Translated from Spanish to English - www.onlinedoctranslator.

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Ogbè'wori
Ogbè Wèyìn
Ogbè Wehin
Ogbè-Ìwòrì

1
In Ogbè-Wẹyìn, Ifá says that it foresees IRE of good health, long life, prosperity and
success in life. Ifá says that everything will be Ire for the client.

Ifá also says that Ire foresees a good child for the client. The child will be very successful
in life. The child will be blessed with good health, wealth, good children, and thus success
in his life.

Ifá, however, advises that the client and all their children should have respect for the elders.
He must always acknowledge the presence of the elders in the form of obedience, greeting
and reverence. He should never hold a grudge against anyone in his life. This is because the
spirits who guide him are against such a thing. About this Ifá says:

Okún okè, okè okùn or

Bàràwó nì'kí Ìjẹşá
Okùn moja-moja ní Kétu n kí'raa won
Eni Ìjẹşa ò bá kí
Kó má dàárò mọ 5
Kíkí Ọwá ni'ni lára kokooko bí işu
Day fún Onílàhọ
Tó fẹyìntì mójú ẹkún sùnráhùn ọmọ
Wón ní kó sacakáalẹ, ebo ní şíşe
Ó gbẹbọ, Ó rúbọ 10

Translation:
Greetings or! I extended my greetings 1
“Bàràwó is the Ìjẹşà language used in greeting” 2
"Hello, descendant of fish" is the way Kétu greet each other3
Those who refused to greet Ìjẹşà
They don't need regret
Greetings from Owá 4 are as annoying as yam 5
They were the ones who threw Ifá for Onílàho 6
When she mourned for a child
He was advised to offer sacrifice
He complied and offered the sacrifice.

Onílàho was getting old. He and his wife had not broadcast. Therefore he decided to
consult the Babalàwo mentioned about to guide himself in a divination. He was asked to
offer sacrifice of 2 guinea fowl, two pigeons and two chickens. One of the chickens was to
be used to prepare a mixture or prepared to use Onílàho's wife as a remedy for the lack of
children, he complied. Not long after, his wife conceived and gave birth to an exaggerated
strong baby boy.

On the ninth day of birth, the baby was named Àbí. Àbí developed very quickly. He was
very healthy and a very hard worker. Unfortunately however, when Àbí became mature he
could not find a wife, he had no children and in spite of his hard work, he was very poor.
Consequently, he was directed by divination.

Bójú bá mọ
Ẹni ẹni to kíni-kíni
Aláì kíni şá lodì ẹni
Day fún Àbí
Tíí şọmọ Onílàhọ 5
Níjọtó n sunkún Ajé
Tó n sunkún aya
Tó n sunkún ọmọ
Tó n sunkún ọmọ
Tó n sunkún àìkú baálẹ orò
Wón ní kó sacakáalẹ, ẹbọ ní şíşe 10
Ó gbẹbọ, or rúbọ

Translation:
When the day dawns
Some people will extend greetings
They refuse to salute by keeping amounts of evil
He was the one who threw Ifá for Àbí
Who is the son of Onílahọ
When I cried for wealth
When I was crying for a wife
When I cried for a child
When I cried for longevity, the cusp of prosperity
He was advised to offer sacrifice
He fulfilled

When Àbí argued about the good things in life, he went for an Ifá consultation. He was
advised to offer the sacrifice of 3 roosters, money, 8 Kola nuts, 8 bitter kola and always
respect the elders. He must ensure that he is jovial all the time. He complied. Not before
long, he was able to achieve his life's ambitions:

Okún okè, okè or

Bàràwó nìkí Ìjẹşà
Okún wet-wet ni Kétu n kíraa won
Eni Ìjẹşa or bá kí 5
Kó má dàárò mọ
Kíkí Ọwá nini lára kokooko bí isu
Day fún Onílàhọ
Tó fẹyìntì mójú ekún sùnráhùn ọmọ
Wọn ní kó sacakáalẹ, ebo ní şişe
Ó gbẹbọ, or rúbọ 10
Ìgbà ti yóó bìí
Ó bí Àbí lomo
Àbí wá n fọsán dàgbà
Ó n fòru dìde
Ó wá tọ àwọn fifteen
B'óju bá mọ
Eni eni to kíni kíni
Alákìni Sá lodì ẹni
Day fún Àbí

Tíí şọmọ Onílàho twenty

Níjó tú n sunkún Ajé
Tó n sunkún aya
Tó n sunkún ọmọ
Tó n sunkún àìkú baálẹ ọrọ
Wón ní kó sacakáalẹ, ẹbọ ní şíşe 25
Ó gbébọ, Ó rúbọ
Njẹ ojúmọ mọ mi lónìí ò!
Àbí larọn
Ojúmọ mà mọ gbàyí ò
Àbí larọn ajé 30
Àbí larọn aya
Àbí larọn ọmọ
Àbí larọn ire gbogbo
Ojúmó kí mà íí mọ
Kí ọmọ má mà kí barẹ o 35
Omọ n kí barẹ lòwúrọ

Translation:
Greetings or! I extended my greetings
"Bàràwó is the Ìjẹşà language I use in greeting"
"Hello, descendant of fish" is the way Kétu greet each other3
Those who refused to greet Ìjẹşà
They don't need regret
Greetings from Owá are as annoying as yams
They were the ones who threw Ifá for Onílàho
When she mourned for a child
He was advised to offer sacrifice
He fulfilled and offered the sacrifice
When he was delivered
He gave birth to Àbí as a child
Àbí was growing by the day
And developing overnight
Àbí then went to:
 When the days were dawning
Greetings from some people will spread
They refuse to salute by keeping amounts of evil
They were the only ones who threw Ifá for Àbí
What is the son of Onílahọ
When I cried for wealth
When I was crying for a wife
When I cried for a child
When I cried for longevity, the cusp of prosperity
He was advised to offer sacrifice
He fulfilled and offered the sacrifice
Today the day had dawned on me
Àbí has entered (of success)
The day had dawned this time
Àbí has the opening of wealth
Àbí has the opening of a wife
Àbí is open to having children
Àbí has the opening of the IRE in general
The boy greets his father in the morning.

Ifá says that the person who is revealed this Odù should have respect for his parents and
those who are older than him. He should always be helpful, accommodating, and friendly.
If he can do this, all the good things in life will be his.

2.
Ifá says that it foresees IRE of longevity for the person whom Ogbè-Wẹyìn is revealed.
That also says that the person will be conferred with a title of boss before he dies. Ifá
advises the person to offer sacrifice and perform ritual to Ògún, about this, Ifá says:

Jẹ kí ng w'ẹyìn wò
B'ájá mi or baà pa ikún
Díá fún Ọdẹlàdẹ
Ọmọ atẹ pá ìlẹkẹ w'ọjà

Translation:
Let me look back
In case my (hunter) dog killed an Ikún 1
That he was the only one who threw Ifá for Ọdẹlàdé
Son of the one who uses a stick adorned with beads to walk in the market.

Ọdẹlàdé was directed by an Ifá consultation about his well-being in general. He was told
that he was to live to a great age and to be conferred with a title of chief. As is usually the
practice, only a chief can wear ornaments by walking a stick and old people use walking
sticks to support themselves when walking or walking. He asked to offer money as a
sacrifice and to use a rooster, palm oil, kola nut, bitter kola, liquor and yam (toasted) to
perform the Ògún ritual. He complied.
Not long ago he was conferred with a title of chief and lived his old age. He was very
happy indeed and rejoiced:

Jẹ kí ng w'ẹyìn wò
B'ájá mi or baà pa ikún
Díá fún Ọdẹlàdẹ
Ọmọ atẹ'pá ìlẹkẹ w'ọjà
Kò pẹ, kò jìnnà
Ẹ wá bá ni láìkú kangiri

Translation:
Let me look back
In case my (hunter) dog killed an Ikún
That he was the only one who threw Ifá for Ọdẹlàdé
Son of the one who uses a stick adorned with beads to stroll in the market
Before long, not too far
Watch us in the midst of longevity
Ifá says the client will enjoy his life and will live a great age before dying.

3.
Ifá says that the client's life will be rough and turbulent in an initial period. They will abuse,
boo, tease and laugh at him or her. They must stay for all of that because they are only
temporarily developed in his or her life. Ifá says that the mouth with which people abuse
them will be the same with which people will use to praise or praise them at the end.
The client should avoid thinking, saying or doing evil things that this may authorize by
justifiably abusing others. He or she should always do good things and work hard.
However, they should not expect themselves to be successful at the beginning of the age.
All they hope is to put your success in a foundation. He or she will begin to reap the fruit of
his or her own labor during his or her middle age. All those who had looked down on them
will be praised by them. On this, Ogbè-Wẹyìn says:

Ẹ̀ yìn làá wò
Kátóó bù bòrọkìnní
Díá fún Ọ̀ rúnmìlà
Ti ọmọ aráyé yóó maa kò lákòbú

Translation:
There is the need to look back
Before we abused a popular man
What was the Awo that Ifá threw for Órùnmìlà
Where any human being abused him wherever they found him.

Orúnmìlà was doing everything in his capacity to attend and assist the people. Anyone who
came to him. He gave his hand to help. Those who were sick, he cured, those who had
infertility problems, he made fertile, those who had opposition problems, he made them
victorious. Yet all that he got to do was thus abuse, mockery, criticism, slander and outright
curses. Given the situation, he went to one of his students for an Ifá consultation.
He was advised to offer sacrifice with 2 guinea fowl, money and palm oil. He was also
asked to perform a ritual of 4 rats and 4 fish. He complied.
Soon after this, those who had abused him realized the foolishness of their actions and they
began to praise him. When he was a being praised, he could not believe that the praises
were for real. He then decided to consult:

Ẹ̀ yìn làá wò
Kátóó bù bòrọkìnní
Díá fún Ọ̀ rúnmìlà
Ti ọmọ aráyé yóó maa kò lákòbú

Translation:
There is the need to look back
Before we abused a popular man
What was the Awo that Ifá threw for Órùnmìlà
Where any human being abused him wherever they found him.

The Babalàwo told him that Ifá had a prediction that the mouth that people used to abuse
him would be the same that they would use to praise him. The Babalàwo also said that only
Ifá could make it possible for the people not to abuse Ọ̀ rúnmìlà either. Hearing this,
Órùnmìlà was happy and full of praise for Ifá. Then he was singing the praise of his two
babaláwo and thus Ifá:

Ẹ̀ yìn làá wò
Kátóó bù bòrọkìnní
Díá fún Ọ̀ rúnmìlà
Ti ọmọ aráyé yóó maa kò lákòbú
Ẹ̀ yìn làá wò 5
Kátóó bù bòrọkìnní
Díá fún Ọ̀ rúnmìlà
Ti ọmọ aráyé or máa kò lákòkí
Ifá ìwọ ló ní kí wọn ó máa bu mi
Ẹnìkan ò bu mi báyìí rí Ifá 10
Iwọ lo ní kí wọn ó máa bu mi
Ifá ìwo ló ní kí wọn ó máa kí mi
Ẹnìkan ò kí mi báyìí rí Ifá
Ìwọ lo ní kí wọn ó máa kí mi ó

Translation:
There is the need to look back
Before we abused a popular man
What was the Awo that Ifá threw for Órùnmìlà
Where any human being abused him wherever they found him.
There is the need to look back
Before we abused a popular man
What was the Awo that Ifá threw for Órùnmìlà
Where any human being abused him wherever they found him.
 Ifá, it is you who made them abuse me
Nobody in life abused me like before
Ifá, it is you who made them abuse me
Ifá, it is you who made them abuse me
Nobody in life greeted me like before
Ifá, it is you who made them greet me.

Ifá says that the client must ensure rest that those who are running to him below will turn to
praise him at the end. Consequently, he must continue to do good things even if those for
whom he is doing good things do not appreciate his good deeds.

Four.
Ifá says that to the person who is revealed Ogbè-Wẹyìn a present experience financial
hardship. He is also contemplating harming himself or even committing suicide. Ifá says
that the person should not do so. Ifá predicts Ire of abundant wealth. The Ire is in the hand.
The client should not think that all hopes should be lost. As a matter of fact, he will thus be
successful and the last part of his life that he will be conferred with an agreed title. About
this, Ifá says:

Ogbé-Wẹyìn wò
Kóo má baà şinú bí
Day fún Àbànìgèdè
Tó n re 'nú ìgbẹ
Lọ rèé pokùn so 5
Nítorí ajé

Translation:
Ogbè look back 1
As well as avoiding getting excessively angry
What was the Awo that Ifá threw for Àbànìgèdè
When I go into the forest
To commit suicide
Because he lacked wealth.

Àbànìgèdè was completely distressed that he could not find two extremes. The whole deal
could not be useful and take advantage of. So he decided to leave and commit suicide. He
went for an Ifá consultation just to know what it would be like to commit suicide. The
Babaláwo advised him not to do so. Àbànìgèdè said that Ifá said all his IRE is in hand. All
he needed was to use patience, offer sacrifice of a rooster and money, and also perform a
ritual to Èşù with a rooster, palm oil, kola nut, and money. He was also to remember his
benefactors and all those who made a good turn for him. He must never pay for good things
with evil. Àbànìgèdè was also told that his destiny is such that he will experience success in
the final part of his life. Consequently,

Based on this advice, he will offer the prescribed sacrifice, perform the ritual to Èşù and
head home to sit still. But unfortunately, all of his creditors began to bother his life. He
headed into the forest to commit suicide. He left the house with a tree and folded the
clothes in a hurry action. Then I tie the clothes against a tree branch.

As the saying goes “those who offer sacrifice, Èşù Òdàrà will help” as he was about to put
his neck inside the noose, Èşù Òdàrà ordered a bird to call him Adaba Irese 2 to give him a
warning:

Má ronú pokùn sorarẹ o

Má ronú pokùn soraarẹ
Ire to nbọ
Kó lè dé
Má ronu pokùn so raarẹ 5

Translation:
Don't do it, out of pain, commit suicide
Don't do it, out of pain, hang yourself
The IRE that is to come
Let him come
Don't do it, out of pain, hang yourself

Listening to this song, Àbànìgèdè thought that he was merely hearing imaginary voices due
to his state of mind. He still continued in his attempt to put the noose around her neck. Èşù
Òdàrà then ordered Àdàbà Ìrèsè to use the wings to hit Àbànìgèdè in the face. The bird did.
The abruptness of this action put him off balance and he fell and injured himself very
badly.

As he was writhing in pain, he noticed that there were abundant precious beads where he
had fallen. He made an effort and collected those precious jewels. He got rich. He was so
happy and decided never to cage any bird in his life because that was his benefactor. Which
was how Àbànìgèdè became a successful man for the rest of his life. He was later awarded
the title of chief because of his hard work, generosity, and contribution to the community.

Ogbé-Wẹyìn wò
Kóo má baà şinú bí
Day fún Àbànìgèdè
Tó n re 'nú ìgbẹ
Lọ rèé pokùn so 5
Nítorí ajé
Njẹ má ronú pokùn so'rarẹ o
Má ronú pokùn so'rarẹ
Ire to n bọ
Kó lè dé 10
Má ronú pokùn so'rarẹ
Èrò Ìpo, Èrò Ọ̀ fà
E wá wo rírú ẹbọ bíí tíí gbe'ni
Àìrú ní kìí gbè'nìyàn
 Kò pẹ kò jìnnà fifteen
Ẹ wá bá ní bá jẹbútú Ire

Translation:
Ogbè look back 1
As well as avoiding getting excessively angry
What was the Awo that Ifá threw for Àbànìgèdè
When I go into the forest
To commit suicide
Because he lacked wealth.
Do not get rid of it by committing suicide
Pray don't take the fall out of grief yourself
Because the IRE is coming
Let him come
Do not get rid of it by committing suicide
Travelers to Ìpo and Ọ̀ fà
See how offering sacrifice can be beneficial
Refusing to offer the sacrifice is not helpful
Before long, not too far
Look at us in the middle of the abúndate IRE

Ifá says everything will be good for the person. He or she should be generous and should
never forget their benefactors. He or she should never keep birds in cages as pets.

5.
Ifá predicts Ire of success where Ogbè-Wẹyìn. Ifá says that the person that this Odù is
revealed will not only be successful, but will also be victorious over those who disagree
with his or her success. About this, Ifá says:

Atótó goríí gbèdu

Day fún Yeskẹrẹ
Tíí şọmọ Alákọlé
Níjọtó n nàgà
Ti ọwọọ rẹ kò tú Ire 5

Translation:
Atótó goríí gbẹdu 1
What was the person who threw Ifá for Şẹkẹrẹ 2
What is the son of Alákọlé 3
When he was stretching (stretching) himself
But he couldn't reach his IRE

Şẹkẹrẹ was a prince in Ìkòlé. Everything he did was not fruitful; He had no wife, no
children, no money, no house, no horse. In reality, he had nothing in his life. Tired of living
in penury, he went to ATÓTÓ-GORÍI-GBÈDU for an Ifá consultation. He was asked to
buy a ŞẸ̀ KẸ̀ RẸ̀ and hit it for Ifá every seventeen days. He also performed a ritual to Ifá
with a dove, he fulfilled.
He was then told that he would begin to witness real success from his middle age to his old
age. All this came to pass. Then he began to acquire the IRE he had so far lost he had the
IRE of many wives, many children, abundance in money, abundance in horses, land
properties, farms and etc. However, those who used to tease him like a prince with nothing
at all in life began to be envious of his achievements. They began to speculate that he must
have started stealing or cheating in nefarious activities. They showed anger and it was that
they all put to shame. He was very happy and jubilant, singing and dancing for his
Şẹkẹrẹ:

Atótó goríí gbèdu

Day fún Yeskẹrẹ
Tíí şọmọ Alákọlé
Níjọtó n nàgà
Ti ọwọọ rẹ kò tú Ire 5
Wọn ní kó Sákáalẹ, ẹbọní şíşe
Ó gbẹbọ, Ó rúbọ
Njẹ ire gbogbo ti mo ní jù wọn lọ
Ni inú fi n bí wọn o
Şẹkẹrẹ 10
Ìwọ lọmọ Alákọlé

Translation:
ATÓTÓ-GORÍI-GBÈDU
He was the only one who threw Ifá for the ŞẸ̀ KẸ̀ RẸ
The son of ALÁKỌ̀ LÉ
When he was stretching (stretching) himself
But he couldn't reach his IRE
He was asked to offer sacrifice
He fulfilled
Look, all the Ire that I acquired more than them.
This is the cause of your envy
ŞẸ̀ KẸ̀ RẸ̀
You are the truth son of ALÄKỌ̀ LË

6.
Ifá predicts IRE of wealth. Ifá says the person to whom this Odù is revealed will begin to
acquire wealth that year. Ifá says that the person must offer sacrifice and perform a ritual
for Obàtálá. As a matter of fact, he had neglected Órìşà and the one who is responsible for
his lack of success. He must go and appease the Órìşá and put light on the altar of Ọbàtálá
for seven days. After this Òrìşà-Nla will open the gate of his success for him. About this,
Ifá says:

Ogbè or or Wẹyìn
 B'ájá rẹ ó baà pa Ikún
Day fún Àdìmú
Ọmọ atan'ná Ire fún Òòşà rí 'wà

Translation:
Ogbè, pray, look back
Can your dog kill an IKÚN
He was the only one who threw Ifá for Àdìmú
His son and he who lights a benevolent lamp to
Órìşà the reason for its success.

Àdìmú is from the lineage of the worshipers of Ọbàtálá. He however had neglected Òrìşá
for a long time. The Òrìşá also in return refused to help him in the fulfillment of his life's
destiny. The situation became unbearable for Àdìmú and he decided and he decided to seek
advice from Ifá. He therefore went to OGBÈ O Ó WẸ̀ YÌn, B'AJA RẸ Ó BAÀ PA IKÚN.
Àdìmú was told that Ọbàtálá was responsible for his problems. He was advised to offer the
sacrifice of two native lamps, two pangolins, shearing butter, 4 guinea fowls, four white
doves, and coins. After this, he must take one of the native lamps and use part of the butter
to offer it as a sacrifice to make a light and put it inside the altar of Ọbàtálá for seven days.
He ground sefunsefun leaves into the dusty form, use it to print Ogbè-Wẹyìn, narrating
the story in this stanza, pour it into the lamp along with the butter for seven days. Àdìmú
complied with all that. Before the end of the year, Àdìmú became very rich. He was very
happy and thanked for his Babaláwo. His Babaláwo in return praised Ọ̀ rúnmìlà who in
return thanked Olódùmarè for making him prosperous or successful.

Ogbè or or Wẹyìn
B'ájá rẹ ó baà pa Ikún
Day fún Àdìmú
Ọmọ atan'ná Ire fún Òòşà rí 'wà
Kò pẹ, kò jinna
Ká wá bá ni nì jèbútú ajè gbuurugbu
Ọdùn ọdúnnìí lodón olàa tiwa
Ọdùn ọdú'nìí lÒòsàá tan'ná plà fÁdìmú
Ọdùn ọdú'nìí lọdún ọlàa tiwa or

Translation:
Ogbè, pray, look back
Can your dog kill an IKÚN
He was the only one who threw Ifá for Àdìmú
His son and he who lights a benevolent lamp to
Órìşà the reason for its success.
Before long, not too far
Look at us amid abundant wealth
This is our year of success
This is the year that Òrìşá lights the lamp of success for Àdìmú
This year is our year of success
Ifá says that if the client offers the appropriate sacrifices, he performs the ritual prescribed
for Ọbàtálá and lights the lamp on the Òrìşá altar for seven days. Ọbàtálá in return will light
the path of his success for him and he will fulfill his destiny in life.

7.
Ifa predicts ERI as a child brought by a woman who has gone from one place to another
due to gynecological problems. Ifá says that her problems are on the verge of being
overcome. She is to offer sacrifice and perform a ritual to Ifá.

Òní Ogbè n wẹyìn

Ọ̀ la Ogbè n wẹyìn
Ojoojúmọ I'Ogbè n wẹyìn na?
Ẹ̀ jẹ lògbòlògbò gbé'nú óbìnrin w'àsé
Díá fún Tẹwọgbadé 5
Tó fẹyìntì pẹrẹ, mójú ẹkún sùngbérè tọmọ
Wọn ní kó sacakáalẹ, ebo ní şíşe
Ó gbẹbọ, or rúbọ

Translation:
Today, Ogbè is taking a look back
Tomorrow, Ogbè is taking a look back
This is every day that Ogbè will be looking back 1?
Blood clot turns menstruation in a woman 2
They were some who threw Ifá for Téwógbadé
When she was lamenting her inability to have children
She was advised to offer sacrifice
She complied

Téwógbadé had gone to the house of a herbalist in the other order to solve a gynecologist
problem without success. She then decided to consult Ifá. She went to see a group of
Babaláwos mentioned about. She was advised to sacrifice two chickens and a goat which
had been given before birth. She complied. The Babaláwo then used the backbone of the
goat and prepared in a Fallopian tube àsèje with finally crushed àìlu leaves for Téwógbadé.
She took that and she got pregnant that month. She gave birth to a healthy baby. She was
happy after this. She then began to sing and dance and was showing her gratitude:

Òní Ogbè n wẹyìn

Ọ̀ la Ogbè n wẹyìn
Ojoojúmọ I'Ogbè n wẹyìn na?
Ẹ̀ jẹ lògbòlògbò gbé'nú óbìnrin w'àsé
Díá fún Tẹwọgbadé 5
Tó fẹyìntì pẹrẹ, mójú ẹkún sùnráhùn tọmọ
Wọn ní kó sacakáalẹ, ebo ní şíşe
Ó gbẹbọ, or rúbọ
Teawọgbadé wáá d'ògbó'dìẹ
Ẹ w'ọmọ yọọyọọ lẹyìn my ò 10
 Translation:
Today, Ogbè is taking a look back
Tomorrow, Ogbè is taking a look back
This is every day that Ogbè will be looking back 1?
Blood clot turns menstruation in a woman 2
They were some who threw Ifá for Téwógbadé
When she was lamenting her inability to have children
She was advised to offer sacrifice
She complied
Téwógbadé is now like a mature hen
See the abundance of children following me behind

Ifá says if the woman is tired of changing the menstrual pad every month instead of
breastfeeding for pregnancy, she must offer the appropriate sacrifice and perform the ritual
as prescribed. She must also be prepared to eat the medicinal soup that will be prepared for
her.

8.
Ifá predicts IRE of an important visitor. The visitor will influence the life of the person who
is revealed this Odù in a positive way.

Ifa also says that someone has arranged to conclude a marriage where this Odù is revealed.
A date has already been set for the ceremony. The ceremony can still take place on the
assigned date but it is important to ensure that the woman is already in her matrimonial
home before the date of about Ogbè Wẹyìn says: marriage. This is for your safety. A
stanza

Domi-domi
Ẹ fẹsọ domi
Kí ẹ má domi solojò lára
Díá fún Ọ̀ rúnmìlà
Baba nlọ rèé gb'Ólojò níyàwó 5

Translation:
Those who are in the habit of throwing water away
Please gently throw
Let you wet an important visitor 1
It was the declaration of Ifá for Ọ̀ rùnmìlà
When I was going to take Olojò as a wife

Orúnmìlà had arranged all the paperwork for the marriage and a date had only been
assigned for the marriage ceremony. Consequently he turned to one of his students called
about for an Ifá consultation. Orúnmìlà was informed that the wife would change
Orúnmìlà's life in a positive way. He would however have to offer sacrifice of two guinea
fowls, two chickens and money.
However, he had to ensure that Olojò was already at his home before the date of the
assigned ceremony. This was because the woman in question had promised in heaven when
she was choosing her destiny, that she would depress and die on the way to her matrimonial
home on the day of the ceremony. The spirits sent to ensure that his demand was required
would be all waiting for the day of the marriage. For that reason, Olojò moved inside the
house of Ọ̀ rúnmìlà before the appointed date. On the day of the marriage the spirits realized
that Olojò was already in the house as a wife. Consequently, Olojò could not be killed since
she jumped on the hunt.

Ifá says, if possible, the marriage ceremony could be postponed indefinitely while the
woman in question moves to her matrimonial home before the appointed date of marriage.
The marriage ceremony could then be celebrated together with the first child. This is very
important in order to get into a preventable penalty. Orúnmìlà complied with this
instruction and he was very happy.

Domidomi
Ẹ fẹsọ domi
Kí ẹ má domi s'Ólojò lára
Díá fún Ọ̀ rúnmìlà
Baba nlọ rèé gb'Ólojò níyàwó 5
Isán lolojò n da
Ọrún lolojò n dé

Translation:
Those who are in the habit of throwing water away
Please gently throw
Let you wet an important visitor
He was the only one who threw Ifá for Ọ̀ rúnmìlà
When I was going to take Olojò as a wife
Olojò promised to arrive in nine days
Olojò currently arrived in 5 days

Ifá says that it will prevent us from a tasteless death or an unnecessary penalty if the
appropriate sacrifice is offered and if the warning is taken seriously.

9.
Ifá predicts Ire in general for the person who comes out Ogbè-Ìwòrì. Ifá says he must offer
sacrifice in order for him to improve on his present day in life and also for him to have a
good future.

This is also aimed at two people to be patient in life. They should never be in a rush for
success. Success will be theirs in the future, they too must offer sacrifice both today and in
the future. About this, Ifá says:
 Dásá awo etí omi
Gbàgbàgìà awo alẹ Ifẹ
Díá fún Òní
A bù fún Ẹ̀ yìnwà

Translation:
Dásá is the awo the river bank 2
Gbàgbàgìà is the awo of Ilé-Ifẹ
They were the only ones who threw Ifá for today 4
They were also the ones who threw for the future 4

The two, the day and the future were directed by divination. Today he went to know to
know how to improve himself while the future went so that today would not be an
impediment for him later. They inseparable and both of them were advised to offer
sacrifice. They were asked to bring two Guineas each and money as a sacrifice. They were
also asked to perform an Ifá ritual with a male duck each. They complied. Everything they
did was going well and their future became successful. Those making jokes of them were
immediately silenced and for everything. Some other people who thought that nothing good
could come from the two of them learning the lesson that people should never look down.
The future is always bright for anyone ready to face the challenge of Today. The two were
rejoicing, singing and dancing:

Dáşá awo etí omi

Gbàgbàgìà awo alẹ Ifẹ
Díá fún Òní
A bù fún Ọ̀ la
Owó ní ng ó nìí
Ta ló mọ?
Ta ló mo ẹyìnwà mi lọla ó
Ta ló mọ?
Ọmọ ní ng ó nìí ó
Ta ló mọ?
Ta ló mo ẹyìnwà mi lọla ò
Ta ló mọ?
Ile ni ng or kọọ ó
Ta ló mọ?
Ta ló mo ẹyìnwà mi lọla ò
Ta ló mọ?
Ire gbogbo ni ng ó nìí ò
Ta ló mọ?
Ta ló mo ẹyìnwà mi lọla ò
Ta ló mọ?

Translation:
Dásá is the Awo of the river bank
Gbàgbàgìà is the awo of Ilé Ifẹ
They were some who threw Ifá for Today
 They also threw Ifá for the future
Maybe i'll be rich
Who knows?
Who can predict that it will be me in the future
Who knows?
Maybe i will have children
Who knows?
Who can predict that it will be me in the future
Who knows?
Maybe build houses
Who knows?
Who can predict that it will be me in the future
Who knows?
Maybe I'll have all the IRE in life
Who knows?
Who knows what I will be in the future
Who knows?

Ifá says the client (or clients) must work hard towards the future as well as become
successful people in the future. They should also avoid doing anything now that they may
have an adverse effect on their future.

10.
Ifá says that for the person who leaves Ogbè-Wẹyìn he must perform a ritual to Şàngó in
order to protect him (her) against the opposition of enemies. Ogbè-Wẹyìn says:

Aturuku odó ni wón fi n gún ẹlú

Day fún Olú
Ti n bẹ níràngun ọtá

Translation:
Old carried mortar is usually for putting indigo 1
He was the one who threw Ifá for Olú
When he walked in the midst of the enemies.

Olú was in the midst of the enemies. They were always planning against him. What could
he do to dominate enemies? He decided to meet ATUIRUKU ODÓNI WỌN Fi NGÚN
ẸLÚ for an Ifá consultation. The Babaláwo advised him to perform a ritual to Şàngó for
protection. He was asked to get a rooster and 200 pebbles and use it in the performance of
the ritual. He complied. Whenever Olú's enemies gathered together to plot against him,
thunder struck and they all spread in disarray.

Aturuku Odóni wọn fi n gún ẹlú

Day fún Olú
Tón be níràngun ọtá
Kò pẹ, kò jìnnà
Ká wá bá ni lárùúşẹ ogun 5
 Olú rúbọ níbẹ
Olú şẹgun

Translation:
Old carried mortar is usually for putting indigo 1
He was the one who threw Ifá for Olú
When he walked in the midst of enemies
Before long, not far away
Cite us where we offer sacrifice to dominate
Olú offered sacrifice there
Olú conquered (domino)

Ifá says the client must perform a ritual to Şàngó in order to defeat his enemies.

eleven.
Ifá says the person that Ogbè Wẹyìn is revealed must perform rituals to the spirits of his
paternal ancestors. Especially his father. The spirit is prepared to offer him assistance and
he must take advantage of its offer. About this, Ifá says:

Mo wo òréré
Mo wòjo
Mo wẹyìn ọrọ
Bẹẹ ní kò sunwọn
Fún Ìgbáyinrín day 5
Ti n rè Igọo baba rẹ
Wọn ní kó rúbọ
Ó gbẹbọ, Ó rúbọ

Translation:
I looked away ahead
I was disappointed 1
I consider the consequence of the matter
That was not encouraging 2
Those were the declarations of Ifá for Ìgbóyinrín
When he went to the anthill where his father's spirit was residing
He was asked to offer sacrifice
He complied.

Ìgbáyinrín was having many plans in hand and none showed signs of being successful.
Consequently, he went to the Babaláwo mentioned about for an Ifá consultation. He was
asked to offer sacrifice with two rams. One of the rams would be engaged to perform a
ritual for the spirit of his late father. He was also told that the spirits of his deceased
ancestors were residing within an anthill on the family farm, and that it was where the
spirits of his ancestors were to be called and the ritual offered. He complied. Soon after, the
ancestral spirits began to assist him in all his tasks and commitments. Before long, he
became a very successful man.
The Igọ where he used to perform rituals on his deceased ancestors would soon become
Igbórò to this day. That was how the villages, towns, cities in the Yoruba land began to
have their various Igbórò in different locations.

Mo wo òréré
Mo wòjo
Mo wẹyìn ọrọ
Bẹẹ ní kò sunwọn
Fún Ìgbáyinrín day 5
Ti n rè Igọo baba rẹ
Wọn ní kó rúbọ
Ó gbẹbọ, Ó rúbọ
Njẹ Ìgbáyinrín o, Onígọ
Ọmọ n re'gọ ọ baba rẹ
Ìgbáyinrín Onígọ

Translation:
I looked away ahead
I was disappointed 1
I consider the consequence of the matter
That was not encouraging 2
Those were the declarations of Ifá for Ìgbóyinrín
When he went to the anthill where his father's spirit was residing
He was asked to offer sacrifice
He fulfilled
Ló, Ìgbáyinrín, son of the owner of the grove (grove)
The boy goes to his father's forest
Ìgbáyinrín owner of the grove

Ifá says the person that this Odù is revealed will get the support of his ancestors in order to
realize the ambitions of life.

12.
Ifá says that in this Odù, two people must offer sacrifice so life will be rewarded for both.
They can be friends, they can be brothers (male / female) they can be husband and wife. Ifá
says that they must both offer sacrifice so as to avoid a situation where one will be
prosperous at the expense of the other. This is because there is the tendency for only one of
them to feel inclined to offer the sacrifice while the other will ignore it for his or her own
danger. On this, Ifa says:

Ẹlẹmọgún awo Ẹşin

Ló díá fún Ẹşin
Àrọnìmàgún awo Màlúù
Ló díá fún Màlúù
Wọn ní kí àwọn méjèèjì rúbọ iyìòun ẹyẹ 5
Ẹşin nìkan ní nbe lẹyìntó mẹbọ
 Translation:
Ẹlẹmogún is the Babaláwo of the horse
He shot Ifá for the horse
Ringnìmàgún is the Babaláwo of el Toro
He shot Ifá for the Bull
The two were asked to offer sacrifice so that the two would have honor and prestige.
Only the horse offered the sacrifice

Both the horse and the bull were friends. The two of them were colossal and powerful, but
the instability of their size and strength, neither carried news of them, they were treating
them with contempt. Then one day, the horse went to his Babaláwo to find out as
Ẹlẹmogún for an Ifá consultation: what could he do to gain honor and prestige? He was
asked to offer sacrifice of three guinea fowls, ornaments (ornaments), and money. You are
always asked to try to appear neat (clean) on important occasions. He complied. The bull
also went to Àrọnìmàgún who had his own Babaláwo for an Ifá consultation. The same
question was asked and the same advice was given. He refused to offer the sacrifice. He
failed to heed the Babaláwo's warning.

Soon, people began to notice that the horse was always appearing neat and elegant. So they
decided to bring him into the house, they adorned him with ornaments and he began to live
among the people. Only important people with wealth can have a horse in their home.
Those who have always been dedicating money, time and attention to its maintenance. On
the other hand, the bull was always looking dirty. He was later taken to the farm and killed
to celebrate occasions or as food. He was never decorated with ornaments. What was good
for the horse's neck was ornamented while what was good for the bull's neck was the knife.

This was how the horse gained attention, honor and prestige while the bull who refused to
offer sacrifice gained contempt and death.

Ẹlẹmogún awo ẹşin

Ló díá fún ẹşin
Àrọ`nimagún awo Màlúù
Ló diá fún Màlúù
Wọn ní kí àwọn méjèèjì rúbọ iyì òhun ẹyẹ 5
Ẹşin nìkan ní nbẹ lẹyìntó mẹbọ o
Jìnbìnnì làá rí wẹ Ẹşin o
Màlúù i bá ru
A ní'wẹ lọrùn
Jìngbìnnì làá ríwẹ Ẹşin

Translation:
Ẹlẹmogún is the Babaláwo of the horse
The Ifá shot for the horse
Àrọnìmàgún is the Babaláwo of the bull
The Ifá shot for the bull
 They were both who asked to offer sacrifice so both
They would have honor and prestige
Only the horse offered the sacrifice
Look at the horse adorned in ornamentas
Had the bull to offer the sacrifice (as a warning)
He would have had his neck decorated too
Look at the horse adorned in ornaments

Ifá says this is advisable for the two people to offer the sacrifice together so that they live
together happily without being a slave for another.

13.
Ifá says the person that this Odù is revealed must offer sacrifice against an unexpected
internal disaster such as a mutiny, conspiracy or rebellion. There will be a war or
confrontation. They must offer sacrifice so that in war you don't lose your right home
before they reach the battlefield or the arena of confrontation. On this, Ogbè Wẹyìn says:

Titu níí m'ádìẹ bàjẹ

Àìtu nìí m'ádìẹ se yẹgbẹ andẹgbẹ
Day fún Èbù-Èyìn
Tíí se égbón ogun
Wón ní kó Sákáálẹ ẹbọ ní şíşe 5
Ó kọtí ọgbọn-in sẹbọ

Translation:
Plucking the feather from a living bird strips the bird
Retaining the feather retains the majestic splendor of the bird
They were the only ones who threw Ifá for an unexpected internal disaster
Which is the (deadly) lord of war
He was asked to offer sacrifice
He turned deaf ears for advice.

There was an imminent war there and everyone was manufacturing for war. They however
decided to go and consult a Babaláwo for an Ifá guide. They were advised to offer sacrifice
in order to prevent unexpected internal disaster. They asked to offer 3 roosters, 2 bottles of
palm oil, money. They would also take a live hen and pluck and shed all the feathers
around their house or around town. After this, they would use the hen to perform a ritual to
Ifá. They all wanted to know what to do to prevent war. They after this refused to offer the
sacrifice. They fixed the war while the war was raging, it struck behind the house and many
people died. The news spread like wild fire. When those on the battlefield heard of the
disaster they were demoralized. This led to the loss of the war. While they were mourning
the loss on the battlefield, they remembered that the Babaláwo would protect himself
against the enemies. They after this determined that the war was losing the right of home
and not on the battlefield.

Títu níí m'ádìẹ bàjẹ

Àìtu nìí m'ádìẹ se yẹgbẹyẹgbẹ
 Day fún Ẹ̀ bù-Ẹ̀ yìn
Tíí şe ẹgbọn ogun
Wọn ní kí wọn lákáalẹ, ẹbọ ní şíşe 5
Wọn kọ'ti ògbọn-in sẹbọ
Njẹ ẹyin ò gbọno
Ẹ̀ yin ò mọran
Ẹ̀ yin ò mọ wipe
Ilé logun to bàjẹ 'rogun or 10

Translation:
Plucked the feathers from a living bird stripping the bird
Retaining the feather retains the majestic splendor of the bird
They were the ones who threw Ifá for an unexpected internal disaster
The one who is the (deadly) lord of war
He was asked to offer sacrifice
He turned deaf ears for advice
You are not wise
You are not a connoisseur
You do not know what
The war was lost at home before reaching the battlefield.

Ifá says that some are planning to travel somewhere. He must offer sacrifice before leaving
him so as to avoid the situation where disaster struck in front of the house in his absence.
This Odù is very serious there. It is advisable that the client heed this warning as well as
prevent him from feeding a disaster that can be warned.

14.
In Ogbè-Wẹyìn, Ifá tells the person that this Odù is revealed must perform foot for the
witches in order to facilitate their success in life. The witches are giving him trouble. He
must also perform a ritual to Orò. This will make you achieve your life's ambitions without
so much hassle from the witches. About this Ifá says:

Ìşekúşe ni èwe lé şe
Ìwà ìhùkuhù ni ti àgbàlagbà
Day fún Àlàrí
Tíí şe ẹrú Oníkọọ
To fẹyìntì mójú ẹkún sùnráhùn Ire gbogbo 5
Wọn ní kó sacakáalẹ, ẹbọ ní şíşe
Ó gbẹbọ, or rúbọ

Translation:
Misdemeanor is the practice of young people can be charged with 3
Desmán is one of the oldest 4
They were the ones who threw Ifá for Àlàrí
What is Oník's slave?
When he cried for his inability to acquire any Ire at all
 He was advised to offer sacrifice
He fulfilled

Àlàrí had been a servant of Oníkọọ for a long time. Then one day, Oníkọọ gave him
his freedom and he was for himself. For several years before his release, he couldn't show
any realization - he had no wife, no children, no farm, no house, no horse, no good clothes
or anything at all.

Actually, he only had one outfit. Always these clothes were dirty, he would wash them, he
would hide somewhere to dry them before he wears them again. Tired of this kind of life,
he approached two Babaláwos mentioned. He was informed that the elders of the night-
witches were responsible for his difficulties.
He was then advised to offer ÌPÈSÈ for the elders with a ram. Orò was also asked to
perform a ritual with a mature ram. But he must first do the ÌPÈSÈ before anything else.
Unfortunately, he had no money. So he approached Oníkọọ for help. He was assisted
by Oníkọọ. Àlàrí then went to Babaláwo to perform the pre-written ritual.

Within a year, he had a wife and the wife was prepared on the family path. Before 5 years,
he was a rich man, he had his own farm, many wives, many children, many suits of
clothing, many houses, a horse in the manger and so on. He was completely in rejoicing
and gratitude to his Babaláwo who was in return grateful to Ifá. Ifá in return gave thanks to
Olódùmarè, saying:

Ìşekúşe ni èwe lé şe
Ìwà ìhùkuhù ni ti àgbàlagbà
Day fún Àlàrí
Tíí şe ẹrú Oníkọọ
To fẹyìntì mójú ẹkún sùnráhùn Ire gbogbo 5
Wọn ní kó sacakáalẹ, ẹbọ ní şíşe
Ó gbẹbọ, or rúbọ
Kọ pẹ, kò jìnnà
Ire gbogbo wá ya dé tùrtúru
Àlàrí or of or 10
Ẹrú Oníkọọ
Ìyáa waá gbèsè
A fun-a o
Àlàrí or give or
Ẹrú Oníkọọ
fifteen

Translation:
Misdemeanor is the practice of young people can be charged with 3
Desmán is one of the oldest 4
They were the ones who threw Ifá for Àlàrí
What is Oník's slave?
When he cried for his inability to acquire any Ire at all
He was advised to offer sacrifice
 He fulfilled
Before long, not far away
The whole IRE came clinging to him
Here comes Àlàrí
The servant of Oníkọọ
Our mother (the witches) demanded for ÌPÈSÈ
They were given
Here comes Àlàrí
The servant of Oníkọọ

Ifa says everything will be fine for the client. The tribulations to be faced presently are only
transitory. The problems as soon as they disappear he will be very successful. He will also
be respected and honored by society. Your achievements and triumphs will be benchmarks
for others. People as role models for others.

fifteen.
Ifá says there is a woman where Ogbè Wẹyìn is revealed that she must, as an emergency
matter, offer sacrifice to avoid a situation where she commits herself to ungrateful ventures.
Ifá says she must avoid running tasks of her own life in a terrible loss.

Ifá also says that the woman is in a meeting where the main purpose of establishing that
association had been kept secret from her. That is a gathering where she must urgently get
herself out of there. That is not for herself, but for the safety of her children. That meeting
is established for selfish reasons and that means promoting evil. She must remove the
association so a terrible calamity and her children will befall her. About this, Ifá says:

Húnnúhúnnú lohùn-a húnnúhúnnú

Hùnnùhùnnù lohùn-a hùnnùhùnnù
Ìkí owó nìkí Ẹ̀ gbá
Okún mọja ni Kétu n kí raa wọn
Ẹkùn-òkè ni ti Ìjẹşà 5
Ọ̀ rúnmìlà awo ilé Àbí
Day fún Àbí
Ó n lọ bá wọn ş'àjọ àparaawọn-lọmọ-jẹ

Translation:
A confusing tongue sounds confusing
A difficult speech sounds difficult
The Ẹ̀ gbá greeting has a monetary connotation
"Hello son of the fish" is the way of Kétu people greet each other
"Ẹkùn-Òkè" is that of Ìjẹşà
Ọ̀ rúnmìlà, the Babaláwo of Àbí
He was the one who shot Ifá for Àbí
Where you go to the reunion where they kill and eat your kids (at the reunion party)

Àbí was one who went and joined in an association which the members told him to help a
partner or member to fulfill their goals in life. Established members of this association told
her that the association helps members during important occasions and provides relief
during tribulation. She was also informed that only women who had fathered children could
be members because this was an association of blessed and mature women. The members
of the children, Àbí was further informed, could also benefit from the assistance of the
association's program. Impressed that she heard from other members, Àbí signed up as a
member.

The meeting place of this association was usually on the three crossings and the time was
usually during periods of the night in the dark (between one and five in the smallest hours
of the night). When she addressed the first meeting, she began to swear in a secret trial. At
that meeting, the feast of other members was usually rotated between members. Unknown
to Àbí, each member had established a schedule to celebrate other members. They would
prepare food for the members, they would provide drinks; they too would kill one of his
sons. Remove the skin, cook the meat and use the skin to prepare a drum. The members
would then eat the children together with other foods and drinks. After this they would beat
the drum until the skin hung or wears out.

Each would then scatter to their respective homes. No matter what they did though, the day
was not to break to meet them at the meeting. Those practices had been for a long time
before and after Àbí joined this association. She did not disclose that the meat she had
consumed during the meeting was human meat.

One day, she was on her own turn in schedule to party with other members. She was then
told what to do and what to do with it. Immediately she heard this, she screamed and
refused to kill one of her children at the feast. She was then reminded of the oath that she
had sworn. She was also remembering how many other members of the children's meat she
had participated in consuming. That was the hour she realized that she had carried herself
inside. Unfortunately she had only one child and was asked to kill the child in order to
prepare the party menu and use the skin to make a drum which the members would beat
until ripping.

Desperate, she would not kill her only son, she would run into Orúnmìlà's house for help.
Ọ̀ rúnmila shot Ifá for Àbí and Ogbè Ìwòrì was revealed. He was asked to keep his mind at
rest. Assuring her that her son would not die, she was warned to offer sacrifice of two
guinea fowls, 16 Kola nuts, 16 bitter kola, 2 bottles of liquor and plenty of money. He was
also asked to perform an Ifá ritual with a mature goat. She complied immediately. The goat
was then skinned, the meat used to prepare food and the skin to prepare a drum. Ọ̀ rúnmìlà
asked Àbí to bring all that to the meeting point. When they asked her if her food contained
her son's meat, Orùnmìlà warned that she should answer affirmatively. All that she did.

She was the first to arrive at the meeting point with all the requirements, soon after, the
meeting started, they ate and drank. All of them believed that they were eating the meat of
the son of Àbí. Later they began to beat the drum until they were exhausted; the drum still
wasn't ripping. When it was also late, the twilight was already showing in the sky, they
understood that Àbí had played a dirty trick on them. They however accused her. She told
them that as far as she was interested, she had satisfied their demands, and that in any case
she could not take the labor after consuming all that she had brought. They reluctantly
acknowledged defeat. They then asked him why it was not possible to also rip the drum.
Àbí replied that she had provided the food with her money, she provided the drum and it
was also the person who provided the drum for her drumming. If this is not torn before
dawn. This was not his fault. Before they could respond, dawn is coming and everyone
scattered to their respective homes. That was how Àbí left the association without
contributing his only son.

She then headed back with Ọ̀ rúnmìlà singing and dancing. She sought to repeat the
sacrifice and the ritual but it was said by Ọ̀ rúnmìlà that all she needed to do was give thanks
to Ọ̀ rúnmìlà who in return would thank Olòdùmarè for the fulfillment of the task.

Húnnúhúnnú lohùn-a húnnúhúnnú

Hùnnùhùnnù lohùn-a hùnnùhùnnù
Ìkí owó nìkí Ẹ̀ gbá
Okún mọja ni Kétu n kí raa wọn
Ẹkùn-òkè ni ti Ìjẹşà 5
Ọ̀ rúnmìlà awo ilé Àbí
Day fún Àbí
Ó n lọ bá wọn ş'àjọ àparaawọn-lọmọ-jẹ
Wọn ní kó sacakáalẹ, ẹbọ ní şíşe
Ó gbẹbọ, or rúbọ 10
Njẹ Àbí lówó o
Àbí làràn
Àbí ló l'awọ à n lù

Translation:
A confusing tongue sounds confusing
A difficult speech sounds difficult
The Ẹ̀ gbá greeting has a monetary connotation
"Hello son of the fish" is the way of Kétu people greet each other
"Ẹkùn-Òkè" is that of Ìjẹşà
Ọ̀ rúnmìlà, the Babaláwo of Àbí
He was the one who shot Ifá for Àbí
Where you go to the reunion where they kill and eat your kids (at the reunion party)
She was advised to offer sacrifice
She complied
Now, Àbí provided the money (for the party)
Àbí provided the drum
Àbí was one that provided the skin (with which the drum) we are beating (it was
made).

Ifá says do not allow the client's child to die. The interested woman must leave the
association immediately that she is attending. She must also carry out an external
investigation of who's life may be at risk. This warning is very important.

16.
Ifá says the person for whom this Odù is revealed had been using other people's identities
from the beginning. He had been working with someone else's destiny while his own
destiny, talent and ability to succeed had allowed him to be asleep. In a hazelnut, this
person does not have an individual identity or personality. He had followed on from other
people's talents, done other people's work, and measured his accomplishments against other
people's. Consequently, he had been having incessant head problems caused by Èşù Òdàrà.
Èşù Òdàrà is beating him on the head for using other people's Orí.

Ifá says that the person must offer sacrifice and perform a ritual to Èşù Òdàrà to refocus his
mind to enable him (the client) to actualize his own destiny in life and use his own Orí.
About this, Ifá says:

Şúgúdú l'àmuyó
Şúgúdú l'àmunù
Díá fún Ọ̀ rúnmìlà
Baba yóó gba Orí Èşù Ọ̀ dàrà joyè

Translation:
When the wine is well prepared, it is consumed for a level intoxication
When that is fermented, it is savored and thrown away
They were the ones who threw Ifá for Ọ̀ rúnmìlà
When using the identity of Èşù Òdàrà to get a title conferred on it.

Orúnmìlà tried many things in life and failed. He then decided to use Èşù's identity as well
as to achieve his life's ambition. The situation turned but for him. He then addressed two of
his aforementioned students. He was advised to offer the sacrifice of a mature goat. He was
also asked for a clay image of a human head, to get three bottles of palm oil, three clubs,
and plenty of money to perform the ritual for Èşù Òdàrà. He was asked to put the ẹbọ
(sacrifice) and the image for the altar of Èşù Òdàrà. He fulfilled

Soon after, whenever he planned to do anything using the identity of Èşù Òdàrà, he would
be beaten and reminded by Èşù that instead, he would follow the mandate of his own
destiny. He then understood that he had been sent when he was using Èşù Òdàrà as a
measuring stick to measure his activities and achievements. He then began to praise
Olódùmarè like this.

Şúgúdú l'àmuyó
Şúgúdú l'àmunù
Díá fún Ọ̀ rúnmìlà
Tí yóó gba Orí Èşù Ọ̀ dàrà joyè
Wọn ní kó Sákáalè, ẹbọ ní şíşe 5
Ó gbẹbọ, or rubo
Gbogbo ìsòwò ọpẹ
Ẹní gbẹbọ níbẹ
Kò şẹbọ o
Gbogbo ìşòwò ọpẹ
 Translation:
When the wine is well prepared, it is consumed for a level intoxication
When that is fermented, it is savored and thrown away
They were the ones who threw Ifá for Ọ̀ rúnmìlà
When using the identity of Èşù Òdàrà to get a title conferred on it
He was asked to offer sacrifice
He fulfilled
Those who believe in Ifá
When you are advised to offer sacrifice
Please obey
Those who believe in Ifá

Ifa says it will assist the client to realize his purposes in life.

Àború, Àboyè.
 MEANING OF OGBÈ ÌWÒRÌ

For those born by the Odú during ÌTÈLÓDÙ or ÌKOSÈDÁYÉ

Ogbè Wẹyìn children, by nature are slow to start. They are not successful early in their
lives. His success comes during half his age. This however does not suggest that they
should not strive to achieve early stage success. The early stage may be by laying down the
foundation on which your eventual successes can be toppled.

Those born by this Odú, both during Ìkọsẹdáyé or Ìtẹlódú should have respect for the
elders and those in positions of authority above them. They must give honor to those who
are due. They should always be friendly. These are the orders and preferences of your spirit
guides.

For Ogbè-Wẹyìn children, people will hold them down to ridicule them at the early stage
for their lack of success. This should not stop them, they should always look up and they
will eventually achieve their successes. Their lack of success should never frustrate them
for the time when they will be contemplating suicide or causing bodily harm or emotional
harm to themselves.

It is in their own interest to have patience (which they lack and the Ogbè Wẹyìn
children's great weakness) in order to witness the coming success. All those who have been
ridiculed will turn to praise them in the future.

They should always have a şẹkẹrẹ and drum made of goatskin where they keep their Ifá.
They must also play the şẹkẹrẹ every 17 days. This will bring success and victory over their
enemies. They must always take care of visitors. These visitors will be the eventual
instrument for your success in life.

For male children Ogbè Wẹyìn, when it is time to marry, the wife to be married must be
delivered over them before the current date assigned for the ceremony. For girls, they must
be at their husband's home before the current date of the marriage ceremony. This is in
order to avoid a preventable agony of losing the woman involved in the marriage ceremony
on the day of the marriage - the wife of either Ogbè Wẹyìn does the child or girls Ogbè
Wẹyìn herself. Also, it will be even better if they choose wives who are not from the
same area as their birth.

They must also put everything in the future and make a consideration. They must be
attentive to the history they will leave behind in the future. They should never want to make
a bad name for themselves today which will be haunting them in the future.

Ogbè Wẹyìn children should always endeavor to properly research any group,
association, club or society before joining. They should also research any business group
before venturing to commit their hard earned money within it.
By nature, Ogbè Wẹyìn children have unique personalities. They are role models and
they function best on themselves. This is because it is not advisable for them to work to the
rhythm or pace of other people. They should never measure their progress with other
people's guage.

IRÚNMOLÈ AFFILIATES AND ÒRIŞÀ DE OGBÈ ÌWÒRÌ

1. Ifá
2. Èşù Òdàrà
3. Ògún
4. Ọbàtálá (Òrìşà-Nlá)
5. Şàngó
6. Ẹgúngún (ancestral spirits)
7. Gold

Taboos by Ogbè Ìwòrì

1. You must not eat yams
2. You must not disrespect the elderly
3. You must not eat Ikún
4. Must not harbor evil thoughts
5. You should not keep birds in boxes or cages
6. You should never throw water outside the house
7. You should never use any type of medicine prepared with Dásá leaves or roots
8. You should never use indigo
9. You should never use old mortars
10. You should never eat fowl, but you can use them for rituals and sacrifices
11. It should never appear dirty
12. You should never copy someone in their actions.

Possible names for boys Ogbè Wẹyìn

Male
1. Àbí
2. Odẹlàdé
3. Àdìmú
4. Oládẹyìndé
5. ifáwẹyìnmi

Female
1. Tẹwọgbadé
2. Oládèyìndé
3. Odùwẹyìn
4. Ọmọwẹyìn
5. Ẹ̀ yìnọlá