ODU IFA OGBE OWONRIN COMMENATRIES BY BABALAWO OBANIFA -Obanifa Extreme Documenatries Reformed Africa Ifa spirituality -Odu Ifa Series
In this work Babalwo Obanifa
shall make exhaustive commentaries on Odu Ifa Ogbe-Owónrín. The work will will be
useful for any practicing Babalawo or Ifá devotee who want to have
adequate knowledge of odu Ifá Ogbe-Owónrín. The work will also be of
immense use to any individual born by odu Ifá Ogbe-Owónrín during their ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ.The work shall address inter alia what are the
meaning of odu Ifá Ogbe-Owónrín?
,what are the the associate or affliated
IRÚNMOLÈ AND ÒRÌSÀ with odu ifa Ogbe-Owónrín?
What are the taboo of odu Ifá Ogbe-Owónrín? What are the likelynames that can be given to those born
by odu ifa Ogbe-Owónrín during
their ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ? What are the
professions or occupation that is most congenial for those born by odu Ogbe-Owónrín during their ÌTÈLÓDÙ
OR ÌKOSÈDÁYÉ.,some sacred messages contain in odu
Ogbe-Owónrín and commentaries on them . all this and more will be
the
major focus of discuss in this work
WHAT IS ODU IFA
OGBE-ÒWÓRÍN/ OGBE- HUNLE?
Ogbe-Owónrín also know as Ogbe-Wúnlé
is one of the 256 odu Ifá , it fall
under the category of Amulu .Its major dominating element is sand.
WHO ARE THE ASSCOICATE
OR AFFLICTED IRÚNMOLÈ AND ÒRÌSÀ WITH IFA OGBE-ÒWÓRÍN/ OGBE- HUNLE?
By this
we mean the the affiliated IRÚNMOLÈ AND ÒRÌSÀ that those born born by this odu
can have along with their Ifá in other to have problems free life. It is
believe that these IRÚNMOLÈ AND ÒRÌSÀ work hand in hand with this Odu.
1. Ifá
2. Èsù Òdàrà
3. Orí
1. Sango.
The children of Ogbe-Wúnlé
should always be near their homes that they were born. They should never be
away from home too. They must be maintaining intimate contact with their places
of birth. This is because their chances of succeeding at home are greater than
those of outsiders.
Many people will show
them only love because they wanted a favor or the other of them. It is very
difficult for them to recognize those who truly love them. They only know those
whom they love while those who profess love for them are not all sincere to
them.
The children of Ogbe-Wúnlé need to take special care of their children
against early mortality and / or against disease or afflictions. This is
a very common problem for those born by this Odù.
The children of Ogbe-Wúnlé have the opportunity to live a long time to
their old age in life. They will not die of unnatural death. They have
natural protection against such occurrences.
Their enemies will try
to harm them but to no avail. They will protect themselves and all the plans of
their enemies will fail. If they also join hands with other people to conspire
against someone, they bequeath all the fault and are forced to leave the person
they conspire against in frustration.
They should take their
meals regularly, they should observe the Ifá days regularly and they should not
go outside during the Ifá day. If it is obligatory for them to leave during
this day, they must perform the obligations of the Ifá day first before
leaving.
They should always be
attentive to the way they treat those under them. They should never mistreat
those under them, lest they begin to feed preventable problems. They must be
eating from the same pot with those under them. Those under them should not be
made to feel that they are human subordinates.
For
Ogbe-Wúnlé male children, they should never compromise in any contest or should
strive on a woman. If you can take to grieve. They will lose the woman involved
and the men will suffer for this. Ogbe-Wúnlé that male children should
frequently stop visiting the in-laws' house. Although they may have a good
relationship with their in-laws, they should not use that as a reason to
frequent there, lest they dishonor and embarrass themselves.
The children of Ogbe-Wúnlé,
males and females, should avoid any quarrel between them and their siblings. This
can become a communal conflict that is capable of spelling disaster for the
whole society. They must also have respect for their superiors and the
authority constituted above them.
The children of Ogbe-Wúnlé
should never consume alcohol in their lives. If they do, they can curse them
and this curse can ruin their lives. They also should not put red caps or
head-wears for the same reason.
Some sacred messages contain in odu ifa ogbe
wonrin and commentaries on them/ OGBE-ÒWÓRÍN/ OGBE- HUN
1.
Ifá says
that the IRE foresees abundant prosperity for the client for whom this Odù is
launched. Ifá says that he or she will never experience poverty or need, come
raining or shining. In this, Ifá says:
síse Òjò nlá níí rò páàtà púùtù sórí apárí
Díá fún Apárí
Tíí somo aláwònyín-ò-gbe
Níjó tó n nagà ti owóo ré ó tò Ire
Wón ní kó sákáalè, ebo ní.
Translation:
The heavy downpour makes comical musical sound on
the scalp of a bald head person
He was the one who launched Ifa for the bald-headed
man
The Descent of him from whom the scalp was always
wet (with sweat and oil)
When he was in need of prosperity
They advised him to offer sacrifice.
The bald-headed man went for the consultation of Ifá in the
house of the Babaláwo mentioned above. He was poor and always lacked what to
eat on time at any given point. The Babaláwo told him that he would be a very
successful man in his life. The bald headed man was also sure that no matter
the situation or period of the year, he would be happy, wealthy and successful.
They advised him however to offer money as a sacrifice. He complied by borrowing money from friends and good wishes.
Before
the year was over, the bald-headed man had become very successful. He had
enough food hidden all year round, he was never in need of money or any other
material need. He was very happy and he began to exult with joy. He gave praise
to his Babaláwo who in turn gave praise to Òrúnmìlà.
Òjò nlá níí rò páàtà púùtù sórí apárí
Díá fún Apárí
Tíí somo aláwònyín-ò-gbe
Níjó tó n nagà ti owóo ré ó tò Ire
Wón ní kó sákáalè, ebo ní
síse.
Ó gbebo, or rube
Àtòjò àtèèrùn
Ilé Awo kìí gbe.
Translation:
The heavy downpour makes comical musical sound on
the scalp of a bald head person
Been the one who launched Ifá for the bald-headed
man
The Descent of him from whom the scalp was always
wet (with sweat and oil)
When he was in need of prosperity
He was to offer sacrifice.
Come rain, come district
The house of an Awo is never empty and dry.
Ifá says the person for whom this Odù is revealed
will never experience poverty in his life.
Commentaries
The main
messages in this stanza of Ogbe-Wúnlé is ability of individual to
exercise faith and strict obedience to the instruction of ifa as exhibits by
the client in this stanza.
II.
Ifá says
that it foresees the IRE of prosperity
for husband and wife in this Odù. Ifá says that the couple will be equally
successful in their various fields and efforts. On the Ifá says:
Ogbè hún'lé
Kóo tóó lo rèé hún'ta
Ilé eni níí gbeni
K'óde ó tóó gbe'ni
Díá Fún Akese
Tíí s'obìrin Òwú
Translation:
Ogbè, satisfy your house
Before you meet strangers
One's house will support one
Before outsiders give support
He was the one who launched Ifá for Akese
The wife of wool cotton.
Akese
went to Babaláwo above expressed for Ifa consultation. She was told that she
would be prosperous in life and that her husband (Owù (cotton wool) would also
be prosperous. Both of them would be equally successful. They advised her to
offer sacrifice of four pigeons and enough money. She complied.
Soon,
Akese and Òwù her husband succeed in their various fields of endeavor. They
were equally popular and equally influential:
Ogbè hún'lé
Kóo tóó lo rèé hún'ta
Ilé eni níí gbe'ni
K'óde ó tóó gbe'ni
Díá Fún Akese
Tíí s'obìrin Òwú
Akese give o
Obìrin Òwù
Ògbòògbà la ó folàa wa se o
Translation:
Ogbe, satisfy your house
Before you meet strangers
One's house will support one
Before Outsiders give support
He was the one who launched Ifá for Akese
The wife of Òwù (wool cotton)
Here comes Akese
The wife of Òwú
Likewise, should we acquire our prosperity.
Ifá says
that husband and wife will achieve their ambitions of life. They must offer
sacrifice and they must be hopeful. The future is bright for them and they will
live happily together.
III.
Ifá
says that it foresees the IRE of general success for the client for whom this
Odù is revealed. Ifá says that the client should never be too far from his or
her place of birth. He or she must maintain intimate contact with his or her
place of birth. This is where his or her successes were left. In other words,
the client will have more success and more satisfaction in his or her place of
birth than outside the town. On this, Ifá says:
Onile níí pe'lée rè ní'lé
Ìjèbú nìkàn níí pe tiè ní tòde
Dáá fún Kàkà
Tíí serú Aláàfin Òyó
Wón ní kó sákáalè, ebo ní síse
Translation:
The owner of the house knows it as a house
Only people from the Ìjèbú call it "the one
from outside"
That was the one that launched Ifá for Káká
Who was a slave of the Aláàfin de Òyó
They advised him to offer sacrifice.
Kaka was
a slave in the house of Aláàfin of Oyo. He was the head of the slaves and he
had a considerable amount of influence among the slaves. Despite all this , he
was never happy and he longed for his house. Therefore, he went for Ifa
consultation. The Babaláwo said that he goes back to his village where he was
born. They told him that his success was in the town house. They therefore advised him to offer
sacrifice of three roosters, three pigeons and money. He complied.
Briefly
after, he went to the Aláàfin to ask Aláàfin to set him free. Kaka was granted
his freedom. He returned to his hometown. Soon after, he was very successful
and he was happy with his achievement in life. Although his home in his
hometown was nothing compared to the, he still felt palace of Aláàfin proud of
his home and his freedom:
Onile níí pe'lée rè ní'lé
Ìjèbú nìkàn níí pe tiè ní tòde
Dáá fún Kàkà
Tíí serú Aláàfin Òyó
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
Kò pé, kò jìnnà
Ire gbogbo wá ya dé turtúru
Ó ní bí'lé òhun ò tiè rewà
Ó rò me gbèdègbede
Translation:
The owner of the house knows it as a house
Only people from the Ìjèbú call it "the one
from outside"
That was the one that launched Ifá for Káká
Who was a slave of the Aláàfin de Òyó
They advised him to offer sacrifice
He fulfilled
Before long, not too far
All the good thing of life came rushing
He said that even when his house is not pretty
I am quite happy there.
Ifá says
that the client bequeaths to a slave nothing more than outside his place of
birth. He or she must be close to their home town, and preferably they stay
there and settle down in their house or their hometown.
Commentaries
The great
lesson that this stanza is all about is that an individual need to seek
directions to know the actual place where their success lie. Some people don’t
need to reside in the city before they succeed in life . but direction either
spiritually or otherwise to know the appropriate place or professions to
embark to achieve success in life. Direction is usually better than speed some
people are going no where fast.
IV.
Ifá says
that it foresees the IRE of many children. The client for whom this Odù
is revealed is to offer sacrifice and ritual to Sango. On this, Ifá says:
Ogbe hún'lé tán
Kóo tóó lo rèé hún òde
Ilé eni níí gbe'ni
Kóde ó tóó gbe'ni
Díá fún Elégbèrin-Àmàlà
Ti yóó bìí egbèrin omo sílé Ayé.
Translation:
Ogbe, please satisfy your house first
Before you meet strangers
The house of one will be the support of one
Before outsiders give support
That was one that launched Ifá
He-who-has-eight-hundred-bits-of-Àmàlà
Who would in turn give birth to 800 children in the
world.
Elégbèrin-Àmàlà
(He-who has-800-bits-of-Àmàlà) is a beloved name of Sango. He went to the
Babaláwo mention for Ifa consultation because he was in need of follower
. The
Babaláwo told him that the mold has many followers who would be worshiping him
for eternity. They advised him to offer money as a sacrifice (For the client,
he or she must perform the ritual to Sango with a rooster, gbègìrì (bean soup),
àmàlà and money). He complied.
Before
that year ended, Sango had many followers who adored him, respected him and
feared him. He was very happy with his achievement:
Ogbe
hún'lé tán
Kóo tóó
lo rèé hún òde
Ilé eni
níí gbe'ni
Kóde ó
tóó gbe'ni
Díá fún Elégbèrin-Àmàlà
Ti
yóó bìí egbèrin omo sílé Ayé.
Wón
ní kò sákáalè, ebo ní síse
Ó
gbebo, or rube
Kò pé, kò
jìnnà
E
wá bá ni ní wòwó omo
Translation:
Ogbe, please satisfy your house first
Before you meet strangers
The house of one will be the support of one
Before outsiders give support
That was the one that launched Ifá for the owner -
of - 800 - the bits - of Àmàlà
Who would give birth to 800 children in the world
They advised him to offer sacrifice
He fulfilled
Before long
Look at us in the middle of the crowd of children.
Ifá says that the client will generate many
children and he or she will also have many more followers.
V.
Ifá says there is a
woman where this Odù is cast that has a problem of ÀBÍKÙ(still birth or
premature birth). Ifa tells the woman and her husband must offer sacrifice so
that his children stop dying in his youth.
Ifá also says that the
husband of this woman must perform a ritual to the Orí of her mother, if she
lives, and if she is dead, she must perform ritual to the spirit of her mother.
The mother cares for him and wants to have him.
Ifá says further so
many of the people who had been showing concern are not very sincere to him.
Because the client is a very important personality, many of those signs of
concern are only after material gains of the couple. Ifa says that these
people will be exposed and the couple will find a solution to their problem.
Ifa also says that
there is a competent person who was supposed to be invited to help the couple,
but who was feeding on bad information which in turn had been preventing them
from giving help. Ifá says that the person will see in the future through the
bad plans of his or her colleagues and he or she will help the couple. The
couple will also get results. In this, Ifá says:
Òní, Ogbe n wón'rí sínú
Olá, Ogbe n
wón'rí sínú
E jé ká fi'hun
Ogbe f'ogbè
Kó yé oríí wón
Díá fún Olódù
Méríndínlógún
Wón n sawo rele
Olófin
Translation:
Today, Ogbe is
grumbling and is feeling despised
Tomorrow, Ogbe is
grumbling and is feeling despised
Pray, let's give what
belongs to Ogbe
For him to stop
grumbling and feel despised
That was the
declaration of Babaláwo to the Sixteen Odù
By following spiritual
mission to the house of Olofin.
Oloffin's only son was
very sick. Distressed, he sent for the Sixteen Odù to come and help him by
taking care of the child. When they were about to reach the palace of Olofin,
the remaining fifteen Odù told Ogbe, being the youngest of them all, to sit by
the three crosses. When Ogbe asked the others why they wanted him to sit there,
they replied that this Olofin did not want to see him in the palace. Ogbe felt
despised so he was just grumbling where he sat. in the future, the son of
Olofin died.
This situation was
repeated again and again and Ogbe consistently refused to give any help, since
he thought that Olofin did not want to see him. Meanwhile, the remaining
fifteen Odù did not want Ogbe to follow them in the palace of Olofin simply
because they did not want him to share normally in the usual menu prepared for
them by Olofin or the generous gifts that Olofin normally gave them.
One day, after seven
children had died, one of Olofinins' wives gave birth to a baby boy. Then, some
days the child became ill. Olofin worried and summoned the sixteen Odu to his
palace for Ifa consultation. As usual, Ogbe was asked to stay by the three
roads. He stayed there and was grumbling and feeling despised. He was counting
all the seconds spent by the fifteen Odù and he was wishing the child would die
like the seven previous children who had died because Olofin despised him.
While Ogbe was doing
this, Olófin's mother, who specialized in ligating and dyeing clothes, went to
the three crossroads to unload indigo leaves (plant, coloring) that she used to
prepare simply dye for a little clothing. She found Ogbe who was sitting there.
She recognized him immediately as a Babaláwo when she saw that Otútù-Opòn
adorned with beads on her wrist and neck. She asked him why he had not thought
about adjusting to accompany his colleagues to the palace. Ogbe replied that
Olofin did not want to see him. Oloffin's mother then returned to the palace to
ask. She found out that Olofin had never given such an order.
To convince Ogbe,
Olofin's mother took part of the crushed yam prepared for the fifteen Odù, cut
it into several pieces, made a cavity inside each of the bits, put melon soup
along with the pieces of bush meat (antelope meat) inside each cavity and
covered it with another piece of crushed yam. She took the food for Ogbe by the
crosses of three roads of the tree like a cante that Olofín wished well and
would have to love him to eat first and then join the others later. Ogbe ate to
his satisfaction and joined the others. They were all surprised, scared and
ashamed of their action. The sixteen Odù joined hands together and prepared
appropriate spiritual remedies for Olofin and his child. The child survived and
Olofin did not experience the problem of the ÁBÍKÚ again.
For the client with
this problem, he or she should be advised: offer several tubers of yam, three
birds of the Guinea, three pigeons and money as a sacrifice; perform ritual to
the Orí of his mother if he lives, or to the spirit of his mother if she is
dead, with a guinea fowl and money; use the part of the yam tubers offered as a
sacrifice to prepare crushed yam, make melon soup and stew of antelope meat as
made by the mother of Olofin and take it to the three crosses and put some in
the four corners of the room. The problem will be solved.
Òní, Ogbe n wón'rí sínú
Olá, Ogbe n wón'rí sínú
E jé ká fi'hun Ogbe f'ogbè
Kó yé oríí wón
Díá fún Olódù Méríndínlógún
Wón n sawo relay Olófin
Díá Fún Olófin
Tó n sunkún òhun ò rómo bí
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
Njé e jé ká fi'hun Ogbe f'Ogbe
Kò yè oríí wón
Translation:
Today, Ogbe is grumbling and is feeling despised
Tomorrow, Ogbe is grumbling and is feeling despised
Pray, let's give what belongs to Ogbe
For him to stop grumbling and feeling disdained
That was the declaration of Babaláwo to the Sixteen Odù
When going to the house of Oloffin
They were (the sixteen Odù) ones that launched Ifa for Oloffin
When crying due to the child's illness
They advised him to offer sacrifice
He fulfilled
Pray, let's give what belongs to Ogbe
For him to stop grumbling and feel despised
Ifá says the client for
whom this Odù is revealed will overcome his or her problems and those who had
not been sincere to him or her will be exposed and will be put to shame.
Commentaries
This great lesson that
can be deduce from this stanza is that selfishness is a thing that a practicing
Babalawo or ifa devotee must avoid in entirety. This cat of selfishness is meant
to bring shame to individual. The stanza emphasize on importance of division of
labor.
VI.
Ifá says
that it foresees the IRE of many children who will not suffer problems of
àbíkú. Ifa says that this client had so far been experiencing problems of his
or her children's abiking. From here on, the problem will become a thing of the
past, Ifá says what the client needs to do to all was to offer sacrifice and
perform ritual to his or her Orí. In this, Ifá says:
Ogbe
hún'le tán
Kóo tóó
ló rèé húnta
Ilé eni
níí gbe'ni
K'óde ó
tóó gbe'ni
Awo Isin
ló díá fún Isin
Níjó tó n sòwò àbíkú
Wón ní kó sákáalè, ebo ní síse
Translation:
Ogbe,
please satisfy your house first
Before
you meet strangers
One's
house will support one
Before
outsiders give support
That was
the ISIN Awo that launched Ifa for ISIN
When she
was experiencing the problem of Ábíkú
They
advised him to offer sacrifice.
ISIN was
a dark-skinned woman with very healthy skin and shiny skin. She had given birth
to many children but they had all died in their childhood. Many people enjoyed
killing their children just for the fun of these. Tired of this phenomenon,
ISIN was about Ifa consultation: what would she do to make her children survive
from the evil of human beings? What protection would she give to her and her
children so that human beings would stop killing them? The Babaláwo told him
that his children would receive the protection of Ifá, thus making it
impossible for people to kill them.
He was
also advised to offer sacrifice of four hens, four pigeons and money. They also
asked her to perform a ritual for her Orí and Orí of each of her children, as
soon as she gives birth to them, with crushed yam and melon soup. She complied.
Before
long, all the seeds (children) of ISIN became stronger and they all carried the
crushed yam with which the Ori ritual was performed on their heads. The
children were no longer edible to human beings, and instead, the yam pounded on
their heads had been consuming. This development made ISIN very happy and very
grateful to Olódùmarè and Ifá for saving the lives of their children for her.
Ogbe hún'le tán
Kóo tóó ló rèé húnta
Ilé eni níí gbe'ni
K'óde ó tóó gbe'ni
Awo Isin ló díá fún Isin
Níjó tó n sòwò àbíkú
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
Kò pé kò jìnnà
E wá bá ni lárùúsè ogun
Njé omo Isin kò níí sàì là oò
Omo Isin kàsàì là
I prayed, I gave Isin or
Omo Isin Kàsàì là
Iyán ori Isin le ye je o
Omo isin a dèèwò
Translation:
Ogbe, please satisfy your house first
Before you meet strangers
The house of one will be the support of one
Before outsiders give support
That was the ISIN Awo that launched Ifa for ISIN
When she was experiencing ÀBÍKÚ problem
They advised him to offer sacrifice
She fulfilled
Before long, not too far
Look at us where we used sacrifice to overcome the
adversary
The children of ISIN can not but they survive
The children of ISIN will certainly survive
Any evil that you perpetrate against ISIN
The children of ISIN can not but they survive
Only the yam pounded on the head of ISIN was
consumed
The children of ISIN have become taboo.
Ifá says
that the children of this client will survive the bad deeds of this life. The
client needs to offer sacrifice and perform ritual to his Orí and his children
as prescribed previously.
VII.
Ifá says
that the client needs to offer sacrifice for all their children so that they
are not sick all the time at the same time. Ifá says that the children would
not die but the client needs to offer sacrifice to prevent all the children
from falling ill immediately. Physical pain and mental torture would be too much
for the client to wear. On this Ogbe - 'Húnlé says:
Àbà gèjègejè
Díá Fún Adìe Òwòré
Wón ní kí faso ara rè ròbo nítorí omo
Kí àrùn má mùú àwon omo nàá ní àmútán
Ó koti ògbonhin s'ébo
Translation:
Àbà gèjègejè
He was the one who launched Ifá for the hen during
the cold season
She was advised to offer her dress as a sacrifice
because of her children
So that affliction does not descend at the same
time in all your children
She refused to offer the sacrifice.
La
Gallina went for the consultation of Ifá in the house of gèjègejè of Àbà that
was a prominent Babaláwo. She was asked to offer the dress she wore on the day
of the consultation and another dress that resembled woolen material at the
same time with four Ifa fish and four Ifa rats to anticipate a situation where
the afflictions would occur to all her children in a sudden descent. . She
mistreated the Babaláwo by calling him a thief that he knew to relieve the
people of his belongings. She refused to offer the prescribed sacrifice.
Before
long, the weather became very cold and all the children of the Hen began to
tremble. The Hen spread its wings on them but it was useless. All the children
began to complain to her that the cold was not bearable. She then remembered
the advice of Àbà gèjègejè, they got very angry with her. She replied that she
did not offer the sacrifice because the dress would be too expensive to replace
it. The children would not have taken that either. They all shouted that she
should have bought it at any price because no price was higher than her health
and well-being. This is the Regret of the Hen until today.
For the
client, he or she must sacrifice with the dress he or she was wearing on the
day of sacrifice and with another dress that looked like woolen material, along
with four rats and four fish and money. The two dresses should be placed with
other sacrificial materials at the three crosses or any other site chosen by
Ifá. These dresses should not be worn by Babaláwo or any of their
relationships. So that the affliction does not descend in the family of the
Babaláwo
Àbà gèjègejè
Díá Fún Adìe Òwòré
Wón ní kí faso ara rè ròbo nítorí omo
Kí àrùn má mùú àwon omo nàá ní àmútán
Ó koti ògbonhin s'ébo
Àyìnséyìn
ló wá n yin Alawo
Njé Àbà gèjègejè
Ó bá ràá
níye-kìye
Translation:
Àbà
gèjègejè
He was
the one who launched Ifá for the hen during the cold season
She was
advised to offer her dress as a sacrifice because of her children
So that
the affliction does not descend at the same time in all your children
She
refused to offer the sacrifice
She began
to praise her Babaláwo in the form of sorrow
Ho! Àbà
gèjègejè
But you
must have bought it at any price!
VIII.
Ifá says
that it foresees the IRE of long life for this client. Not only this, Ifá says
that the client will never experience unnatural death. He or she will die
peacefully whenever the time comes. On this, Ifá says:
Àbà gèjègejè
Díá fún Òrúnmìlà
Baba nlo rèé gbomo rè lowo ikú agándánngbón
Wón ní kó sákáalè, ebo ní síse
Baba gbé'bo, or rubo.
Translation:
Àbà gèjègejè
Been the one who launched Ifá for Òrúnmìlà
When going to rescue your children from untimely
death
They asked him to sacrifice
He complied.
During
the period when this Odù was revealed, many people were having premature
death in their youth, more so, the cause of their death usually went back to
the unnatural reasons - falling from the palm forced to take refuge in a tree,
being striking by lighting or lightning , being killed by falling trees and so
on.
Largely
disturbed, Òrúnmìlà went to Àbà gèjègejè, one of his student for Ifa consultation.
Òrúnmìlà wanted to know how it would be best to protect his numerous children
and followers on land. They advised him to offer sacrifice of two hens and two
Guinea-fowls and money. He complied. For this reason, he was in favor of
protecting all of his children from sudden, violent and unnatural death.
Àbà gèjègejè
Díá fún Òrúnmìlà
Baba nlo rèé gbomo rè lowo ikú agándánngbón
Wón ní kó sákáalè, ebo ní síse
Baba gbé'bo, or rubo.
Enií ku'kú omi
Ikú agándánngbón ló kú
Àbà gèjègejè
Ifá má mà jé kí n kú'kú agándánngbón
Eni Ogun pa
Ikú agándánngbón ló kú
Àbà gèjègejè
Ifá má mà jé kí n kú'kú agándánngbón
Eni àrá pa
Ikú agándánngbón ló kú
Àbà gèjègejè
Ifá má mà jé kí n kú'kú agándánngbón
Eni igi ya pa
Ikú agándánngbón ló kú
Àbà gèjègejè
Ifá má mà jé kí n kú'kú agándánngbón
Eni ayé lù pa
Ikú agándánngbón ló kú
Àbà gèjègejè
Ifá má mà jé kí n kú'kú agándánngbón
Translation:
Àbà gèjègejè
He was the one who launched Ifa for Òrúnmìlà
When going to rescue your children from untimely
death
They asked him to sacrifice
He fulfilled
He who was flooded in water
Such a person had died an untimely death
Àbà gèjègejè
I pray protect me from untimely death
He who was killed during the war
Such a person had died an untimely death
Àbà gèjègejè
I pray protect me from untimely death
He who was killed by discharge
Such a person had died an untimely death
Àbà gèjègejè
I pray protect me from untimely death
He who was killed falling from the tree
Such a person had died an untimely death
Àbà gèjègejè
I pray protect me from untimely death
He who was lynching
Such a person had died an untimely death
Àbà gèjègejè
I pray protect me from untimely death
Ifá says
that the person for whom this Odù is revealed will be protected against sudden,
violent and untimely death.
IX.
Ifá says
that it foresees the IRE of victory over the adversary for the client for whom
this Odù is revealed. Ifá says that all the efforts of his adversary will fail.
On this, Ifá says:
Orí pipe la bí yèyé Agbe
Orí ìpórò la bí yèyé Aluko
Orí òpè sègìsègì la mágbà méjì so lóóko
Yèyé Olápé, Odùn-un Yèrè Òkín mòórin, Oba
nínú eye
Díá fún Òrúnmìlà
Baba n be làárin òtá
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
Translation:
With wisdom, Agbe's mother was born
In farm-heap, the mother of ÀLÙKÒ was sired
In the sacred palm tree, the two superiors were
named
Yeye Olápé, Odùn-un Yèrè
The peacock with its majestic steps; The King among
the birds
They were some who launched Ifa for Òrúnmìlà
When he was in the middle of the adversary
They asked him to sacrifice
He complied.
It was Orunmila
who was living among his adversaries. His enemies were making every effort to
execute him, when his evil plans were being perpetrated without stopping,
Òrúnmìlà decided to consult his students mentioned above.
The Awo
told Òrúnmìlà that he was living in the midst of the enemies. He was sure that
he would surpass all adversaries. They advised him then to offer sacrifice.
Materials of sacrifice: two rats, two fish, 8 kola nuts, 16 bitter kolas and
money. They also asked him to perform a ritual to Ifá: Ritual materials: palm
oil, two rats, two fish and money. He complied. After this a special medical
soap was prepared for him with LEAVES of EGÉLE, ÌBÒ Ifa, moldy parts of iron;
All crushed together and mixed with soap. Henceforth, from that time none of
his enemies could disturb him in any way again. Orunmila was singing and
dancing and praising his students like this:
Orí pipe la bí yèyé Agbe
Orí pipe la bí yèyé Agbe
Orí ìpórò la bí yèyé Aluko
Orí òpè sègìsègì la mágbà méjì so lóóko
Yèyé Olápé, Odùn-un Yèrè
Òkín mòórin, Oba nínú eye
Díá fún Òrúnmìlà
Baba n be làárin òtá
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
I did not even know my date
Àmújùúlè lomodé n méwé egéle
Àbà gèjègejè
Òòsà ojà lò bá n peri mi níbi
Àdìsoólè làgbàlagbà n dìbò
Bálágbède bá mú'rin
A jùúle lówó
Translation:
With wisdom, Agbe's mother was born
In farm-heap, the mother of ÀLÙKÒ was sired
In the sacred palm tree, the two superiors were
named
Yeye Olápé, Odùn-un Yèrè
The peacock with its majestic steps; King among the
birds
They were some who launched Ifa for Òrúnmìlà
When he was in the middle of the adversary
They asked him to sacrifice
He fulfilled
It was him being my maternal ancestral spirits who
wish me bad
When a youth holds the EGELE sheet, he will drop it
quickly
It was my paternal ancestral spirits that wish me
bad
When a higher determinant Ifá support (Ibo), he
will let it fall in the future
When the smith holds a hot iron (with bare hands)
He will drop it quickly.
Ifá says
that all those who persecute the client for whom this Odù is launched will soon
leave in frustration.
Ifa also
warns that the client should also never conspire against others to wish other
people or to plan badly against another person.
X.
Ifá says
that the person to whom this Odù is launched needs, as a matter of urgency, to
obey the following:
(1). He
or she should never miss or should jump his or her meals again. He or she
should take his or her meals at regular intervals.
(2) he or
she must go through Ìtèlódù, missing that, he must have a "hand" of
Ifa with him or her.
(3) He or
she must be observing Ifa DAYS at the regular interval
(3) He or
she should never be leaving house during the Ifa DAYS and if he or she should,
he or she must make sure that he has fulfilled the obligations of the Ifá DAY.
All these
are necessary in order to prolong his or her life and live happily on earth. On
this, Ifá says:
Ebi kìí wo'nú
Kórò mìí or wòó
Díá fun Òrúnmìlà
Níjóo baba nlo rèé gba Ojó-Aeiwo lówó Iku
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
Translation:
Hunger will never put in one's mind (stomach)
For another matter to have a space for deliberation
That was the one that launched Ifá for Òrúnmìlà
When he was going to take the
"Day-of-lamenting" away from Death
They asked him to sacrifice
He complied.
Every
five days, Death visited the world and killed many people in their youth.
Therefore, there he would be lamenting and biting the teeth of friends,
relationships and good wishes of those who had been taken by Death. As a result
of this, there was chaos and anarchy in the world. Nobody knew when next his or
his turn would be to go. The people therefore behaved as they wished.
Concerned
about this development, Òrúnmìlà consulted his group of Awo to find out what
must be done to put an end to this coincidence. He also wanted to know what to
put life on the earth back to normal. The Awo told him to perform a ritual of
two large kola nuts and two bitter kolas with a bottle of gin to Ifa very early
in the morning of the "Day-of-lament". He would also offer various
types of food to Èsù Òdàrà the same day. He was never advised to leave that
day. He complied.
When
Death came the "Day-of-lament", he went directly to the house of
Òrúnmìlà but found Èsù Òdàrà outside. Èsù Òdàrà invited Death to a party. Death
told Èsù Òdàrà that he was on an urgent mission on land. Èsù Òdàrà asked
everything about the mission. Death replied that he had come to take Òrúnmìlà
and most of the followers of Òrúnmìlà. Èsù Òdàrà said that it really was a
simple mission since they were in front of Orúnmìlà's house and most of
Orúnmìlà's followers were not difficult to identify. They always wear their IDÈ
round their wrists and on their necks. Èsù Òdàrà persuaded Death to share in
the party. After much persuasion, Death united Èsù Òdàrà and shared in the
party.
Immediately
after taking the food, Death excused him in order to go and achieve the mission
for which he came into the world. Èsù Òdàrà asked Death, however, if in life he
knew the owner of the food they had simply taken. Death replied that he did not
know. Èsù Òdàrà went further to declare that the purpose to provide the food
was to take the "Day-of-lament" of Death so that people were no
longer losing in their youth. Death was upset and was about to proceed at
Òrúnmìlà's house when Èsù Òdàrà asked him to come back and told him that he
(Death) was forbidden to enter Orúnmìlà's house to ruin and destroy him after
eating his food, drinking his Water and wine and take your kola nuts. The death
demanded then that he was not informed that the food was provided by Orunmila
and that the purpose for providing the food was to take his favorite day with
him. Èsù Òdàrà replied that it was the responsibility of Death to find out
before sitting down to eat the food. Since he had not asked, he had no
moral right to hurt Òrúnmìlà and his followers.
That was
how Death seen defeated. Orúnmìlà changed the name then from " the
day of lamentation" to " Day-of-Ifá ". That was how the
Day-of-Ifá is being observed until today. Òrúnmìlà was happy that he started
giving praises to his group of Awo:
Ebi kìí wo'nú
Kórò mìí or wòó
Díá fun Òrúnmìlà
Níjóo baba nlo rèé gba Ojó-Aeiwo lówó Iku
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
Kò pé kò jìnnà
E wá bá ni ní jèbútú ire
Translation:
Hunger will never put in one's mind (mind)
For another matter to have a space for deliberation
That was the one that launched Ifá for Òrúnmìlà
When he was going to take the
"Day-of-lament" away from Death
They asked him to sacrifice
He fulfilled
Before long
Unite in the midst of abundant well-being.
Ifá says that the
client for whom this Odù is launched will not die prematurely. He or she must
start in Ifa by way of Ìtèlódu
XI.
Ifá warns that the
person for whom this Odù is revealed should always take care of the people who
are under him or her. It is in his or her best interest to never differentiate
or segregate against anyone under him or her. Those under him or her should
never be mistreated because one of them is spiritually very strong and can ruin
destroying the client.
The client must offer
sacrifice and must also have given special soap to the bathroom with to
overcome bad forces in his or her house. On this, Ifá says:
Tètèrègún Awo Olómù
Díá fún Olómù Apèrán
Omo Olóró adikan
Translation:
TÈTÈRÈGÚN the Awo of Olómù
He was the one who launched Ifá for Olómù-Apèrán
The offspring of the owner of the cactus tree.
Olómù had many slaves
in his palace that whenever their wives prepare the food they were taken by the
house, they would refuse to share the food with the slaves. Instead, they would
b give them the left over from the food of the day before to eat. Whenever any
of them complained, such a slave would be cruelly disciplined.
Meanwhile, one of the
slaves, a female, was a stranger to the house. She decided to attack and kill
the children of Olómù as a revenge for the wickedness of Olómù'a's wives then.
She killed many of Olómùs children in the process.
When this development
was unbearable to Olómù, he went and consulted TÈTÈRÈGÚN this Awo for the
divination of Ifá. Olómù was told that he came for Ifá consultation to know the
cause of his tribulation and also to know what to do to overcome it. He was
told that the cause of his problem emanated from the wickedness of his wives to
his slaves and that one of the slaves was responsible for the death of his
children. Olómù was advised to ask that their wives ensure that they served the
food of the slaves of the same pot that the whole house ate. He was also
advised to offer a goat sacrifice, two Guinea-fowl, two roosters and two hens.
He obeyed all this. After this, a special soap was prepared for him to use.
They ground P HOPÒ LEAVES and mixed with soap. the Ìyerosun was put on
the divination tray and Ogbe-Owonrin was printed on it. This verse was recited
in him and Olómù and all his house for bath were given.
All the wives of Olómù
began to treat all the slaves with respect and humility. However, the
particular slave responsible for the tribulation of Olómù refused to desist
from his bad ways. She died in the process. That was how Olómù was able to
overcome his problems.
Tètèrègún Awo Olómù
Díá fún Olómù Apèrán
Omo Olóró adikan
E gúnyán Odùn l'Omù
E ò f'élerú je
E rokà Odún l'Ómù
E ò f'élerú je
Elerú ló wá f'ìdí balè
Lo wá n pa yín lómo jeó
Wón ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó rubo
Njé ibi ti n be nílé
Pòpò paá fún mi. Poop
Ibi ti n be lóòdé
Pòpò paá fún mi, pòpò
Translation:
Tètèrègún Awo Olómù
He was the one who launched Ifá for Olómù-Apèrán
The offspring of the owner of the cactus tree
You prepared anniversary crushed yam in village of Òmù
You refused to share it with the slave
You prepared meal anniversary of yucca flour in delmù village
You refused to share it with the slave
The slave then sat quietly
And he began to consume his children (in revenge)
Olómù was advised to offer sacrifice
He fulfilled
Now, all the evils in the room
Ore Pòpò, kill them for me
All the evils in the room sitting
Ore Pòpò, kill them for me.
Ifá says that the
client will overcome his or her problems. He or she must learn to treat those
under him or her with respect, however.
Commentaries
The great lesson from
this stanza is simply about human dignity. Human been are meant to be treated
with respect and honor . a genuine ifa devotee is not meant to maltreat other
because of their position in life . it is believe that every human being posses
some kind of energies. Underrating any body base on look, class etc., can be
very disadvantageous in life.
XII.
Ifá says
that it foresees the IRE of a good woman for the client. Ifa says further that
two people are looking for the woman's hand in marriage. Ifa however states
that the client will win the heart of the woman in the future.
He also
advises the man to offer appropriate sacrifice and perform ritual to Ifa so
that the woman does not disappear afterwards. On this, Ifá says:
Ogbe hún'lé
Kóo tóó lo rèé h'óde
Ilé eni níí gbe'ni
Kóde ó tóó gbe'ni
Dia fun Porogodo
Tíí s'obìnrin Àkókó
Wón ní kí Àkókó rubo nítorí Porogodo.
Translation:
Ogbe, satisfy your house
Before you meet strangers
One's house will support one
Before outsiders give support
They were the ones who launched Ifa for Porogodo
The woman of Àkókó (whistle)
He advised Àkókó to offer sacrifice on behalf of
Porogodo
Àkókó
(whistle) was in love with Porogodo. So was another man. The competition was so
fierce that Àkókó took Porogodo to the Awo above expressed for Ifa consultation.
Àkókó was
advised to offer a sacrifice to Ifá with two rats, two fish and money in
the name of Porogodo so that she would not disappear. He was also advised to
perform Ifa rituals with the same materials. He refused to comply. The rivalry
turned into a crisis soon.
Àkókó
decided to go and hide Porogodo in a tree then pending when the crisis
calmed down. He carved a hole in the tree and hid the woman there. Shortly
after, the crises were over. Àkókó went back then to the forest to return home
to Porogodo. Unfortunately, he could not recognize the particular tree in which
Porogodo was hidden. That's why Àkókó keeps kissing in the tree in search of
Porogodo, until today, but he can not find it again.
Ogbe hún'lé
Kóo tóó lo rèé h'óde
Ilé eni níí gbe'ni
Kóde ó tóó gbe'ni
Dia fun Porogodo
Tíí s'obìnrin Àkókó
Wón ní kí Àkókó rubo nítorí Porogodo.
Kò rú
Ìpín àisèbo
Ègbà àitèrùE ò r'ífá n se bála more O?
Translation:
Ogbe, satisfy your house
Before you meet strangers
One's house will support one
Before outsiders give support
They were some who launched Ifa for Porogodo
The woman of Àkókó (whistle)
I advise Àkókó to offer sacrifice on behalf of
Porogodo
He said no
The consequence of denying to offer sacrifice
Evil involved in refusal to perform ritual
Do not see how Ifa had come to pass as a dream?
Ifá says
that it is not advisable for the client to compromise in any controversy or
crisis over any woman he intends to marry. This can lead to the loss of the
woman through death, affliction or through the inability of the client to
locate where the woman in question is. In other words, all efforts of man and
unsuccessful would be spent.
Commentaries
This
stanza of this odu make it clear the importance of obedience to divine
instruction over one personal effort.
XIII.
Ifa says
that four people are following one thing. Such a thing can be a position, a
title, a woman or anything else of interest. Ifá says that the client for whom
this Odù is revealed must offer sacrifice so that he is the person to get the
thing. He must also offer another sacrifice so that whatever he might have
acquired will not prove to be a serious hindrance or burden to him. On this,
Ifá says:
Elégbo
won ó san'wó omi
Ajàkàrà
won ò san ohun iyò nù
Díá fún Èsúrú omo Olúpo
Díá fún Èkìrì omo Olú-Òdàn
Díá
fún Àgbònrín tíí somo Ekúndayò l'Ódàn
Èèrè-jééjéé níí somo ìkeyìn won Lénje-lénje
Àwon
mérèèrin nlo rèé fé omo-jeje
Tíí somo Òrisa Gbòwújì
Wón ní kí wón sákáalè, ebo ní síse
Translation:
The corn
stew seller does not need to wash hands after rinsing in water
The bean
cake eater does not need to clean the salt away from his mouth
They were
some who launched Ifa for the ÈSÚRÚ the offspring of Olúpo
They
released the same for ÈKÌRÌ the offspring of OLLÚ-ÒDÀN
They also
launched ÀGBÒNRÍN the offspring of Ekúndayò in the Savannah region
ÈÈRÈ-JÉÉJÉÉ
was the youngest among them
When they
were going to marry Omo-jeje
Who was
the daughter of Òrìsà-Gbòwújì (Obàtálá)
They were
asked to offer sacrifice.
Omo-jeje
was the child of Obàtálá. She was beautiful, honest, Erect in front and docile
to lead. Above all, she was matured and ready for marriage.
As a
result of this, ÈSÚRÚ, the child of Olúpo. Èkìrì the child of Olú-Odan, Àgbòrín
the child of Ekúndayò in the Region of Savannah and ÈÈRÈ-JÉÉJÉÉ were all
announced by Obàtálá for the hand of Omo-jeje. Obátálá on the other hand the
game a date for them so that the four likely candidates would congregate in his
house for a contest and who would win the contest would marry Omo-jeje, his
daughter.
Hearing
this, the four aspirants went to the Babalawo above expressed by Ifá
consultation one after the other. The Babaláwo said to each one of them to
offer each one to the sacrifice of two doves, two birds of Guinea each and
money so that whoever offers the sacrifice will win the contest. Not only this,
each of them was also advised to offer sacrifice of two hens and two roosters
so that the prize won can not be lost or become an eternal burden and the
source of regret when returning from where the contest was organized. Of all
the four aspirants, only Èèrè-jééjéé offered the sacrifice for him to win the
competition that while none of them offered the sacrifice for him he did not
lose the prize he could have won during the contest.
When the
day of the contest arrived, so many tests were fixed for them going from the
test of patience to the intelligence test. At the end of the contest,
Èèrè-jééjéé emerged victorious. Consequently, Obàtálá gave Omojeje to
Èèrè-jééjéé as wife. Èèrè-jééjéé was very happy.
When
returning home, the other three aspirants who had lost out in the squad of the
contest against Èèrè-jééjéé. They went to stalk on their way home with the
intention of grabbing Omo-hehe his wife away from him. When Èèrè-jééjéé had
almost reached the place where the three conspirators were hiding, the charm
that he brought from the house in which he had told so much warned him that
there was danger ahead. He also told him that there were bad planners who
wanted to grab Omo-jeje away from him. It was the power and efficiency of this
charm that he told that made him refuse to offer the second sacrifice. the
Èèrè-jééjéé used the power of enchantment then to swallow Omo-jeje so that he
can excrete it out of his anus when the danger was over. Omo-jeje was swallowed
by Èèrè-jééjéé.
When
Èèrè-jééjéé reached the place where these conspirators were hiding, they jumped
out but were disappointed when they did notbut they were disappointed when they
could not find Omo-jeje besides Èèrè-jééjéé. They all broke it in anger and
went on their way.
When the
danger was over, Èèrè-jééjéé tried to excrete Omo-jeje as he planned earlier.
Unfortunately, however, Omo-jeje stuck to Èèrè-jééjéé and all efforts to rescue
her there proved abortive.
That was
how Èèrè-jééjéé, not only lost his wife, but the wife also became an eternal
burden until today. Èèrè-jééjéé then remembered Babaláwo's advice but it was
too late.
Elégbo
won ó san'wó omi
Ajàkàrà
won ò san ohun iyò nù
Díá fún Èsúrú omo Olúpo
Díá fún Èkìrì omo Olú-Òdàn
Díá
fún Àgbònrín tíí somo Ekúndayò l'Ódàn
Èèrè-jééjéé
níí somo ìkeyìn won Lénje-lénje
Àwon
mérèèrin nlo rèé fé omo-jeje
Tíí
somo Òrisa Gbòwújì
Wón
ní kí wón sákáalè, ebo ní síse
Èèrè-jééjéé
nìkan ló rú ti àlo
Kò sì rú
t'àbò
Èrò Ìpo
ati t'Òfà
E
ò r'Ìfà nse paroro gangan o.
Translation:
The corn stew seller does not need to wash hands
after rinsing in water
The bean cake eater does not need to clean the salt
away from his mouth
They were the ones who launched Ifá for the Èsúrú
the offspring of Olúpo
They launched equal for Èkìrì the offspring of
Olú-Òdàn
They also launched for Àgbòntín the offspring of
Ekúndayò in the Savannah region
Èèrè-jééjéé was the youngest among them
When they were coming to marry Omo-jeje
Who was the daughter of Òrìsà-Gbòwújì (Obàtálá)
They were asked to offer sacrifice
Only Èèrè-jééjéé offered the first sacrifice
But he refused to offer the second
Travelers to Ipo and Ofa
Look how Ifa had come to pass instantly.
Ifá says
that the client should not trust his or her power or any other means but must
offer sacrifice so that all is well for him or her.
XIV.
Ifá says
that the person for whom this Odù is revealed should desist from going to the
house of his in-laws for the time being. This is for him to avoid humiliating
himself. On this, Ifá says:
Ìsájú Awo
ale
Ìtìjú Awo
òwúrò
Díá fún
Èèrè
Tí nrelé
àna lòó te.
Translation:
Respect, the Awo of the night
Shame, the Awo of the day time
They were the ones who launched Ifa for the Èèrè
Who went to his in-laws' house to be dishonored.
Èèrè and
her in-laws were in very old terms. He was favorably respected there. But some
people were not happy about their enviable position with their in-laws.
Therefore, they planned to dishonor him whenever he went to his in-laws house.
One day, Èèrè was summoned to come to the house of the political relative the
next day. But at night, however, he slept and had a bad dream. This prompted
him to go to the house of Babaláwo above expressed for the Ifa consultation.
The Babaláwo told him not to go to his in-law's place for some time, so that he
would not put himself to shame there. He was also advised to offer sacrifice of
a dove, a guinea fowl and money. They asked him to send his apology to his
in-laws because of his inability to answer his call. Èèrè refuses to comply
with Babaláwo's advice, demanding that no one can humiliate or dishonor him
since he had been maintaining a cordial relationship from the beginning with
his in-laws.
He left
on his journey. On the way to the house of his political relative, his
adversary had put a dangerous charm. He fell to this spot but unknown to him,
all his body had become sticky. When he arrived at his relative's house, he
would sit on the mat spread for him. After their discussion, he went up to go
home but the mat stuck to his body. In her effort to get rid of the mat, all
her body stuck to the mat. Understanding this, he ran out of the house. Those
who saw him started to follow him that he had stolen his in-laws mat. The
misfortune was so bad that Èèrè ran to the forest and refused to leave again.
The mat that day turned into grief afterwards. And that was why Èèrè had regret
for his body until today.
Ìsájú Awo
ale
Ìtìjú Awo
òwúrò
Díá fún
Èèrè
Tí
nrelé àna lòó tea.
Wón
ní kó sákáalè, ebo ní síse
Ó
koti ògboyin sébo
Gbogbo
ìsòwò òpè
Eni
tó gbebo níbè kó rubo o.
Translation:
Respect, the Awo of the night
Shame, the Awo of the day time
They were some who launched Ifa for Èèrè
Who went to their in-laws' house to be dishonored
They asked him to sacrifice
He said no
Followers of the Holy Grain
Allow those who were advised to offer sacrifice to
fulfill.
Commentaries
This stanza teach us the importance of heeding
warning and avoiding overconfidence
XV.
Ifá says
that this had been a fight between two brothers which had already degenerated
into a conflict in the entire community where this Odù is revealed. Ifá says
that the main cause of this conflict is the refusal of the minor to grant
respect due to his or her superior, Olódùmarè himself is now angry with the
community. The entire community must combine and do the following:
(i) Offer the appropriate sacrifice
(ii) Offer an unreserved and unqualified apology to
the offended superior in that Community. If he is unknown or dead, apologize to
Olódùmarè
(iii) Desist from this bad behavior
On this
Ifa says:
Oludréte
Àjànréte
jà
Díá fún
Ilè pèlú Olòrun
Wón
nlo rèé de ihó kan lóko
Translation:
Oludréte
Àjànrétejà
The Ifa loop for Earth and Sky
When going hunting for the game in the forest
Earth and
Sky were children of Olódùmarè. One day they went inside the bush to hunt for
the animals. They succeeded in killing the rat (Emó). When he came to share the
animal, Heaven said that he was the Superior who would share the animal. The
earth said "No" that he was the Superior. This led to a serious
conflict between the two. The Earth got upset, took the entire rat without
giving any part of it to Heaven. Heaven went back to its abode beyond the
cloud. The sky released intense sun then on Earth and refused to allow the rain
to fall.
Soon
after the Earth became unbearable to live in, many animals died, many crops
failed, the small river dried up, many people became hungry and lean meat. The
whole community began to suffer. Therefore, they went to Olúnréte and
Ajánreteja, two prominent Babaláwo, for Ifa consultation.
They were
informed that they had offended someone very important and the person had decided
to visit their general anger at the community. They were asked to offer
sacrifice with four Rams, eight bottles of the size element of palm oil and
enough money. They were also advised to enter the bush and kill one (He) the
rat (or buy one if it was not possible to kill it) and offer the rat as part of
the sacrificial material thorium. They were also advised to go and ask the
person they had offended. They were never warned to allow such impertinence to
happen again in their community. They complied. Soon after, the rain began to
fall, everything returned to normal. The whole community became very happy;
they were jubilant, dancing and singing like this:
Oludréte
Àjànréte
jà
Díá fún Ilè pèlú Olòrun
Wón de hó kán I óko
Wón p'Emó kán I'óko
Ilè l'óhun L'ègbón
Olòrun l'óhun lègbón
I was born or gbé what
Olòrun wá fakùn eji so o
Òjò kò,
òjò ò rò mó
Múndiá gún'mú, omú gbé
Aguado
tàpé kò lè gbó
Isu peyin
kò leé taa
Gbogbo akérémodò ló wèwù ìràwé
Àtò
gbe nídìí Okunrin
Njé
Olúnréte
Àjànrétejà
Translation:
Oludréte
Àjànrétejà
They
launched Ifá for Earth and Sky
They
hunted for the game in the forest
They
killed an Emo the rats in the forest
The Earth
says that he is the Superior
Heaven
says he is the Superior
The Earth
took Emó the entire rat
Heaven
stopped the rain from falling
Rain
refused to fall then
The
damsels developed small breasts and breasts were dried to
The
outbreak of corn the small zuros but could not develop to maturity
The yam
developed small egg but could not become any tuber
All the
small rivers dried up in the genitals of matured men
Oludréte
Àjànrétejà.
XVI.
Ifá says
the client for whom this Odù is revealed must offer sacrifice so that his or
her work in life should amount to something.. Ifá also says that the
client should never take in his or her life's alcohol and he or she must
not wear a red cap or tie it on his head in his or her life. This is to
prevent people from cursing them. In this, Ifá says:
Ogbè
húnlé o tóó h'óde
Ilé eni
níí gbeni kóde or tóó gbeni
Díá
fún Àkókó mode Ìresà
Omo
agbélé rán won lémi lóko
Nijo
to nse ohun gbogbo ti òkan ò yanjú
Wón ní kó rúbo
Translation:
Ogbè, satisfy your house
Before you meet strangers
One's house will support one
Before outsiders give support
They launched Ifa for the Àkókó (whistle),
offspring of the hunter of
village of Ìresà
He who stayed home and sent for alcohol on the farm
When he was doing everything without success in
either
They advised him to offer sacrifice
Àkókó (whistle) was engaged in the mortar carving
business. He nonetheless gave himself up to Alcoholism. Any money he receive
from mortar sales was always spent on drinking alcohol. He also always enjoyed
wearing his red cap.
Realizing
that his colleagues had made some reasonable degrees of success that while he
was still striving to make ends meet, he approached the Babaláwo above
expressed for Ifa consultation. They advised him to offer sacrifice with a
pigeon and a chicken. They also asked him to perform a ritual at Èsù with a
rooster and palm oil. He was warned though against alcohol and wearing his red
cap. They told him that it was in his best interest to do this so that he would
not be cursed by someone very powerful. He refused to comply, demanding that he
consume alcohol to console himself with his frustration and that Babaláwo only
chase his pretty red cap and that was why they said he should not take it back.
One day,
Àkókó was at his farm where he was carving his mortar and pestle. He was
already drunk and was putting on his favorite red hat. ÈSÙ-ÒDÀRÀ came to buy mortar
for him. In his state of Alcoholism, he did not recognize ÈSÙ-ÒDÀRÀ. He abused
ÈSÙ by rattling down the price too low. After this, Àkókó adjusted his cap that
very well pointed in the direction of ÈSÙ-ÒDÀRÀ. He got upset ÈSÙ-ÒDÀRÀ with
Àkókó. He said Àkókó then that the red cap in which he was touching, would hit
his head and it would be impossible to remove it again in life. ÈSÙ-ÒDÀRÀ also
said that from now on, nobody will ever use the mortar carved by Àkókó to crush
ñame. These curses came to pass until today. That was how Àkókó lost everything
with his refusal to consider the Babaláwo's warning. Àkókó was full of pain and
regrets it to this day.
Ogbè
húnlé o tóó h'óde
Ilé eni
níí gbeni kóde or tóó gbeni
Díá fún Àkókó mode Ìresà
Omo agbélé rán won lémi lóko
Nijo to nse ohun gbogbo ti òkan ò yanjú
Wón ní kó
rúbo
Kò rú
Èrò Ìpo,
èrò Òfà
Eni gbebo
níbè, kó rubo or
Translation:
Ogbè,
satisfy your house
Before
you meet strangers
One's
house will support one
Before
outsiders give support
They
launched Ifa for the Àkókó (whistle), offspring of the hunter of
village
of Ìresà
He who
stayed home and sent for alcohol on the farm
When he
was doing everything without success in either
They
advised him to offer sacrifice
He
refused to
Travelers
to Ìpo and Òfa
When you
are advised to offer sacrifice, please comply.
Ifá says
that it is in the best interest of the client to consider the warning of
Babaláwo and offer the prescribed sacrifice.
Commentaries
This odu
ifa make an instructive explanation on the damaging effect of alcohols on
peoples life. Alcohols should be taking in moderation in other to avoid the
damaging and disparaging effect of it on our behavior and adverse effect
of it on our social and economic life.
Copyright: Babalawo Pele Obasa Obanifa, phone
whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.
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