbo was in
a terrible need for a wife to assist him in reaching the mandate that Olodumare
had established for him on earth. He had had several women before in his life
but none of them could complement his efforts. This was frustrating but Obatala
was full of determination not to rest until he was able to get the woman of his
choice.
On the other hand, Ose
was looking for a man who understood her and treated her well. She was ready to
assist her man to achieve the ambitions of his life and fulfill his destiny if
he was treated well. However unfortunately for her, she was always meeting men
who did not appreciate their courage or give them their well-deserved respect.
She was convinced that for every woman, there must be a man. The only thing for
her was to find her man at the appropriate time. As a result, she was prepared
to continue looking for her luck until she got the right man in her life.
One day, Obatala met
Ojose and they talked. The two immediately developed interest for each other,
especially when the two realized that they were suffering from the same
problem. Obatala went for Ifa's consultation this time to make sure that the
mistakes of the past were not repeated.
The questions in the back
of his mind were: Would Ojose be good for him? Complementary her efforts in
life? Would he be happy with her? Would she live happily with him too? The Awo
assured him that Ojose was his dream choice. He was told that he would live
happily with her and she with him. He was assured that Olose would complement
all his efforts in life as long as she was treated with honor and respect.
Obatala was advised to choose one of the four religious days in honor of Olose.
He was instructed to break kola nuts on those days on a regular basis. The Awo
told Obatala that Ojose did not demand more of that, and that if it was done
regularly, Ojose would assist Obatala in every aspect of his life. Obatala was
instigated to offer ebo as prescribed previously. He obeyed accordingly.
As soon as this was done,
the appropriate steps were taken to formalize the relationship between Obatala
and Ojose. Each day of Ojose (Ose day), Obatala used to break two kola nuts in
honor of his wife. In return, Ojose summoned all the wealth, joy, satisfaction,
achievements, success, victory, peace of mind, good health and so on in the
house of Obatala. With all this, Obatala had the time and presence of
encouragement to assist him nd carry out his mission on earth.
O se woo
O run woo
A ki i ta ogomo gbigbe
l’osun
Dia fun Osanla
Oseeremagbo
Ti nloo ree gbe Ojose
n’iyawo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Oba nla, obi ose e te’mi
ree o
Oni l’ojo ose
Translation:
O se woo, it breaks into
pieces
O run woo, it breaks into
pieces
It is not the practice to
paint the dried palm leaves with osun (red paint)
These were Ifa's messages
for Osanla Oseeremagbo (Obatala)
When he was going to have
Ojose's hand (Ose's day) as a wife
He was advised to offer
ebo
He obeyed
Obanla, the great Oba,
I'm here to offer my kola nuts to Ose
Today is the day of Ose
Ifa assures the person
for whom this Odu is revealed that he will have great things in his life if Ose
day is observed regularly. Ifa also advises the man for whom this Odu is
revealed to treat his wife with honor and respect. A woman is also advised to
assist her man in all his efforts all the time, and to assist him in every
possible way so that he can achieve his goals in life.
V.
Ifa says that the person
for whom this Odu is revealed is presently facing problems from two different
angles. These problems are shaking his mind and weighing him down. Ifa stresses
even more, that the two problems will be overcome in one day.
Ifa also warns a woman
where this Odu is revealed against loving more than one man at a time. Ifa says
that the slap that Olodumare put on the woman's breast is so delicate that it
can not accommodate more than one man at the same time. Ifa says that if this
woman has the habit of being sleeping with more than one man at the same time,
she will lose the gift of slander that Olodumare has given her and she will not
be able to overcome most things by stirring her mind.
Ifa advises the person
even here that this Odu is revealed to offer ebo with 2 mature goats to be able
to overcome the two problems in a day. He or she is also advised to feed Ifa
with a rooster or a goat. If this can be done as advised, victory is assured.
On this, Ifa says:
Sonso omu obinrin o
gun’ni l’oju
Akaya obinrin ni o
gb’eleji
Dia fun Ose
Ti yoo segun meji l’oojo
Ebo ni won ni ko waa se
Translation:
The pointed nipple of a
woman's breasts can not pass through the eye
The breast of a woman
does not accommodate two men in intimacy making love at the same moment
Those were Ifa's
statements for Ose
Who would overcome two
problems in the same day
He was advised to offer
ebo
Ose was a Babalawo. He
was expert in areas of midwifery and find solutions to health problems. He had
solved several complicated pregnancy problems and the woman involved had made a
safe delivery. He had also been able to cure various ailments which people had
thought incurable. Ose had performed several miracles in these two fields that
everyone considered him the best expert who had lived on earth.
However, even with all
these achievements, his wives threatened to leave home because there was no
peace in the house. They were always accusing him of solving other people's
problems but he did not have the ability to solve the problems of his own home.
They used to compare it to a great swimmer who successfully swam the seas and
oceans, who swim the lagoons easily and swim in the rivers and torrents without
problems only to be dragged by a small flood in their own yard.
Tired of these kinds of
problems, Ose approached the group of Awos mentioned above: Would he overcome
these problems? Would he be able to solve his own problems as he had been
solving other people's? Would he be able to bring peace and harmony back to his
home?
The Awo told Ose that he
was currently facing two major problems - one on earth and the other in heaven.
The Awo explained to him that most of the problems he had been able to solve
for other people were created by some evil people on earth. Those people
enjoyed watching others suffer. They took pleasure inflicting pain and agony on
other people. That is why they saw Ose as his archenemy who had been an
impediment in achieving their sadistic goals. The Awo explained to him even
more that those evil ones were those who had affect him with the negative
principalities in the sky to create privations for Ose. The Awo told him that
there was a need to overcome the evil of the principalities in heaven.
Ose was nevertheless sure
that he would be able to overcome the problems from those two angles in one
day. He was advised to offer ebo as prescribed previously. Ose obeyed.
As soon as he did that,
all the machinations of those evil people were exposed and people saw them for
what they were. Esu Odara also confronted the negative principalities in heaven
and defeated them by Ose. All this happened one day. Since that time, Ose has
peace of mind and comfort in his home.
Sonso omu obinrin o
gun’ni l’oju
Akaya obinrin ni o
gb’eleji
Dia fun Ose
Ti yoo segun meji l’oojo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje mo segun l’aye tan
N o lo ree se l’orun o
Eji Ose ree, omo ab’isegun
waarawa
Ero Ipo ati t’Ofa
Igba Ose se’gun meji
l’ara too ro’ni
Translation:
The pointed nipple of a woman's
breasts can not pass through the eye
The breast of a woman
does not accommodate two men in intimacy making love at the same moment
Those were Ifa's
statements for Ose
Who would overcomes two
problems in the same day
He was advised to offer
ebo
He obeyed
Behold! I have conquered
the battle on earth
I will definitely conquer
the sky too
Here comes Ose Meji the
desperate conqueror
Travelers to the city of
Ipo and Ofa
It was after Ose defeated
two adversities that he had peace of mind
Ifa says that this person
will be victorious and will obtain peace of mind and joy in his life.
VI.
Ifa says that it
foresees the Ire of long life and prosperity for the person for whom this Odu
is revealed. Ifa assures him or her that he or she will not die young. Ifa says
that he or she will live to witness how his hair turns grey and he or she will
become old and weak before he or she dies.
Ifa says that there are
six elders where this Odu is revealed who urgently need to offer ebo so that
they do not die in succession. Ifa says that the six elders are those who make
some kind of decisions and they need to offer ebo to prolong their lives. Ifa,
however, warns these elders to be careful in the type of decisions they make so
that they are not deciding issues against themselves.
Ifa advises these people
to offer ebo with a steak and two large rats. After the ebo, the two rats will
be powdered with the Iyerosun, divination powder, and will be tied to the
entrance of the house, so that all who enter or leave the house have Iyerosun
covering their hair on their heads. This will make their gray heads look like
the heads of the elderly. By doing this, long life is assured; Old age is
assured. On this, Ifa says:
Sonso omu obinrin o
gun’ni l’oju
Akaya obinrin ni o
gb’eleji
Dia fun Ose
Ti yoo segun meji l’oojo
Ebo ni won ni ko waa se
Translation:
The pointed nipple of a
woman's breasts can not pass through the eye
The breast of a woman
does not accommodate two men in intimacy making love at the same moment
Those were Ifa's
statements for Ose
Who would overcomes two
problems in the same day
He was advised to offer
ebo
A new society must be
built, the legislators declared in the old Ile-Ife. In order to realize their
ambitions, new decrees were announced. Part of those decrees was that those who
had gray hair on their heads could no longer be productive. They would not be
useful for the new Ile-Ife of their dreams. Those who made the decisions were
convinced that the elderly only consumed without reciprocity with any important
contribution to the progress of the new Ile-Ife. They declared that such people
had no place in the scheme of things. Consequently, the legislators decreed
that as soon as it was noticed that someone had grown gray, that person should
be sentenced to death. These legislators were, Oluwo, Lisa, Aro, Odofin, Iya
Abiye and Likaa. The first four were male while the rest were women. Several
people were put to death and the new decree was used.
One good morning, Otun,
another high Chief in the city woke up and noticed, to his dismay that some
hair on his head was grotesque. This caught the attention of his wife for THAT
event. Otun could not believe what his wife was saying. To prove to her that
she was right, the wife pulled one of the gray hair from his head and showed it
to him. Otun burst into tears. He knew that what he had seen was a death
sentence. He cry and cry. The whole family cried with him. He was a man
of good heart. He had assisted several people to triumph in his life. Would
this be the end? He had all the good things of life going on at that particular
moment. Could this be the end? He had the possibility of reaching more height
in his life. Would this be the end? Their infkuences extended beyond the limits
of their land. Would this be the end? His relatives and other relatives
depended on him for orientation and maintenance. Would this be the end? He
loved his relatives and relatives deeply and he gave them great joy and
satisfaction. Would this be the end? He had been blessed with good health and
sharp intelligence. Would this be the end?
He called all his relatives
for the discussion. They deliberated on the matter in its entirety. They cried
and cried when they realized that the situation was a hopeless case. Lost? Had
they consulted Ifa about it to know what Ifa had to say? They have not done it.
The family concluded that Ifa should be consulted immediately: what could be
done to avoid this painful and imminent death? The Awo told Otun and his family
that they had approached
Ifa because they had a
heavy burden on their minds. He told them that the threat of death and disaster
had enveloped them. However, he told them that with the proper ebo, their
despair would give way to hope and abundant joy. He advised them to offer ebo
as previously stated. They obeyed. The Awo made sure that the two rats were
dusting with Iyerosun they would be
personally tied up the
main entrance of Otun home
On the same day that the
ebo was offered, the six legislators called an extraordinary meeting to
deliberate on Otun's fate. They had noticed that Otun had grown gray in his
head. Therefore he should be condemned to death. The fact that Otun was one of
the high Chiefs in the community meant nothing to them. He should be arrested
immediately and therefore executed. At the end of their deliberations, they
left for Otun's house.
When they passed through
the main entrance of Otun's house, the Iyerosun had been dusting on the large
rats spattered their heads and Esu Odara permanently put the dust in there and
turned the hair on their heads in gray. They did not notice this at the
beginning. When they approached Otun, they noticed that he had developed gray
hairs on his head and according to the laws; He should be sentenced to death.
They told him that they were aware of his high position in the
community but that he should realize that despite everything, the law does not
respect anyone. Consequently on this, they concluded that they had to take him
to be executed without delay, immediately.
While they were talking,
Esu Odara had been whispering in Otun's ear what to say. So Otun thanked the
six legislators for their concern about him. He then asked them to list the
executors they had available and also explain to him why they had come to
arrest him if they were guilty of the same offense? He accused them of
partiality and deliberate partiality. Why did they come to arrest him for the
same offense they had committed as well? Why?
At first they did not
understand what Otun was saying. In fact, they believed that the knowledge of
his death had driven him crazy. 'What is he talking about?' They asked. 'Look
at their heads and tell me if you also do not have gray hairs?' He yelled at
them. The six legislators looked at each other's heads and realized to their
displeasure that gray hairs had completely covered their heads too! What went
wrong? They asked each other. 'I am ready to die today but you must remember
that the law does not respect anyone, you must all die today because we have
committed the same offense! Otunm shout. When he realized the state of
confusion and panic, Otun replied! 'Are you ready to die today? Why do you
enact a decree that you are not prepared to respect? '
Lawmakers quickly and
desperately made a decision that the execution of Otun should be postponed as a
result of new developments. Otun will not have any of that. They all should be
executed that same day or he should be unconditionally forgiven. They agreed to
persuade Otun and all the other people who had gray hairs. This included the
six of them who had come to carry out the execution of Otun.
From that day forward,
people lived their lives until their old age.without the fear of being
executed. The old people in the community were given assignments which required
the use of wisdom and experience while the youths continued to use their brains
and energy.
Sonso omu obinrin o
gun’ni l’oju
Akaya obinrin ni o
gb’eleji
Dia fun Ose
Ti yoo segun meji l’oojo
Ebo ni won ni ko waa se
Dia fun Otun Ile-Ife
Ti won ni ko gbodo h’ewu
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje a r’ewu l’ori Otun
ilu gnayi o
A ti da’ri ewu jin’raa wa
Gbogbo Iwarewa Ife
A ti da’ri ewu jin’raa wa
Translation:
The pointed nipple of a
woman's breasts can not pass through the eye
The breast of a woman
does not accommodate two men in intimacy making love at the same moment
Those were Ifa's
statements for Ose
Who would overcome two
problems in the same day
He was advised to offer
ebo
The same message was
given to Otun
Who was asked not to grow
gray hairs
He was also advised to
offer ebo
He obeyed
We have noticed gray
hairs on Otun's head
We have forgiven each
other
All the legislators in
Ile-Ife
We have forgiven each
other on the issue of letting hair grow
Ifa assures the person
for whom this Odu is revealed that he or she will overcome the threat of death
and immediate misfortune that is presently shaking his or her mind.
VII.
Ifa advises this person
to offer ebo for prestige and honor. Ifa says that he does not need to fight to
get a very high position or to be awarded a high title before he or she is
given respect, honor and prestige in the community. Ifa assures this person
that he or she will be the center of attention and attraction wherever he or
she goes because he or she will be highly valued among his or her peers and
contemporaries.
Ifa advises this person
to offer ebo with a mature goat, 16 yards of white clothes, 16 yards of red
clothes, 16 yards of brown chocolate fabric. The ebo must be placed on the
altar of Esu. By doing this, prestige and honor are assured. On this, Ifa says:
Osesere o gbodo rin bi
Ogongo
Bi won ba pe awoon o rin
bi Ogongo
ESE e won nii ma se
Dia fun Eye Olongo
To l’ohun yoo ba Ogongo
lo ajo
Ebo ni won ni ko waa se
Translation:
Oseere is a bird that
does not walk like Ogongo the Ostrich
If you try to walk like
Ogongo
You will
Finish with broken legs
This was Ifa's message
for Olongo
Who was trying to
accompany Ogongo on a trip
She was advised to offer
ebo
Ogongo, the Ostrich was
the largest of all birds. She had a majestic way of walking, she walked like a
queen among the birds. She did not need to fly but could run at a speed of
40mph. The way she used to run over the fields was more than compensation for
her inability to fly. She was highly respected in the kingdom of birds. She had
been given her due respect and honor. Nothing happened in the kingdom of the
birds outside of her knowledge or without her consent. On the other hand,
olongo was one of the smallest birds on earth. She could fly but lacked the
ability to walk and run like Olongo. She could only jump a small distance
before taking off in flight. She nevertheless kept dreaming of the day when she
would be in the position of walking and running like Olongo. She believed that
walking and running like Ogongo was the ultimate achievement in her life. She
was also convinced that this was the only way she could be honored and respected.
For Olongo, the fulfillment of her destiny was the most important thing she
could do in her life. And she felt that walking and running alongside Ogongo
was the path that would lead her to fulfill her destiny.
One day, he plan to go on
a long trip. She announced her intention to all the other birds. Olongo saw
this as the opportunity she had been waiting for. That's why she approached the
Awo mentioned above for Ifa's consultation: Would she be able to walk and run
like Olongo? Would she grow to the size, or almost the size, of olongo to
strengthen her ability to travel and walk like Ogongo? Would she be respected
and honored like Olongo?
The Awo told Olongo that
she had not been created by olodumare to be as big as Ogongo. Not only that,
she had not been destined to be as honorable as Ogongo. Instead, olodumare had
destined her to be the most beautiful and prestigious of all the birds on
earth. The Awo advised Olongo to concentrate its efforts on increasing the
talents and potentials which had been granted to him by Olodumare.
Consequently on that the Awo advised him to offer ebo with a mature hen,
red cloth, white cloth, chocolate brown fabric and money. Olongo obeyed
reluctantly.
As soon as olongo offered
the ebo, Esu Odara went to work. He changed the feathers on Olongo's body to
red, white and brown chocolate. The combination of the colors were beautifully
put together and artistically designed in such a way that changed the life and
appearance of Olongo completely. All the other birds, animals, rats and fish
that saw Olongo after the ebo were offered to look at her with amazement and
stupor. They could not believe what they saw.
On the day that Olongo
and Ogongo traveled on their trip, Olongo rode on Ogongo's back and stayed
there until they reached their destination. All those who saw Ogongo gave them
their honor and respect. It do not end there; They gave Olongo his
well-deserved prestige and complementary greetings for being the most beautiful
bird that olodumare had created on earth.
Osesere o gbodo rin bi
Ogongo
Bi won ba pe awoon o rin
bi Ogongo
Ese e won nii ma se
Dia fun Eye Olongo
To l’ohun yoo ba Ogongo
lo ajo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe o, ona jin
E wa ba ni b’ayo, e wa
wo’re
Ko pe o, ona o jin
Translation:
Oseere is a bird that
does not walk like Ogongo the Ostrich
If you try to walk like
Ogongo
You will Finish with
broken legs
This was Ifa's message
for Olongo
Who was trying to
accompany Ogongo on a trip
She was advised to offer
ebo
She obeyed
Not far away, and at the
time
Come and let's meet in a
happy and joyful celebration
Commentaries
This stanza of Odu ifa
Ose meji is making it clear that imitation can actually become a limitation in
life. It is better to develop what you have and make the best use of it, than
try to imitate what you are not naturally endowed to be.
VIII.
Ifa says that the person
for whom this Odu is revealed will defeat his enemies. Ifa says that this
person's genitals will play a significant role in the way he or she gets the
victory. Ifa advises this person to offer ebo with a large needle, three
roosters and money. He or she must also feed their genitals with a rooster.
About this Ifa says:
O se kulu o gba
okoo
O na gbaja o gb'ogoji
Emi kii is kulu-kulu
t'emi i sere
Dia fun Ojogan (Akekee)
Ti yooma f'iru se'gun ota
re
Ebo ni won ni ko se
Translation:
It curves and has
capacity for twenty
Shrinks and accommodates
forty
I do not run or shrink as
a joke
These were Ifa's
statements for Ojogan, the scorpion
The one who used his
genitals to conquer his enemies
He was advised to offer
ebo
Ojogan, the scorpion was
in the middle of enemies. Their enemies included the brown rat, large rats,
rodents, antelopes, deer and so on. They marched on him and kicked him at will.
They made a point to disturb his life, but unfortunately for Ojogan, he was
powerless to do something about it. Tired of this kind of existence, Ojogan
went to the Awo mentioned above for Ifa's consultation: would he be able to
defeat his enemies? Would he be able to stop all his enemies from annoying and
intimidating him? Would he be the feared and respected among his friends and
enemies? These and many more were the concerns he had in his mind when he went
for consultation. The Awo told him that all his enemies had no respect for him.
However, he was assured that his enemies would be forced to respect and
consider him. He was however advised to offer ebo. He obeyed immediately.
As soon as the ebo was
offered, Esu Odara went to work. He removed the needle from the ebo and fixed
it on its tail. Esu also charged the needle with poison.
The same day that Esu
Odara completed his assignment, the great rat approached Ojogan to disturb his
life as usual. Esu Odara told Ojogan to sting his enemy with the needle attached
to his tail. He did so. A few moments later, the great rat was dead. The
rabbit, jutias, rodents and lizards found the same fate when they tried to
intimidate Ojogan. That's how Ojogan used his genitals to defeat his enemies.
O se kulu or gba okoo o
O na gbaja O
gb'ogoji
Emi kii is kulu-kulu
t'emi i sere
Dia fun Ojogan (Akekee)
Ti yooma f'iru se'gun ota
re
Ebo ni won ni ko se
O gb'ebo, o ru'bo
Ko pe, ona or jin
E wa ba'ni l'ajase ogun
Ajase ogun l'awa wa
l'Obarisa
Translation:
It curves and has
capacity for twenty
Shrinks and accommodates
forty
I do not run or shrink as
a joke
These were Ifa's
statements for Ojogan, the scorpion
The one who used his
genitals to conquer his enemies
He was advised to offer
ebo
He obeyed
Shortly after
Let's get together where
we enjoy the victories over our enemies
IX.
Ifa says that the person
for whom this Odu is revealed will defeat his enemies. He or she will be able
to stop all external uprisings and will be able to hit their enemies easily. He
or she nevertheless needs to be careful with their friends and loved ones. The
person for whom this Odu is revealed must be aware of internal uprisings and
conspiracy coming from those whom he loves.
The biggest disadvantage
of a leader is that he or she can only know those whom he loves, but he or she
can not know those who love him sincerely. For this reason, he or she should
not put their trust in anyone.
On the contrary, this
person should not think that he or she can do something with impunity. He or
she must be aware that an internal uprising may emerge at any time, for any
weak excuse.
Ifa advises this person
to put in the back of his mind that human beings are the hardest creatures to
administer. He or she must therefore place their hopes on Ifa's assistance. He
or she needs to offer ebo with a mature goat and money. After this, there is a
need to feed Ifa with a goat and feed Esu with a rooster. On this, Ifa says:
Omi se
Gbongbo se
Omo f’eso se ni gbongbo
Ki o ma f’ese se o
Dia fun Ajagunna
Ti nse olori Ilu Ibadan
Ebo ni won ni ko waa se
Translation:
Allow water to spill and
flow
And let the roots break
Allow the waters to
gently cross over the roots
So that the passers-by do
not break their legs
These were the
declarations of Ifa for Ajagunna
The leader of the land of
Ibadan
He was advised to offer
ebo
When Ibadan was founded,
it was designated as a military base. The majority of the inhabitants of that
city were soldiers and members of their family. Ajagunna, a Military General, then
became the leader of the city.
During this period, there
was no war or external aggression that he did not Fight. . Sometimes, he
engaged in battle on several fronts at the same time. In the end, he left the
battles triumphant. He never lost a battle. He was considered a great tactician
and strategist
On the front of the home
however, the story was totally different. On several occasions, he was almost
consumed by the plots of his own people. There was not a single step that he
would take that would hardly attract the opposition of his own people. Many
times, His own wives and children were involved! Ajagunna could not
understand why this had to be like this. He decided to imbue everyone in the
decision making process. During the deliberations, they all agreed on a line of
action to be taken. As soon as that step began to be put into action, the same
group of people began to criticize ajagunna. They accused him of being
arrogant, cruel, evil and unconscious. Not that he made it satisfy everyone in
Ibadan.
Tired of these events, he
decided to approach the Awo mentioned above for Ifa's consultation; Would he be
able to overcome the internal crisis he was facing?
The Awo explained to him
that winning battles that he had waged with his external enemies were nothing
compared to the ability to contain the crisis generated internally by the
conspirators. The Awo clarified that the enemies usually stay out of the house
while the conspirators live inside with their possible victims. The Awo said
that the internal war against the conspirators was a war he could not win and
at the same time, it was a war he should not lose. He was advised to offer ebo
at all times in order to contain all his conspiracies.
Ajagunna said that what
bothered him the most was that even his own blood relatives were also invulted
in all the plans against him. The awo replied that it was not a great surprise.
That was just to show him how difficult human relationships were. He was
advised to offer ebo and to feed Ifa and Esu Odara as previously mentioned. He
obeyed. The Awo told him to remember at all times that he was paying the price
of being a leader. He was told that his price could be very heavy as he had
been.
Ajagunna returned home
with the complete determination to succeed in life. He did not have complete
confidence in any person. He decided to get away from all traitors and
informers. He cleaned the brush until he was well away from his house and cut
an Iroko tree that he found there. He decided to erect his new home there.
When some people saw him
doing this, they were struck by the fact that the place he had chosen was where
the Night Elders used to have their meetings and that the Iroko tree that he
had just cut was the place where the people used to deposit the Ipese destined
for those Elders. They concluded that their choice had not been appropriate for
a residence. Why did he have to believe these people? Ajagunna wondered. He had
been traumatized again and again. That he assured him that this was not another
plot against him? He felt that he was not right why he had to trust someone
again. He concluded that his instinct should guide him in all the things he
planned to do. He announced to those people that he had decided to live in the
new site no matter if they liked it or not.
Before long, he completed
the building and moved in with the members of his family. The Ancients of the
Night considered this as the greatest insult and affront that anyone could
perpetrate against them. They convened an emergency meeting to decide the fate
of Ajagunna. In this meeting, it was unanimously decided that Ajagunna would be
made to suffer a slow and painful death to serve as a deterrent for others. Not
only that, the members of his family would also suffer the same fate. If the
remaining relatives refused to leave the place for them, they would be made to
suffer for generations.
As soon as these
decisions were made, Ajagunna fell ill. They took him in vain from one medical
center to another. One day, he remembered what he had been warned before
erecting his house on that site. He realized that he could only be sure of
those he loved; he had no way of knowing those who really loved him. Before he
could inform others in his family, Iku, Death arrives. Gold to be given another
chance to return to earth at a later date. He promised that if his request was
granted, he would not trust anyone except Ifa and Esu Odara. He would not be
disappointed every time someone behaved badly. He would be ready for any
surprise at all times. He had accepted that human beings would never be
satisfied, no matter how hard someone treated.
Omi se
Gbongbo se
Omo f’eso se ni gbongbo
Ki o ma f’ese se o
Dia fun Ajagunna
Ti nse olori Ilu Ibadan
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje Ajagunna gba mi o
Olori Ilu soro
Ifa gba mi
Omo eniyan soro o
Translation:
Allow water to spill and
flow
And let the roots break
Allow the waters to
gently cross over the roots
So that the passers-by do
not break their legs
These were the
declarations of Ifa for Ajagunna
The leader of the land of
Ibadan
He was advised to offer
ebo
He obeyed
Ajagunna please come
rescue me
Leadership has a high
price and is very difficult
Ifa, please come rescue
me
Humans are very difficult
Ifa assures this person
that he or she will be assisted to contain internal crises and
conspiracies against him or her at all times.
X.
Ifa says there is no
profession that the person for whom this Odu is revealed during Ikosedaye or
Intelodu can not participate, except in those who are against the Law of the
land, especially stealing. It is therefore a taboo for the person for whom this
Odu is revealed to participate in robberies, frauds, prostitution, contraband,
drug trafficking, chantage or extortion, kidnapping, and illegal gambling and
so on.
Ifa says that there is a
need for this person to offer ebo for his or her business to progress. He or
she will receive the blessing of ifa and Olodumare all the time if he or she
stays within the limits of the Law. On the other hand, if this person participates
in any vice, he or she will incur the wrath of Ifa and Olodumare .
Ifa advises this person
to offer ebo with 2 pigeons, 2 guineas and money. He or she must also feed Ifa
with a duck. About this Ifa says:
Asaluwewe, Awo won
n'Ibadan Mesi-Ogo
Dia fun won n'Ibadan
Mesi-Ogo
N'ile Oluyole, omo Egbaa
o di'ra ogun
Ebo aseyori ni won ni ki
won waa se
Translation:
Asaluwewe, the Awo of
them in the land of Ibadan
He launched Ifa for the
inhabitants of Ibadan
In the house of Oluyole,
son of Egbaa
Who did not need to do
any preparation before going to war
They were advised to
offer ebo for achievements
The inhabitants of Ibadan
wanted to know what kind of profesion they could exercise that would bring them
success. That is why they went to the home of the aforementioned Babalawo,
Asaluwewe, for consultation with Ifa. During the consultation, Ose Meji was
revealed.
The Awo told them that
where they were there was not a job in which they participated that did not
bring them success. They nevertheless needed to stay out of all illegal things
such as stealing and other related jobs. They were told that any work they did
would bring them recognition and honor while it was legal. They were all
advised to avoid doing anything that would drag their good name of Ifa into the
mud, unless they wanted to curse in the Wrath of the Divinities.
They were also advised to
offer ebo as stipulated above. They all obeyed. As soon as they realized this,
they all went to various jobs such as agriculture, hunting, fishermen, weavers,
cooks, travelers, Ifa practice and so on. They were all recognized and blessed
by Ifa. Those who participate in stealing, contraband, fraud, prostitution,
chantage, extortion, drug trafficking, kidnapping, illegal gambling and so on
will be exposed and sanctioned by Ifa.
Asaluwewe, Awo won
n’Ibadan Mesi-Ogo
Dia fun won n’Ibadan
Mesi-Ogo
N’ile Oluyole, omo Egbaa
o di’ra ogun
Ebo aseyori ni won ni ki
won waa se
Won gb’ebo, won ru’bo
Awo ti nta ila, Awo naa
ni
Awo ti nta efo, Awo naa
ni
Awo ti nta iyo, Awo naa
ni
Awo ti nta isu, Awo naa
ni
Awo ti nta aso, Awo naa
ni
Awo ti nse ode, Awo naa
ni
Awo ti nmo ile, Awo naa
ni
Awo ti nta eja, Awo naa
ni
Awo ti nse ounje, Awo naa
ni
Awo ti nse ona, Awo naa
ni
Awo ti nko orin, Awo naa
ni
Aseluwewe o de o, Awo Ode
Ibadan
Aye Ifa dun j’oyin lo
Awo to ba ja’le, lo ba
Ifa je
Translation:
Asaluwewe, the Awo of
them in the land of Ibadan
He launched Ifa for the
inhabitants of Ibadan
In the house of Oluyole,
scion of Egbaa
Who did not need to do
any preparation before going to war
They were advised to
offer ebo for achievements
They obeyed
The Awo who sells okra,
is still an Awo
The Awo who sells
vegetables, is still an Awo
The Awo who sells salt,
is still an Awo
The Awo who sells love, is
still an Awo
The Awo who sells
clothes, is still an Awo
The Awo who participates
in hunting, is still an Awo
The Awo who participates
in construction, is still an Awo
The Awo who participates
in the fishing, is still an Awo
The Awo who sells food, is
still an Awo
The Awo who participates
in business trips, is still an Awo
The Awo who sings, is
still an Awo
Here comes Asaluwewe, the
Awo of the land of Ibadan
Ifa's life is sweeter
than honey
Any awo who participates
in stealing and in vices has tainted the name of Ifa and has thrown himself or
herself out of the community of the Awos
Ifa says that this person
needs to strive to make sure he or she is not thrown out of the community of
responsible people. He or she needs to live and act within the confines of the
law at all times.
XI.
Ifa says that for
this person to succeed in life, his or her best bet is to work hard. For him or
her there are no shortcuts to achieve and achieve financial success. He or she
needs to use his brain and plan his or her success for the future. Outside of
this, there is no other way for him or her to achieve success in life.
Ifa advises this person
or group of people to offer ebo with 3 pigeons and money. Each individual is
expected to offer ebo. After the ebo, he or she is also expected to concentrate
on his or her chosen career. On this, Ifa says:
Sekube, Awo ode Ibadan
Dia fun won l'ode Ibadan
Won nf'omi oju sungbere
ire gbogbo
Ebo ni won nI kan waa se
Translation:
Sekube, the Awo of the
land of Ibadan
He was the Awo who
launched Ifa for the inhabitants of the land of Ibadan
When they were
complaining about their inability to succeed in life
They were advised to
offer ebo
The inhabitants of Ibadan
were very ambitious from the moment of the inception of the city. They had
great dreams and they also thought big. They planned for Ibadan to be the
largest and most popular city on earth. They wanted the city and its
inhabitants to be therefore blessed with financial success.
One day, they went to
Sekube the Awo mentioned above for Ifa's consultation: Would their city expand
to become the largest and most populated on the earth? Would its inhabitants
become the richest and most influential? Would they be blessed with flourishing
business ventures? Would this city become the largest business post? Would the
inhabitants of this city be blessed and respected?
Ifa said yes to all their
questions. Ifa said that it was clear that the inhabitants of Ibadan were
ambitious. The Awo told them that persisting and saying their intentions to
become big was not enough; There was a need to focus this intentions with
pragmatic action. They were told to consentrate to work so that their dreams
and discourses became reality. The Awo assured them that there was no
profession that did not bring success to them. Therefore he advise
them to diversify their profession and avoid that all of them were doing
a single profession Some of them needed to do agriculture; preachers; other
businessmen; other blacksmiths; gunsmiths; some as carvers; others as singers;
others as cooks; others as herbalists; some others as priests of Ifa; others as
devotees of the Orisas, etc. there was no job in which they concentrated in
which they were not going to succeed. They were advised against smuggling, acting
as hire assassins kidnapping, fraudulent practices and things like that.
The Awo also advised them to offer ebo with three pigeons and money. They all
obeyed and went to their various homes. They were all waiting for the success
that the Awo had assured them with which they would be blessed.
Unfortunately, however,
no success came to them. They waited a year but instead of progress, there was
chronic retrogression. The citizens suffered.
One day, they all decided
to go to Sekube's house to accuse him of lying to them and of cheating them.
They wanted to let him know who was the one who told them not to cheat or lie,
but it was the same person found guilty of the same offense. When they arrived
at his house, he could see from their countenance that they were not happy with
him. He asked them to tell them what was wrong. They did it. The Awo told the
inhabitants of Ibadan that even though the inhabitants of Ibadan offered ebo of
three pigeons each, they had failed to offer the best ebo which was to listen
to the advice given by them for them to devote themselves to hard work. .
The Awo explained to them
that getting ebo materials is the minor part of the ebo, while listening to the
advice is the main aspect of ebo. The Awo advised them to return to their homes
and to dedicate themselves to hard work as he had previously advised them.
In just three months, all
things began to change for the better. Their varied businesses
flourished. They became successful and began to plan great things for
themselves and the community. They sent Sekube to thank him and praise
him Sekube told them to remember this as their motto:
Sekube, Awo ode Ibadan
Dia fun won l'ode Ibadan
Won nf'omi oju sungbere
ire gbogbo
Ebo ni won nor ko waa se
Won gbe'bo, won ru'bo
Sekube ma ma de o
Awo ode Ibadan
Ase b'eni ko ba s'ise eni
kii la
Translation:
Sekube, the Awo of the
land of Ibadan
He was the Awo who
launched Ifa for the inhabitants of the land of Ibadan
When they were
complaining about their inability to succeed in life
They were advised to
offer ebo
They obeyed
Here comes Sekube
The Awo of the land of
Ibadan
Can not they see that
without hard work there can be no success?
Ifa says that the person
or group of people for whom this Odu is revealed is assured of success as long
as he or she or they are focused and work hard.
Conversely, the financial
problems that the person or group of people are facing at this time is due to
lack of hard work. Therefore there is a need for the person or group of people
to embrace hard work and offer ebo as prescribed previously.
Commentaries
The only remedies for
poverty, lack and want is hard work. success is a reward of hard work. without
handwork success is not guarantee.
XII
Ifa says that there are
two friends who need to offer ebo where this Odu is revealed. These two friends
are doing illegal things in the community and as if that was not bad enough,
one of them is planning to cheat the other with a trick. Ifa advises the two to
desist from their clandestine acts. At the same time Ifa advises the one who is
planning to outwit the other that he should stopped because that
will never work. If they refuse to put an end to their antisocial activities,
they will be put to shame forever. Ifa says there is a need to offer ebo with a
goat and money and turn to a new resume. On this, Ose-Meji says:
Bi a o tile ku
A f'oju kan'ra eni o
Dia fun Onikooro
A bu fun Olubadan
Awon mejeeji jo ns'ode
oru
Ebo ni won nI kan nwaa se
Translation:
Even if we have to die
There is a need to look
at each one of us for the last time
These were the
declarations of Ifa for Onikooro
And I also declare them
for Olubadan
The two of them were
invulted in the hunt in the dark of the night
They were advised to
offer ebo
Onikooro and Olubadan were
expert thieves, there was no place where they would not have gone to steal.
Wherever they went, they were always successful. they believed that wherever
they went to steal, they would take home a lot of booties.
One day, they went by Ifa's
consultation at the aforementioned house to determine if they would continue or
not being successful in their actions. The Awo told them that they were both
involved in illegal businesses and that they needed to give up. He also told
them that one of them was planning to outwit the other. Such a person should
stop immediately; otherwise, he would be put to eternal shame.
They were also advised to
offer ebo as previously prescribed. It was only the thief of the land of Ikoro
known as Onikooro who obeyed. The thief of the land of Ibadan reused offering
the ebo.
One day, the two friends
went to steal, the booty was the biggest they had ever done in their lives.
They packed everything and kept it in the house of the thief of Ibadan. They
decided that they should wait at least five weeks of market to reduce the fuss.
(A market week is 5 days). As soon as his booty was packed in the house of the
thief of Ibadan, he began to have ideas. He saw no reason why the other person
should share the spoils. He began to see the booty as exclusively his. After
all, he reasoned, all the booty was packed in his house. He began planning with
his wife how to take possession of everything. They soon came out with an
ingenious plan. The thief of Ibadan said that he would pretend that he had died
and his wife would be crying, lamenting and gnashing his teeth.
True to the plan, the day
Onikooro came to the home of the thief of Ibadan, he found the wife and
children of the thief of Ibadan crying to her husband and father of his
children who had died the night before. Onikooro could not believe what or
because he had planned not to be invulted in any robbery anymore. He just
wanted his share of the booty to settle down and plan his future. But hearing
that his friend had died was a blow for which he would not be able to realize
his dreams. When he saw the wife and the children crying, he felt sorry for
them. However, something kept telling him that something was wrong. He told
them that he would like to put his eyes on his friend's body at least this last
time before he was buried.
He was then taken to the
room where 'the corpse' of his friend was. When he entered the room, he took
out the machete that he kept under his dress and declared that even though he
had lost his own part of the booty, he nevertheless, would give his friend a
mark that would take him to heaven to show him to them that he, the thief of
Ikoro, was frustrated on earth. He hit his friend with the edge of the machete
on his head. His friend jump up in pain! Onikooro was surprised that his
friend was not dead after all. He told them quickly to give him his share of
the booty. The thief of Ibadan gave him his own part because of the shame. And
he began to take care of his own wound. The news of the incident will soon
filter the city. Every time they saw someone with a mark on their forehead,
they knew it was the Ibadan thief.
Soon it became the
conversation of the city and people started making jokes about it. Every time
they saw someone with a mark on their foreheads they joked that 'your brand
looks like the thief of Ibadan'. He could not bear that anymore; and from that
time, he lived his life in complete shame and disgrace.
Bi a o tile ku
A f'oju kan'ra eni o
Dia fun Onikooro
A bu fun Olubadan
Awon mejeeji jo ns'ode
oru
Ebo ni won nor ko waa se
Ero Ipo ati t'Ofa
Eni gb'ebo nibe ko waa
se'bo
Translation:
Even if we have to die
There is a need to look
at each one of us for the last time
These were the
declarations of Ifa for Onikooro
And I also declare them
for Olubadan
The two of them were
invulted in the hunt in the dark of the night
They were advised to
offer ebo
Solo Onikooro obeyed
Travelers to the cities
of Ipo and Ofa
Allow those advised to
offer ebo to obey
Ifa says that this person
will not be put to shame. For this reason he or she should not plan anything
that could bring him or her shame and hatred.
XIII.
Ifa says that the
person that people are looking for where this Odu is revealed is neither dead
nor lost. This person is alive and well where he or she is. He or she is well
established and happy where he or she is presently. However, this person is not
ready to go home. They therefore should not spend money on offering ebo for him
or her to return home. All they can do is send people to go and visit him where
he or she is living now, so that he or she does not completely forget about
their home.
On the other hand, if
someone is planning to travel for a long time where this Odu is revealed, then
there is a need to offer ebo and feed Esu before to embark on the trip. Ifa
advises this person to offer ebo with 2 hens, 2 pigeons, 2 guineas and money.
He or she also needs to feed Esu Odara with a rooster. On this, Ifa says:
Ti a o ba de
Ile Oluwo laa koo
Ti a o baa ya
A y'odede Ojugbona
Odede Ojugbona ni mooo ya
Ni ko je ki n raaye de'le
Oluwo
Dia fun Opo
Ti n'sawo r'ode Ibadan
Ebo ni won nI o waa se
Translation:
If we arrive to a strange
city
We need to go to Oluwo's
house
If we have to make a
temporary stop
It must be in the house
of the Ojugbona
It was at the house of
Ojugbona that I made a temporary stop
This prevented me from
reaching the house of Oluwo
Those were the Ifa
messages for Opo
When He was going to a
spiritual mission to to city of Ibadan
He was advised to offer
ebo
Opo was a citizen of the
city of Oyo. He was a very competent babalawo. One day, he planned to take a
long journey in search of success and financial achievement. He did not have a
specific place in mind. He therefore went by Ifa's consultation to determine if
his trip would be successful or not.
The Awo assured him that
he would not only be successful, but that he would make his final destination
his permanent home. He was advised to offer ebo as stipulated above. He did it.
When he left for his
trip, he met another Awo, Ate-ka (Irete-Ika) on the road, Irete-Ika had just
founded the city of the land of Ibadan. He asked Opo to go to his newly founded
land to help him see the binenestar of its inhabitants. Opo went to Ibadan.
When he arrived there, he was generally accepted. Everyone in the land of
Ibadan loved and respected it. He soon became a household name in the Ibadan
land.
Meanwhile, Opo's
relatives worried that they had not heard anything about him. He had been on
this trip for five years and had not sent a message home. They started looking
for him. One day, they went to the Awo house mentioned above by Ifa's
consultation: Would they be able to see it again? Was Opo lost on his trip and
was not able to find a way back home?
The Awo assured the
relatives of Opo that he was neither lost nor dead. The kles said that Opo was
already a successful Babalawo where he was. He told them that as a successful
Babalawo he might not want to return home. All they needed to do was keep in
touch with him so he would always remember his house. With this advice from
delo Awo, Opo's relatives felt a little more relieved.
When they got home, they
decided to locate him and send him a message. They chose someone to do this,
arriving in the land of Ibadan, he discovered that the person he was looking
for happened to live in that city. Arriving where Opo, he was so happy to see
him in his magnificent condition. He then narrated the painful experience they
had encountered in an effort to find where he was. Opo was also happy to see
the representative. He then gave her many gifts to be delivered to relatives
and relatives back home, stating that he might not return home to settle down,
but that from time to time, he would be sending messages to them.
When Opo's relatives saw
the gifts and messages sent by him, they were very happy to know that Opo was
not lost after all; He only went to Ibadan for a spiritual expedition. Opo was
then acclaimed and praised as a great Awo.
Ti a o ba de
Ile Oluwo laa koo de
Ti a o baa ya
A y’odede Ojugbona
Odede Ojugbona ni mo koo
ya
Ni ko je ki n raaye de’le
Oluwo
Dia fun Opo
Ti n’sawo r’ode Ibadan
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Opo ti a n wa
A se Ibadan lo re
Awo rere re Ibadan
Translation:
If we arrive to a strange
city
We need to go to Oluwo's
house
If we have to make a
temporary stop
It must be in the house
of the Ojugbona
It was at the house of
Ojugbona that I made a temporary stop
This prevented me from
reaching the house of Oluwo
Those were the Ifa
messages for Opo
When he was going
to a spiritual mission to the city of Ibadan
He was advised to offer
ebo
He obeyed
The Opo we have been
looking for
He has really gone to the
city of Ibadan
Opo, the virtuoso Awo
has gone to Ibadan
Ifa promises to make the
person for whom this Odu is revealed a prominent personality outside the
birthplace of where he or she was born. He or she will never want to go back to
where he was born.
XIV.
Ifa says that the person
for whom this Odu is revealed is being persecuted by Iku, Death, and therefore
there is a need for him or her to offer ebo to overcome the threat of Death and
at the same time to be respected by all the evil forces of life.
Ifa advises this person
to offer ebo with a mature goat and money. There is a need for him or her to
feed Ifa with a large goat. About this Ifa says:
A kii fi iponju ba
Babalawo gbe’le
A kii fi iponju le
Babalawo bo s’ode
Eni to ba fi iponju ba
Babalawo gbe’le
Eni to ba fi iponju ba
Babalawo bo s’ode
Oluwaare yoo t’ese bo
giyan eerun
Dia fun Lapade, omo ororo
ewa
Eyi to nfi ogbon inu
pa’wo
Ti Iku nfi ogbon inu wa
kiri
Ebo ni won ni ko waa se
Translation:
One does not live with a
Babalawo with malice
One does not chase a
Babalawo with malice
If one lives with a
Babalawo with malice
And one pursues a
Babalawo with malice
Such a person will fall
into a hole full of ants
These were loas
decalraciones of Ifa for Lapade, the Beautiful
She, who was using her
beauty to acquire riches
And to whom Death was
using his own wisdom to pursue it
She was advised to offer
ebo
Lapade was a perfect
diamond of beauty. Every part of his body that was not well proportioned. She
was also blessed with humility and a deep sense of humor. She was highly
intelligent and deeply respectful. She was well trained by her parents. To
crown, she was very enterprising. She was incredibly good at business.
When she is ready for the
marriage market, she will settle for a Babalawo. She dedicated all her life to
her husband, her children and her business. She also had the love, respect and
fear for Olodumare and the Irunmoles in her heart. She was a role model for
young women in her community.
In her business she was
very successful. She was making good money in her business. She was using the
money she made in her business to help her family. Her husband was very
affectionate with her. All the relatives of her husband adored her and held her
in high esteem.
However there was a small
difficulty. As happy as she was, she was always concerned about her future and her
well-being. She was always having terrible dreams which predicted evil and
disasters. Unable to endure this situation any longer, she discussed her fears
with her husband. After much deliberation, it was concluded that ifa would be
consulted for guidance and take appropriate action on the matter.
One day, she went to
another Babalawo by Ifa's consultation: Would she overcome this problem? Would
she live long enough to be with her children for a long time? Would she
continue making profits in her business? Would she be blessed with
congratulations at home?
The awo told Lapade that
while she was making money in her business, so was Iku, Death, making plans on
how to eliminate her. She was assured however that Olodumare mismi and Los
Irunmoles would scare the impending disaster. This was due to the fact that she
was Ifa's wife and a daughter of the Irunmoles, who was all the time doing
things to please Irunmoles all the time. She was informed that there was no
need to fear La Muerte that what was worth fearing was fear itself. She was
advised to have confidence in Ifa and Olodumare. She was advised to offer ebo
as previously stated. She obeyed.
As soon as this was done,
Esu Odara herself sent Eeru, The Fear, to accompany Lapade constantly to
wherever she went to intimidate and scare La Muerte away from her. That was
what happened and Lapade was able to live and continue with her business
confidently. She lived a long and happy life. She also died happily in her old
age.
A kii fi iponju ba
Babalawo gbe’le
A kii fi iponju le
Babalawo bo s’ode
Eni to ba fi iponju ba
Babalawo gbe’le
Eni to ba fi iponju ba
Babalawo bo s’ode
Oluwaare yoo t’ese bo
giyan eerun
Dia fun Lapade, omo ororo
ewa
Eyi to nfi ogbon inu
pa’wo
Ti Iku nfi ogbon inu wa
kiri
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe ko jinna
E wa ba ni laiku kangiri
Aiku kangiri laa ba ni
lose Ope
Iku bi o ba wo’le
Ki o beeru Awo
Bi ina ba jo koriko ile
A beeru aja
Translation:
One does not live with a
Babalawo with malice
One does not chase a
Babalawo with malice
If one lives with a
Babalawo with malice
And one pursues a
Babalawo with malice
Such a person will fall
into a hole full of ants
These were loas
decalraciones of Ifa for Lapade, the Beautiful
She, who was using her
beauty to acquire riches
And to whom Death was
using his own wisdom to pursue it
She was advised to offer
ebo
She obeyed
Before long, not far away
Let us gather where we
receive the blessing of longevity
That's what ifa
guarantees for its followers
Iku, Death, if you enter
a house
Be afraid of an Awo
If the entrails of fire
burn the herbs of a home
You will have to be
afraid for the ceiling
Ifa guarantees to the
person for whom this Odu is revealed that she will live for a long time despite
the incessant death threats in her life. Ifa says that Death dreads this person
and moves away from him or her.
XV.
Ifa warns that
there is a woman where this Odu is revealed who should be given a priest of Ifa
practitioner as a wife. This woman can not marry any other person who is not a
priest of Ifa. If this Odu is revealed to a woman during Ikosedaye or Intelodu
the woman must marry an Ifa priest. Priest of Ifa here means who has submitted
to the Itelodu ceremony without being a practicing Babalawo can not marry the
woman in question. This is to protect her life.
There is also the need to
offer ebo for this woman so that her children grow up to old age or maturity
before she dies.
Ifa also says that there
are several women looking to have children where this Odu is revealed, Ifa
assures those women that they will be blessed with children.
Ifa advises all those
interested to offer ebo with a mature goat and money. About this Ifa has this
to say:
Imonmo da o, obinrin
se’di yannkolo
Dia fun Ina
Ti nfomi oju sungbere omo
Ebo ni won ni ko waa se
Translation:
The lighting exposes the
buttocks of a woman
That was the Ifa released
for Ina
When she cried in
lamentation for her inability to have no children
She was advised to offer
ebo.
Ina was sick and tired of
living a sterile life. Every time she saw her colleagues with Thier children,
she used to feel bad and depressed. She used to cry daily because of this, and
she continually prayed to Olodumare so that her belly would come and so she
would have her own baby who would make her happy and proud in life. One day,
she went to the Awo house mentioned above for Ifa's consultation: Would she be
able to have her own baby? Would a miracle happen in her life that would remove
her from the sterile women's league for the group of happy and proud mothers?
The Awo assured her that
she would be blessed with her own baby. She was advised to offer ebo with a
mature goat and money. She did it. The next month she became pregnant. She then
gave birth to a baby .
During the baby's
Ikosedaye, the awo told Ina that her baby was a Babalawo from the
heaven . She was advised
to place him under the care of an Ifa priest who would train him as Babalawo.
The boy was named Inaki, after his mother.
Inaki was handed over to
the Awo who cast Ifa for his mother when he was just two years old. He
specialized in finding solutions for sterility problems and related ailments.
He soon became more skilled than his coaches. There was no woman who approached
him for assistance who did not smile at the end of the day. Soon everyone knew
him as Inaki, the Awo of Olodumare for the belief that only those prayers were
to be answered by Olodumare were those who were going to see Inaki for
assistance on the sterility problem.
Inaki Awo ile Olodumare
Dia fun Onijumu-Naki
O ji, ekun omo lo n sun
Ebo ni won nor ko waa se
Translation:
Inaki, the resident Awo
from Olodumare
He was the Awo who
launched Ifa for Onijumu-Naki
Who was washing in
mourning for his inability to produce a child
He was advised to offer
ebo
Onijumu-Naki was in love
with children, but he did not have a child of his own. That's why he went to
Inaki for Ifa's consultation: Would his wife produce a son for him? Inaki
assured Onijumu-Naki that he would be drunk with his own son. He told her to
offer ebo with a mature goat and money. He did it. As soon as Onijumu-Naki's
wife finished her menstruation, she went to Inaki to give her seje, herb soup,
to eat and thus be blessed with the pregnancy.
On the same day that
Onijumu-Naki's wife went to Inaki's house, he was not prepared for her because
he was not waiting for her that day. All the herbs and roots that were needed
for the aseje had not been prepare yet.
Consequently Inaki
decided to give him a temporary grip and so the trip to his house would not be
in vain. He scraped some alloy from a bronze mortar in his house, printed Ose
Meji's Odu on them and recited incantations about it. He gave the wife of Onijumi-Naki.
She did it. The next morning, she became pregnant. She then gave birth to a
bany. The baby was called 'Onijumu-Naki, Arodo ide gunyan je' meaning
'Onijumi-Naki shank of those who use the bronze mortar to prepare ame crushed
to consume'.
Inaki Awo Oloroo
Dia fun Oloroo
Ti nf'omi oju sungbere
tomo
Ebo ni won nor ko waa se
Translation:
Inaki, the Awo de Oloroo
He launched Ifa for
Oloroo
When he cried in
lamentation for his inability for his failure to have his own children
He was advised to offer
ebo
Inaki's reputation as the
best Ifa sacrificer who specialized in gynecological problems had spread far
and wide. When Oloroo failed to put his wife in the family's way, he was
advised to approach Inaki for a solution. Consequently, Inaki was invited:
Would it be possible for him (Oloroo) to get his wife pregnant and become a proud
father in his life? Would he be able to produce an heir to the throne of his
ancestors? He asked.
Inaki assured Oloroo that
he would be able to get his wife pregnant. He was advised to offer ebo with a
mature chiva and money. He did so. He was also advised to send his wife to
Inaki the same day his wife finished her monthly period of menstruation. He
took note of these instructions.
On the same day that
Oloroo's wife finished her term, she went to Inaki's house. Again Inaki was not
prepared for her because he had not procured all the herbs and roots necessary
for the aseje. He did not want her to return home with empty hands, he went
outside to pick up some leaves of ekan (a type of grass used in antiquity to
put the thatched roof of a house). He crushed the grass and printed Ose-meji on
it. He recited the incantation and gave it to her to drink. She did it. She
became pregnant that same month. She beget ababy boy. The boy was called
Oloroo-Ekan.
Inaki Awo 'Labida
Dia fun Olabida
Ti nfomi oju sungbere
tomo
Ebo ni won ni ko waa se
Translation:
Inaki, the Olabida Awo
He launched Ifa for
Olabida
When he complained about
his inability not to make a child
He was advised to offer
ebo
It was the reputation of
Inaki that Olabida heard that led him to consult Ifa at home. He had also been
suffering from infertility. When he arrived at Inaki's house, he wanted to know
if he would also be lucky like the others who were already proud parents.
Inaki assured 'Labida
that he too would become a father. He advised you to offer ebo with a mature
chiva. He obeyed. Inaki also told him to send his wife home the same day she
finished her period. He did it.
On that day, Inaki had
nothing to give the woman at home. He therefore scraped the wooden pillar that
he had in his house, crushed it into a fine powder, printed Ose-Meji in it,
recited the charm and handed it to the woman to use. The same month, the woman
became pregnant. She soon gave birth to a baby boy. The baby was named Opo, the
Pilar.
During the Ikosedaye of
this baby, Ifa instructed that this baby should be initiated in Ifa as soon as
possible and that he should take the Ifa practice as a profession. That was
exactly what was done. Opo grew up in Inaki's house. He also specialized in
finding solutions to gynecological problems. Before long, his own reputation
also spread like wildfire.
Opo Awo Olowu
Dia fun Olowu, Amiwo Aja
Igbati or nm'enu sunrahun
omo
Ebo ni won ni ko waa se
Translation:
Opo, Olowu's Awo
He launched Ifa for
Olowu, Amiwo Aja
When he complained about
his inability to make a child
He was advised to offer
ebo
Olowu had no children, he
had become an adult. He desperately needed an heir. All their efforts had
failed. Inaki, the most extraordinary Babalawo of those times had become old
and weak. He could not walk in the place like he used to. Olowu had no
alternative but to invite Opo, the student of Inaki for Ifa's consultation.
When he arrive, he
assured Olowu that he will produce chilld, he told Olowu to offer ebo
with a mature goat and money. He obeyed. He made Ifa's preparation, aseje, for
Olowu's old wife. She was pregnant and beget a baby boy. The baby was named
Atie a son born to an old couple.
Opo, Awo Olubadan
Dia fun Olubadan Ojigbin
Omo ajegbin jakarahun
Igbati nmomi oju sungbere
omo
Ebo ni won nor ko waa se
Translation:
Opo, the Awo of
Olubadan
He threw Ifa for
Olubadan, the snail eater
The one that eats the
snailwith the carapacho
When he was complaining
about his inability to produce a baby
He was advised to offer
ebo
Olubadan is suffering
from the same infetility problem. He heard that there was a Babalawo living
with his Oluwu who had helped Olowu to have a baby. Olubadan was a true friend
of Olowu. He asked Olowu to release Opo from him to help him have his baby.
Olowu thanked him. Opo went to ibadan. He threw Ifa par Olubadan. Ose-Meji was
revealed. He assured olubadan that he would be blessed with a son. He advised
Olunadan to offer ebo with a mature chiva and money. He obeyed. As soon as his
aging wife has finished his menstrual period, Opo prepares aseje for her. She
became pregnant that same month. She pario a baby boy. The boy was named Atie,
a child conceived by another aged couple.
Three years later,
Olubadan invited Opo again. He told opo that only one son was not enough for
him. He said he needed another baby. Opo assure him that he would be able
to have another baby. He advised olubadan to offer ebo with a ram and money. He
obeyed. When his wife finished her monthly period, he prepared her for her. She
consumed it. She became pregnant that same month. She then gave birth to a
female baby.
When Olubadan heard that
his wife had given birth in safety, he replied 'Nnkan ma loro awon babalawo
yii' means, 'those Babalawos are something in their statements'. That was because
Opo said he was going to be a female baby and that's how it was.
During the Ikosedaye of
this girl, Ifa said that the first word spoken by the father would be the name
of the baby. She was named 'Nnkanlola' which means, 'there is something in
honor' or 'Nnkan' 'Something', for short. Opo explained to Olubadan that
Nnkanlola was Ifa's wife across the sky. She was to be delivered in marriage to
a practitioner of Ifa practitioner, not to anyone who had done Itenifa, but to
someone who was a Babalawo.
When Nnkanlola grew up,
Opo had left Ibadan for other places. The intention of Olubadan was to deliver
it to Opo for marriage. When they could not find Opo, Olubadan delivered it to
Olowu, Opo's friend. Olowu was not a practicing Babalawo but he had but had
been subjected to the Intenifa process. Nnkanlola became Olowu's wife. She soon
gave birth to a baby named Ire by Olowu.
Olowu was a powerful
warrior. He had peeled and won many battles. He went in another military
campaign. This time he took Nnkanlola along with him. Of heco, all the
campaigns to which he was from the moment in which he married Nnkanlola, he
used to take her with him. Each time he returned from the campaign, Olubadan
used to send his son, Atie, to go and ask about the welfare of his young
sister. Olowu in return sent his own son, Atie, to go and inform Olubadan that
all was well. That was the routine between those two great leaders and warriors
for about seven years before everything changed for the worst.
One day, Olowu went to a
military campaign. As usual, he took Nnkanlola with him. When they reached the
river Osun, the river was grown and uncorkable. They gave Osun many things to
flow and allow them to pass. The river remained full.
Olowu approached the
river and declared 'Osun, please let us through. When we return, I will give
you something. ' As soon as he said this, the river flowed and the soldiers
moved to their destination. They had a very successful campaign.
In their rejoicing
however, when they returned to the Osun River, it was full again. Olowu
remembered his promise to Osun. The jewels shot inside the river. All were
returned to him. I throw chivas and carneras to the river. E all were returned.
The shot domestic utensils to the river. All were rejected. Everything that
Olowu gave Osun was rejected.
The soldiers who
accompanied Olowu to the war were eager to return to their families. That was
when Basorun, the general general of the war, told Olowu that he was the one
causing the delay. As? Olowu promised to give Osun 'Nnkan', 'Something', but he
had not done it. If he wanted them to leave, he should deliver his wife
'Nnkanlola' to the Rio de Osun! Olowu could not believe what his ears were
hearing. He was so sure that the Rio de Osun would never accept his wife. He
threw Nnkan into the river and she was soon accepted! Olowu had given the Rio
de Osun 'something' as promised.
There and then, Olowu
knew that there was a serious crisis between him and his friend, Olubadan. When
Olubadan heard that Olowu was back home, he sent Atie to go and ask about the
welfare of his sister Nnkanlola. At the same time Olowu sent Atie to go and
give the bad news to Olubadan. The two Atie and Atie met on the road at the
level of the Ogbere river. When Atie told Atie what had happened, a big fight
arose. That was what Oloduban heard what had happened, he raised his own
soldiers and went to confront olowu. On the other hand, Olowu raised his own
soldiers to attack. Several lives were lost. The river Ogbere turned red with
the blood of both sides. The very base of the Yoruba nation shuddered vilely as
a result. In the end, Ire, the son of Nnkanlola was brought up by parents who
were adored. The hatred and enmity between Olubadan and Olowu lasted through
the lives of the two warriors
Imonmo da o, obinrin
se’di yannkolo
Dia fun Ina
Ti nfomi oju sungbere omo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Igbati yoo bii, o bi
Inaki
Awo ni won ni ko maa se
Inaki Awo ile Olodumare
Dia fun Onijumu-Naki
O ji, ekun omo lo n sun
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Inaki Awo Oloroo
Dia fun Oloroo
Ti nf’omi oju sungbere
tomo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Inaki Awo ‘Labida
Dia fun Olabida
Ti nfomi oju sungbere
tomo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Opo Awo Olowu
Dia fun Olowu, Amiwo Aja
Igbati o nm’enu sunrahun
omo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Igbati yoo bi , o bi Atie
Opo, Awo Olubadan
Dia fun Olubadan Ojigbin
Omo ajegbin jakarahun
Igbati nmomi oju sungbere
omo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Igbati yoo bi, o bi Atie
Olubadan ni omo kan ko to
oun
Ebo ni won ni ko waa se
O tun gb’ebo, o ru’bo
Igbati yoo tun bii, o bi
Nnkanlola
Won waa fi fun olowu,
Amiwo Aja
Nnkanlola maa bi, o bi
Ire
Nje ija Olubadan ohun Olowu
o nii tan lailai
Ire, kii gbonju mo Iya re
Olowu o o ba mi wa iyaa
mi
O maa ribi
yan-an-an-an-an
Ire, kii gbonju mo iya
re!
Translation:
The lighting exposes the
buttocks of a woman
That was the Ifa released
for Ina
When he cried in
lamentation for his inability to have no children
She was advised to offer
ebo.
She obeyed
And she gave birth to
Inaki
Inaki was instructed to
practice Ifa as a profession
Inaki, the resident Awo
from Olodumare
He was the Awo who
launched Ifa for Onijumu-Naki
Who was washing in
mourning for his inability to produce a child
He was advised to offer
ebo
He obeyed
Inaki, the Awo de Oloroo
He launched Ifa for
Oloroo
When he cried in
lamentation for his inability for his failure to have his own children
He was advised to offer
ebo
He obeyed
Inaki, the Olabida Awo
He launched Ifa for
Olabida
When he complained about
his inability not to make a child
He was advised to offer
ebo
He obeyed
Opo, Olowu's Awo
He launched Ifa for
Olowu, Amiwo Aja
When he complained about
his inability to make a child
He was advised to offer
ebo
He obeyed
And gave birth to Atie
Opo, the Awo of
Olubadan
He threw Ifa for
Olubadan, the slug diner
The one that eats the
slugs with the carapacho
When he was complaining
about his inability to produce a baby
He was advised to offer
ebo
He obeyed
And gave birth to Atie
Olobadan stated that a
son was not enough for the
He was advised to offer
ebo
He obeyed
And he gave birth to
Nnkanlola
She was given to olowu in
marriage
Nnkanlola gave birth to
Ire
The enmity between
Olubadan and Olowu can never end ever
He (Ire) can not grow to
maturity before his mother dies
Olowu, please help me
find my mother to make me feel proud
Ire will never meet his
mother!
Ifa warns the people for
whom this Odu is revealed that please listen carefully to the warning and
follow Ifa's warnings strictly.
XVI.
Ifa says that there is
someone where this Odu is revealed who is aspiring to a leadership position.
Ifa says that this person has physical, financial and charismatic ability to
assume that position. Despite all these qualifications, however, Ifa warns that
this person should not be given this position. This is because if this position
is given to this person he will be so overbearing that he or she will scare
everything out of the group, community, city, state or nation.
Contrarily, Ifa says that
if this Odu is revealed to a person who has come to consult Ifa to know his
chances of being chosen to assume a position of authority, this person should
be seriously warned against being too arrogant, unless He or she is eventually
removed from their position with reproach. Ifa says that assuming this position
is not a problem; The issue, however, is how to maintain the position.
Ifa advises this person
to offer ebo with a goat and money. He or she also needs to change their
attitude for the better to avoid a situation where he or she will be conspired
against you and removed from that position. On this, Ifa says:
Inu u won ni o dara
Iwa a won ni o sunwon
Ifa a won ni sunwon
Ni o je ki won o pe won
lo ile
Ko won o lo ree j’eru wa
Dia fun Yerepe
Tii s’omo Onikaa
merindinlogun
Eyi to loun o j’oye
laarin igbe
Ebo ni won ni ko waa se
Translation:
Their hearts are impure
And their
characters are disgusting
Even their Ifas are
unacceptable
That is why they are not
invited to the homes of the people
For them to launch Ifa
and perform ebo for other people
Those were the
declarations of Ifa for Yerepe, the Nettle
the owner of rooms with
large patitions
When he was planning to
assume the position of authority in the forest
He was advised to offer
ebo.
Yerepe, the nettle, was
like a tamarind pod. it looks so ordinary. He looked simple and direct. He
spoke with humility all the time. Every time he would have his mouth to speak,
people saw wisdom in his speeches. He was considered a man of vision and
wisdom. By the time he grew to maturity. All the inhabitants of the forest were
already considering him for the position of leader. One day, Yerepe was
summoned in the middle of the forest elders and informed that it had been
decided to place him in a position of Authority. He was told to give
consideration before making a final decision.
Yerebe was so happy with
these events that he ran to the house of the aforementioned Awo to determine
how big the installation schedule would be. He was not really worried that he
would be successful in his new position. Unknown to those who proposed Yerepe
for the new position he had been harboring great malice against all those in
the forest. He had therefore been waiting for the opportunity to avenge himself
against what he considered an injustice that people had perpetrated against
him. He promised himself to inflict pain and hot flashes that people would not
forget in an emergency. So, his questions during the Ifa consultation were -
one, to know how appropriate the Ceremonial facilities would be; and two, to
know what was the best way to make those who cheated him suffer.
The Awo told him that the
insurance would be installed. He was nevertheless warned against being too
prepotent, evil, intransigent and inconsiderate. He was advised to be
complacent, unless he wanted to be dethroned with orpobio. The Awo also advised
you to offer ebo as previously prescribed.
When he heard everything
the Awo told him, he was furious with anger. He considered the advice of the
Awo as insulting and impertinent. He swore to himself that he would surely
teach a lesson to the Awo about how to respect those in a position of authority
as soon as he was installed. He came out of the house of the Awo furious.
Soon after this, Yerepe
was installed as the head of the trees in the forest. It was a memorable
acacion. As soon as he was given the cane of authority, he went into action. He
started with those who installed it. He simply sprayed some stinging nettle
powder on them. The makers of kings began to scratch every part of their
bodies.
This was not enough to
stop the dusting. It was not enough. They soon removed their dresses, including
their underwear. It was not enough. They were completely naked! Even so, they
continued scratching their bodies. It was not until they rubbed every part of
their bodies with palm oil that they felt some form of relief. The whole area
was launched in panic. The crowd dispersed in confusion. The makers of kings
fell deeply in disgrace!
After this, anyone who
approached Yerepe was in trouble. They ended up suffering the same humiliation
as that of the makers of kings. The whole forest began to fear Yerepe. At that
point, he was known as a leader who would never dress his subjects, but he
preferred to strip them in broad daylight. Everyone was fleeing from him. He
did not have friends. Nobody was exempt from his revenge.
One day, the people
gathered together to find a permanent solution to Yerepe's threat. All the
members of the forest were sick and tired of his style of government. They
wanted to remove it by all means. They planned to do this without approaching
him . In the end, they came out with a plan to set fire to all the areas where
Yerepe could be found. That was exactly what they did. Yerepe died in the fire,
full of remorse.
Inu u won ni o dara
Iwa a won ni o sunwon
Ifa a won ni sunwon
Ni o je ki won o pe won
lo ile
Ko won o lo ree j’eru wa
Dia fun Yerepe
Tii s’omo Onikaa
merindinlogun
Eyi to loun o j’oye
laarin igbe
Ebo ni won ni ko waa se
O koti ogboyin s’ebo
Yerepe iwo lo o s’eni
Yerepe iwo lo o s’eeyan
Igbati won fi o le’du oye
Lo so gbogbo ile d’ahoro
Translation:
Their hearts are impure
And their characters are
disgusting
Even their Ifas are
unacceptable
That is why they are not
invited to the homes of the people
For them to launch Ifa
and perform ebo for other people
Those were the
declarations of Ifa for Yerepe, the Nettle
the owner of
rooms with large pattions
When he was planning to
assume the position of authority in the forest
He was advised to offer
ebo
he refuse obey
Now Yerepe, you do not
have good manners
Yerepe, you are not a
decent being
When your are installed
in an authority position
You turned the entire
community into a desert area
Ifa warns that any leader
who is very cruel or evil will find himself guilty at the end.
Commentaries
as the saying going that
it is the destiny that install one to become a King, it is Iwa (character) that
can remove some one from the same throne. character is never enough. it take
your talent to elevate you,you need your character to maintain been at the top.
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
IMPORTANT NOTICE : As
regards the article above, all rights reserved, no part of this article may be
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