Odù Ifá

1.0 Eji Ogbe

Original

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.

Translation

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.

1.2 Eji Ogbe

Original

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.

Translation

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 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 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.

1.3 Ogbe-Wo Ẹhin [Iwori]

Ogbe-Wo Ẹhin 1:
Ifa ta da silẹ yii, ẹni ta ba da a fun, Ogbe Iwori na laa n pe Ogbe-Wo Ẹhin Wo. Ifa ni keleyii, ko ṣetutu ki igbesi aye rẹ o le ba daa. Ifa si ni keleyii o ma file baba rẹ lẹ. Ile baba rẹ, ko ma jinna [si]bẹ. Kire bẹ, ko le ba to lọwọ. Gbogbo anfani bẹ, ko le ba to lọwọ. Ko ma jinna ile baba rẹ rara rara o. Ti [k]o ba ti jinna ile baba rẹ, Ifa sọ fun eleyii pe ẹmi rẹ yio gun. Gbogbo ohun ti… Ire to si yẹ ko ṣe laye ni yio ṣe e. Loju Ogbe-Wo Ẹhin Wo. Ifa ni ba, lo ba gbiy… to ba lọ ẹhin odi, to ba lọ, ko ranti ko… ko ṣiju wẹhin, ko pada [si] ẹhin, ile baba rẹ nile rẹ wa. Iba lọ… bo lọ ilu Oyinbo, ko ni ni owo lọwọ. Bọ lọ ibi kan, ko le lowo lọwọ. Bo n lọ, bo rewa, bo rẹhin, ile baba rẹ, ile…Ifa ni eleyii [k]o gbọdọ kuro nile baba rẹ, kẹmi rẹ o le ba gun. Ibẹ si nire rẹ o ti tẹ lọwọ. Ifa sọ bẹẹ, loju Ogbe-Wo Ẹhin. Nibi tifa gba tifa fi sọ bẹẹ. O ni:

Ogbe wo ẹhin wo, baja rẹ o pakun, a difa fun Ekuya eyi ti n ṣawo re ile baba rẹ, ti n lọ re jogbo, ti n lọ re jaatọ.

Ekuya ree, o wo tititi, ah! O ni ẹ jẹ koun o gbiyanju aje lọ si apa okun, ila meji ọsa. O lọ. O ṣeṣeṣeṣe. A n lokọ nbẹ, wọn n ṣe gbogbo nkan nbẹ, ṣugbọn ko ṣaṣeyọri fun un. Nigba [ti] ifa to ni o pada ile. Ifa ni, ko pada ile. Nigbo pada ile, le Ekuya to gbayii, nibẹ to gba a, lọkan rẹ balẹ. Ni wọn dan, ni n bisi, ni n rẹsi, ni wọn pọsi. Ni n bisi, ni n pọsi. Ninu ẹ wa n dun. To ba ti wa n ṣọdun lọdun, ni o wa maa jo, ni o maa yọ, o ti niran awọn babalawo tan ṣefa fun un nigbo wa lapa okun, ila meji ọsa, tan ni ko pada ile. Oun na [k]o pawo leke, ko peṣu lole. Gbogbo ohun tan ni [k]o ṣe, lo ṣe. Wọn nigbo to ba to dele baba rẹ nire bẹ yio to lọwọ. Nigbo… to ba dele baba rẹ tan, ti gbogbo ẹ gbọsin, to gbọra. Ni n ba yin awọn awo rẹ, lawọn awo rẹ wa n yin Ifa. O ni bẹe babalawo toun [wi] bẹẹ, babalawo toun sọ:

Ogbe wo ẹhin wo baja rẹ o pakun, a difa fun Ekuya eyi ti n ṣawo re ahoro ile baba rẹ, ti n lọ re jogbo, ti n lọ re jatọ. Ẹbọ ni wọn ni [k]o ṣe, o si gbe ẹbọ nbẹ, o rubọ. Riru ẹbọ ni fi ti n gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, Ifa wa ba mi laarin iṣẹgun, aarin iṣẹgun laa ba ni lẹsẹ ọbariṣa. Ẹyin ẹ wo Ifa ti awo ki bi ti n ṣẹ.

Ibi Ekuya, bo ṣe gbọsin to gbọra nu un. Teniyan ba kaa kiri loni, to ba ri ibi ile kan ti wo, to ti da ahoro, teniyan ba ri ekuya nbẹ, ibẹ yio gba ni. Ti o… ti o tanna, ti o funfun rinrin, ti o wa maa dan. Ẹbọ ọjọ naa to ṣe nu un, toun naa o si kọ to pada si ile baba rẹ, ibẹ lo gba a. Ifa ni keleyii ko… to ba travel lo ko wo ẹhin wo, ko kiyesẹhin rẹ. Iwaju ko si irewaju ẹhin ẹ ni ire wa, ile baba ẹ nire wa. Ibẹ ni gbogbo ire yio ti to lọwọ. Ifa sọ bẹẹ loju Ogbe-Wo Ẹhin Wo.

Ogbe-Wo Ẹhin Wo 2:
Tifa yii ba tun jade si eniyan, ti Ifa yii ba jade si i. Ah, Ifa ni keleyii o lọ mu suuru daadaa. Ifa ni o… ọmọ n da a lamu, ko wa lọ ni suuru daadaa, Ifa ni yio bimọ. Ifa ni ko wa wa Ọṣun lọ, ko lọ tọju Ọṣun. Ifa ni bẹẹ ni ire tiẹ wa. Ifa ni yio ṣ… yio ritẹ pe yio bimọ, yio… Ọṣun ni ko… ko mojuto mbẹ. Pe yio da alabiamọ, toun naa o gbọmọ jo. Ti o yọ daadaa. Ifa naa sọ bẹẹ. Wọn ni ibi tifa gba to fi sọ bẹẹ re o. O ni:

Aṣiju wẹhin obinrin awo apo, aṣiju wẹhin ọkunrin awo amọ, igba elepo abẹhin manamana a difa fun onile eti odo eyi ti n mẹnuju ṣe rahun nitori ọmọ. Ẹbọ ni wọn ni ko ṣe, o si gbẹbọ nibẹ o rubọ. Ko pẹ, ko jinna, ẹyin awofa ọjọ bi ti n ṣẹ. Ko pẹ, ko jinna, Ifa wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ laa ba ni lẹsẹ ọbariṣa. Ẹ ba wa ki yeye o. Yeye o a fidẹ rẹmọ. Ọṣun yeye o, a fidẹ rẹmọ. Ẹ ba wa ki yeye o, a fidẹ rẹmọ. Ọṣun yeye o, a fidẹ rẹmọ.

Ifa ni eleyii ko ṣetutu, ko nidẹ lẹbọ, ko lọ bọṣun, ko lọṣun nile, ko si bọ ọ. Ko mojuto daadaa. Ifa lọmọ o sun n bọ. Yio dalabiamọ. Ifa sọ bẹẹ loju Iwori Meji [Ogbe-Iwori].

Ogbe-Iwori 3:
Ifa yi tun kọ ni lẹkọ wipe, hmm, ọmọ n… mọlẹbi eleyun kan n bẹ n dalẹ. O le jẹgbọn rẹ o. O le jọmọ iya rẹ o. O le jọmọ baba o. Idalẹ lo wa nilu to jinna. Ifa ni ko wọna bi o ṣe wale. Anfani wa lara rẹ tan rijẹ lara rẹ. Kan lo fawale, kan lọ… kii ṣe pe kan fokun fa o. Ki wọn gba lọran iyanju pe ko ma bọ nile. Ire ni, ire n bẹ nile, koun naa le ma… ko ni ipin nbẹ. To ba si ti wale gbogbo ara agbole wọn naa ni o gbadun. Gbogbo ọmọ iya rẹ ni o gbadun, lọkan wọn o balẹ. O le jẹ ilu tan ti n ṣe oṣelu. Ti… ti o rẹni ti o jade lagbo ile fun senator, boya governor ni, boya alaga local government ni, boya counselor ni, ṣugbọn ọmọ tan wi to wa n dalẹ yii, o kaju rẹ. O si jẹniyan to daa, ti ọmọ tọju wọn to ba wa nipo. Ifa ni ka wọna bi o ṣi wale. Ifa lanfani n bẹ lara rẹ. Pe to ba ti le wale, awọn gan wọn o toṣi mọ lagbo ile wọn [family will never be impoverished]. Wọn o rahun aje mọ. Ifa sọ bẹẹ. Nibi Ifa gba to fi sọ bẹẹ re. A ni:

Ogbe Wẹhin wo bi o jẹ lesan, bikun ba jẹ loju oloko, eku ẹ ṣagada lẹhin ebe a difa fun Ogbe eyi ti o gbe apo iwa kọ Iwori ọmọ iya rẹ lọrun. O ni ọjọ ta a ri Iwori la rahun aje mọ. A rira, mama jẹ ki a rahun a rira. Ojọ ta ri Iwori la rahun ire gbogbo mọ. A rira, Ifa mama je [ki] a rahun, a rira…

Ifa ni teleyii ba ti de, to wa lagbo nbẹ, Ifa ni wọn o tun rahun aje mọ. Ni… ninu ile wọn nbẹ, Ifa naa lọ sọ bẹ. Ki wọn o ṣe, ti o fi wale. Ifa ni ki wọn o ṣe ti o fi wale, Ifa ni… o daa pọ tan ba le gbiyanju. Bi eleyun o ṣe wale. Ifa ni aṣeyọri n bẹ nbẹ.

Ogbe-Iwori 4:
Ifa ni, toun kọ wa lẹkọ nbi. Ifa ni ka… ka maa ṣe daadaa. Ka ma ro enikan pin, pe ko le ni lari mọ. Ifa sọ bẹẹ. O ni ka ma ro enikan pin, pe o le ni lari o. O ni ka maa huwa daadaa. Ifa ni keleyii, ko rubọ ẹhin, kẹhin rẹ o le daa nigbo ba lo tan. Tori pe iwa iwa ti eniyan ba hu, nna ni o gba o. Ifa naa lo sọ bẹẹ o, loju Ogbe-Wẹhin. Ifa ni teleyii ba hu niwa, naa ni o gba o. Ifa ni keleyii o ko…ko… rubọ ẹhin nbẹ. Ifa ni keleyun o rubọ ẹhin nbẹ. Ifa ni ọran rẹ yio gun. Ifa ni ọran rẹ o ko. Ogbe-Wẹhin naa lo sọ bẹẹ, loju Ogbe Wẹhin. Oun lo sọ bẹẹ, pe gbogbo ohun teleyii ba ṣe pata, loju… lọjọ aiye rẹ, nigbo ba ṣipo pada tan, kẹhin rẹ o le daa. Ki eleyii o raja kan lẹbọ. Ko raja, Ifa ni ban babalawo n ba jawe Ifa tan, wọn gbọn iyẹrẹ si ara aja yii. Wọn fun un, yio lọ maa sin in. Aja naa ni o… ni o wa jẹ ta n mẹhin, ta n mọla. Ifa ni keleyii, ko ma ro ẹnikan pin, pe o [k]o le ni lari. Ibi ti Ifa fi jẹ bẹẹ re o. O ni:

Ogbe wo ẹhin wo, baja rẹ o pakun, a difa fun Ekuya eyi ti n ṣawo re ahoro ile baba rẹ, ti n lọ re jogbo, ti n lọ re jaatọ. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nibẹ, o rubọ. Ko pẹ, ko jinna, Ifa wa ba ni ni jẹbutu ire; jẹbutu ire laa ba ni lẹsẹ ọbariṣa. On ṣe ta n mẹhin, ta ni mọla? Bi wọn o ba kuku lowo lọwọ lọla? Ta ni mẹhin, ta ni mọla? Bi wọn o ba ni lari lọla? Ta ni mẹhin, ta ni mọla…

Ifa ni keleyii o ma ro enikan pin, ko seni ti o le daa o. Ifa naa sọ bẹẹ o. Lodu Ogbe-Wẹhin o.

Ogbe-Wo Ẹhin 1:
This Ifa sign here, anyone for whom it is cast, Ogbe-Iwori which is called Ogbe-Wo Ẹhin Wo. Ifa says that this person should make an offering so that his/her life may be pleasant. Ifa also says this person should not leave his/her father’s house. (S)He should not go far from his/her father’s house to ensure that (s)he can receive a blessing. So that (s)he can take advantage of all the opportunities that are there. (S)He should not go far from his/her father’s house at all. If (s)he does not go far from his/her father’s house, Ifa says (s)he will live a long life. All of the blessings that are intended for him/her, (s)he will receive in Ogbe-Wo Ẹhin Wo. Ifa says if (s)he has gone already, (s)he should remember where (s)he has come from, look back, and come back to his/her father’s house. If (s)he has gone overseas, (s)he will not succeed there. If (s)he goes anywhere else, (s)he won’t be able to be successful. If (s)he is going back and forth, Ifa says (s)he should not leave his/her father’s house so that (s)he may have a long life. That is where (s)he will receive his/her blessing. Ifa says so in Ogbe-Wo Ẹhin Wo. This is how Ifa said it, Ifa said:

Ogbe wo ẹhin wo, baja rẹ o pakun, a difa fun Ekuya eyi ti n ṣawo re ile baba rẹ, ti n lọ re jogbo, ti n lọ re jaatọ.

[Ogbe look back and see if your dog has killed a squirrel cast Ifa for Ekuya who practiced Ifa in his father’s house, who grew old but was still strong]

Ekuya [a type of wild plant] went to the other side of the world to try his hand at business there. He tried and tried and tried. He made a good name for himself there, and people favored him, but he didn’t find any gain in any of it. Ifa said he should go back home. When he went home, things began to change for the better; his hometown was favorable for him, and he had peace of mind. They prospered, some died, and they multiplied. He was very happy. Every time his ancestral festival came around, he would dance and rejoice and remember the babalawo who cast Ifa for him when he was on the other side of the world and told him to return home. He did not call the priests liars; he did not call Eṣu a liar. He did everything he was told to do. They said when he returned to his father’s house, he would receive his blessing. He would grow and prosper. He praised the babalawo, and the babalawo in turn praised Ifa. He said, my babalawo told me it would be so, my babalawo said:

[Ogbe look back and see if your dog has kileld a squirrel, cast Ifa for Ekuya who practiced Ifa in his father’s house, who grew old but was still strong. He did everything Ifa prescribed. His sacrifice was accepted. Failure to sacrifice to Eṣu renders any effort a waste. Not long after that, Ifa met me in the midst of victory, we receive victory at the feet of God. Come and see what the Ifa priest has done!]

That is how Ekuya became successful. If anyone goes all over the place, if (s)he sees a house that has collapsed and become dilapidated and sees the Ekuya plant there, the plant will be prosperous. It will gleam, be sparkling white, and will be shining. This is all because of the sacrifice it made on that first day when it did not refuse to return to its father’s house, the place that was favorable for it. Ifa says if this person should travel abroad, (s)he should look back and stay in touch with what (s)he has left behind. There are no blessings for him/her in front; they are all behind him/her in his/her father’s house. That is where (s)he will receive his/her blessings. Ifa says so in Ogbe – Wo Ẹhin Wo.

Ogbe-Wo Ẹhin Wo 2:
If this Ifa sign should come up for a person, if this Ifa sign should emerge, Ifa says this person should be very patient. Ifa says a lack of children is troubling this person, and Ifa says if (s)he is patient, (s)he will have children. Ifa says (s)he should seek out Ọṣun and care for Ọṣun. Ifa says Ọṣun holds his/her blessings. Ifa says that the issue will be addressed directly, and (s)he will have children. (S)he should be diligent in the worship of Ọṣun. She will become a mother and will soon carry her child and dance. She will rejoice a great deal. Ifa says so. This is how Ifa said it. Ifa said:

[The woman moving forward but aware of what is behind is the companion of the arrow holster, the man moving forward but aware of what is behind is the companion of the bow. The back of the palm oil seller’s calabash is always shining cast Ifa for the owner of the house by the sea who was distraught because (s)he didn’t have children. (S)He did everything asked of her. It did not take long, come see how quickly Ifa’s prediction came to pass. We receive the blessing of children at the feet of God. Greet our great mother for us! Our great mother uses brass to pacify the children. Ọṣun, our great mother, uses brass to pacify the children. Greet our great mother for us, the one who uses brass to pacify the children. Ọṣun, our great mother, uses brass to pacify the children.]

Ifa says that this person should offer a sacrifice, that (s)he should have brass in the sacrifice, that (s)he should offer the sacrifice to Ọṣun, and that (s)he should keep Ọṣun stones that always stay wet inside her house. She should take good care of Ọṣun. Ifa says she will have children in abundance. She will become a mother. Ifa says so in Iwori Meji [Ogbe-Iwori].

Ogbe-Iwori 3:
Ifa also teaches a lesson here. This person has a relative who is abroad somewhere. It could be his/her older sibling. They could share the same mother, or the same father. That person is in a faraway place. Ifa says the client should find a way to bring this person back home. There is an opportunity that they will benefit from this person’s return. They should bring him/her back, but it doesn’t have to be by force. They should offer a word of advice that this person should return home. There is a blessing, and this person should also have his/her part of it. When (s)he does come back, everyone in the family will benefit from it. All of the children of his/her mother will benefit, and they will have peace of mind. It could be a city where people practice politics, and they can’t find anyone within the family to take a position like that of a senator, or perhaps a governor, or the chairman of a local government, or even a councilor, but the person we have mentioned who is abroad, is up to the task. (S)He is a good person who will take care of everyone when (s)he is in that position, Ifa says we should find a way of bringing him/her home. Ifa says it will be very beneficial. Once (s)he is able to return, nobody in the family will be impoverished. They will not have to worry about money anymore. Ifa says so. This is how Ifa said it. Ifa said:

Ogbe Wẹhin wo bi o jẹ le san, bikun ba jẹ loju oloko, eku ẹ ṣagada lẹhin ebe a difa fun Ogbe eyi ti o gbe apo iwa kọ Iwori ọmọ iya rẹ lọrun. O ni ọjọ ta a ri Iwori la rahun aje mọ. A rira, mama jẹ ki a rahun a rira. Ojọ ta ri Iwori la rahun ire gbogbo mọ. A rira, Ifa mama je [ki] a rahun, a rira…

[Ogbe look back, maybe it will be better, the squirrel is grazing in the presence of the farmer, he has prepared the yam tubers for planting season cast Ifa for Ogbe who put a yoke on the neck of Iwori younger sybling. On the day when we saw Iwori, we did not worry about money anymore. A rira, don’t let us worry, a rira. When we saw Iwori, we didn’t worry about money anymore. A rira, Ifa don’t let us worry, a rira.]

Ifa says when this person arrives and comes back to his/her family, they will not worry about money anymore. Ifa says this about their family. That they won’t have to worry once (s)he comes home. Ifa says that they should look for a way for that person to return home. Ifa says they will do well to try this. That is if the person comes back. Ifa says there is success in it.

Ogbe-Iwori 4:
Ifa teaches us a lesson here. Ifa says we should behave well, that we should not look down on anyone, saying that (s)he cannot be successful. Ifa says so. It says that we should not look down on anyone and think that (s)he cannot succeed. It says that we should practice good behavior. Ifa says that this person should offer a sacrifice for his/her legacy so that it will be great when (s)he passes on. Because a person’s behavior determines what (s)he will receive. Ifa says so in Ogbe-Wẹhin. Ifa says people reap what they sow. Ifa says this person should make a sacrifice for his/her legacy. Ifa says this person’s problem will be resolved and his/her yearning will be met. Ogbe-Wẹhin says so. This is what it says, that everything this person achieves during his/her lifetime, when (s)he leaves this world behind, his/her legacy will be great. This person should buy a dog for the sacrifice. (S)He should buy a dog, and ifa says when the babalawo have finished collecting the medicine, they should rub the iyẹrosun [divination powder] over the body of the dog. They will give it to him, and (s)he will raise the dog. The dog will be called “who knows what (s)he will leave behind? Who knows tomorrow?” Ifa says this person should not look down on anyone and assume that (s)he cannot succeed. This is how Ifa reached that conclusion. Ifa said:

[Ogbe look back and see if your dog has kileld a squirrel, cast Ifa for Ekuya who practiced Ifa in his father’s house, who grew old but was still strong. He followed Ifa’s instructions exactly and offered the sacrifice. Not long after that, Ifa met him in the midst of blessings. We receive the gift if blessings at the feet of God. He said, “Who knows what (s)he will leave behind, who knows tomorrow? If they will become suddenly rich tomorrow? Who knows what (s)he will leave behind, who knows tomorrow? If they will become successful tomorrow? Who knows what (s)he will leave behind, who knows tomorrow?]

Ifa says this person should not look down on anyone, that there is nobody who cannot become successful. Ifa says so in Odu Ogbe-Wẹhin.

1.5 Ogbe-Dawo Osun [Irosun]

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:

[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:

[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, 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.