ODU IFA OGBE OSA COMMENTARIES BY BABALAWO
OBANIFA-Obanifa Extreme Documentaries- Reformed Africa Ifa Spirituality-Odu Ifa
series
In this work Babalawo Obanifa shall make exhaustive commentaries on Odu
Ifa Ogbè-Òsá . The work will be useful for any practicing Babalawo as
well as those born by Odu Ifa Ogbè-Òsá during their Itelodu or Ikosedaye. This work shall examine in detail, what is
odu ifa Ogbè-Òsá?Who are the ascociated orisa and irunmole with odu ifa
Ogbè-Òsá? What is the taboo of odu ifa Ogbè-Òsá? Summary of the general message
availiable in odu Ogbè-Òsá? Likely names that can given be to those bornn by
Odu if Ogbè-Òsá, some sacred message inside Odu ifa Ogbè-Òsá and commentaries
on them.
WHAT
IS ODU IFA Ogbè-Òsá
Odu ifa Ogbè-Òsá which
as, also know as Ogberikusa or Ogbe Asotito or Ogbe Sotito is one of Amulu Odu in the Odu Ifa.
WHO ARE THE ASSSCOCIATE IRÚNMOLÈ AND ÒRÌSÀ OF OGBÈ-ÒSÁ?
Ifá, Èsù Òdàrà, Orí , Orisa Ibejì ,Osun ,Egungun, Orìsà-Nlá has benn adietify as
affliated orisa and irunmole with this odu?
WHAT ARE OCCUPATION OR PROFESSION CONGENIAL TO THOSE
BORN BY ODU IFA OGBE OSA
WHAT ARE THE TABOO OF ODU IFA OGBÈ-ÒSÁ?
By this we maen both animate nad inaimate
object such as plant and animal or behavior that those born by odu ifa ogbe saa
must avoind or abstain from in other to have a problem free life. The folowin
has been identify
must never be or should be dishonest
• They
should not eat crushed yam
• They
must not eat corn
•They should not use or should play with
palm-fronds
• They must not
use Àgbìgbò (Hoepoe) for any purpose
•They must not compromise by fasting
• They must avoid stubbornness, stupidity,
carelessness and ignorance
•They must not leave without informing
his / her home about his or her whereabouts
•They should not go out at night or you
should frequently be attending night parties
WHAT ARE THE LIKELY
NAMES THAT CAN BE GIVEN TO THOSE BORN BY THIS ODU DURING ITEFA OR THEIR IKOSEDAYE?
Male
1. Ayodele
2. Káòde
3. Olakiitan
4. Aikulola
5. Origbemi
Female
1. Ayobami
2. Àròyéola
3. Oláòtán
4. Orisabunmi
5. Orílelégbè
SOME SUMMARY OF GENERAL INFORMATION AVAILIABE TO THOSE BORN BY THIS ODU
DURING THEIR ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ
The children of
Ogbè-Òsá must speak the truth. They should always have good intentions and
should never harbor bad thoughts at any time in their life. These qualities
seem to be what they have short existence or supply. Therefore, they should
always strive to acquire these qualities. Ifá says that if the children of
Ogbè-Òsá are honored in their thoughts, speeches and actions, they would die
peacefully but if not, they will die miserably.
The children of
Ogbè-Òsá must always be propitiating their Orí. This is because your Orí is
always in your support and no human, no deity, and no evil spirit can cause
anything to adversely affect you.
The children of
Ogbè-Òsá will enjoy the Ire of long life, wealth, prosperity, popularity and
marital beatitude in life. They also have the opportunity to give birth
multiple at the same time. Therefore, they are closely associated with the
Ìbejì deity.
It is also in the best
interest of children of Ogbè-Òsá to think more about the future than the past
or present. This is because the adequate provision must be constituted in the
future that if the past and the present are favorable that while the serious
preparation is required for the future of the past and present is not
favorable. For these children, no condition is permanent.
Children of Ogbè-Òsá
should never compromise by fasting or should skip food for almost no reason.
This is to prevent stomach problems or other foods associated with the inner
organ.
The children of
Ogbè-Òsá should be careful with a friend. They should not be revealing their
whereabouts to their friends. They do not follow any friend anywhere without
informing other people where they are going and the people they are following.
These are necessary to prevent kidnappings or abductions by those you consider
to be your friends.
He should always
consider the warning and should always avoid something that can lead to
litigation.
If they are situated
in any position of authority, they must have human consideration; They must
strive to govern well and live behind enviable brand for others to emulate.
To avoid premature or
untimely death, they must avoid ignorance, stubbornness, stupidity and
carelessness. These are the four main factors responsible for the most
unnatural death in this world.
For Ogbè-Òsá male
children, they should not marry a short woman because such a relationship can
not lead to happy union.
In the same vein,
Ogbè-Òsá should be warned to female children who are short on stubbornness and
should also be awake or their attitude so that they do not find it difficult to
marry such as probable husband will be fleeing from them.
SOME SACRED MESSSAGES INSIDE ODU IFA OGBÈ-ÒSÁ
AND COMMENTRARIES ON THEM.
Ifá says that no
matter the condition in which this client may find him or herself, he or she
should never be dishonest. He or she should never cheat or should be dishonest.
Ifá says that those
who are cheating the client will be found guilty in the end. On this, Ifá says:
Bí ojù bá n pon
Babalawo
Kí Babalawo má puró
Bí ojú bá n pón
Onísègùn
Kí onísègùn má sèra
K'éni má sèké, sèra
Nítorí àti sùn Awo
Díá fún Òrúnmìlà
Níjó eni Àìmo wá n kó
ogun ja Baba
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo, Ó rubo
Translation:
If a Babalawo is in
serious need
Let the Babalawo not
lie
If an herbalist is in
need
Let the herbalist not
be dishonest
Allow neither a lie
nor display dishonesty
These are the
declarations of Ifá to Òrúnmìlà
When unknown people
(pretending, hypocrite) was waging war him
They advised him to
offer sacrifice
He complied.
Orunmila was facing
extreme difficulties. He tried many things he knew but all to no avail. He was
always telling people to be firm, honest and sincere but he did not succeed.
His honesty did not pay him any good dividend.
On the other hand, all
those who were dishonest were very successful. They had all the enviable things
in life. They were making joke of Òrúnmìlà that despite his honesty, he was a
total failure. Therefore, Òrúnmìlà went to the group of Awo above mention for
the Ifá consultation. The Awo informed Òrúnmìlà that he should continue to
display transparent honesty in all his thoughts, speeches and deeds. They also
informed him that he would overcome his problems and in the future get the root
of his problems to discover who and who was responsible for his lack of
success.
Orunmila was therefore
advised to offer a sacrifice of two hens, two pigeons and money. He complied.
They told him then to be careful and patient.
A few days after the
sacrifice, some of the seemingly successful people who engaged in falsehood
came to Orúnmìlà to advise him to stop being honest because they were really
ungrateful. They asked Òrúnmìlà to consider putting small lies inside the
business so that he would succeed. Òrúnmìlà turned their advice down and told
them that they should remember that we would all be responsible to Olódùmarè
whenever he or she died. He said that he would continue to be truthful in spite
of his needs. They got upset and left it to him.
Soon however, many of
them seized and represented Òrúnmìlà defrauding people and obtained several
sums of money from them. Many were caught stealing. Many others were caught
blackmailing. Some were discovered for demanding to possess a privilege or
authority that did not belong to them. All of them were punished appropriately.
At the same time,
Orúnmìlà's qualities were recognized and for this reason, he was respected,
honored and became the "Oloooto Ayé" - The honest man of the world.
He was very happy and he was praising his Awo like this:
Bí oju ba n pon
Babalawo
Kí Babalawo má puró
Bí ojú bá n pón
Onísègùn
Kí onísègùn má sèra
K'éni má sèké, sèra
Nítorí àti sùn Awo
Díá fún Òrúnmìlà
Níjó eni Àìmo wá
n kó ogun ja Baba
Wón ní kó
sákáalè, ebo ní síse
Ó gbé'bo, Ó
rubo
Njé eni Àìmò
Èmi mà wá mò yín o
Eni Àìmò
Èmi ti mo
Mónúmónú
Tó finú jo Oká
Eni Àìmò
Èmi mà wà mò yín o
Eni Àìmò
Èmi ti mo Àgbàdú
Tó finú jo Erè
Eni Àìmò
Èmi mà wá mò yín o
Eni Àìmò
Emi ti Ìwowo-Erékè
Tó finú jo Barapetu
Eni Àìmò
Èmi mà wá mò yín o
Eni Àìmò
Translation:
If a Babalawo is in
serious need
Let the Babalawo not
lie
If an herbalist is in
need
Let the herbalist not
be dishonest
Allow neither a lie
nor display dishonesty
Due to responsibility
when he dies
These are the
declarations of Ifá to Òrúnmìlà
When the unknown
people (hypocrites) were waging war against him
He was advised him to
offer sacrifice
He complied.
Now the lying fakers
You have been exposing
everyone
Hypocrite
I now know the Python
What did he fake in
resemblance to the Viper of gabon
Hypocrite
You have been exposing
everyone
Hypocrite
I recognize the Àgbádú
now
What did he pretend in
the likeness of the Boa Constrictor
Hypocrite e
You have been exposing
everyone
Hypocrite of
I can see now through
Iwowo-Ereke (mimic)
Who demanded that he
was Òrúnmìlà
Hypocrite of you
Have been expose
to everyone
Hypocrite.
Ifá says that the
client's honesty will be rewarded while the liars, hypocrites and imitators
will be punished.
Commentaries
The major focus of the
message in the stanza of Odú Ifá is the essence of been honest and it reward. A
genuine ifa devotee or Babalawo is not expected to engage in hypocrisy, and dis
honesty. This stanza back this position up that any Babalawo or ifa devotee who
embark on lying , dishonesty and hypocrisy will be expose and suffer
humiliation in the end.
II.
Ifá says that the
client, for whom this Odú is revealed, must be honest and truthful in
everything he or she does. It is the only way he or she will die well and leave
an enviable memory for his or her offspring. on this, Ifá says:
Puró-puró kú
Ó kú s'ígbó iná
Sìkà-sìkà kú
Ó kú s'odàn Òòrùn
Soto-sòótó kú
Ó kú gbedemuke
Ó fèyìn ti àmù ìlèkè
Orunmila Awo Ayé
Dia fun Araye
Nígbàtí wón n ayáé
Tí ayé kò rójú
Wón ní kó sákáalè, ebo
ní síse
Olóòótó nìkan ní nbe
l'éyìn t tó n tal.
Translation:
The liar died
But he died in the
forest of fire
The bad guy died
But he died in the
savannah of scorching sun
The truthful died
But he died peacefully
Reclining in a
jewelery water pot Decorated with beads
Òrúnmìlà, the Awo of
the world,
He was the one who
launched Ifa for the inhabitants of this world
When they were living
in a world
Where there was no
peace
Where there was no
harmony
They were advised to
offer sacrifice
Only truthful (true)
fulfilled.
The world was in total
chaos. Nothing work. People died in
mysterious ways. Some died of pathetic deaths. Others in tragic circumstances.
Only a few died peacefully. Therefore, the inhabitants of the world chose some
representatives among them to go
consult Ifa.
Orunmila told them
that they came because there was no peace in the world. He said it was because
of their evil and lack of
truthfulness. He asked them to go back to their respective
homes and change to improve. They must abandon dishonesty and evil and embrace
the truth. he said that truthfulness was the only thing that would bring peace
back into the world.
All of them all went
back to their homes and found it very difficult to be honest and truthful. They
understood that it was more convenient to lie, cheat and be bad than to be
truthful and virtuous. Only very few people could abide by the order of
Orunmìlà. Those were only some who the Deity gave to their support. They were
only some who could overcome the meanness of life.
Puró-puró kú
Ó kú s'ígbó iná
Sìkà-sìkà kú
Ó kú s'odàn Òòrùn
Soto-sòótó kú
Ó kú gbedemuke
Ó fèyìn ti àmù ìlèkè
Orunmila Awo Ayé
Say good as Araye
Nígbàtí wón n ayáé
Tí ayé kò rójú
You ay kò jo
Wón ní kó sákáalè, ebo
ní síse
Olóòótó nìkan ní nbe
l'éyìn t tó n tal.
Njé sotito, sòdodo
Soore, má sìkà
Òtító a bona tóoró
Òsìkà a bona gbàràrà
Sotito, Sòdodo
Sòdodo, Sòtító
Eni tó sòtító ní Imolè
n gbé.
Translation:
The liar died
But he died in the
forest of fire
The bad guy died
But he died in the
savannah of scorching sun
The truthful died
But he died peacefully
Reclining in water
jewelery pot Decorated with beads
Òrúnmìlà, the Awo of
the world,
It was he who launched
Ifa for the inhabitants of this world
When they were living
in a world
Where there was no
peace
Where there was no
harmony
They were advised to
offer sacrifice
Only the truthful ones
fulfilled
Pray, be truthful, be
virtuous
Do well and do not be
bad
Truth, the traveler on
the narrow road,
Evil, the traveler in
the wide way,
Be truthful, be
virtuous
Be virtuous, be
truthful
Who is truthful
assures the support of the Deity.
Ifá says that only the
true and virtuous will receive support from the Deity. Those are ones who will
die peacefully.
Commentaries
Like the previous
stanza , this stanza is making emphasis on the need of truthfulness in bring
order and peace to the world we leave. Those who can genially attract the
blessings of the deities are the people who are honest.
III.
Ifá says that the ORÍ
of the client for whom the Odù is revealed is his (her) or his (her) support.
As long as his or her ORI is calm in their support, no one can harm or kill him
or her. The client only needs to be performing rituals on his or her ORÍ
regularly. on this, Ifá says:
Bí Irì eni kò pa'ni
Obà kan kò leè pa'ni
Díá fún Alundùndùn ilé
Olófin
Nígbàtí nbe nínú
idààmu ayé
Wón ní kó sákáalè, ebo
ní síse
Ó gbé'bo,
Ó rubo
Translation:
If one's Orí does not
kill one
No king can kill one
This was the
declaration of the Oracle to the drum of Dndun in the palace of Oloffin
When he faced
tribulations
They asked him to
sacrifice
He complied.
The drum of Dúndùn was
the drum of Olofin. His favorite name was "Bí e Orí eni kó pani, Obà kan
kò lee pa'ni" (If one's Orí did not kill one, no King can). The drum was
very popular with this name. One day, some of the chiefs of Olofin considered
this favorite name an affront to Olofin. They said that the drum chose that
favorite name as a deliberate effort to ridicule the King. Therefore, they
confronted the King and asked him to take a decisive step to curb the insult of
the drum urgently.
The drum was summoned
to the presence of Olofin. He was interrogated that why he chose to answer such
an arrogant favorite name in the presence of Olofin. He replied that it was not
his own fabrication and that this was Ifa's statement to him whenever he went
for Ifa consultation. The drum was asked then whether or not he believed in the
statement. He replied that he performed. This angered the King and his boss who
decided to teach the drum a lesson he would not have forgotten soon. The drum
was asked to go home.
The next day, the drum
was summoned once again to the palace. Olofin gave the drum his (Olofin)
expensive ring to keep for seven days. The ring must be returned to the palace
on the eighth day. The failure to do this will be punishable by death instantly.
The drum left the palace.
On arriving home, the
drummer called in his two wives and narrated his experience to them. After
this, he sought his advice on where to keep the ring safely during the seven
days. All three of them agreed in a place that they considered very safe. The
ring was therefore kept there.
Unknown to the drum
however, the bosses had contacted one of the two wives and had bribed her with
a large amount of money for her to bring them the ring. She picked up the ring
from the palace where it was hidden and gave it to the chiefs.
Immediately the ring
entered their hands, they called a canoe paddlers and entered the middle of the
sea. They dropped the ring into the sea and returned home.
When the chiefs were
sure that the ring could never be recovered from the bottom of the sea, they
summoned the drum to return the ring to the palace the next day at noon. The
drum went home with confidence that he would retrieve the ring simply from
where it was hidden and return the same to the palace the next day. But alas,
he researched everywhere but could not find the ring. He called his two wives but
they could not find the ring. Therefore, he went to his Babalawo.
The Babalawo asked him
to keep his mind at rest. He was assured once his Orí was still solidly behind
him, No King could kill him. They asked him to offer a sacrifice of a large
freshly caught fish.
DRUM hurried to the house of Babaláwo with the
fish. As soon as the fish was cut and opened in preparation for slaughter, the
ring was found inside its intestine. Drum was full of joy. Immediately after
the sacrifice, the drum was directed towards the King's palace.
In the King's palace,
there was a crowd of people waiting to witness the drama that was to be
revealed. The drum entered the palace and there was complete silence. The
bosses asked him if he still believes that if one's Orí did not kill one, no
King can, and he answered in the affirmative. The chiefs then asked the drum to
produce the King's ring. The drum was straight, diverting the heads and gave
the King to the ring. There was a loud ovation in the palace. The King and his
bosses were all embarrassed.
The following week,
the drum was summoned back to the king's palace. He was given a ring again for
safe guard. He also returned home and told the story to his two wives. The
three also agreed on where to hide the ring. The next day, one of the wives was
bribed again and she gave the ring to the bosses. The bosses went to dig a path
then hiding the ring inside the hole and plugging it down in a skillful manner.
The next day, the drum was called again and was asked to produce the ring next
noon. The drum returned home and found the missing ring. He called in his wives
but they could not locate the ring. Then he came back again to his Babalawo.
The Babaláwo assured
him that he would overcome the tribulation. They asked him to go and get two
hundred grasshoppers (locusts) whose holes were on the path. He left
immediately in the task. When he was doing this, Èsù Òdàrà turned his attention
to the route taken by the Chiefs. At the same time, Èsù Òdàrà made a
grasshopper to dig his own hole in the same spot where the ring was buried.
When he was about to dig the 200 grasshopper, he excavated the ring of Olphin
along with the insect. He hastened to the house of Babaláwo. After the
sacrifice, he went to the king's house.
In the palace, the
chiefs also asked him yet he believed in the oracle statement that he answered
affirmatively. They asked him to produce the ring and he did. Once again, they
put on the King and his bosses to shame.
The drum was called
for the third time. The ring was still given back to him for safekeeping. He
returned home with the ring, he informed his wives. They decided where to keep
the ring. The ring was saved. The treacherous wife was still bribed again and the
ring was given to the bosses. The bosses went and buried the ring inside the
dumpster. The next day drum was called and was asked to bring the ring the next
day. He came home but could not find it. He returned his Babalawo. The Awo
asked him to offer the sacrifice of 200 chosen worms from the garbage dump. He
departed in his assignment. The worm 200 that was to choose was above the ring
of Olofin. He went to his Awo with the worms and the ring. The sacrifice was
offered. The drum went to the palace of Olofin with the ring.
In the palace, he
wondered if he still believed in the oracle's statement. He replied that he
believes it more than ever before. They asked him to produce the ring. He
handed it to Olofin. There was one again a loud ovation in the palace.
Olofin then declared
that he was convinced that if one's Orí did not kill one, no King can kill the
person. He divided his properties into two and gave a part of him to the drum.
He also made him a boss in his palace. The drum was so happy that he started
singing, dancing and praising his Babalawo like this:
Bí Orì eni kò pa'ni
Obà kan kò leè pa'ni
Díá fún Alundùndùn ilé
Olófin
Nígbàtí nbe nínú
idààmu ayé
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
Kò pé, kó jìnnà
Ire gbogbo wá ya dé
turtúru
Èrò Ìpo, èrò Òfà
Eyin ò mò wípé b'Orí
eni ò pa'ni
Kò yes Oba tó leè
pa'ni?
Translation:
If one's Orí did not
kill one
No king can kill one
This was the
declaration of the Oracle to the drum of Dundun in the palace of Oloffin
When he faced
tribulations
They asked him to
sacrifice
He fulfilled
Before long, not too
far
All the IRE of life
came in mass
Travelers to Ipo and
Òfa
Do let it be known that if one ori does not kill
one
There no King who can
kill one?
Ifá says that the
customer's Orí is totally in his or her support and that no one can plot
against him or her and be successful. Ifá also
warned a woman not to betray her
husband unless she is put to shame. In the same vein, no one should betray his
or her friend, business partner, club member and so on, so that he or she is
not put to shame. No one should also try to execute another person down because
of his or her belief or conviction. If this is done, Ifa will punish the evil
perpetrators and make their victim triumph over them.
Commentaries
This stanza make it
clear that, it is one ori that can be
can aid one from to free from the
conspiracy and the rebellion of the enemies.The stanza make it clear
that only person to rely unpon be trusted in this word is one ori, you shou not
rely on any body in this word , even your spouse as in most caseas they can
still betray you.
IV.
Ifá says that it
foresees the IRE of longevity for the client for whom this Odù is revealed. Ifa
says that although death is approaching, he or she needs to offer sacrifice in
order to wade off imminent death. The client needs to offer sacrifice in the
attic or inside the roof of his or her house while the ritual is also performed
to Ifá. When this is done, the evil spirit that would have been responsible for
bringing death to the client's house will be render ineffective. on this, Ifá says:
Owó ri iyán
Owó suké
Àtànpàràkò ri àgbàdo
òjò
Ó se mulunkú-mulùnkú
Díá fún Ogbè
Tó nlo rè gbé omo rè
sa g'òkè àjà
Nitori ikú
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Translation:
The hand perceived the
crushed yam
And he developed a
hump
The thumb saw the corn
of the rainy season
And moved from one
side to the other (peeling the corn seed)
They were Awo that
launched Ifa for Ogbè
When going to hide all
his children inside the attic
Due to death
They advised him to
offer sacrifice
He complied.
Ogbè was having
premonitions of disaster. Then he slept and he had a nightmare. He saw his
children being taken away from him and led into the sacrificial table. He
went therefore to the Awo above mention
for the Ifa consultation. During the
consultation, Ogbè-Òsá was revealed.
The Awo Ogbè
informed him of the urgent need to offer
sacrifice for him and all the members of his house to keep away from death.
They asked him to perform Ifa ritual with two fish, two rats, four kola nuts
and money inside the attic of his house. He complied. They also asked him to
get an empty pumpkin, bathe with leaves of ALUPAIDA and print Ogbè-Òsá in the
Iyerosun, pour it into the pumpkin and put the pumpkin in front of his house. He
complied.
When the ritual was
taking place in the attic, Death, Affliction, loss and Litigation entered the
house of Ogbè, they searche all the
rooms but did not find anyone in the house. They all left disappointed.
Moments later, Ogbè
and his family came down from the attic. When he understood that Death,
Affliction, Loss and Litigation had made fruitless journeys to his home, he was
full of joy, singing and dancing like this:
Owó ri iyán
Owó suké
Àtànpàràkò ri àgbàdo
òjò
Ó se mulunkú-mulùnkú
Díá fún Ogbè
Tó nlo rè gbé omo rè
sa g'òkè àjà
Nitori ikú
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Njé ikú woléè
mi kò bá mi
Kèrègbè 9r4fifo
Ikú mà kú àrìndànù
Àjà ni mo wà
Not mo ti n bo Ikin
Arun woléè mi kò bá mi
Kèrègbè фfifo
Arun or mà kú àrìndànù
Àjà ni mo wà
Not mo ti n bo Ikin
Òfò woléè mi kò bá mi
Kèrègbè фfifo
Òfò or mà kù àrìndànù
Àjà ni mo wà
Not mo ti n bo Ikin
Echo woléè mi kò bá mi
Kèrègbè фfifo
Ejó or mà kù àrìndànù
Àjà ni mo wà
Not mo ti n bo Ikin
Gbogbo Irunbi í
woléè mi won ò bá mi
Kèrègbè фfifo
Irunbi or mà kú
àrìndànù
Àjá ni mo wà
Not mo ti n bo Ikin
Àpada ló ní kí gbogbo
ibi or padà léyìn mi.
Translation:
The hand perceived the
crushed yam
And he developed a
hump
The thumb saw the corn
of the rainy season
And moved from one
side to the other (peeling the corn seed)
They were some who
launched Ifa for Ogbè
When going to hide all
your children inside the attic
Due to death
They advised him to
offer sacrifice
He fulfilled
Now, Death entered my
house but I was not found
This is but an empty
pumpkin
Death afflicted by an
unsuccessful journey
In the attic I was
Propelling my Holy
Grain
The afflictions
entered my house but they were not found
This is but an empty
pumpkin
Affliction, afflicted
by an unsuccessful journey
In the attic I was
Propelling my Holy
Grain
The loss came into my
house but I was not found
This is but an empty
pumpkin
Loss, afflicted for a
way
5.
Ifá says that it foresees the entire IRE of life for
the client for whom this Odù is revealed. Ifá says that all the client needs to
do to secure all the IRE of life is to perform rituals to the deity of the
twins (Ìbeji). on this, Ifá says:
Ahóhóóhó, listen
Ayòyòòyò títí
A k'áyò wolé
Díá fún won ní Ìbejì
agbáwójo
Wón ní ki won sákáalè,
ebo ní síse
Translation:
We shout and rejoice
We rejoice without end
And it brought
happiness in our homes
They were who cast for
them in the twins' house, where the money is being accumulated
They were asked to
offer sacrifice.
The people in the
twins' house were finding it extremely difficult to make a ends. They had no
money, no husband, no offspring and no bright future. Therefore, they
approached the above Awo mention for Ifa consultation.
They advised them to
offer sacrifice with two birds of Guinea, two pigeons and money. They also
asked them to perform rituals for the deity of the Twins with sugar cane,
beans, banana, rooster, assorted food, and money. At first they refused to
comply. All they were doing did not yield any fruitful results.
When they realized in
the future that there was no shortcut to success except offering the sacrifice
and performing the ritual, they returned to the Babalawo and did what he asked
them to do. From that time, those who did not have money became wealthy, those
without spouses had one, those without
children became proud parents. All of them were singing and dancing and giving
praise to their Babalawo who in turn was praising Òrúnmìlà thus:
Ahóhóóhó, listen
Ayòyòòyò
títí
A k'áyò wolé
Díá fún won ní Ìbejì
agbáwójo
Wón ní kó sákáalè, ebo
ní síse
Igbà ti e ò ké Ìbejì
Leun le ò lájé
Igbà ti e ò ké Ìbejì
Leun le ò I'áya
Ìgbà tì e ò ké Ìbejì
Leun le ò b'mo
Ìgbà ti e wá ké Ìbejì
Ni gbogbo Ire wolé.
Translation:
We shout and rejoice
We rejoice without end
And it brought
happiness in our homes
They were the ones who
threw Ifa for them in the twins' house, where the money is being accumulated
They were asked to
offer sacrifice
When you did not
propitiate the Deity of the Twins
You did not have
wealth
When you did not
propitiate the Deity of the Twins
You did not secure the
spouses
When you did not
propitiate the Deity of the Twins
You did not father the
children
But when we propitiate
the Deity of the Twins now
All the good things of
life came abundantly to us.
Ifá says that the
client has an intimate link with the Deity of the Twins. Appropriate
propitiation must be made for the success of the client and another IRE to open
for him or her easily.
VI
Ifá says the client
for whom this Odù is revealed must always be telling Ifá all his or her needs.
Ifa says that by so doing, Ifa will do everything he or she needs for him or
her.
Ifá also says several
people had written this client away from what he or she could never do to him
in life. Ifa says that such people will be put to shame. In this, Ifá says:
Àròyé, Awo Àgbìgbò
Díá Fún
Àgbìgbònìwònràn
You can ní ko ní lelà
mó láiÍáí
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Translation:
Speaking endlessly,
the Awo of Àgbìgbò (Hoopoe)
Ifa launch for the
Àgbìgbònìwònràn (Hoopoe)
Who the people said
will never be successful in life
They advised him to
offer sacrifice
He complied.
Àgbìgbònìwònràn
(Hoopoe) it was he who was experiencing hardship in his life. He had no money,
no house to live, no wife, no child, no horse and no security for his next
meal. All the people , that saw him in
rags, piggy and hungry concluded that he can never do it in his life. Tired of
this kind of life, he went to Àròyé (speaking endlessly) his Babaláwo for Ifa
consultation. The Àròyé said
Àgbìgbònìwònràn that he, Agbìgbò must always be narrating all his sufferings,
problems and penalties to Ifá. Àròyé told him that by doing so, Ifá will take
pity on him and give him all his needs in life. Agbìgbò was also told never to
be cowed or was disheartened by the attitude of the people who are close to
him. Agbìgbò was informed that he was in the presence of his slander that he
would become a successful man. They asked him to offer sacrifice with two rats,
two fish, a goat and money. He complied. He began to narrate all his problems
to Ifá then.
Before long, Ifá began
to bless him with all the things so far blessed with the money with wife,
children, house, horses and so on. He burst into tears of joy saying:
Àròyé, Awo Àgbìgbò
Díá Fún
Àgbìgbònìwònràn
Won ní ko ní lelà mó
láiÍáí
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Aroye dé o, Awo Agbìgbò
Wón so wípé tèmi í tán
Ifá ni tèmi í kù
Àròyé o, Awo Agbìgbò
Translation
Speaking endlessly,
the Awo of Àgbìgbò (Hoopoe)
Ifa launch for the
Àgbìgbònìwònràn (Hoopoe)
Who would never be
successful in life
They advised him to
offer sacrifice
He complied.
Here comes Àròyé
(talking endlessly) the Awo of Agbìgbò
They said my thing is
over
Ifa says that mine
remains
All are made by Àròyé,
the Awo de Agbìgbò,
Ifá says that the
slanderers of the clients will be put to shame. It is in their very presence
that the client will become a very important personality. All the client needs
to do is keep telling his or her problems to Ifá regularly without the end and
all that he or she lacks will be provided.
VII.
Ifá says that this
client must think more about his or her future than the past or present. If he
or she has any problems now, he or she must think that the future will be Pink
for him or her.
On the other hand, if
the past and present are successful, he or she must be cautious of the future.
He or she should not think that the situation will remain the same forever. In
addition, the customer should never take prank of those conditions are not
favorable presently since he or she does not know what may happen in the
future. Reciprocally, no one should make a joke of the client because the
situation is not favorable to him or her at present since nobody knows what the
future holds in reserve for him or her. On this Ifa he says:
Ogójì ni wón fi n
kó'fá Ogbè'Sá
Díá fún
Mo-rádárò-mi-ò-rálé
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Translation:
It has 40 (cowries)
that people usually offer sacrifice of Ogbè'Sá
That was Ifa's
statement to "I-just-see-tomorrow-but-I can not-see-the-night"
They asked him to
sacrifice
He complied.
Mo-rádárò-mi-ò-rálé
(I-just-see-tomorrow-but-I can not-see-the-night, in other words, this is the
present I see but I cannot determine what the future will look like) He went to
his Babaláwo when his situation was very pathetic. His companions were making
jokes about him because of his failure in almost every facet of life. The
Babaláwo assured him however that his future will be rewarded. He was asked to
offer sacrifice with 40 cowries those shells on the same day he consulted Ifa.
He also asked to come later and offers sacrifice with two guinea-birds, two
hens and money. He complied.
Before long, the
Achievement Gates opened for him while many of his companions who were joking
about him came to him with a hat in hand and aking for favors from him. He was
in favor so full of gratitude to Olodumare for the turn of events.
Ogójì ni wón fi n
kó'fá Ogbè'Sá
Díá fún
Mo-rádárò-mi-ò-rálé
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó
rubo
Èyin ti e rí
Àárò
E rora is o
Èyin ti e rí
Àárò
E ò r'Álé
Èyin ti e
rí Àárò
E rora is o
Translation:
It has 40 (cowries)
that people usually offer sacrifice of Ogbè'Sá
That was Ifa's
statement to "I-just-see-tomorrow-but-I can not-see-the-night"
They asked him to
sacrifice
He complied.
Those who see this
morning (today)
Be very careful
Those who see this
morning
You do not see the
night (future)
Those who see this
morning
Be very careful
Ifá say that the
adequate provision should be constituted for the future of this client if the
situation is unfavorable. On the other hand, he or she should not lose hope. If
the present is unfavorable.
VIII.
Ifa says that
that foresees Ire, for the client for
whom Ogbè - 'Sá is revealed. Ifá also says that this client does not have money
at the time of consulting the Oracle but he or she must find six units of money
from that situation and must give the Awo that launched the Odù for him or her
that same day. The success of the client is in hand. He or she should not risk
his or her opportunities by not giving money to Babaláwo. After this, the
client must perform Osùn ritual. This Deity will be instrumental to the success
of the client. In this, Ifá says:
Ó wó wen
Ó dà wen
B'óníde bá se rìn
Béè ni'de
rè n dun
A f'ìjà gb'èrù
Awo ilé Àlàpà
Díá fún Àlàpà
Ó n f'ekun sùngbérè
Ire gbogbo
Translation:
It had a metallic
sound
It had a resonant
metallic sound
The personal mode that
was decorated with brass rides (copper)
So also want your
brass ornamentation of resonant metallic sound
He who collects
material sacrifices by force
The resident Awo of
Àlàpà
He was the one who
launched Ifá for Àlàpà
When crying in regret
of his inability to have any life Ire
The only thing that
Àlàpà could was the fact that he was the King of Apa. Besides that, there was
nothing to show in terms of achievement; he did not have any money, no
presentable dress that suits his high-ranking Obá hierarchy, no wife, no child,
no horse and no good prestige in the community of Obà. He therefore called on
his Awo for Ifa consultation. During the consultation, Ogbè - 'Sá was revealed.
The Babaláwo informed him that his poverty had ended the same day and then
performed a ritual with 10sùn with 10 fresh chicken eggs, 10 fresh bananas, a
chicken and money. Àlàpà agreed to offer the sacrifice and perform the ritual
but said that he had no money with which to make the material at that time.
Afijà gbèrù (the
Babaláwo de Àlàpà) did not take that. He insisted that Àlàpà must get the money
immediately and that his time was not to spend. Àlàpà appealed to him to see
reason with him (Àlàpà) that if there was money, he would gladly share it for
the sacrifice. Afijà gbèrù simply grabs Àlàpà and fights often. When Àlàpà was
able to get rid of the support of Afijà gbèrù, he took his heels and
Afijà-gbèrù followed him in hot pursuit.
It was then they met
Òsùn by the river bank. She was adorned with brass ornaments; she had brass
bracelets on her neck, hands and legs. When she moved, the anklets made the
same rhythmic sound in their accompaniment. Àlàpà ran to her and looking for
protection. Afijà-gbèrù insisted that Àlàpà must pay the six units or money
before he was released. Therefore, she asked the two to tell their stories to
her.
Àlàpà said that he
consulted Ifa because he had nothing in his life in the form of achievement.
The Babaláwo advised him to offer sacrifice with six units of money that he did
not have. He also told him (Àlàpà) to perform asùn ritual. Àlàpà said that he
was prepared to do all these things but there was no money to do them. Àlàpà
was that depression beyond his life, he had never heard of a time when any
Babaláwo insisted on taking the materials of his clients' sacrifice through
force. He concluded that if he had known that it would turn out that way, he
would never have ventured to ask Babaláwo to consult Ifa for him; He wanted to
solve only one problem to finish adding another.
Afijà-gbèrù said that
when he consulted Ifa for Àlàpà, Ifá said that all his problems would be on top
of that day. Àlàpà must offer the six units of money that day before their
poverty will disappear. Afijà-gbèrù maintained that it was in the best interest
of the client to seek money by all means so that his problems would disappear.
Afijà-gbèrù concluded then that he was not prepared to leave Àlàpà to men
He regularly performed
rituals for Osun. Àlàpà also made his Babaláwo Principal to Afijà-gbèrù and
spilled it with gifts.
Ó wó wen
Ó dà wen
B'óníde bá se rìn
Béè ni'de rè n dun
A f'ìjà gb'èrù
Awo ilé Àlàpà
Díá fún Àlàpà
Ó n f'ekun sùngbérè
Ire gbogbo
Wón ní kó sákáalè, ebo ní síse
Ó gbébo,
Ó rubo
Kò pé, ko jìnnà
Ire gbogbo wá ya dé
turtúru
Translation:
It had a metallic
sound
It possessed a
resonant metallic sound
The personal mode that
was decorated with brass rides (copper)
So also want your
brass ornamentation of resonant metallic sound
He who collects
material sacrifices by force
The resident Awo of
Àlàpà
He was the one who
launched Ifa for Àlàpà
When crying in regret
of his inability to have any IRE of life
They advised him to
offer sacrifice
He fulfilled
Before long, not too
far
All the Ire of life
came in abundance.
Ifá says that all the
client's suffering will become a thing of the past. He or she should not forget
about those that help him or her succeed.
IX.
Ifá says that it
foresees the ire of wealth for the client for whom this Odù is revealed. Ifá
says that the client will be very successful in his or her business task. He or
she will also be very popular and wide known.
Ifa warns however that
the client should not be leaving his or
her stomach empty. He or she should never fast for any social, or religious
purpose to prevent intestinal probelem.
The wealth of the
client is in hand. He or she must offer sacrifice and perform a ritual to Ifa.
On this, Ifá says:
Ebi n pa inú ù mi
ihálá-ihálá
Ebi n pa inú ù mi
ihàlà-ihàlà
Ebi n pa inú ù mi
ihàlà-ihòlo
Díá fún Àrìkúlolá
Omo ayàn'kàrà mògùrò
lale Ifè
Translation:
My hunger is very
severe
My hunger is almost
insufferable
My hunger is serious,
for my stomach to be empty
He launched Ifa for
Àrìkúlolá
He who bought fried
bean cakes to consume palm wine raffia in Ile-Ifè
Àrìkúlolá wanted to
know if he would be a very successful man in his life. They also told him what
he must do to achieve that success. He went
therefore to the Awo aforemntinon for
the Ifa consultation.
Àrìkúlolá was informed
that he would be a very successful man in his life. He was also told that he
does not need to save the money he has to spend on food before he became a
wealthy person. They told him that he must be
eating regularly and that his wealth will come if he eats regularly or
not. It was nevertheless better for him to eat regularly so that when the
wealth come, he would not be spending on
finding a remedy, he was told to offer
sacrifice with a pigeon, a guinea bird and money. After this, he went to
perform ritual to Ifá with akara (fried bean cakes) and Ògùrò (raffia palm
wine). He complied.
Ebi n pa inú ù mi
ihálá-ihálá
Ebi n pa inú ù mi
ihàlà-ihàlà
Ebi n pa inú ù mi
ihàlà-ihòlo
Díá fún Àrìkúlolá
Omo ayàn'kàrà mògùrò
lale Ifè
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Njé kinni yóó fa're ilè yìí wá fún wa o?
Ògùrò
Ni yóó fa Ire ilè yìí
wá fún wa
Ògùrò
Ire Ajé Onífè kó dìde
wá bá wa
Ògùrò
Ni yóó fa Ire ilè yìí
wá fún wa o
Ògùrò
Translation:
My hunger is very
severe
My hunger is almost
insufferable
My hunger is serious,
for my stomach is empty
The Ifá launch for
Àrìkúlolá
He who bought fried
bean cakes to consume palm wine raffa in Ile-Ifè
They advised him to
offer sacrifice
He fulfilled
I pray, that will drag
the Ire from this earth to us
Ògùrò (raffia palm
wine)
It is he that will
drag the IRE of this land to us
Ògùrò
Allow the IRE of
rising wealth of Ilé-Ifè and come to us
Ògùrò
It is I who will drag
the IRE of this land to us
Ògùrò
Ifá says that the
client will have many opportunities to succeed. He should make good use of
these opportunities however.
X.
Ifá says that it
envisages long life Ire and Ire of victory over all the bad forces for client
for whom Ogbè-Sá is revealed. Ifa says that he or she had been experiencing the
problems of these bad forces for quite some time. Ifá says that it is now time for
these forces to depart from him or her so that those who were ignorant of the
client's real problems would stop making fun of him or her. Ifá says that the
client must offer that sacrifice and bad forces will flee from him or her. on
this, Ifá says:
Ohun se
Babaláwo
Bí kó bá tán
Àwon Ològbèrì
Won a kenu bò'kòkò
Won a ke'enu
bò'bábá
Wón á máa rín
èrín i rè wúyéwúyé
Díá fún Òrúnmìlà
Baba jí, Baba bá
Irunbi or
Wón ní kí Baba
sákáalè, ebo ní síse o
Ó gbébo, Ó rubo
Translation:
The problems facing a
Babaláwo
If not completely
resolve on time
The ignorant, the
uninitiated
Put your mouth in
corners
Put your mouths in
cracks
The testament is laughing
at the misfortune of Babaláwo secretly
These were the
declaration of Ifá to únunmìlà
When he woke up and
was confronted with bad forces
They advised him to
offer sacrifice
He complied.
Òrúnmìlà was dealing
with the problems of death, afflictions, litigation and loss. He proved
everyone that he was able to solve it.but the problem continued repeating
itself. Therefore, he went to his students for Ifa consultation.
Òrúnmìlà was told that
he could solve his problem. He was also sure that those who had been jubilant
that as great as Òrúnmìlà was, he found it difficult to solve his own problem
will be silenced. Òrúnmìlà was asked to offer sacrifice with matured goat,
ègbèsì leaves and money. He complied. The leaves were spread inside the
sacrificial vessel while all other sacrificial materials were placed on top of
the leaves. The vessel was then placed where Ifa prescribed for Òrúnmìlà.
Behind the sacrifice,
Èsù-Òdàrà came to the house of Òrúnmìlà and dispersed all the bad forces. That
was how Òrúnmìlà could conquer the bad forces that give him problems. He was
full of joy and gratitude to Olódùmarè. He was singing dancing and saying:
Ohun se Babaláwo
Bí kó bá tán
Àwon Ològbèrì
Won a kenu bò'kòkò
Won a ke'enu bò'bábá
Wón á máa rín èrín i
rè wúyéwúyé
Díá fún Òrúnmìlà
Baba jí, Baba bá
Irunbi or
Wón ní kí Baba
sákáalè, ebo ní síse o
Ó gbébo, Ó rubo
Njé ikú máa lo o
Arun
Òfò máa lo
Ègbèsì oko
Gbogbo irunbi e mà tóó
deyin
Translation:
The problems faced by
a Babaláwo
If not completely
resolved on time
The ignorant, the
uninitiated
Put your mouth in
corners
Put your mouths in
cracks
The testament is
laughing at the misfortune of Babaláwo secretly
These were the
declaration of Ifá to únunmìlà
When he woke up and
was confronted with bad forces
They advised him to
offer sacrifice
He complied.
Now, death is leaving
Affliction goes away
The litigation goes
away
Losses leave
Ègbèsì leaves the farm
All the bad forces is
supreme time you all set aside (from me)
Ifá says that all evil
spirits will disappear from the client's life.
XI.
Ifá says that this
client must be very careful of friends.
He or she should not follow a friend out without first telling those who are
close to him or her his or her whereabouts, the identity of his or her partner
and the length of his or her stay away from home.
The client must also
venerate his paternal ancestral spirit
with a ram. The spirit of his or her ancestor is solidly behind him or her, the
Ifá also says that he or she must not betray his or her successful friends; he
or she must not betray his or her friend or betray trust reposed in him or her.
He or she should not plan bad for his or her friends so that the nemesis does
not catch up with him. On this, Ifá says:
Aféfé
lélé níí sawo Ìsálú Ayé
Èfúùfù
lèlè níí sawo Ìsálú Òde Òrún
Kùkùte
kùkùùkù, Awo èbá ònà
Ògan yo
lòòlò Jana, Awo eséko
Díá fún Ìkì
Tíí sòré Àgbò-mìnìnjò
Translation:
The gentle breeze is
the Awo of the Earth
The gentle wind is the
Awo of the heaven
The short heavy trunk
is that the road Awo are next
Ogan vine crawling
along the road, the farm Awo,
They were the ones who
launched Ifá for Ìkì
Who is a close friend
of Àgbò-mìnìnjò
Ìkì and Àgbò-mìnìnjò
were close friends. They were almost inseparable. They usually went everywhere
together. Wherever Ìkì was found, Ìkì was certainly close. The two were so
intimate that they became the point of reference of how the true friend should
be among their community.
One day, Ìkì slept and
they were sleepy. He saw himself sink into a deep well. Instead of water
covering his body, he discovered that he covered himself with blood. He also
discovered his enduring mortification was split open while his intestines were
crawling along the road. Immediately he awoke and went directly to the Babalawo
above mention for the Ifa consultation.
The Babaláwo asked him
to be careful to answer any call from the backyard. He was also warned against
going anywhere any day to anyone. The Babaláwo told him that he is in grave
danger from those he considered to be his close friends. Therefore, he was
advised to offer sacrifice with a ram and perform ritual to the spirit of his
fatherly ancestor with another ram. He complied.
A few days later, his
friend Àgbò-mìnìnjò came to his house in the afternoon. He shouted the name of
Iki from the backyard. Although Ìkì remembered that he had been warned against
answering any call from his backyard, he reasoned that such a warning could not
include Àgbò-mìnìnjò who everyone knew was his best friend. Àgbò-mìnìnjò told
Ìkì that he would like Ìkì to accompany an important cause. Ìkì remembered that
they had asked him not to follow anyone anywhere one day but he also thought
that such a warning was not possible to include Àgbò-mìnìnjò as his best
friend. Therefore, Ìkì agreed to follow Àgbò-mìnìnjò. While they were following
the path, Àgbò-mìnìnjò pinned Ìkì energetically, threw it into a sack and tied
the sack tightly.
Unknown to Ìkì however,
Àgbò-mìnìnjò had always been envious of Ìkì's achievements. He considered Ìkì
as a threat to his own success. Àgbò-mìnìnjò could not see the reason why we
would all be talking about two successful friends and not Àgbò-mìnìnjò a
successful man. In other words, Àgbò-mìnìnjò wanted to be successful
exclusively and not be compared to his friend. Also unknown to Ìkì, Olófin
wanted to perform a ritual to the spirits of his ancestors. The Babaláwo asked
Olófin to bring an animal for the ritual. Olofin was on the verge of securing
one when Àgbò-mìnìnjò entered his (Olófin) palace. He asked Oloffin for what he
was seeing and Olofin told him. Àgbò-mìnìnjò told Olófin to prepare all the
other ritual materials ready
ready when he was
going to present Olofin with the animal that, Oloffin, would accustom to
propitiate his ancestors. Olofin was full of gratitude to Àgbò-mìnìnjò. After
ligating the bag hermetically, he carried the bundle on his head. Iki thought
it was a joke. He therefore asked Àgbò-mìnìnjò that everything was about a
joke. It was then that Àgbò-mìnìnjò told Ìkì how he had been feeling from the
beginning. Àgbò-mìnìnjò concluded by telling Ìkì that Ìkì was to be taken to
the palace of Olófin to be used in the execution of the ritual for the
propitiation of the ancestors of Olófin.
That was finally the
time that dawned on Ìkì who was in serious danger. He appealed to Àgbò-mìnìnjò,
please forgive his life but all his supplication fell on deaf ears. When he
performed those supplications they did not work and he is only moments away
from this death, he remembered that the Awo who consulted Ifa for him had told
him about being wary of this that they asked to be his friends. He also
remembered that he had relied on his captor implicitly before he followed him
out. Not knowing what to do next, he called in all his Awo for help while doing
this, he shrieked at his cry of a scream, he made his lay (ìyèrè), lament of
lament and said:
Béè nì o o
Aféfé lélé níí sawo
Ìsálú Ayé .o.
Èfùfù lèlè níí
sawo Ìsálú Òof Òrún or
Kùkùte kùkùùkù,
Awo èbá ònà o
Ògún yo lòòlò
Jana, Awo eséko or
Díá fún Ìkì tíí
sòré Àgbò-mìnìnjò or
Dia
f'Àgbò-mìnìnjò ti n gbé Ìkì lo bá Olófin
Èfùfù lèlè sáré
wá o wá gbà mì lówó asebi o héè
Èfùfù lèlè sáré
wá or wá gbà mì lówó asebi
Èfùfù lèlè sáré
wá or wá gbà mì lówó asebi
Translation:
The gentle breeze is
the Awo of the Earth
The gentle wind is the
Awo of the Skies
low heavy bad smell,
the Awo from the roadside
Ogan vine crawling
along the road, the farm Awo,
You were the ones who
launched Ifá for Ìkì who was the friend of Àgbò-mìnìnjò
You also launched Ifá
for Àgbò-mìnìnjò who was taking Ìkì to the house of Olófin (to be killed)
The gentle breeze
please rush here and rescue me from a bad person
Pray, the Brisa Mansa
please rush here rescue me from a bad person
I beg, the Brisa Mansa
please hurry up here rescue me from a bad person
Immediately after
this, the Mansa breeze of the earth combined with the mind of heaven and
created a heavy storm. They moved the dust and particles of the dust into the
eyes of Àgbò-mìnìnjò. He started to wobble. While doing this, he got his legs
entangled in Ogan's vine and the thorns tore at his leg. While he was trying to
untangle himself, he stuck his body against the bad smell by the side of the
road. Your perception of load on the side of the road.
Immediately after
this, the spirit of the paternal ancestors of Ìkì that he had propitiated
before descended and untied the rope with which the sack was tied. Ìkì escaped.
The hereditary spirit replaced Ìkì with a bundle of grass on the side of the
road and tied it back.
When Àgbò-mìnìnjò was
finally enabled to order himself, he simply carried his load and hurried to the
palace of Olofin. He felt that he had wasted too much time on the road and
could not afford to spend more time inspecting his load.
When Àgbò-mìnìnjò
arrived at the palace, all the other ritual materials were ready and the
Babaláwo just proceeded with the ritual. When it was time to use Ìkì to finish
the ritual procedure, they asked Àgbò-mìnìnjò to unleash his burden and bring
his gift. When the sack was untied, they discovered that it was just a bundle
of grass that was inside the sack. Nobody waited for Àgbò-mìnìnjò to explain
himself before he was caught and propitiated the hereditary spirits of Olófin.
From that day, Olofin
decreed that a ram should be used from now on as material for the ritual to
propitiate their ancestors.
This was how Ìkì was
able to overcome the bad plans of his friend. He was so happy that he decided
to offer the sacrifice. He was told however that people do not offer sacrifice
twice in the same Odù for the same purpose. All he needed to do was give praise
to his Awo who will give praise in turn to Òrúnmìlà. Òrúnmìlà will then give
thanks to Olódùmarè.
Aféfé
lélé níí sawo Ìsálú Ayé .o.
Èfùfù lèlè níí
sawo Ìsálú Òof Òrún or
Kùkùte kùkùùkù,
Awo èbá ònà o
Ògún yo lòòlò
Jana, Awo eséko or
Díá fún Ìkì tíí
sòré Àgbò-mìnìnjò or
Dia f'Àgbò-mìnìnjò ti n gbé Ìkì lo bá Olófin
Wón ní kó sákáalè,
ebo ní síse
Ó gbébo,
Ó rubo
Eyín ò rí
Àgbò-mìnìnjò
Ti n gbé
ikò lo bá Olófin
Kò pé, kò jìnnà
E wá bá ni
lárùúsé ogun
Translation:
The gentle breeze is
the Awo of the Earth
The gentle wind is the
Awo of the Skies
low heavy bad smell,
the Awo from the roadside
Ogan vine crawling
along the road, the farm Awo,
You were the ones who
launched Ifá for Ìkì who was the friend of Àgbò-mìnìnjò
You also launched Ifá
for Àgbò-mìnìnjò who was taking Ìkì to the house of Olófin
Not done that you see
Àgbò-mìnìnjò
Who was taking Ìkì to
the house of Oloffin
Before long, not too
far
Look at us where we
used sacrifice to overcome the adversary
Ifá says that the
client should be careful with those who ask to be the client's friends. Ifá
says that the client could overcome his or her enemies.
XII.
Ifa says that the
client must offer sacrifice against litigation. Ifá says that if the client had
collected something from someone to help the person save, he or she should go
and they should return that thing immediately. That is in order to anticipate a
serious problem.
Ifa also says that a
barren woman in horrible need as a child must offer sacrifice. She will get
pregnant. She must also perform rituals at Òrìsànlá and Èsù. In this, Ifá says:
Tanbélégé, Awo
Ológéè-Òrìsà
Dia fun Ológéè-Òrìsà
Ológéè n menu sùnráhùn
t'omo
Translation:
Tanbélégé, is the Awo
of Ológéè-Òrìsà
He was the one who
launched Ifá for Ológéè-Òrìsà
When she was crying in
lament of her lack of children
Ológéè-Òrìsà was a
sterile woman. She did all that she knew to get pregnant to no avail. She was
therefore to Tanbélégé for her Ifa consultation.
Tanbélégé told her
that she would definitely get pregnant and have children. She asked to offer
sacrifice with two rats, two fish, a goat and money. She fulfilled the same
day. They also asked him to perform alrìsànlá ritual with odun (red) cloth, 10
native chalk, 10 snails, cocoa butter, a rooster and money. She also went to
perform a ritual at Esu with a rooster, palm oil and money. She went home to
prepare for the rituals.
Tanbélégé Awo Òrìsà
Díá fún Òrìsà
Wón ní kó rúbo nítorí
Ejó
Translation:
Tanbélégé, is the Awo
of Òrìsà
He was the one who launched
Ifa for the Òrìsà
Òrìsà was asked to
offer sacrifice due to litigation
Òrìsà went to
Tanbélégé to determine how his life will progress. They told him, however, to
be careful with litigation. They asked him not to keep custody of any property
for the person. They also asked him to offer sacrifice with a rooster, a hen
and money. Òrìsànlá refused to comply.
When Èsù Òdàrà learned
that Òrìsànlá had not complied with Babaláwo's advice, he went to the house of
Òrìsànlá and asked him to help him by keeping Odùn cloth. Òrìsànlá agreed to
keep the cloth for Èsù. Unknown to Obàtálá, Èsù had sneaked into the house of
Obàtálá and had recovered the cloth. The next day,
, Èsù Òdàrà returned
to the house of Obàtálá`s to demand his Odùn cloth. Obàtálá investigated
everywhere but could not find the cloth. Èsù Òdàrà accused Obàtálá of diverting
his canvas for the personal use of Obàtálá then. He said that Obàtálá
deliberately stole his cloth and must be charged to woo dekè-Ìgètí. Èsù Òdàrà
asked Obàtálá to kneel. Obàtálá did. Obàtálá sank Èsù Òdàrà then mounted the
shoulder of Obàtálá and Obàtálá asked to take it (Èsù) to Òkè-Ìgètí. Obàtálá
did. In the akè-Ìgètí mode, they met Ológéè-Òrìsà with all the materials that
they had asked him to buy to propitiate Obàtálá and Èsù Òdàrà. She asked
Obàtálá why he was dishonoring in this way. Obàtálá replied that he lost the
cloth of Odùn given to him by Èsù Òdàrà. Realizing that she had been asked
before to buy a cloth from Odùn by Tanbélégé (which she had already bought),
Ológéè-Òrìsà told Obàtálá that the cloth was given to her by Obàtálá. She took
out the cloth and handed it to Èsù Òdàrà. Obàtálá was surprised and relieved
because he knew that he had never given any fabric to Ológéè-Òrìsà and that it
was just a journey to rid him of his present problem. When Èsù Òdàrà recovered
the cloth; he demanded for a rooster, palm oil and money that was quickly given
to him by Ológéè-Òrìsà. Èsù Òdàrà then jumped down from the shoulders Obàtálá
and went on his way.
Obàtálá asked
Ológéè-Òrìsà that she was really looking at him. She told Obàtálá that she was
barren and had been asked to perform a ritual to Obàtálá so that he would open
the uterus to give birth to a child. Obàtálá prayed for her and she left.
The following month,
she became pregnant and she delivered many children later, she was full of joy
and happiness until she died.
Tanbélégé, Awo
Ológéè-Òrìsà
Dia fun Ológéè-Òrìsà
Ológéè n menu sùnráhùn
t'omo
Tanbélégé Awo Òrìsà
Díá fún Òrìsà
Wón ní kó rúbo nítorí
Ejó
Kò pé, kò jìnà
E wá bá ni ní jèbútú
omo
Translation:
Tanbélégé, is the Awo
of Ológéè-Òrìsà
He was the one who
launched Ifá for Ológéè-Òrìsà
When she was crying in
lament of her lack of child
Tanbélégé, is the Awo
of Òrìsà
He was the one who
launched Ifa for the Òrìsà
Òrìsà was asked to
offer sacrifice due to litigation
Before long, not too
far
Meet us in the midst
of many children
Ifa says that the
client can achieve his or her heart's desires.
XIII.
Ifá says that a sick
old person needs to offer to sacrifice urgently to survive the disease. Ifá
says that the sick person is already paving the way for others to fill the void
that he or she is about to create as a result of his or her death. Ifa also
says that those in positions of authority must govern well so that people know
their own time as beneficial to those under their authority. All positions are
temporary. In this, Ifá says:
Ogbè sá re'lé
Òsá sá r'oko
Dìá fún Eni-Ayé-kàn
A bù fún séere
Translation:
Ogbè ran house
Òsá ran to the farm
They were ones who
launched for Him-from whom-returns-to-be-this-to-rule-the-world
They also launched Ifa
for Do-It-Well.
An older man was very
sick. The man's relationship then took him to the two Awo above expressed for
Ifa consultation. They wanted to determine their chances of surviving the
disease. They were told that the man had a very slim chance of surviving but
that whoever it was he would walk in the shoes of the man should handle the
affairs of the people well. They advised them to offer sacrifice of a ram that
they never worried to offer the sacrifice. The man died shortly afterwards.
Ogbè sá re'lé
Òsá sá r'oko
Dìá fún Eni-Ayé-kàn
A bù fún séere
Séere or séere
Eni-Ayé-kàn
E s'Ayé Ire
Bó jé ìwo l'Ayé kàn
Ko sayé ire or
Bó jé èmi l'Ayé kàn
Ma s'ayé ire
Séere or séere
Eni-Ayé-kàn
I s'ayé Ire
Translation:
Ogbè ran house
Òsá ran to the farm
They were ones who
launched for Him-from whom-returns-to-be-this-to-rule-the-world
They also launched Ifa
for Do-It-Well.
Pray, do it well, do
it well
Those whose turn is to
rule the word
To the word buna
If this is back,
govern the word
Please govern the
world well
If this is come back
rule my word
I will rule the world
well
Do it well, do it well
If this is back,
govern your word
Please govern the
world well
Ifá says those in
positions of authority must manage with consideration. Any position or
authority is temporary (provisional).
14
Ifá says that the
client must offer sacrifice due to avoidable death. Ifa says that most deaths
that kill humans are not natural. In fact, Ifá says that the deaths that kill
the human being have their roots in this world and not in heaven. Therefore,
Ifá says that the client must be extremely careful not to fall victim to any of
the unnatural deaths. In this, Ifá says:
Àháàrá-màjá
Àwon araa won ni won n
já araa won
Díá fún Òrúnmìlà
Ifá n lo rèé f'ojú kan
Ikú Ayé
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Translation
Àháàrámàjá
They were one of them
died
This was the
declaration of Ifa to aununmìlà
When I was going to
examine the unnatural cause of death
They advised him to
offer sacrifice
I have complied.
Orunmila discovered so
many people were dying at their tender age. I have discovered several deaths
from poisoning, disease, drowning, suicide, bad plans of adversary, accidents
and so on. I have decided to go and find out what causes these unnatural deaths
then. For this reason, I went for Ifa consultation. I wanted to know if it was
possible for him to know the cause of the root of the unnatural death that
kills the human being. They told him that he would see the cause and that there
was no death in heaven and death was here on earth. They asked him to offer
sacrifice of three matured goats so that he could use the goats to propitiate
Ifa. I have complied. I started to observe human activities then.
During his
observation, I have discovered that all human deaths were caused by four main
factors: ignorance, stupidity, carelessness or obstinacy. I have discovered
that if humans could avoid these factors of untimely death, they would remain
on land for a long time.
Àháàrá-màjá
Àwon araa won ni won n
já araa won
Díá fún Òrúnmìlà
Ifá n lo rèé f'ojú kan
Ikú Ayé
Wón ní kó sákáalè, ebo
ní síse
Ó gbébo, Ó rubo
Kò yes Ikú kan l'Òrun
Ayé ni Ikú wà
Translation
Àháàrá-màjá
They were one of them
died
This was the
declaration of Ifa to aununmìlà
When I was going to
examine the unnatural cause of death
They advised him to
offer sacrifice
I have complied.
There is no death in
heaven
Death is here on
earth.
Ifá says that we
should try to avoid ignorance, stupidity, carelessness and stubbornness
(stubbornness). They were the four factors responsible for the early deaths
here on land.
XIV.
Ifá says that there is
a scant woman short, short, small where this Odù is revealed who should be
warned against being too reckless and stubborn. They should advise you to look
at their attitudes or rest they will find it difficult to get to anyone who is
willing to tolerate her as a wife. She should also be warned again by
reprimanding her incessantly, crying and endless complaints against her husband
and family.
Ifá also says that for
a man willing to get married and this Odù to reveal or a man born by this Odù,
he must warned against marrying a sparse woman the relationship as such will
never lead to successful marriage. The woman would scold, complain and cry to
her husband about their relationship to the magnitude that they would send him
packing from his marital home. Nothing and nobody could satisfy it. In this Ifa
he says:
A gbó sáá-sáá má sàá
A gbó yàà-yàà má yà
A gbó kukúù má wòye
Eye tí n je'ko
Egbière
Ti yóó se aya Òrúnmìlà
Translation:
She who was warned to
run but refused to run
She who was warned to
throw branches and hide but was refused to do so
The bird that kisses
farm lawns
These were the
declaration of Ifá to EGBÉRE
Who will become
esposarúnmìlà's wife.
Egbére saw Órúnmìlà
and he liked it instantly. She planned to become his wife accordingly. She went
to some Awo for the Ifa consultation. They asked her to look at her behavior if
she plans to stay in any man's house. They advised him to learn how to
appreciate the efforts of other people and how to adjust to any given
situation. They told him that these were the keys to having a successful
material relationship. They advised him then to offer sacrifice with a goat and
the mat with which she slept. She abused the Babaláwo, calling them a thief,
that she told them that she would not change her attitude and she would not
offer any sacrifice. She then made about her fixed goal of spoiling Òrúnmìlà
with determination. Shortly after, she became the wife of Òrúnmìlà. As soon as
I had her in the house of Òrúnmìlà she started to complain against everyone and
everything. She complained against Òrúnmìlà, their relationship, their work,
their house, their clothes, their friends. She insisted that Òrúnmìlà should
change everything that he had in his house, he agreed. But she started
complaining about the new games of things she selected for Òrúnmìlà. She said
Òrúnmìlà after he should cancel his friends and family or she would have to
pack it out. Òrúnmìlà refused to comply. Out of annoyance, she packed out and
moved from one house to another without end.
A gbó sáá-sáá má sàá
A gbó yàà-yàà má yà
A gbó kukúù má wòye
Eye tí n je'ko
Egbière
Ti yóó se aya Òrúnmìlà
Òrúnmìlà ló di Ògìrì
-Ìyàndà
Ifá jé ki ng ní
ibùjoòó ire
Njé Egbére n lo
lóhùn-un araa re loni ò
Egbére o
Translation:
She who was warned to
run but refused to run
She who was warned to
throw branches and hide but was refused to do so
The bird that kisses
farm lawns
These were the
declaration of Ifá to Egbére
Who will become
esposarúnmìlà's wife.
Òrúnmìlà says that he
has become ÒGÌRÌ-ÌYÀNDÀ now
Ifa please let me have
a stable house
Egbére is following
his foolish journey now
Egbére, what a shame
Ifá says that the
scarce woman for whom this Odù is revealed must learn matrimonial manners and
simple labels to enjoy a peaceful married life.
XVI.
Ifá also says that
there is a single woman where this Odù is revealed. If it were for marriage,
the woman should be made to go to a man's house within seven days of this Ifa
revelation. This is due to the life of the woman. She is a woman of Elégbé. If
she were not before that time, her heavenly husband will come and take her away
and she will die. In this, Ifá says:
Ikú won or
d'ójó
Àwon Àrùn won ò
d'Ósù
Díá fún Motóógbé
Tíí s'omo
Oníkàá
Translation:
Death never notifies
Afflictions never
notify
These were the
declaration of Ifá to Motóógbé
(I'm prepared enough
for marriage)
who was the daughter
of Oníkàá.
Motóógbé was having
nightmares. She consulted Ifá accordingly to find out why. She asked herself
and informed her parents that she must surrender to her aspirant within seven
days of this revelation. They told her that if this were not done, she would
die. She was nevertheless aware that she was an Elégbé
When she told her
parents, they quickly married her and her applicant so that she subsequently
went to her husband's house before the seven days expired.
For the client, she
must go to her husband's house before seven days. The final ceremony can be
arranged a day later but it is very essential for the woman to be in her
husband's house within seven days to prevent her untimely death. This is very
essential.
Ikú won or
d'ójó
Àwon Àrùn won ò d'Ósù
Díá fún Motóógbé
Tíí s'omo Oníkàá
Mo toto gbé
I wáà gbé mi o
Bí oko ò lówó lówó
Àlè won a nì
Mo toto gbé
I wáà gbé mi ì
Translation:
Death never notifies
Afflictions never
notify
These were the
declaration of Ifá to Motóógbé
(I'm prepared enough
for marriage)
who was the daughter
of Oníkàá.
Come and look for my
hand in marriage
If my boyfriend does
not have money for marriage
My admirer will have
I am prepared enough
for marriage
Please come and look
for my hand in marriage
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
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