1.0 Eji Ogbe (Oyinbo)

1.0 Eji Ogbe (Oyinbo)

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Ni odu Eji Ogbe, Ifa sọ pe… [o ti ya?]... Ta ba da Ifa Eji Ogbe fun eniyan, Ifa sọ wipe eleyii fẹ lọ irin ajo kan, ati pe awọn nkankan nbẹ toun ba eleyii ninu jẹ. Ifa ni ko ṣetutu. Ifa ni nkan ti n ba a, ti n ba ninu jẹ oun, yio dijo yio dayọ. Ti o si ni iyi [prestige] titi ọjọ alẹ rẹ ni. Ifa ni kii tun ṣe ẹnikan mọ, awọn bi… meloo kan fẹ dẹgbẹ rin irin yẹn ni. Ti wọn ba lọ, ibẹ o daa, wọn ọ gbọsin, wọn ọ gbọra. To jẹ pe aarin ibi tan wa ti n ba wọn ninu jẹ tẹlẹ, gbogbo awọn eniyan ti wọn ba wọn ṣọta nbẹ, wọn tun maa wa wọn kaakiri. Ti wọn o si niyi loju wọn. Bẹẹ ni. Ibi ti Ifa ti sọ bẹẹ ni o. O ni:

O lootọ, o loore, ṣo gbe mi, ma ṣe gbe mi ti, Saara ga, Eji furu a dia fun Oyinbo ọmọ aṣogun dere ni ọjọ ti wọn yio kuro ni Ile-Ifẹ. Awa o kuku mọ ibi ori n gbe nire, Ẹla dakun, ko sin wa lọ. Ibi rere, ọpẹ n gbe nire, ibi rere. Ifa mo ni o sin wa lọ, ibi rere lọpẹ n gbe nire, ibi rere. Ọrunmila mo ni n sin wa lọ. Ibi rere, lọpẹ n gbe nire, ibi rere.

Odu Ifa yii, lo da fun awọn Oyinbo, nigba igba… nigba igba iwasẹ ti wọn kuro nile-Ifẹ. Nitori pe nigba naa ti wọn maa kuro, baba wọn... awọn obi wọn, to bi wọn, Ọrunmila ti sọ fun wọn pe abami ọmọ ni wọn… awọn obi yẹn maa bi. Oluorogbo, Ooṣala, ati… eh, Olokun. Nigbati wọn wa ọmọ, Ifa ni eh… ọran awọn eleyii yio dijo dayọ. Ọrunmila wa sọ fun Olokun, Ooṣala, ati Oluorogbo pe ẹ[ni] ti n ba inu jẹ yi ẹ ri i. Ẹ wa rubọ, tẹ ba ti rubọ, nigba tọwọ yin ba to o tan, Ifa ni ẹ bi ọmọ, o labami ọmọ lawọn… ọmọ naa yio jẹ. Wọn si ṣe rubọ. Igba ewurẹ, eku, ẹja, naa ni ẹbọ nbẹ. Nigba to… Igba ẹyin, igba ẹyin adiẹ.

Nigba tan o bimọ n totọ, wọn babami ọmọ, eniyan funfun nan bi. Ah! Lawọn eniyan ba n wi pe, iru ọmọ wo re o? Iru nkankan re. Wọn sa wọn tọju wọn. Nawọn ọmọ yẹn ba n dagba. Ṣugbọn wi… di dagba ti wọn dagba naa, wọn o le da ounjẹ jẹ. Wọn o le ṣe wahala. Wọn o le jẹ ohun to ba lata. Afi ko jẹ bi ẹyin nan le jẹ. Ẹran dindin, ah. Nigbo wa ya, awọn tan wa laarin awọn eniyan dudu tan wa wa, wọn wa fi wọn ṣe ẹlẹya, wọn fi wọn ṣe yẹyẹ, pe ọlẹ, awọn ọlẹ ọmọ leleyii. Wọn o le loko, wọn o le ṣe…

Nigba wọn wa dagba, gbogbo awọn alawọ funfun, wọn wa kesi ara wọn jọ. Wọn ṣe ipade. Wi pe ẹ jẹ [ki] a kuro laarin awọn eniyan dudu yii. Iwa wọn o ba ti wa mu. Bi wọn si mu eji kẹta, tan gbọna ọdọ Ọrunmila lọ nu un. Ọrunmila ba dafa fun wọn. Ọrunmila ni, ibi kan lẹ fẹ dẹgbẹ lọ eyin… Ẹ ṣetutu. Ifa ni ẹ ẹ si gbọdọ file baba yin lẹ o. Lọdọdun, a gbọdọ ma ri yin nile baba yin nigba ti baba yin ba ti n ṣe ọdun… ọdun eriwo rẹ. Ẹ gbọdọ ma wa o. Wọn ni, bẹẹ na ni a fẹ jade kuro nilu yii, ṣugbọn awọn o mọ ibi ti awọn lọ. Ṣugbọn nigba ẹ ti ni kan o ṣetutu yii, o ti da naa nu [now that you said we should offer sacrifice, it’s all well and good]… Ban ti ṣetutu nu un. Wọn wa bi Ọrunmila leere pe awọn fẹ ki Ọrunmila, ki… ki ọ tele awọn lọ. Ọrunmila ni kan ma lọ pẹlu aṣẹ Ọlọrun. Pe ko sibi ti wọn o lọ ti ohun o ni mọ bẹẹ, ati wipe agbo awọn tan fi wọn ṣe ẹlẹya yii, nigba to ba ya, wọn ma fi owo wa wọn kaakiri ni. To jẹ pe wọn o da bi goolu.

Nna ni Oyinbo ṣe da bi goolu loju ọmọ araye loni. Teniyan o ba loke okun loni, ọpọlọpọ… wahala ni o ṣe ko to lọ bẹ. To ba jaja doun tan, inu gbogbo awọn obi rẹ o maa dun pe, ah! Ọmọ wa ti lọ ilu Oyinbo. O ti dolowo. Titi doni oloni fi n wa...

Ifa ni… eleyii ọran rẹ yio dijo yio dayọ, ko ṣetutu. Ibi ti n lọ yii, ibẹ ni o ti gbọsin ni o ti gbọra. Ifa to da fawọn Oyinbo, tan fi kuro nile-Ifẹ lọjọ kini nu un. Bẹẹ ni, bayii ni awọn Oyinbo ṣe, ti wọn si kuro nile-Ifẹ. Titi di oni, ta n gbọke okun lọ, odu to da fawọn Oyinbo nu un. Bayii, tifa sọ nu un. Nipa Eji Ogbe. Ni ori awọn Oyinbo, alawọ funfun. Ifa nire ni.

In Odu Eji Ogbe, Ifa says [are you ready?]. If Eji Ogbe is cast for someone, Ifa says this person wants to go somewhere, and there are things or people that are bothering him/her. Ifa says (s)he should make an offering. Ifa says the thing that is bothering him/her will become a source of joy and (s)he will enjoy prestige for all of his/her days. Ifa also says that it is not just one person, there is a whole group of them who want to go somewhere. If they go, the place will be very good, they will prosper and be successful. In fact, the people who were causing problems for them before will later begin seeking them out wherever they are. This is how they will become greater than the others. Yes, this is what Ifa says. Ifa said:

O lootọ, o loore, ṣo gbe mi, ma ṣe gbe mi ti, Saara ga, Eji furu a dia fun Oyinbo ọmọ aṣogun dere ni ọjọ ti wọn yio kuro ni Ile-Ifẹ. Awa o kuku mọ ibi ori n gbe nire, Ẹla dakun, ko sin wa lọ. Ibi rere, ọpẹ n gbe nire, ibi rere. Ifa mo ni o sin wa lọ, ibi rere lọpẹ n gbe nire, ibi rere. Ọrunmila mo ni n sin wa lọ. Ibi rere, lọpẹ n gbe nire, ibi rere.

[It is true, it is good, favor me, do not refuse to favor me, Saara ga, Eji furu cast Ifa for Oyinbo the child of the one who transforms Ogun (god of iron, war, and technology) into an idol when they were going to leave Ile-Ifẹ. We don’t know that the place that our destiny will take us. Please Ẹla, accompany us. We know it must be a good place that the Palm Tree [Ifa] is taking us. Ifa, I beg you to accompany us. We know it must be a good place that the Palm Tree [Ifa] is taking us. We know it must be a good place that the Palm Tree [Ifa] is taking us. Ọrunmila, I beg you to accompany us. We know it must be a good place that the Palm Tree is taking us]

This is Ifa sign that was cast for the Oyinbo [white people] in the time of the ancestors when they left Ile-Ifẹ. This was because at that time, their parents, the ones who gave birth to them, Ọrunmila told them that the children would be strange and peculiar, the children that they would have. Oluorogbo, Ooṣala [Oriṣanla], and.. eh, Olokun. When they were trying to have children, Ifa said, their problem will become a source of joy. Ọrunmila said for Olokun, Ooṣala, and Oluorogbo that they would find what they were looking for. He said they should offer a sacrifice, and once they had achieved what they wanted, the children they would have would be strange and peculiar. They prepared the sacrifice: 200 she-goats, 200 fish and rats, that was the sacrifice, along with 200 hen’s eggs.

When they gave birth, they had peculiar white children. Ah! People said, “What kind of children are these? Maybe they are this, maybe they are that.” They took care of the children and raised them, but when they grew up the children could not eat food or do most kinds of work. They could not eat any food that had hot pepper in it. Unless it was eggs that they could eat, or fried meat. Later on many of the black-skinned people would ridicule them, make fun of them and call them lazy. They would say, “They [the white children] don’t go to the farm, they don’t do this, they don’t do that…”

When they had all grown up, the white people, they got together and had a meeting. Let’s leave these black people, we can’t live with them the way they are behaving. They realized that they should consult Ọrunmila. Ọrunmila cast Ifa for them and said, “You want to go somewhere. You should make an offering. However, you must not forget where you come from. Every year, when your parents celebrate their festivals, you must come back.” They said, “Yes, we want to leave this town, but we don’t know where we should go. Now that you have said that we should offer a sacrifice, it will all be well.” Then they made the offering. They asked Ọrunmila if he would go along with them, but Ọrunmila said he couldn’t. He told them to go with God’s blessing, and that there was no place where they could go that he didn’t know already, and that the people who were ridiculing them before would spend a great deal of money seeking them out in the future. It will be as if they are as valuable as gold.

That is how Oyinbo [white people] became as good as gold amongst the people of the world today. If a person travels to Oyinbo’s country, (s)he will have to go through a lot of trouble just to get there. If (s)he ever gets there, his/her family will be so happy. Ah! Our child has made it to Oyinbo’s country. (S)he has become rich. Until today people are still looking for any way to get to Oyinbo’s country.

Ifa says this person’s problem will become a source of joy and (s)he should offer a sacrifice as a result. (S)he will be successful and prosper in the place where (s)he wants to go. This is the sign that was cast for Oyinbo when they wanted to leave Ile-Ifẹ long ago. Yes, that is how Oyinbo left Ile-Ifẹ. Until today, if you travel [to Oyinbo’s land], that is the sign cast for Oyinbo. This is how Ifa said it in Eji Ogbe about Oyinbo, the white-skinned people. Ifa foresees a blessing.

African Language Program at Harvard University