ODU IFA OGBE ODI COMMENTARIES BY BABALAWO OBANIFA- Obanifa Extreme Documentaries-Reformed Africa Ifa Spirituality (RAIS) Odu Ifa Series
Babalawo Obanifa through the medium of this work make comprehensive Commentaries on Odu Ifa
Ogbe Odi. This work will be useful to any practicing Babalawo who want to have
an in-depth knowledge of Odu Ifa Ogbe Odi.This work will also be useful to anybody
born by Odu Ifa Ogbe Odi during their Itelodu or Ikosedaye. It will be useful
for Ifa and Orisa devotee globally as well as any academic researcher in the
field of Ifa and Orisa spirituality. The work shall address inter alia: What is
Odu Ifa Ogbe Odi? Who are the associate Orisa and Irunmole with Odu Ifa Ogbe
Odi? What are the taboo of Odu Ifa Ogbe Odi ? What are the likely Occupations
or Profession favorable for those born by Odu Ifa Ogbe Odi during their
Itelodu or Ikosedaye? What are the likely names that can be given to those born
by Odu Ifa Ogbe Odi, during their Itelodu or Ikoseday.Some summary of general
information available to those born by Odu Ifa Ogbe Odi during their Itelodu or
Ikosejaye. Some sacred messages contain in holy Odu Ifa Ogbe Odi.All this and
more will be the major pre-occupation of this work.
WHO ARE THE ASSOCIATE ÒRÌSÀ OR IRÚNMOLÈ WITH ODU IFA OGBE-ÒDÍ?
By this it's the Orisa or Irunmole that those born by Odu Ifa Ogbe Odi during their Itelodu or Ikosedaye can have along with their Ifa in other to have problems free life. Below are some of the identifiable Orisa and Irunmole with this odu:Ifa, Esu Odara,Osun,Oro,Orisa Ibeji,and Ogun. Each of this Orisa and Irunmonle have important function they perform.
1. Ifa - function for protection, guidance, victories and children
2. Esu Odara – Function for victories over disgrace and humiliation
3. Osun -for having children
4. Oro – Oro function for having children
5. Orisa Ibeji- for having children
6. Ogun - For Victory over enemies
WHAT ARE
THE TABOO OF ODU IFA OGBE ODI?
By this, it is mean the things, both animate or inanimate objects that those born by Odu Ifa Ogbe Odi during Itelodu or Ikosedaye must avoid in other to have problems free life. They must avoid the following:
1. They must not eat millet.
2. They should not drink malt drinks.
3. They should not use IMU sheets at all for anything.
4. They should not keep birds as a pet.
5. They should never eat any of the monkey family or should use them as medicine.
6 .They should not eat Èkìrì.
7. They must not eat Crab.
8. They must not eat snake.
9. They should not take loan in usury or loan from the usury offer.
10. They should not drink alcohol.
11. Do not sell or must not buy on credit.
12. Do not serve any body as security to take a loan or buy things on credit.
13. They should not be greedy.
WHAT ARE THE PROFESSIONS OR OCCUPATIONS FAVORABLE TO THOSE BORN BY OGBE ODI?
Those born by this can succeed in any types of work, but they must not be a brewer, any works that deal with selling of alcohol. They must also not take job as a debt collector.
WHAT ARE THE LIKELY NAMES THAT CAN BE GIVEN TO THOSE BORN BY OGBE ODI.
By this we mean the names that can be given to those to those born by this Odu during their Itelodu or Ikosedaye.These names are usually derived from positives Ifa characters in different stanzas of this Odu IFA. They exist both in Male and Females respectively. Some of these name are listed in this category.
Male:
• Olúkóyin - King of bee
• Ifáyorí - Ifa accomplished this
• Èsùdámiláre -Esu has vindicated me
Female:
• Olúkóyin - Queen of the bee
• Ifábùnmi -Ifa give me this as a gift
• Tifáse - The prediction of IFA has come to pass
• Bífátifé - This is how IFA want it.
SOME SUMMARY OF GENERAL
INFORMATION AVAILABLE TO THOSE BORN BOGBE-DI DURING ÌTÈLÓDÙ OR ÌKOSÀDÁYÈ.
The children of Ogbe'Di may be having some health problems but nonetheless, they will live a long time. It is not likely that they will die young (except if such death is caused by them themselves).
For Ogbe'Di the female children, they are most of the time reckless, stubborn, recalcitrant, impulsive and aggressive. It is often difficult for them to keep to the norms of society. They are very rude and they usually find it difficult to make a good house wife. That is why there is always a need to warn them to take easy things.
Ogbe'Di female children may also have problems with producing children. This can be resolved with appropriate sacrifice. There is the opportunity after this, that they can have multiple births. However, she should always offer sacrifice of a black goat to Ifa before each pregnancy.
Ogbe'Di that male children should strive to find a good wife who will make a good house for him. This is more so when considering the fact that he will live a long time and it is not advisable for him to live long in pain.
The children of Ogbe'Di, males and females will overcome their adversary no matter how powerful. They will not see evil in their lives either. Their old age will be peaceful and interesting.
The dreams of Ogbe'Di children usually come true and should be taken seriously. Dreaming is a source of protection from Olódùmarè that was given to them to prevent them from any dangerous obstacle.
The children of Ogbe'Di must be cautious in their acquisition of wealth and material things so that they do not die a cheap death after acquiring all the wealth. They must offer sacrifice so that they can enjoy the fruits of their labor.
They should also be cautious of anything they will buy with their hard earned money so that they will not spend their money on what will lead in the future to calamity for them. They should always consult Ifá on whatever they want to buy to determine how safe or otherwise it is before it is purchased.
The children of Ogbe'Di should never borrow money in usury because they would be given conditions that are impossible to meet. In the process of looking for this type of loan many people will be anxious to execute it.
They should also never plan for other people. They should never plan to humiliate or kill the character of other people.
They should never be
drinking alcohol, never sell on credit, never buy on credit, never have to take
out loan guaranteeing something, should never use force to collect debts,
should never compromise in the collection business of the loan, should never
accompany anyone in a mission to collect loan by force or threat of force. If
they are ones that owe others at all for any reason, they should demand that
the money be paid at the earliest opportunity. They should never allow such a loan
to degenerate into an argument or struggle as such unfolding any primacy to
disaster for them or those who owe the money. The guiding words are: Do not owe
anyone; do not give a loan to anyone; tolerate nobody's guarantees. If they
must give a loan at all, they must be with the understanding that if the debtor
does not pay, they are ready to pay off the debt.
1.
Ifá says that it foresees the ire (blessings) of long-life,for the person for whom Ogbe Odi is revealed. Ifá says that this person is looking weak and diminutive in stature but he or she will live a long time. He or she must offer appropriate sacrifice and a ritual to Òsùn. He or she will be respect and be protected by the Deities. Due to his or her condition, he or she will be protected by the deities come rain or shine so that he or she can sail through the storm from harsh weather conditions, on this Ifa says:
Àjàlú Yèréyèré
Díá Fún Ologéèsà
Tíí se Omo Òsun.
Translation:
Àjàlú Yèréyèré
He was the one who launched Ifá for Ologèésà
Who was a child of Òsun.
Ologèésà went to Àjàlú Yèréyèré who was his Babaláwo to consult Ifa for his general welfare. How would she live long? How could she resist the cold weather during the rainy season and also survive the dry weather? She look very tiny and sickly. The Babaláwo told him to offer a sacrifice of money, four bitter kola and palm oil, and he should also performs rituals for Òsun with Àkàrà, èkuru, palm oil, gin and so on. She complied. Ologèésà was protected during the rainy season and during the dry season by Òsun and Ifá. She was very happy and she lived for a long time. She was praising his Babaláw thus:
Àjàlú Yèréyèré
Díá Fún Ologéèsà
Tíí se Omo Òsun.
Èmi ó nìí bá won kú'kú eréji
Ng ò sì nìí bá won kú tèèrùn
Translation:
Àjàlú Yèréyèré
He was the one who launched Ifá for Ologèésà
Who was a child of Òsùn.
I will not die with another during the rainy season
I will not be among those who will die during the dry season either.
Ifá says person for whom
this Odù is revealed must offer sacrifice as prescribed. He or she will live a
long time and will be protected by the gods.
Commentaries
The great lessons that can be deduce from this stanza of holy scripture is our disadvantage can also be an advantage to us. It all depends on how will handle our condition. Looking sick or been sick doesn't mean you are not going to livelong. Infact it can even of advantages. It left for you to see advantages in every disadvantages.
II.
Ifá says he foresees the Ire( blessings ) of many children for the person for whom this Odù is revealed. He or she must offer ebo and a ritual to Orò. on this, Ifá says:
Ogbe 'Dí
Ogbe 'Dí
Dia fun Kèrèkèrè
Tí n sunkún omo rè 'gbó Ègbá
Translation:
Ogbe 'Dí
Ogbe 'Dí
The Ifa launch for Kèrèkèrè
When weeping for a child in the grove of Egbá land.
Kèrèkèrè was having problems giving birth to children. So, she went to Babalawo, mention above. They advised her to offer money, 16 kola nuts, 16 bitter kolas and 16 alligator peppers as a sacrifice. He was also advised to perform rituals for Oró with a ram. She complied. Soon after, her uterus opened and she delivered many children.
Ogbe 'Dí
Ogbe 'Dí
Dia fun Kèrèkèrè
Tí n sunkún omo rè 'gbó Ègbá
Wón ní kó sákáalè, ebo ní síse
Ó gbebo, or rube
Kò pé, kò jìnnà
Ire omo ya de tùtúru
A se mon Kèrèkèrè
,Kèrèkèrèlàá pe Orò.
Translation:
Ogbe 'Dí
Ogbe 'Dí
The was Ifa launch for Kèrèkèrè
When crying for a child in the grove of Egba.
They advised her to offer sacrifice
She fulfilled
Before long at all
The Ire (blessings) of children came abundantly to her
How do we know Kèrèkèrè? Kèrèkèrè is Oró.
Ifá tells the person for
whom Ogbe 'Dí is revealed, that he or she will have enough children in
life. He or she should, in addition to offering sacrifice, perform ritual to
Oro to give birth to children
III.
Ifa says that it foresees the blessings of enough children for a sterile woman with marks or severe e deformity in her lower limbs. Ifá says that the woman must offer sacrifice and must perform ritual to Ifa. On this Ifa he says:
Àdá fowó gbèdí òpengéle
Díá fun Àgàn Idèrè
Tí n sunkún omo ròde Òró
Translation:
He from whom the client consulted Ifá with his (client) hands
Supporting the buttocks (waist)
He was the one who launched Ifá for the sterile village woman of Ìdèrè
When crying for a child to the town of Oró.
The deformed woman who went to the Babaláwo aforementioned ,because she has been sterile for long. She decided to consult Ifa for divination. Therefore she left her Ìdèrè Town nd traveled to Oró where she went to consult Ifa. While at the Babaláwo's house, she was offer a seat, considered her deformed limbs but she refused to sit , preferring to remain standing.
Babaláwo assured her however that her uterus will be opens to give birth to children. He was advised to offer ebo with four matured hens, two jars of medium size palm oil and money. They also asked him to perform a ritual to Ifa with four rats and four fish. She complied.
Before the year was over, she became pregnant and she gave birth to many children later. She was full of joy, singing and dancing like that with her deformed legs:
Àdá fowó gbèdí òpengéle
Díá Àgàn Idèrè
Tí n sunkún omo ròde Òró
Ifá tí mo dá I'Óròó se o
Pengéle
Àdá fowo gbè'dí ò!
Pengele.
Translation:
He from whom the client consulted Ifá with his (client) hands,Supporting the buttocks (waist)
He was the one who launched Ifá for the sterile woman of the village of Ìdèrè
When crying for a child to the town of Oró.
The (prediction of) Ifá that I consulted in Oró has come to pass
Pengéle, I dance
He from whom the client consulted Ifá with his hands that support his buttocks, I praise you!
Pengele, I dance.
Ifá says to the sterile
woman for whom Ogbe - 'Dí is reveal will give birth to children. She must
offer sacrifice and perform rituals as prescribed previously. The woman should
also advise that she should leave her home base and must travel outside of town
for the gynecologist treatment. Unless this woman is not from that area, it is
essential for her to leave that town for medical treatment.
IV.
Ifá also says that he foresees the blessings of many children for a woman who is presently in her menstrual period. Ifá says that this will be the last menstruation that she will have before she is pregnant. She should offers sacrifice and perform ritual to Ifá. On this, Ifá says:
Óní wiriwiri Ogbe 'Dí
Ola wiriwiri Ogbe 'Di
Eye nlá níí fapá s'Ogán
Òkú òpè níí hu'mù léyìn
Dia fun Olúkóyin
Omo atìdí sòwò èjè
Níjó tó n sunkún òun ó rómo bi
Translation:
Today, we hit the drum of Ogbe'Di
Tomorrow, we hit the drum of Ogbe'Di
A powerful bird uses its wings to accelerate its movements
A dead palm tree grows that the imù comes out on its back
They were who launched Ifá for Olúkóyin
(Offspring of) she who trades in blood of her genital organ
When she was crying that she did not have any children.
Olúkóyin was having trouble giving birth to a child. She thought however that she was already pregnant when she missed her period and was full of expectations. After a few days, however, the menstrual fluid came and she was very sad and frustrated. She decided to consult the Babaláwo above expressed to launch Ifa for her then. They did.
She was informed that she was presently in her menstrual period. They assured her that it will be the last time before she gets pregnant. He was therefore advised to offer sacrifice of two birds, two jars of medium-sized palm oil, two Guinea-fowl, and money. He was also advised to perform a ritual to Ifa with two rats and two fish, 16 bitter kolas and money. She complied.
Next month, she became pregnant and gave birth to a healthy baby. She was singing and she was dancing. She was also praising her Babaláwo for a job well done.
Óní wiriwiri Ogbe 'Dí
Òla wiriwiri Ogbe 'Di
Eye nlá níí fapá s'Ogán
Òkú òpè níí hu'mù léyìn
Dia fun Olúkóyin
Omo atìdí sòwò èjè
Níjó tó n sunkún òun ó rómo bib.
Wón ní kó sákáalè, ebo ní síse
Ó gbé bo, or rúbo
Òwò èjè kan, òwò èjè kàn
To i àwa bá se lósù yìí
Ifá ní yóó jèé kó d'omo
Èyin ò gbon or
Èyín ò m'òràn
Wípé òwò èjè làá is nídìí 'bìnrin
Ká tóó bímo
Translation:
Today, we hit the drum of Ogbe'Di
Tomorrow, we hit the drum of Ogbe'Di
A powerful bird uses its wings to accelerate its movement
A dead palm tree grows that the imù comes out on its back
They were some who launched Ifá for Olúkóyin
Offspring of her who trades in blood of her genital organ
When she was crying that she did not have any children.
They advised him to offer sacrifice
She fulfilled
Pray, the blood business
What we commit for this month
Ifá is the one that will turn him into a child
You are not wise enough
You are ignorant of the fact
What is the blood business that we engage in a woman is genital
Before a child is born.
Ifá says that the woman will have a child and that the menstrual period she saw will be the last before she is pregnant. She must offer the sacrifice quickly as prescribed previously.
V.
Ifá also says that a sterile woman must offer sacrifice and perform a ritual to Òrìsà Ìbejì for her to give birth children . If this is done, she will have the children and more likely is that she will have the twins. On this a verse in Ogbe ' Di says:
Ogbe Dimú-dimù
Awo Alákedun ló díá fún Alákedun
Ó n mójú ekun sùnráhùn tomo
Translation:
Ogbe dimú-dimù
The Babaláwo de Chimpanzeé was the one that launched Ifá for the Chimpanzee
When she cried because she did not have any children
The Chimpanzee went to Ogbe Dimú-dimù, hEric Babaláwo when she could not give birth to a child. She was advised to offer sacrifice of four Guinea-birds, and four pigeons. They also asked her to perform Ìbejì rituals. She complied.
Soon after, the Chimpanzee became pregnant and gave birth to a set of twins. She was so happy that she was telling everyone that wI'll cared to hear or not that she had offered sacrifice from Ogbe Dimú-dimù.
Ogbe Dimú-dimù
Awo Alákedun ló díá fún Aláledun
O n mójú ekun sùnráhùn tomo
Wón ní kó sákáalè, ebo ní síse
Ó gbé bo, or rúbo
Kò pé, Kò jìnnà
Ire omo wá ya dé turtúru
Èjìdé, èjìdé I'Aláledun n bí
Ó ní òun ti sebo Ogbe Dimú-dimù
Translation:
Ogbe dimú-dimù
The Babaláwo of Chimpanzee was the one that launched Ifá for the Chimpanzee
When she cried because she did not have any children
They advised her to offer sacrifice
She fulfilled
Before long, not too far
The blessings of children came abundantly to her
Two in a moment, is what the Chimpanzee breeds
She says that she had offered the sacrifice of Ogbe Dimú-dimù
Ifá says that the this person will not die without leaving a child on the ground. She may also be lucky to give birth to a set of twins ,that is if the proper sacrifice is offered as prescribed previously.
VI.
Ifá says that a woman is seeking to get pregnant, She have given birth to one child before, but she find it difficult to get pregnant again. if she had given birth to a child before, she must offer sacrifice and perform ritual to Ifá if she wants to have another child. Ifa says it will be difficult for her to have another pregnancy unless she performs Ifa ritual. That is what she should do whenever she is ready to have another child. On this Ifa he says:
Ogbè dindi kò yáá bù kù
Díá fún Èkìrì
Tí yóó bí okan náà
Yóó pàdí mó
Translation:
An Ogbe unit is not easy to reduce
That was the one that launched Ifá for Èrìkì
Who will give birth to only one child
And then her uterus and genitals closed.
Èrìkì had already given birth to a child but they had been finding it difficult to have another child. She consulted Ifá accordingly to guide herself. She was asure that she will give birth to another child. He was then advised to offer sacrifice of two hens, two Guinea-fowl, eight kola nuts, eight bitter kola and money. She was also performing Ifa ritual with a black goat before the one that had been given before birth.
She was also warned that after the one she had come to cast Ifá, she should always be performing a ritual of a black goat to Ifá whenever she was willing to get pregnant.
She complied. Soon, she was able to Mother many children. She rained praises then in her Babaláwo who in turn showed gratitude to Òrúnmìlà while Òrúnmìlà paid obeisance to Olódùmarè in turn, saying,
Ogbè dindi kò yáá bù kù
Díá fún Èkìrì
Tí yóó bí okan náà
Ti yóó pàdí mó
Wón ní kó sákáalè, ebo ní síse
Ó gbé bo, or rúbo
Kò pé, Kò jìnnà
E wá bá ni ní wòwó omo
Translation:
An Ogbe unit is not easy to reduce
He was the one who launched Ifá for Èrìkì
Who will give birth to only one child
And then he has it (uterus and) genital closed
They advised him to offer sacrifice
She fulfilled
Before long, not too far
She had children in abundance.
Ifá says for each pregnancy for this person a black goat must first be offered as a material of the Ifa ritual so that it would be possible for her to get pregnant and have a child.
VII.
Ifá says that it foresees the Ire of victory over oppositions for the person for whom Ogbe 'Dí is reveal. Ifá says that the person is being "tied up" by his enemies but that Ifá wants to "untie" him. Ifá advises the person to offer sacrifice and his enemies will have no power over him. On this Ogbe 'Dí says:
Awónrán lawo Awónrán-ní-gbóngbon
Awónrán lawo Awónrán-ní-gbóngbòn
Awónrín-wonrìn níí sawo won lóde Ìjèbú-mùre
Díá fún Òrúnmìlà
Níjó omo araye n kébo, kéèdìí tìí
Translation:
Awónrán is the Babaláwo of Awónrán-ní-gbóngbon
Awónrán is the Babaláwo of Awónrán-ní-gbóngbón
Awónrán-worìn is their Babaláwo in Ìjèbú land where they recognize the power of prayers
They were who launched Ifa for Òrúnmìlà
When human beings are attacking him with rituals and spells
Orunmila was in the midst of the enemies. All of them were planning to get him killed by all means. They were offering sacrifice, performing rituals and preparing different types of evil charms to eliminate him. He decided to consult three of his Ifa students mention above to consult Ifa for him then.
They launched Ifá and Ogbe 'Dí was revealed. Òrúnmìlà was told that his enemies will not have any power over him. They said that the evil they could have done to him, would be untie ,if he offered proper sacrifice. They asked him to offer the sacrifice of a package of salt tied with rope, a pack of locusts tied with a rope, a load of wood tied with a rope and a fully grown goat. The ropes were used to tie these sacrificial elements to be gently untied and added to the sacrifice offered the goat would be used in the execution of the ritual to Ifa. Orunmila obeyed all this. Soon all his enemies were unable to harm him. Those who planned badly for Òrúnmìlà ended up hurting themselves in the process. Òrúnmìlà was then full of praises for the students and Olódùmarè, saying:
Awónrán lawo
Awónrán-ní-gbóngbon
Awónrán lawo Awónrán-ní-gbóngbòn
Awónrín-wonrìn níí sawo won lóde Ìjèbú-mùre
Díá fún Òrúnmìlà
Níjó omo araye n kébo, kéèdìí tìí
Ó gbé'bo, or rúbo
A kìí ségi wálé
Ká má leè to bo Ifá
Èèwò
Ifá ní taló n di omo Ogbè Díí pa o
Èèwò!
A kìí di'yò wale
Ká má le to bo Ifa
Èèwò!
Ifá ní taló n di omo Ogbè Dí pa o
Èèwò!
A kìí di'ru wálé
Ká má leè tu tu
Èèwò
Ifá ní taló n di omo Ogbè Dí pa o
Èèwò!
Translation:
Awónrán is the Babaláwo of Awónrán-ní-gbóngbon
Awónrán is the Babaláwo of Awónrán-ní-gbóngbón
Awónrán-worìn is their Babaláwo in Ìjèbúland where they recognize the power of prayers
They were who launched Ifa for Orunmìlà
When human beings were offering sacrifice to "tie up" him to death.
They advised him to offer sacrifice
He fulfilled
We will never tie a load of forests to the house
Without untying it, Ifá
It's a taboo!
Ifa demands the identity of whoever is planning to "tie up" Ogbedi children.
It's a taboo!
We will never tie a pack of salt to the house
Without untying it, Ifá
It's a taboo!
Ifa demands the identity of whoever is planning to "tie up" Ogbe's child "Dí be reveal
It's a taboo!
We will never tie a lobster pack to the house
Without unleashing the same, Ifá
It's a taboo!
Ifa demands the identity of whoever is planning to "tie up" Ogbe's child " to death"
It's a taboo!
Ifá says that thdream are
bad plans
against the person,
who this Odu is revealed. But he will Overcome, and
those behind the bad event will be identified by Ifa and will be
sanctioned accordingly.
VIII.
Ifa says that it foresees
IRE of long life for the person for whom Ogbe 'Dí is revealed. Ifá says
that the person will live for a long time in his old age and will
never look bad in his old age. On this, Ogbe 'Di says:
Òní wiriwiri Ogbe 'Di
Òní wiriwiri Ogbe 'Di
Ogbè 'Dí léyin n lù
bàwònyí
Eye niá tíí fapá s'Ogán
Ògbólógbòó àwòdì tíí hu'mù
léyìn
Díá fún baba Arugbo
Kùókùó òkè Àpà
To ni ekúulé, èyin
o nifa dá?
Translation
Today, the drum of Ogbe
'Dí is hitted
Tomorrow, the drum of
Ogbe 'Dí is hitted
Is he the drum of Ogbe
'Say you are hitting like this
A powerful bird uses its
wings to accelerate its movement
An old hawk that grows
with imu leaves on its back
They were who
launched Ifa for the Old Man of the village of Òkè-Àpà
Who moves from the house
to stay saying "hello there, do you think about launching Ifa?"
The Old Man of Òkè-Àpà
was Babaláwo. He went to a group of other Babaláwo above expressed to launch
Ifa. He was concerned with how his future would be - whether he would be
rewarding or not. He also wanted to know what he needed to do if there was
going to be any problem in his future.
He was informed that he
would remain on land for a long time and that he would never bear witness to
any evil in his life. He was also told that he would not be involved in any
mass death like earthquake, flood, fire, epidemic, or scandal disaster. He was
then advised to offer sacrifice of two guinea-fowl, two half-size jars of palm
oil and money. He complied. The Babaláwo prepared a medicinal soap consisting
of èlà ewé èlà and ewé àpadà crushed in fine paste then and joined with soap to
bathe.
After this had been done,
the Old Man of Òkè-Àpà used it as prescribed. He lived a lot
years and did not experience any disaster during his stay on land. He was
so happy, that he began to praise his group Babaláwo who in turn gave gratitude
to Òrúnmìlà.
Òní wiriwiri Ogbe 'Di
Òní wiriwiri Ogbe 'Di
Ogbè 'Dí léyin n lù
bàwònyí
Eye niá tíí fapá s'Ogán
Ògbólógbòó àwòdì tíí
hu'mù léyìn
Díá fún baba Arugbo
Kùókùó òkè Àpà
Did you know ekúulé, èyin
or nifa dá?
Gúnnugún kìi kú lewe
Kangere
Ma Dagba ma darúgbo
Kangere
Èlà kìí bá'gi Oko ó wó'wé
Kangere
Ma Dagba ma darúgbó
Kangere
Apada lo niki gbogbo ibi
or pada leyin mi
Kangere
Ma Dagba ma darúgbo
Kangere
Translation
Today, the drum of Ogbe
'Dí is hitted
Tomorrow, the drum of
Ogbe 'Dí is hitted.
Is Ogbe's drum 'Say you
are hitting like this?
A powerful bird uses is
wings to accelerate it's movement
An old hawk that grows
with imu leaves on its back
They were who launched
Ifa for the Old Man from the village of Òkè-Àpà
Who moves from the house
to stay saying "hello there, do you think to launch Ifa?
A vuture will never die
young
Old and weak
I will live a long time
and I will grow old
Old and weak
Ela forced to take refuge
in a tree will never pour these leaves like other trees on the farm
Old and weak
I will live a long time
and I will grow old
Old and weak
Apada is he who orders
all evil to depart from me
Old and weak
I will live a long time
and I will grow old
Old and weak
Ifá says that the person
for whom this Odù is revealed will live a long time and will save the
pain of witnessing disasters in his life.
IX.
Ifa says that it will
protect this person from death. Ifá says that the ditch of death will be covered
by Ifá. The person for whom this Odù is revealed recently had a dream. The
dream is a disaster prevention of what will happen soon. The dream must be
taken seriously, as failure to take timely action can be painful.On this, Ifá
says:
Òní wiriwiri Ogbe 'Di
Òla wiriwiri Ogbe 'Di
Otooto eeyan laa beere
Ka too beere Ogbe
'Di
Dia fun Olukoyin
Won n fi ojo ikuu re da
ireni
Translation:
Today, the drum of Ogbe
'Dí is hitted
Tomorrow, the drum of
Ogbe 'Dí is hitted
We need to inquire about
a human being
Before we ask about Ogbe
'Dí
They were who launched
Ifá for Olúkóyin
Whose death had been
fixed till four days time.
Olúkóyin slept one day he
had a dream that he had been poising by some people; He was caught and stuck to
death. This worried him and therefore he went to the mentioning group of
Babaláwo about for Ifa consultation. Ogbe 'Dí was revealed during
the consultation. Olúkóyin was told that he had a dream recently and the dream
worried him. He was Assure that Ifa will fill his grave for him. They advised
him then to offer the sacrifice of a large rat and a matured goat. He complied.
Babaláwo's group excavated a tomb then, they put enough IDI 'sheets in the
tomb, they killed the goat in it, put the head in the tomb (and the blood), recited
this stanza of the Odù, put the head of the Big rat in it and filled the grave
with sand.
After this all those who
were planning bad agaInst Olúkóyin began to die one after the other and
Olúkóyin lived a long time for several years afterwards. Ifá says that the
person for whom this Odù is revealed will live a long time and will have
victory over his adversary.
Òní wiriwiri Ogbe 'Di
Òla wiriwiri Ogbe 'Di
Otooto eeyan laa beere
Ka tii beere Ogeben 'Di
Dia fun Olukoyin
Won n fi eye ikuu re dá ìrèní
I went wá dé mo
lósòrun-ùn mi
Ònà ibí ní kóo dí
Kí ó fònà Ifá silè
Translation:
Today, the drum of Ogbe
'Dí is hitted
Tomorrow, the drum of
Ogbe 'Dí is hitted
We need to inquire about
a human being
Before we ask about Ogbe
'Dí
They were who
launched Ifá for Olúkóyin
Whose death had been
fixed till four days time
Come here leaves of Idí,
my protector
Pray, fill the whole pit
of evil on my way
And save the benefit for
me
Ifá also warns the person
to desist from conspiring against others to harm anyone, so that he or she does
not encounter disaster.
X.
Ifa says there is a need
to offer sacrifice for someone whose life is in danger. The person in question
is been followed by enemies. The earth had already opened in anticipation of consuming
him or her.
Ifá says the person in question
is very successful, he had sufficient property and other worldly possessions.
He must offer however sacrifice to save from impending disaster.
He must also do special preparation to fill the hole that had been dug
for him.
Òrúnmìlà ló di òrò àdìkalè
Ifá mo ló òrò àdìkalè
Ogbe kí lo n dì?
O ní òun n di òkítí Baba
Ajé.
Translation:
Òrúnmìlà declared that it
is a matter of packaging
I say it's a matter
of packaging
Ogbe what are you
packaging?
He replied that he was
packing that sacks full of money.
Òrúnmìlà woke up one day
and saw Ogbe packing bags filled something. He asked Ogbe what
the Volume of Bag contain . Ogbe informed Òrúnmìlà that they contained
money. Orunmila said then that he was interested in possessing wealth. Ogbe then
gave money to Òrúnmìlà. Orunmila told his disciples including Ogbe to take the
money home.
Òrúnmìlà ló di òrò
àdìkalè
Ifá mo ló òrò àdìkalè
Ogbe kí lo n dì?
Ó ní òun n di Mósàajì
Aso oba tó tanná yanranyanran
Translation:
Òrúnmìlà declared that it
is a matter of packaging
I say it's a matter
of packaging
Ogbe what are you
packaging?
He replied that he was
packaging Mósàajì
The real dresses of the
highest quality
Orúnmìlà also saw Ogbe
who packs other sacks full of materials. Òrúnmìlà also inquired and Ogbe told
him that the sacks were filled with Mosaaji the lace dress for the Kings.
Òrúnmìlà showed interest and they took it home whith way they did with
the sacks of money.
Òrúnmìlà ló di òrò
àdìkalè
Ifá mo ló òrò àdìkalè
Ogbe kí lo n dì?
Ó ní òun n di èjìgbàrà
ìlèkè baba okùn
Translation:
Òrúnmìlà declared that it
is a matter of packaging
I say it's a matter
of packaging
Ogbe what are you
packaging?
He replied that they are
expensive beads of highest quality.
Òrúnmìlà saw Ogbe who
packages other things equally. He did inquire as before and he was informed
that they were expensive beads of high quality. the Orunmila showed interest
and they took it to the house of Orunmila.
Òrúnmìlà ló di òrò
àdìkalè
Ifá mo ló òrò àdìkalè
Ogbe kí lo n dì?
Ó ní òkú ni.
Translation:
Òrúnmìlà declared that it
is a matter of packaging
I say it's a
matter of packaging
Ogbe what are you
packaging?
He replied that it is a
corpse.
Orunmila saw that Ogbe
was packing something else. He did inquire as before. Ogbe told him then that
it was a corpse. Orunmila declared then that it was not for him. He was not
interested in that.
Òrúnmìlà was told then he
must accept the corpse since he had accepted other things before and more over a
grave had been dug to put the corpse. Orunmila knew, however, that if the
corpse were placed in that grave, someone in his house would die. He refused to
do this and instead, he went to Ogbe to ask what he would use as a substitute.
Ogbe then declared that
he should look for 200 pieces of IDI leaves, a mature goat, his blanket and mat
(today, it is the blanket instead of the mat) he was sleeping on. Orunmila
brought all these things. The mat spread out, the spread spread on it, the goat
killed on it and its head put on the mat while the 200 sheets of IDI were put
on everything. The mat was then rolled up and condensed like a corpse. This was
then put inside the grave and filled with sand. The head of the goat replaced
the head of the human being so while the IDI sheets were used to cover the
grave. That was how Òrúnmìlà could set the disaster at home.
Ifá says that the person
for whom this Odù is revealed must offer a similar sacrifice to fill the hole he
had opened to consume it or someone close to him.
Òrúnmìlà ló di òrò
àdìkalè
Ifá mo ló òrò àdìkalè
Ogbe kí lo n dì?
O ní òun n di Òkítí Baba
Ajé.
Òrúnmìlà ní kí wón gbe wo
ilé
Òrúnmìlà ló di òrò
àdìkalè
Ifá mo ló òrò àdìkalè
Ogbe kí lo n dì?
Ó ní òun n di Mósàajì
Aso oba tó tanná
yanranyanran
Òrúnmìlà ní kí wón gbe
wolé
Òrúnmìlà ló di òrò
àdìkalè
Ifá mo ló òrò àdìkalè
Ogbe kí lo n dì?
Ó ní òun n di
èjìgbàrà-ìlèkè Baba Okùn
Òrúnmìlà ní kí wón gbe
wolé
Òrúnmìlà ló di òrò
àdìkalè
Ifá mo ló òrò àdìkalè
Ogbe kí lo n dì?
Ó ní òkú ni.
Òrúnmìlà ní kí wón máa
gbe eléyunhùn lo
Ó ní kìí se tòun
Idì gave me my lésiyá oko
Ònà ikú ni kí o dí
Kí or f'ònà Ifá sílè
Ònà Arun ni kí or dí
Kí o má mà dí mu lónà Ifá
Ònà ejò ni kí or dí
Kí or f'ònà Ifá sílè
Ònà òfò ni kí or dí
Kí o má mà dí mu lónà ifa
Translation:
Òrúnmìlà declared that it
is a matter of packaging
I say that he is a matter
of packaging?
Ogbe what are you
packaging?
He replied that he was
packaging the sacks full of money
Orunmila said they should
take the packages home
Orunmila declared that it
is a matter of packaging?
I say that he is a matter
of packaging?
Ogbe what are you
packaging?
He replied that he was
packaging Mósàajì
The real dresses of the
highest quality
Orunmila said they should
take the packages home
Òrúnmìlà declared that it
is a matter of packaging
I say that he is a matter
of packaging?
Ogbe what are you
packaging?
He replied that he was
packaging expensive accounts
Òrúnmìlà said that they
should take the packages home
Orunmila declared that it
is a matter of packaging?
I guess it's a matter of
packaging
Ogbe what are you
packaging?
He answered is a corpse
Òrúnmìlà asked that the
package should be taken away
He said it's not for him
I went out sheets, cover
my problems for me
Put a barrier to the path
of Death
Get out the way to my
success acquisition
Put a barrier to the Path
of Afflictions
Do not disturb my access
to benefits
Put a barrier to the path
of Litigations
Save my access to
prosperity
Put a barrier to the path
of losses
Save my access to wealth.
Ifá says that the
The person who this Odu is revealed, must offer sacrifice to prevent a
situation where he or someone close to him would die a petty death after
acquiring all the mundane materials. He must offer sacrifice to live long
enough to enjoy the fruits of his or her labor.
XI.
Ifá says that the person for whom Ogbè-Di is revealed must offer sacrifice so that he would not have problems with what he had spent his hard earned money on. He must offer sacrifice so that he would protect himself against untimely death that can result from his properties that he had sweated to buy. Such properties include motor vehicle, motorcycle, electronics, furniture and so on. He must offer sacrifice against sacrificial accidents against the electrical shock of his electronic devices such as refrigerator, sound system, television, urgent iron and so on. Of all these, all things the producer sound is more dangerous (cars, motorcycles, televisions, telephone, audiovisual equipment, radios, cassette players etc.). On this Ifa he says:
Ònà ta sàn-àn gùnkè
Díá fún Òrúnmìlà
Ifá n lo ra Ìgèdè lérù
Wón ní Ìgèdè ni yóó paá
Translation:
The road climbed the hill with considerable agility
He was the one who launched Ifá for Òrúnmìlà
When going to buy ÌGÈDÈ (negative power of spoken words) as a slave
People say that it is ÌGÈDÈ that will kill him
Òrúnmìlà went to buy ÌGÈDÈ as a slave. He had been warn by everyone that ÌGÈDÈ would kill him. He therefore went for the Ifa consultation form his students. He was told to offer sacrifice of a ram, 16 kola nuts, 16 bitter-kolas, four medium-sized jars of palm oil and money. He was also advised to perform a Ogun ritual with a rooster. He complied. He will also grind the earth from the leaves of ARANIKADI, mark incisions around his two ears and rub the earth from the leaves in the incisions. These charms have the potential to protect the user from the negative effects of any negative impulse of the spoken word.
Wherever anyone told Òrúnmìlà that ÌGÈDÈ would kill him, he would answer that he would not be killed by ÌGÈDÈ since he had no ear for hearing any evil of the power of spoken words.
Ònà ta sàn-àn gùnkè
Díá fún Òrúnmìlà
Ifá n lo ra Ìgèdè lérù
Wón ní Ìgèdè ni yóó paá
Òrúnmìlà ní ko ní lè pa òun o
Ó ní òun ti di ewé ARANIKÁDI
Òun ò lètí àgbó-áàsán
Ó ò ti di ewé ARANIKÁDI
Òun ò létí àgbó-ìgèdè
Translation:
The road climbed the hill with considerable agility
He was the one who launched Ifa for Òrúnmìlà
When going to buy ÌGÈDÈ
People say that Ìgèdè will kill him
Òrúnmìlà replied that ÌGÈDÈ can never kill him
He said that he has turned to the leaves of ARANIKÁDI
He has no ear to hear bad words
He is now leaves of ARANIKÁDI
He can not hear bad invocations.
XII.
Ifa says that this person
must offer sacrifice to overcome the problem of prolonged illness. He must also
perform Ogun rituals so that he should continue to be healthy and Strong
at all times. He must also perform Ifa rituals on the same problem. A stanza in
Ogbe-Dí pertinent to this says:
Ogbe Dindi
Ogbe Rigidi
Dia fun Owu
Owú n ràrùn Kangékàngé
Translation:
Ogbe Dindi
Ogbe Rigidi
They were who
makes Ifa for Blacksmith's hammer
When he was suffering
from prolonged illness.
Owu (the Blacksmith's
hammer) was suffering from different kinds of ailments so long that he had
become frail, weak and emaciated. He decided to consult the two Babaláwo
mentioned above for the Ifa guide accordingly. He was assure that his
illness would become a thing of the past. He was advised to offer sacrifice of
two Guinea-birds and money. They also asked him to perform rituals respectively
to Ògún and Ifá with one and two roosters. He complied. After this, a medical
soap was prepared for him with leave's of IDÍ and ÀPADÀ crushed in paste from
the mixed with the moldy part of iron that had been peeled off the metal and
had been connected to earth in the form of powder. All these were then mixed
with soap for bathing.
Before long, Owú became
strong and cordial. He was so strong that he had the ability to level
other metals placed on the anvil. That is the force that the hammer is drawing
until today.
Ogbe Dindi
Ogbe Rigidi
Dia fun Owu
Owú n ràrùn Kèngékèngén
Wón ní kó sákáalè, ebo ní
síse
Ó gbebo, or rube
Kò pé, kó jìnnà
E wá bá ni bo wòwó Ire.
Translation:
Ogbe Dindi
Ogbe Rigidi
They were who launched
Ifá for Owú
When suffering from
prolonged illness
They advised him to offer
sacrifice
He fulfilled
Before long, not too far
Come and find us where we
enjoy abundant good being.
XIII.
Ifá tells the person for
whom Ogbe 'Dí is released , that he should avoid unnecessary litigation. This
problem is ego inflicted and could be easily avoided. The client should look at
his language and mind what he is doing or is saying to another, especially
those who are older than him. Looking down, or insulting, superiors can lead to
problems of great proportions. On this, Ifá says:
Òrò kùn ikùn
A ò r'éni bá so
Aláìréni bá so là n kùn
yùnbàyùngbà yes
Dia fun Opoo
Tíí saya Olirì láàfin Oba
Níjó tó n ló sója
Èjìgbòmekùn
Translation:
There are many problems
in one's mind
But without anyone to
argue with someone
That was why one is
soliloquy
That was the Awo that
launched Ifá for Òpóo
The King's eldest wife in
the palace
When going to the market
of Èjìgbò-mekùn.
Òpóo was the oldest wife
of the King of Oyo, the Aláàfin. She was very rude and she was used to
insulting anyone who crossed her path. Her rudeness was a serious cause for
Aláàfin's concern but unfortunately, he loved Òpóo lovingly and found it very
difficult to discuss such behavior with others. He felt that discussing things
like that with another can be a term like a sign of weakness on his part. He
kept the problem accordingly within the limit.
One day however, Òpóo was
about to go to the Èjìgbòmekùn market to carry out his business. She went for Ifa's
consultation to determine the success or otherwise of her trip.
She was assure that her
trip would succeed in prudent business. She was nevertheless warned to keep in
mind her language and to look at her tongue so that she did not cause untold hardship
to her with her tongue. They advised him then to give sacrifice with two
roosters, two pigeons and money. She refused to do so. She was also informed by
Babaláwo that as Alaafin's oldest wife, she reserves the right to abuse anyone
who bothered her since she lacked proper discipline and must put herself in
their proper positions. She went to the market of Èjìgbòmekùn briefly after, without
offering the sacrifice.
Concerned about the
possible consequence of his wife's refusal to offer sacrifice and to consider
Babaláwo's warning, Aláàfin called Babaláwo and offered the sacrifice in the
name of his wife. He was still anguished, however, about his wife's rudeness.
While, however, in the market Òpóo behaved true character. She was insulting
someone who dared to argue too much with his presence. In one phase, the wife
of Iku(Death)came to buy some things in the market. What I was selling was the
thing that the wife of Death came to buy. While the transaction was going on,
they got upset and insulted the woman, pushed her down and patted her. The
woman cried to her husband's house.
On hearing this, Death
became enraged, so he swore to kill whoever had assaulted his wife. He therefore
asked the wife to take him the house of the person who attacked her. She
did not know the house and decided to go from house to house.
While this was continuing
however, Òpóo returned home and decided to take a break and slept. She had a
terrible nightmare where she saw herself dissecting limb from limb. She called
her Babaláwo for the Ifa consultation.
During the consultation.
Ogbe 'Dí was also revealed. They told her that she had already brought a very
serious problem, the rudeness and the desman. She was also informed that Death
was looking for her for attacking his wife in the market. She was then advised
to offer sacrifice of four roosters, four pigeons and double the amount
prescribed for her. She was also warned to take life easy so that she would not
die a pathetic death. She fulfilled the advice of the Babaláwo and swore never
to behave baldly again.
Soon after, Death and his
wife came to the palace on their mission of revenge. Since Òpóo had already
offered the prescribed sacrifice, the death wife became confused and could not
recognize her (Òpóo) again. After some day, the (Death and his wife) left the
palace for other houses.
That was how Òpóo
escape the death that she would have killed her ,as a result of her bad
deeds and bad language. She was so full of joy that she began to sing and
dance, praising her Babaláwo who in turn was praising Òrúnmìlà for a work well
done,:
Òrò kùn ikùn
A ò r'éni bá so
Aláìréni bá so là n kùn
yùnbàyùngbà ye
Dia fun Opoo
Tíí saya Olirì láàfin Oba
Níjó tó n ló sójà
Èjìgbòmekùn
Njé sinimo
A ti ru òrò yii yè or ò
Sinimo o.
Translation:
There are many problems
in one's mind
But without anyone to
argue with someone
That was why one is
soliloquy
That was the person who
launched Ifá for Òpóo
The King's eldest wife in
the palace
When going to the market
of Èjìgbòmekùn.
Now, it's a question of
inability to identify us
We have escaped the
consequence of our wrongdoing
It's a question of
inability to identify us
We have escaped the
consequence of our wrongdoing
It's a question of
inability to identify us
Ifá says that the person
for whom Ogbe 'Dí is revealed should look at his or her language, and
attitude to save him or herself from incalculable or inflicted hardship or
agony. He or she must also change his or her attitude for the better.
XIV.
Ifá says that if this Odu
is revealed to a man who wants to know whether or not a woman is good for him
to marry, they should advise him that although the woman in question is pretty,
she is not good for marriage. She says to the woman in question is small in
stature.She is very stubborn and very stubborn.She is not ready to take any
directive form any man and she is very destructive.If the man is ready to
accept the woman for who she is, then he can proceed with Marriage. She will
give birth to many children and all children will be equally as beautiful as
her. On this, Ogbe 'Di says:
Èkù kaka n te kèrègbè
mó'dò
Kèrègbè ò láyè omi níí
pon
Díá fún Òrúnmìlà
Baba n ló rèé s'oko
Kólómbó
Translation:
It is by force that a
gourd is squeezed in the stream
The gourd does not want
to take out any water
That was the declaration
of Ifá to Orunmìlà
When planning to
take Kólómbó's hand as a wife.
Orunmila was planning to
marry a pretty girl as a wife . He went therefore to one of his students
for Ifa consultation. During the consultation, Ogbe 'Dí was revealed. Òrúnmìlà
was advised not to marry Kólómbó because she was a very recalcitrant and
destructive woman. He reasoned with the Babaláwo but decided to marry Kólómbó.
the Orunmila said that with the attitude of Kólómbó, only a Babaláwo who had
been specialized in virtues of patience and sick heads could marry her.
Òrúnmìlà therefore wed with Kólómbó.
Immediately Kólómbó came
home, she began to show her true colors to Òrúnmìlà. She refused to clean the
house, she refused to cook for Òrúnmìlà, she refused to wash her clothes she
refused to draw water for him to take her bath. In fact, she refused to do
anything in the house. Consequently, Òrúnmìlà cleaned the house, cooked, washed
his clothes, brought water for him and engaged in housework for him. If she
were asked why she did not do the chores of the house as she expected of all
married women, she would answer that it was not any business. She would insult
those who dared to ask her to do household chores, including her husband, then.
One day, Òrúnmìlà wanted
to travel out of town and return the next day. He told Kólómbó to take care of
the house and prepared a dish for him to eat on his return the next day.
Surprisingly though, Kólómbó agreed to make Òrúnmìlà offering without argument.
Orunmila showed her then where he kept everything that she would need in the
house.
Immediately he left the house,
Kólómbó went to work. She tore the skin of the tiger that Òrúnmìla do sit on
during the consultation of Ifá and ebo. She used leather as meat. She used the
ponytail as fuel, she put the Iroke (tapper [tape]) made of Ivory in the fire,
she broke the Opon-Ifá (Divination Tray) into pieces and used the pieces as
fuel, she used all the herbs rare but precious as soup and used the Iyerosun
(divination powder) as amala (a type of food prepared from Elubo). Elubo is
usually prepared from yam dried ground or banana that are normally dusty form.
When Òrúnmìlà returned the next day, Kólómbó hurried outside to welcome him.
She took out water with which to take her bath and put down food for Òrúnmìlà
to eat. Òrúnmìlà was surprised to see these changes for pleasantly the
"best". He got ready to just eat to find out what havoc Kólómbó had
done in the house. He also discovered to his faint that most of his invaluable
Office adornment had been destroyed. Orunmila looked at the sky bursting into
tears.
While crying, Èsù Òdàrà
walk in the house. He asked the cause of his cry to Òrúnmìlà. then
Orunmila showed him what Kólómbó had done. Èsù Òdàrà then told Òrúnmìlà not to
cry at all since he had been warned before. Òrúnmìlà was told that instead of
crying, he should be singing and he should dance and he is saying this:
E jé ká fi ìse fún
oníse
Kólómbó
Ká fi ìwà fún oníwà
Kólómbó
Ó fi ìróké dáná
Kólómbó
Óf opón Ifá dáná
Kólómbó
Ó fi Ìrùkèrè dáná
Kólómbó
Ó fi Awo ekun seran
Kólómbó
Ó fi ìyèròsùn roka
Kólómbó
E jé ká fi ise fún oníse
Kólómbó
Ká fi ìwà fún oniwa
Kólómbo
Translation:
It is by force that a
gourd is squeezed in the stream
The gKoko
does not want to
take out any water
That was the declaration
of Ifá to Orunmila
When planning to take the
hand of Kólómbó as a wife
Now, she allowed us to
accept her because she is
Kólómbó
Let us take it as your
attitude is
Kólómbó
She used the tapper as
fuel
Kólómbó
She used the divination
tray as firewood for the fire
Kólómbó
She used the horse's tail
as fuel
Kólómbó
She used tiger skin as
meat
Kólómbó
She used divination dust
as food
Kólómbó
Pleased allowed use
accept it for who she is
Kólómbó
Let us take it as your
attitude is
Kólómbó
A woman for whom this Odù
is revealed is also not in favor of the marriage list, considering her
attitude. If she wants to live happily in her life, she must change for the
better. If this is not done, she can provoke a man to the extent to kill her or
cause her grave the bodily harm. She must be in clear terms.
XV.
Ifá tells the person for
whom Ogbe 'Dí is reveals he should never go and borrow money where the
usury is being practiced. It is not that he or she will not give the money, but
the problem is that he or she will be given certain conditions that will be
impossible to meet.
Ifá also says that some
people are hoping to make a joke of his or her failure in life. Ifa says that
those people will fail.
Ifá also says that some
people are also planning to dispossess him or her or his property. They will
also fail.
Ifá says that he or she
must offer sacrifice and perform a ritual to Èsù Òdàrà. On this, Ogbe 'Dí:
Ogbe di káká
Ogbe di Koko
Ogbe dí gànmùgànmù Irè má
hán
Díá fún Èsù Òdàrà
Ó n lo f'ara sofa lódò
Oba méta
Translation:
Ogbe di Kaka
Ogbe di Koko
Ogbe say ganmuganmu Ire
han
They were who
launched Ifa for Èsù Òdàrà
When going to make an
effort for three Kings
Èsù Òdàrà was in horrible
need of money to solve some domestic problems but he could not get the money. He
decided to approach Ògún, Shango and Obàtálá for help accordingly.
Meanwhile, the three
Kings he went to beg for help had been looking for ways to humiliate him here.
They saw this then as the opportunity they had been waiting for. Therefore they
all agreed to lend him the money. They lend him two thousand pieces of cowries
each. They tied the condition however that every 2,000 cowries would be
generating 200 pieces of cowries interest every seventeen days. Not only that,
they said that he should be coming to work every day at their farm until
he could reimburse the money. Ogun said Èsù Òdàrà should be working on his farm
every morning, Obàtálá said he would be there every afternoon while Shango's
turn was every night.
The three Kings
congratulated themselves since they were so sure that Èsù Òdàrà would never
have enough time for him to be able to pay the money back. Having no other
avenue to secure a loan. Èsù Òdàrà accepted these impossible terms. He started
working every day on the three farms from morning to night without rest.
Realizing that he could never pay and repay the loan, the Kings decided to go
and loot the farm of Èsù Òdàrà to complete their ruin. A date was fixed for
this impious mission.
Èsù Òdàrà decide to go
and consult Ifá in his condition on the other hand. He could not go during the
time of day, so he was late at night. The Babaláwo mentioned above told him to
offer sacrifice of two Guinea-birds and two pigeons. (For a client, a rooster
will be added as a ritual material to Èsù Òdàrà). Èsù Òdàrà complied. He was
however assure that he would overcome his adversary. They also told him that
Three Kings were waiting
to make fun of him but they would never succeed. He was also told that a date
had been set aside for the sacking of his farm. He was then advised to use the
smart events medicine in advance that such an event would take place to his
advantage.
Èsù Òdàrà appreciated the
Babaláwo and went home. On the day set by the three kings to loot Èsù Òdàrà's
farm, they assured that he was already in farm and the three of them set
out on their mission. When they arrived at the Èsù Òdàrà farm, they began to
uproot their yams, they threw their kola nuts and other fruits. Unknown to
them, Èsù Òdàrà was looking at everything they were doing through his special
medicine. He left to confront them then. He picked up many people to follow him
on the way to his farm. When he arrived at his farm, he caught the three
blushed Kings. Èsù Òdàrà scream to call everyone from distant lands to help him
apprehend the thieves on his farm. They were so ashamed of theirselve that they
began to pray. Èsù Òdàrà refused to listen to their pleas. He said that he was
going to be compensated by the three Kings. They agreed quickly. Èsù Òdàrà said
then that each of them must pay two hundred thousand pieces of Cowries as
compensation. They agreed and paid immediately.
That was how Èsù
Òdàrà was able to pay off his loan and regained his freedom while those who
planned to put him to shame and ruin him ended up embarrassing themselves in
the process
Ogbe di káká
Ogbe di Koko
Ogbe dí gànmùgànmù Irè má
hán
Díá fún Èsù Òdàrà
O n lo f'ara sofa
lódò Oba méta
Eni tó ní òun ó f'Awo
sèsín
Ara rè ló n se
Ekun araa won làwon n sun
Àìwè araa won làwon
n gbà
Translation:
Ogbe di Kaka
Ogbe di Koko
Ogbe digganmuganmu Ire
han
They were who
launched Ifa Esu Òdàrà
When going to make an
effort for three Kings
Those who planned to
humiliate an Awo
Read only them
This is what they are
crying for
This is unfortunate that
they are regretting
Ifá says that the person
for whom this Odù is revealed should never conspire to humiliate others. He or
she should also plan never to steal or kill the character of other people.
XVI.
Ifá says that the person
for whom this Odù is revealed should never involve in selling alcohol, he or
she should never carry out his or her business on credit; he or she should
never buy a credit goods because he may find it difficult to repay the money;
he or she should never be drinking alcohol, especially on credit; he or she
should never be deducting money from any debtor through force; he or she should
never symbolize how to fix any debtor; he or she should never involved in the
loan collection business; he or she should never follow the people to where the
loan will be recovered through force. This is because the resulting argument
can lead to death or cause serious bodily harm. On this, Ifá says:
Eké ilé ni ò fara mole
Nilé ò fara mó'raa won
Díá fún Àdàbà
Èyí ti yóó maa sòwò otí
ní títà
Translation:
The beams do not support
the building
That's why the house can
not stand firmly
That was the one that
launched Ifa for the Dove
Who will be engaging in
the business of selling alcohol.
The dove wanted to start
the business of selling alcohol. He decided to seek Ifa guidance on success as
a result or on the other hand of a venture. The Babaláwo advised Àdàbà to offer
sacrifice of a goat. They also advised him never to sell on credit and, if
possible, change his line of business. He offered the sacrifice but did not
consider the advice of Babaláwo. He neither changed his line of business nor
refused to sell on credit.
Eké ilé ni ò fara mole
Nilé ò fara mó'raa won
Díá fún Àlákàn
Tí yóó maa sòwò otí ní
rírà
Translation:
The beams do not support
the building
That's why the house can
not stand firmly.
That was the one that
launched Ifa for the Crab
Who will be engaging in
the business of buying alcohol.
The Crab went to Babaláwo
himself to find out how successful his new business of buying alcohol for sale
would been. They advised him to offer a goat sacrifice. He was also advised not
to buy goods on credit and never to compromise in the business of buying
alcohol for sale because he could not pay back the money. He was buying alcohol
on credit from Àdàbà. Whenever he brought his merchandise to the house, he
would drink and drink. In the process, he drank all the alcohol he received on
credit from Àdàbà.
When it was however time
for payment, Alákàn was unable to get the money to pay that since he had drunk
all the alcohol he was supposed to sell to collect the money to pay Àdàbà. This
bothered Àdàbà and he decided to collect his money from Alákàn through force.
He tried and failed. So he decided to use the snake service that was a terrible
loan collector.
Eké ilé ni ò fara mole
Nilé ò fara mó'raa won
Dia fun Ejò
Tí yóó maa sòwò owó ní
gbígbà
Translation:
The beams do not support
the building
That's why the building
can not stand firmly
That was the one that launched
Ifá for the Ejò (the snake)
Who will be engaging in
the loan collection business.
The Serpent (Ejò) was a
terrible loan collector. He beat, bit, hurt and sometimes kills debtors. Many
creditors prefer to use their services to collect decently impossible loans.
The registration of the snake as a collector of the cruel loan was a recourse
to him. When Àdàbà was steel to help him collect his (Àdàbà) money from Alàkán,
Ejò went for the Ifá consultation of Babaláwo himself.
The Babaláwo advised him
to offer sacrifice of a goat. He was also advised to change his business and
never to go where he intended to go so that he would not encounter calamity. He
neither offered sacrifice nor did he consider the advice of Babaláwo.
Instead, he arranged a date with Àdàbà to go and collect Alákàn's money with
the use of force.
However, on the eve of
the scheduled date Alákàn had a dream where he saw himself sticking to a coma.
For this reason, he decided to go and consult Ifá from another Babaláwo.
Bówó ò bá seé gbà
Níse làá paá tì
Dáá fún Alákàn
Wón ní kó rúbo ogun àkámó
Translation:
If it is not possible to
collect one's debt
It's better to forget
about that
He was the one who
launched Ifa for Alákàn (the Crab)
Who was asked to offer
sacrifice against aggression.
The Babaláwo advised him
to offer sacrifice of two pairs of pincers. He complied. They also asked him to
stay home on the appointed day. He also fulfilled.
On the day of account, Àdàbà
escorted the snake to the house of Alákàn. Àdàbà showed the hole of Alákàn to
the serpent and they waited to give testimony of its action. The snake entered
the head hole. In the meantime, Èsù Òdàrà, knowing that Alákàn had offered the
prescribed sacrifice, arranged the pincersthat Alákàn used as sacrificial
materials in the hands of Alákàn and Alákàn, asked to open the tweezers by the
door of his house. Alákàn did. As soon as the snake presented its head between
the claws, Alákàn closed the claws and applied pressure. When Àdàbà saw the
serpent twisted out, he was encouraging the last to pull away Alákàn and deal
with it. Soon, the head of the serpent was disunited as he remembered to bear
in mind the advice and warning of the Babaláwo that he never considered. When
Àdàbà saw that the top had been turned upside down on the snake, he tore off
the snake and realized that he had been beheaded. Àdàbà flew away in terror.
That was Àdàbà lost his
money and the snake lost his life in the encounter. There was no money
subsequently for Àdàbà to continue his business, he also lost his business.
Eké ilé ni ò fara mole
Nilé ò fara mó'raa won
Díá fún Àdàbà
Tí yóó maa sòwò otí ní
títà
Eké ilé ni ò fara mole
Nilé ò fara mó'raa won
Díá fún Àlákàn
Tí yóó maa sòwò otí ní
A bu fun Ejò
Tí yóó maa sòwò owó ní gbígbà
Bówó ò bá seé gbà
Níse làá paá tì
Akan ló wá gé orí ejò
sóhùn-un o
Igbá-àyà ejò ló rí
hannhan níta.
Translation:
The beams do not support
the building
That's why the house can
not stand firmly
That was the one that
launched Ifa for the Àdàbà (Paloma)
Who will be engaging in
the business of selling alcohol.
The beams do not support
the building
That's why the house can
not stand firmly
That was the one that
launched Ifá for Alákàn (Crab)
Who will be engaging in
the business of buying alcohol
The beams do not support
the building
That's why the house can
not stand firmly
That was the one that
launched Ifá for Ejò (Serpent)
Who will be engaging in
the loan collection business.
If it is not possible to
collect one's debt
It's better to forget
about that
Alákàn (Crab) has cut the
head of Ejò (snake) inside the hole
Come and see the
underside of the Serpent that is exposed.
Ifá says that it is never
in the best interest of the person to borrOgun someone money and if he had
already done so, he should never draw money by force or threat the use of
force.
Ifa also says that if the
person is the debtor, he or she should seek the most peaceful means of repaying
the money at the earliest opportunity to prevent a situation where the creditor
will be compelled to fight for their money. The consequence will be dire
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
IMPORTANT NOTICE : As
regards the article above, all rights reserved, no part of this article may be
reproduced or duplicated in any form or by any means, electronic or mechanical
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system without prior written permission From the copyright holder and the
author Babalawo Obanifa, doing so is considered unlawful and will attract legal
consequences
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