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1.2 Ogbe-Yẹku | Africa's Sources of Knowledge - Digital Library
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1.2 Ogbe-Yẹku

1.2 Ogbe-Yẹku

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Ogbe-Yẹku 1:
Eni… ti Ifa yii ba jade si Ogbe-Yẹku, Ifa sọ fun eleyii wipe aye to wa yii yio gba ipo nbẹ. Ifa pe gbogbo ohun tọju rẹ wa n ri nisisiyi, to da bi wipe wọn yananjẹ [cheating him]. Ifa ni gbogbo awọn ti wọn yanjẹ ganan, yio wa dọba le wọn lori, loju Ogbe-Yẹku. Ti o dọba le gbogbo wọn lori patapata. Ifa… Bo ba jẹ pe eleyun, o jẹ oloṣelu ni o. Ifa pe hanin… awọn ẹgbẹ rẹ, wọn o gba tiẹ. Wọn o gba tiẹ. Ṣugbọn to ba ti wa le ṣetutu, Ifa ni gbogbo awọn ti o gba ti oun pata, yio… yio wa dọba le wọn lori. Wọn wa panu pọ pe, ah! Lagbaja ni, ẹ ja fi ṣe kini bayii. Ifa ni ko…ko… ko muraa, ko ma kọkan rara. Ko mojuto iṣẹ rẹ, ko si ma gbadura. Ifa pe oun naa ni o bori gbogbo awọn tan ba a ṣọta. Bẹẹ ni, Ifa sọ bẹẹ, loju Ogbe-Yẹku. Ifa ni, o gbọdọ ni aṣọ onrọrọ lẹbọ nbẹ. Aṣọ onirọrọ, o gbọdọ ni lẹbọ. Ifa ni o gbọdọ ni agbe omi kan lẹbọ nbẹ. Ifa ni gbogbo… aarun kaarun ni o, aisan kaisan ni o, ko ni… ko ni duro lago ara rẹ nigba ti babalawo ba ma… ba… ba jawe Ifa tan. Gbogbo ọwọ buruku tọmọ araye ba fi le lara, yio kuro nbẹ. Ọna rẹ o wa la. Gbogbo [a]wọn ti o nifẹ rẹ, wọn o wa fẹran rẹ nigba wọn ba ti ri pe alagbara kan leleyii.
Ifa ni ko ma kọkan, ko ma bẹru. Ko, ko mojuto iṣẹ rẹ, ko si rubọ, ko ṣetutu. Ifa ladura rẹ yio gba, ti o wa dọba le gbogbo wọn tan ba a ṣọta lori. Bẹẹ ni, Ifa naa sọ bẹẹ. O ni:

Ogbe-Yẹku ni baba Amulu, mo rogbo, mo rakọ ni baba ẹdan. Ikọla to kahun kii kọgbin. Eyi to ba kọgbin o gbọdọ kọlabahun a dia fun Kiniun ni ọjọ ti n lọ re fitọ gbaju lọwọ gbogbo ẹranko.

Kiniun re, laarin gbogbo ẹranko, oun lọ yọlẹ ju laye pata. To jẹ wipe… gbogbo awọn ẹgbẹ rẹ maa n fi i iya jẹ ni. Ti eleyii to maa fi iya jẹ ẹ. Ah! To… ti n sọrọ, wọn ni ki o gbe ẹnu rẹ sohun [shut up/put mouth over there]. Eni to to [ati] eni ti [k]o to. Wọn ma ridiku ẹ ni. [Wọn] a ni, “Eh, panu mọ… ko sọrọ nbẹ.” O wa dijọ kan, inu ẹ ba jẹ pẹlu gbogbo oun ti wọn foju rẹ ri i. O ba meji kẹta, o daarun. O ba boko awo lọ.
Ni ki Ọrunmila dafa fun oun. Ọrunmila dafa fun un. Ọrunmila ni iya naa n fi jẹ eleyii. Ko rubọ yio ṣẹgun. Ti o si bori gbogbo awọn tan fi iya jẹ. Toun gan ni o wa dọba le wọn lori. Wọn ni ko laṣọ onirọrọ lẹbọ, ko lagbe omi. Kiniun ba rubọ. Lo ba rubọ. Ladura rẹ ba gba. Wọn gba gbọn yẹrẹ nu agbe omi ti… ti n ṣe rubọ fun un. Wọn ni [k]o o lọ maa mu. Aṣọ onirọrọ, wọn gbọn yẹrẹ si lara, wọn ni o lọ ma fi bọra. Omi oun… ngbati ti ẹ mu omi agbe ka tan, itọ rẹ ti doro! Eyii un jẹ aṣẹgun fun un. Aṣọ onrọrọ ti o jọ ọjọ oun lo wa lọrun kiniun. Oun nirun yẹwu yẹwu, tẹ n wọ lọrun kiniun [titi] doni. Aṣọ to fi rubọ nu un. Ifa ni keleyii o, ko… ko laṣọ onrọrọ lẹbọ. Ifa ni oṣi ati iṣẹ, ati aṣọ iya yio kurọ lara rẹ. Naa itọ rẹ ba doro. Awọn ẹgbẹ re, wọn ro pe ba wọn ti maa n ṣe tẹlẹ ni. Nigba ti kiniun o sun, lo ba tọ yii agbo ara rẹ ka. O sun saarin ẹ. Na… obonjọ, ẹranko ẹgbẹ rẹ yio ku, nan ba n ro pe, kawọn lọ fiya jẹ ba wọn ṣe maa n fiya jẹ ṣe. Bi wọn ṣe kan da itọ ibi [ti] o fin kale tan da kọja bayii. Wọn kan ku ni. Wọn kan ku ni! Wọn, ah! Wọn ni, hininin? D… daju daju o! Eleyii ti jẹ ọba… ko wa si eni ti o kọja ibi kini un to ni ku. Ban ṣe fi… bo ṣe dọba le gbogbo wọn lori nu un. Ti awọn o le fiya jẹ mọ.
Ifa ni keleyii o rubọ daadaa. Gbogbo ohun tan ba ti le, pe o ku ibi ti o gba, tan fiiyajẹ ẹ [where is his way out? The things they are using against him]. Ifa ni to… Ifa ladura rẹ o gba. Ko rubọ nbẹ, yio dọba le wọn lori. Bo ba ṣe aare orilede leleyii fẹ ṣe, ti o gbe apoti orilede [be contestant]… aare orilede. Lẹhin ọpọlọpọ tan ba ti… tan ba ba ti tile, oun [k]o ni debẹ, oun [k]o ni ṣe. Ifa ni to ba ti rubọ, Ifa loun ni o bi debẹ. Ti o ṣe e. Ifa ni ko…ko… keleyii o rubọ. O ni yio ṣẹgun. Gbogbo ipo teleyii fẹ dimu, Ifa ni bo ba jẹ ọga tiṣa [principal] ile-iwe ni. Ti… ti… to jẹ pe level ẹ kere, tẹlẹ tẹlẹ. Ifa ni teleyii ba ti mura sadura, oun ni yio tun jẹ ọga olori ile iwe naa. Bo ba si jẹ agbe ni [farmer]. Teleyii lọ, to lọko waju, to lọ mẹgan, to lọ mu to fẹ maa ṣiṣẹ oko. Ifa ni to ba ti de ibẹ, wọn o maa gbe lẹnu soun. Ah, tan ba ti n sọrọ, toun da sọrọ kan, ah… Dakẹ nbẹ! Talo lo foro lọ ẹ?
Ifa ni keleyii yio mura. O ni yio dolori ibẹ. Nigbo ba ṣẹgun tan, taiye ba gba tan, ti o si lowo, ti o lọla. Bẹẹ ni Ifa sọ, loju Ogbe-Yẹku. Ifa sọ bẹẹ.

Ogbe-Yẹku 2:
Eni ta ba tun dafa Ogbe-Yẹku fun, ah, Ifa ni ẹmi eleyii o gunun. Ifa sọ bẹẹ. O lẹmi rẹ yio gunun loju Ogbe-Yẹku. Ifa ni teleyii o ni agogo meji, ko ni lẹbọ nbẹ. Ifa sọ bẹẹ. Ifa ni ko ni lẹbọ nbẹ. Ifa ni iṣẹgun… iṣẹgun o deba a. Ẹmi rẹ yio si gun. Ifa ni [k]o ni ba wọn kuku ajọku. Bo ti wulẹ kan maa gbogun ti i, Ifa ni rara, ko ni ba kuku ajọku; ẹmi rẹ yio gun. Nibi Ifa na gba to fi sọ bẹẹ. O ni:

Ogbe-Yẹku ni baba Amulu, ori a gbo, ori a tọ ni baba ẹdan a difa fun Ooṣanla Oseregbo nijọ ti baba o tọrun bọ waye. Ifa ma ma jẹ [ki] n ba wọn yun tembu. Agogo idẹ kii ba wọn yun wa Oriṣa. Agogo idẹ. Ọrunmila ma ma jẹ [ki] n ba wọn yun tembu. Agogo idẹ kii ba wọn yun wa Oriṣa. Agogo idẹ…

Ifa ni eleyun o ni ba wọn kuku ajọku. Ko lagogo meji nbẹ, lẹbọ. Ifa sọ bẹẹ ta ba lodu Ogbe-Yẹku ta da fun eniyan.

Ogbe-Yẹku 3:
Ifa naa si tun sọ fun eleyii, loju Ogbe-Yẹku, o ni aṣeyọri maa wa fun un. O laṣeyọri nbẹ fun un. Ifa ni keleyii o maa ṣe alejo. Ko yawọ. Ko yawọ daadaa. Ifa lagbo rẹ yio kun. Bo… bo da ile iṣẹ silẹ nibi kan, yio…eniyan gidi ni o ma ri gba nbẹ. Ko ma yawọ; ko ma lahun. Kaṣeyọri o le ba wa fun un. Ko le ba maa ṣẹgun ọta. Bẹẹ ni, Ifa sọ bẹẹ loju Ogbe-Yẹku. Ifa ni keleyii o… ko ma ṣe… to ba ti ri alejo [stranger], ko ma tọju ẹ. Ko ma tọju ẹ. Ko ma foju [commonize??] ẹ. Ifa ni… o lere. Yio lere fun [will be gainful for him] yio jere iwa rẹ [profit from behaviour] loju Ogbe-Yẹku. O ni, Ifa na sọ pe:

Akara o se ṣalejo. O ni mu bale le ṣahun a dia fun Elemele eyi ti n ṣawo rode Ikoyi.

Elemele ni ṣawo rode Ikoyi. Wọn ni ibi to n lọ yii o. Wọn ni ko ma lọ o, pe ko ṣefa fun awọn, ibẹ yio gba a o. Ṣugbọn wọn o ni ṣe lalejo. O lo da. Oun lọ na. Ara Ikoyi naa, wọn ti dafa fun wọn naa. Alejo ti n bọ o, alejo kan wa ọdọ yin o. Ẹ panle o [honor him/oblige him]. Ti o ba ti de ọdọ yin, ẹ panle daadaa kẹ fun ohun ti o jẹ, ko jẹ ko mu, kẹ bu omi tutu fun un, kẹ ṣe gbogbo ẹ o! Igba naa la lẹ roju, lẹ raye nikoyi yioo ma pọ si o [after that you will become comfortable and Ikoyi will grow/prosper].
Awọn ara Ikoyi, wọn… wọn kọ ti o gbọhin ṣẹbọ [turn deaf ear]. Wọn o rubọ. Ah. O da. Nigba ti babalawo naa, alejo naa o la to wọlu [suddenly arrive and entere], babalawo to kọfa yanranyanran Elemele. Lo ba wọlu. Wọn ti gbagbe nigbati wọn [k]o rubọ tẹlẹ lo jẹ ki wọn o gbagbe. O jẹ ki wọn o gbagbe orirun wọn. Nigba wọn dalu wọn le tan sọ fun wọn nu un. Wọn o wa tele e [they didn’t follow it. Wọn wo wa nbẹ loni. Babalawo… lo ni Elemele lo ba de ba wọn lalejo. Nan ba sẹsẹ wa lọ lọ lọ oko. Wọn ti sọ fun wọn pe, akọ… kan ko ra akara fun alejo naa ko ati omi tutu. Tori pe alejo ti n bọ, wọn o mọ iru ipo to wa, boya ebi ti fẹ pa a, boya ebi n pa bọ. Boya nkankan ṣe e. Ki wọn kan tiẹ kọkọ bomi fun alejo naa [they should first and foremost]. Wọn o maa ṣe e. Ebi ba n pa Elemele wọbẹ. Nigba [ti] Elemele wo wo wo tori pe kini yii ah! Ebi ma n pa oun, o maa fẹ han oun lenmọ. Bo ṣe gbe apo abira rẹ kọ ẹgbẹ nu un. Lo ba ku… lo ba fi ilu Ikoyi lẹ. O ni lo ba fun wọn loun nbẹ. O ni ilu Ikoyi [k]o ni apọsi lailai. Naa ni o jẹ ki Ikoyi ile [k]o pọ doni. Bo ṣe kọ ri sọyọ naa nu un. Ọyọ Alaafin.
Aa… ara Ọyọ Alaafin nan si ti dafa tẹlẹ. Tan naa ni, tan sọ fun wọn, tan awọn awo sọ fun wọn nigba tan o da Ọyọ le, pe kan na maa tọju alejo o. Talejo ba ti wọdọ wọn kan ma tọju ẹ o. Nnaa laṣeyọri yio fi wa fun wọn o. Naa wọn o fi ma pọ o tan o ni. Tan o ni mọ ibi tan pọ de, tilu wọn o pọ. Pe talejo ba ti n wọlu kawọn naa maa fakara ṣalejo, ati omi tutu, kan kọkọ bu fun alejo naa. Awọn ṣetutu nti wọn. Lẹbọ wọn fin. O ni

Akara o ṣe ṣalejo ni ni mu bale le sahun a difa fun Elemele eyi ti n ṣawo rode Ọyọ. O gbọsin, o gbọra. Aṣẹhin wa, asẹhin bọ, awọn Ọyọ wa n pọ si. Wọn wa dẹ…

Belemele si wọbẹ nu un. Ha, ẹlẹ o, ẹ kaabọ baba, ẹ pẹlẹ, nan ba k… loju ẹsẹ wọn ti bomi tutu fun Elemele. Loju ẹsẹ wọn ti n fun un lakara, wọn ti… Elemele ti n jẹ. Nigba ti ẹ jakara tan, iṣu ti jinna. O ti gunyan, o ti gbe… wọn ti… wọn ti gunyan. Wọn ti ge… eku ẹja, wọn ti din. Wọn ti gbe fun Elemele. Ah! Inu Elemele wa dun. O ti muti, wọn ti ṣe gbogbo ẹ. Ṣẹkẹtẹ, ẹmu ṣẹkẹtẹ. O ti mu u. Gbogbo ẹ n lọ rahin Ibẹ lelemele ti sọ fun wọn pe, awọn Ọyọ o maa fẹ lọ titi lailai, o wo si maa niyi titi aye raye ni. Naa lọyọ fi pọ si doni. Naa lọyọ fi niyi. Ko sibi ti Ọyọ wa ti o ni niyi. Laiye… titi di oni.
Ifa ni keleyun o lọ bọfa nbẹ ta dafa yii fun un. Ko si fakara bọfa nbẹ, ko tun rubọ. Ifa ni ọrọ rẹ o lọju, ko maa ṣalejo ko ma ṣahun. Ifa naa sọ bẹẹ, loju Ogbe-Yẹku.

Ogbe-Yẹku 4:
Loju Ogbe-Yẹku yii naa tun wẹ. Ifa ni keleyii o ṣe pẹlẹpẹlẹ o. Ṣọran igbesiaye rẹ o. Ifa ni aṣeyọri, o wa fun un o. Ifa laṣeyọri, o lo wa fun un o. Emi rẹ o si gun daadaa. Ifa sọ bẹẹ. O lemi rẹ o si gun daadaa o. O ni ko wa ṣọra o, o ni ija yio ṣẹlẹ laarin oun pẹlu eniyan meji. Ko ṣetutu o, ko le ba ṣẹgun awọn toun o [that person]. Ifa sọ bẹẹ. Ija n ṣẹlẹ laarin oun pẹlu eniyan meji. Ifa ni, o le jẹ ile baba rẹ o. O le jẹ ile iya rẹ o. O le jẹ laarin ẹgbẹ rẹ [in the middle of the group of them]. O le jẹ bẹẹ laarin wọn o. Ko sibi ti ija o ti le ṣẹlẹ. Ṣugbọn yio ṣẹlẹ laarin oun eniyan meji. To ba jẹ oluṣelu ni, ninu ẹgbẹ rẹ naa, ti o jẹ ẹgbẹ rẹ, naa ni jẹ o ti ṣẹlẹ. Tonitoun o [sọ] pe oun loun o ṣepo bayii [will aspire to this position or that], o loun o ṣepo bayii. Ifa ni teleyun ba ti ṣetutu, o ni ipo naa jamọ [grab/achieve] lọwọ. Wọn le maa du u pe [might contest], ah enikan le pe oun fẹ ṣe gomina. Kenikeji naa o pe oun loun fẹ jẹ gomina. Awọn mejeeji, o ba jọ maa faa ninu ẹgbẹ wọn. Teleyii ba ti ṣetutu, oun ni yio jamọ lọwọ.
Ifa lo si ni ọmọdọ kan, ti maa n pe ran nṣẹ [who runs errands]. Ifa ni tija naa ba de, ọmọdọ yii ni n ran an lọwọ, ti e ṣẹgun. Ko ma tọju rẹ daadaa. Ifa ni ọmọdọ yio ṣe iranlọwọ fun un nigba ija na ba de. Ko si kii ija naa maa ṣẹlẹ ninu ẹgbẹ wọn. Ṣugbọn ọmọdọ rẹ yii, yio ran an lọwọ, ti o fi ṣẹgun, ti o si fi ibọri. Ifa na lo sọ bẹẹ, ibi to gba to fi sọ bẹẹ ni. O ni:

Ogbe-Yẹku ni baba Amulu, mo rogbo mo ratọ ni baba ẹdan a dia fun Olokun ni ọjọ ti Ooṣanla n jija ilẹ.

Ooṣanla ati Olokun, lariyan jiyan de larin ara wọn. Lolokun ba loun loun loni, omi ati ilẹ. Ah, Ooṣanla ni o ma sọ bẹẹ mọ. O ni, oun loun onilẹ. O ni oun ni olori a[wọn] to nilẹ. Omi lasan lolokun ni. O ni, Olokun ni rara o. ibi Olokun ti bẹrẹ ijangbọn to ti bẹrẹ wahala nu un. Ni ọba ilu ni ẹ ma wule ja. A mọ ọga, a mẹni to nilẹ, a mẹni to loke, nigba to ba dọjọ meje oni, ẹ wa pade. Ẹ wa pade ija niwajude aafin. Nigba [ti] ọjọ keje pe, Ooṣanla ti dafa, o ti rubọ, o ti tọju ọmọdọ ẹ daadaa. O ni ọmọdọ, alagẹmọ lọmọdọ Ooṣanla. Ooṣanla a si maa tọju ẹ. O fẹran ọmọdọ rẹ tẹlẹtẹlẹ, o ti ṣe gbogbo ẹ. Ifa ni keleyii o maa tọju ọmọdọ rẹ. Ifa lọmọdọ rẹ yio ṣanfani fun un nija naa ba de, oun ni yio ba ṣẹgun.
Nigbo di ọjọ keje, ni Ooṣanla, Olokun, o ti… Olokun ti ni… Olokun si ni aṣọ. O buaya, o si lowo! O ni gbogbo nkan. O ti fọkansi pe, oun ni yio bọri. Ni Ooṣanla ba ran ọmọ rẹ pe, kọ kọkọ lọ ma boun ja na, to ba le [win] ọmọ oun, to [defeat] ẹ, igba naa loun o to bode toun o wa ba ja [if you are able to defeat my apprentice then we can fight]. Bi wọn ṣe jọ pade nu un. Ni Olokun pe, ọmọ o ni ran soun. Oun! Nan ba jọ bẹrẹ. Lẹro lọ bi, lọkunrin lobinrin. Ti wọn wa wọran ija. Bolokun ba ti wọ asọ kan jade bayii. Ẹh, alagẹmọ o ti gbe e, bo l… Ẹ ti tun ba lọrun alagẹmọ. Bolokun ba tun ti pada, to lo wọ aṣọ. Alagẹmọ ẹ tun ti ba aṣọ oun lọrun alagẹmọ! Ah ah! Olokun wa tun ṣeṣeṣeṣeṣe ile wa n ṣu lọ. Ah! O ni daju daju o loun o gba pooṣanla lonilẹ o. Oun loun ni omi. O ni n ti ọmọ rẹ ti fi n ṣe yii, to jẹ pe gbogbo aṣọ to ba ti wọ jade yii, ọrun alagẹmọ lẹ ti kọkọ ba. O ni ti ọga rẹ gangan ba wa wa, o ni yio fẹ, yio pa oun tan patapata. O loun gba pe omi lasan ni tolokun, ilẹ gbogbo ni ti tooṣa.
Ni Ooṣanla ba n jo, ni ba n yọ. Ni ba n yin babalawo, [awọn] babalawo wa n yinfa. Bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ:

Ogbe-Yẹku ni baba Amulu, mo rogbo mo ratọ ni baba ẹdan ikọla tọkahun kii kọ igbin o, eyi to kọ igbin ko gbọdọ kalabahun a dia fun Ooṣanla ni ọjọ ti Olokun jijanlẹ. O ṣomi lasan tolokun, ilẹ gbogbo ni tooṣa. Omi lasan tolokun, ilẹ gbogbo ni tooṣa.

Ifa ni keleyun o rubọ. Ifa ni yio ṣaṣeyọri yio ṣẹgun ija ṣẹ laarin wọn ati eniyan meji. Ifa ni yio ṣẹgun nbẹ. Ko rubọ ko si tọju ọmọdọ rẹ. N tifa naa sọ nu un. Abọru abọye o. Loju Ogbe-Yẹku o.

Ogbe-Yẹku 1:
If this Ifa sign Ogbe-Yẹku is cast for someone, Ifa says for this person that (s)he will take a prominent position wherever (s)he is. Ifa says it seems as if others are cheating him or her. Ifa says in Ogbe-Yẹku that this person will become leader over all those who have been causing him/her trouble. (S)He will become the leader of every single one of them. If, say, the person is a politician, Ifa says his/her colleagues don’t accept him/her or anything that (s)he does. But if (s)he offers a sacrifice, (s)he will become the leader all of those who currently do not respect him/her. They will reach a unanimous decision that they should give an important position to this person. Ifa says (s)he should be careful and not panic at all. (S)He should be diligent in his/her work and pray. Ifa says (s)he will surely rise above all of those who are currently his/her enemies. Yes, Ifa says so in Ogbe-Yẹku. Ifa says furry cloth must be included in the sacrifice. Furry cloth must be in the sacrifice. Ifa says a pot of water must also be in the sacrifice. Ifa says no disease or sickness can stay anywhere in his/her body after the Babalawo has completed the rituals. Any evil influences may have tried to introduce to his/her body will be brought out immediately. His/her road will open up, and everyone who didn’t like him/her before will come to love him/her when they see how powerful (s)he has become.
Ifa says (s)he should not panic or be afraid. (S)He should be diligent in his/her work and offer a sacrifice. Ifa says his/her prayers will be accepted, and (s)he will become the leader of all those who are opposing him/her. Ifa says so. Ifa said:

Ogbe-Yẹku ni baba Amulu, mo rogbo, mo rakọ ni baba ẹdan. Ikọla to kahun kii kọgbin. Eyi to ba kọgbin o gbọdọ kọlabahun a dia fun Kiniun ni ọjọ ti n lọ re fitọ gbaju lọwọ gbogbo ẹranko.

[Ogbe-Yẹku is the father of Amulu, the one who gives Tortoise facial marks cannot give them to Snail. The person who gives Snail facial marks must not give them to Turtle cast Ifa for Lion when he used urine to claim the forest from all the other animals.]

Lion, amongst all of the animals, he was the laziest of them all. It was to the point that all of his mates were constantly bullying him. Ah! When he would speak, they told him to shut up. People who were his superiors and those who were his inferiors. They ridiculed him. They said, “shut your mouth! You have no right to speak.” One day, Lion got fed up with it all. He decided that he must see a babalawo.
He said Ọrunmila should consult Ifa for him. When Ọrunmila consulted Ifa for Lion, he said that people were harassing him. He said Lion would rise above everyone causing him trouble; he would become their leader. Ọrunmila said that furry cloth must be part of the sacrifice and a large pot of water. Lion offered the sacrifice, and it was accepted. Ọrunmila sprinkled iyẹrosun [Ifa divination powder] into the water used for the sacrifice. Lion was told to drink the water from the sacrifice. Ọrunmila sprinkled Iyẹrosun over the furry cloth, and Lion was told to cover himself with it. When Lion drank the water, his urine turned into poison! That became his tool for victory. The furry cloth from that day is on Lion’s neck. That is the wooly fur that he has on his neck today. That is the cloth he used for the sacrifice. Ifa said he should have furry cloth in the sacrifice. Ifa said poverty and destitution and the garment of disgrace would be taken from him. His urine became poisonous. His mates thought they could simply behave as they had done before. When Lion was about to sleep, he peed in a wide circle around himself and went to sleep in the middle. Obonjọ, the name of the group of other animals, thought they should go torture lion like they normally did. When they crossed the line Lion had made with his urine, they died! They suddenly died! They said, “Ah! What is this?? Lion is certainly our leader.” There was no one who crossed that line and did not die. That is how he became their leader, and the other animals stopped bullying Lion.
Ifa says this person should offer a sacrifice. (S)He is looking for a way out of everything that others are doing to him/her. Ifa says his/her prayers will be accepted. (S)He should offer a sacrifice and (s)he will become their leader. Perhaps (s)he would like to become president, or would like to contest the presidency. There will be lots of people who say that (s)he will not be able to do it. Ifa says if (s)he offers a sacrifice, (s)he will reach that position. (S)He will do it. Ifa says (s)he should offer a sacrifice, because (s)he will win. No matter what position this person wants to occupy, Ifa says perhaps it is a principal of a school. Maybe (s)he wasn’t considered to be at a high enough level before. Ifa says if (s)he is diligent in prayer, (s)he will become the principal. Perhaps (s)he is a farmer. If (s)he goes to the farm, to the farming settlements to do some farming. When the others are speaking, if (s)he tries to talk, they will say, “Be quiet! Who gave you the right to speak?”
Ifa says this person should be careful. (S)He will become their leader. When (s)he has won, (s)he will be comfortable, rich, and glorious. Ifa says so in Ogbe-Yẹku.

Ogbe-Yẹku 2:
Anyone for whom Ogbe-Yẹku is cast, Ifa says his/her life will be long. Ifa says so. His/her life will be long in Ogbe-Yẹku. Ifa says this person should have two bells in the sacrifice. Ifa says so. Ifa says this person will be victorious and live a long life. Ifa says (s)he will not be part of a mass death. No matter what kind of war is waged against him/her, Ifa says (s)he will simply not die in a mass death; (s)he will live long. This is how Ifa said it. Ifa said:

Ogbe-Yẹku ni baba Amulu, ori a gbo, ori a tọ ni baba ẹdan a difa fun Ooṣanla Oseregbo nijọ ti baba o tọrun bọ waye. Ifa ma ma jẹ [ki] n ba wọn yun tembu. Agogo idẹ kii ba wọn yun wa Oriṣa . Agogo idẹ. Ọrunmila ma ma jẹ [ki] n ba wọn yun tembu. Agogo idẹ kii ba wọn yun wa Oriṣa. Agogo idẹ…

[Ogbe-Yẹku is the father of Amulu, will live long and be physically fit is the father of ẹdan monkey cast Ifa for Oriṣanla Oseregbo when he was coming to the earth from heaven. Ifa do not allow me to join them in going to the abode of no return. Brass bell, do not let me go to Oriṣa??? Brass bell. Ọrunmila do not allow me to join them in going to the abode of no return. Brass bell, do not let me go to Oriṣa???]
Ifa says this person will not die in a mass death. (S)He should have two bells in the sacrifice. Ifa says so if Ogbe-Yẹku is cast for someone.

Ogbe-Yẹku 3:
Ifa also says for this person in Ogbe-Yẹku that success is headed his/her way. Ifa says this person should be hospitable to strangers and be generous. Very generous. Ifa says his/her coasts will be enlarged. If (s)he sets up a business somewhere, (s)he will become a successful person with it. (S)he should be generous and not tight-fisted. In this way, success will find him/her and (s)he will defeat his/her enemies. Yes, Ifa says so in Ogbe-Yẹku. Ifa says if this person sees a stranger, (s)he should take care of that person. (S)he should extend the stranger hospitality. Ifa says (s)he will be rewarded for this, that his/her good behavior will be rewarded in Ogbe-Yẹku. Ifa said:

Akara o se ṣalejo. O ni mu bale le ṣahun a dia fun Elemele eyi ti n ṣawo rode Ikoyi.

[“Akara isn’t food befitting a guest” is a flimsy excuse for being a miser is the one who cast Ifa for Elemele who was practising Ifa in Ikoyi.]

Elemele went to Ikoyi to work as a babalawo. He was told that the place where he was going, that he should go there and do Ifa’s work for them and it would be well with him there. However, they would not receive him as they should. Elemele said that was fine, and he went. Ifa was cast for the people of Ikoyi as well. They were told that a stranger was coming to them and that they should give him an honorable reception. They were told that when he arrived, they should honor him and give him plenty to eat and drink, provide him cold water, and do everything to entertain him. After that it was predicted that Ikoyi would grow and prosper.
The people of Ikoyi turned a deaf ear to Ifa’s prediction. They did not offer a sacrifice. When the stranger, a babalawo suddenly arrived and entered the city, it was Elemele who had extensive knowledge of Ifa. They forgot about the time when Ifa had asked them to offer a sacrifice so they would not forget. They should not forget their origins. When they founded the town, this is what they were told, but they did not follow these instructions. Elemele came to them as a stranger, and they began to rush and send someone to the farm to collect something to serve to him. They were told that first they should buy akara for their guest and give him cold water, because the guest was coming, but they didn’t know who he would be. Maybe he would be very hungry. Maybe something would be bothering him. They should first and foremost give the guest water. They did not do it. Elemele was very hungry when he got there. Elemele was waiting for something to happen because he was so hungry. He eventually became so hungry that he had to get up, grab his bag, and leave Ikoyi. He left them a message that Ikoyi would never prosper. That is why Ikoyi has not grown much to this day. That is how he left to go to Ọyọ.
The people of Ọyọ had consulted Ifa before. They were told by the Ifa priests when they established Ọyọ that they should take care of guests. When a particular guest arrived, they should be hospitable to him. That is how success was to come to them. They wouldn’t be able to estimate how much their city would grow as a result of this. When the guest came, they should give him akara and cold water before anything else. They made the prescribed sacrifice, and it was accepted. Ifa said:

Akara o ṣe ṣalejo ni ni mu bale le sahun a difa fun Elemele eyi ti n ṣawo rode Ọyọ. O gbọsin, o gbọra. Aṣẹhin wa, asẹhin bọ, awọn Ọyọ wa n pọ si. Wọn wa dẹ…

[“Akara isn’t food befitting a guest” is a flimsy excuse for being a miser is the one who cast Ifa for Elemele who was practising Ifa in Ọyọ. It grew and prospered. Not long after this, Ọyọ expanded rapidly…]

This is how Elemele was greeted when he came. “Ha, welcome! How are you? It’s good to see you.” They immediately gave him cold water and akara. Elemele ate it, and when he was done, the yams were just about ready. They pounded the yam and fried fish and rat [Ifa’s food], and brought it for Elemele. Ah! Elemele was so happy. He drank Ṣẹkẹtẹ, a local wine. They gave extended him every courtesy. Everything went so well, and Elemele told them that Ọyọ would continue to expand forever and would be glorious until the end of time. And so Ọyọ has been prosperous and glorious until today. There is no place where Ọyọ people go where they are not respected.
Ifa says this person for whom Ifa was consulted should offer a sacrifice to Ifa in addition to another sacrifice. Ifa says his/her issue will end favorably. (S)He should be hospitable to strangers and not be miserly. Ifa says so in Ogbe-Yẹku.

Ogbe-Yẹku 4:
In Ogbe-Yẹku Ifa also advises this person to behave well and be deliberate in the way (s)he lives his/her life. Ifa predicts success for him/her. (S)He will live a very long life. Ifa says so. It says (s)he will have a very long life indeed. Ifa says (s)he should be careful, a fight is going to break out between this person that involves two others. (S)He should offer a sacrifice so that (s)he can defeat the other person. Ifa says so. A fight will break out involving him/her and two other people. Ifa says it could be in his/her father’s house, the mother’s house, or perhaps in another group of which (s)he is a part. Whatever the case, it will involve two other people. If (s)he is a politician, it could happen within his/her political party. If this person is saying that (s)he is aspiring to take a certain position, Ifa says that if (s)he makes a sacrifice, (s)he will achieve it. Others might contest it. (S)He might say (s)he wants to become governor, and a second person will also say the same. The two of them will contest it within the party. If this person offers a sacrifice, it is (s)he who will achieve it.
Ifa also says that (s)he has a servant/apprentice who runs errands for him/her. Ifa says that when the fight comes, the apprentice will help him/her to win. (S)He should take good care of the apprentice. Ifa says that person will help him/her when the fight comes. There is no stopping this fight from coming, but the apprentice will help him to win and become victorious. Ifa says so. This is how ifa said it:

Ogbe-Yẹku ni baba Amulu, mo rogbo mo ratọ ni baba ẹdan a dia fun Olokun ni ọjọ ti Ooṣanla n jija ilẹ.

[Ogbe-Yẹku is the father of Amulu, I have seen the length and the breadth of the matter/I’ve seen it all cast Ifa for Olokun when Oriṣanla was fighting her in a territorial war.]

Oriṣanla and Olokun, an argument arose between the two of them. Olokun claimed that she was the owner of both the land and the water. Oriṣanla said that she should stop making such claims because it was he who owns the land; he is the head of all those who rule the land. It is water that is Olokun’s domain. Olokun said that it was not so. That is how Olokun began the conflict and trouble. The king asked them to stop their fighting. He said that they would know who was the true ruler of the land in a meeting six days from then. They would conclude their fight in front of the palace at that meeting. When the six days were up, Oriṣanla had consulted Ifa, made his sacrifice, and taken good care of his apprentice. Chameleon was his apprentice, and Oriṣanla took good care of him. He had been treating Chameleon well, and did everything he should for him. Ifa says this person should take good care of his/her apprentice. Ifa says the apprentice will prove very useful when the fight comes and will help him/her to win.
On the sixth day… Olokun had a great many clothes and money. (S)He had everything. (S)He thought (s)he would win without much trouble. Oriṣanla sent his apprentice to the contest, saying that when Olokun defeated him, the two of them could fight each other. Olokun said, you’re sending your apprentice to fight me? Me? So they began, and a large crowd of men and women started to form to watch the contest. That was when Olokun brought out her first set of clothes. Chameleon took the colors of the clothes and wore them too. So Olokun went back and changed clothes, but Chameleon wore the same colors again! Olokun kept changing clothes over and over again until it got very late. (S)he said, certainly I have to accept that Oriṣanla is the ruler of the land. I am the ruler of the water. She said if the apprentice can do all of this, if he has all of the clothes that I brought out, then if the master were to come, he would surely defeat me. Thus, she accepted that she was the ruler of only the water, and the land belonged to Oriṣanla.
Oriṣanla began to dance and rejoice. He praised his babalawo, and the babalawo in turn praised Ifa. Yess, my babalawo said it would be so, my babalawo told me:

Ogbe-Yẹku ni baba Amulu, mo rogbo mo ratọ ni baba ẹdan ikọla tọkahun kii kọ igbin o, eyi to kọ igbin ko gbọdọ kalabahun a dia fun Ooṣanla ni ọjọ ti Olokun jijanlẹ. O ṣomi lasan tolokun, ilẹ gbogbo ni tooṣa. Omi lasan tolokun, ilẹ gbogbo ni tooṣa.

[Ogbe-Yẹku is the father of Amulu, I have seen the length and the breadth of the matter/I’ve seen it all, the one who gives Tortoise facial marks cannot give them to Snail. The person who gives Snail facial marks must not give them to Turtle cast Ifa for Oriṣanla when Olokun was fighting him in a territorial war. Only the water belongs to Olokun. All of the land belongs to Oriṣanla. Only the water belongs to Olokun. All of the land belongs to Oriṣanla.]

Ifa says that this person should offer a sacrifice. Ifa says (s)he will be successful and victorious in the conflict involving two other people. Ifa says (s)he will win it. (S)He should offer a sacrifice and take good care of his/her apprentice. That is what Ifa says in Ogbe-Yẹku.

African Language Program at Harvard University