ODU IFA OGBE OTURA/OGBE ALARA BY BABALAWO OBANIFA-Obanifa Extreme Documentaries Odu Ifa Series .

ODU IFA OGBE OTURA/OGBE ALARA BY BABALAWO OBANIFA-Obanifa Extreme Documentaries Odu Ifa Series .

In this work Babalawo Obanifa will make exhaustive commentaries on  Odù Ifá OGBÈ-ÒTÚRÁ also known as  Ogbè-Alárá, the two can be use interchangeably. The work shall be extremely useful for any practicing Babalawo who want to have an in-depth knowledge of Odù  Ifá  OGBÈ-ÒTÚRÁ, as well as those who imprint Odù OGBÈ-ÒTÚRÁ  during DURING ITÈÓDÙ OR ÌKOSÈDÁYÉ .The work will examine among other things , what is Odù ifa OGBÈ-ÒTÚRÁ? Who are the affiliated Irunmole and Orisa with Odù ifa OGBÈ-ÒTÚRÁ? What are the taboo of of Odù  Ifá OGBÈ-ÒTÚRÁ? What are the congenial occupations for Ogbè-Alárá children?   What  are the likely names that can be given to those  born by Odù , Ifá Ogbè-Alárá? Summary of general information available to those born by  Odù Ifá OGBÈ-ÒTÚRÁ, some sacred messages  in holy Odù OGBÈ-ÒTÚRÁ and commentaries on them. All this and more will be the major focus of this work.

WHAT IS  THE SYMBOL OF Odù Ifá OGBÈ-ÒTÚRÁ ?

I  I

II I

I  I

I  I

WHO are the affliated Irúnmolè and Òrìsà of  Ogbè-Alárá ?

 By this it   mean  the   Irúnmolè and Òrìsà ,  that those born by Ogbè-Alárá  can have along with their ifa in oither to have  a peroblem free  life, the following dieties have benn identify: Ifá, Èsù Òdàrà., Obàtálá, Egbe, Orí.,Eleye,Egúngún.

WHAT ARE THE TABOO OF Ogbè-Alárá.?

By this it mean, both animate and inanimate object such as plants and animal or behavior that those born by Ogbè-Alárá must avoid in order to have a problems free life. The following has been identify.

1.They should not eat the emo lawn-cutter rats or use them for anything

2. They should not be setting traps or shooting to kill to kill animals

3. They  should not be wearing colored dresses except white.

4.  They must not use dye.

5. They must not engage in a business that involves dark painting.

 6. The  should not keep dolls, they should not carve images with wood.

7. They  must not use green palm-grain or you must eat  it.

8 They  must never enter  to join in business of companies or they must enter business

with anyone.

9. They should not be ungrateful or forget about favors they get from people

  They must never disrespect or mistreat their parent or superior

What are the congenial occupations or PROFESION FOR children?

they can be very successful person in field of trade and business profession like medicine, or any related health profession, how ever in business , it is not good for them to enter partnership with anybody. It is also not good for them, to be a hunter, but they can be a successful solder or war lord. And any field like politic is also advisable. They also a successful healer, spiritualist and a practicing babalawo.

WHAT ARE THE Possible Names of Children of Ogbè-Alárá?

By this we the name that can be given to born by this Odu during their Itefa or Ikosedaye . this names are derive from positive Ifa character in Odu Ifa Ogbe Alara. They exist in both male and female category. For male we have names like : Tàlàbí., Sàlàkó., Alálàádé., Ayélabégàn., Jègbè., Fágbàmílà. For female, Ifáfúnminíre,  Oláifá.,  Ifádolá.,Òòsàábunmi., Ifádáyìísí., Ifáyemí

SOME SUMMARY OF THE GENERAL INFORMATION FOR THOSE BORN BY THE ODÙ Ogbè-Alárá DURING ITÈÓDÙ OR ÌKOSÈDÁYÉ

The children of Ogbè-Alárá have a unique opportunity to be fabulously rich. They have the luck of building many houses, having many commercial enterprises and being in command of much wealth. That's why Babalawo  usually sing thus:  Ifá is me bí Oba Òrúnmìlà is me b omo Ogbè-Alárá Meaning: Ifá, please make me like a King Òrúnmìlà, please do  me as a child of Ogbè-Alárá.

This is a clear indication that children of Ogbè-Alárá resemble the Kings in their splendormajestic. No matter how rich and influential Ogbè-Alárá children may be in their youth, They grow up old, The richest and most influential they tend to become. In fact, even when they die, they seem to have bigger  reputations of life. These children can not be imitated in this regard.

The children of Ogbè-Alara have a tendency to use people to achieve success without showing gratitude .But then they are discharged when they have achieved their goal. This is a major fault in them. They must learn to show gratitude to their Olódùmarè accordingly, their benefactors and those who could have helped them in one way or the other, towards achievement of their  success in life.

The children of Ogbè-Alárá will live for a long time and will be privileged to know what the ticking world. They will know the secret of life and the whole world to their advantage. They must, However, never underestimate the importance of any woman in her ability to Knowing the world more than any other person rests entirely on women. They they should never look down on any woman.

The spirit guides of Ogbè-Alárá children are not with dark colors. Therefore, they should not have anything to do with dye or black dresses. If possible, they should wear only white dresses. They should use white bedspread and white blanket. They  should also avoid painting, sculpting, or dyeing as a profession.

Ifá says that the children of Ogbè-Alárá should never engage e in any union of companies (business) with anyone. If they do, they will be scammed from such a company.Not only that,  their business partners would be looking for ways to eliminate them. But consequently, Ogbè-Alárá children who engage in business of the society must have beware of contracted assassins, conspiracy and slander as well as being left out in the deal.

The children of Ogbè-Alara  must also respect their parents, all superiors and those in positions of authority over them. If their parents pray , they  would be successful and they would be happy in life. On the other hand, if they did not do that, they They will carry the curse of their parents for the rest of their lives.

The children of Ogbè-Alara should be careful with prolonged illness at their youth.  They must be able to take all the necessary and appropriate steps to avoid a situation where they will fed the disease for the rest of their lives. This ailment It will affect one side of their  upper body or sometimes both. The ailment can damage  their lungs, kidneys, liver, rib of the pancreas and / or voice.

In general, the children of Ogbè-Alárá will have a street, an institution, and establishment,a  fundation or an area established in their names or in recognition of their achievements in the lifetime.

some sacred messages in holy Odù OGBÈ-ÒTÚRÁ and commentaries on them.

Ifá says that it foresees the Ire of long life and prosperity for the client for whom Ogbe-tura is reveal. Ifa says that the client would soon be successful in his or her life and that the success would be more interesting and more rewarding for him after organizing his life,, to achieve this . Ifá says that the client needs to offer sacrifice and be pious , ifa say that this person will be more successful in their old age that their youth . On this, Ifá says:

Emó níí ré'ko wéléwélé

òyà níí kó rùmùrùmù wo'dò

díá fún Àáró

a bù f'ójóAlé

Wón ní kí won rúbo àyetúnye

wón gbé'bo wón rubo

Translation:

It is the Emo rat which cuts grass into small pieces

It is the grass cutter that rolls grass in the stream

They were the ones who make Ifa for the day

They also make the same for the night

Both of them were warned to offer sacrifice for abundant success and honor

They both complied.

Àárò and Ojò-Alé went to consult Ifá to determine how their lives would be in the future. They wanted to know if they would both be successful in life.The Babaláwo assured them that his success was guaranteed. They were asked to offer sacrifice for them to succeed, and to have honor and prestige now and in future life. They were asked to offer two Guinea-birds each and money as sacrifice. Both of them complied.  Ojó-Alè (night) was asked to offer an additional sacrifice of a guinea-bird and money so that he could build more achievements achievement in later life. He also complied, in the nights, the success, prestige, and honor of Ojó-Alè multiplied in many folds. Both of them were singing and dancing and praising Olódùmare and their Babaláwo for granting them their request.

Emó níí ré'ko wéléwélé

òyà níí kó rùmùrùmù wo'dò

díá fún Àáró

a bù f'ójóAlé

Wón ní kí won rúbo àyetúnye

wón gbé'bo wón rubo

njé Àárò mi rèé

Alé ni mò n tooro

B'álé mi bá sunwón

mà á s'opé

Translation:

It is the Emo rat which cuts grass into small pieces

It is the grass cutter that rolls grass in the stream

They were the ones who cast Ifa for the day

They also do the same for the night

Both of them were warned to offer sacrifice for abundant success and honor

They both complied.

Now, this is my day

It's my night for which I'm begging

If my night is rewarding

I should be very grateful indeed

Ifá says that the client for whom this Odú is revealed will have cause to show his or her gratitude in life. He or she will be happy and leave live a fulfilling life. He or she needs to show gratitude to her or his benefactors,  Olódùmare and those who had helped in one way or another, in their or their way of success when  their success arrive.

Commentaries

The major themes that can be deduce from this stanza is that human been should plan ahead of future. Human being should cultivate the habit of fetching water  ready before they are becoming thirsty.  It is during the youthful age that human being can prepare against their old age as show to us by the characters in this stanza.

II.

Ifá says that it foresees the Ire of longevity of life  for the client for whom this Odù is revealed and  his entire family, Ifá says that the whole family needs to offer sacrifice so that the Ifá protection  cover the  entire family. On this, Ifá says:

Baba Míníngo

Baba Míníngo

Díá fún Òrúnmilà

Baba yóó mú ara rè wolé àìkú

Yóó mú ara rè wolé àìkú

Yóó mú omo rè wolé àìkú

Won ní ko sákáale, ebo ní síse

O gbo ebo,  O rubo

Translation

Baba miningo

Baba miningo

Make  Ifá for Orunmila

Who would place himself inside the house of longevity

Who have accommodated his wife in the house of longevity

Who would have accommodated their children in the house of longevity

He was advice to offer sacrifice

He complied

Orunmila woke up one day and decided to ensure long life and prosperity for him and his  whole family.He did not want to witneess any juvenile death in his entire family and those of all his followers. Therefore, he went to  two  aforementioned Awo,  who are his students, would he succeed in this effort? Would it be possible for him to secure  long life for all his fans, followers and family? He was assured that everything was going to be according to his intentions. he could ensure longevity for these people who want it. They advised him to offer two Hen, two roosters and money as sacrifice. He was also performing a ritual with  Ifa with a chicken. He complied.

Baba Míníngo

Baba Míníngo

Díá fún Òrúnmilà

Baba yóó mú ara rè wolé àìkú

Yóó mú ara rè wolé àìkú

Yóó mú omo rè wolé àìkú

Won ní ko sákáale, ebo ní síse

O  gbo ebo,  o rubo

Njé Baba Míningo

Baba Mìnìngo

Bó se'lé àìk'ma múrà mi wo

Baba Mìnìngo

Baba Mìnìngo

Bó se'lé àìkú, ma m'áyà mi wo

Baba Mìnìngo

Baba Mìnìngo

Bó se'lé àìkú, ma m'ómò mi wo

Translation

Baba Mìnìngo

Baba Mìnìngo

Baba miningo, Baba mining

They make  Ifá for Orunmila

Who will  placed himself in the house of longevity

Who will accommodated his wife in the house of longevity

Who will accommodate her children in the house of longevity

He  was advice  to offer sacrifice

He complied

Now, Baba miningo, Baba miningo

If it is the sanctuary in longevity, I will get

Baba miningo, Baba miningo

If it is the sanctuary in longevity, I will accommodate my wives

Baba miningo, Baba miningo

If it is the sanctuary in longevity, I will accommodate in my children

Baba Miningo, Baba Miningo

Ifá says that the client and his or her entire family will live a long time. They will be protected

by Ifá. If such people are not initiated yet, they should strive to do so.

Commentaries

This Odu is majorly concern about the role of a father or husband to protect his member of the family such as wives and children.  This is the behavioral thematic preoccupation of this stanza of  Odù Ifá Ogbe-tura. This what  exemplify  by Orunmilla in this stanza.

III.

Ifá says that it will reveal the secret of the world to the client for whom this Odù is revealed. Ifá says that he or she will benefit tremendously from this revelation. Ifá advises however that this client should never look down on any woman or value  less the power, potentials and capabilities of women if he or she will have  success. Ifá says that the secret of this client's success is almost completely in the habd of  women. That's why he or she should accord honor and respect to women. On this, Ifá says:

Ògbógbòó Babaláwo níí f'owó te ojú opón Ifá

Ògbógbòó Onísègùn níí f'owó ti Òsányìn láyà

Ògbógbòó Olóòòsa níí mi ájìjà síhìn-ín

Níí mi Àjìjà sóhùn-un

Dia fún únunmìlà

Baba n lo rèé rídìí Ayé

Translation:

A versatile Babaláwo is he who makes impressions in the tray of Ifá

A versatile botanist is he who consults Òsányìn by squeezing his chest with his hands

A versatile worshiper of Obàtálá is he who balances the Àjìjà Gong of this

way

And it makes it swing in the air that way (during the execution of the ritual)

They were the o ones who make  Ifa for the Orunmìlà

When planning to know the secret of the world

Òrúnmìlà observed many strange things that happen in the world. He observed that some people were happy while another was sad. Some people were wealthy while others were poor some people were loved while others were hated; some. People have husbands while others were alone. He was curious to know why the situation was that way; he approached some of the Awo mention earlier for Ifá consultation: could he know the secret of the world? Could he determine what   cause these disparities in the world? Would he be able to use knowledge, if he acquired to this advantage and those of these followers? What would he do to make all this happen? The Awo told him that he was about to find out about something for which he had been confusing about for a long time. He was assure he would have access to the knowledge would help him in understanding this world. They advised him that he should offered sacrifice with a mature goat. All the internal organs of the goat were to be used to perform witches' rituals. He should  stay close to where he put the ritual elements until the next day. They advised him to take the materials used for the ritual  to a nearby bush. He complied. For about two or three hours early in the morning. Òrúnmìlà saw a very beautiful woman that , comes to where he place the ritual materials. He saw her consume the food. Surprisingly, he discovered that the woman was completely naked. After she finished eating completely, she called on  Òrúnmìlà to leave. He was frightened and surprise that the woman was conscious of this presence from the beginning When approached by the woman, Òrúnmìlà was told that women are the secrets of world that the success or failure of any person rest in women; the love or hate of anyone rests in a woman; the happiness or sadness of anyone  , the honor or misfortune of any person rests in woman  and so success  rest in in women. They advised him then never to belittle any woman, no matter how small or insignificant the woman may seem to be. Orunmila returns home with this knowledge and he  use this to her advantage. He became successful famous and honorably wealthy. He was so happy in this life. He gave praises therefore  to Olódùmarè and his Awo that  make Ifa for him.

Ògbógbòó Babaláwo níí f'owó te ojú opón Ifá

Ògbógbòó Onísègùn níí f'owó ti Òsányìn láyà

Ògbógbòó Olóòòsa níí mi ájìjà síhìn-ín

Níí mi Àjìjà sóhùn-un

Dia fún Orunmìlà

Baba n lo rèé rídìí Ayé

Won ní ko sákáale, ebo ní síse

O gbo ebo, o rubo

kò pé, kò jìnnà

E wá bá ni ní jèbútú Ire gbogbo

Translation:

A versatile Babaláwo is he who makes prints on Ifa tray

A versatile botanist is he who consults Òsányìn by squeezing his chest with his hands

A versatile worshiper of Obàtálá is he who balances the Àjìjà Gong of this

way

And it makes it swing in the air that way (during the execution of the ritual)

They were the  ones who make  Ifa for the Orunmìlà

When planning to know the secret of the world

They asked him to sacrifice

He fulfilled

The sooner, not too far

Get together in the middle of abundant blessings

Ifá says all the good things of life will be given to the client. Ifá says that the client

He will get to know the secret of the world to advantage.

 Commentaries

The message in this Odu is beyond the spiritual aspect of making ifa consultation and Ebo. The message reveal one of the paramount secret of success in the world. The secret is so simple, having an opposite sex as a companion in our journey of life. The saying that behind every successful man , there is always a woman , and that behind every successful woman there is always a man is a universal fact and law that has been reveal by this Odu , so it is essential for any  person who want to be successful in life to seek the support and cooperation  of the opposite sex. Acting contrary to this law can lead to struggle where one ought to achieve success with ease.

IV.

Ifá says that it foresees myriad of blessings of life for the client for whom this Odu is revealed. Ifá says that the client needs to offer sacrifice and perform ritual to Obàtálá. Ifa says that everything had been moving up h well for the client but suddenly stopped and the client is facing all kinds of penalties currently. Ifa says that with the sacrifice and  appropriate  rituals, all good thinsgs of life  will return to the client and he or she will get everything he or she  had been yearning for . On this, Ogbè- Otura  says

Àbòn se rìgìdì d'eyin

Díá fun Òrúnmìlà

Baba n lo rèé ra Ire l'erú

Wón ni ko sákáalé, ebo ní síse

Ó gbé'bo Ó rubo

Translation:

With time, a green palm-fruit will mature and become mature

This was the declaration of Ifá for  orunmìlà

When  he was going to buy Ire as slave

They asked him to sacrifice

He complied

Òrúnmìlà knew that Ire want to be brought to Èjìgbòmekùn market for sale inslavery. Òrúnmìlà,   He knew the benefits of acquiring Ire in his family, he decide to buy Ire.  He went  therefore to the goup of Awo mention above  for consultation of Ifá. Orúnmìlà was advised to offer sacrifice with two hens, two guinea-fowl, two white doves and money, he fulfilled. After this, he left for the market. Before anyone could put their eyes on the Ire, Òrúnmìlà was already become  the proud owner,  When  Ire arrived at the house of Orunmìlà, everything changed  for him, there was  improvement for him; he was happy, prosperous, contented and influential, he became an object of envy in the community. When they asked how he did it so quickly to success like that, he answered that it was by means of the help of Olódùmarè and the Ire of his slave. One day, however, Òrúnmìlà only woke up in the morning to discover that Ire his  slave had disappeared. He searched everywhere but could not locate him. He  sent people far and wide to find him, all to no avail. He sent people  to Alara, Ajerò, Owáràngún, Oòni, Obalóyòó so on, but they did not see Ire ,they could locate Ire's whereabouts. Then Òrúnmìlà returned to Àbòn Se Rìgìdì D'eyìn for the Ifa consultation. Òrúnmìlà  was informed that he seemed to be looking for something and that he would be able to see what he is searching for.  They asked him to perform a ritual  for Obàtálá with four snails, smear with cocoa butter, native chalk (husk). A white dove and money. They said, however, that he should  put the ritual from the door, he should went  went to call Obàtálá to come and take his  ritual. Òrúnmìlà complied. The day Òrúnmìlà went to the ballot door  of Obatala with the ritual materials, he prayed for success and He left on his journey. When he reached the front door, he called on  Obàtálá to come and take his food that he (Òrúnmìlà) had brought for him. at the moment Obàtálá became standing at his seat to collect the food, Ire appeared from under Obatala's seat and ran to Òrúnmìlà. Unknown to anyone, Obàtálá had been holding the Ire from the time that Orunmila had been looking for him. Obàtálá had put the Ire under his seat and had sat on it (Ire). When Òrúnmìlà set his eyes on Ire, he was so happy he began to sing and dance. He sent delegates back to all the people he had reported before he was looking for the Ire that Ire had been found. He was giving praises then to his Awo who make Ifa for him and Olódùmarè that made it possible for him to find the Ire. Immediately Ire returned to the house of Orunmila, everything changed again for the better.

Àbòn se rìgìdì d'eyin

Díá fun Òrúnmìlà

Baba n lo rèé ra Ire l'erú

Wón ni ko sákáalé, ebo ní síse

Ó gbé'bo Ó rubo

Njé e wi f'Álárá

pe mo ri I will

E wi f'Ajere

Pe mo ri Ire

E wi fún Owáràngún

Pe mo ri Ire

E wi fún Òni Ifè

Pe mo ri Ire

Ire tó sonù

Ire

Translation:

With time, a green palm-fruit will mature and mature

This was the declaration of Ifá t for  orunmìlà

When going to buy Ire as his slave

They asked him to sacrifice

He complied

Please report Alara

That I have Found the Ire

Go and tell Ajerò

That I have found the Ire

Please report Owáràngún

That I have Found the Ire

Go and tell Oòni of  Ifé

That I have found the Ire

The lost Ire

I have found it

Ifa says it will recover all the Ire of this client that he  had so far lost

Commentaries

This stanza is pointing out to the essence of using Ifa divination as a compass to navigate through life as the saying goes that direction is better than speed, some people are going nowhere, fast, had orunmila not went for ifa consultation as show by this stanza, he would have been searching for his loss ire in vain effort and without direction

V.

Ifá says that the client for whom Ogbè-Alárá is revealed must be wearing white dresses at all times. He or she must always be wearing predominantly  white dresses whites and they should be wearing only white clothes such as blanket and even their  bedspread must always be white. Ifá says that if this is not done, he or she should attract him or the evil spirits and he or she would be having bad dreams and nightmares. This is because multicolored dresses are not in harmony with the spirit guides of this client. On this, Ifá says:

Sìkítírí-pinpin

Dáá fún Aládìre Òkè-Àpà

Èyi tí tikú-tàrùn n naso rè lánà-bora

Ó n fojoojúmó sun oorun ìsùnkúsùn

O fi n fojoojúmó lá àlá àlákálàá

wón ni ko sákáalé, ebo ní síse

Ó gbé'bo Ó rubo

Translation:

Sikitiri-pinpin

Was one who make  Ifá for the Tie and seller of clothes dyed from the town of Oke-Apa

Who the death and afflictions were wearing  his clothes as a quilt

She was having nightmares every day

She was also having bad dreams every day

They advised him to offer sacrifice

She complied.

Aladire (tie and dye clothes seller) of Oke-Apa town was having nights mare on daily basis, as a result of this bad dreams and nightmares. Therefore, she usually was afraid whenever the dusk was approaching. She got very thin soon and people were alarmed and were asking after t his health. They thought that she was having severe illness. She was looking sickly, emaciated tired of this problem, she approached sikitiri-pinpin for the Ifa consultation: Could she solve this problem? Would these bad dreams disappear?  Would she overcome bad and nightmares in his  life?  Would she be able to sleep peacefully like others? The Babalawo assured her that her problems would become a thing of the past that she was requested sacrifice of two guinea-birds, two hens and money. She complied.  They also ask her to desist from dye clothes and color clothe . They told her that as long as she continues to tie and dye clothes or continue to wear multicolored dresses, she would continue the nightmares. She stopped wearing colored dresses and stopped her Linkage business and clothes dyed. Immediately after she compiled with Babaláwo's instruction, her dreams bad dreams and nightmares stopped. She was sleeping well. Her health improved and her life changed for good.

Sìkítírí-pinpin

Dáá fún Aládìre Òkè-Àpà

Èyi tí tikú-tàrùn n naso rè lánà-bora

Ó n fojoojúmó sun oorun ìsùnkúsùn

O n fojoojúmó lá àlá àlákálàá

wón ni ko sákáalé, ebo ní síse

Ó gbé'bo Ó rubo

Ikú jòwó má pa Aládìre Òké-Àpà

Sikítírí-pinpin

rkè-Àpà àkè-Àpà

Sikítírí-pinpin

Translation:

Sikitiri-pinpin

He was the one who launched Ifá for the Tie and seller of stained clothing from the town of Oke-Apa

Who the death and afflictions were wearing clothes as a quilt

She was having nightmares every day

She was also having bad dreams every day

They advised her  to offer sacrifice

She complied.

Death, Please do not kill the tie-and-seller clothes dyed Oke-Apa

Through Sikitiri-pinpin we prayed

Affliction, Please do not tear down the Tie-and-stained clothes seller of the village of Oke-Apa

However Sikitiri-pinpin we prayed

Ifa says that the client will be protected against Death and afflictions. He or she must however, desist from using dyeing, wearing colored as well as bedspread or bedspread.

VI.

Ifa says that no matter what this client does in the form of favor or help to others, he or she slanderers will  still have to face up to the problem of slanderers who will spoil his or her name and he or she should  not persecute or retaliate at any given opportunity. Ifa says that by doing so, he or she will progress and persuade dignitaries. It does not matter what the slanderers do or say, they can not adversely affect the client. On this, Ogbè – Alara  says:

Sùtisùti wúyéwúyé

Sùtisùti wúyéwúyé

kò s'éni ti yóó péyìn dà

Tí kò níí lórò  sùti lára

Díá fún Òrúnmìlà

Won yóó maa i sùti sii

Wón ni kó sákáalè, ebo ní síse

O gbé'bo o rubo

Translation:

Silent gossip

Silent slander

There is no one who will turn his back

Who will not have an issue with which to compromise a gossip through others

This is the declaration of Ifá  to  Òrúnmìlà

When people were using it as a matter of slander

They advised him to offer sacrifice

He complied.

Òrúnmìlà was living in Ile-Ifé. He traveled to various parts of the world to help those who have a problem or another. Those whose problems required help physical in terms of money, food, clothing and shelter, he would provide it for them if he have; those whose problems required social, psychological or emotional solutions, in terms of advice, conviction, encouragement and guidance, he would provide all this for them without reproach; those whose problems required spiritual solutions in terms of sacrifice, rituals and Ipese, he would also render help in helped in these considerations. With all this, some people used to defame and slander  him about, calling him  all the kinds of names-intruder, man-over-town, man without employment, the making- good. They went to the point of exaggeration of saying that he was simply  moving aroun in concealment of his inability to maintain a stable house. They also said that the He used the trip in order to avoid his essential marital obligations. When these slander and defamation  were  growing too much , Òrúnmìlà decided to visit one of his students for Ifa consultation. He wanted to know that if he needed to stay in his home and stop all the good jobs he had been doing for the world. The Babaláwo told him that he should continue to do good. Òrúnmìlà was informed that he should never stop helping others who may need his help. He must ignore all the slanderers. They also asked him to offer sacrifice with liquor and pure honey. He complied. Immediately after this, all the slanderer were pull down, when they are busy trying slander him, more people were appreciating his good qualities. Òrúnmìlà became favorably honored and respected in both home and away from home. He became wealthy and he  had many children and followers. He was full of praise to his Awo and gratitude to Olódùmarè for making it a success. He was singing then and was dancing saying:

Sùtisùti wúyéwúyé

Sùtisùti wúyéwúyé

kò s'éni ti yóó péyìn dà

Tí kò níí lórò or sùti lára

Díá fún Òrúnmìlà

Won yóó maa i sùti si

Wón ni kó sákáalè, ebo ní síse

O gbé'bo or rubo

E sa maa yo sùtìì yín lo

Egàn ò pé kóyin má dùn

E sa maa yo sùtìì yín lo

Sùti le yo sí mi mi

Neither mo fi lówó lówó

E sa maa yo sùtìì yín lo

Egàn ò pé kóyin má dùn

E sa maa yo sùtìì yín lo

Sùti le yo sí mi mi

E sa maa yo sùtìì yín lo

Egàn ò pé kóyin má dùn

E sa maa yo sùtìì yín lo

Sùti le yo sí mi

E sa maa yo sùtìì yín lo

Egàn ò pé kóyin má dùn

E sa maa yo sùtìì yín lo

Sùti le yo sí mi mi

N o mo fi Ire gbogbo

E sa maa yo sùtìì yín lo

Egàn ò pé kóyin má dùn

E sa maa yo sùtìì yín lo

Translation

Silent gossip

Silent slander

There is no one who will turn his back

Who will not have an issue with which to compromise a gossip through others

This is the declaration of Ifá to Òrúnmìlà

When people were using him  as a subject of slander

They advised him to offer sacrifice

He complied.

Now, continue with your gossip

No slander will remove the sweetness of honey

Continue with your gossip

It's when you proffer slander on me

That I became very rich

Continue with your gossip

No slander will remove the honey in the form of sweetness

Continue with your gossip

It's when you pronounce slander on me

That I built houses in the houses

Continue with your gossip

No slander will remove the sweetness of honey

Continue with your gossip

It's when you pronounce slander on me

That I gave birth to many more children

Continue with your gossip

No slander will remove the sweetness of honey

Continue with your gossip

It's when you slander about me

That I became a proud possessor of all Ire

Continue with your gossip

No Slander will remove the sweetness of honey

Continue with your gossip.

Ifá says that no matter what people do to run down the client, they will continuethriving He or she should continue to do good though. He or she must do his or her pure mind and lives a pious life that he or she should help whoever is in  of his or her  help. He or she should not differentiate. For doing so, Olódùmarè will be multiplying the client's possessions several times more.

VII.

 Ifá says that the client plans to start a project or is planning to travel on business ventures, he or she need to offer sacrifice to ensure success. Ifa also says that the client has made several efforts to success and all the  efforts ended in failure and shame. Ifá says that the client needs a "bath and wash" to Keep all the spirits responsible for the failure of this  person away. Ifa also says that a street, area, adventure, institution or foundation would be named after this client in the nearest future. All he or she needs to make presently is to  offer all the appropriate sacrifice such as prescribed by Ifa. On these, Ifá says:

Orí omo  dára

Bàbá a rè ni ò mò

Díá fún jègbè

Ti n rook Ode

Wón ní ko sákale. ebo ní síse

Ó pe Awo lékèé

Ó pe Èsù l'ólè

Ó ko'ti ògbonhin s'ébo

Translation:

The child has good fortune

But the father is not aware

That was the declaration of Ifá Jègbè

When he was going on a hunting expedition

They advised him to offer sacrifice

He called the Awo a con artist

He labeled Èsù Òdàrà thief

He simply ignored the advice to offer sacrifice

Jègbè was a prince in Òyó. In fact, he was the first child  and clear heir to the throne.  however, Jègbè loved to engage in something adventurous.  As a result  the result, he became a fulfilled hunter. He had killed, Elephants, Tiger, Lions, Leopards, bush cow, pythons, and cobras and so on. One day, he planned to go on  a hunting expedition, he consulted his Awo accordingly

for the consultation of Ifa. They advised him to offer sacrifice with a mature  goat to ensure outstanding  success in his hunting trip. He was told that he would  kill many games, but there was a need for him to offer sacrifice to avoid the game he could have killed and put on ridicule in the process. On hearing this, he told the Awo that as a fulfilled hunter, how could he kill a game and then, lose it ? He concluded that it was not possible. He said that the Awo only  looking for his goat to eat. He called them all kinds of names and He left the Awo house. When he left the Awo's house, he went to his own house and prepared for the trip. He  decided to go alone so that no one could cheat him out of any game he will succeed in killing He then headed towards the deepest part of the forest. On the third day he had been hunting in the forest, Jébé saw a large elephant and killed it. A group of robust men numbering approximately twenty was quickly organized and they followed Jégbé to the forest to bring the animal home. The Oba (Father of Jégbé) also told the group to come directly to his palace in order to give Jégbé, brave hunter, his  blessings. When they reached the forest, Jegbe went directly to the site where the elephant had fallen. To his dismay, what he found was a small hill while the Elephant would not be found anywhere. Men  search everywhere without locating the elephant. Finally, everyone returned home empty-handed and disappointed In the village each one concluded that Jegbe  did not kill any elephant but merely decided to use his position as an heir to play a prank on everyone.

Feeling embarrassed, Jegbe decided to go back to the forest and kill another animal that could make everyone believe that he had been speaking the truth from the beginning. On the third day, he succeeded in killing a very large buffalo. He was so happy that he ran home and announced his death to all. As before, a group of robust was also  dispatched to follow him in the forest. When they reached the site  where the animal had fallen, They could not found it anywhere. Instead, what they found the place was an anthill. They search  everywhere without any success.  The party returned home  empty-handed. Jegbe became all the laughing stocks  in the community. They labeled him a liar and a little person and unreliable Jegbe on his own part became very frustrated. He considered that the only action that  would wash this shame away  for him is  to prove to all and sundry  that he killed those real animals. He calculated then to come out that he could do this by killing another animal still so that everyone could see it. Therefore, he went to the forest the third time, this time with more determination. Luckily for him, he was able to kill a giant antelope on the third day. He then split the animal in pieces before returning home to invite people to follow him to carry the game .A group of robust men was organized to follow him to the forest reluctantly.

However, in the forest Jègbè and his  group  went straight to the place where the animal had been killed. To his absolute surprise, there was no trace of the animal. There was no  traces of  blood, no mark and no impression of fact, they .They found a stream on the site. Everybody swear never to follow Jègbè again to forest. When the news reached the community, Jègbè became a subject  of ridicule. Each citizen was wondering and was speculating on the kind of leader he would be in life if He became the king of the town. Some went to the extent of  saying that they would have oppose any of his nomination when the time and failure came, they would have    summon meeting  outside the village for him. They said that they would not know how to forgive a person

deceiving  them or choose them as their leader. In the meantime, everyone avoided  him  like someone suffering from leprosy. Jègbè became discouraged, frustrated and disappointed. He moved alone, without any friend, without the sympathetic and without the comforter. While he was ruminating on his misfortune, he remembered what the Babalawo had told him that he should offer sacrifice against a shame. He then returned the Awo to offer the sacrifice. The Awo told Jégbé that before any other could be done, Jègbè needed to offer the sacrifice and perform ritual to Èsù with a mature goat for each one. He came in and quickly  and brought the two goats. After the sacrifice and ritual, they told him that the evil spirits that surround him and responsible for his string of failures must be exorcise. They asked him to get a large barrel filled with water, pieces of firewood and its fabric of disuse (or rag). He got all the items without delay. The Awo printed Ogbè Alárá in the divination tray, he recited the incantation in this Odù and poured it inside the barrel. Jègbè was told to carry all these items in the forest and bath with the water inside the barrel. After this, he would make fire with the pieces of firewood, leave drop the fabric of the unused inside the fire and use the fire to dry and warm his  body. Jègbè was assure that all his bad luck would disappear and fortune would smile to him if he could do this. he complied. While in the forest, he took his bath as instructed by the Babalawo. He made the fire there and in complete nudity, he sat down to warm himself with fire, all the while, he  was praying for the whole IRE to return to his life. As this was happening, a battalion of warrior-hunters who had engaged in several military campaigns was coming back from the war front. They were exhausted and fatigued by the war. They were looking for any community or village to establish as their base. From the time they had been returning from the trip, they had not seen any sign of human activity. In Yoruba Land, the Hunters are normally used  as warriors during wars. The hunters  in the community can be quickly  grouped, trained and sent to the war front to defend the community. When they were passing, one of them saw the smoke of the fire made by Jègbè, and told them ,that was a sure sign of human life around that area. They all sighed sign of relief. They just moved towards the smoke direction to discover Jègbè completely naked by the fire. When he sighted  these hunters / warriors, he dress quickly and approached them. They exchanged greetings and other jokes. They inquired from  him where the town was in that vicinity. He replied that the village was no way too far away from the place and that he was prince and heir evident to the throne. The hunter asked him to take them to the village and at the same time to help ask permission of the Obá allow them to establish in the village, Jègbè agreed in taking them to town. In the palace, Jègbè narrated how he had met the warriors in the forest, how they had sought their indulgence to help them secure approval to settle in the village. The whole palace court, including bosses, praise singers, representatives of merchants, leaders of hunters, and so on successively in the palace. The Obà asked Jègbè to repeat his story. He did. All the people  presentstrat to laugh  laughter  and started joking Jègbè. They said that nobody had ever forgotten that  how Jègbè came to summon people in town with the announcement that he had only killed an elephant to find that it was no elephant but a hill, that he he also came to announce that he had just killed a buffalo to discover that it was a anthill. He also came with the announcement that he had only killed one antelope  biut they find out it out it was a stream he saw. They said that as a habitual liar, his story was nothing more than one of his fabrications. He tried unsuccessfully to convince the Court of the palace. He asked the court to dispatch two people to follow him on the outskirts  to the people to  verify their history. They all refused to do so. Nobody wanted to be driven to A walk through Jègbè for the fourth time. When he realized that he could not make the court would change their mind, he requested that what was he  going to tell the warriors that they were waiting outside the town.  They tell him to take the his warrior to a new site around the site near and become their oba  He could not believe what he was listening to. He came out of the palace as a happy man. On  the part of the whole palace court, they were convinced that he was simply lying and that the story was a fabrication of hisimagination. Jègbè returned to the outskirts of the town and transmitted what  the palace had said to  the warriors. They were all so happy that that they pay their homage to him. They followed the western part of the village far and fixed. Where they settled in known until today as the village of Ikoyi while Jègbè was installed as the first ONIKOYI of Ikoyi town.

Jègbè was so happy and grateful to Olódùmarè that he announced whoever was taking care of himself. When his father heard about his fortune, he understood that Jègbè could not liein everything he had told them after all.

Orí omo r dára

Bàbá a rè ni ò mò

Díá fún jègbè

Wón ní ko sákale. ebo ní síse

Ó pe Awo lékèé

Ó pe Èsù l'ólè

Ó ko'ti ògbonhin s'ébo

Ó wá pa erin

Ó di òkè

Ó pa efòn

Ó di ògán

Ó pa àgbònrín

Ó di Odò

Ó wa gbébo, or rúbo

Kò pé, kò jìnnà

Ire gbogbo wá ya dé tùtúru

Èrò lpo àti t'Ofà

E wà bá ni ni wòwó ire gbogbo

Njé Ogbè e Jègbè ikú iró

Iró d'olà nílée wa o

Ogbè e Jègbè, ikú iró

Translation:

The child has good fortune

But the father is not aware

That was the declaration of Ifá a Jègbè

When I was going on a hunting expedition

They advised him to offer sacrifice

He called the Awo a con artist

He labeled Èsù Òdàrà thief

He simply ignored the advice to offer sacrifice

Then, he killed an elephant

It became a buffalo

He turned to an ant hill

He killed an antelope

He turned to a calm stream

He offered the sacrifice then as prescribed

Before long, not too far

All the Ire came to him in abundance

Travelers to Ipo and towns of Òfà

Let's unite in the middle of all the Ire

Now, Ogbè-Jègbè (Ogbè-Alárá), the liar specialist

Liar had become in prosperity in  my house

Ogbè-Jègbè, the specialist liar.

Commentaries

This lesson derive from this odu ifa above make it clear that overconfidence kill. Confidence is good but overconfidence usually sinks the ship. This saying is what applicable in this Odu. This stanza also teach us the importance of retracing our step after mistake have been  made  to make every necessary correction and amendment where necessary.

VIII.

Ifa says that it foresees the Ire  of  the children for a woman who is having aproblem to become pregnant and give birth to children. Ifá says that this woman will be blessed with three important children in   her life. Ifa says that women should desist from taboo. She should never be a sculptor, an artist, tie-and-dye maker or engage in any profession that comes in contact with dark paints, clothing dark substances, She should desist  from this. He should use  white dresses in all the time, she should  offer the appropriate sacrifice and perform ritual to Obàtálá, she would  become pregnant soon.. The three children are nevertheless associated with Obàtálá. The names of the children when they were born  will be Alálàádé, Tàlàbì and Sàlàkó. On these, Ifá says:

Akáwòrán ò jé

A  si igi oko lóore, múu je

Àwòrán ò jìn 'fin Awo Obàtálá

Díá fún Òòsànlá Òsèèrèmàgbò

To fèyìntì mójú ekún sùnráhùn tomo

Wón ní kó sákáalè ebo ní síse

Ó gbébo, or rúbo

Translation:

A doll collector can not eat them

A favor extends to a wooden farm but the wood is missing to this appreciation

A doll can not die drowned, the Awo  of  Obátàlà,

He was the one who launched Ifa for  Òòsànlá Òsèèrèmàgbò

When crying in regret of his inability to  have  children

They advised him to offer sacrifice

He complied.

Obàtálá was unable to father a child from his village. His wife was unable to become pregnant and bring  him children. He also did not have any followers. He found it difficult to  associate with his colleagues because as powerful as he was, he had no one to relate to  or   keep his company. He therefore approached the group of Awo mentioned above for the Ifa consultation. Would he become a proud father of  his own children in life?  Would  he have many followers whom he would relate  and keep his  company Could he have disciples that would  be  worshiping his religion when he could have departed from this world? Obàtálá was assure that he would have many followers and that he would give birth to three children who will be important in  life. He was advised to offer sacrifice with three roosters, three hens, 16 snails, 16 native markers (husk) and cocoa butter and money. He complied. They also asked him to advise his wife to never wear any dress colored mostly with dark colors. They also asked him to inform his wife to desist from using dye for anything. She should not use indigo (colored plant) or any dark painting in their daily activities. He informed the wife and she too complied  Soon after, the spirits responsible for  given  people  children smiled at the wife of Obatala,  her the uterus was opened and she gave birth to three children in rapid succession. Obàtálá was very happy, he had his own children, he had followers and disciples. He was singing like this and dancing and giving  praise to his  Awo and Olódùmarè for hearing his  prayers:

Akáwòrán ò jé

A si  igi oko lóore, múu je

Àwòrán ò jìn 'fin Awo Obàtálá

Díá fún Òòsànlá Òsèèrèmàgbò

To fèyìntì mójú ekún sùnráhùn tomo

Wón ní kó sákáalè ebo ní síse

Ó gbébo, or rúbo

Kò pé, kò jìnnà

Ire omo wá ya dé turtúru

Njé Alàlàádé omo ò mini

Tàlàbí omo ò mi ni

Sàlàkó o dé ò, omo Òrisà

Èmi ò d'aró mó o

K'ómo o làún my

Èmi ò d'aró mó ò

Translation:

The doll collector can not eat them

A favor extends to a wooden farm but the wood lacked this appreciation

A doll can not die drowned, the Awo of  Obátàlà,

He was the one who launched Ifá for Òsèèrèmàgbò

When crying in regret of his inability to  have children

They advised him to offer sacrifice

He fulfilled

Before long, not too far

The Ire of children come to him  in abundance

Now, Alálàádé is my child

Tàlàbí is my child

Here comes Sàlàkó the child of Òrisá

I no longer commit to dye

Please allow my child to survive for me

I am no longer using dye.

Ifá says that the client for whom this Odù is revealed will not only have the children, but that their children would also surviv them . She must of any save against using anything which is a taboo for her. She should not wear dark-colored dresses, she should not use them as a cover or bedspread for the bed, she should not use dye, she should not engage in the wood carving business, she should not use dolls for something and her husband must also observe all these taboos so that he can give birth to children and for children to survive them.

IX.

Ifá says that it foresees the ire  of prosperity and Ifa support  for  the client for whom this Odú  is revealed. Ifá says that as currently all the client's prayers are not answered because Òrúnmìlà is fast asleep and has not answered his or her prayers. Ifá says that the client needs to know the appropriate things to use as a sacrifice to wake up Òrúnmìlà and so that Òrúnmìlà answer his or her prayers. the moment Òrúnmìlà woke up properly, everything that the client wants and needs must be provided by him or her . A stanza in Ogbè-Alárá in support of this assertion says:

Orúnmílá ló dí fììrí-sìdun

Ifá mo ló dì fììrí-sìdun

Ojúmó mó

Mo bá Baba nínú u Káà Kerìndínlógún

Níbi tó gbé n da aso iná borí

Tó n wèwù èjè kanlè

Tó n hannrun mìyáárá-mìyooro

Wón ní onísé Akápò rè ló dé

Òrúnmila ní kinló mú lówó

Wón ní ó mú eku méjì Olúwéré lówó

Òrúnmila ní kò to òun-un jí.

Translation:

Òrúnmìlà says it's time to sleep

I echo that it's time to sleep

When the dawns of the day

I met Òrúnmìlà in the sixteenth room

Where he covered his head with a running tunic full of lice

He put on the dress full of blood (sucked out by the lice)

He was snoring heavily

They told him that a delegate of his disciple has arrived

Òrúnmìlà inquired about what the delegate brought

They replied that he brought two fast-moving rats

Orunmila replied that these were not enough to wake him up.

 Orunmila  disciple was having many problems. He had no money, no wife, no child, no Ire at all. He consulted Ifá and he was informed that all his prayers were not answered by Òrúnmìlà because he (Òrúnmìlà) was  quickly fell asleep and did not hear  all his prayers. He prayed asking to offer sacrifice to Òrúnmìlà in asking to wake him up  to listen to his prayers could. The Akápò offered a sacrifice then with two rats. When the spirits responsible for taking the rituals and sacrifices to the appropriate rooms led the rats to Òrúnmìlà where he was sleeping in the sixteenth room of his heavenly house, the sacrifice was completely rejected as it was not the right sacrifice to wake him up from his sleep.

Orúnmílá ló dí fììrí-sìdun

Ifá mo ló dì fììrí-sìdun

Ojúmó mó

Mo bá Baba nínú u Káà Kerìndínlógún

Níbi tó gbé n da aso iná borí

Tó n wèwù èjè kanlè

Tó n hannrun mìyáárá-mìyooro

Wón ní onísé Akápò rè ló dé

Òrúnmila ní kinló mú lówó

Wón ní ó mú eku méjì Olúwéré lówó

Òrúnmila ní kò to òun-un jí.

Translation:

Orunmila says it's time to sleep

I echo that it's time to sleep

When the dawns of the day

I met Òrúnmìlà in the sixteenth room

Where he covered his head with a running tunic full of lice

He put on the dress full of bloodstains

He was snoring heavily

They told him that a delegate of his disciple has arrived

Òrúnmìlà inquired about what the delegate brought

They replied that he brought two swimming  elegant fish

Orunmila replied that this was not enough to wake him up.

Understand that before two rats used as a sacrifice were not appropriate to wake up Orúnmìlà of his sleep, the Akápò offered another sacrifice with two fish. These were also rejected by Òrúnmìlà as inappropriate to awaken him.

Orúnmílá ló dí fììrí-sìdun

Ifá mo ló dì fììrí-sìdun

Ojúmó mó

Mo bá Baba nínú u Káà Kerìndínlógún

Níbi tó gbé n da aso iná borí

Tó n wèwù èjè kanlè

Tó n hannrun mìyáárá-mìyooro

Wón ní onísé Akápò rè ló dé

Òrúnmila ní kinló mú lówó

Wón ní ó mú eku méjì Olúwéré lówó

Òrúnmila ní kò to òun-un jí.

Translation:

Òrúnmìlà says it's time to sleep

I echo that it's time to sleep

When the dawns of the day

I met Òrúnmìlà in the sixteenth room

Where he covered his head with a running tunic full of lice

He put on the dress full of bloodstains

He was snoring heavily

They told him that a delegate of his disciple has arrived

Òrúnmìlà inquired about what the delegate brought

They replied that he brought two birds, swift in flight

Orunmila replied that this was not enough to wake him up.

When before two rats and two fish used as a sacrifice were not appropriate for

Awakening to Òrúnmìlà, Akápò used two birds as a sacrifice. The sacrifice was rejectedalso by Òrúnmìlà as inappropriate to wake him up.

Orúnmílá ló dí fììrí-sìdun

Ifá mo ló dì fììrí-sìdun

Ojúmó mó

Mo bá Baba nínú u Káà Kerìndínlógún

Níbi tó gbé n da aso iná borí

Tó n wèwù èjè kanlè

Tó n hannrun mìyáárá-mìyooro

Wón ní onísé Akápò rè ló dé

Òrúnmila ní kinló mú lówó

Wón ní ó mú eku méjì Olúwéré lówó

Òrúnmila ní kò to òun-un jí.

Translation:

Òrúnmìlà says it's time to sleep

I echo that it's time to sleep

When the dawns of the day

I met Òrúnmìlà in the sixteenth room

Where he covered his head with a running tunic full of lice

He put on the dress full of bloodstains

He was snoring heavily

They told him that a delegate of his disciple has arrived

Òrúnmìlà inquired about what the delegate brought

They replied that he brought two goats with large livers

Orunmila replied that this was not enough to wake him up.

When Akápò had not awakened to Òrúnmìlà with rats, fish, birds, he tried two Goats and also failed. He admitted then that he did not know what to use to wake up Òrúnmìlà to listen and answer your prayers. That was when Òrúnmìlà told Akápò to go and look for kola nuts, alligator  pepper and bitter kola. Òrúnmìlà asked Akápò to put some grains of the alligators season  pepper in your mouth along with the kola nut and bitter-kola and chew them together in fine paste . After this put hot drink (liquor) in his mouth mouth and spit everything and spite  IKIN (the holy palm-nuts). Akápò did this and Òrúnmìlà started completely to wake. He listened to the prayers of the Akápò and granted his prayers. He began to be wealthy, he had a wife and he had children, he built many houses and became a  very happy man in his life.

Orúnmílá ló dí fììrí-sìdun

Ifá mo ló dì fììrí-sìdun

Ojúmó mó

Mo bá Baba nínú u Káà Kerìndínlógún

Níbi tó gbé n da aso iná borí

Tó n wèwù èjè kanlè

Tó n hannrun mìyáárá-mìyooro

Wón ní onísé Akápò rè ló dé

Òrúnmila ní kin ló mú lówó

Wón ní ó mú eku méjì Olúwéré lówó

Òrúnmila ní kò to òun-un jí

Orúnmílá ló dí fììrí-sìdun

Ifá mo ló dì fììrí-sìdun

Ojúmó mó

Mo bá Baba nínú u Káà Kerìndínlógún

Níbi tó gbé n da aso iná borí

Tó n wèwù èjè kanlè

Tó n hannrun mìyáárá-mìyooro

Wón ní onísé Akápò rè ló dé

oni ní kin lo mu lowo

Wón ní ó mu eja méjì àbìwè agbàdà lówó

Òrúnmìlà ní kó tó òun-un jí

Orúnmílá ló dí fììrí-sìdun

Ifá mo ló dì fììrí-sìdun

Ojúmó mó

Mo bá Baba nínú u Káà Kerìndínlógún

Níbi tó gbé n da aso iná borí

Tó n wèwù èjè kanlè

Tó n hannrun mìyáárá-mìyooro

Wón ní onísé Akápò rè ló dé

oni ní kin lo mu lowo

Wón ní or mu eye méjì abìfò fanga lówó

Òrúnmìlà ní kò to òun-un jí

Orúnmílá ló dí fììrí-sìdun

Ifá mo ló dì fììrí-sìdun

Ojúmó mó

Mo bá Baba nínú u Káà Kerìndínlógún

Níbi tó gbé n da aso iná borí

Tó n wèwù èjè kanlè

Tó n hannrun mìyáárá-mìyooro

Wón ní onísé Akápò or what of

Ó ní kín ló mú lówó

Wón ní or mú were méjì abèdò gbékè lówó

Òrúnmìlà ní kó tó òun-un jí

Mo jéwó òbùn, dáso ró mi

Mòtùn Àkárábá

Meuse. mo yè

Mòtùn Òbà

Eégún Alágòtún omo alàgbá lùgbù sorò

Eégún Alágòtún omo alàgbá lùgbù sorò nítorí omo

Eyín lára ​​iwájú

Áwa lèrò èyìn

Ará iwájú ló n k'érò èyìn logbón

Òrúnmìlà ní kí Akápò òun lo mù ata tí kó lajú

Kó ní obí tí kó làyà

Kó lo ní oti abojú ràjuràju

Akápò lo ní ata tí kò lajú

Ò lò ní obí tí kò làyà

Ò lo ní otí abojú ràjuràju

Òrúnmìlà wà nñi hènnhèn-èn

Nígbàyí ní mo wáá jí wàyí o

Ifá tí or bá jí

Kóo síjú àánún re wò Mí Ifá

Ojú Ire, nìràwò òkè n yes wo tilè

Ifá tí or bá jí

Kóo síjú ajé re wò me Ifá

Ojú Ire, nìràwò òkè n yes wo tilè

Ifá tí or bá jí

Koo síju ayaà re wò me Ifá

Ojú Ire, niràwò òkè n yes wo tilè

Ifá tí or bá jí

Kí o siju omo re wó mí Ifá

Oju Ire lomo kékeré n yes wo àwo lójú

Ojú Ire

Kò pé kò jìnnà

E wá bá mi ní wòwó Ire gbogbo.

Translation:

Òrúnmìlà says it's time to sleep

I echo that it's time to sleep

When the dawns of the day

I met Òrúnmìlà in the sixteenth room

Where he covered his head with a running tunic full of lice

He put on the dress full of bloody spots (sucked off by lice)

He was snoring heavily

They told him that a delegate of his disciple has arrived

Òrúnmìlà inquired about what the delegate brought

They replied that he brought two rats, running fast

Òrúnmìlà replied that this was not enough to wake him up

Òrúnmìlà says it's time to sleep

I echo that it's time to sleep

When the dawns of the day

I met Òrúnmìlà in the sixteenth room

Where he covered his head with a running tunic full of lice

He put on the dress full of bloodstains

He was snoring heavily

They told him that a delegate of his disciple has arrived

Òrúnmìlà inquired about what the delegate brought

They replied that he brought two fish, elegant swimming

Orunmila replied that this was not enough to wake him up.

Òrúnmìlà says it's time to sleep

I echo that it's time to sleep

When the dawns of the day

I met Òrúnmìlà in the sixteenth room

Where he covered his head with a running tunic full of lice

He in the dress full of bloodstains

He was snoring heavily

They told him that a delegate of his disciple has arrived

Òrúnmìlà inquired about what the delegate brought

They replied that he brought two birds, swift in flight

Orunmila replied that this was not enough to wake him up.

Òrúnmìlà says it's time to sleep

I echo that it's time to sleep

When the dawns of the day

I met Òrúnmìlà in the sixteenth room

Where he covered his head with a running tunic full of lice

He put on the dress full of bloodstains

He was snoring heavily

They told him that a delegate of his disciple has arrived

Òrúnmìlà inquired about what the delegate brought

They replied that he brought two goats with large livers

Orunmila replied that this was not enough to wake him up.

I admit my ignorance, please educate me

Móotún Akárábá

I hide inside your chest and survive

Mòtùn Òbá

The doll - wearing masquerade that beat AGBA drumming to perform rituals

repeatedly

The doll-wearing masquerade that hit ababa drumming to perform repeatedly

Rituals because their children

You are the leader

We are the followers

The leaders are the only ones who show the wisdom of the followers

Òrúnmìlà asked the disciple to get alligator pepper

To get kola nut / kola bitter

To get alcohol (liquor)

Akàpó got aligator

He got kola nut / bitter kola

He got alcohol

Orunmila says that's right

It is now that he is fully awake

Ifá when they are fully awake

Please look at me with compassion

It is with compassion that the compassion that the gaze of the celestial star to the star

under Ifá when you are fully awake

Please look me with your eyes that help people acquire wealth

It is with the eye of compassion that the gaze of the celestial star to the stars below

Ifá when you are fully awake

Please watch me with your eyes that help secure a wife

These are good eyes that a wife looks at her man

Ifá when you are fully awake

Please watch me with your eyes that help people bring many children

These are good eyes that a child looks at in a decorated plate

Before long, not too far

Meet  me in the middle of all the Ire in life.

Ifá says that the client will be able to acquire all the Ire in life. Ifa asks  to be patience and prayerful. Ifa also says that the client should not behave as if he or she knows everything. He or she they should always consult others and consult Ifa if he or she is in doubt about something.by  so doing, a lot of time, effort and resources must be saved.

X.

Ifá says that the client for whom this Odù is revealed is better if he or she establishes business  of it own  without join hand or make partnership with anybody  . Ifá says that it is not in  his or her interest to enter n association  with someone no matter how intimate the person may be  to him or her. Ifá says  that the people he will enter ino asscociation with will only cheat her ,They would plan to harm or eliminate him or her as well . Therefore, he or she must Start the business alone, no matter how small the business may be. It is the only guarantee him the rest of his mind and success. Ifá says that when starting a commercial venture, the client should start with what he knows very well and not what he was informed by others that would be good for him or her, the client would have there to think based on the knowledge that he or she has previously acquired and above all, he or she should have control over himself d  all times. Ifa says that those who were cheating the client would return to beg for favors from  the client in the future. He or she must always keep in mind that it does not matter what he or she she would do for these people, they would never be satisfied. They are avid, bad and callous. The client would surpass them however. Ifá also says that the client would  gain  large IRE that would change his or her life completely from poverty to riches, from grass to grace, he IRE would come to the client within seventeen days. He However, the client must be very careful because this can signal the beginning of his  problems with his own envious colleagues. Ifá recommends that the client must offer sacrifice, perform ritual to Ifá, his or her fatherly ancestors and his or her celestial peers. On these, Ifá says:

Òrúnmìlà ló dí Aláàáró sàáró o

Ifá mo ló di Alàáàró sàáró o

Òrúnmìlà bá Ògún sàáró

Ògún he ako ajá méwàá

Ògún ko lo ko fún enìkan.

Translation:

Òrúnmìlà says it's time for Àárò union of company

I echo that it is time for Àárò union of company

Òrúnmìlà entered Àárò risky business unions with Ògún

Ògun chose ten male dogs

Ògún took everything away without sharing with anyone.

One day, the Ògún approached Òrúnmìlà to allow the two to enter ÀÁRÓ in union of company to reinforce the commercial success opportunities of both parties. He said to his friend that allowed him to distribute male dogs as was specialty area of Ògún. Òrúnmìlà agreed willingly. They  start the business one day. They were able to secure ten dogs. At the end of the day, Ògún take all the dogs away without think about giving his  own portion of the business to Òrúnmìlà. This  lead to the the end of the union of business between the duo

Òrúnmìlà ló dí Aláàáró sàáró o

Ifá mo ló di Alàáàró sàáró o

Òrúnmìlà bá Sango sàáró

Sango he agbo méwàá

Sango ko lo ko fún enìkan o.

Translation:

Òrúnmìlà says it's time for Àárò union of company

I echo that it is time for Àárò union of company

Òrúnmìlà entered into Àáró a business risk union with Sàngó

Sàngó chose ten rams

Sàngo took everything away without sharing with anyone.

After Àáró business union in business with Ògún ended in disaster and the absolute disadvantage of Òrúnmìlà, Sàngó approached Òrúnmìlà and advised him to forget what  had already happened. Sàngó persuaded Òrúnmìlà then to form a union of risky business in Àáró with him (Sàngó) to make it possible for Òrúnmìlà make up for his  loss. Orunmila agreed. They started with business ram, the Sàngó specialty. The first business union that the duo entered yielded ten rams. Sàngó took all the Rams away without sharing them with Òrúnmìlà. Òrúnmìlà lost everything again in this busines

Òrúnmìlà ló dí Aláàáró sàáró o

Ifá mo ló di Alàáàró sàáró o

Òrúnmìlà bá Orisanla sàáró

Orisanla he igbin méwàá

Orisanla ko lo ko fenìkan o.

Translation:

Òrúnmìlà says it's time for Àáró union of company

I miss that it's time for Àáró union of company

Òrúnmìlà entered Àáró in a risky business union with Òrìsànlá

Òrìsànlá chose ten large snails

Òrìsànlá I take everything away without sharing with anyone.

After the failure of the union of business enterprise with Ògún and Sàngó, Òrúnmìlà entered

in a business company union with Òrìsànlá. It was snail business, a specialty of Òrìsànlá. They were able to choose ten large snails. Òrìsànlá   carry all away and did not share anything with Òrúnmìlà. Again, Òrúnmìlà stayed out in this business.

Òrúnmìlà ló Aláàáró sàáró o

Ifá mo ló si Aláàáró sàáró o

Òrúnmìlà bá Òsùn sàáró

Òsùn he àgádá adam méwàá

Òsún ko lo kò fénìkan

Translation:

Òrúnmìlà says it's time for Àáró union of company

I miss that it's time for Àáró union of company

Òrúnmìlà entered Àáró in a risky business union with Osun

Osun chose ten hens from AGADA

Osun took everyone away without sharing with anyone.

Orunmila had the same experience that he had had before with Sango, Ògún and Obatala

with Osun. She took all the ten hens of AGADA away that they  caary out the  the commercial transaction without giving Orunmila any things..

Òrúnmìlà ló di Aláàáró sàáró o

Ifá mo lá di Aláàáró sàáró or

Òrúnmìlà ba awon iya mi sàáró

Àwon Ìya mi he àlágbálagbà epo

Àwon Ìya mi ko lo won ò fénìkan o

Translation:

Òrúnmìlà says it's time Àáró union de empresa

I echo that it's time Àáró union of company

Òrúnmìlà entered Àáró in a risky business union with Brujas

The Witches chose ten large buckets of palm oil

The Witches took them away without sharing with anyone.

The same experience that Orunmila had with Ògún, Sango, Obatala and Osun was what he

 He  had with the Witches. They cheated Orunmila.

Òrúnmìlà lò di Aláàárò sàáró

Ifá mo ló di Aláàáró sàárò o

Aáàáró-sáàró

Diá fún Òrúnmìlà

Níjó tí wón n lo bá Baba sàáró

Wóm ní kó sákáalè ebo ní síse

Ó gbébo ó rubo.

Translation:

Òrúnmìlà says it's time for Àáró union of company

I echo that it's time Àáró union of company

ALAAARO-SAARO

He was the one who shot Ifá for Orunmila

When he was going to enter into others in Àáró risk union

They advised him to offer sacrifice

He complied.

After Orunmila had been cheated on five different occasions by his intimate partners, he went to the Babalawo  mention avove to determine  determining whether or not he had continue with Àáró union of business company. The Awo said Orunmila that he should never compromise in any business union with anyone when he would always be ripped off in the process. Orunmila was informed that his business colleagues were greedy people. They advised him to offer sacrifice with two chickens and money. He was also performing Ifa ritual with a goat. He  was performing ritual to the ancestor of the person who represents his paternal ancestor

with a goat and then he performs ritual to his celestial parents with a rooster. He fulfilled They asked him then to start the business that he understood and he forgets any business presented to him through others. Orunmila started practicing Ifá and nothing else. Before long, he got very successful. It came to a stage that none of Ògún, Sango, Obatala, Osun or the witches could secure any means of sustenance without Orunmila. Even with all that Orunmila was doing  for hold them, they were not satisfied. One day, the five of them hatched a great plan to eliminate Orunmila. they invented various means of ensuring that he died. On the eve of the day they were going to carry out their plan. Orunmila had a dream that gave her cause to worry. He went consequently  for Ifa consultation with one of its numerous students.

Sigidi-Màgbà

Díá fún Òrùnmìlà

Ifá n be níràngun òtá

Ó n fojoojúmó kominú ogun

Ó n lá làá àlákálàá

Ó n sun oorun ìsùnkusùn

Wón ní kó sákáalè ebo ní síse

Ó gbébo ó rubo.

Translation:

Sigidi-Magba

He was the one who launched Ifa for Orunmila

When in the midst of enemies

When he was contemplating war daily

And he was having bad dreams

And experiencing nightmares

They advised him to offer sacrifice

He complied.

The Babalawo reported that Orunmila was living, eating, drinking, sleeping and waking up right in the midst of his enemies. He informed Orunmila that a plan had been designed to eliminate it. He then advised Orunmila to offer sacrifice with three roosters, three chickens and money. He complied. After this, the wood ash and the Orunmila's urine were put together in a pot of clay and placed next to a bush. After all this had been done, there was great  disagreement between the five conspirators on how to carry out their bad plan. The discordance degenerated into a open confrontation. In the end we all knew what caused their  fight. Orunmila was happy that they were unable to carry out their bad plan. They all came to beg Orunmila. He forgave them and they also promised never to repeat things like that again.

Òrúnmìlà ló dí Aláàáró sàáró o

Ifá mo ló di Alàáàró sàáró o

Òrúnmìlà bá Ògún sàáró

Ògún he ako ajá méwàá

Ògún ko lo ko fún enìkan

Òrúnmìlà ló dí Aláàáró sàáró o

Ifá mo ló di Alàáàró sàáró o

Òrúnmìlà bá Sango sàáró

Sango ko  agbo méwàá

Sango ko lo ko fún enìkan o

Òrúnmìlà ló dí Aláàáró sàáró o

Ifá mo ló di Alàáàró sàáró o

Òrúnmìlà bá Orisanla sàáró

Orisanla he igbin méwàá

Orisanla ko lo ko fenìkan or

Òrúnmìlà ló Aláàáró sàáró o

Ifá mo ló si Aláàáró sàáró o

Òrúnmìlà bá Òsùn sàáró

Òsùn he àgádá adam méwàá

Òsún ko lo kò fénìkan or

Òrúnmìlà ló di Aláàáró sàáró o

Ifá mo lá di Aláàáró sàáró or

Òrúnmìlà ba awon iya mi sàáró

Àwon Ìya mi he àlágbálagbà epo

Àwon Ìya mi ko lo won ò fénìkan o

Òrúnmìlà lò di Aláàárò sàáró

Ifá mo ló di Aláàáró sàárò o

Aáàáró-sáàró

Diá fún Òrúnmìlà

Níjó tí wón n lo bá Baba sàáró

Wóm ní kó sákáalè ebo ní síse

Ó gbébo ó rúbo

Njé kínì n ó ro là?

Oko òdèdè

Ni n or ro là

Oko òdèdè

Sigidi màgbà

Díá fún Òrúnmìlà

Baba n be níràngun òtá

Ò n fojoojúmó kominú ogun

Lá n lá àlá àlákálàá

ò n sun oorun ìsùnkusùn

Wòn ní kí Baba sákáalé ebo ní síse

Sigidi-mágbá

A kìí fiérérú mo'lé

A kìí fi ìtò sebè

Sigidi màgbá

Kò pé kò jìnnà

E wá bá ni lárùúsé Ògún.

Translation:

Orunmila says it's time for Àáró union of company (risk)

I echo that it's time for Àáró union of company

Orunmila entered into Àáró union of company with Ògún

Ògun chose ten dogs

Ògún took everything away without sharing with anyone

Orunmila says it's time for Àáró union de empresa

I echo that it's time Àáró union of company

Orunmila entered into Àáró union of companies with Sango

Sango chose ten rams

Sango took everything away without sharing with anyone

Orunmila says it's time for Àáró union de empresa

I echo that it's time for Àáró union of company

Orunmila entered into Àáró union of company with Òrìsànlá

Òrìsànlá chose ten large snails

Òrìsànlá took everything away without sharing with anyone

Òrìsànlá says it's time for Àáró union of company

I echo that it's time for Àáró union of company

Orunmila entered into Àáró business union with the witches

The witches took them away without sharing with anyone

Orunmila says it's time for Àáró union de empresa

I echo that it's time for Àáró union of company

AlaÀáró-sàáró

He was the one who launched Ifa for Orunmila

When he had entered another Àáró union of company (risk)

They advised him to offer sacrifice

He fulfilled

What will I cultivate to success

The farm on my balcony

Want me to cultivate to success

Sigidi-Magba

He was the one who launched Ifa for Orunmila

When in the midst of enemies

When he was contemplating war daily

And he was having bad dreams

And experiencing nightmares

They advised him to offer sacrifice

He complied.

Now, I deduce my authority from Sigidi-Magba

Do not let them kill me

From Sigidi-Magba I draw my authority

It is impossible to use wood ash as cement

From Sigidi-Magba I draw my authority

We do not use urine when cooking soup

From Sigidi-Magba I draw my authority

Do not kill me that I deduce my authority from Sigidi-Magba

Before long, not too far

Let us join where we use sacrifice to conquer the adversary.

Ifá says that the client could overcome his or his adversary. Ifá says that the client should notenter the union of a business enterprise (risk) with someone. It is not his or her  interest to do so. This is however not to say that the client can not start a business where he or she would employ other people to work under him or her. All what Ifa is saying is that the client should not enter the business partnership with other people.

XI.

Ifá says that this client should give respect to superiors, his or her parents and those in authority over him or her. Ifá says that he or she should seek the favor of his or her parents at all times. He or she must take good care of his or her parents and all older people according to their ability. He or she must show kindness, care, understanding and loving all the elder and his or her parents so that he or she would receive their blessings at all times. Ifa also says that the client should avoid being cursed by his or her parents his or her superiors and all persons in positions of authority on top of him or her. Ifa says that he or she should never provoke his or her parents and / or higher than the magnitude that would force them to curse him or her. Ifá says that if the parents of this client or their superiors bless them from the depth of his mind, this would happen. Reciprocally, if he or she were over curse, it would be like this. there is no sacrifice or ritual that will change this. on this, Ogbè-Alara says:

Abuké y'ahón lalaala

Aràrá ab'èdò pomù

Afójú rìnnà tòun tòpá

Díá fún Obàtálá Òsèèrèpemàgbò

Èyí tó n fomí ojú sùngbérè omo

Tó n fi ara gbà'àwè àírípòn

Tó n fi owó osun nu ògiri gbígbe

Wón ní kó sákáalè ebo ní síse

Ò gbébo or rubo.

Translation:

A person with hump issues his tongue

A dwarf with his thick tight liver

A blind walks the path with his stick

They were the only ones who launched Ifa for Obatala Oseeremagbo

When crying in regret of his inability to have a child

When in sadness of his inability to have a child to secure it on his back

When  he apply the ointment to the wooden bed (to rub) on the dry wall instead of

a baby

They advised him to offer sacrifice

He complied.

Obatala was traveling from one place to another. He was unable to imprpregnant his wife, because of his frequent movements. He became very sad because of this. He  went  consequently to the three Awo above mention  for Ifa consultation. They advised him to offer sacrifice of three white doves, shea butter, 16 chalk native (husk), 16 snails and money. He complied. They also asked him to take his wife on trips. He also fulfilled. When he went to one of his friends' house known as Ládùbí, his wife got pregnant. He had to leave her there to give birth so that he could be able to continues his frequent journeys. The wife gave birth to a baby boy and the babyhe named AGBON. When the boy was two years old, Obatala asked his wife to continue following him over trips. The wife agreed. When they went to the riverbank. She gave birth to another baby boy. The baby was named OKUNKUN. Two years after the wife continued traveling with Obatala. She got pregnant again and she gave birth to yet another child male. The baby was named OPE-ISAGA. The baby was called Opesaga popularly or

simply Ope. All these children were well trained. Obatala stopped traveling because of these children. He resided in Ile-Ife and gave them social, moral, spiritual and economic education better than any parent could afford the children at that time. When they they were sure that these children had grown to a stage of maturity, they were married they and settled down in their respective houses one after the other. When Obatala was sure that these children could cover themselves, they left them and they continued their travels. Obatala then traveled to one side of the ocean, halfway to the high seas where the Sixteen great kings live (this site is presently within the Atlantic Ocean. civilization had been submerged through water). this took approximately sixteen years before he returned to Ilé-Ifé. When he returned, his first port of call  was AGBON's house. Obatala was treated raggedly by his son. He did not give him water to drink, he did not give him food to eat and he did not show any respect and sense of hospitality to him. When the night came, he asked his son to allow him (Obatala) to sleepbut AGBON refused sharply. Obatala left the house of AGBON and went towards the house of OKUNKUN. Obatala was treated worse than the treatment he received at the AGBON house. Obatala was pushed outside the house late at night. He then headed towards the house of OPE-ISAGA. In the house of OPE-ISAGA he was very well come OPE-ISAGA woke up the whole house to announce the arrival of his parents. He gave them cold water to drink, he offered them food, He gave them water for a bath and offered them the best room in their house to sleep. Obatala  was very happy with the treatment measured at him at the OPE-ISAGA house. A week after his arrival, Obatala went to his own house. He built it within  sixteen days. Throughout this period, OPESAGA was responsible for everything their parents  needed. On the seventeenth day Obatala summoned his three children. He asked AGBON why he had treated him (Obatala) in that way he (AGBON) did. AGBON replied that it was because Obatala did not inform him (AGBON) that he (Obatala) would be arriving at that date . AGBON said that he did not plan for the arrival of his parents to the period that they arrived. Obatala asked ÒKÙNKÙN why he (Obatala) did not welcome him. ÒKÙNKÙN put the same defense that AGBON did. Obatala asked ÒPÈSÀGÁ then why he (ÒPÈSÀGÁ) had chosen to take care of their parents. He replied that it was the responsibility of every child to take care of his or her parents. Obàtálá then told AGBON that no matter what efforts he made in his life, he he would only make combs but I could never produce any honey. Obàtálá told him OKUNKUN that he would also never be useful to him or someone in his life. He told OPESAGA would be blessed wherever he went, and that no part of his body would be useless in life. All this came to be. From that day that AGBON could not produce honey that could have been useful OKUNKUN It was not useful to achieve something worthwhile. All bad things were attributed to OKUNKUN there was not part of OPESAGA that was not useful; the root was useful as fuel and medicine the trunk by making small bridges, for construction and for fuel, the grain for palm oil, the juice as palm-wine, the frond asbroom, and the grain for divination, palm kernel oil, animal food and fuel and so on.

Abuké y'ahón lalaala

Aràrá ab'èdò pomù

Afójú rìnnà tòun tòpá

Díá fún Obàtálá Òsèèrèpemàgbò

Èyí tó n fomí ojú sùngbérè omo

Tó n fi ara gbà'àwè àírípòn

Tó n fi owó osun nu ògiri gbígbe

Wón ní kó sákáalè ebo ní síse

Ò gbébo or rubo.

Igbàtí yóó bìí

Ó bí Àgbòn sílée Ládùbí

Ó bí Òkùnkùn sì pòròpòrò odò

Ó bí Òpè- Ìsàgá

Ni se omo ìkanyìn wón lénjelénje

Obàtálà wá sawo ràpá òkun

Toun ilàméjì Òsà

Nílè olójà mèríndìnlógún

Dídé tò máa dé

Ópè-Ìsàgà nìkan ló mo baba won

Obàtálá ní Agbòn kò níí lóyín

ò ní Òkùnkùn kò nìì wúlò

Ò ní Òpé-Ìsàgá nìkan ni yóó kérè ayé je

Èrò Ìpo èrò Òfá

Ení gbé'bo níbè kó s'ebo o.

Translation.

A person with hump issues his tongue

A dwarf with his thick tight liver

A blind walks the path with his stick

They were the only ones who launched Ifa for Obatala Oseeremagbo

When crying in regret of his inability to have a child

When in sadness of his inability to have a child to secure it on his back

When applying wood bed ointment (to rub) on the dry wall instead of a baby

They advised him to offer sacrifice

He fulfilled

When he would give birth

He gave birth to Agbon in Ladubi's house

He gives birth Okunkun by the river bank

He gave birth to Ope-Isaga

Who was the last born

Obatala followed spiritual mission then to the side of the ocean

In the middle of the high seas

In the house of the sixteen great kings

When he came back

Only Ope-Isaga treated his parents well

Obatala said that Agbon would never produce honey

He said that Okunkun would never be useful

He said that only Ope-Isaga would win the world

Travelers to Ipo and Ofá

Allow those advised to offer sacrifice to do so.

Ifá says that the key to the client's success in life is equally to stay with his or her parents. If your or your parents are happy with him or her, your or your success is guaranteed. For another On the other hand, if the parents are not treated well, there is no miracle that it will bring some success to this client.

 Commentaries

No commentrieas is require on this sefl explanatory Odu, where Ifa re emphasise the important of respect to one parent and elderly people as a key to open the door of success in life. Doing contrary is bellive that it will attract the the opposite to the life of human. This is the law of God and the gods . The manifestation is every where

XII.

Ifá says the client for whom this Odú is revealed should never forget his or her benefactors. Or anyone who had done him a favor, no matter how small or big ,  should be respected and must be reimbursed in the same way. The client must always show appreciation to those who had done him  or her a favor no matter how small or seemingly insignificant, the favor may be. The client must not be ashamed either or scared to recognize those who had done him or her a favor and given them their place due of honor. On these, Ifá says:

Oore é pé, asiwèrè é gbàgbé

Dia fun  Igún

Tí n loó gbawo nílé Olófin

Wón ní kó sákáalé ebo ní síse

Ó gbébo ó rúbo

Translation:

Because a favor received had been long, the crazy one forgets

That was the declaration of Ifá for IGÚN

When going to  to make  Ifá for  OLÓFIN

They advised him to offer sacrifice

He complied.

Igú was a fulfilled Babalawo. He was so good that people came from far and near to consult him. There was nothing he could not do to ensure that the problems of his  clients client is solve , even at great risk  that  physically bothers his  person, emotionally, psychologically and / or financially. All these  made people made  label Igun  "IGÚN AWO AYE" - meaning, Igún, the Awo of the world. One day, he was invited by Olófin, the Oba of IFE-OODAYE to come and consult Ifa for he (Olofin) in his (Olofin) palace. As the practice with all the priest of Ifá. Igún he called his own resident Awo to launch Ifá for him to determine what the result of his mission to the house of Olofin would have been informed that Olofin was in serious  trouble  and that he (Igún) could solve the problem for Olófin. Igún was nevertheless informed that his health would be adversely affected in the process of solving the problems of Olófin. This was because it would involve great risk, fatigue, physical and mental exercise on  the part of Igún. Igún was equally informed that for all his efforts to solve the problems of Olofin, He (Igun) wouldbe been avoided, humiliated, dishonored and discarded after finding a solution to the problems of Olofin. It was also said that Olofin would not  be a grateful customer at the end. Igún was asked to offer sacrifice. He complied.

After hearing all this, and after the sacrifice, Igún resolved to help Olofín . Igún said that Olófin was the Oba of the largest city in the  land. Anythings  affected Olofin would certainly matter. If Ifé-Oodaye was not fixed, nowhere on land he opened up. There would be crisis, chaos and instability consequently in the whole world. Therefore he went to the palace of Olofin, determined to help him . it does not matter the consequences.

Igún awo Ayé

Díá Fún Olófin n'Ífé Oòdáyé

Níjó tí ayée rèé fó bí igbá

Tó fáya gbàràgàdà gbaragada bí aso

Wón ní kó sákáalè ebo ní síse.

Translation:

IGU, the Awo of the world,

He launched Ifá for Olófin, the King of Ifé Oodaye,

When his (Olofin) life broke like the calabash

When he (the Life of Olofin) was completely torn as a cloth

They advised him to offer sacrifice.

Olofin was having serious problems in his life. His ascension to the throne had brought calamities  to the city of Ifé Oodaye. There was hunger; there was pestilence; there was sterility between men and women; there was general disorder in Ifé Oodaye. The inhabitants of Ifé Oodaye had begun to question the convenience of Olófin for the throne. Therefore, nobody seemed ready to respect him, nobody came to the palace to pay him respect, nobody wanted to be identified with Olofin or anything that he represented at that particular point. Therefore, Olofin decided to invite Igun to  his palace for Ifa consultation: What would he do to bring peace back to the city? What were the things responsible for all these problems? Was he (Oloffin) the cause of these problems and in that case, what should be done to solve social problems ,would it   be solved?

Igún assured Olófin that the problems would be solved. Igún said peace would return to Ifé Oodaye He said that the rain would end the hunger, the spirits responsible for the pestilence in the city would disappear, men and women would become sexually productive and there would be a general order in society. He said that Olofin needed to show gratitude to those who helped him one time or the other. He also advised Olofin that he Should show appreciations at all times for favors, no matter how small or big the favor can be. Igún also advised Olófin to offer a goat as sacrifice and perform Ifa ritual with a goat and money. However, the sacrifice would be personally taken to IWARUN by Igún so that he assured that the sacrifice was duly accepted and all problems at Ife-Oodaye were resolved. Olófin was surprised that Igún could take this personal sacrifice in this (Olófin) naming him just to make sure everything went back to normal for Olófin and Ifé Oodaye. Olof Igún promised that the favor that Igún wanted to do for him (Olófin) and the whole of Ifé Oodaye It would never be forgotten. Olofin also promised that Igún's family would be taken in care in the absence of Igún and that the family will never be in need of anything. Olofin  provided all the sacrificial materials and a few days after Igún left in his Journey to IWARUN. Very early in the morning, Igún brought all the sacrificial materials into the Igba in a large bucket and put the bucket on his head. He flew out to heaven. It take itseveral months before he located IWARUN in heaven. To the proximity he went to IWARUN however, the best situation became for Olófin and Ifé Oodaye. The luck of Oloffin improved, the citizens of Ifé Oodaye experienced peace and harmony for the first of many years.When Igún got the IWARUN gate in the sky, all the physical energy that he had exercised had started to tell on him. His head had bald completely bald, he had become frail and haggard and he seemed ill. Still, his determination kept her going. Back home however, nobody remembered the Igún family. When he remembered the condition of the Igún family. Olofin got angry and said they should  never reminded him that Oloffin said no one forced Igún to undertake the trip and that Igún has to su provide for t his family before proceeding on such a journey.  But at IWARUN. Igún pleaded with all the spirits responsible to accept sacrifices to ensure that Olofin (and Ife Oodayes) the sacrifice was accepted. After much begging, the sacrifice was accepted in IWARUN and then sent to IBUDA in the presence of Igún to answer all the demands of Olófin and Ifé Oodaye where They answer all demand without leaving out any unattended demand. The same  day , the rain began to fall, the pestilence miraculously disappeared in Ifé Oodaye, there was prosperity, joy, happiness and satisfaction. Seeing the physical condition of Igún, the spirits informed Esu Odara to help Igún to return to the earth through the use of ASE. Esu Odara accepted to use the ASE to  Help Igún and instantly, Igún met the union of the three crossings near the palace of Olofin It was dark and still raining when Igún arrived. He was feeling very cold that he was shaking badly. He was also exhausted. Igún went directly to Oloffin palace to inform him (Olofin) of his (Igún) arrival and to resort to Olófin to give (Igún) a thick dress to wear and a warm place to sleep. The door to Oloffin's palace was already locked when Igún arrived that night. Igún He knocked on the door and announced his presence. The guard went to the palace of Olofin to notice him about the presence of Igún. Olofin told the guard that he (Olofin) did not know Igún at all. Igún was frightened beyond the words when he heard about this. Igún felt that because Olofin was awakened from his dream, he could not have been in his senses

correct when they told him the presence of Igún. Therefore, Igún decided to wait until the next morning and then they show his presence to Oloffin. Igún said that he  was sure that Olofin would welcome him very well in the morning. He slept by consequently outside the palace of Olofin. The rain ruined more damage to his health. The next morning however, IGUN waited outside to ensure that Olofin had to wake up. By around midmorning when he saw that normal business of the palace had been resumed, many of the palace chiefs had arrived while the other palace workers had already begun attending all the daily function of the palace, Igún announced his presence in the palace. The palace guard went to Olofin to announce that Igún was at the entrance of the palace. Oloffin declared that he did not know Igún He did not want it in the palace. Unable to believe his ears, Igún forced his way into the palace and into the presence of Olofin. Igún himself as the Awo that helped Olófin and Ifé Oòdáyé to take take their sacrifice to IWARUN that Igún sees in his worn and disheveled condition. Olof was annoyed so he (Olofin) ordered immediate disciplinary action to guard the palace that allowed Igún access again in the palace. Olófin then told Igún that he (Olofin) did not recognize him when he never obliged him to bring sacrifice to IWARUN in the first place. Oloffin said that Igún was too dirty and haggard being in the palace when he (Igún) would be a source of shame and dishonor him in the presence of (Olofin) visitors and important dignitaries. It was then that Igún  remembered the statement of the oracle to him he was coming then to the palace of Olofin that Igún told Olófin that only a crazy and ungrateful person would forget a favor or the person who did him or her favor in life. Igún left a sad man in the presence of Olófin. When all the inhabitants of Ifé Oodaye heard about Olófin he treated Igún, they They cried for Igún. Since that same day, Olofin lost his credibility and respect between his people . Soon after, his nose-diving fortune. He got sick, sick and unhappy. He found it difficult to call Igún to help him again. When the condition of Oloffin he became unbearable, he put aside shame and sent people to go and attract Igún so that he, Igún could come and he could consult for him, Igún sent to the emissary back with the message

that :

Oore pé asiwèrè é agbàgbé

Dia fun  Igún

Tí n lòó gb'awo nílé Olófin

Wón ní kó sákáalè ebo ní síse

Ò gbé'bo, or rube

Igún awo Ayé

Díá Fún Olófin n'Ífè Oòdáyé

Níjó tí ayée rèé fó bí igbá

Tó fà ya gbàràgàdà gbaragada b aso

Wón ní kó sákáalè ebo ní síse

Nse le or m'Awo I'Áwo

Olófin ló lóhun ó tún mo Igún mó

Nse le or m'Awo I'Áwo

Oore ló pé, lasiwèrè é gbàgbé

Nse le or m'Awo L'Áwo

Èrò Ìpo àti t'Òfà

Eni tó gbé'bo níbè kó sebo o

Translation:

Because a favor received had been long, the crazy one forgets

That was the declaration of Ifá to Igún

When going to launch Ifa for Oloffin

They advised him to offer sacrifice

He fulfilled

Igun the world's Awo

He launched Ifá for Olófin, the king of Ifé Oodaye,

When his life broke like calabash

When it completely ripped like cloth

They advised him to offer sacrifice

You simply do not recognize the Awo and respect it Olofin according to which says that he

He did not know Igún again

You simply do not recognize the Awo and respect it according to Why the favor was received

it had been long, the madman had forgotten

you  simply do not recognize the Awo and respect the Travelers according to Ipo and Ofa

Allow those who were advised after the sacrifice to do so.

That was how Igun refused to honor Olofin's call. Olofin died briefly later as sad, ill, dishonored and the bad King of Ifé says that the client should not forgetting the favor done to him or her to avoid being financially ruined, morally, socially and physically. But if the client recognized those who gave them support, help and encouragement, he or she will live an award-winning and very successful life.

Commentries

This Stanza is laying empsis on the essence of gratitude as the key to to opening door fore futher blessing. Those who cut cord with their source of blessing w after they receve one will no longer get another. This is the law of God and nature. And this is the major point  been   . pass across in this sacred stanza

XIII.

Ifá says that if this Odú is revealed to a damsel who is planning marriage, Ifá says that the girls should be asked  go into  in the husband's house on the same day. All concertations of ceremonies may come later. Also, it's the same day that the sacrifice must be done promptly. On the day that the bride arrived at her man's house, the couple should not sleep in bed, mat or mattress. They should sleep on the farm or on dried leaves or at home in the bare soil on top of dried leaves collected from the farm. This is very important if the damsel wants to give birth to the children in life. If this is not done, then her birth opportunities are in fact very small. On these, Ogbe-  Alara state that:

Worowórò awo esé òké

Díá fún ní Ìresà Obáádú

Níbi ikin won gbé bo s'óko

Wón ní kí won sákáalè ebo ní síse

Wón gbé'bo wón rubo.

Translation

WORWORORO the Awo of the foot of the hill

He was the one who launched Ifá for men of IRESA OBAADU

Where htheir  IKIN had condensed on the farm

They were asked to offer sacrifice

They complied.

The citizens of Iresa Obaadu wanted to offer their daughter's daughters in marriage to probable aspirants. They went therefore to the Babalawo above expressed for the Ifa consultation. They wereas sure that the wedding would be successful. They were However, informed that the Ikin of his great ancestors had moved from their homes to the farm and to be successful, and couples must all for the wedding and marriage sleep in the farm on top of the dry leaves. They were also asked to offer sacrifice with two chickens and two sheep each. A sheep would be returned to the clients to raise. The sheep would be name PEREWA - meaning to attract the IRE to us. They complied. Before long, they had good children good health and happiness. All of them were singing and dancing and giving their praises to Olodumare and Orunmila. Those who did not comply remained sterile for the rest of their lives. They lived to feel that they refused to offer sacrifice.

Worowórò awo esè òkè

Díá fún won ní Ìresà Obáádú

Níbi ikin won gbé'bo s'óko

Wón ní kí wón sákáalè ebo ní síse

Wón gbé'bo wón rubo

Kíni yóó pe Ìkin wá o

They were àgùntàn pe'kin wá

Kíni yóó p'omo wá or

They were àgùntàn p'omo wá

Kíni yóó pe're wá or

They were àgùntàn pe're wá

Kó pé, kò jìnnà

E wá bá ni ní wòwó Ira gbogbo.

Translation:

Woroworo the Awo from the foot of the hill

He was the one who launched Ifa for men to Iresa Obaadu

Where his Ikin had condensed on the farm

They were asked to offer sacrifice

They complied.

What would Ikin attract to us?

The sheep would attract Ikin to us

What would attract the children to us?

The sheep would attract the children to us

What would the Ire attract to us?

The sheep would attract the Ire to us

Before long, not too far

Look at us in the middle of all the Ire.

Ifá says that the client needs to follow Ifa instruction so that the children, wealth and happiness could be his or hers. Ignore this particular order by the female customer alone planning to marry is to attract to her the sick-luck that she would feed for the rest of their life. There is no solution besides this for the client. She must obey this order.

XIV.

Ifá says that it foresees the IRE of recovery from sickness  for a young lady who is tremendously sick. The young lady needs to have the Ifá IDE on her. The IDE ceremony needs be made for her as a matter of urgency. The young lady also needs to marry a Babaláwo or someone who has Ifa. This is because the problem that presently faces the lady and the only one that she may be facing in the future is so serious that she must marry someone who should be consulting Ifá and will  be offering sacrifice in his name at regular interval. On  this, Ifá says:

Ìpónrípónjú ò sun oorun òsán

Èbìtì kò sun oorun óru

Dia fun  Kósólù

Omo Òjo

Omo òwo

Omo Ajánhúnjánhún ojú orun

Kósólù, omo òjò

Omo ówo

Omo Ajánhúnjánhún ojú orun

Díá fún ínínirín

Omo Olórìn-Abòkun

Níjó tó n sògbògbò àrùn

Tó n najú átí dìde

Wón ní kó sakáalè ebo ní síse

Ó gbé'bo, or rubo

Translation:

A person suffering from chronic poverty can not afford to host  a party

The dead fall (trap) can not afford to sleep at night

These were the declaration of Ifá  for  Kósólù

The offspring of ÒJO

The offspring of ÒWO

The offspring of the sharp edge of the bamboo tree arrow

Kósólù the offspring of Òjo

The descent of Òwo

The offspring of the sharp point of the bamboo tree arrow

 Was the one who launched Ifá for the ÌNÍNIRÍN

The offspring of OLÓRIN-ABÒKUN

When she was suffering from chronic disease

And she was yearning to  be back on her feet

They advised her   to offer sacrifice

She complied.

Ìnínirín was very ill. She was on the verge of death. All  the medicines applied did not work. The family decided to consult Kósólù for the divination of Ifá .They were informed that the Înìriní would be fine again. They were told, however, that she was having many problems that authorize her having the Idé de Ifá in her body to ensure Ifa protection at all times. She also had to marry a Babaláwo or someone who was initiated in Ifá so that they could do all the Ifa consultation necessary and sacrifice whenever she required it.  They advised that they  should offer sacrifice with four pigeons, four hens and money.They  also perform Ifa ritual with four rats and four fish, palm oil,a chicken. They obeyed all these directly. Ininirin was adorned with the Ide while she married an Ifa priest. Sooner, she began to be well.

Ìpónrípónjú ò sun oorun òsán

Èbìtì kò sun oorun óru

Dia fun  Kósólù

Omo Òjo

Omo òwo

Omo Ajánhúnjánhún ojú orun

Kósólù, omo òjò

Omo ówo

Omo Ajánhúnjánhún ojú orun

Díá fún ínínirín

Omo Olórìn-Abòkun

Níjó tó n sògbògbò àrùn

Tó n najú átí dìde

Wón ní kó sakáalè ebo ní síse

Ó gbé'bo, or rúbo

Ìnínirín or

Omo Olórìn Abòkun

Ò bá jòwó yé o

Kó or má má bá'kú what

A or wàá Aláwo kàn

Kà fi ó fiún

Translation.

A person suffering from chronic poverty can not afford to host  a party

The dead fall (trap) can not afford to sleep at night

These were the declarations of Ifá to Kósólù

The offspring of Òjo

The offspring of Owo

The offspring of the sharp point of the long bamboo tree arrow

Kósolu the offspring of Ojo

The offspring of Owo

The offspring of the sharp edge of the bamboo tree arrow

He was the one who launched Ifa for Ininirin

The offspring of Olórin-Abokun

When she was suffering from chronic disease

And she was longing for the day she would be back on her feet

They advised her  to offer sacrifice

She fulfilled

Now. estimated Ininirin

The offspring of Olorin Abokun

We solemnly beg

Do not die for this time

We will find an Ifa priest

And I will marry you.

Ifá says that the client, a woman, will not die in the disease of which she is suffering Ifá says that the woman is an APETEBI that should be adorned with the Idé de Ifá. She must also marry an Ifa priest. After that, she will liv for  a long time and happily. She will be rich and she will have many children in her life.

XV.

Ifa says that there is a need for this client to offer sacrifice to combat the problem of prolonged illness in the future. This is more important  in order to prevent a a situation with which the The client would be financing the  the disease until he or she dies. The disease will affect a side of the top of his or her body. Sometimes, it can affect both sides. When the Illness comes, his or her voice can also be affected. The client must be careful about it, consequently with disease that can affect his or her  lungs, kidneys, liver, pancreas, The sacrifice to prevent this disease must be offered the same day that this Odu is cast . The consequences of delay are too serious to contemplate. On this, Ifá says:

Ìgbagadé ìgbaga fíáfíá

Díá fún Ijiá

Omo atèbé mèmè s'àrùn

Wón ní kó sákáalé, ebo ní síse.

Translation:

Igbagade igbaga fiafia

He was the Awo who launched Ifá for Ijiá

Who was affected with the disease of the upper side of the body

They advised him to offer sacrifice.

Ijiá went to the Awo above mention for the Ifa consultation. He was told that he neededto offer sacrifice to prevent  a serious illness that can affect the top  of his  body. The ailment can affect his lung, liver, kidneys, pancreas or ribs. Ijiá was advised to look for nine bird ,fresh poultry eggs and a clay dish. He must strip naked in his  room and then use the eggs to rub every part of his  body one by one and put them inside the clay plate. He would put on his clothes then and then pour the oil-palm into the eggs and then put the dish by the side of ythree croos road  as ritual to the witches. He agreed to do so but , but he did not do it  immediately. Soon after, he forgot completely. After some day, the disease started. He used all medications at no profit. So he He remembered what they asked him to do once he came back. He did it quickly. The sacrifice  only reduced the severity of the disease but did not stop it. Ijiá fed the disease Until he died. However, before his death he lost his voice and died unable to leave any last massage for his children, relationships and well wisher:

Ìgbagadé ìgbaga fíáfíá

Díá fún Ijiá

Omo atèbé mèmè s'àrùn

Wón ní kó sákáalé, ebo ní síse

Ó f'ebo s'aló

Èrò Ìpo, èrò Òfà

Eni tó gbé'bo níbè kó sebo o

Translation:

Ìgbagadè ìgbaga fìàfìà

He was the Awo who launched Ifá for Ijiá

Who was afflicted with the disease of the upper side of the body

They advised him to offer sacrifice

He delayed offering the sacrifice

Travelers to Ipo and Ofa

Allow those who were advised to offer sacrifice to do so.

The client would be saved from agony , a good deal if he or she considered this warning andthey offer the sacrifice immediately. As good as this Odù is (some people even prefer this Odú to Èji-Ogbè in terms of bringing wealth and success to the client), the area of ​​disease should never be overlooked. There is no gain just having all the wealth and success in the world but spending it on  diseases, serious and painful ailments for the rest of the one life life

Commentaries

Procrastination they say make thing hard, and make the hard things harder. This odu stanza teaches more on the psychological need of man to work against procrastination. It is believe that procsatination has cause more probles to many, and make them fall victim of many foreseeable and preventavle problems in their life. To delay what you can do today till tomorrow is one of the greatest problesm face by human that cause them more trouble that they can handle. The stanza emphasises on the need for proactiveness on the part of human being to ensure succesful and more problem free life.

.

XVI.

If the Òpèlè is used in  casting this Ogbè-Alara, this verse does not affect the client or the Awo. On the other hand, if IKIN is used, Ifá says that the Awo and the client must offer sacrifice immediately so that they do not replace themselves with other people. The two of them they are in serious danger of an imminent death hovering over  their head. The Awo and the client  must value  their lives, especially the Awo. The sacrificial materials to be used by The Awo must be purchased by the Awo and not by the customer. It can not be taken from the party or other sacrificial materials in the house of the Awo. It must be bought in the market and Awo must pay out of his own pocket. On  this, Ifá says:

Alápansíkí awo Aláwòròkò-nìbonyìn

 Dia fun Aláwòròkò-nìbonyìn

Ifá n sunkún-un híe-híe

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Translation:

ALÁPANSÍKÍ, the Awo of Aláwòròkò-nìbonyìn,

He was the Awo who threw Ifa for ALÁWÒRÒKÒ-NÌBONYÌN

When Ifa was crying for a chicken

They asked him to sacrifice

He complied.

Aláwòròkò-nìbonyìn was an accomplished Babalawo . He was consulting Ifá  for an awo , Alápansíkí. Ikin was used for the consultation. Ifá says that Alápansíkí and Aláwòròkò-nìbonyìn They needed to offer each one a chicken as a sacrifice to Ifá so that Alápansíkí could be  alive the following year to be one that would launch the Ifá and also to Aláwòròkò-nìbonyìn to be alive to be  Babalawo invited to launch Ifá for him. Each one of them would have to put the Ikin in their hands. The chicken would be  kill itself and the blood poured into the Ikin while in their  hand. The Awo would rub the Ikin then and the blood together with the prayers to Ifá to allow them to be alive the following year.  By so doing, Ifá would ofer them  protection out of evil spirits that threaten to remove two of them from the surface of the earth. They both complied with Ifa's order and theytwo survived until the following year and many years later. They were both singing and dancing and giving praises to Ifá and Olódùmarè for  their lives:

Alápansíkí awo Aláwòròkò-nìbonyìn

Dáá fún Aláwòròkò-nìbonyìn

Ifá n sunkún-un híe-híe

Wón ní kó sákáalè, ebo ní síse

Ó gbé'bo, or rúbo

Òrúnmìlà mo mú híe-híe tèmi wá o

Barapetu

Èlà kó  má yan Akápò míràn

Barapetu.

Translation:

Alápansíkí, the Awo of Aláwóròkò-nìbonyìn,

He was that the Awo launched Ifá for Aláwòròkò-nìbonyìn

When Ifa was crying for a chicken

They asked him to sacrifice

He fulfilled

Òrúnmìlà  I have brought my own hen to you

Barapetu

Ela please do not choose another Akápò to replace me

Barapetu.

Ifá says that the client's life and Awo would be spare. Ifá says that they  will not be replace with another Awo before the current year

Copyright: Babalawo Pele Obasa Obanifa, phone whatsapp contact : +2348166343145, location Ile Ife osun state Nigeria.

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