1.5 Ogbe-Dawo Osun [Irosun]

1.5 Ogbe-Dawo Osun [Irosun]

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Ogbe-Dawo Osun 1:
Ifa ti o jade ni eleyii, Ogbe Dawo Osun. Ifa ni keleyii yio rubọ, kaṣeyọri o le ba wa fun un, loju Ogbe Dawo Osun. Ifa ni ibikan ni si n lọ un, to ba si ṣetutu, Ifa nibẹ, o… yio gbe e. Eni tifa yi ba jade si, ti Ogbe Dawo Osun ba jade si I, Ifa ni yio gbe e, ko rubọ nbẹ, Ifa ni ire ni. Ibi Ifa naa gba to fi sọ bẹẹ. O ni:

Yangi ile a bori gungun a difa fun Ogbe eyi ti n lọ re dawo osun silẹ nile Alara. Ẹbọ ni wọn ni [k]o ṣe, o si gbe ẹbọ nbẹ, o rubọ. Riru ẹbọ ni fin ti n gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, ẹ wa wo Ifa awo ki bi ti n ṣẹ.

Ogbe Dawo Osun ree, o lọ ile Alara, nigbodebẹ, wọn ti sọ fun un, ibi kan ni n lọ yii. Wọn ni ibẹ yio gba a o, ti o gbọsin ti o gbọra. Nigbo o doun, o gbọsin, o gbọra. Ibẹ gba a. O rita je ṣe, o rowo naa aṣiri bo. Awọn eniyan fẹr… nifẹ rẹ nbẹ.

Ifa nibi kan leleyii n lọ yii. Tabi, nkankan ni n ro lọkan poun fẹ ṣe. Ifa ni ko ṣetutu nbẹ, Ifa ni ko ṣe e. Yio ṣaṣeyọri nbẹ. Ibẹ, o gba a. Yio gbọsin, yio gbọra nbẹ. Ti o [k]o ni si wahala fun un. Loju Ogbe Dawo Osun ni. Bẹẹ ni, boba jẹ… o fẹ lọ mu… oko nbi kan ni, bo ba jẹ pe o fẹ lẹ tẹlẹ ẹku kan do ni. Ti… company kan lo fẹ dalẹ ni. Ifa nibẹ yio gba a. Ti o si yẹ ẹ, ti o ṣaṣeyọri nbẹ. Ifa ni bẹẹ ni. Tifa sọ nu un, loju Ogbe-Dawo Osun.

Ogbe-Dawo Osun 2:
Ifa yii naa si tun sọ fun un ni wipe, eni to ti…tifa ba gbin, tifa yii ba gbin, to pe ire kọ, ni n jẹ to ba gbin. Ifa ni keleyii o mura daadaa. Oun ri nkan apẹẹrẹ [sign] kan loju ala. Ifa ni ala naa o da. N ti n ri loju ala o da, nkan apẹẹrẹ buruku ni. Ko tete rubọ nibẹ. Kọran rẹ o ma ba daru… ko… ko ma ba ku gan ni. Tori n ti o ri o da. Ko rubọ, lẹhin igba to ba rubọ yii tan, o gbọdọ pa ibusun rẹ da fun ọjọ mẹjọ [change the bed]. Ko pa ibi ti n sun da, yara ti n ba n sun. Ko fibẹ lẹ. Binu ile gan ni, o le fibẹ lẹ laarin ọjọ mẹjọ, ko ma… ko ma duro nbẹ mọ ọ. Lẹhin igba to ba ṣetutu tan. Ti o ba fẹ pare danu [if he doesn’t want to kill himself]. Ifa sọ bẹe. Loju Ogbe-Dawosun. Nibi Ifa gba ti Ifa ba jẹ bẹ re e. O ni:

Ina roke ni n jo mi roro mi roro. Otura akurọ a bi mọ ri gbin gbin mọ ri gbin gbin gbin, a dia fun Layewu eyi ti ṣe obinrin Okete, abu fun Omio, ti ṣe obinrin Ẹdun, a dia fun Amaṣehun, eyi ti ṣobinrin Ore.

Hmm. A[wọn] mẹtẹẹta yii naa ba n ri nkan apẹẹrẹ, ti o da. Ti o da. Nan lala. Nan ba meji, nan ba kẹta, wọn ni kan roko awo, o daarun, nan ba doko awo. Ifa ni kan o rubọ, ki iku o ma ba kan moju oorun. Wọn [k]o rubọ ọ. Wọn pawo leke, wọn peṣu lole. Wọn wọrun yanyan, bi eni pe ile [k]o ni ṣu. Ibi ti iku ti kan ma nu un. Biku si n… Nnaa nan fi dero ọrun… O… I… Naa nan o fi ṣaṣeyọri. T…tan fi dero inu igbo, doni. Ete tan da. Ifa ni kelyeii o ma dẹja o. Ti o ba fẹ ba iku ẹ pade nibi ti n gbe. Ko ma dẹja nbẹ. Ko si fibẹ, ko ṣetutu, ko si fibẹ lẹ na. Fun aarin bi ọjọ mẹjọ. Ifa na sọ bẹe fun eleyii.

Ogbe-Dawo Osun 3:
Ti Ifa ba tun fore fun eleyii, loju Ogbe Dawo Osun naa, ah! Ifa ni obinrin kan leleyun fẹ gba a. Agbagbe ni yioo si gba a. Ko ṣetutu nbẹ, ko ni ẹni tuntun lẹbọ nbẹ. Ko ni ogbo… ọpa tile bayii [staff]. Ko ni lẹbọ. Ko ni okun, okun to n yii okun agba [strong agba rope], ni n jẹ nbẹ. To yii daadaa [rope]. Ko ni lẹbọ nbẹ. Ifa ni yio ṣẹgun. Obinrin to fẹ fẹ yii, o fẹ ẹ. Ọwọ alagbara kan lo ti fẹ gba a, ọkọ ẹ le. O loogun, o lagbara. O le… O naa le pa eniyan danu anytime lọwọ eni teleyii ti fẹ gba obinrin. Ṣugbọn to ba ti le ṣetutu bẹ, agbagbe ni yio gba. Ti ọkunrin o tun wa di ẹru rẹ, [wi] pe ah! Aṣẹ oun lenikan to kun wa le ju oun lọ bayii. Mo dẹru ẹ lati oni lọ. Bi o ṣe jogun iyawo, ti o jogun ọkọ nu. Titi doni. Bẹẹ ni. Ibi Ifa na gba to fi sọ bẹẹ ni o. O ni:

Ogbe Dawo Osun tẹlẹ jinginni a dia fun Ọrunmila ni ọjọ ti baba n lọ re gba Rin-Rin, eyi ti ṣe obinrin Osun [Osun ni ọkọ Rin-Rin].

Wọn ni ki Ọrunmila o rubọ. Ọrunmila rubọ, lo ba gba Rin-Rin, lọwọ Osun. Nijọ ti o wa gba Rin-Rin yii, Osun wa, o fi iyawo rẹ le nijọ naa ni Rin-Rin. O ni, ki iyawo oun wa ounjẹ le de oun. Pe oun fẹ sare jade o. Lo ba… Losun ba jade lọ. Nigba ti yio fi de, ko ba iyawo nile mọ. O ti fọkan si pe, koun o dele, koun o kan jeun ni. Ni iyawo, o ti gun iyan, ni yio ti [ṣe] gbogbo ẹ. Nigba ti ẹ de, Ọrunmila ti, o ti gba iyawo ẹ lọ. Bi Ọrunmila ṣe gbe e dele, ṣe na ṣe inawo kerekerekere. Nan jo, nan yọ. Nan jẹ, nan mu. Nigba, ti Osun de ti [k]o ba iyawo ẹ, tebi ti pa, ṣe lo fada yọ bayii. Ada akiniganun. Bo ṣe ti wọ abẹ aṣọ nu un. [He put it under the cloth]. Ni n ba wa iyawo rẹ kaakiri. [Doesn’t find his wife]. Lo ba n wa iyawo rẹ kaakiri, ni n wa kaakiri, ni n wa kiri. O wa debi kan, tan ti n ṣe iṣọmọlookọ [naming]. Nigbo debẹ, lo wa beere lọwọ enikan pe, “Ẹ jọọ, kini wọn ṣe nbi o?” Ah, wọn ni iṣọmọlookọ ni. Lo ba kuro nbẹ, o ni kii ṣe ibi yii nan ti gba iyawo oun.
Lo ba tun wa kaakiri aarin igboro. Ni n wa kiri, lo ba… to ba ti kan ibi ti wọn ti n ṣe inawo [marriage] nan ṣe nbẹ. Lo ba tun ke si enikan, o ni “ Ẹ jọọ, ki nan ṣe nibi? O ni marriage ni. O ni daju daju, o ni ibi yii nan ti gba iyawo oun. Lo ba ni kan boun pe ọkọ iyawo jade. Ah, nan ba wọle, awọn eniyan ba wọle, wọn ni baba, wọn ni wọn pe yin o. Ah, Ọrunmila ni ta ni? Nan ba juwe fun pe, ah, eni bayi ni o. Man ṣe juwe fun Ọrunmila. Ọrunmila ti mọ pe Osun ni. Eni to ni iyawo ẹ toun gba a. Ọrunmila, opo tan ni ki Ọrunmila ẹ rubọ, o si wa nta tẹlẹ, to ti riita. Ọrunmila ba gbeni ni tẹ rubọ ni ọjọ kini fun wọn pe, ta ni ko fi rubọ, o ni ẹni atokun. Nan ba gbe fawọn ẹbi ni, kan boun lọ tẹ silẹ nibi opo oun. Kan pe kalejo o jokoo nbẹ. Lo… loun naa ba jokoo, lo ba n fẹhin ti opo. Bo Ọrunmila ṣe yan awọn eniyan nu un, lo pe kan lọ boun ki ọkunrin to jokoo oun mọlẹ. Kan ma jẹ [ki] o mọ ọ. O wa fokun yii deemọ opo. Bi wọn si ki mọle nu un. Nan ba de mopo. Nan de e. Nigbo ya tara ni Osun, nin n ba n bẹbẹ. Ni ṣe Ọrunmila, ko jọọ mu foriji oun. Oun [ni] [k]o ni o ba a ja mọ. Oun [ni] o [k]o ni ṣe e. Gbogbo ohun to ba ti ni [ki] oun yio ṣe, ti ni koun o ma ṣe, loun wa mọ ṣe [whatever you ask me to do I will do it]. Oun bun ni iyawo yii tan, oun fun un patapata. Oun ṣe kini kan. Ni n wa sunkun. Ni n ba sunkun, ni n ba n tun kọrin ni n daro [mourning]. Ni n ṣe:

Tori Rin-Rin mọmọ ni, tori Rin-Rin mọmọ ni. Osun ni ṣe ẹru Agbọnmirẹgun o, tori Rin-Rin mọmọ ni.

O ni tori Rin-Rin iyawo ẹ, ni n… ni gbogbo ẹ ba ti.. Tori Rin-Rin iyawo oun na ma ṣe doun mokun bayii. Oun [k]ii ma ṣeru Agbọnmirẹgun. Tori Rin-Rin mọmọ ni. Lo ba… Nigba ti wahala yii pọ to wa ri pe, wahala yii ti pọ ju, o ti wa rẹ ẹ. Lo ba ni kan ma boun n bẹ Ọrunmila. O da, iwọ Ọrunmila, oun o tun lọ ile mọ. Gbogbo eni [ti] ba fẹ ẹ ba fẹ ṣenijamba, oun maa gbọn, gbọn ijamba oun danu. Gbogbo ẹni to ba moogun ti moogun buruku bọ, oun maa gba danu. Lo ba jẹjẹ, lo ṣadehun fun Ọrunmila pe, oun o lọle mọ. Ko jẹ [ki] oun ma gbe ẹgbẹta nbi. Ah, Ọrunmila ni ko wọle, o loun o wọle mọ, ẹgbẹta nbi loun a ma gbe. Tori pe eni [to] ba ti mu nkan buburu bọ, oun o maa da a pada. Bi Osun ṣe di ẹru Ọrunmila re o, doni oloni. Osun [k]ii ṣẹru Ọrunmila tẹlẹ o. Bi Ọrunmila ṣe wa, naa Osun wa. Irunmọle kan naa ni Osun. Ṣugbọn nigbati eegunkanegun, lọrunmila fagbara han an. Nigbo ri pe agbara Ọrunmila ju toun lọ, bo ba tẹriba fun Ọrunmila. Bo ṣe di ẹru Ọrunmila re. Ọrunmila gba iyawo rẹ, lagbagbe. Osun naa ba dẹru rẹ.
Ifa l… obinrin kan leleyii fẹ gba yii. Ọkọ obinrin naa lee. O le… bi o, bi o ba loogun o le lọle oun gan ko lo fi ibọn pa a. Ṣugbọn to ba ti rubọ, Ifa ni yio ṣẹgun, patapata. Tọkunrin naa o tun wa dẹru eni to… to gba iyawo ẹ. Bẹẹ ni. Nigba [ti] Ọrunmila ṣẹgun tan, ti Osun to ṣadehun Ọrunmila tan, nan ba tu silẹ, na filẹ lẹgbẹ ita. Ọrunmila ba n jo, ni n ba n yọ. O ni babalawo toun wi, bẹẹ babalawo toun sọ. Wọn ni:

Hiin, Ogbe Dawo Osun tẹlẹ
Hiin, a dia fun Ọrunmila
Hiin, ni ọjọ ti o n lọ re gba Rin-Rin, eyi ti ṣe obinrin Osun Hiin Ẹbọ nan ni [k]o ṣe, o si gbe ẹbọ nibẹ, o rubọ, riru ẹbọ ni fi ti n gbe ni, aitete ru teṣu ada ladanu, ko pẹ, ko jinna, ẹ wa ba mi ni jẹbutu aya, jẹbutu aya la ba ni lẹsẹ ọbariṣa.

Oun ṣe: Tori Rin-Rin mọmọ ni, tori Rin-Rin mọmọ ni. Osun kii ṣe ẹru Agbọnmirẹgun ooo, tori Rin-Rin mọmọ ni. Tori Rin-Rin mọmọ ni, tori Rin-Rin mọmọ ni. Osun [k]ii ṣe ẹru Agbọnnirẹgun o, tori Rin-Rin mọmọ ni.

Bẹẹ ni tifa naa sọ nu un. Loju… loju Ogbe Dawo Osun. Ifa sọ bẹẹ. Abọru abọye nifa. Ifa ti sọ nu un.

Ogbe-Dawo Osun 1:
This Ifa sign that has come up is Ogbe-Dawo Osun. Ifa says that this person should offer a sacrifice so that (s)he may attain success. Ifa says there is a place that (s)he is going, and if (s)he makes an offering, Ifa says the place will be favorable. If this Ifa sign comes up for a person, if Ogbe Dawo Osun should emerge, Ifa says the place will be favorable. (S)He should offer a sacrifice; Ifa predicts good fortune. This is how Ifa said it. Ifa said:

Yangi ile a bori gungun a difa fun Ogbe eyi ti n lọ re dawo osun silẹ nile Alara. Ẹbọ ni wọn ni [k]o ṣe, o si gbe ẹbọ nbẹ, o rubọ. Riru ẹbọ ni fin ti n gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, ẹ wa wo Ifa awo ki bi ti n ṣẹ.

[The Laterite in the front of the compound is smoother than the one in the corner cast Ifa for Ogbe who founded Osun (camwood) in Alara land. Ogbe followed Ifa’s instructions. Failing to sacrifice to Eṣu in a timely manner renders the effort a waste. It wasn’t long before Ogbe said, “come and see all that the babalawo predicted has come to pass.]

Ogbe Dawo Osun, he went to Alara land. Before he arrived there, he was told that he was going to a place and that it would be favorable for him. He would be wealthy and successful. He did become wealthy and successful. It was well with him. He knew just what to do, and had no problem making money? Everyone loved him there.

Ifa says that this person is going somewhere. Or (s)he is thinking about something (s)he wants to do. Ifa says (s)he should make an offering and do it. (S)he will be successful with it. (S)he will be wealthy and successful. (S)He won’t have any trouble at all. That is what Ogbe-Dawo Osun says. Yes, maybe (s)he wants to establish a farm, maybe (s)he wants to found a settlement or to found a company. Ifa says it will go well. His/her success will become widespread. Ifa says so. This is what Ifa says in Ogbe-Dawo Osun.

Ogbe-Dawo Osun 2:
Ifa also says for this person, if Ifa has a negative message, that is if Ifa does not have a positive message, that is what “gbin” means. Ifa says that this person should be very careful. (S)He saw a sign in a dream. Ifa says the dream was not good at all. The thing that (s)he saw in the dream, it is a bad omen. (S)He should quickly offer a sacrifice, so that the problem doesn’t become more serious… so that (s)he doesn’t die in fact. Because what (s)he saw was not good. (S)He should offer a sacrifice, and once (s)he is done, (s)he must change his/her bed for eight days. (S)He should change the place where (s)he sleeps, the bedroom. (S)He should leave it. Even if it is inside the house, (s)he should leave the house for eight days… (S)He should not stay there any longer after the sacrifice. That is, if (s)he doesn’t want to meet his/her end. Ifa says so in Ogbe-Dawo Osun. This is how Ifa reached that conclusion. Ifa said:

Ina roke ni n jo mi roro mi roro. Otura akurọ a bi mọ ri gbin gbin mọ ri gbin gbin gbin, a dia fun Layewu eyi ti ṣe obinrin Okete, abu fun Omio, ti ṣe obinrin Ẹdun, a dia fun Amaṣehun, eyi ti ṣobinrin Ore.

[When fire flares up it dances brilliantly. When the Otura plant grows in a swamp, it grows and spreads so widely, cast Ifa for Layewo the wife of Okete the bush rat, and for Omio the wife of Ẹdan the monkey, and for Amaṣehun, the wife of Porcupine.]

Hmm. All three of them saw a bad omen. It was not good. They had a dream. They decided that they must go consult a Babalawo. Ifa said that they should offer a sacrifice so Death would not catch them in their sleep. They did not offer the sacrifice. They called the priest a liar; they called Eṣu a thief. They behaved as if nothing would happen to them. That is how Death took them, how they came to live in heaven… That is how they eventually became animals in the bush as they are until today. That was the result of the their rebellious behavior. Ifa says that this person should not be intractable. If (s)he does not want to meet his/her death where (s)he is living, (s)he should not be obdurate but heed Ifa’s advice.

Ogbe- Dawo Osun 3:
If Ifa reveals a positive message for the person in Ogbe-Dawo Osun, Ifa says this person wants to marry a woman. He will take her for good. He should make an offering with a new mat. There should also be a staff and a sturdy rope of agba fiber. Ifa says (s)he will be successful and will marry the woman. There is a powerful person from whom he wants to take the woman, but her husband is very strong. He has powerful medicine/charms; he is very powerful. He has the ability to kill people at any given point in time. But if this person makes the prescribed offering, he will take her permanently. The current husband will also become his servant. He will say, “Ah! So there is someone out there who is stronger than I am. From this day on, I will be his servant.” And thus, this person will inherit both the wife and the husband. This is how Ifa said it, Ifa said:

Ogbe Dawo Osun tẹlẹ jinginni a dia fun Ọrunmila ni ọjọ ti baba n lọ re gba Rin-Rin, eyi ti ṣe obinrin Osun. [Osun ni ọkọ Rin-Rin].

[Ogbe Dwo Osun tẹlẹ jinginni cast Ifa for Ọrunmila when he went to take Rin-Rin, the wife of Osun (Osun was the husband of Rin-Rin)]

Ọrunmila was told to offer a sacrifice, which he did before going to take Rin-Rin from Osun. When he went to take Rin-Rin, Osun left her alone at home. Osun said she should prepare some food for him, and that he was going to go out quickly. He went out, but when he came back, he didn’t find his wife at home. He thought that if he could just get home, he would have something to eat. It was his wife who would pound yam and do everything in the house. By the time he came back, Ọrunmila had taken his wife away. Ọrunmila brought her home and quickly set up a celebration [for their marriage]. They ate, and drank, and enjoyed themselves. When Osun came home and realized that his wife was gone, he started getting hungry, and he pulled out his powerful cutlass like this. It was a particular type of poised cutlass. Then he hid it under his clothes, and he started looking for his wife everywhere. He looked high and low. He found a place where a naming ceremony was taking place, and when he got there he asked, “Excuse me, what are they doing here?” Someone responded, “It’s a naming ceremony.” So he left, saying to himself, “This can’t be where they brought my wife.”
He looked all over town. He finally found a place where a marriage was being held, and asked, “Excuse me, what is happening here?” and someone answered that it was a marriage. He decided this must be where his wife was taken, so he asked the people there to call the groom for him. They went inside and said, “Baba, someone is calling for you.” Ọrunmila asked who it was, and they described Osun for him. From the description, Ọrunmila knew it was Osun, the man whose wife he had taken. The pole that Ọrunmila had been instructed to use in his sacrifice was still outside. He brought out the mat and the rope he had been instructed to use in the sacrifice as well. He then told his friends to spread the mat in front of the pole and to ask the stranger to sit on it with his back on the pole. He explained that after they had done this, he wanted them to sneak up on the man and tie him to the pole. They followed Ọrunmila’s instructions, tied Osun to the pole, and when Osun couldn’t take anymore struggling and fighting, he started begging Ọrunmila for forgiveness. He said he had no interest in fighting Ọrunmila anymore, and that he would do whatever Ọrunmila asked of him. He gave up his wife completely and started crying and mourning. He said:

Tori Rin-Rin mọmọ ni, tori Rin-Rin mọmọ ni. Osun ni ṣe ẹru Agbọnmirẹgun o, tori Rin-Rin mọmọ ni.

[It is all because of Rin-Rin, all because of RIn-Rin. Osun didn’t used to be the servant of Agbọnmirẹgun (Ọrunmila); it’s all because of Rin-RIn.]

He said it was because of Rin-Rin his wife he was tied to the pole, and was never a servant to Agbọnmirẹgun [Ọrunmila before. It was all because of Rin-Rin. It reached a point that Osun couldn’t take any more. He decided to beg Ọrunmila, explaining that he couldn’t return to his house anymore. He said if anyone ever wanted to cause Ọrunmila harm, he would avert it. If evil magic were ever made against Ọrunmila, he would ward it off. Osun vowed to Ọrunmila that he would not enter the house anymore. He asked to live right there outside. Ọrunmila told him to enter the house, but Osun insisted that he live outside, because if anyone tried to cause Ọrunmila harm, he would send it back to that person. That is how Osun became Ọrunmila’s servant until today. He was not Ọrunmila’s servant before. Osun was a deity just like Ọrunmila, but when the two tested each other, Ọrunmila had the upper hand. When Osun realized that Ọrunmila was more powerful than he was, he had to give Ọrunmila his due respect. Ọrunmila took his wife, and Osun became his servant.
Ifa says this person wants to take a woman as his wife. However, her husband is a powerful man. If this person doesn’t have powerful magic, he could get shot if he goes to the current husband’s house. But if this person offers a sacrifice, Ifa says he will be completely successful, and her husband will become this person’s servant. When Ọrunmila had won, when Osun had made his agreement with Ọrunmila, Ọrunmila released him and left him outside. Ọrunmila danced and rejoiced. He said, my babalawo predicted it, he told me so. My babalawo said:

Hiin, Ogbe Dawo Osun tẹlẹ
Hiin, a dia fun Ọrunmila
Hiin, ni ọjọ ti o n lọ re gba Rin-Rin, eyi ti ṣe obinrin Osun Hiin Ẹbọ nan ni [k]o ṣe, o si gbe ẹbọ nibẹ, o rubọ, riru ẹbọ ni fi ti n gbe ni, aitete ru teṣu ada ladanu, ko pẹ, ko jinna, ẹ wa ba mi ni jẹbutu aya, jẹbutu aya la ba ni lẹsẹ ọbariṣa.

[Hiin, Ogbe Dawo Osun tẹlẹ
Hiin, cast Ifa for Ọrunmila
Hiin, when he went to take Rin-Rin, the wife of Osun Hiin.
He did exactly as the babalawo prescribed. Failing to sacrifice to Eṣu in a timely manner renders the effort a waste. It didn’t take long. Come meet me enjoying the blessing of a wife. We find the blessing of a wife at the feet of God.]

Oun ṣe: Tori Rin-Rin mọmọ ni, tori Rin-Rin mọmọ mi. Osun ni ṣe ẹru Agbọnmirẹgun o, tori Rin-Rin mọmọ ni. Tori Rin-Rin mọmọ ni, tori Rin-Rin mọmọ mi. Osun ni ṣe ẹru Agbọnmirẹgun o, tori Rin-Rin mọmọ ni.

[It is all because of Rin-Rin, all because of RIn-Rin. Osun didn’t used to be the servant of Agbọnmirẹgun (Ọrunmila); it’s all because of Rin-RIn. It is all because of Rin-Rin, all because of RIn-Rin. Osun didn’t used to be the servant of Agbọnmirẹgun (Ọrunmila); it’s all because of Rin-RIn.]

Yes, that is what Ifa said. In Ogbe-Dawo Osun. Ifa says so.

African Language Program at Harvard University