Commentaries On Odu Ifa Ejiogbe

COMMENTARIES ON ODU IFA EJIOGBE
This work shall make exhaustive commentaries on Odu Ifa Ejiogbe. The work will be useful
to any practising Babalawo who wants to have an in-depth knowledgeable of what Odu Ifa
Ejiogbe is.
The work will also be useful to any individuals born by Odu Ifa Ejiogbe during their Itelodu
or Ikosedaye. This commentaries shall examine among other things: hat is Odu Ifa
Ejiogbe? Who are the Associates or Affiliated Orisa and Irunmole with Odu
Ifa Ejiogbe? What are the areas of Professional or Occupation congenial for Ejiogbe children.
What are the taboo of Odu Ifa Ejiogbe, What are the likely names that can be given to those
born by holy Odu Ejiogbe during their Itelodu or Ikosedaye. Some Summary Of general
information available for those born by Ejiogbe? Some sacred messages in holy Odu Ejiogbe
and Commentaries on them.
WHAT IS ODU IFA EJIOGBE
Odu Ifa Ejiogbe is the number one and the most senior of the Oju Odu Merindinlogun(16
principal Odu). It also the most senior of all the 256 Odu Ifa. When all the faces of th lobes
in the Opele divination chain open up during Ifa divination. then it will be regarded as
Ejiogbe. If it is on the opon Ifa if the symbol appear like this :
II
II
II
II
then it is called Ejiogbe. Ejiogbe is also know as Eji -Onile or Ogbe- Meji.
WHO ARE THE IRUNMOLE AND ORISAS AFFILIATED TO EJI-OGBE?
Eji-Ogbe is affiliated with all Irunmole and Orisa. In any case, the most prominent
include the following:
Ifa: To go in general and especially for protection against premature death.
Orí: For help, achievements and successes. It is also for victory over adversaries.
Esu: To go in general and make it easier for the good things of life to come to the children
of Eji-Ogbe.
Obatala: For progress, longevity, comfort and peace of mind
Sango: For children, good wife and success
Ogun: For victory and direction
Aje (deity of wealth): For financial success, progress and for self-satisfaction.
Egbe: For leadership, progress and good support. Also for long life.
Oke: For progress and long life and victory over adversaries
Ibeji: For double success, double victory and multiple births
WHAT ARE THE AREAR OF OCCUPATION OR PROFESSION MOST Congenial FOR

EJIOGBE CHILDREN?
There is no restrictions for Ejiogbe children, but they cannot embark on any work that
involves using needle, or any work that can expose their body to early morning dew. Apart
from this they can succeed in any line of calling.
WHAT ARE THE TABOOS Of EJI-OGBE?
The taboos of Eji-Ogbe are so many that it is impossible to avoid them all. Consequently,
most of the Babalawos or Iyanifa usually consult Ifa about which they should ignore
among those taboos. Prominently among them are:
They should not eat goat to avoid depreciation and lack of progress.
They should not eat birds to avoid being rejected by relatives and colleagues.
They should not eat peanuts to avoid the mortality of children.
They should not eat mushrooms to avoid mortality of children.

They should not eat Imumu to avoid mortality of children
They should not rub their body against morning dew (They should not go outside too early
in the morning) as not to prevent their dreams from being fulfilled.
They should never envy the achievements of other people- to avoid calamities and disasters
and avoid undesirable repercussions.
They should never be involved in sexual scandals, to avoid misfortune and humiliation.
They should never think, plan or do wrong to others, to avoid negative repercussions.
They must never tell lies to avoid the wrath of the Deities and public condemnation.
They should never eat snakes, to avoid being punished by their peers.

They should not sleep in total darkness, to avoid disappointment and so that they can
realize their destiny.
They should never put traps to catch animals in other not to prevent their ambitions from
happening.
They should never be a tailor or use needles to avoid being condemned by their peers and
to avoid the lack of help from their colleagues.
They should never pursue wealth at the expense of children to avoid the lack of them.
WHAT ARE THE LIKELY NAMES FOR THE CHILDREN OF EJI-OGBE?.
By this it mean name that can be given to those born by Ejiogbe during

their Itelodu Or Ikosedaye. They exist both in male and female categories
MALE:
Temiloju: A life is more important
Abinjo: A unique birth
Olameni: Honor is given to the one who has the present position
Olorunjinmi: God blesses me
Okanlawon: This is special and different
Orimidara: My Ori is good
Ikusegbagbe: Death has forgotten me
Ifalolaye: Ifa owns the world
Ifayori: Ifa is excellent
Ifatoba: Ifa is great.
FEMALES:
Ifagbaye: Ifa is universal
Omolaso: Children are the bedspreads of one
Omoniyi: Children are the prestige of one
Ejide: They come in pair
Orimidara: My Ori is good
Okemuyiwa: Oke (Deity) has brought us this
Olakiitan: Inexhaustible honor.
SUMMARY OF GENERAL INFORMATION OF EJI-OGBE FOR THOSE BORN OF THIS

ODU DURING ITELODU OR IKOSADAYE.
Eji-Ogbe: It is the most important and the most extensive of all 256 Odus.
He is the King of all Odu. Those born of this Odu are compared between Kings. It is not
advisable for the sons of Eji-Ogbe to bow before the kings because such a gesture probably
has an adverse effect on that king.
By nature, the children of Eji-Ogbe love to call attention. They love being spoiled. They see
themselves as someone to whom others owe the obligation to make them feel comfortable.
The success of Eji-Ogbe's children is guaranteed. They will have their own house; they will
be able to have all those things that make people comfortable. They are however advised to
seek marriage and the business of having children early in life and it is essential that they
do so. If this is not taken seriously, there is a high probability that they will have problems
to have children and could invest a lot of resources in this to make sure that they have their
own children during their life time.
The children of Eji-Ogbe are Elegbe children. They have the support of Egbe and Ifa with
respect to this. They are born leaders even though they sometimes lack the capacity to
manage huge resources and many followers. This however, they will have a lot of respect
and honor from near and far. They will not die young, they usually leave the stage when the
ovation is higher.
These children have an incredible ability to overcome adversity. For them no person who
conspires against them no matter how hard they try will succeed. For them too, it's never
too late to get success and recognition in life. Where there is life, there is hope. When there
is hope, there are abundant possibilities of success.
To be successful, however, they should never rest their oars or be pleased until they reach
the maximum point in their chosen careers in life. They tend to be easily led by the small
achievements. This is why for the children of Eji-Ogbe they are constantly reminding
themselves that they should not rest until they attain the highest success in life. Indeed, the
children of Eji-Ogbe can become very vague if they are not urged to succeed.
The children of Eji-Ogbe tend to assume that they are wiser than the others, only to prove
that they are just bloody fools. Conversely, those who feel that the sons of Eji-Ogbe are
fools, who can easily be taken for a walk, will only live to repent of such supposition.
There is a tendency for the children of Eji-Ogbe to experience terrible losses during their
lifetime. They nevertheless have the capacity and the ability to get back up and recover
everything lost several times more. For them, while there is life, there is hope. While there
is hope, there will be great opportunities.
The sone of Eji-Ogbe are lucky enough to connect with the companions of their dreams.
Their wives are generally affectionate and understandable. They take care of their wives,
even when there is a tendency on the part of them to get involved in extramarital affairs.
These children of Eji-Ogbe should be warned against becoming entangled in scandalous
activities, which may end in disgrace and humiliation for them. This advice is very important
because one hardly finds a son of Eji-Ogbe who could live outboard in this area. With much
determination, however, they might be able to be cautious themselves.
In full, the sons of Eji-Ogbe have the potential to live a good and full life and leave their
mark on history.
When it comes to movements, if a son of Ejji-Ogbe plans to travel to another place for a
short period of time, it is good. But if he or she plans to go live permanently, it is not
advisable. Moreover, if the children of eji-Ogbe plan a change of work, school, change of
house, environment, wife, the proper consultation of Ifa must be done and all the necessary
things must be done before the changes are made. .
For the children for whom Eji-Ogbe was revealed at the Ikosedaye ceremony, no animal
should be killed in the house of their parents for the appointment ceremony of the child - no
bird, no beast, no blood should be spilled for the ceremony of appointment. The parents
could, however, go to a supermarket and buy all the meat in the market and use it for the
appointment ceremony. There is nothing wrong with this. Furthermore, the child should not
be taken to the market until he is able to enter the market by his own feet.
In general, heaven is the beginning of opportunities for the children of Eji-Ogbe. They
should be advised anyway not to be too emotional or fighters of wrong cases.
SOME SACRED MESSAGES IN HOLY ODU EJIOGBE AND COMMENTARIES ON THEM
1.
Ifa says that for the person for whom this Odu is revealed during Ikosedaye or Itelodu,
to succeed in life, there is a need; among other things to serve your Ori with a big Catfish
Fish or catfish. Ifa says, if this is done, he or she should not have deprivation of the good
things in life. He or she will triumph where others have failed. A verse from a verse of Eji
Ogbe says the following assertion about this:
Ojumo mo, mo r'ire-r'ire
Kutukutu ijeni mo r'iwa-r'iwa
Dia fun Akapo
Won ni ko f'eja Aro bo'ri
Ko too f'oju kan ire
Translation:
When the day dawned, I saw in abundance
Very early four days ago, my destiny has manifested
This was the Ifa cast for Akapo
Who was advised to serve his Ori with a Catfish fish
Before he put his eyes on the whole world of life.
Akapo was a devotee of Ifa. He followed the beam and did not do Ifa in all the things he
was doing. He study Ifa extensively and was good at it.
One day his Baba Ifa told him to prepare for his freedom. The ceremony was very sudden,
but full of events. After this, he went to consult Ifa to determine the opportunities for
success in life. The Awo advised Akapo to use a large catfish to serve his Ori so that he
would then have peace of mind and comfort in his life. He was assured that he would really
succeed in his life, but by doing that, he would also increase the chances of success in life.
He complied.
Soon after this, Akapo dreamed of success, he was feeling that he would surely triumph in
life. Four days after having his dream, he received some clients who paid a huge sum of
money with the promise that much more money came from where he came from. In a short
time, he became wealthy. With this riches , he was able to secure a good wife as he had
sounded. His wife gave him many children including pairs of twins . He also had many
helpers who helped him with daily tasks. He built several mansions and had many horses in
his stables. He was very comfortable as Babalawo predicted. He was full of joy and
gratitude to Olodumare.
Ojumo mo, mo r’ire-r’ire
Kutukutu ijeni mo r’iwa-r’iwa
Dia fun Akapo
Won ni ko f’eja Aro bo’ri
Ko too f’oju kan ire
Akapo f’eja Aro bo’ri
Akapo f’oju kan’re
O ri’re aje
O ri’re aya
O ri’re omo
O ri’re gbogbo
O ri’re aiku, baale oro
Nje aro, ara wa ro wa na o, aro o
Ojumo mo, mo ri’re re’re
Aro, ara wa ro wa na o, aro o
Kutukutu ijeni mo ri’wa ri’wa
Aro, ara wa ro wa na o, aro o
Translation:
When I woke up I saw Ire in abundance
Very early, four days ago my good destiny was manifested
This was the Ifa cast for Akapo
Who was advised to serve his Ori with a live catfish
Akapo now offered fish Aro to his Ori
And he set his eyes on all the Ire of life
He have the Ire of wealth
And also that of a good wife
And also that of good children
And also the good houses
And also the one of long life, the king of all the Ires
Now Aro, we are very comfortable, Aro
The day dawned and I saw Ire in abundance
Now Aro, we are very comfortable Aro, the catfish
Very early, four days ago, good destiny manifested
Now Aro, we are very comfortable, Aro, the catfish
Ifa says that the person for whom this Odu is revealed will be very comfortable in life. All
he or she should do is follow Ifa's instructions at all times.
Commentaries
The major themes of this stanza is based on the essence of following Ifa
instruction. Despite that Akapo know that he is going to be bless, he still heed the
instructions to feed his head with catfish, as a result he get all the Ire in
multitude.
II.
Ifa says that it foresees Ire all around for the person for whom this Odu has been revealed.
Ifa says that death will be replaced with Riches, Sadness with Joys, Regrets with
Celebration, Lost with Longevity and Need with Abundance. Ifa says that he or she will live
and die happy.
In this Odu Ifa says that death must be converted into Financial Stability, Affliction to Wife,
Containment to opportunities to have Children; Lost to Longevity. Ifa says that the person
needs to offer an Ebo known as 'ARUKORE OR ARUKAPONJA'. The matrials for the
ebo include; 2 pigeons, 2 roosters, 2 rats, 2 fish, 4 kola nuts, 4 orogbo, 4 guinea
peppers in their pod, and money. In all this Ifa says:
Otoo-too-too
Otoo-too-too
Otooto laa ko’le
Ogbon ta aa fii ko’le
Ko to eyi taaa fii gbe’nu u re
Dia fun Orunmila
Nijo ti Ajogun merin ka won mo’le l’Otu Ife
Ti Baba le won, le won
Ti won o lo
Translation:
Otoo-too-too
Otoo-too-too
Separately we raise our homes
Separately we live in our homes
The wisdom with which we raise our homes
It's not as much as we live in those homes
These were the declarations of Ifa for Orunmila
When four Ajoguns invaded the city of Ile-Ife

And he evacuated them without success
They simply refused to leave.
The Ile-Ife inhabitants were overloaded with problems caused by the Ajogun. These Ajogun
were Iku (death), Arun (sickness ), Ejo (contention), and Ofo (lost). When all their efforts to
get the Ajogun out failed, they approached Orunmila for help.
Orunmila began to work, but all efforts were in vain. In conclusion Orunmila decided to
leave Ile-Ife never to return. On his way to the departure of Ile-Ife Orunmila met one of his
former students, they were Amosu and Amore. They asked him what was going on.
Orunmila explained to them how their inability to get the four Ajogun of Ile-Ife, causing
problems for the inhabitants of the city of Ile-Ife.
The two disciples Amosu and Amore persuaded Orunmila not to give up. They prevailed
over him, to let them go to consult Ifa. He agreed, together they went to the group of Awos
mentioned above for consultation. These Awos were also ex-students of Orunmila. They
consulted Ifa and Eji-Ogbe was revealed.
The group of students assured Orunmila that the Ajogun would be thrown out, and that in
their place would be Ire of Aje (wealth) Aya (wives), Omo (children), and Ogbo
(longevity). Orunmila was advised to offer Ebo as mentioned above. He complied. After this
he was advised to take 4 orogbo and four guinea pigs in his pod at a crossing of 4 roads. He
complied. After the sacrifice, Orunmila took the bitter peppers and nuts on the sides of the 4
roads along with Amosu and Amore. When they reached the crossing of the four roads, they
found Iku, (death). Amosu and Amore that throw a bitter kola and a pepper in its pod to
death. He did so. Immediately that these ingredients collided with death he began to flee.
Amosu and Amore told Orunmila to follow them. The three did it. Shortly after death fell.
When they arrived where death had fallen instead of death they found a lot of money.
Orunmila was surprised. Amosu and Amore told Orunmila that death was the owner of
wealth. They told him that anyone who was looking for wealth without any consideration,
was a sure candidate for death, final death, for that matter.
They returned to the crossroads and met with Arun (affliction). Orunmila threw the two
seeds at him. He started to escape. They followed him. Soon the disease (Arun) fell to the
ground. When they arrived where Arun had fallen (sickness) they found Wife. Amosu and
Amore told Orunmila that Wife was the owner of the Affliction. They said that if any man
had no control over his desires, and enjoyed women, he is a sure candidate for Affliction.
They returned to the crossroads and met Ejo (contention). They threw the two seeds also.
He ran. They followed him. Ejo fell. When they arrived at the place where Ejo fell, they
found children. Amosu and Amore explained to Orunmila that the contention is the owner of
the children. They said that the moment a person is mature, that person will look for an
appropriate husband. He or she will talk. The conversation itself is a form of contention. It
has taken a long time to secure a wife of your liking, the Contention will become more
consistent. After having his or her selection, then there will be a containment about
pregnancy and giving birth to children. If the wife does not get pregnant, the containment
will be greater than ever. Containment will bring other people to the couple's home, such as
household experts, counselors, relatives and others.
When the woman eventually succeeds in getting pregnant, then there will be more
'contention'. When the woman has finally given birth to her baby, the 'containment' is
increased in folds.
Taking a child and teaching him how to talk and how to behave correctly is a serious
matter. Taking him to school and completing his years of study, traveling and celebrating
the triumphs and achievements of the child implies "containment". Not having a child does
not exclude anyone from having or being involved in 'containment'.
They returned to the crossroads and found Ofo (lost). Orunmila shot him the last two seeds
and he took them on his heels. They followed him. The loss fell. When they arrived at the
place where the loss fell, they saw Longevity.
Amosu and Amore told Orunmila that Lodd is the owner of longevity. They said that if a
person was very old, he or she must have experienced terrible losses - loss of memory, of
loved ones, of energy, of vitality and so on. Those who will have to bury him will be the
ones who will point his grave to others.
Orunmila returned to Ile-Ife a happy man. He was happy to have been able to complete his
mission. That's how Orunmila was able to throw out the Ajogun of Iku, Arun, Ejo and Ofo
and replace them all with Ire from Aje, Aya, Omo and Ogbo respectively.
Otoo-too-too
Otoo-too-too
Otooto laa ko'le
Ogbon ta aa fii ko'le
Ko to eyi taaa fii gbe'nu u re
Dia fun Orunmila
Nijo ti Ajogun merin ka won mo'le l'Otu Ife
You Baba le won, you won
You won or what
Ebo ni won ni ko waa se
O gb'ebo, or ru'bo
E wa ba ni ni wowo ire gbogbo.
Translation:
Otoo-too-too
Otoo-too-too
Separately we raise our homes

Separately we live in our homes
The wisdom with which we raise our homes
It's not as much as we live in those homes
These were the declarations of Ifa for Orunmila
When four Ajoguns invaded the city of Ile-Ife
And he evacuated them without success
They simply refused to leave.
He was advised to offer ebo
He fulfilled
Before long, not long after
Let's get together in the fog of abundant success
Ifa says that he should be able to replace Death with Wealth, Affliction with Wife,
Containment with Children, and Lost with Longevity. Ifa advises this person to take all kinds
of precautions to be moderate in pursuing health, sexual desires and all kinds of
opportunities in his life to avoid damaging himself in the process.
Commentaries
One great Lesson to be learned from this Odu is the intellectual humility of
Orunmila. Orunmila was humbles enough to listen to the advice of his students
Amosun and Amore, it is instructive to note that Amosun and Amore are not just
students Of Orunmila they are his children. but still he was humbles enough to
listen to their advice wish eventually lead to solving of the problems he find
difficult to solve. There is a les on important of cooperation in solving society
problems, all hand must be on deck before a problem can be solve as shown by
this Odu.
III.
Ifa says that it foresees Ire for the person for whom this Odu is revealed. Ifa says that he or
she is presently experiencing some kind of difficulty which makes him contemplate harming
himself or inflicting any other physical or mental pain on himself.
Because of the way he or she has been behaving recently, he or she has given other people
reason to delete him from the list of good people and conclude that nothing good can ever
come from him again. Ifa says he or she should change their attitude and should never lose
hope. It is not too late for him or her to succeed in life, he or she will definitely triumph in
their life time.
There is a need to do ebo with: 2 pigeons, 2 roosters, 2 hens, 2 guineas birds, and
money. He or she also needs to feed Ifa with: 4 rats, 4 fish, palm oil, gin and
money. About this Ifa says:
Ebiti ja f'aya lu le
Dia fun Yeye Ale-ti-le
To feyinti m'oju ekun sunrahun ire gbogbo
Translation:
The fallen autumn trap fell and hit his chest on the ground
These were Ifa's statements for Yeye Ale-ti-le
When she was lamenting for her inability to succeed in life
She was advised to do ebo
Yeye Ale-ti-le, (the night of my triumph has not fallen yet), was a failure in all aspects of
her life. She did not have money, she did not have a husband, she did not have children,
she did not have a home, and she was in poor health. In fact, nothing seemed to work for
her. To complicate the problem she had been losing confidence in herself and in her ability
to succeed in life. As a result of the way Yeye Ale-ti-le behaved, she became a nuisance to
all her neighbors. Also because of her pessimism, those around her were equally infected
and she was completely erased.
One day she went to see a Babalawo mentioned above; just for fun. The Babalawo anyway
diagnosed her problems correctly and went further still, to assure her that she would
triumph in life and that the night of her triumph had not fallen yet. She was also advised to
change her attitude and to change the perseverance of herself. She was able to do
everything that was advised and she again had hope that she could still succeed in life after
all. There is still hope, there is still a future.
Soon after this, her wealth improved, she began to braid hairs for others. She was able to
make some money. She started a small business of her own. While doing business, she met
a man I love. Before long, they got married. After a year she gave birth to her first baby.
But surprisingly they were twins. She was very happy and she lived very happy the rest of
her life.
There is still hope for the client for whom this Odu has been revealed. He or she still has a
future. He or she must still reach the peak of his or her goals in life.
Ebiti ja f'aya lu le
Dia fun Yeye Ale-ti-le

To feyinti m'oju ekun sunrahun ire gbogbo
O gbe'bo, or ru'bo
Ko pe, ko jinna
Ire gbogbo wa ya from tuturu
Nje ale aje kii le Awo
Eyin wa
Keni ma r'Edu pin or
Eyin wa
Ale aya kii le Awo
Eyin wa
Keni ma r'Edu pin or
Eyin wa
Ale ire gbogbo kii le Awo
Eyin wa
Translation:
The fallen autumn trap fell and hit his chest on the ground
These were Ifa's statements for Yeye Ale-ti-le

When she was lamenting for her inability to succeed in life
She fulfilled
In a short time, not long after
All the ire entered in droves
The night of riches has not fallen yet for an Awo
There is still hope, there is still a future
Let no one lose hope in Edu
Let no one lose hope in Edu
Ifa says that this person should be blessed with Ire of riches, wives, children, home and
transportation. He or she should never leave Ifa's path at any time no matter what.
Commentaries
The theme of this stanza is all about keeping hope alive and perseverance. No
matter what the situation is in life, we should learn to be able to cultivate hope
and persevere.
IV.
Ifa says that this person should do ebo because of the four Ire that are looking for him. In
any case he or she must be able to secure three of the four Ire if the necessary ebo is
performed and offered. No matter what the person does, only three of the four Ires will be
his. The four Ire mentioned by Ifa are Riches, Jewels, Wives and Enini. Ifa says he or she
will be able to insure everyone except Enini, the fourth Ire.
Ifa also says that he or she needs to listen to the advice of a woman close to him or her.
The woman in question can be the mother, wife, relative or friend. The advice that this
woman is giving will eventually be of unpredictable value to him or her.
Here there is a need for this person to offer sacrifice with: 2 pigeons, 2 hens and money. He
or she needs to feed Ifa with: 4 rats and 4 fish. Even more important is to make sacrifice to
Esu Odara with: an Emo, a Carmelite Rat, and 160 snails. Those snails will be put together
and woven around the rat and will stand in front of Esu Odara
He or she needs to bathe four times a day and also change clothes on the same day that
this Odu is revealed, after each bath.
This person should avoid leaving home in the following seven days or a week. Ifa says that
the four ires she refers to will come to this person's house within a week. If all Ire are not
caught in the established time, at least the foundation of the Ire will be established in that
period. In view of this, it is not advisable for this person to leave his house, so that the
spirits responsible for passing these Ire meet him or her at home when they come to visit
him. On this Ifa says:
o. Ina jojoojo
Ina reti Okun loo pa loloolo
Oorun-a ranran-anran
Oreti Olosa lo ree wo
Efuufu gbako, gba ju

O gbeyin okun lo o
Dia fun Aje
Omo won lode Ibini
A ba fun Okun
Omo won lode Irada
Dia fun Omidan
Tii somo won lode Ikopa
Nijo ti won nlo ree wo sile Orunmila bara mi
Agbonniregun
Ebo ni won ni ki won waa se
Translation:
The fire burns and burns
And he goes to the bank of Ocean to rest
The sun shines and shines
And it goes to the bank of the river to rest
The breeze sweeps the meadow and the forest
And it goes to the back of the ocean to recess
These were the declarations of Ifa to Aje, Riches

Their offspring in Ibini
And to Okun, accounts
Their Offspring in Irada
And to Omidan, the beautiful Damsel
Their offspring in Ikopa
When they were going to Orunmila's house
My father Agbonniregun
They were advised to offer Ebo
Aje, riches; Okun, precious accounts; and Omidan, beautiful damsel, they got together and
they all went voluntarily to be in the house of Orunmila, to stay permanently during their
lives. All three learned that Orunmila has the patience, maturity and peace of mind and the
emotional capacity to take care of them and give them comfort. Therefore they went to the
Awo mentioned above for Ifa consultation.
In the Awo's house they were assured that they made the best decision forever. They were
told that they would enjoy their lives in comfort and happiness through their lives. They
were advised to offer ebo with: 2 pigeons; 2 chickens; and money. They complimented.
Soon after, they prepared to start their trip to Orunmila's house.
Bo ba da'fa so
Ki or da'fa owo kan fun mi
Dia fun Enini

Tii somo Ajaniwarun
Nijo ti nlo ree wo sile Orunmila, bara mi
Agbonniregun
Ebo ni won ni ko wa se
Translation:
After throwing your own Ifa
Help me pull mine before I go back
These were Ifa's statements to Enini,
The rod of Ajaniwarun
When she was going to return to Orunmila's house
Enini, on his own also sent someone to go to the house of the Awo mentioned above, so
that he could help him to know if it was advantageous to take a permanent residency at
Orunmila's house. He was assured that it would be fruitful for him. He was advised to offer
ebo with: 2 pigeons, 2 chickens, his sash and money. He simply ignored the advice the Awo
gave him. He went and joined Aje, Okun, and Omidan on their way to Orunmila's house.
Nnkan ribiti ti nt'oju Olorun-un bo wa
Dia fun Orunmila
Ti ire merin f 'ori ko titiiti fun

Translation:
Something big and heavy is coming from heaven
These were the declarations of Ifa to Orunmila
For whom four Ire would be waiting for the indefinitely
Businesses were bad for Orunmila. He did not have money at that particular moment in his
life. Eating had become a serious problem for him. Consequently he went to the Awo
mentioned above by consulting Ifa. He wanted to know what he had to do to make fortune
and progress smile on him.
The Awo assured him that he would triumph in life. He was told that in that period of time,
four Ire were looking for him. He was told that he should not leave his house for a period of
7 days specified for him. Orunmila was told that if those Ire did not find him at home, they
would not stay. He was also instructed to take his bath four times that day and to put on his
best and cleanest clothes every time he bathed. After this Orunmila was advised to offer
ebo with: 2 pigeons; 2 chickens and money. He also had to feed Esu Odara with a brown
colored rat and 160 cowries. The 160 cowries, were to be placed around the body of the
rat in a collar and then given to Esu.
The Awo explained that Esu Odara was going to direct the Ire to Orunmila's house and that
if he failed to serve Esu, he would reject him in his effort to receive these Ire. Orunmila did
the ebo but failed to serve the rat to Esu Odara.
Orunmila returned home and prepared to be in the house for 7 days as advised. Esu Odara
could not see that Orunmila was supposed to give him. Esu went to Orunmila's house and
demanded what Orunmila should give her. Orunmila did not give it to him. Osunfunnleyo,
Orunmila's wife, advised her in any way to give Esu the sacrifice; the brown rat and the
160 cowries . Orunmila did not listen to the advice.
The second day, the four Ire had been asking everyone how to get to Orunmila's house they
finally found the people they were told where to find Orunmila's house. They asked Esu
Odara what was the shortest way to Orunmila's house. Esu replied that he was living next to
Orunmila's house. He told them that Orunmila had just told him (Esu) for a few moments
that he (Orunmila) was going to the farm and was returning the next day. These Ire said
that they would go and be anywhere and go to meet Orunmila the next day since they could
not go to his house in his absence. So how Orunmila missed meeting the four Ire the second
day after he offered the ebo.
On the third day, Esu Odara went to Orunmila's house to ask about his brown rat and its
160 cowries . It was not given. Osunfunnleyo also begged her husband in vain to give him
Esu Ebo.
The four Ire slept under the shadow of a large tree on the outskirts of the city. They got up
early in the morning they were ordered, they got ready and went to meet Orunmila. When
they estimated that Orunmila must have returned from the farm in that period they left. On
the way they met Esu Odara. By this time, he had taken on another identity. He told them
then that he was a student of Orunmila and that Orunmila had gone to one of his clients'
homes and would not return in three days. The four Ire decided to wait for Orunmila in the
outskirts of the city until he returned.
On the sixth day, Esu Odara went to Orunmila's house and asked for his rat and his 160
cowries. Again, it was not given. Osunfunnleyo insisted that Orunmila must inevitably do
so, or she would leave her house. Unfortunately Esu Odara had left Orunmila's house, when
Orunmila himself decided to give Esu Odara the Ebo.
In the middle of the six days Esu Odara went to the city. And again he changed his identity.
He used ashes to scrub each pair of his body and was crying . When asked why he was
lamenting, he said that Orunmila had had a terrible accident and that he had died that
morning. The four Ire began to lament. The lament of Esu was deeper than the others. In
this state of affairs, Esu began to cry blood instead of tears. The fives complained late into
the night. Esu left but promised the four that he would return in the morning and inform
them as to the funeral ceremony. They told them that they would like him to come and then
they would return to their respective locations.
When the sun was over the heads that day, Enini, one of the four Ire came out and
committed suicide, with the belt with which he failed to offer as ebo material. That's how
only Aje, Okun, and Omidan remained. Very early in the morning the next day, the seventh
day, Orunmila offered Esu Odara his rat and the 160 cowries as expected. He had a bottle
of gin so that Esu Odara consumed it.
Immediately the Ibo was Offer, Esu Odara returned to the other three Ire who were in the
outskirts of the city. And again he change its appearance. He found the others grieving
over the death of Orunmila and Enini. He found them and asked them why they were crying
and lamenting. They replied that they had come to stay with Orunmila and it was only for
them to know that Orunmila had died. And as if that had not been bad enough, one of them
had also committed suicide. Esu Odara told them that the person who had told them that
Orunmila had died had misinformed them. He assured them that he was coming to
Orunmila's house and that Orunmila was safe and sound. He showed them the bottle of gin
that Orunmila had given him and shared its contents with them. Later he urged them to
follow him to Orunmila's house that Orunmila had been waiting for them for the last seven
days.
They all ran to Orunmila's house. It was a joy that has no limits what they had when they
met. The three Ire lived in Orunmila's house foreve.
Ina jojoojo
Ina reti Okun loo pa loloolo
Oorun-a ranran-anran
Oreti Olosa lo ree wo

Efuufu gbako, gba ju
O gbeyin okun lo o
Dia fun Aje
Omo won lode Ibini
A ba fun Okun
Omo won lode Irada
Dia fun Omidan
Tii somo won lode Ikopa
Nijo ti won nlo ree wo sile Orunmila bara mi
Agbonniregun
Ebo ni won ni ki won waa se
Nnkan ribiti ti nt'oju Olorun-un bo wa
Dia fun Orunmila
Ti ire merin or f 'ori ko titiiti fun
O gb'ebo, or ru'bo
Ko pe, ona or jin
E wa ba ni ba'yo e waa wo're o

Translation:
The fire burns and burns
And he goes to the bank of Oseano to rest
The sun shines and shines
And it goes to the bank of the river to get
The breeze sweeps the meadow and the forest
And it goes to the back of the ocean to recess
These were the declarations of Ifa to Aje, Riches
Your offspring in Ibini
And to Okun, accounts
Their offsprimg in Irada
And to Omidan, the beautiful Damsel
Their offspringin Ikopa
When they were going to reside in Orunmila's house
They were advised to offer Ebo.

After throwing your own Ifa
Help me pull mine before I go back
These were Ifa's statements to Enini, El Rocio
The rod of Ajaniwarun
When he was going to return to Orunmila's house
Something big and heavy is coming from heaven
For whom four Ire would be waiting for the indefinitely
He fulfilled
Not long after
Come and let us join in the fog of joy and contemplate all the Ire
Ifa says that for the person for whom this Odu is revealed he must be blessed with the
three best Ire in the course of seven days. This Ire should make this person happy for the
rest of his days.
Commentaries
The major lesson lesson to be learn from this odu ifa is obedience to instruction and taking
into use of good and wise counsel is essential to life success
V.
Ifa says that for the person for whom this Odu has been revealed will be blessed with a
good wife. The relationship will also be blessed with joy, progress, children and safety. To
make this happen there is a need for this person to offer ebo with: 1 hen, 1 pigeon, 4
fish, 4 rats and money. He will also feed Ifa with 4 rats, 4 fish, palm oil and
money. About this Ifa says:
Mimo oju Olorun ko kan gbigba
Ewa Osupa ko kan t'iwe
Isara Ose ko kan ti onje
Dia fun Orunmila
Ifa nlo ree gbe Orilewa ni'yawo
Translation:
The cleanliness of the sky is not the result of a constant sweep
The beauty of the Moon is not the result of drinking regularly
The fatness of the Ose tree is not the result of the excessive or frequent ingestion of food
When I was going to ask for Orilewa's mana in marriage

Orunmila was in love with Orilewa. Love was reciprocated, but Orunmila tried to cement
their relationship in marriage. Consequently he went to the Awo mentioned above for
consultation of Ifa. Will this relationship be fruitful? Will there be peace and harmony?
Would he regret having entered into that relationship? Would they be blessed with children?
Would they be prosperous? Would both of you live a long and happy life?
The Awo put Orunmila's fears to rest and told him that while he was coming to consult Ifa
about the outcome of their relationship, Orilewa, his proposed wife, had also gone to
another place by consulting Ifa; she was also assured that everything would be fine in their
relationship. They would be happy. The relationship would be fruitful. They would have
peace of mind. They would never regret having entered into that relationship. They will be
banded with beautiful and useful children. They would be prosperous. The two would live a
long time and their love would never diminish.
Orunmila was advised to do ebo as mentioned above.. A short time later, they got married.
They lived in peace and harmony. They both were proud of each other. They were equally
blessed with children and they never lacked joys over time.
Mimo oju Olorun ko kan gbigba
Ewa Osupa ko kan t'iwe
Isara Ose ko kan ti onje
Dia fun Orunmila
Ifa nlo ree gbe Orilewa ni'yawo
O gb'ebo, or ru'bo
Nje e sare wa, e waa wo omo Orilewa werere

Orunmila lo gbe Orilewa ni'yawo
E sare wa, e waa wo omo Orolewa werere
Translation:
The cleanliness of the sky is not the result of a constant sweep
The beauty of the Moon is not the result of drinking regularly
The fatness of the Ose tree is not the result of the excessive or frequent ingestion of food
When he was going to ask for Orilewa's mana in marriage
He fulfilled
Come and see the beautiful children of Orilewa
Orunmila himself is the one who has taken Orilewa as his wife
Contemplate the beautiful children of Orilewa.
Ifa says that the relationship should be blessed with happiness and beautiful children of
whom the couple will be proud.
VI.
. Ifa says that he expects the wealth and prosperity to be for whom the Ejiogbe is revealed
during a consultation with Ifa or during an initiation of Ifa, Itenifa. Ifa says that he or she
has brought their wealth from heaven. Ifa says that he or she has a tendency to have ibeji
children or pairs of ibeji. In one word he or she is affiliated with the deity of the ibeji. In the
same verse, Ifa says that the person for whom this Odu is revealed will have good luck
through his life and the people will be showing him gifts and presents. Ifa also says that he
or she will overcome many problems and enemies, no matter how numerous they are.
Ifa also states that he or she will have peace of mind and happiness during their lives and
that he or she will be in total control of their lives and those of those around them. In the
same stanza, Ifa says that he or she is an Elegbe and that he or she will be shown his
celestial double to all the good things in life that will bring him or her success and
achievements. Ifa also says that he or she will be comfortable in any condition; no matter
how difficult the situation might be. He or she will also earn everyone's admiration for the
way they behave during difficult times and situations. Ifa also says that five children or five
boys, biological or adopted will have great influence on his or her life. Ifa anyway advises
that he or she should offer ebo for the children to foresee that they will die young or during
his or her life. About this Ifa says:
Ifa lo fi eeni
Mo nlo di eeni
Eleeni
Dia fun 'Lameni
Omo at'orun la, gbe'gbaAje ka'ri wa'ye
Translation:
Ifa says "it's now one"
I chorus that "it is now one"
Eleeni
He was the Awo who shot Ifa for 'Lameni

Whoever took the pumpkin or riches and triumphed in his head from heaven to earth
Lameni was coming from Orun, Heaven to Aye, Earth. He went to Eleeni, a Babalawo in
Orun to cast Ifa to be able to determine how this journey on earth would be. Lameni was
assured that he would be very successful on Earth. He was advised to do ebo and sacrifice
with: 2 pigeons, honey, bean fritters, and money. He was also advised to feed Aje,
the deity of Wealth, with 1 dove and honey. He complied.
He was then given the gourd of triumph and achievements from Orun to take him to Aye.
He did it. While on earth he became so successful that his wealth had no comparison. He
was always compared to kings.
Ifa lo di eji
Mo lo di eji
Ejeeji
Dia fun Sie-Ejide
To f'eyin ti m'oju ekun sarahun t'omo
Translation:
Ifa says "it's now two"
I chorus that "it is now two"
Ejeeji
He was the Aawo who cast Ifa for Sie-Ejide
Who lamented y his inability to have children

Sie-Ejide was married for 16 years without children. She went to Ejeeji. A Babalawo, who
Ifa divined for her and advised her to offer ebo with: 2 rats, two fish and money. I
assure you that I would have multiple births. She was told to feed the deity of
the ibeji.She complied. During the ebo's offering time, she was in the menstrual period.
She lost her next period and became pregnant. She gave birth to some Ibeji.
Ifa lo di eta
Mo lo di eta
Ikorita meta abidi yakata-yakata
Dia fun Tamilore
Tii omokunrin ita
Translation:
Ifa says "now there are three"
I chorus that "now there are three"
The three crossroads with wide base
He was the Awo who did divination for Tamilore (present me with gifts)
Ita's son, the main street
Timilore went by Ifa's consultation to Ikorita's house Meta-Abidi-Yakata-Yakata, a Babalawo,

to know his chances of success in his life.
The Awo told him to work hard, study and be efficient in a prophecy and go out into the
street to display his talent. He was also advised to offer ebo with: 2 white doves, 2 guinea
fowl and money. He complied. The music studio. He started playing music for Ifa. Everyone
who met him on the streets bathed him with gifts. A short time later he became a wealthy
man.
Ifa lo di erin
Mo lo di erin
Erin ni won nrin fo'na oti
Enin sese ni agbara nrin ko odo l'ona
Dia fun Elerinmagba
Omo atako leleele according to
Translation:
Ifa says "now there are four"
I chorus that now there are four
It's scandalous people collecting fire for liquor distillation
With a smile the flood joins the river
They were the Awos who guessed Ifa for Elerin-Magba, the king of Erin-Ile
He who knots leaves, shrubs and herbs to defeat his adversary
Elerin-magba the king of Erin-Ile was treated with internal attacks and problems ranging
from internal struggles, conspiracy to foreign wars. Tired of all these things that were
developing, he summoned the Awo mentioned above for Ifa's consultation in order to find
solutions to the various problems he had. The Awo assured Elerin-magba that he sees all his
problems. He was advised to offer ebo with. He was advised to serve Esu Odara with a
rooster. He complied. After that they made a preparation for the one with which he used to
tie the leaves, shrubs and herbs, around his palace and all his city. After all this was done
all the internal struggles were overcome, while the external aggressions became ineffective.
This is how Elerin-magba surpassed all his problems and all the subsequent ones, Elerin has
been praised as Elerin-magba omo ata'ko leleele according to. "Elerinmagba, the scion of
those who bind leaves, shrubs and herbs to overcome their opponents"
Ifa lo di arun
Mo lodi arun
Oroorun ni won n ka'la
Oriirun ni won n ka'kan
Dia fun Olorunjinmi
Oroorun ni won nfi ohun ire e jin'raa won
Translation:
Ifa says "now there are five"
I'm saying that "now there are five"
Every five days we collect the kinbombo
Every five days we collect the eggplant
Those were the Awo who did Ifa divination for Olorunjinmi (God has blessed me with this
gift)
Every five days they present gifts to each other

Olorunjinmi, God has blessed me with a gift, it was the two Awo previously instructed to
determine how he could secure the mercy and blessing of Olodumare. He was advised that
in order to carry out his heart desires, he should also be observing his Ose-Ifa every five
days. He was also advised to offer ebo with: 2 pigeons, 2 guineas, 2 ducks, 2 chickens and
money. He complied. The more he observed his Ose-Ifa, the more he received the blessings
of Olodumare.
Ifa lo di Efa
Mo lodi Efa
Iru gbogbo lo n f'iru j'eta
Bi won ba de'nu igbo
Dia fun Olofa-Eta
Omo ata'ko leleele according to
Translation:
Ifa says "now there are six"
I chorus that "now there are six"
All the tails of the animals resemble that of Eta, the Leopard
When they are in the forest
They were the Awo who launched Ifa for Olofa-Eta
Olofa-Eta, the king of Ofa was having the same problems as Elerin-magba. He went to
another pair of Babalawo who gave him the same advice as they did to Elerin-magba. He
complied. The same preparation was made for Olofa-Eta. He had the same results as Elerin-
magba. Its offshoots were also named Olofa-Eta Omo atako leleele as it means "Olofa-Eta,
the offspring of those who know how to tie leaves, shrubs and herbs to overcome their
adversaries"
Ifa lo di eje
Ifa lo di eje
B'Olugbon ba s'oro
A k'ije
B'Aresa ba s'oro
A k'ije
Dia fun olojele as'ote
Ti nbe l'aarin ota
Ti nfojoojumo ko'minu ogun
Translation:
Ifa says that "now there are seven"
I'm saying that "now there are seven"
Wherever Olugbon does his annual ritual
He will mark the seven days of the ceremony
Wherever Aresa does her annual ritual

These were the Awo who shot Ifa for Olojele, the conspirator
When he was in the middle of enemies
And I was living in constant fear of rising
Olojele the king of Ojele was in the middle of enemies. He had only a few people he could
trust. When he realized that his opponents were gaining ground, he went by consulting Ifa.
He is assured that he will defeat his enemies. He was anyway advised to offer ebo with: a
mature goat and money. He complied. Shortly after this was done, his enemies had a strong
disagreement about how it was best to deal with him. They then loosed one over the other
and destroyed themselves. That's how Olojele was able to defeat his enemies.
Ifa lo d'ejo
Mo lo d'ejo
K'iwaju ile o jo si rere si rere
K'eyinkunle ile o jo si rere si rere
Dia fun Abinjo
Ti won bi s'ode Igbajo
T'oun ti Iresi Gold
Iwajo
Eyinjo
Mo ti s'awo egbejo or t'emi

Translation:
Ifa says "now there are eight"
I chorus that "now there are eight"
Let the facade of the house be peaceful and calm
Be the back of the house peaceful and calm
They were the ones who threw Ifa for Abinjo
Who was born in the city of Igbajo
Together with Iresi-Oro
The front is calm and peaceful
The back is calm and peaceful
I have offered my own ebo with 1600 cowries
Abinjo was a native of the city of Ibajo. His main concern was how to ensure and maintain
peace and tranquility in his home. He then went to the Babalawos group mentioned above.
They assured him that he would be able to fulfill the desires of his heart. He was advised to
offer ebo with: 2 pigeons, 2 guineas, 2 male ducks along with 1,600 cowries. He complied.
Not long after, his house, his environment, his life became peaceful and harmonious. He
was full of joy for the rest of his life. If someone asked him how he did to have such a nice
life, he usually answered that he had offered his ebo with 1,600 cowries.
Ifa lo d'esan
Mo lo d'esan
Asan-gbo l'aso t'awon

Awo-gbo l'aso t'awa o
Dia fun Alakesan-magba
Erigi Magba
Eyi to j'oba tan
To nsunkun oun o ri Olusin
Awa mu Alakesan je Oloja
Gbogbo omo eni
Eya wa, e wa without
Gbogbo omo eni
Translation:
Ifa says "now there are nine"
I chorus that "now there are nine"
Their clothes have to be hung until they are ripped to pieces
Our clothes have to be worn until they wither
Those were the Awo who shot Ifa for Alakesan-magba
Who the name of praise includes "Erigi magba"
Who after being installed as Oba

He was complaining about his inability to have people
Those who paid tribute to them
Now we have made Alakesan the head of the market
All our children
Parence here and pay homage
All our children
Alakesan was installed as the head of the Akesan market. All his efforts to subdue his
assigned ones had proven to be abortive. He consequently approached the group of
Babalawos mentioned above for Ifa consultation. He was assured that he would have people
who would pay homage to him. He was advised to offer ebo with: 2 white doves, 2 roosters
and money. He did so. Soon after he was able to get enough support which made him a
relevant Akesan market head. He was very happy when he saw that everyone, young and
old, paid homage to them. Those who were not around were informed that they would come
and pay homage to him. They all did it.
Ifa lo d’ewa
Mo lo d’ewa
Wiwa-wiwa ni won nwa Babalawo o re’le
Babalawo kii wa enikan soso
Dia fun Owa-Oga
Owa ogiiri gbedu
Omo okun yeye

A ja fi’bi kookoo la’le
Eyi to nsunkun wipe apa oun o ka’ye
Translation:
Ifa says "now there are ten"
I chorus that "now there are ten"
Clients are those who go to Babalawo's house
The Babalawos do not frequent the houses of the clients
These were the declarations of Ifa to Owa-Oga
Owa Ogirii gbedu
The offspring of those who greet with "Okun yeye"
The one who fights and uses the end of his sword to mark on the ground
When he complained about his inability to control his subjects
Owa Ogirii gbedu, the king of Ijesalad, was looking for the good things in life. He got them.
He became rich, he was very successful in his business, he was nominated as an Oba and
was eventually installed as an Oba.
There was an obstacle anyway: he had no control over his dominos. Most of his directives
were simply ignored by his subjects. Consequently he went to the group of Babalawos
mentioned above by consulting Ifa. The Awo loe ensured that he would have control over
his domains and his subjects would respect him. He was advised to offer ebo with: 2
pigeons, 2 guineas, 2 steers, 16 rings and money. He did it. Soon after, he became so
popular among his subjects, that everything he said; even joking, it was law. He became
one of the Obas who had more achievements in the history of his city. In the end he died a
happy man.
Ifa lo di Okanla
Mo lo di Okanla
Okanla ni won nd’eru f’Olu
Okanla ni won nd’eru f’Awo
Okanla ni won nd’eru welewele jako
Dia fun Okanlawon
Won ni ko ru’bo
Ki ekeji re t’orun o lee da ohun rere lee l’owo
Translation:
Ifa says "now they are eleven"
I'm saying that "now there are eleven"
When we are packing ritual materials for Olu, these are always echos in eleven
When we are packing ritual materials for Awo, these are always echos in eleven
These were Ifa's statements for Okanlawon
Who was advised to offer ebo
So that his second in heaven would bathe him with the good gifts of life.
Okanlawon was an Elegbe, he had always forgotten his heavenly fellows while on earth.
Everything he was doing did not count at all. For a solution he went by Ifa's consultation.
The Awo told him that he had forgotten his fellows in heaven and that they too had decided
to forget him. Consequently all his errors on earth were not backed by his Egbe in heaven.
He was advised to do ebo with: 2 pigeons, 2 roosters and money. He was also asked to feed
his Egbe with sugar cane, a thousand, bananas, peanuts, oranges and other edibles. He
complied. In a short time he became a very successful man.
Ifa lo di iji
Mo lo di iji
Orunmila ni t’oun ba ji l’orooru kutukutu
Oun gbogbo lo maa nba oun l’araa de
O ni ti oun ba ji l’orooru kutukutu
T’oun ba fi aso dudu bo’ra nko?
Won ni won a ni Orunmila pele
Omo al’aduu-ja
Omo oniwonran
Ifa lo tun di iji
Mo lo tun di iji

T’oun ba f’aso pupa bo’ra nko?
Omo oni’le kan, ile kan
Ti nba won pon risarisa
Ifa lo tun di iji
Mo lo tun di iji
O ni ti oun ba ji ‘orooru kutukutu
T’oun ba fi aso funfun bo’ra nko?
Omo igi Ope kan, Ope kan
Ti nba won fun ningin-ningin
Ifa lo tun di iji
Mo lo tun di iji

T’oun o bo sokoto, t’oun osan bante nko?
Orunmila nle
Pelepele omo arin’hoho s’Osin
Pele omo arinhoho s’Ora
Translation:
Ifa says "now there are twelve"
I chorus that "now there are twelve"
Orunmila says that as soon as he gets up at dawn
All things are pleasing to the
He wonders what if he wakes up at dawn
And wrapped with a black quilt?
They responded that people would say "gently Orunmila
"The man who shines in his blackness"
"The owner of the black jewels"

"Ifa says" it's twelve again "
I chorus that "it's twelve again"
Orunmila says that as soon as she wakes up at dawn
They replied "geltilmente Orunmila"
"Owner of the terrestrial space"
"That's red like mud"
I also replied that "they are twelve again"
And wrapped with a white bedspread?
They responded that people would say "gently Orunmila"
"The owner of that palm a

"Which is white and imaculated"
I do chorus of "it's again twelve"
And do not choose clothes, no pants, no aprons?
They responded that the people would acclaim him and say "Gently Orunmila"
"Despacio Orunmila"
"Gently, slowly, he who is fresh and adorable in his complete nakedness"
"Gently, the man who is real in his nakedness"
Ifa says that no matter the condition of the person for whom this Odu is revealed he or she
will still have plenty and other people will find something to envy and compete with for him
or her. Consequently it is in the best interest of this person for whom Eji-Ogbe is revealed
to make the best use of the condition in which he or she is.
Idi gbe’do-gbe’do ti m’odoo tire e gbe o
Idi ni Oj’ayo-nj’ayo ti nj’ayoo tire l’ode Ekiti-Efon
Idi ni ajao ti mu gi reegun
Ko too re ogengen igi

Idi ni Baba a mi Agbonijosu ti b’obinrin re s’ere
To ba di igba ajodun
Ire omo nii yo’ri i si
Dia fun Ogbe
Dia fun Eran
Dia fun Sasara
Dia fun Aroni-abosu-panpa
Dia fun Sanakoti
Tii s’omo ikeyin won lenje-lenje
Won ni ki won ru’bo si laiku ara won
Translation:
It is by the base of the mortar that the mortar-cutter begins to carve a mortar
It is by the base that the game player of Ayo plans to defeat his opponent in Ekiti-Efon
It is from the base of the tree that Ajao climbs up to the peak of any tree
It is from the bottom that my father; known as Agbonijosu, he makes love to his wife
For the same reason next year
The result of Ire is a child jumping

These were the declarations of Ifa to Egbe
And to Eran
And Sasara
And to Aroni with the big, thick braid of hair on her head (after the rest has been cleanly
shaved)
And to Sonakoki
Who was the youngest of all
They were advised to offer ebo for longevity
The five children mentioned were the most important for Orunmila among all their children
at that material point of time. These children went to the home of a group of Awo whose
names were mentioned above for Ifa's consultation. Each of them was advised to offer ebo
com: 1 cock, palm oil and money. They were told to cut kola nuts into pieces and put them
inside their Ifas. Then from there they should pick up the pieces of kola nuts and eat it. By
doing this they were assured that they would live on earth for a long time. They did it and
they lived a lot on earth. They were all saying that:
Bo se ogun odun l’onii
A maa ba won se’bi l’ori Ikin je
Bo se ogbon odun l’onii
Aadota odun l’onii

Awa ti di Sonokoki
Iku kii pa ase’bi l’ori Ikin je
A ti di Sonakoki
Translation:
Even in twenty years to come
We should be eating kola nuts from enzymes of the Ikines, our sacred seed
In thirty years to come
In fifty years time
We have taken the identity of Sonakoki
Death will never kill a person who eats kola nuts from above the Inkines, our sacred seeds.
We are now Sonakoki
Ifa says that as long as the children of the person for whom this Odu is revealed (natural or
adored) can do this, so long they will be able to live on earth. This can be done daily or
every day of Ifa. It is a safe remedy against food and evil spirits for those born under this
Odu or for those for whom this Odu is revealed in a consultation.
Ifa says that as long as the children of the person for whom this Odu is revealed (natural or
adored) can do this, so long they will be able to live on earth. This can be done daily or
every day of Ifa. It is a safe remedy against food and evil spirits for those born under this
Odu or for those for whom this Odu is revealed in a consultation.
Ifa lo di eni
Mo lo di eni
Eleeni
Dia fun ‘Lameni
Omo at’orun la,gbe’gbaAje ka’ri wa’ye
Ifa lo di eji
Mo lo di eji
Ejeeji
Dia fun Sie-Ejide
To f’eyin ti m’oju ekun sarahun t’omo
Ifa lo di eta
Mo lo di eta
Ikorita menta abidi yakata-yakata
Dia fun Tamilore

Tii se omokunrin ita
Ifa lo di erin
Mo lo di erin
Erin ni won nrin fo’na oti
Enin sese ni agbara nrin ko odo l’ona
Dia fun Elerinmagba
Omo atako leleele segun
Ifa lo di arun
Mo lodi arun
Oroorun ni won n ka’la
Oriirun ni won n ka’kan
Dia fun Olorunjinmi
Oroorun ni won nfi ohun ire e jin’raa won
Ifa lo di Efa
Mo lodi Efa
Iru gbogbo lo n f’iru j’eta
Bi won ba de’nu igbo
Dia fun Olofa-Eta

Omo ata’ko leleele segun
Ifa lo di eje
Mo lo di eje
B’Olugbon ba s’oro
A k’ije
B’Aresa ba s’oro
A k’ije
Dia fun olojele as’ote
Ti nbe l’aarin ota
Ti nfojoojumo ko’minu ogun
Ifa lo d’esan
Mo lo d’esan
Asan-gbo l’aso t’awon
Awo-gbo l’aso t’awa o
Dia fun Alakesan-magba
Erigi magba
Eyi to j’oba tan

To nsunkun oun o ri Olusin
Awa mu Alakesan je Oloja
Gbogbo omo eni
Eya wa, e wa sin
Gbogbo omo eni
Ifa lo d’ewa
Mo lo d’ewa
Wiwa-wiwa ni won nwa Babalawo o re’le
Babalawo kii wa enikan soso
Dia fun Owa-Oga
Owa ogiiri gbedu
Omo okun yeye
A ja fi’bi kookoo la’le
Eyi to nsunkun wipe apa oun o ka’ye
Ifa lo di Okanla
Mo lo di Okanla
Okanla ni won nd’eru f’Olu
Okanla ni won nd’eru f’Awo

Okanla ni won nd’eru welewele jako
Dia fun Okanlawon
Won ni ko ru’bo
Ki ekeji re t’orun o lee da ohun rere lee l’owo
Ifa lo di iji
Mo lo di iji
T’oun ba fi aso dudu bo’ra nko?
Omo al’aduu-ja
Omo oniwonran
Ifa lo tun di iji
Mo lo tun di iji

T’oun ba f’aso pupa bo’ra nko?
Omo oni’le kan, ile kan
Ti nba won pon risarisa
Ifa lo tun di iji
Mo lo tun di iji
O ni ti oun ba ji ‘orooru kutukutu
T’oun ba fi aso funfun bo’ra nko?
Omo igi Ope kan, Ope kan
Ti nba won fun ningin-ningin
Ifa lo tun di iji
Mo lo tun di iji

T’oun o bo sokoto, t’oun osan bante nko?
Orunmila nle
Pelepele omo arin’hoho s’Osin
Pele omo arinhoho s’Ora
Idi gbe’do-gbe’do ti m’odoo tire e gbe o
Idi ni Oj’ayo-nj’ayo ti nj’ayoo tire l’ode Ekiti-Efon
Idi ni ajao ti mu gi reegun
Ko too re ogengen igi
Idi ni Baba a mi Agbonijosu ti b’obinrin re s’ere
To ba di igba ajodun
Ire omo nii yo’ri i si
Dia fun Ogbe
Dia fun Eran
Dia fun Sasara
Dia fun Aroni-abosu-panpa

Dia fun Sanakoti
Tii s’omo ikeyin won lenje-lenje
Won ni ki won ru’bo si laiku ara won
Bo se ogun odun l’onii
Bo se ogbon odun l’onii
Aadota odun l’onii
Awa ti di Sonokoki
Iku kii pa ase’bi l’ori Ikin je
A ti di Sonakoki
Translation:
Eleeni
He was the Awo who shot Ifa for 'Lameni

Whoever took the pumpkin or riches and triumphed in his head from heaven to earth
Ejeeji
He was the Aawo who shot Ifa for Sie-Ejide
Who lamented recostado by his inability to have children
Ifa says "now there are three"
I chorus that "now there are three"
The three crossroads with wide base
He was the Awo who did divination for Tamilore (present me with gifts)
Ita's son, the main street
Ifa says "now there are four"
I chorus that now there are four
It's scandalous people collecting fire for liquor distillation
With a smile the flood joins the river
They were the Awos who guessed Ifa for Elerin-Magba, the king of Erin-Ile
Ifa says "now there are five"

I'm saying that "now there are five"
Every five days we collect the kinbombo
Every five days we collect the eggplant
Those were the Awo who did Ifa divination for Olorunjinmi (God has blessed me with this
gift)
Every five days they present gifts to each other
Ifa says "now there are six"
I chorus that "now there are six"
All the tails of the animals resemble that of Eta, the Leopard
When they are in the forest
They were the Awo who launched Ifa for Olofa-Eta
Ifa says that "now there are seven"
I'm saying that "now there are seven"
Wherever Olugbon does his annual ritual
Wherever Aresa does her annual ritual

These were the Awo who shot Ifa for Olojele, the conspirator
When he was in the middle of enemies
And I was living in constant fear of rising
Ifa says "now there are eight"
I chorus that "now there are eight"
Let the facade of the house be peaceful and calm
Be the back of the house peaceful and calm
They were the ones who threw Ifa for Abinjo
Who was born in the city of Igbajo
Together with Iresi-Oro
The front is calm and peaceful
The back is calm and peaceful
I have offered my own ebo with 1600 snails
Ifa says "now there are nine"
I chorus that "now there are nine"
Their clothes have to be hung until they are ripped to pieces
Our clothes have to be worn until they wither

Those were the Awo who shot Ifa for Alakesan-magba
Who the name of praise includes "Erigi magba"
Who after being installed as Oba
He was complaining about his inability to have people
Those who paid tribute to them
Now we have made Alakesan the head of the market
All our children
Parence here and pay homage
All our children
Ifa says "now there are ten"
I chorus that "now there are ten"
Clients are those who go to Babalawo's house
The Babalawos do not frequent the houses of the clients
These were the declarations of Ifa to Owa-Oga
Owa Ogirii gbedu
The offspring of those who greet with "Okun yeye"
The one who fights and uses the end of his sword to mark on the ground
When he complained about his inability to control his subjects

Ifa says "now they are eleven"
I'm saying that "now there are eleven"
When we are packing ritual materials for Olu, these are always echos in eleven
When we are packing ritual materials for Awo, these are always echos in eleven
These were Ifa's statements for Okanlawon
Who was advised to offer ebo
So that his second in heaven would bathe him with the good gifts of life.
Ifa says "now there are twelve"
I chorus that "now there are twelve"
They replied "geltilmente Orunmila"
"Owner of the terrestrial space"
"That's red like mud"

I also replied that "they are twelve again"
And wrapped with a white bedspread?
They responded that people would say "gently Orunmila"
"The owner of that palm a
"Which is white and imaculated"
I do chorus of "it's again twelve"
And do not choose clothes, no pants, no aprons?
They responded that the people would acclaim him and say "Gently Orunmila"
"Despacio Orunmila"
"Gently, slowly, he who is fresh and adorable in his complete nakedness"

"Gently, the man who is real in his nakedness"
It is by the base of the mortar that the mortar-cutter begins to carve a mortar
It is by the base that the game player of Ayo plans to defeat his opponent in Ekiti-Efon
It is from the base of the tree that Ajao climbs up to the peak of any tree
It is from the bottom that my father; known as Agbonijosu, he makes love to his wife
For the same reason next year
The result of Ire is a child jumping
These were the declarations of Ifa to Egbe
And to Eran
And Sasara
And to Aroni with the big, thick braid of hair on her head (after the rest has been cleanly
shaved)
And to Sonakoki
Who was the youngest of all
They were advised to offer ebo for longevity

Even in twenty years to come
In thirty years to come
In fifty years time
We have taken the identity of Sonakoki
Death will never kill a person who eats kola nuts from above the Inkines, our sacred seeds.
We are now Sonakoki
VII.
Ifa says that the person for whom this Odu is revealed loves to attract attention and wishes
to be aroused all the time. He or she will always get the attention they want. Ifa has already
advised him that he or she should never be satisfied with the achievements, until he or she
has not reached the Zenith (maximum) of his career in life. He must be cautious in his
persecution in order to be recognized all the time. Even so they must strive to reach the
top, he or she must be cautious with their persecution. Ifa also states that this person must
learn the skills of the elders and important dignitaries of the community. By doing this he or
she will move among the elderly and important personalities of the community. About this
Ifa says:
Mo sa pamo, sa pamo
Ori mi l’oun o sa pamo
Mo rin ni koro, ni koro
Eda mi l’oun o fe koro
Dia fun Ile

Ni’jo ti o nt’orun bo wa’ye
Won ni ko ru’bo
Ki nnkankan ma baa g’orii re
Ile ni aye ti ye oun to bayii
Translation:
I have tried in vain to hide from myself
But my Ori says he does not accept that I hide from myself
I have tried to walk in the alleys
But my Eda refuses to accept my walk in the alleys
These were Ifa's statements for Ile, mother earth
When it came from heaven to earth
She was advised to offer ebo
So that nothing could be put on her
She answered that her life was correct and appropriate in the way she was
When Ile, Mother Earth, was coming from heaven to earth, she was advised to offer ebo to
avoid a situation in which everyone was putting things on her. She reused doing the ebo,
responding that she was satisfied with the way she was leading her life. On that same day
people began to spread blankets over it. That was when she understood the importance of
the Awo's advice.
Mo sa pamo, sa pamo
Dia fun Eni
Won ni ko ru’bo
Eni ni aye ti ye oun to bayii
Translation:
These were Ifa's statements for Eni, the blanket

So that nothing was placed on top of her
She answered that her life was correct and appropriate in the way it was.
When Eni, the Manta, was scattered over the Earth, Eni thought his position was the last to
reach. She was anyway advised to do ebo with: 2 pigeons and money. She was also advised
to feed her Ori with: 1 white pigeon, honey, liqueur, 4 kola nuts, 8 orogbos and money. She
re-done the ebo and said that she was well satisfied with the achievements she had made.
It was that same day that a carpet was placed on top of it.
Mo sa pamo, sa pamo
Dia fun Ite
Won ni ko ru’bo
Ite ni aye ti ye oun to bayii
Translation:
These were Ifa's statements for Ite, the carpet
So that nothing was put on it
By the time Ite, the Carpet was placed on top of Eni la Manta, the Carpet thought that she
had reached the greatest achievement of all that could be achieved. She was advised to do
ebo so that nothing was placed on or on top of her. She refused to listen to the advice. On
the same day, Apere, the stool, was placed on top of her.
Mo sa pamo, sa pamo
Dia fun Apere

Won ni ko ru’bo
Apere ni aye ti ye oun to bayii
Translation:
These were the declarations of Ifa for Apere, the stool
When Apere, the stool was placed on top of Ite, the Carpet, she was happy and thought that
she had achieved a lot. She was anyway advised to do ebo so that nothing else was placed
on top of her. She refused to listen to the advice of the Awo. The same day, Oba, the King
was placed on her.
Mo sa pamo, sa pamo
Dia fun Oba
Won ni ko ru’bo
Oba ni aye ti ye oun to bayii
Translation:
These were the declarations of Ifa for Oba, the king
So that nothing was put on the

Oba, the king, was placed on the stool, which was placed on top of the carpet, which was
placed on top of the blanket, which was placed on top of the mother-earth. He had a lot of
joy. Everyone was cheering for him and charming "Kabeyesi" greeting him. He was advised
anyway to do ebo and feed his Ori as he was told to all of them earlier so that nothing was
placed on top of him. He said that he was very happy with his present condition. On the
same day, Ade, the crown, was placed on his head.
Mo sa pamo, sa pamo
Dia fun Ade
Won ni ko ru’bo
Ade ni aye ti ye oun to bayii
Translation:
These were the declarations of Ifa for Ade, the crown
Ade, the crown, was placed on top of the head of the Oba, the king. The crown thought his
achievement was the ultimate. He was full of joy and celebration. He was in any case
advised to offer the ebo prescribed above so that nothing was placed on top of it. He simply
ignored the advice. On the same day, 16 Royal Bird feathers were placed on top of Ade, the
Crown.
Mo sa pamo, sa pamo
Dia fun iye Okin merindinlogun
Won ni ko ru’bo
Won ni aye ti ye oun to bayii
Translation:

Commentaries On Odu Ifa Ejiogbe

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Commentaries On Odu Ifa Ejiogbe

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COMMENTARIES ON ODU IFA EJIOGBE

WHAT IS ODU IFA EJIOGBE

WHO ARE THE IRUNMOLE AND ORISAS AFFILIATED TO EJI-OGBE?

WHAT ARE THE AREAR OF OCCUPATION OR PROFESSION MOST Congenial FOR

WHAT ARE THE TABOOS Of EJI-OGBE?

They should not eat goat to avoid depreciation and lack of progress.

They should not eat peanuts to avoid the mortality of children.

They should not eat mushrooms to avoid mortality of children.

They should never be involved in sexual scandals, to avoid misfortune and humiliation.

They should never eat snakes, to avoid being punished by their peers.

WHAT ARE THE LIKELY NAMES FOR THE CHILDREN OF EJI-OGBE?.

By this it mean name that can be given to those born by Ejiogbe during

SUMMARY OF GENERAL INFORMATION OF EJI-OGBE FOR THOSE BORN OF THIS

SOME SACRED MESSAGES IN HOLY ODU EJIOGBE AND COMMENTARIES ON THEM

Ojumo mo, mo r'ire-r'ire

Kutukutu ijeni mo r'iwa-r'iwa

Dia fun Akapo

Won ni ko f'eja Aro bo'ri

Ko too f'oju kan ire

When the day dawned, I saw in abundance

Very early four days ago, my destiny has manifested

This was the Ifa cast for Akapo

Who was advised to serve his Ori with a Catfish fish

Before he put his eyes on the whole world of life.

Ojumo mo, mo r’ire-r’ire

Kutukutu ijeni mo r’iwa-r’iwa

Dia fun Akapo

Won ni ko f’eja Aro bo’ri

Ko too f’oju kan ire

Akapo f’eja Aro bo’ri

Akapo f’oju kan’re

Nje aro, ara wa ro wa na o, aro o

Ojumo mo, mo ri’re re’re

Aro, ara wa ro wa na o, aro o

Kutukutu ijeni mo ri’wa ri’wa

Aro, ara wa ro wa na o, aro o

When I woke up I saw Ire in abundance

Very early, four days ago my good destiny was manifested

This was the Ifa cast for Akapo

Who was advised to serve his Ori with a live catfish

Akapo now offered fish Aro to his Ori

And he set his eyes on all the Ire of life

He have the Ire of wealth

And also that of a good wife

And also that of good children

And also the good houses

The day dawned and I saw Ire in abundance

Now Aro, we are very comfortable Aro, the catfish

Very early, four days ago, good destiny manifested

Now Aro, we are very comfortable, Aro, the catfish

Otooto laa ko’le

Ogbon ta aa fii ko’le

Ko to eyi taaa fii gbe’nu u re

Dia fun Orunmila

Nijo ti Ajogun merin ka won mo’le l’Otu Ife

Ti Baba le won, le won

Separately we raise our homes

Separately we live in our homes

The wisdom with which we raise our homes

It's not as much as we live in those homes

These were the declarations of Ifa for Orunmila

When four Ajoguns invaded the city of Ile-Ife

They simply refused to leave.