ODU IFA IKA MEJI
COMMENATRIES BY BABALAWO OBANIFA-Obanifa Extreme Documentaries-Reformed Africa
Ifa Spirituality (RAIS)-Odu Ifa Series
Babalwo Obanifa shall through the medium of this work comprehensively examine Odu
Ifa Ika meji. .This work will be useful for any practicing Babalawo or any Ifa
and orisa devotee who want to have deep knowledge and information about
Odu Ifa Ika -meji. It will also be useful for any Individual who imprint Odu
Ika meji during their Itelodu Or Ikosedaye. The work will examine among other
things :What is Odu ifa Ika meji?, What are the associates or affiliated Orisa and Irunmole with Odu Ifa Ika meji?What are
the Taboo of Odu Ifa Ika meji ?What are the area of occupations or professions
that is congenial for those born by Odu ifa Ika Meji. What are the likely names
that can be given to people born by Odu Ifa Ika meji during their Itelodu or
Ikosedaye?,General Information to those born by Odu Ifa Ika meji. Some sacred
Messages in holy Odu Ika meji and Obanifa
commentaries on them. All this and more will be the major focus of this work
WHO ARE THE ASSOCIATIATED
OR AFFLICTED ORISA WITH ODU IFA IKA MEJI?.
By this we mean the Orisa
or Irumonle that people born by Odu Ifa Ika meji during their Itelodu or
Ikosedaye can receive along with their Ifa in other to have a problem free
life. These Orisa and Irumonle are; Ifa, Ori, Esu- Odara, Oluweri, Obatala,
Sango, Ogun, Orisa Ibeji, Odu, Osanyin, Osun. Each of this orisa perform
different functions.
1.Frequent veneration of
Ifa will bring success, victory, long life and prosperity
Ori for Stability,
Achievement, and Achievement.
2.Esu-Odara will
guarantee Victory, Success and Achievements.
3.Oluweri is needed
for matrimonial stability
4 .Obatala for good
health, good children and achievements
5.Sango for victory and
success
Ogun for victory and
success.
6.Ibeji help such
person give birth and succeed
7 .Odu is needed for
stability and achievements
8.Osanyin for long life
and prosperity
9.Osun for success
10.Oke for victory over
the enemies.
WHAT ARE THE TABOO OF ODU
IFA IKA MEJI?
By this we mean the
things both animate and inanimate objects and behaviors or conduct that people
born by Odu Ifa Ika meji during their
Itelodu or Ikosedaye must avoid eating, use or do in other to have a problem
free life. Taboo of this Odu ranging from Goat meat,dog,Mutton ,garden egg,
Okro, monkey, adopting pseudonym. So those born of Odu Ifa Ika Meji during
Itelodu or Ikosedaye should avoid the following :
1.They should not eat
Okro. To avoid difficulties in giving birth to children
2.They should not eat
garden egg. To avoid difficulties in conceiving children
3.They should not eat any
of the monkey family. To avoid marriage problems
4.They should not use
aagba or Ijokun to avoid marriage problems
5.They should not respond
to disgraceful nicknames to avoid difficulty in accomplishments
6.They should not get
entangled in self-defeating to avoid disaster
7.They should not eat
mutton, dog and goat.
SUMMARY OF SOME GENERAL
INFORMATION FOR IKA -MEJI CHILDREN DURING THEIR ITELODU OR IKOSEDAYE
The children of Ika Meji
are naturally gifted to live more than all their contemporaries. This blessing
of Olodumare usually turns them into family historians. They tell the story of
everything that happens in the family, community and even the entire city in
general. People also trust them to correct any misconceptions about the current
sequence of any event which has taken place a long time ago.
These are also blessed
with the ability to achieve their goals with relative ease. If there is a
problem in that area, the first thing to check is in the area of the types of
names and answers. They are not expected to respond to extraneous nicknames.
These names more often than not hinder the progress of the sons of Ika-meji.
This is why they are expected to respond to decent names and if this can not be
done, it must be done immediately to increase their chances of success.
For Ika Meji's children,
success is safe outside their birthplace. It is therefore advisable for them to
move out of their places of birth so that they can consume their fortune as
soon as practicable.
Once married, Ika-Meji's
children are not expected to separate or divorce. This is why they need to
deliberate properly before going to the marriage market. If there is any
separation or divorce, appropriate steps must be taken to ensure that the
crisis is resolved amicably and the couple return together. Separation or
divorce can only complicate their chances of success in life.
Ika-Meji's children are
very intelligent, hardworking and hard-working. For this reason they will be honored
respected and admired. Their children will also inherit all that they
have labored in their lives when they die. Their successes and achievements will
give promotion and prominence to their offspring. However for them, they have
the propensity to move from grass to grace, from darkness to prominence; and
from the bottom of the stairs to the top. That is why no one should
underestimate them.
They have the
tendency to give birth to pairs of ibeji female and male. This is one of the
reasons why they should feed the Ibeji, the Deity of the of twins on a regular
basis.
The chances of triumphing
over the sons of Ika-Meji are manifested more when they keep their plans and
movements in secret. As long as they keep their secret plans and refrain from
using funny nicknames, they will have better chances of achieving their goals
in life.
Even though the sons of
Ika-Meji have many enemies, they will always defeat them. They must however
desist from paying evil with evil. Ifa orders them never to think, speak or do
evil under any circumstances. If they abide by these rules, they are guaranteed
Divine blessings.
Small things confuse the
children of Ika-Meji. This is because instead of a single Ori they probably
have three. These Ori, are thinking and working crosswise on purpose. Proper
work by Ifa is necessary to correct this anomaly.
Ika-Meji's daughters like
to have their own children more than anything else in life. That's the reason
everyone around them should help them have their own babies before it's too
late for them.
In general, the children
of Ika-Meji come to the world to enjoy their lives to the fullest. They are
blessed with long life to increase their ages . All they need to do is to avoid
those who come to disown them and give them an overestimated evaluation of
themselves. As long as they refuse to follow such people, they will have their
lives under control.
WHAT ARE THE LIKELY NAME
THAT CAN BE GIVEN TO THOSE BORN BY THE ODU IKA MEJI DURING THEIR
INITIATION OR IKOSEDAYE?
Name like Olu,
Ifagbile,Orisatalabi,Olaberinjo,Ifajomiloju,Ifaremilekun,they exist both in
male and female format. These name are derive from positive character inside
Odu Ifa Ika meji.
Male:
1.Olu:The emergence of a
leader
2.Ifagbile:Ifa takes
control of the earth
3.Orisatalabi:The Orisa
spreads white cloth to give birth to this
4.Olaberinjo:Honor is
like an elephant
5.Ifajomiloju. :Ifa
surprises me
Females:
6.Ifaremilekun:Ifa clear
my tears
7.Orisatalabi:The Orisa
spreads white cloth to give birth to this
8.Olaberinjo: Honor looks
like an elephant
9 .Ifasetutu:Ifa brings a
cold
SOME SACRED MESSAGES IN
HOLY ODU IKA MEJI AND COMMENTARIES ON THEM.
I.
Ifa says that the person
for whom this Odu is revealed During Ikosedaye or Intelodu will be blessed with
longevity. He or she will outlive all his contemporaries. Ifa advises this person to offer ebo with a mature goat and
money. After this, he or she needs to look for a broom made of palm rafia. The
tips of this broom will be cut and ground to powder. This Odu will be imprinted
in that dust by the Awo who is directing the serenity for him or her and this
paragraph will be recited on it. The person for whom Odu is revealed will
be asked to pray for long life and good health. After this, the Awo will make
incisions in the head of the person for whom this Odu is revealed. (The incisions
can be 21, 101, or 201. Preferably they are 201 to really guarantee a long life
for him or her.). The ground substance will be rubbed into the incision. The
person who has the incisions will ensure that the water does not touch the head
of him or her, for at least three days. These incisions can also be made for
anyone who in a routine consultation if this Odu is revealed. On this,
Ifa says:
Akarakara ojuu kangara KO
se e gba mu
Okanjua lo w’oke redarada
Ti n wo rosroso
Ejo ni o k’omo re l’eyin
yooyooyoo
Ko maa je ka’ko
Ti yoo gbogbogbo
Ti yoo gbe egbeedogun
odun l’aye
Ebo ni won ni ko waa se
Translation:
The thin tip of a metal
thorn can not be grasped in one's hand
A greedy person is the
one who looks at the sides so expectantly
Sun eyes and your mind
are never posed in one place
A snake does not take its
children when it moves slowly inside the farm
These were the
declarations of Ifa for Kerennasi
Who would grow to old and
weak
And he will lived
up to 3,000 years on earth
He was advised to offer
ebo
Kerennasi was in love with
himself and his life from his childhood. He harbored his life to the extreme
that he did everything he knew to avoid taking any risks, to hurt himself or to
become entangled in any kind of restraint with others for fear of such a person
that could hurt him because of anger. He refuse to drag something or get
entangled with someone in any form of competition with others, to avoid being
hurt because of envy or jealousy.
In spite of all these
precautions or movements, Kerennasi still felt that he needed to do more than
he was doing to make sure he had a real long life on earth. One day, Kerennasi
went to the group of Awo mentioned above for consultation of Ifa: Would he
enjoy the long life really on earth? Was he going to be alive to see the
birth and growth of his children to the seventh generation? Would he be equally
blessed in good health in his old age? All these and more questions were those
that occupied the mind of Karennasi during the consultation of Ifa.
The Awo assured Kerennasi
that he would live for a long time, become old and weak and would be able to
witness the birth, growth and death of his great-grandchildren to generations.
He obeyed. He was also advised to mark the incisions in the head. The
frame 201 incisions.
From the moment he made
the ebo, he always looked younger than his age. The continuum living carefully
and avoiding any form of controversy. He did all things in moderation. He ate
and drank good food and water. He lived a healthy life and was filled with
happiness. He survived all his contemporaries, his children, his grandchildren
and great-grandchildren. He lived 3,000 years on earth. When he died, he was so
weak that he could not do or recognize anything else. His only regret was that
he had to point out the bury of all those who were supposed to be at his
own funeral.
Akarakara ojuu kangara ko
se e gba mu
Okanjua lo w’oke redarada
Ti n wo rosroso
Ejo ni o k’omo re l’eyin
yooyooyoo
Ko maa je ka’ko
Ti yoo gbogbogbo
Ti yoo gbe egbeedogun
odun l’aye
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe ko jinna
E wa ba ni l’aiku kangiri
Aiku Ifa dun o j’oyi lo
Nje kii ku’ku orowo
Sasara o
Kii ku’ku orowo
Sasara o
Translation:
The thin tip of a metal
thorn can not be grasped in one's hand
A greedy person is the
one who looks at the sides so expectantly
Sun eyes and your mind
are never posed in one place
A snake does not take its
children when it moves slowly inside the farm
These were the
declarations of Ifa for Kerennasi
Who would grow to old and
weak
And he lived for up to
3,000 years on earth
He was advised to offer
ebo
He obeyed
Before long, not too far
Come and enjoy where we
enjoy long life
The longevity guaranteed
by Ifa is sweeter than honey
He never dies like other
brooms
Sasara, the leaves of
palm-raffia
He will never die like
the other brooms
Ifa says that the person
for whom this Odu is revealed will enjoy a long life seasoned with good health.
. he or she will live more than his contemporaries. Even if his contemporaries
lived to be old too, he or she nevertheless will survive all of them.
Commentaries
It is can be deduce from
the sacred ifa stanza above that both phisical and spiritual measure is what is
needed to have long life. The two are complementary, non is more essential than
the other.
II.
Ifa says that the person
for whom this Odu is revealed will not lack any essential things of life. That
includes riches, husbands, comfortable accommodation, children, good health and
long life. Ifa advises this person to offer ebo with 2 rats, 2 fish (for each
son), 2 pigeons (for prosperity), 2 hens, if he is man (for a good wife),
two roosters, if female husband also), 2 guinea hens (for peace of mind and
comfort), a goat (for long life) and money. He or she must serve Ifa with a
mature goat (so he or she is blessed with Ase). Above all, Ifa says:
Elemo ni’kaa
Okoko mo’kaa
Ara Ofa imo’kaa
Alaka’a gb’aka’a wa
O ti se pe mi?
O ni’ka ni’nu
Mi o s’ika ri
Ka’wo mi
Ka’se mi
Ika owu nii pa’ye eekan
Iya l’akaa’gbon
Baba l’akaa’gba
Olotan o lakaa-ka agbasa,
eyin agbasa
Orunmila ni eese ti e fi
nje oruko
Kami-kami-kami l’ode Ika?
Won ni bee ni awon ti nje
Ki Orunmila o too de
Orunmila ni abajo ti aye
won se ri kami-kami-kami
Bi eni n k’aso
Won ni ki won lo ree ko
won fun Onikamogun
Omo a-ka-woroko-ori-eja
mu bo’nu
Won de kaa kinni
Won o ba onikamogun
Omo a-ka-woroko-ori-eja
mu bo’nu
Won de kaa keji
Kaa keta titi de kaa
kerindinlogun
Won o ba Onikamogun
Omo a-ka-woroko-ori-eja
mu bo’nu
Won de kaa ketadinlogun
Won ba Onikamogun
Omo a-ka-woroko-ori-eja
mo bo’nu
O jokoo si kaa
O fi aso aka kan bo’ra
Paaka kan jokoo tiini kaa
O ko aaka, o fi nb’ori
Won ni ki Lakaa o lo ree
pa’ko f’esin
Nidii aka
Ibaaka ta Lakaa l’ejika
Lakaa subu lu’le oku
Ika n ku
Ina n gbe’le e re
Oka n sunkun-un re
Igbin kakaaka
Ebiti kakaaka
Ebiti ti o ba gb’oju
Ko lee pa’gbin lailai
Patako efon kakaaka nii
ta’ja l’enu
Dia fun won ni Ikamogun
Omo a-ka-woroko-ori-eja
mu bo’nu
Nijo ti won sowosowo
Ti won l’awon o l’owo
l’owo
Ebo ni won ni ki won waa
se
Translation:
Elemo in the land of Ika
Okoko also travel, and
knows, the land of Ika
The Idigene of Ofa do not
know the land of Ika
Let the seller of akara
and bean fritters bring them
Why did you call me?
You guards bad reasons
I have never done any
wrong in my life
Remove my hands
And remove my legs
Spinning Cotton Thread
Tangle Wool on Spool
The mother was in circles
30 times
And the father did the
same 200 times
His relatives could not
do the laps behind the tree of agbasa
Orunmila asked them;
"Why are you all responding to those confusing names?" In the land of
Ika
They replied that this
was how they had been responding to their names
Before the arrival of
Orunmila to this land
Orunmila replied that
their lives were not in vain in such a state of confusion
Like someone's folding
clothes
They said that they were
to be delivered to Onikamogun, the Oba of the city of Ika
Whoever consumes the full
head of a fish
They went to the first
room
They could not get to
Onikamogun
In the second room
They could not get to
Onikamogun
From the third to the
sixteenth rooms
They could not get to
Onikamogun
He who consumes the full
head of a fish
In the seventh room
however
They found Onikamogun
One who consumes the head
of a complete fish
He sat in the room
He lined the same with aka
clothes
A masked paaka sat with
him in the room
He was serving his Ori
with akika and pangolin
They asked Lakaa to go
and cut herbs for the horse where they improvised hut
A pony hit Lakaa on his
shoulder
Lakaa fell, and died
The evil one died
The evil one was digging
his grave
And a cobra was crying
and mourning for him.
Igbin, the snail, is
strong
Ebiti, the deadly fall,
is strong
Any deadly fall that is
not strong and heavy can not break the shell of a large snail
The hove of a bufalo broke
the jaw of any dog
These were the messages
of Ifa for the citizens of Ikamogun
Those who consume the
head of fish of a single
When, after undertaking
several businesses,
They complained that they
did not have the financial buoyancy to show
They were advised to
offer ebo
The citizens of Ikamogun
were very enterprising. They were very good at cultivating the land. Each year,
they usually had leftovers in the produce of their farms. However, when they
tried to sell the surplus of their products, they always had big losses. The
amount they make in their products are not worth the efforts they put into it.
Some of them traded. There was no reasonable improvement there. They were
trading big losses. The hunters among them did not fit them better. Most of the
pieces they hunted could result from lack of sponsorship. The weavers of
clothes worked and worked without seeing what to show for their efforts. The
blacksmiths among them forged several hoes, machetes, arrows, spears, knives
and maces without seeing someone to buy them.
There was no one in the
land of Ikamogun who did not have a history of grief or of another to tell.
They called their Awo and several ebo were offered but there was no positive
change. Convinced that the root of their problem had not yet been identified, they
sent for Orunmila.
As soon as Orunmila
received the message of the inhabitants of the land of Ikamogun, it was for
onsultation of Ifa. He approached:
Akike-so’gi-saa, Awo ile
Orunmila
Dia fun Orunmila
Nijo ti Baba ns’awo re’le
Onikamogun
Omo a-ka-woroko-ori-eja
mu bonu
Ebo ni won ni ko waa se
Translation:
Akike-so'gi-sa The axe
penetrates the tree with force, the resident Awo of Orunmila
It was the Awo who threw
Ifa for Orunmila
When he was going on a
spiritual mission to the land of Onikamogun
He who consumes the head
of a fish in his mouth
He was advised to offer
ebo
During the consultation,
Akike-so'gi-sa explained to Orunmila that although the inhabitants of the land
of Ikamogun were very hard workers, they could find nothing to show for
their efforts for two main reasons. They needed to change their names to
more decent names so that they would be able to enjoy the fruit of their
labors. Two, these people harbored evil thoughts against one another and
they perpetrated evil every time no one was around them to see them. Evil only
produces evil. Because they were doing evil to others, they were also reaping
evil in all the things they were doing. Akika-so'gi-sa explained to Orunmila
that there was a need to warn against them against this and to advise
them to begin to wish each other well in all that they undertake.
The Awo also told
Orunmila that he needed to offer ebo so that he would be blessed with Ase who
would help him achieve his goals in the land of Ikamogun. He advised Orunmila
to offer ebo with a mature goat and for him to serve Ifa with another goat
before leaving for the trip. Orunmila obeyed.
When Orunmila arrived in
the land of Ikamogun, he asked about the palace of Onikamogun, the Oba of the
land of Ikamogun. What he discovered is that the people he asked had names
which were derived from word games of the name of his city "Ika",
Names like Elemonika, Okokomaka, Ara-Ofa-Imoka, Alakaa gba'kaa wa, Onika-ninu,
no-s'ika-ri, ka'wo-mi, ka'se-mi, Iya-l'akaagbon, Baba-l'akaagba etc. Orunmila
asked them why they had so inopportune names. They answered that, that was what
they liked to respond to and that they had been responding to those names even
before Orunmila arrived in the city. Orunmila replied that their names were
part of the reasons why their problems had persisted.
He asked them to take him
to the palace of Onikamogun. When they got there, they found the Oba in the
seventh room where he was using akika, pangoling, to serve his Ori. Even as
evil acts were being perpetrated. Onikamon asked Orunmila to consult him. And
it was done. Ika Meji was revealed.
All messages from
Akike-so'gi-sa were related to them. They were advised to offer ebo as
mentioned above. They obeyed. They also changed their names and avoided
bitterness and evil. When Orunmila realized that his recommendations had been
obeyed, he began to bless them. Since he had the Ase. Everything that he said
to them came to happen. The citizens of Ikamogun came and praised Orunmila. He
nonetheless told them that instead of praising him, it was Akikeso'gi-sa whom
they should be praising because he was the one who gave them a correct analysis
of the problems of the land of Ikamogun and recommended the solution for their
problems. Then the inhabitants of Ikamogun began to praise Akike-so'gi-sa and
gave their honor to Orunmila.
Elemo ni’kaa
Okoko mo’kaa
Ara Ofa imo’kaa
Alaka’a gb’aka’a wa
O ti se pe mi?
O ni’ka ni’nu
Mi o s’ika ri
Ka’wo mi
Ka’se mi
Ika owu nii pa’ye eekan
Iya l’akaa’gbon
Baba l’akaa’gba
Olotan o lakaa-ka agbasa,
eyin agbasa
Orunmila ni eese ti e fi
nje oruko
Kami-kami-kami l’ode Ika?
Won ni bee ni awon ti nje
Ki Orunmila o too de
Orunmila ni abajo ti aye
won se ri kami-kami-kami
Bi eni n k’aso
Won ni ki won lo ree ko won
fun Onikamogun
Omo a-ka-woroko-ori-eja
mu bo’nu
Won de kaa kinni
Won o ba onikamogun
Omo a-ka-woroko-ori-eja
mu bo’nu
Won de kaa keji
Kaa keta titi de kaa
kerindinlogun
Won o ba Onikamogun
Omo a-ka-woroko-ori-eja
mu bo’nu
Won de kaa ketadinlogun
Won ba Onikamogun
Omo a-ka-woroko-ori-eja
mo bo’nu
O jokoo si kaa
O fi aso aka kan bo’ra
Paaka kan jokoo tiini kaa
O ko aaka, o fi nb’ori
Won ni ki Lakaa o lo ree
pa’ko f’esin
Nidii aka
Ibaaka ta Lakaa l’ejika
Lakaa subu lu’le oku
Ika n ku
Ina n gbe’le e re
Oka n sunkun-un re
Igbin kakaaka
Ebiti kakaaka
Ebiti ti o ba gb’oju
Ko lee pa’gbin lailai
Patako efon kakaaka nii
ta’ja l’enu
Dia fun won ni Ikamogun
Omo a-ka-woroko-ori-eja
mu bo’nu
Nijo ti won sowosowo
Ti won l’awon o l’owo l’owo
Ebo ni won ni ki won waa
se
O gb’ebo, o ru’bo
Orunmila lo ni a o l’owo
Ni gbogbo wa se n l’owo
Akike-so’gi-sa
Enu Awo n’Iba
Translation:
Elemo in the land of Ika
Okoko also travel, and
knows, the land of Ika
The Idigene of Ofa do not
know the land of Ika
Let the seller of akara
and bean fritters bring them
Why did you call me?
You guards bad reasons
I have never done any
wrong in my life
Remove my hands
And remove my legs
Spin cotton yarn tangle
wool on spool
The mother was in circles
30 times
And the father did the
same 200 times
His relatives could not
do the laps behind the tree of agbasa
Orunmila asked them;
"Why are you all responding to those confusing names?" In the land of
Ika
They replied that this
was how they had been responding to their names
Before the arrival of
Orunmila to this land
Orunmila replied that
their lives were not in vain in such a state of confusion
Like someone's folding
clothes
They said that they were
to be delivered to Onikamogun, the Oba of the city of Ika
Whoever consumes the full
head of a fish
They went to the first
room
They could not get to
Onikamogun
In the second room
They could not get to
Onikamogun
From the third to the
sixteenth rooms
They could not get to
Onikamogun
He who consumes the full
head of a fish
In the seventh room
however
They found Onikamogun
One who consumes the head
of a complete fish
He sat in the room
He lined the same with
aka clothes
A masked paaka sat with him
in the room
He was serving his Ori
with akika and pangolin
They asked Lakaa to go
and cut herbs for the horse where the improvised hut
A pony hit Lakaa on his
shoulder
Lakaa fell, and died
The evil one died
The evil one was digging
his grave
And a cobra was crying
and mourning for him.
Igbin, the snail is
strong
Ebiti, the deadly fall,
is strong
Any deadly fall that is
not strong and heavy can not break the carapace of a large slug
The hoves of a
bufalo broke the jaw of any dog
These were the messages
of Ifa for the citizens of Ikamogun
Those who consume the
head of fish of a single
When, after undertaking
several businesses,
They complained that they
did not have the financial buoyancy to show
They were advised to
offer ebo
Akike so'gi sa, the Awo
resident of Orunmila
The Ifa launch for
Orunmila
When he was going on a
spiritual mission to the land of Onikamogun
He was advised to offer
ebo
He obeyed
It was Orunmila who
decreed that we should be blessed with abundant wealth
And we were so blessed
Everyone praise Akike
so'gi sa
It is in the mouth of an
Awo that Iba, reference, authority and Ase, reside
Orunmila was the one who
decreed that we should be blessed with good spouses
And we were so blessed
Everyone praise Akike
so'gi sa
It is in the mouth of an
Awo that Iba and the Ase reside
Orunmila was the one who
decreed that we should be blessed with children
And we were so blessed
Everyone praise Akike
so'gi sa
It is in the mouth of an
Awo that Iba and the Ase reside
Orunmila was the one who
decreed that we should be blessed with all the Ire in life
And we were so blessed
Everyone praise Akike
so'gi sa
It is in the mouth of an
Awo that Iba and the Ase reside
I decree for myself to be
blessed with abundant wealth
Ifa, please allow this to
happen.
I give praise to Akike so'gi
sa
It is in the mouth of an
Awo that Iba and Ase reside
I decree for myself to be
blessed with wives
Ifa please allow this to
happen
I give praise to Akike
so'gi sa
It is in the mouth of an
Awo that Iba and Ase reside
I am sure to be blessed
with children
Ifa, please allow this to
happen
I give praise to Akike
so'gi sa
It is in the mouth of an
Awo that Iba and Aser reside
I decree for my being
blessed with the Ire of good life
Ifa, please allow this to
happen
I give praise to Akike
so'gi sa
It is in the mouth of an
Awo that Iba and Ase reside.
Ifa says that for the
person for whom this Odu is revealed will be blessed with all the good things
in life. All he or she needs to do is have nothing to do with evil in any way
(in thought, action and speech).
Commentaries
The core message that can
be deduce from this stanza is that the name you answer can actually be a
reflection of your life. A good name is better than riches. Because good name
will bring riches.So bad names can also attract the negative. This stanza is
particular on name. Your name have spiritual Power of dictating what human
being do become.
III.
Ifa says that he foresees
the Ire of a good husband for whom this Odu is revealed. Ifa says even more,
that her relationship will be blessed with good children.
Ifa warns that once
married, the couple should never contemplate separation or divorce. It is not
in tune with their destiny. If there has been separation or divorce where this
Odu is revealed, Ifa urges those who have separated or divorced to reconcile
and to settle their differences.
If this is not done, a
series of problems and could occur which would not be good for those who
are separated.
Ifa also says that if
someone or group who plans to travel to a distant place where this Odu is
revealed, the person (s) will go and return safely. He or she will be blessed
with compassion for travel.
Ifa advises those for
whom this Odu is revealed to offer ebo with 2 rats, 2 fish, 2 hens, 2 guineas,
2 roosters, and money. Above all this, a stanza in this Odu says:
Aagba ohun won ni njo o
se’gbo
Ijokun ohun won ni njo o
se odan
Keekee nii ba won-on
s’Oyo Ajaka
Dia fun Oluweri
Eyi ti won o fi Oko fun ni
lenje-lenje
Ebo ni won ni ko waa se
Translation:
Aagba stays and directs
the forest with other members of the forest
Ijokun, stays and directs
the plain with other members of the plain
Keekee is the one who
stays and directs to Oyo Ajaka with other citizens of Oyo
Those were the
declarations of Ifa for Oluweri, the mass of water
Whom they promised
in marriage to Oko, the Boat, from his childhood
He was advised to offer
ebo
From the conception of
Oko, the Boat, Ifa was consulted and Ifa advised the parents to deliver Oko to
Oluweri in marriage. Ifa made it impossible that it was for the water so Oko
was going to try and not for anyone else. Ifa warned the parents should never
give their hand in marriage to anyone else and that they should never
contemplate separation or divorce.
As soon as Oko was born,
his parents handed him over to Oluweri. When this was done, everything went
well. When Oko became mature to have children, it was with ease that she gave
birth to her children. Her business along with those of her husband, Oluweri,
flourished very well. They lived in peace and in real comfort.
One day, a small
misunderstanding occurred between Oluweri and Oko. Oluweri's friends were told
that Oko was full of herself, she was very arrogant and she felt that without
her Oluweri could not survive.
They advised Oluweri to
stop her boasting and let her go in her fire if she so desired. They concluded
that Oko should be put in his own place before there was peace in Oluweri's
house. On the other hand, Oko's friends and supporters blamed her for indulging
all the insults Oluweri had been giving her for a long time. They said the
entire community was aware that Oluweri was using his star to survive. They
said that Oluweri was using it as his personal property and not as his wife; he
must be pampered, honored, and respected. They told Oko that Oluweri would
never give him due respect; but nevertheless, she needed to take a drastic step
to force Oluweri to give her her full honor. She had to claim her rights, they
urged Oko. As? Demanding her. They concluded that she should leave Oko that same
day. They assured them that Oluweri could not be without her for more than
three days before begging her to return. They convinced Oko that it was the
best option for her if she did not want to continue living in humiliation and
suffering. Before Oko had time to digest all the information completely, those
friends and sympathizers began to pack her things away from Oloweri's
house.
Oluweri's friends told
him not to intervene. They urged Oluweri to allow her to leave because
she was very proud and arrogant. On the other hand, Oko's friends helped him
pack his things and even assured Oko that she had been pushed to the edge of
Oluweri.
As promising as Oko and
Oluweri were separated, all change for the two. Problems began. Their business
collapsed. Oko became thin and dry. Oluweri felt empty and desolate. Life made
no sense to both of us. They were both crying.
To make things worse,
Oluweri's friends came to comfort him. When they discovered that all this
consolations had no effect on him, they began to blame him and abuse him that
he did not have the maturity or patience to properly manage his house. They
argued with him that when he knew his wife was angry, why could not he exercise
patience and fix things with her? They advised him to find a way to reconcile
with her. They all honestly refused to follow him in such reconciliation.
On the other hand, the
action of Oko was a real opportunity for juicy gossip among his friends. They
proclaimed that Oko had no respect for her husband. She was smug and mean. Some
of them said that if her husband had given them a quarter of the opportunities
that Oko had, they would be one of the happiest women in the world. With all
the opportunities that Oko had, they looked at her with lust and said she was
never satisfied. They concluded that it was her burdens and that she should
take it. Before long Oko felt terribly ill.
When Oko's parents saw
what was happening to their daughter, they knew exactly what was wrong. All the
misfortunes occurred because his daughter failed to cling to the advice of Ifa.
They went and told her that there was a need to appeal to Oluweri for
reconciliation. Oko agreed. Oko's parents invited Oluweri's to talk. They chose
a date and the two parties met. The two parties agreed that there must be an
arrangement. On the same day, the Awo groups mentioned above were invited for
consultation of Ifa.
When the Awos arrived,
they consulted Ifa and Ika-Meji was revealed. They stated that the pains
suffered by the couple were inflicted by themselves. They had no one to blame
more than themselves. They told the couple that they allowed intruders to put
bile and bitter leaves into the honey of their lives. They were assured that it
was the same 401 Irunmoles who made them husband and wife from heaven. Olodumare
himself supported the relationship. Why did they allow intruders who were never
happy that they were doing so well, dictate their lives?
The Awo said that Aagba
lives in the forest perpetually not because he does not experience insults and
deprivations, but because he is simply where he belongs and is safer there.
Similarly Ijokun remains in the plains because it is where he belongs. Of
course there were moments of tribulation and anxiety in the plains, but in the
end, Ijokun knew she would be better there. The same applies to Keekee in Oyo
Ajaka. He also had his moments of test, but he knew that he would lose, If he
would leave the city of Oyo. They urged the couple to embrace each other and to
return together since they had been made for each other, so that the
misunderstanding was solved.
They invited Aagba
and Ijokun to help them push Oko back into Oluweri's house. This was done. Life
returns to normal for the couple. Life regained its meaning for them. Their
business rose once more. All his diabolical friends came to apologize to them.
They had learned their lesson.
Aagba ohun won ni njo o
se’gbo
Ijokun ohun won ni njo o
se odan
Keekee nii ba won-on
s’Oyo Ajaka
Dia fun Oluweri
Eyi ti won o fi Oko fun
ni lenje-lenje
Ebo ni won ni ko waa se
O gb’ebo o ru’bo
At’aagba, at’ijokun
E waa ba wa w’Oko
f’Oluweri o
Translation:
Aagba stays and directs
the forest with other members of the forest
Ijokun, stays and directs
the plain with other members of the plain
Keekee is the one who
stays and directs to Oyo Ajaka with other citizens of Oyo
Those were the
declarations of Ifa for Oluweri, the mass of water
In whom they promised in
marriage to Oko, the Boat, from his childhood
He was advised to offer
ebo
They obeyed later
Please invite Aagba and
Ijokun to help us pull Oko back into the Oluweri domain.
Ifa says he foresees
happiness for a couple where this Odu is revealed. If there is a
misunderstanding, let it be resolved amicably. They need not listen to those
who would only complicate the matter for them.
Ifa also says that for
the traveler, he or she will go and return safely. There may be a delay, but he
or she will be back.
IV
Ifa assures the person to
whom this Odu is revealed that he or she will be recognized and honored. Ifa
says that the Children of he or she will make him proud in his lifetime
and even when he or she dies. The legacy of him or her will be passed on to
their children. Everything he or she has worked on in life will not be ruined,
nor will it be inherited by strangers. His or her children will be the ones to
inherit. Ifa advises this person to train their children well to be right and
good people to inherit and take care of all their legacies.
Ifa also advises the
person for whom this Odu is revealed to offer ebo with 4 rats, 4 fish, 2 hens,
2 cocks and money. On this, Ifa has this to say:
Ari’de werewere p’eke,
Awo ile Onikamogun
Oni n’ija akan o f’owo
agada gb’eri
Ija-tie-tie-tie ni won fi
nse’gun Atioro
Dia fun ‘Lajifi
Tii somo Aro
Ebo omo ni won ni ko waa
se
Translation:
He who wears thin brass
as ornaments, the resident Awo of Onikamagun
Today, the crab has come
out for a fight, and uses his fingers to tear the ground
Weak fights is what
causes other birds to defeat Atioro in all their encounters
These were the
declarations of Ifa for 'Lafiji
The son of Aro
He was advised to offer
ebo for his children
Olafiji's father was a
very important and highly respected personality in his community. He was
considered as very responsible, attentive and intelligent. He was also known as
wise. He listened to both sides on any issue before pronouncing or making a
decision. For these reasons, people liked to ask for his advice or help
in any matter.
One day, the community
called a meeting and honor him with the title of rinng of the land of
Ikamogun. This made the 'Lafiji' patron one of the Iwarefa in the land of
Ikamogun. Iwarefa is the sixth highest ranking decision maker in the land of
Ikamogun.
Lafiji's father gave his
son all the training he needed to be great in the future. He listened to his
father and followed in his footsteps. To such a point, that if people wanted
the assistance Aro and only found found his son 'Lafiji, they assumed that he
was as good as his father, and they argree with him. People were never
disillusioned. When Aro grew old, the general opinion was that 'Lafiji was even
smarter than his father. Those who had this opinion were never disappointed.
'Lafiji behaved very well in the community.
One day, Lafiji's father
died. The whole community was together and they could not allow Aro's chair to
be empty for long. They concluded that 'Lafiji was to be installed as the new
Hope of the land of Ikamogun since he had been acting in that capacity when his
father was getting old and weak. 'Lafiji was then installed the next Ring of
the land of Ikamogun after his father.
During the period of
'Lafiji as Ring of the land of Ikamogun, his reputation surpassed that of his
father. He became more successful than his father. To the point that his house was
busier than the palace of Onikamogun, the Oba. Moreover, he do not
disappoint anyone.
It was all those
achievements and reputations that were given to 'Lafiji cause for concern: who
would inherit all that? Would all this end up in ruins and forgetfulness in the
future? What would be of all his achievements when he died? All these and more
were his major concerns which made him approach the group of Awo mentioned
above for consultation of Ifa. During the consultation Ika-Meji was
revealed.
The Awo assures him that
his possessions, material and intellectual, would not go to ruin, or would be
inherited by other people who would not know the pain he take to accumulate
them. He was told that his children would be the ones who would inherit
everything. However, he was told to give all his children the kind of rigorous
training his father gave him to ensure that his children would have the
intellectual and administrative ability to continue when he stopped. He was
also advised to offer ebo as was previously prescribed. He obeyed.
'Lafiji gave his children
the best training possible. During his lifetime, all his children made him
proud. They were the object of envy anywhere. 'Lafiji was very happy and proud
of these boys. When he died, he died a happy, happy and acheived man.
However, when the
community met to elect the next Aro, some other people showed up to compete
with the children of 'Lafiji. Those who left were people who traditionally had
the title of Ejemu. Ejemu was lower than Aro in rank. The community
however instructed the children of 'Lafiji to present a candidate from among them
for the installation of the next Ring of the land of Ikamogun. They told those
competing for the title to wait for the time when the chair of the example was
vacant.
Ari’de werewere p’eke,
Awo ile Onikamogun
Oni n’ija akan o f’owo
agada gb’eri
Ija-tie-tie-tie ni won fi
nse’gun Atioro
Dia fun ‘Lajifi
Tii somo Aro
Ebo omo ni won ni ko waa
se
O gb’ebo, o ru’bo
Omo Aro la o mu j’Aro
Omo Ejemu ni won n mu
j’Ejemu
Omo eni l’Orisa fi
np’odiwon eni
Translation:
He who wears thin brass
as ornaments, the resident Awo of Onikamagun
Today, the crab has come
out for a fight, and uses his fingers to tear the ground
Weak fights is what
causes other birds to defeat Atioro in all their encounters
These were the
declarations of Ifa for 'Lafiji
The son of Aro
He was advised to offer
ebo for his children
He obeyed
The son of Aro will be
installed as the next ring
And the son of Ejemu will
be installed as the next Ejemu
It is the behavior and
achievements of one's children that the
Orisa measures to judge
one's level of success in life.
Ifa says that the
children of the person for whom this Odu is revealed will make him or her proud
in life. He or she needs to work hard to give their children the best training
possible.
Commentaries
It is is Crystal clear by
the Odu Ifa stanza above that the best way of teaching our children good
conduct, honesty, and wisdom is to live an exemplary life. This Ifa stanza make
it clear that your children will only learned from what you do and emulate them
rather than listening to what you say.
V.
Ifa says that for
the person for whom this Odu has been revealed he will be recognized. Ifa says
that he or she will move from a position of obscurity to a position of
prominence. Ifa says he or she is having difficulty keeping any achievement for
a long time. Ifa says that this will change and he or she will be able to
achieve many of the desires of his heart.
Ifa foresees Ire to have
children for a pregnant woman where this Odu is revealed. She will be blessed
with two baby . a pair of twins (ibeji) , very soon.The Babies, when they
are born, will be a male and a female. A sterile woman will also be blessed
with the fruit of her womb. Ifa says that for the person for whom this Odu is
revealed will be promoted in life. He or she will rise in all of his life
ventures.
Ifa says that this person
is surrounded by many enemies who are envious of his achievements, and who for
that reason, hate him. Ifa however assures this person that these enemies will
not be able to harm him or her. On this, Ifa says:
Eba rere, Awo Ina
Dia fun Ina
Ina nsunkun Iwa ohun o
yo'ri
Ebo ni won ni ko waa se
Translation:
Eba rere, will be
recognized from afar, the Awo of Ina, fire
He was the Awo who
launched Ifa for Ina
When he cried and
lamented that he had no recognition
He was advised to offer
ebo
Ina, the fire, was full
of pity. No one recognized him. Even if he burned the whole city, no one seemed
to notice. This did not make Ina happy at all. He regretted his misfortune day
by day.
Tired of wailing, he
gathered all the courage he could and approached the aforementioned Awo, Eba
rere, for consultation of Ifa: would he be recognized in life? Would
he be feared and respected?
The Awo assured him that
he would be recognized, feared and respected. He was assured that he would also
be useful to others in his life. The Awo advised Ina to offer ebo with abundant
palm oil, 2 cocks and money. Ina obeyed.
From that moment,
wherever there was a fire, as soon as a little bit of palm oil or any other
fuel was added, the flame rose and Ina was recognized. Ina was also used to
cook, and to clean the mountains to leave them ready for the annual plantation.
Even though Ina was used for all these things, she was used with caution and
extreme care. Those in contact with the fire did so with fear and respect.
That's how Ina got her recognition. He was filled with joy that he had been
able to reach the desires of his heart in his life.
Eba silosilo Awo
Ologbojigol
Dia fun Ologbojigolo
Ti nmu're gbogbo lamuubo
lamuubo
Ebo ni won nI ko waa se
Translation:
Eba silosilo, to act
immovable, the Awo of Ologbojigolo, the Cat
The Ifa launch for
Ologbojigolo
When all his achievements
were falling from his hands
He was advised to offer
ebo
Ologbojigolo, the cat had
completely lost its respect among the rats. Any rat captured by Ologbojigolo
eventually escaped his misery. He did not add anything to the estimation of the
rats.
Instead of the rats
fleeing from Ologbojigolo, he was the one who avoided them. To make matters worse,
the rats began to bite Ologbojigolo by the tail to eat it!
Ologbojigolo considered
that that was the height of all the insults to his person. He was therefore
consulted Ifa in the house of Eba silosilo his Babalawo; would he be able to
regain his respect? Would he be able to retain all the rats he captured? Would
it be the one feared by those rats who were getting more and more daring and
daring every day?
The Awo assured
Ologbojigolo that he would be able to maintain anything that he achieved. He
was also told that he would be feared and respected. Everything that he was
doing was advised; was to offer ebo with two pigeons, two roosters and 20
blades. He obeyed.
As soon as he offered the
ebo, Esu bore a blade in each of Ologbojigolo's fingers including his toes.
Unknown to the rats, they came in groups to annoy Ologbojigolo as they were
accustomed to doing. The leader among them was grabbed and simplified in two by
Ologbojigolo. The rest of them could not believe their eyes. In his confusion,
ologbojigolo was able to grab two more. He ripped them into pieces with the
help of the blades that had been locked in his fingers. The rest of the rats
ran. From that moment, the rats knew Ologbojigolo as their Master, and any rat
who was unlucky enough to be caught by Ologbojigolo had no way of escaping.
Such an unfortunate rat would be part of the Ologbojigolo meal.
Eba rere, Awo Adan
Dia fun Adan, onifila etu
Ekun omo lo n sun
Ebo ni won ni ko waa se
Translation:
Eba rere, the one who has
blessings in abundance, the Awo of Adan, the Bat
The Ifa throw for Adan,
the owner of the cap made of Etu brown clothing material
When he cried in
lamentation of his inability to produce his own children
She was advised to offer
ebo.
Adan, the Bat, loved
children enough. She sounded like having several children in her life.
Unfortunately however, she was not able to have even one. She cried for this
every day. How will she come into this world without producing her own
children? Someone gave birth to her, how could she find it impossible to give
birth to her own children? As much as she loved the children, would she
continue to share her love and affection with the children of others, to
produce her own children to love them, to pamper them and to take care of them?
Whenever she hit that spot, she was sad and depressed. She usually sounded like
she was in the midst of her kids joking and playing with them.
She decided to do
something about it. One day, she went to Eba Rere her Babalawo for consultation
of Ifa. During the consultation Ika-Meji was revealed.
The Awo assured her that
she would be blessed with the fruit of her womb. They was assured that
she would give birth to several children in her lifetime. She was advised to
offer ebo with 20 rats, 20 fish and 2 roosters for good children and good
health.
When she went to the
market, she bought all the fish and rats in the market and she bought the two
cocks as well. After the ebo, she began to give birth to her children. She was
blessed with several children and she was in good health to continue giving
birth to children. If anyone tried to persuade her to stop having children, she
would tell him that she loved the children and that she suffered before her
womb was brought in to give birth. That was how adan the Bat became the
mother of several children in his life.
Eba gbongbo Awo oke
Dia fun Oke
Oke l’ohun fe yo’ri ju
egbe ohun yooku lo
Ebo ni won ni ko waa se
Translation:
Eba gbongbo, Great and
Majestic, Awo of Oke, the Mountain
The Ifa launch for Oke
the Mountain
Oke wanted to be taller
than all his colleagues
He was advised to offer
ebo
Oke, The Mountains , was
very ambitious, she wanted to be taller than all her contemporaries. She
planned all the necessary things to make sure she was taller than each of them,
lakes, seas, lagoons, and so on. She went to Eba gbongbo for consultation
of Ifa. Again, during the consultation, Ika-Meji was revealed.
The Awo assured her that
she would be taller than all her contemporaries. She was advised to offer ebo
with a mature goat, two pigeons and money. She obeyed. Before long, she grew
taller than all her colleagues. She was full of joy as she was able to achieve
the desires of her heart.
Maasi-Maasi
Dia fun Elemoso
Omo a-bu-raka-ruku
Eyi omo eye kan eye kan
ti ng’ori ose
Ti nsure ogun tantantan
Ebo isegun ni won ni ko
waa se
Translation:
Maasi-Maasi, the Awo of
Elemoso
He was the Awo who threw
Ifa for Elemoso
Who was screaming to the
utmost of his voice
Descendant of the bird
that lands on tree of Ose baobab
And pray incessantly for
the war
He was advised to offer
ebo for the victory
Elemoso was a great
warrior. The happiest moments for him were those during contentions,
confrontations and wars. He was always praying for them. For this reason, he
went to Maasi-Maasi, his Babalawo, for Consultation of Ifa: would he be able to
see wars and uprisings to confront them? Would he be victorious during
these confrontations? During the consultation, Ika-Meji was revealed.
The Awo told Elemoso that
the people of the world were too restless so that there would be no
confrontations and wars. Nothing satisfies the world, the Awo told Elemoso.
Nothing was enough for them except the suffering. The Awo assured Elemoso that
there would always be restraints, confrontations and wars in which he could get
entangled. What he needed to do was offer ebo to be victorious in his
campaigns. The Awo advise him to offer ebo with 3 goat and money. He
obeyed.
Elemoso fought several
battles later; and he was victorious in all. He had several war booties which
made him successful beyond his wildest imagination. Elemoso's reputation as a
warlord traveled far and wide. When he died, everyone paid tribute.
Kokogun ab'oju
Legan-Legan
Dia fun won l'agbaa igbo
Ife Kiribiti
Awon le gb'aaye ni won
nda'faa si
Ebo ni won ni ki won se
Translation:
Kokogun, the slender iron
rod, with its pointed tip
This was the Ifa launched
for them in the land of Ife
When they planned to take
control of their surroundings
They were advised to
offer ebo
Ile-Ife was where humans
began life. The Indians of this city are aware of this. Consequently on this,
they saw that there was no reason why they could not be the ones to control
every part of their environment.
That was what they had in
mind when they approached Kokogun-ab'oju-legan-legan for consultation of
Ifa. During the consultation Ika-Meji was revealed.
The Awo told them that
they would be able to exercise complete control over their environment. They
were advised to offer ebo with 16 pigeons, 2 goats and money. They had to add
sand from a well-walked path to the ebo, they were assured that the foot
normally takes full control of the path while the climber's rope of the palm
climber to extract the palm wine takes full control of the tree. palm. They
were also advised to feed Ifa with a mature goat. All that they did without
delay.
Shortly afterwards, all
the towns and villages around Ile-Ife came to pay tribute and swore loyalty in
alliance to the leaders of Ile-Ife. They participated in the development and
defense of Ile-Ife.
Opeere abosu lonlo
Dia fun Eruwa suusu
Ti nbe l'aarin igbe
Ebo aiku ni won ni ko waa
se
Translation:
Opeere, bird with plume
of thick feathers on its head
The Awo who launched Ifa
for Eruwa, the fresh grass
Who was living in the
forest
Eruwa was advised to
offer ebo to live a long time
Eruwa was in constant
need for his life. She lived in the woods. From time to time, the mountain was
burned by hunters in search of prey, by farmers or by lightning. Would not
these activities shorten his life? Was she capable of surviving these
assaults? When there were no fires, deer, antelopes, rodents, lawn mowers,
lobsters and more, they fed on it. Would they end her completely? The fear of
premature death had caused her insomnia. There was no peace in the mind of
Eruwa suusu.
This was what made her
approach Opeere-abosu-lonlo for consulting with Ifa. When Ifa was
consulted, Ika-Meji was revealed.
The Awo assure Eruwa
suusu that even through the existing treat,she would never die young. Several
attempts would be made against her but she would survive them all. She was
advised to offer ebo with two roosters. She obeyed.
Each time, the farmers
burned the farm in preparation for the new planting; the hunters set fire to
the forest to kill animals; a lightning struck the bush and set it on fire; and
herviborous animals consumed Eruwa suusu with imprudent abandon. Even Eruwa
suusu survived all those attempts to kill her. She was full of praise and
thanks for her Awo, Opeere-abosu-lonlo. When asked how she survived, she
responded that she slept quietly and she usually found the awakening quietly
too! All in the power of Olodumare and Ifa.
Ofe o j’eere
A rii l’epo
Oloja kii j’ikasi
A rii n’iyo
Tenle-olu ni won se’fa
fun
Omo asa
Eyi ti n ba won gbe’le
Owerenjeje
Eyi to ti n rin ni ikooko
Eyi to ti n rin ni ibaaba
Won ni l’odun nii ni yoo
d’eni atelede gbangba
Ebo ni won ni ko waa se
Translation:
Ofe, the bird that does
not consume beans
But I mix it with palm
oil
A successful trader does
not eat meals prepared the day before
The food will be
preserved with salt
These were the
declarations of Ifa for Tenle-olu
Descent of that edge of
Hawk
Who lives where
Owerenjeje is planted
He who has been going in
total darkness
He who has been living a
life without equality
He was told that this
year was his year of prominence
He was advised to offer
ebo
Teele-olu was a very unsuccessful
man. He had no money, wife, children, no good health, no home of his own, not
to mention any means of transportation of his own. Except for the members of
his family, nobody knew him. Nobody cared to know him either. As far as many people
in their community concerned, the number did not exist physically or in their
minds. How long would he continue to live the life of like this. Nobody in his
community, he wondered the same? That's what prompted Teele-olu to go the
group of Awo mentioned above for consultation of Ifa: would he triumph in
life, he ask Ifa? During the consultation Ika-Mejio was revealed.
The Awo told him that he
was living a life of darkness. However, they assure him that this same year
something would happen in his life that would bring him to the center of
attention and prominence. He was advised to offer ebo with 2 pigeons and money.
Teele-Olu had no money. He had only two dresses. He sold one and bought the two
doves with the money he made from the sale. The Awo performed the ebo and
blessed him.
Tenle-Olu waited for
three months and no change occurred in his life. In the fourth month he decided
to go to the forest and hang himself. Esu continued urging her to do so. When
he was in the forest, Esu gave him the direction to go. If he stopped anywhere,
Esu urged him to go further into the woods. When he reached a point, the smell
of dead animals was so offensive to him that he could not stand it. Esu urged
him to continue. Whenever he reached the place where the smell came from, he
realized that the smell came from two dead elephants. They had fought to death
before. Esu told him not to waste time and remove the ivory tusks of the dead
elephants. When he removed them, Esu told him that all he had to do was forget about
committing suicide and looking for buyers for his newly found treasure.
When he returned home, he
sold the ivory tusks for an exorbitant price. He became very rich. People began
to notice. The attitude of all members of his family changed completely towards
him. They were all always at their entire disposal and call. They were ready to
cooperate with him in all things. That was the time when the members of his
family realized that it was not appropriate for not having a wife of their own.
They got him one. People notice it even more. Shortly thereafter, his
wife became pregnant. The whole community knew that the pregnant woman was the
wife of Tenle-Olu. He obtained with his relatives that an appropriate house was
built for him. His business flourished and he bought a fine horse as a means of
transport. All this takes place in just one year! Teele-Olu became the talk of
the city.
O wa kan awon sukusuku
nlaa lo’kuru
Wonyin-wonyin laa lo’gi
Ogi ti ko kunna l’elede n
bu’san
Gunnugun w’omi agbada tien-rere
Omu ni’fa obinrin
Onaofun ni’fa akunyungba
Dia fun Elebuute
Ti nre’le olofin loo
gb’awo
Ebo ni won ni ko waa se
A bu fun Odu-Keke
O nre’le Olofin loo
gb’awo
Ebo ni won ni ko waa se
Translation:
Finely one mashed the
beans to make ekuru, the fried bean
And in a fine paste one
crushes the corn to make Ogi, the corn flour
Poorly crushed maize is
given to pigs to consume
Gunnugun, the Vulture
watch the waters of the basins endlessly without drinking
Omu, the Breast in a
priceless possession for a woman
And a melodious voice is
an invaluable possession for an iyere singer / musician
Those were the
declarations of Ifa for Elebute
When he was going
on a mission at Olofin's house
He was advised to offer
ebo
The same was declared for
Odu-Keke
When he was going on a
mission at Olofin's house
He was also advised to
offer ebo
Ana-Osin, Olofin's wife
was pregnant. This brought anew to Olofin's mind: what would he do for his
favorite wife to give birth without problems? He was also curious about the sex
of the baby so he would know what preparation he needed to do for his eventual
arrival: what types of dresses he would procure for the use of the baby, his
circumcision, and others. With all this in mind, he summon Elebute to go and
consult Ifa for him in his palace.
As soon as Elebute
received the call of Olofin, he went to the house of the Awo previously
mentioned for consultation of Ifa. What exactly was Olofin wanted from
him? Would he succeed where he was going? Would he be able to satisfy Olofin
when he arrived there? During the consultation Ika-Meji was revealed.
The Awo told Elebute that
Olofin's wife was pregnant and that Olofin was concerned about the safe
delivery of his wife. They also told them that Olofin was concerned about the
baby's sex before the time of delivery. The Awo assured Elebute that Olofin's
wife would have a safe delivery and that she would have a male child. They also
told Elebute that Olofin should offer ebo with 2 rats, 2 fish, 2 cocks and
money. because the wife was going to give birth to a son. When Elebute arrived
at the palace of Olofin, he was asked to consult Ifa. He did it.
Again Ika-Meji was
revealed. He assured Olofin that his wife would have a safe delivery and that
she would bear a son. he advise Olofin to offer ebo talk as it was
previously prescribed. Olofin obeyed.
Three days later, Olofin summoned
Odu Keke to his palace for consultation of Ifa on the same subject. Odu-Keke
also went to the same Awo group for his proposed Ifa consultation to determine
exactly what Olofin wanted from him.
When the Awo consulted
Ifa for the Ika-Meji was also revealed. Odu-keke was informed that Olofin's
wife was pregnant and therefore had been summoned. Odu-keke was informed that
Olofin's wife would have a safe delivery. He was told to advise Olofin to offer
ebo with 2 rats, 2 fish, 2 hens and money because Olofin's wife would give
birth to a female baby.
In the palace of Olofin,
Odu-Keke consulted Ifa and again Ika-Meji was revealed. He assured Olofin that
his wife would have a safe delivery and that she would have a female baby.
Female? Odu-keke assured Olofin that he had given him the exact Ifa message. He
advised Olofin to offer ebo as previously prescribed by his Awo. The Obey.
Elebute and Odu keke were
the best Awos during their time. Whatever they said was taken seriously because
they were coming to happen. Now that the two were giving conflicting messages,
what could one do about it? Elebute said Ifa previewed a Male baby for Olofin
while Odu keke assured Olofin that what Ifa had for him was a female baby. With
these conflicting messages, Olofin's curiosity and curiosity increased day by
day. He could not wait for the day his wife willborn to know which of the two
was right between those two great Babalawo.
One day Olofin's wife went
into labor. As expected, Olofin quickly summoned Elebute and Odu-Keke to their
palace so they could see the safe birth as they predicted. Elebute arrive
first. He assured Olofin that his wife would have no problems and that she
would give birth to a baby boy.odu-keke arrived a few minutes later and told
Olofin that his wife would be in safe childbirth and that the baby would be a
female.
When Olofin's wife gave
birth, she was a son. Elebute was full of joy. He told Olofin that Ifa had
never failed him. Odu-Keke could not believe what he had seen. He apologized
and told Olofin that he was going home to ask Ifa what he had done wrong in his
service to Ifa which brought him this misfortune and humiliation. Olofin excuse
him.
As soon as he left,
Olofin's wife gave birth to another baby; this time, a female. Olofin quickly asked
one of the palace members to go and call Odu-keke back, that his prediction had
come to pass. When the messenger arrived at the house of Odu-keke, he began to
sing like this:
Ifa Elebuute se na o
T’Odu-keke si se o
Awo rere l’Odu-keke
Ifa Elebuute se na o
T’Odu-keke si se o
Awo rere l’Odu-keke o
Translation:
The prediction of
Elebuute has come to happen
And Odu-keke's has also
manifested itself
Odu-keke is a great Awo
The prediction of
Elebuute has come to happen
And Odu-keke's has also
manifested itself
Odu-keke is truly a great
Awo
That was the song that
the palace messenger, Oodun-keke and all the members of his house sang in the
palace with jubilation with Odu-keke and Olofin, who became the proud father of
a pair of Ibeji (Twins)
Eba rere, Awo Ina
Dia fun Ina
Ina nsunkun Iwa ohun o
yo’ri
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Eba silosilo Awo
Ologbojigolo
Dia fun Ologbojigolo
Ti nmu’re gbogbo lamuubo
lamuubo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Eba rere, Awo Adan
Dia fun Adan, onifila etu
Ekun omo lo n sun
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Eba gbongbo Awo oke
Dia fun Oke
Oke l’ohun fe yo’ri ju
egbe ohun yooku lo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Maasi-maasi, Awo Apasa
Dia fun Apasa
Tii s’oko Aso
Ebo ki won ma gba obinrin
re l’owo re ni won ni ko waa se
Ebo ki ohun le
s’oko aso d’ale nikan lo n se
Maasi-Maasi
Dia fun Elemoso
Omo a-bu-raka-ruku
Eyi omo eye kan eye kan
ti ng’ori ose
Ti nsure ogun tantantan
Ebo isegun ni won ni ko
waa se
O gb’ebo, o ru’bo
Kokogun ab’oju
Legan-Legan
Dia fun won l’agbaa igbo
Ife Kiribiti
Awon le gb’aaye ni won
nda’faa si
Ebo ni won ni ki won waa
se
Won gb’ebo, won ru’bo
Nje agbaka l’ese ngb’ona
Agbaka n’igba ngb’ope
Opeere abosu lonlo
Dia fun Eruwa suusu
Ti nbe l’aarin igbe
Ebo aiku ni won ni ko waa
se
O gb’ebo, o ru’bo
O ni bi e pa mi
Emi o nii ku
Iherepe ni mo dide o
Kooko ajuba kasai parada
Ofe o j’eere
A rii l’epo
Oloja kii j’ikasi
A rii n’iyo
Tenle-olu ni won se’fa
fun
Omo asa
Eyi ti n ba won gbe’le
Owerenjeje
Eyi to ti n rin ni ikooko
Eyi to ti n rin ni ibaaba
Won ni l’odun nii ni yoo
d’eni atelede gbangba
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Bi a ba l’owo eni l’owo
Eni gbangba laa je
Ifa a mi o, enii gbangba
Bi a ba l’aya eni l’aye
Eni gbangba laa je
Ifa a mi o, enii gbangba
Bi a ba b’imo eni l’aye
Eni gbangba laa je
Ifa a mi o, enii gbangba
Bi a ba ni ire gbogbo
l’aye
Eni gbangba laa je
Ifa a mi o, enii gbangba
O wa kan awon sukusuku
nlaa lo’kuru
Wonyin-wonyin laa lo’gi
Ogi ti ko kunna l’elede n
bu’san
Gunnugun w’omi agbada
tien-rere
Omu ni’fa obinrin
Onaofun ni’fa akunyungba
Dia fun Elebuute
Ti nre’le Olofin loo
gb’awo
Ebo ni won ni ko waa se
A bu fun Odu-Keke
O nre’le Olofin loo
gb’awo
Ebo ni won ni ko waa se
Won gb’ebo, won ru’bo
Nje Ifa Elebuute se na o
T’Odu-keke si se o
Awo rere l’Odu-keke
Ifa Elebuute se na o
T’Odu-keke si se o
Awo rere l’Odu-keke o
Translation:
Eba rere, will be
recognized from afar, the Awo of Ina, fire
He was the Awo who
launched Ifa for Ina
When he cried and
lamented that he had no recognition
He was advised to offer
ebo
He obeyed
Eba silosilo, to act
immovable, the Awo of Ologbojigolo, the Cat
The Ifa launch for
Ologbojigolo
When all his achievements
were falling from his hands
He was advised to offer
ebo
He obeyed
Eba rere, the one who has
them in abundance, the Awo of Adan, the Bat
The Ifa throw for Adan,
the owner of the cap made of Etu brown clothing material
When he cried in
lamentation of his inability to produce his own children
She was advised to offer
ebo.
She obeyed
Eba gbongbo, Great and
Majestic, Awo of Oke, the Mountain
The Ifa launch for Oke
the Mountain
Oke wanted to be taller
than all his colleagues
She was advised to offer
ebo
She obeyed
Maasi-maasi, the Awo of
apasa, the instrument weaver of clothes
The launch Ifa to Apasa
Aso's husband, the
clothes
He was advised to offer
ebo so that Aso would not be taken away and carried away from him.
He only offered ebo for
remaining the husband of Aso
Maasi-Maasi, the Awo of
Elemoso
He was the Awo who threw
Ifa for Elemoso
Who was screaming to the
utmost of his voice
Descendantof that bird
that lands on the tree of Ose baobab
And pray incessantly for
the war
He was advised to offer
ebo for the victory
He obeyed
Opeere, bird with plume
of thick feathers on its head
The Awo who launched Ifa
for Eruwa, the fresh grass
Who was living in the
forest
Eruwa was advised to
offer ebo to live a long time
She obeyed
She stated that if you
plan death for me
I will not die
Calmly i slept
And quietly I woke up
Ofe, the bird that does
not consume beans
But mix it with
palm oil
A successful trader does
not eat meals prepared the day before
The food will be
preserved with salt
These were the
declarations of Ifa for Tenle-olu
Descent of that edge of
Hawk
Who lives where
Owerenjeje is planted
He who has been going in
total darkness
He who has been living a
life without equality
He was told that this
year was his year of prominence
He was advised to offer
ebo
He obeyed
If one is blessed with
wealth
One will be exposed to
prominence
I surrender reverence to
my Ifa, the Divinity of prominence
If one is blessed with a
good wife
One will be exposed to
prominence
I surrender reverence to
my Ifa, the Divinity of prominence
If one is blessed with
good children
One will be exposed to
prominence
I pay homage to my Ifa,
the Divinity of prominence
If one is blessed with
all the good things in life
One will be exposed to
prominence
I greet my Ifa, the
Divinity of prominence
Finely one mashed the
beans to make ekuru, the fried bean
And in a fine paste one
crushes the corn to make Ogi, the corn flour
Poorly crushed maize is
given to pigs to consume
Gunnugun, the Vulture I
watch the waters of the basins endlessly without drinking
Omu, the Breast in a
priceless possession for a woman
And a melodious voice is
an invaluable possession for an iyere singer / musician
Those were the
declarations of Ifa for Elebute
When he was going
on a mission at Olofin's house
He was advised to offer
ebo
The same was declared for
Odu-Keke
When he was going
on a mission at Olofin's house
He was also advised to
offer ebo
They obeyed
The prediction of Elebute
has come to happen
And Odu-Keke's has also
manifested itself
Odu-Keke is a great Awo
Behold! The prediction of
Elebute has come to happen
And that of Odu-Keke has
also manifested itself
Odu-Keke is truly a great
Awo
Ifa says that for the
person for whom this Odu is revealed he will be blessed with the desires of his
heart in life. Ifa says that the reason for consulting Ifa will be in favor of
the person for whom this Odu is revealed.
VI.
Ifa predicts
success and great achievements for the person for the person for whom this Odu
is revealed, where he or she is going, to stay and settle. Ifa says his luck
will shine where he or she is going. He or she will be able to settle there.
Ifa says he or she will be blessed with countless blessings.
Ifa advises this person
to offer ebo with 3 pigeons, 3 guineas, 3 roosters and money. About this Ifa
says:
Je n f'idi he
Dia fun Aagba
Ti nlo ree gba igbo l'owo
on'igbo
Ebo ni won ni ko waa se
Translation:
Let me sit here
with you
This was the message from
Ifa to Aagba
When he was going
to take control of the forest owners' forest
He was advised to offer
ebo
Aagba was a climbing
plant. He planned to go to the forest and settle there. All his intention was
no more than the fact that he wanted to stay in the forest and live a quiet
life: he would triumph? That's why he went to Jen-fidi-he's house, a prominent
Babalawo to consult Ifa.
Jen-fidi-he assured Aagba
that he would be able to establish himself in the forest. Not only that, he
would take control of the entire forest from the hands of forest owners at one
point in his life. Aagba did not see that this could be feasible. He believe in
the words of Ifa without embarrassment. The Awo advised him to offer ebo
as was previously prescribed. He obeyed.
Shortly after this, Aagba
left for his trip to the forest. When he arrived in the forest, he saw a serene
place on the river and decided to stay there for some time, before looking for
a better place that would be good for the settlement. Before long he realized
that the place was good for him. In two years, he had taken control of the
whole neighborhood. No one questioned their actions. In ten years he had become
a considerable force in the forest. Anyone who was planning to farm there told
him that it was not because Aagba was too lazy there.
Je n f'idi he
Dia Fun Ijokun
Ti nlo ree gb'odan
ol'odan
Ebo ni won ni ko waa se
Translation:
Let me sit here with you
This was the message from
Ifa to Ijokun
When he was going to take
control of the plain from the hands of the owners of the land of the plain
He was advised to offer
ebo
Ijokun's case was similar
to that of Aagba. He also went to the land of the plain just to manage before
moving. He also triumphed there, and in 10 years, took control over the flat
land from the hands of the original owners of the land. Ijokun was however also
advised to offer ebo before proceeding on that trip. He also obeyed and
triumphed. No one did anything where Ijokun was.
Je n f'idi he
Dia fun Kekere Nsele
Ti nlo ree gba Oyo l'owo
Oloyoo
Ebo ni won ni ko waa se
Translation:
Let me sit here with you
That was the message from
Ifa to Kekere-Nsele
When he was going to take
control over the city of Oyo from the hands of the owners of the city of Oyo
He was advised to offer
ebo
The history of
Kekere-Nsele was similar to those of Aagba and Ijokun. When he was going to the
city of Oyo, he went to see Ifa. He was assured that the serious part of the
owners of the land where he was planning to go. He was also advised to offer
ebo. He obeyed.
When he arrived in the
city of Oyo, he was accepted. Before long, he became one of the decision makers
on earth. He also had his own area where he had control.
Je n f'idi he
Dia fun Epa
Ti nlo ree gba poro l'owo
ol'oko
Ebo ni won nI ko waa se
Translation:
Let me run it here
These were the
declarations of Ifa for Epa,
When he was going to take
control of the back of the farm from the owner of the farm
She was advised to offer
ebo
The case of Epa was
similar to that of Aagba, Ijokun and Kekere-Nsele. When Epa was going to the
farm to stay. She never worked for more than a season to be there before she
found a job.
Je n f’idi he
Dia fun Aagba
Ti nlo ree gba igbo l’owo
on’igbo
Ebo ni won ni ko waa se
Je n f’idi he
Dia fun Ijokun
Ti nlo ree gb’odan
ol’odan
Ebo ni won ni ko waa se
Je n f’idi he
Dia fun Kekere Nsele
Ti nlo ree gba Oyo l’owo
Oloyoo
Ebo ni won ni ko waa se
Je n f’idi he
Dia fun Epa
Ti nlo ree gba poro l’owo
ol’oko
Ebo ni won ni ko waa se
Won gb’ebo, won ru’bo
Aagba waa se bi ere
O gba igbo lowo onigbo
Ikjokun se bi ere
O gba odan lowo olodan
Kekere-Nsele se bi ere
O gba Oyo lowo Oloyoo
Epa si bi ere
O gba poro lowo oloko
Kinni Epa fi to ebe ka o
Omo yooyo, l’Epa fi tebe
ka
Omo yooyo o
Translation:
Let me sit
here with you
This was the message from
Ifa to Aagba
When he was going
to take control of the forest owners' forest
He was advised to offer
ebo
Let me sit with you here
This was the message from
Ifa to Ijokun
When he was going to take
control of the plain from the hands of the owners of the land of the plain
He was advised to offer
ebo
let me share your sit
with you
That was the message from
Ifa to Kekere-Nsele
When he was going to take
control over the city of Oyo from the hands of the owners of the city of Oyo
He was advised to offer
ebo
Let me Share Your
sit with You
These were the
declarations of Ifa for Epa.
When he was going to take
control of the back of the farm from the owner of the farm
She was advised to offer
ebo
They obeyed
Gradually, Aagba took
control of its owner's hands
And gradually, Ijokun
took control of the plain from the hands of its owner
Gradually, Kekere-Nsele
took control of the city of Oyo from the hands of the owners of the city
And gradually, Epa took
control of the farm from the owner of the farm
What did Epa use to
surround herself?
It was abundant children
VII.
Ifa says that the
person for whom this Odu is revealed is doing something secretly in the
present. If this secret is exposed, what he or she is doing will be in danger.
He or she needs to make ebo so that his secret is not known. He or she needs to
feed the Ori of his parents. If one or both are dead, he or she needs to feed
their spirits. He or she needs to feed Obatala and Ifa. Ifa also says that
there is a need for the person for whom this Odu is revealed to be kept quiet
during the period that he or she is doing this thing until it is finally completed.
Ifa advises this person
to offer ebo with 2 pigeons, 2 guineas, 2 roosters and money. After this he or
she needs to feed the Ori or spirits of his parents, Ifa and Obatala. On this,
Ifa says:
Opelope ejika ni o j’ewu
o bo
Opelope wipe o ri iye ire
to bi o fun baba ire
Dia fun Oosanla
Oseeremagbo
Ti nsunkun oju aworo ohun
o ba’re o
Ebo ni won ni ko waa se
Translation
Let give thanks to the
shoulders who do not allow the dress to fall of our body
Let us give thanks to the
fact that a good mother gave birth to a good father
Those were the messages
from Ifa to Obatala
When he lamented that his
disciples did not triumph
He was advised to offer
ebo
Obatala slept with
sadness. He got up and was still sad. This had been happening for some time.
Why? Your beloved Aworo Orisa dissipates could not do the complete thing.
All his efforts counted
for nothing. This was what was giving Obatala insomnia. What would other people
say if their own Aworos were experiencing acute needs? Obatala was aware that
people would not make fun of their Aworos, but it would be the Obatala that
would be the object of ridicule for everyone. What could he do? After much
deliberation, he decided to go by consulting with Ifa. He went home to the Awo
group mentioned above for Ifa consultation in favor of his Aworos.
The Awo told Obatala that
even though his Aworos were experiencing serious problems at the time, the
problems would nonetheless disappear in due course. They told Obatala that His
Aworos were well born and properly trained by their parents. He needed to
feed the Ori of his parents so that they would give them their support. They
also said that since they had enjoyed the help of Obatala there was an
assistance there that Obatala had to render to his Aworos. That was that the
Aworos had no secrets. All their secret plans had been exposed to their
opponents and these opponents made sure that such plans failed. Then there was
the need for those secret plans of their Aworos not to seep into anyone. The
Awo also advised Obatala to inform his Aworos to offer ebo as previously
prescribed and at the same time to help their Aworos to keep their secret
secrets. All the councils of the Awos were obeyed.
From that moment, Obatala
made it his personal responsibility to keep the secret plans of his Aworos from
being exposed. When the plans did not filter, the Oror Aworos were able to
implement the desires of their hearts. The Aworo became happy and sure of
themselves in all the basic things of life. Obatala became proud and happy of
the achievements of his Aworos.
Opelope ejika ni o j’ewu
o bo
Opelope wipe o ri iye ire
to bi o fun baba ire
Dia fun Oosanla
Oseeremagbo
Ti nsunkun oju aworo ohun
o ba’re o
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe ko jinna
E wa ba ‘ni bayo, e waa
wo’re o
Nje asiri ti Oosa pamo
N’ikoko lo wa
Translation:
Let give thanks to the
shoulders that do not the dress to fall of our body
Let us give thanks to the
fact that a good mother gave birth to a good father
Those were the messages
from Ifa to Obatala
When he lamented that his
disciples did not triumph
He was advised to offer
ebo
He obeyed
Before long, not too far
Let's get together in the
middle of every ire in life
Behold! The secrets kept
by Obatala
They keep secrets!
Ifa says that the person
for whom this Odu is revealed will enjoy the assistance of the Divinities. He
or she will achieve their heart's desires in life. He or she however
needs to keep their secrets secret. He or she needs to be secretive in all
their secret plans.
Commentaries
It true that most humans
don't want other people to acheive. Even a great confidants can still foil your
plan. To succeed in life You need to learn how to keep secrets.
VIII.
Ifa says that it
foresees the ire of the victory for the person for whom this Odu is revealed.
Ifa says that the enemissary are many but he or she will overcome them all. Ifa
says that the plans of his enemies will become successful for him or her since
his malevolent designs will become to advantage for him or her. Ifa will assure
him or her that their enemies will be put to shame.
Ifa advises the person
for whom this Odu is revealed to offer ebo with a mature goat and money.
The Awo also needs to
look for a palm seed along the side of the road (not one from a farm, it must
be picked up along the way), crush it to powder and print Ika-Meji on the dust
and recite this strain inside the . After this, make incisions on the head of
the peresone for whom this Odu is revealed from its front to behind the head
and rub dust on the incisions. If this is done, ifa says, that victory is
assured. The stanza of this Odu on this subject says:
Gbongbo ona j'elese o rin
Gbogbo aye kii seer'owo r'esin
Dia fun Ayinrin tii s'omo
Oloro n'Ife
Ebo aiku ni won ni ko waa
se
Translation:
Let the corn branch of
passage to those who travel
Not everyone can buy a
horse
These were the
declarations of Ifa for Ayinrin, the color brown
The son of an influential
man in Ife
He was advised to offer
ebo for longevity
Ayirin, the brown color
was the son of an influential citizen of Ile-Ife. Many people hated him for any
reason. Ayinrin was aware of this fact but everything he did to make his
friends change their attitude towards failure. Consequently, he went to the Awo
mentioned above by consultation of Ifa. During the consultation Ika-Meji was
revealed.
The Awo told ayinrin even
though his enemies were planning to eliminate him, they would all fail. He was
advised to offer ebo for the victory and longevity as explained above. He
obeyed. A special preparation was made for him with the seed of a palm.
After this, he was asked
to continue his daily activities because no evil would fall on him.
Meanwhile, Ayinrin's
enemies had devised an ingenious plan to eliminate him. They prepared an ink in
the hope of dipping it inside until it died. One day, they captured ayinrin and
immersed him in the ink casserole. He was in the pot for three days. All of
them were sure no one could survive such a deal. When they removed Ayinrin, he
was still alive! Not only that, he was looking more beautiful, more radiant,
strong and healthy. Everything they tried to do to harm Ayinrin, he usually
emerged better than before. They soon forgot about Ayinrin.
Ifa says that the enemies
of the person for whom this Odu is revealed will soon give up on their plans
against him or her.
Gbongbo ona j’elese o rin
Gbogbo aye kii seer’owo
r’esin
Dia fun Ayinrin tii s’omo
Oloro n’Ife
Ebo aiku ni won ni ko waa
se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni laiku kangiri
Aiku Ifa dun o j’oyin lo
Oni la o pa Ayinrin
Ola la o p’Ayinrin
Enu enu l’ese fi n pa
ekuro oju ona
B’aro ba l’ohun o
p’Ayinrin
A t’ayinrin se o
Ayinrin o de o
Omo Oloro n’Ife
Translation:
Let the root branch
on foot path allow passage for those who travel
Not everyone can buy a
horse
These were the
declarations of Ifa for Ayinrin, the color brown
The son of an influential
man in Ife
He was advised to offer
ebo for longevity
He obeyed
Come and find us where we
enjoy long life
Ifa's guaranteed
longevity is sweeter than honey
Today, let's kill Ayinrin
Tommorrow , we will
eliminate Ayinrin
They are mere words what
the foot produces
That they are going to
kill a palm seed on the way
If Aro, the ink plans to
kill Ayinrin
Only add to his
beauty and vitality
Here comes ayinrin
The son of an influential
man in Ile-Ife
Ifa says that the more
people who plan to harass this person, the more healthy, cheerful, intelligent
and loved he will become. In the other hand, he or she should never conspire or
plot against other people as this will only lead to frustration and failure for
him or her.
IX.
Ifa says that he foresees
the ire of a baby for a man who has been finding it difficult to have
children. Ifa says that some evil forces are responsible for this man's
inability to become a father. With proper ebo, Ifa assumes that these evil
forces will disappear.
Ifa advises this man to
offer ebo with a mature akika, pangoling and money. He also needs to feed Esu
Odara with a large cock. On this, Ifa says:
Oto to to
Oro ro ro
Otooto laa j’epa
Otooto laa je’mumu
Loto loto laa s’olu
esunsun s’enu
Dia fun Onikamogun
Omo eleegun kakaaka
Tii f’ori akika s’aremo
Ebo ni won ni ko waa se
Translation:
Oto to to
Oro ro ro
Otooto laa j'epa
Otooto laa je'mumu
Lotus lotus laa s'olu esunsun
s'enu
They were the Awos who
launched Ifa to Onikamogun
He who was blessed with
strong bones
And who uses the head of
akika, pangolin as a medicine for fertility
He was advised to offer
ebo
Onikamogun had many wives
but none of them had a baby for him. They could not get pregnant. All the
evidence suggested was that there was nothing wrong with women. One day, all
the women confronted Onikamogun and begged him to go to Ifa to find out exactly
why none of them could get pregnant at home. After much deliberation,
Onikamogun agreed to go for consultation with Ifa. He therefore summoned
the group of Awos mentioned above to the palace for consultation of Ifa. During
the consultation Ika-Meji was revealed.
The Awo told him that
physically there was nothing wrong with him or his numerous women. What had
been precluding him from being a father was that there were some evil spirits
who surrounded him who had to be thrown out of his life so that he could begin
to have children.
He was advised to offer
ebo with a great pangolin and money. He was also advised to feed Esu Odara with
a mature cock. He obeyed. Akika's head was cooked with crushed eyin-olobe
leaves for eating. Onikamogun prepared this preparation. After this, the Awo
assured Onikamogun that there would be no delay in getting his women pregnant.
That night, Esu Odara
chased away all the evil spirits blocking Onikamogun's chances. His wives
began to be blessed with the fruit of their wombs. Within a year, Onikamogun
had many babies in his palace. He was full of joy. He gave thanks and praises
to his Awo who instead praised Orunmila in Oke-Igeti. Orunmila instead gave
thanks and praises to Olodumare.
Oto to to
Orou ro ro
Otooto laa j’epa
Otooto laa je’mumu
Loto loto laa s’olu
esunsun s’enu
Dia fun Onikamogun
Omo eleegun kakaaka
Tii f’ori akika s’aremo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe ko jinna
E ba wa ni jebuto omo
Jebuto omo laa ba’ni
l’ese Ope
Nje ka’bi kuro ka bi’mo o
Akika moroko
Kabi kuro ka bi’mo o
Translation:
Oto to to
Oro ro ro
Otooto laa j'epa
Otooto laa je'mumu
Loto loto laa s'olu
esunsun s'enu)
They were the Awos who
launched Ifa for Onikamogun
He who was blessed with
strong bones
And who uses the head of
akika, pangolin as a medicine for fertility
He was advised to offer
ebo
He obeyed
Before long, not too far
Let's meet in the middle
of several children at the foot of the Sacred Palm Tree
Please remove all evil
forces so that we have children.
Akika the pangolin
Remove the forces of evil
and pass the children
Ifa says that the person
for whom this Odu is revealed will be blessed with many children. All he needs
to do is offer ebo to drive away all evil forces by preventing him from having
children.
Commentaries
This stanza of Ika meji,
make it clear that when human are experiencing infertility, women must not be
made to carry the responsibility of the cause of it. Men also can be the cause
as seen in the case of Onikamogun.
X.
Ifa says that where this
Odu is revealed there is a Lady who is in terrible need of having a child, but
she is finding it very difficult to get pregnant. Ifa says that there is a need
for all those who are close to her, the two women and men, young and old to
help her offer ebo so that she may be blessed with the fruit of her womb. Ifa
says that she should not be left alone because she will be grateful to those Y
assist her in one way or another. Ifa says that she is not thinking about
anything else in life than getting pregnant and having her own baby. His
condition is pathetically enough to justify everyone coming to his aid.
Ifa advises that the ebo
should be offered with two Akika (pangolin) and money. There is also the need
to feed Ifa with a mature goat. The entire reproductive organs of the goat and
a whole pangolin will be cooked with leaves of eyin-olobe for the woman to eat.
If this is done, Ifa says, the woman is forced to get pregnant before long. On
this, Ifa says:
Baba gbede ila
Baba gbede ikan
Agbado tinu iya re s’omo
titun wa’le aye
Dia fun Fekunwe
Tii somo Iwareware Ife
mefeefa
To f’eyinti m’oju ekun
sunrahun omo
To n gb’aawe alari ri pon
To n f’owo osun nu’giri
gbigde
O r’omo l’eyin adie lo tu
puru s’ekun
O l’eye oko se tun nbi’mo
ju’ni lo
Ebo ni won ni ko waa se
Translation:
Baba gbede ila (the okro)
Baba gbede ikan(garden
egg)
Agbado tinu iya re s'omo
titun wa'le aye
They were the Awos who
threw Ifa Fekunwe (she who bathes in her own tears)
The daughter of the sixth
elder Awo of Ile-Ife
When he regretted his
inability to produce a child
She was crying for not
having a baby
She was in mourning for
not having had her own baby to carry it in the back
She was rubbing Osun red
on the walls (which was supposed to rub it on her baby)
When she saw chicks
following a hen, she would burst into tear
Why could a bird be
blessed with babies while she was not?
She asked
She was advised to offer
ebo
Fekunwe was the daughter
of the sixth maker of major decisions in Ile-Ife. As a result of her friendly
attitude toward everyone, Ife's sixth Iwareware was considered her daughter.
When she married, the six of them were present and they performed their role as
parents. Five years after the wedding however, Fekunwe was still not having her
own son. She cried every day but no one noticed her mental state or condition.
In the sixth year of marriage without the fruit of her belly, Fekunwe had been
thin and tired. She fell sick several times. She was being taken from one
recovery center to another. It soon became apparent that if something was not
done urgently, Fekunwe could lose his life. That's how the people put their
heads together, particularly the six Iwareware of Ife and went by consultation
of Ifa.
The Awo told them that
Fekunwe's problem was his inability to have his own baby. That was the problem of
them finding the solution for the welfare of Fekunwe. That was the only thing
they could do for Fekunwe to restore her glow, joy and health. The Awo blame
all his relatives and all the good people for waiting so long before taking
positive steps for Fekunwe.
The Awo advise her
to offer ebo as discussed above. All those present that day contributed
money and materials and the ebo was offered accordingly. After this, a special
preparation was made for her to consume.
Two months after this,
Fekunwe became pregnant. Her life changes immediately. Aside from the
tales and tales of early pregnancy of women, Fekunwe regained his health. She
became cheerful and she was grateful to all who attended.
Baba gbede ila
Baba gbede ikan
Agbado tinu iya re s’omo
titun wa’le aye
Dia fun Fekunwe
Tii somo Iwareware Ife
mefeefa
To f’eyinti m’oju ekun
sunrahun omo
To n gb’aawe alari ri pon
To n f’owo osun nu’giri
gbigde
O r’omo l’eyin adie lo tu
puru s’ekun
O l’eye oko se tun nbi’mo
ju’ni lo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni ni jebutu omo
Nje Otun Ife e o s’eni
Osi Ife e o s’eniyan
Eyin kii se e ba Fekunwe
s’ebo omo
Translation
Baba Gbede Ila(Okro)
Baba gbede ikan (garden
egg)
Agbado tinu iya re s'omo
titun wa'le aye
They were the Awos who
threw Ifa for Fekunwe (she who bathes in her own tears)
The daughter of the sixth
elder Awo of Ile-Ife
When he regretted his
inability to produce a child
She was crying for not
having a baby
She was in mourning for
not having had her own baby to carry it on the back
She was rubbing Osun red
on the walls (which was supposed to rub it on her baby)
When she saw chicks
following a hen, she would burst into lanto
Why could a bird be
blessed with babies while she was not?
She asked
She was advised to offer
ebo
She obeyed
Let's get together amidst
many children
The Otun (second in
command) of Ife, you are not good
The Osi (third in
command) of Ife, you are bad
Why can not they help
Fekunbe to offer ebo to have children?
Ifa says that the woman
for whom this Odu is revealed would need help to offer ebo since she would show
appreciation to them for all their efforts.
XI.
Ifa says that the
person for whom this Odu is revealed needs to offer ebo for strong health all
the time. This will allow him or her to enjoy life to the fullest. Ifa advises
this person to offer ebo with 3 cocks and money. On this, Ifa says:
Ka gbaa n'ibuu
Ka gbaa l'ooro
Dia fun Aase
Ti nlo ogun Ilurin
Ebo ni won nor ko waa se
Translation:
Let us affirm It
vertically
And affirm it
horizontally
That was the message of
Ifa to Aase the door
When he was going
to a confrontation with iron
She was advised to offer
ebo
Aase, the door was old
and weak. She was not well. She was suffering from various ailments, known and
unknown. As a result of this, she went for consultation of Ifa; would she be
able to regain her health?
The Awo told her that
even though she was very sick at the time, she nonetheless needed the help of
the iron nails to get well. She was advised to offer ebo with 3 roosters and
money. She obeyed. She was then referred to iron nails for treatment. When she
got there. The nails seized all the boards, vertically and horizontally.
The door swelled once
more. Each time she was weak, she sent for the iron nails, who in turn picked
her up again.
Ka gbaa n’ibuu
Ka gbaa l’ooro
Dia fun Aase
Ti nlo ogun Ilurin
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni bayo, e wa
wo’re o
T’aase ba lu’rin tan
Ara re a si le kokooko
Translation:
Let us affirm it
vertically
And affirm it
horizontally
That was the message of
Ifa to Aase the door
When he was going
to a confrontation with iron
She was advised to offer
ebo
She obeyed
Before long
Let us gather together in
the midst of all well-being
After the door confronts
the iron nails
His body became very
strong
Ifa says that for the
person for whom this Odu is revealed he enjoys good health. He or she needs to
offer ebo for strong health and vitality.
XII.
Ifa says that there
is a need for the person for whom this Odu is revealed to prepare a hand of Ifa
(21 Ikin) for a child who will produce it. Ifa says that the baby is not
conceived yet but is on the way. The future parents in this Odu are good to be.
The reason they need to do this is that the baby that is coming, when it grows
up will be extremely good or extremely bad person. If Ifa's hand is prepared
before the baby arrive. it will be released regularly and everything will be
done. This will make the baby extremely good with himself, his parents and his
community. Good or bad, this child will be very popular. A stanza in this Odu
says:
Eni kiini ika
Eni keji ika
Igba ika di meji o ododo
Dia fun , Oba
Ti yoo bi Oro l'omo
Ebo ni won nor ko waa se
Translation:
The first is Ika
The second is also Ika
When Ika stands on a
pair, then we have a real Ika-meji
This is the message for
the Oba
Who would give birth to
Gold?
He was advised to offer
ebo
Oba had all things going
well for him. He was very happy and happy. One day he called his Awo for a
routine Ifa query. Ika meji was revealed. The Awo told him that a child was
coming to his home. When this child arrives the child would be very popular for
good or for bad. Consequently, there was a reason why he would prepare an Ifa hand
for the arrival of that child so that he or she would be popular in a positive
way. The Oba instructed the Awo to prepare Ifa's hand immediately.
True to prediction, the
baby came two years later. A male. When he grew up, he became a mighty warrior.
He threw and conquered many battle s. He extended the territory where his
father governed. His father was very proud of him. They did the festival in the
land of Ikamogun. People referred to him affectionately as the Oba of the
people. The two father and son were grateful to the Awo who threw Ifa for them.
Eni kiini ika
Eni keji ika
Igba ika di meji o ododo
Dia fun Oba
Ti yoo bi Oro l'omo
Ebo ni won nor ko waa se
The gb'ebo, the ru'bo
E wa ba ni ni wowo ire
Kinlo wa s'ejika di meji
Awo rere
Lo s'ejika di meji
Translation:
The first is Ika
The second is also Ika
When Ika stands on a
pair, then we have a real Ika-meji
This is the message for
the Oba
Who would give birth to
Gold?
He was advised to offer
ebo
He obeyed
Before long
Let's get together in the
middle of everything Ire
What returns to Ika in
two (ika-Meji)
A good Awo
It was responsible for us
to get Ika-Meji
A real good Awo
Ifa says that the life of
this person will be good. He or she will be popular and his son; or she will
also be very popular.
Commentaries
A great lesson to learn
from this Odu above is that we don't need to wait till the time we get problems
before before will make ifa consultation. This also apply to medical check up
for our health. this make us to know of problems in advance and solve it.
XIII.
Ifa says that there are
two people where this Odu is revealed; they could be friends, brothers,
sisters, business partners and so on. They both need to offer ebo so that one
does not become the servant of the other. In the present, the situation of one
is much better than that of the other, there is a need to offer ebo so that
their situation improves together and the two succeed together.
Ifa advises each of them
to offer ebo with 3 guineas, 3 roosters, 3 pigeons and money. By doing this,
Ifa will repair their lives. On this, Ifa says:
Kengbe ni o pa gbuuru
w’amu
Dia fun Odi
A bu fun Yara
Ebo ni won ni ki won waa
se
Translation:
The barrel can not be
forcibly directed into the water pan
Those were the
declarations of Ifa for Odi, the Wall
And for Yara,
They were both advised to
offer ebo
Odi, the Wall and Yara,
the Moat had been friends for long, long time. The two were used to defend the
city in the last days. One day, they went to see Ifa to find out what they were
supposed to do so they would continue to be relevant to their community.
The awo told them to
offer ebo because the time would come when one would depend on the other to
survive. They were advised to offer ebo as was previously prescribed. Only Yara
offered the ebo.
One day, the Odi Wall
gave way. The whole city became vulnerable. Odi also became irrelevant in the
defense of the city. The shame she brought to Odi made her run to the awo's
house for the ebb he had so far refused to offer.
The Awo took pity on his
condition. They offered the ebo for him. As soon as the ebo was offered, people
decided to go to Odi. They took measuring vessels, hoes, machetes, basins and
went to repair Odi. When they finished, Odi regained his previous position and
he thanked and praised his Awo and those who repaired it.
‘Kengbe ni o pa gbuuru
w’amu
Dia fun Odi
A bu fun Yara
Ebo ni won ni ki won waa
se
Yara lo koko gb’ebo nibe
to ru’bo
Iwa Odi n se
Iwa Odi n baje
Atewe, atagba
E k’oko e k’adaa
E wa lo ree tun’wa Odi se
o
Translation:
The barrel can not be
forcibly directed into the water pan
Those were the
declarations of Ifa for Odi, the Wall
And for Yara, the Moat
They were both advised to
offer ebo
Only Yara obeyed first
Odi is in a state of
despair
Behold! Odi is
disintegrating
Please young and old
Bring your hoes and
machetes
Come and repair Odi
Ifa says that the life
for the person for whom this Odu is revealed will be fixed and he or she will
be able to display their potential in life.
XIV
Ifa says that for
the person for whom this Odu is revealed has the potential to suffer from
double personality. He or she needs to offer ebo regularly for this to
disappear. Ifa says that instead of an Ori, he or she has brought three Ori
from heaven . This has been giving him or her a lot of confution since he or
she will find it difficult to make a definitive decision or definitive step in
their life. An Ori is on his neck, the second on his right shoulder and the
third on his left shoulder. So that they stop disturbing the real Ori and
personality they have brought from heaven. There is also the need to feed the
true Ori to the attendant. in taking the other two Ori off their shoulders.
Ifa advises this person
to offer ebo with a mature goat and money. He or she needs to look for two
Irokes (2 tappers) and two Irukeres (2 cow tails). The Awo will retain one of
each and the remainder will be given to him or her for use.
The right shoulder will
be repeated but softly hit with the Iroke and the left shoulder will be hit
with the Irukere so the two Ori will leave their shoulders and allow the real
Ori to function properly. He or she needs to serve your Ori with a live
catfish. About this Ifa says:
Opelope ejika ni o j'ewu
bo
Opelope ejika ni o j’ewu
o bo
Opelope pe o ri iye ire
to bi o fun baba ire
Dia fun won ni Ika-Ereja
Ibi won gbe hu’ri
meta-meta
Ebo ni won ni ki won waa
se
Translation:
Let us give thanks to the
shoulders that do not allow us to fall off the clothes of our body
We thank you that a good
mother gave birth to a good father
These were the messages
of Ifa for them in Ika-Ereja
When they came into the
world with three Ori each
They were advised to
offer ebo
The people of Ika-Ereja,
were living in a state of complete confusion. Nothing worked for them. They
found it difficult to make any firm decisions in their lives. As soon as they
decided to do something worthwhile, other thoughts came to mind that did not
make the previous decision achievable. Some of them could be completely gentle
humans in the day, but they were monstrous at night. Others saw themselves as
beautiful ladies by day but at night, they sounded to be ugly and vise versal
men. Those who managed to do something worthwhile in the daytime would destroy it
at night. Would they continue to live that life in such a ruthless way? They
wondered: would there be any solution for their lives? They wanted to know.
This situation was what
brought them to the group of Awos mentioned above for consultation of Ifa. When
Ifa was consulted, Ika-Meji was revealed. The Awo informed them that they were
in various states of confusion and indecision. To them he told them that this
was because instead of an Ori, they had brought to the world three Ori each and
the three Oris was working crosswise on purpose in their lives. There was
therefore the need to remove and remove the remaining two Oris to give space to
the real Ori at their necks that would function properly.
The Awos group advised
the citizens of Ika-Ereja to offer ebo as it was previously prescribed. They
obeyed. All of Ifa's special works were made for them. From that moment on,
their lives changed for the better. They did not live in the state
of confusion and
indecision. They were able to make progress in their lives. They lived happily
ever after giving them garments and praises to their Awo, Ifa and Olodumare.
Opelope ejika ni o j’ewu
o bo
Opelope pe o ri iye ire
to bi o fun baba ire
Dia fun won ni Ika-Ereja
Ibi won gbe hu’ri
meta-meta
Ebo ni won ni ki won waa
se
Won gbe’ebo, won ru’bo
Iroke ni won fi n ka
t’otun
Irukere ni won fi n ka
t’osi
Ko pe ka jinna
E wa ba’ni ni jebutu ire
gbogbo
Ero Ipo ero Ofa
Eni ori san n’Ife nii
joba o
Translation:
Let us give thanks to the
shoulders that do not allow us to fall off the clothes of our body
We thank you that a good
mother gave birth to a good father
These were the messages
of Ifa for them in Ika-Ereja
When they came into the
world with three Ori each
They were advised to
offer ebo
They obeyed
Iroke was used to remove
the Ori from the right shoulder
Irukere was used to
remove the left shoulder
Before long
Let's get together in the
middle of everything Ire
Travelers to the cities
of Ipo and Ofa
Those who support their
Ori are those who are installed as Oba
Ifa says that the people
or person for whom this Odu is revealed will enjoy the help of his Ori. All he
or she needs to do is make sure that the two Ori working in conflict with their
true Ori are removed and cast out.
XV.
Ifa says that the
person or person to whom this Odu is revealed needs to avoid self-deprecation.
He or she must be realistic all the time. Whatever he or she knows he can not
get, he or she should never aspire to it. He or she should not allow anyone to
let him or her know that he or she can not get it.
Ifa says that there is an
arduous task that must be accomplished before prosperity can reign where this
Odu is revealed. Ifa says that the person who will attend the task will be
someone that everyone has disapproved of. It is also possible that the person
for whom this Odu is revealed is that person whom everyone has been watching
with contempt. He or she will be able to accomplish the task to the
astonishment and enjoyment of the whole world. All he needs to do is offer the
appropriate ebo.
Ifa advises that the ebo
should be offered with a mature goat, 3 pigeons, 3 guineas, 3 ducks, money and
all the food available at that time. On this, Ifa says:
Opopo meta ile Ila
Opopo meta ona Ojumu odo
Meta de’le, meta o de’le
Ope kekere ile Irojo,
abimo rojorojo
Dia fun won ni Ilabesan
Ni’jo ti Oba won wo Ileji
Won ni ki won waa m’erin
fi s’ebo
Translation:
The three main roads of
the city of ila
And the three routes on
the road of Ojumu-Odo
Three take home, three do
not take home
The young palm tree in
the land of Irojo with its splendid leaves
Those were the messages
of Ifa for the inhabitants of the land of ilabesan
When his Oba was together
with his ancestors (he died)
They were advised to
offer ebo with an elephant alive
When the Oba of Ilabesan
died, there was chaos and pandemonium in the land. Everything went backwards.
There was crisis on crisis. Everyone then joined together one day to consult
Ifa to determine the output to the problems. They went to the house of the
group of Awo mentioned above for consultation: would there be peace in this
land again? Would they be able to recover their enviable position which they
occupied before the death of their Oba? Would they be able to bring back the
people who had left the city as a result of the crisis?
This and many more
questions were the ones that were in their minds when they went by consultation
of Ifa. During the consultation Ika-Meji was revealed.
The Awo told them that
they had come for what was an uphill task and that they had waited long before
making the move to ask Ifa for his assistance. However, to them he
assure them it was not too late to find a solution.
The Awo advised them to
go and look for a live elephant as that was the only material that could be
used to return the city to its former glory. If they could find the elephant to
use as an ebo, they were assured that peace and progress, prosperity and love
would return to earth. The Awo insisted that the elephant should be brought to
the city alive before being sacrificed for ebo. Could they use any other
animal as a substitute? They asked. No, it must be the elephant; replied the
Awo.
When they left the house
of the Awo, they knew that they were in a state of dilemma. Where could they
get a live elephant? If he were a dead obe. surely his hunters would kill
him. Getting one alive was difficult! Refusing to do the ebo was worse. The
situation on earth was getting desperate. Something urgent had to be done. How
could it be done? No one could come out and answer this question. This led them
to gather the whole city to find a solution to how to bring a live elephant
into the city. They deliberated all day, but there was no solution. A
volunteer? Nobody answered. They postponed the meeting for the next day.
On the other day, before
they began to deliberate at all, Alabahun Japa (the tortoise) went forth and
said that she was ready to go to the forest and bring a live elephant to the
city to be used as an ebo. All those present at the meeting could not believe
what their ears were hearing. Who was this? Where did the wine come from? Did
they believe that they had come together to make jokes? Some of them shouted at
him and insisted that he could not bring a live elephant into town.
When there was no other
volunteer, and when Alabahun Ijapa kept insisting that he could do it, the
elders concluded that they had nothing to lose if it failed. They took Alabahun
Ijapa to the house of the Awo who consulted Ifa for them to inform him that
Ijapa was the only person who had volunteered to go and bring the elephant to
the city.
The Awo told them that
they did not need to underestimate anyone in the situation they were in. They
were told to offer ebo as was previously predicted. They obeyed. The next day,
Alabahun Ijapa the totoise , left for his trip to the forest.
Before leaving for the
forest, Ijapa prepared several Akara balls, fried beans, and moj with honey. He
then took them along with him on his journey.
When she reached the
depths of the forest, she began to look for the elephant.
This took nine days
before he could find an elephant and his family. As soon as he saw the
elephant, the cry to all lung "Oh mighty. I have come to you for the
benefit of all the inhabitants of the city of Ilabesan. They greet you and all
your possible respects to you the mighty! Our Oba has met with his ancestors
three years ago. This has led to crisis and pandemonium in our land. The whole
community has therefore decided to send me to humbly invite you to please come
and become our Oba so that healing in our city can be restored. "
"Why should I go
with you to become your Oba? Do not you have anyone else who can do that? The
elephant asked. Alabahun Ijapa replied; O mighty master; men have lost their
ability to govern. All they can do is wars against themselves. The results were
pestilence, uneasiness, chaos, poverty and famine. As a result of their egoism,
they have almost destroyed the entire world. That is why we have to act
urgently assuming the leadership of the human race, they have failed. Please do
not let them ruin the world. "While he was pleading with the Elephant, he
was pouring out his bag. He sacks the akara wet in honey. He presented it to
the Elephant and said, "O mighty lord! This is the present that I was
asked to give you. There are many more where these came from! The elephant ate
and he said that he had never tasted anything sweeter in his life. There and
then, he decided to follow Alabahun Ijapa.
The elephant family
called him and warned him that in their history they never heard that an
elephant had gone to the community of humans to begin as an Oba. They told him
never to go. 'O mighty lord! There is always a first time for everything!
You go to history as the first elephant that became Oba! Please do not miss
this opportunity. "Despite several warnings, Erin, the Elephant left with
Alabahun Ijapa.
On the way to the city of
Ilabesan, Alabahun Ijapa told Erin that it would not be pleasant if they did
not practice the songs that would be rendered to bring their Oba inside the
palace. Erin was so happy that Ijapa had planned everything of an Oba like the
one in advance.
Suddenly, Erin said,
"Ijapa from this day, you have been promoted to my chief advisor!"
'Ijapa answered, O my mighty master; this is an honor that I humbly reject
because I am not worthy of such honor! Erin insisted that it was an order
already, and that it could not be changed. Thus, from the same forest,Erin
commence to make laws that could not be changed by the humans of
the land of Ilabesan, 'Sing me songs', Throne Erin. Ijapa then said:
A o m'erin j'oba
Eweku ewele
A o m'erin joba
Eweku ewele
Translation:
We must install Erin, the
elephant as our Oba
Eweku ewele, come and
rejoice with us
We must install Erin, the
elephant as our Oba
Eweku ewele, come and
rejoice with us
Erin was so happy with
her song that he began to sing. They sang and sang. At one point, Ijapa said,
'Oh my mighty master, are you aware that I have short legs and can not walk so
fast? With your powerful advance, we will arrive to the land of Ilabesan by
tomorrow if you please allow me to be on your real back so that we move faster.
' Erin thought about this request and he consider it reasonable. Why not? he
said. He used his fang to lift his back and they began to move faster than
Ijapa had thought possible. As soon as they started to move faster. Ijapa began
to sing like this:
Erin ka re’le o waa j’oba
Erin yeeye, erin yeeye
Iwoyi ola a re o
Erin yeeye, erin yeeye
Eje a maa se bala
Erin yeeye, erin yeeye
Esinsin a maa se yungba
Erin yeeye, erin yeeye
Imi a maa se ranyin
Erin yeeye, erin yeeye
Traduccio:
Erin come home to become
our Oba
Erin yeeye, erin yeeye
For this time tomorrow
Erin yeeye, erin yeeye
The blood will be flowing
everywhere
Erin yeeye, erin yeeye
Flies will be buzzing
everywhere
Erin yeeye, erin yeeye
Wastes will be deposited
wherever they want
Erin yeeye, erin yeeye
The moment Ijapa sang
this song, Erin became suspicious of everything. 'Chief of Counselors'. He
said. 'Yes, my lord,' replied Ijapa. What kind of song is this? Do you have
your evil plans for me when you said that the blood would run and the flies
would be buzzing around? '' Oh mighty lord, 'Ijapa shouted,' How can you say
something like that? You should know that it will be installed tomorrow and it
is meant to make you happy and fanfare. All domestic animals such as goats,
rams, pigs and so on have been gathered to be slaughtered at your facility.
'Erin thought about this and stated that Ijapa's explanation was acceptable.
Erin said that he could not say sorry for Ijapa because an Oba does not say
sorry for his subjects.
The next day, they
arrived in the city of Ilabesan. The whole city ran to greet them. Ijapa
screamed to the utmost of his voice; 'Look at our new Oba'! Everyone prostrate
and chanting 'Kabiyesi o'! Erin was so happy. People told Erin to move to the
market where the facility would take place. When they got there, they show
Erin her throne and he was highly impressed.
Unknown to Erin, as soon
as Ijapa left the city to go in search of Erin, the inhabitants of Ilabesan dug
a deep pit. They carefully covered the ground with a blanket and placed
the throne on supporting the throne with bamboos from below. It was so
carefully done that it was not possible for anyone to know that it was done
that way.
Suddenly Ijapa fell; 'O
mighty lord! You are formally invited, please, to take your royal seat on the
throne! 'All present shouted' Kabiyesi or! 'And they all prostrated themselves
for Erin. Erin took her heavy step to sit on the throne. But woe is is me!
He has fall into the pit. Before he knew what had happened to him,
the hunters, who had hitherto hidden themselves, jumped from their hiding
places and shot Erin to death with spears and arrows. At the last moment of her
life, Erin suspects that he saw Ijapa, smiling sinisterly at him with the
corners of his mouth. Before he could react, it was good night for Erin.
They went to call the Awo
to go and make them the ebo. As soon as the Elephant was dead when the group of
Awo arrive, they told all the inhabitants of Ilabesan that there was no more to
do. They made it clear to them that the crisis of their land was caused by the
lack of cooperation. They were told that they loved to underestimate each other.
Who among them never thought that Alabahun Ijapa would be the one who would
bring the elephant alive. They advised all citizens to use their talents to
assist those who needed it. As long as they cooperate with each other, there
will be peace and progress on earth
Opopo meta ile Ila
Opopo meta ona Ojumu odo
Meta de’le, meta o de’le
Ope kekere ile Irojo,
abimo rojorojo
Dia fun won ni Ilabesan
Ni’jo ti Oba won wo Ileji
Won ni ki won waa m’erin
fi s’ebo
Alabahun Ijapa nikan ni
nbe layin to ns’ebo
Nje a o merin joba o
Eweku ewele
Erin ka re’le o waa j’oba
Erin yeeye, erin yeeye
Iwoyi ola a re o
Erin yeeye, erin yeeye
Eje a maa se bala
Erin yeeye, erin yeeye
Esinsin a maa se yungba
Erin yeeye, erin yeeye
Imi a maa se ranyin
Erin yeeye, erin yeeye
A wa merin joba tan
Ara a wa tu wa nini
Opelope
alabahun-Atapa-nimale
Translation:
The three main roads of
the city of ila
And the three routes on
the road of Ojumu-Odo
Three take home, three do
not take home
The young palm tree in
the land of Irojo with its splendid leaves
Those were the messages
of Ifa for the inhabitants of the land of ilabesan
When his Oba was together
with his ancestors (he died)
They were advised to
offer ebo with an elephant alive
Solo Ijapa offered the
ebo
Now, we must install Erin
as our Oba
Eweku ewele
Erin come home to become
our Oba
Erin yeeye, erin yeeye
For this time tomorrow
Erin yeeye, erin yeeye
The blood will be flowing
everywhere
Erin yeeye, erin yeeye
Flies will be buzzing
everywhere
Erin yeeye, erin yeeye
Wastes will be deposited
wherever they want
Erin yeeye, erin yeeye
After installing Erin as
Oba
Then there was peace and
comfort wherever
Thanks to Alabahun
Atapa-Nimale who made that possible
Ifa says that with
cooperation and genuine love, there is nothing that people can not achieve.
There is a need to give everyone the opportunity to express themselves and show
off their talents.
XVI.
Ifa warns the
person for whom this Odu is revealed that he needs to offer ebo as soon
as Ifa this ifa is released. He or she should not be walking with delays
on the subject of offering ebo. If he or she is in the habit of unnecessarily
postponing the offer of his or her ebo, it will be considered that he or she
has refused to offer the ebo.
Ifa says that the peron
for whom Odu is revealed to be currently threatened by Iku, Death (especially
if by means of Ibo, it is determined that he foresees Iku for him or
her). This death will find him or her as much as possible on the way. There is
therefore the need to offer ebo to avoid death.
Ifa advises this person
for whom this Odu is revealed to offer ebo with a mature goat and money. There
is also the need for him or her to feed Esu with a rooster and to feed
Obaluwaye with another gallon of abundant palm oil. On this, Ifa says:
Eeyan werewere a ta iyere
Eeyan radiradi si si maa
t'adi
Eeyan bii were nii ba
asinwin pade
Dia fun Oniweere
Won ni ko waa s'ebo
Ko ma baa se deedeiku oju
ona
Translation:
It is an inopportune person
who sells iyere,
And an extra person sells
adi, the oil of palm seeds
A person like crazy is a
lunatic
These were the
declarations of Ifa for Oniwere
Who was advised to offer
ebo
So that he would not find
death on the road
Oniwere was the Oba of
the Land of Iwere. He was a very rich and successful Oba. His only problem was
that he did not consider it necessary to offer ebo when it was due; even though
he eventually offered the ebo, he nevertheless set his time and offered it when
almost everyone had forgotten.
One day, Oniwere called
the Awo group mentioned above for a routine Ifa query. When the Awo threw his
Ifa, Ika-Meji was revealed. It was Iku, death in the head of Oniwere himself.
The Awo informed him that it was urgent to offer ebo against death that he
would almost certainly have him on the road. They told Oniwere that he should
offer ebo with a mature goat as ebo and give Esu and Obaluwaye a rooster each.
Oniwere thanked the awo
and told them he would call them when he was ready to do the ebo. Two months
later Oniwere was not ready yet.
One day Oniwere went out
to do a business transaction. When he was returning, he encountered death,
which gripped his heart firmly. It was a heart attack. Oniwere fell to the
floor. They took him to the house of the Babalawo and began to offer the ebo,
Oniwere was together with his ancestors.
Eeyan werewere a ta iyere
Eeyan radiradi a si maa
t’adi
Eeyan bii were nii ba
asinwin pade
Dia fun Oniweere
Won ni ko waa s’ebo
Ko ma baa se deedeiku oju
ona
Oniwere f’ebo s’alo
Ase ko si iyato ninu u
won
Eni to fi eti otun
gb’ebo, to fi t’osi daa nu
Ati eni ti ko ba tete ru
Ko si iyato ninu u won
Oniwere waa se bee, o
ba’ku lo
Ero Ipo, Ero Ofa
Eni gb’ebo n’ibe ko ru’bo
o
Translation:
It is an inopportune
person who sells iyere
And an extra person sells
adi, the oil of palm seeds
A person like crazy is a
lunatic
These were the
declarations of Ifa for Oniwere
Who was advised to offer
ebo
So that he would not find
death on the road
He postponed the
indefinitely.
You can see that there is
no difference between the two
Those who refuse to offer
ebo
And those who fail to do
so when appropriate
There is no difference
between the two
This is how Oniwere met
his premature death
Travelers to the city of
Ipo and Ofa
Allow those who were
counseled to offer and should obey accordingly.
Ifa says that the one for
whom this Odu is revealed should not be allowed to find his premature death on
the road. He or she however needs to offer ebo in time to prevent a calamity
from happening to him or her.
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
IMPORTANT NOTICE : As
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