IFA OWONRIN MEJI COMMENTARIES BY BABALAWO OBANIFA-Obanifa Extreme Documentaries -Reformed Africa Ifa Spirituality (RAIS)- Odu Ifa Series

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IFA OWONRIN MEJI COMMENTARIES  BY BABALAWO OBANIFA-Obanifa Extreme Documentaries -Reformed Africa Ifa Spirituality (RAIS)- Odu Ifa Series
                                     

                          

Babalawo Obanifa will use the medium of this work to make comprehensive Commentaries on Odu Ifa Owonrin Meji. We shall examine in detail, what is Odu Ifa Owonrin meji? what are the associate or affiliated Orisa  and Irunmonle with Owonrin meji? What are the taboo of Owonrin meji ? what are profession or job congenial for Owonrin meji Children? What are likely name that can be Christen or given to Owonrin meji children? The compatible color of Odu Ifa Owonrin Meji, Some of the sacred stanza contain in Odu Ifa Owonrin meji as well as Commentaries or lessons in those hollowed stanzas etc. All these aforementioned and more will be the major focus of these work. The work will be very useful for any Babalawo who need an in-depth knowledge of this Odu. It will also be useful for those who imprint Odu Ifa Owonrin meji during their Itefa/itelodu(ifa initiation )  or those who have it as Odu during their Ikosedaye (first Ifa consultation for new born baby). Let take it turn.

WHAT IS ODU IFA OWONRIN MEJI ?

Owonrin -meji  is one of the sixteen principal odu (Oju odu merindinliogun)

it  major dominating nature element is  air, and it  is one of Odu in charge if busines and commerce.

WHAT ARE THE COMPLEMENTARY OR ASSOCIATIATE ORISA AND IRUMOLE WITH ODU IFA OWONRIN MEJI?

By this we mean the affiliated Orisa, that work hand in hand with Owonrin Meji children. There are nine identifiable  working Orisa with Odu Ifa  Owonrin meji .They are :Ifa, Egbe, Ogun, Esu Odara, orisa ibeji, Obatala, Ori.each have specific function to perform.

1 . Ifa -  Regular proper Ifa veneration  will bring progress, prosperity, protection, victory, love, children and longevity and protection against Ajogun(malevolence forces)

2 . Egbe -Having Egbe And frequent veneration of it by Owonrin meji Children improve their chance of leadership role ,bring prosperity and success in whatever they do.

3.Orisa Ibeji -Orisa Ibeji will improve fertility and of possessing properties.

4 .Iyami Osoronga – Iyaami Osoronga functionfor success and good and lovable personality.

5 .Ori-  Ori will aid protection against defamers, and for progress, success, and freedom from slavery, honor and recognition.

6 .Esu Odara – Esu Odara function  for success and victory, prosperity and protection against defamers

7. Ogun – Ogun function  for  victory over adversaries.

8. Odu- for protection against ailments.

9.Obatala- This  will improve chances of having children and success.

WHAT ARE THE EEWO (TABOO)  OF OWONRIN MEJI?

By this we mean the food, items, plants animals or characters or behavior that those who imprint Odu Owonrin meji during initiation  or Ikosedaye must avoid or abstain from, so that they can have successful life. They range from Agbon (coconut),Eja aro (Cat fish) Eku (rat) Ewe etiponnla),Envy, pressure from partner such as wife. Proudness /Rudeness. Adultery and forceful marriage. Let see some of the reason given.

1.Owonrin meji children, should not eat coconut - to avoid infertility problems

2 . They should not eat catfish - to avoid a reduction in their progress.

3.They should not envy the achievements of other people - to avoid being humiliated and unhappy.

4 .They must never take wife or husband  from anyone-to avoid humiliation and misfortune.

5 .They should not allow their  wife to pressure them - to avoid remorse forever

6. They  should not mistreat strangers - to avoid losing the help of  strangers.

7 .They  should not use etiponla at all - to avoid a disaster that takes them out of their home.

8.They should not eat rat - to avoid a reduction in their progress.

9.They should not be rude to the elders and to the constituted authorities.

10 . They should never underestimate others - to avoid being defeated unhappily.

WHAT ARE THE COMPATIBLE AND COGENIAL PROFESSIONS FOR OWONRIN MEJI CHILDREN?

Owonrin meji children are usually successful in any kind of business. They are usually a successful business person. Mostly They are very prosperous in agriculture, selling of jewelries like gold, And others expensive fashion materials, such as latest fashion articles, dress designs, shoes and handbags, perfumes, hand clocks, etc. having high class supermarkets, salons etc . They make more profit than others in the same line of business simply giving it impression that their goods and services are of better quality and taste than those of others, they are usually successful in politic, if They want to.

WHAT ARE THE COMPATIBLE COLOUR WITH ODU IFA OWONRIN MEJI?

Owonrin meji children been a fashion conscious individual are not color discriminatory.

GENERAL INFORMATION FOR OWONRIN MEJI CHILDREN DURING ITEFA/ITELODU OR IKOSEDAYE.

By this we mean the meaning of information for those born by Odu Ifa Owonrin meji during their Itefa or Ikosedaye.

Those born by Owonrin-Meji usually triumph in life through courage, determination, hard work, dedication and perseverance. They rise up more times than People expect. , from the grass to the grace, from the lack to the excess, from nothing to abundance and from darkness to prominence. For them, success does not come easily. They sweat and work for it. Once at the top however, they easily wander off the path to the top and allow their achievements to enter their heads. They sometimes misbehave and are rude to the elders and the constituted authorities. that is why it is in the best interest of the children of Owonrin-Meji to assimilate humility and respect the elders since childhood. Once this is done, the sky is the beginning of their success.

As explain earlier Owonrin -meji  children are very good in the fields of agriculture, cultivating the pastoral ,selling or trading in  expensive materials such as jewelry, latest fashion articles, dress designs, shoes and handbags, perfumes, hand clocks,  operating  high class supermarkets, salons and etc. They make more profit than others in the same line of business simply giving it impression that their goods and services are of better quality and taste than those of others. They usually become successful in politic if they want to.

When they make their money, the children of Owonrin-Meji are known for their kindness of heart and generosity. Several people around them will benefit from their wealth. This attitude makes people give them greetings honor and respect.

What easily destroys children of Owonrin -meji is the human mouth, the opinions of other people about them. What people say or want for them really matters. If they wish them well, success will be theirs in a short time. But if people speak ill of them or want them wrong, then failure will not be far from them. That is why the children of Owonrin-Meji must be very careful in their dealings with people and be careful to do things that will fall into the black books of the people. they should in fact seek the favor and approval of the people in their neighborhood. By doing this, success is assured.

It is difficult to give what belongs to the children  of Owonrin-Meji to others. If this is done, even without agitation, the person (s) who fraudulently take what belongs to the children of Owonrin-Meji will never know  peace. No one will teach these people before they return what they fraudulently took. In the case of a position or title those who usurped, will surrender the throne or position or will be persecuted until they are removed. In the end, the children of Owonrin-Meji, to whom the position with all reason belong, will be invited to go and take their position.

If they do, peace and harmony will be restored. This is because the children of Owonrin-Meji are highly intelligent and are good organizers of people and events. They have human consideration, wisdom with humility and understanding.

The children of Owonrin-Meji try harder when they have, in addition to their real name, nicknames or pet names. They should make sure everyone calls them by the names of their pets. By doing this, success will be accelerated. They will have more progress so if they use their real names. Their guardian spirits are more willingly disposed towards their nicknames or pet names than their real names.

The children of Owonrin-Meji, males and females are good husbands and they will live happily in their marital homes. The male sons of Owonrin-Meji, however, need to make sure their wives do not pressure them to do anything they could regret for the rest of their lives. This is because they are usually blessed with wives who will be too demanding for them. Their wives want to be their pets, to cajole them, to be spoiled and spoiled. In the process, their wives use a series of tactics such as crying, intimidation, begging, threats, cursing and intimidation to twist the arms of their husbands at will. The children of Owonrin-Meji need to be aware of these tricks and access only those who do not cause regret afterwards.

At the same time, the male sons of Owonrin-Meji should never snatch another man's wife since nothing good will come of it. Only remorse, pain and distress seral the results. For the daughters of Owonrin-Meji, they must be faithful and loyal to their husbands all the time. There will be misunderstandings that they should look for ways to solve them. They would face losing everything if they are not loyal to their husbands or if they allow separation to take place between themselves and their husbands. The day that the palm wine leaves the gourd  is consumed to spill and is of no benefit to anyone. This is why the daughters of Owonrin-Meji need to be together with their husbands, no matter the hardships they experience there. The children of Owonrin-Meji, males and females have been created by Olodumare to enjoy the marital life. They must be happy with their husbands and no one else. This is the secret of their marital happiness.

The children of Owonrin-Meji are blessed with good children. All the children of Owonrin-Meji have the potential to be useful parents. That is why the children of Owonrin-Meji need to teach their children the way of the Deities and Olodumare before they grow to maturity. They are also fortunate not to experience the death of their young, especially their biological children. They can be sure that their children will be alive when they are old and die. The children of Owonrin-Meji are prone to live a long life and reach old age  before they die.

The children of Owonrin-Meji need to be careful when it comes to the issue of accommodation or property acquisition. Appropriate ebo need to be offered to ensure that they are able to live on the properties that they acquire.

In short, the children of Owonrin-Meji live a long time and enjoy relative peace in their lives. No matter the hardships they face, it is only a temporary situation. They will be happy and they will enjoy the fruit of their work.

SOME LIKELY NAMES THAT CAN BE GIVEN TO OWONRIN MEJI CHILDREN AFTER IKOSEDAYE OR ITEFA.

These names are derived from the character in the different sacred stanza of Owonrin -meji ,such name are :Oriola, Faseyitan,Fadaiisi,Opelera, For female, we have Fabunmi, Adetutu, Odugbayi etc. Suncint meanings of the aforemention

Male:

Fakayode - Ifa brings joy

Fadaiisi - Ifa forgives this child

Faseyitan - - Ifa has done me a great favor

Oriola -The Ori of honor

Opelera -

Females:

Fagbuyi - Ifa is prestigious

Fadare - Ifa vindicates me

Fabunmi - Ifa give me this

Odugbayiibi - Odu help me to give birth to this

Adetutu - The crown is cold and comfortable.

SOME IMPORTANT SACRED STANZAS IN HOLY ODU OWONRIN -MEJI AND  BABALAWO OBANIFA LESSON/COMMENTARIES  ON THEM

Í.

Ifa says he foresees the Ire of multiple children for the couple for whom this Odu is revealed. Ifa says that the chances of giving birth to twins or triplets are very high. Ifa says that apart from multiple births, the couple is highly prone to having several children in life. Ifa says that all the children they make will be useful children.

Ifa also warns the woman for whom this Odu is revealed not to press too much on her husband so that he does not do what does not come from his mind or what is not normal for a man to do. Ifa says that for the woman for whom this Odu is revealed she is fond of getting away with it, good or bad. She also loves to upset her husband to do what she wants all the time. She cries, begs, threatens or yells at her husband to get away with it. There is no trick either she does not employ to make sure that she get her way.

 Ifa, however, advises the husband to always be on guard, weighing anything his wife says carefully and agreeing to do only the reasonable. By doing this ,he will save himself from making the ridiculous mistake.

Ifa says the couple needs to offer ebo with 4 rats, 4 fish, 2 hens, 2 roosters and money. They also need to feed Ifa with 4 rats, 4 fish and a hen. On this, Ifa says:

Elerere kerere

Eleroro keloro

Dia fun Obi Ope

A bu fun Ako

Awon mejeeji nmomi oju sugberre omo Ebo ni won ni ki won se

Translation:

Elere kerere

And Eleroro keroro

They were the Awo who Ifa divination  for the female palm tree And also for the male palm tree

When they were lamenting for their inability to make a child They were advised to offer ebo

The two male and female palm trees were married for a long time. But they were not blessed with children. This was a constant cause of concern and crying for the couple. One day, they decided to go home to Babalawo mentioned above for Ifa consultation. Would they be able to make their own children like the other trees of the forest? Would they be able to live a family life? would luck  smile at them soon? Would their children be useful to them?

The Awo assured them that they would soon give birth to their own children. They were advised to offer ebo and to feed Ifa as previously stated. They obeyed. After this, the Awo prepared a soup with herbs for the wife to take immediately to the house. The couple was assured that the soup would have the belly to the wife and she would become in a short time. The couple left the house of the Awo, believing that their problem would soon end.

When they arrived at  house, the female palm would have the soup container to take it. She complained that the soup was very bitter because of  it wary look. The male palm advised him to ignore that aspect and to take it. She asked her husband to try the soup and check what she was saying. He refuse, claiming that the soup was made for a woman. The wife simply burst into tears. She accused her husband of not being bothered by her well-being. She said that they offered the ebo together, they had been looking for the children together and they had been worried about the lack of children together; but now that it was time to eat a bitter soup, she was left to suffer alone. She claimed that when the son came, they would at least claim them together, she concluded that her husband's love for her had been greatly reduced and that what had just happened simply confirmed hel suspicions without any doubt. The male palm tried to explain but his wife kept silent. She soon began to pack her belongings, claiming that she could not continue to live in the same house with someone who did not love or care for her. In the state of Confusion, and only to convince his wife that if he wanted, the male palm reluctantly accept to taste the soup. With more tricks, persuading and threats, they both ate the soup and finished it together.

Three months later, the two palm trees, male and female, became pregnant. They both gave birth at the same time. Since then, the two male and female palm trees usually become pregnant and several young men stop at the same time.

Elerere kerere

Eleroro keloro

Dia fun Obi Ope

A bu fun Ako

Awon mejeeji nmomi oju sugberre omo Ebo ni won ni ki won se

Won gb’ebo, won ru’bo

Aje tako-tabo t’ope nbimo o A kii ri agan ninu ope Tako-tabo l’ope nbimo o

Translation:

Elere kerere

And Eleroro keroro

They were the Awo who cast  Ifa for the female palm tree And also for the male palm tree

When they were lamenting for their inability to make a child They were advised to offer ebo

They obeyed

The two male and female palm trees make children

There was no sterility anywhere

The two male and female palm trees make children

Ifa says that for the couple for whom this Odu is revealed they will have their own children. They need to offer ebo, feed Ifa and feed the Twins' Deity(orisa ibeji)

LESSON/COMMENTARIES

From the sacred verse above it is clear that man must not be in attempt to satisfied a woman or friend do something that is contradict good resoaning,because he will be the only one to bear the brunt. Same thing applicable to woman.

II.

 Ifa warns the person who is raising a property, or who has just acquired a property, or who just complete one to offer ebo so that something serious in the form of disaster does not drive him away from his property. The person in  question  where this Odu is revealed is the person for whom this Odu is divined or someone very close to him or her. Ifa says the disaster could be in the form of an outbreak of fire, flood, earthquake, landslide, tumult, spill of harmful or toxic substances, collapse of a building and things like that.

Ifa says there is a need to offer ebo with 2 adult goats and money. He or she needs to feed the Elders of the Night (witches). The Awo needs to advise through IFA  Orunmila what the elders of the night want to take and give it to them as soon as the ebo is offered. This is very serious here. On this Ifa says:

Etiponla fa gboro-gboro-gboro Dia fun Idindi

Ti yoo mo’le

Ti ko ni le gbe e

Ebo ni won ni ko se

Translation:

Etiponla advances and crawls roughly at the foot of a tortoise This was the Ifa divined for Idindi, the cricket

Who would raise his house

But he would not be able to live in it

He was advised to offer ebo

Idindi, the cricket, was hardworking, energetic, and half-rich. He had enough money to raise his own house and he was prepared to do just that. He was making it in a field. He was about to complete his house, he went to consult  Ifa to know how peaceful he and his family would be able to live in the house, the Awo nevertheless told him to offer ebo so that something serious was not going to happen to him and made him walk away from home after being completed. He was advised to offer ebo with two mature goats and money. He was also asked to serve the people of the night. This infruiate him and  he simply ignored the advice of the Awo. He was convinced that the Awo was a cheater and who was just looking for a goat to eat. He was completely determined to prove to the Awo that he, the Awo was a thief and a dishonest man. Shortly after his encounter with the Babalawo, Idindi, the cricket moved to his house, along with his family. During the dry season, farmers wanted to clean their farms. The farmer where Cricket  built his house sent his son to go and clean the farm in preparation for the new planting season. The son simply set the farm on fire. This forced Cricket to leave the farm temporarily. Shortly thereafter, the farmer cleaned the remaining shrubs on his farm and began cultivating the land. While the farmer was tilling the land, the cricket house was completely demolished. This caused the cricket to leave the house completely. That was how the cricket remembered the warning of the Awo, but unfortunately, it was too late to make any arrangement.

Etiponla fa gboro-gboro-gboro Dia fun Idindi

Ti yoo mo’le

Ti ko ni le gbe e

Ebo ni won ni ko se

O koti ogbonhin s’ebo

Ipin alaitubo, egba aiteru

Ire lo mo’le ti ko de’be mo laigbe o

Translation:

Etiponla advances and crawls roughly at the foot of a tortoise This was the Ifa divined for Idindi, the cricket

Who would raise his house

But I would not be able to live in it

He was advised to offer ebo

He refuse toobey

Refusing to offer ebo

The cricket built his house but could not go there inside again

Ifa says he will not allow the person for whom this Odu is revealed to build or acquire a property so that he or she is not able to live in it. He or she is advised to offer ebo as prescribed.

LESSON/COMMENTARIES

Disobedience and disregard for divine instruction and guidance can result in calamity. Overconfidence kills.

III.

Ifa warns the person to whom this Odu is revealed to show respect for the elders, constitutional authorities, their parents, their ancestors, Orisa, Irunmole and Olodumare all the time. By doing this, it is the course of action that will ensure success. Failing to do this, n will never do well for him or her.

Ifa says that the person in question has already achieved some degree of success. Ifa says that for the person for whom this Odu is revealed he has a tendency to brag and be rude to those above him, his parents, constituted authorities and / or his ancestors. Ifa says that there is relative peace and harmony so far where this Odu is revealed and that it can change for the worse as a result of the rudeness and insubordination of the person for whom this Odu is revealed. To correct this anomaly therefore, there is the need to offer ebo with 3 roosters, 3 hens, 3 guineas, 3 white pigeons and money. After doing this, he or she needs to respect their ancestors and those in authority over him or her. On this, Ifa says:

Idakisi ona nii re ejo l’eyin

Dia fun Esin

A bu fun Agbo

Won n s’awo lo sile Ooni Alana-kan-Esuu Ebo ni won ni ki won se

Translation:

The hollow part of the passage break the serpent back ,This was the Ifa divined for Esin, the horse

When he was going on a mission Of Ifa to the palace of the Ooni of Ife They were advised to offer ebo

Esin, the Horse ,And Agbo, the Ram, were Prominent Babalawo. Their reputation had reached far beyond the community where they lived and everyone saw them all the time. One day, the Ooni Alana-kan-Esuu, the Oba of Ile ife summon them to his palace for a consultation of Ifa. Before going to respond to the call of the Oba, they contacted the Awo mentioned above for an Ifa consultation. They wanted to know How their  trip to the Oba Palace would be: Would it be successful? Would they accomplish what they were called for? Would they be able to satisfy Ooni?

The Awo told them that the Ooni had invited them because things had gone from bad to worse in their domains. The Awo told them that the Ooni had been the architect of his misfortune. He told them that there was a time when he paid homage to his ancestors, to his Orisa and to his Brother of the city of Ile, having peace, progress, harmony, economy, political and spiritual stability. But the Ooni let the successes that he had established rise to his   head. He began to equate with his ancestors, Orisas, Irunmole and with Olodumare himself. He saw no reason why he should give any respect to traditionalism. From that time, the fortune of that city turned upside down. There was a need for them to focus on the respect of the constituted authorities if the Ooni wished the situation to change for the better. He asked the Awo to offer ebo with 2 pigeons each. They obeyed. He asked them to serve their Ifa with one hen each. They also obeyed. After this, they set out for the trip to the palace of the Ooni. As soon as they arrived at Ile-Ife, signs of high queue of confusion and uncertainty were everywhere. The people looked sad, frightened and insecure of themselves. They were suspicious of the whole world and all things. They seemed to feel hungry and abandoned. Even in the palace there was no exeption. The palace in which there was usually a swarm of activities was silent. By the time the Awo was passed in the presence of Ooni Alana-kan-Esuu, it was clear that everything went wrong with the Oba and his subjects.

Idakisi ona nii re ejo l’eyin

Dia fun Esin

A bu fun Agbo

Won n s’awo lo sile Ooni Alana-kan-Esuu Ebo ni won ni ki won se

Won gb’ebo won ru’bo

At’esin, at’Agbo Awo Ile ooni Alana-kan-Esuu Dia fun Ooni Alana-kan-Esuu

L’ojo ti ko ribaa baba re mo

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Iba o Baba o

Iba a Yeye o

Iba Oluwo o

Iba Araba l’ale Ife

Iba Akoda

Iba Aseda

Mo juba Ojubona

Af’eyi ti mo da se o

Translation:

The hollow part of the passage Break the serpent back,

This was the Ifa divined for Esin, the horse

When he was going on a mission Of Ifa to the palace of the Ooni of Ife They were advised to offer ebo

They obeyed

The two Esin and Agbo the Awo residents of Ooni Alana-kan-Esuu

They were the ones who divined for the Ooni Alana-kan-Esuu

When he paid no more homage to his ancestors

He was advised to offer ebo

They obeyed

I pay homage to my father

I pay tribute to my mother

Tribute to my Oluwo

Tribute to my Araba de Ife

Tribute to Akoda

Homage to Aseda

I pay homage to my Ojugbona

Unless I act without recognition and homage to the elders and spiritual forces I will succeed in everything I do

Ifa says that the situation of the person for whom this Odu is revealed will improve for the better. All that he or she must do is grant the well-deserved recognition and respect to the elders and the constituted authorities. By doing this, joys and successes will follow him or her for the rest of his life.

LESSON/COMMENTARIES

This sacred stanza teach, that when human being are becoming successful, that is when they should exhibit humility. to avoid downfall It is also advise to seek spiritual or expert advise before embarking on a mission.

IV.

Ifa says that it foresees the Ire of successes and achievements for the person for whom this Odu is revealed. Ifa says that life will be gain for him or her and that there is no aspect of his life that will not bring rewarding and be fruitful.  Ifa says that apart from the person for whom this Odu is revealed, many others will also benefit from him or her.

Ifa orders the person for whom this Odu has been revealed to trust only in Ifa. In doing this, all the good things in life will be hers. He or she will not lack anything in this life. He or she will be wealthy, honorable, noble and highly respected in society.

Ifa advises the person for whom this Odu is revealed to offer ebo with 3 pigeons, 3 guineas and money, there is also the need to serve Ifa. There is a need to ask Ifa what he wants to take and then use that to serve him.

Above all, Owonrin Meji says:

Eku sanyin

Eja sanyin

Dia fun Ope Eluju

Ti yoo maa rin t’aje t’aje Ebo ni won ni ko se

Translation:

The Strong Rat

And the strong fish

They were the Awos who divine  Ifa for the palm tree of the virgin land which will be filled with riches

He was advised to offer ebo

Ope Eluju, the Palm Tree of the virgin earth, was coming from heaven to earth, he  plan to live on virgin land. He went to the above-mentioned awo to determine his chances of success on earth; would he  have success on earth? Would he  have respect and honor in life? Would he be able to influence and benefit others? Would he live a satisfying and happy life?

The awo assure Him that he would be very successful in life. He was told that he would be extremely wealthy and that no part of his body that   would be without money. He was also told that everything in his body was for the benefit of the human race. He was advised to offer ebo and to serve Ifa as indicated above. He obeyed. Shortly after this, Ope Eluju came into the world. Its leaves were cut and turned into brooms. The money was obtained. Its palm seeds were used to make palm oil. The money was obtained. The palm kernels were crushed and the kermel-oil was extracted. The money was obtained. Others chose to extract the wine from Palma instead of le Palm-kermel Oil. The money was obtained. The trunk was used to make rafts and small bridges, money was made. Palm nuts were also used to make Lagidigba beads which women wear to adorn their hips. The money was obtained. The newly opened leaves of the palm were used to decorate several altars. Ikin was  extracted from some palm plants which babalawos use to consult Ifa. A large amount of money was obtained. The Ikin was also used to guide, protect, advise, direct and shape the character of the people ... In a short time, there was no part of the Palm tree which was not of benefit to the human race. The palm tree became the most used tree on earth.

Eku sanyin

Eja sanyin

Dia fun Ope Eluju

Ti yoo maa rin t’aje t’aje

Ebo ni won ni ko se

O gb’ebo, O ru’bo

Ope lo l’epo

Ope lo l’adin

Ope lo l’emu

Ope lo fun mi ni ileke b’odi

Ope lo fun mi l’epo ti mo mu j’esu Ohun Ope se fun mi me mo ni gbgbe Ohun nlanla n’Ifa nse fun mi o

Translation:

The rat is strong

And the fish is strong

They were the Awos who divine  Ifa for the palm tree of the virgin land which will be filled with riches

He was advised to offer ebo

He obeyed

It is Ope who owns the palm oil

And it owns the kermel oil

And owns the palm wine

Ope was the one who gave me beads to adorn my hip

And the palm oil with which I eat the yam

Everything Ope has done for me, I can not forget

Great things Ifa has done for me.

Ifa says that he has done great things in the life of the person for whom this Odu is revealed. Ifa says that he or she should never be displeased by the people around him if he or she should  puts their hopes and aspirations into Ifa. Life will be fruitful and beneficial to him or her, says Ifa.

LESSON/COMMENTATRIES

Making determination on what you want to become and working toward it, will bring you the Best. It is all about decision as in the case of Ope.

V.

 Ifa says that four Ajogun are been experience where this Odu is revealed. In light of this, Ifa advises the person to whom this Odu is revealed to offer the appropriate ebo to remove all those Ajogun.

Ifa says there is a need to offer ebo with 2 tooth Sticks and money for each person in the house of the person for whom this Odu is revealed. Where toothpicks are not available, each person needs to offer ebo with two toothbrushes and paste. The moment this is accomplished, all evil will cease where this Odu is revealed. On this, Ifa says:

Ka maa lo bayii

Ka maa bo bayii

Dia fun won n’Ilowon

Nibi odun gbe n jo

Won wa n ji lojoojumo ko’minu Ajogun Ebo ni won ni ki won se

Translation:

Let us be going in this direction

And then come back in this direction

That was the ifa divined for them in Ilowon

Where the annual festival was at hand

Where they rose in anticipation of the Ajogun They were advised to offer ebo

The people of Ilowon were once happy people. There was progress, peace, harmony and cooperation in the city. For them to show their appreciation for their Orisa, they set aside a day in the year when they celebrated the annual festival of their city. This day was known as Ilowon Day. Whenever Ilowon Day was to be held all the citizens of Ilowon from far or near came home. the celebration was always very big. However the time came when the inhabitants of Ilowon began to experience mysterious deaths, strange afflictions, unexplained losses and litigation. For these reasons, many of those who were out of the city did not return home for fear of being attacked by Ajogun.

This caused the elders to come together to deliberate and find a way. They invited the aforementioned Awo to consult Ifa. The Awo informed them that there were Ajogun in the community who were responsible for all those problems. They were assured, however, that the Ajogun would come from among them if they could offer the appropriate ebo. They were asked to inform all their real sons and daughters of the house and from outside and the residents of the city who were not citizens of the city that each of them needed to offer two toothpicks (suck) and money to ensure that the Ajogun would leave their community.

The elders sent messages wherever they wanted and there was a big response within three days. The Awo offered the ebo for them and true to the prediction all Ajogun left their city when they saw the toothpicks. Esu Odara turned the toothpicks into barges and used them to chase the Ajogun out of all the houses of all those who offered ebo. This is how the problem of the Ajogun was solved in the city of Ilowon. When the next festival of Ilowon Day was celebrated, it was with pomp and overpopulation. There was return of happiness, Peace, progress, harmony and cooperation to Ilowon.

Ka maa lo bayii

Ka maa bo bayii

Dia fun won n’Ilowon

Nibi odun gbe n jo

Won wa n ji lojoojumo ko’minu Ajogun Ebo ni won ni ki won se

Won gb’ebo won ru’bo

Awa o ma ri Ajogun n’Ilowon mo o Gbogbo won lo ti lo o

Gbogbo Owon lo ti ru meji-meji L’Ajogun ba lo o

Translation:

Let us be going in this direction

And then come back in this direction

That was the ifa divined for them in Ilowon

Where the annual festival was at hand

Where they rose in anticipation of the Ajogun They were advised to offer ebo

They obeyed

We do not experience Ajogun in the city ever again

They are all gone

The inhabitants of Owon have offered two chopsticks each as ebo And the Ajogun simply left

Ifa says the Ajogun will leave the house and environment of the person for whom this Ode is revealed. Ifa says that in its place there will be happiness and progress. The person for whom this Odu is revealed must be happy and successful in life.

LESSON/COMMENTARIES

Ifa  teach us to Always express gratitude and appreciation for Olodumare, Orisa, Irumole and those Who do us favor.We should Always seek divine solution through Ifa consultation whenever there is crisis.

VI.

 Ifa says that there is a need for this person for whom this Odu is revealed to offer ebo and feed many people so that humans do not use their mouths to destroy him or her . There is a need to make sure that people speak well of him to ensure uninterrupted progress and achievement in life.

Ifa says that the person for whom this Odu is revealed needs to offer ebo with a goat and money. After this, he or she needs to throw a party where there is plenty of food to eat. The soup should be prepared with Egusi Itoo. After eating and drinking, the guests should pray for him or her. The offered prayer will be received by the Deities. If these steps are taken, the sky is the limit for the progress of the person for whom this odu is revealed. A stanza in this  Odu supporting these assertions says:

Agbongbon, Awo won l’ode iloree

Agana yangidi, Awo ode Ijesa

Okunrin yangidi-yangidi ti won di latipa Dia fun Lawusi Okomi

Omo amu itoo se’win bo Igbati n be nigbanraye osoko Ebo ni won ni ko se

Translation:

Agbingbon, the Awo of the city of Iloree

Agba yangidi, the awkward old man, the Awo of the land of Ijesa

The clumsy man who was tied up with atipa

They were the Awos who  divined Ifa for  Lawusi Okomi

offspring of those who propitiate all the divinities with Itoo, melon As people conducive to the Deities

When he was of age to commit himself without hope of freedom

He was advised to offer ebo.

Lawusi Okomo asked for money from a lender, he was then serving his master until the day he was lucky enough to pay him the money he owed him and regain his freedom. Unfortunately, that day never arrived, he had been engaged for more than 16 years and he dreamed of his freedom without it becoming a reality. Those who knew him knew that he could never regain his freedom. Because the people had been saying this, their guardian spirits substantiated their opinions and there was nothing that he could do that worked for him. He was, however, determined not to die in the present condition in fulfillment of his problem.

He was sure he would regain his freedom. Some of the Awos he approached advised him to serve Egungun Ile, . he did, there was no improvement in his life. Some advised him to serve the Orisa Oja, the Orisa of the market. He did it. There was no improvement in his life. Some advised him to serve Ori. He did it. There was no improvement in his life. Still others advised him to continue to serve his Ori. He did, until his Ori turned completely bald. There was no improvement in his life. Another group advised him to serve Ile, Mother Earth. He served Ile repeatedly until the place had a mark as a small hole. There was still no improvement in his  life. When he was complaining to people that he had gone to various places for the solution in vain. He went to the three Babalawos mentioned above to discuss a possible solution.

The Awo assured Lawusi Okomi that his problems would disappear over time. They told him that he had not offered the correct ebo all the time he had been moving from one Babalawo to another. He was told that he needed to serve Olubobotiribo, the father of all ebo. When he heard this, he felt confused. He told the Awo that he recognized Ori as Ori, and Ile as Ile; he recognized that the father of one was Egungun Ile; and that the mother of one was Orisa Oja, but that he did not know what Olubobotiribo was, the

father of all ebo, he was told that the ebo he was about to offer was one that could change public opinion towards him for the better. It was an evil of those who until now had concluded that he would never regain his freedom, to change their minds and to use their mouths to affect his freedom. They told him that if people prayed for it and said it in unison, their guardian spirits would substantiate what they had said and their fate would shine and he would be able to pay what he owed to the lender. He was therefore advised to offer a large party where there would be plenty of drinks. He was told to cook a soup with melon Itoo, which was the sacred melon of his ancestors. He was told that at the end of the party, he should make sure that those present were praying for him and that they would direct their prayers to the matter of their freedom from their lender.

Lawusi Okomi returned home, determined to do exactly as the Babalawos had advised him. He did not have money though. He went and borrowed more money for that purpose. He prepare different foods along with different types of drinks. He invited several people to come and party with him. He  use Melon Itoo to cook the soup. Several people appeared for the ceremony. They all ate and drank to their satisfaction.

In the end everyone prayed for him and their   guardian spirits substantiated their prayers. Before they left, Esu Odara entered the minds of the guests and suggested that they contribute money on their volition as a sign of appreciation and hospitality. Everyone present saw this as a wise action to take. They contributed money. the amount they contributed was more than enough to make up for the money he borrowed for the party. That same day he went to pay his debt.

Shortly after this period, luck smiled on  him  .Every thing that he tried to be positive toward his determination to repay the money he had borrowed from the lender, he was being well recommended by the high and majestic of society. All who came to be in contact with him spoke well of him. He made additional money. He began to save the money he made until the money was right to buy his freedom. He did and became a free man. He was a very happy man. He then realized that the human mouth, public opinion and the recommendation of human beings were truly the father of all ebo. Feeding multitudes of people because they had a positive opinion of one is simply the greatest offering anyone could make. It was a happy Lawusi Okomi who began to praise his Awo by giving thanks to Olodumare:

Agbongbon, Awo won l’ode iloree

Agana yangidi, Awo ode Ijesa

Okunrin yangidi-yangidi ti won di latipa Dia fun Lawusi Okomi

Omo amu itoo se’win bo

Igbati n be nigbanraye osoko

Ebo ni won ni ko se

Won ni k’obo eegun ile

O bo Eegun ile

Ebo re’ko fin

Won ni k’obo Oosa Oja

O bo Oosa Oja

Ebo re ko da

Won ni k’obo Ori

O bo Ori, Ori pa

Won ni k’obo Ile

O bo Ile, Ilee lu

Won ni k’obo Olubobotiribo baba Ebo O ni oun mo Ori, ni Ori

Oun mo Ile, ni Ile

Oun mo’pe baba eni l’Eegun Ile

Iya Eni l’Oosa Oja

O ni sugbon oun o mo oun ti nje Olubobotiribo, baba Ebo Won ni enu u won

Enu u won ni nje Olubobotiribo, baba ebo

Nje kinla n bo n’Ife

Enu won

Enu won la nbo n’Ife

Enu won

Mo fun Igun

Mo fa Ija

Enu won

Enu won ko ma le ri mi ba ja

Enu won

Mo fun ara ile

Mo fun t’ode

Enu won

Enu won la nbo n’Ife

Enu won

Translation:

Agbingbon, the Awo of the city of Iloree

Agba yangidi, the awkward old man, the Awo of the land of Ijesa

The clumsy man who was tied up with atipa

They were the Awos who divine Ifa  for  Lawusi Okomi

the offspring of those who propitiate all deities with Itoo, melon when people propitiate the Deities

When he was of age to commit himself without hope of freedom

He was advised to offer ebo.

They advised him to feed Eegun Ile

He fed Eegun Ile

His offerings were not accepted

They advised him to feed Oosa Oja

He fed Oosa Oja

His offerings were not accepted

He was asked to feed his Ori

He fed his Ori until he went bald

They asked him to feed Ile

He fed Ile, until the ground collapsed

They advised him to feed Olubobotiribo, the father of all ebo

He replied that he knew Ori as Ori

E Ile, Like Mother Earth

He knew that the father of one was Eegun Ile

And that one's mother was Oosa Oja

But he did not know that he was known as Olubobotiribo, the father of all ebo

They told them that they were their mouths

Their mouths were Olubobotiribo baba ebo

And what is it that we favor in Ife?

Their mouths

Their mouths are what we favor in Ife

I gave the vuitre

And the spirits

Their mouths

Their mouths can not affect me adversely I gave my relatives

And strangers

Their mouths

Their mouths are what we favor in Ife Their mouths

Ifa says that the person for whom this Odu is revealed should not be weighed down by negative public opinion. Ifa says he or she will be well spoken, and in doing so, he or she will remove the bondage that is in his life. Ifa says that this person should always be aware of what people say about him or her because people can use their mouths to make or break his  life.If public opinion is in his  favor, heaven is the beginning of  his success in life.

LESSON/COMMENTARIES

Generosity  and hospitality  are one of the great tool to win the heart of human being and gain favorable public opinion to move ahead in life. hos

VII.

Ifa says he foresees the couple who plan to marry. Ifa says that they have both been destined to be husband and wife from heaven. Ifa says that the two of them will live together until old age. Ifa says that they should not contemplate separation or divorce since the consequences would be very severe for both and especially for the woman. Ifa says that there could be a series of oppositions on several fronts against their relationship, but as long as they choose to be together, there will be nothing anyone could do to separate them.

Ifa says that there is a need for the couple to offer ebo with 2 roosters each, 2 hens and 2 guineas each. If this is done, they will live happily. They should never dream of separating or divorcing. On this a stanza in Owonrin-Meji says:

Ero Itoo

Ero Itaa

Dia fun Akeregbe

Ti nlo ree gbe Emu niyawo

 Ebo ni won ni ko se

Translation:

Travelers to Itoo

Reviews of Hotels, Flights and Vacation Rentals Industry awards

 where the Awo who  divine Ifa For

Akeregbe, gourd bottle ,When he was going to ask for the hand of Emu, the palm wine, as wife He was advised to offer ebo.

Akeregbe was planning to end his relationship.  He wanted to marry her sweet heart from his youth. He therefore went to the Awo mentioned above for consultation ifa. Would  they  be happy together? Would they last long? Would they be capable of giving birth to many children? Would people make people happy? Would they leave a good legacy? To all this the Awo answered yes. They also advised Akeregbe to offer ebo with 2 roosters, 2 hens, 2 guineas and money. He obeyed.

Ero Itoo

Ero Itaa

Dia fun Emu

Ti nlo sile oko owuro

Ti nlo ree s’aya Akeregbe Ebo ni won ni ko se

Translation:

Travelers to Itoo

Reviews of Hotels, Flights and Vacation Rentals Industry awards

They were the Awo who divine for Emu, the palm wine When she was planning to become the wife of Akeregbe,  She was advised to offer ebo

Emu, the palm wine, wanted to know how hel relationship with Akeregbe would be. She went to the same group of Awo who consulted by  Akeregbe. She asked the same questions. She was given the same answers, she was also advised to offer the same ebo. She also obeyed. She was warned never to leave her husband as the consequences would be very serious for her. She paid attention to the warned caution of the Awo. She and her husband Akeregbe lived happily for a long, long time. Then no one went to separate them.

Ero Itoo

Ero Itaa

Dia fun Akeregbe

Ti nlo ree gbe Emu niyawo

Ebo ni won ni ko se

Ero Itoo

Ero Itaa

Dia fun Emu

Ti nlo sile oko owuro

Ti nlo ree s’aya Akeregbe

Ebo ni won ni ko se

Ko pe ko jinna

E wa ba ni b’ewa, e wa wo’re o

Eyin o gbon o

Eyin o mo’ran

Eyin o mo wipe Akeregbe ni yoo s’oko Emu daledale?

Translation:

Travelers to Itoo

Reviews of Hotels, Flights and Vacation Rentals Industry awards

Hey where the Awo who divine  Ifa For  Akeregbe, gourd bottle When they were going to ask for the hand of Emu, palm wine, as wife He was advised to offer ebo

Travelers to Itoo

Reviews of Hotels, Flights and Vacation Rentals Industry awards

They were the Awo who divine  for Emu, the palm wine

When she was planning to become the wife of Akeregbe, the jicara

She was advised to offer ebo

Ifa says that the person for whom this Odu is revealed and his partner will live happily until his old age. The two are compatible. They will share many things in common and they will share each other in many ways. They however should not contemplate  separation or divorce since this step are not in the best interest of them. This step alone could bring penalties and remorse.

LESSON/COMMENTARIES

It is advisable to make necessary spiritual enquiries before divorce or end any relationship to ascertain the consequences  so that you Don’t make an irredeemable mistake.

VIII.

Ifa says that the business of the person for whom this Odu is revealed will thrive. He or she will become very rich because he or she will make more profit than others. Ifa says that the person for whom this Odu is revealed needs to make their goods and services more expensive than those of their competitors even if they are of the same quality.

Ifa says that the most appropriate type of business for this Person is sales of jewelry, perfumes, specially designed material, shoes and handbags, hand rejojes and the latest in electronics and automobiles. He or she could also establish an exquisite salon or restaurant where delicious and expensive dishes give the impression that while the ingredients are more expensive, better quality. Ifa advises the person for whom this Odu is revealed to offer ebo with 3 white doves and money. On this, Ifa says:

Owon owo laa na’wo mini

Owon omi laa m’esun

Opolopo owon ounje la a pe ni’yan Dia fun Oun-yoo-won

Tii s’omo Oba l’Eyo-Ajori Ebo ola ni won ni ko se

Translation:

The scarcity of money makes one who seeks alternatives The water scares causes one to take water in the leaks Many water scarps is known as famine

Those were the declarations of Ifa for Oun-yoo-won That which is scarce and expensive

A Princess in the city of Oyo

She was advised to offer ebo for prosperity

Oun-yoo-won, That Thing is Expensive and Expensive was a princess in the city of Oyo. She was also a merchant. Her business did not move well. She therefore went to the Awo group mentioned above to consult Ifa about what she had to do to make her business successful. She wanted to know what she had to do to make a huge profit. The Awo advised him to sell articles that were not very common and difficult to get. She was also advised to make her goods very expensive and in fact more than those of her competitors. She was also advised to offer ebo with 3 white doves and money. She obeyed. Shortly afterwards, clients, young and old, were flocking to her apartment to buy things from her, even though they knew  her articles were more expensive than those of her colleagues. Customers had the opinion that the most expensive items were the best quality that money could buy and that was why they were more expensive than those sold by others, so Oun-yoo-won became rich and more successful than all his colleagues. She was then singing and dancing and praising her Awo and Ifa:

Owon owo laa na’wo mini

Owon omi laa m’esun

Opolopo owon ounje la a pe ni’yan Dia fun Oun-yoo-won

Tii s’omo Oba l’Eyo-Ajori

Ebo ola ni won ni ko se

O gb’ebo, o ru’bo

E sure wa, e wa ra’ja omo’ba

At’ewe, at’agba nii ra’ja Oun-yoo-won E sure wa, e wa ra’ja omo’ba

Translation:

The scarcity of money makes one who seeks alternatives The water scares causes one to take water in the leaks Many water scarps is known as famine

Those were the declarations of Ifa for Oun-yoo-won That which is scarce and expensive

A Princess in the city of Oyo

She was advised to offer ebo for prosperity. She obeyed

Apurence to buy the merchandise of the princess Young and old buy merchandise that are scarce and Costly of Oun-yoo-won

Hurry to buy the princess's merchandise

Ifa says that the person for whom this Odu is revealed will make a huge profit in their business. Ifa says that after making their merchandise and services very expensive, people; young and old will still find reasons to sponsor it.

LESSON/COMMENTARIES

we should not be afraid of competition but rather improve the quality of our stuff and service. you need to do the Best, to get the Best and become the Best.

IX.

 Ifa says that for the person to whom this Odu is revealed will obtain the parents' gain on their children. Ifa says that all his children will be worthy  children without exception. Ifa says that there is a need for him or her to give their children proper training and moral upbringing. He or she needs to walk the roads of Olodumare to allow their children to emulate their good manners. Ifa says that with proper moral education and upbringing, he or she will have peace of mind about their children, he or she will never regret having those children. Children however will imitate their parents in most of their attitudes and views towards life. That is why it is very imperative for him or her to behave well and have the fear of Olodumare in the heart all the time. In this regard, Owonrin-Meji says:

Okuta a la ma s’eje

Dia fun Owo

Omo a bi marun-un jeere arun

Ebo ni won ni ko se

Translation:

The stone that has broken but has not bled That was the Ifa divine for Owo, the hand

Who gave birth to five children and made profits from the five She was advised to offer ebo

Owo, the hand went to Babalawo  for  consultation of Ifa. She was advised to offer ebo with two guineas so that she was able to benefit from all the children she was going to make. She obeyed. She was also told to give her children the best moral parenting when they arrived. She was informed that her children would not listen to what she told them but copied what she did. Eventually, she gave birth to five fingers and they were all useful to her. She gave them the best breeding and she had peace of mind over them. None of his sons died in his youth. She was a very happy mother.

Okuta a la ma s’eje

Dia fun Ese

Omo a bi marun-un jeere arun Ebo ni won ni ko se

Translation:

The stone that has broken but has not bled

That was the Ifa divine for That, the leg

Who gave birth to five children and made profits from the five She was advised to offer ebo

That, the Leg, was also the same Babalawo. He was given the same advice as Owo. He also did as the Awo told him. He also gave birth to five toes. The children were very useful for him too. None of his children died in his youth. He was also a very happy father. They realized that they triumphed because they offered ebo and they behaved in accordance with the dictates of Olodumare and his Awo:

Okuta a la ma s’eje

Dia fun Owo

Omo a bi marun-un jeere arun

Ebo ni won ni ko se

O gb’ebo. O ru’bo

Okuta a la ma s’eje

Dia fun Ese

Omo a bi marun-un jeere arun

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Omo Owo kii ku l’oju Owo

Omo Ese kii t’oju Ese e r’orun

Iwa kii t’oju oniwa a baje

Translation:

The stone that has broken but has not bled

That was the ifa divine  for Owo, the hand

Who gave birth to five children and made profits from the five She was advised to offer ebo

She obeyed

The children of Owo (fingers) will not die while Owo is alive

And the sons of That (toes) will not die before the fingers The character of one can not be made to lose in the presence of the owner of the character.

Ifa says that the children of this person for whom this Odu is revealed will not die while he or she is alive. Ifa says that they will enjoy all their children.

LESSON /COMMENTARIES

The Best way to teach your children and anybody good way of life, is through your own behaviors, action and conduct. teach by living exemplary life.

X.

Ifa says that the person for whom this Odu is revealed will be blessed with money, a good wife, good children and long life. At the same time, Ifa says that death, hot flashes, litigation and losses will be prevented.

Ifa says that he or she needs to offer ebo with 3 pigeons, for finite success, 3 hens for a good wife, 3 rats and 3 fish for good children, 3 roosters and Idi leaves for victory over their enemies, afflictions, litigation and lost. There is also the need for this person to feed Ifa with a mature goat. On this, Ifa says:

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

Won ni Aje t’Awo yoo nii ni

Orunmila ni kin won silekun f’olojo rere Ko wole Awo wa

Translation:

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the wealth that the dissipation of Ifa was going to acquire Orunmila then asked them to open the door for a good visitor to enter the house of the Awo

Orunmila heard the persistent rumble and wondered what it was that was doing so in the rock of Agbaransala, on the way from heaven was the wealth going to the house of his dissipation what was making such sound. Orunmila then asked them to open the door so that a good visitor could enter the house of his dissipation. His dissipation then became a rich person.

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

Won ni Aya t’Awo yoo nii ni

Orunmila ni kin won silekun f’olojo rere Ko wole Awo wa

Translation:

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the wife who

Ifa dissipation was to be married

Orunmila then asked them to open the door for a good visitor to enter the house of the Awo

Orunmila again continued listening to the rumble and the persistent activity on the rock of Agbaransala. Again the question was what was making such a sound, he was informed that it was the wife that his dissipation would marry what was making that sound. Again Orunmila asked them to open the door for the good visitor to enter the house of his dissipation. His dissipation became a proud husband to a good wife.

Translation:

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was all the son that the dissipation of Ifa was going to manufacture Orunmila then asked them to open the door for a good visitor to enter the house of the Awo

Orunmila again noticed that the sound that was coming from the top of the rock of Agbaransala had not ceased. He again asked about what was making that sound. He was informed that it was the child that his dissipulo fabricated. Orunmila quickly ordered that the door had been opened for the good visitor to enter the house of his dissipation. His dissipation then became a proud father.

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

Won ni ire gbogbo t’Awo yoo ni ni Orunmila ni kin won silekun f’olojo rere Ko wole Awo wa

Translation:

Orunmila declares that it was rumbling And was consequently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was all going to happen in life that

The Ifa dissipation was to acquire

Orunmila then asked them to open the door for a good visitor to enter the house of the Awo

Even again, Orunmila heard the rumble and activity of the sound being made at the top of the rock of Agbaransala, the claim to know what it was that sound was making. He was informed that it was all ire in life that his dissipation was going to get what was making that sound. Orunmila then ordered them to open the door so that they would enter the house of his dissipation. Thus Orunmila's dissipation did not lack anything in this life. He had money, a good wife, good children, a stable home, peace of mind, happiness, satisfaction and long life.

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

L’ori Apata Agbaransala?

Won ni Iku to n wa Awo o bo ni Orunmila ni idi ni yoo diku Awo Ti ko ni je ko lee wole

Translation:

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling? And actively on the rock of Agbaransala?

They replied that it was the Death that had come in search of the dissipates of Ifa Orunmila then stated that Idi would block death for an Awo

And I would not allow him to enter the house of the Awo

After all the good things of life entered the home of Orunmila's dissipates, he noticed that the sound had not ceased. He then asked Ifa what the sound was doing again. He was informed that it was death which was about to kill his dissipation. Orunmila quickly searched for Idi leaves, hurt them and mixed it with a soap. He gave it to this dissipulo so that he bathed with it. He then stated that Idi would block death outside the house of his dissipation. Thus his dissipation escaped a premature death.

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

L’ori Apata Agbaransala?

Won ni arun to n wa Awo o bo ni Orunmila ni idi ni yoo d’arun Awo Ti ko ni je ko lee wole

Translation:

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the Affliction of Ifa

Orunmila then stated that Idi would block the Affliction for an Awo

After Death had been prevented from entering the house of the Orunmila dissipates, Orunmila continued to hear the rumble and activity of the sound emanating from the top of the rock of Agbaransala. Orunmila again asked what was making that sound. He was informed that it was the Affliction going to inflict his dissipation. Orunmila again declared that it was cast out of the life of his dissipulus afflicted with infirmities.

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

L’ori Apata Agbaransala?

Won ni ejo to n wa Awo o bo ni Orunmila ni idi ni yoo d’ejo Awo Ti ko ni je ko lee wole

Translation:

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the dissipation of Ifa

Orunmila stated that Idi would block the Litigation that came out of an Awo and did not allow him to enter his house

When Death and Affliction had been successfully taken care of, the Litigation drew its head on the rock of Agbaransala, when Orunmila asked about being still rumbling and actively on the rock of Agbaransala, he was informed that it was the litigation that had planned to find a way to reach the home of his Akapo dissipation. Orunmila declared that he should never find access to the house of his dissipulo. Thus Orunmila was able to protect his dissipation against all forms of litigation.

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

L’ori Apata Agbaransala?

Won ni ofo to n wa Awo o bo ni Orunmila ni idi ni yoo di ofo Awo Ti ko ni je ko lee wole

Translation:

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling? And actively on the rock of Agbaransala?

They replied that it was the Lost which

He had come in search of the Ifa dissipation

Orunmila then stated that Idi would block the Lost for an Awo and would not allow him to enter the Awo's house

Orunmila said that he again listened and actively on the rock of Agbaransala. And again he wanted to know what that sound was doing. He was informed that it was the Lost that was looking for the house of his dissipulo.Y so with the appropriate ebo as mentioned above, Orunmila was able to give to this dissipulo all the good things entering it to the house of Akapo.

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

Won ni Aje t’Awo yoo nii ni

Orunmila ni kin won silekun f’olojo rere Ko wole Awo wa

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

Won ni Aya t’Awo yoo nii ni

Orunmila ni kin won silekun f’olojo rere Ko wole Awo wa

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

Won ni omo t’Awo yoo bi ni

Orunmila ni kin won silekun f’olojo rere Ko wole Awo wa

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

Won ni ire gbogbo t’Awo yoo ni ni Orunmila ni kin won silekun f’olojo rere Ko wole Awo wa

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

L’ori Apata Agbaransala?

Won ni Iku to n wa Awo o bo ni Orunmila ni idi ni yoo diku Awo

Ti ko ni je ko lee wole

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

L’ori Apata Agbaransala?

Won ni arun to n wa Awo o bo ni Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

L’ori Apata Agbaransala?

Won ni ejo to n wa Awo o bo ni Orunmila ni idi ni yoo d’ejo Awo

Ti ko ni je ko lee wole

Orunmila lo n dun yunmuyunmu

O n kun yunmuyunmu

L’ori apata agbaransala

Orunmila ni kin lo n dun yunmuyunmu? To n kun yunmuyunmu?

L’ori Apata Agbaransala?

Won ni ofo to n wa Awo o bo ni Orunmila ni idi ni yoo di ofo Awo

Ti ko ni je ko lee wole

Nje idi ni ki o ba mi di

Ki o f’ona Ifa sile

Idi di ni lesiya oko

Translation:

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling? And actively on the Rock of Agbaransala?

They replied that it was the wealth that

Ifa dissipation was going to acquire

Orunmila then asked them to open the door for a good visitor to enter the house of the Awo

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the wife who

Ifa dissipation was to be married

Orunmila then asked them to open the door for a good visitor

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling? And actively on the rock of Agbaransala?

They replied that it was the whole child who

Ifa dissipation was to be manufactured

Orunmila then asked them to open the door for a good visitor to enter the house of the Awo

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was all going to happen in life that

The Ifa dissipation was to acquire

Orunmila then asked them to open the door for a good visitor to enter the house of the Awo

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the Death that

He had come in search of the Ifa dissipulations

Orunmila then stated that Idi would block death for an Awo

And I would not allow him to enter the house of the Awo

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the Affliction of Ifa

Orunmila then stated that Idi would block the Affliction for an Awo

And he would not let her in the house

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the dissipation of Ifa

Orunmila declared that Idi would block the Litigation that came out of an Awo

And he did not allow her to enter his house

Orunmila says it was rumbling

And he was consistently active

Above the Rock of Agbarasanla

Orunmila asked what it was that was rumbling?

And actively on the rock of Agbaransala?

They replied that it was the Lost which

He had come in search of the Ifa dissipation

Orunmila then stated that Idi would block the Lost for an Awo

And I would not allow him to enter the house of the Awo

Idi please block and send my misfortune to the land of cultivation

It is to my evil route that I beg you to block and leave the path of untouchable Idi Idi please block and send my misfortune to the land of cultivation

Ifa says that the person for whom this Odu is revealed will be blessed with all the good things in life and will block out all evil in life such as death, affliction, litigation, or loss.for the person for whom Odu is revealed is in the need to hurt Idi leaves in water for

Bathe and make sure that everything Ajogun is permanently removed in the bathroom.

XI.

Ifa says that for the person for whom this Odu is revealed will be assisted in what he or she is doing, even if he has no money. ifa says that it will come from people who raise it and ensure its success in life. The person for whom this Odu is revealed, money is not everything. He or she will be more successful if this approach is cultivated; about this, Ifa says:

Ale-olu-ke-nsawoo r’ode Ajike-olu Adetu nsawo o r’ode Ajiforo-rere-lo Dia fun Orunmila

Ti nsawo o lo sona to jin gbungbungbun Won ni ko ru’bo

Ki ona ajo re lee dara

Translation:

Ade-olu-ke was going on an Ifa mission to the city of Ajike-olu

And Adetutu was going to an Ifa mission to the city of Ajiforo-rere-it They were the Awos who threw Ifa  For Orunmila

When he was going on an Ifa mission to a distant place

He was advised to offer ebo

To make the trip fruitful

Orunmila was planning to go to an Ifa mission to a distant place. Where he was going, he had not been going for a long time. Therefore   he went  to the two Awos mentioned above for  consultation of Ifa to determine what were the opportunities of success in his new dwelling and without money; Would he be able to achieve a great deal, one even better than those who had money could get?

He was nevertheless advised to be helpful, respectful, sincere, honest and humble all the time. He was also advised to be available to people all the time. He was told to be ready to assist people who were in need and on behalf of that, people would be ready to assist him as well.  he was  assure that by doing this he would get a great height and would be highly respected in his new abode, also advised to offer ebo with a goat and money, this goat was to be sacrificed and his raw meats to be distributed among the people. He should also serve Ifa with a goat. And to his Ori with whatever it was that Ifa prescribed during the consultation. Orunmila obeyed and complied with all the recommendations of the Awo. Shortly after that he left for the trip.

In his dwelling, Orunmila quickly adduced to the customs of the people that knew him there he was respectful, faithful, dedicated to the course of the people and he was always ready to assist them.

Before long, his qualities were recognized by the citizens, because he did not have a house of his own and he was easily accommodated by the people he met in this city.

The people fed him and visited him without much money of his property, he was eating the best food and wearing the last clothes. To tie him to this city. and without money, without relations, with no one who could easily follow wherever he came from, some of the citizens of this city gave him a baby. The citizens of this city gave him a piece of land on which to build his home they all attended it

and he became a proud homeowner, he lived very happily in this city. One day, Orunmila sat rumoring about his progress in this city.

He discovered that he began from the grass and blossomed to grace. He came to this city with nothing and ended up having everything he needed. He was the only person who came to this city and ended up becoming a family man with children, in-laws, friends, and acquisitions.

When he thought about how these things were made possible for him. He concludes that truly, wealth and other good things of life reside with people and not in pockets, banks, safes or anywhere else. He was then singing dancing and giving praises to Olodumare and his Awo saying:

Ade-olu-ke nsawoo r’ode Ajike-olu Adetutu nsawoo o r’aode Ajiforo-rere-lo Dia fun Orunmila

Ti nsawoo o lo sona to jin gbungbungbun Won ni ko ru’bo

Ki ona ajo re lee dara

O gb’ebo, o ru’bo

Nje nibo l’owo wa?

Lara eniyan l’owo wa

Nibo l’omo wa?

Lara eniyan l’omo wa

Nibo ni’le wa?

Lara eniyan ni’le wa

Nibo ni’re gbogbo wa

Lara eniyan ni’re gbogbo wa

Translation:

Ade-olu-ke was going on an Ifa mission to the city of Ajike-olu

And Adetutu was going to an Ifa mission to the city of Ajiforo-rere-it They were the Awos who threw Ifa to Orunmila

When he was going on an Ifa mission to a distant place

He was advised to offer ebo

To make the trip fruitful

He obeyed

Now, where's the money?

Money resides with people

And where is my wife

Wife lives with people

And where are my children?

Children live with people

And where is my house

Houses live with people

And where are all the Ire of life?

Everything in life lives with people

Ifa says that the person for whom this Odu is revealed will be blessed with all the good things in life. He or she should only remember that all the good things in life reside with people. He or she therefore needs hard effort to be in the good book of the people. By doing this, wealth is assured, a good wife, all good things in life are assured.

LESSON/COMMENTARIES

The  Odu Ifa above teach that  love beget love, everything obey the law of reciprocity. if you want respect, honor, love, etc. from other, you should be the first to extend it.

XII.

Ifa says that there is a need for the person for whom this Odu is revealed to offer ebo against defamers. He or she is suffering, but even those who have much to gain from their suffering will ensure that he remains in perpetual bondage. Ifa says that if such a person is an apprentice, there is a need for him to offer ebo so that the head of the training establishment consents to his graduation. If he is serving under someone, it would be very difficult for him to obtain his independence, the person he is serving has much to gain by keeping him in perpetual slavery.

Ifa says that for a person to have a position of influence and authority, he or she needs to offer ebo and be careful not to increase the suffering of anyone under his command. Ifa says that he should be objective and considerate, unless he or she wants to be unhappy.

Ifa says that for the person for whom Owonrin-Meji is revealed he needs to put his hopes on Ifa all the time. All their sufferings will give steps to joy in the due course of things. Ifa says that miracle would happen in his lifetime. If you have the opportunity this person can enter a bird business or may be raising chickens at home.

Ifa advises the person for whom this Odu is revealed to offer ebo with 3 roosters, 3 pigeons and money. He also needs to feed Esu with a rooster and Ori with a white dove. After you have done this, he or she needs to be patient and wait for the Ifa miracle in his  life. On this, a stanza in Owonrin-Meji says:

Atelewo ni o hu’run heuheu Dia fun Mofeeni

Ti n be laarin Osiiri

Ti n be laarin iponju

To wa n lo ree ko’wo lodoo kiifeani Ebo ni won ni ko se

Translation:

Do not grow hair in the palm of your hand

This was the Ifa divined for Mofeeni, I wish to triumph Who was in the middle of poverty

And in the midst of suffering

Who went to borrow money, in the house of Kiifeani, who never wants another to succeed

He was advised to offer ebo

Mofeeni was suffering. Nothing that made seem to work, he tried  all things and failed, he had no money, he had no good clothes, no wife. In fact, he was living in a miserable poverty. Ironically however, Mofeeni was a very strong and healthy man. He was very ambitious. He had big dreams about his future. He prayed to become very successful, honorable and noble in his community. Unfortunately for him, all his dreams remained in what they were, only dreams.

One day his mother died. As his mother's first child, the culture demanded certain responsibilities from him, but he did not have the money to face those responsibilities. He was however left with another alternative to go and borrow money from a lender. Consequently on this he went to Kiifeani to borrow money. He was given the money with the understanding that he would move to Kiifeani's house immediately after the burial ceremony and start working on the lender's farm until the time he paid his debt.

Before he went to borrow this money however, he had gone to the Awo mentioned earlier. He told him that his lender would like to keep him in perpetual bondage. He had been advised to offer ebo with 3 roosters, 3 pigeons and money. He had been advised to serve Esu Odara with a rooster and he had been advised to serve his Ori with a dove. He obeyed with all that. The awo advised him to raise chickens. So I he  buy one for that purpose. When he was going to kifeani's house, Mofeeni went with his hen. He fed the hen daily. At the same time he was working on the Kiifeani farm, plowing the land, making piles for yam and maize.

Mofeeni soon proved to be a hard-working pawn. He usually worked from sunrise until it was hidden without stopping, before long, he had cleaned the whole farm, planted corn, and yam. He was tending the farm daily. When he came home at night, he washed Kiifeani's dress, his wife and children. He turned this way late into the night. Very early the next morning, he swept the floor, washed dirty dishes and pumpkins before heading to the farm.

Meanwhile Mofeeni's hen began to lay eggs. The first time put 12 eggs and 10 sacks. All 10 chicks survived. Soon after this the hen began to put another set of eggs. This time, he put 11 and Sack 10. Again the 10 surviving chicks. The third time, the hen put 11 and again bag 10. and again, 10 chicks survived. Mofeeni who came to Kiifeani's house with a bird, now had 31 birds.

One day, Kiifeani saw Mofeeni feeding his birds and asked him what he was going to do with all of them. Mofeeni replied that he was trying to sell them in three days. That time was the market day in his city. Mofeeni explained even more that he tried to pay his debt that day since he was sure that he would get more money from the sales that he was owing to Kiifeani. When the end of feeding his birds, Mofeeni returned to the farm.

During the day Kiifeani was not a normal person. He was worried about one thing. How to prevent Mofeeni from leaving his house. He knew that the amount he would make of the sale of birds would be more than enough to pay for his freedom. This was what Kiifeani was determined to make sure Mofeeani was not able to do. He was the curve to keep Mofeeni working on the farm, it would be a great loss for him if he would open  eyes and allowed Mofeeni to buy his freedom. Consequently, Kiifeani came up with an ingenious plan to eliminate all birds in one fell swoop, while escaping detention. That day, he perfected his evil plan. He waited for the night to fall. He looked where the birds went to sleep and   he noticed the plot.

In the death of the night Kiifeani came out of the house. It was where the birds were sleeping. He simply dropped the fence on them and the 31 birds died instantly, without saving one for Mofeeni. On the morning of the next day, Mofeeni went to feed his bird, only to discover that they were all dead. He burst into tears. The parrot and he cry.

While he was crying, everyone who passed by took pity on him. They prayed that he was able to overcome his problem. Esu Odara also came in the form of a man. He asked Mofeeni to tell him exactly what had happened to him. Mofeeni narrated all the things to Him.  Esu Odara however told him that his present predicament could indeed become a blessing in disguise. Esu Odara then advised Mofeeni to collect the dead birds, roast them and preserve them. Mofeeni, in his state of confusion, began to pick up his dead birds. Those who were present helped them remove the debris from the dead birds. he   hold the 31 birds and keep them in a safe place.

Shortly after this incident, the alleged heir to Alara's chair became seriously ill. All known medicines proved to be ineffective. A Babalawo was subsequently invited. The Awo  assure them  that the first son of Alara would be well. He was advised to go out and look for 10 dead birds that had been taken the same day by the same mother and that the mother had died on the same day. He stressed that these birds were the material to be used to prepare the remedy for Alara's son's ailment. Failing to get the dead birds that night could lead to the death of Alara's son .. Alara quickly sent every young body available in his palace to go in search of the dead birds.

While they were in search of these materials, Esu Odara approached them and directed them to the house of Kiifeani. He told her that Mofeeni, kiifeani had what they were looking for. At the same time, Esu Odara approached Mofeeni, and told him that some people were looking for 10 dead birds on the same day. He told them that those who came were sent from Alaran by Ilara Ekiti. Esu Odara forced them to be very wealthy people. He told Mofeeni to charge him four million cowries  for each dead bird. He assured Mofeeni that they could pay the amount and that they would be willing to pay.

When the delegates from Alara arrived at Kiifeani's house, they asked about Mofeeni. Kiifeani wanted to know what they were looking for from his  pawn. They replied that they knew he had some birds in the house. Before they finished their speech, Kiifeani replied that he had no more birds to sell since they had all died on the same day. The delegates stated that they had come to buy dead birds the same day and not live hen. They then went to Mofeeni. He insisted that each dead bird cost him four million cowries.  They happily paid. Kiifeani, who knew Mofeeni owed to the fifty thousand cowries  was indeed a very sad man. He was full of envy when he saw that the delegates paid the money to his pawn. He went to a corner and cried bitterly.

On the same day Ajero's son became ill. A Babalawo was invited. The same recommendation was made. They presipited to the house of Kiifeani. Esu Odara told Mofeeni to insist on six million snails for each dead bird. The delegates paid. In the afternoon, the first son of Owarangun-Aga fell ill. They consulted Ifa, the same recommendations were made. Esu Odara told Mofeeni to insist on eight million snails for each bird killed because Owarangun-Aga was richer than the two Alara and Ajero. Delegates paid cheerfully. On the afternoon of the same day the Ooni of Ife himself fell ill. They went by consulting with Ifa. The Awo told them to go and look for the mother-hen which had given birth to 10 chicks three consecutive times before and had died together with all 30 chicks on the same day. Esu Odara addressed them to Mofeeni. Esu Odara himself advised Mofeeni to insist on a hundred million snails for the dead hen mother. Delegates paid cheerfully. Mofeeni, who was without a single snail on the morning of that day, became the proud owner of two hundred and eighty million snails in the afternoon.

In the other hand, Kiifeani, who rose in the morning feeling that he had successfully aborted Mofeeni's plan to buy his freedom, ended up realizing that Olodumare had performed a great miracle in the life of his pawn. Kiifeani was a disgrace, humiliated and a man seduced in the afternoon of the same day.

In the end, Kiifeani became one of those working on Mofeeni's farm. Mofeeni became richer, happier, more influential and honorable than everyone in his community. He was then singing, dancing and giving praise to Olodumare and Ifa for making him such a happy man in his life. Many people benefited from his  wealth and influence. He was richer than he could dream

Do not grow hair in the palm of your hand

This was the Ifa divined for Mofeeni, I wish to triumph Who was in the middle of poverty

And in the midst of suffering

Who went to borrow money, in the house of

Kiifeani, who never wants another to succeed

He was advised to offer ebo

He obeyed

Before long, not too late

All the good things in life came in abundance When there is life, there is hope

Those who hate others, you do not know tomorrow.

Ifa says that those who hate others will end up being caught. Those who underestimate others will be humiliated. Those who are at a disadvantage today will rise to a position of authority and command tomorrow. When there is life, boundless hope exists yet. Opportunities are still available to those who are still alive, no matter what the condition.

 Owon irin nii mu abere wo’na Owon omi mu akeregbe sonu Owon omo nii mu omo won j’ale Ti won fi npe ebi lo n paa lode Ido Eni i po ti ko gbon

Ka kuku fi won we yunyun ninu oko Dia fun Owon

Ti won o fi j’oye ilee baba re

Ebo ni won ni ko se

Translation:

The iron dusts make one to melt needles

The death of water makes the bottle-squash miss

Inability to get another child makes the boy steal

So that they say that the child is feeling hungry and is only looking for food in the city of Ido

Those who are in the multitudes but who lack wisdom

Let us compare them with the yunyun grass of the farm

Those were the statements of Ifa to Owon

Who should be installed in the vacant chair of their ancestors

He was advised to offer ebo

He who has a wise son is the one who has a son

And the one whose son is a fool has lost his son

We install Owonrin, everything will fill our homes

Ifa says that there will be peace, progress and prosperity in the house of the person for whom this Odu is revealed. Ifa says that the whole community where he lives will benefit from all Ire that the person for whom this Odu was revealed will bring to his community.

XIV

Ifa says that for the person for whom this Odu is revealed to enjoy their potential in life, there is a need for him or her to change their name and use a nickname or name of a pet of their choice. If this can be done, he will live an interesting life. He or she will be happy and successful. He or she will also have peace of mind in life.

Ifa says there is a need for the person for whom this Odu is revealed to offer ebo with 3 white doves, 3 guineas, 3 roosters, 3 chickens and money. On this point, Owonrin-Meji says:

Kokoro jogbo ni o j’ori I kooko gbo Dia fun Wongan

Tii s’omo okunrin ibaaba

Won ni ko ru’bo

Ko le baa j’oruko ire l’aye

Translation:

Wood-eating insects are the ones that are preventing A Kooko from sticking around the neck to last longer

This was the ifa divine for Wongan

The son of censored places

He was advised to offer ebo

To be able to respond to a good name in life

Wongan was full of potential. He was a capable, bright, energetic, hardworking, modest and intelligent person. Yet he had nothing to show for all his possessions. One day, he was advised to go For consultion with Ifa. He did it. He approached the Awo mentioned above to solve his problems; Would he be a successful person in life? Would he be able to achieve his full potential in life? Was there anything he should do to make his life so much more? The Awo told him that he had a lot of potential and other resources together, he had little to show in terms of achievements. He was told that he needed to change his name and take on a nickname before he could achieve his full potential in life. He was assured that his spirit guarded by his successes and accomplishments was not favorably disposed towards being responsive to his real name.

That was why he had not achieved much in life. He was also advised to offer 3 white pigeons, 3 guineas, 3 roosters, 3 hens and money. He obeyed. That same day, he changed the name to Owon.

Shortly after this, his business rose and he began to make a profit. With money he married a good wife. Along with his wife, he had many children. Together with his wife they erected their own house. with a good house, he bought a horse and tied it in a stable in his house. He had all the good things in life. He was very happy and very grateful to Olodumare for making him a successful person in life.

Kokoro jogbo ni o j’ori I kooko gbo Dia fun Wongan

Tii s’omo okunrin ibaaba

Won ni ko ru’bo

Ko le baa j’oruko ire l’aye O gb’ebo, o ru’bo

E ba ni l’atole ire

Translation:

Wood-eating insects are the ones that are preventing A Kooko from sticking around the neck to last longer

This was the ifa divine  for Wongan

The son of censored places

He was advised to offer ebo

To be able to respond to a good name in life

He obeyed

Before long, not too late

Let's get together in the middle of everything in life.

Ifa says that for the person for whom this Odu is revealed will be blessed with all the good things in life. Ifa says he or she has the potential and knows how to handle all those potentials.

What he or she needs is to do what they can to make her mother smile. To make this happen quickly, there is a need to offer ebo as described above and change your name progressively. There lies the success. There rest the achievement. And there lies the victory over what he desires.

XV.

 Ifa says that the person for whom this Odu is revealed should never snatch a woman from a married man. Ifa warns him that if he does, his life will be destroyed; he will live in shame and anguish for the rest of his life. For this reason therefore, he should never think of having an affair with a married woman and least marry one.

Ifa says that if he has been doing this, he needs to offer ebo with an adult goat and money. He must cut off the relationship and throw it out. Failure to do this will only lead to sadness and remorse. On this, Ifa says:

Oju oro ko r’oja na

Eka lewu orun

Dia fun Owiwi

Ti nlo ree gbe obinrin Ogbigbo Ti se Oloja eye

Ebo ni won ni ko se

Translation:

An evil face can not do good business

One's clothing needs numbering

These were the declarations of Ifa to Owiwi, the Owl

When Ogbigbo was going to snatch his wife, the bird  Who was the mercantile chief supervisor between the kingdom of the birds

He was advised to offer ebo

Owiwi was a proud, pompous, prosperous and adulterous man. He had the money to pursue his lazy dates for illegal love. There was no young single woman who was not ready to sleep with her. One day, he saw Ogbigbo's wife and took a faction with her immediately. They soon established a secret love pact. They were usually in a meeting place known only to the two of them. At one stage, they could not hide their emotions from one another. They began to make passes of love to each other  Indiscriminately .Ifa's advice to give upfall on deaf ears. Those who knew Ogbigbo knew that he was a very influential person in their community and they called Owiwi and they seriously warned him to give up. The downright refuse. Shortly after this, the two birds in love planned to marry. Owiwi asked Ogbigbo's wife to pack her things and leave her husband's house and move in with him. The wife packed and moved to Owiwi's house. Immediately this was done, the pandemonium began. All the places became uninhabitable for Owiwi by the other birds. They reasoned that if it was bad enough for Owiwi to be having an illicit love affair with the wife of their leader he had the nerve to snatch the wife from them all. Wherever the other birds looked at Owiwi, they stoned him. He fled from that community. When he received several slaps in the face. Developing problems in the eyes. At that stage, he could not walk more in the light of day for fear of being attacked by the crowd and as a result of his evil eyes. Owiwi

then he decided to be moving by night. Even so, he was always afraid that he would be discovered and beaten. His love soon left him.

One day, Owiwi was brooding over his life, where he had begun and where he had completed his career in life.  he  regret having refused to listen to the wise counsel. he  regret having gone after a married woman when there were several single ladies ready to please him. He understood for his embarrassment that he was the architect of his misfortune. The wish that the clock of time could be delayed so that he could mend his life. But unfortunately, it was impossible and too late to make arrangements. He soon learned to live with his remorse and shared it for the rest of his life.

Oju oro ko r’oja na

Eka lewu orun

Dia fun Owiwi

Ti nlo ree gbe obinrin Ogbigbo Ti se Oloja eye

Ebo ni won ni ko se

O ko’ti ogbonhin s’ebo

Nje Owiwi o de o, eye ajoru Ti a ba ri o losan-an

O d’eye alegba

Translation:

An evil face can not do good business

One's clothing needs numbering

These were the declarations of Ifa to Owiwi,

When Ogbigbo was going to snatch his wife, the  bird  Who was the mercantile chief supervisor between the kingdom of the birds

He was advised to offer ebo

 He Refuse  to obey

Here comes Owiwi, the bird of the night

If I see you during the day

You will become a bird of prey

Here comes Owiwi, the bird of the night

Ifa says that the spirit of the person for whom this Odu is revealed is against adultery. He must never snatch another man's wife. Ifa says that he should be happy with his own wife if he does not seek the misfortune, humiliation and restlessness in life. Ifa says he will not allow this person to live a sad life. He has been created by Olodumare to live a pious life. There lies his happiness.

LESSON/COMMENTRIES

Adultery and disregard to wise counsel usually  lead  to calamity and humiliation in the end.

XVI.

Ifa says that he foresees the Ire of a son for the person for whom this Odu is revealed. Ifa says there is a need for him or her to offer ebo with 4 rats, 4 fish, 2 hens and money. After this, the couple needs to rub each part of their body with a live chameleon for 16 days. After this, they will be blessed with a baby.

Ifa also says that there is a person where this Odu is revealed who is experiencing serious privation. Ifa says that these privations are the result of his destiny from heaven. Ifa says that only the ebo can change the destiny is if the person in question is good. He or she should consult Ifa and offer ebo regularly. In doing so, the fate of him or her will improve and ambition for the better. Ifa says that this person needs to offer ebo with

3 pigeons for prosperity, 3 hens for a good wife, 3 guineas for peace of mind, prestige and honor, 3 rats, 3 fish for children, 3 roosters for vicroria, long life and healthy health and money for all the good things in life. On this, a stanza in Owonrin-Meji says:

Agbon mi jiajia ma jaa

Dia fun Bayewu

To feyinti m’oju ekun sunrahun omo Ebo ni won ni ko se

Translation:

Agbon, the coconut, was violently cacuded

Without falling from the tree

This was the ifa divined for Bayewu

When he lamented for his inability to make a child, he was advised to offer ebo

Bayewu had almost everything a man wanted to have in life; a good  job, good health, came from a good family, but had no children. He and his wife tried every single thing they knew without success. Then one day, they approached Agbon my jiajia ma jaa a prominent babalawo in their community to consult Ifa and possible solution to their sterility problem.

The Awo consulted Ifa and told the couple that there was nothing wrong with their them biologically. He claimed that there was a spiritual problem which was inhibiting them from having a child. But I he assure them that the problem will cease. He advised them to offer ebo with 4 rats, 4 fish, 2 hens and money. They obeyed. When they were about to return home, he gave them a live chameleon and asked them to use it to rub their bodies for 16 days. He asked them to pray while they did. The assertion that 'Aba ti alagemo ba da, nor Orisa-oke n gba'; means, "the chameleon's desires are always accepted and accepted by the Divinities." He told them that they were going to be blessed with a baby boy soon.

The couple did exactly how they were instructed. Soon after, faithful to what the Babalawo had said, the wife of Bayewu got pregnant that same month. Ten months after consulting with Ifa about her infertility problem; they had been blessed with a baby boy. Three days later, during Ikosedaye; the Awo proposed that the child's name be "Oganrara" "a baby born after his parents used Oga, chameleon to rub their bodies." The parents accepted the name and the baby was known and called Oganrara by all.

Oganrara lo wa n ti Ikole Orun bo wa’ye Ni ko mu ire kankan dani

O de’le aye tan

Ile aye ree wa le kokooko bi ota

O wa to awon Ina Awo Ile lo

O to awon Oorun Awo Ode lo

Ina Awo Ile, ko maa so je, ko maa so je o

Oorun Awo Ode, ko maa so je, ko maa so je o

Ki won ma baa fi ibi muu-muu kan muu-muu

Ebo ni won ni ko se

Translation:

Oganrara was coming from heaven to earth

He did not bring any with him

When he came to earth, his life was extremely difficult to bear

He then approached Ina, fire, the Awo of the house

And he approached Oorun, the sun, the Awo of the main street

Let Ina, the house's Awo be selective where he seeks food

And to Oorun the Awo of the main street be careful where he associates with the others Let them let two hot substances come into contact with each other

They plagued him for offering ebo

When Oganrara came into the world, as a young man, he had been showing signs of someone who had forgotten all the good things about life in heaven. He was very ugly; he  was not in good health; he irritated the exept people to his parents and he was despised by others. When he grew up and became a mature man, the situation became worse. No one wanted it around him. He had no friends except his younger brothers. He had no confidence outside his parents' home. He was the object of ridicule of the whole world. He could not mix with people. He therefore did not have a reasonable job that he was doing. He did not have money;

he had no strength; He had no health or sense of direction in life. When all his old companions were marrying and becoming proud parents, he did not dare to entertain himself with those desires. Soon afterwards, his younger brother and sister got married and left him alone in the family home, even so, he did not dare to propose to any woman. He soon became a lonely man. Tired of this, he approached the two Babalawos mentioned above. They threw Ifa into divination for him and advised him to offer ebo. He did it. He was asked to go out and continue praying because he was not a problem that would disappear from one. He agreed and  he  continue to pray. When he knew that the problem was that he had not brought any ire from heaven, he was realistic enough to know that the problem would not disappear in a day. Since he had been told that he needed to be consulting Ifa and constantly offering to solve his problem, he was determined to do just that. Because his parents were rich he was ready to spend. Waiting for a while he went in search of another Awo.

O to Awonrinwon Awo Oko lo

O to Alaamu Awo eba Ogiri lo

Aworinwon Awo oko, ko maa s’oje, ko maa soje Ki won ma baa fi ibi haihai kan haihai

Ebo ni won ni ko se

Translation:

He went to Awonrinwon, the Iguana, the Awo of the farm

And he went to Alaamu, the Lagartija, the Awo on the side of the wall

Let Awonrinwon, the Awo of the farm be selective in where he seeks food And Alaamu, the wall-side Awo to be careful with

Who he associates with others

Let the two of them allow two hot substances to come in contact with each other

He was advised to offer ebo

After waiting patiently for the results to come and he could not easily persuade any, he approached the Awo mentioned above. They also advised him to continue offering ebo, since it was the only solution to his problems. In his perserverancia, would be the solution to his problem. He offered the prescribed ebo and continued to pray to Olodumare. He was totally convinced that one day, his problem would be solved.

O to Ikun nii f’agbari se’le lo Lelembe nii f’ona ofun s’odo

Ete oke, ete isale laa fii ke haa, hoo Opoju ikun nii bo obo mole

Dia fun Oganrara

Tii s’omo Bayewu

To ti njaye ele kokooko bi ota

Ebo ni won ni ko se

Translation:

He went to " Ikun makes the skull his home"

And went to "the Phlegm makes the toraz its dwelling"

And went to "the upper lip and the lower lip are used to shout haa-hoo" And an overgrown belly is what covers a woman's vagina

They were the Awo who guessed Ifa to Oganrara

Beyewu's son

Who was living a life of privation

And living a life as difficult as a stone

He was advised to offer ebo

Oganrara went to the four Awo mentioned above for consultation of Ifa in continuation of their search for a solution to their problems. The Awo also advised him to continue to consult Ifa regularly and to offer all appropriate ebos. He also obeyed. When they were analyzing their journey through life, he mentioned to the four Awo that he had once been to  six Babalawos for  the solution to his  problem. The four Awo contacted the six Awo whom Oganrara mentioned and together the 10 of them deliberated on the best solution to his  problem. While they were arguing, they asked him what were the circumstances of his birth. He explained. There and then the Awo consulted Ifa and Owonrin-Meji was revealed again. They explained to Oganrara that he was a direct son of Olodumare himself. And that since the chameleon was worn before he was born, the power that Olodumare gave the chameleon to attract any color towards him resides in him. He was asked to leave for his house and to ask Olodumare for anything in life that Olodumare would surely hold. There would be nothing that the fervently asked ,that Olodumare  will  not to give it to him. He was told to put in mind that "aba ti alagemo bada, ni  Orisa Oke n gba" means; the chameleon's desires are always sustained and accepted by the Divine. " Oganrara was asked to go and continue to wish all the Ire in a realistic way.

Arriving home, Oganrara put all his needs on a priority scale. He concluded that his immediate priority was for the being loved by all and for him to love them in return. He continued wishing for his seriousness. Proto, the other people who until now had hated him, began to see some good qualities in him. He started to have friends. He could move freely among his fellows, soon after this desire for regular livelihoods. He went into cultivation. His new cultivated friends attended him, he made great success of it. He started to want money and he made money. Shortly after this, he began to desire a wife and before long, he had his own wife. Then, he began to desire children and soon he had several. In fact, his wife gave birth the first time to twins. After this,  he  desire house ouse and together with his wife and their children he was able to build a large room, furnished to his liking. In short, there was nothing he asked for that he would not get. Ifa says that there is nothing that persuades her for whom this Odu is revealed wishes that she does not come in its way. Ifa says that the present privation by which he or she is going is only a transient experience. After the sun comes the rain.

Agbon mi jiajia ma jaa

Dia fun Bayewu

To feyinti m’oju ekun sunrahun omo

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Won ni ko maa f’ogar r’ara

Ko pe ko jinna

Lo ba fi omo naa bi okunrin

Omo ti a bi

Ti a n fi oga r’ara

Ka maa pee ni Oganrara

Oganrara lo wa n ti Ikole Orun bo wa’ye

Ni ko mu ire kankan dani

O de’le aye tan

Ile aye ree wa le kokooko bi ota

O wa to awon Ina Awo Ile lo

O to awon Oorun Awo Ode lo

Ina Awo Ile, ko maa so je, ko maa so je o Oorun Awo Ode, ko maa so je, ko maa so je o Ki won ma baa fi ibi muu-muu kan muu-muu Ebo ni won ni ko se

O gbe’bo, o ru’bo

O to Awonrinwon Awo Oko lo

O to Alaamu Awo eba Ogiri lo

Aworinwon Awo oko, ko maa s’oje, ko maa soje Ki won ma baa fi ibi haihai kan haihai

Ebo ni won ni ko se

O gb’ebo, o ru’bo

O to Oge eye aye lo

O to kowee eye Orun lo

Oge eye aye, ko maa so je, ko maa so je

K’eye Obarisa meji ma baa f’oju kan’raa won Ebo ni won ni ko se

O gb’ebo, o ru’bo

O to Ikun nii f’agbari se’le lo

Lelembe nii f’ona ofun s’odo

Ete oke, ete isale laa fii ke haa, hoo

Opoju ikun nii bo obo mole

Dia fun Oganrara

Tii s’omo Bayewu

To ti njaye ele kokooko bi ota

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Nje ife wu mii ni o

Oganrara, o Ologungunmale

Owo wu mii ni o

Olodumare fun mi o

Oganrara o, Olodumale

Aya wu mii fe o

Olodumare fun mi o

Oganrara o, Ologungunmale

Owo wu mii bi o

Olodumare fun mi o Oganrara o, Ologungunmale Ile wu mii ko o

Olodumare fun mi o Oganrara o, Ologungunmale Ire gbogbo wu mii ni o Olodumare fun mi o Oganrara o, Ologungunmale Gbogbo aba ti alaguemo ba da Ni Orisa-oke n gba

Oganrara o, Ologungunmale

Translation:

Agbon, the coconut, was violently cacuded

Without falling from the tree

This was the ifa divined for Bayewu

When he regretted his inability to make a child

He was advised to offer ebo

He obeyed

After the ebo

He was told to use a chameleon to rub his body

(along with his wife)

They did as they were told

Before long, and not too far

They gave birth to a baby boy

The baby born after having rubbed the body with a live chameleon

Let the baby be known as Oganrara

Oganrara was coming from heaven to earth

He did not bring any with him

When he came to earth, his life was extremely difficult to bear

He then approached Ina, fire, the Awo of the house

And he approached Oorun, the sun, the Awo of the main street

Let Ina, the house's Awo be selective where he seeks food

And to Oorun the Awo of the main street be careful where he associates with the others Let them let two hot substances come into contact with each other

They plagued him for offering ebo

They obeyed

He went to Awonrinwon, the Iguana, the Awo of the farm

And he went to Alaamu, the Lagartija, the Awo on the side of the wall

Let Awonrinwon, the farm's Awo be selective where he seeks food

And Alaamu, the wall-side Awo be careful with

Who he associates with others

Let the two of them allow two hot substances to come into contact

With each other

He was advised to offer ebo

He obeyed

He went to Oge, the bird of the world

And he went to kowee, the bird of the high skies

Let Oge the bird of the world be selective where he seeks food

And Kowee, the bird of the high heavens, be careful

With where he associates with others

Let the two birds of Obarisa, be in contact with each other

He was advised to offer ebo

He obeyed

He went to "Moco makes the skull his home"

And went to "the Phlegm makes the toraz its dwelling"

And went to "the upper lip and the lower lip are used to shout haa-hoo" And an overgrown belly is what covers a woman's vagina

They were the Awo who guessed Ifa to Oganrara

Beyewu's son

Who was living a life of privation

And living a life as difficult as a stone

He was advised to offer ebo

The obececio

Now, I want to love and be loved

Olodumare, please let it be so for me.

Oganguna o, Ologungunmale

I desire to have a wife

Olodumare, please let it be so for me.

Oganguna o, Ologungunmale

I want to have my own children

Olodumare, please let it be so for me.

Oganrara, Ologungunmale

I want to have my own house

Olodumare, please let it be so for me.

Oganrara, Ologungunmale

I wish I had everything in life

Olodumare, please let it be so for me.

Oganrara, Ologungunmale

The Chameleon's Desires

They are always substantiated and accepted by the Divinities

Oganrara, Ologungunmale

Ifa says that all the wishes of the person for whom this Odu is revealed will be substantiated and accepted by Olodumare. All he or she is doing is to pray earnestly for their needs, to be realistic with such desires and to wait patiently for the reward of Olodumare. The promises of the world may be frustrated, but the promises that Ifa promises will never be frustrated.

LESSON/COMMENTARIE

Prayer and perseverance and consistency is  the lead  to  success.

Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.

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