ODU IFA OGBÈ-ÌRETÈ COMMENTARIES BY BABALAWO
OBANIFA -Obanifa Extreme Documentaries- Reformed Africa Ifa Spirituality -Odu
Ifa Series
In this work Babalawo Obanifa shall make exhaustive
commentaries on Odu Ifá Ogbè-Atè also know as Ogbè-Ìretè. The work
will be useful to any practicing Babalawo or ifa devotee, who want to
have an indepth knowledge of what Odu ifa Ogbè-Ìretè is all about.
The work will examine among other things what is odu ifa Ogbè-Ìretè ? Who are
the associate or affiliated IRÚNMOLÈ AND ÒRÌSÀ with odu Ifa Ogbè-Ìretè ?
What are the likely favorable profession or occupation by those by odu
Ifa Ogbè-Ìretè ? what are the possible or likely names that can be given
to those born by Ogbè-Ìretè? Some summary of of general information for those
born by odu ifa Ogbè-Ìretè.some scared messages in odu ifa Ogbè-Ìretè and
commentaries on tall these and more will be the major focus of this wor
WHAT IS ODU IFA
OGBÈ-ÌRETÈ?
I I
I I
II I
I I
WHO ARE THE AFFILIATED
IRÚNMOLÈ AND ÒRÌSÀ OF OGBÈ-ÌRETÈ?
The following has been
identify has working IRÚNMOLÈ AND ÒRÌSÀ with Odu Ifá Ogbè-Atè are ;Ifá,
Orí, Èsù-Odàrà, Ègbè, Àjé, Egúngún.
WHAT ARE THE TABOO OF
OGBÈ-ÌRETÈ?
By the taboo of
Ogbè-Atè, we mean both animate or inamate object that such as plant and
animals and character that that those born by Ogbè-Atè mus avid from eating ,
using or doing in other to have promlem –free life.the floowin has benn
identify.
They
should not eat rooster (use it to feed Ifá)
Theyshould not
use pigeon, Agbe, Àlùkò or Áásèé for anyone
They should not
use guinea pig from India
They must not walk
barefoot
They must never
get involve in the profession of Blacksmith
They should never use
Ògé bird for anything (especially Ogbè-Atè girls)
They should
never use broken cups, plate or gourd for anything
They must never be
cruel and dishonest
WHAT ARE THE LIKELY SUCCESSFUL OR FAVORABLE OCCUPATIONS OR PROFESIONS FOR ODU IFA OGBÈ-ÌRETÈ ?
Ogbè-Atè children,
males and females, are good in medical and paramedical fields
like medicine,
nursing, pharmacy, physiotherapy, herbalism etc.
WHAT ARE POSIBLE
NAMES FOR OGBÈ-ÌRETÈ CHILDREN?
By this it mean the
names that can be given to those born by this Odu during their ITÈLÓDÙ OR
ÌKOSÈDÁYÉ. They exist in both male and female cartogory. For male we have;
Erinfolami,Oláugbà, Ifábayé, Ifákìíté, Ifágbàmílà Adésetán for
females , we have :Oláifá, Fásolá ,Ifakémi, Iléowó, Awoníkèé,
Òjèékúnlé.
Commentaries
It is instructive that
names are derive from positive character in odu Ifa Ogbè-Atè
SOME SUMMARY OF
INFORMATION ON OGBÈ-ÌRETÈ FOR THOSE BORN BY THE ODÙ DURING ITÈLÓDÙ OR ÌKOSÈDÁYÉ
Ogbè-Atè children
would be very prosperous in life and could achieve the wishes of their
Heart, come thick or
thin. But for children of Ogbè-Atè, it is their duty to be
telling what
they want to become in life exactly to their Orí, Ifa and Olòdùmarè
and it will be given
to them. If they maintain reticence, they can live to feel such a lack of
communication.
Therefore, the Ogbè-Atè children must be sure of exactly what
that they want in
their mind and then demand them from Orí, Ifá and Olòdùmarè.
As an adjunct to this,
Ogbè-Atè children have the ability to be masters over their
Destinaties.
They possess the ability to control their world and the worlds of those
with
success around them
Ogbè-Atè children also have the luck to acquire good husbands in life.
These spouses will
also reinforce their chances of success. Both will be known,adored and
respected everywhere.
For children Ogbè-Atè,
if the situation at their home base is difficult they can
travel outside of base
and if they do, they will be very successful in their stay. They
they will return with
more success and achievement beyond their wildest imaginations. While the
people were waiting
for the Ogbè-Atè children to be be dishonored or humiliated, they
they end up becoming
more successful, more fulfilled and more recognized.
The problem of
Ogbè-Atè children is that no matter how hard they try to do
good to people and
make them happy and happy, those that they are still helping
They will go after a
furtive and slander them. Ogbè-Atè children only need to consider this
made as part of the
challenges they need to face in life and that is why they should ignore
their
slanderers and
continue to do well. Those who slander Ogbè-Atè soon they will come to pay
their tribute sooner or later.
It is extremely
difficult for children Ogbè-Atè to determine with certainty those who
authentically love or
pretend. It is however in your interest more to find a means of
recognize your true
friends from the hordes of admirers and pretenders or hypocrites
to know who to count
during the tribulations.
For Ogbè-Atè the
children, the more they wish them ill, the more successful they become. They
more
who humble themselves,
the more popular they become. The guide spirits and guardians of the
Ogbè-Atè children
give, ability to get bad to good, harm opportunities,
Despair to fortune and
threats to opportunities.
Ogbè-Atè children,
males and females, are good in medical and paramedical fields
like medicine,
feeding, pharmacy, physiotherapy, herbalism and so on.
They have the ability
to bring joy in the lives of those who are physically,
mentally,
psychologically and emotionally with problems.
Ogbè-Atè children
should never lose hope in life. It does not matter how hard or
As difficult as the
situation may be, they must continue to strive. Their success is
definitely at
hand.
For Ogbè-Atè the
female children, the more respect they give to their husbands the more
honorable that she
will be. All the relationships of their husbands and their husbands will fight
forthe rights of Ogbè-Atè the female children and duly secures anything
belongs to them is
given to them. Therefore, the keys to marital bliss for
Ogbè-Atè the female
children are in favor of their husbands and the (husbands)
relations, obedience,
concern and love at all times for her husband. Yes those girls
they do these, they
can earn the admiration, respect and love of their husband and relationships
at their side.
For children Ogbè-Atè,
Ifá sends them to be moderate with tobacco and liquor buyers.
This will strengthen
their chances of success. So doing, they will be very successful and
their
success will count on
those same ones.
Ogbè-Atè children have
a tendency to neglect their houses and then they are taking care of the
welfare of others.
This must be reversed. They should always be taking care first of their
House problems and
daily needs before attending those of friends and others
outsiders.
Ogbè-Atè children
should always do good, they should never stay or should do
wrong, they should
never harbor the bad thoughts, they should avoid contradicting laws
social and moral laws.
SOME SACRED MESSAGES
ON ODU IFA OGBÈ-ÌRETÈ AND COMMENTARIES ON THEM.
1
Ifá says that it
foresees the IRE of prosperity and achievements for three people who Ogbè-Atè
is
reveals during the .
Ifá consultation. Ifá says that the three will be able to achieve
the desires of their heart in life. On this, Ifá says:
Àkùko ò mi tó ko lanàá
Ìko ire ló ko
Dia fun , Erin
Erin n sunkún òun ò
Lola
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
My cock that crow
yesterday
The crow was for good
That was the
declaration of Ifá for Erin (Elephant)
When crying because he
lacked prosperity
They advised him to
offer sacrifice
He complied.
Erin (the Elephant),
up to that point in time is as small as a rodent, he was unhappy with the small
size that he had. These have been preventing him from carrying out his heart's
desires. He therefore went to the aforementioned Babaláwo for Ifá consultation.
His question is; could he achieve the size that would enable him carry out his
heart desires? Would he be prosperous in life? They advised him to offer
sacrifice. He was also assured that he will achieve his ambitions in life.
Àkùko ò mi tó ko lanàá
Ìko ire ló ko
Dia fun Efon
Efon n sunkún òun ò
níyì
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
My cock that crow
yesterday
The crow was for good
That was the
declaration of Ifá for Efòn ( The buffalow)
When crying because he
lacked prestige
They advised him to
offer sacrifice
He complied.
Efon was as small as a
rat before this period in time. He was sad that he did not have Prestige
in the group of wild animals. The other animals looked down on him
because of its tiny size. He approached the Babaláwo aforementioned for Ifa consultation.
He went to complain about the same problem as Erin( the Elephant) ,They also
advised him to offer sacrifice and he was also assure assure that everything
would happen for him the way he had wanted.
Àkùko ò mi tó ko lanàá
Ìko ire ló ko
Díá fún Esinsin
Tí n sunkún òun ò ríbi
do
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
My cock that crow
yesterday
The crow
was for good
That was the
declaration of Ifá for Esinsin (Common flies)
When crying because he
lacked where to sit
They advised him to
offer sacrifice
He complied.
Esinsin at his own
right was crying because he had no place to call his possession. He had no resting
place and he did not have place to get his daily bread .Life was becoming too
unbearable for him. He went therefore to the Awo mention for ifa Ifa
consultation. Could he enjoy his life like others? Would he be getting his
daily meal without much trouble? Could he get a resting place at the end of
each day's work, where he would put his head comfortably? The Awo advised him
to offer sacrifice. He was also assured that he will his have everything he
wants in life. The Awo told Esinsin not to exercise any fear where he would be
able to get all the best things in life free of charge. ERIN, EFÒN and ESISNIN all
offered the sacrifice prescribed by the Babaláwo. The sacrifice materials
are: two pigeons, two guinea-fowl, four kola nuts,eight bitter-kolas and money
for each of them. Immediately after the sacrifice, Erin became the largest
animal in the forest; Efon became the largest animal in the savanna, Esinsin
started to enjoy his life there in more complete manner. When the kings were
feasting and were having dinner, Esinsin would be there ,enjoying with them,
when any ceremony was taking place anywhere,all the other people can be
prevent from attending but Esinsin cannot be prevent . Esinsin could also
sleep in the houses of kings and subjects without question. The three of them
then were able to achieve the desires of their hearts they were singing and dancing
and giving praise in turn to their Awo and their Awo were giving praises to Ifá:
Àkùko ò mi tó ko lanàá
Ìko ire ló ko
Dia fun, Erin
Erin n sunkún òun ò
Lola
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Àkùko ò mi tó ko lanàá
Ìko ire ló ko
Dia fun
Efon
Efon n sunkún òun ò
níyì
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Àkùko ò mi tó ko lanàá
Ìko ire ló ko
Díá fún Esinsin
Tí n sunkún òun ò ríbi
do
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Erin í lólá o
Efon níyì
Esinsin ló roko lòó lè
Kò pé, kò jìnnà
E wá bá ni ní wòwó Ire
gbogbo
Translation:
My cock that crow
yesterday
The crow was for good
That was the
declaration of Ifá for Erin
When crying because he
lacked prosperity
They advised him to
offer sacrifice
He fulfilled
My cock that crow
yesterday
The crow was for good
That was the
declaration of Ifá for Efòn
When crying because he
lacked prestige
They advised him to
offer sacrifice
He complied
My cock that crow
yesterday
The crow was for good
That was the
declaration of Ifá to Esinsin
When crying because he
lacked where to sit
They advised him to
offer sacrifice
He complied
Erin became prosperous
Efon became
prestigious
Esinsin had gone to
the farm to sit
Before long, not too
far
Look at us in the
midst of abundant blessings.
Ifá says that three
people who had gone for Ifá consultation could achieve the wishes of
their heart.
Commentaries
The major theme and
message present in this Odu Ifá Ogbè-Ìretè is beyond the spiritual prescription
of making Ifa consultaion and making ebo alone, rather the this stanza of
Ogbè-Ìretè is more psychological than spiritual. The core message in this
reading emphasize on the essence of thinking big in life. It prove that if
human can only wish and not settle for average in life , they will achieve all
their heart desire and goal. This is what ERIN, EFÒN and ESISNIN
exemplify in this stanza Ogbè-Ìretè.
II.
Ifá says that it
foresees the IRE of prosperity for the client for whom this Odù is revealed. Ifá
says that he or she would be prosper and become great in life. Ifá also says
that the client must be saying or expressingb his or her needs Ifá and Olódùmarè
and the deities, , if the client wants to build manyhouses in life, he or she
must tell Ifá to please give him the opportunity to build the exact number of
homes he or she wants in life. He or she should t say it to the
deities, they will allow him to to be prosperous. Ifá says that as long
as the client asks for exactly what he or she wants from Ifá, he will always
get it.On this, a stanza in Ogbè-Atè says:
Aféfé lélé níí sewé
igi oko láálo - láálo
Èfúùfù lélé níí sewé
igi oko gbàárìkoko - gbàárìkoko
Ará ilé níí ara oko pé
e kú àtùgbà
Díá fún Òrúnmìlà
Ifá l'óun ó foláa temí
hàn mi
Translation:
The gentle breeze is
that which bends the leaves of the trees of the farm
The gale is one that
shakes the leaves of the trees of the farm
The capital is he who
greets the locals "how is the work"
These were the
declarations of Ifá for Òrúnmìlà
When Ifa says that he
will show me my prosperity.
A child of
Ogbè-Atè went to Orúnmìlà for the Ifa consultation. He wanted to know how
it
He would become
prosperous in life. Ifa promised him that he would be very successful in life.
He asked ifa to show him the success as it would have been. Ifá answered that
he would be so successful as two rats from the back on the farm. He left with
feeling very happy. He began to observe the life-styles of rats in general then
and discovered in his observation ,that no matter how prosperous rats can
be, they do not end well, in future they do end in the decoction pot as
food. They usually die grievously and die for the enjoyment and good of human
beings.He returned to Òrúnmìlà with the complaint that he did not like the
prosperity of the rats. He asked for another kind of prosperity. Ifá said then
that he would be as prosperous as two fish. He put on
happiness as garment
and departed. He began to observe the life-styles of fish then. He later
discovered too ,that no matter how prosperous or successful fish may be,
their graveyard end was in the cooking pot as food. He came back to also
complain about this. He also had the prosperity of birds. He rejected it later
for the same reason he gave for rats and fish earlier. He is gave the
prosperity of four legged animals equally. He rejected it equally as before.
They asked him then to stop simply asking for and kind of prosperity But come
and demand for any kind you would like to have in this life after due
observation . He went out and started observing human beings. He traveled far
and wide and in the later period he discovered in the village of ÌLALÀ a very
prosperous man who was widely acclaimed for his commercial. He was very rich
and favorably respected everywhere in his environment. He then returned to
Orúnmìlà and said that he would like to be as prosperous as Olajugbà in village
of Ìlalà, they asked him then to offer a sacrifice with two rats, two fish, two
roosters and two male goats or rams. He complied. Life pleases him.
Aféfé lélé níí sewé
igi oko láálo - láálo
Èfúùfù lélé níí sewé
igi oko gbàárìkoko - gbàárìkoko
Ará ilé níí ara oko pé
e kú àtùgbà
Díá fún Òrúnmìlà
Ifá l'óun ó foláa temí
hàn mi
Mo ní báwo me ng o se
là tó Ifá
Ó ní ng o làlààlà bíi
ti eku méjì Olùwéré
Ifá dákun má folá to
tèmí w 'olá omo eku
Bó ti lè wù k'éku o
lóla tó
Bómo eku bá làlààlà
tán
Iyán lomo aráye n feku
ú je
Ifá dákun má foláa
temí wé‗ólá omo eku
Aféfé lélé níí sewé
igi oko láálo - láálo
Èfúùfù lélé níí sewé
igi oko gbàárìkoko - gbàárìkoko
Díá fún Òrúnmìlà
Ifá l'óun ó foláa temí
hàn mi
Mo ní báwo me ng o se
là tó Ifá
Ó ní ng làlààlà bíi ti
eja méjì abìwè gbàdà
Ifá dákun má folá to
tèmí wolá omo eja
Bó ti lè wù kéja ó
lóla tó
Bómo eja bá làlààlà
tán
Iyán lomo aráye n feja
á je
Ifá dákun má foláa
temí wólá omo eja
Aféfé lélé níí sewé
igi oko láálo - láálo
Èfúùfù lélé níí sewé
igi oko gbàárìkoko - gbàárìkoko
Díá fún Òrúnmìlà
Ifá l'óun ó folá tèmí
hàn m
Mo ní báwo me ng o se
là tó Ifá
?
Ó ní ng làlààlà bíi bí
eye méjì abìfò mud
Ifá dákun má folá to
tèmí wolá omo eye
Bó ti lè wù k as axis
or lóla tó
Bómo eje bá làlààlà
tán
Iyán Lomo Aráye n Fomo
eyeé je
Ifá dákun má folá to
tèmí wolá omo eye
Aféfé lélé níí sewé
igi oko láálo - láálo
Èfúùfù lélé níí sewé
igi oko gbàárìkoko - gbàárìkoko
Díá fún Òrúnmìlà
Ifá l'óun ó foláa temí
hàn mi
Mo ní báwo me ng o se
là tó Ifá
Ó ní ng làlààlà bíi i
teran méjì abèdò abékè
Ifá dákun má folá to
tèmí wolá omo
Bó ti lè wù kéran ó
lóla tó
Bómo eku bá làlààlà
tán
Iyán lomo aráye n
feran-án je o
Ifá dákun má folá to
tèmí wolá omo
Aféfé lélé níí sewé
igi oko láálo - láálo
Èfúùfù lélé níí sewé
igi oko gbàárìkoko - gbàárìkoko
Díá fún Òrúnmìlà
Ifá l'óun ó folá temí
hàn mi
Ifá ní báwo ni ngo se
là tó o
Mo ní mo fé làlààlà bí
i Olájugbà Ilalà
Olájugbà Ìlalà ló so
igbó di ilé
Ó s'ààtàn d'ojà
O kóle nílé ìyá
O kóle nílé e baba
Ó di eni àjíkí
Or say eni àpésìn
Òrúnmìlà dáké
Ifá jé kí ng là bí
Olájegbà Ìlalà
Translation:
The gentle breeze that
bends the leaves of the trees of the farm
The gale is one that
shakes the leaves of the trees of the farm
The capital is he who
greets the locals "how is the work"
These were the
declarations of Ifá for Òrúnmìlà
When Ifá says that my
prosperity will be shown to me
I asked how prosperous
I would be in life
Ifá said that I would
be as prosperous as two rats, fast running
Ifá please do not
compare my prosperity with those of rats
It does not matter how
prosperous rats can be
At the end of rat's
prosperity
They end their eating
with yam and beaten by humans
Ifa please do not
compare my prosperity with those rats
The gentle breeze is
that which bends the leaves of the trees of the farm
The gale is one that
shakes the leaves of the trees of the farm
The capital is he who
greets the locals "how is the work"
These were the
declarations of Ifá to Òrúnmìlà
When Ifá says that my
prosperity will be shown to me
I asked how prosperous
I would be in life
Ifá said that I would
be as prosperous as two fish, elegant swimming
Ifá please do not
compare my prosperity with those fish
No matter how
prosperous fish may be
At the end of the
prosperity of the fish
They end their meal
eaten with yam eaten by humans
Ifá please do not
compare my prosperity with those fish
The gentle breeze is
that which leaves the trees of the farm
The gale is one that
shakes the leaves of the trees of the farm
The capital is he who
greets the locals "how is the work of the farm"
These were the
declarations of Ifá for Òrúnmìlà
When Ifá says that my
prosperity will be shown to me
I asked how prosperous
I would be in life
Ifá said that I would
be as prosperous as two birds, fast in flight
Ifá please do not
compare my prosperity with those birds
It does not matter how
prosperous birds can be
At the end of the
prosperity of birds
They end up eating
eaten with yam beaten by humans
Ifa please do not compare
my prosperity with those birds
The gentle breeze is
that which bends the leaves of the trees of the farm
The gale is one that
shakes the leaves of the trees of the farm
The capital is he who
greets the locals "how is the work of the farm"
These were the
declarations of Ifá for Òrúnmìlà
When Ifá says that my
prosperity will be shown to me
I asked how prosperous
I would be in life
Ifá said that I would
be as prosperous as two animals, with large livers,
Ifá please do not
compare my prosperity with those of animals
It does not matter how
prosperous animals can be
At the end of the
prosperity of animals
They end their meal
eaten with yam beaten by humans
Ifá please do not
compare my prosperity with those animals
The gentle breeze is
that which bends the leaves of the trees of the farm
And the gale is that
which leaves the trees of the farm
The capital is he who
greets the locals "how is farm work"
These were the
declarations of Ifá for Òrúnmìlà
When Ifá says that my
prosperity will be shown to me
Ifá asked me how prosperous
I would be
Ifá said that I would
be as prosperous as two animals, with large livers,
I answered that I
would like to be as prosperous as Olájugbà from the village of Ìlalà
Olájugbà from Ìlalà
village turned forest into a dwelling place
He turned the scrap
site into the market
He built a house for
his mother's lineage
He built a house for
his father's lineage
He became a favorably
respected man
He became a greatly
adored personality
Orunmìlà please
Ifá I am as prosperous
as Olájugbà of Ìlalà
Ifa says that the
client for whom Ogbè-Atè is revealed will be very successful in life. He or
she must be
nevertheless be sure in her or his mind what needs and aspirations
they want before
approaching Ifá for help.
Commentaries
This second stanza of
Ogbè-Atè emphasize on need and essence of Observation as a trait. As the says
goes that reason , observation and experience is the holy trinity of
science. The statement of fact is this stanza is teaching that human being must
be able to make diligent observation before choosing their path in life.
Many people in life have make a lot of hasty decision due to lack of
diligent observation i before making their choices. In choosing trade , site of
business, spouses etc. it is the act of diligent observation that assist
Orunmila to make right kind of choices as depict in this stanza
III.
Ifá says that the
client for whom Ogbè-Atè is revealed will become the master of his and
destiny and his life. Ifá says that the client will be able to control his or
her world successfully. Ifa also says that the client should be careful of
useless people who think nothing more than bad on a daily basis. This odù also
says that it foresees the blessing of a good wife for a man for whom it is
revealed. Ifá says that the woman in question will be from very powerful and
favorable and respected family. It is expected that the client offers sacrifice
and perform appropriate ritual to Ifa. On these, Ifá
Ènìyàn lósán pò ó
jù'gbé
Eni Ire é wón, o ju
ojú lo o
Ka tóó réni rere, ònà
á jìn
Díá fún Òrúnmìlà
Ifá n lo rèé soko Ayé
Ó n lo rèé bá
Olódùmarè pín áyé logboogba
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
The useless people are
as numerous as the leaves of the forest
Reliable ones are as
scarce as the eyes
Finding a good person
is a difficult task
These were the
declaration of Ifá for Orunmìlà
When he was
going to be the master (husband) of the world
When he was
going to share the world in two equal parts with Olódùmarè
They advised him to offer
sacrifice.
He complied.
Òrúnmìlà was planning
to be the master of the world in order to understand it and be able to put
everything the vagaries of life under his command. He also wanted to ensure
that evil forces did not have power over any of his followers. Therefore, he
gathered some people to ensure that everyone worked out a plan that would be
mutually beneficial to all the people involved. They concealed outside a plan
to ensure that their objectives were met. Without knowing to Òrúnmìlà
however, most of the people he advise , were responsible for the problems and
uncertainties that happen in the world or really in one way or the
benefit from such disorder. These people started doing everything within their
power to frustrate all the efforts of Orúnmìlà. Òrúnmìlà tried all that
he could do without no success. He went therefore to a group of students of
Babaláwo mention earlier for the Ifa consultation.
The Awo of Orunmìlà
assure that hit he would achieve his ambition and that he should not trust
the people he had been working with him. The Awo declared that those
people were useless and unstable. They told Òrúnmìlà to offer a sacrifice with
eight birds of Guinea, eight roosters, eight white doves and enough
money. They also told him .They asked him to perform a ritual to Ifa with
four rats, four fish, gin and red pal oil. He complied. Immediately after the
sacrifice, Òrúnmìlà was made to understand that all the people with which he
had lined up here were also fueling the ambition to start to be the master of
the world but inflicting pain, pain and agony on people. He started to work
against evil. As soon as possible, the suffering of people were
reduce, the hungry people begin to fed well, those in need of children
became proud parents, these sick people became strong and vigorous.
The world became peaceful. They were happy and proud of Òrúnmìlà.
Olódùmarè was impressed so he shared the world in two equal parts and gave half
to Orúnmìlà that is Olódùmarè the creator of the world returned while
Orunmìlà became the one who manages and organizes the world.
Ènìyàn lósán pò ó
jù'gbé
Eni Ire é wón, o ju
ojú lo o
Ka tóó réni rere, ònà
á jìn
Díá fún Òrúnmìlà
Ifá n lo rèé soko Ayé
Ó n lo rèé bá
Olódùmarè pín áyé logboogba
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Òrúnmìlà pèlé ará Ìko
Àwúsí
Òrúnmìlà pèlé ará
Ìdóró Màwúsè
Òrúnmìlà pèlé ará
Ìworàn
Níbi ojúmó rere ti n
móó wá
Omo wá kegé
Omo elékì Agba-rèrè
Omo olóde àtilètu
Omo àdó or baba Tello
hànhan
Òrúnmìlà pèlé
ab'Olódùmarè p'Àyé Logboogba.
Erìnnì lóde Ìdó
Translation:
The useless people are
as numerous as the leaves of the forest
Reliable ones are as
scarce as the eyes
Finding a good person
is a difficult task
These were the
declaration of Ifá for Orunmìlà
When he was going to
be the master (husband) of the world
When he was going to
share the world in two equal parts with Olódùmarè
They advised him to
offer sacrifice.
He complied
Everyone acclaims
Òrúnmìlà, the inhabitant of Ìko Àwúsi,
Everyone acclaims
Òrúnmìlà, the inhabitant of Ìdòrò Màwúsè
We acclaim Òrúnmìlà,
the inhabitant or Ìworàn
Where the profitable
day dawns
The abundant cactus
tree owner
The tree owner of the
èkì that extended and the wide space occupied
The owner of the land
of the house where the grass and shrubs were regularly removed
The owner the pumpkin
of the house the world in two equal parts with Olódùmarè
The possessor of the
leader of Erìnmì title of the town of Idó.
Ifá says that the
client will achieve his ambition of life. Ifá also says that the client will
marry a lady who is from a very important and influential family. Many people
have chase and the lady's hand in marriage but the client can earn
her heart. The lady in question will also benefit immensely. Ifá says that the
client must do well at all times in order to win the world to his or her his
side.
Commentaries
This stanza of
Ogbè-Atè emphasizes on need not to place our trust in people, and also that we
should be able to appreciate good people because they are hard to come by as
explain in this stanza of Ogbè-Atè.
VI.
Ifa says that it
foresees the IRE of a good spouse for the client for whom Ogbè-Atè is revealed.
If this person a man, he will get a good wife and if a woman g, she will
get a good husband . Ifá says that the client only needs to offer
appropriate sacrifice for this to happen. Ifá also says that the couple, after
marriage, it will open the opportunities for success to the extent
that the two will be known and respected completely. On these, Ifá says:
Àdàbà kekelúke
Díá fún Òrúnmìlà
T'nwá aya ìmòràn-àní
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
Àdàbà kekelúke
He was the Awo who
launched Ifa for Òrúnmìlà
When looking for an
ideal wife
They advised him to
offer sacrifice
He complied.
Òrúnmìlà who wanted to
explore the possibility of getting married to the ideal wife. He
was looking for a wife that would be socially, mentally,
morally,psychologically, spiritually, etc. compatible to him. He went therefore
to Àdàbàkekelúke, one of his students, for Ifa consultation.Orunmila was assure
that he could achieve his heart's desire. They advised him that he should
offered sacrifice with two roosters and money. He complied.
Àdàbà kekelúke
Díá fún Ajé
Tí nwóko ìmòràn-àn yàn
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
Àdàbà kekelúke
He was the Awo who
threw Ifa for Ajé (money)
When looking for an
ideal husband
They advised her
to offer sacrifice
She complied.
At the same time that
Òrúnmìlà was looking for an ideal wife, AJÉ was also looking
an ideal husband. She also went to Babaláwo himself for the Ifa
consultation.She was also sure that she could get what she wanted. They advised
him that she should offered sacrifice with two chickens and money. She
complied. Before long, Òrúnmìlà and Ajé met and soon after, all the formalities
policies were fulfilled they became husband and wife. Immediately after this,
the reputation of this couple spread to every corner of the world. They were
both recognized and respected. The two also give each other the recognition and
respect. They became happy and successful. They both were singing and dancing
and praising Adaba Kekeluke for a job well done.
Àdàbà kekelúke
Díá fún Òrúnmìlà
T'nwá aya ìmòràn-àní
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Àdàbà kekelúke
Díá fún Ajé
Tí nwóko ìmòràn-àn yàn
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Njé Àdàbà kekelúke or
Àdàbà kekelúke ò o
Kò yes ilè tó wà
You won ò mo Ifá or
Àdàbà kekelúke or
Àdàbà kekelúke ò o
Kò yes ilè tó wà
You won ò mo Ajé or
Translation:
Àdàbà kekelúke
He was the Awo who
launched Ifa for Òrúnmìlà
When looking for an
ideal wife
They advised him to
offer sacrifice
He complied.
Àdàbà kekelúke
He was the Awo who
make Ifa for Ajé (money)
When looking for an
ideal husband
They advised him to
offer sacrifice
She complied.
Everyone praises Àdàbà
kekelúke
All of us praise Àdàbà
kekelúke
There is no land on
land
Where Ifá is not
recognized
Everyone praises Àdàbà
kekelúke
All of us praise Àdàbà
kekelúke
There is no land on
land
Where Ajé (money) is
not recognized
Ifá says that Ogbè-Atè
children will be able to marry the husbands of their dream. They will have
success and they will
live happily ever after.
Commentaries
This stanza of
Ogbè-Atè as simple as it may look ,is loaded with message, marriage institution
is one of the great institution that guarantee the success of any man or woman.
Hence choosing right partner requires diligent spiritual guidance as practice by
Orunmila and Aje in this Odu.
V.
Ifá says that the
client for whom this Odù is revealed is about to travel outside of his or her
place of lodging. Ifá says that clients need to perform rituals for their
EGBÉ avoid dishono and humiliation both at home and destiney. Ifá says
that the situation in houses or base of this person is far from being rosy.
Many of his or her colleagues had concluded that the client will be dishonored
soon. Ifá says that this will not be the case. Ifa also says that where the client
plans to go has also been clouded with uncertainty. Ifá assured him however ,
that, the client will not face misfortune both at home and where he or she
goes. On
these, Ifá says:
Téténté lawo Òde Ègbá
Téténté lawo Òde Ìjèsà
Kàkà kàwo or tea
Awo a r'àpá òkun
Awo a r'èlàmejì Òsà
Awo a lòó kó'de,
kó'yùn kó jùnjùnnú wánú ilé
Awo a lo rèé tópo,
tóyò la
Fun day Molówò-lábìrà
Tíí somo bíbí inú
Àgbònniregun
Ebo èté ni won ní kó
wáa
Ó gbé'bo, Ó rubo
Translation:
Téténté was the Awo of
Egbaland
Téténté was the Awo of
Ijeshaland
On the other hand for
an Awo to be disgraced
Such Awo would travel
to one side of the ocean
The Awo would be in
the middle of the seas
The Awo would go and
return home to brass, coral and expressive jewelry
The Awo would go and
lick palm oil and salt
These were the
declarations of Ifá to Moówo-Lábiìrà
Who was a descendant
of Àgbònniregun
They advised him to
offer sacrifice against dishonoring
He complied.
Moówo-Lábiìrà was the
son of Órúnmìlà. He was Babaláwo. The conditions were not favorable for
him where he was living. He planned to travel outside his home base for
business accordingly. Therefore, he went for Ifa consultation. They told him
to ofer sacrifice he complied, immediately after he left his home base,
his neighbors started doing joke about him that he had run away from the town
because he recognized that he could never do well in his life. They
went to the extent of booing those who were close to him that their Awo
had taken his hells when he knows that he had become a failure. In the
meantime, Moówo-Lábiìrà had been able to settle down in his stay. He had
been very successful. He had made money, he had horses, jewelry,
expensive clothes and he was recognized and respected. Seven years after, he decided
to return to his home base. He hired many hands to help him bring all his
property home. When he was spotted, all the neighbors prostrated for him,
praised him and accompanied him to the house of the Oba and wherehe
received blessing of the king . He was so happy that he started praising
his Awo and his Olódùmarè:
Téténté lawo Òde Ègbá
Téténté lawo Òde Ìjèsà
Kàkà kàwo or tea
Awo a r'àpá òkun
Awo a r'èlàmejì Òsà
Awo a lòó kó'de,
kó'yùn kó jùnjùnnú wánú ilé
Awo a lo rèé tópo,
tóyò la
Fun day Molówò-lábìrà
Tíí somo bíbí inú
Àgbònniregun
Ebo èté ni won ní kó
wáa
Ó gbé'bo, Ó rubo
Kò pé, kò jìnnà
E wá bá ni ní wòwó ire
Ifá ò jé n tea
Mo rówó reku
Ifá ò jé n tea
Mo rówó reja
Ifá ò jé n tea
Mo lówò l'ábìrà
Ifá mà mà jé n tea
Níbi mò mí rè
Translation:
Téténté was the Awo of
Egbaland
Téténté was the Awo of
Ijeshaland
On the other hand for
an Awo to be disgraced
Such Awo would travel
to one side of the ocean
The Awo would be in
the middle of the seas
The Awo would go and
return home to brass, coral and expressive jewelry
The Awo would go and
lick palm oil and salt
These were the
declarations of Ifá to Moówo-Lábìrà
Who was a descendant
of Àgbònniregun
They advised him to
offer sacrifice against dishonoring
He complied.
Before long, not too
far
Meet us in the middle
of all the Ire
Ifá did not allow me
to be disgraced
I do not have money to
buy fish
Ifá prevented from
been disgraced
I have no money
to buy fish
Ifa do not allow
me to be dishonored
I have good business
Ifá please prevent me
from been disgraced
Where I plan to go
Ifá says that the
client will not be dishonored; instead of him facing humiliation. He would have
to return more
successful and more satisfied.
Commentaries
This stanza of
Ifa make it clear that human being only associate their self with
successful people. Hence Human being must always try not to settle
for mediocrity in life. In as much we must learn not to look down on people
because of their present state. Who knows tomorrow. Only Olodumare knows.
VI.
Ifá says that the
client for whom Ogbè-Atè is revealed needs to offer sacrifice against the
slanderers. Ifá says that no matter how hard the client tries to be good to
people and make them happy, they will still go after them to defame
them. The client's did not need to seek legal redress against his or her
slanderers, all of whom he or she needs to do is offer appropriate sacrifice to
overcome all bad plans and acts of his or his slanders. On this Ogbè-Atè
says:
Esin níí kó gbindingbindin
há'nu
Atélesè níí se
gìirìgìrì já'na
Ò-bá-alágbède-jà-te
omorí owú fó
Dia fún Òrúnmìlà
Baba n be láwùjo enu
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
The horse is did not
block his mouth
The floor of the
feet are what we used paired the road
He who fights with
blacksmith and breaks the hammer
They were the Awo who
launched Ifá for the Orunmìlà
When he was in the
union of slanderers
They advised him to
offer sacrifice
He complied.
Orunmila was he who
was living right in the middle of the slanderers. There was nothing he did that
these slanderers did not defame him above. He awakened the dead, he healed the
sick, he made the women barren productive, he helped the poor to become rich,
he protected people against evil spirits and adversaries. Still, the slanderers
were not satisfied. In fact, really several of those whom he helped were among
the slanderers of Orunmila. As a result of this, Òrúnmìlà twent to the three
students above mention for Ifá consultation. Òrúnmìlà was told that he was in
the middle of slanderers. They told him to Offer sacrifice with bananas. They
also asked him to perform a ritual with Ifá with two rats and two fish. He
complied. those who were speaking ill of Òrúnmìlà were all forced to praise him
because while they were busy slandering him, others who was eye
witnesses to the good deeds of Òrúnmìlà would stand up in the defense of
Òrúnmìlà. The slanderers would also confess then that they were also
beneficiaries of their good gestures This made Òrúnmìlà very happy and grateful
to Olódùmarè. He was singing and dancing and praising his Awo:
Esin níí kó
gbindingbindin há'nu
Atélesè níí se
gìirìgìrì já'na
Ò-bá-alágbède-jà-te
omorí owú fó
Dia fún Òrúnmìlà day
Baba n be láwùjo enu
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Njé kíni Ifá ó fi gbà
me lówó enu aráyé
Ogede agbagba
Ní Ifá ó fi gbà me
lówó enu araye
Ògèdè àgbagbà
Translation:
The horse did
not block his mouth
The floor of the feet
are what we used to paired the road
He who fights with
blacksmith and breaks the hammer
They were the Awo who
launched Ifa for Òrúnmìlà
When he was in the
collection of slanderers
They advised him to
offer sacrifice
He complied.
How will Ifá accustom
me to give back for slanderers?
Ripe bananas
That is what Ifá will
use to free me from slanderers
Ripe bananas
Ifá says that the
client will surpass his or her slanderers
Every one of
them return to pay tribute to him or her .
Commentaries
The belly is
ungrateful, it always forget, we already gave it something. This statement is
what this stanza is revealing. It teaches that it is in human nature to
pay good back with evil, we should not be offend when we see the manifestation
of this truth in the society, rather we should fin away to protect our self
from it, instead of keeping grudges against anybody, or wasting our efforts on
vengeance
VII.
Ifá says he foresees
the IRE of longevity and victory for the client for whom this Odù is reveals
Ifá says that most of the of the people aroud this client are only there
because of the things they will gain from him or her , they bunch of insincere
and untrustworthy individual , he should offer sacrifice to getbgood
people who will stand by him in time of need
Ká dijú, ka pé a kú
Ká m'eni ti yóó sunkún
eni
Ká bùrìn-bùrìn, ka
kosè danwò
Kà m'eni tì yóó se'ni
pèlè
Kò níí burú-burú
Kó má k'enıkan mó ni
Eni ti yóó kù laò
Díá fún Òrúnmìlà
Ifá nfi ikú tàn wòn je
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Translation:
Let us close our eyes
and pretend to be dead
For us to know those
who will mourn us
Let us deliberately
miss our step and slip
For us to know those
who will express concern
It will not be that
bad
For this not to remain
a person faithful to us
That person is what is
difficult to determine
These were the
declarations of Ifá to Òrúnmìlà
When planning to
pretend that he was dead
They advised him to
offer sacrifice
He complied.
Everywhere Òrúnmìlà
was, he was being praised. He was given many names of the praise and
pseudonyms. He had many friends and admirers. Any time they were with him, they
will be telling him how much they loved him and that there was nothing
they could not do because of him. Some of them went to the magnitude of
narration that they would prefer bad to happen them instead of to
Orunmìlà.Orunmila was concerned when he heard all of these forms from those
around him. He was more distressed when he recognized that none of them had
said anything against him. They convinced him that all of them could not mean
what they were telling him. Although he could not master the fact that some of
them can love him authentically, he chose not to suppose those who showed true
love however and those who were pretenders. He decided to give them equal
opportunities to demonstrate their love for him to all his friends and admirers
accordingly. After incubating a plan he went some of his Ifa students for
consultation. During the consultation, Òrúnmìlà was assure that he could
identify those who they truly love and pretend. They advised him to pretend
that he was dead. They advised him to offer sacrifice with three roosters,
three pigeons and money. After that, They advised him to go outside and cut an
ARIRA tree from its exact height. He went to kill a matured goat, use the blood
to soak the cut tree, put it in its bed and use your mat to cover the tree. He
went and hid nearby somewhere to supervise those who were coming from and went
to his house. He complied. The day of Òrúnmìlà's death was announced, everyone
we heard hurried there to confirm the truth of the statement. They were all
crying. A few moments later, some of his supposedly better friends came back to
demand that Òrúnmìlà was owing them certain amounts of money and that they had
to collect their money immediately or else the problem would happen. They all
paid what they knew that they did not deserve to pay. Some came to confirm that
Òrúnmìlà was truly dead; but when they left their house, they started doing
joke about him that he thought he was the only one who knew how to enjoy life.
They talked bad and they stopped going to his house. When some of his close friends
said that Òrúnmìlà he was dead, they chased away their informants simply,
demanding that they They had their own problems that Orunmila had caused for
them before his death. Some of his friends expressed relief that the person who
disturbs them to perpetrate their Atrocities had finally gone. There was a
bunch of people who could not even be considered their friends in the real
sense of him, however who was standing by him when they were told that he was
dead They came to his house, offered to dig his grave, that they offered to
take out water, food prepared for the relations of Òrúnmìlà of tomorrow. They
were in fthere for six days and they were ready to stay with the relations of
Òrúnmìlà for forty days.
However on the seventh
day, Òrúnmìlà returned home very early in the morning, the. When these true
admirers came by the morning, to all the world that Òrúnmìlà was alive. All his
supposed friends areThey rushed to return to verify. Everyone was embarrassed
to see him alive. Those who had collected money those who had abused him, those
who showed indifference began to cry and beg for forgiveness. When Òrúnmìlà saw
this, he told them that they really were true friends and hypocrites. He
remembered what his Awo told him. He was full of praise for them. He was
singing and dancing, praising his Awo and showing gratitude to Olódùmarè.
Ká dijú, ka pé a kú
Ká m'eni ti yóó sunkún
eni
Ká bùrìn-bùrìn, ka
kosè danwò
Kà m'eni tì yóó se'ni
pèlè
Kò níí burú-burú
Kó má k'enıkan mó ni
Eni ti yóó kù laò mò
Díá fún Òrúnmìlà
Ifá nfi ikú tàn wòn je
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Òrúnmìlà ti e pé or kú
kò kú mó o
Ekún araa wón l'awon n
sun
Àrùwè araa wón l'àwon
n gbà
Translation:
Let us close our eyes
and pretend to be dead
For us to know those
who will mourn us
Let us deliberately
miss our step and slip
For us to know those
who will express concern
It will not be that
bad
For this not to remain
a person faithful to us
That person is what is
difficult to determine
These were the
declarations of Ifá to Òrúnmìlà
By planning to pretend
that he was dead
They advised him to
offer sacrifice
He complied.
Òrúnmìlà whom you all
said was dead do not lengthen your death
It was their pain that
they had ended up crying
It was their
melancholy that they were manifesting.
Ifá says that the
client will be able to recognize his or her true friends and at the same time
plan against the
person or speak against such person. If the client did, those enemies in guise
of friend will be dishonor.
Commentaries
The truth of life and
hard lesson that is embedded in this stanza of Odu Ifá is that human
being are like lower jaw, when a man die in the morning the lower jaw drop in
the evening. So most human being are usually a fear weather friend. When you
are very fine and you don’t have any problems in life, you should be very
careful with people everybody is usually a friend of man who give gift.
VIII.
Ifá predict Ire
of victory for the client over his or her enemies. Ifá says that he
will dishonor all the enemies of this client instead of the client to be
humiliated or His or her name to be dragged in the mud. Ifá says that not only
the wealth bequeaths to the client surpassed his or her enemies, the more
the enemies want his or her evil or failure, the most success will become that
of client. A verse in Ogbè-Atè supporting this assertion says:
Igbo ni yóó kùú si
Ilé nlánlá níí maá kó
Òkè e yèpè ni yóó sùn
Àkànpò èwù jìmba-jìmbà
níí maá wò
Kò níí r'énìkan àá rán
ní'sé
Látori ako esin níí
tíí bó sórí abo esin
Díá fún Òrúnmìlà
Ifá n be níràngun òtá
Baba n fojoojúmó
Kominú ogun
Won ní kí Baba
sákáalè, ebo ní síse
Ó gbé'bo, or rúbo
Translation:
When they wanted him
to die in the forest
He was erecting
mansions
When they wanted his
corpse to rot away without receiving a decent burial
He was
increasing dresiing in expensive dresses
When they were wishing
him to live a single life without anyone helping him
He was riding female
horses after getting off on male horses
These were the
declaration of Ifá to orunmìlà
When he was in the
middle of the enemies
And he was living in
adversaries anticipation
They advised him to
offer sacrifice
He complied.
Orunmila was in the
midst of the enemies. They were wishing him badly. They wished him dead;
they wished him serious diseases; They wished him untold calamities; they
wished him diverse disaster. He went therefore to his Awo for Ifa
consultation. The Awo told Òrúnmìlà to keep his mind at rest. They told him
that the more they wished him badly, the most successful he would become. They
advised him then to offer Matured male goat as sacrifice. He was also advised
to boil yams and Then cook the YÁNRIN vegetable. He went to feed his Ifa with
some of this and then of this, he and all his benefactors, family members and
colleagues would eat the rest. He complied Soon after this, all
these enemies were in serious trouble caused by themselves while Òrúnmìlà was
swimming in wealth, success and recognition. He was so happy and grateful to
his Awo and Olódùmarè.
Igbo ni yóó kùú si
Ilé nlánlá níí maá kó
Òkè e yèpè ni yóó sùn
Àkànpò èwù jìmba-jìmbà
níí maá wò
Kò níí r'énìkan àá rán
ní'sé
Látori ako esin níí
tíí bó sórí abo esin
Díá fún Òrúnmìlà
Ifá n be níràngun òtá
Baba n fojoojúmó
Kominú ogun
Won ní kí Baba
sákáalè, ebo ní síse
Ó gbé'bo, or rúbo
Òtá Awo wáá dèwú isu
Pùkè
Ifá maa bù won
je o
Pùkè
Òtá Awo wáá d'èfó
yánrin
Wòwò
N'Ifá ó maa bò wón je
o
Wòwò
Translation:
When they wanted him
to die in the forest
He was erecting
mansions
When they wanted their
corpse to rot away without receiving a decent burial
He was increasing and
dressing in expensive dresses
When they were wishing
him to live a single life without anyone helping him
He was riding female
horses after getting off on male horses
These were the
declaration of Ifá for Orunmila
When he was in the
middle of the enemies
And he was living in
adversary anticipation
They advised him to
offer sacrifice
He complied.
The enemies of an Awo
have become a yam well boiled now
With seasoning
Leave Ifa to eat them
With seasoning
The enemies of an Awo
have become a well-cooked YANRIN vegetable
With satisfaction
Leave Ifa to eat them
With satisfaction
Ifá says that the client
will overcome his or her enemies. He or she will also progress in between
of the adversary.
IX.
Ifá says that there is
a need for people close to this client to offer sacrifice in this Odù. These
people are all close to the client for whom this Odù is revealed. There
is first person, who is wealthy needs Offer sacrifice so
that his or her riches will not be a thing of the past.
Secondy, there is someone who is sick who needs to offer sacrifice to regain
his or her health. Thirdly , there is also a pregnant woman who needs to offer
sacrifice to have a safe delivery so that her uterus can open for her to
become pregnant.
Ifá also says that the
client for whom this Odù is revealed will stand better in the medical or
paramedical field. These include medicine, pharmacy, nutrition, physical
therapy, herbal medicine, Babaláwo and so on. This is because he or she will
havesuccess in this field where others fail. In these Ogbè-Atè says:
A sa ní'gboro
A rìn ní'gboro
Òbùrin-bùrìn fomi
ìgboro bó'jú
Emó ìgboro níí sáré
golontó-gòlòntò
Díá Fún Omodé-Ode
Ti yóó ta wón
l'ófà oro
Translation:
He who runs on the
main thoroughfare
He who walks on public
roads
And wash his
face in public water system
The brown rat of the
main street is what runs with its large size from a corner to
the other
They were the Awo who
make Ifa for a Hunter-in-training
Who planned to shoot
people with lethal arrows.
Omodé-oda
(Hunter-in-training) went to the Awo mentioned above for ifa
consultations to get power so he could inflict painful death, illness, pain
and tribulations on people. He was given the authority. He started shooting
people with his poisonous arrow. Many people died, Many were damaged Many fell
suddenly. Some became barren, those that had money turned poor women, and
pregnant women were unable to have safe delivery everything got chaotic.
A sa ní'gboro
A rìn ní'gboro
Òbùrin-bùrìn fomi
ìgboro bó'jú
Emó ìgboro níí sáré
golontó-gòlòntò
Díá fún Àrànrànmàjà
Ti yóó ta wón l'ófà
òògùn
Translation:
He who runs on the
main thoroughfare
He who walks on public
roads
And he washes his face
in the public water system
The brown rat of the
main street is what runs with its large size from a corner to
other
They were the Awo who
launched Ifa for Àrànrànmàjà
Who planned to shoot
people with charm-overwhelmed arrow.
Àrànrànmàjà - Idid not
believe in killing people sincerely. He specialized inflicting suffering, pain
and agony in people. He made the ill sicker, the rich poor, the Poor poorer,
the barren without hope and the pregnant perpetually pregnant. He seek the
authority of the Awo above mention for him to continue his bad
activities. The situation worsened then of the inhabitants of the world.
A sa ní'gboro
A rìn ní'gboro
Òbùrin-bùrìn fomi
ìgboro bó'jú
Emó ìgboro níí sáré
golontó-gòlòntò
Díá fún Òrúnmìlà
Ti yóó ta wón lófà otí
Translation:
He who runs on the
main thoroughfare
He who walks on public
roads
And wash your face in
public water system
The brown rat of the
main street is what runs with its large size from a corner to
other
They were the Awo who
launched Ifa for the Orúnmìlà
Who planned to shoot
people with alcoholic arrow.
When the world became
unsafe for people to live there were many poor people, sick, sad and weak
people everywhere, Òrúnmìlà approached the Awo mention to seek authority to
neutralize the powers of Omodé Ode and Àràranmàjà. He was provided. He was also
advised to offer sacrifice of two Guinea-fowl, two rats, two fish, four kola
nuts, four bitter-kola and gin. The gin was used to perform ritual to Ifá.
Òrúnmìlà was also advised to inform all people afflicted by the bad plans of
Omodé-ode and Àràranmàjà to offer the same sacrifice. They all complied.Soon.
Òrúnmìlà was able to cure all people of their various problems . The rich man
became richer; the poor became rich; the patient became healthy; the pregnant deliver
Without danger; the sterile one got pregnant. We all became happy in the world.
HE They effectively neutralized Oda de Omodé and Àràranmàjà and were put to
shame.
A sa ní'gboro
A rìn ní'gboro
Òbùrin-bùrìn fomi
ìgboro bó'jú
Emó ìgboro níí sáré
golontó-gòlòntò
Díá Fún Omodé-Ode
Ti yóó ta wón l'ófà
gold
Díá fún Òrúnmìlà
Ti yóó ta wón lófà otí
Níyó ti Omodé-Ode bá
ta won l'ófà prayed
Won a máa kó beerebe
Níjó ti Àràranmàjà bá
ta won lófá òògùn
Won a máa sogbògbò
àrùn
Níjó ti Òrúnmìlà bá ta
wón lófá otí
Olowo ilé, won a máa
ní àníkún
Òkùnràn ìbúlè, a díde
Aboyún ilé a máa bi
tibi-tire
Àgàn tí kò rí bí towo
àlà bosùn
Translation:
He who runs on the
main thoroughfare
He who walks on public
roads
And he washes his face
in the public water system
The brown rat of the
main street is what runs with its large size from a corner to
other
They were the awo who
threw Ifa for a Hunter-in-training
Who planned to shoot
people with lethal arrow
They also launched Ifa
for Àràranmàjà
Who planned to shoot
people with charm-overwhelmed arrow
Likewise the Ifa
launch for orunmìlà
Who planned to shoot
people with alcoholic arrow
The day that Hunter-in-training
the people of the shot with his lethal arrow
People died in their
crowd
The day
Àràranmàjà shot people with their charm-overwhelmed arrow
People fell ill in
thousands
The day Òrúnmìlà
shot at people with alcoholic arrow
The rich got richer
The patient became
well and normal
The pregnant woman had
a safe delivery
The sterile one became
pregnant.
Ifá says that all bad
machinations of the enemies of the clients will be neutralized.
Ifá also says that the
client's problems will disappear and happiness will govern his or
his life.
X.
Ifa say that there is
IRE of prosperity, honor, husband, children, etc and indeed all Irefor the
client for whom this Odù is revealed. Ifá says that the lifting of this client
to success will be so fast that colleagues around the client would be wondering
how he or she they could achieve all the successes of life in such a short
time. On this, Ifá says:
Ó lé sengele lórí Odi
Olódi
Òkan soso òsùpà ti
mole, a ju ìràwò
Díá Fún Adésetán
Ó n menu sùnráhùn ire
gbogbo
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, or rúbo
Translation:
He landed majestically
on other people near walls
Only one moon is far
brighter than all the stars
They were that the Awo
cast Ifa for Adésatán
When crying in need of
all the IRE of life
They advised him to
offer sacrifice
He fulfilled
Adésetán was a very
hard-working man. He had tested his hands in many ventures commercially
without success. He had no wife, no house, no good clothes, no child and no
money. Accordingly, he went to the Awo above expressed for
consultation of Ifá. Adésetán was informed that he came for Ifa consultation
becauseso that he could acheive the desires of his heart. He was assure that he
would come up from the grass to grace himself, rags to riches for no time. They
advised him not to harbor any pain in absolute. He was also advised to offer
sacrifice with four pigeons, four chickens, four roosters, four guinea fowl,
four sticks, four snails and money. They also asked him to perform Ifa ritual
with four Guinea-fowl and money. He complied. After this, a special soap was
prepared for him with two sticks, AJÉ (senfunsefun) leaves, one male and female
dove, two snails and 200 leaves of ORÓSÈ. All these were together burnt (burn:
burn) and mixed with soap for Adésetán who in turn using bathing
regularly. He started using it immediately. Soon, Adésetán became a rich man.
He was able to get a wife of his choice. The wife gave birth to many children.
He built many houses of his own. He bought many horses. In fact, he was able to
acquire all the IRE of life in a short time. All his colleagues who knew
him to be a poor and fruitless man less than five years before they
were all surprised that he had become such a wealthy person. they asked him the
secret of his success. He simply referred to the ingredients contained in the
special soap that his Awo prepared for him. He became an issue soon of
envy in the community. He was singing and dancing and giving praises to Ifá and
to his Awo:
Ó lé sengele lórí Odi
Olódi
Òkan soso òsùpà ti
mole, a ju ìràwò
Díá Fún Adésetán
Ó n menu sùnráhùn ire
gbogbo
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, or rúbo
Njé Adésetán nigba wo
lo di olowo
Ó ní gbobo ara ni
sefunsefun n sefun ajé
Adésetán nigbàwo lo
diáááya
Ó ní ako eyele won kìí
sun àpón
Adésetán nigbàwo I
gave it How
Or I did not know how
to do it or you
Adésetán nigba wo lo
di Onílé
Ó ní kekere leran
àmòjá ti nkólé e tirè lótò
Adésetán nigba wo lo
di oníre gbogbo
Ó ní igba lewé Orósè e
tèmi.
Translation:
He landed majestically
on other people near walls
Only one moon is far
brighter than all the stars
They were that the Awo
threw Ifa for Adésatán
When crying in need of
all the IRE of life
They advised him to
offer sacrifice
He complied
Now. Adésetán when you
became rich
He replied that each
part of sesfunsefun leaves is wealth
Adésetán when you
secure a wife
He replied that a male
pigeon does not live a single life
Adésetán, when you did
you become a father
He replied that a
stick is always blessed with children
Adésetán, when you did
you become a homeowner
He replied that it is
from childhood that the snail builds its own separate house
Adésetán, when you did
you become the owner of all the IRE in life
He replied that this
drew the authority to secure all the IRE in life
Of his 200 sheets of
ORÒSÈ (that is, he will secure 200 different types of IRE in his life)
Ifá says that the
client from whom this Odù is revealed should not lose hope in life. His success
and achievements in life are unlimited. He or she will be rich, he or she will
secure compatible husband, have many children, make a good house, figure the
pretty house of his or his and happy with life.
Commentaries
The saying that don’t
wait for your ship to come in, swim out to it. Is one of the law of
proactivenees, that is need to overcome life challenges. It is this principle
of proactiveness despite in the face of challenges that this stanza is teaching
, this is what life of Adésatán teach in this Odu Ogbè-Atè. It his proactive
that help him to move quickly from grass to grace.
XI.
For a female client
for whom Ogbè-Atè is revealed, Ifá says that she needs to respect her husband
at all times and listen to what her husband tells her and dwells at
all times by its rules and regulations. She must show concern for her husband
and his well-being to live a happy and successful married life. If this
is done, she will be prosperous .On the contrary, if she does not have respect
for the husband or his family, if she does not show concern for their welfare
and refuses to dwell by its rules and regulations, she will encounter a
lot of probles in her matrimonial home. On this, Ogbè-Atè says:
Gbó t'oko
T'oko làá gbó
Obìnrin tí yóó bósì kú
Níí rojú kokooko s'óko
A pòsé sààràsà
A mó'ko lóyú
itékí-itékí
Oko a sì gbáa lójú
A sí kérù rè síta
Obìnrin tí yóó bórò kú
Níí sowó welewele sóko
A ní oko ò mi kín lo
wí
A ní kín I féé je o
Àbí o féé wè ni
Àbí o féé sùn ni
A rérìn-i musé
A téwó méjèèjì
gberegede
Oko a sì wùre fún-un
Díá fún Ògé
Tíi saya ogbè-Atè
Níjo ti nlo sílé oko
àáro
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, or rúbo
Translation:
Listen to your husband
The instruction of
one's husband is worth it
A woman who will die
unhappy
She is the one who
frowns at the husband
She despise him
She looks at her
husband with contempt
Her husband will
slap her face
And send her to
pack
A woman who will die
in prosperity
She is the one who
twists her hands in supplication to her husband
She will say, "my
husband, what do you say?"
She will ask what he
wants to eat
"Would you like
to take a bath?"
"Would you rather
take a nap?"
She will give you a
smile
She will extend it two
hands in respect
Her husband will then
pray for her and bless her
These were the
declaration of Ifá to ÒGÉ
The wife of Ogbè-Atè
When she was close to
marrying her husband
They advised her to
offer sacrifice
She complied.
ÒGÉ was about to pack
at her husband's house. The day of the ceremony was at hands. Her
husband to be was Ogbè-Atè. She went for the Ifa consultation to determine how
her stay at the Ogbè-Atè house would be. The demonstration about these Ifa
statements to her on the day of consultation. They advised him to show respect
and humility. She was sent to show concern for the welfare and well being of
her husband. They also asked her to respect all of her husband's relations so
that she lived happily in her husband's house. They advised her to offer a
sacrifice with two rats, two fish and one goat. She complied. She also
performed rituals to Ifá with two rats and two fish. When she moved
to her husband's house, she complied with all the advice of the
Awo. They all love her in the house. If there was something needed
by those who live at he. If there was any need for those who live in the house,
they we all reserve one for her. Nobody wished for her to strive for
something because they knew she t was respectful and honorable woman. She
was happy and happy. Many people gave their money and they presented him
lucrative business. She became rich and successful. She was singing and dancing
and praising her Awo, her husband and Olódùmarè:
Gbó t'oko
T'oko làá gbó
Obìnrin tí yóó bósì kú
Níí rojú kokooko s'óko
A pòsé sààràsà
A mó'ko lóyú
itékí-itékí
Oko a sì gbáa lójú
A sí kérù rè síta
Obìnrin tí yóó bórò kú
Níí sowó welewele sóko
A ní oko ò mi kín lo
wí
A ní kín I féé je o
Àbí or féé wè ni
Àbí or féé sùn ni
A rérìn-i musé
A téwó méjèèjì
gberegede
'Oko a sì wùre fún-un
Díá fún Ògé
Tíi saya ogbè-Atè
Níjo ti nlo sílé oko
àáro
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, or rúbo
Njé Ògé ó dé o
Aya Ogbè-Atè
E wo 'lé Ire
E f'Òge só o
Translation:
Listen to your husband
The instruction of
one's husband is worth it
A woman who will die
unhappy
She is the one who
frowns at him the husband
She despise him
She looks at her
husband with contempt
Her husband will
in tur slap her face
And send it to pack
A woman who will die
in prosperity
She is the one who
twists her hands in supplication to her husband
Will she say, "my
husband, what do you say?"
She will ask what he
wants to eat
"Would you like
to take a bath?"
"Would you rather
take a nap?"
She will give you a
smile
She will extend it two
hands in respect
Her husband will then
pray for her and bless her
These were the
declaration of Ifá to ÒGÉ
The wife of Ogbè-Atè
When she was close to
marrying her husband
They advised him to
offer sacrifice
She complied.
Now, here comes Ògé
The beloved wife of
Ogbe-Atè
Please look for a
comfortable place
And place yourself
Ògé.
Ifá says that the
female client for whom this Odú is revealed should make a very good use of her
character to earn her husband and her relationships by her side.
They must protect their husband interest and take care of his
wellbeing ,if he is standing around or not. She must look at her
character however, she must be obedient to her husband and must be respectful
to relation.
Commentaries
There is no
jewel in the world so valuable as a chaste and virtuos woman. For a woman
to be regarded as chaste and virtious. She must be able to exhibit all the the
good trait as explain in This stanza . This stanza is mainly laying emphasis on
the essence of good charcter and humility in marriage by woman
before she can reap the dividend of marriage institution.
XII.
Ifá says that it
foresees the IRE of prosperity and the good luck for the client for whom
thisOdù is revealed. Ifa says that not only that, anybody with whom this client
associates will also benefit from this good luck. They will succeed
together. Ifá says that the client needs to offer appropriate sacrifice and
perform ritual to Ifá for him or her to acquires this good luck and
prosperity. On n this Ogbe-Atè says:
Ilé tí mo bá wò
Ìyen á di'lé owó
Ònà ti mo bá tò
A di ònà èrò
Ilé ti mo bá rérìn-í
wò
Taya, tomo ló máa bá
won gbé'be o
Díá Amún-tábà-là
Ti nbe Logbérè ayé
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, ó rú'bo
Translation:
Any house where I put
my foot
That house will become
a house of riches
Any path through which
I pass
Become a busy public
road
Any house in which I
enter with smiles
Such a house will be
filled with wives and children
These were the
statement that Ifa prescribed for AMU-TÁBÀ-LA
(he who smokes tobacco
to be successful)
When experiencing the
turbulence of life
They advised him to
offer sacrifice
He complied.
AMU-TÁBÀ-LA was in
deep trouble; he had no influence; no money;no good luck, no good means of
living, no prosperity and no future.He had many people who trusted and believed
in him. His failures were causing hisfrustration of the follower,
disappointment and regrets. When he could no longer take the situation,He went
for the Ifa consultation.The Awo told AMU-TÁBÀ-LA that he had a bright future.
They said he he would be so successful that his success would count above all
his followers. They also said that their good luck will also affect his
followers and those who believed positively in him. They advised him to offer
sacrifice with two white doves, two roosters and money. They told him to
perform a ritual with Ifá with two rats, two fish and palm oil. He complied.
They asked him then to smoke tobacco while the ritual was following. He did.
Unknown to AMU-TÁBÀ-LA, all his spirit guides were in love with smoke
from tobacco and smell. The moment they perceived the smell, they began to
attract all the others responsible spirits of prosperity and good
luck to him. He takes the two in abundance. Not only this, everywhere he was
,prosperity and good luck what usuualy followed on. Any house in which he
entered, prosperity and good luck w is usually follow. It don’t end there.
Anyone with whom he associated became prosperous and fortunate. He was very
happy and all the people close to him were equally happy. He was singing and he
was praising his Awo and star:
Ilé tí mo bá wò
Ìyen á di'lé owó
Ònà ti mo bá tò
A di ònà èrò
Ilé ti mo bá rérìn-í
wò
Taya, tomo ló máa bá
won gbé'be o
Díá Amún-tábà-là
Ti nbe Logbérè ayé
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, ó rú'bo
Njé èfínfín-I tábà
Ifá n yo lódì-lésò wáá
b'áwo
Èfínfín-i tábà
Translation:
Any house where I put
my foot
That house will become
a house of riches
Any path that I pass
to the feeder
Become a busy public
road
Any house in which I
enter with smiles
Such a house will be
filled with wives and children
These were the
statements for which Ifa prescribed Amu-tábà-là
By experiencing the
turbulence of life
They advised him to
offer sacrifice
He complied.
Now, with tobacco
smoke
Good luck is coming to
me from every direction
With tobacco smoke.
Ifá says that the
client for whom this Odù is revealed will have prosperity and good fortune. His
or his luck will positively affect all his or his followers and benefactors.
XIII.
Ifá says that the
Babaláwo who launched this Odù or a man for whom this Odù is launched should be
paying more attention to the interiors of daily activities in his home.
He should not devote all his energy to helping others to solve their problems
at the expense of his own time If he devotes some time to look at his own
affairs of the house,he will be more successful in all the other things he is
doing. He will also gain respectand recognition of others around him. Ifá
also says that a female client for whom this Odù is revealed should be advised toAlways
consult Ifa on the problem of her future partner. She must also give
herself the IDÈ as an APÈTÈBÍ. If this is not done, She can pursue three
material relationship unsuccessful, that she would run back in the
future later for the solution. On these, Ogbè-Atè says:
Omi í gbón
Pànkàrà á gbón
Pànkàrà kìí fé k'ómi ó
te òun rí
B'ójúmó bá mó
A máa lé teretere lójú
omi
Díá fún ìyè
Tíí s'omo Olókun
sèníadé
Níjó ti nw'óko ìmòràn
ní yíyàn
Wón ní kó sákáalè, ebo
ní síse
Translation:
The stream is wise
the broken gourd is
equally wise
The broken gourd
does not want the stream to submerge it
Whenever it's morning
time
The broken gourd
will float cautiously in the water of the stream
These were the
statement for Ifá to ÌYÈ
Who was an offspring
of OLÓKUN SÈNÍADÉ
When she was looking
for an ideal husband
They advised him to
offer sacrificeÌYÈ was a beloved daughter of OLÓKUN SÈNÍADÉ. She was quite
prepared for themarriage. They therefore advised him to go and consult Ifá in
the matter before taking a final decision. She refused, demanding that she was
wise enough to know who would be Her ideal husband. Everyone turns to her
so that she will change her mind and go for the Ifá consultation
fall on deaf ears. The first ÌYÈ husband were found and They
married , it was ÀKÙKO (rooster). She soon discovered that ÀKÙKO was a very man
lazy he thought moving a beggar's life. He can not keep stable work. He
preferred the hand of the living form to speak with a hollow voice, choosing
insects, crumbs and left over if he was not engaged in sincere beggar. All
efforts of ÌYÈ for changing ÀKÙKO proved to be abortive. Tired of the lifestyle
of ÀKÙKO. ÌYÈ got tired of this relationship soon and pack away
from AKUKO’S house One day, ÌYÈ entered the market and found ÀRÒNÌ. This
was love at first sight. Without caution or second thoughts, she decided to
follow ÀRÒNÌ to her house as his wife. Those who saw her when she was following
that complete stranger warned her against such action. She told them simply that
ÀRÒNÌ's physical attraction was quite irresistible to her. She hurried after
inconceivably. They went in the forest. Unknown however, to her ÀRÒNÌ was one
of the most horrifying spirit. Her body consists of only head, neck and
trunks. He has no other body member and no eye. To the come to the
market, he borrowed the two previous members of the APA tree; he ordered
borrowed the two hind limbs of the ÌRÓKÒ tree and borrowed both eyes of the ORIRO
tree. When they reached that where he borrowed his former members of APÁ forced
to take refuge in a tree, he returned the members and they continued on their
journey. ÀRÒNÌ did not have any hands again. At this stage. ÌYÈ wanted to go
back but ÀRÒNÌ did not do that. When they reached where ÀRÒNÌ borrowed the two later
members of the Ìrókò tree. He returned them. That was when ÌYÈ knew that She
was in deep trouble. There was nothing she could do but to continue following
him since he was looking at her closely, ÀRÒNÌ was rolling then on the earth to
move like a barrel. Also, when they reached the point that where he borrowed
both eyes from the Ìrókò, he returned the owner's eyes. That was when ÌYÈ could
escape from ÀRÒNÌ. In a word, the third husband believed asking borrowed
everything he needed in his life. When she got home, she remembered the advice
of Ifá that she had ignored until now. She was full of regrets for her actions
impulsive and unreasonable. She decided to continue to consult Ifá how to
secure an ideal husband for her then. Very early in the morning, she went
towards the house of the Babaláwo. The Babaláwo was still asleep. She
woke up the whole house. She went in and she told him Babaláwo that she wanted
to consult Ifá on a mjor major problems. The Babaláwo asked her , the he
is expected to took his bath, instructed everyone in his house to
cleanse theirself . They then were then for their morning prayer. After
the prayer, he called in his wife and attend to anything was their
demands, he made the same to all his children before call ÌYÈ to come for Ifa
consultation. Meanwhile, looking at how the Awo He was taking care of the needs
of his house, ÌYÈ was impressed so if a man could do this, he could take
care of her as well in her house. There and then, ÌYÈ take a decision
to marry the Awo. But that time around, she was bent on asking Ifá if it
was a wise decision or not. When the Awo was ready to answer her, she had also
made a determination on what to ask Ifá. She asked Ifa silently if the Awo were
her ideal man for marriage. This she did without allowing the Awo know what
question she had proposed to Ifá. The Awo consulted Ifá then and Ogbè-Atè was
revealed. The Awo told her that she wanted to know if A man she had met
recently would be ideal for her to marry. The Awo stated further that the man
was her ideal husband but that she should give herself the IDE first as an
APETEBI and that she should offer sacrifice of four pigeons, four rats, four
fish, four snails, cocoa butter and money. She complied. After that,she
explained to the Awo what question she had asked Ifa. She insisted on getting
marriedto the Awo. The Awo agreed but noted that all political formalities
necessary must be met. Those were done for no time soon, IYE became a proud
wife and mother of many children. She was full of joy and gratitude to
Olódùmarè and his Awo:
Omi í gbón
Pànkàrà á gbón
Pànkàrà kìí fé k'ómi ó
te òun rí
B'ójúmó bá mó
A máa lé teretere lójú
omi
Díá fún ìyè
Tíí s'omo Olókun
sèníadé
Níjó ti nw'óko ìmòràn
ní yíyàn
Kò pé, kò jìnà
E wá bá ni ní wòwó
Ire.
Translation:
The stream is wise
The broken gourd
is equally wise
The broken gourd
does not want the stream to submerge it
Whenever it's morning
time
The broken gourd
will float cautiously in the water of the stream
These were the
declarations of Ifá to Ìyè
Who was a descendant
of Olókun Sèníadé
When she was looking
for an ideal husband
Before long, not too
far
Unite in the midst of
abundant blessing.
Commentaries
As the says goes that
all that gliter is not gold, it is eseential that a person who want choose
spouse or partner in in life should base his her choice it on phiscal
appearance because appearance is often deceiptive. Rather than the diligent
observation and spiritual guidance and counsel of the wise around must be put
into use before such decision.
XIV.
Ifá says that the
client for whom this Odú is launched must obey all the principles of Ifá and
EGÚNGÚN. He or she must never abandon the two deities. He or she must
also propagate them at all times. Ifá also says that on no condition
should he or she abdoned them , as doing this may lead to frustration or
disappointment A verse in Ogbè-Atè in support of these states assertions
say :
Agbe ta páà, o
ròkun
Àlùkò ta páà, o r'òsà
Áásèé màgàmàgà ò rile
olórò o gbòn lo o
Díá Fún Olóbà mabèdú
Omo Ayún kinni b'omo
lenu
Èyí tó ko ìsìn òpè
sile
Tó lóun ò ní'Fá á se
mó
Wón ní kó sákáalè ebo
ní síse
Ó gbé'bo, or rúbo
Translation:
Agbe took a
flight and headed towards the ocean
ÀLÙKÒ took a
flight and headed towards the high seas
AÁSÈÉ did not find the
house of a wealthy person to fly
These were the
declarations of Ifá for
Oloba the King
of Obá
He who finds
refreshments to feed his children with
When he left the cult
of Ifá
And he declared that
he would have nothing to do with Ifá
They advised him to
offer sacrifice
He complieid
Olóbà, the King of Obà
was of the Ifa lineage and worshipers of Egúngún. His business was not moving
when he had waited for long . For this reason, he concluded that Ifá and
Egúngún that he had been worshiping they did not provide the necessary support
he expected from them. He therefore vowed never to worship them again. But
instead for the situation to improve, it got worse. Therefore, he went to the
Awo group above expressed for the Ifa consultation. Olóbà was informed
that he had abandoned the two deities that had been giving him and his support
of the whole house from the beginning. There was a need therefore for to go
will go back to them. They also told him that there was a traditional family
business that Family has abandoned. They also advised him to go back to his
business. They asked him then to offer sacrifice with nine roosters and
money. After this, he was to perform rituals to Ifá and Egúngún. He obeyed all
these tips. Soon, Olóbà's condition changed for the better. His business
improved, his health improved, he He was respected favorably and was adored for
his affairs. He was full of praise to his Awo.
Agbe ta páà, or ròkun
Àlùkò ta páà, or r'òsà
Áásèé màgàmàgà ò rile
olórò or gbòn lo o
Díá Fún Olóbà mabèdú
Omo Ayún kinni b'omo
lenu
Èyí tó ko ìsìn òpè
sile
Tó lóun ò ní'Fá á se
mó
Wón ní kó sákáalè ebo
ní síse
Ó gbé'bo, or rúbo
E má mà jé'Fá or run
Egungun Olóbà
Olújíde okún màko
Àpínni
E má mà jé'Fa or run
Egungun olóbà
E má mà jé'Fá or run
Èyin ò mò wípé
lójè-lójè ni gbogbo wa nílé e wa
E má mà jé'Fá or run
Egungun Olóbà
E má mà jé'Fá or run
Translation:
Agbe took a flight and
headed towards the ocean
Àlùkò took a flight
and headed towards the high seas
Áásèé did not find the
house of a wealthy person to fly
These were the
declarations of Ifá for Olóbà the king of
Obà
He who finds snacks to
feed his children
When he abandoned the
cult of Ifá
And he declared that
he would have nothing to do with Ifá
They advised him to
offer sacrifice
He fulfilled
Do not allow Ifa to
perish
The Egúngún of
olóbà
Do not allow Ifa to
perish
We salute Olújíde, the
title holder of ÀPÍNNI,
Do not allow Ifa to
perish
The Egúngún of Olóbà
Do not allow Ifa to
perish
The Egúngún of Olóbà
Do you not know that
we are all the worshipers of the OJE in our lineage?
The Egúngún of Olóbà
Do not allow Ifa to
perish
The Egúngún of Olóbà.
Ifá says that there
will not be abandoning the client for whom this Odù is revealed. Ifá sends
client to always maintain towards Ifá and Egúngún. The client must not allow
both deities to perish.
Commentaries
The main message in
this stanza is that we mustnever in any way alliniate ourself from our
heritage. This is the problems that we are facing toady as an African, we are
suffering today because of alienation from our cultural heritage and
spirituality.any act of alienation of one self frpom one cultural heriage and
spirituality usually bring untold hardship.
XVI.
Ifa says that the
client for whom this Odù is revealed needs to be initiated to be comfortable in
life, not only this, he or she need to observe all warnings as Contain
in his or her Odù. Ifá also says that clients should be able to avoid
common pitfalls and be able to use his or her intelligence at all times. He or
she must not contradict simple laws of society and those of nature. In other
words, the client must, after being initiated, be renamed. A stanza in Ogbè-Atè
supporting this states say:
Ogbè wá tè kára ó rò wá
Moggà, mo tè ni ìrègún
ifá
Dia Fún Òrúnmìlà
Baba yóó te omo rè
n'ìfá
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo. or rubo
Translation:
Ogbè, come and be
initiated to be comforted
To take a hand of Ifá
and then it is totally the initiate is the pride that one has
in Ifá
These were the
declarations of Ifá for Òrúnmìlà
When he planned
to initiate his child
Òrúnmìlà was advised
to offer sacrifice
He complied.
Òrúnmìlà was about to
initiate his child in Ifá. He went therefore for Ifa consultation.
He was informed that initiating his child would bring him comfort definitely
.He was advised, however, to inform his child that ignition in the Ifá is
one thing, but considering the warnings and advice of Ifá as contained in his
Odù is completely another thing. If a person is initiated such person will have
the potentials to be great. What will really ensure such greatness is the
ability to obey all orders as contained in the person's Odù, ability to avoid
all that had been forbiddenfor him or her and the willingness to offer all the
major sacrifices as prescribed in the Odù. Òrúnmìlà was advised to instruct his
child equally that the inability to dwell by these orders can make the child
suffer initiation ceremonies without having any success or comfort in life. All
these were released to the child of Òrúnmìlà before the initiation. Also, at
the end of the initiation but before the child left the IGBODU, they reminded
him of everything done and not fact of ifá. After this, he left the igbodu for
home. He obeyed all the orders of Ifá and became a very successful person in
life:
Ogbè wáa tè kára ó rò
wá
Mo gbà, mo tè ni
irègún ifá
Dia fún orunmila
Baba yóó te omo rè
n'ìfá
Wón ní kó sákáalè ebo
ni síse
Ó gbé'bo, ó ru'bo
Nígbàtí mo gbà
Baba à mi sì tè me
Àìlógbón nínú
Àìmèrò níkùn
Níí mú nií wo igbodu
léèmeta
Bí a bá te ifá tán
Òrò Èsù Òdàrà ló kù
Èése ti òrò Èsù Òdàrà
fi kú, ifá?
Bí á bá te ifá tán
A kìí fi àjákù igbà á
gun òpe
A kìí bé ludò láì mòwè
A kìí rí ikú nílè ká
torí bòó
A kìí fé obìnrin Awo
A ò gbodò gba aya
Ìsègùn
A ò gbodò mú obìnrin
aborè wolé kélékélé lòó fé
A ò gbodò bá obìnrin
ìmùlè eni sèké
Olúwo eni kìí bi'ni
lór ká know
Koríko ti erin bá ti
tè
Kìí tún gbérí mó
Orunmila ló te Akoda
Ó te asèdá
Or plowed
Orunmila Àgbònniregun
Olójo ìbón
Oun nìkan soso la ò mo
eni tó tèé
Njé bí a bá tè mán tán
Màá tún'ra mi tè
Èèwò ti a bá kà fun
Màá gbó
Títè la tè me
Màá tún'ra mi tè o
Translation:
Ogbè, come and start
to be comfortable
To take a hand of ifá
and be fully initiated is the pride that one has in Ifá
These were the
declarations of Ifá for Órùnmìlà
When he planned
to initiate his child
Òrúnmìlà was advised
to offer sacrifice
He complied
When I received a hand
from Ifa
My father made the
initiation for me
Lack of wisdom
Lack of deep thought
These are what compels
people to be repeatedly get initiated on three occasions
After being initiated
The problem of Èsù
Òdàrà needs to be taken seriously
Why should Èsù òdàrà
be given extra consideration?
after being initiated
We should not get used
to a broken twisted rope to climb a palm tree
We should not get into
the river without knowing how to swim
We should not take
undue risk that it may cost life
We should not have the
wife of an Awo
We should not catch
the wife of a healer
We should not have
knowledge of the illicit channel of a ritualist's wife
We should not plan bad
against our friend with his wife
We must not lie to our
Olúwo
Any subject that had
been exhaustively addressed
We should not raise it
again
Orunmila was the
person who initiate AKODA
He also initiate ASEDA
He initiate ARÀBÀ
equally
Only Àgbònniregun
orunmila
It was he who we do
not know who initiate
Now, after he
had been initiated
I will undertake
another very initiation certainly
All that was my taboos
I will certainly avoid
them
I had been initiated
I will laugh-start
only
Ifá says the client
for whom this Odù is revealed, he or she needs to be reinitiated by following
Ifa directives , offering all the prescribed sacrifices and avoiding all the
taboos to guarantee success for him or her. Without this, the client's needs do
not blame nobody for his or her failures in life.
Commentaries
It is instructive that
this stanza is self explanatory on it message, it point out the essence
of been born again by having good character, and following rule and regulation
of Ifa, before he can achieve the divinideds of ifa initiation, it point
out that ifa initiaon is not a licence to suucess or spiritual protection until
you follow ifa prscibe convetion and avoid taboo
XVI.
Ifá says that this
client should never think bad, should say bad or should do wrong in his or her
life, so that he or she does not die unhappy. Ifá says that the client must be
good in everything tr. On the other hand, Ifá says that whoever plans, says or does
wrong against this client will die unhappy indeed. Ifá says that sooner or
later, Olódùmarè will visit his trial and revenge on such a person. On
this, Ifá says:
Bí iwájú ìkà bá dára
láyé
Èyín ìká kò níí sunwòn
A kìí fi ìkà di erù kó
gún gégé
Díá fún Òtító inú
Omo tìtè afitèlè te'lè
Translation:
If the initial phase
of a cruel person is good in his life
The bad end will
definably befall him.
We can not start
anything with cruelty to succeed in life
These were the
declarations of Ifá to the Honest One
The offspring of who
stepped cautiously
The honest man went
for Ifa's consultation when he discovered that all the honest people in the
world were having one problem or the other while the bad, the liar, the thief,
the murderer, the t and all those engaged in a way of vice against society or
the other was having field days. The previous one was so few while the
last one was in the majority. While the liars were that the rich, honest were
poor. While the scams they enjoyed the best mundane materials, the honest ones
could barely make two ends meet. While murderers and thieves were feared and
respected, real ones were snubbed and relegated to the bottom. Therefore, he
went to Awo for Ifa consultation. he wanted to know if it was worth the
problem to continue being true and honest. The Awo never told him to consider
what he wsa was witnessing or was experiencing presently as the
last. They advised that advise him include patience as part of his
qualities. They also advised him that he offered two pigeons, two hens
and money as a sacrifice. He complied. Before too long, the nemesis catch
up with many liars to dishonor, he gave testimony of scams that are imprisoned,
he understood so many thieves and the thieves were extremely unhappy, he saw
many murderers running, he gave testimony of the bad guy been
banishing from society. In the word, the honored one understood in
the future that all the unruly people were merely living fake lives. They were
never happy They always felt insecure. Reciprocally, the honest one understood
that those who were true and honest did not they could be rich, they were
nevertheless happy and satisfied with the little they They had. He understood
that the accumulation of mundane materials in a way false not added to
anything. It was the spiritual wealth that brought eternal satisfaction.
Bí iwájú ìkà bá dára
láyé
Èyín ìká kò níí sunwòn
A kìí fi ìkà di erù kó
gún gégé
Díá fún Òtító inú
Omo tìtè afitèlè te'lè
Òlódùmarè ló ni ilè
Òlódùmarè ló ni ìdájó
Èsan ni ti Olódùmarè
Oba yóó san-án fún
Oníkálukú
Gégé bí isé owó or won
Translation:
If the initial phase
of a cruel person is good in his life
The bad end will
definably befall them
We can not start
anything with cruelty to succeed in life
These were Ifa's
statements to the Honest One
The offspring of him
who trod with caution
Olodùmarè is the owner
of the land
Olodùmarè is the owner
of judgment
The revenge is for
Olodùmarè
The king will touch
each individual
According to his or
her handmade work
Ifa say that if the
client is honored, he or she will have peace of mind. With patience, he or
she will inherit the
world. The client will also be a living witness to the fall of people
dishonest
Commentries
The odu ifa make it
clear that, whatever a man sow he or she shall reap, if you sow win, you will
reap whirlwind. It layin emphasis on doing good even though the reward may take
a long period to mature.
Copyright: Babalawo Pele Obasa Obanifa, phone whatsapp
contact : +2348166343145, location Ile Ife osun state Nigeria.
IMPORTANT NOTICE: As regards the article above, all rights
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