Odù
Ifá Ogbe-Òtúrúpòn/ Ogbe-Tunmopon COMMENTARIES BY Babaláwo OBANIfá- Obanifa
Extreme Documentaries- Reformed Africa Ifa Spirituality-Odu Ifa Series
In this
work Babaláwo OBANIfá
shall make exhaustive commentaries on Odù Ifá Ogbe-Òtúrúpòn, also known as Ogbe-Tunmopon
. The work will be useful to any practicing Babaláwo or Ifá
devotees who want to have an in-depth knowledge of Odù Ifá Ogbe-Òtúrúpòn/ Ogbe-Tunmopon. The work will
examine among other things: what is Odù
Ifá Ogbe-Òtúrúpòn? Who are the associate or affiliated IRÚNMOLÈ AND
ÒRÌSÀ OF OGBE-ÒTÚRÚPÒN? What are the taboos of Odù Ifá Ogbe-Òtúrúpòn? What are the favorable
professions or occupations for those born BY ODÙ Ifá Ogbe-Òtúrúpòn
during their ITÈLÓDÙ or ÌKOSEDÁYÉ? What are the likely names that can be
given to those born by ODÙ Ifá
Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ . Some summary of general information
for those born by ODÙ Ifá Ogbe-Òtúrúpòn
during their ITÈLÓDÙ or ÌKOSEDÁYÉ? Some sacred messages inside Odu Ifá Ogbe-Òtúrúpon and
commentaries on them. All these and more will be the major focus of this work.
what
is Odù Ifá Ogbe-Òtúrúpòn?
Odù Ifá Ogbe-Òtúrúpòn is one of Odù Amulu in
Arrangement of the 256 Odù Ifá, babalawo
popularly called it Ogbe-Tunmopon. When imprinted on Opon Ifá(Ifá divination
wooden tray). It symbol look thus.
II I
II I
I I
II I
The dominating spiritual
element of this Odù is said to be fire.
Who
are the associate or affiliated IRÚNMOLÈ AND ÒRÌSÀ OF OGBE-ÒTÚRÚPÒN?
By this question, we mean
who are the IRÚNMOLÈ AND ÒRÌSÀ that those born by Odù Ifá Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ can
have along with their Ifá in
other to have a problems free life. The following IRÚNMOLÈ AND ÒRÌSÀ have been
identify to be affiliated to Odù Ifá
OGBE-ÒTÚRÚPÒN.They are:
What
are the taboos of Odù Ifá Ogbe-Òtúrúpòn?
By this question we mean
what are both animate and inanimate object such as plant and animal, behavior
that those born by Odù Ifá Ogbe-Òtúrúpòn
during their ITÈLÓDÙ or ÌKOSEDÁYÉ need to avoid from eating, using or
doing in other to have a problem free life. The followings have been
identifying as taboo of Odù Ifá
Ogbe-Òtúrúpòn? Although there can be others. They are:
They should never
feed other people's children. They should not adopt or not tie the children of
others people on their back (for females only)
They must never involve
in any profession that my attachments go up roofs. Such profession includes,
carpentry, masonry, and welder and so on.
They must not use
ants, bee, honey, and Odide bird (parrot) at all for something
They should never
eat sheep or ram.
They must never
involve in unnecessary argument.
They must not use a
butterfly kill it.
What
are the favorable professions or occupations for those born BY ODÙ Ifá
Ogbe-Òtúrúpòn during their ITÈLÓDÙ or ÌKOSEDÁYÉ?
people born by this Odù can engage in business,
any occupation or profession that demand that they travel outside their place
of origin or domicile often can bring success to the , however they are
prevent from engaging in any line of any profession in which can bring
them to taking care of other people's children is prohibited for them. Such
other professions include daily care, kindergarten teaching and so on. So
professions like pediatric or gynecology are not good for them. Also they must
avoid any profession that my involve them going up roofs. Such
profession includes carpentry, masonry, and welder and so on.
What
are the likely names that can be given to those born by ODÙ Ifá Ogbe-Òtúrúpòn
during their ITÈLÓDÙ or ÌKOSEDÁYÉ?
some of the names that can be given to those born
by this ODÙ Ifá Ogbe-Òtúrúpòn during
their ITÈLÓDÙ or ÌKOSEDÁYÉ are derive from some names of positive
character in different sacred stanza in ODÙ
Ifá Ogbe-Òtúrúpòn . These names exist in male and female category
respectively. For male we have: Omolayò, Sàngómúyiwa Ifádayò, Ifágbèjà. For
female we have: Omolaso, Omowùnmí, Oyaábùnmi, Omolewà.
Some
summary of general information for those born by ODÙ Ifá Ogbe-Òtúrúpòn during
their ITÈLÓDÙ or ÌKOSEDÁYÉ?
The children of
Ogbe-Túnmopòn would live a long time in their lives. They had the ability to
resist all harsh conditions of life. That's why these children, males and
females barely contemplate suicide or causing serious bodily harm in on their
live no matter what.
The Ori of children
Ogbe-Òtúrúpòn also provide all the necessary supports for them to ensure
success, satisfaction and contentment for them in life.
The evil spirits have no
place in the house or children's life of Ogbe-Túnmopòn. If such spirits were
already there, they would not stay long before, they disappear from their
homes. As an adjunct to this, the children of Ogbe-Túnmopòn have the luck and
good grace to turn bad to good, failure to success, disappointment to
compliance and wants to excess.
The Ogbe-Òtúrúpòn
children need to identify their supporters, move near them and they should
show appreciation to such people. They should not dream going forward on
their self alone forward itself. Neither should they think their achievements
in life was a result of their persona efforts, it can all come from the
partnership or the assistance of other person.
The most important aspect
of children of Ogbe-Túnmopòn, males and females are in the area of lack of
children. They should strive to have as many children as possible and already
in feasible in life. If it was late, they may find it difficult, if not
impossible to take care of the kids. Females of Ogbe-Túnmopòn females should
never enter to feed, pediatric, or gynecology as a profession. In fact, any
profession in which you can bring them to taking care of other people's
children is prohibited for them. Such other professions include daily care,
kindergarten teaching and so on. They must be equally careful and ensure that
all their efforts are not credited and achievements to other people. In the
same vein, they should train their children properly and pray that these
children will have the milk of mercy on them. They should pray that the
children they do not end up wanting other people when they, the natural
parents, were abandoned when help is badly needed.
The children of
Ogbe-Túnmopòn should avoid humiliation and misfortune at all times in anything
they do. They should not be found where they would be forced people to
question their integrity. They may be in trouble to help others; they can
steal to help others, they can commit to sacrifice others of the problem. The
tendency for them to be caught doing these is high; Consequently, they must
avoid using extra legal means in their offer to help others.
Children of
Ogbe-Túnmopòn, especially female, should look at their utterances in every
moment to avoid putting them and their entire relation in the problem. They
have sharp tongues and they have no limit to what they have to say, especially
when provoked.
In addition, they should
avoid unreasonable arguments over problems, trivial or serious. They should
also avoid quarreling over the prices of items. It's advisable for them to make
their purchase in supermarkets or any other place where the prices are
already fixed.
Ogbe-Òtúrúpòn that male
children should never engage in professions that can bring them mountaineering
roofs with them. Such professions include carpentry, mason, welder, paratrooper
and so on.
Some
sacred messages inside Odu Ifá Ogbe-Òtúrúpon and commentaries on them
1
Ifá says that it foresees
the Ire of longevity for the client for whom this Odù is revealed. Yes
He says that the client
will live a long time, come rain or shine. On this, Ifá says:
Tààrà Kegé
Dia fun Onírè-Kúnkú
Tíí se Obìnrin
Àpáta
Wón ní kó rubo sí láìkú
araa re
Ó gbé'bo, ó rú'bo
Translation:
TARA KEGÉ
He was the one who
launched Ifa for ONÍRÈ-KÚNKÚ
The wife of ÀPÁTA
They advised her to offer
sacrifice to live a long time
She complied.
Onírè-Kúnkú went to Tààrà
Kegé, his Awo for the consultation of Ifá. How would she live long ?
considering the fact that she was living inside the stone? How would she get
the regular water for her survival? How could she survive the harsh conditions
of the dry seasons and the cold conditions of the rainy seasons?
The Awo advised her to
offer sacrifice of two hens, two Guinea-fowl and money. She was assured that
she could live a long time. They also told her that she would have the ability
to resist all the problems of life. She fulfilled the advice offering the
sacrifice.
After offering the
sacrifice, she grew resistance to excessive heat and cold, that's why allowing
him to live longer than most shrubs. She grew all year round and could be seen
during rain and dry seasons. She was full of Joy and happiness. She went to
give praise to her Awo that in turn gave praise to Olódùmarè accordingly.
Tààrà Kegé
Dia fun Onírè-Kúnkú
Tíí se obìnrin
Àpáta
Wón ní kó rubo sí láìkú
araa re
Ó gbé'bo, or rúbo
Èmi ò ní bá won kú ikú
eréji
Mi ò si níí bá won kú
tèèrùn
Translation:
Tarakegé
He was the one who
launched Ifa for Onírè-Kúnkú
The wife of Àpáta
They advised him to offer
sacrifice to live a long time
She fulfilled
I will not join them to
die during the rainy season
Nor will I join them to
die during the dry season.
Ifá says that the client
will protect himself against all the ills that cause premature death.
Commentaries
The core message
inside this stanza is more of psychological than spiritual. This stanza teaches
that the word we live is full of suffering, obstacles and hardship. But it is
hardship of life that prepares ordinary people for extra ordinary destiny. Path
with no obstacles lead to nowhere important. No matter the harsh situation we
find ourselves. This stanza is telling us that such situation is meant to make
use and prepare us for the best as exhibits by Onírè-Kúnkú in this stanza
. it is not the situation that count , it is our reaction to the
situation that count.
II.
Ifá says that the client for
whom Ogbe-Túnmopòn launches needs to perform ritual to his/her Ori and
prayed for him or her to succeed, have peace of mind and happiness.
Ifa says that a special preparation needs to be made for him or her, for
his or her head to guarantee the success and happiness expressed above.
On all these, Ifá says:
Atupuru odó ni kò seé fi
gun iyan
Atupuru ikoko ni wón n fà
l'ókùn danyin-dànyìn-danyin
Díá fún Orí
Orí n wá l'óde Àjàláyé
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, or rúbo
Translation:
A broken mortar is unable
to prepare crushed yam
A spoiled (cracked) pot
is normally tied tightly with cord
They were some who
launched Ifa for Orí
When looking for success
on land
Orí was advised to offer
sacrifice
He complied.
Orí entered the world but
was unable to not make an impact in life. He was fruitless in something he
tried to do. He had no money, no house, no horse, no wife, no child and no
farm. Tired of this suffering, he approached the two Awo above mentioned.
The Awo assured him that
his failures would lead to success. They told him that he would be prosperous,
happy and successful in life. They advised him to offer sacrifice of two
chickens, Two Guinea-birds and money. After this, he was performing ritual to
his Orí with a Guinea- bird, four kola nuts, four bitter kolas, gin, palm oil
and money. He fulfilled After all this had been done, a special preparation was
formed with AWEDE leaves, bananas, a large snail and a bit the amount of wet
mud per the side of flowing stream, this all ground at once and mixed with
native soap for the Orí to take a bath regularly. Briefly, after doing all
these, the spirits responsible for the success, achievements, happiness and
satisfaction came to his help and manage of all the evil spirits in his
life. He became happy and happy in his life. He was singing then and
dancing and praising his Awo. His Awo praised his Olódùmarè for successfully
crowning his efforts:
Atupuru odó ni kò seé fi
gún'yán
Atupuru ikoko ni wón n fà
l'ókùn danyin-dànyìn-danyin
Díá fún Orí
Orí n wá l'óde Àjàláyé
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, or rúbo
Njé awede we tiè, ó mó
Èlà, Ifá wó weríì mi nmi
o
Ogede we tiè ó dè
Èlà, Ifá wá weríì mi nmi
o
Pètèpete làá bérè Odò
Èlà, Ifá wá weríì mi nmi
o
Ara kìí ni Ogede kó má dè
Èlà, Ifá wá weríì mi nmi
o
Èrò wòò ni ti igbin, Ifá
Èlà, Ifá wá weríì mi nmi
o
Translation:
A broken mortar is unable
to prepare crushed yam
A spoiled (cracked) pot
is normally tied tightly with cord
They were one that
launched Ifa for Orí
When looking for success
on earth.
They advised him to offer
sacrifice
He complied.
The Awede bathes itself
and achieves success
Ela, Ifá help me the
clean off my Orí
Normally mud is found in
a gentle stream and happy
Ela, Ifá help me the to
clean off my Orí
A banana cannot
experience a suffering that will prevent it from becoming mature and smooth
Ela, Ifá help me to clean
off my Orí
The snail is known for
peace, contentment and harmony
Ela, Ifá help me clean
off my Orí
Ifá says that the client
for whom this Odù is revealed is experiencing suffering presently but
nevertheless, with the appropriate sacrifice and rituals the sufferings will
give way to achievement, success, peace, happiness and success.
Commnetries
ORI ( destiny) is
impotant, the stanza emphasis on the need for proper and timely basis
veneration of our Ori to sail through life safely and always have soft landing
in time of hardship.
III.
Ifá says that the evil
spirits will not throw branches in the house of the client for whom this Odù is
revealed. If he had already done so, he will not stay there for long. Ifá says
that the client needs to offer the appropriate sacrifice to disperse any evil
in his or her home and to prevent any other step in his or her house. On the
other hand, Ifá says that a group, club, association or party needs to offer
sacrifice to prevent evil from entering the group. On this, Ifá says:
Òrúnmìlà ló di esè ibi ò
yà
Èmi náà ló di esè ibi ò
yà
Díá fún Òrúnmìlà
Nijo ibi nyalé akápò rè
lójoojúmó
Translation:
Òrúnmìlà says that
"evil does not throw branches"
I repeat that "evil
does not throw branches"
These are the Ifa declaration
for Orunmìlà
When evil was throwing
branches every day in the house of his disciples.
Akunò of Òrúnmìlà was
experiencing evil and tribulations on a daily basis. This
He worried Òrúnmìlà to
the extent that he went to consult Ifa. How would he end this unwanted
development that is experienced by his disciple? How would turn all these
bad to good for his disciple? They asked him to call in his Akápò
to offer lobster (grasshopper) sacrifice beans (grain), pepper and room in
small quantities. The disciple also went to perform Ifa ritual with a goat.
Òrúnmìlà told his Akápò and all this was done.
Immediately, the evil
spirits who give the problems to Akápò disappeared from their house while
those planning to lay branches there that they did so were prevented. the Akápò
of Òrúnmìlà was full of joy and praise for Òrúnmìlà:
Òrúnmìlà ló di esè ibi ò
yà
Mo ló di di esè ibi ò yà
Esè ibi kìí ya'le onírú
Òrúnmìlà ló di esè ibi ò
yà
Mo ló di esè ibi ò yà
ibi kìí ya'lé oníyò
Òrúnmìlà ló di esè ibi ò
yà
Mo ló di esè ibi ò yà
Esè ibi kìí ya'lé aláta
Ifá o se n fò bí Eggun,
bi èyò?
Ó ní nítorí Akápò omo ò
un ni o
Ó ní esè ibi ti n ya'lé
re lójoojúmó
Kó lo rèé mú ewúré e re
wá
Bí ewúré bá dé etí omi
Yóó tè'dí o
Èlà, bó bá di ojó ibi or
Béè ni kóo tè'dí omo Awo
s'éyìn
Translation:
Òrúnmìlà says that
"evil does not throw branches"
I repeat that "evil
does not throw branches"
Evil cannot lay branches
in the house of lobster bean seller
Òrúnmìlà says that
"evil does not throw branches"
I repeat that "evil
does not throw branches"
Evil cannot take branches
in the house the seller of salt
Òrúnmìlà says that
"evil does not throw branches"
I repeat that "evil does
not throw branches"
Evil can not lay branches
in the pepper seller's house
Ifá why are you speaking
in strange languages?
He replied that it was
all due to Akápò, his child,
He said that the evil
that sprouts every day in his house
Allow him to go and bring
his goat of sacrifice
If a goat reaches a river
bank
It will strike a
definitive retreat
Èlà, during the bad days,
Please push your disciple
back (the way a goat retreats from the river bank).
Ifá says that it will
protect the client against all evil. If the evil spirits have already gone to
his or their house, they will disperse. If they had been waiting for him or
her, Ifá will push him back and all ills will have no effect at all on the
client.
Commentaries
This stanza is one of the
Ifa stanzas given the devotee reassurance that that they will always be
protected from evil and Ifa will remove evil from their house h. All they need
to do is to obey o the instruction of ifa and carry the require sacrifice.
IV.
Ifa says that the client
had been too far away from his or her creditor and supporter. Ifá He also says
that most of this client's achievements were due to firm support, assistance
and encouragement of his/her linebacker. Therefore, the client must do
everything to ensure that he or she maintains a very intimate relationship with
this person. It Will not be advantageous in giving supporters a social
distance.
On the other hand, Ifá
says that a woman had left or had been about to leave the house of ,her
husband. They should advise against and she should go back there because
that is where her success and happiness is She should never venture to
live exclusively as this action is burdened with sadness, danger, insecurity
and disappointment.
If two or more friends,
the members of a group or association had any discordance and they choose to go
separate their ways, they should advise them to look for a way to repair the
fence. It is not in their interest to do so. on this, Ifá says:
Ogbè tún'mo pòn
Abiyamo, sun mon si
Àgbàpòn ni kò lérè
B'ómo bá nké
Ìyá làá wíí fún
Díá fún
Àdèrò-nìgbàgì-gbàgì
Ti yóó gbèé ògiri bi
tímó-tímó
Translation:
Ogbè, please tie your
child properly on your back
Mother feeder, please
accommodate your child properly
Binding (feeding) other
people's children are ungrateful
When a child is crying
for attention
It's his/her mother's
attention that needed to be called
These were the
declarations of Ifá to the stone of the Home
Who will carry the wall
firmly.
Whenever a house is
built, two hearth stones will be built by the side of the wall in a triangular
manner while the wall will form the third side of the triangle. This it is
usually in and the shape of the isosceles triangle. So doing, all things are
They put fire was always insured. Therefore the home stone was `doing was
always perfect.
However, in the day the
stone of the home decided to distance itself from the wall. The two stone
They chose to stay
exclusively then. When this was done, something usually goes put the
heart-stone overturned on top of the fire. Nothing was right anymore because of
the stone
home. Therefore, she went
to the Awo above expressed by the Ifa consultation. What
Would she do for her the
success to have in life? What steps should she take to put her life in the
right course?
They told her that she
had been away from her supporter. The only solution was for her Go back and
stay by the wall. She was offering sacrifice of four chickens and money. She
complied and returned to the side of the wall. The day she returned to the side
of the wall It marked a turning point in his life. The pots never counted again
on the fire. Everything started to move easily for her. She was therefore
grateful to Awo and to the wall.
Ogbè tún'mo pòn
Abiyamo, sun mom si
Àgbàpòn ni kò lérè
B'ómo bá nké
Ìyá làá wíí fún
Díá fún
Àdèrò-nìgbàgì-gbàgì
Ti yóó gbèé ògiri by
tímó-tímó
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, or rúbo
Ìgba Àdìrò-nìgbàgì-gbàgì
gb'ógiri pòn
Ti a ba n laajé
Ti a bá n Bímmo
Ti a ba nire gbogbo
Translation:
Ogbè, please tie your
child properly on his back
Mother feeder, please accommodate
your child properly
Binding (feeding) other
people's children are ungrateful
When a child is crying
for attention
It's his mother's
attention that needed to be called
These were the declarations
of Ifá to the stone of the Home
Who will carry the wall
firmly?
They advised her to offer
sacrifice
She complied
It's when the heart-stone
took the wall
That we had wealth
That we had children
That we had all the good
things in life.
Ifá says that the client
will have all the good things in life for which he or she asks. He or she
should not contemplate to do it alone though. He or she strives better when
they enter a group. He or she must also never think about what his or her efforts
are like personal that caused some achievement. He or she should never conspire
to expose the insufficiencies of another so that he or she does not have to
expose himself.
Commentaries
This scared stanza
lay emphasis on important of showing appreciation in other to be successful in
life. It is not happy people who are thankful, rather than it is the thankful
people that are happy. We must learn to appreciate our supporter in other to
move forward in life.. The stanza also teach the essence of comradeships not
one man showmanship as a key to success.
V.
Ifá says that it foresees
the IRE of a child for a male client for whom Ogbe-Túnmopòn is revealed. Ifá
says that the client needs to offer sacrifice and perform ritual to Sango. On
this, Ifá says:
Ogbe tún'mo pòn
Ogbe tún'mo sún
Àgbàpòn ni ò l'érè
B'ómo bá nké
Ìyá omo làá gbeé fún
Díá fún Oníbànté-Òbee-kèú
Tó f'èyìntì mójú ekun sùn
ráhùn t'omo
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo ó rúbo
Translation:
Ogbè, please tie your
child properly on his back
Mother feeder, please
accommodate your child properly
Binding (feeding) other
people's children are ungrateful
When a child is crying
for attention
It is the mother who
needs to be called
These were the
declaration of Ifá to Oníbàntá-Òbee-Kèú
When crying in regret of
his inability to have a child
They advised him to offer
sacrifice
He complied.
Sango was unable to have
a child through his wife. He also found it difficult to have any disciple,
follower or spiritual adherents. These gave cause for concern. Therefore, he
went to the Awo above expressed for the Ifa consultation. The Awo assured Sango
that he would have many children in life, both natural and spiritual.
They advised him to offer
sacrifice of three roosters, three Guinea-fowl, palm oil andmoney. (For the
client, there needs to perform ritual to Sango with a rooster, amala, soup of
bean, bitter kola and money). He complied.
Soon, Sango gave birth to
many children and had several spiritual followers beyond his wildest dreams. He
was so happy that he started singing and dancing and givingpraise like this to
Ifá:
Ogbe tún'mo pòn
Ogbe tún'mo sún
Àgbàpòn ni or l'érè
B'ómo bá n ké
Ìyá omo làá gbé e fún
Díá fún Oníbànté-Òbee-kèú
Tó f'èyìntì mójú ekun
sùnráhùn t'omo
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo ó rúbo
Kò pé, kò jìnnà
Ire omo wá ya dé turtúru
Njé mo lè yo'mo fó
Mo lè gb how toore
Oníbànté-Òbee-Kèú ò, omo
give!
Translation:
Ogbè, please tie your
child properly on his back
Mother feeder, please
accommodate your child properly
Binding (feeding) other
people's children are ungrateful
When a child is crying
for attention
It is the mother that
needs to be called
These were the
declaration of Ifá to Oníbàntá-Òbee-Kèú
When crying in regret of
his inability to have a child
They advised him to offer
sacrifice
He complied.
Before long, not too far
The Ire of children came
in abundance
Now, I can take a child
with ease
I can present a child as
a gift
Oníbàntá-Òbee-Kèú, here
come children!
Ifá says that the client
will have many children and followers in his life. He needs to offer sacrifice
and perform rituals to Sango.
VI.
Ifá says that it foresees
the Ire of child product for a female client for whom this Odù it is revealed.
Ifa says that she is a descendant of Oya worshipers. She must abstain therefore
from eat ram for the rest of her life. She will give birth to many
children if the proper sacrifice is made. It is also expected that she perform
ritual to Oya on this consider on this, Ogbe-Túnmopòn says:
Ogbe tún'mo pòn
Ogbe tún'mo sún
Àgbàpòn ni ò l'érè
B'ómo bá nké
Ìyá làá kéé si
Díá fún Oníráa Sáíbí
Omo abo Oya ò gbodò
j'àgbò
Wón ní kó r'elé
Kó lo rèé m'ákè so nítorí
omo
Ó gbé'bo, or rúbo
Translation:
Ogbe, please tie your
child properly on his back
Mother feeder, please
accommodate your child properly
Feeding the children of
other people is ungrateful
When a child is crying
for attention
It's the mother who
needed to be called
These were the
declaration of Ifá to Oníráa Sáíbí
The offspring of Oya
worshipers who should never eat ram
They advised him to go to
her house
And tie down the goats
(for sacrifice) due to lack of children
She complied.
Oníráa Sáíbí was the head
of worshipers of Oya in the town of Ira. She was very powerful and influential.
But unfortunately, she did not have any children of her own. Tired of his
condition, she approached the Awo about Ifa consultation. Could she in life
give birth in her life? What was the cause of her lack of children?
What was the solution to her problem?
She was assure that she
would give birth to many children in her life. They also told him that The
cause of her sterility was in her eating what was taboo to her. They advised
her that he should stop eating sheep from now on. They also asked him to
provideTwo goats: one for the sacrifice and the other to use, performing ritual
to Oya. She complied.
Before long, she became pregnant
and gave birth to a strong baby.Her uterus open for child product, she
gave birth to many children in quick succession.
Ogbe tún'mo pòn
Ogbe tún'mo sún
Àgbàpòn ni ò l'érè
B'ómo bá nké
Ìyá làá kéé sii
Díá fún Oníráa Sáíbí
Omo abo Oya ò gbodò
j'àgbò
Wón ní kó r'elé
Kó lo rèé m'ákè so nítorí
omo
Ó gbé'bo, or rúbo
Kò pé, kò jìnnà
E wá bá ni ní wòwó omo
Translation:
Ogbe, please tie your
child properly on your back
Mother feeder, please accommodate
your child properly
Feeding the children of
other people is ungrateful
When a child is crying
for attention
It's the mother who
needed to be called
These were the
declaration of Ifá to Oníráa Sáíbí
The offspring of Oya
worshipers who should never eat ram
They advised him to go to
her house
And tie down the goats
(for sacrifice) due to lack of children
She complied.
Before long, not too far
Meet us in the midst of
many children.
Ifá says that the woman in
question will have many children of her own in life. She only needed to avoid
eating something that had been declared taboo to her.
Commentaries
This stanza
make it know that taboo is one of the major things that caiuse
varous biological and spiritual problems in people life hence the need to try
to ascertain what is our taboo as individual and avoid them.
VII.
Ifá says that it also
foresees the Ire of many children for a female client for whom this Odù is
revealed. Ifá says that she will never leave this world without having her own
children. On this, Ifá says:
Ogbe tún'mo pòn
Abiyamo tún'mo sún
Àgbàpòn ni ò l'érè
B'ómo bá n ké
Ìyá làá gbeé fún
Díá fún Onígbió
Èyí ti kìí sán'wó what
lágò adíe
Wón ní kó rúbo nítorí omo
Ò gbé'bo, or rube
Translation:
Ogbe, please tie your
child properly on your back
Mother feeder, please
accommodate your child properly
Tying the children of
other people is ungrateful
When a child is crying
for attention
It's the mother who
needed to be called
These were the
declarations of Ifá to Onígbió
Who will never go empty
in the market where birds are selling
They asked him to offer
sacrifice so he could take the children
She fulfilled
Onigbió was sterile. She
was never in favor of even one month pregnant in her life.She was however in
love with children. She was therefore for consultation of Ifá to know
what she needed to do to make it their own children. She complained that she
was tired of raining her love and attention on other people's children.
The Awo told Onigbió to
go rest rest assured that she would become pregnant and give birth to her own children.
She was assure that she would not leave this world without leaving behind her
own children. They asked him to offer sacrifice with two birds, four kola nuts,
four bitter-kola, palm oil and money. They asked him without However, if you
went to the market where the birds were selling, ask for the price and pay how
much exactly they told her without quibbling over the price. In others words,
she should make no effort to reduce the price. She complied with the advice and
order of the Awo.
Before two months,
because of this she became pregnant and soon after, she delivered a baby. After
this, she did not have any more problems with lack of children. She was so
happy that she began to sing and dance and praises Olódùmarè. When she asked
how she did this, she told that no person who was ready to pay first price
mentioned by the seller of the bird will ever leave the stable of the bird
empty.
Ogbe tún'mo pòn
Abiyamo tún'mo sún
Àgbàpòn ni ò l'érè
B'ómo bá n ké
Ìyá làá gbeé fún
Díá fún Onígbió
Èyí ti kìí sán'wó what
lágò adíe
Wón ní kó rúbo nítorí omo
Ò gbé'bo, or rube
Kò pé, kò jìnnà
Ire omo wá ya dé turtúru
Èyín ò gbón o, èyin ò
mòrà
Èyín ò mò wípè Onígbió
kìí sánwó lo lágò adìe
Translation:
Ogbe, please tie your
child properly on his back
Mother feeding, please
fit your child properly
Tying the children of
other people is ungrateful
When a child is crying
for attention
It's the mother who
needed to be called
These were the declarations
of Ifá to Onígbió
Who will never go empty
in the market where birds are selling
They asked him to offer
sacrifice so he could take the children
She fulfilled
Before long, not too far
The IRE of children went
into abundance
You are not wise, you do
not have any knowledge enough
Do not you understand
that a person who is ready to pay the first price mentioned
by the seller of the bird
will never leave the stable of the empty bird?
Ifá says that the client for
whom this Odù is revealed will be blessed with many children. It is not too
late for her to take many children.
Commentaries
This stanza make it
clear that the disadvantages involve in argument and conflict outweigh it
advantages hence the need to avoid argument in entirety on very reasonable
ground that we ought to avoid augments. Rather we should terry to listens ,
understand, not necessarily to agree , and definitely not to respond.
VIII.
Ifá says that it foresees
the Ire of children for a female client for whom this Odù is revealed. Ifá says
that the woman is the wife of Ifá who must be carrying the sign of Ifá on
her body in the form of Ide. She must offer sacrifice and must perform rituals
to Ifa and witches. On this,
Ifá says:
Ogbe tún'mo pòn
Abiyamo tún'mo sún
Àgbòpon ni ò leeré
B'mómo bá nké
Ìya làá gbé fun
Díá fún Òsùnfúnnléyò
Tíí saya Àgbònnìregún
Èyí tó fèyìntì mójú ekun
sùnráhùn tomo
Ti yóó sì lo ojà
Èjìgbòmekun
I rèé ra Òkété wale
Wón ní kó sákáalè, ebo ní
síse
Ó gbebo, or rube
Translation:
Ogbe, please tie your
child properly on your back
Mother feeder, please
accommodate your child properly
Feeding the children of other
people is without reward
When a child is crying
for attention
It's the mother who
needed to be called
These were the Ifa
declaration for Òsùnfunnleyo
Who was the wife of
Àgbònniregun
Who reclined and was
crying in lament of his lack of children
Who would proceed then to
Èjìgbòmekun
To buy large rats to use
They advised her to offer
sacrifice
She complied.
Òsùnfunnleyo was Òrúnmìlà's
wife. She was confronted, however, with the problem of lack of children. She
tried everything to no avail. Preliminary tests indicated that she had no
physiological problem to guarantee her inability to conceive. Therefore, she
approached the above Awo expressed for Ifa consultation.
The Awo informed
Òsùnfunnleyo that she was distressed because of her lack of children. She She
was informed that she needed to offer sacrifice of two pigeons, two Guinea-fowl
and money. She was further informed that witches should be propitiated to
ensure that they stopped blocking her uterus. The witches had been in
favor from the beginning responsible for their inability to conceive. She
needed to perform rituals to the witches with a big rat accordingly.
She needed to perform a
ritual to Ifa with a goat also so that Ifa could help correcting all evils.
When Òsùnfunnleyo heard all this, she proceeded immediately to Èjìgbòmekun to
buy all the sacrifice and ritual materials. After these items were insured, all
the appropriate sacrifice was made and rituals for Òsùnfunnleyo. In a due
course of time, she became pregnant and gave light to many children in rapid
successions.
Ogbe tún'mo pòn
Abiyamo tún'mo sún
Àgbòpon ni ò leeré
B'mómo bá nké
Ìya làá gbé fun
Díá fún Òsùnfúnnléyò
Tíí saya Àgbònnìregún
Èyí tó fèyìntì mójú ekun
sùnráhùn tomo
Ti yóó sì lo ojà
Èjìgbòmekun
I rèé ra Òkété wale
Wón ní kó sákáalè, ebo ní
síse
Ó gbebo, or rube
Kò pé, kò jìnnà
Ire omo wá ya dé turtúru
Njé è bá gb'òkété
Kí e má dàwàà mi nù
Èyin ìyá Olósòròmànìgà
Àtèwe, àtàgbà
E wá bá Òsùnfúnnléyò
gb'how tuntún o
Translation:
Ogbe, please tie your
child properly on your back
Mother feeder, please
accommodate your child properly
Feeding the children of
other people is ungrateful
When a child is crying
for attention
It is the mother who
needed to be called
These were the Ifa
declaration for Òsùnfunnleyo
Who was the wife of
Àgbònniregun
Who reclined and was
crying in lament of his lack of children
Who would proceed then to
Èjìgbòmekun
To buy large rats to use
They advised him to offer
sacrifice
She complied.
Before long, not too far
The joy of producing
children came in abundance
Pray, accept the big rats
That you can not obstruct
my destiny
OH you witches
Now I call in the young
and superior
Help Òsùnfunnleyo to take
her newborn baby.
Ifá says that the client will
be blessed with many children. She will overcome the problem of evil
perpetrators and you will be victorious in his/her demand in life.
IX.
Ifá says that it foresees
the Ire of children by the female client for whom this Odù is revealed.
Ifá says that she needs to offer sacrifice for the next child so that the baby
does not die in his infancy. On this, Ogbe Túnmopòn says:
Ogbe tún'mo pòn
Ogbe tún'mo sún
Àgbàpòn ni ò leeré
B'ómo bá n ké
Ìya làá kéé yes
Díá Fún Ogbe
Wón ní kó sákáalè, ebo ní
síse
Ó gbe'bo, or rúbo
Translation:
Ogbe, please tie your
child properly on his back
Ogbe, please accommodate
your child properly
Feeding other people's
children in ungrateful
When a child is crying
for attention
It's the mother who
needed to be called
These were the
declarations of Ifá to Ogbe
Who had been feeding
their children without surviving
They advised him to offer
sacrifice
She complied.
Ogbe had been pregnant
several times but she had an abortion or the baby was born dead or When he was
surely born, the baby would die before it reached two years of age. Ogbe got
tired of this development and consequently approached the above Awo expressed
for Ifa consultation. She was then informed that there was a need for her to
offer sacrifice. She was informed that in the spiritual realm, her children
were not properly bound on his back and that they fell off his back in the
spirit world. It's what I had been going on in the spirit world that was
physically manifesting always that your baby died.
They therefore advised
him to offer a sacrifice of two birds, two pigeons, two Loin fabrics (leather,
loin, sirloin) and money. One of the loin fabrics would be put in Ifa until she
delivered another baby. She would accustom the spine fabric then to tie your
baby. She complied.
Before long, she
conceived one more time and handed over a baby. She followed all theAwo
instructions and your baby survived. She was so happy that she startedSing and
dance and give praises to Olódùmarè:
Ogbe tún'mo pòn
Ogbe tún'mo sún
Àgbàpòn ni ò leeré
B'ómo bá n ké
Ìya làá kéé yes
Díá Fún Ogbe
You can put a pencil on
it
Wón ní kó sákáalè, ebo ní
síse
Ó gbe'bo, or rúbo
Kò pé, kò jìnnà
E bá ni láìkú kangiri
Translation:
Ogbe, please tie your
child properly on his back
Ogbe, please accommodate
your child properly
Feeding other people's
children in ungrateful
When a child is crying
for attention
It's the mother who
needed to be called
These were the
declarations of Ifá to Ogbe
Who had been feeding
their children without surviving
They advised him to offer
sacrifice
She complied.
Before long, not too far
Join us where we enjoy unprecedented
longevity
Ifá says that this will
not allow the children of this client to die young. Ifa also says
that will not allow the
client's efforts to be aborted half the way. The client will have andwill
progress in life.
X.
Ifá says that it foresees
the Ire of many children for the client for whom Ogbe-Òtúrúpòn
reveals, Ifá says that
the client should never tie the children of other people on his back. She
should never compromise on the job of caring for other people's children. She
should never be a pediatric nurse. She should never specialize in gynecology if
she is following medical profession. On this, Ifá says:
Omo-langidi lomodé kókó n
pòn
Kó tóó pon'mo èèyàn
Díá Fún Ogbe
Ti yóó pon Òtúrú
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, or rúbo
Translation:
The baby doll is a child
who first secures himself in the back
Before tying the human
baby
This was the declaration
of Ifá to Ogbe
Who was tying Oturú's boy
on his back
They advised her to offer
sacrifice
She complied.
Ogbe was in love with
children. She loved to always play with them accordingly. If she saw any child
crying or requiring attention from her superior, she would take the child and
tie him on her back. If any child was sick, she would take care of the child
and He would apply medicines. That was how she fed all her younger siblings,
the children of her neighbor and the children in their relationships before she
also got married.
At her husband's house,
she continued with her practice. She was particularly fond of a baby born by a
woman named Òtúrú. This baby was always with Ogbe At a certain stage, it was
difficult for anyone to know who really was Biological mother of
the child was. Unfortunately, however, Ogbe was unable to have a child
of her own. She tried
everything she knew to no avail. Therefore, she went to Babaláwo for the
consultation of Ifá. She wanted to know if she could make it her own child in
your life. She also wanted to know why, despite her love, care and attention
for children, she would be the only one to suffer prolonged delay making her
own children.
She was nevertheless
informed that she would make her own children in life. She must stop tying the
children of other people on your back as your guide spirits without But I was
against it. She must first ensure that she had given birth to all children that
she needed in her life before resuming to bind other people's children in her
back. She was warned that she was not suggesting that she should not be kind to
the children, but that she should not go to the extreme when she did before.
They also asked him to perform ritual with two chickens. She complied.
After this, she became
pregnant and gave birth to many children in rapid succession. She was so happy
and so grateful to Olódùmarè for answering her prayers.
Omolangidi lomodé kókó n
pòn
Kó tóó pon'mo èèyàn
Díá Fún Ogbe
Ti yóó I put Òtúrú
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, or rúbo
Kò pé, kò jìnnà
E wá bá ni ní jèbútú omo
Translation:
The baby doll is a child
who first secures himself in the back
Before tying the human
baby
This was the declaration
of Ifá to Ogbe
Who was tying alurú's boy
on his back
They advised him to offer
sacrifice
She complied.
Before long, not too far
Meet us in the midst of
many children
Ifa says that the client must
acknowledge his taboo and should avoid making everything all righ tfor her. Ifá
says that the client in question will achieve their dreamsin the life
XI.
Ifá says that it foresees
victory for the client who Ogbe-Túnmopòn is reveals . Ifá says that the
Problem would be hard but he or she would be victorious. Ifá says that the
client needs to be pious and be hopeful. Onn this, Ifá says:
Alongbó
Alongbó
Díá fún won ní ìlú Gbo
Ibi ayé gbé bì wón l'ogun
Wón ní kí wón sákáalè,
ebo ní síse
Wón gbé'bo, wón rubo
Translation:
Alongbó
Alongbó
They were some who threw
Ifa for them the town of Igbo
When they were confronted
with the problems caused by witches
They were advised to offer
sacrifice
They fulfilled
The villagers of Igbo
were having a series of problems going on business failed to have nightmares.
They went therefore to the Awo above expressed for the Ifa
consultation. They were assure that they would overcome their problems. They
advised that they offer sacrifice with one matured goat. They were told
to perform ritual to the witches with part of the goat, the corn stew
mashed and everything would be inside a large clay dish and it would be put
through three crosses road. They complied. The evil spirits were placated by
that. Before long, all the problems disappeared and the villagers of Igbo able
to over their problems:
Alongbó
Alongbó
Díá fún wón ní ìlú Gbo
Ibi ayé gbé bì wón lu
ogun
Wón ní kí wón sákáalè,
ebo ní síse
Wón gbé'bo, wón rubo
Kò pé, kò jìnnà
E wá bá ni lárùúsé ogun
Translation:
Alongbó
Alongbó
They were some who threw
Ifa for them the town of Igbo
When they were confronted
with the problems caused by witches
They were advised to
offer sacrifice
They fulfilled
Before long, not too far
Meet us where we accustom
sacrifice to induce victory.
Ifá says that the client
will be victorious. Ifá says that this particular Odù involves many people and
not the client exclusively. The people involved may, however, overcome their
problems and their fear; the problems and pains would give way to victory, joy,
happiness and achievements.
XII.
Ifá says that it foresees
victory for the client for whom this Odù is revealed. Ifá says that the Client
is about to travel outside his or her place of abode in a venture. This venture
It can be educational, commercial, expedition or any other related mission. Ifá
says that He or she will be very successful in his or her stay away from home.
Although this trip is loaded with danger, he or she will return victorious in
his life. Ifa also warns this client never to enter any profession that will
get him/her mounting the top of the roof of any building, so he does not fall
from it. On these, Ifá says:
Agada nlá el fi n sigun
Òrùlé níí kèyìn yebeybe
sóòrùn
Eye eye fun
Ti nlo sógun Àgbófò-Olúke
Wón ní kó sákáalè, ebo ní
síse
Ó gbe'bo, or rúbo
Translation:
A large sword is used in
wars
The roof turns its back
completely to the sun's rays
They were some who threw
Ifa for (the pigeons) Eyelé
Who was going to wage a
"sight and eliminate" war
They advised him to offer
sacrifice
He complied.
Eyelé was preparing for
the war. He picked up everything he would use to fight the war. When ready, he
went for Ifa's consultation to determine his opportunities to win the war.
He was informed that the
war would be fought furiously but that he would win the war. On his
returning from the war front, he would bring slaves and other spoils of war.
They advised him to offer the sacrifice of a matured goat and money.
They also asked him to perform a ritual to Obaluyeé with roasted
corn, palm oil and money. He complied, before heading towards the war front.
On the war front, most of
the robust enemies that would have given him resistance Eyelé would be with one
ailment or the other (courtesy of Obalúwayé). The remaining people could not
resist Eyelé's war machine. Eyelé was of standing on the roof, directing
progress and from there his warriors led to destroy their enemies. Some of the
enemies that saw him on the roof, threw arrows, spears and javelins to him but
he could fly from one roof to the other and that's why he could save himself.
When returning home, he
brought many slaves home, goats, sheep, rams, chickens, dress and so on. He was
in favor full of joy and gratitude for his success:
Agada nlá el fi n sigun
Òrùlé níí kèyìn yebeybe
sóòrùn
Eye eye fun
Ti nlo sógun Àgbófò-Olúke
Wón ní kó sákáalè, ebo ní
síse
Ó gbe'bo, or rúbo
Or I will go
Ó yes bò ire
Kò pé, kò jìnnà
E wá bá ni lárùúsé ogun
Translation:
A large sword is used in
wars
The roof turns its back
completely to the sun's rays
They were ones for which
they launched Ifa for (pigeons) Eyele
Who was going to wage a
"view and eliminate" war?
They advised him to offer
sacrifice
He complied.
He was fine
He returned acclaimed and
cordial
Before, long, not too far
Find us where the
sacrifice is used to ensure victory. Ifá says that the client will be able to
achieve what he was leaving his home base to do.
Commentaries
This sacred stanza
teach the essence of courage and ability to take risk as one of the key factors
to succeed in life , many a people that have lose their chances of success ,
because of their inability to take risk and face the perceive danger with
risk. And if you cannot take risk you cannot go far in life. Try to put the
grain of boldness into everything you do , that is how you will know how far
you can go in life. Only those who will risk going too far in life can find how
far they can go. It all about your ability to face your fear as Eyele does in
this sacred stanza .
XII.
Ifa advises the client
for whom Ogbe-Túnmopòn is revealed to offer sacrifice and have Care so that he
or his efforts and achievements in life are not credited to others. He or she
need to ensure that their o achievements are recorded against tname in life and
not someone else. This is very important. On this, Ifá says:
Ogbe tún'mo pòn
Ogbe tún'mó sún
Àgbàpòn ni kò I will read
B'ómo bá n ké
Ìyá làá kéé yes
Dia fun oko
A bù fún Epòn
Níjó ti wón nlo rèé tooro
omo mud òbò
Wón ní kí wón sákáalè,
ebo ní síse
Kí wón má leè fi isée won
yin elòmíràn
Epon nìkàn ní nbe léyìn
to ntubo
Translation:
Ogbe, please tie your
child properly on his back
Ogbe, please accommodate
your child properly
Feeding the children of
other people is ungrateful
When a child is crying
for attention
It is but the mother who
needed to be called
These were the
declarations of Ifá to Okó (the Penis)
He declared himself to
Epòn (the Scrotum)
When going to pray for a
baby in the domain of Òbò (Vagina)
They were that the two
advised to offer sacrifice
So that your achievements
will not be credited to others
Only Epòn (Scrotum)
headed the council.
OKÓ and EPÒN were living together.
They were two in need of children. They they tried everything they could
without success. The people advised them then to go and find ÒBÒ and that they
will succeed. Therefore, they both went to the Awo above mention by inquiring
about their chances of succeeding in their venture. They They wanted to know if
ÒBÒ could give them children when they thought. They also wantedknow the best
way to approach the subject when they meet ÒBÒ.The Babaláwo told them that they will succeed with ÒBÒ but that
they needed to offer sacrifice that for all success to record that where they
were not credited to others people. They were asked to offer each one, palm oil
and money to a male goat Only EPÒN complied with Babaláwo's advice. ÒKÒ could
not see any reason on the other hand why they should offer such a sacrifice
especially when the Babaláwo he had told them that they would succeed in
securing the OBÒ children in the first place. He
He considered it a tactic,
therefore, for Babaláwo to deceive them. Shortly thereafter, OKÓ's efforts with
ÒBÒ yielded results. EPÒN was just ano more spectator. OKÓ was the one who did
all the work required while EPÒN was giving that simply logistical support that
was not visible. ÒBÒ got pregnant.
Nine months later, a
strong baby was delivered ... but unfortunately for OKÓ without
However, instead of
accrediting OKÓ with the child's property, it was EPÒN that was recognized as
the fair owner. Whenever anyone wishes to address ÒBÒ to adjust the baby
properly, they will say to "GBÉ OMO E PÒN" meaning "carry your
baby in your back "and at the same time meaning" take the baby of
EPÒN. "In all the lands on offer sacrifice so that their efforts should
not be accredited to others to their external sorrows.
In the case of EPÒN, he
won all. He was known as the fair owner of the baby whose effort was made
greatly by OKÓ. EPÒN was full of gratitude for his Awo. He he wanted to offer
the sacrifice again but was told there was no need to offer sacrifice twice in
the same problem in the same Odù. He rained his praises then on the Awo for
"work well done."
Ogbe tún'mo pòn
Ogbe tún'mó sún
Àgbàpòn ni kò lérè
B'ómo bá n ké
Ìyá làá kéé si
Dia fun Oko
A bù fún Epòn
Níjó tí wón nlo rèé tooro
omo lódò òbò
Wón ní kí wón sákáalè,
ebo ní síse
Kí wón má leè fi isée won
yin elòmíràn
Epon nìkàn ní nbe léyìn
to ntubo
Kò pé, kò jìnnà
E wá bá Epòn ní wòwò ire
Njé e gbó'mo epon
Translation:
Ogbe, please tie your child
properly on his back
Ogbe, please accommodate
your child properly
Feeding the children of
other people is ungrateful
When a child is crying
for attention
It is but the mother who
needed to be called
These were the
declarations of Ifá to Okó
He declared himself to
Epòn
When going to pray for a
baby in the domain of Òbò
They were that the two
advised to offer sacrifice
So that your achievements
will not be credited to others
Only Epòn headed the
council.
Before long, not too far
Look Epòn in the middle
of abundant Ire
Now, please take the
child of Epòn.
Ifá says that two people
were involved here, only one will offer sacrifice while theAnother failure did
not do so. the efforts of those who did not offer sacrifice to those who did
.Ifá also says that the client for whom this Odù is launched needs to offer
sacrifice for that his or her children will be useful to him or her in the
future. He or she must also pray that the children will be sympathetic to him
or her in his or her period of need so that he or she they just were not
hearing about the philanthropic events of the children at strangers without
extending himself or herself to him. Ifa says that here is an urgent need for a
person who is in the medical field or curative offer sacrifice in order to
avoid litigation or be victorious, if there is already one. Ifá says that the
person can be a medical doctor, nurse, pharmacist, and so on successively. He
or she can also be a herbal doctor, a native doctor, Babaláwo and so on.
successively. Ifa also says that these people have been seriously warned
against taking something seriously of the stabilization where they are working
to use outside. They should avoid taking drugs, syringes, bandages, herbs, roots,
inventions and so on outside of their various places of work, so that they are
not caught and treated like thieves. Yes He caught, he's going to be very
embarrassing. Only sacrifice can make them forgive them or forgive them. On
this, Ifá says:
Pàkìtí níí se bí òkú wòlú
Labalábá níí se bí eye
jako
Díá Ajídákin
Ti nlo rèé já'wé logba
Òsányìn
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, or rúbo '
Translation:
Pàkìtí is carried like a
corpse in the village
The butterfly behaves
like a bird on the farm
They were some who
launched Ifá for Ajídákin
He was going to throw
some leaves in the garden of Òsantìn
They advised him to offer
sacrifice
He complied.
Ajidákin was babalawo and
an herbal doctor. He acclaimed himself as a healing authority. Do not matter
how bad a patient's condition can be, the patient would be healed if he brought
Ajidákin. Consequently, his reputation extended long and wide. One day, he had
a patient who was troubled through multiple afflictions. He He needed some
herbs and six yams to prepare the remedy for the patient. He does not could put
his hands on herbs and yams. He was nevertheless aware that these Items were on
granjasányìn's farm. He was also aware that Òsányìn never would gladly release
these items. But the failure to secure these items to time would definitely
lead to the death of the patient. Therefore, Ajidákin went to your Awo above
expressed by the Ifá consultation on what to do to the patient safe of untimely
and avoidable death. Ajidákin was advised to offer a sacrifice of six large
rats, palm oil, money and six clay containers in the form of plates (for the
client, his or her must include six yams of the ewùrà as part of the
sacrificial materials). Ajídákin complied. He Awo advised him then to go and
throw the leaves and uproot the yams from the Òsáyìn farm. They said that
Ajidákin would succeed in their efforts. Ajidákin proceeded then to the farm of
Òsányìn. He removed the leaves and yams without incident. When he ended up
wrapping these items with leaves and was about to leave home, Òsányìn appeared
nowhere and began shouting at Ajídákin for stealing from his farm. Before long,
a crowd had gathered and they were all blaming Ajidákin for steal at the
Òsányìn farm. Because Ajidákin had wrapped these items with leaves, No one
could determine what was really stolen. The crowd insisted so that Ajidákin
must unwrap the stolen items before he was completely defeated and taken to the
palace of Olofin for appropriate sanctions. When the crowd was about to
force open items, Èsù Òdàrà appeared in the scene and they asked everyone to
stop anything they were doing. They They did immediately. Èsù Òdàrà asked what
the problem was then to Òsányìn. Òsáyìn explained that Ajidákin WINE to his
farm steal. Èsù Òdàrà asked what he has in his farm then to Òsáyìn, and last he
replied that he had herbs and yams on his farm. Instead of asking Ajidákin to
narrate the side of the story itself, Èsù Òdàrà confront the crowd and inform
the crowd that Ajidákin had been his obstinacy. Did he then ask what Ajidákin
had to lose to the crown if he had explained to them that he was having six
large rats hunted inside the container and that this was not stolen from
granjasáyìn's farm? The crowd said then that Ajidákin did not they would lose
nothing.
Èsù Òdàrà then confronted
Òsáyìn again and they asked him if he was very Surely that Ajidákin had stolen
his property on the farm. Òsáyìn said that he was sure of that. Èsù Òdàrà faced
Ajídákin then and significantly he asked why he had not said Òsáyìn and
everyone present that he was having rats Great with him and not the herbs and
yam. Ajidákin was surprised and unsure of what was happening, he simply replied
that he had not given himself any opportunity to explain. Èsù Òdàrà then asked
Ajídákin to open what he had wrapped. He opened what and the crowd and Òsányìn
discovered to their surprise within which there were six rats big. How this
happened, Ajidákin could not explain. He simply burst into the tears of joy.
But get out of his eyes, his right eye was instead of the real tears of blood
spill while his left eye was spill pus. Èsù Òdàrà said so that we all present,
even Òsányìn must urgently apologize to Ajidákin because the character of
Ajídákin had been assassinated. He said that if they do not did so without
wasting time, there I would be in calamity. If the being of bloodshed in the
right eye must touch earth, all people present would die. On the other hand, if
the be of the pus pour in his touch of the left eye the earth, all those
present I would make it weak. They all apologized to Ajidákin. Èsù Òdàrà faced
Òsáyìn then and they asked him to give him some herbs and six yams to Ajidákin
if he (Òsáyìn) did not want to be dragged to the palace of Olófin for
deformation of character. I'm accepting quickly. Ajidákin took the herbs and
yams then and a free man, grateful and happy, went home.
Pàkìtí níí se bí òkú wòlú
Labalábá níí se bí eye
jako
Díá Ajídákin
Baba nlo rèé já'wé logba
Òsányìn
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, or rúbo
Njé isu ewùrà d'ewúsà
Ò bá dewúsà
Isu Ewùrá dewúsà
Isu ewùrà.
Translation:
Pàkìtí is carried like a
corpse in the village
The butterfly behaves
like a bird on the farm
They were some who
launched Ifá for Ajídákin
He was going to throw
some leaves in jardínsányìn's garden
'They advised him to
offer sacrifice
He complied.
Pray, allow these yams to
turn to large rats
I pray that they turn to
big rats
These yam, please go back
to the big rats
These yams.
Ifa says that it will not
allow the client for whom this Odu is revealed to be dishonored or be
humiliated.
XV.
Ifá warns a woman to stop
unreasonable arguments to prevent calamity. Ifa also warns her against
too much squabbling over the purchase of items or other items in the market.
Ifa says that it is in the best interest of this customer to bu her r
requirements in a supermarket or any sale points where the prices of items
are already fixed. Ifá says that whenever many people pursue limited
items or are likely to pursue such items, it is advisable for her to pay for
the item and not Start shopping around for the same item in the market.
Previously all, she must look at her untranceses that she goes anywhere. In
these, Ogbe-Túnmopòn says:
Ìtáà mi jèlé
Ìrèlèè mi jèlé
Ikán torí omo rè
Ikan moleule
Ìtáà mi jèlé
Ìrèlèè mi jèlé
Òdìdè fírí-fírí-fírí torí
omo rè
Ó ràjà
Ìtáà mi jèlé
Ìrèlèè mi jèlé
Oyin torí omo rè
Ó re kókó igi
Ìtáà mi jèlé
Ìrèlèè mi jèlé
Díá fún Kúkújééjéè
Tíí obìrin Ikú
Díá Kúkùjéèjéè
Tíí obırin Arun
Díá fún Atàmájùúbàárà
Tíí oběrin Ode
Díá fún Kòseéfowókàn-rárá
Tíí se obìrin Èsù Òdàrà
Translation:
Peace may be there with
Ìtá, the sacred cult of Orò
Let peace be achieved
with Ìrèlè, the sacred cult,
For the ant to protect
their children
The ant builds an anthill
Peace may be there with
Ifa, the sacred cult of Orò
Let peace be achieved
with Ìrèlé, the cult of sacred Orò,
For the agile ÒDÌDÈ bird
to protect its children
The bird of ÒDÌDÈ builds
its house in the attic
Peace may be there with
Ita, the sacred cult of Orò
Let peace be achieved
with Ìrèlè, the cult of sacred Orò,
The honey bee to protect
their children
It was inside the
tree-knot to reside
Peace may be there with
Ita, the sacred cult of Orò
Peace of Leet was
achieved with Irèlé, the cult of sacred Orò,
They were some who
launched Ifa for KÚKÚJÉÉJÉÉ
The wife of Death
Also the Ifa launch for
KÚKÚJÉÉJÉÉ
The wife of Affliction
They launched Ifa for
ATÀMÁJÚÚBÀÁRÀ
The wife of the Hunter
The Ifa launch also for
KÒSEÉFÒWÓKÀN-RÁRÁ
The wife of Èsù Òdàrà.
Ikú, Àrùn, Ode and Èsù
Òdàrà. followed the group of Awo above expressed for the Ifá consultation how
to perform ritual to the sacred Ìtá and Irelé of the cult of Orò. They were
informed that the cult required, among other things, a large rat to ensure
peace and harmony in society and to prevent infants and youth mortality. They
were told that Put the big rat in a clay dish, palm oil and put it in the three
crosses. They looked for the big rat without success. They decided to send
their wives Kúkújééjé, Kùkùjéèjéè, Atàmájùúbàárà and Kòseéfowókàn-rárá al
Èjìbòmekùn then market go and buy the big rat for the ritual. The women then
proceeded to market as directed by their husbands.
Èrà ndìì Awo Òrúnmìlà
Díá fún Òrúnmìlà
Baba n rán aya rè lo yes
Ojà Èjìbòmekùn
Wón ní kó rúbo nítorí
Elewa aya re
Ó gbé'bo, or rúbo
Translation:
ÈRÀ NDÌÌ, the Awo of
únunmìlà,
He was the one who
launched Ifa for Òrúnmìlà
When sending his wife to
the market of Èjìbòmekùn
They asked him to offer
sacrifice for ELÉWÀ his wife
He complied.
During one of his routine
Ifá consultations, Ifá asked Òrúnmìlà to offer sacrificefor peace and harmony
in society and to perform ritual with a large rat to preventdeath of young
people and infants in the community. He was doing it by big rat excursionin a
dish, palm oil and put it in the cross three. The Babaláwo also said toOrúnmìlà
offer sacrifice of two Guinea-birds, two hens and money for his wife to that
she would not bring trouble for him and calamity of the cause for her. Òrúnmìlà
was ordered warn his wife against unreasonable arguments and look at his
pronunciations throughout moment. Òrúnmìlà offered the sacrifice immediately
but could not put their hands in the large rat with which to perform the
ritual. He sent Elewa accordingly to Ejibomekun market go and buy the big rat
for him. He warned Elewa however to be very careful and look at your language
in the market.
Because Òrúnmìlà was
living closer to the market, Elewa was the first to arrive well to the market
in front of Kúkújééjé, Kùkùjéèjéè, Atàmájùúbàárà and Kòseéfowókàn-rárá, the
wives of Iku. Àrùn, Ode and Èsù-Òdàrà respectively. In the market, Elewa saw a
Big rat and asked for the price. They told her and she started arguing over the
price. The amount the seller of the big rat was ready to sell the item for was
too much expensive in Elewa's estimate. Therefore, she left the barn and
started to go Shopping around for other big rats in the market. While Elewa was
busy from one market stall to another in search of a large rat cheaper,
Kúkújééjé, Kùkùjéèjéè, Atàmájùúbàárà and Kòseéfowókàn-rárá came to Ejigbomekun
market in search of the big rat. Kúkújééjéé went to the same barn market where
Elewa had prized the big rat initially and she considered the price also too
exorbitant. She left the stable in search of other rat big sellers .
Kùkùjéèjè went to the same woman and she considered her price too too
expensive. Atàmájùúbàárà was there too and she too left in protest against the
price exorbitant.
It was that when
Kòseéfowókàn-rárá was pricing the same big rat that dawned in Elewa the big rat
had price initially was the only one in the market. Elewa then hurry back to
the spot where she saw the big rat. She found herself Kòseéfowókàn-rárá that
still squabbles over the price and she pushed it to the side and paid for the
big rat. Kōseéfowókàn-rárá protested against Elewa's behavior but Elewa He said
to shut up. She told Kōseéfowókàn-rárá that she should be grateful that it was
her (Elewa) who brought the big rat for two reasons: One, if not for his own
Òrúnmìlà del husband, the husband of Kòseéfowókàn-rárá, Èsù Òdàrà. they could
starve to death because Èsù Òdàrà. They could not do anything for themselves.
It was the sacrifice recommended by Òrúnmìlà who had been holding Èsù Òdàrà;
two; the big rat was meant to sacrifice that would find its way in the future
in the hands of Èsù Òdàrà. So had Kòseéfowókàn-rárá at what point did he
protest? - After all, she and her husband They were lazy people who could not
do anything for them. These statements they hurt Kòseéfowókàn-rárá and
they were ready to fight Elewa for all the insults she (Elewa) had happened in
it.
When Kōseéfowókàn-rárá
was preparing for a show down with Elewa, Kúkújééjéé arrived on the scene. She
wondered what the cause of the problem was, and she was informed. Kúkújééjéé
took side with Kōseéfowókàn-rárá and began to blame Elewa of his bad attitude.
Elewa would not hear about that. She abused Kukujeejee and told him that she
informed her husband that she, Elewa said that for the two of them, Kukujeejee
and Iku husband, there was nothing good they did except to end the lives of
people promising in life. She said that she was not surprised that they did not
want her will take the big rat since they all knew it would be used to prevent
death unnecessary that Kúkújééjéé and her husband were inflicting on the
community. While all these insults were being used freely in us, Kùkùjéèjé,
Àrùn la wife (Affiliations) arrived and the crises were found. She took sides
with Kùkùjéèjé and Kòseéfowókàn-Rárá. She started to blame Elewa for her
attitude too. Elewa told him that it was not his fault except his forever
deigning so low to talk to a very ugly and sick like her. Elewa said that
Kùkùjéèjé and Àrùn husband were heralds of
problems and disasters.
She said that from the two of them she knew that Òrúnmìlà her husband
he was about to offer
sacrifice that would keep all the evil spirits that his presence It usually
attracts, they were unhappy. While these abusive languages were being used
freely, Atàmájùúbárà, the wife of the Hunter appeared at the scene. She
took sides with Kúkújééjé and Kòseéfowókàn-Rárá. Elewa told him to get lost.
She said that after all the husband of Atàmájùúbárà was a hunter, still he was
so unsuccessful that he could not kill an ordinary big rat in the bush. After
so many abuses, arguments and struggling, Elewa took the house of the big rat.
Orúnmìlà asked her why she arrived so late returning from the market. She
explained what that had perspired to Orúnunmìlà. Realizing that there was a
problem in the making, reprimand from Òrúnmìlà to Elewa for its actions in the
Ejigbomekun market and for Missing Ifa warnings given to her before she went to
the market.
Òrúnmìlà then divided the
big rat into five equal parts. He put every part in separate clay sheet, put
palm oil on each plate and brought the five plates in the crossing of three
road.
When Òrúnmìlà was praying
and was blessing that the sacrifice, Ikú, Àrùn, Ode and Èsù Òdàrà. they found
him there. They pretended that they did not see him but Òrúnmìlà call on
them and ask them where they were going. Instead of telling him, they accused
him of
Send him to his wife to
insult them. He explained what happened to them and apologized in name of his
wife. After this, he explained to them that they were all pursuing the same
goal to ensure peace, harmony and progress in society. He showed them the five
dishes sacrifice sacrifices that belong to each of them. They were all so happy
and so grateful to Òrúnmìlà that forever puts them in his mind. They all They
thanked Òrúnmìlà and left for their various houses as happy people.
Ìtáà mi jèlé
Ìrèlèè mi jèlé
Ikán torí omo rè
Ikan molecule
Ìtáà mi jèlé
Ìrèlèè mi jèlé
Òdìdè fírí
-fried
-fírí torí omo rè
Ó ràjà
Ìtáà mi jèlé
Ìrèlèè mi jèlé
Oyin torí omo rè
Ó re kókó igi
Ìtáà mi jèlé
Ìrèlèè mi jèlé
Díá fún Kúkújééjéè
Tíí obìrin Ikú
Díá Kúkùjéèjéè
Tíí obırin Arun
Díá fún Atàmájùúbàárà
Tíí oběrin Ode
Díá Fún Kòseéfowókàn
-weird
Tíí se obìrin Èsù Òdàrà
Èrà ndìì Awo Òrúnmìlà
Díá fún Òrúnmìlà
Baba n rán aya rè lo yes
Ojà Èjìbòmekùn
Wón ní kó rúbo nítorí
Elewa aya re
Ó gbé'bo, or rúbo
Njé má jèe'kú ó pa Elewa
Barapetu
Má mà jé'kú ó pa Elewa
Barapetu
Translation:
Peace may be there with
Ìtá,
Let peace be achieved
with Ìrèlè
For the ant to protect
their children
The ant builds an anthill
Peace may be there with
Ìtá,
Let peace be achieved
with Ìrèlé,
For the agile bird to
protect its children
The deldìdè bird builds
his house in the attic
Peace may be there with
Ifá,
Let peace be achieved
with Ìrèlè
The honey bee to protect
their children
It was inside the tree
-Nuity to reside
Peace can be there with
Ìtà
They were some who
launched Ifa for Kúkújééjéé
The wife of Death
Also the Ifa launch for
Kùkùjéèjéè
The wife of Affliction
They launched Ifa for
Atàmájùúbàárà
The wife of the Hunter
The same Ifa launch for
Kòseéfowókan-rárá
The wife of Èsù Òdàrà.
Èrà ndìì the Awo of
únunmìlà
He was the one who
launched Ifa for Òrúnmìlà
When sending his wife to
the market of Èjìbòmekùn
They asked him to offer
sacrifice for Elewa his wife
He fulfilled
Please, do not allow Death
to take Elewa
BARAPETU
Do not allow Death to
kill Elewa
BARAPETU
Ifa says that it will not
allow a client's wife or a female customer to die pathetic death. Ifá says that
the woman involved that she needs to look at her pronunciations so that she
would not invoke calamity in her and her husband.
XVI.
Ifa warns a man who is
planning to marry a very pretty lady to have great care. Although this lady is
extremely beautiful, it will nevertheless be difficult for her to get
pregnant and give birth to children. On the other hand, Ifá warns a pretty lady
to offer sacrifice so she can give birth to the children in her life. Ifá warns
that the lady needs to put less emphasis on her good looks and be very
serious with her future. On these, Ifá says:
Ogbe tún'mo pòn
Ogbe tún'mo sún
Àgbàpòn ni ò leeré
B'ómo bá n ké
Ìyá làá gbe fún
Díá fún Àwòrán-Gàgààgà
Tíí s'obìnrin Òde
Wón ní kó rúbo nítorí omo
Translation:
Ogbe, please tie your child
properly on his back
Ogbe, please accommodate
your child properly
Feeding the children of
other people is ungrateful
When a child is crying
for attention
It is but the mother who
needed to be called
These were the
declarations of Ifá to Àwòrán-Gàgààgà
Who was the lady of the
main road (who loved excursions)
They advised her to offer
sacrifice so that she could father the children in her
lifetime.
Àwòrán-Gàgààgà was a very
pretty lady. She was always found in collections socialites . She mixed freely
with people and was jumping from one relationship to another. When it was time
for her to settle down, she thought it would disturb her pleasure. When I was
time for her to marry and give birth to the children, she believed that she
would be married and chained down while getting pregnant and giving birth would
spoil her figure and beauty. By For these reasons, she fled any suggestion of
being married or giving birth to children.
One day, Àwòrán-Gàgààgà
went to Awo on the Ifa consultation. The Awo told her she needed to
offer sacrifice so she could have children in her life. She told the Awo
that there was no need for such a sacrifice and that she could get pregnant and
could have her children any time that she felt that she was need. She left the
Awo in anger. She was satisfied, she got married. Unfortunately for her
however, she was unable to get pregnant. She tried everything but failed. So
she remembered what the Awo told her long ago. She cried. It did not solve your
problem. When her husband got tired, he sent her out of the matrimonial house.
She was looking for people to help appeal to her husband's relatives but they
all told her that she had refused to get pregnant consistently when it was
honorable to do so.
Ogbe tún'mo pòn
Ogbe tún'mo sún
Àgbàpòn ni ò leeré
B'ómo bá n ké
Ìyá làá gbe fún
Díá fún Àwòrán-Gàgààgà
Tíí s'obìnrin Òde
Wón ní kó rúbo nítorí omo
Ó kò, kò rú
Njé Àwòrán-Gàgààgà
A rí or r'éwà tán or
Ó wá ku omo o
Translation:
Ogbe, please tie your
child properly on his back
Ogbe, please accommodate
your child properly
Feeding the children of
other people is ungrateful
When a child is crying
for attention
It is but the mother who
needed to be called
These were the
declarations of Ifá to Àwòrán-Gàgààgà
Who was the lady of the
main road (who loved excursions)
They advised her to offer
sacrifice so that she could father the children in her
lifetime.
She refused to comply
Now Àwòrán-Gàgààgà
We are tired of seeing
you and your beauty
For once let's see it
with a child.
Ifá says that the client
or the lady must offer sacrifice with two Guinea-fowl, two hens and money along
with all your composition items (perfume, lipstick, powder face, cream, lotion
and so on) so that she gets pregnant and father to the kids. She must stop
living a reckless life in her own interest, so that she does not start looking
for children in life later without success.
Commentaries
This sacred stanza of Ifá
teaches us the need to do right thing at the right time. This stanza does not
apply to woman or unmarried lady alone rather that it is applicable to all
aspect of life. We should avoid procrastination in entirety, because
procrastination make easy thing hard, and make hard things become harder.
Appearance also can be deceptive we should always make our investigation before
we act or take important decision such as marriage or business.
Copyright: Babalawo
Pele Obasa Obanifa, phone whatsapp contact: +2348166343145, location
Ile Ife osun state Nigeria
IMPORTANT NOTICE: As
regards the article above, all rights reserved, no part of this article may be
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system without prior written permission from the copyright holder and the
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