Sun and Planets Spiritualities (AYINRIN): ODU IFA OGBE IROSUN COMMENTARIES BY BABALAWO OBANIFA- Obanifa Extreme Documentaries-Reformed Africa Ifa Spirituality(RAIS)-Odu Ifa Series

ODU IFA OGBE IROSUN COMMENTARIES BY BABALAWO OBANIFA- Obanifa Extreme Documentaries-Reformed Africa Ifa Spirituality(RAIS)-Odu Ifa Series

In this work Babalawo Obanifa will make an exhaustive Commentaries on Odu Ifa Ogbè - 'Rosùn , The work will be useful to any practicing Babalawo or Ifa and Orisa devotee who want to have an indepth knowledge of Odu Ifa Ogbè - 'Rosùn as well as any academic researcher in the field of Ifa and Orisa Spirituality. The work will address among other things: What is Odu Ifa Ogbe Irosun, Who are the associate or affiliated Orisa with Odu Ifa Ogbe Irosun,? What are taboo of Ogbe Irosun? What are the likely Occupation that is most favorable to those born by Odu Ifa Ogbe Irosun? What are the likely names that can be giving to those born by Odu Ifa Ogbè - 'Rosùn during their Itelodu or Ikosejaye. Some Summary of general information for those born by odu ifa during their Itelodu or Ikosejaye. Some sacred messages in Holy Odu Ogbè - 'Rosùn and commentaries on them. All these and more will be the focus of this work.

WHAT IS ODU IFA OGBE- ÌROSÙN ?

OGBE- ÌROSÙN is one of the Amulu in Odu Ifa, Babalawo usually give it another appellation such as Ogbe-Dáwó -Osù-Telè, or Ogbe-Dòsùnmu

WHO ARE THE ASSOCIATED OR AFFILIATED ORISA WITH ODU IFA OGBE- ÌROSÙN ?

By this we mean the Orisa and Irunmole that those born by Odu Ifa that those born by Ogbe Irosun can have along with their ifa in other to have a problem free life. The following are clearly identifiable Orisa and Irunmole for this Odu:

• Òsù- for success and good marital relationship.

• Òrìsà-Oko - Òrìsà-Oko will help to bring blessings, fortunes, professional or occupational success to the person involved. It will assist in gaining prominent position or title.

.• Ogun : For success and road opening

• Ifá

• Èsù Òdàrà

• Orí.

WHST ARE THE TABOO OF OGBE - 'ROSÙN?

By this we mean both living and non living things, behaviors that those born by this Odu must avoid to eat, use or do in other to have a problem free life. They should avoid the following :

• They should not eat okra and the African cherry (Àgbálùmò)

• They must not walk barefoot

• They should not come out when the raindrops are heavy

4. You should not use anything prepared with Iya tree

5. must not be playing with a knife, machete and hoe

6. You should not eat Eagle, Pregone, Agbe or use something prepared with them.

7. You must not decorate your house or belonging with your feathers or keep them as beloved

8. must not climb high walls

9. must not climb on the roof or roof of a house

WHAT ARE THE OCCUPATION OR PROFESSIONS THAT ARE FAVOURABLE TO THOSE BORN BY ODU IFA OGBÈ - 'ROSUN DURING THEIR ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ ?

Ogbe - 'Rosùn children, males and females, are gifted in the areas of occultism, clairvoyance, staring at water to cast prophecy, astrology and dreams. Their first impressions on something and anyone is usually accurate. While it developed, it is a source of manufacturing fame and wealth. The children of Ogbe - 'Rosùn are also endowed with extraordinary supernatural powers do, see and hear things believed to be naturally impossible. They are also very good in the area of gynecology, pediatrics and midwifery.

WHAT ARE THE LIKELY NAME THAT CAN BE GIVENVTO THOSE BORN BY THE ODÙ. OGBÈ - 'ROSUN DURING THEIR ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ

THE POSSIBLE NAMES FOR OGBE - 'ROSÙN CHILDREN

Male

1. Dòsùmù

2. Òsùdáyìísí

3. Amósù

4. Odùmósù

5. Bósùró.

Female

1. Òsùdáre

2. Òsùbíyìí

3. Òsùdáyìísí

4. Òsùolá

5. Òsùfúnnléyò

SOME SUMMARY OF GENERAL INFORMATION OF OGBÈ - 'ROSUN FOR THOSE BORN BY THE ODÙ DURING THE ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ.

Ogbè - 'Rosùn children are generally more successful outside of their native peoples than within them. They receive more honors and awards than when they live outside the town they are born. Their stays outside their birth areas are usually more successful.

Ogbe - 'Rosùn children, males and females have the potential to live a long time and wade through the storms of life without losing their lives in the process. So by doing, they will gain respect from the people around them and at the same time live in relative comfort.

In the process of helping another, Ogbè - 'Rosùn children will also gain respect, honor and rain with praises and beneficial materials. They have a tendency to show care and involve others and at the same time earn money through their care.

Ogbe - 'Rosùn children, males and females, are also gifted in the areas of occultism, clairvoyance, staring at water, astrology and dreams. Your first impressions on something and anyone is usually accurate. While it developed, it is a source of manufacturing fame and wealth. The children of Ogbe - 'Rosùn are also endowed with extraordinary supernatural powers do, see and hear things believed to be naturally impossible. They are also very good in the area of gynecology, pediatrics and midwifery.

Males and females born by this Odù are also given to boastful expressions in any problem. They love to show their abilities to those who care to listen or watch them in action. This attitude tends to be its destruction most of the time. On the other hand, if they can show respect and reservation, they tend to overcome many crises and hardships.

Ogbe - 'Rosùn children should not reveal the exact date they will make a Journey from home return back. the exact place they are going and the duration of their stay. This is to protect them from the evil machination of envious people who can use such information to plan bad for them.

They should always remember and respect their benefactor as there may be the need to seek their favor again in the nearest future. Ogbe - 'Rosùn male children should be careful with those to help him in any matter involving his wife. The person may end up taking the wife. The wife and the new lover can also conspire to subjugate him for life.

Ogbe - 'Rosùn male should also be careful with extramarital affairs to avoid spoiling his home and worldly achievements. His spirit guides do not support any confidential love affair between him and any woman.

For the woman Ogbè 'Rosùn girl, she must be very cautious in something she does. She should never be too inquisitive about something so that it does not lead her into calamity. She must also learn to believe others and should never interfere in an area that she does not know much about.

She should also be careful about extramarital affairs to protect her husband's image, reputation and dignity. She must not also get herself never involved with any married man who plans to secretly marry her as the ending will be terrible.

The relationship of the man-woman of children Ogbe - 'Rosùn are the most delicate aspect of their lives. How to make a good house is your addition.

Some Sacred Messages Contain In Holy Odu Ogbe-Irosùn

Ifá says that it foresees the IRE(blessing) of success outside the village or the house of the person for whom Ogbe-Irosùn is revealed. Ifá also says that the person will be honored with a main title (Head) where he or she will establish. This chosen dwelling is outside its town of birth. He or she must offer sacrifice and perform rituals to Òrìsà-Oko. On this, Ogbe-Irosùn says:

Pébé-pèbè-pébé-àtélesè

Kìí jé kí atelese o leè hu'run

Díá fun Irún-Wéwé

Tí n sawo rode Ìràwò

Translation:

Constant use of the plant of the feet traveling

Do not allow the soles of the feet to grow hair

That was the one that launched Ifá for Irin-Wéwé

When in spiritual campaign to the village of Ìràwò.

Irin-Wéwé is another name for Òrìsà-Oko. When he was about to embark on spiritual campaign to the people of Ìràwò, he went to the Babaláwo above mentioned for the Ifa consultation. He was informed that he would be very successful in Ìràwò and that they would hold him there in high esteem. They asked him to offer two Guinea-fowl and money as a sacrifice. (For the client, he or she must perform a ritual to Òrìsà-Oko as prescribed by Ifá). He complied. Soon, the stay of Irin-Wéwé in Ìràwò was so successful that the Indingenes of that town could not do without him. They gave him a praise name Òrìsà-Oko, agba Ìràwò (Òrìsà-Oko, the village superior of Ìràwò) and he was honored with the title of Olumeri of the People of Ìràwò.

He was so proud of the Indingene and the honor that granted him that he poured out his blessing on them. To this day, Òrìsà-Oko is the most important Irunmole in the village of Ìràwò.

Those who were from the same town as Irin-Wéwé were also very proud of their achievement. They were all singing and dancing and giving praise to Olódùmarè:

Pébé-pèbè-pébé-àtélesè

Kìí jé kí atelese or leè hu'run

Díá Irún-Wéwé

Tí n sawo rode Ìràwò

Wón ní kó sákáalè, ebo ní síse

Ó gbebo, o rubo

Kò pé, kò jìnnà

Ire gbogbo wá ya dé turtúru

A o jójóójo o ò

A o yòyòòyò

A mu Irin-Wéwé je Olúmèri o

A o yò báa dé lé o

Translation:

Constant use of the plant of the feet traveling

Do not allow the soles of the feet to grow hair

That was the one that launched Ifá for the irin-Wéwé

When in spiritual campaign to the village of Ìràwò

They advised him to offer sacrifice

He fulfilled

Before long

All the IRE came rushing to us

We will dance

We should exult for joy

Irin-Wéwé had conferred with the title of Head of

Olúmèri of Ìràwò

We should exult with joy when we arrive at our homes.

Ifá says that the person for whom this Odù is revealed will be so successful in his stay outside his home town that the news will spread like wild fire. Those in his or her home town will also be proud of his or her accomplishments.

Commentaries

Ifá make it clear here that, it is important in life for one to seek divine instructions and guidance in other to attain success. human should always seek guidance on location or city where their success lie. By doing these, they will be able to succeed. Some people are better succed outside their own place of origin. Why some it is their place of origin that their success base. What Ifá teaches here is that seeking direction on place to live or work is important and offering of ebo is important.

II.

Ifá says that the person for whom this Odù is revealed will live a long time and will compete in his or her life. He or she must offer sacrifice and perform ritual to Ògun of the smith. A stanza in Ogbe-Irosùn on this says:

Bá bá se wípé ti Ifá la bá n gbó

À bá pé bí ará iwájú ti n pé

Bó bá se wípé ti Ogbe-Irosùn Òpè là n tò lèyìn

À bá dàgbà bá ará ìgbàhun-igbàhun

Òbe-nké, a b'àyà sakelé

Dia fun okó

Tíí se omo Onírèé Sànbe

Translation:

If we were listening to the Ifá counsel

We would have lasted like our predecessors

If we are following the teachings of Òpè

We would have long lives like our ancestors

Knife eating, with sharp chest,

They were some who launched Ifa for the Hoe

The offspring of Onírèe Sànbe

Okó (hoe) went for Ifa's consultation to know whether or not he could live a long time despite the Vagaries of life. During the consultation, Ogbe-Ñrosùn was revealed. Okó was sure he would live a long time. He would also have been accepted (led, driven) with care by superiors (elders). He would also be experiencing transformations and the new rebirth. They advised him to offer sacrifice with a hen and a pigeon and money. He complied. (For the client, he or she should perform ritual at Àgbède with a rooster, four kola nuts and four bitter kolas).

Soon after, he put it inside fire, this turned red and put this on the anvil and hammered it into a machete. It was changed later on the knife and shortly after it was changed into a sickle and soon after changing back into a hoe. From the beginning when these transformations were taking place, the Hoe was attending by superiors and those in positions of authority. The volumes of the Hoe never changed during the transformation. Only the physical appearance changed. Therefore, Okó lived much longer than all those who attend him and while he was alive, he was always being taken care of by both old and young:

Bá bá se wípé ti Ifá la bá n gbó

À bá pé bí ará iwájú ti n pé

Bó bá se wípé ti Ogbe-Irosùn Òpè là n tò lèyìn

À bá dàgbà bá ará ìgbàhun-igbàhun

Òbe-nké, a b'àyà sakelé

Dia fun oko

Tíí se omo Onírèé Sànbe

Okó tuntún ní wón mó ro'rin tèère-kangé

Àwa d'èwìrì àgbède lónìí

T'Álágbède bá jí

A kó àgbàlagbà tìdò.

Translation:

Have we been listening to the advice of Ifá

We would have lasted like our predecessors

Having us following the teachings of Òpè

We would have lives like our ancestors

Knife eating with sharp breast

They were some who launched Ifa for the Hoe

The offspring of Onírèe Sànbe

A new hoe was used to mold a slim long personal iron

A new hoe was used to mold a thin personal short iron

We have become the blacksmith's blower now

When the blacksmith wakes up in the morning

He is surrounded by superiors.

Ifá says that the client will have many respectable people who will be willing to serve him until he dies. He will live in relative comfort.

Commentaries

From the stanza of the Ifá above it is clear that one need the right counsels of elders. One need the genuine heed the wise counsel of one superiors by doing these that person will overcome difficulty and live a life full with bliss.

III

Ifá says that it provides the IRE of abundant profit from which client plans to spend his or her money. In other words, your or your projected investment will be profitable. He or she must offer sacrifice and perform a ritual to Esu.

Ogbe dáwó Òsù telè sojú sooroso

Díá fún Ìsàgá

Níjó tó nlo rè'r ra Àgànyìn I'érú

Translation:

Ogbe used Òsù as a walking stick and its tip left a long narrow hole (eye) in the ground

That was the one that launched Ifá for Ìsàgá

When he was planning to buy Àgànyìn as a slave.

Ìsàgá wanted to buy a slave who would be helping him in the promotion of his commercial venture. He saw Àgàyín and was immediately interested in him. He then went to the Babaláwo above mentioned for the Ifa consultation. The Babaláwo informed him that what he wanted to buy with his money would be fruitful and he would make a lot of profit from it. They asked him to offer sacrifice of a rooster and money. They also asked him to perform a ritual at Èsù with a rooster, palm oil, kola nuts and money. He complied.

Unknown to Ìsàgá however, Àgànyín was a very subtle business organizer who simply was unlucky to have been captured during intercommunal conflict. He organized Ìsàgá's business in such a way that soon, the business had grown many-folds up and over. Èsù in another hand used to direct clients to come and buy things from them. Isàgá and Àgànyín were very happy with the success of their business and Ìsàgá changed the status of Àgànyín from slave to commercial partner. The relationship became cordial even more later.

Ogbe dáwó Òsù telè sojú sooroso

Díá fún Ìsàgá

Níjó tó nlo rè'r ra Àgànyìn I'érú

Kó pé kó jìnnà

Ire ajé wá ya dé turtúru

Translation:

Ogbe used Òsù as a walking stick and its tip left a long narrow eye on the ground

That was the one that launched Ifá for Ìsàgá

When he was planning to buy Àgànyìn as a slave.

Before long

The IRE of wealth came becoming (They come in Group).

Ifá says that this client's business will succeed. He or she will be wealthy. All he or she needs is to be happy with his or her accomplishments and show gratitude to Olódùmarè. He or she should never forget his or her teammates on the march.

Commentaries

Ifá teach here the essence of team work and and partnership for business success. One manshowmanship may not actually lead to desire your success, this is what Ifá is teaching here.

IV.

Ifá says that it foresees IRE of children for the client to whom Ifa was launched. It also provides for the successful achievement of the Babaláwo mission that Ifa launched for the client. Ifá say that the Babaláwo who launched Ifá for the client who has a child product in problem will be able to solve the problem for the client. The client needs to offer sacrifice while the Babaláwo needs to perform Esù ritual in front of it without demanding the materials of the client's ritual. In fact, the Babaláwo needs to perform the ritual before the client offers the sacrifice. It may also be that the same day but the execution of the ritual must proceed.On this, Ogbe-Irosùn says:

Ìrì wòwòòwò níí pa àgbè léyìn

Díá fún Òsù-gògòògò

Ó n sawo rode Ìseri

Translation:

Heavy dew is what wet the back of the farmer

That was the one that launched Ifá to Òsù-gògòògò

When in a spiritual campaign to the People of Seri.

Òsù-gògòògò planned to go to the village of Ìseri to practice as a Babaláwo. He then went to another Babalawo who was asked to inquire whether or not his mission to Iseri would be a success. He was assure that he would be very successful. He was advised to offer a rooster, four kola nuts and a medium-sized jar of palm oil as materials for the ritual to Òsù. He complied. After this, he left on his journey to Iseri.

Òsù-gògòògò Awo won lode Ìseri

Dìá fún won lo de Ìseri

Wón fèyìn tì mójú ekun sùnráhùn omo

Translation:

Òsù-gògòògò, Their Babaláwo in the village of Ìseeri,

He was the one who launched Ifa for them in Iseri

When crying because they could not have a child

The inhabitants of Iseri warned Òsù-gògòògò immediately for Ifa's consultation after he arrived in the village of Seri. He told them that the biggest problem that confronted them was how their women would get pregnant. He assured them that their women would be pregnant and that they would need to offer sacrifice. Each woman must offer three roosters and money. All of them complied. The following year, all women delivered healthy children. All of them were dancing and singing the praise of Òsù-gògòògò.

Ìrì wòwòòwò níí pa àgbè léyìn

Díá fún Òsù-gògòògò

Ó n sawo rode Ìseri

Òsù-gògòògò Awo won lode Ìseri

Dìá fún won lo de Ìseri

Wón fèyìn tì mójú ekun sùn ráhùn omo

Wón ní kí wón sákáalè, ebo ní síse

Wón gbebo, wón rúbo

Èrò Ìpo, Èrò Òfà

E wá bá ni bá jèbútú omo

Translation:

Heavy dew is what wet the back of a farmer

That was the one that launched Ifá for Òsù-gògòògò

When on a spiritual campaign to the village of Iseri

Òsù-gògòògò, their Babaláwo in the village of Iseri,

Been the one who launched Ifa for them in Iseri

When crying because they could not have a child

They were advised to offer sacrifice

They fulfilled

Travelers to Ìpo, and towns of Òfà

Look at us where we have abundant children

Ifá says that the Babaláwo will succeed in his mission while the client will be blessed with a healthy baby

Commentaries

The great lesson from this Ifá stanza is that we should always seek pre-preparation both physically and divinely before embarking or a mission. We should seek help and advice of fellow professional. This is what Òsù-gògòògò did, before going on his spritual mission to Iseri. And he recorded success.

Ifa says that a pregnant woman should offer sacrifice for her unborn baby. They drink will be doing strange and incredible things before and after birth. The child will possess extraordinary power and abilities. She must offer sacrifice of the child's release day however. In this, Ifá says:

Ogbè dáwó Òsù telè

Ó dúró jinngínni

Díá fún Irúlá

Tíí somo Onísábe Òpárá

Nígbàtí o diwó- disè sínú

Translation:

Ogbe hit the tip of Òsù on earth

It was standing firmly

That was the one that launched Ifá for Irúlá (Okra)

Who is the offspring of Onísábe Òpárá

When she was carrying a baby in her uterus.

Irula was pregnant but she discovered that she was having strange feelings different from what other women were feeling. Therefore, she went to the Babalawo mention above. She was informed that she was exercising some fear in her pregnancy. She was informed that the unborn baby was endowed with extraordinary abilities. The woman was advised to offer a rooster, palm oil and money for safe delivery then. She complied.

On the day of delivery, she had a safe delivery. The baby also displayed great potential that made both children and parents famous, wealthy and successful.

Ogbè dáwó Òsù telè

Ó dúró jinngínni

Díá fún Irúlá

Tíí somo Onísábe Òpárá

Nígbàtí o diwó- disè sínú

Wón ní kó sákáalè, ebo ní síse

Ó gbebo, or rube

Irulá Kosè

Omo inú rè ní pèlé

Translation:

Ogbe hit the tip of Òsù on earth

It was standing firmly

That was the one that launched Ifá for Irúlá (Okra)

The offspring of Onísábe Òpárá

When she was carrying a baby in her uterus

They advised hEric to offer sacrifice

She fulfilled

Irula (Okra) missed his step

Your Fetus said softly please!

The idea that the fetus was talking about will not be taken literally here. This is to manage at home the baby's potentials before birth.

VI.

Ifá says that the person for whom this Odù is revealed is a great clairvoyant and he or she possesses a very strong esoteric power. He or she is also talented with dreams and could also dream for others. His or her profession and success in life are in the line of dreaming, dwelling crystal, staring water, the occult and so on. Anything that he or she says will always come to pass. A stanza in Ogbe-Irosún that confirms this says:

Eérú abara funfun

Dáá fún Alálàátà

Tíí somo Àjàníwàrun

Translation:

IYA tree ashes are whitish in color

He was the one who launched Ifá for Alálàátà (what he promises in dreaming for the sale)

Who was the offspring of Àjàníwàrun

Alálàátà was always dreaming of what would happen to him and others in the near future and all his dreams came to pass. Many people came him to identify their dreams and they use to fear him for this. Concerned about this reputation, he decided to Contact the Babaláwo stated above for the Ifa consultation. They told him that his dreams were lucrative, if the avenues for him from him could gird his gift in the right direction. He was asked to professionalize his dreams for the people so that he could be dreaming for others in contract. They also advised her to organize her thoughts, refining her language and learning what to do to make her clients think that in case her dreams revealed that bad things can happen to her clients. They advised him however to offer four white doves and money as a sacrifice. He complied.

From that time, predictions whatever he made would come to pass. His reputation spread far and wide and many people came from distant places to consult him. They always left their house satisfied. He became very wealthy in the process. Alálàátà began to sing and dance the saying:

Eérú abara funfun

Dáá fún Alálàátà

Tíí somo Àjàníwàrun

Kò pé, kò jìnnà

E wá bá ni bá jèbútú ajé suurusu

Translation:

IYA tree ashes are whitish in color

He was the one who launched Ifá for Alálàátà

Who was the offspring of Àjàníwàrun

Before long

Look at us enjoying abundant wealth.

Ifa says that the client's dreams can turn him into a wealthy person. he could engage in occult (esoteric) or related fields, for success.

Commentaries

Ifa teaches here on importance of of maximisation of one's gifts.

VII.

Ifá says that she is referring to three women in children's affairs. Ifá tells the woman with a problem that she must offer sacrifice so that she could have more children ; a woman with two children must offer sacrifice for the safety of the children and for her to have more; A woman with many children must also offer sacrifice for the protection of children. In this, Ifá says:

Okan soso poró

Babaláwo Agogo ló dífá fún Agogo

Èjì pin.inni, èjì pin-inni

Babaláwo Àjìjà ló dífá fún Àjìjà

Mo ru weere, mo tù weere

Babaláwo Òsù ló díá fún Òsú

wón ní kí wón rúbo

Translation:

Only one

The Babaláwo of the gong was the one who launched Ifa for the gong

Two, only two

The Babaláwo de Àjìjà was the one that launched Ifá for Àjìjà

I offer sufficient sacrificial materials, I offer sufficient ritual materials

The Babaláwo of Òsù staff was the one who launched Ifa for Òsù

They were all asked to offer sacrifice.

The three women, Agogo, Àjìjà and Òsù went to consult Ifa. They had one, two and many problems respectively. They were advised to offer each one the sacrifice of 16 pigeons, 16 chickens and money. Agogo was advised to offer the sacrifice to allow him to have more children. Àjìjà was asked to offer sacrifice so that she also had more children while Òsù was advised to offer sacrifice in order to protect the lives of her children. Only Òsù fulfilled. Agogo offered a pigeon and Àjìjà offered as two pigeons but Òsù offered the 16 prescribed pigeons.

Until the death of Agogo and Àjìjà, they had only and respectively two children, and no more. Whereas, Òsù could have many more children and they were all protected by Ifa. the Òsù was full of joy, singing and dancing and praising his Babaláwo ,:

Okan soso poró

Babaláwo Agogo ló dífá fún Agogo

Èjì pin.inni, èjì pin-inni

Babaláwo Àjìjà ló dífá fún Àjìjà

Mo ru weere, mo tù weere

Babaláwo Òsù ló díá fún Òsú

Wón ní kí wón rúbo

Òsù nìkan ní nbe léyìn tó wá n tubo

Kò pé kò jìnnà

E wá bá ni bá wòwó omo

Translation:

Only one

The Babaláwo of the gong was the one who launched Ifa for the gong

Two, only two

The Babaláwo de Àjìjà was the one that launched Ifá for Àjìjà

I offer sufficient sacrificial materials; I offer equally

Ritual materials sufficient

The Babaláwo of Òsù staff was the one who launched Ifa for Òsù

They were all who asked to offer sacrifice.

Only Òsù obeyed the advice

Before long

Look at us in the midst of abundant children.

Ifa says that the number of sacrificial materials offered will determine how abundant the children would be.

VIII.

Ifá says that he foresees the child Ire for a sterile woman. Ifa says that her children were inside her head instead of her uterus. She must offer sacrifice to allow children to move from her head to her uterus. On this, Ifá says:

Àkòtun okó ni kò senu hènhè bulè

Díá Eno-Òsù

Ti yóó kó omo sí átàrí

Wón ní kó sákáalè, ebo ní síse

Translation:

A new hoe gravel (mark) is one that does not cultivate the earth with mouth without teeth (moldy leaf)

That was the one that launched Ifá for Eni-Òsù

Who will house her hildren inside her skull

They advised him to offer sacrifice.

Eni-Òsù wenter for Ifa's consultation because she was sterile. Babaláwo assured her that she would have children. They advised him to offer sacrifice with two roosters, two chickens and money.

They also advised him to offer sacrifice with a new engraving of a hoe whose handle is made of metal. She complied. After this, they asked him to bring a new engraving pot made of clay. She brought it. The Babaláwo then boiled the leaves of onírè and èru-àwònká in the pot. This was then put on the new engraved hoe (the pot should not touch the ground after the iguana should be prepared.) The woman was then using to wash her head every day and night. (More water would be added and boiled in fire while the pot would be put on the hoe for at least six weeks.) All these Eni-Òsù did.For a long time, the children returned to her uterus and her uterus opened.She became pregnant and gave birth to many children. she was happy and showed her gratitude to her Babaláwo for this.

Àkòtun okó ni kò senu hènhè bulè

Díá Eno-Òsù

Ti yóó kó omo sí átàrí

Wón ní kó sákáalè, ebo ní síse

Ó gbebo, or rube

Kò pé, kò jìnnà

E bá ni bá wòwó omo.

Translation:

A new hoe gravel (mark) is one that does not cultivate the earth with mouth without teeth (moldy leaf)

That was the one that launched Ifá for Eni-Òsù

Who will house your children inside your skull

They advised him to offer sacrifice

She fulfilled

Before long

Look at us in the middle of the children.

Ifá says that the sterility of the woman will become a thing of the past. She is only offering sacrifice as prescribed previously while the Babaláwo is preparing the Agbo above expressed for her.

IX.

Ifá says she see IRE and predicts victory for the client over his adversary. Ifá describes the person who opposes the client as a tall, large person. Ifá says that most of the client's effort has been frustrating for this person. Ifa says that he would identify the responsible person and surpass them. A stanza in Ogbe-Rosùn on this says:

Tí e bá n gbò gbómugbómu nínú igbo

Èèyan ló n be níbè

Díá fún Òrúnmìlà

Ti Òsù-gàgààgà yóó maa bàá níwà jé

Wón ni kó sákáalè, ebo ní síse.

Translation:

If we hear GBÓMUGBÓMU (the fearful sound of worship of Orò)

In the woods

Humans are responsible for this

That was the one that launched Ifá for Òrúnmìlà

Whose fate has been obstructed by Òsù-gàgààgà

They asked him to offer sacrifice.

All the efforts of Orúnmìlà to make ends meeting summed to zero. He tried many things to make sure things worked for him, but he failed. In the future, he went to one of his students for Ifa consultation. During the process the circulation of this Ifa, Ogbe-Rosùn was revealed. Òrúnmìlà was told by his student that all his efforts were bothering someone close to him. Orúnmìlà was sure that he would identify the person responsible for all his tribulations for all his tribulations. He was then advised to offer sacrifice of three roosters, two half-size jars of palm oil and money (for the client, he or she would also perform ritual with a rooster and palm oil). Òrúnmìlà complied.

After the sacrifice had been offered, Òrúnmìlà was said to take it to the base of the Ìrókò tree. They also asked him to hide somewhere sometime before going away. He complied. Briefly after Òrúnmìlà had put the sacrifice that where they told him to put it, he saw Òsù-gàgààgà, their relationship, living inside the same house with him, coming to carry the sacrifice away and destroy it to ensure the efforts of that Orunmila not added up to nothing. Òsù-gàgààgà was however blushed in the process. Òsù-gàgààgà was put to shame. That was how Òrúnmìlà surpassed his adversary and Òsù-gàgààgà promised never to do it again and he became the true companion of Òrúnmìlà until today.

Tí e bá n gbò gbómugbómu nínú igbo

Èèyan ló n be níbè

Díá fún Òrúnmìlà

Ti Òsù-gàgààgà yóó maa bàá níwà jé

Wón ni kó sákáalè, ebo ní síse.

Ó gbebo, or rube

Kò pé, kò jìnnà

E wá bá ní lárùúsé ogun.

Translation:

If we hear GBÓMUGBÓMU (the fearful sound of worship of Orò)

In the woods

Humans are responsible for this

That was the one that launched Ifá for Òrúnmìlà

Whose fate has been obstructed by Òsù-gàgààgà

They advised him to offer sacrifice

He fulfilled

Before long

Look at us where we accustom the power of sacrifice to overcome our adversary.

Ifá says that the client will surpass his adversary. The responsible person will also be exposed.

Ifá says it predicts the IRE of victory over an enemy that is much stronger than the client. The said enemy relies on his physical strength, his connections, his money and other things that he knew he had more than the client. The client would however defeat his or her enemy if only the appropriate sacrifice can be offered at the right time. On this, Ifá says:

Àdá nlá, a bìdí kòlòbò

A dia fun Elédìwòrò

A dia fun Eléda

Àwon méjèèjì jo n sota araa won

Wón nó kí wón sákáalè, ebo ní síse.

Translation:

A large machete with a wide sling base (handle)

That was the one that launched Ifá for Elédìwòrò

He also launched Ifa for Eléda

The two have each other as enemy

They were advised to offer sacrifice

Elédìwòrò and Eleda were enemies. They were always in enmity. The two of them went for the Ifa consultation with Babaláwo himself but at a different time. Elédìwòrò had many charms, money, influence and ability to do wrong. Eleda was weak, he had no charm, no connection, no money and could not hurt a fly. They were advised to offer sacrifice. Eleda complied but Elédìwòrò felt that there was no need there since he considered himself very powerful. Meanwhile, Eleda was advised to offer quite èko, iyan, okà and a goat killed himself and his head put in a Plate together with the èko, iyan and okà. The sacrifice was then placed in the shrine of Èsù. Eleda did all this and went home.

Elédìwòrò prepared a very strong and expensive charm on the other hand with which to end the life of Eleda. He went to apply the medicine but since Eleda had offered the prescribed sacrifice, Òdàrà Èsù kept out the power of the charm and directed it towards Elédìwòrò. Elédìwòrò died instantly. When Eleda heard about the death of this enemy, he felt bad but grateful to Olódùmarè that he did not have to kill him in the future.

Àdá nlá, a bìdí kòlòbò

A Dia fun Elédìwòrò

A Dia Fun Eléda

Àwon méjèèjì jo n sota araa won

Wón nó kí wón sákáalè, ebo ní síse.

Elena nìkan ló nbe léyìn tó n tubo

Ebo Ogbe-Rosùn ló fi pa Elédìwòrò dànù

Translation:

A large machete with a wide sling base (handle)

That was the one that launched Ifá for Elédìwòrò

He also launched Ifa for Eléda

The two were advised to offer sacrifice

Only Eleda obeyed the advice

Eleda has no charms

He only used the sacrifice of Ogbe-Rosùn to kill outside Elédìwòrò.

Ifa says that the client should never rely on power, influence or charms to overcome his or her enemy. He or she must offer sacrifice. He or she should also try never to do wrong against other people. It is your or your duty to pay bad with good.

XI.

Ifá says the person for whom this Odù is revealed should not be revealing the exact day and time to which he or she would be traveling, or returning from, a trip to persons. He or she must also know his or her friend with whom to offer the sacrifice in this Odù. This friend will prove to be instrumental to the client's success that will provide an unforgettable help at most to the customer needed and most crucial period of the client's life. On this Ifa he says:

Àsá lawo Alége

Àwòdì lawo Sàgunmò

Díá fún Òrúnmìlà

Ifá n sawo yes apá okun

Tòun ìlàméjì Òsà

Nílé olójà mérìndínlógún

Wón ní Baba ò níí padà dele

Wón ní kí Baba sákáalè, ebo ní síse.

Translation:

The Eagle is the Babaláwo de Alége

The Falcon is the Babaláwo de Sàgunmò

They were some who launched Ifa for Òrúnmìlà

By following a spiritual mission on one side of the ocean

And in the middle of the high seas

The abode of the sixteen high chief powerful and influential

Pople said that Òrúnmìlà would never return home

They advised him to offer sacrifice.

Òrúnmìlà was planning to follow a spiritual mission somewhere to the abode of the sixteen powerful high chiefs around the present-day Atlantic Ocean. (This city had submerged however within the Atlantic Ocean). He then went to the two Babaláwo above expressed by the Ifa consultation. They advised him to offer sacrifice with one of his best friends and perform ritual to his Orí before going. He was told that he would be opposed to going and coming back but that he would overcome the opposition with the help of his Orí and his friend.

Ifá was consulted to know who among his friends Ifá was referring. The names of Òrúnmìlà's friends were mentioned one after the other and Ifa rejected them and then chose Agbe as the friend called. Òrúnmìlà went to explain to Agbe the revelation of Ifá. On hearing this, Agbe accompanied Òrúnmìlà back to the house of the two Babaláwo. They were asked to offer each sacrifice with two Guinea-fowl and money. They also asked them to perform their Orí ritual with boiled corn and coconut (known as agbon afofun). They complied and went home. Shortly after, Òrúnmìlà continued his trip.

Meanwhile, those who had been envious of the achievements of Orunmila saw the trip as an opportunity to eliminate it. They planned to stalk him when he came back and kill him. They waited in the future for several years before Òrúnmìlà appeared. When he came, he realized the problem. He was then moving cautiously. However, it was too late for him that the enemies started to follow him immediately after he was in sight. He was then cornered. The enemies were focusing on him when Èsù Òdàrà told him to call his friend Agbe. Orunmila said then:

Agbe, gbémi délé or ò, Agbe

A kìí r'àjò

Ká má dèé'le o ó

Agbe gbémi dele

Translation:

Agbe, take me to my house, OH Agbe

We do not follow a trip

Only for us not to return home

Agbe, please take me home.

Immediately Òrúnmìlà said this, Èsù Òdàrà put a great echo frequency to the voice of Òrúnmìlà and the supplication went directly to Agbe. On hearing this, Agbe understood that the urgency involved and left immediately. Èsù Òdàrà also assures that Agbe will reach where Òrúnmìlà was hidden this time. Right in the presence of these enemies, they saw Òrúnmìlà was blown away by Agbe. The duo came home to the enemies who had spent years waiting for Òrúnmìlà. Some of the enemies had spent years waiting for Òrúnmìlà. Some of the enemies who felt that they could not live with the shame of their failure in the same place with Òrúnmìlà chose not to return home again. Òrúnmìlà was full of gratitude to Agbe, the two Babaláwo and Olódùmarè. He was saying then:

Àsá lawo Alége

Àwòdì lawo Sàgunmò

Díá fún Òrúnmìlà

Ifá n sawo yes apá okun

Tòun ìlàméjì Òsà

Nílé olójà mérìndínlógún

Wón ní Baba ò níí padà dele

Baba wá mekún sekún igbe

O fi ìyèrè se ìyèrè arb

O ní: Agbe gbémi dele or ò Agbe

A kìí ràjò

Ká má dèé 'lé o ò

Agbe gbé mi dele

Kò pé kò jìnnà

E wá bá ni bá àrúsé ogun

Ajase ogun là wá wà

Translation:

The Eagle is the Awo de Alége

The Falcon is the Awo of Sàgunmò

They were some who launched Ifa for Òrúnmìlà

By following spiritual mission to the side of the Ocean

And in the middle of the high seas

The abode of the sixteen powerful and influential leaders

They said that Òrúnmìlà would never return home

Òrúnmìlà made a cry a cry of lament

He made his lay of melancholy lay

He said: Agbe take me home, OH Agbe

We do not follow a trip

Only for us not to return home

Agbe, please take me home

Before long

Look at us where we offer sacrifice to overcome enemies

We are enjoying victory over the adversary.

Ifá says that the client should know his or her benefactors and thanked all those who had helped him or her in one way or the other.

XII

Ifá says that it foresees the IRE of long life for the client for whom this Odù is revealed. Ifa says that he or she would live a long time and protect themselves from the four mortal enemies of mankind - Death, Affliction, Litigation and Loss. He or she would live in relative happiness and his or her life will be very rewarded. In this, Ifá says:

Ònà gbórógbòrògbóró ti Ifè wá

Díá fún Àbàtì-Àlàpà

Tíí somo Èsemòwé

Níjó tó n be làárin òtá

Ó n fi ojoojúmó kòminú ogun

Wón ní kó rúbo

Translation:

Several wide roads originate from Ile-Ife

That was the person who launched Ifa for Àbàtì-Àlàpà

The offspring of Èsemòwé

When he was in the middle of the enemies

They asked him to offer sacrifice.

Àbàtì-Àlàpà was a prince in Ondo. Òsemòwé was the official title of the Ondo Bench. He had been followed by four enemies - Death, Affliction, Litigation and Loss. Therefore, he went to his Babaláwo for the consultation of Ifa. He was sure that no harm will affect him and that he would live a long time. They advised him to offer sacrifice with a ram. He complied.

A special medicine was also prepared for him with the shells of snails and turtle, the ram's horn that he used as the material of the sacrifice and the scale (dehulling) of Òòre. All these materials were burned and ground into fine powder. The Àbàtì-Àlàpà was given to take daily with crushed corn stew. He obeyed all the instructions of the Babaláwo.

Before long, Àbàtì-Àlàpà was free of Death and Affliction, Litigation and loss. He was dancing and singing and praising Òrúnmìlà. Òrúnmìlà was giving praises on the other hand to Olódùmarè.

Ònà gbórógbòrògbóró ti Ifè wá

Díá fún Àbàtì-Àlàpà

Tíí somo Èsemòwé

Níjó tó n be làárin òtá

Ó n fi ojoojúmó kòminú ogun

Wón ní kó rúbo

Njé Ikú gbé mi ó ti mí

Tiiri Abatí, Abatí tiiri

Arun gbé mi ó ti mi ó

Tiiri Abatí, Abatí tiiri

He left me or me

Tiiri Abatí, Abatí tiiri

Òfò gbé mi ó tì me o

Tiiri Abatí, Abatí tiiri

A kìí jé ahun ká je igbá

Tiiri Abatí, Abatí tiiri

A kìí jé igbin ká jé ìkarahun

Tiiri Abatí, Abatí tiiri

A kìí jé àgbo ká je ìwo

Tiiri Abatí, Abatí tiiri

A kìí jé èère ká je ìpé

Tiiri Abatí, Abatí tiiri

Gbogbo irunbi gbé mi wón tì me ó

Tiiri Abatí, Abatí tiiri

Translation:

Several wide roads originate from Ilé-Ifè

That was the person who launched Ifa for Àbàtì-Àlàpà

The offspring of Èsémòwé

When he was in the middle of the enemies

When contemplating war daily

They advised him to offer sacrifice

He fulfilled

Now, Death confronts me to no avail