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Friday, May 3, 2019

ODU IFA OGBE -OSE BY BABALAWO OBANIFA

BABALAWO OBANIFA COMMENTARIES ON ODU IFA OGBÈ-OSÉ

This work shall embark on exhaustive commentaries on Odu ifa Ogbè-Se. The
work will be useful for any practicing Babalawo who want to have indepth
knowledge of odu ifa Ogbè-Se. The work will examine among other things, what
is Odu ifa Ogbè-Se? Who are the aflliated Orisa with Odu Ifa Ogbè-Se? What are
the taboos of Odu ifa Ogbè-Se? What are the favourable profesion or
occupation for Ogbè-Se children?  What are the likely names that can be given
to those born by Odu Ifa Ogbe ose dunring Itelodu or iko sedaye? Some
summary of general information for those born by Ogbè-Se.Some sacred
meessages contain inside Ogbè-Se and commentaries on them. All these
aforemention and more will be the major focus of this work.
What  IS Odu Ifa Ogbè-Se?
II
II I
I  I
II I
Who Are the Aflliated Orisa with Odu Ifa Ogbè-Se?
By this , it mean the affliated orisa and Irunmole that those born by Ogbè-Se
can have along with their ifa in other to have a problem free life. The following
has been identify as asscociated orisa and irunmole :Ifá, Orí, Èsù-Òdàrà,Ògún,
Egungun,Obàtálá
What Are the Taboos of Odu ifa Ogbè-Se?
 By this we mean both animate  and inanimate objet , such plants ,animal and
behavior that those born by Odu  ifa Ogbe ose must avoid in other to have a
problems free life. The following are identifiable:

They should never be prepare

They should not eat eko (Solidified cornmeal)
They should never use parrot or their feather for any things.
 They should never defraud others
They should avoid adultery
They should not change job (without extensive consultation)

What Are the Favourable Profesion or Occupation for Ogbè-Se children?

 Those born by this odu can do well in any trade or profession, but they must
avoid any type of work that invole fraud, smuggling etc, they must also avoid
any kind of job that demand that they travel often, or that invole that they
change from one type of job to the other with concentration or specilisation.

What Are the likely Names That Can Be Given To Those Born By Odu Ifa Ogbe
ose dunring Itelodu or ikosedaye?

 The names that can be given to those born by this odu are derive from the
positive ifa character in the stanza of this odu ifa . the names  exist in both male
and female cartigory. Example of such names are for male; Ifagbemi,Awoleke,
Akinlawon, For female:  Adejoke,Ifasegbe
Some summary of general Information Availible for Those born by this Odu
during Their Itelodu Or Ikosedaye

By nature, Ogbè children are hard fighters, they do not accept defeat easily.
They keep striving until the end. As luck would have them normally they are
supported by the Deities and in the end, they achieve success. As the result of
their nature of never giving up, they achieve their heart's desired where many
others had failed.
The children of Ogbè-Se are good at sedentary businesses like cultivating,
trading, weaving, weaving ,leather works and so on. They should never
compromise in any business that brings with it extensive traveling like driving,
selling art, pilot and so on. They must also avoid smuggling.
The children of Ogbè-sé should never change their jobs without Ifa
consultation. Note this, to be changing from one job to another. This will bring
them only suffering and disappointment. If there was any problem with their
profession in a location, they can move to another location but in continuation of
the same work.
The children of Ogbè-Sé should never be in a hurry to succeed in life. They
should never be anxious in their  acquisition of wealth. This can only lead to
disaster and regrets.
Ógún will clarify the path of success for the children of Ogbè-Se. If they have
their building
staff that it is advisable for them to erect a shine for Ògún in the house. This will
bring
success
They will live a long time, have many children and will be influential among their
peers and in the community. They should be careful with envious people, they
should take extra care in their house of the in-laws to avoid harm to them, They
should always be awake where they will sit forward, they should take care of
their pants and other underwear.
They should also take extra care of them. They should be careful about
something that It can cause blindness or can turn them into the lame. This is a
very serious problem for the children of Ogbè-Se. To abbreviate Ogbè's
children-constant care is needed of their health to avoid being knocked down by
any diseases.
The children of Ogbè-Sé should never cheat others. They should never use their
positions,age connection of social status or wealth to deprive others of what
legitimately belongs to them. If they do, they will dishonor and humble
themselves. On the other hand, if anyone tries to cheat them, the person will live
to regret  such action. All the means legitimate must be applied including legal
action, to correct such evil. The culprit  Will be  humiliate.
Ifa prohibits fornication and adultery especially for the children of Ogbè-Se
females. Especially for  those  who are female, if they do this it will be
impossible for them to have a safe delivery. They will be prone to have abortions
They must also resist the risk of being taken out of their marital homes. The
Ogbè-Se male and female are consistently intelligent, comical, understanding
witty and beautiful people. They have the capacity to forge ahead where others
had retired. They never accept defeat in any situation. That's why always they
are successful. Your success is always more sweet than those of others. The
children of Ogbè-Se are great talker. their women scold continually. They do not
forget things easily. His women enjoy gossip at the expense of others.

Some Sacred Messages In Odu Ogbè Ose and Commentaries On them.

Ifa says that it foresees the Ire of the support of the Deities for the client for
whom this Odu is revealed. Ifá says that Ifa is solidly behind this client. He or
she must not despair. He or she will be supported and suucess will reach his
hand. He or she will live a happy and fulfilled life. On this Ogbè  Ose  said:
Ewure gbopón lóri, ewuré n difá
Diá fún Agogo Sékété
Tíí se élégbé léyin Ope
Wón ní kó sákáalé ebo ní síse
Ó gbé'bo ó rúbo
Translation:
The goat carried a wooden bowl on his head and was launching Ifa consultation
He was the Awo who launched Ifá for AGOGO SÉKÉTÉ
Who was a brilliant Ifá Supporter
AGOGO SÉKÉTÉ was advised to offer sacrifice
He complied.
Agogo Sékété was the hit of gong normally when he greeted Ifá or when singing
Ifa songs on different occasions. He went then to the Awo above mention to
inquire about his chances of success in life. The Awo informed Agogo Sékété
that he would succeed in his life. Agogo Sékété also was assure that  Ifa was
aware of all the roles played by him (Agogo Sékété) and therefore, Ifá would
correspond in such a way. They asked him to offer sacrifice with a rooster and
money. He complied from that time, Agogo Sékété became inseparable from Ifá.
On many occasions, Ifá will send his followers to go and put a gong next to his
Ifa. The followers will comply, this is how Agogo Sékété was given a place of
honor besides Ifá. There was no occasion that  Agogo Sékété was not present.
He was singing then and dancing and praising Òrúnmìlà for supporting him:
Ewúré gbópón lórí, ewúré n da fá
Diá fún Agogo Sékété
Tíi se élébé léyin Opé
Wón ní kó sákáalé, ebo ní síse
Ó gbé'bo, o rúbo
Njé Òrúnmìlà ní yóó elegé léhin mi o
Agogo Sékété níí se elégbe léyin Opé.
Translation:
The goat carried a wooden bowl on his head and was launching Ifa consultation
He was the Awo who launched Ifá for Agogo Sékété
Who was a brilliant Ifá supporter
They advised him to offer sacrifice
He complied
Now, Òrúnmìlà will be my own support pillar
Agogo Sékété is a brilliant supporter of Ifá.
Ifá says that all the efforts of the client will be harvested in (multiplied) folds. Ifá
says that the client must continue to be good and that his or her efforts will
attract appropriate rewards for him or her. He will be recognized and honor.
Commentaries
 The core message in this Odu  as point by the life of Agogo Sékété, is that it is
through hard work and commitment that human dream can become reality. No
dream can become reality through magic; it takes sweat determination and hard
work to earn any desire success. Agogo Sékété lifestyles exemplify this.
II.
Ifá says that it foresees the Ire of prosperity for the client for whom this Odú is
revealed. Ifá says that although the situation is not presently comfortable, the
client should not despair However, each thing will finally work for his or her
favor. Ifa says that with the  appropriate sacrifice  and ritual to Ifá, the client will
have a course to smile soon. On this, Ifá says:
Bí a da Ogbè-Sé, á je
Bi a da Ogbè-Sé, á mu
Osiká-leeeéká eeyán ní n perí Ogbè-Sé níbi
Díá fún Òrúnmilá
Ifá n sunkún oun  o lájé
Wón ní kó sákáalé ebo ní síse
O gbé'bo, or rubo
Translation:p

If we launch Ogbè-Sé (during Ifa consultation), we will eat

If we launch Ogbè-Sé (during Ifa consultation), we will drink
Only bad people speak ill of Ogbè-Sé
These were the declarations of Ifá to Òrúnmìlà
When crying because he lacked wealth
They advised him to offer sacrifice
He complied
Orunmila was working to become a very wealthy person financially.
All their efforts did not materialize. He was poor and unable to make both ends
meet. Therefore, he went to his students for Ifa consultation. He was assure that
he would be very wealthy in his life. He was also assured that he would get
everything he needs in his life cheaply and freely. He does not need put a lot of
energies also in order to be successful in his life.
The Awo advised him to offer sacrifice with enough snails, food and drinks.
everything would be cooked and some people invited to share in the party. After
that, He would perform a ritual to Ifá with two pigeons, two Guinea-birds and
money. He complied. Before that year ended, Òrúnmìlà had become a very
successful man. He was very wealthy Most of his wealth came to him in the form
of gifts and without too much physical exercises. He was full of happiness and
gratitude to Olòdùmarè for crowning his efforts with such resounding success.
Bí a bá da Ogbè.Sé, a je
Bí a bá da Ogbè-Sé, a mu
Osika-léka eeyan ló n per perio Ogbè-sé níbi
Dia fún Orúnmila
Ifá n sunkún oun o lájé
Wón ni kó sákáále, ebo ní síse
Ó gbé'bo, or rúbo
Njé iyán Ogbè-Sé kíí dí kókó
Sunmunu
E jé ká fayé Ifá sofé je o
Sunmunu
Otí Ogbè-Sé kíí da
Sunmunu
E jé ká fayé Ifá sofé je o
Sunmunu
Aye  Ogbè-Sé Kíí léegun
Sunmunu
E jé ká fayé Ifá sofé je o
Sunmunu
Translation:
If we launch Ogbè-Sé, we will eat
If we launch Ogbè-Sé, we will drink
Only bad people speak ill of Ogbè-Sé
These were the declarations of Ifá to Òrúnmìlà
When crying because he lacked wealth
They advised him to offer sacrifice
He complied
The Crushed-yam prepared for Ogbè-Sé is without the pieces
With seasoning
Let us enjoy the free gifts of Ifá
With seasoning
The liquor prepared for Ogbè-Sé is never sour
With seasoning
Let us enjoy the free gifts of Ifá
With seasoning
The meat prepared for Ogbè-Sé is without bones
With seasoning
Let us enjoy the free gifts of Ifá
With seasoning
Ifá says that this client will enjoy his or her life completely. He or she will be
wealthy and riches will enter in the form of gifts and signs of appreciation.
III.
Ifá says that he foresee Ire of  commercial success for the client for whom this
Odú is revealed, Ifá says that the client will succeed in business such as
cultivating, trading, knitting, weaving and such another business that does not
include about travel. If the client intends to enter crops production, he must
include corn cultivation. Ifá also says that the client must be very careful so that
he or she does not buy unproductive or inferior products in the market. If this
were done, then with the appropriate sacrifice, the products will have to be a
commercial success, fame and wealth to the customer. The client needs to
make a sacrifice and perform a ritual to Obàtálá. On this Ifá says:
Ojú ti n pón Awo, apónkú kó
Osi ti n ta Awo, Atalá ni
Bá pé pàtítí  a o feyin ti
A foro yíí serín rín
A o na ese méjeeji gboro-gboro
Dia fun  Orisa-Nla Oseeremagbo
Ti yóó lo fi Aro se akóra erú
Wón ní kó sákáále, ebo ní síse
O gbé'bo, or rubo
Translation:
The sufferings of an Awo are not forever
The poverty of an Awo will return to prosperity
Before too long we will recline in the relief lobby
And laughter about this matter
We will extend our two legs while we are sitting
These were the declarations of Ifá to Orisa-nla-Oseeremagbo
When he went to buy a cripple as his first slave
They advised him to offer sacrifice
He complied.
Obàtálá (Orisa-nla-Oseeremagbo) wanted to start a new commercial enterprise.
He wanted to go to Ejigbo-mekún market to buy a slave who would help him in
his daily activities towards the success of the commercial company. Therefore,
he went to the house of his friend Òrúnmìlà for the consultation of Ifá. He was
told that he would be very successful in his plans and business tasks. They
advise him  to buy the first slave he saw in the market. They told him that
through slave, he would become very rich and very influential. They also told
him that his fame and popularity would have no limit. He was warned however
that the situation it would be very rough in the initial phase but that the suffering
would not last too long. After these messages, Obàtálá was advised to offer a
sacrifice with , Two white doves, two chickens and money. (For the client, he or
she also needs to perform a ritual to Obàtálá with snails, native chalk and
money). He complied and went to the Ejigbo-mekun market. In the market, the
first slave that Obàtálá saw was lame. He remembered the Ifa orders as
pronounced by Òrúnmìlà that he should buy the first slave he saw. He bought
the slave with regret. He was just wondering how the slave would bring to him
the promised wealth. This, nevertheless, He took the slave to his house. Obàtálá
was feeding him, Cleaning him, bathing it and taking the slave over the place to
the was served. The Obàtálá poverty and daily chores increased instead of
decreasing. He accepted his destiny without rancor. One day, the slave asked
Obátálá whether or not he (Obàtálá) had a farm of his own ,  That time, Obàtálá
had finished only growing large corn on the farm away from home Therefore,
Obàtálá answered in the affirmative. The slave asked him ,his( Obátálá )to take
him to the farm to live. When Obàtálá heard about his slave demand, he rejected
the appeal for two main reasons: One, the slave was lame, therefore, he  could
not find it convenient to survive on his own farm, two, Obàtálá had become
accustomed to the slave as a companion and confidant. He did not want to miss
the companionship of the slave accordingly. The slave pressurized Obàtálá
however to allow him to go to the farm and that he was able to fend himself for
him ,No problem. After many arguments and deliberations, Obàtálá agreed to its
demand Unknown to Obàtálá, the slave was a bird trap expert.Immediately he
arrived at the farm, he have put so many traps for the parrots. He have caught
many, removing its tail feathers and set them free again. Before long, he had so
many parrot tail feathers in his possession.
One day, Obàtálá told them that there was an important occasion that Olókun
had invited him (Obàtálá) to attend. The slave asked for the time when the
ceremony would take place. They told them. The slave then asked Obàtálá to
come see him (slave) on the farm two days to date the ceremony. Obàtálá
agreed to come without knowing why The slave had made this demand. On the
set date, Obàtálá was presented with a pretty crown made with parrot tail.  He
was so happy  expressed his surprise at the specialization of his enslaving slave
parrots and weaving pretty crowns with tails of parrots. Obàtálá promised to
bring the crown to the occasion of Olókun. At the ceremony, all Irunmole and
important dignitaries inquired about Obàtálá where he had made such a
beautiful crown. He tell them and they all made their orders. Obátálá charged
them the exorbitant prices and they all agreed to pay. Obàtálá returned home as
a happy man. he have narrated his experience to the slave. The slave was
equaly pleased that, at last, it was useful to Obàtálá. The slave made all the
crowns ordered and Obàtálá and the slave became wealthy. The slave recovered
his freedom but chose to remain forever with Obàtálá. The two lived happy and
comfortable. When Obàtálá remembered the Ifa messages, he was singing and
dancing and feeling grateful to Òrúnmìlà. He promised to offer the sacrifice
once again, but was told that all he needed to do was show gratitude to his Awo.
He did it:
Ojú ti n pón Awo, apónkú kó
Osi ti n ta Awo, Atalá ni
Bá  pà títí o feyin ti
Ao fi oro yíí serín rín
Ti a o na ese méjeeji gboro-gboro
Dia fun  Orisa-Nla Oseeremagbo
Ti yóó lo fi Aro se akóra erú
Wón ní kó sákáále, ebo ní síse
O gbé'bo, or rubo
Njé Erú ti morá, Erú Ire ni
Erú ti mo ra ó nsajé
Erú ti mo ra lo la me
Erú ti mora, Erú Ire ni
Translation:
The sufferings of an Awo are not forever
The poverty of an Awo will return to prosperity
Before too long we will recline in the relief lobby
And laughter about this matter
We will extend our two legs while we are sitting
These were the declarations of Ifá to Orisa-nla-Oseeremagbo
When he went to buy a cripple as his first slave
They advised him to offer sacrifice.
He complied.
Now the slave that I bought is a good slave
The slave who I bought is making money
The slave that I bought myself is prosperity
The slave that I bought is a good slave
Ifá says that there will be cause for this client to be happy with his or her
commercial achievement. He or she will make commercial profits that will
surprise her or him. His success will increase. He will be renowned.
Commentaries
This   stanza emphasize on the importance of   obeying Ifa instruction. Some
divine instructions
may  look ridiculous but they are meant to be obey as exemplify by Orisa-Nla
Oseeremagbo in this stanza.

IV.
Ifá says that the present work that the client for whom Ogbè-Sé is revealed is
his or her destined work this is the work he is destiny to do to succeed. He or
she should not change jobs. There is no need to leave work since leaving work
will bring more suffering to the client. All he or she needed to do is persevere
and wait for the best of Olòdùmarè. The client can move change from a location
to another in continuation of work. Anything in fact, work should not be
changed. Ifá says that the situation is a pity now, but that progress is on the
way. The client needs to offer sacrifice and perform ritual to his or her Ori. On all
ll these, Ifá says:
Isé Orí rán mni mo n se
Ona Edú rán me ni ni n tò
Díá fún Agbónbúlá
Ti yóó gbóón ibú lówó
Wón ní kó sákáále, ebo ní síse
O gbé'bo, or rubo
Translation:
I follow the work that my Orí had chosen for me
I started the profession that my Ifá had told me to do
These were the declarations of Ifá to AGBONBULA
Who will exhaust streams to achieve prosperity
They advised him to offer sacrifice
He complied.
AGBONBULA specializes in depleting wells, drill holes, streams, streams and
small lakes. He had been doing work for a long without success. Except for
some occasions when he was invited to come and help exhausting the drain in a
community, complex or house, he just got anyone interested in his services. For
this reason, he was contemplating changing his work to fish. He reasoned that
he could catch enough fish to feed and for sale. He went accordingly to the Awo
above above mention for  the Ifa consultation. The Awo never told Agbónbúla to
change his job. They told him that he would have success with the work that he
was doing presently and that he should continue to do the job. Prosperity
sacrificing with two white doves, two Guinea-fowl, two chickens and money.
They also asked him to perform a ritual to Ifa with a hen and money while
performing the ritual to his Ori with an ARO . He obeyed everything and He
continued with his work. During  this period, the oldest wife of the Obá in her
community was in one of her tantrums for whom she was well known. In his dirty
mood that happened as a result of an argument with her husband, she grabbed
the most important crown on earth and went to throw it in a lagoon The whole
community was savage when they heard about their news. They gave the Obá
30 days, therefore, to find the crown or face  ignominy deposition. The Obá
made an announcement then anyone who could recover the crown of the lagoon
will be given half of all his worldly belongings. They all keep wondering how it
would be possible for anyone to recover the crown. Agbónbúla departed then on
 the assignment. Three weeks later, Agbúnbúla dried the Lagoon and recovered
the crown. The Obá divided all his property also in two and gave one part to
Agbónbúla. He therefore became very wealthy  and popular. He was singing and
dancing and giving praises to his Awo:
Isé Orí rán mni mo n se
Ona Edú rán me ni ni n tò
Díá fún Agbónbúlá
Ti yóó gbóón ibú lówó
Wón ní kó sákáále, ebo ní síse
O gbé'bo, or rubo
Ng Kasai gbon ibú u mi la la
Ng Kasaí gbón ibú u mi loóó
Translation.
I follow the work that my Ori had chosen for me
I started the profession that my Ifá had told me to do
These were the declarations of Ifá to Agbónbúla
Who will exhaust streams to achieve prosperity
They advised him to offer sacrifice
He complied
I do not owe but I run out my brook to prosper
I do not owe but I exhaust my stream to acquire wealth
Ifá says that with perseverance, the client will succeed enormously wealthy.
Commentaries
 This stanza of Ogbe Ose emphasis on importance of perseverance and
consistency in our work. What prevent many people from succeeding in life is
that they are jack of all trade and master of none. The habit of quitting has make
failure out of man than lack of talent.  A less talented person who can persevere
will always win. In a confrontation between the stream and the rock, the stream
always wins, not through strength but by perseverance. It is only through hard
work and perseverance that great things come from not excuse.
V.
Ifá says that he will provide Ire of enormous wealth for the client for whom this
Odú is revealed. Ifa, however, warns against greed. Ifá says that the client must
learn to do things gradually. He or she should never rush things or they should
not be too anxious about his or her accumulation of wealth. On  this, Ifá says:
Bí a bá da Ogbè-Sé,  a o je
Bi a bá da Ogbè-Sé a mu
Osika-leka eeyan níí perí Ogbè-Sé níbi
Diá fún Òrúnmìlà
Won n lo s'ájo tó jin gbungbun-ungbun bí ojó
Diá fún Otalélégbeje Ero
Wón n lo s'ajo to jin gbungbun-ungbun bí ojó
Wón ní kí wón sákáále, ebo ní síse
Òrúnmìlà nikan ní nbe léyin tó n tubo
Translation:
If we launch Ogbè-Sé, we will eat
If we launch Ogbè-Sé, we will drink
Only bad  people  think bad about Ogbè-Sé
These were the declarations of Ifá to Òrúnmìlà
When going on  a very long-distant journey
They also make Ifa declaration  for  1,460 travelers
When following a very long-distant journey
They were advised to offer sacrifice
Only Òrúnmìlà obeyed the advice
Orúnmìlà and 1,460 travelers were going on a very long journey to carry out a
deal. They went therefore to a group of Babaláwo for the consultation of Ifá to
determine their business opportunities there while. They were all assured, that
their opportunities were bright where they were going . They were however
Warned to avoid being anxious and do things gradually. They advised that they
offered sacrifice with two pigeons each, two a DD add Guinea-birds each and
money.
They were also asked to build a ladder for Èsù and perform a ritual at Èsù  shrine
with a cock each Only Òrúnmìlà obeyed all the orders of Ifá. When they reached
their destination , they saw wealth in an unprecedented manner. They all began
to grab without considering Ifa warning. Only Òrúnmìlà was using the ladder Èsù
Odara brought for him (what he had initially used as part of ritual material to
Èsù) to choose the wealth of the top. The sooner, the 1,460 travelers had made
a big hole in wealth and they continued to drill the wealth at the  base. In one
phase, the riches excavated below and the 1,460 travelers were trapped inside.
They all died before help could locate them. Only Òrúnmìlà survived.
Bí a bá da Ogbè-Sé, to je
Bi a bá da Ogbè-Sé a mu
Osika-leka eeyan níí perí Ogbè-Sé níbi
Diá fún Òrúnmìlà
Won n lo s'ájo tó jin gbungbun-ungbun bí ojó
Diá fún Otalélégbeje Ero
Wón n lo s'ajo to jin gbungbun-ungbun bí ojó
Wón ní kí wón sákáále, ebo ní síse
Òrúnmìlà nikan ní nbe léyin tó n tubo
Ko pe ko jinna
E wa bani  wa ni ni wowó Iré
Translacion:
If we launch Ogbè-Sé, we will eat
If we launch Ogbè-Sé, we will drink
Only bad guys think bad about Ogbè-Sé
These were the declarations of Ifá to Òrúnmìlà
When going on a very long-distant journey
They declared the same to 1,460 travelers
When going on a very long-distant journey
They were advised to offer sacrifice
Only Òrúnmìlà obeyed the advice
Before long, not too far
Look at us in the midst of prosperity
Ifá says that the client for whom this Odú is revealed should avoid greed for him
or her not to attract  calamities  him or her.
Commentaries.
Obedience to divine instruction is hallmark of success. This is one of the sacred
stanza of ifa that emphasize   that the reward for flagrant disobedience of divine
instruction is purnishent.

VI.
Ifá says that it foresee plenty of good for the person whom this Odu is reveal. Ifá
says that the client needs to change the environment as soon as possible for
him or her to succeed. Ifá also says that this client needs Offer sacrifice and
perform ritual to Ògún. On  these Ifa says:
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun Òrúnmìlà
Baba n sawo re'lu awon omo eku
Won ni ki baba sakaale ebo ni sise
O gbé'bo or rubo
Translation:
Orunmila says that "little by little"
I answered that "This is in a gradual manner"
These were the declarations of Ifa to Orunmìlà
When on a spiritual mission to the land of rats
They advised him to offer sacrifice
He complied
Òrúnmìlà wanted to have a change of environment. He  have decided that he will
leave his  present location  in search of better opportunities. He went therefore
consultation of Ifá. He was informed that he would achieve commercial success
on his trip and in his new place of dwelling. They asked him to offer sacrifice
with 16 snails and money.  They also  advised  him that he keep two pigeons as
pets on his journey.  He complied , They told him that the pigeons would tell
him, when he reached his final destination. When  he reached the land of rats,
Òrúnmìlà was so happy that it would have been very easy for him to be getting
rats of different types to perform rituals to his Ifa.  Then he told his house that
he was convinced that they had reached the final destination. In the afternoon,
the pigeons left the bag where Òrúnmìlà kept them. The birds are  walked
around and around. They came back and started singing thus:
Orí o Ma yi dé ibi Orí o jokó o o Orunmìlà o
Orí o ma yi dé'bi Orí o jikó o o orunmìlà
Translation
Your Orí has not reached its final destination, Ohrúnmìlà!
Your Orí is has not reach its final destination, O Òrúnmìlà!
Orunmila was very sad when he heard about this. But nonetheless, he  reported
his house that they would have to move again since the birds had said that they
had not  reached their final destination yet. The next morning, they  continue on
their journey.
Òrúnmìlà ló di okerekere
Ifá mo lo di okerekere
Dia fún Òrúnmìlà
Baba n sawo re'lu awon omo eja
Wón ni ki baba sakaale ebo ni  sise
O gbe'bo or rubo
Translation:
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When going on a spiritual mission to the land of fish
They advised him to offer sacrifice
He complied.
Orunmila left the land of rats and headed towards the land of fish. When he
reached there, he discovered that this new place was even better than the
previous one. Seeing this, he He knew to will be easy to get fishes for Ifa would
not pose any problem at all. He said to his house then that this must be their
final place of abode. He considered hearing the verdict of the two pigeons as a
formality. In the afternoon, he released the two birds. As as usual, they
wandered around and around. They returned  like they do in  the beginning to
Sing thus:
Orí o ma yi de'bi Orí o jokó o o Orúnmìlà
Orí or ma yi de'bi Orí ó jokó o o Orúnmìlà
Translation.
Your Orí has not reached its final destination, Oh Òrúnmìlà
His Orí is has not reach his final destination, Oh Òrúnmìlà.
When Òrúnmìlà heard this again, he felt sad. However he informed everyone in
his house needs to move still again. They got upset. Some of them  were openly
complaining that they could not understand  why they had no specific
destination. They however left the  following morning
.
Òrúnmìlà ló di òkèrèkèrè
Ifá mo ló di òkèrèkèrè
Diá fún Òrúnmìlà
Baba n sawo re'lu awon omo eye
Wón ní kí baba sa'kaale ebo ní síse
O gbe'bo, o rubo
Translation:
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When going on  a spiritual mission to the land of birds
They advised him to offer sacrifice
He complied.
Orunmila left the land of fish for the birds. To his surprise, he observed that the
earth of birds was prettier than that of rats and fish. He congratulated himself
that he He had reached where he was going now. Everyone in his house is
happy too.
In the afternoon, he released the two pigeons so that these birds would confirm
to him that he had reached its final destination. The birds wandered around and
around. They came back and they started singing this:
Orí or ma yi de'bi Orí ó jokó o o únúnmìlà
Orí or ma yi de'bi Orí ó jokó o o únúnmìlà
Translation:
Your Orí has not reached its final destination, Oh Òrúnmìlà Your Ori has not
reach his final destination, Oh Òrúnmìlà ,When some of the members of
Òrúnmìlà's house heard about the verdict of These pigeons, they refused to
continue in the journey  abruptly. They did for  a little hunting for them and
settled down in the land of birds. Òrúnmìlà , continued with the rest of his house
with a heavy heart.
Òrúnmìlà ló di òkèrèkèrè
Ifá mo ló òkèrèkèrè
Díá fún Òrúnmìlà
Baba n sawo re'lu awon omo
Wón ní kí baba sákaale, ebo ní síse
Ó gbe'bo, or rúbo
Translation:
Orunmila says "it is little by little"
I answer that, -this is in a gradual way‖
These were the declaration of Ifá to Orunmìlà
When going on  a spiritual mission to the land of animals
They advised him to offer sacrifice
He complied.
When Òrúnmìlà came to the land of animals, he found the place better than the
land of rats, fish and birds. Although he was full of apprehension that pigeons
could reject the option of the land of animals as the final destination, he, all the
same, was optimistic that the earth would be very comfortable to him. He
believed that he could be able to get all the animals he needs to feed his Ifa with
relative ease in this land. In the afternoon, Òrúnmìlà released the two pigeons.
They wandered around and around. They came back and started singing thus:
 Orí or ma yi de'bi Orí ó jokó o o únúnmìlà
Orí or ma yi de'bi Orí ó jokó o o únúnmìlà
Translation:
Your Orí has not reached its final destination, Oh Òrúnmìlà
Your  Orí has not reach  his final destination, Oh Òrúnmìlà
On hearing this, some of the members of the house of Orúnmìlà's house chose
to stay back in the land of animals. They therefore asked Òrúnmìlà to continue in
on journey. Òrúnmìlà and the remaining members of his house continued on the
journey. next morning. While going, They were all with grief and pain.
Òrúnmìlà lo di òkèrèkèrè
Ifá mo ló di òkèrèkèrè
Dia fun  Òrúnmìlà
Ifá n sawo re'lú awon omo eniyan
Wón ní kí baba sákaale, ebo ní sise
O gbe'bo, o rubo
Translation:
Orunmila says that "little by little"
I answer that, -this is gradual "
These were the declarations of Ifá to Òrúnmìlà
By following a spiritual mission to the land of Human Beings
They advised him to offer sacrifice
He complied.
When Òrúnmìlà and his house reached the land of Human Beings, they were all
jubilant that they had reached their final destination. They threw a party. All of
them were happy and grateful to Olódùmare and Ifá. They began to erect their
building, All were celebrating their good luck when Òrúnmìlà let go the two
pigeons. All his remaining house agreed that hearing the birds was just a
formality the birds would confirm that they should be staying in the community
of human beings. All of them were waiting to hear a favorable verdict from the
two pigeons when the pigeons walked around and round and just came back to
start singing that:
Gbogbo oun tó dán kó ni wúra o, Orúnmlia o
Orí o yi de'bi Orí ó jokó o o, Orúnmìlà o
Translation:
Not all that glitters is gold, Oh orúnmìlà
You ori has not reach it final destination, Oh Òrúnmìlà.
This last verdict had a devastating effect on all members of the house of
Òrúnmìlà. All of them concluded that Òrúnmìlà  is suffering from  one  mischief
or another . Therefore, they decided to stay and place themselves in the land of
the Human beings and Orunmìlà continued on his rare journey. All the
supplications of Orunmila  to his house  fell on deaf ears. Consequently,
Òrúnmìlà continued on his journey. Nobody followed him.
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Diá fún Òrúnmìlà
Baba n sawo lo si ilú Ogún
Wón ni ki baba sakáale, ebo or síse
O gbe'bo, o rubo
Translation:
Orunmila says that, "little by little"
I answer that, -this is gradual”
These were the declarations of Ifá to Òrúnmìlà
When going on  a spiritual journey to the land of Ògún
They advised him to offer sacrifice.
He complied.
Orúnmìlà moved alone to the abode of Ògún. The whole place was thick and
disheveled. Ògún was looking worn too, his hair was thick and misaligned. His
mustache and beard were long and dirty. His clothes were in tatters. The same
view of Ògún postponed Òrúnmìlà completely. He knew for sure that he could
not stay in that land . For this reason, he was quite sure that when he released
his two pigeons, they would say not to stay in that inhospitable environment. In
the afternoon, Òrúnmìlà releases his two bird. The birds walked around and
round and returned to Orunmìlà singing thus:
Orí o ma yi de ibi Orí o joko o or Orunmìlà o
Orí o ma ma de'bi Ori o jokó o or Orunmìlà o
Translation:
Your Orí has reached its final destination now, Orúnmìlà
Your Orí is now in its final destination, Orúnmìlà
Hearing this, Òrúnmìlà burst into tears, He wept and wept. Finally, he resigned
himself to his fate and decided to make the best use of the ugly situation in
which he found himself. The next morning, Ogún approached Òrúnmìlà and
asked Òrúnmìlà to give him (Ògún) a clean shave. Òrúnmìlà did it. After this,
presentable. He left for his house. A short time after, Ògún returned to Òrúnmìlà
and told him (Òrúnmìlà) that he, Ògun  had been observing Orunmila since the
day before he arrived. He said he also heard all that Òrúnmìlà are grumbling on
his arrival subsequently. He however assure Òrúnmìlà that he had simply
achieved the best place he could wish to be in life. Ògún said that the lands of
rats, fish, birds, animals and human beings could not be compared to where he
was at that moment. He said that he, Ògún, was going to assure that human
beings being in their own land would come and go and   would worship
Òrúnmìlà. He, Ògún, would give them tools with which they could conquer the
rats, fish, birds and animals, all for the purpose of worshiping , Òrúnmìlà and
also to get things that feed , Ifa, to earn money and to feed it Orunmila thanked
him for his kind gestures. Right away, Òrúnmìlà became very successful and
very popular through the help of Ògún. All the members of his house that had
left him until here returned with apologies He accepted his pleas. They were
singing and dancing and praising him like to Ifá and Olodumare:
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun  Òrúnmìlà
Ifá n sawo relu awon omo eku
Orí o yi de'bi Orí o jojo o Orunmìlà
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fun  Òrúnmìlà
Ifá n sawo relu awon omo eja
Orí or  o ti de Orí o jójó or Òrúnmìlà
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
Dia fún Òrúnmìlà
Ifá n sawo relu omo eye
Orí o yí de'bí Orí ó jójó o Òrúnmìlà
Òrúnmìlà lo di òkèrèkèrè
Ifá mo lo di òkèrèkèrè
 Dia fún Òrúnmìlà
Ifá n sawo relu omo were
Orí o yí de'bi Orí o joko o Orunmìlà
Òrúnmìlà lo di okerékere
Ifá mo lo di okerékere
Díá fún Òrúnmìlà
Ifá n sawo re'lu Eniyan
Orí o yi de'bi Orí jojo o Orunmìlà
Òrúnmìlà lo di okerékere
Ifá mo lo di okerékere
Diá fún Òrúnmìlà
Ifá n sawo re'lu Ògún
Orí ma ma debi Orí ó jokó or Òrúnmìlà
Ilú eku kó se é gbé
Ilú eja ko se é gbe
Ilú eye ko se é gbé
Ilú were ko se é gbé
Ilú eeyán ko se é gbé
Ilú Ògún n lo dún-un gbé o Òrúnmìlà
Translation:
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When going on a spiritual journey to the land of rats
His Orí had not reached his final destination yet, o Òrúnmìlà
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When going on a spiritual journey to the land of fish
Your Orí does not reach its final destination yet, oh Òrúnmìlà
Orunmila says "it is little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
By following a spiritual journey to the land of birds
Your Orí does not reach its final destination yet, oh Òrúnmìlà
Orunmila says "it is little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
By following a spiritual journey to the land of animals
Your Orí does not reach its final destination yet oh Òrúnmìlà
Orunmila says that "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
When following a spiritual journey to the land of Human Beings
His Orí does not reach its final destination yet OH Òrúnmìlà
Orunmila says that, "little by little"
I answer that, -this is in a gradual way‖
These were the declarations of Ifá to Òrúnmìlà
By following a spiritual journey to the land of Ògún
His Orí had now reached its final destination, oh Òrúnmìlà
The land of rats is not convenient to live
The land of fish is not suitable for living
The land of birds is not suitable for living
The land of animals is not suitable for living
The land of human beings is not suitable for living
The land of Ògún is the convenient place to live
Commentaries
This stanza  of ogbese  point out the need to persevere and shunned spirit of
quitting, and point out that appearances  often deceptive, following divine
instruction is essential. This stanza of Ifa is laying emphasis on the fact that all
that glitter is not gold, they saying that all that glitters is not gold, wish simply
mean that not all that look  good , precious, or true turn out to be so, this phrase
is not only applicable to place or people , it applied to the universe in general.
Hence obeying divine instruction is necessary.
VII.
Ifá says that the client for whom this Odú is revealed has no means with which
to command any respect He or she says is not taken seriously, especially by his
or her relations. Ifá says that there is a need for this client to offer all the
necessary sacrifice and perform ritual to the spirit of his or her paternal
ancestor so that he or she has the ASE. It's then and only then that he or she
can say something and can others wait to take his or her words with any degree
of severity. On, this Ogbè-Sé says:
Keké lawo idi amu
Dia fun Egungun Abala
Ti n Sunkun oun o lase lenu
Won ni ki sakaale ebo ni  sise
O gbe'bo or rubo
KEKE is the Awo of the base of the water pot
He was the Awo who launched Ifá for the masquerade of ABALA
When crying in lament of his inability to possess ASE
They advised him to offer sacrifice
He  complied.
The ABALA masquerade usually came out with its full regalia. When he pray for
people , they do not take him  seriously. Whenever he prayed for people, the
prayer never came to pass. If he  asked people not to do anything,  they will
simply ignored because whatever he said was never  an  authority, Tired of this
kind of existence, he  went for Ifa's consultation.  Could he exercise his authority
in life? Could he say something for his speech to have Ase? Would people take it
seriously in life? The Awo asked him to keep his mind at rest. He was sure that
he would have the Ase and that something he said would certainly happen. They
advised him to offer sacrifice with three roosters and money. After this, they
asked him to prepare-crushed-yam and garden-egg soup . he  went to use this
to propitiate the spirits of his ancestors father ancestor,The first piece of -
crushed-yam, covered with garden-egg soup would be put in a corner of his
room. I he went to pray on  this and then he hits a long  needle and then  he
have used it to touch his tongue before speaking to people or before praying for
them. He  have obeyed all the Orders of the Awo. The next time he  came out, he
 touched his tongue with the needle. All he said to the people came to pass. All
those for whom he  prayed got what they wanted The sterile women became
pregnant. The patient was healed. The poor  became rich. The family respected
him and took him more seriously than  they had in the past. He was singing then
and he  was praising his Awo:
Keke lawo idi amu
Good day Egungun Abalá
Ti n sunkun oun or lase lenu
Won ni ko sakaale ebo ni sise
O gbe'bo or rubo
Nje Ifá iwo pe or rera or
Iwo what pe
Iwo the fewu fabuke wo
Iwo what pe
Translation:
Keké is the Awo of the base of the pot of water
He was the Awo who launched Ifá for the masquerade of Abalá
When crying in lament of his inability to own Ase
They advised him to offer sacrifice
He compliied
Ifá you were the one who made it possible for him to show off
You were certainly the one who made it possible for him to show off
You were the only one who dressed the hunchback companion
You were the only one who made it possible for him to show off.
Ifá says that the person for whom this Odú is revealed will command respect
and have authority in his or her life.
Commentaries
 The message drive home by this  this stanza is about the usefulness of man to
his fellow human  and society at  large. No man respect any man who is not
useful to him or her in one way or the other. The usefulness of a cup is not in his
emptiness.The sweetnees of life lie in  usefulness.
VIII.
Ifá says that someone very close to this client is planning his or her fall. Ifá says
that Such a person will be put to a shame. On the other hand, Ifá warns that this
client should never plan to shoot anyone down or otherwise  he or she would be
the one who would fall. On  this, Ifá says:
Alawe eko, abeyin gún.unrun
Dáá fún Araba
Ti won yoo fi joye e kowokowo
Wón ni ko sakáale, ebo ni sise
O gbebo, or rubo
Translation:
The broken part of EKO food with its rough spine
He was the Awo who threw Ifa for the ARABA tree
Who the adversary was planning his fall
They advised him to offer sacrifice
He complied.
Araba and IROKO trees have long been neighbors. However, Irokó  had never
been comfortable with the Araba tree for  a full day in his life. Consistent with
this, Irokó had been planning how the Araba tree would be knocked down by
wood cutters. One day, Iroko went to the millers of the timbers and negotiated
with them on how to  reduce  the Araba tree for use as wood. During the night of
the same day. Araba had a bad dream where he saw himself sliced in pieces. He
went  therefore to the Awo above mention for  the Ifa consultation. The Awo told
Araba that he was in grave danger. Araba was also told that his Neighbor and
friend were planning his death along with others. Araba was however sure he
would not die and that plot would fail while the main conspirator would be one to
suffer the fate of what he planned against Araba. wizards, Araba was advised to
offer sacrifice with a matured crab, 200 large needles, shea butter, KONJO and
money. He was also advised to perform Èsù Odara ritual with a rooster, palm oil
and money. Araba obeyed all the Orders of the Awo.
In the day that Araba would be knocked down, the millers of the timbers came
with axes and machetes.They started cutting the Araba tree. Unfortunately for
them, the 200 needles that Araba had offered as a sacrifice had become barbed
in its trunk and had been making it impossible for the millers of the timer  to
move near him. The same time, the shea  butter was making it slippery while the
tree had grown getting very hard and hard to hit. Soon, the millers of the timbers
were frustrated. When they were discussing each what line of action nest to
take. Èsù Odara  appeared to them in human. He greeted them. They
responded. He asked what the Then  was the  problem. They narrated their
difficulty in pulling the Araba tree. They They asked for the advice of Èsù Odara.
Èsù Odara advised them to forget about knocking  down Araba tree. He pointed
to Iroko's tree and informed them that Iroko was definitely more easily
controllable. The millers' sawmills saw the sense in what he was saying. They
tested their hands in Irokó and in blink of an eye. The Great Iroko was lying
down. All of them thanked Èsù Òdàrà and everyone left Several ways.
After the departure of all, Èsù Odara returned to Araba and informed him that
Iroko was the person who had been planning the bad against him. Èsù Odara
informed him to be singing and dancing as the danger is over. Iroko had reap 
the fruit of his plot. Araba was so happy and thanked Èsù Odara, his Awo, Ifa
and Olòdùmarè:
Alawe eko abeyin gun-unrun
Dia fun Araba
won yoo fi jeye to kowokowo
Won ni ki sakaale ebo ni sise
O gbe'bo or rubo
Nje kowokowo
Araba or wo mo
Oju ti Iroko
Kowokowo
Kokukoku
Otosi o ku mo
Oju ti Oloro
Koku-koku
Translation
The broken part of EKO food with its rough spine
He was the Awo who threw Ifa the Arab tree
Who the adversary was planning his fall
They advised him to offer sacrifice
He fulfilled
Now, may he be knocked down prematurely
Araba has escaped untimely death
What a shame for Iroko
May he be knocked down prematurely
may he be dead before his time
The poor did not die again
What a shame to the opulent
May he die before his time.
Ifá says that a rich person should not plan badly against a poor person so that
he does not face the consequences. In the same vein, the client should not
conspire with anyone against any less-privileged person. If he or she did, he or
she will feel the action. By the other hand, if anyone plans against this client, or
as a result of the fact that the client was hindered one way or the other or that
he or she was in a disadvantageous position, all those who conspire against the
client will regret their action.
Commentaries
 This scared stanza is of of the message of ifa that make it clear that life is a
boomrang, what you give is what you get. If you sow wind you will reap whirl
wind , everybody will be rewarded according to karmic or karmic disorder.

IX.
Ifá says that it foresees the IRE of longevity for the client for whom Ogbè-Sé is
revealed. Ifá says that the client will be able to achieve all his or her heart's
wishes as long as he or she  did not die young Therefore, Ifá says that what is
important for this client is offer sacrifice for him or her to live long enough for
the realization of his or her dreams Ifá says that the client has the potential to
live  on land for a long time.on these, Ogbè-Sé says:
Ogbè seere niseke
Dia fun Akilawon Oke Apa
O nmoju ekun sunrahun Ire gbogbo
Ebo aiku ni won ni ko waa se
O gbe'bo or rubo
Translation:
OGBÈ SEERE NISEKE
He was the AWO who threw Ifa for Akinlawon of Oke  Apa
When crying in regret of his inability to acquire some Ire in his life
He was advised to offer sacrifice for long life
He complied.
Akinlawon was living in the village of Oké-Apa. He was poor, he had no money,
no farm no good clothes, no wife, no child, no home of his  own. There was 
nothing in fact, in the form of achievement that could be attributed to his name.
In prudence, he approached the above Awo mention for Ifa consultation. The
Awo assured him that he would be able to acquire all Ire in life. All he what he
needed to do was offer sacrifice to have a long life. The Awo said that his
destiny was that he would have beging to achieve success after he had reached
his mature age. They advised that he offer sacrifice with three pigeons, three
roosters and money. They also tell him They asked to offer Orí ritual with a
rooster, kola nuts, bitter-kolas, liquor and money. He complied. After This he
was hopeful. Based  the prediction of the Awo, after Akinlawón reached his
mature age, he he could acquire some money, he changed his ragged clothes
for new ones. After that, He got a good wife. The wife gave him children. He and
his family built a  house and bought a fine horse. Akinlawon lived a long time and
could enjoy the fruits of his  labor.
Ogbè seere niseke
Dia fun akilawon Oke-Apa
O nmoju ekun sunrahun Ire gbogbo
Ebo aiku ni won ni ko waa se
O gbe'bo or rubo
Nje Ori Akinlawon d'ota abi ko d'ota
Ogbè seere ni seke
Orí Akinlawon ma ma d'ota
Ko pe Ko jinna
E wa ba ni ni wowo Ire gbogbo
Translation:
Ogbè Seere Niseke
He was the Awo who threw Ifá for Akinlawón  Oké  Apa
When crying in regret of his inability to acquire some Ire in his life
He was advised to offer sacrifice for long life
He complied
Now, has Akinlawón's Ori become a stone or not?
Ogbè the niseke of Seere
Akinlawon Ori had certainly turned to a stone
Before long, not too far
Look at us in the midst of all the blessings in life.
Ifá says that the client will live a long time. This is his or her potential to live a lot
time will bring him all the Ire for which he or she asked. The client must exercise
for consequent patience and be hopeful in life.
Commentaries
Delay are not denial,  patience is require to wait for the righ time ,The strength of
the patient hang on our capacity to believe that  Creator is up to something
good for us in all our delay and detour.

X.
Ifá says there were two people where this Odú is revealed who needed to offer
sacrifice against physical deformity. The first one needs to offer sacrifice
against the problems of eye. In fact, the sacrifice must be directed towards the
prevention of total blindness. The second need to offer sacrifice against leg
problems - that is, to prevent be crippled Both of them need to offer sacrifice,
perform rituals to Ifá and Obàtálá.on  these, Ifá says:
Bi n o kúú
Ma jowere
Ma jowere
Díá fún Aro
A bú fún Afoju
Won ni ki awón mejeeji sakaale ebo ni sise
Wón gbe'bo wón rúbo
Translation
Even when he will die
I will strive
I will certainly put a good fight
These were Ifa declarations to the lame
The same was declared to the Blind
They two were advised to offer sacrifice
They complied.
Both the lame  (Aro) and the Blind (Afoju) were living hard lives. They found It
difficult to undertake all the daily chores as his skillful colleague .Unfortunately
for them, this disability only suddenly developed. They were never born invalid.
One day, the two took a decision to go and consult Ifa on their problem. They
went  therefore to the Awo who declared to them that the dumbest thing for any
sensible person to do was to resign himself to fate whenever there was problem
without first putting a spirited fight against the problem. He also assured them
that their problems would be provisional; they should go  about their respective
businesses doing as if there was no problem at all. In other words,  they must
not  allow their invalids to  put  them down  in any way.  They were also  advised
to offer sacrifice, each with a goat, the oil of the palm, 16 kola nuts, 16 bitter-
kolas, and money. They also had to perform ritual to Ifa with four rats, four fish,
one chicken each while they had to perform a ritual to Obàtálá with 16 snails,
enough native chalk and shea butter each.
They had to take part of the Shea butter already in Obàtálá, rub the affected
part with it may time a day.. They complied. Soon, Obàtálá, Ifá and Olodumare
assured that the Blind recovered its sight while the lame regained his limbs. The
two were singing, dancing and praising Olodumare for blessing them
abundantly.
Bí n o kuu
Ma jowere
Ma jowere
Díá fún Aro
A bú fun Afojú
Wón ni ki awón mejeeji sakaale ebo nii sise
Won gbe'bon won rubo
Ko pe ko jinna
E wa ba ni ni aruse ogun
Translation:
Even when he will die
I will strive
I will certainly put a good fight
These were the declarations of Ifá  for the lame
The same was declared to the Blind
They were advised to offer sacrifice
They fulfilled
Before long, not too far
Let's join where we use sacrifice to overcome problems
Ifa says that clients will overcome their problems. Ifa also warns that it does not
matter how serious any problem can be, it is unwise for clients to resign
themselves to fate . They must strive to the good end. When the going is getting
harder, they they must harden their minds as well and they must continue that
victory is certain; the victory is more sweet.
Commentaries
The core message and lesson in this stanza of Ogbese point on the essence of
determination as a key to solve any daunting life problems, as the say goes that
the difference between the possible and impposible liesin a person
determination. A man who is very determined can overcome any problem.
XI.
Ifa says that there is a need to offer sacrifice against disease. Ifa says it is
advisable for the whole family to participate offering this sacrifice. If this is
done, the evil spirit responsible for bringing the disease will die. On the other
hand, if the disease has already hit, the sacrifice will incapacitate the spirit
responsible for the diseases and send it from the client's house. On  these, Ifá
says:
Ogbè seseese
Ogbè wowoowo
Díá fun Gbure mokanleogún
Wón ni ki wón rubo si laiku ara won
Won gbe'bo, won rubo
Translation:
OGBÈ SESEESE
OGBÈ WOWOOWO
They were the Awo who launched Ifa for the 21 GBURE
They were advised to offer sacrifice to live a long time
They complied
The 21 Gbure were advised by the Awo above to offer sacrifice so that they did
not die prematurely. They were warned particularly against pestilence. They
were advised to offer a goat and 21 cowrie shells. They asked that they use the
cowrie shell to rub every part of their body individually. They complied.
Immediately after they did this, all the pests that destroy other crops had no
power over them, they lived long and would survive until the following year when
they had sewn and re-harvested in more ways large and more abundant. They
were grateful to the Awo and grateful to Olòdùmarè for saving their lives and
protecting them against the ailments.
Ogbè seseese
Ogbè wowoowo
Díá fun Gbure mokanleogún
Wón ni ki wón rubo si laiku aa won
Won gbe'bo, won rù'bo
Gbogbo iwoto-nsope
E wa ba ni laiku kangiri
Translation:
Ogbè Seseese
Ogbè Wowoowo
They were the Awo who launched Ifá the twenty-one Gbure
They were advised to offer sacrifice to live a long time
They COMPLIED
All the followers of the sacred Ifá
Let's join where we enjoy long life
XII.
Ifá says that it foresees the IRE of many children for the woman or the wife of a
man forwho Ogbè-Sé is revealed during the Ifa consultation. Ifá says that the
woman in question will not leave this world without children of his own. on this,
Ogbè-Sé says:
Ogbè se
Ogbè Se teetee
Dia fun Adejoke
Tii s'omo won lode Ipo
Or feyinti moju ekun sungbere omo
Won ni ko sakaale, ebo ni sise
Ogbè'bo, or rubo
Translation:
OGBÈ SE
OGBÈ SE TEETEE
They were the Awo who launched Ifa for Adejoke
A citizen of the town of Ipo
Who was crying in lament of his inability to give birth to children
They advised her to offer sacrifice
She complied
Adejoke has been married for many years. She was never pregnant for a day.
She applied all the medication without any benefit. Therefore, she approached
the two Awo above expressed for Ifa consultation: could she give birth to her
own children before she reached her menopause?   Would her womb open for
her to have her own children in life? The Awo  of Adejoke assure  her that her 
uterus would be open and she could give birth to her own children in her life.
They advised him to offer sacrifice with four pigeons, four hens and money.
After this, she had to perform an Ifa ritual with eight rats, eight fish and money.
She complied. Exactly to the prediction of the Awo, two months later, Adejoke
was already a pregnant woman. She gave birth to many children in rapid
succession. She was very happy She was singing and was praising her Awo:
Ogbè se
Ogbè Se teetee
Dia fun Adejoke
Tii s'omo won lode Ipo
O feyinti moju ekun sungbere omo
Won ni ko sakaale, ebo ni sise
Ogbè'bo, o rubo
Adejoke o o yun-un sinú
O or pon s'eyin
Ninú u jebutu omo lo o sun
Translation:
Ogbè 'Se
Ogbè 'Se teetee
They were the Awo who launched Ifa for Adejoke
A citizen of the town of Ipo
Who was crying in lament of his inability to give birth to children
They advised him to offer sacrifice
She complied
Adejoke you  will get pregnant
You will strap the children on your back
In the middle of the children you will have to sleep
Ifá says that the client for whom this Odú is revealed is fond of children. She will
not leave world without having children. Ifá says that the clients needs to be
hopeful in life.
XIV.
Ifa says that he predicts ire of many children for a sterile woman or a man's wife
for whom this Odú is revealed. Ifa  says participate in the rituals during the week
of Ifá that is done every five days. So doing, she will make  be  pregnant. All of
those things  that are responsible for the siege in her uterus will disappear and
she will give birth to many children. On  this Ifa he says:
Oní I'Osé
Kéni má má móóse je o
Dia fun , Ajíbóse
Omo aborisa kile lu gburugudu
Nítorí omo
Wón ní ko sákáale, ebo ní síse
O gbé'bo, or rubo
Translation:
Today is Ifá (week) day
Do not allow anyone to skip their ritual observation
These were the declarations of Ifá to Ajíbose
Who caused Òrìsà to dig earth inside
She wsas advised to offer ebo
'All because she was looking for children
She complied
Ajíbóse has no child of her own despite the fact that she had been married
several years. She went  therefore to  a prominent Awo in her area for  the Ifa
consultation and the possible solution. The Awo assured her that she would give
birth to the child in her life. She was advised to be patient an have  faith in Ifá.
He was also advised to offer sacrifice with four pigeons, Four chickens and
money. She also needed to perform ritual to Ifa with eight rats, eight fish and
money. She complied. After this, they asked her  to never miss Ifá food Also with
kola nut every day of Ifá that normally arises every five days. She He also
fulfilled this advice with determination.Soon, She became pregnant. She gave
birth to many healthy children in succession She was very happy and very
grateful.
Oní I'Osé
Kéni má má móóse je o
Dia fun , Ajíbóse
Omo aborisa kile lu gburugudu
Nítorí omo
Wón ní ko sákáale, ebo ní síse
O gbé'bo, or rubo
Kó pé ó ó ko jinna
E wa bá ni ní jebútu omo
Translation:
Today is Ifá day
Do not allow anyone to skip their ritual observation
These were the declarations of Ifá for Ajíbose
Who caused Òrìsà to dig earth inside
All because she was looking for children
They advised her  to offer sacrifice
She complied
Before long, not too far
Join us in the midst of many children
Ifá says that the client will give birth to many children in his life. She should
always observe  All the time the Ifá ritual week, even after she has given birth to
all the children that she wanted in her life.
XV.
Ifa says that your children will be healthy and obedient to her. Ifá says that the
client for whom this Odú is revealed needs to be warned against sittin On  lethal
substances without caution, especially in his or her residence of the in-laws. Ifá
warns that the client must be very attentive at all times to prevent be damaged
or disfigured or become pampered babysitter for the skin for the rest of his or
her life. This warning is more pertinent in his or her political relative - the
residence they  can put poison, acid or other substances annoying on  his or her
seat (when sitting). The client should therefore be very cautious, very attentive
and very careful when in means of the people, on this warning Ogbè'Sé says:
Ibajé d'ewa, Awo Odíderé
Díá fún Odíderé
Tíí see aayo ní Iwo
Ebo Ibajé ni wón ní ko wáá'se
O gbe'bo, o rubo
Translation:
Desfiguration that he returned to beauty, the Awo of  Odideré (Parrot)
He was the Awo who threw Ifa for Odide're
Who was the favorite in Iwo village
They advised him to offer sacrifice against disfigurement
He complied.
Odíderé (parrot) was everyone's favorite in Iwó town. Iwó was a village in the
house of father-in-law of Odíderé. He knew how to be a very intelligent, comical,
loquacious person ingenious There was nothing anyone could do to disturb him.
He was always encouraging everyone that we were in trouble to continue
striving and that the future would be better than the present period. For these
reasons, any collection in the house of the Father-in-law of Odíderé that did not
include him was considered incomplete. Many people,they would ask for him
without end. Odíderé was also the only confidant of his father-in-law. Initially, we
all love and appreciate the role of being played by Odídere. After however, he
 envy harvesting. Some could not see any reason why Odíderé,  must be the
only one whom everyone always loves to see on every occasion. They could not,
see no reason why he should be the only confidant of his father-in-law. They did
not se no reason why he should take himself as if he were the only one who
knew how to speak, who ,could make people laugh, that he could advise and
profess solution to all, problems and who could accustom their ingenuity
advantage to everyone in the community. consequently, some people planned
against him that they would prepare a portion, powerful but dangerous and
would be put in the seat of Odidere to sit on, in order to spoil his  complexion
and spoil his pretty tail feathers. They reasoned that the plot, if successfully
carried out, would pay the arrogance of Odíderé permanently. The trap was
prepared, ready for the use at the appropriate opportunity.
Shortly after this, a problem arose in the house of Odíderé's in-laws, the
conspirators advised his father-in-law to invite Odíderé in order to profer
solution as usual. Without suspecting anything at all, the father-in-law sent for
Odídere. The conspirators also, on the other hand, saw the situation as the
opportunity that they  had been waiting for the order to deal with Odíderé. They
introduced the invention therefore dexterously in the favorite seat of Odíderé.
When Odideré arrived at the house of his in-laws, the conspirators occupied all
available seats, leaving one that had been overwhelmed with the invention
Odíderé, quickly. Without suspecting any work of the enemies , Odíderé sat
down on the seat. After the discussion  with his in-laws, he left for his own
house, still without any suspicion.
A few days later, Odideré woke up to find out that he was having itching on his
buttocks and tail. He scratched the area repeatedly. Soon after, the itching
turned to serous rashes while their tail feathers were turning red. Odídere He
burst into tears when he saw this transformation. He found it difficult to get out
in his condition. He was too embarrassed. While lamenting his difficulty, he
remembered this instead of resigning himself to fate, he must solve at least his
problem. For each problem, people say there is a solution. Therefore, he was
responsible for his present difficulty? What should he do to ensure that his skin
regained its normal color? How was he going to overcome the shame caused by
chance ?.
The Awo told Odideré that he got the problem at his in-laws' house. He was
however, he was assure that he would overcome the problem and that he would
be better off for him.  They advised that he offer sacrifice with a goat and
money. He complied. After this, some medicines were prepared for him to use
three times daily. After seven days his whole skin had assumed a quality of
beuty. His tail was red but he was shining  more than any other bird's tail. While
all these were happening him, he was unprepared. He was afraid to look at
himself. He summoned courage then to see how he was looking He put water
inside a bucket, he looked inside the
water, but he was not sure what he saw. He decided to leave his house for the
day. When people saw Odíderé, everyone exclaimed in wonder at the
transformation incredible and beauty that was seen in Odíderé. Everyone kept
mentioning his  tail is the  the most beautiful tail they had ever seen. Out of
curiosity they asked him, he would have  to tell them the secret of its beautiful
and unprecedented transformation. All he He said it was this disfigurement that
became beauty. From that day until today, theOdider tail is the tail most seek-
after and most expensive any bird has,
especially for its size :
Ibajé d'ewa, Awo Odíderé
Díá fún Odíderé
Tíí see aayo ní Iwo
Ebo Ibajé ni wón ní ko wáá'se
O gbe'bo, o rubo
Ibaje d'ewa, awa o bá won kú mo
Ibaje déwa gbogbo Awo
Translation:
The disfigurement has turned to beauty, the Awo de Odíderé,
He was the Awo who launched Ifá for Odíderé
Who was the favorite in Iwó village
They advised him to offer sacrifice against disfigurement
He complied
The disfigurement has returned to beauty, we no longer die any group death
Let all the awo know that disfigurement has returned to beauty.
Ifá says that the bad plan of envious people will add up to zero. Ifa advocates
caution and theExtreme care where this Odú is revealed. Ifá also says that in
case the client entered into this trap, he or she he should  offer appropriate
sacrifice. After this, the client must be rest assured that he wiil be victorious. In
this prudence, the client must not only be careful with where and what he or she
feel, but also his or her pants and other undergarments. the simple reality that
Ifá says that the client will be free better at the end of the day does not give
them the license to be careless or foolish. He or she should not be deliberately
negligent in this problem. That will add to pushing one's luck too far.
XVI.
Ifa warns a wealthy and influential person against scams. He should not because
of his or her age, position, wealth or connection, rip off someone under his or
her social status or Economic status. If the person does this, he or she will
humble themselves. Ifá says that if the client is the person cheated, he or she
must take all legitimate means to demand his or her law. Ifa says that the culprit
will be put to shame.
On the other hand, the client should also never cheat others if he or she does
not want to be dishonored. On  these, Ifá says:
Afi alase
Afi owo ti baba a mi o ri
Daa fún Eera Godogbo
Ti n lo ree yin'boru nile Olofín
Won ni ko sakkale, ebo ni sise
O gbe'bo or rubo
Translation:
Except if I do something without authority
Except if I do not pay my due reverence
These were the declarations of Ifá to Eera Godogbo (Black Ant)
When going to launch Ifa for Oloffin
They advised him to offer sacrifice
He complied.
There was a serious problem in the domain of Olofin. The problem  devoid all
the solutions known. As a result of this, Olófin sent to Eera Godogbo to consult
Ifa. Before the departure of Eera Godogbo, and as usual practice between
Babaláwo, he went to his own Awo for the Ifá consultation to determine what his
stay at the Palace  of Olofin would be like.
The Awo informed Eera Godogbo that he would succeed in solving Olofin's
problems. They warned that however at the end of all this. Olofin can renege on
his promise to Eera Godogbo: They said that Olofin  would promise  Eera
Godogbo but he would refuse to pay, The Awo said that if this happened, Eera
Godogbo should use all means legitimate to collect his  money from Olofin. Eera
Godogbo was advised to offer sacrifice with three roosters and money. He
complied and went to the place of Olofin. In the place of Olofin. Eera Godogbo
prepared many Ifa cures for Olofin. Eera Godogbo was in a room in the palace of
Olofin as was the practice in those days. Preist are  asked to stay and monitor
the progress of what he had done and had assured that all problems were
alleviated before he could return to his home base. Eera Godogbo agreed.
Oloffin promised to pay 50 bags of Cowries if all the problems were solved .
Soon, Eera Godogbo succeeded in solving all these problems. Everyone in the
palace of Olofin  were happy and full of praise for Eera Godogbo. They all said
that despite his small stature, he had succeeded where all the other Awo had
failed With this, Eera Godogbo packed his belongings and went to Oloffin to ask
him to fulfill his (Oloffin) promise to pay 50 bags of Cowries.Surprisingly, Olofin
refused to pay sharply. He said that those who were more big, stronger and
more influential than Eera Godogbo could not take money from him
This reason, Eera Godogbo felt very downcast. He could not believe that any of
the statetment  of Olofin, the highest hierarchical classification Obà on land,
could do this to him, to a Babaláwo. Eera Godogbo decided to say behind Olofin
to see the reason a for  a change of mind then. After waiting for several months,
without any positive response from Olófin, Eera Godogbo decided to put the
advice of his Awo in use. That afternoon, he paid reverence to his ancestors and
all their guardians. He prayed for help and called in Òrúnmìlà and Olòdùmarè to
allow him to succeed. After telling everyone what had been going on, he sought
the authority of his  parents, Òrúnmìlà and Olòdùmarè  reporting  Olofin. he
went to sleep.
Very early the next morning, a thought occurred to him on how to deal with
Oloffin While the court of Olofin was completely in session. Eera Godogbo came
in and asked for the indulgence of all present to hear what he had to say. All of
them agree. He narrated all his experience then in the palace of Olofin to all
present; he told them how he was invited by Olofin when he was having
problems, how he he was able to solve the problems through the help of Ifa how
Oloffin promised to pay him 50 bags of Cowries, how Olofin had reneged, on the
promise, how he had expected several months for Oloffin to fulfill the promise
without success
After telling this story, all eyes went back to the directions of Olofin in
consternation. Many Expressions of discredit. Some expressed fright and
disappointment. Olofin was so ashamed of him that he buried his head in
shame. Olof he simply entered his deepest chamber and took out the 50 bags
of Cowries and gave them to him. to Eera Godogbo. This nonetheless, however,
the impression was indelible in the minds of all those present  that day. Olófin
lived with humiliation for the rest of his life.

Afi alase
Afi owo ti baba a mi o ri
Daa fún Eera Godogbo
Ti n lo ree yin'boru nile Olofín
Won ni ko sakkale, ebo ni sise
O gbe'bo or rubo
Kíkéré ti mo kéré
I know it and I'm je
Kíkéré ni mo kéré
Ifa inú ù mi ò kéré
Translation:
Except if I do something without authority
Except if I do not pay my due reverence
These were the declarations of Ifá a for Godogbo
When going to launch Ifa for Oloffin
They advised him to offer sacrifice
He fulfilled
It's because you see me as a small person
That's why you want to cheat me
Even the thought I am small
My Ifa knowledge is far from being small
Ifá says that the client will be able to overcome those who planned to scam him
or her because they are superior to the client in one way or the other.
XVI.
 Ifá says that there is a woman where this Odú is revealed who had been having
abortions Constantly. Ifá says that she was the architect of her misfortunes. Ifa
says that she had been Fake. At any time she would get pregnant again, she
would go out again and do the love other men. Immediately after this fact, she
would have an abortion.  Development had been giving her husband sleepless
nights.
Ifá says, also that the woman in question thought that she is perfect in her
adulterous act. Ifá  says that she is deceiving herself that so many people are
aware of her excesses. She must stop immediately or risk having a kick for
outside of his matrimonial home. On this, Ifá says:
Àwòdì òkè ò mò pé ará ilè n wo òun o
Dia fun Efunradetoun
Èyí ti yóó lóyún sínù
Ti yóó maa f'okó boyún inú re jé
Wón ní ko sakaalè, ebo ni sise
Translation:
The hawk walking is unprepared that it is been observing by those on earth
This was a statement from Ifá to Efunradetoun
Who was pregnant
Who would have through her abortion of cause of adulterous act for her
They advised him to offer sacrifice
Efunradetoun was a very pretty woman. She had found it difficult to conceive.
But unfortunately, before the pregnancy developed to three months, she would
have a abortion Her husband and family were distressed above chance. One day
that Efunradetoun went  for the Ifa consultation.
She was warned against adultery. They told her that her problems were caused
by her same  adultery. They told her that if she stopped her adultery, she would
give birth to the children.
He was also told that many people were aware of his fake life. They advised him
To stop and offer a goat, four rats, four fish and money as a sacrifice. She
ignoredthe Awo simply.
One day, those who were aware of her misbehaviors informed the family of her
ehusband. They set a trap for her and they caught her on the spot. They sent
her quickly from her marriage home. All his pleas fell on deaf ears.
Àwòdì òkè ò mò pé ará ilè n wo òun o
Dia fun  Efunradetoun
Èyí ti yóó lóyún sínù
Ti yóó maa f'okó boyún inú re jé
Wón ní ko sakaalè, ebo ni sise
Ó koti ogboyin s'ebo
Efúnrádétóún ò¡
Àwòdì òkè ò mò pé ará ilè n wò òun o
Efunrádétóún o¡
Translation:
The hawk walking is unaware that it is been observing by those on earth.
This was the declaration of Ifá to Efunradetoun
Who was pregnant
Who would have through here frccabortion of cause of adulterous act for her
They advised her  to offer sacrifice
She ignored the advice simply
Look, Efunradetoun
Efunradetoun, what a pityg up ’s!
Commentaries
This stanza point out the sacred position of ifa  on adultery, espesicaly for
married woman, the stanza point that the end result of adultery for married
woman is matrimonial disorder and shame.
16 Odu
Akere finu sogbon
Ni oruko ti an pe ifa iran
Ija gidigidi ko kan agba
Eniti olorun ba pe ni lagba
Baba la ma pe
Adifa fun osetura ti o ma ti kere
Gba agba lowo olodunmerinlogun

EJIOGBE says:
Aromogege
Aromogege
Oji ni kutukutu mokun ola dani
Olomo siju pee wole Aye loruko IFA
Eni ti o ba siju rere re wo nii lowo
IFA kio siju rere re woo mi ki nlowo…

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