ODU IFA OFUN MEJI COMMENTARIES BY BABALAWO OBANIFA-Reformed Africa Ifa Spirituality (RAIS)- Odu Ifa Series

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ODU IFA OFUN MEJI COMMENTARIES BY BABALAWO OBANIFA-Reformed Africa Ifa Spirituality (RAIS)- Odu Ifa Series

                                     

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In this work Babalawo Obanifa shall make exhaustive commentaries On Odu Ifa Ofun Meji .This work will be useful for any practicing Babalawo who want to have an In-depth knowledge of what Odu Ifa Ofun meji is all about. It will also be useful for anybody born by Odu Ifa Ofun Meji during their Itelodu (Ifa Initiation ) or Ikosedaye (first Ifa consultation for new born baby). It will be useful for any Ifa And Orisa devotee as well as researcher in the field of Ifa And Orisa Spirituality. The work will explore among other thing, what is Odu Ifa Ofun meji?, Who are the Associate or Affiliated Orisa  and Irunmole with  Odu Ifa Ofun Meji? What are the likely names that can be given to people born by Odu Ifa Ofun meji during their Itelodu or Ikosedaye. What are the taboo of Odu Ifa Ofun meji? Summary of some Information available for those who imprint Odu Ifa Ofun meji During Itelodu or Ikosedaye. All the aforementioned and more will be the major focus of this work. Ofun meji is Last but not the Least of the sixteen principal Odu Ifa. it is also as Orangun Meji.

WHO ARE THE ASSOCIATE OR AFFILIATED ORISA AND IRUNMOLE WITH ODU IFA OFUN MEJI?

By this we mean the Orisa and Irunmole that those born by Odu Ifa Ofun meji during their Itelodu or Ikosedaye can serve And have along with their ifa in other to have a problem free life.  These affliated orisa and Irunmole range from Ifa, Odu, Ori, Esu, Obatala, Olokun,Ogun And Egbe. Each usually have a peculiar purpose.

1.Ifa: is needed for  problem free  life and longevity

2.Odu: facilitate  having several successes and victories

3 Ori: Ori also aid success, fortune and prosperity

4 Esu Odara:This is needed  for general welfare and victory

5 .Obatala: for success, children and prosperity

6.Obaluaye (Sonponna): for well-being in general

7.Olokun: Is needed to aid financial success

10.Ogun: for joy and victory

11.Egbe: for success and leadership

WHAT ARE THE TABOO OF ODU IFA OFUN MEJI?

By this we mean both animate and inanimate object like food, animals, behaviors etc. that those born by Odu Ifa Ofun meji during their Itelodu or Ikosedaye must avoid in other to have a problem free life.some item like chameleon, lizard And Akara (beans cake) Have been deem to be the taboo of Odu Ifa Ofun meji, behaviors or trait like Greediness, polygamy, arrogance have been deem to be taboo of odu ifa Ofun meji. And each of this taboo have specific reason For their avoidance. It is advisable for those born by odu ifa Ofun meji during their Itelodu or Ikosedaye to avoid the following :

1.They should not be greedy - to avoid humiliation embarrassment and unconsummated fortune

2.They  should not eat or sell akara to avoid contention with the Elders of the Night

3.They should not be arrogant to avoid embarrassment and unconsummated fortune

4.They should not use Iroke ifa made with bronze to avoid disrespect with the family

5.They  should not use a lizard or chameleon for anything, to avoid unfulfilled fortune

6.They  should not marry two wives inside the same house to avoid marital disaster

7.They should not appear dirty and disheveled to avoid unfulfilled fortune.

8.They should never think, speak or do evil to avoid losing respect and unfulfilled fortune.

WHAT ARE THE AREA OF OCCUPATIONS OR PROFESSION CONGENIAL OR FAVOURABLE FOR THOSE BORN BY ODU IFA OFUN MEJI.

The children of Ofun meji can succeed in almost any kind of business especially in the area of politic And leadership, but Baking business is not realy Good For them and sellling frying or naming stuff in the market.

WHAT ARE THE LIKELY OR POSSIBLE NAMES THAT CAN BE GIVEN TO THOSE BORN BY ODU IFA OFUN MEJI DURING THEIR ITELODU OR IKOSEDAYE?

By this we mean the name that can be christen People born by Odu Ifa Ofun Meji. These names are actually derive from positive ifa character in holy scriptural stanza of Odu Ifa Ofun meji. Example if such names are :

 Ajeyimika, Awolola Adeyeri,Adetutu,Olasehinde,Duduyemi,Ifadare,AyerojuOdusola.these name exist in male and female categories respectively And they have their Unique Meanings.

Male

1.Ajeyimika: wealth surrounds me

2. Awolola: the honor belongs to the Awo

3.Adeyeri: the crown corresponds to the head

4.Adetutu: the crown is comfortable

5.Olaseinde: the honor is well established

Females:

6.Adetutu: the crown is comfortable

7.Olaseinde: the honor is well established

8.Oduyemi: Odu corresponds to me

9.Odubiyii: Odu produced this

9.Ifadadere: Ifa brings all the benefits

10.Ayeroju: the world is established

11.Odusola: Odu makes honor possible

SUMMARY OF SOME INFORMATIONS AVAILIABLE FOR THOSE BORN BY ODU IFA OFUN MEJI DURING THEIR ITELODU OR IKOSEDAYE.

The Children of Ofun meji are born leaders. They obtain leadership positions from their youth. Their  influences extend far and wide. With these influences they become great leaders and they acquire unlimited successes and influences. Their influence stems from the fact that they act as passers-by for their colleagues, families and communities in general. The position they normally occupy in communities can only be compared to the positions that eye occupy in the body . Without the eyes, vision is inhibited.

With hope and hard work, there is nothing that the children of Ofun-Meji lose that they can not recover several times. Their  nature is such that when an opportunity is closed, many others that lead to the same goal will be open . They will therefore be able to recover what they lost from various angles.

For Ofun-Meji children,  as long as there is life, there is hope; as long as there are hopes, there are countless opportunities to succeed and be great.

Even though the children of Ofun-Meji occupy very high positions in their lives, it is possible that their own children will snatch the same positions while they are still alive. It is in their best interest to vacate the position peacefully instead of creating an unnecessary blood bath. These children will be bigger than their parents who are children of Ofun-Meji. The greatness of their children will surpass that of their parents in every department of their lives.

For the children of Ofun-Meji, long life is possible. They have the grace to live long enough to see the birth and growth of their grandchildren. They are not destined to die young.

It is an established fact that the children of Ofun-Meji are pure in heart, kind and considerate. They believe in justice, in fair play and decorum. Despite these brilliant qualities, they are hated and despised. Three main reasons are responsible for this; one, as kind as they are, they always do good to strangers at the expense of their own blood relatives who normally have no impact of kindness of heart; two, when they do good to others, it is almost always half-hearted without filling their assistance for the people who need their help; three, as a result of their good fortune and their prominent positions that they occupy in life, they are tied to the envious people who wish to see them fall at all costs. If these three points are taken care of properly and well taken care of, the biggest problems of Ofun-Meji can be solved. With the appropriate ebo, Ifa will change the public opinion from negative to positive for them.

The children of Orangun-Meji increase their blessings and favors which emanate from Olodumare itself if they display a high level of humility and simplicity. Those are the two qualities, which they have, in very few quantities. They must, however, cultivate this habit and ensure that it shows genuine love and respect for people, no matter how low their position in society. They also need to show a greater love for those who come to them for help.

The sons of Ofun-Meji have the weakness of playing with their personal hygiene. For them, their appearance is not very important or how clean their environment is. This they need to consider. They also need to look clean, smell good and look beautiful all the time. If this is not done, the male sons of Ofun-Meji lose their clients, their wives, respect, prestige and home. At the same time, there is a need for these children to avoid doing anything that would put their morale in doubt. They must avoid neglecting themselves where they are highly respected especially in moral matters.

For the female daughters of Ofun-Meji, it is in their best interest never to marry or have a loving relationship with any man who is already married. They should never agree to be the second wife. If this is not taken seriously, the consequences will be bad for both of them , And for their  loved ones who are emotionally attached to them.

SOME SACRED MESSAGES IN HOLY ODU OFUN MEJI AND COMMENTARIES ON THEM.

I.

Ifa says that for the person for whom this Odu is revealed during Ikosedaye or Intelodu, unlimited success is guaranteed. Ifa says that he or she will become a great leader in life. He or she will be very valuable and influential to his or her  community, in the same way that the eye is for the whole body. Ifa says that this person will gain leadership from an early age and that his or her influences will spread far and wide.

Ifa advises this person to offer ebo with 2 fresh eggs of birds, 2 pigeons, shea butter and money. After this, he or she should  also procure a pigeon, a fresh bird egg, shea butter and jenjokoo leaves (let me live), the leaves will be stiffened until they become a fine paste, the egg will be broken and mixed with the crushed leaves , the pigeon will be sacrificed and the blood drained on the mixture with oil, the shea butter will be added to the mixture and it will be mixed in a fine paste. The paste will be used by the person for whom this Odu is revealed so that he or she rubs the body regularly. In this Odu, Ifa says:

A su're a ka'san

A rin'rin gbere a ka'san

A kii l'eni ni Mosan

Ka mu aipon

Dia fun Oju

Ti nlo re je Oloja l'awujo ara

Ebo ni won ni ko waa se

Translation:

We hurry to pluck oranges

And we walk slowly to pluck  oranges

If we had contacts where the oranges grow

Surely we would not suck those that are not ripe yet

These were Ifa's messages to Oju, the Eyes

When  he was going to become the leader among all body parts

He was advised to offer ebo

Oju, the Eyes, was relatively smaller than most other parts of the body such as arms, legs, hands, feet, neck, chest, abdomen and so on. Oju was however . He wanted to occupy a very influential position in the body. For this reason, he went to the house of the Awo mentioned above to determine what  he could do to obtain the ambition of his life.

The Awo assured him that he would be able to achieve the ambition of his life. He was advised to offer ebo as prescribed previously. He obeyed.

When Oju was coming to the world, Olodumare instructed Obatala to do it in pairs and place them inside two cavities in front of the head so that they would be part of the face. Olodumare also instructed that they be the guides of the path for the whole body. So it was because Oju was charged with the responsibility of making the living creatures created by Olodumare see and find the way when they go from one place to another. Without Oju, the eyes, the living beings would have remained forever in the dark. For this reason, Oju was jealously cared for by those who possessed them.

Ifa says that the person for whom this Odu is revealed, will occupy the position that Oju has in the body for his community, group, society or country.

A su’re a ka’san

A rin’rin gbere a ka’san

A kii l’eni ni Mosan

Ka mu aipon

Dia fun Oju

Ti nlo ree je Oloja l’awujo ara

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Oju waa j’Oloja nigba yi o

E je n maa rin

E je n maa yan

Translation:

We hurry to pluck oranges

And we walk slowly to pluck  oranges

If we had contacts where the oranges grow

Surely we would not suck those that are not ripe yet

These were Ifa's messages to Oju, the Eyes

When he was going to become the leader among all body parts

He was advised to offer ebo

He obeyed

Oju has now become the leader among all other body parters

Let me walk slowly

And march majestically

Ifa says that this person will have a say in the affairs of his or her group, or society, community or country.

Commentaries

One of the major themes of this stanza is the essence of aiming or thinking big. If you can aim high and think big nothing in life is unacheivable.the nature is always There to say yes to your desire.

II.

 Ifa says that most of the achievements of the person for whom this Odu is revealed have collapsed. These achievements will however be regained while many more will be added to them for him or her. Ifa advises this person not to despair or to panic. All he or she needs to do is work hard and have hope.

Ifa however advises this person to offer ebo with 10, pigeons, 10 rats, 10 fish, 10 hens and money. After this, the person for whom this Odu is revealed also needs to procure 200 aworonpala (palm worms). Those worms will be cooked for this person along with the herb Aje (leaves of wealth), will be consumed by the person for whom this Odu is revealed, after having offered ebo and recited this Odu. A verse in this Odu says about this aspect:

Ajeyimika, Awo won n'ile Alara

Ero to wo girigiri wo'ja

Fuja Fujaja

Dia fun won ni Itoku-Agbon

T'isale oja

Eyi ti won ji, ti won o r'aje tuntun na mo

Ebo ni won ni ko waa se

Translation:

Ajeyimika, the resident Awo of the Alara family

And the crow that runs to the bloke (the apple) of the market

Fuja Fujaja

He was the Awo who cast Ifa for them in Itoku-Agbon

In the southern part of the market

Those who woke up and could not find new sources to generate profits

They were advised to offer ebo

The inhabitants of the city of Itoku-Agbon, especially those living in the southern part of the market bloke, found themselves in an inexplicable financial problem. They could not understand why, in spite of their company and their hard work all their avenues to make progress were totally blocked. They paddled from right to left, from back to front, but still, their canoe remained still. As a last resort, they went to the Awo group mentioned above by Ifa consultation; Would the fortune smile again to them? Would they triumph where he had failed? Would they be able to achieve their desired goals in life? Would they have reason to smile at the end of those tribulations?

Awo's group told them that even though there seemed to be a big bottleneck in the wheel of progress and their fortune, however, failure would give way to success; the disappointment would give way to opportunies; Despair would give way to contentment; while grief would give way to joy without limits. The awo group advised them to do ebo as prescribed previously. They all obeyed. They also searched for aworonpala, the palm worms, to prepare an individual herb soup to be consumed. After the ebo, they all returned to their various responsibilities.

Before long, after having offered the ebo, the doors of opportunities began to be made for them, happiness returned to the community. Those who were sick recieved the health; the chronic debtors were able to pay their debts. As a result of the unlimited opportunities that the city of Itoku-Agbon had brought back, it was easy to work and procure riches. The singles and chronic spinsters took advantage of the conductive economic environment and got married. Married couples who were not sure of had their fears dissipated and they began to produce children. Parents, mothers and children joined their resources and began to build new and appropriate homes for them. Because there were better economic and financial opportunities in the community, the inhabitants were happy. These two things combined made possible better qualities of life. With better qualities of life, people were able to live to their old age in Itoku-Agbon. When asked how they were able to transform sadness into joy in the city of Itoku-Agbon, they responded that they had consumed 200 aworonpala each.

Ajeyimika, Awo won n’ile Alara

Ero to wo girigiri wo’ja

Fuja Fujanja

Dia fun won ni Itoku-Agbon

T’isale oja

Eyi ti won ji, ti won o r’aje tuntun na mo

Ebo ni won ni ko waa se

Won gb’ebo, won ru’bo

Ire aje ti awa ko ri

Ire aje ti tun wo’le de

A ti je’gba aworonpala o

Ire aje ti tun wo’le de gerere

Ire aya t’awa o ri

Ire aya ti tun wo’lle de

A ti je’gba aworonpala o

Ire aya ti tun wo’le de gerere

Ire omo t’awa o ri

Ire omo ti tun wo’le de

A ti je’gba aworonpala o

Ire omo ti tuntun wo’le de gerere

Ire gbogbo t’awa o ri

Ire gbogbo ti tun wo’le de

A ti je’gba aworonpala o

Ire gbogbo ti tun wo’le de gerere

Translation:

Ajeyimika, the resident Awo of the Alara family

And the crow that runs to the bloke (the apple) of the market

Fuja Fujaja

He was the Awo who cast  Ifa for  them in Itoku-Agbon

In the southern part of the market

Those who woke up and could not find new sources to generate profits

They were advised to offer ebo

They obeyed

The ire of wealth that until now had been stopped

Now he has returned to us

We have consumed 200 aworonpala

The ire of wealth has returned in torrents

The iré  of the wives has regressed

We have consumed 200 aworonpala

And the ire of the wives has returned in pigeons

The flow of children who had stopped us

The departure of children has returned

We have consumed 200 aworonpala

The flow of children has reigned like locusts

All the money that we have been looking for

Everything has come back to us now

We have consumed 200 aworonpala

Everything has returned to us as we expected.

Ifa assures the person or group for whom this Odu has been revealed that he or she or they will have a reason to smile and be grateful to Olodumare at the end of the day.

Commentaries

This stanza of Ofun meji, depict that that there can be problems in life, it is not what has happen to us that matter but How we respond to it. There is no need to despare when there is problem. All we need is courage, Hope And faith. We can overcome any problem of life if only we can believe.

III

Ifa says that this person will be honored with a high degree in life. The title will make him or her popular in the community and increase his or  her prestige.

Ifa says that this person will give birth to a boy who will take his or her position even if he or she is alive. Ifa says that if this happens, there is a need for the person for whom this Odu is revealed to leave his position peacefully and leave that community.

If this is in a work or association, one of the subordinates of the person for whom this Odu is revealed will take the position he or she is occupying. Also, if this happens, it is in the best interest for this person to leave the job or association and go peacefully to another place.

If it is during an Ikosedaye for a male, the name for this child is Ariwoola or Awolola. This child will live to take the position of his father.

Ifa recommends for the person for whom this Odu is revealed the same in Ikosedaye as in Itelodu, who always walks with Irukere, tail of cow or horse. Doing this, the prestige and honor of him or her will shine and he or she will be given space and acceptance in the community.

Ifa advises this person to offer ebo with 3 pigeons, 3 roosters, 3 guineas, 2 Irukere and money. After the ebo, one of the Irukere will be delivered to him or her for use. On this, Orangun Meji says:

A fun yinyin

A kan yinyin

Oyinyin a kan bi ala

Dia fun Orangun, Elegbeje irukere

Igbati o n m’omi oju sungbere omo

Ebo ni won ni ko waa se

Translation:

A fun yinyin

A kan yinyin

Oyinyin a kan bi ala

Those were the declarations of Ifa for Orangun

Owner of 1,400 irukere, cow or horse tails

When he complained about his inability to make a child

He was advised to offer ebo

Orangun was made Oba from the land of Ila in the midst of the pomp and spectacular ceremony. His reputation spread like fire. He was known, honored and respected throughout the vastness of the Yoruba land.

Despite these achievements, however, Orangun had no heir to the throne. In fact, he did not have any children, despite the fact that he had several wives. This situation made him sad. That was the reason why he went For  Ifa's consultation; Would he be a proud father sometime in his life? Would he have a son who would inherit the throne of his ancestors when he left? Would his grief turn into joy?

The Awo assured him that he would give birth to a baby boy who would eventually take control of his position. He was advised to offer ebo as previously prescribed. He obeyed. Before long, one of his wives became pregnant and gave birth to a baby boy. During Ikosedaye the baby was named Ariwoola. This baby had a very rapid growth.

Because Orangun had previously been informed by his Awo that this son would take over his position, even though he was still alive, he (Orangun) decided to send his son out of the land of Ila so that he could live anywhere else to avoid Any situation that could lead to a friction or competition between father and son. That's why Ariwoola was raised outside of his father's domain.

Where Ariwoola was raised, everyone knew him as a prince. The real blood that ran through his veins made people honor him and respect him. He was treated as the apparent heir. Before long he began to gather followers and sponsors. All these followers treated him as royalty.

One day, Ariwoola decided to visit his father in the land of Ila. All his supporters and followers decided to follow him to the land of Ila on this royal visit. he ride  an in white immaculate horse. He put on an immaculate white dress. His beads were immaculately white. The crown on his head was made of immaculately white beads, his sandals were made of efun sese beads. His irukere was also pure white. The saddle of his horse was made of pure white skin.

When he arrived at the border of the land of Ila, the news spread quickly through the city that an Oba higher than Orangun himself was coming to the city. Orangun was the only one who knew that the Oba was indeed his son because of the way he was told that he wore that Oba. When he realized that his subjects were taking out their drums, weapons and other musical instruments to give the benevolence to the oba that they considered to be higher than he in the land of Ila, Orangun knew without anyone telling him that it was time for him to vacate  the throne and to give way to his  son so that it added to the throne. That was exactly what Orangun did. He left Ila and never returned until he died. Ariwoola assumed the position of Oba and rule until he was old and joined with his ancestors as one of the greatest Oba that Yoruba land has ever produced.

A fun yinyin

A kan yinyin

Oyinyin a kan bi ala

Dia fun Orangun, Elegbeje irukere

Igbati o n m’omi oju sungbere omo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Igbati yoo bi, o bi Ariwoola

Orangun wa ti r’eyin eku

Ariwo waa gba’le Ila kankan

Translation:

A fun yinyin

A kan yinyin

Oyinyin a kan bi ala

Those were the declarations of Ifa for Orangun

Owner of 1,400 irukere, cow or horse tails

When he complained about his inability to make a child

He was advised to offer ebo

He obeyed

He eventually gave birth to a baby boy named Ariwoola

When Orangun left the city

The joy enveloped the entire earth of Ila.

It is instructive to Note that, This stanza is not a license for subordinates to elaborate evil designs or conspiracies against their superiors. It is not an opportunity for a child to plan the fall of their parents or for the youngest to plan to take control of their superiors. If the taking of position is not allowed in a natural way like the one that happened between Orangun and Ariwoola, the usurpers will suffer for the rest of their lives.

IV.

Ifa says that it foresees long life for the person for whom this Ofun Meji is revealed. Ifa says that he or she will live long enough to witness the birth and growth of their grandchildren.

Ifa advises this person to buy a chicken. This is to be used to rub every part of his or her  body and then be sacrificed to Ifa. Ifa says that if this is done, long life is assured. All the evil forces that could lead to an untimely death for this person will be far away. On this, Ifa says:

Oni iri da

Oni iri so

Ka ni ji owuro kutukutu

Ka m'obi kan loo f'Oluyo ninu igbo

Dia fun Orunmila

Ti n s'awo re Il'adie

Ebo ni won ni ko waa se

Translation:

Today the dew stopped

And again the dew fell

Let's get up early in the morning

And let's offer a kola nut to Oluyo in the forest

This was the Ifa launched for Orunmila

When he  was going to Il'adie (where the hen is used to scare away death)

He was advised to offer ebo

Orunmila was always confronting problems with people losing their loved ones at their best. Many promising people died in the circumstances. That was why Orunmila went to consult Ifa. During the consultation, Ifa instructed him to use a mature hen as discussed previously to scare away premature death. Orunmila did so.

As soon as Orunmila began to do this, all those who came to him were protected against premature death. For this reason Orunmila was regularly supplied with chickens, because he knew that he needed them for the protection of people threatened with mysterious premature deaths .

Oni iri da

Oni iri so

Ka ni ji owuro kutukutu

Ka m’obi kan loo f’Oluyo ninu igbo

Dia fun Orunmila

Ti n s’awo re Il’adie

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Yoo gbon’ku lo

Yoo gb’arun lo

Ogbo’die o, s’ara yeeyee

Koo gbon’ku lo o

Translation:

Today the dew stopped

And again the dew fell

Let's get up early in the morning

And let's offer a kola nut to Oluyo in the forest

This was the Ifa launched for Orunmila

When he  was going to Il'adie (where the hen is used to scare away death)

He was advised to offer ebo

He obeyed

It will scare the death

And it will scare the ailments

Mature hen shakes your body

And it frightens death.

Ifa says that for the person who this Odu is revealed will live to advanced age.

V.

Ifa says that for the person for whom Ofun Meji is revealed he is a noble, considerate and pure-hearted person. He or she believes in fairness, decorum and fair play. However despite these qualities he is not loved. People are planning evil against him or her. Ifa will assure him or her that he or she will overcome his  adversities. Ifa advises him or her to continue doing good and to put his or her faith in Ifa and Olodumare.

Ifa also advises this person to offer ebo with 16 pigeons and money. After the ebo, there is a need to offer ebo with aton leaves, mixed with black soap to bathe regularly. If this can be done, he or she will defeat all of his enemies and at the same time make tremendous progress in his life. About this Ifa says:

Ode ni d’aro

Odede ni ran’kun

Odede ti won gbe ran okun

Ni won ti n re aso o

Dia fun Olori-ire

Ti won n fi ejo o re wi kiri o

Ebo ni won ni ko waa se

Translation:

Outside of the house is where the preparation for Dye  is made

The pasage is for the rotating rope

The step where the rope is spinning

It is also where you have clothes

Those were Ifa's statements for Olori-ire, The Lucky One

Which had been reported in a malicious way

He was advised to offer ebo

Olori-ire, the lucky one, was always coming face to face with the good things in life. He was always lucky. When good things happened, he was always present to participate in them; Conversely, when misfortunes occurred, he was never involved. Five major events happened in his life which convinced the others that he was indeed a lucky person.

One, when he was a little boy, he fell into a well in a neighbor's house and was there for three days before anybody knew that someone was there when they returned from their trip. He was half dead when he was rescued. Everyone knew that if he had been two hours there, he would have died of cold. He did not drown in the well because there was a root there which supported the weight of his body.

Two, when he was about 5 years old, there was a severe pestilence in the village which killed several infants and young people. He was the only survivor in his family among 17 children.

Three, when he was in his first years of adolescence, he went on a hunting expedition with his elders. There was  a fire in the forest. All the hunters died, but he miraculously survived with small burns and Scars.

Four, when he grew up to become a young man, he was very strong and courageous. One day, there was a disagreement between his village and a neighboring village. This then degenerated into a large-scale war. He was one of the soldiers who was selected to perform military service and defend his village. His village was defeated. All capable men and women were taken to an empty lot in the village and executed, but nevertheless he was  given two vicious blows by the head by enemy soldiers and ordered to be lost from sight. He fled to pretend and was the only young man left to tell the story.

Fifth, as soon as the war ended, the remaining people in the village came together to find a way to continue their lives forward. They invited all the remaining young people who were not in the village when the war began to return to the village to restructure it physically and economically. They made Olori-ire  the head of the workers. While they were doing this, Olori-ire came through a large sum of Cowries  and jewelery expenses which were estimated at more than 15 generations could run out. He invited the whole village. After much deliberation, it was decided that the jewels should be sold and the profit used to rebuild the village. Olori-ire was generously compensated.

He shared the compensation with the youth who worked with him in the reconstruction of the village. That's how his problems started. Some people felt that they deserved to be given more than what they had been given. Others felt that they were the ones who should have been given the money to distribute it and not Olori-ire. Others felt that Olori-ire had been given too much because he had always survived all the disasters in which he had been invulve.They concluded that it was he who with his spirit had brought trouble to the village.

Initially, it started as a minor resentment towards olori-ire. Then, it acquired circulation. Wherever he went, he realized that people were giving him scornful looks. Then it became hostility. He could not understand the basis of his hostilities. Before long, the people met and took a firm action against him. After much deliberation, they came up with three alternatives; one, banish it from the village; two, imprison him; three, eliminate it completely at once.

On the night of the day when his plans would be executed, Olori-ire had a dream; in fact, it was more of a nightmare. In this dream, he was undressed and tied tightly to a horse and dragged through the main streets of the entire village. As soon as he woke up, he went straight to the Awo group mentioned above for  Ifa consultation; Was his dream a sign of something disastrous about to happen to him? If so, what could he  do to avoid disaster? During Ifa's consultation, Ofun Meji was revealed.

The Awo told Olori-ire that people were telling his  story. He was told that his problem originated from the fact that he had always been fortunate in his life. They told Olori-ire that most people had a lot against him because he had survived when most of their relatives had perished; He had been blessed where most of them had been clicking teeth in fustration and agony; and he had been elevated where others had been frustrated. However, he was assured that he would defeat all the evils designed against him.

The Awo advised Him  to offer ebo as previously prescribed. He obeyed; He is also advised to prepare an Ifa soap for use. He gave the money to the Awo to prepare the soap.

As soon as this was done, the public opinion against Olori-ire was changing. His antagonists began to see him as a person whom they should praise instead of being despised. They saw him as a person who had been very fortunate but who had been confronted and experienced several death situations. Before long, people began to seek his  advice and were sometimes asked to tell his  life story. Nobody else thought of planning evil against him.

Ode ni d’aro

Odede ni ran’kun

Odede ti won gbe ran okun

Ni won ti n re aso o

Dia fun Olori-ire

Ti won n fi ejo o re wi kiri o

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Nje eni ti nfi ejo o mi wi kiri

Atori

Ifa ni yoo to t’emi si rere o

Atori

Translation:

Outside of the house is where the preparation for dye  is made

The pasage is for the rotating rope

The step where the rope is spinning

It is also where you have clothes

Those were Ifa's statements for Olori-ire, The Lucky One

Which had been reported in a malicious way

He was advised to offer ebo

He obeyed

Now, those who reported me in a malicious way

Atori, the changer

Ifa will change the public opinion in my favor

Atori

Ifa says that for the person for whom this Odu is revealed, that Ifa will change the public opinion about him or her from bad to good. ifa says that he or she will gain respect and honor among his or her community.

VI.

Ifa advises the person for whom this Odu is revealed to be humble all the time. He or she needs to have respect and consideration for those who are or are lower  than he or she. Ifa says that in order to succeed in life, it is the duty of the person for whom this Odu is revealed to put behind it that is a favor rendered to him or her if someone agrees to be assisted. In other words, if the person for whom this Odu is revealed assists someone, he or she needs to consider himself lucky that the person needing the favor of having been assisted by him or her, if he or she does not show pride and arrogance, then Success and achievement is assured.

Ifa advises this person to offer ebo with 2 white doves, 2 guinea birds and money. After this, he or she needs to feed Ifa with a chicken. On this aspect Ifa says:

Ogun abe ni o t’ori opo ra

Ookan soso ogun’na lo ba’le

Lo so eloju d’onro

Dia fun Orunmila

Ti Baba yoo so ara re di eru

Ebo ni won ni ko waa se

Translation:

Twenty blades can not shave a clean the widow head

A single brazier of carbon turns the forest into a dry land

Those were the messages from Ifa to Orunmila

When he was converting himself into a slave

He was advised to offer ebo

When Orunmila was coming from heaven to earth, he was planning to do good deeds in the most lucrative way possible. He was convinced that doing this was the best way to secure the highest spiritual points. Concerning this, he went for Ifa's consultation with the two Awo, who with their wise sayings were mentioned above, would be able to influence the world and at the same time write down very high spiritual points?

The Awo told Orunmila that the insurance would be able to assist whoever came for his assistance. He would also be able to gather very high divine rewards for him in the process. He was first advised to offer ebo as mentioned above. Not only that, he was advised to make sure that while he assisted those who needed his help, he should learn how to render his help in such a way that it would seem that those to whom he received it seemed to them that they were making a favors the

In other words, Orunmila should consider it an honor for people to agree that it was Orunmila who would help them. That was because if people refused to help them, then Orunmila would not be able to accumulate any spiritual points or reward of part. from Olodumare.Orunmila agreed with the Awo and offered the prescribed ebo.

While on earth, Orunmila actually condemned very little to render his help to anyone. He went out of his way to help. He not only considered an honor to be allowed to help, he even made it clear that the honor was highly All those who received his  help were all pleasantly surprised that they were the ones doing Orunmila a favor by allowing him  to assist them. Many people flocked to his house, they asked them to come back and the Much pleasure towards the best for them. By doing this Orunmila was highly favored by humans and by Olodumare.

Ogun abe ni o t’ori opo ra

Ookan soso ogun’na lo ba’le

Lo so eloju d’onro

Dia fun Orunmila

Ti Baba yoo so ara re di eru

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe, ko jinna

E wa ba’ni ba’yo

E waa wo’re o

Translation:

Twenty blades can not shave a clean widow head

A single brazier of carbon turns the forest into a dry land

Those were the messages from Ifa to Orunmila

When he was converting himself into a slave

He was advised to offer ebo

He obeyed

Travelers to the cities of Ipo and Ofa

Come and let's get together in the middle of happiness

Come and here is the whole life

Ifa says that while the person for whom this Odu is revealed is ready to show a high degree of humility and cold blood, then he will be blessed and favored by Olodumare.

Commentaries

The major theme of this stanza of this  Odu ifa is that, we learn to be humble and cultivate the habit of serving other with our gift or potential,This is the only means to reach leadership position. Form servanthood to leadership.

VII.

Ifa says that something of very high proportions is creating fear and apprehension in the mind of the person for whom this Odu is revealed. Ifa says that this person is already seeing the signals that are warning him that something is not right at all. There is a need for him or her to offer ebo and feed the Elders of the Night as soon as possible.

Ifa warns this person that he should not sell akara, or bean cake  in his life. It is a serious warning  for him or her  to avoid a situation in which he or she is constantly in contention with the Elders of the Night. He or she must also avoid being miserable in all the things he or she does. He or she must be generous at all times.

Ifa advises this person to offer ebo with 201 pieces of bean cake  (akara) and money. He or she also needs to feed the Elders of the Night with other 2001 akara. On this aspect, Ifa says:

Asa ke, ko dake

Ogbingbin rin bee ni o dabo

Alaisan n be ni’ha ibe njoun?

Dia fun Eruubami

Ti yoo da’gun Iya awon Eleye

Ebo ni won ni ko waa se

Translation:

The Hawk  continues to scream indefinitely

And the hoopoe bird hummed incessantly

Is there someone suffering from any illness over there?

Those were the declarations of Ifa for Eruubami

Who would incur the wrath of the witches

He was advised to offer ebo

Eruubami, The Fear Overcome me , was an expert in making akara, fried beans. People usually patronized her from far and near. Before long, she was known as the best seller of akara on earth. She usually makes a huge profit. She was highly qualified on earth. The community of leaders gave him recognition and honor.

Despite these achievements however, Eruubami was very stingy. she did not see reason why she should give something to someone. She could not give her akara to try. If someone wanted to try it, she reasoned, let that person buy. She believed that by doing this, she would be able to maximize her profits.

One day, the head of the witches came to the market where Eruubami was selling her akara. She greeted everyone in the market. When she arrived at the Eruubami shelf, she greeted her. After the jokes, she begged Eruubami to give him one of her akara to prove it. She re-empted frankly, asking her to pay if she wanted to try her akara. The head of the witches beg and beg. Eruubami was not impressed; she said frankly to the head of the witches that she had not come to fry akara to the market for her or for charity. She ordered the head of the witches to be lost from her sight. The woman went quietly.

On the night of that day, the head of the Night Elders met in an emergency meeting of all its members. They all met at night. The head of the Night Elders wasted no time before addressing the witches; 'Greetings to all the Elders of the Night! Since I was born, not to mention when I became the mother of the Elders of the Night, I had never been humiliated and dragged in the mud as I experience today. Eruubami embarrassed me today because of an akara fry! It is an insult with which I can not live with.  I must avenge myself! Eruubami must be treated without mercy! This prepared to hear your views on the kind of punishment we will give her. I do not want to hear that Eruubami must be forgiven! She is condemned! 'As soon as she said this, she sat down angrily.

One of the highly ranked Elders stopped to talk. He said 'Greetings to our Mother and to all the elders who attend. It was in the market when our mother was humiliated by Eruubami. It is totally unacceptable to me. It must be attended and the case of Eruubami must be used to send a warning signal to others.

That is how those who address the Elders of the Night spoke that day. In conclusion, they decided that Eruubami should never co-ordinate peace of mind. She must be harassed and terrified day and night.

On that same night, the Elders of the Night caught 11 birds and 5 animals to put fear in Eruubami's mind. Those birds were, Asa, the dark Hawk ; Akalamagbo, the Vulture; Owiwi, the Owl ; Eluulu, the cucu lark of heel; Parapandu, the pennant of the night, Agbigboniwonran, the hoopoe; Kolobo, the black bird with white polka dots; Alatagba, the gray-backed Hawk , Kolikoli, the banana dining room; and the Eye-Igbo, the egg eater. Eye -Igbo was selected as his head. The animals were, Ologbo, the cat; Aja, the dog; Agutran, the sheepfighter; Asin, the stinking rat; and Ekute, the giant rat. The animals were guided by ologbo.

The birds landed on the roof of Eruubami and began ahuya and continue to make Strange sound. They made terrible and terrifying noises. And as if he was not scared enough, the animals were inside the house of Eruubami, Asin and ologbo were inside his room, Okete went to the part of his house, Aja went to the steps, while Agutan was moving around of the house. They were also making terrible and terrifying noises! No one could sleep in Eruubami's house on that day.

The birds and the animals made the house of Eruubami their home. Within three days she was thin. The balls of his eyes were extruded outwards as a result of lack of sleep and rest. She started crying incessantly. She feared the time when she had to return home because she knew that birds and animals would scare her out of her skin. Seven days later, Eruubami was not a normal person. She could neither eat nor drink; even so she dared not stay at home. When she could not stand the situation anymore, she ran to Ofun Meji's house to solve her problem.

First, she wanted to know what caused the problem. Second, she wanted to know what to do to solve the problem.

Ofun Meji told him that it was she who had stepped on the tail of a live cobra with her stinging. She was told that the Night Elders were angry with her and to be able to make peace with them, she was to use all the akara that she usually fried in one day to feed the witches. She would have to do this for three days before her life could return to normal. She did just as the Awo told her.

As soon as this was done, the birds and animals left her  home and never returned. Eruubami also stopped frying akara completely. Eruubami then realized that when the problems started, people went to other places to buy akara. Then it came to her if people fail to see a person, they will quickly do it with another person. Presumption of her that because she was the best seller of Akara and that people would feel her absence, quickly disappeared.

Asa ke, ko dake

Ogbingbin rin bee ni o dabo

Alaisan n be ni’ha ibe njoun?

Dia fun Eruubami

Ti yoo da’gun Iya awon Eleye

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Ko pe, ko jinna

E wa ba ni l’aruuse ogun

Ajase ogun laa ba ni l’ese Obarisa

Translation:

The Hawk continues to scream indefinitely

And the hoopoe bird hummed incessantly

Is there someone suffering from any illness over there?

Those were the declarations of Ifa for Eruubami

Who would incur the wrath of the witches

He was advised to offer ebo

She obeyed

Before long, not far away

Let's get together where we enjoy victory over adversities

Ifa says that for the person for whom this Odu is revealed he will overcome  all his problems in life. He or she should only know how to be generous with people.

Commentaries

Generousity And habit of given is a good virtue to cultivate in other to have a problem free life. Those who can not let go of little thing out of kindness, will Let go of big things when They are in problems.

VIII.

Ifa says that it foresees the ire of children for the couple where this Odu is revealed. Ifa says that this baby, when born, will have at least one quality which makes this baby different from the others. This baby could be either deformed in some way or another, or it will have some hidden endowment that will separate him or her from the rest.

Ifa says that despite this, the baby will grow to become the most successful person in their community. Parents will also become very influential and highly respected people.

Ifa advises the person for whom this Odu is revealed to offer ebo with 16 hen , 16 snail, 16 rats, 16 fish, 16 bottles of palm oil, 16 bottles of alcohol, 16 bundles of linen and money. If this can be done, no one in that community will be more successful than the person for whom this Odu is revealed. A verse in Ofun-Meji says about this aspect thus:

Ojugun ni ni'oyogun s'inu

Ti nf'ikun s'eyin danyindanyin

Dia fun Oosa

Ti nf'omi oju sungbere omo

Ebo ni won ni ko waa se

Translation:

The front of the leg is what when pregnant

It is what turns The  belly to the reverse

This was the message of Ifa for Oosa (Orisa)

When he cried in lamentation for not being able to make a son

She was advised to offer ebo

Oosa (Orisa) realized that all the other Orisas, Egungun, Oro, Irunmole and human beings were proud fathers. She was the only one left without a son. She cried and cried; Still, there were no children. However, she was totally determined to produce her own son. That's what made her go to the Awo house mentioned above. Would she be blessed with the fruit of her womb?

The Awo told Oosa that for her, the way to produce a child was very far away and very demanding. Instead of disappointing or discouraging her, she insisted that the awo tell her what ebo she needed to offer to make her produce her own son.

The Awo gave her the ebo materials as explaind earlier. She procured all the ebo materials. The Awo offered the ebo for her and asked her to go to Olodumare's house to ask for her son in person. She was assured that her ebo was already in Olodumare's house.

When Oosa arrived at Olodumare's house, she declared that she had come for her baby because she wanted to have her own child in life. Olodumare told her that there was no baby there for her because no child was available to complement her destiny. She stated that her ebo was heavy and that she performed ebo only because she really wanted her own baby. Olodumare told her that he had seen the ebo and it was really heavy. She was informed that the only disposable baby was known as Oro, Isekuse (deep esoteric speech, Irregular)

Oosa begged Olodumare to give it to her; After all, a baby was a baby. Olodumare gave the baby to Oosa. She was nevertheless blessed that as promising as her baby was born, the whole world would be prostrated by the baby and would be taking care of the baby. Olodumare said that everything she had used to perform the ebo would be the same items that the whole world would be trying to seek the favor and protection of the baby wherever the baby was.

Olodumare asked Oosa to return home. She did it. Soon after, she became pregnant. Nine months later, she gave birth to her baby. The baby had the right eye, but he did not have a left eye; he had the upper jaw, but not the lower one; he had his  left arm, but not his  right; he  had right thigh without his  left thigh.

After the birth, the baby was called Oro, Isekuse. Others called him Odu. Oosa was told that the baby could not live in the midst of people. The baby was taken to the forest. The forest where the baby was born was known as Igbo-Odu or Igbodu (orchard of Ifa).

Anyone who was initiated in Ifa had to procure rats, fish, birds, hen , kola nuts, bitter kolas and so on, and move to Igbo-Odu to see Odu or Oro or Isekuse. Oro was going to collect these items in several packages every year. At the end of the Igbodu exercise, people would ask, "Which Odu gave birth to this person" or "which was the Odu of him or her". The whole world was then paying back everything that Odu's mother used as ebo materials for her ... Odu's properties became endless and inextinguishable. While in Igbodu, it  will be us who will beg Odu to please accept everything we have brought to Itelodu from us, as a result:

Ojugun ni ni’oyogun s’inu

Ti nf’ikun s’eyin danyindanyin

Dia fun Oosa

Ti nf’omi oju sungbere omo

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Igbati yoo bii, o bi Isekuse

Oro ni won npee

Oro waa lo

Oro waa je o

Oro je, oro mu o

Oro piroro-piroro

Oro piroro-piroro

Oro pa’se t’oun t’idin l’enu o

Agara-magasa

Agara-magasa

Oro waa lo o, Oro waa lo o

Oro waa re’ju

Oro ni iru u kinni oun o maa se?

Won ni Oro waa re’ju

Wa loo d’eku

O ni b’ohun ba re’ju

Wa loo d’eku

Awon ode ad’ebeti nbe niju

Ti np’eku je o

Oro piroro-piroro

Oro piroro-piroro

Oro pa’se t’oun t’idin l’enu o

Agara-magasa

Agara-magasa

Oro waa lo o, Oro waa lo o

Oro waa re’ju

Oro ni iru u kinni oun o maa se?

Won ni Oro waa re’ju

Wa loo d’eja

O ni b’ohun ba re’ju

B’ohun ba loo d’eja

Awon ode af’iwo nbe l’odo

Ti n p’eja je o

Oro piroro-piroro

Oro piroro-piroro

Oro pa’se t’oun t’idin l’enu o

Agara-magasa

Agara-magasa

Oro waa lo o, Oro waa lo o

Oro waa re’ju

Oro ni iru u kunni oun o maa se?

Won ni Oro waa re’ju

Wa loo d’eye

O ni b’ohun ba re’ju

B’ohun ba loo d’eye

Awon ode ad’ate nbe ni’ju

Ti np’eye je, o

Oro piroro-piroro

Oro piroro-piroro

Oro pa’se t’oun t’idin l’enu o

Agara-magasa

Agara-magasa

Oro waa lo o, Oro waa lo o

Oro waa re’ju

Oro ni iru u kunni oun o maa se?

Won ni Oro waa re’ju

O ni b’ohun ba re’ju

B’ohun ba loo d’eran

Awon ode ayin’lasa nbe ni’ju

Ti np’eran je o

Oro piroro-piroro

Oro piroro-piroro

Oro pa’se t’oun t’idin l’enu o

Agara-magasa

Agara-magasa

Oro waa lo o, Oro waa lo o

Oro waa re’ju

Oro ni iru u kunni oun o maa se?

Won ni Oro waa re’ju

Wa loo d’Iwin

Ko ma ma si’un ni’ju

Ti npa’win je o

Nje Ogberi e d’oju de

Oro nlo

Egba nlo

Ese nlo

Ogberi e d’oju de

Oro nre’ju

Nibi to ti wa

Oro nlo o

Egba nlo o ogberi e d’oju de o

Translation:

The front of the leg is what when pregnant

It is what turns the  belly to the reverse

This was the message of Ifa for Oosa (Orisa)

When she cried in lamentation for not being able to make a son

She was advised to offer ebo

She obeyed

When she give birth

She gave birth to Isekuse

Also known by all as Oro

Oro see and travel

Oro  come and eat

Oro come and drink

Oro  piroro-piroro

Oro  piroro-piroro

Oro pa'se t'oun t'idin l'enu o

Agara-magasa

Agara-magasa

Oro see and travel

Oro  sees the desert

Oro said "What do I do there?

They said  "Oro go to the desert and become a rat"

Oro answered that if he went to the desert

And it became a rat

That there were several fallen logs there

Those who specialized in killing rats to consume them

Oro  piroro-piroro

Oro piroro-piroro

Oro pa'se t'oun t'idin l'enu o

Agara-magasa

Agamagasa

Oro see and travel

Oro  sees the desert

Oro said "what will I do there?"

They said; "Oro  see the river and become a fish

Oro replied that if he went to the river

And it became a fish

There are several trappers who use hooks

Those who specialized in killing fish to consume

Oro  piroro-piroro

Oro  piroro-piroro

Oro  pa'se t'oun t'idin l'enu o

Agara-magasa

Agara-magasa

Oro  see and travel

Oro sees the desert

Oro said "what will I do there?

They said; "Oro  go to the desert

And become a bird "

Oro answered that if he went to the desert

And it became a bird

There would be several hunters with sticky traps

Those who specialized in killing birds to consume them

Oro  piroro-piroro

Oro  piroro-piroro

Oro  pa'se t'oun t'idin l'enu o

Agara-magasa

Agara-magasa

Oro see and travel

Oro  sees the desert

Oro said, "What will I do there?

They said; "Oro go to the desert

And become a beast "

Oro answered that if he went to the desert

And it became a beast

That there were several hunters with caon

Those who specialized in killing beasts to consume

Oro  piroro-piroro

Oro  piroro-piroro

Oro  pa'se t'oun t'idin l'enu o

Agara-magasa

Agara-magasa

Oro  see and travel

Oro sees the desert

Oro said; "What do I do there?

They said; "Oro  go to the desert

And become an Iwin, Spirit

There is nothing in the jungle

Able to kill a Spirit to consume it

Now, let all the uninitiated close their eyes

Oro  is leaving

Egba, the paralysis is going (of our lives)

Egba, the lessons are going (of our lives)

Ogberi, all the uninitiated, close your eyes!

Oro  is returning to the desert

From where he has come

Oro  is leaving

Egba is leaving

Ogberi, close your eyes!

Ifa says that apart from the fact that the person for whom this Odu is revealed will triumph more than any other member of his family; He or she will also be able to scare away the main evils through Ifa.

NOTE: This particular stanza contains in itself a lot of secrets and meanings about how the initiation in Ifa is performed. Therefore it can not be explained beyond this in black and white. More explanation or education about this requires face-to-face studies with a highly competent priest or priestess of Ifa who will demonstrate the full meaning of this Odu to tudent along with all the warnings and taboos. It is an aspect of Ifa that can not be trivialized or taken for granted. All readers are warned and advised to seek expert guidance on this.

IX.

Ifa says that for the person for whom this Odu is revealed he is facing some problems at the moment that this Ifa is launched. Ifa  says that those responsible for his or her problems are the same people who eat and drink wine with him or her. They are the ones who are giving uneasiness to him or her.

Ifa however assures this person that he or she will overcome all these problems. Apart from this, Ifa promises to expose all the friends and family traitors behind his or her problems.

Ifa advises this person to drill a hole to spy on the front door of his or her house. In fact, all those born by Orangun-Meji during Ikosedaye or Intelodu need to drill this hole to spy on the front door of their homes.

By doing this, victory will be assured; all those responsible for the evils will be exposed and put to shame.

Ifa also advises this persna to offer ebo with a mature goat, 10 Snails  and money. He or she needs to feed Ifa with a large goat. On this, Ifa says:

Aye yii, aye yii o se o

Aye ni nfon’na eeru

Aye yii, aye yii o se o

Aye ni nro’ka l’eepe

Aye yii, aye yii o se o

Aye naa nii so’gba d’ogbun

Aye yii, aye yii o se o

Aye naa nii fon’na Oguluntu

Ti won fi njo’raa won

Dia fun gbogbo okankanlenu Irunmole

Won pe jo loo s’ajo

Ebo ni won ni ko se

Translation:

This world, this world is full of evil

This world is the one that picks up ordinary ashes like fire for others to cook with it

This world, this world is full of atrocities

This world is the one that prepares food with sand for others to consume it

This world, this world is full of intrigues

This world is the one that turns mere pumpkins into a powerful ditch

This world, this world is full of whims

This world is the one that picks red mud stones to press their bodies, and burn each other

Those were the declarations of Ifa for the 401 Irunmoles

When they were going to form a business association

One day, the 401 Irunmoles met together. They decided to form a business association which would bring extra funds to them. For them, it was the best way for them to be in contact with one another  all the time and at the same time help one another  financially.

Part of his plan was also to deliberate about any risk before embarking on a venture. The person whose suggestion was judged to be the best would be given a higher dividend at the end of the business transaction.

When they started this business, it was an instant success. The first four times they embarked on the business, Orunmila's suggestions carried the weight  of the day, on the fifth, sixth and seventh occasions, all the other Irunmoles tried to give better suggestions than those of Orunmila, and they failed . That's how envy slipped into the matter. Why would it be that only Orunmila would be carrying the day all the time? This meant that they would be subservient to him perpetually? Would not this give Orunmila the impression that he was more intelligent than everyone else? That's how they started to conspire against Orunmila.

One day, the remaining Irunmoles met together to design a plan to deal with Orunmila. After much deliberation, they concluded that they would not allow Him to have peace of mind. They planned to create fear inside His  mind. That same night, they delegated Sango, Ogun and Sanponna to come and terrorize him.

When they arrived at his  house, it was the middle of the night. They began to knock on His  doors. They played and played. When he listened to their steps, they disappeared. They did this all night. Orunmila could not sleep. This continued for five days. Orunmila told the others about what was happening. They gave Him  a series of tips which they knew could not solve his problem. Behind him, they congratulated each other for a job well done.

When Orunmila realized that the situation was getting out of hand, he went For consulting Ifa: would he overcome this problem?  Would Those responsible be exposed?

The Awo assured him that he would not only overcome his problem, he would also put those responsible to shame. He was advised to offer ebo as prescribed previously. A hole to spy was also opened at his front door. He was advised to walk on tiptoe each time he heard the knock on the door and look through the hole to spy. Before the door opened. Orunmila obeyed with all the advice and returned home.

When it was night, Sango, Ogun and Sanponna arrived at Orunmila's house as usual. They began to play incessantly.  they did not  know, Orunmila tiptoeing towards the door, He  look through the hole to spy; He saw Ogun, Sango and Sanponna. Instead of opening the door he began to sing:

Ah! Ase bee l’omo ar’aye nse o

Se bee l’omo ar’aye nse

Olubanbi sebi ijo o re ni

La jo n je

La jo n mu

‘Lakaaye sebi ijo o re ni

La jo n je

La jo n mu

Obaluwaye sebi ijo o re ni

La jo n je

La jo n mu

Eniyan se’ni ba’ni da’ro o

Bee l’omo ar’aye nse o

Translation:

So, this is the way the world behaves

This is how people do

Olubambi (Sango) is not you and me

Who we eat together

And drinking together

Lakaye (Ogun), we are not you and me

Who we eat together

And drinking together

Obaluwaye (Sanponna) is not you and me

Who we eat together

And we drink together

People commit evil against others and then sympathize with them

This is how the world behaves!

As soon as they hear  this, the three fled running in great confusion; How did he see if he did not Open  the door? They asked. They went and woke up all the other conspirators. 'He has seen us and recognized us', they declared. 'Why did you wait for the door to open before you hid?' They asked the three of them. 'No, he did not have the door open before mentioning our names,' they replied.

The conspirators said that they would send three other Irunmoles to Orunmila's house the following night. They named Obatala, Osun and Yemonja to go and put fear into his minds ... in the dead part of the night, the three of them arrived at Orunmila's house and began to knock on the door with complete force and repeatedly. Orunmila was already prepared for them. Standing on tiptoe and looking through the hole to spy. He saw the three of them and began to sing:

Ah! Ase bee l’omo ar’aye nse o

Se bee l’omo ar’aye nse

Olubanbi sebi ijo o re ni

La jo n je

La jo n mu

‘Lakaaye sebi ijo o re ni

La jo n je

La jo n mu

Obaluwaye sebi ijo o re ni

La jo n je

La jo n mu

Eniyan se’ni ba’ni da’ro o

Bee l’omo ar’aye nse o

Translation:

So, this is the way the world behaves

This is how people do

Orisanla is not you and me

Who we eat together

And drinking together

Osun-Onikii, we are not you and me

Who we eat together

And drinking together

Yemonja-Awoyo is not you and me

Who we eat together

And we drink together

People commit evil against others and then sympathize with them

This is how the world behaves!

The three of them also returned to the other conspirators to inform them that even without opening the door, Orunmila was able to see them and know who they were. Not wanting to accept defeat by their own will so easily, the conspirators sent three more to Orunmila's house the following night. They were Oro, Egungun and Egbe.

As soon as they arrived at Orunmila's house they began to knock on the door loudly and incessantly. Orunmila looked through the hole to spy and saw those three. He started singing like this:

Ah! Ase bee l’omo ar’aye nse o

Se bee l’omo ar’aye nse

Oro Otute sebi ijo o re ni

La jo n je

La jo n mu

Egungun Abala sebi ijo o re ni

La jo n je

La jo n mu

Alara Igbo sebi ijo o re ni

La jo n je

La jo n mu

Eniyan se’ni ba’ni da’ro o

Bee l’omo ar’aye nse o

Translation:

So, this is the way the world behaves

This is how people do

Oro Otute is not you and me

Who we eat together

And drinking together

Egungun Abala, we are not you and me

Who we eat together

And drinking together

Alara Igbo is not you and me

Who we eat together

And we drink together

People commit evil against others and then sympathize with them

This is how the world behaves!

When the three of them heard this, they ran away. They report to the others that Orunmila did not have the dooropen  before identifying them. It was at this point that Esu Odara told them not to bother sending any other Irunmole to Orunmila's house. He explained to them that what they had been doing against Orunmila had no justification and that was why, for them, it would be impossible for them to defeat him. It is even further that even when a just person could face problems in life, he or she was destined to succeed. He concluded by advising them to go to Orunmila's house to apologize to him for all their  bad actions against him. Very early in the morning, all the 400 Irunmoles went to Orunmila's  house and extended their unreserved apologies to him. When he realized that they were repentant, he accepted Their  apology.

Aye yii, aye yii o se o

Aye ni nfon’na eeru

Aye yii, aye yii o se o

Aye ni nro’ka l’eepe

Aye yii, aye yii o se o

Aye naa nii so’gba d’ogbun

Aye yii, aye yii o se o

Aye naa nii fon’na Oguluntu

Ti won fi njo’raa won

Dia fun gbogbo okankanlenu Irunmole

Won pe jo loo s’ajo

Ebo ni won ni ko se

Orunmila nikan ni nbe l’eyin ti ns’ebo

Ah! Ase bee l’omo ar’aye nse o

Se bee l’omo ar’aye nse

Olubanbi sebi ijo o re ni

La jo n je

La jo n mu

‘Lakaaye sebi ijo o re ni

La jo n je

La jo n mu

Obaluwaye sebi ijo o re ni

La jo n je

La jo n mu

Eniyan se’ni ba’ni da’ro o

Bee l’omo ar’aye nse o

Ah! Ase bee l’omo ar’aye nse o

Se bee l’omo ar’aye nse

Olubanbi sebi ijo o re ni

La jo n je

La jo n mu

‘Lakaaye sebi ijo o re ni

La jo n je

La jo n mu

Obaluwaye sebi ijo o re ni

La jo n je

La jo n mu

Eniyan se’ni ba’ni da’ro o

Bee l’omo ar’aye nse o

Ah! Ase bee l’omo ar’aye nse o

Se bee l’omo ar’aye nse

Oro Otute sebi ijo o re ni

La jo n je

La jo n mu

Egungun Abala sebi ijo o re ni

La jo n je

La jo n mu

Alara Igbo sebi ijo o re ni

La jo n je

La jo n mu

Eniyan se’ni ba’ni da’ro o

Bee l’omo ar’aye nse o

Ko pe, Ko jinna

E wa ba ni laruuse Ogun

Translation:

This world, this world is full of evil

This world is the one that picks up ordinary ashes like fire for others to cook with it

This world, this world is full of atrocities

This world is the one that prepares food with sand for others to consume it

This world, this world is full of intrigues

This world is the one that turns mere pumpkins into a powerful ditch

This world, this world is full of whims

This world is the one that picks red mud stones to press their bodies, and burn each other

Those were the declarations of Ifa for the 401 Irunmoles

When they were going to form a business association

They were advised to offer ebo

Only Orunmila obeyed with the council

So, this is the way the world behaves

This is how people do

Olubambi (Sango) is not you and me

Who we eat together

And drinking together

Lakaye (Ogun), we are not you and me

Who we eat together

And drinking together

Obaluwaye (Sanponna) is not you and me

Who we eat together

And we drink together

People commit evil against others and then sympathize with them

This is exactly how the world behaves !!!

Again, this is the way the world behaves

This is how people do

Orisanla is not you and me

Who we eat together

And drinking together

Osun-Onikii, we are not you and me

Who we eat together

And drinking together

Yemonja-Awoyo is not you and me

Who we eat together

And we drink together

People commit evil against others and then sympathize with them

This is exactly how the world behaves !!!

Again, this is the way the world behaves

This is how people do

Oro Otute is not you and me

Who we eat together

And drinking together

Egungun Abala, we are not you and me

Who we eat together

And drinking together

Alara Igbo is not you and me

Who we eat together

And we drink together

People commit evil against others and then sympathize with them

This is exactly how the world behaves !!!

Ifa assures this person for whom this Odu is revealed that he or she will surely overcome all his or her enemies who have conspired and conspired against him or her. Ifa says that there is no place in which Ifa is in which a righteous person does not face trials, but can be sure that person overcome the tribulations.

Commentaries

from the stanza of Ofun meji above,it poinout the  Truth ,that any body who as a result of envy and jealousy try to create downfall or unrest for innocent person. Will have himself put to shame. As an Ifa And orisa devotee we should not engage in downfall of others. And if any body Try to do same to us. They will have thereself to blame.

X.

Ifa says that Eemo, the Unusual Event, is already residing with the person for whom this Odu is revealed. Ifa says that it is not in this person's best interest to allow Eemo to take permanent residence in his or her home. Ifa however promises to assist this person to scare Eemo in his home and in his or her life.

Ifa advises this person to offer ebo with 3 mature cocks and money. On this, Ifa says:

Adie Opipi nii f'ese mejeeji be kese s'ile

Adie Opipi nii f'ese mejeeji be kese s'ode

Dia fun Eemo

Tii somo won lode Ijan-anna

Ebo ni won ni ko waa se

Translation:

A bird with cut wings is the one that jumps inside the house with its two legs

And he jumps with his two legs out of the house

This was Ifa's message to Eemo, the Unusual Event

His children in the land of Ijan-anna

She was advised to offer ebo

Eemo, the Unusual Event,plan  many evils against the inhabitants of the land of Ijan-anna. His plans were very serious and intransigent. She did not want to know if her victims had ever offended her or not. she simply enjoyed inflicting pain and grief on people.

If she saw people enjoying matrimonial bliss, she created a struggle between the couple. She organized an accident for people even inside their homes. There were incurable diseases that she inflicted on others. She turned their financial successes into disasters for them. She made others cry where they were expected to be happy. Parents lost their loved ones in unusual circumstances. Children became orphans and there was no one to assist them. People lost their farm and homes to fire, storms, floods, e.t.c without any accommodation alternative. When all this happened, Eemo usually felt happy and declared that such disasters served his victims well.

One day, Eemo went to the house of the Awo mentioned above for consultation of Ifa. Would she be able to inflict more pain on people?

The Awo warned her to give up her attitude, unless she wanted to make herself ridiculous. She was told that she needed to confess and repent. He was also asked to offer ebo as previously stated.

Hearing this from the Awo, she felt highly insulted. She was very upset with the Awo. She warned them to take their time if they did not want her to bring conflicts and chaos to their doorsteps and their homes. Because they  had to be the one to offer ebo; she asked? She was the one who was inflicting pain on others, why should he be the one who should offer ebo? She concluded that the Awos were a horde of scammers and thieves who were looking for ways to extort things from her. She spit in their faces and left her house furious.

As soon as she left, the Awo realized that Eemo had made a valid point when she said that she could not offer ebo. Truly, it was those who did not want Eemo in their homes, lands, communities, lives and risks who should offer ebo.

This reality had eyes to what was happening to others around them. They were completely determined to help people solve the problems created by Eemo.

Every time people approached them for a solution to their problems, they were informed that their problems were caused by Eemo. They were also advised to offer ebo with three mature roosters in order to scare Eemo away from their homes and their lives. As soon as they obeyed, Eemo and the problems she had created moved away from their homes and their lives.

One day, the inhabitants of the land of Ijan-anna realized that the problems they had encountered in their homes, communities and lives were created by Eemo. Consequently on this, they approached the Awo to help them offer a powerful ebo for them to be able to scare Eemo away from their community. The Awo advised them to procure the ebo materials. They did it. The ebo was offered. After the ebo, eemo was forced out of Ijan-anna inceremoniously.

Adie Opipi nii f’ese mejeeji be kese s’ile

Adie Opipi nii f’ese mejeeji be kese s’ode

Dia fun Eemo

Tii somo won lode Ijan-anna

Ebo ni won ni ko waa se

O ko’ti ogbonyin s’ebo

Nje iwo Eemo

A o fe o n’ile yii mo

Maa lo o !

Translation:

A bird with cut wings is the one that jumps inside the house with its two legs

And he jumps with his two legs out of the house

This was Ifa's message to Eemo, the Unusual Event

their  children in the land of Ijan-anna

She was advised to offer ebo

She refused  To obey

Your eemo

We do not love you anymore on this earth

Go away!

Ifa says that this person, even if this Odu is revealed, will be assisted to scare Eemo away from his or her life.

Ifa also says that however much we try to convince the wicked to change for good, we must also be prepared to contain their evil activities in case they refuse to make the change of heart.

XI.

 Ifa advises the person for whom this Odu is revealed to take personal hygiene very seriously. He or she needs to take proper care of his or her environment, making sure that in every place he is clean and neat at all times. He or she also needs to bathe regularly, wash their clothes, brush their teeth, cut their nails and take care of their hair regularly. Failure to do this could cost him or her their marriage, loved ones and happiness.

Ifa also advises this person to offer ebo with a mature chiva and money. He or she will also feed Ifa with another mature goat. Before giving Ifa, however, the Ifa must be thoroughly washed with all the Ifa sheets that are available. The person who has to feed Ifa must be clean and neat.

The person for whom the Ifa has been fed must be equally pure and neat. On this aspect, Eji-Orangun says:

Fife ti a fe’ni la fi n ba nii se

Mimo ti a mo’ni la fi n ba nii lo

B’eni o tile fe’ni mo

B’eni o tile m’oniyan mo

Ki kalaku maa da se ise araa re

Dia fun Orunmila

Baba n lo ree fe Ijo

Tii s’omo Alara

O n lo ree fe Ayo

Tii s’omo Ajero

O n lo ree fe Adun

Omo Owarangun-Aga

Ebo ni won ni ko waa se

Translation:

The love we have for each other makes us associate with each other

The recognition we make to each other makes us get used to each other

If there is no more love

And if there is no more recognition

Then everyone go their own way

Those were the messages from Ifa to Orunmila

When I was going to marry Ijo, the Dance

The daughter of Alara

And with Ayo, the Alegria

The daughter of Ajero

And also with Adun, the Sweetness

The daughter of Owarangun-Aga

He was advised to offer ebo

Orunmila was an extremely eager man; He had so many clients that he had lost count of his exact number. Their clients expanded to the near and far from several cities and villages. As soon as he woke up early in the morning, there were already several clients to attend.

Apart from this, he was blessed with three loving and interesting wives. The names of those three wife were Ijo, Baile, the daughter of Alara, the Oba of the city of Ilaria Mokin. The second wife known as Ayo, joy, the daughter of Ajero, the Oba of the city of Ijero Ekiti, while the third was Adun, Dulzura, the daughter of Owarangun-Aga, the Oba of the city of Orangun.

These women tried the best for Orunmila to make sure that he triumphed in all his efforts. They did it to the happy and they made sure that the home was comfortable and free of crisis. However, there was an obstacle. Consequent about the multitude of customers who trooped into Orunmila's house, morning and evening, he did not have time to take care of his personal hygiene. He had neglected his own appearance and health in his attempt to satisfy all the people who came for his assistance at home. For example he did not have time to brush his teeth with his toothpicks because before he got up, there were already many clients to attend to. He did not have time to take his bath because there were many clients looking for his personal attention. He could not change his dress because there was no time for him to give himself that luxury. The result of this was that Orunmila reeked.

In the initial stage, his three wives tried to persuade him to take care of his personal hygiene, but he simply ignored them. However, it got to the point that the smell coming from his body made his wives vomit. He started losing his clients gradually because they could not stand the way he sucked. One day, the three wives decided to take a more drastic measure to ensure that Orunmila desisted from this bad attitude. They were convinced that there was mutual love between them and Orunmila, for this reason, they collected all their things and went to announce to Orunmila that they were going to their respective homes. They made it clear that they would never return to his house. Orunmila reg reg and rog for them to stay but they reused. When he asked them why they were leaving, they said it was because he had refused to take care of their personal hygiene. They declorated that they could not continue to face their bad attitude. Orunmila begged them to stay. They told them that they were left with the condition that Orunmila agreed to brush their teeth, take their bath, shave, cut and trim their nails, and change into a new dress. Not only that, she said that he should be taking his bath and brushing his teeth twice a day. Orunmila agreed that he would do as his wives said. He said he would do a great ceremony of his personal cleansing.

On that same day, he instructed his students to go and collect all the leaves of Ifa, especially odundun, tete, rinrin and other herbs. In total, 201 different Ifa leaves were collected. The students squeezed all the leaves in water and Orunmila was taking her to the bathroom with sponge and soap. He was thoroughly tortured. At the end of the exercise, Orunmila came out of the clean, fresh and healthy water (From that moment, the cleanliness of Ifa and Ikin is always a great ceremony invulcrating several sheets of Ifa).

After this was done, the women continued to be with Orunmila. He became richer and more successful. He had even more clients.

Fife ti a fe’ni la fi n ba nii se

Mimo ti a mo’ni la fi n ba nii lo

B’eni o tile fe’ni mo

B’eni o tile m’oniyan mo

Ki kalaku maa da se ise araa re

Dia fun Orunmila

Baba n lo ree fe Ijo

Tii s’omo Alara

O n lo ree fe Ayo

Tii s’omo Ajero

O n lo ree fe Adun

Omo Owarangun-Aga

Ebo ni won ni ko waa se

Baba fe won de’le tan

Baba o we

Baba o kun

Ati Ijo, omo Alara

Ati Adun tii s’omo Owarangun-Aga

Won d’eru won l’awon nlo o

Orunmila ni eese ti eyin nlo o

Won ni esu aiwe

Esu aikun

Lo se wa awa nlo o

Orunmila no o daa ki won pada wa’le

Ki won lo wa ewe Ifa wa

Won lo wa gbogbo re wa

Nje Alade ma nwe o

Susu o

Alade ma nwe o

Susu o

Eji-Ogbe Oba Ifa

Susu o

Alade ma nwe o

Susu o

Otun rere nile e re o

Susu o

Bi o de’be o gbe wa o

Susu o

Alade ma nwe o

Susu o

Ko gbe’le gb’ona

Ko gb’Oluwo

Susu o

Alade ma nwe o

Susu o

Ko gb’Apetevi, ko gb’Akapo

Susu o

Alade ma nwe o

Susu o

Ko gbe Kuegbe omo Osin

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Ora

Susu o

Alade ma nwe o

Susu o

K’Eriwo Osin ma yanku o

Susu o

Alade ma nwe o

Susu o

Oyeku-Meji l’Oluwo

Susu o

Alade ma nwe o

Susu o

Apa rere n’ile e re o

Susu o

Alade ma nwe o

Susu o

Bi o de’be o gbe wa o

Susu o

Alade ma nwe o

Susu o

Ko gbe’le gb’ona

Ko gb’Oluwo

Susu o

Alade ma nwe o

Susu o

Ko gb’Apetebi, ko gb’Akapo

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Osin

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Ora

Susu o

Alade ma nwe o

Susu o

K’Eriwo Osin ma yanku o

Susu o

Alade ma nwe o

Susu o

Iwori-Meji Oba Ifa

Susu o

Alade ma nwe o

Susu o

Igodo rere ni’le e re o

Susu o

Alade ma nwe o

Susu o

Bi o de’b e o gbe wa o

Susu o

Alade ma nwe o

Susu o

Ko gbe’le gb’ona

Ko gb’Oluwo

Susu o

Alade ma nwe o

Susu o

Ko gb’Apetebi, ko gb’Akapo

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Osin

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Ora

Susu o

Alade ma nwe o

Susu o

K’Eriwo Osin ma yanku o

Susu o

Alade ma nwe o

Susu o

Odi-Meji l’Oluwo

Susu o

Alade ma nwe o

Susu o

Eju rere n’ile e re o

Susu o

Alade ma nwe o

Susu o

Bi o de’be o gbe wa o

Susu o

Alade ma nwe o

Susu o

Ko gbe’le gb’ona

Ko gb’Oluwo

Susu o

Alade ma nwe o

Susu o

Ko gb’Apetebi, ko gb’Akapo

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Osin

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Ora

Susu o

Alade ma nwe o

Susu o

K’Eriwo Osin ma yanku o

Susu o

Alade ma nwe o

Susu o

Irusun-Meji Oba Ifa

Susu o

Alade ma nwe o

Susu o

Idere rere n’ile e re o

Susu o

Alade ma nwe o

Susu o

Bi o de’be o gbe wa o

Susu o

Alade ma nwe o

Susu o

Ko gbe’le gb’ona

Ko gb’Oluwo

Susu o

Alade ma nwe o

Susu o

Ko gb’Apetebi, ko gb’Akapo

Susu o

Alade ma nwe o

Susu o

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Osin

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Ora

Susu o

Alade ma nwe o

Susu o

K’Eriwo Osin ma yanku o

Susu o

Alade ma nwe o

Susu o

Owonrin-Meji l’Oluwo

Susu o

Alade ma nwe o

Susu o

Ikolo rere n’ile e re o

Susu o

Alade ma nwe o

Susu o

Bi o de’be o gbe wa o

Susu o

Alade ma nwe o

Susu o

Ko gbe’le gb’ona

Ko gb’Oluwo

Susu o

Alade ma nwe o

Susu o

Ko gb’Apetebi, ko gb’Akapo

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Osin

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Ora

Susu o

Alade ma nwe o

Susu o

K’Eriwo Osin ma yanku o

Susu o

Alade ma nwe o

Susu o

Obara-Meji Oba Ifa

Susu o

Alade ma nwe o

Susu o

Eju rere n’ile e re o

Susu o

Alade ma nwe o

Susu o

Bi o de’be o gbe wa o

Susu o

Alade ma nwe o

Susu o

Ko gbe’le gb’ona

Ko gb’Oluwo

Susu o

Alade ma nwe o

Susu o

Ko gb’Apetebi, ko gb’Akapo

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Osin

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Ora

Susu o

Alade ma nwe o

Susu o

K’Eriwo Osin ma yanku o

Susu o

Alade ma nwe o

Susu o

Okanran-Meji l’Oluwo

Susu o

Alade ma nwe o

Susu o

Itile rere n’ile e re o

Susu o

Alade ma nwe o

Susu o

Bi o de’be o gbe wa o

Susu o

Alade ma nwe o

Susu o

Bi o de’be o gbe wa o

Susu o

Alade ma nwe o

Susu o

Ko gbe’le gb’ona

Ko gb’Oluwo

Susu o

Alade ma nwe o

Susu o

Ko gb’Apetebi, ko gb’Akapo

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Osin

Susu o

Alade ma nwe o

Susu o

Ko gbe kuegbe omo Ora

Susu o

Alade ma nwe o

Susu o

K’Eriwo Osin ma yanku o

Susu o

Alade ma nwe o

Susu o

Translation:

The love we have for each other makes us associate with each other

The recognition we make to each other makes us get used to each other

If there is no more love

And if there is no more recognition

Then everyone go their own way

Those were the messages from Ifa to Orunmila

When he  was going to marry Ijo, the Dance

The daughter of Alara

And with Ayo, the joy

The daughter of Ajero

And also with Adun, the Sweetness

The daughter of Owarangun-Aga

He was advised to offer ebo

He obeyed

After marrying those women

Orunmila failed to take his bath

And failed to apply any cream

Then Ijo the daughter of Alara

And Ayo the daughter of Ajero

And Adun the daughter of Owarangun-Aga

They packed their  belong and decided to divorce him

Orunmila asked them why they wanted to divorce him?

They replied that he had failed to bathe

And in applying cream

That was the reason why they had decided to leave Him

Orunmila asked them to come back

He asked his students to come and procure Ifa herbs for him

They procured all the herbs

Now Orunmila, Alade, is taking his bath

Susu o

Alade is taking his bath

Susu o

Eji-Ogbe, the Oba of Ifa

Susu o

Alade is taking his bath

Susu o

Otun is your house

Susu o

Alade is taking his bath

Susu o

When you arrive there, please give us your help

Susu o

Alade is taking his bath

Susu o

Support the two families of the core and the extended

And support the Oluwo

Susu o

Alade is taking his bath

Susu o

Please support the Apetebi and Akapo

Susu o

Alade is taking his bath

Give your support to kuegbe, the son of Osin

Susu o

Alade is taking his bath

Susu o

And support kuegbe, the son of Ora

Susu o

Alade is taking his bath

Susu o

Do not let Eriwo Osin, the Ifa Supporters, die young

Susu o

Oyeku-Meji is the Oluwo of Ifa

Susu o

Alade is taking his bath

Susu o

Otun is your house

Susu o

Alade is taking his bath

Susu o

When you arrive there, please give us your help

Susu o

Alade is taking his bath

Susu o

Support the two families of the core and the extended

And support the Oluwo

Susu o

Alade is taking his bath

Susu o

Please support the Apetebi and Akapo

Susu o

Alade is taking his bath

Give your support to kuegbe, the son of Osin

Susu o

Alade is taking his bath

Susu o

And support kuegbe, the son of Ora

Susu o

Alade is taking his bath

Susu o

Do not let Eriwo Osin, the Ifa Supporters, die young

Susu o

Alade is taking his bath

Iwori-Meji, the Oba of Ifa

Susu o

Alade is taking his bath

Susu o

Igodo is your house

Susu o

Alade is taking his bath

Susu o

When you arrive there, please give us your help

Susu o

Alade is taking his bath

Susu o

Support the two families of the core and the extended

And support the Oluwo

Susu o

Alade is taking his bath

Susu o

Please support the Apetebi and Akapo

susu o

Alade is taking his bath

Give your support to kuegbe, the son of Osin

Susu o

Alade is taking his bath

Susu o

And support kuegbe, the son of Ora

Susu o

Alade is taking his bath

Susu o

Do not let Eriwo Osin, the Ifa Supporters, die young

Susu o

Alade is taking his bath

Ose-Meji, the Oba of Ifa

Susu o

Alade is taking his bath

Susu o

Ibadan is your house

Susu o

Alade is taking his bath

Susu or

When you arrive there, please give us your help

Susu o

Alade is taking his bath

Susu o

Support the two families of the core and the extended

And support the Oluwo

Susu o

Alade is taking his bath

Susu o

Please support the Apetebi and Akapo

Susu o

Alade is taking his bath

Give your support to kuegbe, the son of Osin

Susu or

Alade is taking his bath

Susu or

And support kuegbe, the son of Ora

Susu or

Alade is taking his bath

Susu o

Do not let Eriwo Osin, the Ifa Supporters, die young

Susu o

Alade is taking his bath

Ofun-Meji, the Oluwo of Ifa

Susu o

Alade is taking his bath

Susu o

Ila Orangun is your house

Susu o

Alade is taking his bath

Susu o

When you arrive there, please give us your help

Susu o

Alade is taking his bath

Susu o

Support the two families of the core and the extended

And support the Oluwo

Susu o

Alade is taking his bath

Susu o

Please support the Apetebi and Akapo

Susu o

Alade is taking his bath

Give your support to kuegbe, the son of Osin

Susu o

Alade is taking his bath

Susu o

And support kuegbe, the son of Ora

Susu o

Alade is taking his bath

Susu o

Do not let Eriwo Osin, the Ifa Supporters, die young

Susu o

Alade is taking his bath

Ifa says that everything will be fine with the person for whom this Odu is revealed.

Commentaries

personal hygine is essential for both our phisical,spiritual And social interaction.Not keeping good hygine can make People Who ought to help us distance their self from us.

XII.

 Ifa warns a person for whom this Odu is revealed who enjoys great respect in society not to become entangled in any act that would put him to embarrassment and ridicule. Ifa says that the person could think that what he or she is doing or is about to do is never going to be disclosed, but this is not true because no matter what he does to hide it, the matter  will be open . one day.

Ifa says that this man is not only respected but also trusted. This action is going to corrupt the trust and security that people have placed in him.  That is why it is his  duty to live aboveboard all the time.

Ifa does not recommend any material for ebo. It is only for this person to desist from this shameful act. A verse in Ofun-Meji addresses this issue and has this to say:

Oro se e b’oju

Eeru osan la n ba

Dia fun Eji-Orangun

Baba n loo s’oko Abuke

Ebo ni won ni ko waa se

Translation:

The night can be used as a refuge

It is the light of day that worries us and we fear

This was Ifa's message for Eji-Orangun

Who would become Abuke's husband, a lady with a hump

He was advised to offer ebo

Abuke, the lady with the hump, was the daughter of Obatala. Obatala loved and pampered this girl, partly because of her physical condition and partly because of the fact that her mother died as soon as she was born. As a result, Obatala was both father and mother to her. However, Abuke was a very recalcitrant girl. . she never listened to the simple advice of Obatala. She had her own mind. She believed that she should always get away with it. This was no surprise to anyone since she had been spoiled by Obatala.

On the other hand, Eji-Orangun (Ofun meji or Orangun meji) was the friend and confidant of Obatala. There was nothing that Obatala would do without first discussing it with his friend, Eji-Orangun. They were so close with  each other that people thought they were sleeping in the same house. In fact, the two slept in each other's house regularly.

When Abuke's behavior was getting out of hand, Obatala sought the assistance of his friend in finding a way to contain the excesses of her. Eji-Orangun promised to help. Every time Abuke behaved badly, Obatala sent her to Eji-Orangun. She was only 11 years old but her attitude was more of those girls of 21. By the time she was 13, practically everyone in the community believed that Eji-Orangun was more of her father than Obatala. Abuke was very forgiving of Eji-Orangun. She preferred to be with Eji-Orangun at all times. For all that, Obatala was very grateful. He welcomed any practical step that would ease Abuke. By the time she was 15, she seemed like someone who was ready to change for the better.

At that moment, Eji-Orangun began to notice her breasts, hips and face that Abuke had begun to develop in those of an adult woman. While other people saw her deformed because of her hump, Abuke looked very beautiful to Eji-Orangun. That's when the ideas began to enter his head. Before long, he began to seduce her. Shortly after this, he started making love to her. This was a girl who everyone considered to be her daughter! It get to the point when They make love every day.

One day, Eji-Orangun went for Ifa's consultation at the house of the Awo mentioned above. He wanted to know what the success opportunities would be at that moment. The Awo assured him that he would triumph and that nothing or nobody would stop him from achieving his goals. The Awo nevertheless warned him to desist from the shameful act he was doing since failing to desist from it would expose him to public hatred. He was told that everyone in society respected him and trusted him but that single act would embody his image beyond redemption. He was told that no matter how perfectly he tried to cover up this shameful and dishonorable act, he will surely come to public knowledge and attention.

When Eji-Orangun heard this, he knew exactly what the Awo was saying. The question which were the materials of the ebo necessary to procure them and thus offer ebo so that he would not be the object of ridicule. The Awo told him there were no ebo materials for that. He should only desist from such an act. The father making love to his own child would surely lose respect and dignity no matter how great the ebo was offered.

There and then, Eji-Orangun decided to never have anything to do with Abuke again, except of course, to continue acting as his father. he return home with that resolution in mind.

The next day, Abuke came to his house. He was still with his mind set on having nothing to do with her in the illicit relationship. By the time the unsuspecting wives of Eji-Orangun directed her to her room, he was still determined to resist it. When Abuke entered the room, near the door and sat on his legs however, all resolution and resistance dissolved. In no time, they were entangled in a fierce lovemaking. They continued on a daily basis.

Before long, people began to notice changes in Abuke. At first, Obatala was confused: was she sick? Is it a disease? Was it fat? Her  body began to develop. Her face became more pale than before. She vomited every morning. She complained of weakness every morning. She lost her appetite. She slept long hours. By the time Obatala came to believe his senses, his daughter, Abuke, was already three months pregnant! He called and asked Abuke to tell her who was responsible for her pregnancy.

She refuses to pronounce a word. What was this supposed to mean? Obatala threatened that if she refused to confess to the owner of the pregnancy, he would not report it to Eji-Orangun who he, Obatala, affectionately referred to as his father! Still, she refused to utter a word. It confused and annoyed Obatala even more. He shouted to her that if she had no respect for him, she should at least show respect for Eji-Orangun his father! What Obatala said did not change anything.

Early in the morning of the following day, Obatala went straight to Eji-Orangun's house and narrated everything that happened to him. Eji-Orangun told Obatala to put his mind to rest and that he would take care of it. With this assurance, Obatala returned home. When he got home, he told Abuke to go and meet Eji-Orangun at his house.

When Abuke arrived at Eji-Orangun's house, she simply summed up another assault on making love. It was after this that Eji-Orangun if she really was pregnant. Abuke told her that she was indeed pregnant. They both knew that the one responsible for the pregnancy was Eji-Orangun. Eji-Orangun, however, instilled in her that no one should know that he was the one who had put her on the path of the family. This was because it would lead to scandal and ridicule for him. She was told that even Obatala, her father, would be disillusioned. Abuke promised him that she would resist all the pressure on her to identify the person whom the pregnancy. But for how long? That was the question whose answer hung in the air and was left unanswered.

True to her promise, she refused to tell anyone who was responsible for her pregnancy. Obatala trusted absolutely in Eji-Orangun to help him to decipher the mystery. Every time he asked Eji-Orangun how far he had come, he only told Obatala that he was about it. He advised Obatala to be patient. That was the situation until Abuke was put to bed. It was a  burning baby. The naming ceremony took place on the sixth day.

Obatala's confusion turned into concern. His concern became panic.

Obatala called Abuke and begged her to tell her who was responsible for her pregnancy. Abuke promised to tell his father but on the day of appointed for the naming . She asked her father to invite all the Obas and Irunmoles to the naming  ceremony. She told him to prepare a huge party where each guest will  ate and drank to their satisfaction. She told her father to get the most expensive and appropriate dress for that occasion. Obatala did as she asked.

On the day of the ceremony, all the Irunmoles were there. All the Obas of the Yuruba land were there. Eji-Orangun was confident that Abuke would find a way to avoid mentioning his name because he had agreed with her that it was not in the best interest of the two that the whole world knew at that moment. When it was Abuke's time to go dancing, everyone gathered became silent. She was magnificently dressed. She told the musicians to listen to her and to play music for her songs; she started her song by facing  her father. She concluded her song in this way:

Obatala, Obataasa

E pele o

Oba to ta’la to la l’aala

Ti won n pe l’Obatala

E nle o

Ni mo l’oyun fun o

Ni mo l’oyun fun

Orangun di meji ni mo l’oyun fun

Translation:

I greet Obatala, Obataasa

Greetings to you

The Oba who sells Okras to thrive on the edge of the farm

I greet you

The person who put me on the path of the family

The person who gets me pregnant

Orangun became two (Eji-Orangun) is responsible for my pregnancy

When the world heard this, all eyes turned to Eji-Orangun. He simply covered his eyes in shame. The desire that the earth would be and swallowed him alive, but in no way. Case closed!

Oro se e b’oju

Eeru osan la n ba

Dia fun Eji-Orangun

Baba n loo s’oko Abuke

Ebo ni won ni ko waa se

O ko’ti ogbonyin s’ebo

Nje ni mo l’oyun fun o

Ni mo l’oyun fun

Orangun di meji ni mo l’oyun fun

Translation:

The night can be used as a refuge

It is the light of day that worries us and we fear

This was Ifa's message for Eji-Orangun

Who would become Abuke's husband, a lady with a hump

He was advised to offer ebo

He refuse to Obey the Counsel

The person who put me on the path of the family

The person who gets me pregnant

Orangun-di-Meji (Eji-Orangun) is responsible for my pregnancy

Ifa says that the person for whom this Odu is revealed will not be made the object of public embarrassment. This person is being ordered not to embarrass himself. He must desist from doing anything illicit.

Commentaries

If we Try to do or engage in illlicit act such as sexual infidelity, corruoption, stealing etc in secret. No matter how long it is hidding it will come to open. it  is better in life for an individual to individual to avoid an illlicit Act rather than trying to to do a cover up that can later lead to shame. this is a great  lesson and warning derive from this Odu.

XIII.

Ifa says that she recognizes the fact that the person for whom this Odu is revealed likes to do well all the time. Ifa says that he or she is very kind and compassionate. Ifa says that this person loves to touch the life of all the people around him or her in a positive way. However, despite this, Ifa warns this person to make sure that he does all of his complete actions for anyone he or she wishes to assist . It is not in his or her  best interest to do anything half-way for anyone.

The meaning of this message is that if the person for whom this Odu is revealed wants to help someone, he or she must make sure that their help is fully rendered. If this is not done, it is most likely that the help he or she has given may become the object of controversy and contention which could be used to find him or her guilty in the end.

Ifa advises this person for whom this Odu is revealed to offer ebo with a mature  goat and money. He or she also needs to feed Esu with a rooster. On this aspect, Ifa says:

Asoore isetan nii je melooriyin

Dia fun Alade Oniwata-Metu

Nijo ti nlo ree da'ko eba ona

Ebo ni won ni ko waa se

Translation:

Doing well half-baked usually leads to failure to receive the gratitude from those we aassist.

That was Ifa's message for Alade Oniwata-Metu

When he was going to grow a farm on the side of the road

He was advised to offer ebo

Alade Oniwata-Metu was a kind man. Every day of his life, he plans to assist people and give to the needy. He was known as a benevolent man. As a result of his  benevolence, many people usually flocked to his  home in search of one favor or another.

They were never disappointed. The only time Alade would say 'no' to someone was when he did not have what the person came to look for. He sometimes borrowed money from others to give to those who needed the money. He had the habit of giving his own dress to others if he felt that those who came for help to him needed the dress more than he did. That was the Oniwata-Metu wing lifestyle.

One day, Alade planned to start cultivating another farm by the side of the road. By doing this, he felt that those who needed his assistance would have easier access to him and he would be able to be of help to many more people. For this reason, he approached the Awo mentioned above for  consultation of Ifa: would he have the abundant harvest on the farm that he had planned to cultivate? Would he be able to assist more people in the new location? These were the two questions that were in Alade's mind when he approached the Awo for  consultavión of   Ifa. He knew that with abundant harvest, he would have more capacity to reach more people.

The Awo assured Alade Oniwata-Metu that he would certainly have abundant harvest. However, the awo warned him that although he loved helping people, he nevertheless needed to make sure that whomever he chose to assist.He should be given full help. He was told that giving help in halves would only lead to problems. For example, if he planned to give someone dressed, it would be good for him to give the person a full dress - pants, underwear and a shirt and hat in combination. It was not good for him to give the person a pair of pants and ask him to go and see where he got a shirt in another place and a hat. If he planned to feed a person, he should be ready to give him food, drink, stinging tobacco and so on to fully satisfy the person. If this could not be done, Alade was warned, it was better not to offer assistance at all.

After this, Alade was advised to offer ebo and feed Esu as prescribed previously. Listening to these statements of the Babalawo, Alade was very angry with rage. He considered the statements of the Awo as an offense to his personality. He told the Awo that nobody needed to tell him how to assist others. He accused the Awo of planning to twist his arm to give more help to the Awo after all, the Awo was one of the receivers of his good gestures. He told the Awo to go and throw himself into the pond if the awo was not satisfied with the help he had received so far. Alade told him that the ebo would not be offered and that if the Awo was not satisfied, that he would do whatever he wanted. Alade got up to leave. The awo told him there was no compilation in Ifa. He, Alade, was free to accept or reject the advice of the Awo. With this, Alade left.

When Alade began to cultivate the farm, he realized that many more people had access to it. Because of this, he was very happy. He also had a good harvest season. That made him happy.

He soon realized that with many more passers coming to his farm, he needed to do more to assist them and relieves the burden and fatigue of their trips. For this reason, Alade used to roast yam  and collect water for everyone to take to the roads to their various destinations. When many people knew that Alade was doing this, they were very grateful to him.

It got to the point where it did not matter how many yam  roasted, the volume of water collected, everything was exhausted in a short time. For this reason, Alade designed a way to make sure everyone was helped. He declared that anyone who came to his farm had to choose between drinking cold water and eating grilled meat.

Nobody was allowed to take both more. It soon became a popular phrase among the people who 'enikan kii je meji l'aba Alade; bi or ba je'su o o nii mu'mi, bi o si mu'mi o o mii je'su 'meaning; no one can enjoy two things in Alade's farm-refuge; If you eat, you can not drink water, and if you drink water, you can not eat.

Before long, all travelers knew that if they went to the Alade farm, they would have something to drink, but that they could never enjoy two things at the same time. This had become an unwritten law of his farm.

However one day, a man came to Alade's farm for help. This man was lost in the forest. He had been wandering for five days without water or food. As soon as he arrived at Alade's farm, he began to beg for food and something to drink because he was very hungry and thirsty. He implored Alade to have pity for him. Alade told him that he needed to choose between eating  to his satisfaction and drinking water to quench his thirst. The man implored that he would need both. Alade said that such a thing was not allowed on his farm. After much imploration and refusal, the man chose to eat yam . Alade gave him two medium size yam  to eat. The man had not eaten a yam  when his throat became dry and the  yam got stuck in his throat. He beg and plead for water. Alade rfeuse, claiming that he had told the man that he could not enjoy two things together on his farm. The man fell; the yam began to suffocate him. Alade felt that there was little manliness in changing his decree. he refuse. A few moments later, the man fell dead.

As soon as the man had his last breath, people began to flock to Alade's farm. How they came to know about the incident was very strange to him. The story on the lips of all the people was that Alade tempted a stranger to enter his estate with love and strangled him to death. Alade implored and explained his own side of the story. Nobody was prepared to believe him. Alade was slapped and kicked. He was shouted and abused. He was ordered to carry the body of the dead man to the palace of the Oba. On his way to the palace, he fell four times. As soon as he fell he was slapped and kicked more viciously and was ordered to carry the body again.

For his mental torture, he realized that all those who were kicking and slapping him were regular visitors to his farm who used to eat and drink there. He saw all of them thanking Olodumare that they did not fall into Alade's trap and became one of his victims as the dead man had been.

In the palace of the Oba the question that Alade was asked repeatedly after having repeated his story was that when the man had been imploring for water, why was it not given to him? When Alade told them that it was his policy that no one could enjoy two things in his shelter farm, Alade was abused and decloarated a man of evil and a criminal . Alade was prosecuted for murder . When he was about to be sentenced Alade Oniwata-Metu remembered the advice and warning of his Awo but it was too late to make any correction.

Asoore isetan nii je melooriyin

Dia fun Alade Oniwata-Metu

Nijo ti nlo ree da'ko eba ona

Ebo ni won ni ko waa se

O ko'ti ogbonyin s'ebo

Alade i ba tete mo

Iba wa f'owo s'arufin ebo

Translation:

Doing well half-baked usually leads to failure to receive the gratitude from  those we aassist.

That was Ifa's message for Alade Oniwata-Metu

When he was going to grow a farm on the side of the road

He was advised to offer ebo

he refuse  To obey

If Alade had known

He  would have ensured that all advice and ebo of the awo had been obeyed

Ifa says that for the person for whom this Odu is revealed he needs to not be so rigid in any matter. For each rule, law or policy, there must be an exception. Reusing the rules when it is imperative to do so was part of what put Alade Oniwata-Metu in trouble.

Commentaries

In life  we should not be unnecessrily rigid about reasonable things. we should be reasonable And flexible enough to know when to Change our course of action or mode of operation of any sentimental consequence is foreseable.