ODÙ IFA OGBÈ- IKA COMMENTARIES BY BABALAWO OBANIFA -Obanifa
Extreme Documentaries- Reformed Africa
Ifa Spirituality (RAIS)-Odu Ifa Series
Babalawo Obanifa will
in this work give exhaustive commentaries on Odù
Ifá Ogbè-ìká, This work shall be useful for any practicing Babalawo who want to have an indepth knowledge of Odù Ifá Ogbè-ìká as well as any body who imprint Odù Ifá Ogbè-ìká during
their ÌKOSÈDÁYÉ OR ITÈLÓDÙ . the
work shall adares , whart is Odù Ifá Ogbè-ìká, whoua re the associate IRÚNMOLÈ AND ÒRÌSÀ Of Odù
Ifá Ogbè-ìká, what are the
taboo of Odù Ifá Ogbè-ìká , the
possible name for the children born by Ogbè-ìká
, Some summary of general information for those born by Odù Ifá Ogbè-ìká, some
scared messages contain in Odù Ifá Ogbè-ìká and commentaries on them.
WHAT IS
ODU IFA OGBE IKA?
II I
I I
II I
II I
WHO ARE THE AFFILIATED IRÚNMOLÈ AND ÒRÌSÀ OF OGBÈ-ÌKÁ?
By this , it mean the
deities that those born by this Odu can have and serve along with their Ifa in
ither to have a probles free life. The following deities has been identify:Ifá,Èşù Ọdàrà, Olókun, Ògún,Şàngó,Gold,Ẹdan
Ogboni,Ẹlẹyẹ (witches),Ọbàtálá (Ọrìşà-Nla),Òsù
TABOOS OF OGBÈ-ÌKÁ
By this we mean those animate and inamate object such as
plant and animal, behavior etc that those born by this odu must avoid in other
to have a problem free life. The following has been identify:
They should not marry from their place of bir
They should not eat coconut nut (coconut)
They should not play with brooms or put brooms on fire
They should not eat oysters (oysters)
They should not make purchases on credit
They should not eat birds
They should not ride or raise horses
They should not wear a cassock at all.
POSSIBLE NAMES FOR CHILDREN
OF OGBÈ-ÌKA
These are the name
derive from the positive charcter inside odu ifa Ogbeka, the can be given to
those born by this odu. They exist in male and female cartigories
respectively. Foe male we have :Ọlákúnlé,Mósùró,Babalàjà. for female have : Ọmólàjà,Omọwùmí,Òrìśágbèmí
SOME SUMMARY OF OGBÈ-ÌKÁ FOR THOSE BORN UNDER THE ODÙ DURING
ÌKOSÈDÁYÉ OR ITÈLÓDÙ
Children Ogbè-ìká have
a propensity to be more successful than their colleagues. They have the
opportunity to acquire more abundance, more influence, more popularity and more
prestige than their peers. It is not difficult to see children Ogbè-ìká become
millionaires. Presidents of large companies, chairman of the board of
directors' directors and so on
They will enjoy peace
and rest of minds in their lives although they may experience tribulations in
their initial stages. All their achievements will increase and bring peace and happiness for them.
Ogbè-ìká children should
never underestimate the importance of anyone, no matter how small or
unimportant the person may be. They should never discriminate against someone
based on age, sex, social status, birth or race. They should always accommodate
all shadows or visions and opinions before making any decision that may affect
many people.
Ogbè-ìká children
usually take risks. It is these risks and their incredible courage that make
them successful. They must take challenges and risky tasks especially those
that involve risks. They are very good in professions that involve calculated
risks such as handling, mining, flying, skiing, stunts, car racing and
parachuting.
Ogbè-ìká children
should not marry someone from their town where they were born. Also, when they
get married, they should avoid any dispute
and misunderstandings with their spouse. If there is any
misunderstanding, however, it must be resolved in good time.
As an accessory to the
Ogbè-ìká girls, they should never think about leaving their husbands' house. They
should always strive to solve their problems amicably instead of planning to
change their marital home. Such action can only lead to regrets and
lamentations. However, if they have already left their marital home, they
should look for a way to return in order to avoid regretting the end.
Ogbè-ìká girls should
also take care of their opinions and observe their behavior and be careful with
the way they treat their visitors so that they do not cause them serious
injuries or death. They must observe their language in order to avoid calamity.
Furthermore, the Ogbè-ìká women are interested in buying on credit without
having the means to back the loan. This can lead them to put their husbands
(as) to perpetual penalties. This is a problem that must be seriously
considered before they decide to marry
such a woman. Women are also two heads and very stormy.
Ogbè-ìká children must
stop unnecessary litigation over trivial situations. They must cultivate the
spirit of adaptation and mutual respect among each other and for those in a
position of authority.
SOME SACRED MEESAGES CONTAINS IN ODU OGBÈ-ÌKÁ
AND COMMENTARIES ON THEM?
Ifa say he predict Ire of unprecedent
prosperity for the client for whom this
Odù is revealed. Ifá says that when the clients's prosperity arrives, nobody be
able be able to compete with him or her,
for wealth for wealth, influence for influence and popularity. On this one,
Ifá says:
Ogbè ká rele ọmọ Ọsin
Ogbè ká rele ọmọ Ọra
Ogbè ká rele ọmọ Ògún rẹrẹẹrẹ alẹ'de
Díá fún Olú Ibini
Ọmọ ar'ókò kan rògòdò
tayò
Translation:
Ogbè please come
home, the descendant of Osín
Ogbè please come
home, the descendant of Ora
Ogbè please come
home, the descendant of the one who worships
Ogun under a large tree outside the house
They were the ones
who make
Ifá for Olú-ibini
The one with a
round large pebble to play the game of ayò.
Olú-Ìbíní was the King
of Benin. Immediately after he was installed as king, he contacted the Awo
mentioned above, to determine how his own period would be like the Oba of
Benin. They told him that his kingdom would be of tremendous prosperity. He was
also informed that he will possessed more wealth, prestige, influence and
popularity than any other Oba of his time. He was advised to offer sacrifice
with 2 white doves, 2 guinea fowl and money. He was also advised to perform a
ritual to Ifa with a goat, two rats and two fish, he complied. He was advised
even more to perform the ritual to the deity of the sea - Olokun, with two
white doves, hot drink and money, he
also complied.
Before long, its
influence, popularity, prestige and wealth became legendary. He was more
prosperous than any other Oba of his time.
He was also so happy
that he was dancing singing and praising his Awo for a job well done.
Ogbè ká rele ọmọ Ọsin
Ogbè ká rele ọmọ Ọra
Ogbè ká rele ọmọ Ògún
rẹrẹẹrẹ alẹ'de
Díá fún Olú Ibini
Ọmọ arókò kan rògòdò
tayò
Ẹníkan kó làlààlà
Kò rè kọjá Olú Ìbìnì
Olú Ìbìnì pẹlẹ o
Ọmọ arókò kan rògòdò
tayò
Ogbè please come
home, the descendant of Osín
Ogbè please come
home, the descendant of Ora
Ogbè please come home,
the descendant of one who worships Ogun under a large tree outside the house
A small tree spreading
outside the facade of the house.
They were the ones
who make
Ifá for Olú-ibini
The one with a large
round pebble to play the game of ayò.
Nobody could be so
prosperous
To surpass the Olú-Ìbìnì
We all recognize
Olú-Ìbìnì
The one with a big
round pebble) to play the game of Ayo
Commentaries
This stanza teach about the act of
patritotisim that leader need to
exhibit
II.
Ifá says that the client
for whom this Odù is revealed is currently experiencing difficult times
(hard-violent). Ifá says that he predict
the Ire of rest of mind (for him
or her). Ifá says that all his tribulations will disappear very soon. All he or
she needs to do is offer the appropriate sacrifice, perform the Ifa ritual and be optimistic. On this regard Ifá says:
Ogbè ká rele ọmọ Ọsin
Ogbè ká rele ọmọ Ọra
Ogbè ká rele ọmọ
Ọlógùn-un rẹrẹ alẹde
Ẹşin gb'ọwọ ljó kò jó
Àdiẹ gd'ẹsẹ ẹgẹ má yẹ
Díá fún Ogbe
Tó tí n jaye èle
kákááká
Tó tí n jaye èle
kokooko bí ota
Wọn ní kó sákáalẹ ẹbọ
ní şíşe
Ó gb'ẹbọ, ó rúbọ
Translation:
Ogbè please come
home, descendant of Osín
Ogbè please come
home, desendant of Ora
Ogbè please come home,
of the one who worships Ogun under a large tree outside the house
The horse raised his
hands as if dancing, but never did.
The hen stretched her
leg back as if swinging her but never did.
They were the ones who
make Ifá for Ogbè
When they lived a
rugged life.
When they experienced
a life as difficult as that of pebbles.
He was advised to
offer sacrifice.
He complied.
Ogbè was having
everything difficult and rough in his life. He
did not have peace of mind,
he had not achieve ( he had no
achievements) and was unable to have satisfactory endings. Consequently, he
went Awo's group mentioned before for an
Ifa consultation. During the consultation Ogbè-Iká was revealed.
Ogbè was informed that
although his life had been rough and difficult at that point for a while,
however, his life would change to improve, he was advised to offer sacrifice
with a hen and money. He was also asked to perform an Ifa ritual with two rats
and two fish. He complied.
Soon after, all the spirits
and fatalities responsible for their difficulties and ups and downs in their
lives would disappear. In their place came spirits and circumstances that will
fill their life with peace, happiness and prosperity. He was very happy and he was calming praising his group of Awo, saying:
Ogbè ká rele ọmọ Ọsin
Ogbè ká rele ọmọ Ọra
Ogbè ká rele ọmọ
Ọlógùn-un rẹrẹ alẹde
Ẹşin gb'ọwọ ljó kò jó
Àdiẹ gbe'ẹsẹ ẹgẹ má yẹ
Díá fún Ogbe
Tó tí n jaye èle
kákááká
Tó tí n jaye èle kokooko
bí ota
wọn ní kó sákáalẹ ẹbọ
ní şíşe
Ó gb'ẹbọ, ó rúbọ
Kò pẹ kò jìnnà
Ire gbogbo wá ya dé
turtúru
Translation:
Ogbè please come
home, the descendant of Osín
Ogbè please come
home, the descendant of Ora
Ogbè please come
home, the desendant of the one who worships Ogun under a large
tree outside the house
The horse raised his
hands as if dancing, but never did.
The hen stretched her
leg back as if swinging her but never did.
They were the ones who
make Ifá for Ogbè
When they lived a
rugged life.
When they experienced
a life as difficult as that of pebbles.
He was advised to
offer sacrifice.
He complied.
The sooner, not much
later
All the Ire of life
came in a group.
Ifá says that the difficulties
of the clientele will give way to peace and happiness.
III.
Ifá says that this
client needs to offer sacrifice to the witches so that the efforts (of him or her) yield fruitful
results. Ifá says that he or she has been making so many attempts to be a
successful person but none of them lead
to good result. On this, Ifá says:
Ogbè ká re káà ká dìmú
Dáá fún Alàwòrò-şàsà
Tó ti n şorò
Ti kò fin
Wọn ní kó sákáalẹ, ẹbọ
ní şíşe
Ó gbẹ'bọ or rúbọ
Translation.
Ogbè, let's go inside
the inner room for a duel.
That was the Ifa
declaration for the high priest of the Orò culture
Who had performed
rituals
Without being accepted
He was advised to
offer sacrifice
He complied (obeyed).
Alàwòrò-şàşà (the highest
priest of the Oró cult) was a highly respected priest in his community. The
position that he occupied at that time was a hereditary post which he had been
free (unoccupied) for his occupation when his father died. His own father also
held the post when his grandfather died. He had been like this for several
generations. Whenever an Alàwòrò-şàşà performed some ritual to the Orò cult, he
was bound to be accepted. However, during the time of this particular
Alàwòrò-şàşà, he performed many rituals but they were not accepted.
Consequently, there were difficulties in general and discontent among his
followers and throughout the community. So Alàwòrò-şàşà approached the
Babaláwo mentioningn above for an Ifa
consultation: Would he be able to perform rituals acceptable to the cult? Oró
as his parents used to , Would he not have the misfortune of losing the
position in which they had been until now and the exclusive jam of his own
lineage from generation to generation? Would he be able to expel the bad spell
that had been preventing him from performing acceptable rituals?
The Awo guaranteed
Alàwòrò-şàşà that he would be able to conduct
acceptable rituals. However, he was warned that he would never go
through the high importance of women in whatever he was doing in his life.
Although the Orò cult was exclusively for men, he should, at least, put women
on the scene when the ritual was about to take place and if it was possible to
make them contribute with the materials of the ritual (ingredients). Women
should not be allowed to know how the rituals were to take place or enter /
participate in the sanctuary and grove of the Orò cult. He was also advised to
offer a sacrifice of two birds of guinea, two hens and money. Later, he was
going to use a goat to perform the witches' ritual. Then they will use Ifá to
determine if the witches accept the goat or part of it everything Alàwòrò-şàşà
did.
When the time came to
fulfill the next ritual of the Orò cult, Alàwòrò-şàşà invited both men and
women and asked for their advice on how to do it. Each one contributed
financially and the secondary advice. The women were happy that they finally
had a vote on what was happening in their community. Then they ensured success
instead of ritual failure. Since then, all rituals that have been carry
out by Alàwòrò-şàşà have been accepted.
Alàwòrò-şàşà never made the mistake of thinking that since before the cult
prayed was exclusively for men, only men should make decision in all aspects of
the cult with the total exclusion of women.
When Alàwòrò-şàşà
discovered that all his rituals had now been accepted, he began to sing, dance
and give praises to his Awo:
Ogbè ká re káà ká dìmú
Dáá fún Alàwòrò-şàsà
Tó ti n şorò
Ti kò fin
Wọn ní kó sákáalẹ, ẹbọ
ní şíşe
Ó gbẹ'bọ or rúbọ
Àsíkèrè mo'ní kèré o
Alàwòrò ẹ wá bá wa
ş'orò
Ilé Olóró la tó wá
şawo
Àwòrò ẹ wá bá wa ş'orò
ilé 10
Translation:
Ogbè, let's go inside
the inner room for a duel.
That was the Ifa
declaration for the high priest of the Orò culture
Who had performed
rituals
Without being accepted
He was advised to
offer sacrifice
He complied (obeyed).
Now let us do things
the way they should be done all the priests Orò joined us fulfilling this
ritual we are from the lineage of worshipers Orò. All priests please join us in
the fulfillment of our ancestral rituals.
Ifá says that this
client should never underestimate the importance of anyone for the fulfillment
of their heart's desires. He (or she) must strive to seek the opinion of all or
of each interested group before making any decision that may affect the
generality of the people. Even if all the groups could not do it their way,
they would at least have their opinions.
Commentaries
As the says goes that it is the enemies that
one underestimate that kill one , the
stanza is teaching on the importance giving deserves respect and recognition to
people require where occasion demand in respective of their age and sex etc. So that they don’t sabotage our effort to achieve our desire objective as set
in this Odu. As teaches in this Odu.
IV.
Ifá says that it
predicts the IRE of longevity for the client for whom this Odù is revealed. Ifá
says that he (or she) needs to perform the ritual for the EDAN of the Ogboni
cult. On this, Ifá says:
Elémọká
Ájanàká
Àwànì-kàkà ewé àgbon
òrọ
Díá fún Apènà-Ìkà
Wọn ní kò s'ebọ si
laìkú araa rẹ
Ó gb'ẹbọ, ò rubo
Translation:
Elémọká
Ájanàká
The strength of the
leaves of the coconut nut trees is not reduced.
They were the ones who
launched Ifá for APÈNÁ of Ìká
He was advised to
offer sacrifice for his own longevity.
He obeyed
The Apènà of the Iká people
fell asleep one day and had a bad dream, He tried to find the meaning of this
but failed. As a result, he went to the Awo
mentioned above for Ifa
consultation.
Apèná Ìká was informed that death was approaching but that
he needed to offer sacrifice with money and perform ritual to the Edan of the
cult Ogboni where he was the Apènà with two sheep and four ÀJÓÒÓPÁ 4
(kolanuts). One of the ewes would enter the cult's sepulcher and a sacrifice
will be made while the other would be taken over the Apènà to raise it.
When death came to the
house of Apènà-Ìká to take him away, Èsú Òdàrà informed him that it was not
possible since the life of an ewe had been taken in exchange for the life of
Apènà. Death asked for the evidence and Èsù Òdàrà showed him to death another
ewe which just Apènà was ready to give to death if later he was not yet
satisfied. With this, the death left the house of Apènà-Ìká and his life was
saved.
Elémoká
Àjànàká
Àwànìkáká ewe àgbọn ò
ròọ
Diá fún Apènà-Iká
Wón ní kó sebo sí áikú
araa re
Ó gbébo ó rúbo
Èrò Ìpo, Èrò Òfà
E wá bá wa láikú
kangiri
Translation:
Elémoká
Àjànàká
The strength of the
leaves of the coconut nut trees is not reduced.
They were the ones who
launched Ifá for APÈNÁ of Ìká
He was advised to
offer sacrifice for his own longevity.
He complied
Travelers to Ipo and
Ọfá
Look at us where we
enjoy long life.
Ifá says that the
client for whom this Odù is revealed will live long enough despite the threat
to his life. He (or she) must nevertheless offer sacrifice.
V.
Ifa predict the IRE's of longevity and victory over death for the
person whom this Odu appear for.. Ifá says that the client for whom this Odú is
revealed should not fear death.
He (or she) must face
the challenge of death with courage and determination. He (or she) will go tell
the story. There is nothing for him (or her) to fear except to fear it for
himself. On this, Ifá says:
Ogbè ká re káà ká jà
Díá fún Ọrúnmìlà
Ifá n lo reé bá Ikú jà
lágbàlá
Wọn ní kí Baba
sákáalẹ, ẹbọ ní şíşe
Ó gbẹ'bọ, ó rúbọ
Translation
Ogbè, let's go inside
the inner room for a duel.
That was the Ifá
declaration for Ọrúnmìlà
When he's going to
challenge death to a duel in the main compound
He was advised to offer sacrifice
He obeyed.
Ọrúnmìlà rose one day
to challenge death to a duel. At that time, no one dared to challenge death to
a duel and if death challenged someone, losing such a duel would automatically
result in losing the person's life. Everyone also knew that Ọrúnmìlà was not a
physically strong person yet decided to challenge the death that could lead to
his death if he lost the fight. Knowing the implication of his actions, first
of all, he went with one of his students for an Ifa consultation before openly
challenging death. Would he be able to beat death in this duel? Would he fall
out of favor if he went ahead with his plan to challenge death to this duel?
Would he be able to prove to the world that it is the fear of death that is
responsible for many people losing their duels to death and physical force or
ability to kill oneself? Orunmila was sure he would be able to conquer death if
he challenged death to a duel! They asked him not to entertain himself with
absolutely no fear. He was also asked to offer sacrifice with three canes made
of ABO tree ?. He was going to make several points on the canes with indigenous
gis and powder of tree. He was going to put one of the sticks under his cushion
while the two remains would be included as part of the materials for the
sacrifice to Esu. Ọrúnmìlà was also asked to perform the rituals to Èsù with a
rooster, palm oil and money. He obeyed with all this. Later, he went to
challenge death to a duel. The place was put in the main component. They fixed
a time of seven days for the duel.
On the seventh day,
the main component was filled to the brim. Death was competing up and down and scared
everyone around. Èsù Òdàrà went with Ọrúnmìlà to assure him that he would not
lose the fight. He asked her not to be absolutely distracted by any fear. When
it was due, Èsù Òdàrà asked Ọrúnmìlà to take the cane he had placed under his
cushion for the last seven days. Orunmila went to take the cane. When the duel
began, Èşù Òdàrà whispered to Ọrúnmìlà that he
should beat death with his cane
and see what happened.
Meanwhile, death had
already been having second thoughts as no one had ever seen death face to face
before.
Immediately Ọrúnmìlà
struck death with the cane, the marks made with the indigenous gis and the dust
of the tree of elevations made their impressions on the death, confused, the
death began to shudder. Ọrúnmìlà moved closer to death again and dealt (gave)
to the death that prostrates and Ọrúnmìlà was declared the winner. Orunmila
then proclaimed that it was not death that actually killed many people who died
for fear that death could kill them. Afterwards, there was nothing to fear but
one. This is how Ọrúnmìlà defeated death in mourning.
Ogbè ká re káà ká jà
Díá fún Ọrúnmìlà
Ifá n lo reé bá Ikú jà
lágbàlá
Wọn ní kí baba
sákáalẹ, ẹbọ ní şíşe
Ó gbẹ'bọ, ó rúbọ
A ti na ikú I'ópàá àbo
To ti fi jinnì-jìnnì
kan ikú
Translation:
Ogbè, let's go inside
the inner room for a duel.
That was the
declaration of Ifá for Ọrúnmìlà
When he's going to
challenge death to a duel in the main compound
It is advised to offer
sacrifice
He obeyed
We have hit death with
the stick (or rod) of ABO
We have touched death
with fear, panic and confusion.
Ifá says that the
person for whom this Odù is revealed loves to challenge and engage in
adventures especially those that involve risks. Ifá says that they will always
be victorious will always be victorious. However, that is not to say that they
should be reckless, whatever they do. They just need to take calculated risks
and they will be victorious. They are good at professions that involve risks and
competencies such as driving, flying, skiing, stunts, car racing, parachuting
and the like. They are also good at operating potentially dangerous machines
(however, for the client, the third cane should be removed from under the
cushion on the seventh day and placed by the Eşu sanctuary in order to complete
the sacrifice.)
Commentaries
There is no illusion
greater than fear. This saying g is what
is applicable in this Odu. The Odu is teaching that human being can achieve and
overcome anything in life if only they can surmount courage and act on it. And
the fact that a lot of people have try to do something and failed dont t mean
that you are going to fail when you do it. This act of courage and overcoming
the spirit of fear is what the action of Orunmila teaches in this Odu.
VI
Ifá says that it
predicts Ire of victory for the person
whose this odu appear for. He will win over an adversary who is more powerful than
the client for whom this Odù is revealed. Ifá says that the adversary
underestimated the client's capacity and
they will will neglect it. On
this Ifá says:
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Dia fun Líílí
Tíí şọmọ Ọlọrọ lẹsẹ
Òke
Níjó ti òhun Ajá jọ n
şọtá ara wọn
Wọn ní kó sákáalè, ẹbọ
ní şísẹ
Ó gbẹbọ, or rúbọ
Translation:
OGBÈ
KÁ
OGBÈ KO
ÈGBÈ N KOKO LÈGBÈ ỌWỌ
They were what the one
who make Ifá for Lílíí
Who is the offspring of
the wealthy man on slope of the summit
When he and Aja (dog)
were enemies
He was advised to
offer sacrifice.
Lílíí (porcupine) and
Aja (the dog) were enemies. The dog was planning to kill Lílí. For this reason,
the dog felt that it would be very easy for him to kill Lílíí any time he
chose. Lílíí was also aware that the dog was stronger and could kill him any
time the dog wanted. Therefore, he decided to escape from the village and make
his home by the foot of the hill in the forest. This movement annoyed the dog
even more. The dog chased him into the forest and started hunting him. Sensing
that the dog would sooner or later catch him and kill him, Lílíí decided to go
to the Awo house an Ifa consultation. Would he be able to live his life without
being killed by the dog? Would he be able to overcome all the diabolical
intentions of the dog against him? Would it be impossible for the dog to finish
his life prematurely? The Awo assured him that he would defeat the dog. They
asked Lílí to offer sacrifice of a two hundred needles.
He obeyed. Then the
Awo nailed the needles in the body of Lílí, within two days, the needles became
irremovable of his body. So, they asked Lílíí to go and attend to his business without fear.
A few days later, when
Lílí was chasing some insects he was trying to eat, he found the dog. Then the
dog told him to make his last prayers. Lílí simply ignored the dog and
continued on his normal business. This anger the dog more. The dog threw
himself to Lílíí and tried to give a mortal bite to Lílí. But , the needles
with which Lílí had offered sacrifice and which the Awo had nailed to the body
of Lílí pricked the dog's mouth and he quickly left Líìlí alone. Lílí went to
his normal path while the dog left with wounds and blood in his mouth. Since
then, the dog had learned to leave Lílí alone while Lílí had left without
feeling the fear of being attacked by the dog.
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Dia fun Líílí
Ọmọ Ọlọrọ lẹsẹ Òke
Níjó ti òhun Ajá jọ n
şọtá araa wọn
Wọn ní kó sákáalè, ẹbọ
ní şísẹ
Ó gbẹbọ, or rúbọ
Aja, l'óhun ó pa Líìlí
Ẹnu rẹ á bẹjẹ
gbuurugbu 10
Lílí o dé o
Ọmọ Ọlọrọ lẹsẹ Òkè
Translation:
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
They were the ones who
launched Ifa for Lílíí
Who is the offspring
of the wealthy man on the slope of
summit
When he and Aja (dog)
were enemies
He was advised to
offer sacrifice.
He obeyed
The dog planned to
kill the pig spin
It will have its
mouth full of blood
Here comes the pig
spin
The descendant of man
wealthy on the slope of summit
In the same vein, the
client should not try to cheat or punish anybody because he or she had the
strength, position, opportunity or privilege,
if this occur, he or she will regret such action for the rest of his
life.
VII.
Ifá says that the
problem the client faces will be
overcome. Ifá also says that the client has recently been having some bad
dreams. Ifá manifested more advanced than the problem confronting the client
usually begins in the depths of the night. Ifá says that anyone and / or
whoever is responsible for this problem , will be exposed and ashamed. Ifá says
that he predicts Ire of victory, he will
win over the adversary. The client needs to offer sacrifice and perform ritual to Şàngó. On this, Ifá says:
Ogbè ká relae ọmọ Ọşìn
Ogbè Ká rele ọmọ Ọra
Ogbè Ká rele ọmọ
Ọlógùn-un rẹrẹẹrẹ alẹde
Díá fú Abẹbẹ-Kúnnúwẹn
Ti n şawo ròde Ènpe
Translation.
Ogbè please come
home, descendant of Osín
Ogbè please come
home, descendant of of Ora
Ogbè please come home,
descendants the one who worships Ogun under an extensive tree outside the land
of the house
They were the ones who
make Ifá for Abẹbẹ-Kúnnúwẹn (the
sharp-keen enthusiast).
When they go on a
spiritual mission to the town of Épén.
Abẹbẹ-Kúnnúwẹn wanted
to go to the village Ènpe. On a spiritual mission. Therefore, He consult the
Awo mentioned above for the divination of Ifá. Would his trip to the town be successful in Ènpe? Would he be able to establish his authority in this
town? Would he gain more adherents while he was there? He was asked to offer sacrifice of
two guinea fowl, two hens, money, palm oil and mulled wine. He obeyed. He was
also informed that he should be highly respected to where he will go. It would
also be significant when deciphering the mystery that they have been giving to
the citizens of the Ènpe people in their sleepless nights. After the sacrifice,
Abẹbẹ-Kúnnúwẹn (Şàngó) left for the village Énpe.
Ogbè Ká rele ọmọ Ọşìn
Ogbè Ká rele ọmọ Ọra
Ogbè Ká rele ọmọ
Ọlógùn-un rẹrẹẹrẹ alẹde
Díá fún wọn lóde Ènpe
Ti n şawo ròde Ènpe
Wọn n fojoojúmọfọ
kọminú Ògún
Translation:
Ogbè please come home,
the descendant of Osín
Ogbè please come home,
descendant of Ora
Ogbè please come home,
from descendant of the one who worships Ogun under a large tree outside the
house
They were the ones who
launched Ifa for the citizens of Ènpe
When they faced a
daily problem of the adversary.
The citizens of the
Ènpe people went to the Awo mentioned above for the Ifa consultation to
determine if they could overcome the problem that confronts them every night.
Each night, when each one
was asleep, the tiger would come to his village and kill goats, birds, dogs,
sheep, sheep, goats and other domestic animals. Consume some and leave some
intact after killing them, they did not know that he was responsible for this
waste (or loss) without meaning. Consequently, they went for an
Ifa consultation
The Awo told them that
they should be able to overcome their problem, they were asked to offer
sacrifice with a ram and perform Şàngó ritual with another ram, two hundred
pebbles (pebbles), palm oil, bitter kola and money. All these were to be done
in a mortar placed upside down (inverted) and left untouched for seven days.
They obeyed.
The seventh night
after the sacrifice and the ritual, the tiger came to the village with the
intention of killing all the domestic animals as was his custom. However, a
strong lightened came from the sky with an unprecedented beam and hit the
tiger. The tiger shattered instantly.
The next morning, when
people got up, they found the dead body of the tiger in the market.
They were all
surprised that it was the tiger that had been destroying their homes and their
pets for a long time. They were all rejoicing and calling Abẹbẹ-Kúnnúwẹn to let
them see the root of their problems
VIII
Ifá says that he
predicts Ire of victory over witches for the client to whom this Odù has been
revealed. Ifá says that a combination of active demons would confront this
client but he or she would overcome it. Ifá says that all the Awo present the
day this Odù is released and those present on the day of sacrifice and the
ritual that had to be performed should
consult Ifa separately and several times to discover what Ifa wanted to ask
them and give the same to Ifá accordingingly when they reached their respective
homes. The materials of the sacrifice will be secured by the Awo and will not
ask for them from the client.
Ifá also says that
evildoers planned to eliminate the client and whoever wants to help him / her.
Ifá says that all of them will fail while the client and his Awo will
succed . On this, Ifá says:
Ogbè ká rele ọmọ Ọsin
Ogbè ká rele ọmọ Ọra
Ogbè ká rele ọmọ Ògún
rẹrẹẹrẹ alẹ'de
Díá fún Ògòngò-fíò
Ó n şawo ròde Ẹgbá
Translation:
Ogbè please come
home, the descendant of Osín
Ogbè please come
home, descendants of Ora
Ogbè please come
home, Descendants of the one who worships Ogun under an extensive
tree outside the land of the house
They were the ones who
threw Ifá for Ògòngò-fíò
When they go on a
spiritual mission to land-Ègbá
Ògòngò-fíò was a
prominent Babalàwo. He was planning to
go to the land Ègbá on a spiritual mission. Afterwards, he approached the group
of Awo mentioned above for an Ifa consultation. would his mission on land Ègbá succeed? Would he be able to achieve his
goal of stamping his authority indelibly on the land Ègbá? He assured that he
would be able to achieve his purpose by going to the land of Ègbá. He was also informed that he would
be able to overcome a group of witches who have been tomenting problems,
perpetrating atrocities and causing the total destruction on the people of the
land of Ègbá, he was asked to require of his Ifa what Ifa would take from him
in order to give him victory in the land Ègbá. He did it and continued his
journeys to the land Ègbá.
Ogbè ká rele ọmọ Ọsin
Ogbè ká rele ọmọ Ọra
Ogbè Ká rele ọmọ Ògun a rèrẹẹrẹ alẹ'de
Díá fún wọn lóde Ègbá
Níjó ajogun ẹlẹyẹ ká
wọn mọlé pitipiti
Translation:
Ogbè please come home, descendant of
Osín
Ogbè please come home,
descendant of Ora
Ogbè please home the descendant of the one who worships Ogun under a large
short tree outside the house originally from the land of Ẹgba.
When they were been
confronted by the demonic machinations of witches.
The inhabitants of the
land of Ègbá were being tormented by the witches. Nothing they could do to get
them out. They were completely overwhelmed with the problems.
As a result, they went
to the Babaláwo mentioned above for an Ifa consultation. The Awo told them that
they needed to act soon since the witches were prepared to eliminate their king
which was considered the support pillar of the inhabitants. However, they told
the inhabitants to go and find Ògòngò-fiò. Who would help them solve their
problems. They returned home and went straight to the house of Ògòngò-fiò (who
had recently settled on the Ègbá land) for an Ifa consultation. During the
consultation, Ogbè-Ìká had also been revealed
Ògòngò-fío awo wọn
lòde Ẹgbá
Díá fún wọn lóde Ẹgbá
Níjọ ajogun Ẹlẹyẹ ká
wọn mọlé pitipiti
Ó ní kí wọn sákáalẹ,
ẹbọ ní şíşe
Wọn gbẹ'bọ, wọn rūbọ
Translation:.
Ògòngò-fío his Awo on
the earth Ègbá
It was one who ,
make Ifa for them on land of Ègbá
When they were being
confronted by the demonic machinations of witches.
They are advised to
offer sacrifice
They obeyed
The inhabitants of the
land of Ègbá wanted to know what they needed to do to overcome the witches.
They also wanted to know what sacrifice they need to offer in order to avoid
the life of their Obá. Ògòngò-fío told them to rest assuring them that they
would surpass the witches and that the witches would lose their power. He also
told them that witches would not be able to harm their Obá. He asked them to
offer sacrifice of two goats, two hens, four rats, four fish, four kola nuts,
four bitter kolas, four seasoned alligators and money. They brought all the
materials for the sacrifice immediately.
Ògòngò-fío then
divided all the materials of the sacrifice into two (that is, one goat, one
hen, two fish, two rats, two kola nuts, two bitter kolas, two seasoned
alligators, the money was also divided into two) . He used the first part as a
sacrifice. He asked the inhabitants of the land Ègbá to hit the second goat to
death (this goat must not be sacrificed with a knife, it must be beaten to
death); he took the mat to be used by the Oba to sleep (in the absence of a
mat, the bed sheet can be used), he spread the goat on it, put the two kola
nuts, two bitter kolas, two rats, two fish, two seasoned alligators and the
chicken on the mat) were all wrapped together with the mat as if a corpse had
been wrapped. Everything was hidden (or buried) in the room where the Oba used
to sleep. If it was not possible, that
would have to be hidden or hidden in any other place chosen by Ifá.).
While this was
happening, the witches gathered together for a confrontation with Ògòngò-fío.
They wanted to show him that they were more superior by eliminating him as well
as the Obá in the process of offering the rituals. They said:
Béèni ó!
Ogbè ká rele ọmọ Ọ
hẹn!
Ogbè ká relae ọmọ Ọra
hẹn!
Ogbè ká rele ọmọ
Ògun a rèrẹẹrẹ alẹ'de hẹn!
Díá fún Ògòngò-fío tón
şawo ròde Ègbá hẹn!
Díá fún wọn lóde Ègbá,
Ògún Ẹlẹyẹ ló ká wọn mọle pitipiti..hẹn!
Ògòngò-fío òní lo ó mò
wá Ẹlẹyẹ hé è
Ògòngò-fío òní lo ó mò
wá Ẹlẹyẹ o
Ògòngò-fío òní lo ó mò
wá Ẹlẹyẹ
Translation.
Let it be like this!
Ogbè please come
home, descendant of
Osin ... oh yes!
Ogbè please come
home, descendant of Ora ... oh yes!
Ogbè please come home,
from (offspring) of the one who worships Ogun under a large short tree outside
on the land of the house .. oh yes!
They were the ones who
launched Ifa for Ògòngò-fío when they go to the land of Ègbá on a spiritual
mission ... oh yes!
They also make Ifa for the inhabitants of the land Ègbá when
they were going to be confronted by the witches.
Your Ògòngò-fío, is
today the day that you should recognize us as witches oh
It is today that you
will recognize us as witches
It is certainly today
that you recognize us as witches.
When Ògòngò-fío heard
this, he cried out in tears and made his ìyẹrẹ the ìyẹrẹ of lamentation.
He answered this:
Béè ní ó
Ogbè ká rele ọmọ Ọsìn
hẹn!
Ogbè ká rele ọmọ Ọrà hẹn!
Ogbè Ká rele ọmọ
Òlógùn-un rèrẹẹrẹ alẹde hẹn!
Díá fún èmi Ògòngò fíò
Níjó tí mo n sawo ròde Ègbá hẹn!
Díá won lóde Ègbá to
jogun ó ká won mólé pitipiti hẹn!
Emi Ògòngò-fíò, òní lẹ
ó mó mí láwo hé è
Emi Ògòngò-fíò, òní lẹ
ó mò mí láwo o
Emi Ògòngò-fíò, òní lẹ
o mó mí láwo
È gba eku, mo fún-un
yín o hẹn!
È gba ẹja, mo fún-un
yín o hẹn!
È gba ẹye, mo fún-un
yín or hẹn!
È gba ẹran, mo fún-un
È gba ẹran, mo fún-un
yín or hẹn!
È gba obi, mo fún-un
yín or hẹn!
È gba orógbó, mo
fún-un yín or hẹn!
È gba ataare, mo fún-un
yín or hẹn!
È gba owó, mo fún-un
yín or hẹn!
òtọọtọ ènìyàn ló kù,
tea ò le gbà or hẹn!
Emi Ògòngò-fíò, òní lẹ
ó mò mí láwo
Translation:
Let it be like this!
Ogbè please come home,
descendant of Osin ... oh yes!
Ogbè please come
home, descendant of Orà ... oh yes!
Ogbè please come home,
from (offspring) of the one who worships Ogun under a large short tree outside
on the land of the house.. oh yes!
They were the ones who
launched Ifá for Ògòngò-fío
When he goes to the
land of Ègbá on a spiritual mission ... oh yes!
They also that Ifa for
the inhabitants of the land Ègbá when they were going to be confronted by the
witches.
I Ògòngò-fíò, that's
right today, you should recognize me as a prominent awo oh.
This is how today you
should recognize me as awo
Certainly this is
today you must recognize me as awo.
Take these rats, I
give you ... oh yes!
Take that fish, I give
you ... oh yes!
Take this bird, I give
you ... oh yes!
Take this cabriolet,
which I give you ... oh yes!
Take this kola nuts,
which I give you ... oh yes!
Take these seasoned
alligators, which I give you ... oh yes!
Take this money, I
give you ... oh yes!
Only the human
being you cannot take ... oh yes!
I ògòngò-fíò, that's
how you are today, you must recognize me as a prominent awo.
Immediately after
saying this, the witches threw themselves on Ògòngò-fíò. All of them promised
never to give problems to the inhabitants of the land Ègbá.
Everyone was dancing
and singing and proclaiming the effectiveness and efficiency of Ògòngò-fíò:
Ogbè ká rele ọmọ Ọsìn
Ogbè Ká rele ọmọ Ọrà
Ogbè ká rele ọmọ
Ọlógùn-un rèrẹẹrẹ alẹde
Díá fún èmi Ògòngò fíò
Tí n sawo ròde Ègbá
Ògòngò fíò awo lóde
Ègbá
Díá fún wón lóde Ègbá
Níjó ajogun Eleye ká
wọn mọlé pitipiti
Njẹ Ògòngò fíò òní lo
ó mò wà lèleye o
Èmi Ògòngò fíò òní lẹ
ó mò mí láwo
E gbeku, mó fún-un yín
o
E gbẹja, mó fún-un yín
o
E gbẹye, mó fún-un yín
o
E gbẹran, mó fún-un
yín o
E gbobì, mó fún-un yín
o
E gborógbó, mó fún-un
yín o
E gbataare, mó fún-un
yín o
E gbowó, mó fún-un yín
o 20
Òtọọtọ èniyàn ló kù tẹ
or leè gbà or
Emi Ògòngò fíò òní lẹ
ó mò mí láwo
Translation:
Let it be like this!
Ogbè descendant
of Osín
Ogbè descendant of Orà
Ogbè please come home,
from (descent) of the one who worships Ogun under a large short tree outside in
the house
They were the ones who
launched Ifá for Ògòngò-fío
When he goes to the
land of Ègbá on a spiritual mission
Ògòngò-fío the Awo of
the lands of Ègbá
He was the one who
threw Ifá for them in the land of Ègbá
When they were being
confronted by the diabolical machinations of witches
They are advised to
offer sacrifice
They obeyed.
Now, Ògòngò-fío like
that is today you must recognize us as witches
And I Ògòngò-fíò.,
This is how today you should recognize me as Awo
Take these rats, I
give you (I give them to you)
Take that fish, which
I give you
Take this bird, which
I give you
Take this cabriolet,
which I give you
Take this kola nuts,
which I give you
Take these seasoned
alligators, which I give you
Take this money, which
I give you
Only the human being
you can not take
I ògòngò-fíò, that's how
you are today, you must recognize me as a prominent awo.
Ifá says that the
client for whom this Odù is revealed will overcome the problem of witches and
all their evil intentions.
IX.
Ifá says that it
predicts Ire of happy marital life for the client, man or woman for whom this
Odù is revealed. Ifá says that the will secure a suitable wife spouse.
Ifá also says that he
predicts that many children will go to the couple after they are married.
However Ifá warns that
the client should not marry any person from his place of birth, On this Ifá says:
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Dáá fún Aláàjá
On sunkún aláìní-ibùdo
Translation:
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
They were the ones who
launched Ifa for Aláàjà
When they cried
because of their inability to get home.
Alaja was a beautiful
damsel, ready for marriage, but there, there was a lot of pretender. Then she traveled to the
town of Ifá to consult Ifá from Awo mentioned above. Would she be able to
secure a suitable husband for her? Would such a relationship last long and be
fruitful, blessed with children? She was assure that she would have her own
husband and that such a relationship would benefit both parties involved. She was advised to offer sacrifice with 4
chickens and money. He was also advised to perform the ritual to his paternal
ancestors with burnt bean pancake. She obeyed. However, they warned him not to
choose a couple from the place where he was born. She also obeyed
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Díá Onún fún
O n sunkún
aláìlóbìnrin
Translation:
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
They were the ones who
launched Ifá for Onikàá (king of Ifá)
When he cried because of his inability to have a woman
Onikàá did not have a
wife. It was a shame for a king not to have a wife. That is why he approached
the three Awos mentioned for an Ifa query. They told him that he would have a
suitable wife for him. He was asked to offer sacrifice with 4 roosters and
money. He obeyed. He was also asked to perform rituals on paternal ancestors
(egungun) with a fried or burnt bean pancake. He also obeyed. He was also
warned not to marry someone from his own town. One day, Onikàá learned from
Alhaja, he invited her to the palace and attended. She accepted. Before long,
the relationship became solemnized. They gave birth to many children and lived
happily afterwards.
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Dáá fún Aláàjá
O n sunkún
aláìní-ibùdo
Díá Onún fún
o n sunkún
aláìl-óbìnrin
Wọn ní kí àwon méjèèjì
sákáalẹ, ẹbọ ní şíşẹ
Wọn gbébọ, wọn rúbọ
Kò pẹ, kò jínnà
Ire gbogbo wá ya dé
turtúru
Njẹ Alaja bímọ beeni
Ìká
Ó n fi àkàrà ka'mọ rẹ
Translation:
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
They were the ones who
make Ifá for Aláàjá
When she was crying
because of her inability to get a home.
They also make Ifa for Onikàá
When he was crying for
his inability to secure a wife.
Both are advised to
offer sacrifice.
Both obeyed.
Before long, not too
far
All Ire came together
Alaja gave birth to
many children in Ìká
She was getting used to
or using the fried bean pancake to tell her children
X.
Ifá warns a couple
against lawsuits between them. Ifá says that such lawsuits will not solve any
problem that they may currently encounter. Ifá says that it predicts Ire of a
rejected son by the couple. When the baby arrived, it must have been called
Omólàjà. Our child causes reconciliation.
Ifá says that they
need to offer sacrifice and perform ritual to Obàtálá. On this Ifa says:
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Wòwòré awo orí Òkè
Dáá fún Aláàjà
Ti n sunkún omo ròde
ìká
Wón ní kó sákáalè, ebo
ní şíşe
Ó gbébo, or rúbo
Translation:
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Wòwòré, the awo of the
summit
They were the ones who
launched Ifa for Alaja
When she cried looking
for a baby to the Ìká village
She was advised to
offer sacrifice
She obeyed
Alaja was married for
many years but without issue. She tried everything she knew but without profit.
Soon, her husband's relatives began to give her and her husband real problems.
They pressured her husband to throw Aláàjà out of the marital home or marry
another woman who could give birth to a child of his. The relatives maintained
that Aláàjà could not conceive in his life because his uterus was blocked. Some
were in the opinion that she was a witch who had killed other people's children
while her sterility was doing justice by preventing her from doing so.
Therefore, the relatives of the marriage between Aláàjà and her husband was
nothing more than sexual relations as between male two dogs . That they could never bear fruit.
However, the husband resisted all the pressure from his relatives.
On the other hand, the
relatives of Aláàjà maintained that there was never a history of sterility in
any woman in their family. Consequently, the problems of sterility that Aláàjà
was facing must be a malignant work of the relatives of her husband. They
advised Alaja to fight with her husband and insisted that they forced his
family to neutralize the evil spells that had been thrown at him. Both, Aláàjà
and her husband however, did not confront each other but were toment by
these malignant feelings as they had already entered their minds. That
is why Alaja was contemplating packing and leaving her husband's house.
While these thoughts
continued, someone introduced him to the group of Awos to Alaja. Therefore, she
left her Ilé-Ifè house and traveled to the Ìká land to meet these Awos for an
Ifa consultation. During the consultation, Ogbè Ìká was revealed. They told
Alaja that she and her husband were encouraging ill feelings against each
other. They are advised to stop them. The awo told him that Ifá predicts Ire of
a baby rejected by her but that the baby would not come if they continued to
foment malignant thoughts against each other. They also told him that when the
baby came, it should be called Omólàjà - our child fosters reconciliation. They should never fight against each other
from that day if they wanted that baby
to survive. They warned that the spirit
of the baby would not stay in any way if there was no peace and harmony.
After these
revelations, he was advised to offer sacrifice with 2 chickens, 2 guinea fowl
and money. She obeyed. She also performed the ritual to Obàtálá with the back
shoe of a deer (deer). She did it.
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Wòwòré awo orí Òkè
Dáá fún Aláàjà
Ti n sunkún omo ròde
ìká
Wón ní kó sákáalè, ebo
ní şíşe
Ó gbébo, or rúbo
Njẹ èyí tó tó ìjà fún
wọn
Ká máa pèé ní Ọmọlàjà
Translation.
Ogbè ká
Ogbè ko
Ègbè n koko lègbè ọwọ
Wòwòré, the awo of the
summit
They were the ones who
launched Ifa for Alaja
When he was cried looking for a baby to the Ìká
village
She was advised to
offer sacrifice
She obeyed
The child who brought
reconciliation
We will call it
"Omọlájá"
Commentaries
The stanza emphasizes on
in importance of peace and harmony in marriage and any relationship before any
fruitful result can be obtain from it.
XI
Ifá says that a woman
recently packed and left her marital home. Whatever the reason precipitated the
action; it is in her best interest to return to her husband's house in
difficult times, humiliation and suffering wait outside of her marital home.
Getting resolved in another man's house is not the solution. She must return to
her first home. That is the house that her stars had chosen for her. If she did
not pay attention to that advice, she will have to regret herself. On this Ifa says:
Fa owó wá
Fa ìlèkẹ wá
Ìyẹn ò tó nnkankan o
Díá Fún Ètìpọnlá
Tíí ş'ọmọ Alàwòrò Ifẹ
Èyí tó I'ohun ò l'ọkọ
ọ fẹ mọ
Wọn ní kó sákáalẹ, ẹbọ
ní şíşẹ
Ó gbẹ'bọ, ó rúbọ
Translation:
Pull money here
Pull expensive
necklaces here
They add to zero
Those were Ifa's
statements for Ètìpọnlá
The daughter of the
high priest of Orò on Ifé
When she said that she
was not more interested in her husband
He was advised to
offer sacrifice. She obeyed
Ètìpọnlá was happily
married with children. One day, she met some people who used money and
expensive jewelry that tempted her to leave her marital home. Later, she succumbed
to his proposals and left. Since then she found it impossible to do something
right. Whatever she did became bad. As a result, she approached the group of
Awo cited above for an Ifa consultation.
He was informed that
he had made a wrong decision in her life. However, she must correct the error
before she can return her life to normal. She was asked to return to her
husband's house. She must go and look for the people who would help her by
asking her husband's family in order so that she could be accepted her back
into the group within the family again. She must also offer a sacrifice with a
goat and solemnly promise never to allow herself to be misled again. She obeyed
all the advice of the Awo.
When she returned to
her marital home, everything returned to normal for her. He was happy and
satisfied. She was singing, dancing and praising her Awo
Fa owó wá
Fa ìlẹkẹ wá
Ìyẹn ò tó nnkankan o
Díá Fún Ètìpọnlá
Tíí ş'ọmọ Alàwòrò Ifẹ
Èyí tó l'óhun ò l'ọkọ
ọ fẹ mọ
Wọn ní kó sákáalẹ, ẹbọ
şíşe
Ó gbẹ'bọ, ó rúbọ
Ètìpọnlá o o
Ọmọ Alàwòrò Ìfẹ
Ó bá d'ẹyì sílé ọkọ
áárọ
Translation
Pull money here
Pull expensive
necklaces here
They add to zero
Those were Ifa's
statements for Ètìpọnlá
The daughter of the
high priest of Orò of Ifé
When she said that she
was not interested in her husband
He was advised to
offer sacrifice
She obeyed
Here comes Ètipọnlá
The daughter of the
supreme leader of Orò in Ifé
It would be better if you
returned to your true husband's house.
Ifá says that the
woman for whom this Odù should not give
excessive consideration to money or other ostentatious materials to leave her
house. Not all that glitters is gold. If she left her husband's house for any
reason, she would suffer and regret her actions.
XII.
Ifá says that the
client for whom this Odù is reveal
should offer sacrifice against infectious diseases. The whole whole
house must commit to this as well. Everyone in the house would be immune from
diseases. They also need to carry the
ritual to Şanpọnna (Ọbalúwayé) about this Ifá says:
Tìmùtìmù sunwọn l'ẹyìn
Gbogbo ínú rẹ ló
digiti
Díá fun Oníkọlà
Ọmọ a şá wọn l'ọgbẹ
gbowó
Wọn ní kí wọn sákáalẹ,
ẹbọ ní şíşe
Wọn gb'ẹbọ, wọn rūbọ
Translation
A cushion is nice
outside
Inside is full of
pieces
They are the ones who launched
Ifa for Oníkọlà
He who marks the
victims is still paying
They were advised to
offer sacrifice
They obeyed.
Oníkọlà went for an Ifa consultation to determine whether
or not he would be able to afflict many people with various infectious diseases.
He was asked to give people the option of performing the rituals to him and
whoever failed to perform the rituals to him and whoever failed to perform the
ritual should be afflicted. He agreed.
One day the community
was having the signs of being afflicted with smallpox. They went for an Ifa
consultation. They were asked to perform the ritual to Ọbalúwayé with toasted
corn, vegetables, wrapped butter (butter), palm wine and palm oil. They were
also asked to use some coins to rub the heads of each member of the whole house
and then add it into the ritual materials. They obeyed. All those who
participated in the fulfillment of the ritual were saved by Ọbalúwayé.
Tìmùtìmù sunwọn l'ẹyìn
Gbogbo ínú rẹ ló digi
Díá fun Oníkọlà
Ọmọ a şá wọn l'ọgbẹ
gbowó
Wọn ní kí wọn sákáalẹ,
ẹbọ ní şíşe
Wọn gb'ẹbọ, wọn rūbọ
Èrò Ìpo, Èrò Ọfà
Ẹ wá bá wa ní wọwọ ire
A cushion is nice
outside
Inside is full of
pieces
They are the ones who
launched Ifa for Oníkọlà
He who marks the victims
is still paying.
They were advised to
offer sacrifice
They obeyed
Travelers to Ìpo and
Ọfà
Find us in the center
of the abundant Ire
Ifá says that he will
not allow the client and the member of his or her house to suffer afflictions.
XIII
Ifá says that he
predicts abundance for a couple who are currently facing a serious financial
problem. Ifá says that they owed many people now but would be able to pay all
their debts on time. Ifa also says that there is a woman here who must be very careful
with her opinions in order to avoid causing herself serious damage or even
death. On this Ifa says:
Akínşoró awo Òde Ẹgbá
Ọpẹ-Ìşàgà awo Òde Òwu
Şáàşáà-gèlè nìí ş'ọmọ
ìkanyìn wọn lénje-lénje
Díá fún Ọjọọọdá
Tíí ş'ọmọ wọn lálàde
Ọyọ
Ó fẹyìntì m'ójú ẹkún
sùnráhùn t'ajé şuuruşu
Wọn ní kó sákáàlẹ, ẹbọ
ní şíşẹ
Translation:
Akínşoró, the awo of
the land of Ẹgbá
Ọpẹ-Ìşàgà, the awo of
the land of Òwu
Şáàşáà-gèlè is the
smallest of them all
They threw Ifa for
Ọjọọọdá
Who is native to the
earth Ọyọ
When he was crying in
lamentation for his inability to acquire in abundance.
It is advised to offer
sacrifice.
Ọjọọọdá was a prominent
Babaláwo in the village Ọyọ. However, it was not a successful Babalàwo. he did
not have money and he was owing a lot of
people. In fact, his wife had already been contemplating packing to leave his
home because of his poverty.
One day, three Babaláwos
came to visit him; they were Akínşoró, Ọpẹ-Ìşàgà and Şáàşáà-gèlè. They intended
to stay at his house for a week. Unfortunately for Ọjọọọdá, they did not eat
any other food besides crushed yam, chicken and antelope meat. Ọjọoọdá did not
have any of these items at home. He was already owing the cattle vendor before
his visitors arrived. To make matters worse for Ọjọọọdá, these Awos make
ifa Ifa for him and prescribed 20 yams,
30 ewùrà and an antelope as sacrifice. When his wife heard all this, she openly
insulted the Babalàwo, calling them thieves. She confronted them that they had
come to the house in order to ruin their family.
Ọjọọọdá on the other
hand went out to borrow money, bought 7 chickens for visitors and so could eat
them one a day, he bought an antelope, 20 yams and 30 ewùrà. They offered
sacrifice for him.
Every day Ọjọọọdá's
wife would prepare food for these visitors. She would insult them, calling them all sorts of names and throwing the food
out the door of her room. She would call them and ask them to eat the food or
leave it if they do not want to eat.
On the seventh day,
Ọjọọọdá told his visitors that he would like to go outside to look for gifts
for them. He asked his wife to prepare food so they would eat before leaving.
Immediately Ọjọọọdá left the house, he had left, there was no the abusive language that his wife did not
use on the visitors of her husband.
After preparing the food, she went out the door and called for lunch. One of
them came out and hit her to kill her. They ate the food. When they left, they
left expensive necklaces, jewelry, gold, silver, clothes, money and ivory for
Ọjọọọdá in their room.
When Ọjọọọdá returned
home, the first thing he saw was the corpse of his wife. He was overcome with regret. Then he cried
his cry of cries and made his ìyẹre- the ìyẹrẹ of lamentation, calling the
attention of the three Babaláwo and showed his disagreement for his action, saying:
Bẹẹní o o ¡
Akínyẹró awo òde Ẹgbá
-hen!
Ọpẹ-Ìşàgá awo Òde Òwu
o -hen!
Şáàşáà-gèlè níí ş'ọmọ
ìkanyin wọn lénje-lénje -hen!
Díá fún Ọjọọọdá, tíí
ş'ọmọ wọn lálàde Ọyọ -hen!
Ẹ ní kí ng rú isu
l'ógún, mo rú isu l'ógún -hen!
Ẹ ní kí ng rú ewùrà
l'ógbòn, mo rú ewùrà l'ọgbọn o -hen!
Ẹ ní kí ng rú
àgbọnrín, kí ng fi díbẹ fún Ikú -hen!
Mo rú àgbọnrín, mó
fidíbẹ ffun Ikú o -hen!
Njẹ oore ti a şe yín,
ègbé ló şe é è
Oore tí a şẹ yín, ègbé
ló şe o
Oore tí a şẹ yín, ègbé
ló şe o
Translation:
This is the way, this
is ... oh yes!
Akínyeró, e Awo de Ègbá
... oh yes!
Ọpẹ-ìşàgá, the ground
awo Òwa ... oh yes!
Şáàsaa-gèlè, the
youngest of them all ... oh yes!
You released Ifá for
my Ọjọọọdá a native of Ọyo ... oh yes!
We asked you to offer
20 yams as a sacrifice, I did ... oh yes!
We ask you to offer 30
ewùrà as a sacrifice, I did it ... oh yes!
We asked you to offer
an antelope to propitiate his death and I did. Have you inspected your room
before calling us? …Oh yeah!
Have you inspected
your room before calling us?
Have you inspected
your room before calling us?
When Ọjọọọdá heard
this, he went inside his room and found all the things left by the three Awo
but he was not impressed. When the three Awo realized this, they entered. They
took the òjijí left, rubbed them together between their palms and squeezed the
water into the eyes of ajọọọdá's wife. She jumped immediately. The Babaláwo
then warned him to never behave badly with any Awo again. She apologized
profusely with the three Awo. Ọjọọọdá and his wife and children lived happily
after forever.
Akínjẹró awo Òde Ẹgba
Ọpẹ-Ìşàgà awo Òde Òwu
Şááşáa-gèlé ní ş'ọmọ
íkanyin wọn lènje-lènje
Diá fún Ọjọọọdá
Tíí ş'ọmọ won lálade
Ọyọ
Wọn ní kó rú işu
l'ógún
Ó rú işu l'ógún
Wọn ní kó rú ewùrà
l'ọgbọn
Ó rú ewùrà l'ọgbọn
Wọn ní kó rú àgbọrín
Kò fi díbẹ fún Ikú
Ó rú àgbọrín
Wọn fi díbẹ fún Ikú
Njẹ oore ti a şe yín
Ẹgbè ló şe o
Njẹ ìwọ ti bẹ ilé wò
Koo tóó ké sí wa?
kọ pé, kò jìnnà
Ire ajé wá ya dé
turtúru
Translation:
Akínşoró, the Awo of
the earth Ẹgbá
Ọpẹ-Ìşàgà, the Awo of
the earth Òwu
Şááşáa-gèlé is the
youngest of them
They were the ones who
threw Ifá for Ọjọọọdá
Who was a native of
Ọyọ
He was asked to offer
20 yams as sacrifice
He offered 20 yams as
sacrifice
He was asked to offer
30 ewùrà as sacrifice
He offered 30 ewùrà as
sacrifice
He was asked to offer
an antelope
In order to propitiate
death.
Now you can not see
that all my benevolence is for you
They were all a waste
You have inspected
your room
Before calling us?
Before long, not too
much
All the Ire of
abundance came in droves
Ifá says that the
client will accumulate abundance in a miraculous way. The client's wife must
take care of her language unless she invites calamity to herself.
XIV
Ifa says that a man
should be initiated in order to prevent prolonging the disease. Ifá says that
this should be done urgently. On this, Ifá says:
Mo dúró-dúró
Ọwọ ọ mi ò tó işin
Mo brẹ-bẹrẹ
Ọwọọ mi ò tó işin
Ópélọpé àwọn Àgbà kan
Àgbà kàn
Ti wọn ní kí ng
d'ọgbàálẹ yẹkẹ
Mo d'ọgbàálẹ yẹkẹ
Işin n bó sí mi l'ọwọ
Işin n bó sí mi l'ẹnu
Díá fún Èjìká-gògòògò
10
Ti yóó gbèé Òsù dé'gbó
Translation:
I support therefore
But I was unable to
reach Isin fruits
I also stand for a
long time
But I was unable to
reach Isin fruits
My gratitude to the
manifestation of venerable elders
Who asked me to put
down the effort
Işin fruits fell into
my hands
Işin fruits fell into
my mouth
These were Ifa's
statements for Èjíká- gògòò
Who would charge ÒSÛ
to Igbódú
Òsù was very ill. Many
people had thought that he would surely die. Èjíká-gògòògò was his companion.
Èjíká-gògòògò was so moved that he went to a group of Awo for an Ifa
consultation on behalf of òsù: will his friend òsù survive this disease? Would
he be able to walk again by himself? The awo assured Èjíká-gògòògò that òsù
would recover from the disease. All that òsù needed to do was to do his Ifa initiation. Then Èjíká-gògòògò
approached the family of òsù and among them, they searched for all the
materials for initiation.
When the day of
initiation arrived, Èjíká-gògòògò was the one who carried òsù into the Ifa
grove where the initiation took place. After the initiation, òsù recovered from
the illness.
Mo dúró-dúró
Ọwọọ mi ò tó işin
Mo bẹrẹ-bẹrẹ
Ọwọọ mi ò tó işin
Ópélọpé àwọn
Ti wọn ní kí ng
dọgbàálẹyẹkẹ
Mo dọgbàálè yẹkẹ
Işin n bọyes mi l'ọwọ
Işin n bọsi mi l'ẹnu
Díá fún Èjíká-gògòògò
Ti yóó gbèé òsù dé'gbó
Wọn ní kí wọn sákáalẹ,
ẹbọ ní şíşe
Wọ n gbẹbọ, wọn rūbọ
Njẹ òsù m'órí ró
Kó o má bùbúlẹ
Ìdúró gangan-angan làá
b'òsù
Translation:
I stand
But I was unable to
reach Işin fruits
I also stand for a
long time
But I was unable to
reach Işin fruits
My gratitude to the
manifestation of venerable elders
Those who asked me to
prostrate the infactual effort
I dessert without
effort
Işin fruits fell into
my hands
Işin fruits fell into
my mouth
These were the
declarations of Ifa for Èjíká- gògòò
Who would charge òsù
to Igbódú
They are advised to
offer sacrifice
They obeyed
Let òsù stand straight
Let awo not take a
short break from the disease
Standing up straight
we must always find òsù
Ifá says that a sick
person should be initiated in Ifa as soon as possible in order for such person
to recover from such illness
XV.
Ifá says that there is
a woman where this Ifa is reaveal, possibly the client or wife of the
client's , who enjoys things on credit
without a feasible means of paying the
money. Ifá says that the woman should give up unless she ruined her husband
while the husband would be forced to pay the money.
Ifa says that if the
woman had not been married as a wife, then the one who is going to be her
husband and her entire family should think seriously before finally deciding
whether or not to marry the woman. With such a woman, it would be very
difficult for the husband to have financial stability.
On this, Ogbè-Ìká
says:
Ogbè ká rele ọmọ Ọsìn
Ogbè ká rele ọmọ Ọrà
Ogbè ká rele ọmọ
Ọlógùn-un rẹrẹẹrẹ alẹde
Díá fún káyọde
Tó jẹ gbèsè
Ti ò leè san'wo ó rẹ o
Translation:
Ogbè please come home,
the desendant of Osín
Ogbè please come
home, desendant of Ora
Ogbè please come home,
descendant of one who worships Ogun
under a large tree outside the house
They were the ones who
make Ifá for káyọde
Who owed several amounts
Which he could not pay
up.
káyọde was owing
people several sums of money. He did not have the means to pay the money. Then
he went for an Ifa consultation. He was warned not to acquire debts
unnecessarily. He was also warned not to fall into the extreme fury which is
usually prepared when an inexplicable destruction is made on the property of
other people. Therefore, He was advised
to offer sacrifice with two roosters, two hens and money. She refused.
Before long, all those
to whom she owed a lot of money, gathered at her house to cause problems. The
husband of káyọde was forced to intervene. He was beaten and they made him pay
all the money his wife owed. This was happening frequently. He lived a sad and
frustrated life with his wife's banking attitude and die a very poor man .
Ogbè Ká rele ọmọ Ọsìn
Ogbè Ká rele ọmọ Ọrà
Ogbè Ká rele ọmọ Ọlógùn-un rẹrẹ ẹrẹ alẹde
Díá fún káyọde
Tó jẹ gbèsè
Ti ò leè san'wo ó rẹ o
Gbèsè ti kàyọde jẹ
Ti o leè sanwó or rẹ
Nàgbònnàgbòn-sán-àn-sán-àn
ni yó sanwó or re o
Translation:
Ogbè please come home,
desendant of Osín
Ogbè please come home,
desendant of Ora
Ogbè please come
home, desendant of the one who worships
Ogun under a large tree outside the house
They were the ones who
make Ifá for káyọde
Who owed several
amounts
Which he could not
back
Nàgbònnàgbòn-sán-àn-sán-àn.
Ifá says that women
should also be warned against vandalism and extreme madness lest she ruin her
husband
XVI.
Ifá says that the
entire community where Ogbè-Ìká is revealed must stop unnecessary quarrels over
trivial matters. The community should also strive to cultivate the good virtues
of adaptation and commitment. Ifá also says that the client for whom this Odù
is being revealed must, on its own initiative, try to resolve any communal
misunderstanding or rivalry that may exist in its development. Ifá says that
through this action, the client will not only achieve the wishes of his heart
but also gain recognition, respect and honor. On this, Ifá says:
Ogbè ká
Ogbè kó
Ègbé n koko lègbè ọwọ
Wọwọrẹ awo Àjèjì
Dia fun Alaja
Ti n sunkún ọmọ r'òde
Ìká
Translation:
Ogbè ká
Ogbè kó
Ègbé n koko lègbè ọwọ
Wọwọrẹ the Awo of the
unknown
They were the ones who
launched Ifa for Alaja
When crying in
laments, his without offspring for Ìká.
As explained before
this chapter, Alaja went to Ìká for an Ifa consultation. The Babaláwo told him
to offer sacrifice and perform ritbàtálá rituals as previously stated . She
obeyed.
Meanwhile, a group of
hunters went to the forest to hunt in the form of fun. They killed a deer. When
they returned, they began to fight over how to distribute the obtained game.
The lawsuits soon degenerated into an open contest involving all sectors of the
community. This contest already had a while before Alaja arrived at an Ifa
consultation in the Ìká town.
On his arrival in Iká,
Alaja noticed that all was not well with the citizens of Ìká. She did a survey
about what had happened. She understood that the problem started with the
disagreement about sharing a dead deer during a hunting expedition. She was
asked to offer a hidden leg of a deer as part of the materials for a ritual to
Ọbàtálá. Instantly, he bought a whole deer and took off his hind leg for the
ritual. Afterwards, she removed one front leg and the other hind leg of the
deer, cut them into pieces and used them to cook a melon soup. He also prepare several pounded yam wrappings among everyone in the Ìká
village. No house was left without receiving. Everyone ate to their
satisfaction.
The next few days,
Wọwọrẹ awo Àjèjì a Babalàwo who was invited for the purpose of fixing the
lawsuit between the indigenous people of the Ìká people, requested and obtained
the permission of Onikàà to summon the head of each and every one of the houses
in the village. Everyone gathered. Then he told them that the whole community
knew that they had no peace because they found it difficult to share a dead
deer during a hunting expedition. The lawsuits had separated the entire
community.
While a woman, a
complete stranger in that matter was able to share a foreleg and a hind leg of
a deer among the entire community.
Then he warned the
whole community to stop their quarrels if they did not want the anger of the
gods that are visited inside each one of them. They all felt ashamed of their
attitude and managed to live in peace and harmony from then on.
Wọwọrẹ awo Àjèjì
returned to Onikàà to inform him how the lawsuit within the community had been
solved amicably. Onikàà told the Babalàwo to go and bring the strange lady who
started the movement. The lady was brought in front of Onikàá. Oni-Ìká honored
her with the title of Alaja- who is the person who solved the dispute. Then
Oni-Ìká advised him to apply the same wisdom in his house in all his days and
daily activities. Then he was ordered to return to the village to his house,
solve the problems of his house and help preserve and order in his community.
She thanked Òní-Ìká
and left as a happy and satisfied lady.
Ogbè ká
Ogbè ko
Ègbé nkoko lègbè ọwọ
Wọwọrẹ awo Àjèjì
Dia fun Alaja
Ti n sunkún ọmọ ròde
Ìká
Njẹ ẹni to laja fún
wọn lóde Ìká
Ká máa pèé ní Alaja
Translation
Ogbè ká
Ogbè ko
Ègbé nkoko lègbè ọwọ
Wọwọrẹ the strange awo
They were the ones who
launched Ifa for Alhaja
When crying in lament
of lack to ìká
The person who
resolved dispute in the Ìká village
Let her be called
Alaja. The peacemaker
Ifá says that we need to
work towards peace before there can be peace. We also need to work towards
peacekeeping before it lasts.
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
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