IFA
OYEKU MEJI COMMENTARIES BY BABALAWO OBANIFA -Obanifa extreme Documentaries
In this current work Babalawo Obanifa will
make exhaustive commentaries on Odu Ifa Oyeku-Meji also known as Odu Ifa Eji-Oye. This current work will be useful to any
practicing Babalawo and Ifa devotee who want to know about Odu Ifa Oyeku -Meji. The work will also be useful
for those who imprint or born by Odu Ifa Oyeku -Meji during their
Ikosedaye or Itelodu(Ifa initiation), Who want to have detail knowledge and
interpretations of Odu Ifa Oyeku-Meji. It is instructive that any information
reveals or commentaries made during the course of this work is authoritative
and can be rely on as a practicing guide by any Babalawo or Ifa devotee in
field of African Ifa spirituality. The author of this work (Babalawo Obanifa)
is an authoritative leading Ifa and Orisa theologian so any knowledge reveals
and document in this work is for actual spiritual practice. This work shall
examine among other things: What is Odu Ifa Oyeku Meji? What are the
affiliated Orisa and Irunmole with Odu Ifa Oyeku-Meji ? What are the taboo of
Odu Ifa Oyeku-Meji?What are the area of Compatible profession or career for
those born under the star of Odu Ifa Oyeku-Meji. The likely names that can be
given to those born by Odu Ifa Oyeku -Meji during Ikosedaye or Itelodu ?
Synopsis of messages for those born under star of Odu Ifa Oyeku -Meji
during Itelodu or Ikosedaye. Some sacred messages in Odu Ifa Oyeku-Meji and
commentaries on them. These aforementioned and more will be the major focus of
this current work
Odu Ifa
Oyeku Meji is the number two of the Oju Odu Merindinlogun(16 principal Odu.
When all the faces of the lobes in the Opele divination chain turn their faces
down during Ifa divination. then it will be regarded as Oyeku-Meji. If it is on
the opon Ifa if the symbol appear like this :
I I II
I I II
I I II
I I II
then it
is called Oyeku-Meji. Ejiogbe is also known as Eji -Oye.
Who are the affiliated Orisa and Irunmole with Odu Ifa Oyeku Meji?
By this question we are referring to other divinities that have
nexus and affiliated in one way or the other with Odu Ifa Oyeku-Meji , that
those who were born under the star of this Odu Ifa Oyeku-Meji during their Itelodu or
Ikosedaye can have along with their Ifa in other to have a very successful and
problem –free life. The outstanding identifiable Irunmole and Orisa in this Odu
are; Ifa,Ori,Esu Odara,Obatala,Osun,Ogun,Sango, and Oke
1.
Ifa- Ifa function for protection against
enemies, financial success, and well-being in general
2.
Ori- Ori function for financial success and protection in general
3.
Esu Odara- Esu odara function for general well-being and help
4.
Obatala- Obatala function for having
children and child protection
5.
Osun- Osun function for children and a good wife
6.
Ogun- Ogun function for protection and
direction
7.
Sango- Sang function for protection against opposition
8.
Oke- Oke function for general success
9.
Egbe- Function for help and leadership
10.
Egungun- function for help from
ancestors
What are the taboo of Odu Ifa Oyeku-Meji?
By this we are referring to both animate and inanimate object or
behavior that those born under the star of Odu Ifa Oyeku-Meji during their
Itelodu or Ikosejaye must avoid in other to have a less problem free life.
Below are commonly Identifiable taboo for those born under this Odu
They
should avoid walking in the rain - to
avoid losing their chances of success.
They
should avoid using Ega, the palm bird, for anything - to
prevent their home from being scattered.
They
should never use water as part of the
materials to feed their Ori- to avoid
failing in the life that can come from their prayers not being answered.
They
shouldn't use centipedes for anything - to avoid failing in yin their business.
They
shouldn't use sandpaper for anything - to avoid failing on business projects.
They
should not use Ayunre blades for anything
- to avoid reducing the protection of Deities.
They
should never marry more than one woman at the same time: A woman should not
marry an already married man - to avoid endless marital crises.
They
must not be a farmer - to avoid failure
in business
They
should never eat fish - to avoid the problem of giving birth or having an abiku
child.
They
should never use a leopard for anything - to avoid being overtaken by an
adversary.
Compatible profession or career for those born under the star of
Oyeku-Meji.?
Oyeku Meji children are usually successful business
person. , However the following area have been regarded and identifies as soft
landing for people born under the star of this Odu
Diviners such as been an Ifa/ Orisa priest or priestess medical field, whether as Doctors, pharmacists, physiotherapists, nurses, midwives, eye doctors, Babalawos, herbalists, and others. They are also good in business and as bankers but never as farmers..
Diviners such as been an Ifa/ Orisa priest or priestess medical field, whether as Doctors, pharmacists, physiotherapists, nurses, midwives, eye doctors, Babalawos, herbalists, and others. They are also good in business and as bankers but never as farmers..
The likely names that can be given to those born by Odu Ifa Oyeku-Meji
during Ikosedaye or Itelodu ?
By this question we are referring to likely names that can be given
to those born under the star of Odu Ifa Oyeku-Meji during Itelodu Or
Ikosedaye. The source of this name are derive from the positive
character from each stanza and story from Odu Ifa Oyeku- Meji.
Below are some of the names available for this purpose:
MalesOlabaminle- Honor is at hand
Fadeyi- Ifa is subject to this
Ikusaanu- Iku, Death, please be compassionate
Ojumo-Ola- The dawn of honor
Ifasegun- Ifa ensures victory
Fadara- Ifa works miracles
Females
Fadara- Ifa performs miracles
Atooro- She who brings her success from heaven
Fatooyin- Praising Ifa is worth it
Odulere- Odu is profit
Subuade- The depth of the crown
Ikumapayi- May death save this
Synopsis of messages for those born under star of Odu Ifa Oyeku
-Meji during Itelodu or Ikosedaye
Oyeku-Meji
children have a high chance of living to an old age
even though they are frequently threatened with death. No matter how much
they are threatened, they usually emerge victorious. Truth be told, it is
in the best interest of your enemies to make a non-spiteful apology to them, to
give up on planning or doing evil against them, and to advise others never to
have evil plans against them. As an addition to this, the older they are,
the more successful they will become. By the time they have grown to very
old, they will have been able to achieve all their heart's desires.
Oyeku-Meji's
children believe a lot in the confrontation. They see no reason why they
should miss an opportunity for a good fight. They also believe in trading
any of their properties for others. They also love having things brought
to them for free by other people. In fact, they believe that it is the
responsibility of others to make them feel comfortable.
For
the children of Oyeku-Meji, the best period to pray to the Deities is very
early in the morning. If they pray in the morning, everything they lack will
come their way very easily. They must be blessed with abundant wealth,
more than the number of children and happy homes. They, too, should be
blessed with titles in recognition of their accomplishments, contributions, and
appreciation in their community.
Oyeku-Meji's
sons easily raise enemies due to envy, jealousy, or misunderstanding of their
actions. Sometimes, it may be due to the bad attitude of Oyeku-Meji's
children. Instead of acknowledging their inadequacies and arranging their
shape according to the situation, they usually blame all things on the fact
that
it is their destiny to have many enemies. This is an aspect in which they
should be properly examined and reviewed according to the circumstances.
The
best profession for the children of Oyeku-Meji are in the medical field,
whether as Doctors, pharmacists, physiotherapists, nurses, midwives, eye
doctors, Babalawos, herbalists, and others. They are also good in
business and as bankers but never as farmers.
The
sons of Oyeku-Meji males should never marry two women at the same time, but in
circumstances of death, divorce, incompatibility, he may marry another woman
but he must not have two women at the same time. For female Oyeku-Meji
daughters they should not marry a man who is already married. They must
also marry someone who has Ifa as they could never have a successful home if
they marry someone who has never had an Itelodu ceremony.
Regarding
money and material possessions, the sons of Oyeku-Meji, males and females, have
an insatiable urge to accumulate wealth. The more they acquire, the more
they want to acquire. If they lend money to someone, they try to exploit
their debtors to the maximum. On the other hand, if they are the ones who
owe, they hold onto the money until they are they are forced to pay. If
they have no money to pay, they see no reason why they should speak softly to
those to whom they owe. In a nutshell, when it comes to money they love
the best of both worlds - exploiting those who owe them and putting up with
those who owe as much as possible.
There
is a need for the children of Oyeku-Meji to offer the appropriate ebo and take
care of their health to avoid a physical, mental and / or emotional disability
which could lead to blindness, deafness, amputation of limbs, weakness due to
thrombosis. or complete paralysis. This could certainly separate
them from socializing with their colleagues or moving between them.
In
general, the male and female children of Oyeku-Meji should inherit the
world. They have the ability to outlast their opponents and achieve more
than all of their contemporaries. They will succeed in terms of wealth,
wives, children, and general well-being.
Some sacred messages Inside Odu Ifa Oyeku-Meji
1.
Ifa
says that he foresees all Ire in life for the person for whom this Odu, Oyeku
Meji is revealed. Ifa says that this person should be blessed with
abundant wealth, a good and loving wife, healthy and well-educated children and
all the essential things in life. Ifa says that the most appropriate time
for this person to pray to Olodumare and the Deities is early in the
morning. In doing this, Ifa says that all her prayers must be answered. Ifa
advises this client to offer ebo with: 2 chickens, 2 pigeons, 2 rats, 2
guineas, 2 roosters and money. So that all the good things in life are
his forever. On this aspect, Oyeku Meji says:
Opele
lo yo tan
Lo
da’kun de’le
Dia
fun Prenguede
Tii
se yeye Ojumo mo
Ebo
ni wo ni ko waa se
Translation:
The
Divination Seeds of Opele son are those that after being filled with food
They
turn their stomachs to the ground
These
were Ifa's statements to Perengede
Ojumo-mo's
mother, the day has dawned
She
was advised to offer ebo
It
was Prenguede who was complaining about his inability to succeed in life.
She had no money, had no hope of succeeding in the future. Consequently,
she went to the Awo mentioned above by consultation of Ifa. She was
assured that she would surely achieve success in her life. She was told
that she was destined to succeed in her life. However, she was advised to
be more communicative with her Olodumare and the Deities very early in the
morning as it was the time when heaven began to be more available for her
prayers to be answered. She was also advised to offer ebo as mentioned
above.She complied with all the advice given to her by the Awo and noted the
Awo's observations to her. Not long after, she was successful in her
business. Soon after this, she got a good husband. Together with
her husband, she was able to take care of her health. Soon after that,
she became pregnant and gave birth to a bouncing boy. After that she had
many more children. With her husband and children, they built a great house.
they soon bought horses. With all those achievements she knew she had
hope for a bright future. She was filled with joy at what the Deities had
done for her.
Opele
lo yo tan
Lo
da’kun de’le
Dia
fun Perenguede
Tii
se yeye Ojumo mo
Ebo
ni won ni ko waa se
O
gb’ebo o ru’bo
Ojumo
Ire mo mi l’onii o
Mo
l’Aje lowo
Perenguede
Iwo
ni Yeye Ojumo-mo
Ojumo
Ire mo mi l’onii o
Mo
l’oko nile
Perenguede
Iwo
ni Yeye Ojumo-mo
Mo
bi’mo le’mo
Perenguede
Iwo
ni Yeye Ojumo-mo
Ojumo
Ire mo mi l’onii o
Mo
l’esin l’eekan
Perenguede
Iwo
ni Yeye Ojumo-mo
Ojumo
Ire mo mi lonii o
Mo
ni’re gbogbo
Perenguede
Iwo
ni Yeye Ojumo-mo
Translation:
The
Divination Seeds of Opele are those that after being filled with food
They
turn their stomachs to the ground
These
were Ifa's statements to Perengede
Ojumo-mo's
mother, the day has dawned
She
was advised to offer ebo
She
fulfilled
A
good day has dawned for me today
I
have been blessed with riches
Perengede
You
are the mother of Ojumo-mo
A
good day has dawned for me today
I
have been blessed with a good husband
Perengede
You
are the mother of Ojumo-mo
A
good day has dawned for me today
I
have been blessed with loving children
Perengede
You
are the mother of Ojumo-mo
A
good day has dawned for me today
I
have been blessed with a comfortable house
Perengede
You
are the mother of Ojumo-mo
A
good day has dawned for me today
I
have been blessed with horses in the stable
Perengede
You
are the mother of Ojumo-mo
A
good day has dawned for me today
I've
been blessed with all the nice things in life
Perengede
You
are the mother of Ojumo-mo
2.
Ifa
says that for the person for whom this Odu is revealed he should definitely
succeed in life. Ifa says it has been part of her destiny to succeed in
life. Consequently, his triumph comes from heaven and not as a
consequence of any human assistance. He or she should be grateful to some
people for being instruments of their triumph, but the greatest gratitude
should be to Olodumare for telling him or her as success in life. About
this Ifa says:
Subuade
o r’omo okun, o keriri-keriri
o
ru yunkun ro yungba
o
ru yungba ro gbungbunda
Ojo
ba’le mu’le rin gbindingbindin
Dia
fun Eji-Oye
Ti
yoo t’orun la wa’ye bi Oba Ereke
Ebo
ni won ni ko se
Translation:
Subuade
saw Okun's accounts and showed his happiness
She
who dresses fashion
She
who dresses flamingly
The
rain falls and makes the ground wet and smooth
Those
were Ifa's statements to Eji-Oye
Who
was to bring your success from heaven
He
was advised to offer ebo
When
Eji-Oye was to come into this world, he chose as his destiny all the good
things in life, wealth, good wife, loving children, good health, respect,
honor, comfortable home, long life, peace of mind, victory. On his adversaries,
and so forth, being on earth he went to the Awo mentioned above to determine
how best to accomplish all that was intended for him while he was in
heaven. He was advised to offer ebo with: 3 pigeons, and money. He
was advised to serve Ifa with plenty of Omini, banana, and palm oil. He
fulfilled. He was also advised to feed his Ori with: Lots of Omini
bananas and palm oil. Not long after, Eji-Oye became the most successful
of his peers. When asked how he was able to make it so great, he simply
replied that he brought his success from heaven.
Subuade
o r’omo okun, o keriri-keriri
o
ru yunkun ro yungba
o
ru yungba ro gbungbunda
Ojo
ba’le mu’le rin gbindingbindin
Dia
fun Eji-Oye
Ti
yoo t’orun la wa’ye bi Oba Ereke
Ebo
ni won ni ko se O gb’ebo, O ru’bo
Orun
lemi ti mori I dide e temi bo w’aye
Ogede
omini o de
Olomo
at’orun gbiwa bo
Translation:
Subuade
saw Okun's accounts and showed his happiness
She
who dresses fashion
She
who dresses flamingly
The
rain falls and makes the ground wet and smooth
Those
were Ifa's statements to Eji-Oye
Who
was to bring your success from heaven
He
was advised to offer ebo
The
fulfillment
It
is from heaven that I have brought my Ori of comfort and success
Here
comes an Omini banana
Which
brought her destiny from heaven
Ifa
says that the success of Oyekun Meji's children and those for whom this Odu is
revealed during a consultation is guaranteed. It is only a matter of when
and how it will arrive.
3.
Ifa
says that for the person for whom this Odu is revealed he must be blessed with
many children. Ifa says that her house will be a market with
children. All children will be healthy, loving, obedient, and
successful. He or she needs to offer ebo with: 8 rats, 8 fish, 2 hens and
money. He needs to feed his Ifa with: 4 rats and 4 fish with palm
oil. On this aspect, a stanza in Oyeku-Meji says:
Igbo
te’le ki’le mi
Igbo
te’le ki’le rin denden
Osooso-Ega
oniroro
Dia
fun Olabaminle
Tii
s’omo Egba ni’le Ake
Eyi
to f’ eyinti m’oju ekun sunrahun omo
Ebo
ni won ni ko se
Translation:
Let
the Igbo birds walk on the ground so that the ground shakes
Let
the Igbo birds walk on the ground so that the ground gets wet profusely
The
screeching of Ega, the palm of the birds
These
were Ifa's statements to Olabaminle
Egba's
Kindred at Ake's House
When
they cried in regret for their inability to give birth to a child
He
was advised to offer ebo
Olabaminle
was married for a long time, unfortunately the marriage was not blessed with
any children. He tried everything he knew, to no avail. One day he
summoned up his courage and went to the awo mentioned above by Ifa's
consultation; Would he be blessed with children in his life? Would
he have children who would assist him when he was old? The Awo assured
Olabaminle that he would be blessed with many children and grandchildren in his
life. He was told that his house would become a market with
children. He was however advised to offer ebo as mentioned above.
He fulfilled.
Soon
after, his wife became pregnant. She gave birth to a baby. Soon
after, she gave birth to many other children in succession. Before long
these children began to bear children of theirs. Olabaminle's house was
so full of children that people began to compare their house to a market.
This comparison gave Olabaminle the greatest joy of his life. Olabaminle
lived and died a happy man, when he was asked how he got all those boys, he
replied that Ifa was the one who promised that his house would be full of
children like a market.
Igbo
te’le ki’le mi
Igbo
te’le ki’le rin denden
Osooso-Ega
oniroro
Dia
fun Olabaminle
Tii
s’omo Egba ni’le Ake
Eyi
to f’ eyinti m’oju ekun sunrahun omo
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Nje
Osoos-Ega Oniroro
Ifa
ree’pe ile ibee a kun
Aa
d’oja Oniroro
Osooso-Ega
oniroro
Translation:
Let
the Igbo birds walk on the ground so that the ground shakes
Let
the Igbo birds walk on the ground so that the ground gets wet profusely
The
screeching of Ega, the palm of the birds
These
were Ifa's statements to Olabaminle
Egba's
Kindred at Ake's House
When
they cried in regret for their inability to give birth to a child
He
was advised to offer ebo
The
fulfillment
Now
the birdies chirp Ega
It
is Ifa who promised her that her house would be filled with children
And
what would it be compared to a market
Osooso-Ega
oniroro, the chirping of the Ega birds we praise them!
4.
Ifa
foresees a head title Ire for the person for whom this Odu is revealed.
Ifa says that he or she will become the owner of a title before he or she dies.
Ifa also says that he or she will be blessed with a good husband and also
with beautiful and well-educated children. Ifa likewise says that for the
person for whom this Odu is revealed he should live for a long time. He
or she should not die young. He or she should never die in multiple
deaths, such as multiple accidents or any other mishaps that would cause many
people to die multiple times at the same time.When the person for whom this Odu
is revealed is out, there is a need for him or her to be careful what he or she
is eating. This is because eating outside could cause him or her serious
disagreements with loved ones. Ifa says that there is a need to have
respect for the elders where this Odu is revealed. This is to avoid
terrible calamities there. There is also a need to offer ebo there to
obtain leadership: 2 pigeons, 2, oxtails, 1 duck and money. For a
good wife: 2 chickens for a male, 2 cocks for a female and money; for
children: 4 rats, 4 fish, 1 guinea and money. For longevity: 2 roosters
and money; to avoid a calamity: 2 roosters and money. There is a
need to feed Ifa with: 1 hen or goat and serve Esu with 1 rooster or
goat. About all this, a stanza in oyeku meji says:
Igba
ekinni
Won
n pa kube-kube wo’le Aro
Mo
ni ewo le npa kube-kube wo’le Aro si?
Won
ni Oye l’awon n je
Won
ni Oloye yoo gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Ologbo oun apari
Ara
gbogbo l’etu fii h’ewu gburugburu
Yoo
gbo ogbo Olu-Aso
Ogboogbo
Iyawo, Os’arewa s’akin
Eyi
to gbogboogbo
To
f’omo owu ran onde s’orun
Omo
owu jejeeje
O
ku bi abere
O
gbe irinwo odun l’oyee baba re
O
bi eedegbeje omo
Igba
ekinni
Won
n pa kube-kube wo’le Aro
Mo
ni ewo le npa kube-kube wo’le Aro si?
Won
ni Oye l’awon n je
Won
ni Oloye yoo gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Ologbo oun apari
Ara
gbogbo l’etu fii h’ewu gburugburu
Yoo
gbo ogbo Olu-Aso
Ogboogbo
Iyawo, Os’arewa s’akin
Eyi
to gbogboogbo
To
f’omo owu ran onde s’orun
Omo
owu jejeeje
O
ku bi abere
O
gbe irinwo odun l’oyee baba re
O
bi eedegbeje omo
Translation:
The
first time
They
were gathered in Aro's house
I
asked why they were gathering at Aro's house
They
replied that they were taking a leadership degree.
I
prayed that he would have the position to grow old and weak.
The
graduate must live a long time on earth
The
graduate should grow gray hair and become bald
Just
like the guinea fowl grows gray hair all over its body
The
graduate should become as old as Olu-Aso
The
new bride-to-be, who is both, beautiful and brave
Who
grew up so old
And
I use the smith's hammer as his neck dagger
The
hammer was regularly eaten over time
And
it was reduced to a simple needle
She
spent 400 years on the throne of her ancestors
She
gave birth to 1,300 children
Ifa
says that while Orunmila was hanging around, he met people who were preparing
to take the title of leadership at Aro's house. He went there to find out
what they were doing. They told him and he blessed them. After
this, they told him to return to the house that his concern had been
sufficient. He replied that it was not yet time for him to go home.
Igba
eekeji
Won
n pa kube-kube-kube wo’le Aro
Mo
ni emi ni won n pa kube-kube-kube wo’le Aro si?
Won
ni Iyawo l’awon ngbe
Won
ni Iyawo yoo gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Ologbo oun apari
Ara
gbogbo l’etu fii h’ewu gburugburu
Yoo
gbo ogbo Olu-Aso
Ogboogbo
Iyawo, Os’arewa s’akin
Eyi
to gbogboogbo
To
f’omo owu ran onde s’orun
Omo
owu jejeeje
O
ku bi abere
O
gbe irinwo odun l’oyee baba re
O
bi eedegbeje omo
Translation:
The
second time
They
were gathered in Aro's house
I
asked why they were gathering at Aro's house
They
replied that they were taking a new wife
I
prayed that the new wife would grow old and weak.
The
new wife must live a long time on earth
The
new wife should grow gray hair and become bald
Just
like the guinea fowl grows gray hair all over its body
The
new wife should become as old as Olu-Aso
The
new bride-to-be, who is both, beautiful and brave
Who
grew up so old
And
I use the smith's hammer as his neck dagger
The
hammer was regularly eaten over time
And
it was reduced to a simple needle
She
spent 400 years on the throne of her ancestors
She
gave birth to 1,300 children
Orunmila
also narrated how he was worried and returned to Aro's house the second
time. He saw people celebrating during a wedding ceremony. When he
was told, Orunmila blessed them. After this they asked Orunmila to come
and celebrate with them at Aro's house and to stop worrying. Orunmila
declined the offer and told them that it was not yet time to go home.
Igba
eeketa
Won
n pa kube-kube-kube wo’le Aro
Mo
ni emi ni won n pa kube-kube-kube wo’le Aro si?
Won
ni omo l’awon nko
Mo
ni omo yoo gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Ologbo oun apari
Ara
gbogbo l’etu fii h’ewu gburugburu
Yoo
gbo ogbo Olu-Aso
Ogboogbo
Iyawo, Os’arewa s’akin
Eyi
to gbogboogbo
To
f’omo owu ran onde s’orun
Omo
owu jejeeje
O
ku bi abere
O
gbe irinwo odun l’oyee baba re
O
bi eedegbeje omo
Translation:
The
third time
They
were gathered in Aro's house
I
asked why they were gathering at Aro's house
They
replied that they were doing an appointment ceremony
I
prayed that the newborn would grow old and weak.
The
newborn should live a long time on earth
The
newborn should grow gray hair and become bald
Just
like the guinea fowl grows gray hair all over its body
The
newborn should become as old as Olu-Aso
The
new bride-to-be, who is both, beautiful and brave
Who
grew up so old
And
I use the smith's hammer as his neck dagger
The
hammer was regularly eaten over time
And
it was reduced to a simple needle
She
spent 400 years on the throne of her ancestors
She
gave birth to 1,300 children
Again
Orunmila narrated how he returned to Aro's house the third time. He found
them celebrating the arrival of another baby. He blessed the baby.
Again he was invited to enter Aro's house and celebrate with them. This
time he did it. Orunmila said that when he took a look at his right side,
he saw people eating crushed yam and palm oil. They invited him to lunch
but declined. Taking a look at his left side, he saw another group of
people eating water yams with palm oil. They also invited him to
eat; And again, he declined. He said that when he took a direct look at
the front, he found another group of people eating malanga puree with palm
oil. And again, he was invited to eat; At that time, he ate a
little and returned home. When he got home, Orunmila said that his
adoptive parents asked them what he ate. and he replied that he did not
know what he had eaten. Hearing this, their adoptive parents told them
that they were going to hit him for doing that. It was then when Orunmila
declared that it was a prohibited act for anyone to put a hand on him, never
against him. He said that no one raises his hand to hit a cobra, a boa
constrictor, or a leopard, if he was not an excellent hunter. This was
how Orunmila's adored parents suspected that he was not an ordinary human
being, after all.
In
the confused state, they told Orunmila where he had learned all that he was
saying. To confuse them further, Orunmila told them that he told them
another story to protect himself from answering another question. He said
that the events in history were like this:Two demonized beings, called
Awuruku-Madagbaa and Ojo-peruku-ma-we went to the Ejigbo-mekun market and beat
the mother of death (Iku) with life. When Iku heard what was happening,
he used a cobra as his protection amulet and a scorpion as his amulet to find
his way in the dark.
Armed
with these amulets, Orunmila said that Iku landed on an Igba tree and
fell. Next to it was a tree from Ede and it also fell. Next to it
was an Iroko tree and it fell. Next to it was a tree of Ooro and again
fell. In this blind fury and desire to destroy anything and everything that was
in the way, he landed on a tree of Ayunre to knock him down. Ayunre's
tree dodged to the right side and Iku fell down and broke his front
limbs. Iku chased him again, and Ayunre's tree dodged him to the left and
Iku broke his hind limbs. Iku made a third attempt and broke her hips.
Having narrated this story, Orunmila demanded from her adoring parents that
like the Ayure tree, we should seek Ifa's special protection against Iku when
she was coming to land on us and fly a follower of Ifa. When he said
this, his adoptive parents forgot everything but praying for protection and
longevity for Orunmila and Oyeku-Meji.
Igba
ekinni
Won
n pa kube-kube wo’le Aro
Mo
ni ewo le npa kube-kube wo’le Aro si?
Won
ni Oye l’awon n je
Won
ni Oloye yoo gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Ologbo oun apari
Ara
gbogbo l’etu fii h’ewu gburugburu
Yoo
gbo ogbo Olu-Aso
Ogboogbo
Iyawo, Os’arewa s’akin
Eyi
to gbogboogbo
To
f’omo owu ran onde s’orun
Omo
owu jejeeje
O
ku bi abere
O
gbe irinwo odun l’oyee baba re
O
bi eedegbeje omo
Won
ni Ire e mi tofee
Ki
n yale
Mo
lemi o tun yale mo
Igba
eekeji
Won
n pa kube-kube-kube wo’le Aro
Mo
ni emi ni won n pa kube-kube-kube wo’le Aro si?
Won
ni Iyawo l’awon ngbe
Won
ni Iyawo yoo gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Ologbo oun apari
Ara
gbogbo l’etu fii h’ewu gburugburu
Yoo
gbo ogbo Olu-Aso
Ogboogbo
Iyawo, Os’arewa s’akin
Eyi
to gbogboogbo
To
f’omo owu ran onde s’orun
Omo
owu jejeeje
O
ku bi abere
O
gbe irinwo odun l’oyee baba re
O
bi eedegbeje omo
Won
ni ire e mi tofee
Ki
n ya’le
Mo
l’emi o tun ya’le mo
Igba
eeketa
Won
n pa kube-kube-kube wo’le Aro
Mo
ni emi ni won n pa kube-kube-kube wo’le Aro si?
Won
ni omo l’awon nko
Mo
ni omo yoo gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Oluyeeyeetuye
Yoo
gbo ogbo Ologbo oun apari
Ara
gbogbo l’etu fii h’ewu gburugburu
Yoo
gbo ogbo Olu-Aso
Ogboogbo
Iyawo, Os’arewa s’akin
Eyi
to gbogboogbo
To
f’omo owu ran onde s’orun
Omo
owu jejeeje
O
ku bi abere
O
gbe irinwo odun l’oyee baba re
O
bi eedegbeje omo
Won
ni ire e mi tofee
Ki
n yale
Igba
yi ni mo waa yale
Mo
siju wo nibi won gbe nf’epo j’iwo isuko
Won
ni nwaa je
Mo
l’emi o je
Mo
si’ju wo aarin mi pongba bi ojo
Mo
ba won nibi won gbe nf’epo j’iwo koko l’agbala
Won
ni nwa je
Emi
waa je die nibe
Nigbati
mo de’nu ile
Iya
mi ni kinni mo je
Mo
lemi o mo oun ti mo je
Baba
mi ni kinni mo je
Mo
lemi o mo oun ti mo je
Iya
mi l’oun o na mi
Baba
mi l’oun o na mi
Enikan
kii si’wo lu oka
Enikan
kii si’wo lu re
Enikan
kii si’wo lu ekun
Bi
o se ode
Won
ni awon ta lo ko mi leyii
Mo
ni awon Awuruku-madagbaa
Awon
Ojo-peruku-ma-we
Awon
ni won na iya Iku l’oja Ejigbo-mekun
Iku
mu oka
O
fi se ‘kaaba
O
mu ere
O
fi de itanna
O
mu akekee
O
fi se Oruka
Iku
tee ori igba
Igba
gbira n’ile
Iku
tee ori ede
Ede
e gbira n’ile
Iku
tee ori Iroko
Iroko
gbira n’ile
Iku
te ori ooro
Ooro
gbira n’ile
Iku
tee ori ayunre
Ayunre
yege s’otun-un
Iku
f’apa da
Ayunre
yege s’osi
Iku
f’ ese da
Iku
waa f’ agbede-meji da reureu
Kinni
yoo ye’ku nu l’ori Awo
Oba
leji-Oye
Ifa
ni yoo f’oye ye’ku
Iku
to jade n’ile
To
n wa Awo o bo wa
Ifa
ni yoo f’Oye ye’ku.
Translation:
The
first time
They
were gathered in Aro's house
I
asked why they were gathering at Aro's house
They
replied that they were taking a leadership degree.
I
prayed that he would have the position to grow old and weak.
The
graduate must live a long time on earth
The
graduate should grow gray hair and become bald
Just
like the guinea fowl grows gray hair all over its body
The
graduate should become as old as Olu-Aso
The
new bride-to-be, who is both, beautiful and brave
Who
grew up so old
And
I use the smith's hammer as his neck dagger
The
hammer was regularly eaten over time
And
it was reduced to a simple needle
She
spent 400 years on the throne of her ancestors
She
gave birth to 1,300 children
They
said my prayers were enough
They
asked me to come in
I
replied that I was not going to enter
The
second time
They
were gathered in Aro's house
I
asked why they were gathering at Aro's house
They
replied that they were taking a new wife
I
prayed that the new wife would grow old and weak.
The
new wife must live a long time on earth
The
new wife should grow gray and go bald
Just
like the guinea fowl grows gray hair all over its body
The
new wife should become as old as Olu-Aso
The
new bride-to-be, who is both, beautiful and brave
Who
grew up so old
And
I use the smith's hammer as his neck dagger
The
hammer was regularly eaten over time
And
it was reduced to a simple needle
She
spent 400 years on the throne of her ancestors
She
gave birth to 1,300 children
They
said my prayers were enough
They
asked me to come in
I
replied that I was not going to enter
On
the third occasion
They
were gathered in Aro's house
I
asked why they were gathering at Aro's house
They
replied that they were doing an appointment ceremony
I
prayed that the newborn would grow old and weak.
The
newborn should live a long time on earth
The
newborn should grow gray hair and become bald
Just
like the guinea fowl grows gray hair all over its body
The
graduate should become as old as Olu-Aso
The
new bride-to-be, who is both, beautiful and brave
Who
grew up so old
And
I use the smith's hammer as his neck dagger
The
hammer was regularly eaten over time
And
it was reduced to a simple needle
She
spent 400 years on the throne of her ancestors
She
gave birth to 1,300 children
They
said my prayers were enough
They
asked me to come in
That
was the moment when I entered the house
Take
a look at my right side
And
I saw that they were using palm oil to eat crushed yam
They
invited me to participate in the meal
I
decline your offer
I
take a look at my left side
And
I saw them using palm oil to eat water yam
They
invited me to participate
I
decline your offer
I
took a look at the front of me
And
I saw that they were using palm oil to eat taro in the yard
They
invited me to go and participate
So
I ate just a little bit
When
I get home
My
mother asked me what I had eaten
I
replied that I did not know what I had eaten
My
father asked me what I had eaten
I
replied that I did not know what I had eaten
My
father said he would hit me
I
declared that that was an abomination
No
one dares raise their hand to hit a cobra
No
one dares raise their hand to hit a boa constrictor
No
one dares raise their hand to hit a leopard
Except
an expert hunter
They
asked me who had taught me all that
Instead
I replied that it was Awuruku-madagba and Ojoperuku-ma-we
They
were the ones who hit the mother
They
were the ones who beat Iku's mother (death) at the Ejigbomekun market
Iku
took a cobra
And
made her his amulet of protection
He
took a boa
And
I use it as an amulet to find my way
He
took a scorpion
And
he did his fight ring
Iku
landed on an Igba tree
Down
was the Igba tree
Iku
landed on an Ede tree
And
down was the tree of Ede
Iku
landed on an Ooro tree
And
down was the Ooro tree
Iku
landed on an Ayunre tree
But
Ayunre's tree dodged to the right
Iku
fell down and broke his front limbs
And
the Ayunre tree dodged to the left
And
Iku fell and broke his hind limbs
Iku
then broke the section of half of his body
Now
what scares Iku from the head of an Awo
It
is Eji-Oye (Oyekun Meji) the king
It
is Ifa who scares Iku from the head of an Awo
It
is Ifa who will use Oye's divination powder to scare away Iku
When
Iku leaves his house
And
he's looking for an Awo to kill him
It
is Ifa who should use Oye's divination powder to scare Iku away.
Ifa
says that Oyueku-Meji should scare away death and other forms of calamities
that are approaching to fall on the person for whom this Odu is revealed.
Ifa protection for this person is guaranteed.
5.
Ifa
foresees an Ire of longevity for the person for whom this Odu is
revealed. Ifa says that Iku, Death, will show compassion for him or
her. Ifa says that he or she will live to their old age. Ifa says
that in the same vein, that in the house where this Odu is revealed, he will be
able to free himself from the pain of death, affliction and other misfortunes. If
this is during an Ikosedaye, Ifa says that the life of the newborn should be
spared and that he will live long on earth. The appropriate name for that
baby is Ikusaanu given by Ifa. There is a need to offer ebo with: 1 goat
and money. There is also the need to feed Ifa with: 4 rats, 4 fish and
money. About this, Ifa says:
Emi
Oye
Iwo
Oye
Oye
sese nla lat’oke e ebo
Omo
araye won se bi ojumo lo nmo wa
Ojumo
o mo o
Baba
oye lo la
Dia
fun Ikusaanu
Ti
nt’orun bo wa ye
Ebo
ni won ni ko se
Translation:
I
am Hey, the double light
You
are hey, the double light
The
double light just showed up appearing in the sky
People
thought it was the day that was breaking
It
was not yet dawn
It
was just the double light appearing in the sky
Those
were Ifa's statements for Ikusaanu (Iku has shown me compassion)
When
I came from heaven to earth
He
was advised to do ebo
It
was Ikusaanu who was coming from heaven to earth. He decided to go for
Ifa consultation to determine how successful his journey on earth would be: Will
he be successful? Would he be able to live long enough to get married,
have children, build his own house, own his own horse, and be able to
accomplish all those things that make people on earth successful? Ikusaanu
was assured that Ifa guaranteed that he would live long on earth. If he
did not die young, he would be able to achieve all the desires of his
heart. He was then advised to offer ebo as previously prescribed.
He fulfilled and prepared for the journey on earth. While on earth, he
was guided and protected by the Deities. He was able to live long and
happily. He achieved all his wishes on Earth. Iku showed him
compassion by letting him live his life in peace. By the time Ikusaanu
died, he was an extremely old man:
Emi
Oye
Iwo
Oye
Oye
sese nla lat’oke e ebo
Omo
araye won se bi ojumo lo nmo wa
Ojumo
o mo o
Baba
oye lo la
Dia
fun Ikusaanu
Ti
nt’orun bo wa ye
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Nje
Iku o ba saanu omo Awo
Arun
saanu omo Awo
Ki
o re’le miran
Translation:
I
am Hey, the double light
You
are hey, the double light
The
double light just showed up appearing in the sky
People
thought it was the day that was breaking
It
was not yet dawn
It
was just the double light appearing in the sky
Those
were Ifa's statements for Ikusaanu (Iku has shown me compassion)
When
I came from heaven to earth
He
was advised to do ebo
The
fulfillment
Iku,
please have mercy on the Awo
Arun,
Afflictions, please have mercy on the Awo
And
go to other lands
Ifa
says that for the person for whom this Odu is revealed he will be able to
dispense with the pain of death, afflictions and other evil forces while on
earth.
6.
Ifa
says that for the person for whom Oyekun Meji is revealed he should not be
allowed to die a group death. He or she will be saved when there is a
natural or human disaster, such as an earthquake, fire, road accident, airplane
accident, shipwreck at sea and other similar occurrences.
Ifa
says that there is a need to offer ebo with: 1 goat, money and a piece of red
clothing. If this can be done, your ability to live a long time and avoid
dying in group disasters is assured. On this, an Oyeku-Meji verse says:
Opa
gbongbo nii siwaju agbon’nini
Ese
mejeeji nii jijadu ona gborogan-gborogan
Dia
fun Orunlojo aso
Nijo
ti won nt’orun bo w’aye
Ebo
ni won ni ki won se
Translation:
A
few people are used to remove the morning mist
The
two feet fight for supremacy in their attempt to reclaim the path
Those
were the Ifa statements for the 165 clothes
When
they came from heaven to earth
They
were advised to offer ebo
165
types of clothes with their varieties of texture, colors and shapes were about
to leave the sky towards the earth. They decided to go to Ifa's office to
find out how they would fare on their journey to earth. The Awo told them
that all of them were going to be successful on earth. They were assured
that the people would love them as soon as they arrived and that the people
would want them to be their companions.They were however advised to offer ebo
with: a goat, each one to avoid a situation in which they, the clothes, would
be dying group deaths or where they would be accompanying corpses to heaven. The
165 clothes deliberated on the information given to them by the Awo and
concluded that even though those Awo were competent, they were nevertheless
ambitious. The clothes claimed that the Awos were actually suing 165
goats. They concluded that only thieves could ask for such a thing and
therefore the Awos were thieves. All of them refused to offer the ebo
except kele the red or calico clothing. Kele said he could not afford to
risk the consequences of doubting the Awo.Consequently, he went and offered his
own ebo. Soon after that, when anyone died, all the clothes, with the
exception of Kele, were used to accompany those bodies to heaven. This was
how all the other clothes started to die prematurely while only Kele could do
without it. Kele started singing and dancing and praising her Awo.
From that time on, it is an abomination and a taboo to use red or calico to
bury a corpse.
Opa
gbongbo nii siwaju agbon’nini
Ese
mejeeji nii jijadu ona gborogan-gborogan
Dia
fun Orunlojo aso
Nijo
ti won nt’orun bo w’aye
Ebo
ni won ni ki won se
Kele
nikan ni nbe l’eyin to ns’ebo
Kele
lo ru o
Kele
lo tu
Aso
to ba m’ebo
Kii
ba won yun morisa
Translation:
A
few people are used to remove the morning mist
The
two feet fight for supremacy in their attempt to reclaim the path
Those
were the Ifa statements for the 165 clothes
When
they came from heaven to earth
They
were advised to offer ebo
Only
Kele, the red clothes, fulfilled
It
is Kele who followed Ifa's advice
The
clothes that recognized the need to offer ebo
You
will never experience group death
Ifa
says that for the person for whom this Odu is revealed he will never be
involved in a group death or involved in a massive disaster.
7.
Ifa
says that there is a woman where this Odu is revealed, or that if the person
for whom this Odu is revealed is a woman, she needs to be advised that it is in
her best interest to marry an Awo or for her man to be fully started in
Ifa. This is because the woman in question has a problem that only those
who are consulting Ifa and offering ebo regularly will be able to solve for
her. In other words, it is for the advantage of said woman to do this, it
is how she will gain tremendously from said relationship. At the same time
if this Odu is revealed during an Ikosedaye for a female girl, the girl's name
is Atooro and she should be given to Awo as soon as she has matured for
marriage. Meanwhile, the female in question needs to tie Ide's beads
around her hips or neck as a sign that she is the wife of Ifa or Apetebi.
She also needs to offer ebo with: 2 roosters, 2 guineas birds and money.
She needs to feed Ifa with: 4 rats, 4 fish and money. About this Ifa
says:
Emirin
ko je k’eni o sun n’ile
Itale
gobogbo ko je k’eni o sun l’odede
Iri
da
Iri
so
Iri
bale ta lebe-lebe-lebe
Dian
fun Orunmila
Ifa
nlo s’oko Atooro
Ebo
ni won ni ko se
Translation:
A
small mosquito does not allow one to sleep in a room
Large
biting insects do not allow one to sleep in the gallery
The
dew stopped
The
dew fell silent and spread on the ground
Those
were the declarations of Ifa to Orunmila
When
I was going to marry Atooro
He
was advised to offer ebo
Atooro
was a very sick woman. She was suffering from all sorts of ailments
ranging from the physical, mental, emotional and psychological. She had a
weak heart and her belly was blocked, making it impossible for her to get
pregnant. When information about her problems leaked out to people, every
prospective suitor drifted away from her. She became lonely, sad, and
sick. At that point she lost all her hopes.When Orunmila saw this, he
hurt Atooro and decided to marry her to take care of her and help her solve her
problem. He went by Ifa's consultation, and Ifa gave him
authorization. In a short time, Orunmila made all the necessary movements
and Atooro became his wife. Atooro's parents were so happy that they had
given their daughter in marriage to Orunmila. Atooro immediately moved
away; Orunmila began intensive treatment with her. Soon after, she
was cured of all her ailments. Soon after, she became pregnant and gave
birth to a baby. She had several children soon after. She became a
happy and proud wife and mother for the rest of her life.
Emirin
ko je k’eni o sun n’ile
Itale
gobogbo ko je k’eni o sun l’odede
Iri
da
Iri
so
Iri
bale ta lebe-lebe-lebe
Dian
fun Orunmila
Ifa
nlo s’oko Atooro
Ebo
ni won ni ko se
O
gb’ebo, O ru’bo
Nje
Iri da o
Iri
so
Emirin
ko je k’eni o sun n’ile
Itale
gobogbo ko je k’eni o sun l’odede
Iri
da
Iri
so
Iri
bale ta lebe-lebe-lebe
Dian
fun Orunmila
Ifa
nlo s’oko Atooro
Ebo
ni won ni ko se
Orunmila
duro
Ifa
ko o wa s’oko Atooro
Translation:
A
small mosquito does not allow one to sleep in a room
Large
biting insects do not allow one to sleep in the gallery
The
dew stopped
The
dew fell silent and spread on the ground
Those
were the declarations of Ifa to Orunmila
When
I was going to marry Atooro
He
was advised to offer ebo
The
fulfillment
Now
the dew stopped
The
dew settled
I
like Orunmila
He
came and took Atooro as his wife.
Orunmila
says that for the woman for whom this Odu is revealed that she is an
Apetebi. She needs to marry an Ifa priest and she will definitely have
cause to rejoice in the end.
8.
Ifa says that for the person for whom this Odu
is revealed he must succeed in life. He or she has been having problems
because he or she has been feeding the wrong materials to their Ori. Ifa
says that it is a taboo for this client to use water as part of the materials
to feed his Ori. While this is done, he or she will experience
setbacks. The moment the water is replaced with palm oil and used to feed
his Ori, his problems will be replaced with prospects, despair will be replaced
with hope; disappointments must be replaced with realization; Agony
should be replaced with pleasure and sadness will be replaced with joy. Ifa
says that this client must offer ebo with: 1 goat and money. To be able
to neutralize all the negativity caused by the initial use of water as part of
the materials to feed your Ori. When he or she feeds their Ori, he or she
should put a few drops of palm oil on the floor before anything is done.
About this Ifa says:
Eni
to nfo’gba
E
ku ise
Eni
ti nfo awo
E
ku ise
Dia
fun Eni to ji ni Kutukutu
To
n’fomi b’Ori re
Ebo
ni won ni ko se
Translation:
Those
washing pumpkins
I
say "well done"
And
those washing dishes
I
say "well done"
Those
were the statements of Ifa to "the one who wakes up early in the morning
And
he uses water to feed his Ori "
He
was advised to offer ebo
The
person in question was a successful farmer in his time. One day, he
discovered that his yields were gradually decreasing. He therefore went
by Ifa's consultation. During his consultation with Ifa Oyeku-Meji was
revealed.The Awo advised him to offer ebo and to feed his Ori. He did
it. When he was about to serve his Ori, he used water as part of the
materials. Instead of improving, his performances became worse than
before. He changed the materials with which he fed his Ori from kola to
coconut, from pigeons to guineas, hen to rooster, duck, meat, ram, and so on,
but it was still including water. So there was no improvement. He
changed his profession several times. He treated hunting, weaver,
businessman, singer and others. Still, there was no improvement.
His situation was getting worse every day.
One
day, he decided to consult another Babalawo to consult Ifa. He approached
the Awo mentioned above. When Ifa was released for him, Oyeku-Meji was
once again revealed. The Awo assured him that his luck would change to
improve. He was informed that he was in that situation because he was using
the wrong materials to serve his Ori. He was advised to offer a goat and
money. After this he must serve his Ori with palm oil and any other
material of his liking. When he was feeding his Ori, a little palm oil
needed to be spilled on the ground before anything else was done. He fulfilled.When
all these things were done, all the spirits responsible for their anguish and
disappointments disappeared and were replaced with those that bring happiness,
achievements and progress. He was a happy man after all.
Eni
to nfo’gba
E
ku ise
Eni
ti nfo awo
E
ku ise
Dia
fun Eni to ji ni Kutukutu
To
n’fomi b’Ori re
Ebo
ni won ni ko se
Won
ni epo ni ko maa fi bori
O
gb’ebo, O ru’bo
Nje
iwa ni yoo lo soke nigbayi o
Bi
iponri ina ba gb’epo
Iwa
a re a si goke
Translation:
Those
washing pumpkins
I
say "well done"
And
those washing dishes
I
say "well done"
Those
were the statements of Ifa to "the one who wakes up early in the morning
And
he uses water to feed his Ori "
He
was advised to offer ebo
He
was told to use palm oil instead
The
fulfillment
My
destiny will certainly rise this time
When
the fire is fed with palm oil
Your
destiny will surely rise
Ifa
says that this client's luck must certainly shine. He or she must surely
become a successful man. Your tribulations should be a thing of the past
in a short time.
9.
Ifa says that it foresees unlimited triumph
for the person for whom this Odu is revealed. Ifa says that this person
should be very successful in the area of Ifa practice, herbal medicine,
conventional medicine, occultism, pharmacy, orthopedics or nursing, and other
paramedical fields. Ifa says that in the field he or she chooses, his
popularity should extend beyond his community, country or region where he or
she resides. He or she will later be seen by people in high places and by
influential people in your community. Ifa however warns him that in all he
or she should not allow his achievements to go to his head. He should
never show pride. The greater your success, the greater your humility
must be. Greater humility greater will be your successes.The person for
whom this Odu is revealed needs to offer ebo with: 2 white doves, 2 guineas,
and money. The oella needs to serve her Ifa with: 4 rats, 4 fish, 1
chicken and money. About this Ifa says:
Eni
a ni ko hu’pa o lee hu’pa
Eni
a ni ko hu’yele o lee hu’yele
Ookun
to nigba owo to nigba ese
O
si tun nba won-on huwaa pele
Dia
fun Ogo-Imele
Omo
afaaro jeun olounje
Ebo
ni won ni ko se
Translation:
Those
whom we think would raise their arms with pride, will not be able to do it at
all.
Those
whom we thought would arrogantly raise their legs also failed to do so.
The
centipede who has 200 hands and 200 feet
He
was however displaying an incredible maturity
Those
were Ifa's statements for Ogo-Imele, the bum
Who,
early in the morning, eats the food of other people
He
was advised to offer ebo
Ogo
Imele, the bum, was an Ifa practitioner. He couldn't be a farmer.
Nor hunter. He had no business experience. His only interest was in
the Ifa area. He was very versatile in this field. The only
obstacle in this was that his people considered him a bum, who only lived at
the mercy of others. They considered him to be living a beggar life,
inappropriate for his family members. They abused him daily. Tired
of the incessant mistreatment, he went to the Awo mentioned above by
consultation of Ifa; Would he become a successful man throughout his
career that he chose? Would he be respected and honored according to his
prophecy? How will Babalawo be able to acquire all the things in life
which people considered to be garden regals to determine a complete life in his
life time?In response to his questions, the Awo assured him that he would
become a very successful Ifa practitioner in his life, that he would be highly
respected and honored in his profession, that he would be able to obtain all
the good things from lifetime. He would be popular and respected
from near and far. The bum was told that it was his laziness that he
would be able to accomplish all the good things in life. He was, however,
warned not to be proud and arrogant. He was told that if he lowered
himself through humility, the Deities would lift him up making him prosperous.
Conversely, if he showed himself pompously, the Deities would lower him.
He was also advised to offer ebo with: 2 white doves, 2 guineas, 2 chickens, 2
roosters and money. He fulfilled.
He
not only complied, he was treating each of his clients with genuine humility,
care and love. This attitude surprised many people and attracted him to
several clients because they always felt welcome when they went to the bum's
house. For this reason, your clients made it a matter of duty to
introduce you to more clients. Because he was competent in the career he
chose, he usually retained his clients. After this, the bum began to
accumulate wealth. He felt he was ready to marry. All those who
until now had thrown roses at him and he was able to get a good and loving
wife. The woman gave him several children. With his wife and
children, he was able to build a house that suited his status, and at the
appropriate time he bought several horses. All this he did without being
carried away by his achievements and without being pompous. All of his
people reluctantly admitted that his chosen career and his laziness really
benefited him. When asked how he was able to achieve so much in
life; He replied that Ifa, marked as a lazy man of prophecy was indeed an
interesting career. He concluded that all gratitude was possible for Ifa,
who made it possible for him to accomplish all that he did. He was made a
community leader and his opinions and suggestions carried much weight in his
community.
Eni
a ni ko hu’pa o lee hu’pa
Eni
a ni ko hu’yele o lee hu’yele
Ookun
to nigba owo to nigba ese
O
si tun nba won-on huwaa pele
Dia
fun Ogo-Imele
Omo
afaaro jeun olounje
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Imele
mi ni mo se
Ti
mo fi l’owo
Owo
imele dun l’adunju
E
ba mi dupe l’owo Ifa
E
n’Ifa seun, seun
Imele
ni mo se
Ti
mo fi l’aya
Owo
imele dun l’adunju
E
ba mi dupe l’owo Ifa
E
n’Ifa seun, seun
Imele
ni mo se
Ti
mo fi bi’mo
Ti
mo fi kole o
Owo
imele dun l’adunju
E
ba mi dupe l’owo Ifa
E
n’Ifa seun, seun
Imele
ni mo se
Owo
imele dun l’adunju
E
ba mi dupe l’owo Ifa
E
n’Ifa seun, seun
Translation:
Those
whom we think would raise their arms with pride, will not be able to do it at
all.
Those
whom we thought would arrogantly raise their legs also failed to do so.
The
centipede who has 200 hands and 200 feet
He
was however displaying an incredible maturity
Those
were Ifa's statements for Ogo-Imele, the bum
Who,
early in the morning, eats the food of other people
He
was advised to offer ebo
The
fulfillment
It
was laziness that brought me to my riches
The
bum profession is a very rewarding
Help
me to thank Ifa
That
I am very grateful
It
was my laziness that gave me my children
The
bum profession is a very rewarding
Help
me to thank Ifa
That
I am very grateful
It
was my laziness that brought me home
The
bum profession is a very rewarding
Help
me to thank Ifa
That
I am very grateful
It
was laziness that brought all the good things in life to me
Help
me give thanks to Ifa
That
I am very grateful
Ifa
says that the person for whom this Odu is revealed should have cause to be thankful
to Ifa. As long as he or she shows humility, there are no limits to his
or her success in life.
10.
Ifa says that it foresees the Ire of material
success, several children, and the general good for the person for whom this
Odu is revealed. Ifa says that as long as he or she lends money not to
despotically treat their debtors. That is because for those for whom this
Odu is revealed they have the tendency to make life unbearable to their
debtors. On the other hand, Ifa says that if those for whom this Odu is
revealed are those who owe it to others, they have a tendency to be the ones
who do not want to pay when asked to pay what they owe, they do not believe in
explaining their inability to pay in a gentle way, instead they will ask
those whom they owe to get lost because they cannot commit suicide because they
owe someone; and that they cannot simply kill because they have failed to
pay what they owe. Ifa says there is nothing that can be done about
changing this because her attitude is going to change.
Ifa
says that no matter what the person for whom this Odu has been revealed has
acquired in life, he or she will be looking for more. Ifa says that he or
she should continue to acquire more and more of all the good things in life,
even if he or she does not need such things anyway. The fashion of
acquiring more and more things in life is what keeps them active all the
time. In extreme cases however, it might not be their fault. Ifa
says that there is a need for him or her to offer ebo with: 4 pigeons, 4
roosters, a few of their pants and money. On this, a stanza in Oyeku-Meji
says:
Olowo
nii gbe’le rannse, omi Ake
Olowo
o jebi, omi Itori Odo
Ko
si odo ti a o pa otosi si, omi Ibara,
Omi
Asia
Dia
fun Koitomi tan
Tii
se yeye Ojominleke
Ti
nbe loko ise igbaranye
Eyi
ti olorun o si waa tanna Iwafun
Ebo
ni won ni ko waa se
Translation:
A
creditor is one who sits at home and orders the name of the Ake river to be
processed
A
creditor cannot be found guilty of lending money to a debtor, the name of the
Itori river
There
is no river in which the debtor can be executed (for not paying), the names of
the rivers Ibara and Asia
Those
were the Ifa statements for Koitomitan (not enough for me yet)
Who
was the mother of Ojominleke
When
she was desperate for all the good things in life
They
said that Olodumare would illuminate his destiny that every year
She
must have offered ebo.
Koitomitan
was a very poor woman. She did not have money. I had no
husband. She had no children. In short, she lacked all the
essential things in life. One day, she went to the Awo mentioned above:
would she be able to change her present condition for the better? Would
luck smile at her? Would she insure her own husband and children?She was
advised to offer ebo as mentioned above. She did it. She was
assured that she would be able to ensure all the good things in life within a
year, as it was her destiny that her life would change for the better in that
same year. She was given a special soap made from inabo leaves.
Those leaves were ground and mixed with bath soap.
When
she got home, she asked an acquaintance for a loan. She lent another
person a very high interest; From that she started making a big
profit. Everyone who couldn't pay her was usually made to work for
her. She was making so much money. At the same time, she was
borrowing money at very low interest and lending it at high interest. The
irony here was that she was never in a position to pay the money she owed to
others unless she saw that would lead to a more serious problem if she failed
to make the loan payment, but no one did this to her. ; how she
would do everything to get her money back from her debtors. Before long,
she became rich. Soon after, she had her own husband and became
pregnant. Ten months later, she was a proud mother. She was
accumulating money and other material acquisitions of life, even beyond her
needs. The older she got, the greater the urge to acquire material
things. She was always hoping to get more material things than
others. That was the urgency that led her to pursue her business, life
and other activities to success.
Olowo
nii gbe’le rannse, omi Ake
Olowo
o jebi, omi Itori Odo
Ko
si odo ti a o pa otosi si, omi Ibara,
Omi
Asia
Dia
fun Koitomi tan
Tii
se yeye Ojominleke
Ti
nbe loko ise igbaranye
Eyi
ti olorun o si waa tanna Iwa fun
Ebo
ni won ni ko waa se
O
gb’ebo, O ru’bo
To
ba je t’owo ni
Ki
n ni ju won lo Ifa
Is’oju
Oloko
Ni
inabo fi n na bo’le
Is’oju
Oloko
To
ba je ti aso ni
Ki
n ni ju won lo Ifa
Is’oju
Oloko
Ni
inabo fi n na bo’le
Is’oju
Oloko
Bo
ba je t’ile ni
Ki
n ni ju won lo Ifa
Is’oju
Oloko
Bo
ba je t’esi ni
Ki
n ni ju won lo Ifa
Is’oju
Oloko
Ni
inabo fi n na bo’le
Is,oju
Oloko
Ki
n ni ju won lo Ifa
Is’oju
Oloko
Ni
inabo fi n na bo’le
Is’oju
Oloko
Translation:
A
creditor is one who sits at home and orders the name of the Ake river to be
processed
A
creditor cannot be found guilty of lending money to a debtor, the name of the
Itori river
There
is no river in which the debtor can be executed (for not paying), the names of
the rivers Ibara and Asia
Those
were the Ifa statements for Koitomitan (not enough for me yet)
Who
was the mother of Ojominleke
When
she was desperate for all the good things in life
They
said that Olodumare would illuminate his destiny that every year
She
must have offered ebo.
She
fulfilled
If
it's money
Let
me have more than others
If
it's the presence of a farmer
Let
inabo leaves cover the whole farm
Right
in the presence of the farmer
If
they are dressing materials
Let
me have more than the others, oh! Ifa
If
it is in the presence of the farmer
That
inabo leaves cover the whole farm
Right
in the presence of the farmer
If
they are housing properties
Let
me have more than the others, oh! Ifa
If
it is in the presence of the farmer
That
inabo leaves cover the whole farm
Right
in the presence of the farmer
If
they are horses
Let
me have more than the others, oh! Ifa
If
it is in the presence of the farmer
That
inabo leaves cover the whole farm
Right
in the presence of the farmer
If
they are all the good things in life
Let
me have more than the others, oh! Ifa
If
it is in the presence of the farmer
That
inabo leaves cover the whole farm
Right
in the presence of the farmer
Ifa
says that for the person for whom this Odu is revealed he should be blessed
with all the good things in life. Ifa says that the older a person
becomes, the more opportunities they have to become rich. Truth be told,
the wealth of Oyekun Meji's children usually comes after youth in their lives.
11.
Ifa
says that the person for whom this Odu is revealed has several enemies.
Those include those who justifiably hate them, those who are envious of their
accomplishments, and those who have stepped on their toes, deliberately or /
and inadvertently. Ifa warns him or her, however, that you must take care
of your words and conduct to avoid accumulating many enemies in the passage
through life. Ifa says that there is a need for him or her to offer ebo
with: 20 blades, 3 mature and mature roosters, and feed Esu Odara with a
rooster. If this is done, he or she will certainly overcome. About
this, Ifa says:
Pakeere
pake
A
t’awo ekun si jinnajinna
Dia
fun Aja
T’awon
t’Ogidan jo ns’ota ara a won
Ebo
ni won ni ki won waa se
Translation:
Pakeere
Pake (name of an Awo)
The
skin of a leopard must be stretched a great distance
These
were Ifa's statements for Aja the dog
When
he and Ogidan, the leopard, chased each other in animosity
He
was advised to offer ebo.
Aha,
the dog was Ogidan's enemy for a long time. The Dog had many colleagues
with whom he planned to kill the Leopard.One day, the Dog went to the Awo
mentioned above to find out how it was better to beat the Leopard. The
Awo told him to offer ebo with: 3 roosters, 20 blades and money. He was
also advised to serve Esu with a rooster. The dog felt that with over 400
of his colleagues who were prepared to fight the Leopard with him, there would
be little problem in defeating his enemy. Consequently, the Dog
considered that offering ebo that he was asked to offer was a waste of money
and therefore unnecessary. He felt that the Awo was a liar and a
cheater. He simply ignored the advice to offer ebo.
Pakeere
pake
A
t’awo ekun si jinnajinna
Dia
fun Ogidan
Ti
oun ati Aja jo ns’ota ara a won
Ebo
ni won ni ko se
Translation:
Pakeere
Pake (name of an Awo)
The
skin of a leopard must be stretched a great distance
These
were Ifa's statements for Ogidan, the Leopard
When
he and Aja the Dog chased each other in animosity
He
was advised to offer ebo
Oguidan,
the Leopard was aware that Aja had gathered all of his colleagues and they were
all planning to eliminate him. Ogidan felt hopeless and helpless.
Consequently, he approached the Awo mentioned above for Ifa consultation and to
solve his problem. The Awo told him that he would win. He was
advised to make the ebo prescription for Aja. He was also advised to
serve Esu. He fulfilled. At the moment when the Leopard issued ebo
and fed Esu as prescribed, Esu in return removed the 20 nails on the Leopard's
hands and replaced them with the 20 blades that he had offered as part of the
ebo. The return home with the Leopard. He advised the Leopard to
never be afraid of any animal in the forest, no matter how large or
numerous. Of all this the Dog knew nothing. One day, the Dog with all his
colleagues for a confrontation with the Leopard. While they are
approaching the Leopard, then they pounce. The Leopard fell asleep
quickly. Their noise woke him up. Esu Odara simply whispered in her
ear that she was never afraid of any animal. He stood up. About
five dogs confronted him. He used his recently given ones to him by Esu
to cut them into various parts. Seeing this all the dogs scattered in
complete confusion. From that day forward, whenever the Dogs confront the
Leopard, they usually do so on their own perimeter. When their losses
become unbearable, they learn to keep a good distance from the Leopard.
Even a Leopard's corpse fears Dogs.
Pakeere
pake
A
t’awo ekun si jinnajinna
Dia
fun Aja
T’awon
t’Ogidan jo ns’ota ara a won
Ebo
ni won ni ki won waa se
Pakeere
pake
A
t’awo ekun si jinnajinna
Dia
fun Ogidan
Ti
oun ati Aja jo ns’ota ara a won
Ebo
ni won ni ko se
Onidan
nikan ni nbe l’eyin to ns’ebo
Iro!
Ati ba s’eke eleya
Irinwo
Aja o le le’pa Ekun
Iro!
Translation:
Pakeere
Pake (name of an Awo)
The
skin of a leopard must be stretched a great distance
These
were Ifa's statements for Aja the dog
When
he and Ogidan, the leopard, chased each other in animosity
He
was advised to offer ebo.
Pakeere
Pake (name of an Awo)
The
skin of a leopard must be stretched a great distance
These
were Ifa's statements for Ogidan, the Leopard
When
he and Aja the Dog chased each other in animosity
He
was advised to offer ebo
Only
Ogidan complied with the advice of the Awo,
It's
just lies, it's just a little bit entangled in unrealistic gossip
Four
hundred dogs could not beat a Leopard
It's
all lies!
Ifa
says that for the person for whom this Odu is revealed he must overcome all his
enemies no matter how many.
12.
Ifa
says that for the person for whom this Odu is revealed he must overcome all his
enemies. Ifa says that the enemy is more powerful; however, he or
she will succeed. He or she needs not to despair. All that is
required of him or her is to offer ebo with a goat and money. He or she
needs to procure at least one gon and place it next to their Ifa. There
is also a need to serve Esu with a goat and Obatala with 16 slugs, shea butter
(Ori) and native husk (chalk?). Ifa says that if all this is done, the
enemy could use his prank to hurt himself. About this Ifa says:
Emi
oye
Iwo
oye
Oye
sese nla lat’oke e bo
Omo
araye won se bi ojumo lo nmo wa
Dia
fun Agogo Sekete
Nijo
ti oun ati Opa jo ns’ota ara won
Ebo
ni won ni ko se
Translation:
I
am Hey, the double light
You
are hey, the double light
The
double light has just appeared in the sky
People
thought it was the day that was dawning
Those
were Ifa's statements to Agogo-Sekete little Gon
The
stem of the Orisa-Gbowiji (Obatala)
When
he and Opa, the staff were enemies
He
was advised to do ebo
Agogo-Sekete,
little Gon, he was always afraid of Opa, the staff. He was afraid that
one day Opa might kill him because Opa had been threatening him that there was
nothing Agogo could do to prevent himself from being eliminated. As a
result of this Agogo went to the Awo mentioned above by consultation of
Ifa; Would he be able to beat Opa who had been planning to kill
him? Would he be able to live a long time and enjoy his life? The
Awo assured him that he would live a long time and that he would defeat Opa his
arch-enemy. He was informed that anything Opa was planning against him
would be the pile of Opa. He was advised to offer ebo and to feed Esu
Odara and Obatala as we explained earlier. He fulfilled. Shortly
after this, Opa began to repeatedly beat Agogo in an attempt to kill him.
Miraculously, Agogo was able to withstand all the blows that Opa gave
him. Before long, Opa broke into pieces and died. Many other Opa
were brought in to beat Agogo. They all died without being able to harm
Agogo in any way. Agogo was full of joy. He was then singing and
dancing every day.
Emi
oye
Iwo
oye
Oye
sese nla lat’oke e bo
Omo
araye won se bi ojumo lo nmo wa
Dia
fun Agogo Sekete
Nijo
ti oun ati Opa jo ns’ota ara won
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Opa
to l’oun a pa Agogo
Ko
lee pa Agogo mo o
Opa
lo ku o
Agogo
a si gbe’le
Translation:
I
am Hey, the double light
You
are hey, the double light
The
double light has just appeared in the sky
People
thought it was the day that was dawning
Those
were Ifa's statements to Agogo-Sekete little Gon
The
stem of the Orisa-Gbowiji (Obatala)
When
he and Opa, the staff were enemies
He
was advised to do ebo
The
fulfillment
Opa
who said that he would kill Agogo
He
was unable to kill Agogo
It
was Opa who died
And
Agogo was saved
Ifa
says that for whom this Odu is revealed he must be saved from the agony of
facing his enemies. Those who plan wickedness against him or her will
find themselves ultimately killed by death if they don't give up. Ifa says that he or she should bathe
their Ifa with Ayunre leaves and feed Ifa with an adult ram. If this can
be done, all his enemies will meet calamities shortly. This is why it is
not wise to plan evil against Oyeku-Meji's children. About this Eji-Oye
says:
Orunmila
wi iba
Mi
iba
Mi
iba Orisa l’Orisa fi daji
Orunmila
l’oun w’orere aye
O
ni talo nyo Akapo omo t’oun lenu?
Won
ni igba omo eku lo nyo Akapo omo tire lenu
O
ni igba omo eku le t’ojo
Tabi
won o lee t’ojo?
Won
ni igba omo eku won o lee t’ojo
Gbogbo
omo eku to nba ebiti I yan odi
Ebiti
ni yoo reyin won tan porogodo
Orunmila
wi iba
Mi
iba
Mi
iba Orisa l’Orisa fi daji
Orunmila
l’oun w’orere aye
O
ni talo nyo Akapo omo t’oun lenu?
Won
ni igba omo eja lo nyo Akapo omo tire lenu
O
ni igba omo eja le t’ojo
Tabi
won o lee t’ojo?
Won
ni igba omo eja won o lee t’ojo
Gbogbo
omo eja to nba Igeree yan odi
Igeree
ni yoo r’eyin won tan porogodo
Orunmila
wi iba
Mi
iba
Mi
iba Orisa l’Orisa fi daji
Orunmila
l’oun w’orere aye
O
ni talo nyo Akapo omo t’oun lenu?
Won
ni igba omo eye lo nyo Akapo omo tire lenu
O
ni igba omo eye le t’ojo
Tabi
won o lee t’ojo?
Won
ni igba omo eye won o lee t’ojo
Gbogbo
omo eye to nba Ate yan odi
Ate
ni yoo reyin won tan porogodo
Orunmila
wi iba
Mi
iba
Mi
iba Orisa l’Orisa fi daji
Orunmila
loun w’orere aye
O
ni talo nyo Akapo omo t’oun lenu?
Won
ni igba omo eran lo nyo Akapo omo tire lenu
O
ni igba omo eran le t’ojo
Tabi
won o lee t’ojo?
Won
ni igba omo eran won o lee t’ojo
Gbogbo
omo eran to nba ilasa a yan odi
Ilasa
ni yoo reyin won tan porogodo
Dia
fun Orunmila
Baba
nbe laarin ota
O
nfojoojumo kominu ogun
Ebo
ni won ni ko waa se
Translation:
Orunmila
says that time to pay tribute
I
replied that it was time to pay tribute
It
is the homage paid to the Orisas that gives them authority
Orunmila
says he looked at the world with a long view
He
asked about those who are making trouble for their children, the Akapo
They
replied that 200 rats are the ones who give their children trouble, the Akapo?
They
asked if the 200 rats could live long or if they could not live long?
He
replied that 200 rats could not live long
All
rats harbor malice with those fallen into death
It
will be those fallen in death who see his death
Orunmila
declared that it is time to pay tribute
I
replied that it is time to pay tribute
It
is the homage paid to the Orisas that gives them authority
Orunmila
said that he looked at the world with a long view
He
asked about those who are making trouble with their children, the Akapo
He
replied that 200 fish were the ones that were causing problems for his
children, the Akapo?
They
asked if the 200 fish could live long or if they could not live long?
He
replied that the 200 fish could not live long
All
fish guard malice against the fishing net
It
is the fishing net that will see his death
Orunmila
declared that it is time to pay tribute
I
replied that it is time to pay tribute
It
is the homage paid to the Orisas that gives them authority
Orunmila
said that he looked at the world with a long view
He
asked about those who are making trouble with their children, the Akapo
He
replied that 200 birds were the ones making trouble for his children, the
Akapo?
They
asked if the 200 birds could live long or if they could not live long?
He
replied that the 200 birds could not live long
All
the birds guard malice against the sticky stick of hunting birds
It
is the sticky stick of hunting birds that will see his death
Orunmila
declared that it is time to pay tribute
I
replied that it is time to pay tribute
It
is the homage paid to the Orisas that gives them authority
Orunmila
said that he looked at the world with a long view
He
asked about those who are making trouble with their children, the Akapo
He
replied that 200 beasts were the ones making trouble for his children, the
Akapo?
They
asked if the 200 beasts could live long or if they could not live long?
He
replied that the 200 beasts could not live long
All
beasts guard malice against the cannon
It
is the cannon who will see his death
Those
were Ifa's statements to Orunmila
When
he was in constant fear of rising against himself
He
was advised to offer ebo
Orunmila
discovered that many of her Akapo were discriminated against by other non-Ifa
practitioners. Those were some of the Akapo whom their enemies were just
planning to eliminate them. Some of them had been disabled in one way or
another. Many others had been disappeared from their dwellings because of
their faith. Having succeeded in all of this, the enemies decided to deal
harshly with Orunmila in person.
Without
them knowing it, however, Orunmila had been extremely concerned and unhappy
with the problems facing the Akapo, their spirit children. Consequently
because of this he went by Ifa's consultation. He was assured that all
those planning evil against him and his children would encounter
disaster. He was advised to feed his Ifa as explained above. He
fulfilled. Anyone who tried to hurt their Akapo would see in their dreams
that he or she would be chased by strange rams. When they woke up they
became sick. Many of them died and those who and those who did not
go out burning the neighborhoods out of fear. All of their Akapo were
singing, dancing and praising Orunmila who made it possible for them to defeat
their adversaries.
Orunmila
wi iba
Mi
iba
Mi
iba Orisa l’Orisa fi daji
Orunmila
l’oun w’orere aye
O
ni talo nyo Akapo omo t’oun lenu?
Won
ni igba omo eku lo nyo Akapo omo tire lenu
O
ni igba omo eku le t’ojo
Tabi
won o lee t’ojo?
Won
ni igba omo eku won o lee t’ojo
Gbogbo
omo eku to nba ebiti I yan odi
Ebiti
ni yoo reyin won tan porogodo
Orunmila
wi iba
Mi
iba
Mi
iba Orisa l’Orisa fi daji
Orunmila
l’oun w’orere aye
O
ni talo nyo Akapo omo t’oun lenu?
Won
ni igba omo eja lo nyo Akapo omo tire lenu
O
ni igba omo eja le t’ojo
Tabi
won o lee t’ojo?
Won
ni igba omo eja won o lee t’ojo
Gbogbo
omo eja to nba Igeree yan odi
Igeree
ni yoo r’eyin won tan porogodo
Orunmila
wi iba
Mi
iba
Mi
iba Orisa l’Orisa fi daji
Orunmila
l’oun w’orere aye
O
ni talo nyo Akapo omo t’oun lenu?
Won
ni igba omo eye lo nyo Akapo omo tire lenu
O
ni igba omo eye le t’ojo
Tabi
won o lee t’ojo?
Won
ni igba omo eye won o lee t’ojo
Gbogbo
omo eye to nba Ate yan odi
Ate
ni yoo reyin won tan porogodo
Orunmila
wi iba
Mi
iba
Mi
iba Orisa l’Orisa fi daji
Orunmila
loun w’orere aye
O
ni talo nyo Akapo omo t’oun lenu?
Won
ni igba omo eran lo nyo Akapo omo tire lenu
O
ni igba omo eran le t’ojo
Tabi
won o lee t’ojo?
Won
ni igba omo eran won o lee t’ojo
Gbogbo
omo eran to nba ilasa a yan odi
Ilasa
ni yoo reyin won tan porogodo
Dia
fun Orunmila
Baba
nbe laarin ota
O
nfojoojumo kominu ogun
Ebo
ni won ni ko waa se
O
gb’ebo, o ru’bo
Nje
ba mi kan ota pa
Agbo
girisa
Ifa
waa baa mi kan ota pa o
Translation:
Orunmila
says that time to pay tribute
I
replied that it was time to pay tribute
It
is the homage paid to the Orisas that gives them authority
Orunmila
says he looked at the world with a long view
He
asked about those who are making trouble for their children, the Akapo
They
replied that 200 rats are the ones who give their children trouble, the Akapo?
They
asked if the 200 rats could live long or if they could not live long?
He
replied that 200 rats could not live long
All
rats harbor malice with those fallen into death
It
will be those fallen in death who see his death
Orunmila
declared that it is time to pay tribute
I
replied that it is time to pay tribute
It
is the homage paid to the Orisas that gives them authority
Orunmila
said that he looked at the world with a long view
He
asked about those who are making trouble with their children, the Akapo
He
replied that 200 fish were the ones that were causing problems for his
children, the Akapo?
They
asked if the 200 fish could live long or if they could not live long?
He
replied that the 200 fish could not live long
All
fish guard malice against the fishing net
It
is the fishing net that will see his death
Orunmila
declared that it is time to pay tribute
I
replied that it is time to pay tribute
It
is the homage paid to the Orisas that gives them authority
Orunmila
said that he looked at the world with a long view
He
asked about those who are making trouble with their children, the Akapo
He
replied that 200 birds were the ones making trouble for his children, the
Akapo?
They
asked if the 200 birds could live long or if they could not live long?
He
replied that the 200 birds could not live long
All
the birds guard malice against the sticky stick of hunting birds
It
is the sticky stick of hunting birds that will see his death
Orunmila
declared that it is time to pay tribute
I
replied that it is time to pay tribute
It
is the homage paid to the Orisas that gives them authority
Orunmila
said that he looked at the world with a long view
He
asked about those who are making trouble with their children, the Akapo
He
replied that 200 beasts were the ones making trouble for his children, the
Akapo?
They
asked if the 200 beasts could live long or if they could not live long?
He
replied that the 200 beasts could not live long
All
beasts guard malice against the cannon
It
is the cannon who will see his death
Those
were Ifa's statements to Orunmila
When
he was in constant fear of rising against himself
He
was advised to offer ebo
The
fulfillment
Please
help me push my enemies to death
Help
me push my opponents to death
The
mighty ram
Ifa
please help me push my enemies to death
Ifa
says that the person for whom Oyeku-Meji is revealed will outlive all his
enemies and adversaries. Not only this, his enemies will face serious calamities
at the moment when they least expect it. To fight the person for whom
this Odu is revealed is to take Orunmila as a personal enemy. The person
for whom this Odu is revealed Orunmila ensures protection at all times. However,
it should be noted that this does not give the person for whom this Odu is
revealed or even the children of Oyekun-Meji the license to be looking for more
enemies through their unflattering and responsible behavior. member of
any society. They also should not plan evil against other people, as they
too will end up being victims of their own evil.
In
Ifa, the maxim has always been "If you hate that evil comes to"If you
hate that evil comes to you, don't send evil to him in the way of
others." Or better "anything you do that hurts you, don't do it
to others."
14.
Ifa foresees the Ire of longevity for the
person for whom Oyeku-Meji is revealed. Ifa says that he or she will live
a long time, grow up to be old, and reside among the elderly. Ifa also
says as he or she grows up to be old, he or she will be blessed with more and
more wealth, honor, prestige, respect and success. Ifa says that he or
she will never be counted among those who die young. He or she will not
be found in the middle of the middle either. Ifa also says that there is
a need to offer ebo with 2 pigeons, 2 chickens, 2 roosters, 4 rats, 4 fish and
money. There is a need to feed Ifa with 2 rats, 2 fish and 1
chicken. About this Ifa says:
Ifa
lo di oniwiriwir-ndako
Mo
lo di oniwiriwiri-ndako Ifa
K’oju
ko ji
K’oju
ko g’ori imu
Ko
le tee-tee-tee
Kadagba
osu ko le losan-an
Orunmila
ni oun n ti Ikole Orun bo wa si Ikole Aye
Oun
mo Ire Aye
Oun
mo Ire Aya
Oun
mo Ire Omo
Oun
mo ka lana, ka futa pelu
Oun
wa pade awon giripa lona
Won
nre won-won-won
Orunmila
ni nibo le gbe nlo bawonyi o?
Won
ni awon nlo soja a Takutoku
Orunmila
ni ki won too de nko?
Won
lo di ojo eleko aaro ba t’ogun boo
L’awon
maa too de
Translation:
Ifa
says, "We hastily maneuvered a canoe"
I
replied that "we hastily maneuvered a canoe"
Let
the eyes rise
And
let the eyes ride above the nose
And
stay there cautiously
Let
the moon appear during the day
Orunmila
says that while he was coming from heaven to earth
He
brought with him the Ire of wealth
He
brought the Wife's Wrath
He
brought the Ire of the Sons
He
also brought the achievement of one's goals
He
met healthy young men on the way
They
were full of life and vitality
Orunmila
asked them, "Where are you all going"?
They
all replied that they were going to the Tokutoku market (where the corpses are
sold)
Orunmila
asked them when they planned to return to heaven
They
replied that as soon as as soon as the early - morning cornmeal vendor drops
his staff from mixing in the oats.
They
would return to heaven
Orunmila
narrated how he was coming from heaven to earth and he brought with him all the
good things in life with him. Along the way he met healthy young men who
were full of strength and vigor. When he asked them where they were
going, they replied that they were going to the Tokutoku market.
Unfortunately, that was those destined to die young while they were on the land
where they were going. Orunmila stated that he could not be in their
midst because they were destined to die prematurely. After this, he moved
on and continued his journey to earth.
Ifa
lo di oniwiriwir-ndako
Mo
lo di oniwiriwiri-ndako Ifa
K’oju
ko ji
K’oju
ko g’ori imu
Ko
le tee-tee-tee
Kadagba
osu ko le losan-an
Orunmila
ni oun n ti Ikole Orun bo wa si Ikole Aye
Oun
mo Ire Aye
Oun
mo Ire Aya
Oun
mo Ire Omo
Oun
mo ka lana, ka futa pelu
Oun
wa pade awon Majesin l’ona
Won
nsa’re girijo-girijo
Won
nsa’re girijo-girijo
Orunmila
ni nibo le gbe nlo bawonyi o?
Won
ni awon nlo soja a Takutoku
Orunmila
ni ki won too de nko?
Won
lo di ojo eleko aaro ba t’ogun boo
L’awon
maa too de
Translation:
Ifa
says, "We hastily maneuvered a canoe"
I
replied that "we hastily maneuvered a canoe"
Let
the eyes rise
And
let the eyes ride above the nose
And
stay there cautiously
Let
the moon appear during the day
Orunmila
says that while he was coming from heaven to earth
He
brought with him the Ire of wealth
He
brought the Wife's Wrath
He
brought the Ire of the Sons
He
also brought the achievement of one's goals
He
met some children on the way
They
were they were running from one side to another
They
were moving without a specific direction
Corn
Flour asked them, "Where are you all going"?
They
all replied that they were going to the Tokutoku market (where the corpses are
sold)
Orunmila
asked them when they planned to return to heaven
They
replied that as soon as as soon as the early - morning cornmeal vendor drops
his staff from mixing in the oats.
They
would return to heaven
The
Corn Flour continued with the narration of this story and said that when he
left the healthy youngsters, he met children who were wandering without a
specific direction.
He
then asked them where they were going and the boys answered them exactly as the
healthy bodies of young men did. Knowing that those going to the Tokutoku
market were destined to die young, he declared that he would not and could not
be in their midst.
Ifa
lo di oniwiriwir-ndako
Mo
lo di oniwiriwiri-ndako Ifa
K’oju
ko ji
K’oju
ko g’ori imu
Ko
le tee-tee-tee
Kadagba
osu ko le losan-an
Orunmila
ni oun n ti Ikole Orun bo wa si Ikole Aye
Oun
mo Ire Aye
Oun
mo Ire Aya
Oun
mo Ire Omo
Oun
mo ka lana, ka futa pelu
Oun
wa pade awon arugbo l’ona
Won
ntepa osooro-osooro
Won
ntepa osaara-osaara
Won
ntepa isege-isege
Orunmila
ni nibo le gbe nlo bawonyi o?
Won
ni t’awon-t’ire egbe ndan?
Orunmila
ni ti egbe ko la nwi
O
ni ki won da oun l’oun kiakia
Won
ni awon nlo si Oja Ejigbo-mekun
Orunmila
ni ki won too de nko?
Won
lo di ojo to pe titiiti
Won
lo di ojoto pe kanrin-kese
Translation:
Ifa
says, "We hastily maneuvered a canoe"
I
replied that "we hastily maneuvered a canoe"
Let
the eyes rise
And
let the eyes ride above the nose
And
stay there cautiously
Let
the moon appear during the day
Orunmila
says that while he was coming from heaven to earth
He
brought with him the Ire of wealth
He
brought the wife Ire
He
brought the Ire of the Sons
He
also brought the achievement of one's goals
He
ran into some old men on the way
They
were all using canes to help their movements
They
were all using the canes carefully for support.
They
were all using canes to help their weak structures
Orunmila
asked them, "Where are you all going now"?
They
all replied, "Are we your partners?
Orunmila
replied that he was not refuting the age superiority with them.
He
ordered them to answer your question immediately.
They
then replied that they were going to the Ejigbomekun market.
Orunmila
asked them to tell him when they were planning to return to heaven.
They
replied that they would return at a very distant date.
They
said it would take a long but long time before they went back to heaven.
Orunmila
said that when he fired the healthy young bodies and the children, he met the
old men on his way from heaven to earth. Orunmila asked them where they
were going.
They
initially refused to answer the question, but Orunmila ordered them to answer
immediately. They did it. They told Orunmila that they were going
to the Ejigbo-mekun market. Orunmila wanted to know when they planned to
return to heaven. They replied that it was going to take a long but long time
before they returned to heaven. Ejigbo-mekun was the first registered
market in the history of man. Remember, the word is market, while heaven
is our home. Ejigbo-mekun is the market where those who plan to live long
on earth usually go. When Orunmila asked them how long that time would
be, they replied that it would be indefinitely, they said that they would
return to heaven when only when the pebbles begin to marry the leaves, when the
posture begins to bleed, when a turtledove begins to complain. from
headaches, when slugs begin to suffer from afflictions, when the crab begins to
experience cold in the river and when the Akannamago plant begins to kneel in
supplication to the other trees on the farm. Orunmila knowing that these
things are impossible for all these things to happen, it was certainly that
these people would live long on earth. Ifa's primary concern was to
ensure that humans enjoy longevity on earth. Ifa stated that he would
follow the old men to the earth and not the healthy bodies or children who were
destined to die young.
Ifa
says that for the person for whom this Odu is revealed he will not die
young. He or she will live to their old age. Those who expect him
to die young will have to wait a long time indeed.
Ifa
lo di oniwiriwir-ndako
Mo
lo di oniwiriwiri-ndako Ifa
K’oju
ko ji
K’oju
ko g’ori imu
Ko
le tee-tee-tee
Kadagba
osu ko le losan-an
Orunmila
ni oun n ti Ikole Orun bo wa si Ikole Aye
Oun
mo Ire Aye
Oun
mo Ire Aya
Oun
mo Ire Omo
Oun
mo ka lana, ka futa pelu
Oun
wa pade awon giripa lona
Won
nre won-won-won
Orunmila
ni nibo le gbe nlo bawonyi o?
Won
ni awon nlo soja a Takutoku
Orunmila
ni ki won too de nko?
Won
lo di ojo eleko aaro ba t’ogun boo
L’awon
maa too de
Orunmila
ni oun o ba won rin
O
ni oriseku ni won
Ifa
lo di oniwiriwir-ndako
Mo
lo di oniwiriwiri-ndako Ifa
K’oju
ko ji
K’oju
ko g’ori imu
Ko
le tee-tee-tee
Kadagba
osu ko le losan-an
Orunmila
ni oun n ti Ikole Orun bo wa si Ikole Aye
Oun
mo Ire Aye
Oun
mo Ire Aya
Oun
mo Ire Omo
Oun
mo ka lana, ka futa pelu
Oun
wa pade awon Majesin l’ona
Won
nsa’re girijo-girijo
Won
nsa’re girijo-girijo
Orunmila
ni nibo le gbe nlo bawonyi o?
Won
ni awon nlo soja a Takutoku
Orunmila
ni ki won too de nko?
Won
lo di ojo eleko aaro ba t’ogun boo
L’awon
maa too de
Orunmila
ni oun o ba won rin
O
ni Emere ni won
Ifa
lo di oniwiriwir-ndako
Mo
lo di oniwiriwiri-ndako Ifa
K’oju
ko ji
K’oju
ko g’ori imu
Ko
le tee-tee-tee
Kadagba
osu ko le losan-an
Orunmila
ni oun n ti Ikole Orun bo wa si Ikole Aye
Oun
mo Ire Aye
Oun
mo Ire Aya
Oun
mo Ire Omo
Oun
mo ka lana, ka futa pelu
Oun
wa pade awon arugbo l’ona
Won
ntepa osooro-osooro
Won
ntepa osaara-osaara
Won
ntepa isege-isege
Orunmila
ni nibo le gbe nlo bawonyi o?
Won
ni t’awon-t’ire egbe ndan?
Orunmila
ni ti egbe ko la nwi
O
ni ki won da oun l’oun kiakia
Won
ni awon nlo si Oja Ejigbo-mekun
Orunmila
ni ki won too de nko?
Won
lo di ojo to pe titiiti
Won
lo di ojoto pe kanrin-kese
Orunmila
ni oun o mo ojo to pe titiiti
O
ni oun o mo ojo to pe kanrin-kese
O
di ojo apaadi-lero ba n s’eje
O
do ojo ori ba nfo alabahun
O
di ojo ojojo ba n se igbin
O
di ojo otutu ba n mu omo akan lodo
O
di ojo Akannamagbo ba n fori bale
L’awujo
igi oko
Orunmila
ni ehee, ehee!!!
O
ni oun o gbo ibi ota inu omi gbe np’ewe
Oun
o gbo ibi apaadilero gbe nse’eje
Oun
o gbo ibi ori gbe n fo alabahun
Oun
o gbo ibi ojojo gbe nse Igbing
Oun
o gbo ibi otutu gbe nmu omo akan l’odo
Oun
o ma gbo ibi Akannamagbo gbe nfori bale
L’awujo
igi oko
Nje
arugbo ni mo ba lo
Arugbo
ni mo ba lo
Emi
o ba emere rin
Translation:
Ifa
says, "We hastily maneuvered a canoe"
I
promise you that "we hastily maneuvered a canoe"
Let
the eyes rise
And
let the eyes ride above the nose
And
stay there cautiously
Let
the moon appear during the day
Orunmila
says that while he was coming from heaven to earth
He
brought with him the Ire of wealth
He
brought the wife Ire
He
brought the Ire of the Sons
He
also brought the achievement of one's goals
He
met healthy young men on the way
They
were full of life and vitality
Orunmila
asked them, "Where are you all going"?
They
all replied that they were going to the Tokutoku market (where the corpses are
sold)
Orunmila
asked them when they planned to return to heaven
They
replied that as soon as as soon as the early - morning cornmeal vendor drops
his staff from mixing in the oats.
They
would return to heaven
Orunmila
stated that he could not be in the middle of them
Because
they were all Emere (children destined to die young)
Ifa
says, "We hastily maneuvered a canoe"
I
replied that "we hastily maneuvered a canoe"
Let
the eyes rise
And
let the eyes ride above the nose
And
stay there cautiously
Let
the moon appear during the day
Orunmila
says that while he was coming from heaven to earth
He
brought with him the Ire of wealth
He
brought the Wife's Wrath
He
brought the Ire of the Sons
He
also brought the achievement of one's goals
He
met some children on the way
They
were they were running from one side to another
They
were moving without a specific direction
Corn
Flour asked them, "Where are you all going"?
They
all replied that they were going to the Tokutoku market (where the corpses are
sold)
Orunmila
asked them when they planned to return to heaven
They
replied that as soon as as soon as the early - morning cornmeal vendor drops
his staff from mixing in the oats.
They
would return to heaven
Orunmila
declared that he could not be in their midst
Because
they were all Oriseku (children destined to die young)
Ifa
says, "We hastily maneuvered a canoe"
I
replied that "we hastily maneuvered a canoe"
Let
the eyes rise
And
let the eyes ride above the nose
And
stay there cautiously
Let
the moon appear during the day
Orunmila
says that while he was coming from heaven to earth
He
brought with him the Ire of wealth
He
brought the wife Ire
He
brought the Ire of the Sons
He
also brought the achievement of one's goals
He
ran into some old men on the way
They
were all using canes to help their movements
They
were all using the canes carefully for support.
They
were all using canes to help their weak structures
Orunmila
asked them, "Where are you all going now"?
They
all replied, "Are we your partners?
Orunmila
replied that he was not refuting the age superiority with them.
He
ordered them to answer your question immediately.
They
then replied that they were going to the Ejigbomekun market.
Orunmila
asked them to tell him when they were planning to return to heaven.
They
replied that they would return at a very distant date.
They
said it would take a long but long time before they went back to heaven.
Orunmila
told them that he did not know what it meant for a long long time (before they
returned to heaven)
They
replied that they would not return until the stones of the river began to
sprout leaves.
Until
the posture started to bleed
Until
the day the orthola began to complain of pain dhead
Until
the day the slug suffered from afflictions
Until
the day the crab began to experience cold in the river
Until
the day the Akannamagbo tree began to kneel in supplication among all the trees
on the farm
Now
with the old ones I will go
I
will never segregate the Emere.
Ifa
says that for the person for whom this Odu is revealed, long life and success
is guaranteed. This person will have the Ire of Health, Wealth,
Prosperity and will be able to achieve all the desires of his heart.
15.
Ifa
says that it is in the best interest of the person for whom this Odu is
revealed to never marry more than one wife at the same time. Ifa says
that marrying more than one wife at the same time is causing trouble,
tribulation and disaster.
Ifa
also says that it is not wise for a woman for whom this Odu is revealed to
marry a man who is married. If they marry an already married man, she
will never have peace of mind in her life. She will make her daily
companion a pain and an uncertainty. About this Ifa says:
Olokose
l’awo af’ikun
O
f’ikun titi
O
lo bi ode Igbona
Arere
l’awo am’emu
O
m’emu titi
O
lo bi ode Dabai
Tinhin-tinhin
m’eruwa jingin
O
m’ero, o m’epa
Titi
lo de Igboho-Moro
Orunmila
se pele o
Omo
el’esin godogbo ntoya
Orunmila
se pele
Omo
o-ta-oun-dudu-ra-oun-dudu
Pele
omo o-ta-pupa-ra-oun-pupa
Ifa
ta saa, o r’elu
Ifa
ta ododo, o ra Fulani
Orunmila
ni ka f’ija d’egbera
A
f’ija d’egbera
O
ki mi noki
Mo
je o noki
Baba
noki-noki anare
Orunmila
ni ka s’aruuko
A
s’aruuko
Orunmila
ni ka hunnpapa
A
hunnpapa
Ifa
Iwo ni baba papala
Iwo
ni baba maro
Baba
Biriyanbi lo bi baba Biriyanbi
Baba
Biriyanbi lo bi baba Biriyanbi
Baba
Biriyanbi lo bi baba El’ewaa-pasin
Baba
El’ewaa pasin lo ni oun o mo ibi ogun gbe pa
Arunkunna
si
O
ni oun o ba mo ibe
Oun
o ba bu mu
Oun
o ba bu je
Oun
o ba bu ta
Oun
o ba bu we
Oun
o ba bu si lagolago idi
Oun
o ba bu lo fun ore oun nile
Odun
naa ree aja nj’oori
Ogun
njogede
Aja
a ku
Ogun
a si gbe’le
Erin
nb’asa
Efon
nb’ajana
Ogboogbo
agbonrin nla’mi apata
Irinwo
efon, egberin iwo
Ogun
fulani, oji bata
Ogun
omidan, oji oyan
Balogun
asa o gbodo ba l’aja
Osorun
awodi o pa sa gb’eyin nikun adie
Asipa
l’okunrin talambiriyau
Tii
ta’mi l’oju Olorun talambu-talambu
Biri
laa yi’do
Gbirigidi-gbirigidi
laa y’odu ikoko
Iyi
ti a yi’do
K’eni
ma ma yi ikoko bee
Bi
a yi ikoko bee
Inu
ol’odo a maa k’efun
Nitori
odo n’igi
Ikoko
l’amo
Ojo
patapata lo pa Tapa l’aba d’abata
O
fun Tapa gba bata
L’ode
Ajanbata
N’ibi
won gbe ns’eere bata
Ifa
ni okan soso poro lobinrin dun mo l’owo oko
Bo
ba di meji
Won
a di ijongbon
Bo
ba di meta
Won
a di eta-ntu’le
Bo
ba di merin
Won
a ni nigbati o rin mi ni mo rin o
Bo
ba di marun-un
Won
a ni kinni ikin oko awon tile fo’re aya se?
Bo
ba di mefa
Won
a fa aso araa won ya
Bo
ba di meje
Won
a d’aje
Bo
ba di mejo
Won
di el’ejo-k’ejo
Boba
di mesan-an
Won
a ni iyale ile awon ko n’ise kan
Bee
ni ko l’abo
B’ojumo
ba mo
Aso
oko awon lo nsan-an kiri ile
Bo
ba di mewaa
Won
a ni ki won lo ree pe Onlaja wa
Olanja
omode wa Onife
Ela
wooro waa
Dia
fun Eleji-Oye
Ti
nlo ree tun aye Onife so
Nijo
to fo bi igba
To
faya gbaragada-gbaragada bi aso ogbaara kan’le
Ebo
ni won ni ko se
Translation:
Olokose
the sparrow is a tormented bird
With
its crooked legs, it went as far as the city of Igbonna
Arere,
is a diving bird
Dive
and travel as far as the city of Dubai
The
little birdTinhin-tinhin is not easily recognized in the bush
As
it flies inside the bush
He
went as far as Igboho-Moro
Delicately,
Orunmila
The
owner of the big horse who pays stipends
Delicately,
Orunmila
He
who sells a dark textured material to buy another dark textured material
Delicately,
the one who sells a light texture material to buy another light texture
material
Ifa
sold tobacco leaves to buy indigo
Ifa
sold flowers to buy the man Fulani
Orunmila
asks us to have a close competition
You
give me the beloved with disdain
I
answer you with disdain
Orunmila
the man of dark build who responds to the disdain with the same madness of
disdain
Orunmila
asks us to look for a rope hoe
We
are looking for a hoe rope
Orunmila
asked us to go to the smithy to learn
We
went to the smithy for training
Ifa,
you are the head of the smithy
You
really are the father of the smithy
Baba
Biriyanbi was Biriyanbi's father
Baba
Biriyanbi was Biriyanbi's father
Baba
Biriyanbi was the father of Elewaa-pasin
Baba
Elewaa-pasin was the one who regretted that he did not know the place where
Arunkunna
was killed during the war
Had
he known the place, he said
He
would have gathered a little to take
And
a little to eat
And
a little to sell
And
a little to bathe
And
a little to decorate your belt
And
a little for your friends at home
That
was the year the dogs were eating the wild pigeons
And
Ogun was eating banana
The
dogs died
But
Ogun was saved from any trouble
Elephants
were being killed with javelins
And
the buffaloes were being killed with long spears
And
the antelopes were walking down rocky streams
Four
hundred buffalo, 800 jars
Twenty
Fulani, 40 pieces of sandals
Twenty
damsels, 40 breasts
A
brave alcon cannot count a dog as prey
A
warrior eagle can't be fast enough to catch an egg in a bird's stomach
Asipa,
is the strong medicinal man
Who
causes heavy rain to fall from the sky
We
forcefully roll a mortar
But
nobody in the same way rolls a casserole
If
we roll a pot in the same way
The
potters will turn sad
The
mortar caster rolling the casseroles will have their face painted with powder
(from the broken casserole)
That's
because the mortar is made of wood
While
the casserole is made of clay
The
heavy rain that falls on the Man-Cover of the villa of the swampy place
And
deal with the man-Cap as if he were a robe drum
Right
in front of Ajanbata
Where
they are playing drum robe
Ifa
declares that a wife is enjoyable in a man's house only when she is the only
one he has married
When
they become two
Marriage
becomes a problematic risk
When
they become three
It
is a local promise of recreation
When
they turn four
The
wives will be telling each other that it was when you made a mockery of me that
I made a mockery of you in return
When
they turn five
They
will be complaining that "why is Ifa still seeing another wife's Ire for
our husband?"
When
they turn six
They
will be ripping each other's dresses off (when a fight happens)
When
they turn seven
They
become witches
When
they turn eight
They
become critical and bearers of stories
When
they become ten
The
gossip that our husband's oldest wife has no job
‘She
has no mission’
‘When
you get up’
‘She
will get tangled up in our clothesour husband around his body ’
When
they become ten
They
will ask people to go and bring mediators
Let
the mediators come inside Onife's house
Ela
wooro waa
He
was the Awo who made divination for Eji-Oye
When
Eji-Oye was invited to go to amend Onife's life
When
it broke like a pumpkin
And
it split completely like a disused clothes
He
was advised to offer ebo
Olokose
l’awo af’ikun
O
f’ikun titi
O
lo bi ode Igbona
Arere
l’awo am’emu
O
m’emu titi
O
lo bi ode Dabai
Tinhin-tinhin
m’eruwa jingin
O
m’ero, o m’epa
Titi
lo de Igboho-Moro
Orunmila
se pele o
Omo
el’esin godogbo ntoya
Orunmila
se pele
Omo
o-ta-oun-dudu-ra-oun-dudu
Pele
omo o-ta-pupa-ra-oun-pupa
Ifa
ta saa, o r’elu
Ifa
ta ododo, o ra Fulani
Orunmila
ni ka f’ija d’egbera
A
f’ija d’egbera
O
ki mi noki
Mo
je o noki
Baba
noki-noki anare
Orunmila
ni ka s’aruuko
A
s’aruuko
Orunmila
ni ka hunnpapa
A
hunnpapa
Ifa
Iwo ni baba papala
Iwo
ni baba maro
Baba
Biriyanbi lo bi baba Biriyanbi
Baba
Biriyanbi lo bi baba Biriyanbi
Baba
Biriyanbi lo bi baba El’ewaa-pasin
Baba
El’ewaa pasin lo ni oun o mo ibi ogun gbe pa
Arunkunna
si
O
ni oun o ba mo ibe
Oun
o ba bu mu
Oun
o ba bu je
Oun
o ba bu ta
Oun
o ba bu we
Oun
o ba bu si lagolago idi
Oun
o ba bu lo fun ore oun nile
Odun
naa ree aja nj’oori
Ogun
njogede
Aja
a ku
Ogun
a si gbe’le
Erin
nb’asa
Efon
nb’ajana
Ogboogbo
agbonrin nla’mi apata
Irinwo
efon, egberin iwo
Ogun
fulani, oji bata
Ogun
omidan, oji oyan
Balogun
asa o gbodo ba l’aja
Osorun
awodi o pa sa gb’eyin nikun adie
Asipa
l’okunrin talambiriyau
Tii
ta’mi l’oju Olorun talambu-talambu
Biri
laa yi’do
Gbirigidi-gbirigidi
laa y’odu ikoko
Iyi
ti a yi’do
K’eni
ma ma yi ikoko bee
Bi
a yi ikoko bee
Inu
ol’odo a maa k’efun
Nitori
odo n’igi
Ikoko
l’amo
Ojo
patapata lo pa Tapa l’aba d’abata
O
fun Tapa gba bata
L’ode
Ajanbata
N’ibi
won gbe ns’eere bata
Ifa
ni okan soso poro lobinrin dun mo l’owo oko
Bo
ba di meji
Won
a di ijongbon
Bo
ba di meta
Won
a di eta-ntu’le
Bo
ba di merin
Won
a ni nigbati o rin mi ni mo rin o
Bo
ba di marun-un
Won
a ni kinni ikin oko awon tile fo’re aya se?
Bo
ba di mefa
Won
a fa aso araa won ya
Bo
ba di meje
Won
a d’aje
Bo
ba di mejo
Won
di el’ejo-k’ejo
Boba
di mesan-an
Won
a ni iyale ile awon ko n’ise kan
Bee
ni ko l’abo
B’ojumo
ba mo
Aso
oko awon lo nsan-an kiri ile
Bo
ba di mewaa
Won
a ni ki won lo ree pe Onlaja wa
Olanja
omode wa Onife
Ela
wooro waa
Dia
fun Eleji-Oye
Ti
nlo ree tun aye Onife so
Nijo
to fo bi igba
To
faya gbaragada-gbaragada bi aso ogbaara kan’le
Ebo
ni won ni ko se
O
gb’ebo, o ru’bo
Nje
tani yoo ba wa tun Amori se o?
Ela
Ifa
ni yoo ba wa tun Amori se o
Translation:
Olokose
the sparrow is a tormented bird
With
its crooked legs, it went as far as the city of Igbonna
Arere,
is a diving bird
Dive
and travel as far as the city of Dubai
The
little birdTinhin-tinhin is not easily recognized in the bush
As
it flies inside the bush
He
went as far as Igboho-Moro
Delicately,
Orunmila
The
owner of the big horse who pays stipends
Delicately,
Orunmila
He
who sells a dark textured material to buy another dark textured material
Delicately,
the one who sells a light texture material to buy another light texture
material
Ifa
sold tobacco leaves to buy indigo
Ifa
sold flowers to buy the man Fulani
Orunmila
asks us to have a close competition
You
give me the beloved with disdain
I
answer you with disdain
Orunmila
the man of dark build who responds to the disdain with the same madness of
disdain
Orunmila
asks us to look for a rope hoe
We
are looking for a hoe rope
Orunmila
asked us to go to the smithy to learn
We
went to the smithy for training
Ifa,
you are the head of the smithy
You
really are the father of the smithy
Baba
Biriyanbi was Biriyanbi's father
Baba
Biriyanbi was Biriyanbi's father
Baba
Biriyanbi was the father of Elewaa-pasin
Baba
Elewaa-pasin was the one who regretted that he did not know the place where
Arunkunna
was killed during the war
Had
he known the place, he said
He
would have gathered a little to take
And
a little to eat
And
a little to sell
And
a little to bathe
And
a little to decorate your belt
And
a little for your friends at home
That
was the year the dogs were eating the wild pigeons
And
Ogun was eating banana
The
dogs died
But
Ogun was saved from any trouble
Elephants
were being killed with javelins
And
the buffaloes were being killed with long spears
And
the antelopes were walking down rocky streams
Four
hundred buffalo, 800 jars
Twenty
Fulani, 40 pieces of sandals
Twenty
damsels, 40 breasts
A
brave alcon cannot count a dog as prey
A
warrior eagle can't be fast enough to catch an egg in a bird's stomach
Asipa,
is the strong medicinal man
Who
causes heavy rain to fall from the sky
We
forcefully roll a mortar
But
nobody in the same way rolls a casserole
If
we roll a pot in the same way
The
potters will turn sad
The
mortar caster rolling the casseroles will have their face painted with powder
(from the broken casserole)
That's
because the mortar is made of wood
While
the casserole is made of clay
The
heavy rain that falls on the Man-Cover of the villa of the swampy place
And
deal with the man-Cap as if he were a robe drum
Right
in front of Ajanbata
Where
they are playing drum robe
Ifa
declares that a wife is enjoyable in a man's house only when she is the only
one he has married
When
they become two
Marriage
becomes a problematic risk
When
they become three
It
is a local promise of recreation
When
they turn four
The
wives will be telling each other that it was when you made a mockery of me that
I made a mockery of you in return
When
they turn five
They
will be complaining that "why is Ifa still seeing another wife's Ire for
our husband?"
When
they turn six
They
will be ripping each other's dresses off (when a fight happens)
When
they turn seven
They
become witches
When
they turn eight
They
become critical and bearers of stories
When
they become ten
The
gossip that our husband's oldest wife has no job
‘She
has no mission’
‘When
you get up’
‘She
will wrap her husband's clothes around her body’
When
they become ten
They
will ask people to go and bring mediators
Let
the mediators come inside Onife's house
Ela
wooro waa
He
was the Awo who made divination for Eji-Oye
When
Eji-Oye was invited to go to amend Onife's life
When
it broke like a pumpkin
And
it split completely like a disused clothes
He
was advised to offer ebo
The
fulfillment
Now,
who will help us amend our destiny?
Ela
(Orunmila)
Ifa
is the one who will help us amend our destiny
The
A.
Ifa
says that the fate of the person for whom this Odu is revealed should be
arranged for the better. He or She needs to change certain aspects of
their lives and character as mentioned above. If this can be done, his or
her life will surely change for the better.
16.
Ifa
says that there is a need for the person for whom this Odu is revealed to take
due care of his health and well-being in general, and at the same time offer
the appropriate ebo to stop a situation in which he may fall. sick and
then spend all your life savings before you can survive the disease. Ifa
says that even if he or she survives, he or she may never appear in public again.
He or she may be forced to stay out of their community because their skin has
actually been ruined as a result of the disease or he or she may be forced to
be indoors because of vision loss, limb loss or from the ear. That
type of illness could prevent the person for whom this Odu is revealed from
freely mixing among his relatives. Ifa says that the more successful this
person is, the more likely they are to become involved in this problem. Ifa
says there is a need to offer ebo with: an adult goat, a black dress and
money. If this is done the chances of catching this disease could be
dramatically reduced or else entirely eliminated. About this, Ifa says:
Eefin
ni iyi ina
Imonomono
ni iyi ojo
Aso
nla ni iyi Eegun
Dia
fun Ofafa
Tii
s’omo Olola kan atijo
Ebo
ojojo ni won ni ko waa se
Translation:
Smoke
is the honor of flames
Lightning
is the honor of pouring rain
The
great costume is the honor of the masked Egugun
Those
were Ifa's statements to Ofafa, the tree bear
The
offspring of the noble man of the old days
He
was advised to offer ebo against the disease
Ofafa
the bear tree, went to the Awo mentioned above to determine his chances of
becoming successful in life. He was informed that he would certainly
triumph but that there was a need for him to offer ebo against food that could
drain all his life savings before he was able to regain his health. He
was advised to offer an adult goat, a black dress, and a lot of money. He
simply ignored the Awo's advice, calling them thieves and liars.
Before
long, Ofafa became a very successful man. He was very rich and he had
many workers under him. One day he fell ill. He almost died.
He spent all his life savings on illness, all to no avail. He then
remembered the advice of the Awo. The Awo for its part asked him to offer
ebo with: 2 adult goats, 2 black dresses and a lot of money instead of each
one. He fulfilled. Soon after, he was healed, unfortunately for
him, the disease had wreaked havoc on him. Her skin and body had been
terribly damaged. He could never live among his colleagues again.
He went to live in the trees to avoid meetings or to see his friends and those
who wished him well. Because he was destined to succeed in life in any
way, there was no tree that he could not climb to the very top. He
nevertheless lived to regret having refused to offer ebo as prescribed for the
rest of his life. From that time on, he lived alone in trees, and died
alone in a tree. Only members of his immediate family were at his side at
the very end of his life.
Eefin
ni iyi ina
Imonomono
ni iyi ojo
Aso
nla ni iyi Eegun
Dia
fun Ofafa
Tii
s’omo Olola kan atijo
Ebo
ojojo ni won ni ko waa se
O
ko’ti ogbonyin s’ebo
Ofafa
o ba tete mo
Iba
wa f’owo s’arufin ebo
Ero
Ipo ero Ofa
Eni
gb’ebo n’ibe ko s’ebo o
Translation:
Smoke
is the honor of flames
Lightning
is the honor of pouring rain
The
great costume is the honor of the masked Egugun
Those
were Ifa's statements to Ofafa, the tree bear
The
offspring of the noble man of the old days
He
was advised to offer ebo against the disease
He
ignored the advice
If
Ofafa had known, the Tree Bear
Now
travelers from the cities of Ipo and Ofa
Those
who are advised to offer ebo do so.
For
those for whom this Odu is revealed and those born by this Odu, then let them
take care of your health, and at the same time offer the appropriate ebo as
prescribed. Refusing to pay attention to the advice would lead to serious
consequences for those interested.
Aboru
Aboye
Copyright
:Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145,
location Ile Ife osun state Nigeria.
IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
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