ODU IFA OGBÈ-OSÉ COMMENATRIES BY BABALAWO OBANIFA -Obanifa Extreme Documentaries-Odu
Ifa Series
In this work Babalawo Obanifa shall embark on exhaustive
commentaries on Odu ifa Ogbè-Se. The work will be useful for any practicing
Babalawo who want to have indepth knowledge of odu ifa Ogbè-Se. The
work will examine among other things, what is Odu Ifa Ogbè-Se? Who
are the affiliated Orisa with Odu
Ifa Ogbè-Se? What are the taboos
of Odu Ifa Ogbè-Se? What are the favorable profession or
occupation for Ogbè-Se children? What
are the likely names that can be given to those born by Odu Ifa Ogbe ose dunring Itelodu or iko sedaye? Some summary of general
information for those born by Ogbè-Se.Some sacred meessages contain inside Ogbè-Se and commentaries on them. All these aforemention and more will
be the major focus of this work.
What IS Odu
Ifa Ogbè-Se?
I I
II I
I I
II I
Who Are the Aflliated Orisa with Odu Ifa Ogbè-Se?
By this , it mean the
affliated orisa and Irunmole that those born by Ogbè-Se can have along with their ifa in other to have
a problem free life. The following has been identify as asscociated orisa and
irunmole :Ifá, Orí, Èsù-Òdàrà,Ògún,
Egungun,Obàtálá
By this we mean both animate
and inanimate objet , such plants ,animal and behavior that those born
by Odu ifa Ogbe ose must avoid in other
to have a problems free life. The following are identifiable:
They should never be prepare
They should not eat eko (Solidified cornmeal)
They should never use parrot or their feather for any things.
They should never defraud
others
They should avoid adultery
What Are the Favourable Profesion or Occupation
for Ogbè-Se children?
Those born by this odu can do well in any
trade or profession, but they must avoid any type of work that invole fraud,
smuggling etc, they must also avoid any kind of job that demand that they
travel often, or that invole that they change from one type of job to the other
with concentration or specilisation.
What Are the likely Names That Can Be Given To
Those Born By Odu Ifa Ogbe ose dunring Itelodu or ikosedaye?
The names that can
be given to those born by this odu are derive from the positive ifa character
in the stanza of this odu ifa . the names
exist in both male and female cartigory. Example of such names are for
male; Ifagbemi,Awoleke,
Akinlawon, For female: Adejoke,Ifasegbe
Some summary of general Information Availible for
Those born by this Odu during Their Itelodu Or Ikosedaye
By nature, Ogbè children
are hard fighters, they do not accept defeat easily. They keep striving until
the end. As luck would have them normally they are supported by the Deities and
in the end, they achieve success. As the result of their nature of never giving
up, they achieve their heart's desired where many others had failed.
The children of
Ogbè-Se are good at sedentary businesses like cultivating, trading, weaving,
weaving ,leather works and so on. They should never compromise in any business
that brings with it extensive traveling like driving, selling art, pilot and so
on. They must also avoid smuggling.
The children of
Ogbè-sé should never change their jobs without Ifa consultation. Note this, to
be changing from one job to another. This will bring them only suffering and
disappointment. If there was any problem with their profession in a location,
they can move to another location but in continuation of the same work.
The children of
Ogbè-Sé should never be in a hurry to succeed in life. They should never be
anxious in their acquisition of wealth.
This can only lead to disaster and regrets.
Ógún will clarify the
path of success for the children of Ogbè-Se. If they have their building
staff that it is
advisable for them to erect a shine for Ògún in the house. This will bring
success
They will live a long
time, have many children and will be influential among their peers and in the
community. They should be careful with envious people, they should take extra
care in their house of the in-laws to avoid harm to them, They should always be
awake where they will sit forward, they should take care of their pants and
other underwear.
They should also take
extra care of them. They should be careful about something that It can cause
blindness or can turn them into the lame. This is a very serious problem for
the children of Ogbè-Se. To abbreviate Ogbè's children-constant care is needed
of their health to avoid being knocked down by any diseases.
The children of
Ogbè-Sé should never cheat others. They should never use their positions,age
connection of social status or wealth to deprive others of what legitimately
belongs to them. If they do, they will dishonor and humble themselves. On the
other hand, if anyone tries to cheat them, the person will live to regret such action. All the means legitimate must be
applied including legal action, to correct such evil. The culprit Will be
humiliate.
Ifa prohibits
fornication and adultery especially for the children of Ogbè-Se females.
Especially for those who are female, if they do this it will be
impossible for them to have a safe delivery. They will be prone to have
abortions They must also resist the risk of being taken out of their marital
homes. The Ogbè-Se male and female are consistently intelligent, comical,
understanding witty and beautiful people. They have the capacity to forge ahead
where others had retired. They never accept defeat in any situation. That's why
always they are successful. Your success is always more sweet than those of
others. The children of Ogbè-Se are great talker. their women scold
continually. They do not forget things easily. His women enjoy gossip at the
expense of others.
Some Sacred Messages In Odu Ogbè Ose and
Commentaries On them.
Ifa says that it
foresees the Ire of the support of the Deities for the client for whom this Odu
is revealed. Ifá says that Ifa is solidly behind this client. He or she must
not despair. He or she will be supported and suucess will reach his hand. He or
she will live a happy and fulfilled life. On this Ogbè Ose
said:
Ewure gbopón lóri,
ewuré n difá
Diá fún Agogo Sékété
Tíí se élégbé léyin
Ope
Wón ní kó sákáalé ebo
ní síse
Ó gbé'bo ó rúbo
Translation:
The goat carried a
wooden bowl on his head and was launching Ifa consultation
He was the Awo who
launched Ifá for AGOGO SÉKÉTÉ
Who was a brilliant
Ifá Supporter
AGOGO SÉKÉTÉ was
advised to offer sacrifice
He complied.
Agogo Sékété was the
hit of gong normally when he greeted Ifá or when singing Ifa songs on different
occasions. He went then to the Awo above mention to inquire about his chances
of success in life. The Awo informed Agogo Sékété that he would succeed in his
life. Agogo Sékété also was assure that
Ifa was aware of all the roles played by him (Agogo Sékété) and
therefore, Ifá would correspond in such a way. They asked him to offer
sacrifice with a rooster and money. He complied from that time, Agogo Sékété
became inseparable from Ifá. On many occasions, Ifá will send his followers to
go and put a gong next to his Ifa. The followers will comply, this is how Agogo
Sékété was given a place of honor besides Ifá. There was no occasion that Agogo Sékété was not present. He was singing
then and dancing and praising Òrúnmìlà for supporting him:
Ewúré gbópón lórí,
ewúré n da fá
Diá fún Agogo Sékété
Tíi se élébé léyin Opé
Wón ní kó sákáalé, ebo
ní síse
Ó gbé'bo, o rúbo
Njé Òrúnmìlà ní yóó
elegé léhin mi o
Agogo Sékété níí se
elégbe léyin Opé.
Translation:
The goat carried a
wooden bowl on his head and was launching Ifa consultation
He was the Awo who
launched Ifá for Agogo Sékété
Who was a brilliant
Ifá supporter
They advised him to
offer sacrifice
He complied
Now, Òrúnmìlà will be
my own support pillar
Agogo Sékété is a
brilliant supporter of Ifá.
Ifá says that all the
efforts of the client will be harvested in (multiplied) folds. Ifá says that
the client must continue to be good and that his or her efforts will attract
appropriate rewards for him or her. He will be recognized and honor.
Commentaries
The core message in this Odu as point by the life of Agogo Sékété, is that
it is through hard work and commitment that human dream can become reality. No
dream can become reality through magic; it takes sweat determination and hard
work to earn any desire success. Agogo Sékété lifestyles exemplify this.
II.
Ifá says that it
foresees the Ire of prosperity for the client for whom this Odú is revealed.
Ifá says that although the situation is not presently comfortable, the client
should not despair However, each thing will finally work for his or her favor.
Ifa says that with the appropriate
sacrifice and ritual to Ifá, the client
will have a course to smile soon. On this, Ifá says:
Bí a da Ogbè-Sé, á je
Bi a da Ogbè-Sé, á mu
Osiká-leeeéká eeyán ní
n perí Ogbè-Sé níbi
Díá fún Òrúnmilá
Ifá n sunkún oun o lájé
Wón ní kó sákáalé ebo
ní síse
O gbé'bo, or rubo
Translation:
If we launch Ogbè-Sé
(during Ifa consultation), we will eat
If we launch Ogbè-Sé
(during Ifa consultation), we will drink
Only bad people speak
ill of Ogbè-Sé
These were the
declarations of Ifá to Òrúnmìlà
When crying because he
lacked wealth
They advised him to
offer sacrifice
He complied
Orunmila was working
to become a very wealthy person financially.
All their efforts did
not materialize. He was poor and unable to make both ends meet. Therefore, he
went to his students for Ifa consultation. He was assure that he would be very
wealthy in his life. He was also assured that he would get everything he needs
in his life cheaply and freely. He does not need put a lot of energies also in
order to be successful in his life.
The Awo advised him to
offer sacrifice with enough snails, food and drinks. everything would be cooked
and some people invited to share in the party. After that, He would perform a
ritual to Ifá with two pigeons, two Guinea-birds and money. He complied. Before
that year ended, Òrúnmìlà had become a very successful man. He was very wealthy
Most of his wealth came to him in the form of gifts and without too much
physical exercises. He was full of happiness and gratitude to Olòdùmarè for
crowning his efforts with such resounding success.
Bí a bá da Ogbè.Sé, a
je
Bí a bá da Ogbè-Sé, a
mu
Osika-léka eeyan ló n
per perio Ogbè-sé níbi
Dia fún Orúnmila
Ifá n sunkún oun o
lájé
Wón ni kó sákáále, ebo
ní síse
Ó gbé'bo, or rúbo
Njé iyán Ogbè-Sé kíí
dí kókó
Sunmunu
E jé ká fayé Ifá sofé
je o
Sunmunu
Otí Ogbè-Sé kíí da
Sunmunu
E jé ká fayé Ifá sofé
je o
Sunmunu
Aye Ogbè-Sé Kíí léegun
Sunmunu
E jé ká fayé Ifá sofé
je o
Sunmunu
Translation:
If we launch Ogbè-Sé,
we will eat
If we launch Ogbè-Sé,
we will drink
Only bad people speak
ill of Ogbè-Sé
These were the
declarations of Ifá to Òrúnmìlà
When crying because he
lacked wealth
They advised him to
offer sacrifice
He complied
The Crushed-yam
prepared for Ogbè-Sé is without the pieces
With seasoning
Let us enjoy the free
gifts of Ifá
With seasoning
The liquor prepared
for Ogbè-Sé is never sour
With seasoning
Let us enjoy the free
gifts of Ifá
With seasoning
The meat prepared for
Ogbè-Sé is without bones
With seasoning
Let us enjoy the free
gifts of Ifá
With seasoning
Ifá says that this
client will enjoy his or her life completely. He or she will be wealthy and
riches will enter in the form of gifts and signs of appreciation.
III.
Ifá says that he
foresee Ire of commercial success for
the client for whom this Odú is revealed, Ifá says that the client will succeed
in business such as cultivating, trading, knitting, weaving and such another
business that does not include about travel. If the client intends to enter
crops production, he must include corn cultivation. Ifá also says that the
client must be very careful so that he or she does not buy unproductive or
inferior products in the market. If this were done, then with the appropriate
sacrifice, the products will have to be a commercial success, fame and wealth to
the customer. The client needs to make a sacrifice and perform a ritual to
Obàtálá. On this Ifá says:
Ojú ti n pón Awo,
apónkú kó
Osi ti n ta Awo, Atalá
ni
Bá pé pàtítí a o feyin ti
A foro yíí serín rín
A o na ese méjeeji
gboro-gboro
Dia fun Orisa-Nla Oseeremagbo
Ti yóó lo fi Aro se
akóra erú
Wón ní kó sákáále, ebo
ní síse
O gbé'bo, or rubo
Translation:
The sufferings of an
Awo are not forever
The poverty of an Awo
will return to prosperity
Before too long we
will recline in the relief lobby
And laughter about
this matter
We will extend our two
legs while we are sitting
These were the
declarations of Ifá to Orisa-nla-Oseeremagbo
When he went to buy a
cripple as his first slave
They advised him to
offer sacrifice
He complied.
Obàtálá
(Orisa-nla-Oseeremagbo) wanted to start a new commercial enterprise. He wanted
to go to Ejigbo-mekún market to buy a slave who would help him in his daily
activities towards the success of the commercial company. Therefore, he went to
the house of his friend Òrúnmìlà for the consultation of Ifá. He was told that
he would be very successful in his plans and business tasks. They advise
him to buy the first slave he saw in the
market. They told him that through slave, he would become very rich and very
influential. They also told him that his fame and popularity would have no
limit. He was warned however that the situation it would be very rough in the
initial phase but that the suffering would not last too long. After these messages,
Obàtálá was advised to offer a sacrifice with , Two white doves, two chickens
and money. (For the client, he or she also needs to perform a ritual to Obàtálá
with snails, native chalk and money). He complied and went to the Ejigbo-mekun
market. In the market, the first slave that Obàtálá saw was lame. He remembered
the Ifa orders as pronounced by Òrúnmìlà that he should buy the first slave he
saw. He bought the slave with regret. He was just wondering how the slave would
bring to him the promised wealth. This, nevertheless, He took the slave to his
house. Obàtálá was feeding him, Cleaning him, bathing it and taking the slave
over the place to the was served. The Obàtálá poverty and daily chores
increased instead of decreasing. He accepted his destiny without rancor. One
day, the slave asked Obátálá whether or not he (Obàtálá) had a farm of his own
, That time, Obàtálá had finished only
growing large corn on the farm away from home Therefore, Obàtálá answered in
the affirmative. The slave asked him ,his( Obátálá )to take him to the farm to
live. When Obàtálá heard about his slave demand, he rejected the appeal for two
main reasons: One, the slave was lame, therefore, he could not find it convenient to survive on
his own farm, two, Obàtálá had become accustomed to the slave as a companion
and confidant. He did not want to miss the companionship of the slave
accordingly. The slave pressurized Obàtálá however to allow him to go to the
farm and that he was able to fend himself for him ,No problem. After many arguments
and deliberations, Obàtálá agreed to its demand Unknown to Obàtálá, the slave
was a bird trap expert.Immediately he arrived at the farm, he have put so many
traps for the parrots. He have caught many, removing its tail feathers and set
them free again. Before long, he had so many parrot tail feathers in his
possession.
One day, Obàtálá told
them that there was an important occasion that Olókun had invited him (Obàtálá)
to attend. The slave asked for the time when the ceremony would take place.
They told them. The slave then asked Obàtálá to come see him (slave) on the
farm two days to date the ceremony. Obàtálá agreed to come without knowing why
The slave had made this demand. On the set date, Obàtálá was presented with a
pretty crown made with parrot tail. He
was so happy expressed his surprise at
the specialization of his enslaving slave parrots and weaving pretty crowns
with tails of parrots. Obàtálá promised to bring the crown to the occasion of
Olókun. At the ceremony, all Irunmole and important dignitaries inquired about
Obàtálá where he had made such a beautiful crown. He tell them and they all
made their orders. Obátálá charged them the exorbitant prices and they all
agreed to pay. Obàtálá returned home as a happy man. he have narrated his experience
to the slave. The slave was equaly pleased that, at last, it was useful to
Obàtálá. The slave made all the crowns ordered and Obàtálá and the slave became
wealthy. The slave recovered his freedom but chose to remain forever with
Obàtálá. The two lived happy and comfortable. When Obàtálá remembered the Ifa
messages, he was singing and dancing and feeling grateful to Òrúnmìlà. He
promised to offer the sacrifice once again, but was told that all he needed to
do was show gratitude to his Awo. He did it:
Ojú ti n pón Awo,
apónkú kó
Osi ti n ta Awo, Atalá
ni
Bá pà títí o feyin ti
Ao fi oro yíí serín
rín
Ti a o na ese méjeeji
gboro-gboro
Dia fun Orisa-Nla Oseeremagbo
Ti yóó lo fi Aro se
akóra erú
Wón ní kó sákáále, ebo
ní síse
O gbé'bo, or rubo
Njé Erú ti morá, Erú
Ire ni
Erú ti mo ra ó nsajé
Erú ti mo ra lo la me
Erú ti mora, Erú Ire
ni
Translation:
The sufferings of an
Awo are not forever
The poverty of an Awo
will return to prosperity
Before too long we
will recline in the relief lobby
And laughter about
this matter
We will extend our two
legs while we are sitting
These were the
declarations of Ifá to Orisa-nla-Oseeremagbo
When he went to buy a
cripple as his first slave
They advised him to
offer sacrifice.
He complied.
Now the slave that I
bought is a good slave
The slave who I bought
is making money
The slave that I
bought myself is prosperity
The slave that I
bought is a good slave
Ifá says that there
will be cause for this client to be happy with his or her commercial
achievement. He or she will make commercial profits that will surprise her or
him. His success will increase. He will be renowned.
Commentaries
This stanza emphasize on the importance of obeying Ifa instruction. Some divine
instructions
may look ridiculous but they are meant to be obey
as exemplify by Orisa-Nla Oseeremagbo in this stanza.
IV.
Ifá says that the
present work that the client for whom Ogbè-Sé is revealed is his or her
destined work this is the work he is destiny to do to succeed. He or she should
not change jobs. There is no need to leave work since leaving work will bring
more suffering to the client. All he or she needed to do is persevere and wait
for the best of Olòdùmarè. The client can move change from a location to
another in continuation of work. Anything in fact, work should not be changed.
Ifá says that the situation is a pity now, but that progress is on the way. The
client needs to offer sacrifice and perform ritual to his or her Ori. On all ll
these, Ifá says:
Isé Orí rán mni mo n
se
Ona Edú rán me ni ni n
tò
Díá fún Agbónbúlá
Ti yóó gbóón ibú lówó
Wón ní kó sákáále, ebo
ní síse
O gbé'bo, or rubo
Translation:
I follow the work that
my Orí had chosen for me
I started the
profession that my Ifá had told me to do
These were the
declarations of Ifá to AGBONBULA
Who will exhaust
streams to achieve prosperity
They advised him to
offer sacrifice
He complied.
AGBONBULA specializes
in depleting wells, drill holes, streams, streams and small lakes. He had been
doing work for a long without success. Except for some occasions when he was
invited to come and help exhausting the drain in a community, complex or house,
he just got anyone interested in his services. For this reason, he was
contemplating changing his work to fish. He reasoned that he could catch enough
fish to feed and for sale. He went accordingly to the Awo above above mention
for the Ifa consultation. The Awo never
told Agbónbúla to change his job. They told him that he would have success with
the work that he was doing presently and that he should continue to do the job.
Prosperity sacrificing with two white doves, two Guinea-fowl, two chickens and
money. They also asked him to perform a ritual to Ifa with a hen and money
while performing the ritual to his Ori with an ARO . He obeyed everything and
He continued with his work. During this
period, the oldest wife of the Obá in her community was in one of her tantrums
for whom she was well known. In his dirty mood that happened as a result of an
argument with her husband, she grabbed the most important crown on earth and
went to throw it in a lagoon The whole community was savage when they heard
about their news. They gave the Obá 30 days, therefore, to find the crown or
face ignominy deposition. The Obá made
an announcement then anyone who could recover the crown of the lagoon will be
given half of all his worldly belongings. They all keep wondering how it would
be possible for anyone to recover the crown. Agbónbúla departed then on the assignment. Three weeks later, Agbúnbúla
dried the Lagoon and recovered the crown. The Obá divided all his property also
in two and gave one part to Agbónbúla. He therefore became very wealthy and popular. He was singing and dancing and
giving praises to his Awo:
Isé Orí rán mni mo n
se
Ona Edú rán me ni ni n
tò
Díá fún Agbónbúlá
Ti yóó gbóón ibú lówó
Wón ní kó sákáále, ebo
ní síse
O gbé'bo, or rubo
Ng Kasai gbon ibú u mi
la la
Ng Kasaí gbón ibú u mi
loóó
Translation.
I follow the work that
my Ori had chosen for me
I started the
profession that my Ifá had told me to do
These were the
declarations of Ifá to Agbónbúla
Who will exhaust
streams to achieve prosperity
They advised him to
offer sacrifice
He complied
I do not owe but I run
out my brook to prosper
I do not owe but I
exhaust my stream to acquire wealth
Ifá says that with
perseverance, the client will succeed enormously wealthy.
Commentaries
This stanza of Ogbe Ose emphasis on importance
of perseverance and consistency in our work. What prevent many people from
succeeding in life is that they are jack of all trade and master of none. The
habit of quitting has make failure out of man than lack of talent. A less talented person who can persevere will
always win. In a confrontation between the stream and the rock, the stream
always wins, not through strength but by perseverance. It is only through hard
work and perseverance that great things come from not excuse.
V.
Ifá says that he will
provide Ire of enormous wealth for the client for whom this Odú is revealed.
Ifa, however, warns against greed. Ifá says that the client must learn to do
things gradually. He or she should never rush things or they should not be too
anxious about his or her accumulation of wealth. On this, Ifá says:
Bí a bá da
Ogbè-Sé, a o je
Bi a bá da Ogbè-Sé a
mu
Osika-leka eeyan níí
perí Ogbè-Sé níbi
Diá fún Òrúnmìlà
Won n lo s'ájo tó jin
gbungbun-ungbun bí ojó
Diá fún Otalélégbeje
Ero
Wón n lo s'ajo to jin
gbungbun-ungbun bí ojó
Wón ní kí wón sákáále,
ebo ní síse
Òrúnmìlà nikan ní nbe
léyin tó n tubo
Translation:
If we launch Ogbè-Sé,
we will eat
If we launch Ogbè-Sé,
we will drink
Only bad people
think bad about Ogbè-Sé
These were the
declarations of Ifá to Òrúnmìlà
When going on a very long-distant journey
They also make Ifa
declaration for 1,460 travelers
When following a very
long-distant journey
They were advised to
offer sacrifice
Only Òrúnmìlà obeyed
the advice
Orúnmìlà and 1,460
travelers were going on a very long journey to carry out a deal. They went
therefore to a group of Babaláwo for the consultation of Ifá to determine their
business opportunities there while. They were all assured, that their
opportunities were bright where they were going . They were however Warned to
avoid being anxious and do things gradually. They advised that they offered
sacrifice with two pigeons each, two Guinea-birds each and money.
They were also asked
to build a ladder for Èsù and perform a ritual at Èsù shrine with a cock each Only Òrúnmìlà obeyed
all the orders of Ifá. When they reached their destination , they saw wealth in
an unprecedented manner. They all began to grab without considering Ifa
warning. Only Òrúnmìlà was using the ladder Èsù Odara brought for him (what he
had initially used as part of ritual material to Èsù) to choose the wealth of
the top. The sooner, the 1,460 travelers had made a big hole in wealth and they
continued to drill the wealth at the
base. In one phase, the riches excavated below and the 1,460 travelers
were trapped inside. They all died before help could locate them. Only Òrúnmìlà
survived.
Bí a bá da Ogbè-Sé, to
je
Bi a bá da Ogbè-Sé a
mu
Osika-leka eeyan níí
perí Ogbè-Sé níbi
Diá fún Òrúnmìlà
Won n lo s'ájo tó jin
gbungbun-ungbun bí ojó
Diá fún Otalélégbeje
Ero
Wón n lo s'ajo to jin
gbungbun-ungbun bí ojó
Wón ní kí wón sákáále,
ebo ní síse
Òrúnmìlà nikan ní nbe
léyin tó n tubo
Ko pe ko jinna
E wa bani wa ni ni wowó Iré
Translacion:
If we launch Ogbè-Sé,
we will eat
If we launch Ogbè-Sé,
we will drink
Only bad guys think
bad about Ogbè-Sé
These were the
declarations of Ifá to Òrúnmìlà
When going on a very
long-distant journey
They declared the same
to 1,460 travelers
When going on a very
long-distant journey
They were advised to
offer sacrifice
Only Òrúnmìlà obeyed
the advice
Before long, not too
far
Look at us in the
midst of prosperity
Ifá says that the
client for whom this Odú is revealed should avoid greed for him or her not to
attract calamities him or her.
Commentaries.
Obedience to divine
instruction is hallmark of success. This is one of the sacred stanza of ifa
that emphasize that the reward for
flagrant disobedience of divine instruction is purnishent.
VI.
Ifá says that it
foresee plenty of good for the person whom this Odu is reveal. Ifá says that
the client needs to change the environment as soon as possible for him or her
to succeed. Ifá also says that this client needs Offer sacrifice and perform ritual
to Ògún. On these Ifa says:
Òrúnmìlà lo di
òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun Òrúnmìlà
Baba n sawo re'lu awon
omo eku
Won ni ki baba sakaale
ebo ni sise
O gbé'bo or rubo
Translation:
Orunmila says that
"little by little"
I answered that
"This is in a gradual manner"
These were the
declarations of Ifa to Orunmìlà
When on a spiritual
mission to the land of rats
They advised him to
offer sacrifice
He complied
Òrúnmìlà wanted to
have a change of environment. He have
decided that he will leave his present
location in search of better
opportunities. He went therefore consultation of Ifá. He was informed that he
would achieve commercial success on his trip and in his new place of dwelling.
They asked him to offer sacrifice with 16 snails and money. They also
advised him that he keep two
pigeons as pets on his journey. He
complied , They told him that the pigeons would tell him, when he reached his
final destination. When he reached the
land of rats, Òrúnmìlà was so happy that it would have been very easy for him
to be getting rats of different types to perform rituals to his Ifa. Then he told his house that he was convinced
that they had reached the final destination. In the afternoon, the pigeons left
the bag where Òrúnmìlà kept them. The birds are
walked around and around. They came back and started singing thus:
Orí o Ma yi dé ibi Orí
o jokó o o Orunmìlà o
Orí o ma yi dé'bi Orí
o jikó o o orunmìlà
Translation
Your Orí has not
reached its final destination, Ohrúnmìlà!
Your Orí is has not
reach its final destination, O Òrúnmìlà!
Orunmila was very sad
when he heard about this. But nonetheless, he
reported his house that they would have to move again since the birds
had said that they had not reached their
final destination yet. The next morning, they
continue on their journey.
Òrúnmìlà ló di
okerekere
Ifá mo lo di okerekere
Dia fún Òrúnmìlà
Baba n sawo re'lu awon
omo eja
Wón ni ki baba sakaale
ebo ni sise
O gbe'bo or rubo
Translation:
Orunmila says that,
"little by little"
I answer that, -this
is in a gradual way‖
These were the
declarations of Ifá to Òrúnmìlà
When going on a
spiritual mission to the land of fish
They advised him to
offer sacrifice
He complied.
Orunmila left the land
of rats and headed towards the land of fish. When he reached there, he
discovered that this new place was even better than the previous one. Seeing
this, he He knew to will be easy to get fishes for Ifa would not pose any
problem at all. He said to his house then that this must be their final place
of abode. He considered hearing the verdict of the two pigeons as a formality.
In the afternoon, he released the two birds. As as usual, they wandered around
and around. They returned like they do
in the beginning to
Sing thus:
Orí o ma yi de'bi Orí
o jokó o o Orúnmìlà
Orí or ma yi de'bi Orí
ó jokó o o Orúnmìlà
Translation.
Your Orí has not
reached its final destination, Oh Òrúnmìlà
His Orí is has not
reach his final destination, Oh Òrúnmìlà.
When Òrúnmìlà heard
this again, he felt sad. However he informed everyone in his house needs to
move still again. They got upset. Some of them
were openly complaining that they could not understand why they had no specific destination. They
however left the following morning
.
Òrúnmìlà ló di
òkèrèkèrè
Ifá mo ló di òkèrèkèrè
Diá fún Òrúnmìlà
Baba n sawo re'lu awon
omo eye
Wón ní kí baba
sa'kaale ebo ní síse
O gbe'bo, o rubo
Translation:
Orunmila says that,
"little by little"
I answer that, -this
is in a gradual way‖
These were the
declarations of Ifá to Òrúnmìlà
When going on a spiritual mission to the land of birds
They advised him to
offer sacrifice
He complied.
Orunmila left the land
of fish for the birds. To his surprise, he observed that the earth of birds was
prettier than that of rats and fish. He congratulated himself that he He had
reached where he was going now. Everyone in his house is happy too.
In the afternoon, he
released the two pigeons so that these birds would confirm to him that he had
reached its final destination. The birds wandered around and around. They came
back and they started singing this:
Orí or ma yi de'bi Orí
ó jokó o o únúnmìlà
Orí or ma yi de'bi Orí
ó jokó o o únúnmìlà
Translation:
Your Orí has not
reached its final destination, Oh Òrúnmìlà Your Ori has not reach his final
destination, Oh Òrúnmìlà ,When some of the members of Òrúnmìlà's house heard
about the verdict of These pigeons, they refused to continue in the
journey abruptly. They did for a little hunting for them and settled down in
the land of birds. Òrúnmìlà , continued with the rest of his house with a heavy
heart.
Òrúnmìlà ló di
òkèrèkèrè
Ifá mo ló òkèrèkèrè
Díá fún Òrúnmìlà
Baba n sawo re'lu awon
omo
Wón ní kí baba
sákaale, ebo ní síse
Ó gbe'bo, or rúbo
Translation:
Orunmila says "it
is little by little"
I answer that, -this
is in a gradual way‖
These were the
declaration of Ifá to Orunmìlà
When going on a spiritual mission to the land of animals
They advised him to
offer sacrifice
He complied.
When Òrúnmìlà came to
the land of animals, he found the place better than the land of rats, fish and
birds. Although he was full of apprehension that pigeons could reject the
option of the land of animals as the final destination, he, all the same, was
optimistic that the earth would be very comfortable to him. He believed that he
could be able to get all the animals he needs to feed his Ifa with relative
ease in this land. In the afternoon, Òrúnmìlà released the two pigeons. They
wandered around and around. They came back and started singing thus:
Orí or ma yi
de'bi Orí ó jokó o o únúnmìlà
Orí or ma yi de'bi Orí
ó jokó o o únúnmìlà
Translation:
Your Orí has not
reached its final destination, Oh Òrúnmìlà
Your Orí has not reach his final destination, Oh Òrúnmìlà
On hearing this, some
of the members of the house of Orúnmìlà's house chose to stay back in the land
of animals. They therefore asked Òrúnmìlà to continue in on journey. Òrúnmìlà
and the remaining members of his house continued on the journey. next morning.
While going, They were all with grief and pain.
Òrúnmìlà lo di
òkèrèkèrè
Ifá mo ló di òkèrèkèrè
Dia fun Òrúnmìlà
Ifá n sawo re'lú awon
omo eniyan
Wón ní kí baba
sákaale, ebo ní sise
O gbe'bo, o rubo
Translation:
Orunmila says that
"little by little"
I answer that, -this
is gradual "
These were the
declarations of Ifá to Òrúnmìlà
By following a
spiritual mission to the land of Human Beings
They advised him to
offer sacrifice
He complied.
When Òrúnmìlà and his
house reached the land of Human Beings, they were all jubilant that they had
reached their final destination. They threw a party. All of them were happy and
grateful to Olódùmare and Ifá. They began to erect their building, All were
celebrating their good luck when Òrúnmìlà let go the two pigeons. All his
remaining house agreed that hearing the birds was just a formality the birds
would confirm that they should be staying in the community of human beings. All
of them were waiting to hear a favorable verdict from the two pigeons when the
pigeons walked around and round and just came back to start singing that:
Gbogbo oun tó dán kó
ni wúra o, Orúnmlia o
Orí o yi de'bi Orí ó
jokó o o, Orúnmìlà o
Translation:
Not all that glitters
is gold, Oh orúnmìlà
You ori has not reach
it final destination, Oh Òrúnmìlà.
This last verdict had
a devastating effect on all members of the house of Òrúnmìlà. All of them
concluded that Òrúnmìlà is suffering
from one
mischief or another . Therefore, they decided to stay and place
themselves in the land of the Human beings and Orunmìlà continued on his rare
journey. All the supplications of Orunmila
to his house fell on deaf ears.
Consequently, Òrúnmìlà continued on his journey. Nobody followed him.
Òrúnmìlà lo di
òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Diá fún Òrúnmìlà
Baba n sawo lo si ilú
Ogún
Wón ni ki baba
sakáale, ebo or síse
O gbe'bo, o rubo
Translation:
Orunmila says that,
"little by little"
I answer that, -this
is gradual”
These were the
declarations of Ifá to Òrúnmìlà
When going on a spiritual journey to the land of Ògún
They advised him to
offer sacrifice.
He complied.
Orúnmìlà moved alone
to the abode of Ògún. The whole place was thick and disheveled. Ògún was
looking worn too, his hair was thick and misaligned. His mustache and beard
were long and dirty. His clothes were in tatters. The same view of Ògún
postponed Òrúnmìlà completely. He knew for sure that he could not stay in that
land . For this reason, he was quite sure that when he released his two
pigeons, they would say not to stay in that inhospitable environment. In the
afternoon, Òrúnmìlà releases his two bird. The birds walked around and round
and returned to Orunmìlà singing thus:
Orí o ma yi de ibi Orí
o joko o or Orunmìlà o
Orí o ma ma de'bi Ori
o jokó o or Orunmìlà o
Translation:
Your Orí has reached
its final destination now, Orúnmìlà
Your Orí is now in its
final destination, Orúnmìlà
Hearing this, Òrúnmìlà
burst into tears, He wept and wept. Finally, he resigned himself to his fate
and decided to make the best use of the ugly situation in which he found
himself. The next morning, Ogún approached Òrúnmìlà and asked Òrúnmìlà to give
him (Ògún) a clean shave. Òrúnmìlà did it. After this, presentable. He left for
his house. A short time after, Ògún returned to Òrúnmìlà and told him
(Òrúnmìlà) that he, Ògun had been
observing Orunmila since the day before he arrived. He said he also heard all
that Òrúnmìlà are grumbling on his arrival subsequently. He however assure
Òrúnmìlà that he had simply achieved the best place he could wish to be in
life. Ògún said that the lands of rats, fish, birds, animals and human beings
could not be compared to where he was at that moment. He said that he, Ògún,
was going to assure that human beings being in their own land would come and go
and would worship Òrúnmìlà. He, Ògún,
would give them tools with which they could conquer the rats, fish, birds and
animals, all for the purpose of worshiping , Òrúnmìlà and also to get things
that feed , Ifa, to earn money and to feed it Orunmila thanked him for his kind
gestures. Right away, Òrúnmìlà became very successful and very popular through
the help of Ògún. All the members of his house that had left him until here
returned with apologies He accepted his pleas. They were singing and dancing
and praising him like to Ifá and Olodumare:
Òrúnmìlà lo di
òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun Òrúnmìlà
Ifá n sawo relu awon
omo eku
Orí o yi de'bi Orí o
jojo o Orunmìlà
Òrúnmìlà lo di
òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun Òrúnmìlà
Ifá n sawo relu awon
omo eja
Orí or o ti de Orí o jójó or Òrúnmìlà
Òrúnmìlà lo di
òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fún Òrúnmìlà
Ifá n sawo relu omo
eye
Orí o yí de'bí Orí ó
jójó o Òrúnmìlà
Òrúnmìlà lo di
òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fún Òrúnmìlà
Ifá n sawo relu omo
were
Orí o yí de'bi Orí o
joko o Orunmìlà
Òrúnmìlà lo di
okerékere
Ifá mo lo di okerékere
Díá fún Òrúnmìlà
Ifá n sawo re'lu
Eniyan
Orí o yi de'bi Orí
jojo o Orunmìlà
Òrúnmìlà lo di
okerékere
Ifá mo lo di okerékere
Diá fún Òrúnmìlà
Ifá n sawo re'lu Ògún
Orí ma ma debi Orí ó
jokó or Òrúnmìlà
Ilú eku kó se é gbé
Ilú eja ko se é gbe
Ilú eye ko se é gbé
Ilú were ko se é gbé
Ilú eeyán ko se é gbé
Ilú Ògún n lo dún-un
gbé o Òrúnmìlà
Translation:
Orunmila says that,
"little by little"
I answer that, -this
is in a gradual way‖
These were the
declarations of Ifá to Òrúnmìlà
When going on a
spiritual journey to the land of rats
His Orí had not
reached his final destination yet, o Òrúnmìlà
Orunmila says that,
"little by little"
I answer that, -this
is in a gradual way‖
These were the
declarations of Ifá to Òrúnmìlà
When going on a
spiritual journey to the land of fish
Your Orí does not
reach its final destination yet, oh Òrúnmìlà
Orunmila says "it
is little by little"
I answer that, -this
is in a gradual way‖
These were the
declarations of Ifá to Òrúnmìlà
By following a
spiritual journey to the land of birds
Your Orí does not
reach its final destination yet, oh Òrúnmìlà
Orunmila says "it
is little by little"
I answer that, -this
is in a gradual way‖
These were the
declarations of Ifá to Òrúnmìlà
By following a
spiritual journey to the land of animals
Your Orí does not
reach its final destination yet oh Òrúnmìlà
Orunmila says that
"little by little"
I answer that, -this
is in a gradual way‖
These were the
declarations of Ifá to Òrúnmìlà
When following a
spiritual journey to the land of Human Beings
His Orí does not reach
its final destination yet OH Òrúnmìlà
Orunmila says that,
"little by little"
I answer that, -this
is in a gradual way‖
These were the
declarations of Ifá to Òrúnmìlà
By following a
spiritual journey to the land of Ògún
His Orí had now
reached its final destination, oh Òrúnmìlà
The land of rats is
not convenient to live
The land of fish is
not suitable for living
The land of birds is
not suitable for living
The land of animals is
not suitable for living
The land of human
beings is not suitable for living
The land of Ògún is
the convenient place to live
Commentaries
This stanza of ogbese
point out the need to persevere and shunned spirit of quitting, and
point out that appearances often
deceptive, following divine instruction is essential. This stanza of Ifa is
laying emphasis on the fact that all that glitter is not gold, they saying that
all that glitters is not gold, wish simply mean that not all that look good , precious, or true turn out to be so,
this phrase is not only applicable to place or people , it applied to the
universe in general. Hence obeying divine instruction is necessary.
VII.
Ifá says that the
client for whom this Odú is revealed has no means with which to command any
respect He or she says is not taken seriously, especially by his or her
relations. Ifá says that there is a need for this client to offer all the
necessary sacrifice and perform ritual to the spirit of his or her paternal
ancestor so that he or she has the ASE. It's then and only then that he or she
can say something and can others wait to take his or her words with any degree
of severity. On, this Ogbè-Sé says:
Keké lawo idi amu
Dia fun Egungun Abala
Ti n Sunkun oun o lase
lenu
Won ni ki sakaale ebo
ni sise
O gbe'bo or rubo
KEKE is the Awo of the
base of the water pot
He was the Awo who
launched Ifá for the masquerade of ABALA
When crying in lament
of his inability to possess ASE
They advised him to
offer sacrifice
He complied.
The ABALA masquerade
usually came out with its full regalia. When he pray for people , they do not
take him seriously. Whenever he prayed
for people, the prayer never came to pass. If he asked people not to do anything, they will simply ignored because whatever he
said was never an authority, Tired of this kind of existence,
he went for Ifa's consultation. Could he exercise his authority in life?
Could he say something for his speech to have Ase? Would people take it
seriously in life? The Awo asked him to keep his mind at rest. He was sure that
he would have the Ase and that something he said would certainly happen. They
advised him to offer sacrifice with three roosters and money. After this, they
asked him to prepare-crushed-yam and garden-egg soup . he went to use this to propitiate the spirits of
his ancestors father ancestor,The first piece of - crushed-yam, covered with
garden-egg soup would be put in a corner of his room. I he went to pray on this and then he hits a long needle and then he have used it to touch his tongue before
speaking to people or before praying for them. He have obeyed all the Orders of the Awo. The
next time he came out, he touched his tongue with the needle. All he
said to the people came to pass. All those for whom he prayed got what they wanted The sterile women
became pregnant. The patient was healed. The poor became rich. The family respected him and
took him more seriously than they had in
the past. He was singing then and he was
praising his Awo:
Keke lawo idi amu
Good day Egungun Abalá
Ti n sunkun oun or
lase lenu
Won ni ko sakaale ebo
ni sise
O gbe'bo or rubo
Nje Ifá iwo pe or rera
or
Iwo what pe
Iwo the fewu fabuke wo
Iwo what pe
Translation:
Keké is the Awo of the
base of the pot of water
He was the Awo who
launched Ifá for the masquerade of Abalá
When crying in lament
of his inability to own Ase
They advised him to
offer sacrifice
He compliied
Ifá you were the one
who made it possible for him to show off
You were certainly the
one who made it possible for him to show off
You were the only one
who dressed the hunchback companion
You were the only one
who made it possible for him to show off.
Ifá says that the
person for whom this Odú is revealed will command respect and have authority in
his or her life.
Commentaries
The message drive home by this this stanza is about the usefulness of man to
his fellow human and society at large. No man respect any man who is not
useful to him or her in one way or the other. The usefulness of a cup is not in
his emptiness.The sweetnees of life lie in
usefulness.
VIII.
Ifá says that someone
very close to this client is planning his or her fall. Ifá says that Such a
person will be put to a shame. On the other hand, Ifá warns that this client
should never plan to shoot anyone down or otherwise he or she would be the one who would fall.
On this, Ifá says:
Alawe eko, abeyin
gún.unrun
Dáá fún Araba
Ti won yoo fi joye e
kowokowo
Wón ni ko sakáale, ebo
ni sise
O gbebo, or rubo
Translation:
The broken part of EKO
food with its rough spine
He was the Awo who
threw Ifa for the ARABA tree
Who the adversary was
planning his fall
They advised him to
offer sacrifice
He complied.
Araba and IROKO trees
have long been neighbors. However, Irokó
had never been comfortable with the Araba tree for a full day in his life. Consistent with this,
Irokó had been planning how the Araba tree would be knocked down by wood
cutters. One day, Iroko went to the millers of the timbers and negotiated with
them on how to reduce the Araba tree for use as wood. During the
night of the same day. Araba had a bad dream where he saw himself sliced in
pieces. He went therefore to the Awo
above mention for the Ifa consultation.
The Awo told Araba that he was in grave danger. Araba was also told that his
Neighbor and friend were planning his death along with others. Araba was
however sure he would not die and that plot would fail while the main
conspirator would be one to suffer the fate of what he planned against Araba. wizards,
Araba was advised to offer sacrifice with a matured crab, 200 large needles,
shea butter, KONJO and money. He was also advised to perform Èsù Odara ritual
with a rooster, palm oil and money. Araba obeyed all the Orders of the Awo.
In the day that Araba
would be knocked down, the millers of the timbers came with axes and
machetes.They started cutting the Araba tree. Unfortunately for them, the 200
needles that Araba had offered as a sacrifice had become barbed in its trunk
and had been making it impossible for the millers of the timer to move near him. The same time, the
shea butter was making it slippery while
the tree had grown getting very hard and hard to hit. Soon, the millers of the
timbers were frustrated. When they were discussing each what line of action
nest to take. Èsù Odara appeared to them
in human. He greeted them. They responded. He asked what the Then was the
problem. They narrated their difficulty in pulling the Araba tree. They
They asked for the advice of Èsù Odara. Èsù Odara advised them to forget about
knocking down Araba tree. He pointed to
Iroko's tree and informed them that Iroko was definitely more easily
controllable. The millers' sawmills saw the sense in what he was saying. They tested
their hands in Irokó and in blink of an eye. The Great Iroko was lying down.
All of them thanked Èsù Òdàrà and everyone left Several ways.
After the departure of
all, Èsù Odara returned to Araba and informed him that Iroko was the person who
had been planning the bad against him. Èsù Odara informed him to be singing and
dancing as the danger is over. Iroko had reap
the fruit of his plot. Araba was so happy and thanked Èsù Odara, his
Awo, Ifa and Olòdùmarè:
Alawe eko abeyin
gun-unrun
Dia fun Araba
won yoo fi jeye to
kowokowo
Won ni ki sakaale ebo
ni sise
O gbe'bo or rubo
Nje kowokowo
Araba or wo mo
Oju ti Iroko
Kowokowo
Kokukoku
Otosi o ku mo
Oju ti Oloro
Koku-koku
Translation
The broken part of EKO
food with its rough spine
He was the Awo who
threw Ifa the Arab tree
Who the adversary was
planning his fall
They advised him to
offer sacrifice
He fulfilled
Now, may he be knocked
down prematurely
Araba has escaped
untimely death
What a shame for Iroko
May he be knocked down
prematurely
may he be dead before
his time
The poor did not die
again
What a shame to the
opulent
May he die before his
time.
Ifá says that a rich
person should not plan badly against a poor person so that he does not face the
consequences. In the same vein, the client should not conspire with anyone
against any less-privileged person. If he or she did, he or she will feel the
action. By the other hand, if anyone plans against this client, or as a result
of the fact that the client was hindered one way or the other or that he or she
was in a disadvantageous position, all those who conspire against the client
will regret their action.
Commentaries
This scared stanza is of of the message of ifa
that make it clear that life is a boomrang, what you give is what you get. If
you sow wind you will reap whirl wind , everybody will be rewarded according to
karmic or karmic disorder.
IX.
Ifá says that it
foresees the IRE of longevity for the client for whom Ogbè-Sé is revealed. Ifá
says that the client will be able to achieve all his or her heart's wishes as
long as he or she did not die young
Therefore, Ifá says that what is important for this client is offer sacrifice
for him or her to live long enough for the realization of his or her dreams Ifá
says that the client has the potential to live
on land for a long time.on these, Ogbè-Sé says:
Ogbè seere niseke
Dia fun Akilawon Oke
Apa
O nmoju ekun sunrahun
Ire gbogbo
Ebo aiku ni won ni ko
waa se
O gbe'bo or rubo
Translation:
OGBÈ SEERE NISEKE
He was the AWO who
threw Ifa for Akinlawon of Oke Apa
When crying in regret
of his inability to acquire some Ire in his life
He was advised to
offer sacrifice for long life
He complied.
Akinlawon was living
in the village of Oké-Apa. He was poor, he had no money, no farm no good
clothes, no wife, no child, no home of his
own. There was nothing in fact,
in the form of achievement that could be attributed to his name. In prudence,
he approached the above Awo mention for Ifa consultation. The Awo assured him
that he would be able to acquire all Ire in life. All he what he needed to do
was offer sacrifice to have a long life. The Awo said that his destiny was that
he would have beging to achieve success after he had reached his mature age.
They advised that he offer sacrifice with three pigeons, three roosters and
money. They also tell him They asked to offer Orí ritual with a rooster, kola
nuts, bitter-kolas, liquor and money. He complied. After This he was hopeful.
Based the prediction of the Awo, after
Akinlawón reached his mature age, he he could acquire some money, he changed
his ragged clothes for new ones. After that, He got a good wife. The wife gave
him children. He and his family built a
house and bought a fine horse. Akinlawon lived a long time and could
enjoy the fruits of his labor.
Ogbè seere niseke
Dia fun akilawon
Oke-Apa
O nmoju ekun sunrahun
Ire gbogbo
Ebo aiku ni won ni ko
waa se
O gbe'bo or rubo
Nje Ori Akinlawon
d'ota abi ko d'ota
Ogbè seere ni seke
Orí Akinlawon ma ma
d'ota
Ko pe Ko jinna
E wa ba ni ni wowo Ire
gbogbo
Translation:
Ogbè Seere Niseke
He was the Awo who
threw Ifá for Akinlawón Oké Apa
When crying in regret
of his inability to acquire some Ire in his life
He was advised to
offer sacrifice for long life
He complied
Now, has Akinlawón's
Ori become a stone or not?
Ogbè the niseke of
Seere
Akinlawon Ori had
certainly turned to a stone
Before long, not too
far
Look at us in the
midst of all the blessings in life.
Ifá says that the
client will live a long time. This is his or her potential to live a lot
time will bring him
all the Ire for which he or she asked. The client must exercise for consequent
patience and be hopeful in life.
Commentaries
Delay are not
denial, patience is require to wait for
the righ time ,The strength of the patient hang on our capacity to believe
that Creator is up to something good for
us in all our delay and detour.
X.
Ifá says there were
two people where this Odú is revealed who needed to offer sacrifice against physical
deformity. The first one needs to offer sacrifice against the problems of eye.
In fact, the sacrifice must be directed towards the prevention of total
blindness. The second need to offer sacrifice against leg problems - that is,
to prevent be crippled Both of them need to offer sacrifice, perform rituals to
Ifá and Obàtálá.on these, Ifá says:
Bi n o kúú
Ma jowere
Ma jowere
Díá fún Aro
A bú fún Afoju
Won ni ki awón mejeeji
sakaale ebo ni sise
Wón gbe'bo wón rúbo
Translation
Even when he will die
I will strive
I will certainly put a
good fight
These were Ifa
declarations to the lame
The same was declared
to the Blind
They two were advised
to offer sacrifice
They complied.
Both the lame (Aro) and the Blind (Afoju) were living hard
lives. They found It difficult to undertake all the daily chores as his
skillful colleague .Unfortunately for them, this disability only suddenly
developed. They were never born invalid. One day, the two took a decision to go
and consult Ifa on their problem. They went
therefore to the Awo who declared to them that the dumbest thing for any
sensible person to do was to resign himself to fate whenever there was problem
without first putting a spirited fight against the problem. He also assured
them that their problems would be provisional; they should go about their respective businesses doing as if
there was no problem at all. In other words,
they must not allow their
invalids to put them down
in any way. They were also advised to offer sacrifice, each with a goat,
the oil of the palm, 16 kola nuts, 16 bitter-kolas, and money. They also had to
perform ritual to Ifa with four rats, four fish, one chicken each while they
had to perform a ritual to Obàtálá with 16 snails, enough native chalk and shea
butter each.
They had to take part
of the Shea butter already in Obàtálá, rub the affected part with it may time a
day.. They complied. Soon, Obàtálá, Ifá and Olodumare assured that the Blind
recovered its sight while the lame regained his limbs. The two were singing,
dancing and praising Olodumare for blessing them abundantly.
Bí n o kuu
Ma jowere
Ma jowere
Díá fún Aro
A bú fun Afojú
Wón ni ki awón mejeeji
sakaale ebo nii sise
Won gbe'bon won rubo
Ko pe ko jinna
E wa ba ni ni aruse
ogun
Translation:
Even when he will die
I will strive
I will certainly put a
good fight
These were the
declarations of Ifá for the lame
The same was declared
to the Blind
They were advised to
offer sacrifice
They fulfilled
Before long, not too
far
Let's join where we
use sacrifice to overcome problems
Ifa says that clients
will overcome their problems. Ifa also warns that it does not matter how
serious any problem can be, it is unwise for clients to resign themselves to
fate . They must strive to the good end. When the going is getting harder, they
they must harden their minds as well and they must continue that victory is
certain; the victory is more sweet.
Commentaries
The core message and
lesson in this stanza of Ogbese point on the essence of determination as a key
to solve any daunting life problems, as the say goes that the difference
between the possible and impposible liesin a person determination. A man who is
very determined can overcome any problem.
XI.
Ifa says that there is
a need to offer sacrifice against disease. Ifa says it is advisable for the
whole family to participate offering this sacrifice. If this is done, the evil
spirit responsible for bringing the disease will die. On the other hand, if the
disease has already hit, the sacrifice will incapacitate the spirit responsible
for the diseases and send it from the client's house. On these, Ifá says:
Ogbè seseese
Ogbè wowoowo
Díá fun Gbure
mokanleogún
Wón ni ki wón rubo si
laiku ara won
Won gbe'bo, won rubo
Translation:
OGBÈ SESEESE
OGBÈ WOWOOWO
They were the Awo who
launched Ifa for the 21 GBURE
They were advised to
offer sacrifice to live a long time
They complied
The 21 Gbure were
advised by the Awo above to offer sacrifice so that they did not die
prematurely. They were warned particularly against pestilence. They were
advised to offer a goat and 21 cowrie shells. They asked that they use the cowrie
shell to rub every part of their body individually. They complied. Immediately
after they did this, all the pests that destroy other crops had no power over
them, they lived long and would survive until the following year when they had
sewn and re-harvested in more ways large and more abundant. They were grateful
to the Awo and grateful to Olòdùmarè for saving their lives and protecting them
against the ailments.
Ogbè seseese
Ogbè wowoowo
Díá fun Gbure
mokanleogún
Wón ni ki wón rubo si
laiku aa won
Won gbe'bo, won rù'bo
Gbogbo iwoto-nsope
E wa ba ni laiku
kangiri
Translation:
Ogbè Seseese
Ogbè Wowoowo
They were the Awo who
launched Ifá the twenty-one Gbure
They were advised to
offer sacrifice to live a long time
They COMPLIED
All the followers of
the sacred Ifá
Let's join where we
enjoy long life
XII.
Ifá says that it
foresees the IRE of many children for the woman or the wife of a man forwho
Ogbè-Sé is revealed during the Ifa consultation. Ifá says that the woman in
question will not leave this world without children of his own. on this,
Ogbè-Sé says:
Ogbè se
Ogbè Se teetee
Dia fun Adejoke
Tii s'omo won lode Ipo
Or feyinti moju ekun
sungbere omo
Won ni ko sakaale, ebo
ni sise
Ogbè'bo, or rubo
Translation:
OGBÈ SE
OGBÈ SE TEETEE
They were the Awo who
launched Ifa for Adejoke
A citizen of the town
of Ipo
Who was crying in
lament of his inability to give birth to children
They advised her to
offer sacrifice
She complied
Adejoke has been
married for many years. She was never pregnant for a day. She applied all the
medication without any benefit. Therefore, she approached the two Awo above
expressed for Ifa consultation: could she give birth to her own children before
she reached her menopause? Would her
womb open for her to have her own children in life? The Awo of Adejoke assure her that her
uterus would be open and she could give birth to her own children in her
life. They advised him to offer sacrifice with four pigeons, four hens and
money. After this, she had to perform an Ifa ritual with eight rats, eight fish
and money. She complied. Exactly to the prediction of the Awo, two months
later, Adejoke was already a pregnant woman. She gave birth to many children in
rapid succession. She was very happy She was singing and was praising her Awo:
Ogbè se
Ogbè Se teetee
Dia fun Adejoke
Tii s'omo won lode Ipo
O feyinti moju ekun
sungbere omo
Won ni ko sakaale, ebo
ni sise
Ogbè'bo, o rubo
Adejoke o o yun-un
sinú
O or pon s'eyin
Ninú u jebutu omo lo o
sun
Translation:
Ogbè 'Se
Ogbè 'Se teetee
They were the Awo who
launched Ifa for Adejoke
A citizen of the town
of Ipo
Who was crying in
lament of his inability to give birth to children
They advised him to
offer sacrifice
She complied
Adejoke you will get pregnant
You will strap the
children on your back
In the middle of the
children you will have to sleep
Ifá says that the
client for whom this Odú is revealed is fond of children. She will not leave
world without having children. Ifá says that the clients needs to be hopeful in
life.
XIV.
Ifa says that he
predicts ire of many children for a sterile woman or a man's wife for whom this
Odú is revealed. Ifa says participate in
the rituals during the week of Ifá that is done every five days. So doing, she
will make be pregnant. All of those things that are responsible for the siege in her
uterus will disappear and she will give birth to many children. On this Ifa he says:
Oní I'Osé
Kéni má má móóse je o
Dia fun , Ajíbóse
Omo aborisa kile lu
gburugudu
Nítorí omo
Wón ní ko sákáale, ebo
ní síse
O gbé'bo, or rubo
Translation:
Today is Ifá (week)
day
Do not allow anyone to
skip their ritual observation
These were the
declarations of Ifá to Ajíbose
Who caused Òrìsà to
dig earth inside
She wsas advised to
offer ebo
'All because she was
looking for children
She complied
Ajíbóse has no child
of her own despite the fact that she had been married several years. She
went therefore to a prominent Awo in her area for the Ifa consultation and the possible
solution. The Awo assured her that she would give birth to the child in her
life. She was advised to be patient an have
faith in Ifá. He was also advised to offer sacrifice with four pigeons,
Four chickens and money. She also needed to perform ritual to Ifa with eight
rats, eight fish and money. She complied. After this, they asked her to never miss Ifá food Also with kola nut
every day of Ifá that normally arises every five days. She He also fulfilled
this advice with determination.Soon, She became pregnant. She gave birth to
many healthy children in succession She was very happy and very grateful.
Oní I'Osé
Kéni má má móóse je o
Dia fun , Ajíbóse
Omo aborisa kile lu
gburugudu
Nítorí omo
Wón ní ko sákáale, ebo
ní síse
O gbé'bo, or rubo
Kó pé ó ó ko jinna
E wa bá ni ní jebútu
omo
Translation:
Today is Ifá day
Do not allow anyone to
skip their ritual observation
These were the
declarations of Ifá for Ajíbose
Who caused Òrìsà to
dig earth inside
All because she was
looking for children
They advised her to offer sacrifice
She complied
Before long, not too
far
Join us in the midst
of many children
Ifá says that the
client will give birth to many children in his life. She should always
observe All the time the Ifá ritual
week, even after she has given birth to all the children that she wanted in her
life.
XV.
Ifa says that your
children will be healthy and obedient to her. Ifá says that the client for whom
this Odú is revealed needs to be warned against sittin On lethal substances without caution, especially
in his or her residence of the in-laws. Ifá warns that the client must be very
attentive at all times to prevent be damaged or disfigured or become pampered
babysitter for the skin for the rest of his or her life. This warning is more
pertinent in his or her political relative - the residence they can put poison, acid or other substances
annoying on his or her seat (when
sitting). The client should therefore be very cautious, very attentive and very
careful when in means of the people, on this warning Ogbè'Sé says:
Ibajé d'ewa, Awo
Odíderé
Díá fún Odíderé
Tíí see aayo ní Iwo
Ebo Ibajé ni wón ní ko
wáá'se
O gbe'bo, o rubo
Translation:
Desfiguration that he
returned to beauty, the Awo of Odideré
(Parrot)
He was the Awo who
threw Ifa for Odide're
Who was the favorite
in Iwo village
They advised him to
offer sacrifice against disfigurement
He complied.
Odíderé (parrot) was
everyone's favorite in Iwó town. Iwó was a village in the house of
father-in-law of Odíderé. He knew how to be a very intelligent, comical,
loquacious person ingenious There was nothing anyone could do to disturb him.
He was always encouraging everyone that we were in trouble to continue striving
and that the future would be better than the present period. For these reasons,
any collection in the house of the Father-in-law of Odíderé that did not
include him was considered incomplete. Many people,they would ask for him
without end. Odíderé was also the only confidant of his father-in-law. Initially,
we all love and appreciate the role of being played by Odídere. After however,
he envy harvesting. Some could not see
any reason why Odíderé, must be the only
one whom everyone always loves to see on every occasion. They could not, see no
reason why he should be the only confidant of his father-in-law. They did not
se no reason why he should take himself as if he were the only one who knew how
to speak, who ,could make people laugh, that he could advise and profess
solution to all, problems and who could accustom their ingenuity advantage to
everyone in the community. consequently, some people planned against him that
they would prepare a portion, powerful but dangerous and would be put in the
seat of Odidere to sit on, in order to spoil his complexion and spoil his pretty tail
feathers. They reasoned that the plot, if successfully carried out, would pay
the arrogance of Odíderé permanently. The trap was prepared, ready for the use
at the appropriate opportunity.
Shortly after this, a
problem arose in the house of Odíderé's in-laws, the conspirators advised his
father-in-law to invite Odíderé in order to profer solution as usual. Without
suspecting anything at all, the father-in-law sent for Odídere. The
conspirators also, on the other hand, saw the situation as the opportunity that
they had been waiting for the order to
deal with Odíderé. They introduced the invention therefore dexterously in the
favorite seat of Odíderé.
When Odideré arrived
at the house of his in-laws, the conspirators occupied all available seats,
leaving one that had been overwhelmed with the invention Odíderé, quickly.
Without suspecting any work of the enemies , Odíderé sat down on the seat.
After the discussion with his in-laws,
he left for his own house, still without any suspicion.
A few days later,
Odideré woke up to find out that he was having itching on his buttocks and
tail. He scratched the area repeatedly. Soon after, the itching turned to
serous rashes while their tail feathers were turning red. Odídere He burst into
tears when he saw this transformation. He found it difficult to get out in his
condition. He was too embarrassed. While lamenting his difficulty, he
remembered this instead of resigning himself to fate, he must solve at least
his problem. For each problem, people say there is a solution. Therefore, he
was responsible for his present difficulty? What should he do to ensure that
his skin regained its normal color? How was he going to overcome the shame
caused by chance ?.
The Awo told Odideré
that he got the problem at his in-laws' house. He was however, he was assure
that he would overcome the problem and that he would be better off for
him. They advised that he offer
sacrifice with a goat and money. He complied. After this, some medicines were
prepared for him to use three times daily. After seven days his whole skin had
assumed a quality of beuty. His tail was red but he was shining more than any other bird's tail. While all
these were happening him, he was unprepared. He was afraid to look at himself.
He summoned courage then to see how he was looking He put water inside a
bucket, he looked inside the
water, but he was not
sure what he saw. He decided to leave his house for the day. When people saw
Odíderé, everyone exclaimed in wonder at the transformation incredible and
beauty that was seen in Odíderé. Everyone kept mentioning his tail is the
the most beautiful tail they had ever seen. Out of curiosity they asked
him, he would have to tell them the
secret of its beautiful and unprecedented transformation. All he He said it was
this disfigurement that became beauty. From that day until today, theOdider
tail is the tail most seek-after and most expensive any bird has,
especially for its
size :
Ibajé d'ewa, Awo
Odíderé
Díá fún Odíderé
Tíí see aayo ní Iwo
Ebo Ibajé ni wón ní ko
wáá'se
O gbe'bo, o rubo
Ibaje d'ewa, awa o bá
won kú mo
Ibaje déwa gbogbo Awo
Translation:
The disfigurement has
turned to beauty, the Awo de Odíderé,
He was the Awo who
launched Ifá for Odíderé
Who was the favorite
in Iwó village
They advised him to
offer sacrifice against disfigurement
He complied
The disfigurement has
returned to beauty, we no longer die any group death
Let all the awo know
that disfigurement has returned to beauty.
Ifá says that the bad
plan of envious people will add up to zero. Ifa advocates caution and
theExtreme care where this Odú is revealed. Ifá also says that in case the
client entered into this trap, he or she he should offer appropriate sacrifice. After this, the
client must be rest assured that he wiil be victorious. In this prudence, the
client must not only be careful with where and what he or she feel, but also
his or her pants and other undergarments. the simple reality that Ifá says that
the client will be free better at the end of the day does not give them the
license to be careless or foolish. He or she should not be deliberately
negligent in this problem. That will add to pushing one's luck too far.
XVI.
Ifa warns a wealthy
and influential person against scams. He should not because of his or her age,
position, wealth or connection, rip off someone under his or her social status
or Economic status. If the person does this, he or she will humble themselves.
Ifá says that if the client is the person cheated, he or she must take all
legitimate means to demand his or her law. Ifa says that the culprit will be
put to shame.
On the other hand, the
client should also never cheat others if he or she does not want to be
dishonored. On these, Ifá says:
Afi alase
Afi owo ti baba a mi o
ri
Daa fún Eera Godogbo
Ti n lo ree yin'boru
nile Olofín
Won ni ko sakkale, ebo
ni sise
O gbe'bo or rubo
Translation:
Except if I do
something without authority
Except if I do not pay
my due reverence
These were the
declarations of Ifá to Eera Godogbo (Black Ant)
When going to launch
Ifa for Oloffin
They advised him to
offer sacrifice
He complied.
There was a serious
problem in the domain of Olofin. The problem
devoid all the solutions known. As a result of this, Olófin sent to Eera
Godogbo to consult Ifa. Before the departure of Eera Godogbo, and as usual
practice between Babaláwo, he went to his own Awo for the Ifá consultation to
determine what his stay at the Palace of
Olofin would be like.
The Awo informed Eera
Godogbo that he would succeed in solving Olofin's problems. They warned that
however at the end of all this. Olofin can renege on his promise to Eera
Godogbo: They said that Olofin would
promise Eera Godogbo but he would refuse
to pay, The Awo said that if this happened, Eera Godogbo should use all means
legitimate to collect his money from
Olofin. Eera Godogbo was advised to offer sacrifice with three roosters and
money. He complied and went to the place of Olofin. In the place of Olofin.
Eera Godogbo prepared many Ifa cures for Olofin. Eera Godogbo was in a room in
the palace of Olofin as was the practice in those days. Preist are asked to stay and monitor the progress of
what he had done and had assured that all problems were alleviated before he
could return to his home base. Eera Godogbo agreed. Oloffin promised to pay 50
bags of Cowries if all the problems were solved .
Soon, Eera Godogbo
succeeded in solving all these problems. Everyone in the palace of Olofin were happy and full of praise for Eera
Godogbo. They all said that despite his small stature, he had succeeded where
all the other Awo had failed With this, Eera Godogbo packed his belongings and
went to Oloffin to ask him to fulfill his (Oloffin) promise to pay 50 bags of
Cowries.Surprisingly, Olofin refused to pay sharply. He said that those who
were more big, stronger and more influential than Eera Godogbo could not take
money from him
This reason, Eera
Godogbo felt very downcast. He could not believe that any of the
statetment of Olofin, the highest
hierarchical classification Obà on land, could do this to him, to a Babaláwo.
Eera Godogbo decided to say behind Olofin to see the reason a for a change of mind then. After waiting for
several months, without any positive response from Olófin, Eera Godogbo decided
to put the advice of his Awo in use. That afternoon, he paid reverence to his
ancestors and all their guardians. He prayed for help and called in Òrúnmìlà
and Olòdùmarè to allow him to succeed. After telling everyone what had been
going on, he sought the authority of his
parents, Òrúnmìlà and Olòdùmarè
reporting Olofin. he went to
sleep.
Very early the next
morning, a thought occurred to him on how to deal with Oloffin While the court
of Olofin was completely in session. Eera Godogbo came in and asked for the
indulgence of all present to hear what he had to say. All of them agree. He
narrated all his experience then in the palace of Olofin to all present; he
told them how he was invited by Olofin when he was having problems, how he he
was able to solve the problems through the help of Ifa how Oloffin promised to
pay him 50 bags of Cowries, how Olofin had reneged, on the promise, how he had
expected several months for Oloffin to fulfill the promise without success
After telling this
story, all eyes went back to the directions of Olofin in consternation. Many
Expressions of discredit. Some expressed fright and disappointment. Olofin was
so ashamed of him that he buried his head in shame. Olof he simply entered his
deepest chamber and took out the 50 bags of Cowries and gave them to him. to
Eera Godogbo. This nonetheless, however, the impression was indelible in the
minds of all those present that day.
Olófin lived with humiliation for the rest of his life.
Afi alase
Afi owo ti baba a mi o
ri
Daa fún Eera Godogbo
Ti n lo ree yin'boru
nile Olofín
Won ni ko sakkale, ebo
ni sise
O gbe'bo or rubo
Kíkéré ti mo kéré
I know it and I'm je
Kíkéré ni mo kéré
Ifa inú ù mi ò kéré
Translation:
Except if I do
something without authority
Except if I do not pay
my due reverence
These were the
declarations of Ifá a for Godogbo
When going to launch
Ifa for Oloffin
They advised him to
offer sacrifice
He fulfilled
It's because you see
me as a small person
That's why you want to
cheat me
Even the thought I am
small
My Ifa knowledge is
far from being small
Ifá says that the
client will be able to overcome those who planned to scam him or her because
they are superior to the client in one way or the other.
XVI.
Ifá says that there is a woman where this Odú
is revealed who had been having abortions Constantly. Ifá says that she was the
architect of her misfortunes. Ifa says that she had been Fake.At any time she
would get pregnant again, she would go out again and do the love other men.
Immediately after this fact, she would have an abortion. Development had been giving her husband
sleepless nights.
Ifá says, also that
the woman in question thought that she is perfect in her adulterous act. Ifá says that she is deceiving herself that so
many people are aware of her excesses. She must stop immediately or risk having
a kick for outside of his matrimonial home. On this, Ifá says:
Àwòdì òkè ò mò pé ará
ilè n wo òun o
Dia fun Efunradetoun
Èyí ti yóó lóyún sínù
Ti yóó maa f'okó boyún
inú re jé
Wón ní ko sakaalè, ebo
ni sise
Translation:
The hawk walking is
unprepared that it is been observing by those on earth
This was a statement
from Ifá to Efunradetoun
Who was pregnant
Who would have through
her abortion of cause of adulterous act for her
They advised him to
offer sacrifice
Efunradetoun was a
very pretty woman. She had found it difficult to conceive. But unfortunately,
before the pregnancy developed to three months, she would have a abortion Her
husband and family were distressed above chance. One day that Efunradetoun
went for the Ifa consultation.
She was warned against
adultery. They told her that her problems were caused by her same adultery.They told her that if she stopped
her adultery, she would give birth to the children.
He was also told that
many people were aware of his fake life. They advised him To stop and offer a
goat, four rats, four fish and money as a sacrifice. She ignoredthe Awo simply.
One day, those who
were aware of her misbehaviors informed the family of her husband. They set a
trap for her and they caught her on the spot. They sent her quickly from her
marriage home. All his pleas fell on deaf ears.
Àwòdì òkè ò mò pé ará
ilè n wo òun o
Dia fun Efunradetoun
Èyí ti yóó lóyún sínù
Ti yóó maa f'okó boyún
inú re jé
Wón ní ko sakaalè, ebo
ni sise
Ó koti ogboyin s'ebo
Efúnrádétóún ò¡
Àwòdì òkè ò mò pé ará
ilè n wò òun o
Efunrádétóún o¡
Translation:
The hawk walking is
unaware that it is been observing by those on earth.
This was the
declaration of Ifá to Efunradetoun
Who was pregnant
Who would have through
her abortion of cause of adulterous act for her
They advised her to offer sacrifice
She ignored the advice
simply
Look, Efunradetoun
Efunradetoun, what a
pity!
Commentaries
This stanza point out
the sacred position of ifa on adultery,
espesicaly for married woman, the stanza point that the end result of adultery
for married woman is matrimonial disorder and shame.
Copyright :Babalawo
Pele Obasa Obanifa, phone 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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