IWA OMO OLUWA BI (Character of divine being ) FROM Odu Ifa

IWA OMO OLUWA BI (Character of divine being )
From Araba Adedayo Ologundudu November 20th 2016
Gentle character (Ìwà pẹ̀lẹ), Good Character (Ìwà rere), Calmness (Ìwà jẹ́jẹ́), To be born by character (Ìwà ọmọ lú wà bí).

One of the emphases of the Yorùbá is good character. Yoruba believe that in order to have success in life, one must have good character. It said in Ifa that all one can be or possess can be lost to someone else without good character.

Good Character (Ìwà rere)

Ogbètúrá said ;

Bí a lowo bi a ko ni’wà. If we have money and don’t have character,
Owó olówó ni. the money belongs to someone else.
Bi a bi ‘mọ bi a kò ni’wa If we have children and do not have character,
Ọmọ ọlọmọ ni. the children belong to some one else.

Ifá said in Ọsáméj̀i that:
Ọgbọ́n inu awo alárá. Inner wisdom is the babalawo of Alárá.
Ìm̀ọ̀ràn awo Ajero.̀̀ Knowledge was the babalawo of Ajerò.
Èjìọsá amu
rin kan dọ́gbọ̀n agogo. Èjìọ̀sá uses one metal to make 30 bells.
Ẹ sa ma wùwà rere. Ìwà. We should have good character.
Ìwà là nwá. Ìwà. Good character is what we are looking for.
Ìwà rere n lẹ̀ṣọ́ ènìyan.̀ Good character is a treasure for humanity.
Ìwà nib a ni de Saree. It is good character that follows one to the grave.

A prominent professor of sociology, Professor Akinsọla Akiwọwọ, explained in his article “Alasuwada” that, of all the creations, humans are the ones who do not have Iwa. On April 12, 2008, I had the privilege of discussing this paragraph with the professor. He said that things that we desire (Ewù), love (Ìfẹ́) and our lacking (Àìní́) are the three main reasons why human try to live together and form a bond. What we need might not be available or around us. It is the thoughts of living together that brought the character of living together. His research revealed that in the beginning of existence, Iwa (character) was the one who brought all prosperities. It was found that Iwa is the one who brings prosperity to neighbors and relatives. It is the same Ìwà who can chase away prosperity from a person. So therefore the best way to go is to mold Iwa together and try to have Iwa. The Odù of Ọ̀sá guńdá called alásùwàdà was used to explain how Ìwà (character) was molded together to create the heaven and earth.

Síkan ni mògún. We headed to the shrine of Ò̧guń.
Àgiri Ìyà ni mọ̀ọ̀rẹ̀ eerun. A lot of footsteps towards More.
Àsùwà ni mọọrẹ eniyan. Humans were molded.
Asùwà da‘ye. To be created, the world was molded.
Àsùwà da ọrun. To be created, the heaven was molded.
À̀̀sù̀wà da sìlẹ̀. The ground was molded.
Asekún sùwàdà nigbati Ìwá sẹ̀. We added to the mold in the beginning.
Asekú́n suwada ni gba iwa gun. We added to the mold to make it perfect.
Asùwàdà nigba iwa rọ̀. We added to the mold when the mold
Manifested on earth.
We have to mold our character.

Asuwa is rebirth. It is the perfection that we seek. Asuwada eniyan is someone who has recreated or reformed themselves. It is character. It can be molded. The professor explained that character is an element or quality substance that was put together and molded together. He continues to explain that it is passed down from one generation to the next. It is the divine law of the order of evolution. It is what makes it possible for human to live together and create family. Without Iwa, all these would have not been possible. Let us ask ourselves, What is character? What is behavior? The answers to these questions could take another book someone can write in the future. One thing that is certain is that Iwa was one of the teachings of Ifa

. It says in Ogbe ate:

Ai lọ́gbọń ninu. The lack of wisdom,
Aimero. The lack of knowledge,
Ainiwà rere. The lack of good character,
Ni muni wọ igbodu lẹmẹta. That is why an awo gets initiated three times.
Ọran èṣù kọ. It is not the fault of Esu.
Baye ba ti ọwọ ẹni bajẹ. If the world spoiled in our hands,
Ai mọwa wu wa ni. it is because of our lack of good character.

Yoruba assumed that it is the duty of humans to seek knowledge and wisdom of the ancient times. Maybe we can still learn one or two things from them. There was an old concept in Yoruba called Igbá Ìwà (the Calabash of Character). It is an Òrìsà. After the ceremony is finished, the container is sealed up and it must never be opened again. If an elder chose to no longer live, he or she could go open the Igbá ̀Iwà and go to bed and die. That is why Yorùbá has the expression that says (Ọba sí gbá wò) Ọba has open the calabash. It means the Ọba has committed suicide. It is different from Babalawos Odu called Igbádù. The container of the Odù. ̀

K a ma’ fi kanju kanju j aye. K a ma fi wàràwàrà mokun oro. Ohun a ba fi s agba, K a ma fi se binu. Bi a ba de bi tó tutu, Kasimi-simi. K’ a wo’ waju ojo lo titi. K’atun bow a wehin oro wo. Nitori ati sun ara eni ni.
Let us not engage the world hurriedly. Let us not grasp at the rope of wealth impatiently. That which should be treated with mature judgment, let us not deal with in a state of uncontrolled passion. When we arrive at a cool place, Let us rest fully. Let us give continuous attention to the future. Let us give deep consideration to the consequences of things. And this because of our eventual passing.
Ogbe Tura-
Eniti O ba nwa ire, L’omaa nse ebo. Eniti O basi feran iwa oore sise paapaa fun awon alaini, oun paapaa ko ni ye ni idunu
Anyone who wishes to have good fortune will constantly practice sacrifice. And anyone who cultivates the habits of doing good deeds, especially for the needy, this person, in particular, will never lack happiness.
Ofun Rosu-
Ofun nfun ire ka. Ofun kopariwo. Eniyan bi iru won yi sowon laye. Eni maa dasa ki o wo ise orun. Orun nile ola. Adifa f’awon eniyan. Ani iku a maa mu won o fun awon lo fun awon wo ise orun A niki won rubo ki o ma baa si okunkun ati ibanuje lona won. Won gbo won korubo.
Ofun is giving out goodness everywhere. Ofun does not make noise about it. People like this are difficult to find in the world. Anyone who wants to do wonderful things should observe the ways of heaven. Heaven is the home of honor. This was the teaching of Ifa for humans. It was said that death would bring them to see the ways of heaven they were asked to sacrifice, so that there would be no darkness and grief on their way. They heard but they did not sacrifice.

Osa Meji
Ha! Agbati o ba se aseju tite ni ite. Adifa fun Odu Nigbati Odu dele aye. Ha! Won ni “ iwo, Odu.” Won ni o ba soru re. Ki “o si se suuru. Ki o ma yaaju.” Won ni “o basora re. Ki o si se suuru. Ki o si se suuru. Ki o ma yaaju.” Odu ni eetiri?” Won ni nitori agba re Yi Olodumare fun o.
Ah, an elder who commits excess will be thoroughly disgraced. This was the teaching of Ifa for Odu when Odu arrived on the earth. Ah, they said, “O you, Odu;” They said “you must be careful. You Must be patient. And you must not be shamelessly disrespectful.” Odu ask “why?” They said “it is because of the Power which Olodumare has given you.”

Otura Wori
K’ a ma fi ponju iyan la obe gbigbona. Bi a ba fi ponju iyan la obe gbigbona, Daju daju a maa jo ni l’enu. Adifa fun Akinsuyi. Won ni: odunoro de, Ati ki o ma se laironu. Won ni: ki orubo. O gbo; o rubo
Even in the adversity of famine, we must not eat hot stew hastily. For if we eat hot stew hastily, It will surely burn our mouths. This was the teaching of Ifa for Akinsuyi. They said: the year of prosperity is coming, and that he should not act thoughtlessly. They said he should sacrifice. He heard and practiced sacrifice.
Irete Wori Determination
Our determination helps us manage sudden change. This odu contains the story of when Orunmila went to the town of the Iyami (olota) and did not die. It speaks of the need for balance between feminine/ masculine and protection. This odu assures victory over competition and of conspirators. Ebo to Ifa for all ire including a good job. Speaks of the need to show gratitude.

Oyeku Oturupon
Orunmila fihunjimi Ojiji fihunjimi. Bi Gbogbo ilu nii f’ oranji ojo.
Orunmila will forgive me. The forgiving one will forgive me. If water kills a person, people will forgive it. Orunmila, may people forgive me in the matter, Even as the entire town usually forgives rain.

Do no Evil
Okanran Rosu
Imo omo se ibiko sunwon. Eni tin se ibi, bi o ba bebe oran, Oran a tan. Gbogbo aye ni nfi ori ji aimo Adifa fun osoran, kin, Me belufe Gbogbo won ni nfi ejo re sun. Bi o babe be ora, won a ni: o tan O wa di nijo kan.
Knowingly doing evil is not good. If a person who does evil apologizes, the matter will be resolved. Everyone forgives those who do wrong unknowingly. This was the teaching of Ifa for the one who confronts matters, the courageous one, Mehelufe whose name means “I will not beg even the king.” Everyone was continually complaining about him. If he would just apologize, people would say the matter is finished. Then, one day it happened.
The chosen status of humans is a second major tenet of Ifa. Odu says we should do things with joy “for surely humans have been divinely chosen (yan) to bring good into the world” and that this is the fundamental mission and meaning of human life. And we are chosen not over and against anyone, but chosen with everyone to bring good in the world. Thus, all of us are equally chosen. In fact, the word for human being is eniyan which literally means chosen one, and we are divinely chosen without distinction of nation, race, gender, special religious relationship or promise. Surely this poses an ideal many other world religions are still striving to establish as a central moral doctrine.
Let us do things in Joy

Irosu Wori
Let us do things with joy. Those who want to go, let them go. Those who want to stay, let them stay. Surely, humans have been chosen to bring good into the world. The All-Knowing One. Priest of Orunmila, interpreted the teachings of Ifa for Orunmila. He said the people of the world would come to ask him a certain question. He said that Orunmila should sacrifice. Orunmila heard and complied, one day all kinds of people, good people and those who do not allow good in other people’s lives gathered together. They then went to Orunmila. They said: “Coming back and forth to earth tires us, Orunmila. Therefore, please allow us to rest in heaven.” Orunmila said: “You cannot avoid going back and forth to earth, Until you bring about the good condition that Olodumare has Ordained for every human being. After then, you, you may rest in heaven. They asked “What is the good condition?” Orunmila said: the good condition is a good world: A world in which there is full knowledge of all things; Happiness everywhere; Life without anxiety or fear of enemies; Without clashes with snakes or other dangerous animals; Without the fear of death, disease, litigation losses, wizards, witches or Eshu; Without fear of injury from water or fire; and without fear of poverty or misery. Because of your wisdom, your compelling desire for good character and your internal strength. The things needed to bring about the good condition in the world then are: Wisdom that is fully adequate to govern the world; Sacrifice; character; the love of doing good for all people, especially those who are in need. And those who seek assistance from us; and the eagerness and struggle to increase good in the world, and not let any good at all be lost. People will continue to go to heaven; And they will go back and forth to earth after their transfiguration. Until everyone has achieved the good condition. Thus, when the children of Oduduwa gather together. Those chosen to bring good into the world are called human beings or the chosen ones.

Ogbè waatẹ̀
Njẹ́ bí a bá tẹ̀ mi,
N o ́ tún’ra mi tẹ̀.
Èewọ̀ tí a bá kà fún mi,
N ó gbọ́.
Titè l’a tẹ̀ mí,
N yóò tún’ra mi tẹ̀.

Ogbè waatẹ̀
Now, if I have been made,
I should reconstruct myself.
The forbidden things which are enumerated for me,
I will comply with.
For I have been made,
And I must also remake myself.

Ogbè waatẹ̀

Bí iwájú ìkà kò níí sunwọ̀n.
A kìí ìkà di ẹrù kó gún gẹ́gẹ́.
Díá fún Òtitọ́-inú,
Ọmọ òtítẹ̀ afitẹlẹ̀ afitẹlẹ̀ tirẹlẹ̀.
Olódùmarè ló ní ilẹ̀.
Olódúmarè lọ́ ní ídájọ́.
Ẹ́san ní ti Olódúmarè.
Ọba yóò san-án fún oníkálukú
Gẹ́gẹ́ bí iṣẹ́ ọwọ́ wọn.

Ogbè waatẹ̀

Even if the beginning of wrong-doing is pleasant,
The end of wickedness will not be good.
We cannot use evil to secure goods and expect them to be anchored firmly.
These were the teachings of Ifa for the upright one.
The offspring of the initiated one who treads thee earth in humbleness.
Olodumare is the lord of the land.
Olodumare is the owner to Olodumare.
Retribution belongs to Olodumare.
The king of the world will reward everyone
Precisely according to the work of their hands.

Ogbè waatẹ̀
K’a dijú k’á pé a kú,
K’a m’ẹniti yóó sunkún ẹni.
K’a bùrìn-bùrìn, k’a kọsẹ̀ dánwò,
K’a mọ̀ ẹnití yóò ṣeni pẹ̀lé.
Kò ní burúburú bí kó má kẹnìkan péré mọ́ ni.
Ṣugbọ́n ẹnití yóò kù l’a ò mọ̀.
Dífá fún Ọ̀rúnmìlà
Nígbàtí ó ńfi ikú tà wọ́n jẹ̀.
Kí ó mọ̀ ẹnití ńbẹ ọ̀rẹ́ olóòótọ́ rẹ̀.
Wọ́n níkí ó rúbọ.
Ó gbọ́; ó rúbọ.
Ọ̀rúnmìlà ní e pé a kú kò kú mọ́ o.
Ó wá rí pré ẹkún ara wọn ni wọ́n ńsun.
Pé àrùwè ara wọnni wọ́n ńgba.
Àwọn ọ̀rẹ́ olóòótọ́ rẹ́ ńikan àwọn ara rẹ lọ́wọ́.

Ogbè waatẹ̀
Let us close our eyes and pretend to be dead,
So that we may know who will mourn for us.
Let us walk unsteadily and pre tend to stumble,
So that we might see who will express concern.
It would not be a bad thing, even if we could count on only one person.
But who will remain is difficult to determine.
This was the teaching of Ifa for Orunmila
When he was going to make people think that he was dead,
So that he might know who were his true friends.
He was advised to sacrifice.
He heard and he complied.
Orunmila who was said to be dead was not dead after all.
He discovered that their mourning was a mourning for themselves.
And their fasting in sorrow was a fasting for themselves.
Only his true friends remained to mourn him and help his family.

Good / Helpful people
Ogbè waatẹ̀

Èniyàn lásan pọ́ bí ìgbẹ́.
Ẹnirere wọ́n ju ojú lọ.
K’a tó rí ẹnirere, ọ̀nà á jìn.
Dífá fún Ọ̀rúnmìlà
Nígbàtí ó ńlọ rèé ṣ’ọkọ ayé,
Ó ńlọ rèé bá olódùmarè pín ayé lọ́gbọọgba.
Wọn níkí ó rúbọ.
Ó gbọ́; ó rúbọ.

Ogbè atẹ̀
Unhelpful persons are as abundant as bushes in the forest.
A good person is as rare as another eye.
To find a good person, one must travel a long way.
These were the teachings of Ifa for Orunmila
When he was going to become husband of the world,
When he was going to share the world into two equal parts with Olodumare.
He was advised to practice sacrifice.
He heard and he practiced it.

Helpful /Caring

Ọwọ́ èwe kò tó pẹpẹ,
Ti àgbàlagbà kò wọ kèrègbè,
Iṣẹ́ èwe bẹ àgbà, kí í ó máṣe kọ̀;
Gbogbo wa ni a níṣẹ́, tí a jọ ń bẹ ara wa,
A dífá fún ọ̀rúnmìlà,
Èyí tí akápò rẹ̀ ó pè lẹ́jọ́ lọ́dọ̀ Olódùmarè
Olódùmarè wá ránsé sí Ọ̀rúnmìlà
Pé kí ó wá á sọ ìdí tí kò fi gbé akápò rẹ̀
Nígbà tí ọ̀rúnmìlà dé iwájú Olódùmarè,
Ó ní, òun sa ipá òun fún Akápò
Ó ní, ìpín, akápò ni kò gbọ́
Nígbà náà ni ọ̀rọ̀ náà tó wá yé Olódùmarè,
Inú rẹ̀ sì dùn wípé, òun kò dá ẹjọ́ ẹẹkùn kankan
Ni Ẹlẹ́dà bá ní láti ọjọ́ náà lọ
Ọmọ Ẹ̀dá kan kò gbọdọ̀ dá ẹjọ́ eekùn kan
Anìkàndájọ́, ò sèèyàn
Anìkàndájọ́, ò seun
Nígbà tí o kò gbọ́ tẹnu Ẹnìkejì
Kí lo dájọ́ ṣe

The hand of the youth cannot reach the shelf;
The hand of the adult cannot fit through the narrow neck of the gourd.
The adult should not refuse the favor a youth asks.
We all have something we can do for others.
Ifa divination was cast for Ọ̀rúnmìlà and he is sued in the Court of Olódùmarè.
Olódùmarè sends for Ọ̀rúnmìlà so that he may come and explain why he does not favor his cash keeper.
When Ọ̀rúnmìlà arrived to the presence of Olódùmarè, he said that he had tried his best to favor his Akápò or cash keeper.
It was the destiny of Akápò that prevented his success.
Olódùmarè understood, then, and was pleased not to have made a wrong judgment.
From that day on, Olódùmarè, the Creator decreed that no one should pass judgment on anyone without having first heard both sides of the story.
The person who makes a one-sided judgment does not honor justice.
The babaláwo will ask for the offerings to be given.
One should not pass judgment without first examining the situation clearly. One must hear both sides of a story before deciding. Olódùmarè may punish such a person who makes an uninformed judgment..

Dedication / Consistency
Ìwòrì worì worì
A dífá fún alágbẹ̀dẹ ìmògún
Tí ó máa fi irin jona
Nítorí pé ó ń wẹjuwẹmu
Tí kò sí lè kojú mọ́ṣẹ́ tí ń ṣe
Nígbà láéláé, bí alágbẹ̀dẹ bá ti ki irin bọná
Bi ọwọ́ wọn bá ti rírí
Wọn a fi ọwọ́ bomi
Wọn á fọ̀ ọ́ nù
Sùgbọ́n nígbà tí wọ́n bá ǹ ṣè éyi,
Irin á ti jóná bàjẹ́
Kò sì níí dára mọ́, fún ohun tí wọ́n fẹ́ẹ́ rọ,
Alágbẹ̀dẹ Ímògún wáá mú óókan pẹ̀lú èèjì
Ó kọrí sọ̀dọ̀ Ìwòrì
Láti lọ bèèrè ohun tí yóo ṣe,
Iwori ni ko si ohun ti yoo ṣe
Ju pé kó ma fi ọwọ́ bọ́jù àti ẹnu,
Lẹ́hìn ìgbà tí ó bá parí isẹ́ ẹ́ rẹ̀ ní alẹ́
Kí ó wá lọ ọ wẹ̀
Alágbẹ̀dẹ Ìmògún sí ṣe bẹ́ẹ̀, iṣẹ́ rẹ̀ sì dára
Nígbà tí wọ́n bíí pé, níbo ni ó ti rí ògùn rẹ̀ ṣe
Tí irin rẹ̀ kò fi jóná mọ́
Alágbẹ̀dẹ ìmògún ní, Bí ó sí Ìwòrì, tó ní kí n du lójú
Kíí n dú lẹ́nu, kí ó ẹe àgbọ̀n ìsàlẹ̀ wòrì wòrì
Gbogbo irin ìbá ti jóná tán.
(Eku méjì, Ẹja méjì, Obì, Epo, Ẹ̀kọ, Àyébọ̀ adìyẹ, àrúbofà)

Ìwòrì worí worí, the one that watches the head.
Ifa divination was cast for the Blacksmith at the shrine of Ògún;
The one that usually burns his metal work;
Because he was too busy cleaning and washing his face.
Because he was too busy washing his mouth and nose;
He was not paying attention to his work,
In the past times when a Blacksmith was making metal work ,
If his hands get dirty,

They usually put their hands in water and wash them.
But while they were cleaning and washing their hands, the metal work will start burning and damaging.
It will no longer be good, for what he needs it for.

The blacksmith of Ìmògún then added two plus three.
He went to Iwori to ask him what he should do.
Iwori told him that there is nothing he could do, other than to use his hands to wash his face and nose.

After he had finished his work in the evening, he went to take a bath.
The blacksmith of ìmògún listened to the advice.
Then his work began to look good.
When people asked him where he made his medicine that enhanced his work so, he said that if it had not been for Iwori who had asked him to stay black in the face and mouth, and stay dirty on the chin, all his work would have been burnt.
Humility / Respect for the Elders
Bí ọmọdé bá tẹríba fún àgbà
Ohun gbogbo tí ó bá dáwó lé,
Á má gún gérégé
Ìwà rẹ̀ á sí ma tutù pẹ̀sẹ̀pẹ̀sẹ̀;
A dífá fún ọmọ oníwà pẹ̀lẹ́,
Tí kò ṣe Àfojúdi sí ìyá tàbí bàbá
Tí ayé rẹ̀ dùn jọjọ.

If a youth gives respect to the elders everything that he or she embarks on will be a success.
The person who does not disrespect his mother or father will have a very calm character and peace of mind.
His or her life will be filled with joy.
Ifá advises the client to have a good and calm character. Ifá says that the client’s life will be good and he or she will have success in his or her life.
Ifá also advises that the client should have respect for his or her parents so that his or her life will be long and happy.
Don’t be Mr Know all
A ò mo orí afọ́jú lẹ́gbẹ́,
A ò mo ẹsẹ̀ òsìkà lọ́nà,
A ò mo orí olóyè láwùjọ
Ló dífáfún Èjì ẹ̀rìndìnlógún odù
Wọ́n ń lọ réé sẹbọ nílé ọlọ́fin
Wọ́n ní kí wọ́n ó rúbọ,
Tara ẹni ló tó
Ti ara ẹni ló jù
Dífá fún èjì ọ̀bàrà
Tí ń lọ réé ṣẹbọ nílé ọlọ́fin
Wọ́n ní kó rú ẹbọ,
Ó gbẹ́bọ, ó rúbọ,
Ïjẹ́ ọ̀bàrà gbẹ́sin dúdú gùn
Ẹsin dúdú
Ọ̀bàrà gbẹsin pupa gùn,
Ẹsin pupa,
Ọ̀bàrà gbẹsin funfun gùn
Ẹṣin funfun
Èjì ọ̀bàrà nìkan ni ń bẹ lẹ́yìn ẹni tó ń rúbọ
Ifá ní kí a rúbọ, kí a borí kí a lè di ọlọ́là.

One cannot differentiate the head of a blind person in a crowd of people.
Neither can one differentiate the footpath of a crazy person on the road.
Ifá divination was cast for the Sixteen Odùs (Ilé disciples of Ọ̀rúnmìlà)
They were told to make offerings;
One’s own matters in other words, are important.
One should take care of his own matters.
Ifá divination was cast for Èjì Ọ̀bàrà.
Ọ̀bàrà was going to make offerings at the house of Ọlọ́fin.
He heeded and made the offerings.
Ọ̀bàrà road the black horse .
He rode the red horse.
Ọ̀bàrà rode the black horse .
He rode the white horse.
Èjì Ọ̀bàrà is the only one that was left behind, making ẹbọ offerings for blessings.

Anger Manage
Ọ̀yẹ̀kú Méjì
Ọ̀yẹ̀ku. Ọ yẹ Ikú, in Yoruba literarily means to shift death. The Odu says not to betray each other
. The lesson of this Odù is not to be aggressive. One has to control anger.

The Odu say:
Inu bibi eru ni peru It is the anger of a slave that kills the slave
Ẹ̀dọ̀ fùfù Ìwọ̀fà ni p’awọfa. It is the aggression of the servant that kills
the servant
Ilẹ dida ni p’ọrẹ. It says betrayal kills friendship.
Alájọbí ni pa iyekan to ba se’bi. The ancestors take care of family member
that doing evil deeds.
Don’t be over confident.

Ifa says:

Ikú Ogun ni pa Akińkanjú It is the War that kills the braves.
Ikú Odò ni po’muwẹ. It is drowning in deep sea that kills the divers.
Ikú Obinrin ni p’Akińlàlú It is the love of women that kills the flirty guy
Live right so you can live long. There will be pleasure after pain if you can survive the pain.
Ọyẹku meji is an Odù in which the ancestor are remembered. It is the Odù where humans ask Olódùmarè for the permission to separate the dead from the living. Without death there was living dead. The dead and living can not coexist. Death (Ikú) helped to separate the living from the dead. Before death, (Ikú) people live and live without dying. People became weak and useless. But just because they are no longer with us in flesh doesn’t mean that they are not here in spirit. Children of Ọyèkú should always make effort to have a special place in life. If you have Ọ̀ỳẹkú in a reading, you must keep your eyes on your health. You must walk on the road in the light, thinking more positive. The Odù Ọ̀yẹ̀kùméjì stressed good health. Because (death) Ikú is mentioned in the Od̀ù, one must be aware of Ikú. You must prevent situations that can cause a sudden death for you

Ọkọ is the husband in the house, usually the provider and the protector of the whole family. Ancient Yoruba were predominantly farmers with several acres of land to farm, so they usually have a large family in order to work the land. Yoruba men were usually polygamous but the teaching of Ifà stresses that it is best to keep one wife. It said that:

Ọ̀kan péré lo ‘biǹrin duǹ mọ lọ́wọ́ ọkọ. It is best to only have one wife.
T óbá di méjì a dò jòwú. When they become two wives jealousy
comes in.
T’óbá di mẹ́ta adi ẹ̀ta ǹtúlé. When they becomes three wives she
can plan to disrupt the family.
T’ óbá di mẹrin a di Ìyá ọkọ ẹni ló ńrińni. When they become four there will
be gossip about the mother in-law.
T’óbá di marun a di runguń runguń. When they becomes five they become
destroyers of the inheritance.
T’oba di mẹ́fà a di ẹ ni ti nfa ọwọ ọkọ wa sẹ́yiǹ re. When they becomes six. It will be,
This is who is pulling our husband
T’óbá di méje a di eni ti ó j́ kí ọkọ wa jiǹ sin kòtò re. When they becomes seven it will be
this will be who dragged our husband
down into the hole.

T’óbá di mẹjọ adi ẹni ti kò jẹ́ kí ìmọ̀ wa jọ mọ́ re. When they become eight, it will
This is the person who prevented
us from thinking together.
T’ óbá di mẹsan adi ẹni ti ko ni sanjọ́ de. When they become nine, it will be
That here is the one our husband will
never benefit from.
T’óbá di mẹwa adi ẹwo ẹ ni ti o tun nwa ọkọ wawá. When they become ten, it will be
Look who is still after our husband

Olúmini jìnmini,
Ló dífáfún Ọ̀rúnmìlà
Níjọ́ tí tíkú àti àrùn ń kan ilé rẹ re
Tí gbogbo Ajogún ikú ń kán ilé bàbá lọ
Tí bàbá ń f’oojojúmó lá àlá kálàá
Tí ó ń fi ojojúmọ́ sùn orun ìsùn kúusùn,
Wọ́n ní kí Ọ̀rúnmìlà rú ẹbọ;
Bàbá gbé ẹbọ, ó rúbọ́,
Ïjẹ́ ikú wòlé, ikú o le fọhùn
Olúmini jìnmini;
Àrùn wọlé, àrùn kò lee fọhùn
Olúmini jìnmini;
Ibi gbogbo wọlé, wọ́n ò le fọhùn
Olúmini jìnmini,
Rírú ẹbọ ló maa ń gbeni
Kòrú kò tù kìí gbènìyàn
Kò pẹ́, kò jìnnà
Ifá yíò bá ní ní jẹ̀bútú ire
Ibi ire ni wọ́n yío bá ni lẹ́sẹ̀ Ọbàrìsà

Chapter 1
Olúmini, Jìnmini, (owner of forgiveness)
Divine for Ọ̀rúnmìlà,
The day that Ikú (Death) and Àrùn (Sickness) were in his house;
when all negativity was going to the father’s house
when Bàbá was having nightmares

When he was having bad sleep;
Ọ̀rúnmìlà was asked to make sacrifice;
Father headed and made sacrifice
When Death enters his house, death became dumb;
Olúmini, Jìnmini
All negativity came into Ọ̀rúnmìlà’s house but couldn’t speak
Olúmini, Jìnmini (owner of forgiveness)
Making sacrifice befits and saves one from evil;
Making sacrifice does not pay one
Not to long; not too far
Ifa will find one in abundance of possibilities
In a good place we will be found at the foot of Ọbarìṣà
Ọ̀rúnmìlà was worried that Ikú, and Àrùn were coming to his house to
kill him. So he went to his Awos, Olúmini, Jìnmini, they divined for
him and cast Èjìogbè, and Ọ̀rúnmìlà was told to make a sacrifice.

Eku méjì (2 rats); Ẹja méjì (2 fish); Obì méjì (2 Kola nuts); Orógbó méjì (2
Bitter kola); Atare méjì (2 Guinea peppers); Epo pupa (2 tins of palm oil);
Egbèjì Owó (2000 cowries)

Olúmini,jìnmin is the Lord that forgives. In the Odù ; Ifá reveals that it is very important to forgive others when they do wrong to us. If One can lean to forgive ,the negativity of the world will forgive and spear the one that forgives others .Even in the Bible, It states in the Lord prayers that “Forgive us as we forgive those who sin against us.” Forgiveness is also a form of sacrifice. The client that consulted Ifa should try to forgive others ,so that his/her life will be peaceful.
Sacrifice to be made to Egúngún and Ọ̀rúnmìlà. The Babaláwo should
make the sacrifice with the clients with items of Ẹbọ. Client makes the
In Odù Èjìogbè, it is stated that when the client makes the
sacrifice, Death and Sickness, though they appear in his household, will
not be able to affect or harm him. The Babalawo explains that it is
worth the sacrifice. One should rather make the sacrifice at all costs.

Ifa says those that make the sacrifice will be found in abundance of
prosperity. It is in abundance of prosperity that you found us at the
foot of Ọbarìṣà (Ọbàtálá).

Olóòtọ́ tí n bẹ láyé kò pógún
Sìkàsìkà ibẹ̀ kò pẹ́gbẹ̀fà,
Ọjoọ́ lọ títí kò jọrọ̀ ó dunni;
A dífá fún Ọ̀rúnmìlà
Bẹẹni kò dun akápò,
Alágùnalà paradà
Ọ̀rúnmìlà paradà
Kó wá fún mi lájé
Ọ̀rúnmìlà paradà
Kó wá fún mi lọ́mọ
Alásùwàdà paradà
Ọ̀rúnmìlà paradè, kó wá fúnmi ní ire gbogbo;
Alásùwàdà paradà
Ọ̀rúnmìlà paradà, kí ó wá; ṣe oun gbogbo tí mo ń fẹ́,
Alásùwàdà paradà.

Chapter 2
The truthful people that are left in the world are not even 20.
The wicked ones are up to 1,200.
One nickname of a Babaláwo,
So much times has lapsed that any matter has been allowed to be healed. (nickname of Babaláwo)
Together they passed Ifa for Ọ̀rúnmìlà; when a matter was bothering (akápò) and not bothering Orunmila


Ọ̀sán ní Ọ̀sán pẹ́,
Òru ní, òru pẹ́,
Òru ní kò kan bàbá mẹ̀ẹsìn lẹ́sẹ̀ pínpínpín,
A dífá fún orí ẹni,
Orí ẹni ǹ tọrùn bọ̀ wá sóde sálayé,
Wọ́n ní kí ó rubọ,
Ó gbẹbọ,
Yio wá gbeni báyí o,
Orí ẹni kíi gbe ní tì,
A dífá fún ìyá ẹni,
Wọ́n ní kí ó sàkálẹ̀ ẹbọ ní ṣíṣe;
Ó gbẹbọ, ó rubọ,
Yio wa gbeni báyí o;
Ìyá ẹni kii gbeni i tì
Ló dífá fún bàbá ẹni;
Bàbá ẹni ń ti ọ̀run kó wálé ayé
Wọ́n ní ẹbọ nì ki o rú,
Ó gbẹ́bo, ó rúbọ,
Kíó wá gbeni báyí o,
Bàbá ẹni kii gbeni i tì,
Ló dífá fún ikín ẹni,
Ikin ẹni ńtọ̀run bọ̀ wálé ayé,
Wọ́n ní kí ó rubọ,
Ó gbẹ́bọ, ó rúbọ,
Ó gbẹ̀bọ, ó rúbọ,
Ó gbẹ̀bọ, Yío wà gbé ni, a rúbọ bàyí o,
Ikín ẹni kii gbeni i tì
Kò pẹ́ kò jìnnà,
Ẹ wá bá wa ní jẹbútú ire;
Ibi ire laa bani lẹ́sẹ̀ ọbàrìsà
Chapter 3

The afternoon did not last for ever (alias of a Babaláwo)
The night did not last too long;
The night did not keep the huffs on the horse legs,
so tight for so long (alias of another Babaláwo)
All cast Ifá divination of one’s head
The head (Oríẹni): One’s own heading from Heaven to Earth;
They told Oríẹni (One’s head) to offer sacrifice
One’s head yielded to the advice to make sacrifice.
It will favor one’s life.

He cast Ifa divination for one’s mother
One mother was coming from Heaven to Earth.
She was told to be prepared to offer sacrifice;
She listened to the advice and offered the sacrifice.
This one will now be favored.

The Odù advise the client to have perseverance and hope. In time things will change for the better. Ifá had always being the energy that gives hope for people. Ones own head (Oríẹni) was told to make sacrifice from heaven. Orí became the element that the other parts of the body serve. The client should worship his/her head . Ifa says that Ones own mother is like a small god . Therefore the client should worship hi/her mother in order that the life of the client will be favorable.

Ẹni a bá wá òde,
Ni a bá lọ ilé,
Ẹni ajá bá wá,
Ni ajá bá lọ,
Dífá fún Èjìkoko ìwòrì
Níjọ́ tó ń tí ìkọ̀lé ọ̀run bọ̀ wá sí ilé ayé
Wọ́n ní kí ó sàkàlẹ̀ ẹbọ ní ṣíṣe
Wọ́n ní kí ó máa bọ ifá,
Wọ́n ní bí ó bá ti bọ ifá tó
Ni ifá yíò ṣe gbè tó
Ó gbẹbọ ó rúbọ
Ïjẹ́ ifá tẹjú mọ́mi
Kí ó wò mi ire,
Èjì kókó ìwòrì
Ifá tẹ ojú mọ́ mí, kí ó wòmí ire,
Bó bá tẹjú mọ́ mi
Màá lówó lọ́wọ́,
Èjì koko ìwòrì,
Ifá tẹjú mọ́mi, kí o wòmí ire;
Bí o bá tẹjú mọ́ mi
A ó bímọ lémọ
Èjìkoko ìwòrì, ifá tẹjú mọ́mi kí o wòmí ire
Bí o bá tẹjú mọ́ mi,
A ó rí ire gbogbo,
Èjì koko ìwòrì,
Ifá tẹjú mọ́ mi, kí o wòmí ire
Èjì koko ìwòrì

Chapter 19

The person that one came out with, is the person that one goes back home with;
It is the one that the dog comes with that he leaves with.
Ifa divination was cast for Èjì kókó Ìwòrì,
The day Èjìkókó Ìwòrì was coming from heaven into the world.

He was told to make offerings to Ifá;
They told him that the more he worshipped Ifá and made offerings to Ifá, the more Ifá will bless and favor him.
Èjìkoko Ìwòrì listened and made the offerings.

So Ifa watched over me and brought me prosperity, Èjìkoko Ìwòrì;
Ifá, if you look at me, I will have money in my hands;
Èjìkoko Ìwòrì, Ifá looks at me and sees me with positivity.

If you look after me, I will have more children;
Èjìkoko ìwòrì;
Ifá looks at me in goodness, if you look after me.

I will have much prosperity.
Èjìkoko Ìwòrì,
Ifá looks at me with positive ness,
Èjìkoko Ìwòrì.
Ifa teachyes loyalty in this Odu. As the dog is loyal to its owner people must be loyal to each other.
A ò mo orí afọ́jú lẹ́gbẹ́,
A ò mo ẹsẹ̀ òsìkà lọ́nà,
A ò mo orí olóyè láwùjọ
Ló dífáfún Èjì ẹ̀rìndìnlógún odù
Wọ́n ń lọ réé sẹbọ nílé ọlọ́fin
Wọ́n ní kí wọ́n ó rúbọ,
Tara ẹni ló tó
Ti ara ẹni ló jù
Dífá fún èjì ọ̀bàrà
Tí ń lọ réé ṣẹbọ nílé ọlọ́fin
Wọ́n ní kó rú ẹbọ,
Ó gbẹ́bọ, ó rúbọ,
Ïjẹ́ ọ̀bàrà gbẹ́sin dúdú gùn
Ẹsin dúdú
Ọ̀bàrà gbẹsin pupa gùn,
Ẹsin pupa,
Ọ̀bàrà gbẹsin funfun gùn
Ẹṣin funfun
Èjì ọ̀bàrà nìkan ni ń bẹ lẹ́yìn ẹni tó ń rúbọ
Ifá ní kí a rúbọ, kí a borí kí a lè di ọlọ́là.

Chapter 7
One cannot differentiate the head of a blind person in a crowd of people.
Neither can one differentiate the footpath of a crazy person on the road.
Ifá divination was cast for the Sixteen Odùs (Ilé disciples of Ọ̀rúnmìlà)
They were told to make offerings;
One’s own matters in other words, are important.
One should take care of his own matters.
Ifá divination was cast for Èjì Ọ̀bàrà.
Ọ̀bàrà was going to make offerings at the house of Ọlọ́fin.
He heeded and made the offerings.
Ọ̀bàrà road the black horse .
He rode the red horse.
Ọ̀bàrà rode the black horse .
He rode the white horse.
Èjì Ọ̀bàrà is the only one that was left behind, making ẹbọ offerings for blessings.

From Araba Adedayo Ologundudu November 20th 2016

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