ODU IFA Ogbe-Òfún commentaries by babalawo
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In this work Babalawo Obanifa shall make exhaustive
commentaries on Odu Ifa Ogbe-Òfun
also known as Ogbe Foun F’oloun. The work will be useful for any
practicing Babalawo who want to have indepth knowledge of Odu ifa Ogbe-Òfun, it will also be
useful for those born by odu ifa
Ogbe-Òfun during their ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ. The work
will critically examine: What is odu
ifa Ogbe-Òfun?
Who are the associate or affiliated IRÙNMOLÈ AND ÒRISA with odu ifa Ogbe-Òfun? What are the taboo
of Ogbe-Òfun? What are the
probable profession or occupation for those born by Odu ifa Ogbe-Òfun ? What are the probable names for those
born by this Odu? Summary of general information for those born by this Odu
during their ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ? Some sacred messages contain in Ogbe-Òfun and commentaries on them
all these aforementioned and more will be the major focus of this work.
What
is odu ifa Ogbe-Òfun?
II I
I I
II I
I I
WHO ARE THE ASSOCIATED
OR AFFLIATED IRÙNMOLÈ AND ÒRISA OF OGBE-OFUN?
By this
question , it mean who are the compatible Deities that those born by Odu
ifa Ogbe-fun can have and serve along with their ifa in other to have a proplem
free life. The following has been identify as a affiliated deities, they
are :Orí,Ifá,Èsù
Òdàrà,Obàtálá,Ajé,Òrìsà Oko.
WHAT
ARE THE TABOO OF Ogbe-OFUN?
By this , it
mean both the animate and inanimate things such as plants and animal or
character that those born of this Odu must abstain from eating , using ,or
doing in other to have a problem s free life. The following has been identify:
They should never
snatch the wives of other people (for males)
They must never
engage in extramarital activities
They should
never harbor visitors and strangers without proper investigation
They should
never be going out at night
They
should never use broom made of palm fronds to sweep or burn them
They should
never be in a hurry to succeed in life
They should
never go to the market during pregnancy (for females)
They should
never be eating snails (but you can offer it as a sacrifice)
They should
never walk naked s
They
should never eat Guinea-corn
What
are the posible profession or occupation for those born by Odu ifa Ogbe-Òfun ?
The Ogbe-Òfun children
excel in areas similar to commerce, supermarket management, cultivation and
multiplication services such as photocopying, sales of machines, repairs,
supplies and operations, video and audio cassette operation machine, sale,
service or rents. They are also experts in handling and handling these
equipment.These children, male and female, need to be telling Olódùmarè, Orí,
Irúnmolè and Òrìsà what exactly they will be and towards them. To succeed, they
must demand for what they want from the Deities and trust for good while
working towards the desires of their heart.
What
are the posible names for those born by this Odu?
These names are dreive
from the sacred positive character in the diferent stanza of Ogbefu.
Such names exist in
both male and female cartigory respectively. Example of such nmaes
are:for
Male, we have
Ifágbayé,Ifátímíléyìn,Fágbémilékè.Females:Òpèkí,Fádàánú,Fágbèmí,Omowùmí.
SOME SACRED
MESSAGES FOR THOSE BORN BY THE ODÙ DURING THE ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ
For children
Ogbe-Ofun, the help of Orí, Ifá and Olódùmarè in the performance of their
various charitable tasks is guaranteed. No matter how their weight
(burden, burden) may be, the Deities illuminate it by the easy way. They will
achieve their missions at the appropriate periods.The Ogbe-Òfun children excel
in areas similar to commerce, supermarket management, cultivation and
multiplication services such as photocopying, sales of machines, repairs,
supplies and operations, video and audio cassette operation machine, sale,
service or rents. They are also experts in handling and handling these
equipment.These children, male and female, need to be telling Olódùmarè, Orí,
Irúnmolè and Òrìsà what exactly they will be and towards them. To succeed, they
must demand for what they want from the Deities and trust for good while
working towards the desires of their heart.
The Ogbe-Òfun
children, boys and girls, also have the ability to succeed in all aspects of
their efforts. This is a rare quality. It is therefore one of the
distinguishing factors for children Ogbe-Òfun, this quality should be taken
seriously however as these are able to make kings and queens among humanity. As
an adjunct to this, their popularity, influence and prestige will extend to
every part of the world if their unique qualities were properly and carefully
encouraged. They will have to be universally accepted.
For Ogbe-Òfun the
female children, they must marry Babaláwo or someone who had passed through the
Ìtèlódù ceremony. No ordinary person can marry them. The tendency for man to
lose his life prematurely is high if he has not been initiated.
Ogbe-Òfun children
should be taking their dreams very seriously as so many things about happiness
and they will reveal themselves to them in their dreams before they happen to
them. This is also a gift of nature that should be taken seriously for the
benefit of Ogbe-Òfun children.
The greatest enemy of
children Ogbe-Òfun is not Death, Affliction, Loss or Litigation. It is rather
Fear. If the children of Ogbe-Òfun can overcome fear in their lives, they will
have conquered all the enemies. They should not harbor fear in all their tasks
in life. That's where the secret of their success lies - the audacity and
determination to succeed.
Ogbe-Òfun male
children should not have any form of extramarital affair in their lives. On the
other hand, his partner should never allow himself to be seduced by other men.
The result of such a relationship can only be disastrous. No benefit can come
out of this in life.
Ogbe-Òfun male and
female children, should not shelter people too long at home. They should not be
accommodating strangers and casual visitors in their homes as the result will
not be favorable to them. If they must accommodate anyone at all, the
appropriate investigations must be carried out before it is finally done. Even
at that, the period should not be too long. No matter how hard they try to
satisfy their guest, the guest will pay them back with ingratitude and slander.
Ogbe-Òfun children
should be careful with diseases of the throat and lungs. These conditions
include cough, tuberculosis, pneumonia, goiter, laryngitis and other related
diseases.The Ogbe-Òfun children should never quarrel over money, especially
with their friends. This can lead to suffering in person and psychological
damage in each person. It can break your relationship forever. In addition,
wealth is guaranteed for all Ogbe-Òfun children. Therefore, they should not be
desperate in their offer to acquire wealth. This is more so when considering
the fact that they canYou may end up losing your lives when the money was in
the future acquired, that is why the failure to enjoy the money they have
acquired. They should never be in a hurry. They must wait for their time to
come definitively at the most appropriate time.
For Ogbe-Òfun female
children, whenever they are pregnant, they should never go to the market until
they happily deliver their babies. This is necessary for them to save their
pregnancies. Further still, they must offer appropriate sacrifice to ensure
safe delivery for the mother and child. This will prevent any unpleasant events
during the delivery process for mother and child. They should never trust their
competition or charms as these are sure failures for them. Only sacrifice and
prayers will ensure the safety of mother and child.
.
Some
sacred messages contain in Ogbe-Òfun and commentaries on them
I.
Ifá says that it
foresees the Ire of success and achievement for the client for whom this Odù is
revealed. Ifa promises to help the prospective client lift his or her heavy
load( responsibilities). Ifá says that the client will be constantly help in
all his or her tasks in life. On this, Ifá says:
Mo sípá, mo yanngede
Dia fún Òrúnmìlà
Ifá máa gbèrù u tiè
d'órí
Wón ní kí sákáalè, ebo
ní síse
Ó gbé'bo, or
rubo.
Translation:
"I raise my arms
and take a majestic walk."
He was the Awo who
launched Ifa for the Orunmìlà
When he was going to
carry out his mission succefully
They advised him to
offer sacrifice
He complied.
Orunmila had
before him, a specific mission that he wanted to carry out. Due to
the enormity of this mission, he decided to go for Ifa consultation: could he
achieve his mission? Would he do it at the right time? Would it achieve the
desired result? Orunmila was advised to offer sacrifice Orunmila offered
sacrifice with two Guinea-birds, two roosters and money. He was also advised to
perform Ifa ritual with a Guinea-bird, palm oil and money. He complied.
Soon, he was able to
achieve his mission at the appropriate time. The mission also had the desired
result. Many people were surprised at the speed with which Òrúnmìlà achieved
his mission.
Therefore, they
approached him for help. He helped all those who came to him. They were all
happy. They were all praising Òrúnmìlà for the help he gave them.
Mo sípá, mo yanngede
Dia fún Òrúnmìlà
Ifá máa gbèrù u tiè
d'órí
Wón ní kí sákáalè, ebo
ní síse
Ó gbé'bo, or
rúbo
Njé mo sípá, mo
yanngede
Òrúnmìlà pèlé
Ifá bá mi gbé erú
temí d'órí
Translation:
"I raise my arms
and take a majestic walk."
He was the Awo who
launched Ifa for Orunmìlà
When he was going to
carry out his mission
They advised him to
offer sacrifice
He complied.
Now, I raise my arms
and take a majestic walk
My supplication goes
to Orunmìlà
Please help me achieve
my mission.
Ifá says that the
client for whom this Odù is revealed to be help., He or she will be helped in
the successful achievement of his or her mission in life. Ifá says that this
client will not be abandoned by Ifá. No matter how heavy his or her
load ( responsibilities) may be, Ifa will help by carrying it for him or her .
Commentaries
This stanza of this Odù Ifá
Ogbe Foun F’oloun make it clear in the Ifá liturgy above that the universal
power is always there for anybody who can open his or her mind and be
humble enough to ask for divine help and guidance as necessary when
situation call for it . Such a person will be able to overcome any problem and
achieve any difficult set goals or objective. The message is that we
must not feel too big to ask for help.
II.
Ifá says that it
foresees the Ire of wealth for the client for whom this Odù is revealed. Ifá
says that this client will be good at small scale commerce, Supermarket
management, cultivation or farming, and selling art work and fashion. He or she
is also good in the area of multiplication or reproduction of goods and
services, sale service or lease. He or she will be favorably respected and will
succeed in these fields. On this, Ifá says:
Ogbe fún ningín-ningín
Dia fun Agbado
Ti n roko àlerò lódún
Wón ní kí sákáalè, ebo
ní síse
Ó gbé'bo, or
rúbo
Translation:
Ogbe is white and
bright
He was the Awo who
launched Ifa for the ÀGBÀDO
(corn)
Upon entering the farm
for the year planting
They advised him to
offer sacrifice
He complied.
ÀGBÀDO wanted to go to
the farm ,to be underground for three months. When he went, he did not have any
children, he did not have any cloth. He went completely naked. He then went to
the Awo above to determine what his success and opportunities for achievement
would be.
ÀGBÀDO was assured
that his success was bright. He would have many children and many dresses. They
advised him to offer sacrifice with two pigeons, two hens and money. He
complied.
Before the current
year ended, ÀGBÀDO had several children and dresses of various sizes and
textures. He was therefore jubilant of his luck and success.
Ogbe fún ningín-ningín
Dia fun Agbado
Ti n roko àlerò lódún
Wón ní kó sákáalè ebo
ní síse
Ó gbé'bo,
or rubo.
Ìgbà tódún dun
Kílàgbàdo wá mú bò
Igba omo
Lagbàdo wa mú bò
Igba omo
Ìgbà tódún dun
Kínlàgbàdo wa dá bò
Igba aso
Làgbàdo wa dá bò
Igba aso
Translation:
Ogbe is white and
bright
He was the Awo who
launched Ifa for the ÀGBÀDO (corn)
Upon entering the farm
for the year planting
They advised him to
offer sacrifice
He complied.
When the current year
ended
What ÀGBÀDO brought on
his return
Two hundred children
It was what ÀGBÀDO
brought on his return
When the current year
ended
What ÀGBÀDO brought on
his return
Two hundred dresses
It was what ÀGBÀDO
brought on his return
Two hundred dresses
Ifá says that the
person for whom this Odu is revealed will not return from his or her ourney in
life empty handed. He or she will acquire his or her heart's desires. The
client only needs to be hard working, patient, hopeful and pious.
Commentaries
The interpretation of
the sacred message in this Odu Ifá is pointing the facts that man must
learn from nature. They must learn to sow before they reap. And the probability
is high that they will gain more than they put in, It is the law of
nature and God that reward must be more greater than the effort. You reap what
you sow. What you work for is what you will get. Do not expect to get success
if you do not do what needs to be done. “Life is like a garden, you reap what
you sow.”
III
Ifá says that the
client for whom this Odù is revealed will acquire all that he or she is
aspiring to achieve in life. He or she only needs to offer proper sacrifice and
be pious. He or she must be asking exactly what he or she wants or expects to
be in life and this will be given to him or her. On this, Ogbe-Ofun says:
Mo rúu kéré
Ó dá kéré
Díá fún Ìyá Àjìjà
Ó n mójú ekún sùnráhùn
Ire gbogbo
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo,
or rúbo
Translation:
I offered a little
sacrifice
This Manifest in a
small way
He was that the Awo
threw Ifa for ÌYÁ ÀJÌJÀ
When crying in regret
of his inability to secure some Ire in life
They advised him to
offer sacrifice
She complied.
ÌYÁ ÀJÌJÀ was living
in a desperate condition: she had no husband, no child, no money, no farm, no
house, no horse, no good health - in fact, nothing of value mentioning. She
went therefore to the Awo above mention for the Ifa consultation.
The Awo assured her
that he will get all the Ire in this world. He told her that
although the situation was pathetic at that material moment, her desires will
give way to riches. She would succeed in lobbying her homework in life. They
advised her to offer sacrifice. They told her , however, that the ideal
materials for the sacrifice were: a goat and money for the sacrifice; a goat
and money for the Ifa ritual. They told her that if she could not afford this,
she could use two chickens. The manifestation of sacrifice would not be as
fulfilling as when goats were used. Determined to succeed, she went out in
search of money, sold her remaining clothes and used the proceeds to buy two
goats. They performed the sacrifice and ritual for her and advised her to be
pious and hopeful. After this, she returned to her abode, full of expectations.
A few days after this,
a family make marriage proposal to her . The family approached her family.
Seeing this, ÌYÁ ÀJÌJÀ agree to the proposals and soon after, the wedding
took place. She started praying for the pregnancy and she got it. She prayed
for safe delivery and she delivered safely. She prayed for wealth and she got
it. She prayed for a horse and she got it. She prayed for good health and she
got it. She prayed for the long life and she got it. She prayed for happiness
and she got it. In fact, she got everything she wanted in her life. She was
jubilant and praising Olódùmarè. She was also praying for other people and they
were also getting the desires of their hearts.
Mo rúu kéré
Ó dá kéré
Díá fún Ìyá Àjìjà
Ó n mójú ekún sùnráhùn
Ire gbogbo
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, or rúbo
Njé oko ló wù é o,
wólò
Gbinrin
Ìyá Àjìjà mo wóle
Gbinrin
Omo ló wù é o, wólè
Gbinrin
Ìyá Àjìjà mo wólè
Gbinrin
Ajé ló wù é o, wólè
Gbinrin
Ìyá Àjìjà mo wólè
Gbinrin
Ilé ló mù é o, wólè
Gbinrin
Ìyá Àjìjà mo wólè
Gbinrin
Esin ló wù é o,
wólè
Gbinrin
Ìyá Àjìjà mó wole
Gbinrin
Ire gbogbo ló wù é o,
wólè
Gbinrin
Ìyá Àjìjà mo wólè
Gbinrin
Translation:
I offered a little
sacrifice
He manifested in a
small way
He was that the Awo
threw Ifa for ÌYÁ ÀJÌJÀ
When crying in regret
of his inability to secure some IRE in life
They advised her to
offer sacrifice
She fulfilled
Now, if you love
having a husband, kneel and pray
Gbinrin
Ìyá Àjìjà, I please be
on my knees pray for me
Gbinrin
If you love to take
the children, kneel and pray
Gbinrin
Ìyá Àjìjà, I am on my
knees, please pray for me
Gbinrin
If you love having
riches, kneel and pray
Gbinrin
Ìyá Àjìjà, I am on my
knees, please pray for me
Gbinrin
If you love having a house,
kneel and pray
Gbinrin
Ìyá Àjìjà, I am on my
knees, please pray for me
Gbinrin
If you love having a
horse, kneel and pray
Gbinrin
Ìyá Àjìjà, I am on my
knees, please pray for me
Gbinrin
If you love having all
the IRe in life, kneel and pray
Gbinrin
Ìyá Àjìjà, I am on my
knees, please pray for me
Gbinrin
Ifá says that this
client will be able to acquire all the IRE in life as long as he or she is
working hard, hopeful and pious.
IV.
Ifá says that IRE
short of prosperity for the client for whom this Odù is revealed. Ifá says that
there is no aspect of his or her life will not succeed. Ifá says that with
proper sacrifice, the client will have the course to smile and thank them
throughout his or her life. In this aspect, Ogbe-Ofun says:
Mariwo
towófún-towófún
Mariwo
tesèfún-tesèfún
Mariwo
tagbede-gbédé fún sèru-sèru
Díá fún
Òpe Èlùjù
Ti n mójú ekún
sùnráhùn Ire gbogbo
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo,
o rubo.
Translation:
A recently bud-frond
bud is white at the tip
A recently bud-frond
bud is white at the base
A recently bud-frond
bud is white in the middle
These were the
declarations of Ifá to ÒPE-ÈLÙJÙ
When crying in lament
of his inability to secure all the IRE
They advised him to
offer sacrifice
He complied.
Òpe Èlùjù was
wondering why he was also not as big, thick, strong and ordering as other
trees. Any time he was remembering his height he felt sad. He went
therefore to the Awo above mention for the Ifa consultation.
He wanted to know if
he would also be useful in his life. He also wanted to know if it was possible
for him to grow thicker, stronger, taller and more simply imposing like other
trees.
They the Awo informed
Òpe Èlùjù that with his present stature, he would become the most important
tree in the forest. He was sure that no part of his body would be useless. He
was told that the entire IRE would follow him for the base to top. He was
also advised to offer sacrifice with two pigeons, four kola nuts, four bitter
kola and money. They also asked him to perform a ritual to Ifá with two
chickens. He complied.
Soon,
each part of Òpe Èlùjùse made humanity useful. Its root is good for fuel and
medicine; its bark is useful for herbal medicine; its trunk is good for
covering, making small bridges and for fuel; its seeds for making palm oil,
palm kernel oil, soap and fuel; its juice for palm-wine, gin and other alcohol.
The holy grain, known as IKIN, for Ifa consultation. In fact, no part is a
loss. This made Òpe Èlùjù to be very happy and happy as the most useful tree
created by Olódùmarè.
Mariwo
towófún-towófún
Mariwo
tesèfún-tesèfún
Mariwo
tagbede-gbédé fún sèru-sèru
Díá fún
Òpe Èlùjù
Ti n mójú ekún
sùnráhùn Ire gbogbo
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo, or
rubo.
Kò pé, kò jìnnà
Ire gbogbo wá ya dé
turtúru
Njé lára òpè ni Ire
wà
Lára òpè ni're
gbogbo or wá
Translation:
A recently bud-frond
bud is white at the tip
A recently bud-frond
bud is white at the base
A recently bud-frond
bud is white in the middle
These
were the declarations of Ifá al Òpe-Èlùjù
When crying in lament
of his inability to secure the entire IRE
They advised him to
offer sacrifice
He complied.
Before long, not too
far
All the Ire came
plentifully in abundance
Look, the IRE
resides with Òpè
In fact, the
entire IRE resides with Òpè
Ifa says that the
client will own all the IRE in his or her life. There will be no aspect of his
or her efforts that will not succeed.
Commentaries
The major
message pass across in this stanza have of psychological need on man , on
the need that human did not need to settle for mediocrity in life, the need to
aim high in life irrespective of their present limiting circumstances. No
matter where you're from, your dreams are valid. So many of our dreams at first
seem impossible, then they seem improbable, and then, when we summon the will,
they soon become inevitable. ninety-nine percent of people believe they can't
do great things, so they aim for mediocrity. Noting is impossible for those who
can dream high.
V.
Ifá says that this
client will be known everywhere. There is nowhere that the influence of this
client will not extend. He or she will have many followers in every corner and
corner of his or her world. He or she will also be very influential in
all their tasks. On this, Ifá says:
Baba Hálá-holo
Baba Hálá-holo
Àwa ò mà mo ibi tójú
Ifá wá o
Baba Hálá-holo
Díá fún Òrúnmìlà
Baba n tòrun bò wá
sílé Ayé
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo,
or rúbo
Translation:
Baba HÁLÁ-HOLO
Baba HÀLÀ-HOLO
We do not know where
Ifa had put his eyes (groves)
Baba HÀLÀ-HOLO
These were the
declarations of Ifá to Òrúnmìlà
When coming from
heaven to Earth
They advised him to
offer sacrifice
He complied.
Orunmila was coming
from heaven to Earth. He wanted to determine how successful and popular he
would be while on earth. He went for the Ifa consultation. Would he be
acceptable to everyone on Earth? How acceptable would Ifa be on Earth? Would he
and his religion order the follower to send throughout the world? He was assure
that Ifá would become a universal religion while he would be accepted by all
and several. Some of his followers could accept him openly while a large
percentage of this that followers would secretly receive him and his religion. He
was advised to offer sacrifice with pigeons, four Guinea-fowl, eight rats,
eight fish, four ducks, palm oil and money. He complied and headed towards the
earth.
While on earth, he
became very successful. His preaching was universally accepted.
Ifá found was in all
corners of the world. Orunmila was very happy that he could achieve universal
acceptability. He was singing and dancing and giving praises to Olódùmarè and
his Awo.
Baba Hálá-holo
Baba Hálá-holo
Àwa ò mà mo ibi tójú
Ifá wá o
Baba Hálá-holo
Díá fún Òrúnmìlà
Baba n tòrun bò
wá sílé Ayé
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo,
o rúbo
Baba Hálá-holo
Baba Hálá-holo
Gbogbo ayé lojú Ifá wà
o
Baba Hálá-holo
Òòsà tó fi gbogbo ayé
se Orórì i rè pátápátá
Baba Hálá-holo
Translation:
Baba Hálá-holo
Baba Hálá-holo
We do not know where
Ifa had put his eyes (groves)
Baba Hálá-holo
These were the
declarations of Ifá to Òrúnmìlà
When coming from
heaven to Earth
They advised him to
offer sacrifice
He complied.
Behold, Baba Hálá-holo
Baba Hálá-holo
The eyes (groves) of
Ifá is on top of the world
Baba Hálá-holo
The Deity that
made the whole world its grove
Baba Hálá-holo
Ifá says that the
client will gain universal acceptability in all his or her tasks. Therefore,
there is a need for him or her to work hard to achieve success and prominence.
Commentaries
This stanza make
spiritual clarification on ubiquitous presence of Orunmila . hence everywhere
on earth is deem as the grove of Orunmila. That is why the stanza refer to
Orunmila as the The Deity that made the whole world its grove, that Ifa
practice is global , is not restricted to certain race or color, every place is
also a place of prayer as point out by this Odu
VII.
Ifá says that he will
provide the IRE of husband and children for the client for whom this Odù is
revealed. Ifá says that the client will give birth to so many children to the
extent that he or she will be tired of giving birth again. All that he or she
needs to do is dedicate sacrifice and perform ritual to Òrìsà-Nla. On this,
Ogbe-ofun says:
Òsùpa kan
àtàrí, ojó yè
Díá Fún Olófin
Omo
amùgba igbin sòrun
Èyí tó
f'èyìn tì mójú ekún sùnráhùn t'omo
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo,
or rúbo
Translation:
The full moon has
reached its brightest, announcing a new day,
This was the
declaration of Ifa to Oloffin
He who used two
hundred snails to perform ritual to Obàtálá
When crying in regret
of his inability to have children
They advised him to
offer sacrifice
He complied.
Olofin was very sad,
that as the most important occupant of the throne on earth, he had no problem.
All his wives were unable to bear children to him. Therefore, he convened his
Awo for Ifa consultation; Could he have his own children soon? Would he leave
behind an heir when he died? Was it possible for him to ensure the continuity of
his own chain of lineage by having his own children in life?
The Awo assured him
that he would give birth to many children in his life. They advised him however
to offer sacrifice with two chickens, four rats, four fish and money. He was
also advised to offer sacrifice with two chickens, four rats, four fish and
money. They also asked him to perform a ritual to Obàtálá with 200
snails. He complied. The shells of the snails were chained with a cord and hung
inside the grove of Obàtálá. These snails were serving as a constant reminder
to Obàtálá that Olófin was asking his own children. Obàtálá then gave him two
hundred children in exchange. Olofin was full of joy for this. He was singing,
dancing and praising his Awo and Olódùmarè:
Òsùpa kan
àtàrí, ojó yè
Díá Fún Olófin
Omo
amùgba igbin sòrun
Èyí tó f'èyìn
tì mójú ekún sùnráhùn t'omo
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo,
or rúbo
Mo ti mú'gba
igbin s'òrun-ùn mi ná o
Bó bá d'ìwòyí àjòdún
Igba aya, kàsàì bá mi
kúnlè, berere
Mo ti mú'gba
igbin s'òrun - ùn mi ná o
Bó bá d'ìwòyí
àjòdún
Igba omo, kàsàì
bá mi kúnlè, berere
Translation:
The full moon has
reached its brightest, announcing a new day,
This was the
declaration of Ifa to Oloffin
He who used two
hundred snails to perform ritual to Obàtálá
When crying in regret
of his inability to have children
They advised him to
offer sacrifice
He complied.
I have already used
200 snails to perform ritual
By this time next year
I will have 200 wives
safely kneel with me in appreciative prayers
I have already used
200 snails to perform ritual
By this time
next year
I will have 200
safe children who will kneel with me in appreciative prayers
Ifá says that the
client will have many children in his or her life. He or she will also have
many followers in his or her chosen career.
VII.
Ifá says that the IRE
of long life for male client whom this odu is reveal.. He
should always take his dreams seriously. He should not joke with his life. Ifá
says that the client will be protect against untimely natural death.
This death is coming from heaven.it has no human hand in it. However,
with proper sacrifice, the client will escape death. On this, Ifá says:
Okàa bàbà níí jóná
faka-fiki
Dia fun
Olófà-Età
Omo ar'ágbádá nlá rúbo
nítorí ikú
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo,
o rúbo
Translation:
A It is the
Guinea-corn that burns with black smoke
He was that Awo
who launched Ifá for OLÓFÀ-ETÀ
He who used a large
AGBÁDÁ to offer sacrifice to protect himself from untimely death
They advised him to
offer sacrifice
He complied.
One day, OLÓFÀ-ETÀ
slept and found himself adorned from the head to the toe with white cloth. He
saw many people wailing in one hand while some of his long-dead relatives and
friends were jubilant and welcoming him in their midst. The whole arrangement
resembled a wedding in one hand and a funeral ceremony on the other. The dream
frightened Olófà-Età. He summoned the Awo accordingly expressed above for Ifa
consultation. What was the importance of this dream rather confusing? Was he
safe? The Babaláwo informed Olófà-Età that he had simply had a dream recently.
He was informed that the dream was of grave importance that suggestion and
attention should be given. He was also advised to take his dreams tremendously
at all times when he had a gift of being forewarned of anyone by preventing
danger through his dreams. He was therefore advised to offer sacrifice with one
matured ram, a complete set of current tunic ebádá and money. The ram was
offered as a replacement for Olófà-Età while the dress was offered as evidence
that the owner was the real person who appealed to the Deities to please spare
his life. He complied.
Immediately after the
sacrifice, all the AJOGUN that surrounded Olófà-Età to take his life dispersed
from him. Èsù Òdàrà ordered them never to return until further
notice. That was how Olófà-Età was able to keep out of all the evil spirits
with the ram and the Ágbada ( big robe)
Okàa bàbà níí jóná
faka-fiki
Dia fun
Olófà-Età
Omo ar'ágbádá
nlá rúbo nítorí ikú
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo, or
rúbo
Kò pé, kò jìnnà
E wá bá ni láìkú
kangiri
Translation:
A Guinea-corn is what
it burns with black smoke
He was that Awo so he
launched Ifá to OLÓFÀ-ETÀ
He who used a large
AGBÁDÁ to offer sacrifice for protection out against untimely death
They advised him to
offer sacrifice
He complied
Before long, not too
far
Join us where we enjoy
long life
Ifá says that the
client will not be allow to die young. If this Odu is cast for a woman,
this stanza is referring to her husband, father, brother or a man very close to
her.
Commentaries
Emphasis is make on
importance of premonitions through dream. Visions, dreams and premonitions show
us how connected humans are through the light force energy! A ripple effect of
energy can spread far and wide and help to keep our hearts open, have intuitive
experiences and connect to our spirituality. The stanza emphasize on the need
to take into cognizance any premonitions we may have so as to prevent any
foreseeable disater
VIII.
Ifá says that he
foresee IRE of victory over four AJOGUN (adversaries) -
Death, Afflictions, Loss and litigations for the client for whom this Odù is
revealed. Ifa says that the client should not take undue risks and at the same
time should never be afraid of Death, Affliction, Loss and litigation. Ifá says
that it will protect the client against all the Ajogun mentioned above. O n
this, Ogbe-Ofun says:
Olúwowo jìwowo
Díá fún Iku
A bù fún Èèrù
Díá fún Òrúnmìlà
Ifá n be níròogun òtá
Ifá jí, Ifá n
fojoojúmó kiminú Ajogun
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo,
or rúbo
Translation:
Olúwowo jìwowo
He was the Awo
launched Ifá for IKÚ (Death)
And revealed himself
to ÈÈRÙ (Fear)
He also launched Ifa
for Òrúnmìlà
When in the midst of
enemies
When he was in
constant fear of AJOGUN
They advised him to
offer sacrifice
He complied.
(IKÚ) death and (ÈÈRÙ)
Fear are the main enemies of Òrúnmìlà. In their relentless war against
Òrúnmìlà, they employb the services of (ÀRÙN) the Afflictions, (EJÓ) the
litigation and (ÒFÒ) the loss to overcome these (AJOGUN) Òrúnmìlà went to their
Awo for the consultation of Ifá. He was informed that to be victorious in his
war against the four Ajogun - IKÚ, ÀRÙN, EJÒ and ÒFÒ (Death, Afflictions,
Litigations and Loss), he must offer sacrifice to conquer (ÈÈRÙ) Fear. He was
sure that with (ÈÈRÙ) Fear out of the way, the victory was true. They therefore
advised him to offer sacrifice with one matured goat and two hundred
snails. The shells of the snails would be tied around a rod with a cord. When
going to put the material of the sacrifice in the (Èsù ÒDÀRÀ) shrine , the
staff would stick against the earth so that the shells of the snail were making
loud sounds. Òrúnmìlà obeyed all these tips.
On the day the
sacrifice was offered, the snails were removed from their shells and cooked as
soup. Everyone present that day shared eating the food. As instructed, the
shells were tied around a rod with a cord. When Òrúnmìlà was taking the
materials of the sacrifice to the shrine of Èsù, he was stamping
(stamping) the rod against the earth and he was singing like this:
Olúwowo jì
O di jì olúwowo
Nbá rí Èrù ma tèé
Olúwowo jì
O di jì Olúwowo
Translation:
Olúwowo jì
O di jì Olúwowo
I wish that I
saw Èèrù (Fear) for me to crush
Olúwowo jì
O di jì Olúwowo
When Òrúnmìlà was
singing this song and was stamping the stick against the earth, the sound
produced was very terrifying. Unknown Òrúnmìlà however, ÈÈRÙ was right behind
him where the sacrifice was being offered. When ÈÈRÙ heard this, he got scared
and confused when he could no longer put up with the sound and song, he
also run (took to his heels). Also without knowing Òrúnmìlà the fact was
that these AJOGUN were waiting for him at the shrine of Èsù Òdàrà.
On his way Èsù
Òdàrà shrine, Orunmìlà was stamping the rod furiously on the ground and singing
like this:
Olúwowo jì
Ó di jì Olúwowo
Nbá rí Èrù ma
tèé
Olúwowo jì
Ó di jì Olúwowo
Nba rí Àrùn ma
tèé
Olúwowo jì
Ó di jì Olúwowo
Nbá rí Èjó ma tèé
Olúwowo jì
Ó di jì Olúwowo
Nbá rí Òfò ma tèé
Olúwowo jì
Ó di jì Olúwowo
Translation:
Olúwowo jì
Ó di jì Olúwowo
If I see Iku (Death),
I will crush him
Olúwowo jì
Ó di jì Olúwowo
If I see ÀRÙN
(Affliction), I will crush it
Olúwowo jì
Ó di jì Olúwowo
I want to see EJÓ
(Litigations) for me to destroy
Olúwowo jì
Ó di jì Olúwowo
It is my desire to see
Òfò (Loss) for me to crush
Olúwowo jì
Ó di jì Olúwowo
When the four AJOGUN
heard the sound of husked snails and the song, they were equally frightened.
Unfortunately for them, ÈÈRÙ (Fear) added to their confusion and fear..
Unfortunately for them, ÈÈRÙ (Fear) added to their confusion and fear. To be on
the safe side, all five of them took took their heels.
When Òrúnmìlà reached
the shrine of Èsù Òdàrà, none of them could be found anywhere. Òrúnmìlà
prayed and requested the support of Èsù Òdàrà. Òrúnmìlà also put the rod in the
the shrine of Èsù Òdàrà. Any time that the AJOGUN returned to the shrine of Èsù
Òdàrà to plan how to attack Òrúnmìlà , Èsù Òdàrà would remind them , that
Òrúnmìlà can not be hurt by them. That was how Òrúnmìlà overcome his
adversary. Dancing and singing, he was also praising his Awo and Olódùmarè
equally:
Olùwowo jì wowo
Díá fún Iku
A bù fùn Èèru
Díá fún
Òrúnmìlà
Ti nbe níràngun
òtá
Ifá jí, Ifá
nfojoojúmó kominú Ajogun
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, or
rúbo
Njé Olúwowo jì
Ó di jì, Olúwowo
Nbá rí Ikú na tèé
Olúwowo jì
Ó di jì, Olúwowo
Nbá rí Arun ma
tèé
Olúwowo jì
Ó di jì, Olúwowo
Nbá r'Éjó ma tèé
Olúwowo jì
Ó di jì, Olúwowo
Nbá r'Ofò ma tèé
Olúwowo jì
Ó di jì, Olúwowo
Èrò Ìpo, èrò Òfà
E wá bá ní lárùúsé
ogun
At'Ikú, Àt'Èèrù won ò
lè rì bá jà
Translation:
Olúwowo jìwowo
He was the Awo who
launched Ifá for IKÚ (Death)
And revealed himself
to the ÈÈRÙ (Fear)
He also launched Ifa
for Òrúnmìlà
When in the midst of
enemies
When he was in
constant fear of AJOGUN
They advised him to
offer sacrifice
He complied
Now, Olúwowo jì
Ó said Olúwowo
If I see IKU, I will
crush it
Olúwowo jì
Ó di jì Olúwowo
If I see ÀRÙN, I will
crush it
Olúwowo ji
Ó di jì Olúwowo
I wish to see EJÓ for
me to destroy
Olúwowo ji
Ó di jì Olúwowo
It is my desire to see
ÒFÒ for me to crush
Olúwowo ji
Ó di jì Olúwowo
Travelers to Ìpo and
villages of Òfà
Join us where we offer
sacrifice to overcome enemies
IKÚ and ÈÈRÙ have no
power over us.
Ifa says that
for this client to overcome Death, Affliction, Litigation and Loss, all that he
or she needs is to overcome fear. There is nothing for him or her to fear
except Fear. He or she must be bold, smart, modest and calculated. He or she
should avoid taking undue risks though.
Commentaries
As we can see in this
stanza , most of the thing Orunmila fear are also in fear about Orunmila,
If only we can summon courage most of the thing we fear are also afraid of us
too. He who has overcome his fears will truly be free. It is not
easy to overcome the fear of failure, but once you build up the
confidence to not let fear hold you back you'll acheive much more.
IX.
Ifá says that the
client (Woman) to whom this Odù is revealed must, as a matter of course, marry
an Ifa priest or someone who has passed through the Itèlódù ceremony. If
her husband does not have it done, then he should do Ìtèlódù before
marriage. If he can not do it, this automatically means that he can not marry
the woman.
On the other hand, if
the woman had been married before the revelation of Odù, the husband must be
initiated. If the husband refuses to go for this initiation, he runs the risk
of encountering an untimely death if he continues to marry this woman.
It is true that an
uninitiated man can not marry this woman. The woman in question is also warned
against infidelity, so that she also does not encounter an untimely death.
Ifa says that the
woman in question either has no real blood flowing through her veins or she
come from a very successful and favorably respected house. She must be
subjected to a special ritual also to save her life. On all this, Ogbe-Ofun
says:
Ìkarahun igbin
sunwòn díè ju ago ide ide
Díá Fún Èrenìwà
Omo Olókun Sèníadé
Níjó ti n wóko ìmòràn
ní yíyàn
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
A snail shell is a
little more useful than a brass gong
That was the
declaration of Ifá to ÈRENÌWÀ
Who was an offspring
of Olókun-Sèníadé
When looking for an
ideal husband
They advised him to
offer sacrifice
She complied.
ÈRENÌWÀ was ripe
enough for the marriage market. From the beginning, anyone she proposed ended
up dying mysteriously .
For this reason, they
were all running away from her. This setback however, Èrenìwà was determined to
marry. She did not want to simply marry anyone but someone without her being
her ideal husband. She went therefore to a Babaláwo for the Ifa
consultation to determine what her opportunities would be in her life.
The Babaláwo informed
her that she would secure an ideal husband. She was warned , however,
against infidelity in all her commitments. She was also informed that two
people were already looking at her and one of the people was responsible for
the untimely death of her previous suitors. She was nevertheless assure that
the person would be identified and her powers neutralized. They advised him to
offer a sacrifice with one mature cock, palm oil, four kola nuts, eight bitter
kola and money. She also has to perform a ritual at Èsù Òdàrà with a rooster,
palm oil, four kola nuts and money. She complied. After this, she was anxious
waiting for what will Ifa do for her.
Bíbé Ogbè orí kò jinná
Atelese ni ò hu'run
hèùhèù
Díá fún Iku
A bù fún Èèrù
Wón n ló reé fé
Èrenìwà
Tíí somo Olókun
Sèníadé
Wón ní kí wón sákáalè, ebo ní síse
Èèrù nìkan ní nbe léyìn ti n sebo.
Translation:
The disunited head
scar can not heal (only leads to death)
The floor of the foot
can not grow hair
These were the
declarations of Ifá for IKÚ (Death)
He revealed himself to
ÈÈRÙ (Fear)
When going to look for
the hand of Èrenìwà (in marriage)
The daughter of Olókun
Sèníadé
They were two who
asked to offer sacrifice
Only ÈÈRÙ offered the
sacrifice.
IKÚ (Death) and ÈÈRÙ
(Fear) went to the Awo above mentioned for determining their opportunities in
life to secure the hand of Èrenìwà in marriage. Both were aware that the lady
in question was a daughter of Olódùmarè. For this reason, they both knew the
benefits that they could derive from their marriage to Èreniwà.
The Awo advised the
two to offer sacrifice if they ever wish to marry her. The sacrificial
materials were one rooster each, one hen each and money. IKÚ believed he
was insulted that with his power, anyone could ask him in life to offer
sacrifice before marrying any woman. He swore never to offer such a
sacrifice.However, in the case of Èèrù he complied with the advice of the Awo.
Èrò-ò-yà-sùn
Díá fún Èrò
Tí nlo Ìlú òkèèrè
Wón ní kí wón rúbo
nítorí ikú sínnsínní
Translation:
ÈRÒ-Ò.YÀ-SÙN
He was Awo who
launched Ifa for a group of travelers
When going to a
far distant town
They were advised to
offer sacrifice against the death of bad taste
When IKÚ (Death)
refused to offer sacrifice to be the proud winner of Èrenìwà, he resolved to
kill anyone he suspected of having some interest of marrying her. For
this reason, therefore, no more admirers for Èrenìwà dueb to iku beating
them to death.
A group of travelers
was going on business to the town where Èrenìwà lived. They went therefore to
a Babaláwo to determine how successful their business would
be in this town.
The Awo told them that
they did not have any problems with their business, but that they needed to
offer each one the sacrifice of a goat against the death of shame. All of them
considered the Babaláwo a scam. They refused to offer the sacrifice.
At their destination,
they were all carrying out their various businesses and making large profits.
On the last day of their stay in this village, they saw Èrenìwà. All of them
were admiring the striking beauty and making favorable comments. One of them mentioned
this
"This is the kind
of woman I want as a wife." Unfortunately for them, IKÚ was nearby and he
heard this comment. IKÚ got ungovernably angry because he thought the travelers
were planning to snatch Èrenìwà away from him. Out of jealousy and anger, IKU
hit all the travelers to death. There was chaos and pandemonium. The entire
market broke up in disorder.
Olúwowo jìwo
Díá fún Èèrù-biri
Igbódù
Omo apa-lóólóó wogun
oba
Wón ní kó rúbo nítorí
Ikú
Ó gbé'bo, Ó rubo
Translation:
OLÚWOWO JÌWO
He was the Awo who
threw ifa for ÈÈRÙ-BÌRÌ (Fear) when he was
Inside the IGBÓDÙ
(during its initiation)
He who quietly and
immovably keeps out of danger and death
He was advised to
offer sacrifice against IKU (Death)
He complied
After the death of the
travelers, IKÚ decided to kill ÈÈRÙ also to eliminate all their rivals. He
arranged the death of ÈÈRÙ accordingly for the next seven days.
One week so far, ÈÈRÙ
sleep and had a bad dream. This dream gave him concern.
Therefore, he went to
OLÚWOWO-JÌWO, his Babaláwo for the consultation of Ifá. The Awo told him that
he was planning to marry a woman. He told her two of them were struggling to
marry a woman and that their rival is infinitely stronger than him. the ÈÈRÙ
was informed that he must undergo the ÌTÈLÓDÙ ceremony immediately to avoid
being eliminated as other rivals had been eliminated. They also told her that
the ÈRENÌWÀ should also become an APÈTÈBÍ if she wanted to avoid labeling
herself husbands –killer. The two agreed, and on that same night, the ceremony
of ÌTÈLÓDÙ began. The ceremony lasted for seven days.
On the final day at
the IGBÓDÙ, he was informed to go home and carve his image with ORÚRÙ tree. He
would be changing his place sleeping for seven days. The image would be covered
with his carpet during the seven days. On the seventh day, the image would be
placed inside the shrine of Èsù Òdàrà. He obeyed everything.
(On the first day that
the client would be instructed to put the image of the ORÚRÙ tree on his bed,
the client must offer sacrifice with a goat, and money while he should perform
ritual to Ifa with 16 rats, 16 fish, 16 kola nuts, 16 bitter-kola, palm oil,
liquor and money Why ÈÈRÙ was not asked to offer this
offer this sacrifice
that everything had been done within the IGBÓDU. But for the client who can not
proceed immediately to the IGBÓDÙ, the sacrifice and rituals must be done
urgently).
On the seventh day
that the ORÚRÙ tree had been in place of ÈÈRÙ's bed, his rival and enemy (IKÚ)
quietly walked and distributed a deadly breath in the image of ORÚRÙ, thinking
that he had eliminated ÈÈRÙ. By the way, ÈÈRÙ saw him entering and leaving
(ÈÈRÙ) the house but he remained silent, still and immobile. The next day, ÈÈRÙ
saw himself again outside. IKÚ was surprised but Èsù Òdàrà told him that he
could not hit a person twice. That was how the ÈÈRÙ survived the attack of his
enemy IKÚ. Then, a few months ÈÈRÙ became the proud husband of ÈRENÌWÀ, the
daughter of Olódùmarè.
Ìkarahun igbin sunwòn
díè ju ago ide ide
Díá Fún Èrenìwà
Ti se omo Olókun
Sèníadé
Níjó ti n wóko
ìmòràn ní yíyàn
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo,
Ó rubo
Bíbé Ogbè
orí kò jinná
Atelese ni ò
hu'run hèùhèù
Díá fún Iku
A bù fún Èèrù
Wón n ló reé fé
Èrenìwà
Tíí somo Olókun
Sèníadé
Wón ní kí wón sákáalè,
ebo ní síse
Èèrù nìkan ní nbe
léyìn ti n sebo.
Èrò-ò-yà-sùn
Díá fún Èrò
Tí nlo Ìlú òkèèrè
Wón ní kí wón rúbo
nítorí ikú sínnsínní
Olúwowo jìwo
Díá fún
Èèrù-biri Igbódù
Omo apa-lóólóó wogun
oba
Wón ní kó rúbo nítorí
Ikú
Ó gbé'bo, Ó rubo
Kò pé, kò jìnnà
E wá bá ni ní
wòwó Ire
Áwòrán ni Iku pa
Ikú ò maa p'Èèrù
Translation:
A snail shell is a
little more useful than a brass gong
That was the
statements of Ifá to Èrenìwà
Who was an offspring
of Olókun-Sèníadé
When looking for an
ideal husband
They advised him to
offer sacrifice
She complied
The scar of a
disjointed head can not heal
The floor of the foot
can not grow hair
These were the
declarations of Ifá to Iku (Death)
He revealed himself to
Èèrù (Fear)
When going to look for
the hand of Èrenìwà
The daughter of Olókun
Sèníadé
They two were asked to
offer sacrifice
Onlu Èèrù offered the
sacrifice
Èrò-ò-yà-sùn
He was the Awo who
launched Ifa for a group of travelers
When going to a
distant town far
They advised them to
offer sacrifice against the death of shoddy
Olúwowo - jìwo
He was the Awo who
launched Ifa for Èèrú-bírí (Fear) inside the Igbódù
He who was quietly and
immobile protected from danger and death
They advised him to
offer sacrifice against Iku (Death)
He complied.
Before long, not too
far
Join us in the middle
of the abundant IRE
It's just an image
that IKÚ (Death) killed
Ikú (Death) can not
kill Èèrù (Fear)
It is wise for the
client, male or female, to obey all these orders in his or her interest.
Anything can lead to loss of life or serious danger can not be taken lightly.
X.
Ifá warns a man never
to grab another man's wife. If he had already done so, he must return the woman
urgently to the owner. This is to avoid self-inflicted pain and tribulations.
Ifá also warns that a
woman that this Odù is revealed must desist from infidelity to avoid
affliction. She should not consider riches, social status or class and be
changing from one marital home to another. If she does, she will regret
it. If she had already done so, she should seek all acceptable means to return
to her original marriage home. On this, Ifá says:
Mo sáa
lólòpá
Mo gbée
tán, mi ò m'esè e re o
Alárèékojá won ò mejó alè ilé é dá
Díá Fún Ogbe
Ti yóó gbé obìnrin
Ofun lo ilé Ìrànjé
Wón ní kó sákáalè, ebo
ní síse
Translation:
I hit him with a stick
After picking it up, I
can not identify its footprint on earth
The passer-by is not
competent or knowledgeable enough
To judge over the
matters of the earth
These were the
declarations of Ifá to Ogbe
When he caught Ofun's
wife and his wife ÌRÀNJÉ
They advised him to
offer sacrifice
Ofun was a very
honorable man in society. He had done many noble things for his community that
made his people treat him with respect and reverence. Unfortunately, however,
he married a promiscuous woman. This fact nonetheless, Ofun was deeply in love
with his wife. He considered it as part of his properties.
Ogbe was on the other
hand a very richer one. He was very successful in many commercial efforts. He
is also respected person in society. Unfortunately he was always
dating other people's women. One day, he met Ofun's wife once and showed
interest in her. The woman reciprocated in taste in the same way. Before long,
the illicit relationship developed into a complete love affair. Ofun's wife
promised to leave her husband's house and pack to Ogbe's house. Ogbe
agreed to marry the woman in secret. He said however that he would go and hide
her in Ìrànjé where no one would know where she was. They both accepted this
plan.
When the confidential
matter was progressing, many people came to know about it. Those who
authentically loved Ogbe warned him to no avail. In the end, they left
them alone. They refused to have anything to do with him anymore.
Briefly after this,
Ogbe and Ofun's wife executed their plan. Ogbe took his illicit lover to Irànjé
to hide her. Ofun who had been hitherto unaware of this plan began to look for
his wife everywhere. Ofun wanted his wife at all costs. He tried everything he
knew but could not find his wife.
Meanwhile, all of
Ogbe's business empire collapsed immediately after he took this woman in
Irànjé. This was because many people refused to have anything to do with Ogbe
and his business did not attract any sponsorship for this reason; and
partly because Orí vehemently opposed such misfortune. To avoid labeling
himself a failure, he approached some money lenders to borrow money. They made
exorbitant proportions. He injected the money into his business but the money
simply went down the drain. He was also convinced that Ofun had a definite hand
in his misfortunes.
When the time arranged
for the repayment of the loan expired, he did not get money. The money lenders
pressed on him completely to fulfill his own side of the business. Some
of them took his farm while others took part of his commercial interests.
Still, the debt continued to mount due to the high interest rate. Unable to
carry this problem anymore, he approached the Awo above for Ifa consultation:
could he pay all his debts back? Would there lifting commercialy? Could he
overcome the evil plans of Ofun?
The Awo told Ogbe that
all his problems were caused by it. They told him that nobody was responsible
for his misfortunes but he, Ogbe, he. They informed him that he must go and
must return all the properties in his custody that he had acquired fraudulently.
They said that by doing so, their problems would resolve and their business
would rise again. He was also advised to go and deliver the wife of another
person whom he had hidden somewhere to the right husband. That was
the only way he could have peace of mind in his life. They advised him to offer
sacrifice with four roosters, four Guinea-birds and money after this.
He was apologizing to
Èsù Òdàrà performing ritual at Èsù with one matured goat, palm oil, eight kola
nuts, eight bitter-kola, and money. He was also apologizing to Ifá with a
mature goat, four rats, four fish, eight kola nuts, eight bitter-kola, palm oil
and money. He complied instantly. The next day, he delivered the wife of ofun
to the owner with many protests from the woman. Ofun was surprised that it was
Ogbe who grabbed his wife. Nonetheless, the ofun blessed and forgave Ogbe.
A few days after this,
Ogbe's business picked up. He soon made more money than in the old life. He was
able to pay his debts, he had more commercial interests, more farms, more
properties, more houses, more horses and more legitimate women who gave him
more children. Thus, he was able to solve his problems caused by himself. He
was singing, dancing and praising his Awo:
Mo sáa lólòpá
Mo gbée tán, mi
ò m'esè e re o
Alárèékojá won ò mejó
alè ilé é dá
Díá Fún Ogbe
Ti yóó gbé obìnrin
Ofun lo ilé Ìrànjé
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Wón ní Ogbe o ò foun
f'ólóun
Kí àwìn ó lè baà tàn
l'orù re
Ogbe or ò foun f'ólóun
Kò pé, kó jìnnà
E wá bá ni ní jèbútú
Ire gbogbo
Translation:
I hit him with a stick
After choosing it, I
can not identify its footprint on earth
The passer-by is
competent or knowledgeable enough to judge above the matters of the earth
These were the
declarations of Ifá to Ogbe
When he took Ofun's
wife and hid her in Ìrànjé
They advised him to
offer sacrifice
He complied
They told Ogbe to give
other people back theirs
For misfortune to
desist from him
Ogbe, return the
properties of other people to them
Before long, not too
far
Look at us in the
middle of the whole IRE.
The client for whom
this odu is revealed, male or female must ensure that he or she desists
from fraudulently harboring the belongings of other persons. This
attitude can spell this client's doom if he or she did not make this advice.
Commentaries
The divine thematic
preoccupation of this stanza is that Ifa is making it clear that there is a grave
punishments for those who commit adultery, or who fraudulently convert the
property of another person to their own. The stanza how laid down the
traditional rule of restitution of fraudulently properties to a right party by
the wrong doer to stop the calamity or punishments accrue as a result.
XI.
Ifá says that it is
not in the best interest of this client to make it a matter of habit to be
accommodating strangers or casual visitors in his or her house. He or she must
investigate properly before allowing anyone to deviate in his or her home.
Failure to consider this warning can lead to recording in person and emotional
damage and misfortune for the client. In this, Ifá says:
Gbèfun-gbèfun Awo Ikó
Díá fún Ikó
Ti n lòó wò sile
Orún
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo,
Ó rubo
Translation:
GBÈFUN-GBÈFUN the IKÓ
Awo (cough)
He was the Awo who
threw Ifa for IKÓ (cough)
When going to lodge in
ORÙN the house
They advised him to
offer sacrifice
He complied.
From time to time,
especially during the cold seasons, IKÓ left his home and condensed in the
house of other people to reside someday. Anyone who was unfortunate enough to
host IKÓ felt such action for a long after departure. Some people would grow
thin, others would be financially and physically ruined while still others may
lose their lives altogether. For around that time, IKÓ went to his Awo above to
determine if his proposed stay at ORÙN's house would be worth it (IKÓ).
The Awo advised him to
offer sacrifice with three pigeons, three roosters and money if he wanted to
carry out his mission successfully. IKÓ complied. A few days after, he sent the
sign of his imminent arrival at ORÙN's house. He informed ORÙN that he, IKÓ,
was coming to stay one day at ORÙN's house. When ORÙN heard about this, he went
to his Awo for the Ifa consultation:
Sègudu-Sègèdè Awo Orún
Dia fun Orun
Níjó tó máa gba Ikó
sílé
Wón ní kó sákáalè, ebo
ní síse
Wón ní kó má gba àlejò
rara
Translation:
SÈGUDU-SÈGÈDÈ the Awo
of ORÙN (Neck)
He was the Awo who
threw Ifa for ORÙN (Neck)
When he wanted to
house Ikó (cough)
They advised him to
offer sacrifice
He was also warned
against accommodating any visitor.
The Awo told ORÙN that
he was about to receive a visitor. He should not allow the visitor to stay at
his home because such hospitality can lead to serious annoyance. They also
advised him to offer sacrifice with three pigeons, three roosters and money.
ORÙN told Babaláwo
that although the Awo was a very competent person, he (Awo) was nonetheless a
con artist and a thief. ÒFUN said that the Awo to deprive him of his livestock
like there was not necessary for such a sacrifice. He said that accommodating a
visitor was a noble act. There was good reward therefore, for him if he were to
house the visitors in his house-more so when he can find a day he too in his position
while others might need to provide accommodation. He attacked out of Awo's
house in anger.
A few days after, IKÓ
arrived at ORÙN's house in this force completely. ORÙN faced the most annoying
moment of his life. He had no rest, no consolation and no time to do his job
again. He wished and asked IKÓ to leave his house to no avail. He remembered
then What his Awo had told him :
Gbèfun-gbèfun Awo Ikó
Díá fún Ikó
Ti n lòó wò sile Orún
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Sègudu-Sègèdè
Awo Orún
Dia fun Orun
Níjó tó máa gba Ikó
sílé
Wón ní kó sákáalè, ebo
ní síse
Wón ní kó má gba àlejò
rara
Ó pe Awo lékèé
Ó pe Èsù lólè
Ìpín àìsebo,
ègbà àìtèrù
E ò
rifa Awo kì. Ifá se o.
Translation:
Gbèfun-gbèfun the Awo
of Ikó (cough)
He was the Awo who
threw Ifa for Ikó (cough)
When going to lodge in
Òrún (neck) the house
They advised him to
offer sacrifice
He complied.
Sègudu-sègdèdè the Awo
of Orùn
He was the Awo who
launched Ifá for Orùn
When he wanted to host
Ikó
They advised him to
offer sacrificial
He was also warned
against accommodating any visitor.
He marked with
the Awo a con man
He called Èsù Òdàrà a
thief
The consequence of the
refusal to consider the warning and the consequence of the refusal to offer
sacrifice
Imagine how the Ifa
predictions had come to pass.
Ifá says that it is
not wise for the client for whom this Odù is revealed to lodge the visitor for
the period when Ifa is launched.
Commentaries
Any situation
the refusal to heed Ifa instruction is utter regret. This is what
is exemplify in this stanza.
XII.
Ifa warns two friends
against inflicting bodily harm on each other because of the conflict over
money. The two should avoid conducting business with each other to avoid one
damaging the other. They should also avoid borrowing money or buying / selling
on credit to others. In these, Ifá says:
Ogbè funfun èyin Òsà
Díá fún Ajé
Ó n lòó bá ojú Òré jé
Wón ní kó sákáalè, ebo
ní síse
Translation:
The white Ogbe on the
other side of the sea
He was the Awo threw
Ifa for AJÉ (god of wealth)
When going to spoil
the eye of ÒRÉ (Friendship)
They advised him to
offer sacrifice
AJÉ and ÒRÉ had been
dear friends of the youth. AJÉ was very wealthy. He held several titles from
all parts of the world. Most people were worshiped. On the other hand, ÒRÉ his
friend was neither rich nor poor. They had been inseparable friends for several
years.
One day. ÒRÉ went to
AJÉ to borrow some money to carry out some business. AJÉ give the money
with the understanding that it would be paid at a specific time. When the time
came, ÒRÉ could not refund the money due to circumstances beyond his control.
ÒRÉ went to AJÉ to explain his (ÒRÉ) condition. He (ÒRÉ) implored for more time
to repay the loan. This was given.
When the extended
period expired, AJÉ began sending many people to ORÉ's house at least three
times a day, to remind ÒRÉ that he (AJE) badly needed the money. ÒRÉ was very
disappointed because he felt that AJÉ must understand and appreciate his
present condition. ÒRÉ sent people to AJÉ to explain the situation of things to
AJÉ and pray for more time. AJÉ replied, however, that the money must be paid
immediately. AJÉ declared that the trick to being played by ÒRÉ was nothing
more than a dirty plot to avoid payment. AJÉ swore that he would collect the
money by all means and at all costs.
AJÉ was very
distressed that ÒRÉ did not want to pay his (AJE) money. He went accordingly to
the above-mentioned Awo to determine the best way to collect his money. The Awo
never told him to force someone's to collect money from them . He
should not compromise in any business deal with anyone, he should not lend
money from people. If he had already done so, he should be patient. He should
never get angry at any problem that involves money. The Awo advised him to
offer three pigeons, three hens and money as a sacrifice. He had to perform a
ritual to Èsù Òdàrà with a rooster and palm oil. AJÉ simply walked
out of Awo's house without offering the prescribed sacrifice. He went directly
to the house of ÒRÉ for a serious demonstration.
AJÉ found ÒRÉ in front
of (ÒRÉ) the house, he started to rain abuses on him, AJÉ called his ÒRÉ friend
a scammer, a thief, a lazy man and man who wanted to cheat him of his (AJÉ)
hard-earned money . When ÒRÉ was about to explain to AJÉ to take his (AJÉ)
hard-earned money. When ÒRÉ was about to explain to AJÉ to make it easy with
him, AJÉ in his unbridled anger however that ÒRÉ wanted to defend himself with
him. AJÉ raised his walking stick, pointed it at ÒRÉ in a threatening manner.
Unfortunately for AJÉ, the pointed end of the walking stick pierced through the
left eye of ÒRÉ. Blood and water gushed out. AJÉ's anger waned immediately
after this. ÒRÉ fell and was writhing in pain. Everyone around was blaming AJÉ
for his bad act. They were saying that after all they were friends. AJÉ was
forced to take care of ÒRÉ. AJÉ lost all respect in his community. They all
kept pointing at him and showing him to other people who were not aware of the
coincidence that the person who was going with AJÉ had indulged his friend's
eye, ÒRÉ. AJÉ remembered what his Awo told him to his regret. AJÉ proved
everything that he knew how to redeem his image, all to no avail.
Ogbè funfun èyin Òsà
Díá fún Ajé
Ó n lòó bá ojú
Òré jé
Wón ní kó sákáalè, ebo
ní síse
Ó koti ògbonhin sébo
Èrò Ìpo, èrò Òfà
Eni tó gbé'bo ní bè,
kó sebo or
Translation:
The white Ogbe on the
other side of the Sea
He was that the Awo
threw Ifa for Ajé
When going to spoil
the eye of the Òré
They advised him to
offer sacrifice
He refused to comply
Travelers to Ìpo and
Òfà
Allow those who were
advised to offer sacrifice to fulfill.
Ifá says that the
client for whom this Odù is revealed should never put too much emphasis on
material wealth or money. He or she must be careful with unnecessary argument
and unrestrained anger when it comes to the problem of money. They can only
lead to unpleasant consequences for the client.
XIII.
Ifá says that the IRE
of wealth is foreseen for the client for whom this Odù is revealed. Ifa warns,
however, that there is a need for caution on the part of this client to avoid
the situation where he or she will seek the money that can lead to his or her
death.
The client must be
careful with hired assassins, arsonists and hooligans who crave the way to
ideal him or his mortal blow due to money. The client should therefore tread
gently on his or her search for money. He or she should not be too desperate.
He or she should also follow acceptable procedures and should never be too
impatient on his or her offer to acquire wealth. On this, Ifá says:
Ooro
tééré èyìnkìlé Agúnwà
Díá Fún Agúnwà
A bù fún Amí
Wón jo n f'ekún
sùnráhùn Ajé suurusu
Wón ní kí àwon méjèèjì
sákáalè, ebo ní síse
Agúnwà nìkan ní nbe
léyìn ti nsebo
Translation:
The thin OORO force to
take refuge in a tree through the backyard of Agúnwà
He was the Awo who
launched Ifa for Agúnwà
He also revealed the
same to Amí
When they were both
lamenting their inability to acquire Money.
They two
were advised to offer sacrifice
Only Agúnwà complied
with the advice of Awo.
Amí and Agúnwà were
both dear friends. They had been friends of youth. They loved each other
lovingly. Unfortunately, both of them were poor. They did not make money to
acquire the material things of life. This made both of them for this very sad
fact.
One day, both resolved
to approach the above Awo expressed for Ifa consultation: Would they be wealthy
and successful in their lives? Could they build a house, have wives of their
choice, acquire horses, have large flowing dresses and be recognized in their
community?
The Awo advised them
to be patient . they were advised never to be in too much hurry to
acquire wealth. They were told that their success or wealth is at hand.
They were warned however that if they were too desperate to acquire
wealth, they might end up regretting the wealth acquired. The Awo also advised
the two friends to offer sacrifice with nine rats each. They had to take one
rat per day to the Èsù Òdàrà shrine for nine consecutive days. Each
one of them had to pray for wealth within the Èsù Òdàrà shrine and their
prayers would be answered:
The Amí and Agúnwà
left the Babaláwo. Agúnwà did perform the ritual as advised by the Awo.
Agúnwà was of the opinion that he had nothing to lose but nine rats if his
prayers were not answered. I have explained that I had lost so far more than
those rats before; he had lost count in the number of times his goats and
cattle died or were killed by rain or flood. In Amí's eyes, there was no point
obeying such ridiculous advice. I have reasoned that instead of going to waste
valuable time in Èsù shrine, such a period that he looks for his daily food
could be better spent. Therefore, he refused to abruptly comply with the advice
of the Awo. Amí did not tell his friend, however, that he would never obey the order
of Babaláwo.
The next day, Agúnwà
bought a rat and went to the shrine of Èsù Òdàrà. Inside the shrine, he
have paid homage Èsù Òdàrà with reverence properly deserved. After
this, he put the rat in front of the Esu and prayed for wealth.On the way
to Agúnwà's house, I've heard a voice calling him, I've been going back to the
Èsù Òdàrà I've been carrying a bag of money (A bag of money contains 20,000
Cowries). Èsù put the bag gently on the head of Agúnwà and prayed for Agúnwà.
This act was repeated throughout the ninth day that Agúnwà took the rats of Èsù
Òdàrà. At the end of the nine days, Agúnwà have nine bags of money
(180,00 Cowries) richer. He was very happy. Immediately after this, he
became very famous. He have acquired many properties and invested in many
commercial ventures.
When Amí saw this
sudden transformation from grass to grace , poverty to riches and
darkness to popularity, he called in his friend for explanation. His
friend was surprised that Amí could be asking him such a question since they
both knew how to perform the ritual together and be together wealthy. When Amí
told Agúnwà that he (Amí) did not perform the ritual at Èsù as prescribed by
the Awo, Agúnwà was dumb founded. He (Agúnwà) urged his friend to immediately
proceed to the Èsù shrine and perform the sacrifice for nine days as
instructed.
Amí thought inside him
that he could not wait for nine days before becoming a rich man when his friend
Agúnwà was already swimming in wealth. He bought nine rats consequently of the
money given to him by his friend (Agúnwà) and went to the shrine of Èsù
Òdàrà. Inside the shrine , Ami gave 9 rats to Èsù Òdàrà and told
Èsù to make sure he got his own nine bags of money that same day or else,
it would be shame on Èsù Òdàrà. He leave the shrine. On his way home, Amí heard
a voice calling him. He stepped back and saw Èsù Òdàrà who then suddenly
carries nine bags of money hitting the nine bags of money, containing 180,000
Cowries, in the head of Amí. Amí fainted immediately. He fell, with the nine
bags of money covering his face. He died shortly afterwards. Everyone who saw
Amí where he was with the nine bags of money that covered his face wondered how
money could kill him when what they normally heard about was people who were
killed through poverty.
Ooro tééré èyìnkìlé
Agúnwà
Díá Fún Agúnwà
A bù fún Amí
Wón jo n f'ekún
sùnráhùn Ajé suurusu
Wón ní kí àwon méjèèjì
sákáalè, ebo ní síse
Agúnwà nìkan ní nbe
léyìn ti nsebo
Agúnwàá deni àjíkí
Agúnwàá deni àpésìn
Kò pé, kò jìnnà
Ire Ajé wá ya dé
turtúru
Òsì ló pa ará Ìyókù
Owó ló pa Amí ní tie o
Translation:
The thin OORO force to
take refuge in a tree through the backyard of Agúnwà
He was the Awo who
launched Ifa for Agúnwà
He also revealed the
same to Amí
When the two of them
were mourning their inability to acquire Money.
They were two advised
to offer sacrifice
Only Agúnwà complied
with Awo's advice.
Agúnwà became
prosperous
Agúnwà favored
personality favorably
The wealth IRE entered
abundantly
While poverty killed
other people
It was money that Amí
killed in his own case.
Ifá says that the
client for whom this Odù is revealed must be patient. He or she must follow his
or her search for wealth and affluence with respect and courtesy. If this is
done, he will be saved from the agony of pain itself-inflicted or
disaster.
Ifá says that the
client should never use the success of other people or achievements to
gauge his or her own level of achievement in life. This will allow him or her
to avoid incurring the wrath of Èsù Òdàrà to which he can bring his or her
cheap death.
XIV.
Ifa warns two people
against pursuing money and other material profits at all costs. Ifa says that
the two people should not be in a hurry to acquire wealth. Ifa also says that
they need to protect their lives first, go slowly and be hopeful. As we
consider wealth of, it is guaranteed that both would be wealthy. They just need
to avoid a situation where they will encounter untimely death in their pursuit
of wealth. In these, Ogbe-Ofun says:
Kínni onígbá yìí ntà
kí nnàgà kí nwòó
Àwon méjèèjì nmójú
ekun sùn ráhùn ajé suurusu
Wón ní kí wón
sákáalè, ebo ní síse
Translation:
What the sale of the
merchant
Let me take a look at
him
This was the
declaration of Ifá to Kánjúolá
The same was declared
to AMÍ
The two were lamenting
their inability to acquire money
They were that the two
advised to offer sacrifice.
KÁJÚOLÁ and AMÍ were
friends of the . Both were poor. They were desperately looking for money. They
do not consider any means, legal and illegal, to seek improper money. They
tried all the means and failed. Therefore, they went to a Babaláwo for the consultation
of Ifá.
The Awo informed them
that no matter what they did, success was guaranteed. They were however advised
never to be too desperate in their offer to acquire wealth. They were asked to
offer sacrifice to avoid using their hands to kill others. Each of them had to
offer sacrifice with two roosters and money. Each of them also had to perform
ritual to Ifa with four rats, four fish, 16 kola nuts, 16 bitter-kola, gin and
money. They ignored Babalawo simply. They called him a thief and a con man.
They followed their
demand for wealth with vigor. They compromised by stealing, lying, extortion
and so on. They formed many bands of bandits headed by them. One day that the
band of Kánjúolá continued working. They placed ambushes for the people and relieved
them of their property, deservedly earned. On the same day, Amí took his own
band in operation. They crossed the path of the group of Kánjúolá. Unknown to
them, a serious fight happened. Both Amí and Kánjúolá were killed in the fight.
That was how the two lost their lives in their immoderate pursuit of money.
Kínni onígbá yìí ntà
kí nnàgà kí nwòó
Àwon méjèèjì nmójú
ekun sùn ráhùn ajé suurusu
Wón ní kí wón sákáalè,
ebo ní síse
Wón pe Awo l'kèé
Wón pe Èsù lólè
Wón wo ònà òrun yànyàn
bi eni ti eni ti ò níí kú
Kò pé kò jìnnà
Ikú pa Kánjúolá
Ikú pa Amí
Translation:
That the merchant's
sale
Let me take a look at
him
This was the
declaration of Ifá to Kánjúolá
The same was declared
to AMÍ
The two were lamenting
their inability to acquire money
They were that the two
advised to offer sacrifice.
They called the Awo a
con artist
They labeled Èsù Òdàrà
a thief
The look to the sky as
if they never liked death
Before long, not too
far death caught Kajúolá away
Death eliminated Amí
Ifá says that it will
not allow the client for whom this Odù is revealed to die cheaply. There is
therefore a need for the client to obey all Ifa orders in his or her best
interest.
XV
Ifa warns a pregnant
woman against going to the market until she safely delivers the baby. If the
woman in question is a merchant, she either must change her line of business or
ask someone else to be doing business on her behalf until she delivers. This is
to avoid losing pregnancy along with all her business.
This woman can be
attractive in a hair dresser (hairdresser), fashion, designer, telephone
business, teaching and any other business that will give her time to have
enough bed rest. All she needs to save her pregnancy and business concern is:
offering sacrifice. Rituals performing to Èsù Òdàrà and having enough bed rest
with desisting to go to the market. On these Ifa says:
Sewele
sèwú
Sèwú
Sewele
Díá fún
Òsùnfúnnléyò
Tíí s'aya
Àgbònnrègún
Èyí tí
nlo s'ójà Èjìgbòmekùn
Wón ní kó
sákáalè, ebo ní síse
Wón ní kó sì má ló
Translation:
SEWELE SÈWÚ
SÈWÚ SEWELE
They were the Awo who
launched Ifa for Òsúnfúnnléyò
The wife of
Àgbònnìrègún
When going to the
market of Èjìgbòmekùn
They advised him to
offer sacrifice
They also asked him
not to go
Òsúnfúnnléyò was
Órúnmìlà's wife. She was a big merchant. She was trading in pets, cattle, palm
oil and other farm produce. Unfortunately, she had no problem. Many sacrifices
were offered, many rituals were performed before she was pregnant again.
One day, while she was
still pregnant, she wanted to take her goat, dog and barrel of palm oil for
sale in the market. She went to some of her husband's apprentices to determine
her chances of success in the market. The Awo told her that while she was still
in the state of pregnancy, she should never go to the market as her spirit
guides were against such. She was advised to wait until she was safely relieved
before she could venture into the market. They asked her to offer sacrifice
with a goat, a dog, a barrel of palm oil and money. They said that after this,
she should stay home. Òsúnfúnnléyò abuses the two Awo for several hours,
calling them all kinds of names before she go away from home. She
immediately went to the market.
On her way to the
market, she was thinking about what the Awo told her. She said that the Awo all
mention that she was taking the market for sale and asked her to offer them as
a sacrifice. She concluded that they must have seen the items and they were
planning to remove it from her property fraudulently. She felt justified
for insulting them. While she was still thinking about this, the dog rope she
was holding broke and the dog ran away, trying to follow the dog. The goat
pulled and released that made lose its balance. The barrel of palm oil she was
carrying fell off and the entire barrel burst into pieces. She fell, facing
forward and started to bleed immediately. Before she got home, she had an
abortion. She remembered the warning from the two Awo . She regret
ignoring their advice in life. After this, she fainted. They took her
home.
He was given intensive
treatment. She sold her properties to everyone to take care of her before she
was fully healed.
Sewele
sèwú
Sèwú
Sewele
Díá fún
Òsùnfúnnléyò
Tíí s'aya
Àgbònnrègún
Èyí tí
nlo s'ójà Èjìgbòmekùn
Wón ní
kó sákáalè, ebo ní síse
Wón ní kó sì má ló
Ó kotí ògbònyin s'ébo
Njé sewele sèwú
Sèwú Sewele
Àjá já
Sewele sèwú
Sèwú Sewele
Èran já
Sewele sèwú
Sèwú Sewele
Èpo fó
Sewele sèwú
Sèwú Sewele
Translation:
Sewele Sèwú
Sèwú Sewele
They were the Awo who
launched Ifa for Òsùnfúnnléyò
The wife of
Àgbònniregun
When going to the
market of Èjìbònmekùn
They advised him to
offer sacrifice
They also asked him
not to go
She refused to
consider the Ifa warning
Now Sewele Sèwú
Sèwú Sewele
The dog broke lost and
ran away
Sewele Sèwú
Sèwú Sewele
The goat broke up lost
and ran away
Sewele Sèwú
Sèwú Sewele
The barrel of palm oil
broke
Sewele Sèwú
Sèwú Sewele
The pregnancy went
down (she had an abortion)
Sewele Sèwú
Sèwú Sewele
Ifá says that it is in
the best interest of the pregnant woman for whom this Odù is revealed to obey
Ifa warning to her. No sacrifice or charm can mess up here except she desists
from going to the market.
XVI.
Ifá warns a pregnant
woman to offer a sacrifice urgently to have a safe delivery. The husband of
this woman must protect his wife against stillborn. The wife must be
protect against the stillborn. No charm or device can do this except the
proper sacrifice.
Ifá says that the
husband of the woman in question does not believe in sacrifice. He would prefer
to rely on this specialization, his means, or charms by assuring rather that
his wife and the still-to-be-born baby are safe. This should not be for the
consequences of ignoring the advice offering sacrifice are too serious. On
these, Òfún Ogbe says:
Àtàrí okó ni ò ní
mùdùmùdù nínu
Díá fún Abíábá
Tíí s'Obìnrin Òsányìn
Díá fún Òsányìn
Wón ní kó rúbo fún
Abíábà aya re
Nítorí ikú sínnsínní
Translation:
The head of a hoe has
no brain inside
This was the
declaration of Ifá to Abíábà
The wife of ÒSÁNYÌN
He also declared Ifa for
Òsányìn
Who was asked to offer
sacrifice for Abiábà his wife
To avoid bad death.
Òsanyin was originally
the slave of Òrúnmìlà. Òsányìn proved his worth however as a competent
botanist. There was no grass, leaves, root or bark that Òsányìn did not know
its uses. Shortly after, he taught this art to Orúnmìlà. Therefore, in
appreciation Òrúnmìlà gave freedom to Òsányìn and he make (Òsányìn)
his commercial partner. The two began to work together and it was a very
successful patenership.
Shortly after, Òsányìn
went to get a wife by means of Òrúnmìlà's help. The wife was named Abíábà. She
was a very pretty woman. All the expenses of the wedding were taken by
Òrúnmìlà. The family of Abíábà handed Abìábà to Òrúnmìlà, who in turn delivered
it to Òsányìn. Before long, Abíábà became pregnant.
One day, Abíábà slept
and had a bad dream. She narrated her experience to her husband. After this,
she went to Òrúnmìlà for the Ifa consultation. Orunmila told him then to go and
bring her husband. She did. Òrúnmìlà told Òsányìn to offer sacrifice on behalf
of his wife so that the wife and the still-to-be-born baby would be protected
especially against untimely death, during the working period through seven days
after delivery.When the Òsányìn heard about this, he assured Òrúnmìlà that
there was no problem. He demanded that as a succesfulll botanist and an
expert of the unequal in the uses and applications of herbs, leaves, roots and
barks, he could save his wife against any imminent danger.Orunmila told him,
however, that no herb or charms could remove this danger except sacrifice. That
was when the Òsányìn said Òrúnmìlà that he (Òrúnmìlà) was suffering great incompetence.
Òsányìn said that Òrúnmìlà was unable to do anything successfully without first
referring to him Òsányìn. Òsányìn said that his wife's case would be a test
case to show Òrúnmìlà that there was no one as competent as him (Òsányìn) in
the area of protecting people against untimely death. All the supplications
of Orunmìlà for Òsányìn to change his mind fall into deaf ears. Instead
of listening, Òsányìn was going to everywhere to boast that the whole
world would see how Òrúnmìlà would be dishonor when his (Òsányìn) wife
delivered safely. Òsányìn began to apply all kinds of medications and charms of
protection on Abíábà.
On the afternoon that
Abíábà went into labor, she delivered very easily and without any problem.
Òsányìn was so proud of his achievements. Not satisfied with this achievement,
Òsányìn promise that they should wear Òrúnmìlà with shame for
giving false prophecy.
The next morning,
Òsányìn called many drumers together and headed towards orúnmìlà's house. When
they were in front of the house of Òrúnmìlà, he (Òsányìn) began to sing , but
when he was doing these he receid news about the death of his baby.
Copyright: Babalawo Pele Obasa Obanifa, phone whatsapp
contact : +2348166343145, location Ile Ife osun state Nigeria.
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