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IFA OTURUPON MEJI /OLOGBON MEJI
COMMENTARIES BY BABALAWO OBANIFA-Obanifa extreme Documentaries- Reformed Africa
Ifa Spirituality(RAIS) – Odu Ifa Series
In this work Babalawo
Obanifa will make comprehensive examination and analysis of Odu Ifa Oturupon
Meji /Ologbon Meji. This work will be useful for any practicing Babalawo who
want to have an in-depth knowledge of what Odu Ifa Oturupon Meji is all about.
The work will also be useful for any body who imprint Odu Ifa Oturupon Meji
during their Itelodu or Ikosedaye,as well as any academic researcher in the
fields Of Ifa and Orisa Spirituality. It will also be useful to genuine Ifa and
orisa devotee around the world who are seeker of knowledge in aspects of Ifa
and Orisa Spirituality. The work will examine in detail: what is Odu ifa
Oturupon /Ologbon meji?, Who are the associates or affliated Orisa and
Irumonle with Odu Ifa Oturupon Meji? What are the taboo of Odu Ifa Oturupon
Meji ?What are the Occupations or Professions that is most congenial to
Oturupon Meji Children? What are the likely names that can be given to those
born by Odu Ifa Oturupon Meji during their Itelodu or Ikosedaye. Some summary
of general information available for those born by Odu Ifa Oturupon meji during
their Itelodu or Ikosedaye. Some sacred messages contain in holy Odu Oturupon
Meji as well as Commentaries on them. All this and more will be the major focus
of this work.
WHAT IS ODU IFA OTURUPON
MEJI/OLOGBON MEJI?
Odu ifa Oturupon
meji,Also know as Ologbon meji or Eji-oturu is one of the sixteen
principal Odu ifa. And it major dominating element is air.
WHO ARE THE ASSOCIATE OR
AFFLIATED ORISA WITH ODU IFA OTURUPON MEJI/OLOGBON MEJI?
By the question above we
mean the Orisa or Irumonle that those born by Odu Ifa Oturupon Meji during
their Itelodu Or Ikosedaye can have and serve along with their Ifa in other to
have a problem free life. These Orisa and Irumonle are, Ifa, Ori, Esu Odara,
Osun, Egungun, Oya, Ogun, Osanyin, Orisa Ibeji. Each have specific functions to
the advantage of Oturupon Meji Children.
1.Ifa - Frequent and
Proper veneration of Ifa will guarantee general success, guide, victories and
achievements
2 .Ori(destiny)- This
will guarantee help and achievements
3 .Esu Odara - will
facilitate getting help, guidance and victory
4 .Osun- This will
prevent infertility, make Way for have children and good parenting
5 .Egungun - for family
stability and harmony with the ancestors
6 .Oya- to have children
and education in parenting
7 .Ogun- for victory
8 .Osanyin - for the
consummation of the achievements
9. Orisa Ibeji -to
enhance having children and education in parenting
WHAT ARE THE TABOO OF ODU
IFA OTURUPON MEJI?
By the question above, we
mean the type of thing both animate and inanimate like plants, animals or
behavior that those born by odu Ifa Oturupon meji during their Itelodu or
Ikosedaye must avoid, to use, eat or do in other to have a problem free life.
Some of the well known taboo of Oturupon meji are: Overconfidence in term
of wisdom. Alapandede(a variety of bird, Obo (monkey) ,Envy, Wickedness,
conflicts over Inheritances, Snails, tortotoise. Each of this taboo have
reasons behind them. Below are some of the taboo that those born by Oturupon
meji shoul avoid.
1.They must not show that
,they are wiser or more intelligent than others to avoid self-inflicted pain
and suffering.
2 .They should not eat
snail to avoid unfinished fortune
3 .They should not
bow your head to anyone to avoid sudden death.
4 .You should never fight
for inherited legacies or properties to avoid conspiracies and premature death.
5 .They must not use
Alapandede bird to avoid problems with their ancestors
6 .They must not eat or
kill any of the monkey family to prevent the death of the foetus before birth
and infertility.
7 .They should not be
envious of the achievements of other people to avoid misery and humiliation
8 .They must never pay
wickedness with evil to avoid engendering wickedness for their self.
WHAT ARE OCCUPATIONS
OR PROFESION Congenial for THOSE BORN BY ODU IFA OTURUPON MEJI?
Children of Oturupon meji
are good Babalawo, Iyanifa ,they can thrive well in music ,medicine, professional
counselor.
WHAT ARE THE LIKELY NAMES
THAT CAN BE GIVEN TO TJOSE BORN BY ODU IFA OTURUPON MEJI DURING THEIR ITEFA OR
IKOSEDAYE?
By this question we mean
the names that can be given to those who imprint Odu Ifa Oturupon -Meji during
their Itelodu or Ikosedaye. Example of such names are :Ifapero, Ifakorede,
Awogbeyin, Ikumapayi, Gbogbolohun, Oyadulu, Tifalogbon,Omogboyeru, Morenike,
the names are taking from positive character in odu ifa Oturupon meji and they
exist in male and female format respectively. They are also with unique
meaning.
Male:
1.Ifapero- Ifa brings
comfort
2.Ifakorede- Ifa brings
bring blessing for us
3 .Awogbeyin- Awo
survives all of them
4 .Ikumapayi- May death
forgive this
5 .Gbogbolohun- All
things have their meaning
Females:
5 .Oyadulu- Oya becomes
the head
6.Tifalogbon- The wisdom
belongs to Ifa
7 .Omogboyeru- The son of
one increases the title of one and honor
8 .Gbogbolohun- All
things have their meaning
9.Morenike- I have
someone to pamper
SOME SUMMARY OF GENERAL
INFORMATION FOR THOSE BORN BY ODU IFA OTURUPON MEJI DURING THEIR ITELODU OR
IKOSEDAYE.
It is an established fact
that for those born by this Odu things normally work in a very easy way. The
way they achieve greatness is almost miraculous. Their movement from the bottom
to the top of life is slow and stably simple but safe. The main reason why
their movement is simple is that everyone takes a look of compassion for them.
Their appearance suggests an appearance of someone who is helpless, clumsy,
unintelligent and sometimes stupid. They always give the impression that they
need help and if they are not help, it is not good. Those who reject to help
them will have in the back of their minds that they lack conscience. That's why
everyone usually falls over each other to make sure that Otrupon Meji's
children are assisted and pushed to the very top. This is the biggest reason
why these children of Oturupon Meji should never prove that they are more
intelligent or capable than others.
It is also part of that
reason why the children of Oturupon Meji triumph in the midst of their enemies.
Their enemies generally underestimate their abilities and intelligence. Because
they appear to be vulnerable to all, they are usually viewed with disdain and
undervalued as potential enemies.
The children of Oturupon
Meji have that mysterious ability to escape any trap set by others with whom to
catch them. Unfortunately, for the children of Oturupon Meji, their own blood
relatives can not be excluded from those who have sworn and planned to make
sure they see their fall. They are unhappy that they are triumphing where they
are expected to fall sadly. In spite of this however, the children of Ologbon
Meji must show love for all. They should never incubate any unhealthy feelings
towards anyone. They must have that understanding and love that their enemies
lack. They must also avoid bitterness against anyone. The unlucky part for
their enemies is that they like it or not, the children of Oturupon Meji are
sure to triumph.
As a result of the nature
of the children of Oturupon Meji, people usually think that they are easy to
deceive. This can not be further from the truth. It is very difficult for
people to deceive the children of Oturupon Meji. On the contrary, it is not
advisable for them to deceive others. If they plan to do that, they will be
despised. Anyone who plans to deceive them will also be despised. They do not
need to flee from those who plan to lead them astray, they just need to ignore
them when ever they come with their dubious advice.
With the problem of bad
counselors and those who lead others on the wrong path, the children of
Oturupon Meji do not thrive by living alone or working for themselves. They are
naturally group people. They need, and must be among the people and participate
fully in the activities of the groups. Oturupon Meji however does not need to
share their thoughts with those they do not trust. In a word, the way of living
alone of the children of Oturupon Meji is to live in a room with several people
and share their thoughts with any of them. This does not, however, suggest that
they do not seek help from others if they need assistance.
The male sons of Oturupon
Meji are not always fortunate in their choice of their wives. Their wives are
complacent with their family and friends, but pain to their husbands. This is
why exhaustive research must be done before finally settling with a woman.
After all, the children
born by Oturupon Meji will grow to be goods for their parents. They will help
their parents to remove their pain and suffering in life. They will also punish
those who have made their lives miserable.
SOME SACRED MESSAGES
INSIDE HOLY ODU OTURUPON MEJI AND COMMENTRIES ON THEM.
I.
Ifa says that he foresees
all the good things of life for the person for whom this Odu is revealed. Ifa
says that this person will be blessed with riches, good wife or husband, good
children and long life. He or she should avoid discussions and
misunderstandings with anyone. Ifa says that he or she should move very close
to Osun and that he or she will receive the blessing of this Divinity. He or
she will also occupy an important position in his or her life.
Ifa advises this person
to offer ebo with 2 pigeons, 2 guineas, 2 roosters, 2 rats, 2 fish and money.
He or she needs to feed Osun also with a hen. On this, Ifa says:
Bi mo ba pe n o wii
Ifa gbogbo a maa ko si mi
l’enu Ipororo-Ipororo
Bi mo ba pe n o fo
Ikin gbogbo a maa bo si
mi l’ete Ipororo-Ipororo
Ikin mi gbira
Ikin naa, , Ikin oje
Agbon ja, oloko o tuka
Aparataka ni baba ayanmo
Eyi kere-kere-kere ni won
n pe l’agbeje
Ojo p’alamu oka tu
yegbeyegbe
Dia fun Gunnugun
Tii s’omo won l’ode Ilare
A bu fun Akalamagbo
Tii s’omo won l’ode Ilayo
Dia fun Tentenren
Tii s’omo won l’ode Iremo
Ebo ni won niki won waa
se
Translation:
Wherever I try to talk
All ifa stanzas will be
flowing into my mouth
Wherever I plan to talk
All Ifa Odus will be
flowing into my lips
My powerful Ikin
The Ikin that was made
from the front
When the wasps attack,
farmers are dispersed everywhere
The Aparataka, the
lavatory squash is the father of Ayanmo the kite
The smallest type is
known as Agbeje
Torrential rain causes
guinea maize to grow abundantly
Those were the messages
from Ifa to Gunnugun the Vulture
Their son in city
of Ilare (the land of Jubilation)
And also for Alakamagbo
Their son in the city of
Ilayo (the land of joy)
And for Tentenren
The son in Iremo (a
street in Ile-Ife)
They were advised to
offer ebo
The three of them,
Gunnugun, Akalamagbo and Tentenren were friends. Their biggest concern was to
be relevant in their lives. They wanted to occupy important positions and
function according to the expectations of those who put them in those
positions. One day, they went to the house of Babalawo mentioned above for consultation
of Ifa. During the consultation, Oturupon-Meji was revealed.
The Awo told them that
surely they would occupy a relevant position in their lives. They were advised
to work hard and to offer ebo with a mature goat each. They obeyed. Not quite
long Igun was put in charge of having everything offered on earth accepted in
heaven, Akalamagbo was
put in charge of ensuring
that all Traditionlism on earth was accepted in heaven while Tentenren was in
charge of ensuring that the reasons why people performed ebo and performed
rituals were achieved by those who performed them. From that time the time of
Igunnugun, Akalamagbo and Tentenren were in high demand. Not only that,
everyone respected them highly, because without all ebo, Etutu, and so on were
not accepted and the positive results did not manifest in the lives of those
who performed them.
Nibi o wu Alapandede nii
ba wo’le Iya re Ikororo-Ikororo
Nibi o wu baba omo nii ba
wo’le omo o
Eruwa susuusu, Awo ile
Alakole-Mesin
Dia fun Alakole-Mesin
Omo ar’apako benbe ja’gun
eremi
Ebo ni won ni ko waa se
Translation:
Wherever he pleases
Alapandede, is route where he will take to enter his mother's house
Where it pleases the
father is where he chose to enter his children's house
Eruwa susuusu, the
AndropogonGayanns, the resident Awo of Alakole-Mesin, the Oba of Ikole-Ekiti
The Ifa throw for
Alakole-mesin
The one who uses a paddle
to row his boat to a safe place
He was advised to offer
ebo
Alakole-Mesin was a great
traveler before he was installed as the Oba of Ikole-Ekiti. He went to see Ifa
to determine how he would be having mercy on travel when he was traveling. The
awo advised him to offer ebo with 2 guineas, 2 pigeons, 2 roosters and money.
He obeyed. From that moment until he died, he was going and returning safely.
He sometimes went with his family and nothing happened to any of them.
Agbon-on mi ab’irin
korokoro
Awo ile Olobaramoje
Dia fun Olobaramoje
Ti yoo k’ije ni’nu Ibu
Ebo ni won ni ko waa see
Translation:
The coconut with its
inopportune movements
The Awo resident of
Olobaramoje
The Ifa launch for
Olobaramoje
Who would be in the
water for seven days
He was advised to offer
ebo
Olobaramoje had a very
beautiful daughter. The daughter was loved by all those close to olobaramoje.
She was very kind, simple, direct and easy to deal with. She was also
very humble. She respected everyone. When she was mature to the marriage
market, Serenity was well attended.
As soon as she entered
her husband's house. She got sick. It was believed to be a simple nuisance at
first. Soon he became severe. They started taking her everywhere. There was no
solution. In the process of taking her from place to place they also discovered
that she had fertility problems. All remedies failed. One day, Olobaramoje
asked the husband of his daughter to bring her to him again. His son-in-law did
it. Olobaramoje summoned his resident Awo to go and launch Ifa for his daughter
to determine exactly what was wrong with his daughter, and the steps that
should be taken to solve her problems.
The Awo informed
Olobaramoje that the ailments that were affecting his daughter would soon
disappear. He advised Ra'ri Osun, to start his daughter in Osun because she was
a daughter of Osun. He assured Olobaramoje that as soon as she was initiated,
all her problems would vanish.
Olobaramoje instructed
all the workers in his house to go and procure all the initiation materials.
The next day, the initiation process was begun. For seven days, Olobaramoje was
in the river with his daughter. None of her husband's relatives were there. The
husband was also absent. This made Olobaramoje decide that if his daughter got
well in the end, he would not allow her to return to her husband's house again.
On the seventh, Osun
stated that there should be no quarrel or misunderstanding. Osun said that she
had come to rejoice with olobaramoje and his family and fight.
When they concluded the
ra'ri, initiation rituals and returned home, Olobaramoje got well. All his
ailments disappeared as predicted. She returned home to her husband and in that
same month, she became pregnant. Everyone involved in the affair was happy.
Olobaramoje and his daughter gave thanks and praises to their resident Awo who
instead gave praises to Orunmila, Ifa and Olodumare. Ifa says that everything
will end well for the person for whom this Odu is revealed.
Bi mo ba pe n o wii
Ifa gbogbo a maa ko si
l’enu Ipororo-Ipororo
Bi mo ba pe n o fo
Ikin gbogbo a maa bo si
mi l’ete Ipororo-Ipororo
Ikin mi gbira
Ikin naa, , Ikin oje
Agbon ja, oloko o tuka
Aparaqkata ni baba ayanmo
Eyi kere-kere-kere ni won
n pe l’agbeje
Ojo p’alamu oka tu
yegbeyegbe
Dia fun Gunnugun
Tii s’omo won l’ode Ilare
A bu fun Akalamagbo
Tii s’omo won l’ode Ilayo
Dia fun Tentenren
Tii s’omo won l’ode Iremo
Ebo ni won niki won waa
se
Won gb’ebo, , won ru’bo
Ba o ba ri Igun
A o lee s’ebo
Ba o ri Akala
A o lee s’oro
Ba o ri Tentenren
Aye o lee te’ju
Won sese nle ohun oro
si’le l’Akole Ile
Igun de, Igun gba geere
s’ebo
Ti gan-an Ore
Asignba l’ona Omu
Nibi o wu Alapandede nii
ba wo’le Iya re Ikororo-Ikororo
Nibi o wu baba omo nii ba
wo’le omo o
Eruwa susuusu, Awo ile
Alakole-Mesin
Dia fun Alakole-Mesin
Omo ar’apako benbe ja’gun
eremi
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nibi won gbe nse amurere
Ti won nse amurere
Won ns’atelewo omo belenje-belenje
Won ns’atelese omo
belenje-belenje
N’Ilesi Oro
Ni t’Elemere Arigbajo
Lebe Okunkun ko o
Lebe Agbon la n wi
Agbon-on mi ab’irin
korokoro
Awo ile Olobaramoje
Dia fun Olobaramoje
Ti yoo k’ije ni’nu Ibu
Ebo ni won ni ko waa see
O gb’ebo, o ru’bo
Nje Iya Osun Ewuji al’are
de
Ere ni yeye wa se
Ko ma ja o
Translation
Wherever I try to talk
All ifa stanzas will be
flowing into my mouth
Wherever I plan to talk
All Ifa Odus will be
flowing into my lips
My powerful Ikin
The Ikin that was made
from the front
When the wasps attack,
farmers are dispersed everywhere
The Aparataka, the lavatory
squash is the father of Ayanmo the kite
The smallest type is
known as Agbeje
Torrential rain causes
guinea maize to grow abundantly
Those were the messages
from Ifa to Gunnugun the Vulture
Their son in Ilare (the
land of Jubilation)
And also for Alakamagbo
The son in Ilayo
(the land of joy)
And for Tentenren
The stem in Iremo (a room
in Ile-Ife)
They were advised to
offer ebo
Wherever I try to talk
All stanzas of Ifa will
be falling into my mouth
They met
If we do not see
Igunnugun
The success of the ebo
can not take place
And without Akalamagbo
We can not perform any
ritual successfully
In the absence of
Tentenren
There would be very little
comfort on earth
As they put together all
the ebo materials together
Igun moves near the ebo
Igun de Gan-an Ore
And Asingba on the way to
the land of Omu
Wherever he pleases
Alapandede, that is where he will take to enter his mother's house
Where it pleases the
father is where he chose to enter his children's house
Eruwa susuusu, the
AndropogonGayanns, the resident Awo of Alakole-Mesin, the Oba of Ikole-Ekiti
The Ifa throw for
Alakole-mesin
The one who uses a paddle
to row his boat to a safe place
He was advised to offer
ebo
And he obeyed
This is where they row with
both hands
And also with his two
feet
In Ilesi Oro
That from Elemere
Arigbajo
We are not referring to
the Palm of Date
We are referring to
Coconut
The coconut with its inopportune
movements
The Awo resident of
Olobaramoje
The Ifa launch for
Olobaramoje
Who for his son
He would be in the
water for seven days
He was advised to offer
ebo
He obeyed
Here comes Iya Osun, the
mother of joy and laughter
Our mother came to play
Not to argue or to fight.
Ifa says that things will
come out in favor of the person for whom this Odu is revealed. Ifa advises ebo
as previously prescribed. As long as these ebos are offered, nothing will stop
the person for whom this Odu is revealed to realize or achieve their dreams.
Commentaries
Separation in marriage
should only be taking after thoughtful thinking. Marriage is not a thing to
enter or leave at will. Problems in marriage are meant to be try to solve
first.Every Internal mechanism must be explore first. That is the core message
of this stanza.
II.
Ifa says that the world
will be compassionate with the person for whom this Odu is revealed. Ifa
advises this person to always seek the favor of Olodumare, Ifa and his fellow
humans all the time. Ifa says that he or she should never think that he is more
intelligent or wise or competent than the rest of the world. He or she needs to
be humble and respectful all the time. In doing this, Ifa says, he or she will
achieve the desires of his heart. There is nothing he or she wishes will
not be achieved.
Ifa advises this person
to offer ebo with 2 rats, 2 fish, 2 hens, 2 guineas, 2 roosters and money. He
or she also needs to feed the Ifa with a hen. He or she also needs to feed the
Mothers of the Night in Ipese form with a female duck. On this, Ifa says:
Ologbon o ta koko omi
s’eti aso
Moranmoran o mo’ye iyepe
ile
Arinnaka o de’bi ile gbe
pekun
Gun’gi-gun’gi ko gun’gi
re koja ewe
Dai fun Orunmila
Baba nsawo lo Ilu Aanu
Ebo ni won ni ko waa se
Translation:
The wise man can not tie
the water with a rag
The scholar can not know
the amount of grains of sand in the soil
The traveler can not
reach the end of the road
The tree climber can not
climb beyond the leaves of the tree
Those were the
declarations of Ifa for Orunmila
When he was traveling on
an assignment of Ifa to the land of Aanu (Compassion)
He was advised to offer
ebo.
Orunmila was asked to go
and help repair the lives of the inhabitants of the land of Aanu. At that time
in Orunmila's life, he had no money, no wife, no children, no help from
anywhere. Although he had the competition and ability everything was stopped
for him. No one was ready to assist him. No one wanted to lend him a hand and
make sure his life got better.
When Orunmila received
this message, he went to see Ifa at his students' house. After the
consultation, Ifa made the above statements. As a result of these declarations,
Orunmila was told that he had the need to offer ebo to make people look at his
condition with ease. He was advised to offer ebo as was discussed above before
going to the land of Aanu. He was also advised to feed Ifa and perform Ipese to
the Mothers of the Night. Orunmila sold some of his dresses and tools to buy
the ebo materials. He also learned never to show that he was wiser and more
understood. He was determined to show more humility than ever. After this, he
left for the land of Aanu.
When he got there, he
began to work with the inhabitants of that land to make sure that their lives
improved. In the end, they triumph. Life improved. There was improvement and
development on earth. There was happiness and contentment. came to a point
where the inhabitants planned to show their deep appreciation for all the
efforts for them. Orunmila however made them see that he needed all his
compassion and without it, he could not achieve anything in life. When they
realized that, they began to plan how to assist him. All of them decided to pay
him generously for his services.
Before long, Orunmila was
a wealthy person. He soon had his own wife and together with his wife, they had
many children. They also had their own home. As he was acquiring all these
things, he was doing to the inhabitants of the land of Aanu that if it were not
for them, he would not have counted for anything in life. That is why the
inhabitants of this land also determined to assist him even more.
Ologbon o ta koko omi
s’eti aso
Moranmoran o mo’ye iyepe
ile
Arinnaka o de’bi ile gbe
pekun
Gun’gi-gun’gi ko gun’gi
re koja ewe
Dai fun Orunmila
Baba nsawo lo Ilu Aanu
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
Ire bogbo wa ya de tuturu
Aje lo wu mi
E s’aanu mi o
Eyi eyinan e s’aanu mi o
Aya lo wu mi
E s’aanu mi o
Eyi eyinan e s’aanu mi o
Omo lo wu mi
E s’aanu mi o
Eyi eyinan e s’aanu mi o
Ile lo wu mi
E s’aanu mi o
Eyi eyinan e s’aanu mi o
Ire gbogbo lo wu mi
E s’aanu mi o
Eyi eyinan e s’aanu mi o
Translation:
The wise man can not tie
the water with a rag
The scholar can not know
the amount of grains of sand in the soil
The traveler can not
reach the end of the road
The tree climber can not
climb beyond the leaves of the tree
Those were the
declarations of Ifa for Orunmila
When he was
traveling on an assignment of Ifa to the land of Aanu( Compassion)
He was advised to offer
ebo.
He obeyed
Before long
All of Ire's life came in
abundance
It is money that I need
but I lack it
Please have a look at me
Human beings please have
compassion on me
I also need a wife
Please have a look at me
Compaeros human b
Have compassion on me
I also do not have
children
Please have a look at me
Human beings please have
compassion on me
I also need a home of my
own
Please have a look at me
Human beings, please have
compassion on me
I need all the ire of
life
Please have a look at me
Human beings pleasure
have compassion on me.
Ifa says that the world
will take a look of compassion towards the person for whom this Odu is
revealed. This person will also have the duty to be humble and not prove that
he is wiser or intelligent or erudite than everyone else.
III.
Ifa says that the
person for whom this Odu is revealed is in the midst of enemies. Ifa says he or
she will defeat those enemies. Ifa says that there is no point in running
away from these enemies since this action will not bring any useful relief to
him or her. There is no point in refusing to associate with enemies either. All
he or she has to do is learn how to live with those enemies. It is part of the
destiny of he or she to be, to be, in the midst of enemies.
While in the midst of
them, Ifa says that he or she will be able to achieve greatness, happiness and
longevity.
Ifa advises this person to
offer ebo with a mature goat and money. He or she also needs to feed Obatala
with 16 snails, shea butter . On this, Ifa says:
Ayalu
yinkin-yinkin-yinkin Awo epon
Dia fun Epon
Epon n turun bo waye
O wa nbe laarin ota
Ebo ni won ni ko waa se
Translation:
To be kicked from left to
right, Epon's Awo, the Scrotum
That was the Ifa released
for Epon, the Scrotum
When He came from heaven
to earth
It is that he was
surrounded by enemies
He was advised to offer
ebo
During the creation of
the human being, Obatala, Ogun and Osoosi were the architects and designers of
the human species. Obatala however had the last word in all creations and
design matters. After designing all parts of the human body, they decided that
males would have scrotum which would be manufacturing semen for reproduction.
These scrotum would be placed between the thighs. When the scrotum heard this,
he became very apprehensive. He felt that it was too delicate to be placed
between the two thighs. He was convinced that he would be crushed to death in a
jiffy. When he realized that Obatala was determined to place him among these
two opponents, he went to see Ifa: Would he Survive where Obatala was
planning to place him? Would he be able to carry out his assignment if he was
in the midst of it?
The Awo told him that
even though he had been placed in a place that made him very apprehensive,
however, the place was the best for him. The Awo assures the one who was placed
there because he would not survive in a place where there was a lot of heat or
cold. He therefore needed to be placed in a place where neither heat nor cold
could affect him too much or be unbearable for him. He was told that this was
the biggest reason he was placed between the thighs as an accessory. He was
told that he was placed there so that he had his own individual identity. This
would not make anyone or anything consider it as part of the thighs. He was
told to accept the place where he was put even though the thighs would try to
crush him only out of envy but they would never be successful. He was advised
to offer ebo and feed Obatala as previously prescribed. He obeyed.
Thus was Epon, the
Scrotum, placed in the midst of his enemies from heaven. He will be there. The
thighs were not happy that Epo was given the important task of producing semen
for the reproduction of human beings. They conspired to destroy them, or at
least crush them. They kicked them from left to right always. All his efforts
had no effect on Epon. Instead Epon was depilating ever stronger. Epon stayed
in the middle of those enemies and performed the role assigned to him from
heaven successfully.
Ayalu
yinkin-yinkin-yinkin Awo epon
Dia fun Epon
Epon n turun bo waye
O wa nbe laarin ota
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni laruuse ogun
E wu yoo maa wu epon ni
Eponm ko nii fo
Translation:
To be kicked from left to
right, Epon's Awo, the Scrotum
That was the Ifa released
for Epon, the Scrotum
When He came from heaven
to earth
It is that he was
surrounded by enemies
He was advised to offer
ebo
He obeyed
Before long, not too far
Let's get together where
we win
Epon can only face the
threat
He could never be crushed
Ifa says that for the
person for whom this Odu is revealed he will be threatened on a regular basis
by his enemies. That is where it ends. They will never be able to defeat or inflict
any harm on him or her.
Commentaries
As the case of Epon in
the stanza of odu Oturupon meji above. It depends on what you see, for every
disadvantages, there is always a seed of equivalent advantages.
IV.
Ifa says that for the
person for whom this Odu is revealed will not fall into the trap set for him or
her in this world. Many people are conspiring against him or her and they
are watching him or her for the least opportunity for him or her to fall into
the trap that they have placed for him or her. Some of these conspirators are
of his own blood. The offense he or she has committed is that they are making
the assignments given to him or her very well and with dedication. They are not
happy with him or her that he or she is successful in his aassigment.
Ifa advises the person to
whom this Odu is revealed to not go to visit anyone who is ill in this
period. For those born by this Odu, they must find out by Ifa and offer all the
appropriate ebos before venturing to visit a sick person. He or she should
avoid going where a person just died. Ifa says he or she must be very aware of
those actions. He or she must keep in mind that people will be vjilando their
movements to find the opportunity to catch them.
Ifa advises this person
to offer ebo with 10 cocks, a long stick, 10 needles, 10 nails and money. The
needles and nails will be buried inside the cane halfway and the cane must be
placed next to Esu after the ebo has been offered. On this a stanza in this Odu
Ifa says:
Asin nii f’enu gbe’sa
Igangan eerun f’enu foye
Ejo lo f’enu pekun atari
Dia fun Ifa-Deere
Tii s’olotan Olu-Igbo
Ebo ni won ni ko waa se
Translation:
Asin, the Smelly Rat,
uses his mouth to dig holes
And Igangan Eerun, the
Black Ant, use their mouth to search for their food
The snake has its mouth
at the tip of its head
Those were the messages
from Ifa to Ifa-Deere
The son of Olu-Igbo
He was advised to offer
ebo
Ifa-Deere was the first
son of Olu-Igbo. He was very attached to his father. Olu-Igbo was the spiritual
leader for all the animals of the forest. When he died, his son, Ifa-Deere took
control. He was doing all the work as efficient and effective as his father
did. For this reason, many people were not happy with it. This included some of
his own brothers, who felt that because he was the one who had to receive all
the honors that ought to be receive by the whole family. His siblings met
with others outside the family and conspired with them to eliminate Ifa-Deere.
They went and planned with Ekun, The Leopard, to eliminate Ifa-Deere.
One day, the animals came
to announce Ekun's death to him. He was told to go and perform all the rituals
on the remains of Ekun before he was given the proper burial. While they were
saying this, something kept telling Ifa-Deere that everything was not right. As
a result of this sentiment, he went through the consultation of Ifa to the
house of the Awo group mentioned above. The Awo told him to be careful of a conspiracy.
He was informed that there was a great plan to eliminate him, He was told
to be very careful. He was also told that his own blood relatives were
among the conspirators. The Awo told him to offer ebo as it was previously
prescribed. He obeyed. After this, they handed the stick to him and were told
to use it to punch three times with all his power to any dead animal before
approaching the corpse. He thanked Awo's group and left for Ekun's house.
When he got there, he saw
all the conspirators in front of Ekun's house. They urged him to come
quickly to start the rite. He went with the staff. But instead of
approaching Ekun, the Leopard, he began to sing love songs Iyere:
O ni e kun o
Asinrin nnii f’enu gbe’sa
eyin ni mo n peri….hen!
Iraa mi, Igangan eerun
nii f’enu fo’ye ………..hen!
Enjo nii f’eyu pekun
atari ………………………Hen!
Dia fun emi Ifa-Deere
Tii s’olotan Olu-Igbo
…………………………….hen!
Erin ku, Ifa-Deere tuu
……………………………hen!
Iraa mi, Efon ku,
Ifa-Deere tuu …………………hen!
Won ni Ifa-Deere waa
s’oro Ekun o ……………hen!
Eyin-eyin laa s’oro ile e
wa ……………………..hen!
Eyin-eyin
B’ajan n gb’ako o
p’eyinda o
Olobori po!
Translation:
Asinrin nni f'enu gbe'sa,
I call you ............ hen!
Igangan eerun nii f'enu
fo'ye, I summon you ... hen!
Ejo nii f'enu pekun
atari, I call you ............ .hen!
You were the Awo who
threw Ifa for me Ifa-Deere
The son of Olu-Igbo
.................................... .hen!
When Erin, the Elephant
died, Ifa-Deere performed the funeral rites ... .hen!
And when Efon, the Bufalo
died, I perform the funeral rites ............ .hen!
Now they called me to
perform the funeral rites for
Ekun, the Leopard
............ .hen!
These rites are
complicated
These rites must be made
by walking backwards in the form of Olobiiri retreat
When dogs make love, they
turn their backs on each other
Olobiiri
As soon as he said this,
he spiked Ekun with the staff with all his power; the first time, the second
time, and before he did the third, Ekun smashed his body! When Ifa-Deere saw
that, he retired tactically and ran to Orunmila's house. He told him what
the experiment is to Orunmila. Ifa-Deere was advised not to go home
directly. He was told that his enemies would surely be waiting for him at his
house. He was told that before he was to enter his house, he should
"greet" his house. If someone was lying in the house, that person
would answer. If someone answered, he should not have to go home; but if no one
answered, then he could enter.
When he got home,
everything seemed very quiet. He did however, as Orunmila advised. The Iyere
chant then is this :
Asinrin nnii f’enu gbe’sa
eyin ni mo n peri….hen!
Iraa mi, Igangan eerun
nii f’enu fo’ye ………..hen!
Enjo nii f’eyu pekun
atari ………………………Hen!
Dia fun emi Ifa-Deere
Tii s’olotan Olu-Igbo
…………………………….hen!
Erin ku, Ifa-Deere tuu
……………………………hen!
Iraa mi, Efon ku, Ifa-Deere
tuu …………………hen!
Won ni Ifa-Deere waa
s’oro Ekun o ……………hen!
Onile mi, bi mo ba re’bi
ogun odun…………….hen!
Bi mo ba r’ajo osu mefa
o……………………….hen!
O tan nmaa lo o hehee
Bi’le o ba da mi l’ohun o
tan nmaa lo o
Orunmila oh!
Bi’le o ba da mi lohun o
tan nmaa lo o
Ile ma ti da mi l’ohun, o
tan mo lo o……………hen!
O tan mo lo o heee
Ile ma ti da mi l’ohun, o
tan mo lo o ………hen!
Orunmila ho o
Ile ma ti da mi l’ohun. O
tan mo lo o………hen!
Translation:
Asinrin nni f'enu gbe'sa,
I call you ............ hen!
My colleague Igangan
eerun nii f'enu fo'ye, I summon you ... hen!
Ejo nii f'enu pekun
atari, I call you ............ .hen!
You were the Awo who
threw Ifa for me Ifa-Deere the son of Olu-Igbo
When Erin, the Elephant
died, I perform funeral rites ... .hen!
And when Efon, the Bufalo
died, I perform the funeral rites ............ .hen!
Now they called me to
perform the funeral rites for
Ekun, the Leopard
............ .hen!
If I travel for 20 years
...... hen!
Even if it were for six
months ... .hen!
If I call upon my house
she would answer me ... hen!
If the house fails to
answer me, then let me go back ... ..hen!
If the house refuses to
respond, then I will return to where I am coming from ... hen!
Now the house has given
me an answer, I'm leaving!
Oh Orunmila, I praise you
The house has given me an
answer, I run away!
Oh Orunmila, I praise you
The house has given me an
answer, I run away!
So ,that is how he
used Ijasa (Iyere) to explain what was happening in his house and tell
Ekun, the Leopard that he would not enter his house because he had detected
that Ekun was hiding there.
Ifa says that the enemies
of the person for whom this Odu is revealed will be defeated. He or she will be
able to see through their conspiracy and evil deeds and come out triumphantly.
Asin nii f’enu gbe’sa
Igangan eerun f’enu foye
Ejo lo f’enu pekun atari
Dia fun Ifa-Deere
Tii s’olotan Olu-Igbo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni l’aruuse ogun
Translation:
Asin, the Smelly Rat,
uses his mouth to dig holes
And Igangan Eerun, the
Black Ant, use their mouth to search for their food
The snake has its mouth
at the tip of its head
Those were the messages
from Ifa to Ifa-Deere
The son of Olu-Igbo
He was advised to offer
ebo
He obeyed
Before long, not too far
Let's join where we
achieve victory over our opponents
Ifa promises victory over
the adversaries of the person for whom this Odu is revealed. All the evil
conspiracies and designs of all his enemies will count for nothing.
Commentaries
This stanza teaches on
the need for act of look before leaping. Trust your self only, trust no body.
V.
Ifa says that there is a
need for two people to offer ebo for perosperity. They could be friends,
husbands, brothers, sisters, parents and children or just colleagues at work.
They must show love and understanding for each other. They must also swallow
any form of bitterness against each other.
Ifa advises these two to
offer ebo with 2 pigeons each, 2 roosters each and money. they also need to
feed the Ori of each with a guinea each. About this Ifa says:
Ipepe idi lo f’ara jo
akika
Be o ni lee se bi akika
Dia fun Lakusa
Toun Ladogo jo ns’ore
Ebo ni won ni ko won waa
se
Translation:
The tree bark of Idi
(terminalia glaucescens) looks like it was akika Pangolin
But It can never act like
the akika, pangolin
That was the message of
Ifa for Lakuusa
Who was a friend since
the childhood of Ladogo
They were advised to
offer ebo
Lakuusa and Ladogo were
close friends. They both genuinely loved each other. They did all things
together. They ate, drank and went out together wherever they wanted. They wore
the same dresses. They were like twins .
They were also poor. For this reason they went together to the house of the Awo
previously mentioned for consultation of Ifa: would they ever succeed in life?
Would they be able to break the chain of poverty in their lives? Would they be
able to achieve all the desires of their hearts in their lives?
The Awo told them that
even though they were suffering their lives at that time, they would soon
smile. They were told that they would be blessed with fortune and financial
success even beyond their wildest dreams. They were nevertheless warned never
to envy one another or to harbor any sickly feeling against one another. They
were also advised to offer ebo and to feed the Ori of both as prescribed above.
Lodogo said he did not have time for the silly advice of any Babalawo. As a
result reuse offers the ebo.
Two months after Lakuusa
had offered the ebo, the girl began to notice that fortune had begun to smile
at him. He was having more financial gain than ever before. When Ladogo noticed
this, he began to give his friend physical and social distance. He began to
hate everything his friend represented. He did not want to swim to mansion the
name of his friend in his presence.
Before two years, Lakusa
had become very successful. Ladogo began to plot against his friend. One day,
Ladogo went to inflict pain on his friend Lakuusa. He was caught on the spot
and put to shame.
How is it possible that
one is angry about that?
Ipepe idi lo f’ara jo
akika
Be o ni lee se bi akika
Dia fun Lakusa
Toun Ladogo jo ns’ore
Ebo ni won ni ko won waa
se
Lakuusa nikan ni nbe
leyin to nsebo
Ko pe, ko jinna
E wa bani ni jebutu Ire
gbogbo
Epo Ipo, Ero Ofa
Eni eni ntun se e la
Tinu fii bi’ni o
Translation:
The tree bark of Idi
(terminalia glaucescens) looks like it was akika Pangolin
But it can never
act like the akika, pangolin
That was the message of Ifa
for Lakuusa
Who was a friend since
the childhood of Ladogo
They were advised to
offer ebo
Only Lakuusa obeyed by
offering ebo
Before long, not too far
Let's get together in the
middle of everything in life.
Travelers to the city of
Ipo and Ofa
When a colleague of one
succeeds
Ifa says that this person
will succeed whether or not his colleagues want it. No one can stop their
success as long as he or she obeys the advice and instructions of Ifa.
VI.
Ifa says that the
person for whom this Odu is revealed needs to have a change of attitude to have
people attached to him or her. The attitude of he or she is driving away people
who could be of assistance to him or her, away from him or her. In
the other hand the person for whom this Odu is revealed needs to advise the
relative of him or her to change their attitude so that they can have people
around him or her. This family member could be his brother, sister, cousin,
father, son, friend and even a neighbor.
Ifa advises this person
to offer ebo with 3 cocks and money. He or she also needs to feed Esu with a
rooster. No matter what he or she uses as ebo or as material to feed Esu, he or
she must change their attitude for good. He or she must behave according to
socially accepted norms.
If this is not done, all
the money and effort spent on the ebo will count for garbage. On this, Ifa
says:
Ogbon nii pe ko too
ran’ni
Were kii gbee ran omo
eniyan
Dia fun Otonporo
Tii somo Iya Ere
Ebo ni won ni ko waa se
Translation:
It takes a long time for
one to be impacted with wisdom
It is easy and faster to
drink madness
That was the message from
Ifa to Otonporo
Ere's blood brother
He was advised to offer
ebo
Otonporo and Ere were
born by the same mother. They were known throughout the city as brothers. The
people knew Ere as very friendly, easy to be with and equanimous.
Consequently, Otonporo was known as evil, selfish, insatiable and an
unreasonable person.
One day Otonporo went to
see Ifa because he was discontented because nobody in his community seemed to
love him. The awo told him that his problem was his attitude. All he needed to
do was study his brother Ere and behave the way he was doing. He also had to
offer ebo as indicated earlier and feed Esu with a rooster. Otonporo saw no
reason why he had to imitate someone and less his younger brother.
During the egungun
festival of the village, all the people of the community gathered around Ere
and he was the center of attention. All the villagers were fleeing from Otonporo
because of his evil character. Otoporo burst into tears when he saw the crowd
following his brother. He did not have anyone left behind. The elders of the
city told Otonporo that he had to change his attitude so that he had
followers also as his younger brother Ere. Oh! But it was too late for
Otonporo. He lived miserably for the rest of his life.
Ogbon nii pe ko too
ran’ni
Were kii gbee ran omo
eniyan
Dia fun Otonporo
Tii somo Iya Ere
Ebo ni won ni ko waa se
O feti otun gbebo, o fi
tosi daa nu
Otonporo pa’wa da
Koo le l’eni l’eyin bi
Ere
Otonporo
Translation:
It takes a long time for
one to be impacted with wisdom
It is easy and faster to
drink madness
That was the message from
Ifa to Otonporo
Ere's blood brother
He was advised to offer
ebo
He turn a deaf ear to the
counsell
Otonporo please make a
character change
So that you can
have followers like Ere
Please change your
character for good.
Ifa says he will not
allow this person to live a miserable life. He or she however needs to have a
change of character in order for people to approach him or her and he or she
will not live a lonely and isolated life.
Commentaries
from the stanza above, the
major theme that you can be get there is that character, good character, to be
specific is the only way to gain the attention gain followers and love of
people. While bad character will make people run way from us. So it is good if
we inculcate the spirit and habit of good character.
VII.
Ifa says that there is a
need for a group of people to offer ebo against being deceived by someone who
claims that he or she has the understanding, revelation or experience to give
him or her advice. Ifa says that the advice that this group has been giving to
this group is responsible for the problems and crises that this group is currently
having. There is a need for this group to identify this person and review the
relationship with him or her. If he or she gives the group another future
advice, it should be ignored. In fact, this person should be given a reasonable
distance from the group.
Ifa advises the group to
offer ebo with three mature goats and money. They also need to feed Esu with a
goat or rooster. On this, Ifa says:
Ada bidii sansa
Dia fun Orunlojo igbin
Won ni ki won rubo emi i
won
Translation:
The machete with its wide
base
That was the Ifa released
for the 165 snail
When they were advised to
offer ebo for them to live a long time
The 165 snail were living
a miserable life. They usually died violently. They tried to find a solution to
their problems but everything was in vain. They therefore went to Awo's house
previously mentioned for consultation of Ifa. The Awo told them that all their
problems would soon become things of the past.
He informed them that
they had been deceived and that is why they were having those problems. He
advised them to identify the person who was cheating them and to flee from such
a person. He also advised them to offer ebo as previously prescribed. They
obeyed. They promised themselves that they would identify the person who was
cheating them and they would flee from such person .
Petepete ona nii m’ona se
gbaa
Ni n’ona se gbuu
Dia fun Ifa-deere
Tii se ore igbin
Ebo ni won ni ko waa se
Translation:
The mud on the road makes
the trail very slippery and dangerous for travel
That was the Ifa message
for Ifa-deere
Who was the friend of the
165 snails
He was advised to offer
ebo
Ifa-deere was the friend
of the 165 snails. The snails saw dhim as their older brother and great
counselor. They trusted his advice. Any advice he gave them that was what
they followed. Without the snails knowing, he was the one who was cheating on
them because he had a deep hatred for snails.
One day, Ifa-deere went
by consulting with Ifa to determine if he would succeed in eliminating
the 165 snails.
The Awo told him that he
was like the mud on the road which makes it slippery and dangerous for other
people. The Awo told him that he should stop his bad attitude so that he
avoided exposure and fall into disgrace.He Refuse to obey. Telling Awo
that the reason he came was to be able to eliminate all the snails and not so
that no Awo advised him on how to change characters. He left the Awo's house
with anger.
Meanwhile, Ifa-deere had
two hands, two legs, mouth and all parts of her body complete. The slugs had no
hands, no legs, no mouths. They used their mouths to eat, talk, climb and walk.
Whenever Ifa-deere saw a
snail climbing a tree, he waited patiently for the snails to reach the top of
the tree before calling the slug. If the snail tried to answer his call, the
snail would fall off the tree and die. If the snail was eating, Ifa-deere
waited until the snail tried to swallow the food, he will then
called the snail. If the snail tried to respond, the food would go in the wrong
place and the snail will die a violent death.
All the other snails
gathered to discuss the cause of their problems. Eventually they realized that
it was their older brother, Ifa-deere, who was responsible for their viltil-
ent deaths. There and then, they concluded that whenever they were called or
advise by Ifa-deere, he or she should not respond. They were to do this in such
a way that Ifa-deere knew that they deliberately refused to answer him. They
also concluded that no one among the slaves should ever listen to or follow his
dvice.
Given that,when ever
Ifa-deere called a snail, he will simply ignored. If he asked a snail why
she had refused to respond to his call, the snails would take his time, finish
whatever he was doing before he told Ifa-deere never to call him or her again.
It did not take long for Ifa-deere to realize that he was no longer needed by
snail. He quietly left.
Ada bidii sansa
Dia fun Orunlojo igbin
Won ni ki won rubo emi i
won
Won gb’ebo, won ru’bo
Petepete ona nii m’ona se
gbaa
Ni n’ona se gbuu
Dia fun Ifa-deere
Tii se ore igbin
Ebo ni won ni ko waa se
O ko’ti ogboyin s’ebo
Nje Ifa-Deere ma ee pe mi
mo
Enu ti mo fi n fo’hun
Ni mo fi njeun o
Ifa-Deere ma ee pe mi mo
Enu ti mo fi nfohun
Ni mo fi ngun’gi o
Translation:
The machete with its wide
base
That was the Ifa released
for the 165 snail
When they were advised to
offer ebo for them to live a long time
They obeyed
The mud on the road makes
the trail very slippery and dangerous for travel
That was the Ifa message
for Ifa-Deere
Who was the friend of the
165 snails
He was advised to offer
ebo
He refuse
Ifa-Deere, do not call me
anymore
It's the same mouth I use
to speak
Which I also use to eat
Ifa-Deere do not call me
again
It's the same mouth I use
to speak
The one I use to climb
Ifa says that the person
responsible for the problems of a group will be exposed and embarrassed.
Alternatively , Ifa says
that if the person for whom this Odu is revealed is the one; responsible for
tricking a group through their bad advice, he or she needs to stop, unless he
wants to be exposed and be humiliated.
VIII.
Ifa says that even if the
person for whom this Odu is revealed has a tendency to be deceived through bad
advice, he or she can not live alone. He or she needs other partners around him
or her with whom to associate and take their helpful advice. All he or she
should do is find the types of friends with whom he or she must associate
before he or she begins to trust them. He or she needs to know on a regular
basis about all your friends and loved ones to be able to make sure they have
not changed or become unreliable.
Ifa says that her destiny
does not allow him or her to live a solitary life. He or she needs to be in the
middle of people. He or she also denies being sociable. As he or she has a lot
to gain from other people, so do others have much to gain from him or her.
Ifa advises this person
to offer ebo with 2 rats, 2 fish, 2 hens, 2 roosters, 2 guineas, 2 pigeons and
money. He or she also needs to feed Egbe with all the fruits available at that
time in his or her environment. On this, a stanza in Oturupon-Meji says:
Igbonwo nii ti kekere yo
koko
Ojo p’abahun t’ewu t’aso
Ojo osan nii m’ode yo
tereteretere
Dia fun
Baba-A-gbo-l’enu-bi- Akika
Igbati o nse ohun gbogbo
t’okan o yo’ri
Ebo ni won ni ko waa se
Translation:
The elbow has its knot
from the time it was Boy and young
The rain falls on the
Turtle along with its carapace
The rain that falls
during the day makes the soil very slippery
Those were Ifa's
statements to the-who-his-mouth-is-strong-as-akika-tree
When he did things
without success
He was advised to offer
ebo
Baba-A-gbo-l'enu-bi-Akika.
The man whose mouth as strong as Akika's tree had decided not to socialize with
anyone else. He had socialized before but had been betrayed. For this reason he
had vowed never to have to see anyone again. He chose to live alone. He had no
wife, no children, no friends. He moved away even from his blood relatives.
When he began to live in
isolation, is situation, instead of improving, was getting worse every
day. He worked from morning till night and there was still a lot of work to do
still not done. He could sweep his room and its surroundings; he washed the
dishes, his clothes and his room; he could prepare his food and before he
finished, he was already late to go to his farm. At the farm he would clean the
grass, planting lots, watering the crops, fixing the heaps, and tending to the
farm all alone. Before the day's work was over, he was was already a vegetable
to return home. At home, he needed to wash the cooking pots he had used
in the morning and before it was finished, it was already dark! Many nights, he
slept without food. Many days, he would not be able to do half of all the work
he needed to do on the farm. His farm became the home of rodents who ate his
crops. One year he came in and another came out and he could not reap half of
the fields he had planted. His situation deteriorated. His health was
deteriorating. Tired of this, he went for consultation of Ifa: Who was really
responsible for his problems?
The Awo assured him that
he was the architect of his problems. He was told that he had refused to
socialize with others. He was advised to offer ebo as was previously
prescribed. He was also ordered to socialize with others. He obeyed.
The next day, he gets up
early in the morning and greets everyone around. People were surprised. When he
began to sweep the floor, a neighbor told his daughter to take the broom and
help him sweep the surroundings. When he wanted to cook, another neighbor told
his wife to come and assist him. He did things faster than before. Soon he had
a wife. They divided the work in the house and on the farm between two of them
. When they had their children, the work became simpler nonetheless. Most of
the household chores were left for the children to do, and they were allowed to
work on the farm.
Before long, fortune
smiled upon him. He was able to have a clear direction in his life. He saw the
benefits of socializing with other people. He became rich, he had his own wife,
he had been blessed with children and he had a good and comfortable house. On
top of that, their jobs and tenements were drastically reduced. He realized
then that those who had others around them to share their jobs and burdens did
not need to have a hard mouth or strong hands to do and carry their loads
alone.
Igbonwo nii ti kekere yo
koko
Ojo p’abahun t’ewu t’aso
Ojo osan nii m’ode yo
tereteretere
Dia fun
Baba-A-gbo-l’enu-bi- Akika
Igbati o nse ohun gbogbo
t’okan o yo’ri
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ero Ipo, Ero Ofa
A kii ma ma a re’ni
wi’ran
Ka tun gbo l’enu o
Translation:
The elbow has its knot
from the time it was Boy and young
The rain falls on the
Turtle along with its carapace
The rain that falls
during the day makes the soil very slippery
Those were Ifa's
statements to the-who-his-mouth-is-strong-as-akika-tree
When he did things
without success in some
He was advised to offer
ebo
He obeyed
Travelers to the lands of
Ipo and Ofa
We can not have those who
share in our thoughts, works and concerns
And even have hard mouth
and hands
Ifa says that for the
person for whom this Odu is re-read will be blessed with people who will assist
him or her and share their thoughts, works and concerns.
Commentaries
The odu lay emphasis on
the essence of friendship, socializtion and division of labour as the core key
to fulfill life. A single tree can not make a forest. No human being succed in
Isolation.
IX.
Ifa says that either a
man is going out with a woman with the intention of marrying or they have moved
to the point of introduction or even marriage. Ifa says that the lady in
question is very jovial and generally loved by all. Ifa advises against
marrying this lady because as jovial as she is, she is not the type of woman
whose mind can be easily known. She is going to use her great attitude to fool
everyone and when she is ready to pack her bags in the relationship, no one
would suspect her. When she eventually leaves, it will be a great disaster for
the husband and his family. This lady will not make the future husband, any
good.
Ifa advises this person
to offer ebo with 2 guineas, 2 roosters, 2 hens and money. On this, Ifa says:
Ka se’gi ni’gbo
ka ruu ni’bu wo’lu
Dia fun Eji-Oturu
Baba n loo s’oko Erin
Ebo ni won ni ko waa se
Translation:
To cut wood in the forest
And take it aside to the
city
This was the message of
Ifa for Eji-Oturu
When he was going to
marry Erin, laughter, as a wife
He was advised to offer
ebo
Eji-Oturu was very
hardworking. He was also an accomplished Babalawo. When it was time for the
wedding, all the members of his family were looking for a suitable wife for
him. Before long, they saw Erin, laughter. She was very beautiful, jovial, she
was always smiling. Everyone was in love with her. When Eji-Oturu saw her, he
was filled with love. When it was time to get married, they went to see Ifa,
not to ask about the woman's attitude, but to know what they should do to make
the wedding day successful.
During the consultation,
however, the Awo warned him that nothing good would ever come out of that
relationship. He warned them not to continue with the relationship. He even
urged them to abandon all things since all he could see was pain and sorrow at
the end of the day. Those who had gone to inquire for Ifa were convinced that
the Awo was either mad or envious, and must have been looking for ways to spoil
the happiness of Eji-Oturu. They simply ignored him and went ahead with the
wedding preparations.
The wedding day was
great. All influential people in society were present. They all blessed the
couple.
The first three months were
of happiness for the couple. All things worked smoothly. After the third month,
the problems began for Eji-Oturu. Erin was not cooperating with him anymore.
She did not obey him any more. Whenever he spoke to her, she simply ignored
him. If he screamed at her, all her family were angry with him because he was
not treating his great wife with the love and respect she deserved.
In the house of the
relatives of Eji-Oturu, Erin was always the best. She smiled at them, joked and
received them with respect and love. They were all in love with her. But in the
home, however, there was nothing that Eji-Oturu could do that would satisfy
her. If she asked anything, it would be something that Eji-Oturu could not
acquire. If he told her that he could not get her, she just smiled. If he asked
for money anywhere to buy those things and give them to her, she just smiled.
At that point, it was not easy for Eji-Oturu to know whether his wife was happy
or not. his wife never helped in the house. She did not have time to cook or
wash clothes. If he complained, she just smiled. Nothing could change his mind
to do it.
One day, Eji-Oturu got up
and found that Erin had left the house. Tos her relatives jumped on him,
accusing him of having frustrated the woman. No one was willing to listen. He
cried and he wept. He lost his joy, his home and his credibility. By the time
his relatives realized the true position of things, it was too late.
Ka se’gi ni’gbo
ka ruu ni’but wo’lu
Dia fun Eji-Oturu
Baba n loo s’oko Erin
Ebo ni won ni ko waa se
O ko’ti ogbohin s’ebo
Esu airu, esu aitu
E o rifa ijohun ni bi ti
nse o
Translation:
To cut wood in the forest
And take it aside to the
city
This was the message of
Ifa for Eji-Oturu
When he was going to
marry Erin, laughter, as a wife
He was advised to offer
ebo
He Refuse to offer ebo
Refusing to offer ebo and
not listening to advice
Look at the terrible
consequences it brings to those who have refused.
ifa says that for the
person for whom this Odu is revealed, he should not suffer pain inflicted by
him if he hears the advice of Ifa.
Alternatively. Ifa
advises the woman that she is about to marry to have a change of attitude so
that she does not cause pain to her future husband and all her relatives and
loved ones.
X.
Ifa says there is a
woman where this Odu has been revealed who has been married and has left that
home, but has done so because of one form of disagreement or another. This
woman is planning to return to that home. Ifa says if this woman comes back
that will not be a problem. On the other hand Ifa says that if this woman is
not allowed to return home will not be a problem either. Ifa says that this woman
has not learned anything and has not forgotten the reasons why she left the
house. If she returns, she will continue to behave in exactly the same way she
has been behaving before leaving the house. Her attitude is not going to
change an apice. If this is acceptable where this Odu is revealed, then all is
well. If it is not so, then there is the need to over-consider this and a deep
thought is necessary before allowing you to return to that home.
In the other hand, Ifa
advises a woman who has married in a home and who has left home but who has had
a change of attitude before venturing back into that home. This is because she
has not learned the truthful reasons that sent her to pack first and leave
marriage home. If this lesson is not learned, she will most likely encounter
the same problem and she will not have support where she is going. This will
cause her to leave that home a second time.
There is the need to
offer ebo with a goat, cosmetics of various types, osun, cream, lotion and so
on and money. There is also the need to feed the Deity of the Orisa Ibeji .
this Ifa says:
Oturu po meji girigiri
Dia fun Eyele Owewe
Ti npada lo si’le oko
owuro
Ebo ni won ni ko waa se o
Translation:
Oturu ties two babies
firmly on his back
This was the message of
Ifa for Eyele Owewe, the Beautiful Pegion
When she returned home to
first husband
She was advised to offer
ebo
Eyele Owewe, the
Beautiful, Pregion was the prototype of beauty. She was the center of
attraction wherever she went. She was also well aware of her beauty. Wherever
she went she always wore her bag of cosmetics containing osun, coconut oil,
Laali [Lawsonia inermis (Alhea)], and so on. His hair was always painted. Her
impeccable and elegant hair with sandals in combination. When she was ready for
the marriage market, there were many suitors competing for her hand in
marriage. When she eventually chose a suitor as her husband, the wedding was
well attended.
As soon as she got
married the problems started. She made it clear to everyone that she had come
to marry her husband alone, and that she was not interested in any member of
her husband's family. In fact, she saw them as people who would interfere in
the affairs of her marriage. She treated poorly her husband's relatives and she
had no respect for any of them.
One day, there was a
slight misunderstanding between Eyele Owewe and her husband. The families came
to fix it. Eyele Owewe was very angry with them.
She spit in the face of
her mother-in-law. She tear the dress of her father-in-law. She slapped her
older brother. It was a great fight. She accused everyone of fomenting trouble
for herself and her husband. She said her husband's relatives were poking their
noses where they were not concerned. At that point, she shouted at everyone
present and left the house. She promised herself never to Live in that house
again.
When her parents heard of
what had happened they were very embarrassed and furious with Eyele Owewe. They
sent out many emissaries to apologize to the relatives of Eyele Owewe's
husband. It took two years for normality to return. Eventually, one day was
chosen for formal reconciliation.
On the day chosen, all
relatives of Eyele Owewe's husband were seated waiting for Eyele's arrival.
They all agreed that Eyele must have learned her lesson and that she would flip
a new page in her life from this moment on.
When Eyele arrive, she
came with her friend. She did not wait for her own relatives to accompany her
to her husband's house. When she entered the house. they noticed that she
was all believed. She was smelling of perfume and she painted her legs and face
with osun, red wood. She saw the relatives of her husband and simply ignored
them. She proceeded to go inside the room of her husband and throw the door
with all its power. Her husband's relatives looked at each other and shook
their heads. One of them began to sing like this:
Se ka le mo pe Eyele n
s’oge
Se ka le mo wipe Eyele n
s’oge
Eyele k’osun o wo’le
t’oko
Se ka le mo pe Eyele n
s’oge
Translation:
It is for us to realize
that Eyele is fashionable
It is for us to establish
that Eyele is very aware of fashion
Eyele rubbed the body
with osun, red wood and went straight
To her husband's room
Just so we know Eyele is
hot.
They all concluded that
Eyele had not learned or forgotten anything.
Oturu po meji girigiri
Dia fun Eyele Owewe
Ti npada lo si’le oko
owuro
Ebo ni won ni ko waa se o
O ko’ti ogbonhin s’ebo
Se ka le mo pe Eyele n
s’oge
Eyele k’osun o wo’le
t’oko
Se ka le mo pe Eyele n
s’oge
Translation:
Oturu ties two babies
firmly on his back
This was the message of
Ifa for Eyele Owewe, the Beautiful Dove
When I returned home to
first husband
She was advised to offer
ebo
She refuses to offer ebo
She refused listening to
the advice
Eyele rubbed the body
with osun, red wood and went straight
To her husband's room
Just so we know Eyele is
hot
XI.
Ifa says that the person
for whom this Odu is revealed should not think that he or she is wiser than
everyone else. Ifa says that even though he or she is wise, he or she must
recognize the fact that other people are also wise and some of them are
probably more knowledgeable or wise and wise than he or she.
Ifa says that this person
has done something or is presently doing something and congratulating himself
for the wisdom that he or she has applied.
Ifa says that even with
what he or she has done or is doing, he or she still needs the wise advice of
other people so that he or she can succeed. Ifa recommends the ebo of humility
for the person for whom this Odu is revealed. In this stanza, no material for
ebo is required. He or she needs to consult others and seek wise counseling
before concluding what he or she has done or is doing. On this, Ifa says:
Ologbon won o ta koko omi
s'eti aso
Omoran kan o mo'ye eepe
ile
ALarinnaka ko de'bi ona
gbe pekun
Dia fun Alabahun Ajapa
Nijo ti n k'ogbon r'ori
ope ree ko si
Translation:
The sage can not tie
water into a knot with a garment,
The expert can not know
the number of grains of soil sand
The traveler can not get
where the roads end
Those were the
declarations of Ifa for Alabahun Ijapa
When he met all the
wisdom on earth and was going to hide it in the neck of a palm tree
Alabahun Ajapa, the
Turtle, was a very wise person. At that stage, he believed that he was the
wisest person that Olodumare had ever created. One day, Alabahun Ajapa thought
he could become the richest person on earth if he gathered all wisdom on earth
and bottled it in a gourd . He planned that after this was done, he would hide
the bottled pumpkin (full of wisdom) on top of a palm tree. He ruminated that
no one could be able to do anything wise without consulting him. He planned to
charge heavily for any wisdom he would give anyone. He intended that the people
who came to seek him from near and far begging and imploring him, with a hat in
hand and money in his pockets so that he would give them some of the hidden
wisdom. He was convinced that in six months, that he would not only be the
richest man Olodumare had ever created, but the most influential man on earth.
After completing this
plan, he decided to go by consulting with Ifa. When Ifa was released,
Oturupon-Meji was revealed. The Awo then informed Alabahun Ajapa that he had a
plan in mind: the plan would only work if he sought the advice and wisdom of
others.
Consequently upon this
revelation, Alabahun Ajapa was furious, in rage. He thought he did not need
anyone's advice since he was the wiseat person earth. He then left the house of
the Babalawos and promised himself that this babalawo should be punished when
he became rich. He concluded that he would never extend his wisdom to babalawo
since he saw himself the guardian of the wisdom of the world.
He decided to go and hide
the bottled pumpkin (full of wisdom) on the top of a palm tree and then
announce to the world that they would consult him if they needed any advice or
wisdom. Anyone who failed to approach him was considered the stupidest man on
earth. Arriving at the palm tree, he tied a rope around the bottled pumpkin and
hung it on his neck with the pumpkin in front of his belly. He then tried to
climb the palm tree to the top, but unfortunately for him, he was always
falling down every time he tried to climb the tree. The treatment several times
deam until the afternoon but everything was in vain.
Incidentally, Igbin, the
snail was passing by and she saw Alabahun Ajapa trying to climb the tree
and falling several times. Immediately she saw this, she realized that the
position of the pumpkin in front of Ijapa was responsible for her failure to
climb the tree. She ached Ajapa and decided to assist him by offering him
advice on what to do to climb the tree successfully. She approached him and
said, 'My friend, if you want to climb the palm easily, change the position of
the bottled pumpkin. Put it on the back and then climb the tree.
Ijapa tried what Igbin
had said, and discovered that, to his mortification, he climbed the palm tree
without difficulty. When he was at the top of the palm tree, Esu Odara told
him, 'Ijapa, can not you see that Igbin the snail is wiser than you? With all
the wisdom you have forced into this pumpkin, you were not even able to climb
the tree. It only take the superior wisdom of Igbin to tell you how to climb
the tree with the pumpkin without any difficulty. With all your wisdom, you are
always going to bow and follow the superior wisdom of Igbin, the snail.
When Ijapa heard this, he
realized for his disillusion that with all the wisdom he had stolen in the
pumpkin, he had failed lamentably. From anger, disillusionment and frustration,
the stray, with all its power, the pumpkin bottled in the earth and broke into
pieces.
Ologbon won o ta koko omi
s'eti aso
Omoran kan o mo'ye eepe
ile
Alarinnaka ko de'bi ona
gbe pekun
Dia fun Alabahun Ajapa
Nijo ti n k'ogbon r'ori
ope ree ko si
Ebo ni won nor ko waa se
Nje ogbon ti Ahun gbon
Einin ni fi nto Igbin
Ogbon o tan l'aye
Ogbon ku l'eyin
Translation:
The sage can not tie
water into a knot with a garment,
The expert can not know
the number of grains of soil sand
The traveler can not get
where the roads end
Those were the
declarations of Ifa for Alabahun Ijapa
When he met all the
wisdom on earth and was going to hide it in the crown of a palm tree
He was advised to offer
ebo
He refuses to obey
With all the wisdom of
Ahun, the turtle
He will always kneel and
follow the superior Igbin, the slug
Wisdom has not been
exhausted on earth.
Wisdom abounds wherever
Ifa says that those who
are wise should not think that others are not as wise as they are or that they
are fools. No one is the only repository of wisdom.
XII
Ifa says that young
people should not think that they are wiser than their elders where this Odu is
revealed. There is a need for young people to follow the advice of the elders
to avoid a situation in which they might get lost. Ifa says there are some
young people where this Odu is revealed who consider the wise advice of the
elderly as obsolete or irrelevant in the modern scheme of things. Ifa says that
these young people need to change that perception if they do not want to regret
for the rest of their lives.
Ifa advises the young
people in question to offer ebo with two mature goat and to rely on the
experience and advice of the elders. They will use a goat to feed the Elders of
the Night and use the other to feed Ifa. On this, Ifa says:
Asinwin nii pe'fa koro
Koyeeko nii w'ewu seesee
ja'n
Dia fun Oso Orokun
Dia fun Oso Orode
Ebo ni won nor ko waa se
Translation:
Only a fool gives Ifa
messages without prior deliberation
Koyeeko nii w'ewu seesee
la'na (nickname)
That was the Awo who
threw Ifa for Oso-Orokun
And also release
Ifa for Oso-Orode
They were advised to
offer ebo
Oso-Oroku was a wise
young man while Oso-Orode was the senior elder. Oso-Orokun was someone who believed
he was so wise that he did not need anyone's advice before doing something.
When he wanted to embark
on something, Oso-Orode, the experienced elders, always advised him on the best
strategy or approach but according to him, all those advice given to him by
Oso-Orode were obsolete or irrelevant especially in the system modern way of
looking at things.
For example, in times past,
people usually cooked a soup and other things in the fire with three stones
(tripods) for perfect balance. Oso-Orokun decided that with his wisdom, the
cook a soup in the fire made with two stones. He was advised against this
action by Oso-Orode, but he refuse listened to the advice. He made his soup and
put his soup on top. Unfortunately for him, the soup was turned over and over
the fire. Therefore he could not eat any food that night.
He then decided to go
collect sunken water in the well of the family enclosure so that at least take
some water before going to bed. Earlier at this time, he had been warned to
step soft especially at night. As he was walking furiously toward the well, he
tripped over a stone and before he could regain his balance, he fell into the
well. Suddenly he made a loud noise that drew neighbors to the scene. Arriving
there, they met with Oso-Orokun at the well shouting for help. They immediately
sought a rope and rescued Oso-Orokun.
After he was rescued and
cared for, he decided to take a walk in the vicinity of his neighborhood. While
doing this against all wise counseling, he met Iya-Afin on the way. Iya-Afin
was usually the eligible spinster in the palace who had remained single as a
result of her arrogance. Everyone in the city had been warned not to be rude,
to confront or show any disrespect for Iya-Afin. Anyone who failed to hear this
warning would be treated mercilessly. Oso-Orokun was also aware of this warning
but he was fully convinced that he could manipulate his exit from the problem
if there were any between him and Iya-Afin. For this reason, he had little
regard for her. On that day, Oso-Orokon tripped with Iya-Afin; but instead of
apologizing, he became arrogant and saw no reason why he should apologize to
her. Iya-Afin immediately ordered the palace guards to deal with him. He was
subsequently thoroughly beaten. When he was eventually released, he was
stumbling around as if disoriented and got into the ponies.When he was about to
ride in one of the ponies, he was warned never to ride a pony, but he refused
to listen to the warning on one of the ponies and unfortunately for him, the
pony shot it and fell and gave it a heavy knock on the floor. He suffered
injuries and was immediately taken to a health center.
While on the way to the
health center, Oso-Orode kept wondering why on earth Oso-Oroku refused
listening to the advice of the elders and that he believed that advice was
obsolete, irrelevant and unnecessary in modern times. So that he thought
himself the wisest, oso-Oroku was then full of remorse for not having heard the
advice of Elder.
Asinwin nii pe’fa koro
Koyeeko nii w’ewu seesee
ja’na
Dia fun Oso Orokun
Dia fun Oso Orode
Oso-Orokun oo rora o ma
d’obe si’na
O ni mo ri, mo ri ogbo
Oso Orokun rora ma jin si
kanga
O ni mo ri, mo ri ogbo
Oso Oroku rora ma ku
Iya-Afin
O ni mo ri, mo ri ogbo
Oso orokun rora o ma
wo’le to Ibaaka
O ni mo ri, mo ri ogbo
Mo ri, mo ri ogbo
Oso Orokun da’be si’na
Mo ri, mo ri ogbo
Oso Orokun jin sin kanga
Mo ri, mo ri ogbo
Oso Orokun kolu Iya-Afin
Mo ri, mo ri ogbo
Oso Orokun wo’le to
Ibaaka
Eyin ewe iwoyi
A se nkoo yin l’oran
Ti e se ngbon ju’ni lo?!
Translation:
Only a fool gives Ifa
messages without prior consideration
Koyeeko nii w'ewu seesee
ja'na
Those were the Awos who
threw Ifa to Oso-Orokun
And they also launched
for Oso-Orode
They were both advised to
offer ebo
Bear-Orokon, be careful
not to spread the soup in the fire
He replied that he had
already seen what they were saying
Oso-Orokun, be careful
that you do not fall into the pit
He replied that he
already knew what they were saying
Oso-Orokun, be careful
not to confront Iya-Afin
He replied that he
already knew what they were saying
Oso-Orokun, be careful
not to ride ponies
He replied that he
already knew what they were saying
Bear-Orokun then spilled
the soup on the fire
Even though he already
knew what they had said
Oso-Orokun inadvertently
fell into the pit
Even though he already
knew what they had said
Oso-Orokun, also
confronting Iya-Afin
Even though he already
knew what they had said
Oso-Orokun walked in and
climbed over the pony
Even though he already
knew what they had said
Oh yeah! Young people
today
How is it that you are
taught a lesson
But they claim that they
know more than the elders.
Commentaries
There is an adage that,
If a youngster have clothes like Elde,he can't have rag like elder. so
there is always, a need to seek counsel of elder on some issues. and we
must not look down on them. but respect their experiences.
XIII.
Ifa says that the
person for whom this Odu is revealed will give birth to a baby who will be very
big in life. This baby, a boy, will fight for his parents and punish all those
who have maltreat or deceiving his parents. He will also save his parents
from persecution. Ifa says that the boy in question is the son of Ifa, there is
a need to initiate the boy as soon as possible.
Ifa advises the person
for whom this Odu is revealed to offer ebo with 4 rats, 4 fish, 2 hens and
money. There is also the need to feed Ifa with 2 rats, 2 fish and 1 hen. On
this, Ifa says:
Ibaba Awo Egungun
Ikoko Awo Oro
Gbanga l'Ogedengbe nsawo
Ile Orunmila
Dia fun Eji-Oturu
Ti nt'orun bo wa'le Aye
Ebo ni won nor ko waa se
Translation:
The secret is the path of
Egungun
Carefully kept in the
dark is the practice of Oro
The attitude is the path
of Orunmila
Those were the messages
from Ifa to Eji-Oturu
When He came from heaven
to earth
He was advised to offer
ebo
Eji-Oturu, (Oturupon
Meji) had made all his preparations in the heaven to come to the world.
It was by consultation of Ifa .. the Awo told him that he was going to succeed
where he was going. He was advised that in order for him to make his appearance
on the most dramatic land, it would be better if he were to be born as a baby
with all its faculties fully developed and functioning. He agreed.
A very poor woman was
chosen to be the mother of Eji-Oturu. The woman came out pregnant. She was
pregnant for nine months. She gave birth to her bundle of joy in the tenth
lunar month. The baby was a boy. When this woman gave birth to her baby, there
was nothing in the house for her to use; there was no money to buy soap,
sponge, food or anything else for her and her baby to use.
As soon as she gave birth
to her baby, the baby began to speak; 'Mother said the baby' I know that you
have nothing to use in the house now. Do not worry. Everything will be fine'.
The mother could not believe what she was hearing. She moved closer to the baby
to be absolutely sure that the baby was really talking. The baby said to her
again, 'Mother, do not be surprised or afraid. I am Eji-Oturu. I have come to
help you and my father. Please go outside in the woods closer. You must find
two okete, big rats there. Take them and put them in a cage. Go and sell at the
Ejigbomekun market. She then proceeded to buy soap, sponge and some other
things she needed urgently. The mother was totally surprise . To whom she would
tell her that her baby from a day of birth was talking. Much less that she went
to the forest instructed by her son. That she saw the two rats, caught them and
put them in a cage. That she went to the market to sell the rats.
As soon as she arrived at
the Ejigbomekun market she was arrested for bringing the live okete rats into
the market in broad daylight even with the tails on their bodies(In Yoruba Land
it is a taboo to see a large live rat in full light of The Parakoyis were
the administrators of the market. "The Parakoyis were the administrators
of the market.
The Parakoyis in the
Ejigbomekun market was Oro and Egungun. Every time she tried to explain herself
and her condition, she was obfuscated until she fell. In the end, the Parakoyis
confiscated the two large live rats and ordered that she be given a full
beating. She was promptly beaten until she fainted.
When she regained
consciousness explained that she was not given the opportunity to explain
herself. Eji-Oturu instructed her to go down with the sponge she had in the
house which she had been using for a long time. She went to beg for soap and
she used it to bathe for Eji-Oturu.
After this, Eji-Oturu
ordered Alantakun, the spider , to give him a rope from his mother's house to
the Ejigbomekun market. He clung to the rope and the spider carried it
flying to the market. He went straight to the Parakoyis, claiming to know why
his mother was punished without being given the opportunity to narrate his own
side of the story.
The Parakoyis could not
understand the impertinence of an unborn baby who was deliberately asking them
questions. Being Egungun and Oro, coupled with the fact that this one-day-old
baby was actually talking, they had the feeling that they were dealing with an extra-extraordinary
baby. They replied that they had nothing to ask his mother since her
mother deliberately planned to invite the disaster on earth by bringing two
large live rats into the market. 'Was the beating given merely a slight way of
telling her that she should never do it again?'
'Did you know under what
conditions she did that?', Eji-Oturu demanded. "We do not know or care to
know," the Parakuyi replied. 'Are you saying that there are no
circumstances under which a person can do something that society has seen
strongly but the person who did it could be judged with compassion?' Eji-Oturu
asked. 'There are no such circumstances, as far as we are concerned.' The
Parakuyis responded.
When Eji-Oturu heard this,
he ordered three barrels of alcohol. He gave one to Egungun, one to Oro
and the third to himself. He asked them to start drinking so that they
would know who would get drunk first and get tired. The three of them started
drinking. Before Egungun and Oro could have a drink, Eji-Oturu had finished two
drinks. Egungun and Oro thought that it would be a shame if a baby finished his
own bottle of alcohol before them. They therefore began to rush their drinks.
Unknown to Egungun and
Oro, as soon as they began to drink, Eji-Oturu had summoned to the 401
Irunmoles who usually moved from heaven to earth and the 200 Irunmoles of the
right, with the 200 Irunmoles of the left to come and join him to drink
alcohol. In real sense, Egungun and Oro were competing with 801 Irunmoles
in drinking and not with Eji-Oturu. Before long, the two Egungun and Oro got
drunk, they vomited everywhere in the market. In their unstable footsteps, they
broke many things and they fell into the Orisa of the market of which they were
custodians. They woke up the next day.
When they woke up,
Eji-Oturu said that they had defecated in the market and Orisa from the market.
They would therefore be punished for that. They replied that it was due to the
effect of the alcohol they consumed. Eji-Oturu said that no one was interested
in anything they took since they did not give his own mother the
opportunity to explain her own conditions as well. He put a curse on
Egungun, saying that from that day on, he would no longer be a market manager,
but instead he would be doing his things in secret and not in a place like the
market. He also cursed Oro that no one would be seeing her in broad
daylight again but at the death of the night and she would never again be part
of the market management.
As soon as Eji-Oturu said
this, his curse was accepted and confirmed by all 801 Irunmoles.
Ifa says that care should
be taken before the person for whom this Odu is revealed passes any judgment.
He or she must consider the circumstances under which an event took place
before he or she passes judgment. This is necessary so that he or she can avoid
a situation in which he or she can invoke the wrath of Irunmoles on the
head of him or her.
Ibaba Awo Egungun
Ikoko Awo Oro
Gbanga l'Ogedengbe nsawo
Ile Orunmila
Dia fun Eji-Oturu
Ti nt'orun bo wa'le Aye
Ebo ni won nor ko waa se
O gb'ebo, O ru'bo
Ko pe, ko jinna
E waa ba ni l'aruuse ogun
Translation:
The secret is the path of
Egungun
Carefully kept in the
dark is the practice of Oro
The attitude is the path
of Orunmila
Those were the messages
from Ifa to Eji-Oturu
When He came from heaven
to earth
He was advised to offer
ebo
He obeyed before long and
not very far
Let's join where we are
blessed with victory.
Ifa says that the person
for whom this Odu is revealed will be victorious. He or she will fight for him
or her and all those who have hitherto deceived or created problems for him or
her will be arrested and punished.
XIV.
Ifa says there are
some people who are trying to scare the person for whom this Odu is revealed.
They are also telling him or her that he or she should not go out in certain
periods because some people will meet him or her on the way and could cause him
or her bodily harm or dispossession of his belongings. Ifa says no one can do
him or her any evil. He or she has the complete Ifa protection.
He or she needs to speak
loudly and let everyone know that Ifa is his pillar of support. He or she
needs to let the world know that he or she absolutely relies on Ifa. By doing
this, Ifa says no one will be able to cause him or her any harm whatsoever.
Ifa advises this person
to offer ebo with three mature goats and money. There is also the need to feed
Ifa with a mature goat. About this Ifa says:
Ewe igba nii se on'iyo
l'ofo
Ewe emi nii se oloore
tade
Dia fun Orunmila
Won ni ki Baba or ma
rin'de oru mo
Ebo ni won nor ko waa se
Translation:
The effervescent nature
of Igba leaves makes it impossible to be used to wrap salt
The nature of the emi
leaf confuses those who want to usee the leaves to wrap the salt
These were the messages
from Ifa to Orunmila
When he was being scared
so he would never go out at night again
He was advised to offer
ebo
In Ado-Ekiti, Orunmila
was very successful. He had established a flourishing practice of Ifa. Apart
from that he was in high demand wherever he wanted, and because of the love he
had for the people in this city, he had never contemplated moving to other
lands to stay. He usually visited other places but he returned to Ado-Ekiti. He
was financially successful. Each time he traveled to other lands, he usually
returned to Ado-Ekiti very late at night. Before long, some people were not
happy with this success. They began to incubate diabolical plans to strip him
of the wealth it had cost him to win.
While these plans were in
progress, Orunmila began to receive information that he must be very careful
because people were planning evil against him. After this, people began to warn
him to never move at night because thieves were planning to inflict corporal
damage and strip him of his belongings.
When this information
became unceasing, Orunmila became very apprehensive. He tried to investigate
who was behind everything. He knew that the names of those thieves were using
were Oka, Cobra, Hedge, The Black Serpent; Ere, The Boa Contrictor; Paramole,
The Serpent Cascabel; and so on. When Orunmila could not unravel all this, He
went for consultation of Ifa: Would he be able to overcome all these problems?
During the consultation,
Oturupon Meji was revealed. Ifa assure Orunmila that the insurance would win. He
was advised never to harbor any fear since all the wicked rested on the fear of
their victims as a weapon against them. He was advised to be intrepid and to
speak in a manly way. Orunmila was warned that he would never forget that Ifa
is Leopard and Ikin, the Holy Palm Seeds are Hyenas. Leopards and Hyenas are
not afraid of Cobras and Pythons.
After this, Orunmila was
advised to offer ebo as stipulated above. He obeyed. After this, he was full of
determination to never yield to evil people. He speaks bravely and with
complete conviction that all the wicked are doom to failure. This newly
found courage created fear in the minds of those who were plotting evil against
Orunmila and most of them fled. Those who chose to confront him lived to regret
their stupidity for the rest of their lives.
Ewe igba nii se on'iyo
l'ofo
Ewe emi nii se oloore
tade
Dia fun Orunmila
Won ni ki Baba or ma
rin'de oru mo
Ifa naa ni n'tori i kinni
Won ni nitori Omo Ole
l'oru ni o
Won ni Oka
Omo Ole l'oru ni o
Agbadu, Omo Ole l'oru ni
o
Ere, Omo Ole l'oru ni o
Paramole, Omo Ole l'eru
ni o
Won ni ki Baba sakaale,
ebo ni sise
O gbeb'ebo, O ru'bo
Orunmila did not even
know how to do it.
Ayamo'pe bi ise to'un ba
ni o
O ni fa ni Omiran
Ikin and Ikooko
Enikan o le pe ki Olori
Omo Ole o ma rin
Translation:
The effervescent nature
of Igba leaves makes it impossible to be used to wrap salt
The nature of the emi
leaf confuses those who want to use the leaves to wrap the salt
These were the messages
from Ifa to Orunmila
When he was being scared
so he would never go out at night again
Ifa asked
"why?" They replied that it was because of the thieves of the night
They said that Oka, the
Cobra
He is one of the thieves
of the night
And the Agbadu, the Black
Serpent
He is one of the thieves
of the night
And Ere, the Boa
constrictor
He is one of the thieves
of the night
And even Paramole, the
Rattlesnake
He is one of the thieves
of the night
Orunmila was advised to
offer ebo
He obeyed
Orunmila declared that
his left
Ifa is Omiran the Leopard
Ikin, the Holy Seed o, is
Ikooko, the Hyena
No one dares to stop the
head of thieves from going outside when they wish.
Ifa says that no one can
stop the person for whom this Odu is revealed to go where he or she wishes. If
people try to stop him or her, they will fail miserably.
XV.
Ifa says that there is an
urgent need for two people to offer ebo against the death of one of their sons
each. Each of them needs to offer ebo with a mature goat and money. They also
need to add six bottles of palm oil and 50 kola nuts. For each one of them. On
this, Ifa says:
Ijan bi Ijan
Ijan wiliki
Dia fun Ijala
Tii somo Ode
Ebo aiku ni won ni ko se
Translation:
Ijan bi Ijan)
Ijan wiliki) names of
Babalawos
They threw Ifa for Ijala
The son of Ode, the
Hunter
He was advised to offer
ebo against premature death
Ijala went to see Ifa to determine
his chances of success in life. He was told that he would triumph in life but
he needed to urgently offer ebo against premature death. Ijala saw no
reason why he should offer that ebo. He refused it and also failed to tell his
father, Ode.
Ijan bi Ijan
Ijan wiliki
Dia fun Ijala
Tii somo Orunmila
Ebo aiku ni won ni ko se
Translation:
Ijan bi Ijan)
Ijan wiliki) names of
Babalawos
They threw Ifa for
Ijala
The son of Orunmila
He was advised to offer
ebo against premature death
Iyere was also by
consultation of Ifa. He met a young girl and it was love at first sight. He
wanted to know if his relationship would be successful before he informed his
parents so that formal steps were taken toward marriage. That was the reason
why he went for consulting with Ifa.
The Awo assure him
that the relationship would be very successful and seriously blessed with
children. He was told that however he needed to offer ebo against premature death.
He was very angry with the Babalawo who told this. He refuse to offer ebo. He
saw himself very young and healthy. He also failed to tell his father Orunmila.
A few days after this,
Ijala went to the woods to hunt. His arrow struck a buffalo. The buffalo fell.
Unknown to Ijala, the buffalo was not completely dead by the time he approached
the animal. The buffalo jumped and knocked him to death. In the last
minutes of his life, he agreed to the Babalawo counsel. He died full of
remorse.
The next day, Iyere went
to the edge of the river to look for some herbs. As he approached the river a
hungry crocodile attacked him, and broke his neck. The crocodile was consuming
his body when people came to collect water in the river. They frightened the
crocodile and carried the parts of the body that were left back to the village.
When Ode saw the body of
his son Ijala, he cried and he wept. He was warned not to cry but instead of
crying ,Ode sing a funereal song in mourning for the loss of his son.
From that day on, the funeral song of Ode and all the other hunters was called
Ijala. So instead of crying when someone dear to them dies, hunters use Ijala
to mourn the death of such a member.
In the case of Orunmila,
when he saw the remains that remained of his son, he burst into tears. He was
also warned never to cry when someone dies. Instead, he must use the funeral
songs of Ifa to mourn the death of one of his loved ones. From that day
forward, all the Awos use Iyere to mourn the death of anyone dear to them.
Ijan bi Ijan
Ijan wiliki
Dia fun Ijala
Tii somo Ode
A bu fun Iyere
Tii somo Orunmila
Ebo aiku ni won won ni ki
waa se
Won koti ogbonyin sebo
Ijala Ode wa ku
Ode n sun Ijala
Iyere loku
L'Awo n sun'yere
Iyere ekun Olufe L'Awo
nsun o
Translation:
Ijan bi Ijan)
Ijan wiliki) names of
Babalawos
They threw Ifa for
Ijala
The son of Ode ,the
Hunter
He was advised to offer
ebo against premature death
They refused to listen to
the advice
Ijala, the son of
Ode died
Ode usually sings funeral
songs to mourn Ijala
Iyere, the son
of Orunmila died
All present Awos used to
sing funeral songs to lament the death of Iyere
Iyere, the lamentation of
Olufe was what all the Awos were enchanting
Ifa says that if a baby
dies where this Odu is revealed, the parents are not supposed to cry. Instead,
they should use Ijala or Iyere or both to mourn the death of their loved one '
It's a taboo for Babalawo
to cry when someone dies. Instead of crying, what is expected of the Awo is
enchantment.
XVI.
Ifa says that the person
for whom this Odu is revealed must give those who are older or higher rank the
due respect he or she deserves. This however, he or she should never bow head
to anyone.
Ifa also warns that the
person must be away from where he or she was born and should keep social
distance from their blood relatives.
Ifa says that he or she
should not rely on any kind of legacy. He or she should never fight for it, he
or she should never argue about it or be in contention about any legacy left
behind by their parents. If he or she is given voluntarily, he or she may
accept it, but he or she should not go to fight or claim their own portion of
the legacy. This is to prevent he or she being killed about such legacy.
Ifa advises this person
to offer ebo with a mature goat and money. About this Ifa says:
Oku ku, ara orun o sunkun
Okunrun gidigba ni nba
iran tantan r'oru
Dia fun Iji
Tii somo olohun gbogbo igba
iwanse
Ebo aiku ni won ni ko waa
se
Translation:
When someone dies, the
inhabitants of heaven do not see reason to cry
The sick man was going to
heaven full of lamentations
Those were the messages
from Ifa to Iji the Tempest
The son of the owner of
all things of ancient times
He was advised to offer
ebo against premature death.
Iji, the Tempest, was a
son of aye. His parents were the owners of all things on earth, without
exception. Iji had many brothers and sisters. All of them do not like Iji because
of his great potential. They all wanted him dead even when their parents
were still alive. They could not do anything because they knew their parents
would never accept it.
When their parents died
however, they began planning how to kill him. Iji was also not making things
easy for him. He kept bothering his brothers and sisters to decide the
belongings of his parents and to give his own part to him. All his
brothers and sisters did not want to give any part of the legacy. That was the
biggest reason they were planning his death. Convinced that his brothers
planned to cheat him, he went to see Ifa.
The awo told Iji to never
bow to anyone for any reason. He was advised to move away from all his brothers
because they were planning evil against him. The Awo told him never to lean on
any legacy and should not fight about it. He was advised to offer ebo as
stipulated above.
When Iji heard what the
Awo said, he was totally convinced that his brothers were the ones who were
using the Awo against him. He could not understand the reason why an Awo could
advise someone against pursuing what just belonged to him. He wondered why the
awo would tell him to flee from his legacy and allow those who did not love him
to enjoy it. He resolved within himself that he would fight for his own part of
the legacy until the end. The reason he was not asking for more than he was
his, then why he had to flee ?.
He decided that he would
be giving his brothers problems every day until they shared his legacy. That
was exactly what he was doing. He reported his brothers to everyone who heard
him. Before long, the matter of the legacy became a greater shame for his
brothers. They then decided to look for an ingenious way of acquiring Iji
without anyone suspecting in any way of the dramatic work.
During one of their
deliberations of conspiracies, they discovered that Iji should never bow his
head or touch the earth with his head. If he did, they realized that he would
die. Thus it was that they resolved that part of his legacy would be placed on
earth for him to collect. They were convinced if he was trying to lift it from
the earth, he would meet death. All the conspirators were very happy that they
discovered this form.
To make sure he died,
they designated a place where Iji would pick up his own part, and they watered
the place with martal poison. As soon as they did this, they invited Iji to
come and pick up his own part. They also invited several witnesses. When he got
there, they told them that his had been separated for him. They showed
them where it was. As soon as he saw all the belongings of his brothers which
his brothers gave him , he recalled the Babalawo's warning that he should not
bow his head for anyone or anything under any circumstances. Like collecting
his belongings if he did not bow his head. Something told him that the Awo's
warning was part of the design to trick him into his legacy share. He
approached it . He bent down to pick one up. In the presence of all the
witnesses he collapsed and died. Like all those who fail to hear the warning,
he briefly remembers it before he died, he had been warned.
When he died, all the
people were wondering what happened, so it was when they were told that Iji had
been warned before the day he touched the earth with his head would be the day
he died. When they heard this, no one took pity on him. They saw someone who
had chosen to travel the path of death; a premature death for that case.
Oku ku, ara orun o sunkun
Okunrun gidigba ni nba
iran tantan r'orun
Dia fun Iji
Tii somo olohun gbogbo
igba iwanse
Ebo aiku ni won ni ko waa
se
The ko'ti ogboying s'ebo
Ero Ipo, Ero Ofa
Eyin o mo wipe Ojo Iji
f'ori ba'le
Ojo naa nii ku ni?
Translation:
When someone dies, the
inhabitants of heaven do not see reason to cry
The sick man was going to
heaven full of lamentations
Those were the messages
from Ifa to Iji the Tempest
The son of the owner of
all things of ancient times
He was advised to offer ebo
against premature death.
He refuse to obey
Travelers from the city
of Ipo and Ofa
Did not you know that on
the day that Iji touched the earth with his head
Would that be the day he
died?
Ifa says that the person
for whom this Odu is revealed will not be allowed to die prematurely. However,
he or she needs to listen to Ifa's warning.
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
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