ODU IFA ODI IWORI COMMENTARIES BY BABALAWO OBANIFA -Obanifa Extreme Documentaries -Reformed
Africa Ifa Spirituality (RAIS)- Odu Ifa Series
In this current work Babalawo Obanifa will make exhaustive commentaries on Odu Ifa Odi -Iwori -also known as Odu Ifa Idin-Iwori.This
current work will be useful to any practicing Babalawo and Ifa devotee who want
to have detail knowledge of Odu
Ifa Odi-Iwori . The work will also be
useful for those who imprint or born by Odu Ifa Odi-Iwori during their Ikosedaye or Itelodu(Ifa initiation) who want to have detail knowledge and
interpretations of it. It is instructive that any information reveals or
commentaries made during the course of this work is authoritative and can be
rely on as a practicing guide by any Babalawo or Ifa devotee in field of
African Ifa spirituality. The author of this work (Babalawo Obanifa) is an authoritative leading Ifa and Orisa theologian so any
knowledge reveals and document in this work is for actual spiritual practice.
This work shall examine among other things: What is Odu Ifa Odi-Iwori ? What
are the affiliated Orisa and Irunmole with Odu Ifa Odi-Iwori? What are the
taboo of Odu Ifa Odi-Iwori?What are the area of compatible profession or career
for those born under the star of Odi-Iwori. The likely names that can be given
to those born by Odu Ifa Odi Iwori during their
Ikosedaye or Itelodu ? Synopsis of messages for those born under star of
Odu Ifa Odi- Iwori during
Itelodu or Ikosedaye. Some sacred messages in Odu Ifa Odi Iwori and commentaries on them.
These aforementioned and more will be the major focus of this current work.
What is Odu Ifa Odi Iwori?
Odu Ifa Odi Iwori is one
of the Odu Ifa that fall into Amulu category among the 256 odu Ifa. Whether on
dida owo(divination chain throwing divination) or Onte ale(Ikin ifa
consultation on opon Ifa(Ifa divination tray) whenever you have one leg of Odu
Ifa Odi meji on the right and one leg of Odu Ifa Iwori meji
is on the left such Odu Ifa is known as Odu Ifa Odi Iwori. The Babalawo
do have other appellation for it . Other names for Odi Iwori in Ifa
practice are: Idin Iwori.
What are the affiliated
Orisa and Irunmole with Odu Ifa Odi -Iwori ?
By this question we are
referring to other divinities that have nexus and affiliated in one way or the
other with Odu Ifa Odi -Iwori that those who were born under the star of
this Odu Ifa during their Itelodu or Ikosedaye can have along with their Ifa in
other to have a very successful and problem –free life. The outstanding
identifiable Irunmole and Orisa in this Odu Ifa are ;Ifa,Ori,Esu odara, Osanyin. Each of this Orisa
and Irunmole have important function
they perform.
Ifa- Ifa function for divine guidance and general wellbeing
Ori – Ori function for the
fulfillment of destiny, support, victory, elevation, escape from problems and
promotion to the position of honor.
Esu Odara – Esu odara
function for general safety
Osanyin -Osanyin function
for healing and victory over enemies
By this we are referring
to both animate and inanimate object or behavior that those born under the star
of Odu Ifa Odi Iwori during their
Itelodu or Ikosejaye must avoid in other to have a less problem free
life. Below are commonly Identifiable taboo for those born under this Odu.
They must not
marry anyone with facial marks – to avoid separation or divorce.
They must not live
the life of a single person /parent – to avoid a situation where help will not be
readily available when you need it.
They must not use their charms and beauty to extract
promises from their man – to avoid pushing
him to his untimely death or trouble
They must not handle their health with levity – to avoid a situation
where they will not be able to realize your life ambition due to ailment.
What is the area of
Compatible profession or career for those born under the star of Odi Iwori ?
Iwori Irete children are
usually successful as Ifa/Orisa Priest, Ifa/Orisa ,Medical / Paramedical
herbalist, spiritual healing. Politician ,Administrator or state man.
The likely names that can
be given to those born by Odu Ifa Odi - Iwori during Ikosedaye or
Itelodu ?
By this question we are referring
to likely names that can be given to those born under the star of Odu Ifa Iwori
Irete their during Itelodu or Ikosedaye. The source of this name are
derive from the positive character from each stanza and story
from Odu Ifa Iwori Irete . Below are some of the names available for this
purpose:
Males Females
1. Odunayo
2. Odun –
Ela
3. Olajumoke
Some sacred messages
Inside Odu Ifa Iwori -Irete as narrated and Document by Babalawo Obanifa
1
Ifa says that the
client whom this Odu Ifa Odi Iwori is reveal shall surely be victorious over adversary. Ifa
says that there will be a time in his/her life that people may plan to come and waylay him/her
but Sango shall ensure that it remained
a mere dream which will never come to reality. Ifa says that client in question
are equally affiliated to Sango who is
there for him/her as protector against many
evil plan of the enemies. He need to be
aware that at a stage in his/her life,
people will conspire against him/her with the view to pull him down and break her
up. This will never happen because Sango will rise up in his favour and help him confront and overcome all his/her enemies and detractors. That is the message
and assurance of Ifa for this clients
here. Ifa advises him to offer ebo for
victory over all adversities and feed sango with one big ram, 200 pebbles and
one motar. The sango willl be on the motar with 200 pebbles for seven days.
With this, victory is assured.
A stanza in
Idin-Maluko on this says:
“Idin-wori jo
Idin-wori le
kokooko bi ota
Dia fun Olukoso
lalu
Jenrola omo arigba
ota segun
Sango to ri alapa
segun ota re
Eiye ti yoo fi iri
woowoo sete
Igbati nbe laarin
agbetemo ogun araye
Ebo ni won ni ko
waa se
O gbebo, o rubo
Kilarira fi sete
Igba ota
Larira fi
sete
Igba ota
Sango ni mo ru
egbaa
Mo ru agbo
Mo si segun awon
ota a mi geirigi
Ta lo wa n peri
oba
Too! emi o peri I
re Alado”
Translation:
Let Idin-wori
dance
The Idin-wori that
is as strong and pebble
This was Ifa’s
message to Sango
Jenrola who uses
200 pebbles to claim victory
And uses mud-walls
to eovercome his enemies
Who shall
manipulate the dew to conquer conspiracy
When he was in the
midst of tribulation and conspiracy of the people
He was advised to
offer ebo
He complied
What did Arira,
Sango, used to overcome conspiracy?
Two hundred
pebbles
Those were what
sango use to overcome
It is really 200
pebbles
Who is planning
evil against the Oba
No! I am not
planning against you, Alado
Sango declared
that I offered ebo with 20,000 cowries and a ram
And I overcome all
my enemies decisively!
Certainly, Sango
will overcome all your enemies for you. You shall never regret your
association with
Sango.
2
. Ifa says that person
to whom this Odu is reveal is going to enjoy marital bliss in life. Ifa says
that this particular stanza, Ifa says that the person and spouse must offer this ebo together. Both of them will be happy together. Each of them needs to offer the following. 6 rats, 6 fish,
6 guineahens, 6 roosters, 6 pigeons, 6 ducks and money. With this, you shall
both succeed together. On this, Ifa says:
“Idin ja kan
Iwori ja kan
Dia fun Akere
A bu fun Konko
Won notrun bo waye
Won ni ki won rubo
Translation
Idin and Iwori of
the same kind they were ones who cast Ifa for Akere, the stripped frog
And also cat for
Konko, the bull frog
When coming from
heaven to earth
They were advised
to offer ebo
Akere and Konko
were coming from heaven to earth. They went for Ifa consultation to find out whether
their relationship would be fruitful and blessed with all the good things of
life. The awo assured them that theirs relationship that had been approved from
heaven and that they would not lack anything that makes people happy. They were
advised to offer ebo as stated above. They complied. While on earth, they were
blessed with wealth, children, properity, comfort and victory long life. When
asked what they did that made them successful, they responded that they
had offered the ebo as prescribed by Idin jakan and Iwori jakan. Ifa
assures this person that his/her
relationship has the blessing of the Deities and that nobody can come in
between the two of them.
“Idin ja kan
Iwori ja kan
Dia fun Akere
A bu fun Konko
Won notrun bo waye
Won ni ki won rubo
Won gbebo wo rubo
Won ni awom sebo
Idin jakan
Iwori jakan”
Translation
Idin and Iwori of
the same kind they were ones who cast Ifa for Akere, the stripped frog
And also cat for
Konko, the bull frog
When coming from
heaven to earth
They were advised
to offer ebo
They complied
They told people
that they had offered the ebo as prescribed by
Idin jakan and
Iwori jakan.
3.
Ifa says that the
person to whom this Odu is reveal will not marry in the same community or
environment where he/she were born and raised. Ifa however gives gives this
person the due of whom he /she will marry that had been chosen for this
person form heaven, Ifa says that when
ever this client whose Odu Ifa Odi Iowri
are giving anyone serious marriage consideration, They must make a close examination of the person’s
face and ensure that he/she has no mark
on his face at all: there must be no facial mark, no tribal mark, no blade or
accidental mark on his face. If your suitor or husband –to- be your partner
form heaven. If this person are lucky to
do this, he/she shall be blessed with bounders’ with opportunities, luck and
happiness. They shall also be blessed with lovely kids who shall in future be
easy-going, gentle- headed and law-abiding. Ifa says that there is the need for
the client to offer ebo with four hens, feed
their ori with one hen and ifa with another hen. On this , Ifa says:
Ija alusi
Dia fun
Arigbalo-kange
Ti nsunkun omo re
Iragbiji
Ebo ni won ni ko
waa se”
Translation:
Incessant but
not-profitable quarrelThis was Ifa,s message to Arigbalo-kange
When traveling to
Iragbiji town in lamentation of mobility to have her own kids
She was advised to
offer ebo
Arigbalo-kange was
a very beautiful lady. She had several suitors but their relationship
is full of misunderstanding.
Those whom she decided to patch up with in spite of those petty
quarrels were not
blessed with kids. Tired of all these, she made up her mind to leave her place
of birth at Ile-Ife and move to Iragbiji. She was however advised to go for Ifa
consultation. She did. The Awo told her that all her problems should be over if
she looked for a man without marks on
his face and marry. She was told that while in heaven she had chosen as part of
her destiny to marry someone without any mark on his face but while on earth
she was usually attracted to men with facial marks and that was why her Ori was
always working at cores-purposes with her choices. She was told that incessant
quarrels and misunderstanding she was having with her partners and her own lack
of pregnancy and child were as a result of the fact that she was doing what her
destiny was opposed to. She was advised to proceed on her journey but that
before her departure she complied and left for Iragbiji. At Iragbiji she met
someone who had no mark on his face and they got married. She lived happily
with children ever after.
“Ija alusi
Dia fun
Arigbalo-kange
Ti n sunkun omo re
Iragbiji
Ebo ni won ni ko
wa se
O gbebo, o rubo
Nje onikeke o
gbodo dele Arigba
Alabaja de be pada
Doboro ni yoo
gboye kaduloju
Ti soka, ti soko-loran
Ti soko-loran ko
gbohun nile+-
Doboro ni nba won
sun
Ti won fi bimo.”
Translation:
Incessant but
non-profitable quarrel
This was Ifa’s
message to Arigbalo-kange
When traveling to
Iragbiji town in lamentation of her inability to have her own children
She was advised to
offer ebo
She complied
Men with “keke”
(small vertical) marks must never go to Arigbalo’s home
Those with Abaja
(horizontal) marks went there and left unceremoniously.
The man with
plain, smooth face shall be the lucky winner.
The inhabitants of
saka town.
Those who love to
throw stones unto the roof to determine whether the owner of the
home is at home or
not.
The man with plain
face was the one who made love to them
Before they were
blessed with children.
If your husband
has no facial marks, then consider yourself lucky because you have chosen
what your destiny
can and will work with for yourself
4.
Ifa advise the person to whom this Odu is reveal ;
that being a striking woman/man , they need
to do everything in their capacity to stay steadfast with their spouse.
This is not to suggest that they are not
sincere to their spouse, but it is rather a constant reminder to them to
maintain their chastity at all times in their own interest. Ifa
says that there will be series of temptations, which they will need to overcome.
This is more so when considering the fact that this client have a high tendency to be infected with sexually transmitted
disease such as gonorrhea, syphilis, herpes or even AIDS. The person need to be
careful Pleas be careful. In order for him/her to maintain their fidelity at all times and for them not to fall into temptation, Ifa advises
you to make available two he-goats, one for ebo and the other one for
Esu. On this, Ifa has this to say.
“Idi n dii
Iwori gbe ka
Dia fun Dokodoko
Ti yoo jeere atosi
Ebo ni won ni ko
se
O koti Ogbonyin
sebo”
Translation
While Idi was
packing
Iwori was busy
hanging the loads
This was Ifa’s
declaration for the lewd woman
Who shall be
rewarded with sexually transmitted disease
She was advised to
offer ebo
She refused to
comply…..
5
Ifa says that this
person must never live the life of a
single parent. They must never divorce
or be separated from their spouse. Ifa
says that all those things that will lead to this situation must be avoided.
Again, this person have chosen a destiny
that he/she will remain with his/her spouse till the end of your days on earth.
Nothing must make you change your destiny overnight because it will not work.
Ifa says that there will come a stage in their life that they will certainly need the support of their spouse in everything they do. This is the reason why being away from their
spouse is not in best interest of the
person to whom this Odu is revealed. There is the need for him/her to offer two hens, two roosters and two guinea
fowls as ebo. After this, pray very hard that when you will need the help or
partnership of your spouse is not when he/she will be physically incapacitated.
“Agbe n pe
pogun-pogun
Aluko n pe
pogbon-pogbon
Odidere n pe mafun
yenden- mafun yenden
Dia fun
Idin-Maluko
Ti nsunkun alai-lobinrin
Ebo ni won ni ko
se
O gbebo o rubo
Nje Ifa ti mo da
kii sun apon
Idin Maluko ni mo
da”
Translation
Agbe, the Blue
tauracco musophagidae, was pressing for 20 people to be eliminated
And Aluko, the
maroon touraco musophagidae, was pressing for 30 people to be removed
While Odidere the
parrot, was clamouring to become glorious all over
These were Ifa’s
declarations to Idin-Maluko
When lamenting his
inability to have a spouse
He was advised to
offer ebo
He complied
My Ifa is opposed
to living single without my spouse
Idin Maluko is my
Odu
6
Ifa says that
Olodumare has blessed this person with beauty and charms. She is also blessed with the ability to manipulate
men to do her biddings. Ifa however
advised this not to manipulate her husband to the extent of pushing him into disaster.
In this stanza, there is the need for you to be given a soap to bath in order
to cleanse herself spiritually so as to avoid a situation where her husband
will meet a disastrous end in a premature way. He/she also need to offer ebo with one he-goat, two
guinea fowls, two hens and money. He will then feed Ifa with four rats and four
fishes. On these, Ifa says:
“Idin moranyin
Idi ado
Dia fun Gbensola
Elese e
mapokoje-mapokoje
Ebo ni won ni ko
se
O koti ogbon-in
sebo
Nje Gbensola ma se
pa’yii o
Ipako re jaluke
Gbensola ma se pa
‘yii o
Igbonwo re kan nda
Gbensola ma se pa
‘yii o
Igbonwo re kan n
da
Gbensola ma se pa
yii o
Akolona sara
wojowojo
Gbensola eni ewa n
pa bi oti
Gbensola ma se pa
yii o”
Translation:
She who was gifted
with sweet genitals
She whose genitals
is as sweet as honey
This was the Ifa
cast for Gbensola
Owner of the
genital that causes the untimely
Death of her
husband
She was advised to
offer ebo
She refused
Gbensola, please
spare this one
Owner of well
proportioned occiput
Gbensola, please
spare this one
She who knows how
to rock every part of her body when walking on the road
Gbesola, please
spare this one
She who is
intoxicates others
Gbesola, please
spare this one
One of the surest
way to arrest this situation apart from the ebo you were asked to offer and
the bath, is to ensure that you do not extract any form of promise, pledge, covenant-
or vow from your man while you are in the act or process of love-making as this
may have adverse effect on the man sooner or later-especially if the man gave
his worlds on what he found difficult or impossible to accomplish later
on.
7
Ifa says that on several occasions, this
person act on impulse where he/she are supposed to apply rationale thinking and
deep meditation. Ifa says that he/she will rather prefer to act on whatever strikes his/her
mind first instead of deliberating on
the pros and cons of such matter. In his choice of friends, partners, job,
accommodation, career, travel program etc,he/she need to deliberate deeply before taking any
step. However, Ifa says that he/she have
the tendency to act first and think later on these issues. It is impossible to
change yourself overnight. If this client’s parents are alive they need to procure two
matured he-goats for him/her (or at least procure the money to purchase them)
so that his/her impulsive actions will
not lead him astray. The money for the ebo must come from his parents if they
are alive. They also need to serve
Esu Odara with either one rooster or one he-goat. On this aspect of your life,
On this Ifa has this to say:
“Idin gbabga
Iwori gbagba
Adodo gbagba lorun
adikalamo
Adikalamo gbagba
lorun alododo
Adodo o wo
Adikalamo o so
kale
Dia fun Oloko
Ti nle soja
Ejigbomekun
Ebo ni won ni ko
se”
Translation
The strong
Odi
And the equal
strong Iwori
The strong silo
attached with an equally strong lid
And the strong lid
attached to an equally strong silo
If the silo does
not collapse
He lid cannot be
brought down
These were Ifa’s
messages to Oloko
When going to
Ejigbomekun market
She was advised to
offer ebo
Oloko planned to
go to Ejigbomekun market to transact her business. She consequently went to the
home of the Awos mentioned above for Ifa consultation in order to determine her
success chances in the market. She was assured that she will definitely
succeed. She was however advised to offer ebo with one he-goat before
proceeding on the journey in order to avoid a situation where her impulsiveness
will kind her into serious trouble. Instead of complying with the advice she
became angry abused the Awo and stormed out of their home. The following day,
she proceeded to Ejigbomekun marker, promising herself that she will return to
put the Awo into more shame. In the market, she was the center of all focus and
attention. Nobody wanted to buy anything from others except her. She made
profits beyond her wildest imagination. Before long, she sold everything she
brought to the market. When she was packing her market trays with which she
displayed her ware, a man came to ask whether or not she intended to sell. He
trays too! When she looked up she saw a man with rare beauty, striking
handsomeness and an assured gait standing before her. The first thing that came
to her mind was “this man will make a good husband to me” There and then, she
made up her mind to follow him to wherever he was going. Oloko then told the man
not to worry about buying the tray, I will follow you to your home, she said.
The man refused to allow her. She insisted that she must follow him because she
had already made up her mind to marry him. The man asked, “she responded that
even though she had just known him now but that he-represented everything she
wanted and hoped for in a man. She stubbornly followed the man.
On the way, the
man pleaded with her to go back, stressing that his home was very far away. He
claimed that they would cross the river of dye and the river of blood before
they reached his house. Oloko said that she would not mind crossing the river
of pus and maggots just to be his wife. All efforts to dissuade Oloko from the
man fell on deaf ears. She kept following the man. At a stage, this man broke
into a run and Oloko followed him in hot pursuit. Unknown to Oloko, this man
was an Iwin, Elf, who came into the market with borrowed his forelimb from Apa
(Mahogany-Afzelia africana) tree and borrowed his legs from Iroko (Teak-Cholorophora
excelsa) tree and borrowed his trunk from Ooro (Antiaris toxicaria var
africanis) tree. The only member of his body that really belonged to him was
his head. His name was “Ori” when they reached where Apa tree was Ori returned
the borrowed arms. That was when Oloko knew that all that glitters may not
necessarily be gold or diamond. She was convinced that she had just landed
herself into trouble. When they reached where Iroko was living, he returned the
borrowed legs and when they reached the home of Ooro, he returned the borrowed
trunck. As soon as Ori returned the trunk, two of his servants arrived and
grabbed Oloko. They took her into a hole which Ori was using as his home and
secured the hole with a big stome. While in the hole, all alone, she remembered
the warning of the Babalawo which she
ignored. She knew
that she was the architect of her misfortune as her impulsiveness hadlanded her
into the predicament she found herself. There and then, she began to hatch a plan
to escape from the captivity. The third day, she woke up early in the morning
and sneaked out as soon as she discovered that Ori had gone out of the hole.
She had not taken up to 20 steps when she heard the two servants singing thus:
“Ori, ori o
Oloko-sin n lo o
Ori o lapa
Olokosin n lo o
Ori o lese
Olokosin n lo o”
ranslation
Ori! We call on
Ori
Olokosin is
running away!
Ori who has no
forearms
Olokosin is
running away!
Ori who has no
legs
Olokosin is
running away!
As soon as Ori
heard this, he rolled back home and several other servants ran and grabbed Oloko
back to the hole. She cried and cried but there was nobody to come to her aid. On
the seventh day of her captivity her parents went for Ifa consultation in the
home of the same set of Babalawa where Oloko went andabused. They wanted to
know what to do for them to see their daughter alive again. They were told that
their daughter had earlier visited them and she was advised to offer ebo so
that her impulsiveness would not land her into trouble. Instead of offering the
ebo she abused then and left in anger. The parents said that they were ready to
offer the ebo as prescribed. They were however told that instead of one
he-goat, they needed to procure two if they wanted their daughter alive. They
complied immediately and the ebo was offered for them. On the nineth day, Esu
went and whispered everyone was asleep, when nightfall came, she moved the huge
stone surprisingly, it gave way easily. Esu ensured that all the guards and servants
that Ori relied upon to protect him and the girl were all soundly asleep. Ori
too was snoring. Oloko left and she was just going without hindrance from
anyone or anything. She however had no idea of the direction she was to follow.
In this forest, a hunted had gone on hunting expedition into seven forests and
seven wildernesses. He was returning home after a successful hunting. He met
Oloko on the way.Oloko explained her predicament to him and solicited for his
assistance. He took Oloko home to her parents. Ever since that time, Oloko
never ventured to do anything without proper deliberation and Ifa consultation.
“Idin gbagba
Iwori gbagba
Adodo gbagba lorun
adikalaro
Adikalaro gbagba
lorun alaidodo
Aladodo o wo
Adikalaro o so
kale
Dia fun Oloko
Ti n lo soja
Ejigbomeku
Ebo ni won ni ko
se
O koko koti
ogbonyin sebo
O wa fe yen rin
moja tan
Lo ba taja f’ara
orun
Ara orun raja
o
Bee ni won o sanwo
Won peyinda won n
lo
Olokosin ba tele
Nje Oloko sin
leyin mi o
Sinrinringunsin
Boo ba sin
O o kan odo kan
ara
Sinrinringunsin
Boo ba sin
O o kan odo kan
eje
Sinrinringunsin
Akioro leye ori
ogun
Sinrinringunsin
Ko leeja leye
Idewure
Sinrinringunsin
Ko pe ko jinna
Ka wa ba ri ni
aruse ogun
Ajase ogun lawa wa
Ero Ipo, ero Ofa
Eni gbebo nibe ko
sebo o”
Traducing:
The strong
Idin
And the equally
strong Iwori
The strong silo
attached with equally strong lid
And the strong lid
attached to an equally strong silo
If the silo does
not collapse
The lid cannot be
brought down
These were Ifa’s
messages to Oloko
When going to
Ejigbomekun market
She was advised to
offer ebo
She initially
refused to comply
She took the
backdoor to the market
And sold her wares
to the travelers to heaven
After buying her
wares
They failed to pay
When they turned
back to go
Oloko followed
them
Please Oloko go
away from me
Sinrinringunsin
If do not depart
from me
You shall come
across the river of dye
And come across
the river of blood
There is huge heap
of earth in heaven
Akin oro is the
bird perching on Ogun
And Koleeja is the
bird of Idewure-land
Before long
Behold us in the
midst of victory
Travelers to Ipo
and Ofa
If you were
advised to offer ebo her
Please ensure that
you comply.
8
Ifa says that any
time the person to whom Odu Ifa Odi Iwori want to embark on important project
or want to travel on a journey, they should never use opele to find out because they will
never get the accurate result. Ikin should be used for this purpose. If opele
had been used, they have to use Ikin to
re- consult and find out the true situation of things. Ifa says there is the
need to feed opele with 1 rooster on a regular basis. They may use opele to
find out other things but never use it to find out about important project or for
travel plans because of the reason stated above. Depending on whatever reason the
person have in order to make your
journey, there is the need to offer ebo
as appropriate. Whenever they want to find out what they would use to feed opele before embarking on
any journey, Ikin must be used and not opele. On this, Ifa says:
“Idin n dii
Iwori o o gbe
Bi olowo eru ba n
di eru
Eru a si maa su
osuka
Dia fun Orunmila
Baba nlo si ajo to
jin gbungbun bi ojo
Ebo ni won ni ko
wa se”
Translation
While Odi was
packing the load
Iwori was
preparing to carry the packed load
If a slave master
is packing a load
The slave must be
preparing with a load pad to carry the load
This was the
message of Ifa to Orunmila
When going on a
long journey
Her was advised to
offer ebo
Orunmila had a
dream that he went on a journey and the journey was successful with good prospects.
When he woke up, he inquired from opele whether he should proceed on the
journey but Opele advised him against it claims that the journey was ridden
with difficulties, was and disaster. Opele advised him to offer ebo. Orunmila
offered the ebo but was still not convinced about the messages of Opele because
it was contrary to the revelation of his dream. Later, he inquired from Ikin if
what Opele had told him about the journey should be adhered to. The same Odu,
Idin’Wori was revealed and Ikin advised Orunmila to proceeds on the journey and
that it was full of prospects and success. Orunmila was also advised to offer
ebo and he complied. Consequently, he proceeded on the journey and was
astonishingly blessed with prosperity. Orunmila then came back home with a lot
of proceeds and achievements. He became happy and went to inquire why Opele had
given him such a wrong advice. He was told that it was because Opele was hungry
as at that time and that he should go and feed the Opele with 1 rooster.
Orunmila complied and everybody was happy thereafter.
“Idin n dii
Iwori o o gbe
Bi olowo eru ba n
di eru
Eru a si maa su
osuka
Dia fun Orunmila
Baba nlo si ajo to
jin gbungbun bi ojo
Ebo ni won ni ko
wa se”
Opele ni ko ma lo
Baba wa lo
O gbagun eru
O gbagun eru
O lo ire, o bo ire
O ni ko ma sogun
lohun o
Ebi lo n pa Opele”
Translation
While Odi was
packing the load
Iwori was
preparing to carry the packed load
If a slave master
is packing a load
The slave must be
preparing with a load pad to carry the load
This was the
message of Ifa to Orunmila
When going on a long
journey
Her was advised to
offer ebo
Opele advised him
to go
He went eventually
(after consulting Ikin)
He was blessed
with a lot of servants
And blessed with a
lot of goodies
He went safely and
returned successfully
Behold, there was
no uprising over there
Opele was only
feeling hungry.
Babalawo Obanifa 30th August,2020.
Copyright :Babalawo
Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, 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 holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
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 holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
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