Oke Itase 2014: Holy Odu OdiOgbe

INTERPRETED BY
Solagbade Popoola
Chairman, Ethics and Scripture International Council for Ifa Religion
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Ifa says that all ire of life await all Awo this year. Ifa assures all Awo that they have the opportunities of becoming successful and wealthy people in this year. Ifa says that most Awo had not achieved much in recent times simply because they lacked the ability to interprete the real messages of Ifa for them. Ifa says that all Awo must strive to reach the place where things will be put in their proper perspective for them. This Odu, if properly interpreted, will lead all Awo to the stages where they will be able to consummate their fortunes. Ifa assures all Awo that they will also be bestowed with honor and respect. In this wise, there is the need to propitiate Oosa-Oke.

Ifa says that there is a particular woman who is in dire need of a child. The woman shall be blessed and shall bear a child. She needs to offer one she-goat and 6oo units of currency in six places. Ifa also advises all Awo not to allow themselves to be overwhelmed by anxiety. They shall overcome their adversaries.

Ifa says that there is a particular Temple head, community leader or national figure who has some people (about six) planning evil against him/ her. Ifa assures this person that these conspirators shall not succeed. Ifa advises this leader to make a feast and invite several people to the feast. Ifa says that the six people who are planning evil against him/her are very close to him/her. They too shall attend the feast and will try to cast a spell on this leader. Ifa assures this leader that the conspirators shall fail woefully. On the above, the stanza states thus:

Ogbologboo yunyun nii d’ade
Agbalagba ejo ni o k’omo re l’eyin yooyooyoo lo o je Mariwo ope ba’le s’enu gbadu-gbadu
Dia fun Orunmila
Won ni oro o Baba o j’ebo
Bee ni o j’etutu
Ayaafi ko maa lo s’orun osan gangan

Translation

A big Yunyun tree it is that wears a crown
The big snake does not wander about with its offspring in search of food 
The palm fronds drop down and reveal their scattered mouth tips
These were Ifa’s messages for Orunmila
When his Awo told him that he needed not to offer ebo
Neither should he perform any rites
He only needed to proceed to heaven unceremoniously

In this Odu, Orunmila took his one she-goat and 600 units of cowries, the only possessions that he had in his life, and headed for the house of Iroko- Agunregejege, his bosom friend in order to bid him farewell before he proceeded on his journey to heaven. He told him he would sleep overnight and the following day he would be on his way to heaven.

While going to heaven, he met Aruko-ya-legun-o-di-Oosa (Oosa Oke). She asked Orunmila where he was going. He told her that he was going to heaven. She asked why; and he narrated to her how Ifa was consulted for him and how he was advised not to offer any ebo but to proceed to heaven. Aruko-ya-legun-o-di-Oosa asked him to tell her what Odu was cast for him. He explained that it was Odi Ogbe. She asked him to go back to his house. She told Orunmila that it was time for him to be bestowed with the title and honor of his ancestors. She predicted for Orunmila that he would be bestowed with the title of Alakotun. She then advised him to bring one she-goat and 600 units of cowries for ebo. Orunmila complied and then turned back to go home.

As Orunmila was about to bring out his snuff container from his cap where he had kept it, his Opele fell down and the Odu Idin-Gbe was revealed again. Orunmila called Aruko-ya-legun-o di-Oosa, also known as Orisa Oke back. He told her that she had never conceived or given birth to any child before. He told her that if she could procure a she-goat and 600 cowries in six places, she would be able to conceive and give birth. She went and bought another she-goat and gave it to Orunmila with 600 units of cowries in six places. Orunmila offered ebo and made Ifa preparation for her. She too offered ebo for Orunmila and both of them left for their respective homes.

When Orunmila got home, his family members had been looking for him to come and receive the title of Alakotun. On the other hand, Oosa-Oke also conceived and gave birth to a baby. Part of the messages of Ifa for Orunmila as stated by Oosa Oke was that on the day that he would be conferred with the title, six enemies would show up and would be praying negatively for Orunmila. Truly, when
Orunmila had been conferred with the title, the people showed up. She had however told Orunmila to repeatedly say as follows;

Otun Awo won l’ode Aba
Osi Awo Abosise
Atotun, atosi kii ru’bo tire ko ma fin Atotun, atosi kii ru’bo tire ko ma da Asewele ni won se’fa fun
Tii s’omo’kunrin d’epe nu
A ba d’egun-d’epe l’awo l’ori, ko le ja

Translation

Otun, Right, the Awo of the inhabitants of Aba town
And Osi, Left, the Awo of Abosise
Both right and left do not perform their ebo without being accepted Both right and left do not perform their ebo without being endorsed They perform Ifa works for Asewele
Who was also known as Omo’kunrin D’epe nu
Even if curses and negative spells are cast on Awo
They will surely amount to naught.

These six enemies came to visit him and asked him to procure six kola nuts for them on the Ifa divination tray in order for them to pray for him. They then started praying negatively for Orunmila with the use of Ase. Esu Odara appeared on the scene and told Orunmila not to keep quiet but to respond as he had been instructed by Oosa Oke. follows:

Asemoleri d’epenu (l’ee meji)
A ba d’egun-d’epe l’Awo l’ori ko le ja Asemoleri d’epenu
Egun, epe, isasi ko ma le ran mi Asemoleri d’epenu
He began to state as

Translation

Asemoleri depenu (Twice)
If curses and negative spells are cast on Awo, 
they can never be effective Asemoleri depenu
Be it curses, spells, 
they cannot have any effect on me Asemoleri depenu

One year after this incident, Orunmila had become a prosperous man. He then decided to go and visit the woman who made Ifa work for him that turned him to a successful person. He set out to the house of Aruko-ya- legun-o-d’osa (Oosa-Oke). On the other hand, the woman too decided to go and visit Orunmila who made Ifa work for her that turned her into a proud mother. The two of them took the decision, unknown to each other, on the same day. They set out on their journey on the same day. They met each other at the junction of the three crossroads. Orunmila chanted iyere, saying thus:

Ta lo so mi d’oloba o Orisa-Oke
Lo so mi d’oloba o Orisa Oke

Translation

Who made me a king?
Orisa-Oke
She was the one who made me a king, Orisa oke
Orisa-oke then responded with iyere thus:
Ta lo so mi d’olomo o Iba-Igbo
Ifa lo so mi d’olomo o Iba-Igbo

Translation:

Who made a proud mother? Iba-Igbo
Ifa was the one who made a mother Iba-Igbo

Aboru Aboye
Solagbade Popoola
Chairman, Ethics and Scripture International Council for Ifa Religion

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