Showing posts with label ifa. Show all posts
Showing posts with label ifa. Show all posts

Tuesday, September 5, 2023

ODU Obara meji

ODU Obara meji

Obara meji




You will take 7 obi, 7 orogbo, 7 atare, iyereosun, 3 feathers of ikodide, 3 feathers of agbe, 3 feathers of aluko, 3 feathers of lekeleke, 3 feathers of akalamagbo and a quantity of black soap. With exception of the feathers, you will grind the ingredients together. 



Then take your opon ifa or a white plate and mark the odu obara meji in iyereosun.
You will then recite the mantra below for seven times and leave the mixed soap outside to catch the dew of the night. 



Upon catching some of the dew take the soap in and adorn it with the feathers. You will then place the soap beside Esu Odara and mark obara meji and then osetura amukeke. 


If you don’t have Esu in the house, place the soap in a secluded and dark place in your house.



The mantra of Obara meji is as follows:



Ifa jeki ebo na o gba gbure gbure
Egun gogoro
Abijo logba logba
Adifa fun orunmila
Oka omoelerin atan


Eyin aseni

Mo mo yin, e dabo
Eyin aseni
Ere Omo won ilabata
Eyin aseni

Mo mo yin e dabo
Yaya sugudu Omo olu igbo
Eyin aseni ,
Mo mo yin e dabo

Eyin aseni
Ogan peteki Omo olu odan
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Araba pataki nii somo won ileepo
Eyin aseni

Mo moyin e dabo
Eyin aseni
Okere fefe ni mo ti mo yin laseni
Maje ki aseni o se ebi mi ati gbogbo ololufe me , ifa ,

Ase



Translation:

Make our sacrifice be gracious and go to the heaven above

The graceful dance of the tall masquerade
Whom we call IGUNNUKO

Conceals mortal danger

Thus declared the ifa oracle to Orunmila
I will reveal to you on the divining board, said ifa

Your concealed enemies who masquerade as friend, because of dual personality
First is the cobra in the field

I know him, I know his enmity now
And I will propitiate him

Next is the python of the marshes
I know him, I know his enmity now
And I will propitiate him

Next is the tall one of the forest whose real name is WICKEDNESS
I know him, I know his enmity now
And I will propitiate him,

Next is the short one of the plains, whose real name is JEALOUSY

I know him now and I propitiate him
Next is the ancient oak, whose real name is ENVY

I know him now
And will propitiate him
Next is the silk Cotton tree, your arch enemy from the city of IPO

I know him now, and I will propitiate him
I know them all now
And even from afar I feel their enmity
And I will propitiate them all

Ifa, protect me, my household, and my loved one from enemies within and without

Ase
ODU Ika Meji

ODU Ika Meji

Ika Meji






II II
I I
II II
II II






You will take 7 obi, 7 orogbo , 7 ataare and you will mark Ika meji in the iyereosun collected on the opon Ifa and recite the “mantra” below 7 times upon the obi, orogbo and ataare. 



You will then take a small quantity of black soap (ose dudu) and mix the charged iyerosun with the soap. 


You will then take the following feathers and insert them in the soap: 7 ikodide , 7 agbe , 7 aluko , 7 okin alade , 7 akalamagbo , 7 lekeleke , 7 aparo , and 7 awodi feathers . 



You will then let the soap rest for seven days close to the Esu stone or Esu shrine. 

Before using the soap you will get seven sponges and distribute the totality of the soap on these seven pieces of sponge, one for each day.


If some of the soap is left unused in the period of seven days leave it close to Esu or in your Ase room (ase room is where you have your ifa materials and other initiation pots or it can be a room set aside for your spiritual activities. If you do not have an Ase room place the soap in a room where it will be free from disturbance. 



During the seven days of ritual you must avoid sexual intercourse, abstain from alcohol, tobacco, grudges, rancor, fights, gossip and all negative feelings and situations. 


You shall in this period always hope for the best and the best shall manifest in your life as long as there is an appearance of the sun. Ase!




Ifa je bo na o je
Ela je bo naa o rode orun gbure
Iba rere awo ina
Lodifa fun ina
Won ni ko rubo ko baa lee lase
Maje ki nku , erigi alo
Jenkelewi
Difa fun ojigolo
Ti nlo o dena daje
Aje ki I pa omo ese je
Ifa golo nmo se yun
Ifa golo nmo se bo
Fife ire ni I foju jo ina
Difa fun olokun eseri
Inaki sekun dale
Ifa giyan ni mo se yun
Ifa giyan ni mo se bo
Ki ajinde ara ma je fun gbogbo wa bayi ifa
Ase



Translation

IFA, let my ritual go to the heaven

ELA, let all my supplication be at the 
presence of GOD ,

Men will pay obeisance to you
Even from afar

Thus declared the ifa oracle to Fire

But you must offer sacrifice, added the oracle

So your sovereignty can be everlasting
Let not the members of my house hold and me die before our time, the great master


Do this gently

So declared ifa oracle to the stealthy one, 

which is another name for the divine cat
On setting forth to ambush witches
Witches do not devour cats
For it is like to like (feathers of the same bird fits together)

Such as this witches are towards cat
Gently I went
Safely I returned
Just as you foretold, ifa
Some flowers flourish and bloom
Like wondrous flames of fire
And so will you
Thus declared ifa oracle to Olokun
Worshipped in the city of Esiri
As our lady of oceans
Monkey too is far more clever
Than leopards and tiger added the oracle
Softly to go
Safely to return
Grant my beloved ones and my household good health, wealth, success , safety, protection, progress
Long life and happiness
Ase!

Monday, September 4, 2023

ODU Ogunda meji

ODU Ogunda meji

Ogunda meji


I I
I I
I I
II II





Get three obi, three orogbo, three pods of ataare, 3 bags of iyereosun and owo eyo (nine cowries), black soap and your ifa tray. 


Take also three agbe feathers, three aluko feathers, three okin alade feathers and three akalamagbo feathers. You will use these materials and make ebo (ritual/offering) to Ogun. 



This being done you will take your opon Ifa (Ifa tray) and mark Ogunda meji on the iyereosun. 


Gather the obi, orogbo, ataare and cowries on the tray and recite the stanza/adura from Ogunda meji three times. 


You will then add the iyerosun and cowries to the black soap and put all the feathers on the black soap. 


You will then give the obi, ataare and orogbo to ESU LALU at the crossroad or to ESU ODARA at the forest.



You will then put the black soap near the shrine of Ogun. If you do not have a shrine for Ogun, place it in a clean and quiet place where sex and social activities is not taking place for a period of nine days. 


You will then use the soap every day for nine days. You will recite the stanza on the soap before using it for nine days and use it together with a sponge for nine consecutive days.



Adura Ogunda Meji


Kanranjangbon awo inu igbo
Ijokun woroworo awo odan
Maawo maawo awo ojola
A dia fun egiri alo
Ti yio jagbo obi
Ki egiri alo
O too jagbo obi tan
Ifa nire gbogbo
A maa wole to ni
Ase
Kanranjangbo awo inu igbo
Ijokun woro woro awo odan
Maawo maawo awo ojola
A dia fun egiri alo
Ti yoo jagbo orogbo, atare, aluko, agbe, odidere, akamalagbo lekeleke, okin alade
Ki erigi alo
O too jagbon gbogbo nkan wonyi
Ifa ni ire gbogbo
A maa wole to ni.
Ire gbogbo ko ma wole tomi loni, losun yi, lodun yi
Ki ogun ma o maa dowo fun gbogbo wa
Ase


Translation

Kanranjangbon (what is focused and wise) is the wisdom of the forest

Ijokun woro woro (what is calm and brave) is the wisdom of the deep forest

To be crawling is the secret intelligence of the python

This divined ifa oracle for the most powerful divinity (erigi alo)

Who discover the secret of the obi ( the kolanuts)

When the most powerful divinity discovered the secret of obi

Then ifa said; let all blessing, prosperity, 

good health, long life, strength, harmony
Intelligences and peace be my lot and the fortune of my household

Kanranjangbo (what is focused and wise) is the wisdom of the forest

Ijokun woro woro (what is calm and brave) is the wisdom of the deep forest

To be crawling is the secret wisdom of the python

This divine ifa oracle to the most powerful master (erigi alo)

Who discover the secret of orogbo, ataare, iyereosun, opon ifa, ikodide, aluko, agbe, lekeleke, okin alade, akalamagbo


After the most powerful master learned the secrets of orogbo, ataare, iyereosun, opon ifa, ikodide,aluko, agbe, lekeleke, okin olade and akalamagbo


Let me live long, expand my territory, let my life be radiant, give me a place of rest and peace, attract to me the blessing of nature


Ase
ODU Okanran meji

ODU Okanran meji

Okanran meji



II II
II II
II II
I I





Take 3 obi (kola nut), 3 orogbo (bitter kola nut), 3 ataare (alligator pepper pods) and cover the opon ifa with iyeroson and mark Okanran meji and chant the mantra below eight times. 


You will then take between half and one kilo of ose dudu (black soap) and mix the charged iyerosun with the soap.
You will use this soap for bathing in eight consecutive days. 



After the bath you will take some ori in your hand and rub your head gently saying: “My head will always lead me to where I will find good luck, mercy, wealth, peace and success”. 



You can also use the Ori for rubbing the legs, especially for women this is good, and you will recite the same prayer, asking for the legs to bring you to places of good fortune and peace. Ase!
OKANRAN MEJI



Ifa ko o je ebo, naa o fin, ko je ebo o da,

ko je ebo naa orede orun bure bure
Sokoto mo jalawa

Adi ifa fun aluko ogogoro

Nijo ti n lo re saroji fun n ife oodaye

Ojo p aluko

Are idi e d odi

O d asure
Jeki asibi dasure fun mi ati gbogbo ololufe gbogbo ifa

Ase

Ifa ko o jebo naa fin ko je ebo o da ,koje ebo naa orede orun burebure

Okanran kan nihin

Okanran kan lohun
Okanran mejeji pakun kale oju won kpon
Kanrin kanrin di fa fun LAALU

Tii somo kunrin ode
Oruko ti a i pe ESU
Ase!



Translation:

Make my sacrifice auspicious, let the ritual be accepted

And let my undertaking go up to the place of divine realm

My mission will succeed

Thus declared Ifá oracle

When the tall cock, the diviner

Came to Ifá for advice

As the set out for ancient Ife

To make rain for the drought struck city

When tall cock succeeded

It rained and rained

Till he was soaked

Wings and tail

Soaked and confused

Wishing to bless

Instead he cursed

May evil intents turn to good deeds for me and my well wishers.
Ase

Make our sacrifice auspicious, Ifá

Let the ritual be accepted, and let my undertaking go up to the place of divine realm



If Okanran is cast on the right
And Okanran is cast on the left,
The configuration result in Okanran meji,


Is fraught with grave consequences



Thus declare ifa oracle to LAALU mighty lord of the cross roads
Whom we call ESU


May all my well wishers, my family member, friends and relatives live long Ifá
May we live to a ripe and old age.
ASE.
Ọfọ̀ ìdáàbòbò (Yoruba incantation for self-protection)

Ọfọ̀ ìdáàbòbò (Yoruba incantation for self-protection)

Ọfọ̀ ìdáàbòbò (Yoruba incantation for self-protection)    

                     

Ibi wọn rí o, kan kígbe àwa lọ
Orí kìí fọ́ ahun
Ẹ̀dọ̀ kìí dun ìgbín


Òtútù kìí mú ẹja lálẹ̀ odò
A kìí kí odidimọ̀dẹ̀ pé ó kú ìrọ́jú
Bí igi bá rorò, ó ní láti bá 'gbó gbé


Iwájú, iwájú ni ọ̀pá ẹ̀bìtì ńré sí
Àtẹ̀gbé lẹsẹ̀ n'tẹ̀nà...
~ KSA



Wherever they know they can broadcast our names

A tortoise does not suffer from a headache


A snail does not suffer from liver disease
A fish does not suffer from hypothermia


We do not say to the deaf and dumb, sorry
Even if a tree is terrible, it still has to coexist with other trees in the forest


A snare's pole always fall forward
A footprint on the road is final...

Sunday, September 3, 2023

Opebe (ỌPẸBẸ) The IFA priest of Leg

Opebe (ỌPẸBẸ) The IFA priest of Leg

Opebe (ỌPẸBẸ) The IFA priest of Leg




Opebe the !fa priest of Legs, 

Performed Ifa divination for Legs 

On the day he was coming from heaven to earth. 

All heads called themselves together. 

But they did not invite Legs. 

Esu  said: 'Since you do not invite Legs, 

We will see how you will bring your deliberations to success.' 


Their meeting ended in a quarrel. 

They then sent for Legs. 

It was then that their deliberations became successful.


They said that was exactly What their lfa priests had predicted. 


Opebe Ifa priest of Legs, 

Performed !fa divination for Legs 

On the day he was coming from heaven to earth. 

Opebe has surely come, 

Ifa priest of Legs. 

No one deliberates Without reckoning with Legs.

Opebe has surely come, 

lfa priest of Legs. 

Saturday, September 2, 2023

Meaning of Eleri Ipin and why Orunmila is also called Eleri Ipin

Meaning of Eleri Ipin and why Orunmila is also called Eleri Ipin

Orunmila is believed to be the 
mouthpiece of the other gods. 

It is through him that one knows the wishes of the other gods.


 As a mouthpiece for Ori Orunmila is regarded as ~Eleri-ipin (witness of man's choice of destiny).


 It is believed that Orunmila was present when every person chose his destiny in heaven. 


It is not difficult  therefore for Orunmila, through the Ifa divination system,  to tell every person here on earth the wishes of his Ori.

Friday, September 1, 2023

Repetition in Ese IFA

Repetition in Ese IFA

Repetition 




Repetition is an important stylistic feature of Ese ifa where it is used for emphasis and for tonal balancing.



 Repetition is also used in the long poems of Ifa for the development of the plots of long stories. 



There are several types of repetition in Ese ifa: but the  following two are the most important: 


repetition of parts of the structure of Ese ifa; and repetition of single lines or parts 
of single lines. 
The Rhythm of Ese IFA

The Rhythm of Ese IFA

The rhythm of Ese IFA is very complex. 



This is true to some extent, of almost every aspect of African oral literature. 



The study of the rhythm of Yoruba oral poetry has been very badly neglected. 

Apart from the work of Babalawo, there is 
hardly any literature on this subject. 



Equally neglected is the study of stress and tone and their influence on Yoruba speech including poetic language. 



Babalawo has analysed the rhythm of everyday Yoruba speech in terms of rhythm units. 


He points out that every rhythm unit features one stressed syllable. 


He also points out the importance of meaning and syntax in determining rhythm. 


Each line of Ese IFA  forms a distinct rhythm-unit consisting of not more than six stressed syllables. 


There are usually more unstressed syllables to the line than stressed syllable. 


Stressed and unstressed syllables usually follow each other in quick succession. 
Word play in Ese IFA

Word play in Ese IFA

Word-play is perhaps the most important distinguishing feature of literary style in Ese IFA . 


It consists of two main parts, namely, word-play proper and tonal word-play. 

Both sometimes occur in combination. 




The most recurrent type of word-play in Ese ifa is that which makes use of the names of the Odu.



 This type of word�play which can be found in almost every Odu usually dwells 
upon names of the Odu.



 This is achieved by two methods. 



The first method constitutes one or two syllables out of the  name of an Odu into a separate word (which may or may not 
have meaning) and makes use of the separate word so formed  for word-play. 



The second method makes use of a word similar  in form to the name or part of the name of an Odu for word play. 



This type of word-play may or may not involve tonal  change (i.e. the tones on all the syllables involved may be the  same or may be different). 



The following representative examples taken from four Odu illustrate both types of word-play. 



(a) The name of Odu is Oyeku Meji, and the syllables employed for word-play are Yẹ, ọyẹ


. Bi o bayẹ

Emi o yẹ. 

Yangi ile, wọn o gbọdọ Yẹle; 

Atari, Wọn 0 gbọdọ Yẹ ero ọja.




If you move away to one side, 

I will not move. 

The stone foundation of a house must not fail the house. 

The head must not fail to support the market woman. 
Structure and Part of Ese IFA

Structure and Part of Ese IFA

Structure and Part of Ese IFA 



Nearly all ese Ifa have a maximum of eight main parts. 


The first part states the name(s) of the Ifa priest(s) involved in a past divination. 


The second part states the name(s) of 
the client(s) for whom the divination was performed. 


The third part states the reason for the divination while the fourth part contains the instructions of the Ifa priest(s) to the client(s) after the divination. 


The fifth part then tells whether or not the 
client complied with the instructions. 


The sixth part narrates what happened to the client(s) after he carried out or refused to carry out the instructions. 


The seventh part contains the reactions of the client(s) to the joy or sorrow that resulted from the process of divination while the eighth part draws a fitting moral from the story as a whole. 


At the end of the seventh part, in some Ese ifa, there is a repetition of either Parts I-VII  or Parts I-IV before the lfa priest returns to the eighth part. 



It must be stressed also that not all Ese Ifda make use of the eight-part structure analysed above. 


There are some Ese IFA known as Ifa Keekeekee (small poems of Ifa) which make use of Parts I-III and also Part VIII but in which Parts IV-VII are absent. 

Such Ese IFA are usually shortened versions of the normal eight-part type.
Personification in Ese IFA

Personification in Ese IFA

Personification 





Personification is an important stylistic feature of Yoruba oral literature in general and of Ese ifa in particular. 


In Ese ifa, stories are told about animals, birds, insects, trees and other aspects of nature as if such stories are being told about human beings.



 The result is that human characteristics are ascribed to animals and ordinary objects of nature. 


Personification can also involve part of the human body like Owo (Hand) and ese (Foot). 



Personification therefore enables the priest of lfa to  tell stories about anything in the characteristic lfa form without having to change his language and his emotions whenever he moves from the human to the non-human zone. 

Thursday, August 31, 2023

Importance of the human factor in the success of a sacrifice

Importance of the human factor in the success of a sacrifice

Importance of the human factor in the success of a sacrifice

The part played by human beings in making sacrifices successful is not underrated in Ifa texts. 


That is why during the offering of any sacrifice, people are invited to the shrine of the god to whom sacrifice is being made to watch the offering of the sacrifice and to eat part of the food used for the sacrifice. 


The ese ifa given in full below emphasizes the importance of the human factor in the success of a sacrifice. 


The story is that of a farmer who wanted to go and take possession of a piece of farmland. 



He was warned to make sacrifice to Ori 
(Head), Earth, Eegun (Ancestor god) and Orisanla (Creation god). 


He offered the sacrifice but he did not call his neighbours to take part in the sacrifice. 


He discovered later on that things were not all right for him on his farm. He then went back to his Ifa priests and told them his plight. 


His lfa priests asked him whether he offered all the required sacrifice and be answered in the affirmative. 


But when they asked him whether he made sacrifice to Olubobotiribo, baba ebo, he said that he did not know what was so called. 


Then his Ifa priests told him that 
people's mouths are meant by the term Olubobotiribo , baba ebo. The lfa priests then said:



What is it that we worship at Ife? 


Their mouths. 


It is their mouths that we worship at Ife. 


Their mouths. 
Types of Forces that existed

Types of Forces that existed

Type of Forces that existed 





Broadly speaking, these forces are 
four in number namely, 



The gods, 


The ancestors, 


Witches and 


other Supernatural powers.

 
Plus human beings (Not part of the force)


The function of sacrifice is to enlist the support of these four forces for whatever 
one may want to do so that none of them may work against one's purpose. 


The part played by human beings in making sacrifices successful is not underrated in Ifa .
Meaning of Olubobotiribo (The Father of Sacrifice)

Meaning of Olubobotiribo (The Father of Sacrifice)

Meaning of olubobotiribo



Olubobotiribo is the Father of baba ebo (that is father of all sacrifice) .




The people who are present doing your sacrifice, who eat from the sacrificial animals that you kill, who eat from the remains items used in making sacrifice are the Olubobotiribo



They help to make the sacrifice accepted. 

You can't do without them. 

Wednesday, August 30, 2023

Classes of IFA priest

Classes of IFA priest

Classes of IFA priest 



There are five classes of lfa priests. 


The first and most im�portant class is made up of priests known as Babaldwo 0lodu. 


These are full of a priests who have been initiated into the secrets of Odu,the mythical wife of lfa.

 They are the most qualified Ifa priests being at once both diviners and healers. 


The second class of Ifa priests consists of priests who have not been ini�tiated into the secrets of Odu and who have all the paraphernalia of lfa divination and are fully authorized to practise the art of divination. 





The third class of Ifa priests is made up of 
people who have all the paraphernalia of lfa divination but who are forbidden to use them to divine for people outside their own households. 



 The fourth class are those Ifa priests who are healers; they are a full Ifa priests but they divine solely for healing purposes. 


The fifth class is made up of trained lfa priests who are neither diviners nor healers but who have been trained as Ifa priests. 


They have all the paraphernalia of Ifa but they do not use them. 



Each of them is usually in some full time gainful employment but he attends the 
regular assemblies of lfa priests and he maintains a disciplined attitude to life which is characteristic of Ifa priests. 
IFA cult chieftancy and ranks

IFA cult chieftancy and ranks

IFA cult chieftancy and ranks 




The lfa cult is one of the best organized cults among the Yoruba. 



At the head of the cult is the Araba who is the supreme high priest of a very large area which sometimes covers an  entire district with many towns and villages. 


After the Araba comes the 0luwo, who is the Ifa high priest for a particular city or community. 


From the Araba downwards there are 
altogether sixteen major chiefs of lfa. 


The following are the sixteen most important Ifa priests in an area.


1 Araba


2 Oluwo 


3 Ojugbona 


4 Akoda


5 Aseda


6 Erimin


7 Aransan 


8 Balesin 


9 OtUn Awo 


10 Osi Awo 


11 Ekejo Awo 


12 Alara


13 AJero 


14 Owarangun


15 Obaleyo


16 Agbongbon




There are however, many other minor chiefs responsible for the Ifa cult in very small communities. 



Furthermore every Oluwo has his own retinue of sixteen chiefs who assist him in 
administering the cult in his own area. 



Sometimes a chief subsidiary to the 0luwo also has under himself a number of  chiefs responsible for minor duties such as settling disputes among cult members. 
Important attribute of all Babalawo

Important attribute of all Babalawo

Important attribute of all Babalawo 


One important attribute of all lfa priests, whatever their status is humility. 

Humility is manifest both in their appearance and their manners. 


This is shown as an outcome of the great discipline and perseverance involved in their training.



 It can hardly be gainsaid that the Ifa cult, 
comprising as it does properly disciplined, humble and well informed priests, is one of the most important and most useful 
cults of the Yoruba people.