ODU IFA OGBEYONU /OGBE
OGUNDA COMMENTARIES BY BABALAWO OBANIFA-Obanifa extreme Documentaries- Reformed
Africa Ifa Spirituality(RAIS) -Odu Ifa Series -
In this work, Babalawo
Obanifa will make an exhaustive
commentaries on odu ifa Ogbè Ògúndá, the work will be useful for
any practicing babalawo or ifa devotee who want to have an
intensive knowledge of odu ifa Ogbè Ògúnda . It will also be useful for any
person born by Odu Ifa Ogbè Ògúnda during their Itelodu or Ikosedaye . the work
will examine inter alia , what are is odu IFa Ogbè Ògúndá, who are the
aflliated orisa and irunmole with odu ifa Ogbè Ògúndá,?what are the taboo
of Odu Ifa Ogbè Ògúndá? What are the favorable or congenial occupations or profession
with those born by odu ifa Ogbè Ògúnda? What are the likely
names that can be given to those born by Odu Ifa Ogbè Ògúndá? Some summary of
general information available to those born by Ogbè Ògúndá during there itelodu
or Ikosedaye. Some sacred messages contain in holy Odu Ogbè Ògúndá and
commentaries on them. All this and more will the major point of discuss
in this work.
WHAT IS ODU IFA
OGBÈ-ÒGÚNDÁ ?
Odu ifa OGBÈ-ÒGÚNDÁ also
know as Ogbè-Ìyónú is one the odu of the amulu odu in the 256 odu ifa,
when the odu that appear during ifa consultaion is Ogbè
on the right and Ògúndá , on the left it is called Ogbè
Ògúndá , the symbol usually paper thus on the opon ifa;
I I
I I
I I
II I
WHO ARE THE AFFLIATED OR
ASSCOCIATED IRÚNMOLÈ AND ÒRÌSÀ WITH OGBÈ-ÒGÚNDÁ
By this we mean, the
irunmole and orisa element that those born by Ogbè Ògúndá during
their ikosedaye can have with their ifa in other to have problems free life.
Ifa, Esu, Egbe,Orí, Obatala, Ogun, have been identify as some of the major
domination orisa nad irumonle.
WHAT ARE THE
TABOO OF ODU IFA OGBÈ-ÒGÚNDÁ?
By this we mean both
animate and inanimate object like plants and animal, and behavior that those
born by this odu must avoid in other to have a problem free life. The following
have been identify ,although there could be more.
·
They must not eat snakes
·
They should not use fronds for something. They should not play with them or
light fire on them
·
They should not eat or use mouse for any thing.
·
They must not use indigo in any way\
. They must not
engage in farming
. They must never avenge or must pay bad
with bad
They should never be
skipping food or should commit fasting
What
are the favorable or CONGENIAL Occupations or profession with those born by odu
ifa Ogbè Ògúnda?
apart from farming they tend to be successful in
some other professions
WHAT ARE THE
POSSIBLE NAMES FOR OGBÈ-ÌYÓNÚ CHILDREN?
These names are derive
from positive past positive character in stanza of odu ifa Ogbè Ògúndá. and
example of such names are:
Male
·
Mogbárímú : ii odl my destiny or depend on my destiny
·
Mákanjúolá : acquire wealth with patience
·
Súrùlérè : patience is profitable
Female
·
Omówúnmi: I love children
·
Mobólátán
·
Omolaso : children are my clothe
SUMMARY OF GENERAL
INFORMATION FOR THOSE BORN BY THE ODÙ DURING ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ
The most important
resource of children of Ogbè-Ìyónú, men and women is patience.
Reciprocally, the most important obligation is lack of patience. All the
children of Ogbè-Ìyónú must be patient in the execution and achievement of all
things in life. They must be patient in pursuit of wealth, they must be patient
in the persecution of husbands, they must be and so on patient in the
persecution of children. Unfortunately, however, owing to the children of
Ogbè-Ìyónú they lack the required patience. It is their patience and
determination that will give them required success.
All Ogbè-Ògúndá children
must always be clean and must ensure that their environment is clean at all
times. If they take personal and environmental hygiene seriously, they resist a
better opportunity to prevent their babies from dying mysterious and untimely.
The children of
Ogbè-Ìyónú need to perform a ritual to their Orí achieve success and get
protection against the adversary.
By nature the children of
Ogbè-Ògúndá that the supposed attain position and many people depend
financially on them, socially, morally and spiritually. They need public
support however for them to take people to correct and be ready from time to
time to absolve insults. They must also learn to acquire quality of address.
Ogbè-Ìyónú male children
will marry the good wives of respected families. They will experience hardship,
intimidation, trial and provocation however in the initial phase of their
relationship.
For female children, they
will marry powerful, intelligent and mature husbands. Their husband will
know how to take good care of a woman and can accommodate the excesses of
women.
Ifá says that it is not
in the best interests of children of Ogbè-Ìyónú, male or female, to to
engage in farming or agricultural ventures of any of that would bring their
going on the farm. They can c they can engage however in the canning process,
they can polish or can pack food items from factories, stores or warehouses
that did not include their going on the farm.
There is a need for the
children of Ogbè-Ìyónú to consult Ifá before traveling in a day's journey that
changes from one environment to the other or from one place or works from one
school to another to avoid unnecessary grief.
No matter what bad people
plan against the children of Ogbè-Ìyónú, they will be able to overcome the
enemies. However, they should never reimburse badly with evil. They should
always show magnanimity to those who have offended them. They should also be
generous and should be ready to help those who are at all times in need of help.
So doing, the protection of all the deities is guaranteed.
SOME SACRED MESSAGES
CONTAIN IN HOLY ODÙ OGBÈ-ÒGÚNDÁ AND COMMENTARIES ON THEM
1.
Ifá says that he foresees
the flow of happiness and worldly successes for the client for whom this odú is
revealed. Ifa says that ifa will not not allow this client to
experience pain or disappointment. On this, ifa says:
Màrìwò Òpè já sòòrò kanlè
Díá fún won n’Ílalà
Níbi ojú gbé mó Ire.
Translation:
A new leaf bud of the
palm is straight from the base tip
He was the one who
launched ifa for the citizens of the village of Ilalả
Where day
dawn normally set accurately .
The people of the village
of Ilalả approached the Babalawo whose pseudonym was "frond of the bud is
straight from the base point" for consultation of ifa. They want to
determine whether or not the people of Ilala is a prosperous town for all
citizens. They also wanted to know if all the citizens of Ilalả
Will not suffer much before acquiring all the life ire as a husband,
wealth, children, longevity and so on.
The Babaláwos reported
that they would never experience pain in the village of Ilalà. He said that
every morning when they woke up. The spirits responsible for all the life ire
would converge to give them anything for them to demand. They were then asked
to offer sacrifice with three roosters, three hens, three guinea-fowl and
money. They complied.
Before long, the village
of Ilalà became very pleasant. All the citizens were happy and prosperous.
Those in need of money became wealthy, those in need of a spouse got convenient
ones, those in need of children were able to deliver their children without
the problem and they lived a long life. They were all dancing and singing and
very happy. They were also praising their awo
Màrìwò Òpè já sòòrò kanlè
Díá fún won n'ílalà
Níbi ojú gbé mó Ire.
Ojú Ire mó mi l''onìí
Mo lówó lówó
Màrìwò Òpè já sòòrò kanlè
Ì wo má lawo ojúmó Ire
Ojú Ire mó mi lónìí
Mo láya nílé
Màrìwò Òpè
já sòòrò kanlè
Ì wo má lawo ojúmó
Ire
Ojú Ire mó mi lónìí
Mo biomo lémo
Màrìwò Òpè já sòòrò kanlè
Ì wo má lawo ojúmó
Ire or
Ojúmo Ire mó mi lónìí
Mo níre gbogbo
Màrìwò Òpè já sòòrò kanlè
Ì wo má lawo ojúmó
Ire
Translation:
A new palm this right
from the tip to the base
He was the one who led
ifa for the citizens of the village of ìlalà
Where the days of day
usually dawned
The DAY of ire had dawned
for me today
I assure spouse
Màriwò Ợpệ já şòòrò kanlệ
You are the Awo of the
dawn of all the IRE
A day of ire dawns for me
today
I give birth to the
children over the children.
Màriwò Ợpệ já şòòrò kanlệ
You are the Awo of the
dawn of all the IRE
A day of ire dawns for me
today
I assure the whole of
life
You are the awo of all
the dawn of all ire
Ifa says that the client
for whom this revealed is revealed will never experience sadness or
disappointment in his life. He or she must be very hardworking, patient and
hopeful, and the whole life will be of him or her.
Ifa says that with
determination hard or hard work, patience and prayers he or she will be able to
obtain all the things in life, which make people offer congratulations to those
who obtain it, wealth, a spouse, children, cars, things, establish business,
reputation, popularity, etc.
Commentaries
The show importance of
making enqures about about improvement of our situation in life.
II.
Ifá says that the Orí of
the client for whom this odú is revealed will be his greatest support in his
life he or she will endure to Overcomes adversity through the assistance of his
Orí, he or she would gain abundant wealth and all the other will go
through of his Orí.
Ifá also says that while
the adversary of the client for whom Ogbè-Ìyónú is revealed, they are busy
plotting to harm, mutilate, kill him or her or cause them to experience loss.
Your Orí will be directing those who will ensure that the plot is failing for
him / her. Consequently, this client needs to offer sacrifice and rituals to
Orí, Ifá and Ọbàtálá. About this ifa says.
Ení ti n bínú eni
Níí taari nnkan eni sínú
omi
Èèyàn ti ò bínú
Níí taari rè sókè
Díá Fún Mogbárímú
To omo Òrìsa.
Translation:
Those who are envious of
the personality
Someone is the one who
kicks one's belongings to the river
Those who are not envious
They are the ones who
kick them back to the earth's surface
They were the ones who
cast Ifa for Mogbárimú
Who was the offspring of
Ỏrişà
Mogbárimú (I hold my head
as support) was the son of Ọbàtálá she went to the Awo mentioned above
for the consultation of the ifa. She wanted to know if she had any chance to
become a successful woman in her life. in that case, what were the steps that
she would need to take in order to obtain this success.
She was assured that she
would become a very successful woman in her life, she was also told that she
would have many enemies but her Orí, Ifa and Ọbàtálá would help him to take the
opposition and reach success. She was advise that she offer
sacrifice with two guinea fowl, two young pigeons, palm oil and money she was
also asked to perform a ritual with her Ori with four kola nuts, four bitter
kola, a white pigeon and a chicken Guinea. She had to perform the Ifa ritual
with two rats, two fish and palm oil. She had to perform a ritual to Òrisanlá
with native chalks, two snails and a white pigeon. She complied.
Since that time, whenever
she thought of doing something, her Orí, Ifá and Ọbàtálá Clear the coast and
assure that she achieved her mission without many problems. When in life those
who were envious of her achievements planned any evil, the three deities would
ensure that other people who would cover with failure such bad plans were
equally available and the bad plans would not work. That was how Mogbárimú
could Achieve her his ambition of life with ease.
Ení ti n bínú eni
Níí taari nnkan eni sínú
omi
Èèyàn ti ò bínú
Níí taari rè sókè
Díá Fún Mogbárímú
Ti se omo
Òrìsa.
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Bí e bá í jí lówùúrò
E di Èdá mú
Orí eni làwúre eni.
Translation:
Those who are envious of
the personality
Someone is the one who
kicks one's belongings to the river
Those who are not envious
They are the ones who
kick them back to the earth's surface
They were the ones who
called Ifa for Mogbárimú
Who was the offspring of
Ỏrişà
he was advised to offer
sacrifice
She complied.
If you wake up early in
the morning
Hold your ORI (with both
hands)
The ORI is a search
engine on the way to success
Ifa says that this client
should always be holding his or her head with his or both of his hands and
offer prayers to his or her ORI for help. Ifá and Òrishànlá will also helps the
client, no one can prevent the client from succeeding in life.
Commentaries
This stanza is one the
stanza in Odu Ifa that show the importance and advantages of
appeasing one ori .
III.
Ifá says that the client
who is revealed this odú is revealed to who will become a great leader from
whom many people will depend. He or she will be feeding many people who will be
under his or her direct command. he or she will be very wealthy and will order
authority. He or she needs the goodwill of the people however before this can
happen. On this, Ifá says:
To sa taara
A rìn taara
Òtààrà taara n'ìsàn
odò
Ojú odún méta lobìrin fi
n jeun owó oko
Díá fún Òrúnmìlà
Baba yóó s'àsè bó ogbogbo
Irúnmolè lórún
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Translation:
To run majestically
To make long and
difficult journeys majestically
Majestically and steadily
are the flowing torrents
For three good years, a
newly married wife consumes her husband (without contributing financially)
They were the ones who
cast Ifa for Orunmila
He who celebrate or
all Irúnmolé in a time of 5 days interval
He was advised to offer
sacrifice
He obeyed.
Orunmila went
to his students mentioned above to consult and determine the best way to
gain respectability, honor, prestige, wealth and influence. Orunmila was
informed that all this will be his but that he must request the goodwill of his
colleagues, neighbors and those who wish him well. He was advised to make a
party in which he would serve a variety of food.
He should also have
variable drinks in such a way that all the guests would eat and drink to
satisfaction. At the end of the party, the guests would offer prayers for
Orunmila and wish him well in his promises (or companies) this however, must be
done in more than 5 days after the revelation of Ifá. Orunmila was also asked
to perform an Ifa ritual with 2 rats and two fish, palm oil and money. He
obeyed all the guests arrived they celebrated to their satisfaction and
expressed their good will to Orunmila.
Ifa says that the
client will be very influential in his life. He or she must request
goodwill and human support. He or she should give a party where many people
will be invited to eat and drink, many people will depend on him or her for
their livelihoods.
To sa taara
A rìn taara
Òtààrà taara n'ìsàn
odò
Ojú odún méta
lobìrin fi n jeun owó oko
Díá fún Òrúnmìlà
Ifá yóó s'àsè bó ogbogbo
Irúnmolè lórún
Wón ní kó sákáalè,
ebo ní síse
Ó gbé'bo, Ó
rubo
Mo níyán
Mo lòbè
Oore ènìyàn ni mo
wá gbà
Mo lótí
Mo lókà
Oore ènìyàn ni mi wá gbà
Oore ènìyàn.
Translation
To run majestically
To make long and
difficult journeys majestically
Majestically and steadily
are the flowing torrents
For three good years, a
newly married wife consumes her husband (without contributing financially)
They were the ones who
project Ifa for Orunmila
Those who celebrate or
all Irúnmolé in a time of 5 days
He was advised to offer
sacrifice
I will prepare yam
crushed
I will prepare ground
flour
It is the good will of
the people that I come to acquire
I will prepare gin
(prepared with palm wine)
I got wine (prepared with
corn)
It is the goodwill of the
people that I come to acquire goodwill from the people
Ifa says that this client
will be able to achieve his ambitions of his life. He or she should never
over-estimate the contributions of his or colleagues, friends
and those who wish him or well.
IV.
Ifá says that the client
for whom this Odú is revealed will be granted a title. Ifá says that the
client will compete with many others to obtain a title, position or honor. Ifá
says that the other contestants may be more qualified than him, academically,
financially or socially, but he or she will take the job. Ifa says however that
the client must be patient and must be able to absorb the insults,
intimidations and provocations of the people. These are the qualities that will
give him or her the position against all the odd things about this Ifá says:
Inú bíbí níí so ibi ti
wón ti wá
Alájàngbulà níí
fiira rèé hàn
O tún kó'seè rè dé,
orúko níí so'ni
Díá fún Òjòlá
Díá fún Sèbé
Díá fún Oká
Dia fun Nìnì
Tíí s'omo ìkeyìn-i won
Tí yóó je Alápà-Níràwé
Nílé Oníyanja
Wón ní kó sákáalè, ebo ní
síse
Translation.
Uncontrollable
temperament usually reveals their experience
Whoever fights without
paying attention pleads for truce ends
Exposing itself (in bad
light)
"You-have-come-another-time-with-your-attitude"
will give only one (bad) name
They were the ones
who cast Ifa for Òjòlá (boa constrictor)
And they cast the
same for Sèbé (striped viper)
They also Cast t for Oká
(cobra)
And they project the same
for Níní (a non-poisonous viper with a beautiful collar)
Who was the last to be
born
When competing for the
title of Alápà- Niràwé
In the land of Oniyanja
They are advised to offer
sacrifice
Alápà-Niràwé was the
official title of the king of Àpá, when he was on the throne, the community was
very peaceful and prosperous. Everyone in the community they were very
happy. After reigning for several years, he was reunited with his ancestors.
However, he gave birth to 4 children before his death. They were Òjòlá (boa
constrictor), the eldest. Sèbé followed him (striped viper), then Sèbé was Oká
(cobra) while the last one was níní (a non-poisonous viper with a beautiful
color)
The advice of those who
make kings the people Àpá was aware of the attitude of the first three children
who were evil, unforgivable and vengeful. Based on this, they invited the four
children to consult with Ifa to determine who would be the next Àlapá- Niràwé
from the town of Àpá.
The advice of those who
make kings also invited the three Awos mentioned above to consult Ifa. During
the consultation, Ogbè-Ògúndá Ogbe-Ìyònú) was revealed.
The Awos advised each of
the four consultants to offer sacrifices with 2 hens, 2 guinea hens, palm oil
and money, they were also advised to ensure that they exercise a lot of
patience, absorb insults, show magnanimity, never get angry when they are
intimidated and make sure that they would never be provoked to the ira. Only
Níní obeyed the advice of the Awo and also offered the sacrifice.
Immediately they were,
Òjòlá, Sèbé and Oká considered the advice of the Awo as a design to undermine
their authority (of them) and belittle them in the presence of their subjects.
Anyone who crossed the path of Òjòlá was repressed (or swallowed). Sèbé used to
bite anyone he saw. Anyone who stepped on Oká's tail was bitten without mercy.
Those who came through Níní were usually surprised to see how submissive,
tolerant and gentle he was. They would immediately step on him or kick him but
he would not retaliate.
A few months later, all
the citizens of Àpá converged on the market and organized a meeting at the
house of the director of those who make kings. They sang songs that the people
preferred to have to Níní as the next Àlapá-Niràwé. The director of those who
make (choose) kings, organized a meeting with the council of those who make
kings, invited the Awo to consult Ifá (Ogbe-Ìyònú) was revealed.
He confirm the
appointment of Níní as the future of Òjòlá, Sèbé and Oká protested against the
decision but the entire community told them that they lost their opportunity as
a result of their malicious behavior.
Nini was so happy that he
again offered sacrifice, however he was told that he can not offer the same
sacrifice twice over the same subject in the same Odu. Then the fu full of
praise for the Awo who were in turn praising Órúnmìlá while Órúnmìlá was giving
praise to Olòdùmarè:
Inú bíbí níí so ibi ti
wón ti wá
Alájàngbulà níí fiira rèé
hàn
O tún kó'seè rè dé, orúko
níí so'ni
Díá fún Òjòlá
Díá fún Sèbé
Díá fún Oká
Dia fun Nìnì
Tíí s'omo ìkeyìn-i won
Tí yóó je Alápà-Níràwé
Nílé Oníyanja
Wón ní kó sákáalè, ebo ní
síse
Nìnì nìkan ní nbe léyìn,
tó ntubo
Looóto mú Nìnì joba
Òjòlá ló sìwà hù
Ló ba ìsee rè jé
Looóto mú Nìnì joba
Sèbé ló sìwà hù
Ló ba ìsee rè jé
Looóto mú Nìnì joba
Looóto mú Nìnì joba
Oká ló sìwà hù
Ló ba ìsee rè jé
Looóto mú Nìnì joba
Translation.
Uncontrollable
temperament usually reveals your experience
Whoever fights without
paying attention pleads for truce ends
Exposing itself (in bad
light)
"You-have-come-another-time-with-your-attitude"
will give only one (bad) name
They were the ones who
project Ifa by Òjòlá (boa constrictor)
And they project the same
for Sèbé (striped viper)
They also project for Oká
(cobra)
And they project the same
for Níní (a non-poisonous viper with a beautiful collar)
Who was the last to be
born
When competing for the
place of Alápà- Niràwé
In the land of Oniyanja
They are advised to offer
sacrifice
Only Níní obeyed his
advice
Truly, we gave Níní the
throne
Òjòlá was the one who
behaved badly
And I miss your destder
Truly, we gave Níní a
throne
Truly, we gave Níní a
throne
Sèbé was the one who had
bad behavior
And I spoil your destiny
Truly, we gave Níní a
throne
Truly, we gave Níní a
throne
Oká was the one who had
bad behavior
And I spoil your destiny
Truly, we gave Níní a
throne
Ifá says that there
is Ire of a prestigious title, for the person for whom Ogbe-Ìyònú is revealed.
Ifá says that he or she will get the title through patience, kindness and
ability to control their temper by facing opposition, oppression, provocation
or intimidation of rights. He or she will become a leader of the people. He or
she will also become the choice of the people.
Commentries
The major message in this
stanza of Ogbe ogunda, Is that to attain any leadership position ,such
person must be able to put up with insults and still be a good
person .
V.
Ifá says that it foresees
the Ire of a good wife for the client for whom Ogbe-Ìyònú is revealed. Ifa says
that the lady in question is the daughter of an important personality in
society.
Ifá says that the client
can be patient and he should not allow himself to be provoked in anger. Ifä
also says that the parents of the lady in question will put many tests for him.
All the proof is animated in determining her level of patience, proving her
willpower and ensuring that he was patient enough to be a loving husband and
take care of her. Ifá says that with patience, he will be able to win the test.
On this, Ogbe-Ìyònú says:
Inú bíbí Ò dá nnkan
Sùúrù ni baba ìwà
Àgbà tó ní sùúrù
Ohun gbogbo ló ní
Díá fún Òrúnmìlà
Baba n lo rèé fé Ìyà
Tíí se omo Oníwòó
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Translation:
Anger does not add up to
anything fruitful
Patience is the father of
(good) character
The superior owns
everything
These were the statements
of the Orunmila Oracle
When he went to look for
the hand of Ìyà (suffering)
The daughter of Oníwòò
(King of Ìwò)
They advised him to offer
sacrifice
He complied.
Ìyà was the daughter of
Oníwòò Of Ìwò. She was good-looking and hard-working.
She was also beloved of
Oníwòò. Consequently, Oníwòò resolved to take active in his partner option.
Oníwòò wanted to make sure that anyone who will marry his beloved daughter must
be patient and not be provoked easily. He put different tests accordingly for
probable applicants. All of them failed.
Orunmila then went to
some of this students to consult Ifá and determine whether or not he would
marry Ìyà the daughter of Oníwòó. He also wanted to know if the relationship
will be fruitful and happy for both of them. The students assured him of the
relationship that would be very rewarding for him if he entered into it. They
advised him, however, that he Should very patient and should not be
provoked. He was informed that the parents of Ìyà will put a lot to the test
for him to determine his patience and the level of his patience. They advised
him then to offer sacrifice with a rooster. Palm oil and money. (For the
client, he or she also needs to perform an Ifa ritual with two rats, fish and
money). He fulfilled and departed On his journey.
When Orunmila arrived at
Oníwòó's palace, he was received warmly and asked to be a room to sleep.
Unknown to Orunmila, the fourth was a pig sty of Oníwòó. Above him was where
Oniwòó's chickens were kept. For three days, Orunmila was kept inside this room
without food or water. The fourth stinked intolerably and the chickens
defecated towards Orunmila's body. He never went out, he never prayed for food
or water, and he never asked for water to cleanse his body.
On the fourth day, Oníwòó
summoned Orunmila to his palace, when he saw him, he was full of faeces and he
was dying terribly. He asked Orunmila if he had enjoyed his stay in his room.
Orunmila replied that the room was like a second palace to him. Orunmila was
asked to move to another room next to the kitchen then. the heat and smoke were
drowning. He stayed inside the room for another three days without food or
drink. On the fourth day he was summoned to the palace in the presence of
Oníwóó. He asked Orunmila if he had enjoyed his stay in his room. Orunmila
replied that the room was very pleasant. Oníwòó asked that Orunmila should be
given food for the first time. He ate the food.
The next room given to
him was filled with rancid water, worms and insects. He could not sleep during
the three days he spent inside the room. They asked him to leave the room. He
had insect bites on his body. When Oníwòó asked him if he had enjoyed his stay in
the room, Orunmila answered affirmatively.
For three months,
Orunmila was moving from one trial to another. He endured everything
For three months,
Orunmila was moving from one trial to another. He endured everything without
complaint. The next three months were physical tests such as reducing large
trees at the time of registration, clearing large tracts of land and carrying
heavy loads from one place to another. All these he did without complaint.
After this, Oníwòó
summoned Orunmila to meet him to go and take his bath, change into a new dress
presented to him by Oníwòó. Before he returned to the palace court, he
discovered that everywhere and we were all in festive mood. they were all
singing, dancing and celebrating. Oníwòó asked Orunmila to sit besides him. He
did. Oníwòó delivered Îyà then to him to take house like wife. Oníwòó praised
Orunmila's patience, patience and gentle grasp throughout her trials. He then
asked Orunmila to take care of Ìyà for him, since he had shown that he was
capable of taking good care of a woman.
Orunmila was full of joy
that he had succeeded in the future where some others had failed. He then said
of that day the lit pupils, all the women to marry in a man's house or already
those married in the sleeve of a man should be called Îyà-Ìwo or Ìyàwò
(suffering of Ìwò) He called his new Îyà -Ìwo of Èrè of wife then (the
gain for his suffering in the village of Ìwò). All of him and also his
director. From that day, all the wives were known as Ìyàwò.
Inú bíbí Ò dá nnkan
Sùúrù ni baba ìwà
Àgbà tó ní sùúrù
Ohun gbogbo ló ní
Díá fún Òrúnmìlà
Baba n lo rèé fé Ìyà
Tíí se omo Oníwòó
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Kò pé, kó jìnnà
E wá bá wa ní wòwó Ire
Ìyà ti Òrúnmìlà je ní Ìwó
Kó seé dele wí
E wá wo Ìyà-Ìwó!
Translation:
Anger does not add up to
anything fruitful
Patience is the father of
(good) character
The superior That have
patience owns everything
These were the statements
of the Orunmila Oracle
When he went to look for
the hand of Ìyà (suffering)
The daughter of Oníwòò
(King of Ìwò)
They advised him to offer
sacrifice
He complied.
Before long, not too far
Meet us in the middle of
all the Ire
The suffering that
Orunmila experienced at Ìwó
Not worth it
Look at my Ìyà-Ìwó (the
reward of sufferingfrom Ìwó)
Ifá says that the client
is following something very important to his or her life. Ifá says that the
thing, if insured, will change the life of the client for the best. He or she
must offer sacrifice, be patient and be ready to endure suffering and undue
provocation to follow it. Such a thing can be a job, a position, a commercial
contract, a promotion and so on. The end will be more than compensated for the
sufferings experienced before achieving the goal.
Commentaries
This stanza of Ogbe
ogunda contain a message that is behind the etimological origin of the
word Itself, in Yoruba herbal medicine. And the essence of man to
exercise patience and endurance in marriage is also impliedly preach by this
Odu .
VII.
Ifá says that it
anticipates the IRE of the good wife for the male client and the good husband's
Ire for the female client for whom this odú is revealed. IFA says that their
relationship has been sanctioned from heaven and nobody would be able to
separate them.
Ifá says that many people
will oppose their relationship but there is nothing anyone can do, since the
relationship enjoys divine approval. On this Ifa says:
Ó tán, kún o
O d'ìgbà o se
Díá fún Òdèdè
Ó nlo soko Iyàrá
dalé-dalé
Díá Fún Yàrá,
Ó nlo saya Òdèdè
dale-dale.
Translation:
Hello how are you?
Long time ago
They were the ones who
project Ifa for Ôdèdè (living room)
While planning to marry
Iyàrá (ward) until old age
They also project Ifá for
Iyàrá
While she will become the
wife of Ôdèdè for life
Ôdèlè and Iyàrá (living
room and living room) were lovers for a long time. They had become virtually
inseparable. The relationship was however, being opposed by some people because
they were trained in the same compound and by the same person. Consequently,
they went to the Awo mentioned above to determine the opportunities of their
relationship by resisting opposition and flourishing in marriage.
He was advised to offer
sacrifice with two guinea fowl and 2 roosters, palm oil and money, while the
woman was asked to offer sacrifice with two guinea fowl, two chickens, palm oil
and money. Both obeyed. They were advised to ignore all opposition and went
ahead with their wedding plans.
They started planning
their wedding. Soon, those who opposed the marriage were made to register their
displeasure but were rejected.
Both Ôdèdè and Iyàrá
lived happily ever after, they were also blessed with many children, until
today, Ôdèlè is still married to Iyàrá.
Ó tán, o kún o
O d'ìgbà or se
Díá fún Òdèdè
Ó nlo soko Iyàrá
dalé-dalé
Díá Fún Yàrá,
Ó nlo saya Òdèdè
dale-dale
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Èyín ò gbón o
Èyín ò mòrà
Èyín ò mò wìpé Òdèdè n
soko Iyàrá o o.
Translation
Hello how are you?
Long time ago
They were the ones who
project Ifa for Ôdèdè (living room)
While planning to marry
Iyàrá (ward) until old age
They also project Ifá for
Iyàrá
While she will become the
wife of Ôdèlè for life
They were advised to
offer sacrifice
They obeyed
You are not wise at all
You also lack deep
knowledge
You can not know that
Ôdèlè is the husband of Iyàrá for life.
Ifá says that the IRE of
realization is anticipated by two people for whom Ogbe-Ìyònú is revealed. Ifa
says that both will achieve success despite the opposition of many in the
neighborhood.
VII.
Ifá says that it predict
Ire of many children going to the client for whom Ogbè-Ògúndá is
revealed. Ifá says that he or she will give birth to many children, if the
client is suffering from lack of children, as soon as the appropriate sacrifice
is made, he or she will have many children. In fact, the client will have
children until he or she is tired of having more children. On this Ifa says:
Àkúé kandé
Ègàn Ìwémè
Àkúé Ìwémè kandé-ko
Díá fún Àgàràwú
Tó n sukún omo ròde Èègùn
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Translation:
Forty units of money
What is the sack of money
of the Iwémè people
The money of the village
of Iwémè is in quarantine and twenties
They were the ones who
project for Àgaráwú
While they cried to the community
of Èègùn for their lack of children
She was advised to offer
sacrifice
She obeyed
Àgaráwú was a native of
Iwémè, a town in the republic of Benin. She belonged to the tribe (speaker) of
Èègùn. She was married for a long time without any issues or
novelty. She then approached the awo mentioned above who were also Èègùn by
tribe. She left her place of abode in the Yoruba land and cried to Iwémè her village
to meet the Babalawo.
They advised him to offer
sacrifice with four chickens and a lot of money. He was also asked to look for
a hoe and a saber that are not in use. She obeyed. The Babalawo in turn made a
great Òkìtì (pile or pile) and put the Hoe and the saber there. They offered
sacrifices for Àgaráwú and propitiated the Òkìtì.
Soon, her belly opened
and she had many children. She was dancing and singing praises to her awo.
Àkúé kandé
Ègàn Ìwémè
Àkúé Ìwémè kandé-ko
Díá fún Àgàràwú
Tó n sukún omo ròde Èègùn
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Kò pé, kó jìnnà
Ire omo wá ya dé tùtúre
Àgàràwú wáa dolómo
E wá womo Èègùn
beere.
Translation
Forty units of money
What is the sack of money
of the Iwémè people
The money of the village
of Iwémè is in quarantine and twenties
They were the ones who
project for Àgaráwú
While they cried to the
community of Èègùn for their lack of children
She was advised to offer
sacrifice
She obeyed
Before time, not very far
Find us in the center of
many children
Àgaráwú now becomes a
proud mother of children
Come and see the children
of Èègùn in a crowd.
Ifá says that this client
will have many children. There will be so many that he or she will decide when
to stop having their own children.
VIII.
Ifá says that there is
ire provides for a sterile woman with a child for whom Ogbe-Ìyònú is
revealed. Ifa says that when a the child has arrived, he should be called
Omộwùmí - I prefer a child, On this Ifá says:
Ògbólógbòó Babaláwo,
abìróké jìngbìnnì-jigbinni
Díá fún Ìyálé Olóbà
Ó nmójú ekún sùngbérè omo
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Translation
An old Babaláwo with his
great experience and his old oily candle
He was the one who cast
ifa as the oldest wife
When I was crying with
lamentation for not having children
She was advised to offer
a sacrifice.
She complied.
Iyálé Ọlộba was the
oldest wife of King Oba. She was sterile all the wives were married after
having given birth to many children all these wives had done test of Iyálé
Ọlộba. They had never given birth to any children they added that she could
only be useful in taking care of the children of their wives. For this reason,
the wives left, they could leave their children in the care of Iyálé Ọlộba.
Initially, she did not
think about any of this. But when she found out that this was being purposely
meant to belittle her, she became sad and wept bitterly. As a result she went
with the old Babalawo mentioned above for Ifa consultation.
The Babalawo assured him
that his matrix would open. She was advised to offer a sacrifice with her
dress, a wraper, and a blouse. After obtaining the dress, she would say that
"I prefer a child for this dress" she was also asked to prepare a
soup with lots of meat, vegetables and ewedu. Everything was cooked in a large
pot and part of this was used to perform rituals for his Ệgbệ. She met the
directives of Babalawo.
After a while his
celestial gaze assured that her womb would open to give birth. She became
pregnant and gave birth to a baby. She called it Omộwùmí meaning "I prefer
a child".
Ògbólógbòó Babaláwo,
abìróké jìngbìnnì-jigbinni
Díá fún Ìyálé Olóbà
Ó nmójú ekún sùngbérè omo
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Kò pé, kó jìnnà
Ire omo wá ya dé
tùtúru
Omo wá wù me j'aso ló o
E wá wo Ìyálé Olóbà
Omo wù me ò, j'aso o o.
Translation:
An old Babalawo with his
great experience and his old oily candle
He was the one who cast
ifa as the oldest wife
When I was crying with
lamentation for not having children
She was advised to offer
a sacrifice.
She complied.
After a while, not very
long
The ire of birth came
abundantly
However, I prefer a child
than dresses
Look at Olóbà's oldest
wife
I prefer a child to
dresses
Ifa says that the client
who Ogbe-Ìyònú was reveal will be able to fulfill the wishes of his
heart. He or she needs to offer a sacrifice and appropriate his Ệgbệ as
described above.
IX.
Ifá says, it foresee the
direction of happiness for even a male / male client for whom this odú is
revealed. Ifá says that the client must be initiated in Ifá and he / she must
be practicing Babalawo.
Ifá says that many people
would abuse him in his career , but he should ignore them because all those who
abuse him will return to reward him and seek his favor. On this Ifá says:
Arúgbó odó the fi n gún
èlú
Àgbàlagbà ònà níí g'éjò
méjì gberegede
Baba tí n tún tún ilé
onílé
Èyí tí Àjàgùnmàlè yóó maa
wolé dè
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Translation:
Only an old mortar is
used to pound indigo
An old and constantly
used place is what divides the snake in two
They invoke Ifá for the
old man who brings peace to people's homes
Those whose house will be
venerated by the heavenly priest
He was asked to offer
sacrifice.
He did it.
Baba-Onínú-Ire (a god who
fearing man) went to the place mentioned before to consult Ifa, he wanted to
know ,what he needed to become a successful man , it wsa suggested for
him to go with Ifa for his initiation and start his study . They told him
that he was destined to be a Babalawo from heaven. He was asked to focus on
healing and bring peace and joy to people's lives. The Babalawo asked him to
bring a goat, 16 chicks, 16 birds (8 roosters and 8 chickens). 16 rats, 16
fish, and money for initiation.
He fulfilled everything.
Immediately he began to
study Ifa as a profession, criticism began to pour from his immediate family,
they called him several degrading names. His wife and children threatened to
abandon him if he continued his Ifa education.
He ignored them all and
pursued his chosen career with renewed vigor.
Five years later, his
studies were complete, wherever he went, he healed the sick, gave hope to those
whose cases seemed desperate, patience to those who had too much anxiety to
achieve the longing, within their hearts. Everyone who was in contact with him
only showed praise to him because everyone had a reason to rejoice.
Back home, Àjàgùnmàlè
made sure that all the financial, social, and emotional needs of his family
were met by all those who had come to show their gratitude. Soon even those who
had vehemently opposed his choice of career joined him in praising him. He and
his family were happy and satisfied. He was singing, dancing and praising
Olódùmarè for making him a successful and happy man. In his chosen career. He
also praised Olódùmarè for having given him strength to resist the initial
opposition of his people.
Aturuku hated the fi n
gún èlú
Àgbàlagbà ònà níí g'éjò
méjì gberegede
Baba tí n tún tún ilé
onílé
Èyí tí Àjàgùnmàlè yóó maa
wolé dè
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Baba n bú mi l'óle
Ìyá n bú mi l'óle
Aya ti mo fé n bú
mi l'óle
Omo ti mo bú bu mi
mi óle
Òrò ò kàn yìn o
Lowó Elédáà mi mi o
Àse wá dowó Ogbè òhun
Ògúndá.
Translation
Only an old and used
mortar is used to pound indigo
An old and constantly
used place is what divides the snake in two
They invoke Ifá for the
old man who brings peace to people's homes
Those whose house will be
venerated by the heavenly priest
He was asked to offer
sacrifice.
He did it.
He replied: my father
says that I am a loose man
My mother abuses and
calls me lazy
My wife abuses and calls
me lazy
My children abuse and
call me lazy
It's none of your
business
It's because of your
destiny
I delegate my authority
to Ogbe and Ògúndá.
Ifá says that he
will never put the client of whom this odú is revealed in shame if he follows
the path traced for him by Ifa. Ifá says that all those making gestures towards
him later will praise him.
Commentreies
The thematic
occupation of this stanza is based on the ability of human beign to focus
on it goal dspite the criticism and opposition from people , if as human
we can dedicate high level of focus we be be able to achheive our aim and all
our detractor will end up helping us.
X.
Ifá says that the client
for whom this odú is revealed should never be disturbed, he or she must show
patience at all times, Ifá says that the client has a very good destiny but no
matter how good a destiny he may have, bad temper can come out to hamper
their opportunities to attain their potential and capacities in life. on this
Ifá says:
Inú bíbí ni ò da nnkan
fún'ni
Sùúrù ni baba ìwà
Àgbà tó ní sùúrù
A j'ogbó
A j'ató
A j'ayé Ifá rindin-rindin
bí eni nlá'yin
Díá Orún Inú
A bu fun tode
Wón ní kó sákáalè, ebo ní
síse
Translation:
Quantities of
uncontrollable temperament bring nothing for humans
Patience is the father of
all vitures
A senior who is a patient
As much as greater must
follow
He will grow a old
He will enjoy Ifa life as
someone enjoying the honeys
Those were the oracle's
statements for Orí-Òde and Orí-Inú (destiny)
The two were advice to
offer sacrifice.
Orí-Inú and Orí-Òde were
inseparable companions. Both influenced human life and its advances on earth.
Destiny thought that the characters (beings) were not important to humans
consequently, fate refused to recognize the importance of beings. Those who
were destined to become rich became poor because of their bad nature. Those who
were destined to be kings were slaves because of their bad characters
(personality) those who were destined to be leaders were followers of those who
were less qualified than them because of their bad personality. This led the
fate to take advantage of the Babalawo mentioned above to consult Ifa.
The Awo later pronounced
the declaration of the Oracle to Orí and asked Orí to offer sacrifice with two
roosters, two pigeons and a monkey or monkey. Orí was also called to propitiate
Orí-Inú. Orí was going to have the Dúndún leaves and tệtệ leaves, corn and
money. The complete with the directions of the Awo. The corn was discarded in
water together with the leaves of Dúndún and tệtệ and the fat was smeared on
the shell and added to the mixture. Ìyệròsún was later used to mark Ogbe-Ìyònú
on the divination tray and this Stanza was placed on it. Everything
mixed. Ori was called to drink the brew. He did it and they used it to anoint
him on his ship as they said. My personality, I recognize your importance.
Please do not spit my destiny. Later the brew was returned to Èsù shrine.
After doing all this, the
Babalawo said to Orí (destiny) never stop estimating the importance of Orí-Inú.
He said that personality in life was important than destiny. A person can have
the best destiny but if it does not match the personality, the destination will
not be complete. On the other hand if another person has bad destiny and good
personality, this will improve their destiny and good personality, this will
improve their destiny. A person may not be a very successful man because of his
daily life.
From then on, Orí agreed
to recognize Orí-Inú and thus achieve great progress. Those who will fail or
refuse to give Orí-Inú their recognition at their own risk.
Inú bíbí ni ò da nnkan
fún'ni
Sùúrù ni baba ìwà
Àgbà tó ní sùúrù
A j'ogbó
A j'ató
A j'ayé Ifá rindin-rindin
bí eni nlá'yin
Díá Orún Inú
A bu fun tode
Wón ní kó sákáalè,
ebo ní síse
Ó gbé'bo, Ó
rubo
Àpárí inú me, ejó
re jààre
More ba t'òde mi jé
Translation:
Quantities of
uncontrollable temperament bring nothing for humans
Patience is the father of
all vitues
A senior who is a patient
As much as greater must
follow
He will grow a lot
He will enjoy Ifa life as
someone enjoying the honeys
Those were the oracle's
statements for Orí-Òde (destiny)
The two of them were
advice to offer sacrifice.
They sacrificed
My personality I
recognize your importance please do not spit my destiny.
Ifa says that the client
must have good habits to reach the possibility of improving their
potential and their destiny.
Commentaries
The essence of this
stanza in this odu is to mainly emphasizes on essence of good character and how
good character can serve as a necessary tool to achieve your potential height
in life. Potential and taken is never enough but good behavioul is an essential
tool to complement good talent before anybody can attain success and maintain
it. That is the simple messages are pass by this odu
XI.
Ifa says that if it is
predictable, I will give prestige, honor and recognition to the client for whom
this odou is revealed. Ifá says that many people were involved in this ifa says
that each of them went to offer two different sacrifices for prestige, honor
and recognition now also for the same thing in the future about those Ifá says:
Ìbínú kò da nnkan fún ni
Sùúrù ni baba ìwà
Àgbà tó ní sùúrù
A j'ogbó
A j'ató
A j'ayé Ifá rindin-rindin
bí eni nlá'yin
Díá fún Èjè
Ó nbá omo tuntún bò wáyé
láti òrun
Dia fun Ekún
Ó nbá omo tuntún bò wáyé
láti òrun
Dia fun Èkín
Ó nbá omo tuntún bò wáyé
láti òrun
Fún sùúrù
Ó nbá omo tuntún bò wáyé
láti òrun
Wón ní kó sákáalè, ebo ní
síse
Translation:
Uncontrollable amounts of
tempering bring nothing for humans
Patience is the father of
all character
The old man is patient
As the old will last
longer
He will grow old
He will enjoy Ifa life as
someone sucking honey
Those were oracle
statements to the blood
When they were
accompanying a newborn baby to the world from the heaven
The oracle declared the
same to the one who cried
When they were
accompanying a newborn baby to the world from the heaven
They also declared the
one who laughed
When they were
accompanying a newborn baby to the world from the heaven
They spoke in the same
way to patience
When they were
accompanying a newborn baby to the world from the heaven
They both were suggested
to offer sacrifices
In the heaven a
newborn was about to go down to the world blood, crying, laughter, patience
planned to accompany him to new born baby inside the world. The
four of them then proceeded to the house of baba that Ifa had mentioned to
consult. They wanted to know if their trip to the world with the baby could be
fruitful and rewarding for them. The Awo assured them that everyone would be
honored, respected and recognized in the world. They were advised to offer
sacrifices that they could agree on honor and respect immediately upon arriving
on earth. They would also offer another sacrifice so that respect and honor
would be given them the first day they will arrive on earth and last forever.
They would offer a rooster and a chicken is this first sacrifice (so they would
get honor and respect immediately upon arriving on earth) and a pigeon and a
guinea fowl so that the honor and respect will last.
Only blood and weeping
offered the sacrifice to them, it would be agreed upon for honor and respect
immediately when they will come to earth while none of them bothered to offer
the other sacrifice. Blood brought the sacrificial material first after the
sacrifice blood was blessed that without any human race it could ever have
seed. They also blessed that blood would always announce the arrival of a new
baby.
The spirits sanctioned
the blessing and chanted Ase (so be it).
Crying brought his own
materials after the sacrifice was blessed that he will no longer cry. The fruit
of human beings would not be useful to them the heavenly spirits, they
sanctioned the blessing. As laughter and patience did not offer any sacrifice
were not blessed and also did not have the opportunity to accompany the baby
that was to be born.
The truth of the blessing
of blood Awo announced the arrival of the new baby when the mother of several
went to childbirth first saw blood, immediately was seen the expectation of all
around was high because the baby was about to be born, all were waiting for the
arrival baby world immediately that the baby came to the world began to cry
then those who were around heard the baby crying all began to sing and dance
congratulated the parents saying prayers to Olòdùmarè. They said "a gbọ
òhun iya, a gbọ òhun omọ" which meant that we heard the voice of the
mother in the baby after the blessings of the Awos that without crying the
fruit of human beings would not be useful, it became true, if the child did not
cry immediately, he was born in the world he could be spanked to give him a
shock therapy and if he did not cry after that he would assume that the baby is
dead no one will be happy if the baby will not cry.
Besides that, if a woman
did not start to see blood in the form of menstruation, she would not produce
any fruit, if a newborn felt uncomfortable it was through crying that she could
begin to guess what she did for example: if the baby was hungry, hot,
cold, malaria, fever or other, just crying was revealed, no tears no one could
guess.
Consequently human beings
depend on blood and crying in the performance of two functions by which both
sacrifices were offered. As agreed honor, respect and recognition will
immediately reach the world, but as they offered no sacrifice for honor,
respect and recognition to last forever its meaning would not go beyond that
stage meanwhile on the fourth day of the baby's birth laugh, having noticed the
kind of honor and respect and recognition that was agreed upon by blood and
tears, he decided to return to the Awo's house. To offer their own sacrifice
they told him to offer two roosters and two hens against each one of blood and
tears they offered. So honor and respect was immediately agreed upon upon
arriving on the land and he offered two pigeons and two guinea hens. For honor
and respect to be with him always that time he fulfilled.
After sacrifice laughter
was blessed while on earth he could be found where people were happy, where
people would have achieved great success, where anything good was happening to
people to several or all. Laughter then came to the world to meet the newborn
after day forty, the parents noticed that the baby was beginning to smile.
Later the baby began with giggles and then with laughter.
After seven of nine
months patience went to the Awos to offer their own sacrifice when he realized
that the other three had already settled on the earth. The Babaláwo asked him
to offer five roosters and five chickens to reach an agreement of honor and
respect that will last forever, patience offered the requested sacrifice.
By then the baby was
beginning to learn to walk, the baby in the rush to learn to walk fell, the
parents warned him to have patience, after the as walking began to run
and fell. His parents warned him to be patient in everything the baby wanted to
do, patience became dominant in the baby's life, he had patience in walking,
eating, running, talking, jumping, playing, dancing, singing, fighting and
other things.
The more the baby grew,
the more dominant the laughter and patience in the other hand the more the baby
grew the less desired they became blood and crying this was because only
laughter and patience offered both sacrifices with honor, respect and
recognition for these attributes to last for always blood and tears offered the
first sacrifice but refused to offer the second.
From that day all human
beings prayed for them not to go to heaven with the same meanings with which
they came into the world, that is to say again with blood
From that day all human
beings prayed for them not to go to heaven with the same meanings with which
they came into the world, that is to say again of blood and tears. The prayers
were for them to return to heaven with laughter and patience.
Ifá says that the
foressees the eternal respect, honor and recognition for the client for whom
Ogbè-Ìyònú is revealed. Ifá strongly recommends for the client to offer the
sacrifice for him or her to achieve these attributes now and another for him or
her to have all the attributes forever.
Laughter and patience was
singing and dancing and giving praise to his Awo who in turn was praising
Órúnmìlá. Órúnmìlá was also praising Olódùmarè for this achievement
Ìbínú kò da nnkan fún ni
Sùúrù ni baba ìwà
Àgbà tó ní sùúrù
A j'ogbó
A j'ató
A j'ayé Ifá rindin-rindin
bí eni nlá'yin
Díá fún Èjè
Ó nbá omo tuntún bò
wáyé láti òrun
Dia fun Ekún
Ó nbá omo tuntún bò wáyé
láti òrun
Dia fun Èrín
Ó nbá omo tuntún bò wáyé
láti òrun
Dia fun suuuru
Ó nbá omo tuntún bò wáyé
láti òrun
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Kò pé, kó jìnnà
E wá bá ni ní jèbútú Ire
gbogbo
Translation:
Uncontrollable amounts of
tempering bring nothing to humans
Patience is the father of
all character
The old man who is
patient
As the old will last
longer
He will grow old
He will enjoy Ifa life as
someone sucking honey
Those were oracle
statements to the blood
When they were
accompanying a newborn baby to the world from the sky
The oracle declared the
same to the one who cried
When they were
accompanying a newborn baby to the world from the sky
They also declared the
one who laughed
When they were
accompanying a newborn baby to the world from the sky
They spoke in the same
way to patience
When they were
accompanying a newborn baby to the world from the sky
They both were suggested
to offer sacrifices
They fulfilled
Before long, not too far
Meet us in the midst of
abundant Ire.
Ifá says that if someone
has achieved or acquired something that brought happiness and laughter, such
achievement was accompanied by patience as a result, the client must be very
patient in what he or she does to achieve success in life.
Because blood and weeping
offered a sacrifice and refused to offer the other, they were initially called
to announce life but then to announce disaster and sorrow in the other hand
laughter and patience are always called to bring success, happiness and
satisfaction.
XII.
Ifá says that it foresees
the flow of wealth, children and long life for the client for whom this odú is
revealed. Ifa says that the client should exercise a lot of patience and all
the good things in life will be for him or her.
Ifa says that the client
should never compromise in the practice of skipping meals. He or she should
never have to abstain from food in the form of fasting or diet.
Ifa also says that if he
is afflicting an ailment to the client or one of his intimate relationships.
The affected person will have have relief if he makes the appropriate
sacrifice.
Ifa also says that this
client will do a favor to an important person. People will reciprocate the good
fact many folds. Therefore, the client should not show greed or should think of
immediate reward in something he or she does for another, on this. Ifá says:
Òpópó t'ìrópó
Òpòpò t'ìròpò
Sé fi sééré kan dùùrù
Ò fi dùùrù kan sééré
Díá fún Òrúnmìlà
Yóó is ooree kan ti kò
níí mo ìdíi rè
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Translation:
Òpópo t'irópó
Òpópo t'irópó
He who uses şệệrệ pumpkin
to beat musical instrument of dùùrù
He who uses dùùrù musical
instrument to hit şệệrệ pumpkin
They were the ones that
launched ifa for Ợrùnmilá
Who will do a big favor
that he would not be aware of
They advised him to offer
sacrifice
He fulfilled
In heaven, Igún (vulture)
was acting like the child of Olódùmarè. One day, Igún fell ill. He was weak,
lean and fragile-looking. He went to the Olòdùmarè to complain about his state
of health.
Olódùmarè asked Igún to
proceed in the world and that he would find a remedy for his food on land. In
light of this, Igún descended into the world.
On the other hand,
Ợrùnmilá was at home. He had two wives who lived with him. He was poor and none
of the wives had given any problem to him. It was very difficult for Ợrùnmilá
to eat once for a day. He and his two wives did not have any good clothes that
they could wear. They did not have any good housing to live. Everything was
very hard for them while on land. He therefore called on his students above for
the ifa consultation. What steps did he need to take to be a successful person
in life? What should he do for his two wives to make them pregnant and give
birth to the children?
Órúnmìla was sure that he
would become a very successful man and that his wives could give birth to the
children in due course. He was informed that he was going to do a great favor
for a very important person that he would not be aware of. They told him
further that the person would pay many folds back to the good facts of Órúnmìlá
on top of. Órúnmìlá was advised to offer sacrifice with five chickens, five
bottles of palm oil and five new containers, then. he would offer one of the
hens to ifa every day for five days as a ritual. All the internal organs of
each of the hen-intestines, liver, gizzard and child in - would be removed,
placed inside a container, pour a bottle of palm oil into it and taken to Èsù
Òdará that It was the three journeys every day during the five days. Órúnmìla
complied and did when he was advised.
Meanwhile, when
Igún arrived on land, he landed on the crossings of the tree the compound
theatnearby Orúnmílá. He found the sacrifice that Órúnmìlá had simply put
there. Èsù Òdará persuaded Igún to eat the sacrifice. Igún did and discovered
that this stomach problem disappeared suddenly. The next day, Órúnmìlá repeated
the sacrifice. He also ate it and realized that the weakness in his right leg
also disappeared. On the third day, he ate from Órúnmìlá of the sacrifice
offered when he was fed and the problem in his right front member disappeared.
On the fourth day, the food problem in his left leg disappeared. On the fifth
day, he ate the sacrifice and the food in his left front member disappeared.
Igún became totally fine on the fifth day. It was then that he understood that
his illness was caused by lack of food. Igún asked Èsù Òdará then the identity
of the person who had fed him for five days. Èsù informed Igún that he was
Órúnmìlá.
The next day Igún
returned to heaven and informed Olódùmarè that he was perfectly well and that
it was through the food that Órúnmìl supplied him that he recovered. Olódùmarè
then told Igún that it was not good for Igún to deny himself. He should not
skip any food again. Igún agreed.
Igún then told Olódùmarè
that he (Igún) would like to return Órúnmìlá for the good he had done.
Olódùmarè gave Igún four
gifts - wealth - children - longevity - patience - to give Órúnmìlá to choose
one. Olódùmarè said Órúnmìlá should not choose more than one of these gifts and
that Igún should return with the rest to heaven.
Igún return to the land
and went right to the house of Órúnmìlá with the four gifts. He thanked
Órúnmìlá for the favor he had given her. That was the first time that Órúnmìlá
would know that the sacrifice he offered was responsible for making Igún
recover his health after many thanks. Igún told Órúnmìlá that he (Igún) had
returned to pay him for his good deeds or deeds and that he, Órúnmìlá, was
going to choose only one of the gifts as Olòdùmarè told him.
Orunmila invited his two
wives to deliberate and asked the young wife what she felt she should choose
from wealth, children, longevity and patience and the reason why they would
prefer her.
The young wife chose
wealth, when I ask why, she answered that if they chose wealth they would have
enough resources to buy good clothes, good furniture and the latest materials
from the town. She also claimed or said that it would be easy for them to build
a new house, buy a new horse and be able to eat and drink whatever they wanted
at any time.
The older wife was asked
to choose one of the four gifts and give reasons of her choice. The eldest wife
chose children. She left that if the children were chosen, she would be
contemplated among those who had given birth to children in her life. She said
that when she died, someone would give her a holy burial. For her that was more
valuable than anything else or action in life.
Orúnmìlà invited his
friend to advise him to choose. The friend advised him longevity. He would be
able to live much longer than any other person in life. He would be able to
tell stories that no other person could tell. He would be the most respected
person because of his age.
. When I ask why, they
simply answered that Ifá said that the eldest who had patience would have
achieved everything.
Òrúnmìlà thanked each one
of those present and chose patience. Then Igún returned to heaven with the
remaining gifts. The two wives protested and began to argue with Órùnmìlà. The
young woman said that all the good things in life would elude them because
Órùnmìlà had made an incorrect choice.
The older woman said
Órùnmìlà should have chosen children because nothing was bigger than the children.
The two wives began to fight, both held their election, soon a fight continued
and they began to beat. They fought until they got tired, when the wives
complained to Órùnmìlà he would simply tell them that whoever had patience
would have obtained everything.
While in heaven and yet
the wealth had grown weary of living in heaven without patience, it reached my
head three months later, and the wealth went to Olódùmarè to seek permission to
go and live with patience in the house of Órùnmìlà. Olódùmarè granted his
request with this Órùnmìlà became rich, he could support or pay many things and
his young wife became happy.
Three months after this
the children went with Olódùmarè to ask permission to stay with wealth or
patience Olódùmarè granted their request, the two wives became pregnant, the
older wife became very happy nine months later the two wives gave birth to
healthy children .
Three months later I was
with Olódùmarè and I seek permission to live with patience, wealth and children
to the land of solitude. Olódùmarè granted his request. Órùnmìlà who chose
patience then obtained wealth children longevity as bonuses.
Òrúnmìlà and their house
guardians will become happy and rich and happy they were singing and dancing
and praising Olódùmarè all the Ire of life.
Òpópó t'ìrópó
Òpòpò t'ìròpò
Sé fi sééré
kan dùùrù
Ò fi dùùrù
kan sééré
Díá fún Òrúnmìlà
Yóó is ooree
kan ti kò níí mo ìdíi rè
Wón
ní kó sákáalè, ebo ní síse
Ó gbé'bo, Ó
rubo
Yóó is
heard as Igún omo Olòdùmarè
Or you know
Igún omo Olòdùmarè
Ó san fún Igún
Àrùn ti n se Igún ní inú
Ó san fún Igún
Or you know
Igún omo Olòdùmarè
Ó san fún Igún
Àrùn ti n be
lésè Òtún Igún
Ó san fún Igún
Or you know
Igún omo Olòdùmarè
Ó san fún Igún
Àrùn tí nbe
lésè òsì Igún
Ó san fún Igún
Or you know
Igún omo Olòdùmarè
Ó san fún Igún
Àrùn tí nbe pático òtún
Igún
Ó san fún Igún
Or you know
Igún omo Olòdùmarè
Ó san fún Igún
Àrùn tí n be pátò òsì
Igún
Ó san fún Igún
Or you know
Igún omo Olòdùmarè
Ó san fún Igún
Kò pé, kò jìnnà
E wá bá ni ní jèbútú Ire
gbogbo
Njé mó gbowó mo gbomo
Mo gbomo tán
Emi gba àìku
Mo gba sùrúrù.
Translation:
Òpópo t'irópó1
Òpópo t'irópó2
He who uses şệệrệ3
pumpkin to beat musical instrument of dùùrù4
He who uses dùùrù musical
instrument to hit şệệrệ pumpkin
They were some who
launched ifa for Ợrùnmilá
Who will do a big favor
that he would not be aware of
They advised him to offer
sacrifice
He fulfilled
He would do a favor to
the vulture the son of Olódùmarè
He did a favor to
cultivate the son of Olódùmarè
It was a relief to the
vulture
Ailment in the stomach of
a vulture
It was a relief to the
vulture
He did a favor to the
vulture the son of Olódùmarè
It was a relief to the
vulture
The ailment in the right
vulture leg
It was a relief to the
vulture
He did a favor to
cultivate the son of Olódùmarè
It was a relief to the
vulture
Ailment in the left leg
of a vulture
It was a relief to the
vulture
He did a favor to the
vulture the son of Olódùmarè
It was a relief to the
vulture
Ailment in the right arm
of the vulture
It was a relief to the
vulture
He did a favor to the
vulture the son of Olódùmarè
It was a relief to the
vulture
Ailment in the left arm
of a vulture
It was a relief to the
vulture
He did a favor to the
vulture the son of Olódùmarè
It was a relief to the
vulture
Before long, not too far
Meet us in the middle of
all the IRE in life
Look, I acquire wealth
I buy the children
After acquiring children
I acquire a long life
And added patience to my
gifts
Ifá says that with
patience, wealth, longevity and children are guaranteed for the client of this
Odù.
XIII.
Ifa says that the client
for whom this Odù is revealed is currently experiencing difficulties. Ifa says
that their future will be fruitful. No matter what happened, your problems will
go away and give way to success and prosperity, he or she will be the source of
wealth, children and long life in the future. Before he or she dies, they will
become very successful.
Ifá says that the time of
success will come. Many people would be thinking how they have achieved
success. On this, Ogbè-Ògúnda says:
Òní lè n wò
Ìgbèyìn mi Kàsàì tòòrò
Díá Fún Mákanjúolá
Ti n somo Elérìn Sàjéjé
Èyí tó fèyìntì mójú ekún
sùnráhùn Ire gbogbo
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Translation:
It is today you are
considering
My future will not only
be bright and successful
That was the declaration
of the oracle Mákanjúolá
Who was the descendant of
Elérin Sàjéjé
When crying in lament of
his mistake to have
Some Ire in life
He was warned to offer
sacrifice
He fulfilled
Mákanjúolá, whose name
means "do not be in a hurry to acquire honor and wealth", was the son
of Elérin, the king of the town of Erin, had problems. He did not have
money. He did not have a wife. he did not have children. he did not have
a house. He did not have any Ire. He was so sad that one day, he
decided to go see Babaláwo near his father's palace. Would his life
improve, judging from the current unfortunate condition?
The awo told him to put
his mind to rest. He told Mákanjúolá that he had a very bright future even
though everyone had written him off that he could not be great in life. The awo
told him that ifa says he will change that:
Òní lè n wò
Ìgbèyìn mi Kàsàì tòòrò
Meaning:
It is today you are
considering
My future will only be
bright and successful
He was warned to be
hardworking and patient. He fulfilled. Every morning. Mákanjúolá went to his
daily work with dedication and determination to succeed.
Much earlier, Mákanjúolá
became rich. He get marry. The wife gave him many children. Mákanjúolá and his
sons built a large house of their own and soon after acquired many horses. He
became a very influential person in his community.
One day, when he rode on
his horse from his house to the palace of Elerin, some people saw him and asked
each other about the identity of the influential man on horseback. When they
discovered that it was Mákanjúolá, from whom everyone had said that he would
never be an important person in life, everyone was amazed and surprised. Some
of them approached Mákanjúolá to ask what he had done to become a successful man
and how he had acquired his wealth.
Mákanjúolá only told them
that the oracle had declared him "that it was only today that you are
considering, that the future will only be brilliant and successful". He
was so happy that he began to praise the awo.
Òní lè n wò
Ìgbèyìn mi Kàsàì tòòrò
Díá Fún Mákanjúolá
Ti n somo Elérìn Sàjéjé
Èyí tó fèyìntì mójú ekún
sùnráhùn Ire gbogbo
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Kò pé kó jìnnà
Ire gbogbo wá ya dé
tùtúru
Njé Mákanjúolá omo Elérìn
Sàjéjé
Ìwo sì tún padà, or
d'olówó
Ayéè re tutù j'omi
lo
Mákanjúolá omo
Elérìn Sàjéjé
Ìwo sì tún padà, or
d'aláya
Ayéè re tutù j'omi lo
Mákanjúolá omo Elérìn
Sàjéjé
Ìwo sì tún padà, or
d'olówó
Ayéè re tutù j'omi lo
Mákanjúolá omo Elérìn
Sàjéjé
Ìwo sì tún padà, or
d'onílé
Ayéè re tutù j'omi lo
Mákanjúolá omo Elérìn
Sàjéjé
Ìwo sì tún padà, or
d'oníre gbogbo
Ayéè re tutù j'omi
lo
Mákanjúolá or omo Elérìn
Ìgbà wo lo là tóo lówó?
Translation:
It is today you are
considering
My future will not only
be bright and successful
That was the declaration
of the oracle Mákanjúolá
Who was the descendant of
Elérin Sàjéjé
When crying in lament of
his mistake to have
Some Ire in life
He was warned to offer
sacrifice
He fulfilled
Time before, not very far
All the Ire of life came
together
Now, Makanjuola the
descendant of Elérin Sàjéjé
You have changed and you
have become a rich man
Your life is cooler than
water
Makanjuola, the
descendant of Elérin Sàjéjé
You have changed and you
have married
Your life is cooler than
water
Makanjuola, the
descendant of Elérin Sàjéjé
You have changed and you
have become the father of many children.
Your life is cooler than
water
Makanjuola, the
descendant of Elérin Sàjéjé
You have changed and you
have become a patron
Your life is cooler than
water
Makanjuola, the
descendant of Elérin Sàjéjé
When did you succeed and
become rich?
Ifa says that this client
will rise from the grass to grace. On the other hand, the client should not
underestimate anyone. He or she should never look down on any one in in
life. The client must exercise patience and be dedicated in his work. The sky
will be its limit.
Commentaries
This odu emphasizes on
the ability of human being in in life to move from no body to some body as a
result , we should not despise or underestimate anybody in life and we
should not underestimate ourselves as well.
XIV.
Ifá says that it is
advisable for these children of the same parents to offer sacrifice to
prevent premature death in this Odù.
Ifá says that those who
are conspiring to eliminate them are those whose parents of dismayed clients
had one way or the other shown an earlier attention. Ifá says that the
people who plan the elimination of the client and his brothers are people who
find it difficult to show gratitude to Olódùmarè and his affinities for any
good that is done to them.
Ifa also says that if the
client and his siblings plan to travel outside their dwelling place, they
should file the plans for the coming times. This is to prevent calamities or
premature death.
Ifá says further that
this client should never engage in farming or farm activities in any way that
would bring him or her on the farm.
This does not mean that
he or she can not commit to sales, supply of processed foods, canned goods or
of food items from factories, stores or warehouses. On this Ifa says:
Òpè kú,
màrìwò sòsì
Oko kúkú mó
nlólósì obìnrin
Aya kúkú mó nlólósì
okùnrin
Awo Olúbéte
Díá fún Olúbéte
Ó fèyìntì mójú ekún
sùnráhùn omo
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Translation:
The palm tree died, its
fronds became useless
The death of the husband
is the poverty of the wife (wife)
The death of the wife is
the poverty of man
They were the Awos of
Olúbéte
They threw Ifa for
Olúbéte
When weeping of
lamentation of his inability to hold a son
He was advised to
offer sacrifice
He obeyed.
Olúbéte was a prosperous
man. He had a wife but she could not have babies with him. As a consequence, he
approached the awo mentioned above to consult Ifa.
He was told that he would
give birth to three children before he died. He was also informed that his name
would not disappear from the face of the earth when he died. He was asked to
offer in sacrifice three pigeons, three guinea birds, three hens and money. He
obeyed.
One month after, he
offered the sacrifice, his wife became pregnant and gave birth to a child. They
called him the boy Emó (mountain rat). Three years later his wife became
pregnant again and gave birth to another child. The boy was called Òyà (grass
cutter). Three years later, the wife became pregnant and gave birth to another
child. The child is called Lárìnkà (mouse).
Olúbéte, being a
prosperous man gave money to many people in the form of a loan. He also had
large farms in different places. Those who were unable to repay the loan had to
go to work in the Olúbéte farms until they could repay the loan. Among those
who owed money were included Oká (cobra), Ere (python) and Àgbádú (black
snake). They were working in the Olúbéte farms because they had not been able
to collect the loans.
One day, Olúbéte died. A
few days after his death, his belongings were divided among his three children.
Those who owed Olúbéte
and could not pay the loans were also assigned among the three children. Emó
received Oká, Òyà received Ere while Lárìnkà received Àgbádú.
The three debtors started
working on the farms of the new owners.
The three debtors could
not understand why they should serve the father and continue to serve their
children after his death. They therefore conspired to kill the three children.
Ok then, they
invite Emó to the farm to come and see the progress in it. On the same
day Eré invited Òyà while Àgbádú invited Lárìnkà to the farm. Their intention
was to kill the children of Olúbéte as soon as they arrived.
Emó arrived at his farm.
He met Oká. When Emó approached Oká, Emó was beaten to death.
Òyà also went to the
farm. When Eré saw him, Eré struck Òyà to death.
In the case of Lárìnkà,
he went to consult Ifá from awo whom his father previously contacted before he
was born. You are advised not to go to the farm for some time. He was also told
that he should not accept any invitation to travel from one place to another
for a month. This was because death was lurking somewhere. Therefore he should
remain in his lands. However, you are advised to sacrifice a stick (staff),
three roosters and money. He had to take them and place them on the way to the
farm. He did what he was advised.
When Àgbádú waited a few
hours and did not see Lárìnkà arrive at the farm, Àgbádú decided to go and find
Lárìnkà in his house to kill him. When he realized where Lárìnkà had placed the
sacrifice, Èsù Òdàra convinced Àgbádú to wait for Lárìnkà there. Èsù Òdàra
convinced Àgbádú that Lárìnkà had put the sacrifice in that place and that
Lárìnkà would return to remove the sacrifice in the afternoon. Àgbádú agreed to
wait. Meanwhile, Èsù Òdàra went and alerted all the people who passed by, that
there was a dangerous snake lurking on the way to the farm and that the snake
could kill them if they did not kill her first.
The passers-by approached
and saw Àgbádú and used what had been requested for the sacrifice and used it
as material to beat him to death. Oká and Ere also arrived and were also beaten
to death.
After the death of
Àgbádú, Èsù Òdàra went to the house of Lárìnkà to warn him and to take him to
see the traitors.
Èsù Òdàra told him how
his two older brothers had been killed by Oká and Eré. Lárìnkà was so happy
that he was able to defeat his enemies. He began to sing, dance and call his
Awo:
Òpè kú,
màrìwò sòsì
Oko kúkú mó
nlólósì obìnrin
Aya kúkú mó
nlólósì okùnrin
Awo Olúbéte
Díá fún Olúbéte
Ó fèyìntì mójú ekún
sùnráhùn omo
Wón ní kó sákáalè, ebo ní
síse
Ó gbé'bo, Ó rubo
Ìgbàti yóó bìí
Ó bí bíó
Ìgbàti yóó bìí
Ó bí Òyà
Ìgbàti yóó bìí
Ó bib Lárìnká
Omo adé'lùú tòyo
Omo aréyín j'ogún aso
Olúbéte ló yá oká lérú
Ó yá Erè ní Iwòfà
Ó yá
Àgbà-dúdú-nìhinìho
Olúbéte ló
wá folójó sàìsí
Nígbàtí ó kú tán
Wón mú Oká
Wón j'ogún rè fún Emó
Wón j'ogún rè fún Òyà
Wón wá j'ogún
Àgbà-dúdú-nìhonìho
Fún Lárìnká adélùú
tòyo
Omo aréyín
jogún aso
Oká ló wá pa
Emó
Erè ló pa Òyà je
Lárìnká ló
wá nbe nílè ti nsebo ó
Njé Oká
p'Emó
Sèké sòdàlè
Bá mi pá o
Sèké sòdàlè
Erè p'Òyà jeo
Sèké sòdàlè
Bá mi pá o
Sèké sòdàlè
Ó wá kú Lárìnká asé lùú
tòyo o
Sèké sòdàlè
Bá mi pa o
Sèké sòdàlè
Translation:
The palm tree died, its
fronds became useless
The death of the husband
is the poverty of the wife (wife)
The death of the wife is
the poverty of man
They were the Awos of
Olúbéte
They threw Ifa for
Olúbéte
When the weeping of
lamentation of his inability to hold a son
It is advised to offer
sacrifice
He obeyed.
When he gave birth
He gave life to Emó
(mountain rat)
When he gave birth
He gave life to Òyà
(grass cutter)
When he gave birth
He gave life to Lárìnkà
(mouse)
He who came to the city
and refused to return (to the farm)
He who has a denture as a
legacy of beauty.
Olúbéte borrowed Oká
(charges) some money to serve as a slave.
He borrowed Ere (python)
some money to serve as vassal
He also borrowed Àgbádú
(black snake) some amount
Olúbéte died later
After his death
They took Oká
And they handed him to
Emó (as a slave)
They took Eré
And they delivered it to
Òyà
A Lárìnkà
Oká then murdered Emó
Eré killer and consumed
Òyà
Only Lárìnkà is advised
to offer sacrifice
Now, Oká murdered Emó
Please help me kill my
traitors
Please help
Eré killer and consumed
Òyà
Please help me kill my
traitors
Please help me kill my
traitors
Please help
Only Lárìnkà remained
Please help me kill my
traitors
Please help
Ifá says that the client
for whom this Odú is revealed will defeat his enemies.
XV.
Ifá says that there
is victory over the adversary for the client for whom Ogbè-Ìyònú is revealed.
Ifá says that no matter what the client does, he will be subject without
conception and misinterpreted for this reason while the people are planning the
good for others, they will be planning evil for him or her.
Ifá says that four people
were involved in this stanza or stanza. While the plans are to assist three
other people to succeed, there was a plan to eliminate this client due to lack
of conception. Ifá says that the client for whom this odú is revealed, needs to
offer sacrifice to cope with death and live a long time on this Ogbè-Ìyònú
says:
A lémo l'ójú àlá ni Ifá
njé
Ó f'èsín, f'òkò lé'mo jò
s'ódò Oya
Ibi wón gbé n and pápá
Ajé de Ògún
Wón yè'nà aya de Ìja
Wón yè'nà omo de
Òsóòsì
Wón wá yènà òrun fún baba
mi Àgìríìlógbón
Translation:
Whoever pursues in his
dream is what Ifa is known to be
He uses javelin and spear
to chase or hunt one in the Oya River
Where they were cleaning
the field of wealth for Ògún
They cleaned the way of a
wife to Ìja
They cleaned the path of
a child for Òsóósì
They nevertheless cleaned
the road from heaven (death) to Órùnmìlà
Many people who were
close to Órùnmìlà were giving other false information about their activities.
They claimed that he was using his Ifá to cause problems for people to wreak
havoc on others in this wisdom, people decided to pay him back with their same
currency.
At the same time, the
general opinion was that Ògún, Ìja and Òsóósì were very good for society and
Órùnmìlà was planning evil for the people. They decided to honor congún with
wealth, Ìja with a wife and Òsóósì with a son. On the other hand they planned
to dispatch Órùnmìlà to heaven.
When Órùnmìlà heard this,
he went to meet his students, the students assured him that nobody could send
him to heaven. He was advised to offer sacrifice with a rooster and a gong. He
obeyed. The fleshy crest of the rooster was cut and burned with native chalk or
chalk, camwood wood Ape leaves and Igbo leaves. Nine incisions were made on his
crown of the head and this powder was rubbed. His followers did the same. (For
a woman, seven incisions would be made with a razor blade). The gong was hit
every morning.
After doing this, no one
was able to hurt him, or his followers. This is how Òrúnmìlà was able to defeat
his opponents:
A lémo l'ójú àlá
ni Ifá njé
Ó f'èsín,
f'òkò lé'mo jò s'ódò Oya
Ibi wón gbé n and
pápá Ajé de Ògún
Wón yè'nà aya de Ìja
Wón yè'nà omo de Òsóòsì
Wón wá yènà òrun
fún baba mi Àgìríìlógbón
Òrúnmìlà ní tó bá se bí
ìse tòhun bá ni
Éfun kìkí ta kankan kú
Dùgbè
Ni ng ó maa rò
m'ókùn ayé lo o
Dùgbè
Òsùn kìí ta wàràwàrà kó
gbòde òrun lo
Dùgbè
Ni ng o maa rò mókùn ayé
lo o
Dùgbè
Ogbè kìí yes lo lórí
àkùko
Dùgbè
Ni ng o maa rò mókùn ayé
lo o
Dùgbè
Àpè ló ní kí ndá temí pé
láyé
Dùgbè
Ni ng o maa rò mókùn ayé
lo o
Dùgbè
Èlà ló ní kí ndá temí là
láyé
Dùgbè
Ni ng o maa rò mókùn ayé
lo o
Dùgbè
Ìgbó ló ní kí ng dá temí
gbé láyé
Dùgbè
Ni ng o maa rò mókùn ayé
lo o
Dùgbè
Agogo kó máa ró kee
Èlà má jèé kí won ó
fóhùn-un temí kù láíláí
Agogo kó máa ró ke
Translation:
Whoever pursues in his
dream is what Ifa is known to be
He uses javelin and spear
to chase or hunt one in the Oya River
Where they were cleaning
the field of wealth for Ògún
They cleaned the way of a
wife to Ìja
They cleaned the path of
a child for Òsóósì
They nevertheless cleaned
They nevertheless cleaned
the road from heaven (death) to Órùnmìlà
Orunmila said that this
was her practice
The chalk or native chalk
is never in a hurry to die firmly
I will continue hanging
to the rope of life firmly
Camwood wood is never in
a hurry to go to heaven firmly
I will continue hanging
to the rope of life firmly
The fleshy crest will
never disappear from the head of a rooster
I will continue hanging
to the rope of life firmly
Ape has authorized my
long stay on earth firmly
I will continue hanging
to the rope of life firmly
Ela is authorized my
sobré vivencia in life firmly
I will continue hanging
to the rope of life firmly
Igbo had authorized my
life at my age in life firmly
I will continue hanging
to the rope of life firmly
Let the metal-gong seem
to sound high
Maybe Ela did not allow
them to miss my voice forever
Allow your metal-gong to
seem to sound high
Ifá says that it will not
allow the client for whom this odú is revealed to die young.
XVI.
Ifá says that the person
who this Odù is reveal must take hygiene serious. The client, if a
woman, should always clean the house regularly and sweep the entire house at
least 2 times a day. She should bathe, wash her mouth and take care of personal
hygiene at least twice in a day.
Ifá says that when a baby
is deliberating, cleaning should be double, this is because their children are
allergic to dirt and dust. Sometimes they begin to drag from the environment
that is not clean, the child can suck the dust that can cause the child's
death.
If the woman has a
repeated problem of infant mortality, that is not caused by any witch, sorcerer
or evil thing, that was a result of her lack of personal and environmental
hygiene. On this, Ifá says:
Èeèùú níí ş'ẹnu tutuuti
s'Ọlọrun
Bí èyí you yóó p'ogun
Bẹẹ no ò léè p'ogun
Tiẹ n t'ọrun bọ wálé ayé
Wón ní kí wọn sákáalẹ,
ẹbọ ní şíşe
Translation:
Eesuu 'is that place for
the high heaven
Like a shout to invite
the war
Considered that he can
not be called for war
That he was the only one
who threw Ifa for Tiẹ
When he came from heaven
to the world
He was asked to offer
sacrifice
Tiẹ was a spirit that
lived in dust and dirt. he loved taking human children to heaven. When Tiẹ came
into the world, human beings were warned and asked to ensure that the
environment was taken with care while personal hygiene was also given a high
priority. Many people fulfilled but those who did not comply would find that
their children would die of mysterious death. When they asked where their
children would be, they responded that the children had followed them back to
heaven.
Èeèùú níí ş'ẹnu tutuuti s'Ọlọrun
Bí èyí you yóó p'ogun
Bẹẹ no ò léè p'ogun
Tiẹ n t'ọrun bọ wálé ayé
Wón ní kí wọn sákáalẹ,
ẹbọ ní şíşe 5
Njẹ ọmọ dà?
Ọmọ ti bá tiẹ lọ o
Translation:
Eesuu 'is that place for
the high heaven
Like a shout to invite
the war
Considered that he can
not be called for war
That he was the only one
who threw Ifa for Tiẹ
When he came from heaven
to the world
He was asked to offer
sacrifice
Now where is the child?
The child has returned
(to heaven) with Tiẹ
Ifa says that it is in
the best interest of the client to take hygiene very seriously
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
IMPORTANT NOTICE : As
regards the article above, all rights reserved, no part of this article may be
reproduced or duplicated in any form or by any means, electronic or mechanical
including photocopying and recording or by any information storage or retrieval
system without prior written permission from the copyright older and the author
Babalawo Obanifa, doing so is considered unlawful and will attract legal
consequences
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