1.0 Eji Ogbe

1.0 Eji Ogbe

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Eji Ogbe 1

Lo wa nlẹ yii o. Eji Ogbe lo wa nlẹ yii. Ifa n sọ fun eleyi wipe ki eleyi rubọ nbẹ ko ma ba sanwọ ire ti n wa. Eleyi... o n wa ire. Ko koooo ko rubọ nbẹ. Gbogbo ire ti n wa, Ifa ni ọwọ rẹ, o to, ti o ba ti le rubọ. So ti o ba ti rubọ, o maa... Ko le ri o. O maa “lose” ẹ. But if he makes [a] sacrifice, he will gain it. Ifa ni ko rubọ nbẹ. Ko ma ba sanwọ ire ti n wa o, lodu Eji Ogbe o. Nibi Ifa naa gba ti sọ bẹẹ ni o. Ifa na sọ pe:

Ọtọtọtọ, ọrọrọrọ, ọtọtọ laa jẹpa. Ọtọtọ nla jẹ imumi. Ohun tori tori, ohun tore tore nlaa fọba makin nile Iranje, ko ba le fi ohun to ri to re ta ni lọrẹ a dia fun Ogotẹẹrẹ ẹyi ti n gbogun lọ Ẹhinwọran. Ogotẹẹrẹ lorukọ a n poko. Ẹhinwọran lorukọ a n pobo. Eewọ oriṣa oko ii jagun ilobo ko sanwọ-o.

Ifa wipe eleyi ko rubọ nbẹ, ko ni sanwọ ire ti n wa nbẹ. Gbogbo ohun ti n wa yio to lọwọ, to ba ti rubọ nibẹ. Ko ba ṣẹtutu fun awọn aiye pẹlu irọrun. Lọwọ rẹ o fi tẹ nkan ti n wa loju Eji Ogbe ni.

Eji Ogbe 2

Loju Eji Ogbe naa ẹwẹ, ti Ifa ba gbe e, Ifa pe eleyi ni obìnrin pupa nile, o niyawo pupa nile, ko rubọ nitori ẹ, kiku o ma... kiku o ma baa paa mọ lọwọ kia kia, kẹmi rẹ o le ba gun. Ifa ni eleyi ni obinrin pupa nile, ko rubọ nitori ẹ, kiku o maa paa mọ lọwọ. Loju Eji Ogbe naa tifa ba gbe e. Nibi ti Ifa naa ti sọ bẹẹ re o, to pe obinrin pupa kan nu ninu ile yii, ko rubọ nbẹ kiku o maa paa mọ lọwọ. Ifa naa sọ pe:

Sinimọ-Sinimọ, a dia fun obinrin pupa rororo eyi ti ṣe iyawo Ọrunmila nijọti lọ re na iyaku lọja Ejigbomẹkun.

A ni Sinimọ re, o n lọ ọja Ejigbomẹkun. Ngbo dọja Ejigbomẹkun, o ba iya kan pade nbẹ, ṣugbọn iyaku ni ẹni to ba pade, but ko wa mọ. Nigba ija de saarin wọn to ba AH! To na gidi! Awọn eniyan ba pe, ah iya iku lọ na. Heh?! Iru iya wo ni! Kíni jẹ iyaku, ko mọ itumọ iku. O na iya de bi wipe, ẹmi ẹ si fẹ bọ. Niyawo Ọrunmila, nigba o wa dele, lo wa dele ni sọ fun ọkọ rẹ, Ah! O ni, Baba! O ni oun baya kan pade ni ọja Ejigbomẹkun loni. O ni lo ba fẹ roun fin, o lo naaaa yiyi! O ni, iru iya wo, Ọrunmila ní iru iya wo a ni? O na to ah, o ni iyaaku na n pe e. Ah! Ọrunmila ni, gbaga! Iyaku lo na! Ah! Iru kini iwọ obinrin yii wa ṣe yiooooo, abi o mọ n to n wi ni? Ah o lo n na pọ ni ṣẹ. O lo n mọ n to n wi. Iyaku na si, o ni iyaku ni.
Ọrunmila ba sare gbefa kalẹ, lo dafa. Ifa ba sọ fun Ọrunmila pe, Ko tete rubọ o! Kiku ma paa mọ lọwọ o. Ko si tete kun obinrin, gbogbo obinrin to pupa nile ẹ. Ko kun wọn ni buje ko gbogbo wọn o dudu o. Tori to ba rii obinrin pupa nbẹ, iku o mu gbogbo won lọ o. Loju ẹsẹ Ọrunmila tii..., gbogbo ohun ti wọn ni kỌrunmila ru lẹbo, o ti ru u. O gbọ riru, o ru. O gbọ titu, o tu. O gbọ harahara loju ọpọn, o ha. Gbogbo ohun a ni o ṣe , o ti ṣe. O ti yẹ o? O ti baa jawe Ifa... Ibuje. O ti wabuje lọ, a n pe kini kan ni buje. Ta ba ti fi kun eniyan bayii, yio.. eniyan pupa yio dudu ni. Kia Ọrunmila ti wabuje lọ ti wa oko Ifa lọ. Wọn ti ṣetutu, wọn ti kun gbogbo obinrin ti o pupa nile Ọrunmila nibuje. O pari ẹ. To ba ni...
Nigbo dọjọ keji bayii ni iku ba de. Iku, o si ni kondo kondoku kii gun ju bayii lọ. Nigba o ṣe de iwaju ita Ọrunmila bayii, iku kan roll kondo soke bayii nigba loju bayii. Ni o ba joko nilẹ. O ni, Iwọ Ọrunmila! Ọrunmila lo n jẹ. O ni, iyawo rẹ na iya lọjejigbomẹkun lanaa. Ọrunmila ni, kii ṣe iyawo oun! Ah! O ni, kii ṣe iyawo rẹ bo? Ọrunmila ni, kii ṣe iyawo oun. Kii ṣe iyawo rẹ? Ọrunmila ni, kii ṣe iyawo oun. Kii ṣe iwọ lo ni obinrin to pupa roro kan bayii? Ọrunmila ni oun o lobinrin pupa nile. Oun o lobinrin pupa nile? O ni bẹẹni. Iku ni o da, ko gbogbo obinrin inu ile rẹ jade nigba naa. Koun yẹwo. Bi Ọrunmila ti ko gbogbo awọn obinrin to wa ninu ile jade lọ pata pata! Ọrunmila si niyawo pupọ. Niku wa la aarin wọn lo ga rarara. Ni wa obinrin pupa nbẹ, ko ri i. O la lọ, la bọ, ọrin lọrin, bọrin lọrin, bọ [O laa lọ, o laa bọ, o rin in lọ, o rin in bọ], ko ri i. Gbaga! Niku bu ẹkun lo ni iya lo jẹ oun toto bayii. Ṣe kii ṣe iyawo, kii ṣe iyawo ẹ ni. O na... o ni kii ṣe iyawo oun, oloun o lobinrin pupa nile e. Ngba ti o ri obinrin pupa nbẹ, biku ṣe sunkun lọ nuun.
LỌrunmila ba n yin awọn awo rẹ, lawọn awo rẹ ba n yinfa. Ọrunmila ni bẹẹ gẹgẹ lawo wi o, bẹẹ gẹgẹ nawo toun sọ. O ni:
Sinimọ Sinimọ lo difa fun obinrin pupa rororo eyi ti ṣe iyawo Ọrunmila nijọ ti o n lọ re na iyaku lọja Ejigbomẹkun.
O n ṣeku sonibuje ma, Sinimọ, Sinimọ
Aarun sonibuje ma, Sinimọ, Sinimọ
Ofo sonibuje ma, Sinimọ, Sinimọ
Aseeri sonibuje ma, Sinimọ, Sinimọ
Afaato sonibuje ma, Sinimọ, Sinimọ
Idamu sonibuje ma, Sinimọ, Sinimọ

Ba un ni Ọrunmila ṣe bẹrẹ si n yinfa nuun. Ifa n yin Eleduma... Tifa n yin Eledumare ree. Ifa ni eleyii ni iyawo pupa nile, ko tete rubọ fun un, kiku o ma baa paa mọ lọwọ lọdun ni. Ifa na sọ bẹẹ loju Eji Ogbe. Aboru aboye. Tifa na wi nuun o.

Eji Ogbe 1

This is Eji Ogbe. Ifa is saying to this person should make a sacrifice so that (s)he does not go empty handed and miss the good thing that (s)he is searching for. This person is seeking a blessing (fortune). (S)He should make a sacrifice. All of the blessings are coming to him/her, and Ifa says that (s)he will find it/them if (s)he offers the sacrifice. If (s)he does not offer a sacrifice, (s)he will... (S)He cannot attain it. (S)He will lose it. But if (s)he makes a sacrifice, (s)he will receive it. Ifa says, (s)he should offer a sacrifice so that (s)he may not end up unsuccessful, this is this message in Eji Ogbe. This is the way Ifa teaches us to speak this message. It says:

Ọtọtọtọ, ọrọrọrọ, ọtọtọ (What is real is real [true], what is not real is not real), Whole is how we eat groundnut. Whole is how we eat imumu (edible black seed). In Iranje, they assess the king’s valour through his performance. If you praise the king with his acts of valour, he will give you a gift. This reveals why Ogotẹẹrẹ made war against Ehinwọran. Ogotẹẹrẹ is what we call penis, and Ẹhinwọran is what we call vagina. It is an abomination to the gods for the penis to fight a war with the vagina and lose.

Ifa says that this person should offer a sacrifice, so that (s)he can achieve the blessing that (s)he is searching for. Everything that (s)he is searching for, (s)he will surely get it if (s)he makes a sacrifice. (S)He should make offerings for the spiritually powerful beings. This person will be able to get what his/her heart desires very easily. This is what Eji Ogbe tells us.

Eji Ogbe 2

In this Èjì Ogbe, If it is revealed by Ifa, this person has a light-skinned woman in the house as a wife. He should offer a sacrifice immediately so that Death doesn’t kill her on his watch and she may have a long life. Ifa says that this person has a light-skinned woman at home. He should offer a sacrifice so that Death doesn’t take her away. This is what Èjì Ogbe tells us, this is the message Ifa transmits . Here, this is what Ifa says, there is a light-skinned woman in this person’s house, and he must make a sacrifice to prevent Death from taking her away. Ifa says:

Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’s wife, on the day that she beat Death’s mother at Ejigbomẹkun market.

It is said that Sinimọ was going to Ejigbomẹkun market. When she arrived at Ejigbomẹkun, she met an old woman there, but didn’t know that it was Death’s mother. When a fight sprung up between them, Sinimọ beat her intensely. Everyone said, Ah! That’s Death’s mother you have beaten up. She responded, Whose mother? What do you mean Death’s mother? That means nothing to me. She beat the old woman within an inch of her life. When Ọrunmila’s wife came home, she told her husband, Ah! Baba, I ran into one old woman today at Ejigbomẹkun market. She said she wanted to embarrass her, and she beat her severely. Ọrunmila asked, who was the old woman? They said she was Death’s mother, responded Sinimọ. Ah! Said Ọrunmila. You beat Death’s mother? Wow! You woman, what have you done? Do you know what you’re saying? She responded, I already answered you, of course I know what I’m saying. He asked again, Death’s mother? Yes, Death’s mother, she replied.
Ọrunmila ran quickly to consult Ifa. Ifa told him to make a sacrifice as quickly as possible so that Death wouldn’t take his wife. Ifa also said that he should paint the skin of all of the women in his house so that they would appear to be dark-complexioned, because if Death came by and saw any light-skinned women, he would take them all away. Ọrunmila immediately did everything that Ifa told him to do. Ifa accepted the sacrifice Ọrunmila made. Ifa accepted the offering Ọrunmila made. The ritual Ọrunmila performed on the divining board was accepted. Everything that he was told to do, Ọrunmila did it. Do you understand? He collected plant materials to make medicine. He searched for Ibuje. We call a certain something Ibuje. If you use it to paint someone with Ibuje, (s)he will become very dark. Ọrunmila quickly searched for Ibuje, he went looking for the ingredients he would need. He offered the sacrifice, He painted all of the light-skinned women in his house with Ibuje. He finished it.
The next day Death came around. Death had a club that was about this size. When Death arrived at the crossroads where Ọrunmila’s house was, he was tossing his club up in the air and catching it again. Then he sat down on the ground. He said, “Hey you, Ọrunmila! Ọrunmila!” He said, “Your wife beat up an old lady in Ejigbomẹkun market yesterday.” Ọrunmila said, “It wasn’t my wife!” Death said, “Ah! It wasn’t your wife?” Ọrunmila said, “It wasn’t my wife. You aren’t the one with such a light-skinned wife? Ọrunmila said he didn’t have any light-skinned women in his house. You don’t have any light-skinned women in your house? Asked Death. Ọrunmila said, That’s right. Death said, “Ok, no problem. Collect all of the women in your house and bring them out.” Ọrunmila collected them and brought every last one outside. He had many, many wives. Death looked at them all, but couldn’t find a light-skinned woman. He looked up and down the rows of Ọrunmila’s wives, but couldn’t find the one he was looking for. He exclaimed, “Ah! How shameful! I can’t belive this is happening to me. It wasn’t your wife?!” Ọrunmila agreed and said, it wasn’t my wife. I don’t have any light-skinned women in my house. When he saw that there were no light-skinned women around, Death burst into tears as he was walking away. Ọrunmila began to sing and dance and praise Ifa, saying, Yes, it was as the Babalawo said. It was as the Babalawo predicted. He said:

Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’s wife, on the day that she beat Death’s mother at Ejigbomẹkun market.

He sang Onibuje is immune to Death, Sinimọ, Sinimọ
Onibuje is immune to Disease
Onibuje is immune to Loss
Onibuje is immune to Failure
Onibuje is immune to Struggle
Onibuje is immune to Suffering

This is how Ọrunmila began to praise Ifa. Ifa also praised Almighty God. Ifa says this person has a light-skinned wife in his/her house. (S)He should sacrifice immediately so that death does not take this light-skinned person away this year. This is what Ifa tells us in Eji Ogbe.

African Language Program at Harvard University