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Ogbe ltd rose over the tree. Ascents Ogbe ltd to the ceiling.

Ifa was consulte d for all the serum of the birds that came from the sky to connect to land. Whe n they arrived in the land they said that they desired to find a place to live. They said that seven residences are the seven pillars of the land. Happiness these seven places are where they will live (in the companies of some women there are three qualities of the bird that the espiritus there are seven, this is a reference at seven o'clock qualities o f the espiritus elementary used in Iyaami Osoranga.) They said that satisfaran in the tree of the iwo called orogbo . (the quality herbaria of the orogbo is to oblige a person that the truth speak ). They said that they would live in the tree of the arere, (Arere signifies so urce of the good fortune). They said that they would live in the tree of the oroko. (This is the traditional place o f a chapel of the ancestor). they Said that they would live in the tree of Iya. (This the home of the ancient mothers). They said that they would live in the tree of the asurin. (This is a reference to declare good fortune). They said that they would live in the tree of the obobo (the main tree of the forest that represents a be gone elementary m ain). They said that themselves colocarin in each one of these trees and what wa s its will that do in each one of these trees? They said if they fly to the tree of the iwo that would bring good fortune. They said if they fly to the tree of the arere that nothing would des troy always this good fortune of the people. They said if they fly to the tree of the iroko that alli meditaria and that will do person to have accidents. They said if they fly to the tree of Iya that a person would free her life. They said if they fly to the tree of the as urin that every the east the people would declare their dreams. They said if th ey fly to the tree of the obodo that owes to have access to the energy of the birds. It is in the tree of the asurin that you will do its homemade principle when you arrive there you will sing thi s song: All the birds will place in the tree of the asurin All the birds will p lace in the tree of the asurin All the birds will place in the tree of the asurin When you have sung this song, if you desire to go to the sea you will go to the sea, if you desire to go to the gap t hat you will go to the lake, and you arrive there quickly. If you say you will encircle the land, you will go quickly there. If you say that you will go to the sky you will go quickly there. The t ree of the asurin is the place where the birds find its energy (this is identify ing the be gone of the ofo and the sheep used for the traveled through astral).T he subject of the paper and of the function of Iyaami inside the tradition of If/r is covers a broad range of opinions and of interpretations. Many of these opinio ns characterize to Iyaami as negative force in the universe associated with frequency the witchcraft and the use of female energy for injure the others. This vision privately this in contradiction with the practical one of the scriptures of If and the ritual of If. The offerings to Iyaami are a compontent of barely all the offerings Those as turned out of the c onsultation with the divinity of If. This in itself even does not have no positi ve or negative connotation. Without embargo the use of the representation simbolic of the birds (Eleiye) and the crowns of the Ob looks to s uggest that the blessing of Iyaami is an essential element in the santificao of th e monarchy. The references to Iyaami itself ____ eliminated of many of the versions of Odu If disponiveis. This recopilao about him related wi th Iyaami Oshoronga itself is based us studies carried out by Oluwo Falokun Fatu nmbi breaks of the writing in that book been copied verbatim of his studies beyond that a small contribution that a qu this wanting to doing with the end of emphasize to importancia of the Iyaamis inside the translation of If. Awo The Wo. IYAMI OSHORONGA Iyaami Os horonga (big mother witch), Eleye (owner of the passaros), Iyami (my mother), Aje, healthy the names with that itself this knows entidada, that in th e reality are you vary deities grouped disguised in a same term. She is

a foreman of establish the control of the equilibrio of the nature establishing the harmony and to order of all creation, being worth itself for of him called osobu the ayeo, iku (death), arun (illness), ofo (lost), eyo, (tragedy) a nd etc, and counting always with the help of Ex. It is a lover of the oil of palm oil (palm), the powder of Osun with which itself mole, IS lover of the palm oil, of the powder of osun with which itself mole, of the axis and of the iales, the eyin, owner of all of the pajaros that are his sons an d charming, is deaf and what justifies its absence of misericordia and its eternally aggressive attitude and desafiante and equal that in case of Of De vil, are obtained nothing of them him will not offer him sacrificios, the which are of fact rituaisl rigorous and driven by Babalawos. His sacrificio s are carried out late at night, always is utilized the light of them you watch of oil for that vem the offering of a bronze bell touch or of iron for that liste n to the petition and grant its misericordia and pardon, becoming nese its case another one phase of kindness and love. If it said that for perform its functio ns are transformed in passaros and go to the more En sus sacrificios that son ca rried out under her noche, siempre is utilized her light of them lamparas of acc epts you watch him for that vean el ofrecimiento and el touch of campanas of bronce the hierro for that escuchen her peticion and grant su misericordia and perdon, tornandose en this case en her su otra phase Of bondad and love. If it say that for ejecut ar sus you function transforman en pajaros and go to the more recognitos places for do him. A legend of The Meji refers that when all the creatures and deities came down in the land, Iyami cannot do him therefore was completely bare. Asked help to e verybody, but nobody it listened, to that saw rnmil and knowing their carater friendly asked that it help to come down. rnmil asked him: and as you are going to come down like thi s bare? She answered, will be facil, therefore you are going to be you entered me in your interior nobody sees me. rnmil accepted and when arrived the land, rnmil ask d him that left, but she was denied it leave. rnmil said him: Oh, starved you and she contested him, therefore you know that? Not ja that you will eat yourself inside. rnmil frightened did itself osodifa and seeing that odu, made the sacrificios necessary and did him p offering to Iyami for thatOrunmila le dijo: Oh, you moriras of hambre and ella le I contest, you wear out you know that? In him yourself wear out eat you inside. Orunmila asustado itself hizo osodifa and viendose this odu, hizo them sacrificios necesarios and le hizo el ofrecimiento to iyami for that left and this upon feeling the smell of t he sacrifice salio and while entretenida ate, Orunmila I play it run escaping fr om the place, staying then established the power of Iyami in the land. Time after his descenso Iyami itself subdividio and the first one that did was go tak e of the water of the seven sacred rivers that itself unian in ife and they were : Majomajo, Oleyo, Iyewa, Oserere, Ogun, Ibo, and Ogbere, after this will lodge in a forest Tiempo despues of su descenso Iyami itself subdividio and him primero that hicieron fue go it take del water of them siete sacred rivers that itself unian en ife and ellos eran: Majomajo, Oleyo, Iyewa, Oserere, Ogun, Ibo, and Ogbere, despues of I am itself alojaron en single foresta choosing the arboles that serian his igbo and that serivirian some for the well (go) and othe rs for the it to me l (ibi) and these were: orogbo (go), iroko (ibi), arere (ibi), oshe (go), obobo (go), iya (ibi) and asurin (go I kept ibi). ymi srng / j / b Gld TO virtue of be able to bring sons to the world that have the women, that marv elous, barely magical fact that the about the the divine one, is and was also I motivate of fear in many old peoples, something th at bygone days was inexplicavel, by which the women always were sights as the ho lders of true be able to special. If speech of the famous one "female intuition", however more than nothing, in al l the cultures ha a tendency it transforms-her in witch, in feeling of cre that h as innate powers for communicate with the forces for beyond the reach of the understanding of the man. The myth of the "witch" that flies in the school acco

mpanied by passaros macabre and barely world, with small differences such as ins tead of the world of which we speak. Also it is related the fertility with the mysterious blood mestrual, that is the mark that guides in the convero of a girl i n a woman, more will be considered also an "iyami", that that in any moment will leave of have the rule, swelling him the belly, revealing that had in his interior to "Calabash of the existence", I walk him by which everybody comes sin ce run for Aiy. But for it confirm the transformation in "woman", if cause to the end the "rites of passage" in what the girls-women were isolated during varios days, fed and dresses of a special way, where knew all of the secredos re lated with the women that properly were divided by the old people of its communi ty. The rites asegurarm between other thing that itself holder of a "calabash" fertile and to alinhao of his female spiritual side with the its body, converting in a woman in everybody the hurt. To the end a presentation in I pub lish of the women that left for brings the phase of girl, for that the men have in count the moment of want to choose a wife. The word Iyami by itself alo ne, in reality nao indentifica the wife with the dark side of his power, a lot b y the opponent is a way of exalt and honor its capacity of Generate resorting to the its maternal protective side, therefore signifies: "MY Mother". This fo rms of refer any express woman a sense of reverence to that that serves of bridg e between the ancestors and the alive, as well as also reflects important maternal paper. Of that way all the female divinities are calls also of Iyami, b ut is not in the sense of "witches" yes by treat of a verbal homage the big Spiritual Mothers. In so much the woman be fertil (at least in t heory by have the rule), does not itself consider apt for entrust itself of certain aspects import inside the African religions, f or many motives, the main cannot reveal itself aqu by treat of a knowledge that alone should possess the priests that have acqui red certain estatus in the community. But some reasons you practice is going to have with the attention constanteque demands in the worship to a woman does not be able to dedicarse by entire to the even however follow having the rule, therefore debe a bsterse of the contact with the deities during that periodo and in case of stay gravida, during the ultimos months, the birth a nd after quarantine (without relate that soon by varios months all your attention debe be for the baby) ymi srng When itself speech of "Iyami srng" changes enough the concep before displayed, therefore refers to the myth about the power femenino a ssociated the birds from certain especies that misleads the mind of the man by his rarity the macabre behaviors. To that littl e isolated of the wives the Orisas, the myth ymi srng is related with these by his one estomagos, but mainly with the its one uter , to which always we refer as "igb-w" (the calabash of the existencia). Is a matter of a Comparison metaforica b etween the egg fertilized and to and the belly of the woman gravida, there suppl y to say that the woman has the "be able to of the passaro enclosed in the calabash". The utero of the woman not itself ve to simple seen to the baby, by feels his movements, in to th e extent that in the egg (of a chicken by example) nao is appreciated that movem ent, by can see behind but is able to see to afterwards of light to the pichn, in both cases itself can feel the fertility and the surprising one be able to "magical" that this implies. The myth ymi srng then, is not the worship the women witch and neither the macabre birds, but yes that is the metaphorical and magical asso ciation between the female power of the fertilization and the power mistico of s ome nocturnal birds (mainly) that adds to certain fears and negative feelings of him you will be humans creates the ethere al space I am Espiritos collective (egrgoras) of the Elye (owners of the birds) th e Iyami Aj (My charming mother) the ymi srng, all those denominations that alludes to to same. Those espiritos are imperson

al, never had human body neither HIM TENDRN, form part of the man and the nature at the same time, especie of "parasitic" that appear along with the man and in the world on account of his ex istence, n] upon having consciencia, I leave nutritional by you plan malignant a nd the fears, by that become considerably risky in the plan state of mind. They can have male or female sex and always comes si milar, representing the equilibrio, the existing duality in everybody flat, encl osed the ours own darker fears. In the popular imagination yoruba itself cree that has forms human with feathers, but never are represented in images recorded, alone slo itself intuye intuits his power throug h the passaros, the that majority are used like simbolos in metallic canes (osun) of the Babalawos and in them choruses of the Obas, representing that the holder has the authority to calm them and that f or earn fortune first distinction TUVO that pay homage to the power Female. That pay homage to the female power. The ym i j, act under the supervision of Ex and has narrow relation with others ris as Ogun, that is an owner of the sacrificios and who supply the sacred one I liquidate b elonging to Elye, the blood;; Yemoja Oda (also known like Yemowo; Yembo; Arugba; Mawu; s-nl femea the simply Od) by to have been first wife in the world, transmitter of the calabash stuff the too inside their women bodies a nd to the remainder Of the ris obnrin (female). When there is a negative influence on the part of the Elye male gave that they are the s (wizards) who esttrabalhando against the person, even if never goes a responsible external culprit of these attack, therefore in truth always pe to own person that itself desire "the punishment" atraves of the ir behavior. The Eliye are executors of the of her ley en an in an inverse sense, you are say, seek the well from the evil. All person that have certain malignancy for the too these forces and at the same time attracting the evil risky, what to the long one does that to own negative energy of the person be converted in her own judge,, ymi srng will pose her paws on top of her head There is no ebo capable of defeating the work of these Spirits, the unique one that itself is able to in the maximum one is appease them and that is because " live" in our bowels, in latency. His function becomes-itself important, therefore in spite of be "en emy" the people tendem to regular the behavior of him be human through his fears . Who said that All persona that tenga cierta malignidad hacia them dems is feed ing these fuerzas and Al mismo tiempo atrayndo el bad peligrosamente, what to the long one does that to own nega tive energy of the person be converted in her own judge, ymi srng will pose sus paws ut up of su cabeza. In the hay ningn ebo capable of defeat el trabajo of these E spritus, him unique that itself puede to him most greatest you go apaciguarles and that you g o because "viven" en nuestras entraas, en latency. Su funcin becomes important, y ou wear out in spite of be "enemigas" of them personas tienden to regular el com portamiento en el be human to bias of sus miedos. Quien desee that ymi srng in the becomes an obstacle en su life ebe refrenar them sentimientos of endeavored, celos, rencor, the as cualquier pe nsamiento negative hacia sus semejantes. If cree that them ymi itself renen en asamblea en single table presided by s Ebt, th all itself conspirara and especulara about them wickednesses it carry out sending t hem ajgun bubur luego of know quienes hicieron the in the them ebo marked by rnml to ias of If, in this way sirven of regulating del comportamiento facing them deudas generadas before them deities, on account of haber ragged the equilibrium Existing en of alguna manera, ya itself en single previous life the en her present. To ymi srng le pertenece all bleeds spilled en her tierra and tambi son quienes controlan her bleeds menstrual, her that cuando appears reveals witn esses her cercana of these creatures, him that explicara them dolores typical and el co mportamiento hysterical that suele have them mujeres en that phase. I am tambin

you go otra razn by her which en them sacrificios for rs her bleeds in the debe touc h her tierra - existiendo a ceremonial approach that avoids that - and porqu her mujeres con su rule deben mantenerse separated del cultured. Of it happen cualq uiera of them of him you sew the both, sera a tab and her ceremonia estara broken, debiendo consult Al oracle by alguna solucin. To them ymi j is identified them en he r naturaleza con determined birds en them that itself transformaran, siendo 9 (nueve) them principales: ww, srng cuyo nombre proviene del sonido that emits, hr bgb, tir, gbgb and rgamg. If acostumbra darles preferably bowels, you wear out ders that son su favorite food, them that itself preparan siempre luego of cualq uier sacrificio for them rs of a special way and son presentadas en platos of clay lined con ew-home. Dicho ebo for ymi is named yl, that signifies "that el bad desaparezca". En this mask Gld itself deja en hows up influences her negative that pueden ejercer them Iymi j en them personas, y ou wear out is appreciated single escena where a hombre assembled is attacking to single mujer. If you read ofrece tambin, during cualquier sacrifici o, an ek that serve for proteccin, you wear out them calms cuando you go evacuated en her tierra, ste represents el be able to femenino, you wear out between otros ingredients lleva: feathers - simbolizan a lot of hijos and proteccin, bleeds represents her menstruacin and her life. If it presumes that her word j utilized a s "bruja" proviene of her contraccin of "y j" (her madre that eats) aludiendo to su voracious apetito, siempre attracted by el olor it bleeds and bowels ella puede venir under her forms of fly, pjaro, mono him enclosed otros animales. Egb Gld Her Sociedad Gld in him yourself go otra sew that a worship organized for ca r them fuerzas of her hechicera, I am you go, them representaciones impersonales of ymi srng. El cultured Gld itself origin en her zone of Ketu en el siglo XIV, centrndose en her deificacin del be able to femenino inherent (igb w) as c enter generador of life the of destruccin. Son them miembros male of her comunid ad, quienes reconocen el be able to femenino to bias of masked anuales en su homenaje. Of Ketu, them masked itself extendieron between them pueblos yorubas Egba, Anago, Saki, Ohero-Ijo, Ifonyin, Annori. Her sociedad entera is consecrat ed to Yemoja, quien you go respected by them Ktu as her madre of everybody them rs, duea of them water, her hechicera, her sexualidad, her family and her nutricin. En its elf Yemoja expresa to all of sus hijos el sense of proteccin maternal before el b e able to femenino destructive of ymi j. Her funcin main that tiene en her comunidad this sociedad you go garantizar her peace between them human and them ym i j. Them masked son her breaks public del cultured and itself hacen en el market by be el place where preferably trabaja her mujer and tiene be able to social e n her comunidad, but adems because otra of them purposes you are going to ask abundanci a. Her masked you go annual, siendo organized between them months of March and May, that marcan her estacin agricultural, su made entonces you go asegurar her f ertilidad of her siembra, that them Elye in the enven to sus pjaros it ruin her farm, that Ye moja influya about el be able to femenino for that haya of where nutrirse siempr e and that her descendencia itself mucha. Existen of the phases en them masked en homenajes to ymi: Gld. That itself hace during el da, hay an ofrecimiento of animal s, granos, huevos, epo, miel, etc. to them madres ancestrales for that ejecuten su be able to favorablemente hacia her comunidad, if invokes el be able to of th em rs femeninos and su proteccin. Them danzas entonces comienzan en them sembrados and van en procesin auction el main market del pueblo, where bailan casi every el da, you wear out itself van congregating all masked of distinct places. Quienes danzan son them hombres, them cuales itself disfrazan of mujeres con extensive s creens, if colocan rellenos for pretend sines, portan masks femeninas and imitan to Yemoja, en an attempt of balance su masculinidad con el be able to femenino, fits sealar that them masks They used during this ceremonia that you go of da, difieren of th em that itself usan of noche. f: That itself hace during her noche, comenzando c

on her fallen del Sun. Aqu itself usan masks that representan so much to hombres as mujeres, but en su dismal bad aspect and hechicero, en single evocacin Al be able to of her brujera rindindole homenaje for aplacarle. Them danzas son ejecutadas of the of the and them parejas representan a hombre and single mujer, creando an equilibrio special, where her representacin of hombr e danza for avoid el bad of s (brujo) and her of mujer for contrarrestar to j (bruja ). Hay tambin single evocacin Al be able to inexplicable of that single mujer tenga of the nios the bad Al mismo tiempo, siendo represente d r bej by algunas parejas that portan idnticas masks. En everybody them cases, them bailarines son siempre hombres jvenes and con mucha agilidad. Them masks that representan to hombres itself denominan akogi and the m that representan to mujeres son llamadas abogi. Mask gelede Abogi used during her ceremonia Efe, represents to single hechicera, con extensive powers about them birds, serpientes, flies and otras alimaas del forest of them E spritus. If cree that podran convertirse en alguno of esos animales. Mask Akogi used en cultured Gelede during her masked Efe. It represents to a hechicero male that tendra el be able to of transformarse en animal agudizando sus hurt en el forest of them spirits during her night. Against her supuesta cr eencia of that Al tratarse of a homenaje Al be able to femenino this cultured itself potestad of her mujer, fits resaltar that them active bad p articipants son them hombres, puesto that ellos, under su condicin of hombres tie nen that slant su cabeza before her Madre. Organizacin of Egb Gld inside them jerarquas sacerdotales en this sociedad, quien tie e primaca you go her mujer, it differentiates con el remainder of otras societies the worships of rs where her primaca you go for el hombre, of aqu you go of where pr oviene her influences en her organizacin of them candombl Ketu del Brazil, where cousin el ma triarcado. Of acuerdo con we are going to have entonces: Her Iyals, that you go her main priestess and el high bad title en her sociedad Gelede. Ella charge of them is taken asentamientos correspondientes to Yemoja and dems ynl (madres ancestrales), you go her conexin betw een her comunidad and el be able to femenino that representan them ynl, her poseedo ra del se. Her Iyalase you go single mujer that ya hace mouse entr en her menopau sia and that adems tiene extensive conocimientos about hierbas, animales and rites related con them ynl. El Babals, that you go el male priest con you function similar to her Iyalashe , that participates of algunos rituales, mainly helping her Iyalase, you wear ou t you go el taken charge of them sacrificios, but su incumbencia is bad volcada to her breaks del cultured relate d con her manutencin of them masks, them suits, her organizacin of them dance and su direccin, tiene tambin an extensive one conocimiento about hierbas, rituales an d otros tems related con Them deities. Boards, otro male priest cuya incumbencia you are going to act of inte rmediario between them distinct communities and them favors of them ymi j. Su charg e you go hereditario and requiere extensive conocimientos liturgical. Elefe, yo u go el taken charge of hacer them verses that itself usan for sing or pray. You go tambin el responsable by satiri ze relative negative aspects to her social life del pueblo that sern parodied en her noche. You go a difficult enough charge, wear out el say con sus verses him that her mayora in the dares, pudiendo be a victim of her venganza of otros. Angi is named to cualquier beare r of mask, you go to say Al bailarn. Son elected by su habilidad for interpret t o touch them of them drums con movimientos and by su agilidad. Siempre deben be muchachos mayores of 18 aos. Agbeji son them talladores of masks gelede. Onil you go el joint of tocadores of drum (l) . If especializan en them kinds of touches for acompaar them masked. Traditiona lly it is used an assembly of 4 drums for them danzas that sirven of fund musica l for them canciones of homenaje ejecutadas during them masked. It to me jb nyin ym srng THE Tn j enu Mis respetos to usted, mi madre Osorong

at sigue el track of her bleeds it to me jb nyin ym Usted that sigue el track of her leeds of her mouth and el hgado. srng Mis respetos to usted, mi madre Osoronga. The Tn j enu Usted that sigue el track of her bleeds internal. The T oknj d Usted th them tracks of her bleeds internal, j y n Klo Of her mouth and del hgado. yy leeds cheer that you go recogida by her tierra j y n Klo AND that itself charges o hongos yy, yy, yy kk AND ellos sobreviven, survives, oh madre muy vieja. Orin ad lye epo 're the! Oh bendice el accepts Duea del pjaro! Elye! Oh bendice el tamal o porotos molidos! Elye Elye it to me gbd the! Oh Duea del pjaro, I go I act con igencia! Odu ifa Ogbe Yonu Ese Porqu them Iymis is siempre en rage You the ba itself mi, ngo itself O. N' igi oko itself maa nd' attaches. Owu neither the fi ibi lebe lebe teru. To d' ifa fun nwon neither w' aiye enia. To bu fun nwon neither w' aiye eleiye. Nigbati awon eleiye the maa bo w' aiye, nwon neither enia, nwon neither ki nwon it to me ba yin ja. Nwon neither, you awon k o ba fi neither ba yin ja, nwon neither, and ko gbodo ka' her Ejio, nwon neither , and ko gbodo faith osun Aloran. Nwon neither, and ko gbodo randede l' ehin ek ule Mosionto. Nwon neither you nwon ba you ka' her Ejio, awon the maa ba won ja. Ki wa neither nje ila Ejio? Omo enia ko it to me ila Ejio. Nig bati omo enia ba itself nlo. Bi nwon ba you nlo, nwon le rin of' bi kan ki nwon ja' we kan lasan. Nwon le bo s' ibi kan ki nwon the it to me itself aija' we, ki nwon the hard one lasan. L' awon eleiye the wi pe, ha! Nwon you ka' her Ejio. Ila Ejio t' awon neither ki nwon it to me ka to, neither nwon you ka a, Ha! Awon omo enia, nwon the ba tun maa drinks. You eni you nwon I a m pe the ka' her Ejio a, you ko ba neither opolopo ebo, it to you ko ba itself n either opolopo etutu, you ko ba itself neither opolopo nkan you the fi be nwon, gegebi Orunmila you itself be won, pe ki nwon the fi ori ji on. You ko ba neither ohun you the fifi be won, nwon the equal one oluware. Owo nk ankan you nwon ba you ka it to me ol' owo, naa neither nwon, ope neither ila Eji o. Nwon the neither the ka' her Ejio neither yen, nitoripe ka ila Eji the, I kept faith osun Aloran, I kept air ndede l' ehin ekule Mosionto, awon eleiye fi nfiran itself omo enia, ki nwon the le ba maa I laughed ona enia neit her, niwon itself equal iru owe sile. Nwon you it to me pe omo enia ko le gbon gbon, k' the fi le it to me ohun you nje ila Ejio. Bi enitohun ko ba lowo l' owo, you ko itself walls to give give, nwon the equal one a. Nigbati the tun ya, nigbati the ba tun itself, you omo enia ba tun dide, you nwon ba tu n ji laaro, you nwon neither awon neither awon nlo oko, eyii t' the ba l' oko, y ou oko re ba give to give, t' oru' su, t' oru' gbado, you awon eleiye itself I laughed i, you ko ba fun nwon ninu re, nwon neither osun Aloran t' awon neither ki and it to me fee. Nwon neither osun Aloran naa neither efe yi O. Eni you the ba ru i su I kept agb ado, nwon the ba pe the faith osun Aloran, nigbati ko ba you bun nwon je. You e leyun naa ko ba tun l' ebo, go l' etutu, ko neither ohun it to you the fi be nwo n give to give, nwon the equal one a. Bi nwon ba itself tun him itself ode, you awon enia ba tun him ode, you nwon ba tun laugh nkankan bo, you nwon laugh eku, you nwon laugh eja, you nwon laugh eran, you nwon laugh gbogbo nkan, you nwon ko ba you fun awon ele iye je ninu re, neither awon eleiye, nwon to neither it to you O. Eni you olo laugh nkan you ko fun awon je ninu re yii, nwon to neither the you randede lehin ekule Mosionto. Nitoripe the nkan ko laugh you fun awon je. You eleyun ko ba neither ebo, you ko ba neither etutu, nwon the equal one a. Idi you nwon fise npa gbogbo opolopo awon enia niyii? Ow e naa, owe put you nwon equal a. Nwon fi firan. Nwon itself you it to me wi pe , awon omo enia, nwon ko le it to me iru ofin yen, nwon ko itself le equal the f in naa rare. Nitoripe nwon you it to me pe, omo enia ko it to me ohun you je ila Ejio, ohun y ou awon ba pe neither ila Ejio, naa neither ila Ejio. Nwon you it to me wi pe, omo enia ko it to me ohun you je osun Aloran. Ohun you awon ba pe neither osun Aloran, naa neither osun Aloran. Nwon you it to me wi pe, omo enia ko it to me ohun you je air nded

e lehin ekule Mosionto. Ohun you awon ba pe neither air ndede lehin ekule Mosio nto, naa neither air ndede lehin ekule Mosionto. Awon eleiye neither nfi nfiran neither, sugbon Orunmila wa him ree drinks to remove. L' the itself wa tun drinks omo re it to me O. Otun drinks gbogbo awon enia re it to me O. Wi pe I kept ile on neither, I kept, oko on neither, I kept ona on neither, I kept gbogbo nkan you on ba tun n either, ki nwon the fi ori re ji on, ki nwon the it to me ba won ja, ki nwon the itself jeki gbogbo ohun you the maa nse yen k' the maa give. Orunmila l' the wa fi etutu you re t' the, l' the wa fi gba awa omo enia sile lowo nwon. Neither awon naa itself wa neither, gbogbo eni you Orunmila ba you itself etutu yii fun, t' the itself be awon bayii, awon the maa fi sile. Sugbon awon ko faith the, ki Orunmila the maa itself fun gbogbo en ia. Sugbon gbogbo eni you Orunmila ba you itself etutu a fun, awon the maa fi i itself' le, awon ko neither equal to, awon yoda you Orunmila fun a. Eni you Orunmila ba you neither ki awon the fi sile, awon the maa fi sile. Eni you awon ba mu, you Orunmila ba nbebe re, awon the maa fi sile. Gbogbo awon you awon eleiye ba neither nwon yo u ka' her Ejio, neither nwon the ba gave him Orunmila. Orunmila yio steps fun nwon, Orunmila yi o tun itself ebe nwon, Orunmila yio tun itself fun oluwar and, neither awon elei ye the ba fi ori ji i. Eni you nwon ba neither ofe osun Aloran, neither yio ba m aa heals bo itself odo Orunmila. Neither Orunmila wa ngba gbogbo nwon sile. Eni you nwon ba neith er the randede lehin ekule Mosionto, Orunmila nikan neither the ngba gbogbo won sile. Bi Orunmila you itself ngba gbogbo nwon sile naa neither yii, neither awo n omo eleiye neither, it to you O. Nwon neither bi awon ba nbinu tele, awon ko binu it to me. Nijo you nwon neither awon ko neither binu itself Orunmila neither yii, you nw on itself neither awon fun Orunmila neither yoda, ko maa gba gbogbo omo enia sil e lowo awon. Him that usted me hace to m, I go har to usted. El rbol en el field tiene single koran en su cabeza (el rbol you go el place of reunin for Iyaami), her koran you go her energa of Iyaami segn symbolized him by her koran of Great' s, that incluye imgene s of pjaros. I am you go single referencia Al main that balances implicit en su funcin spiritual as espiritus elementales. Her representacin them fuerzas of her prote ccin, of her abundancia and of her peace. El algodn in him yourself go single hea vy shipment, but in him you go single shipment share. Ifa fue consulted for el you Immolate en el da that venan connect to tierra (el algodn you go single referencia Al the of Obatala, that betrays tranqilidad, the a sense of her peace. Her pea ce you go preferible to sostener about a problem and them problems in the son tan all pene trating as her fuerza for her peace and her tranquilidad en el universe). Cuand o el Eleiye lleg to her tierra, dijeron that el you Immolate in the lucharan con e llos (Immolates you go fuerzas fundamentales en her naturaleza that existi before del desarrollo of her life en her tierra, son breaks of her cadena of her evolucin that conduce Al hurt human. El Eleiye son them espiritus elementales that forman el desarrol lo of her life en her tierra as proyeccin del hurt human. I am signifies that son single manifestacin del hurt that itself ha desarrollado con el course of her evolucin. Her declaracin that you go hecha aqu you go that el hurt human puede affect her evolucin of them maneras that in the son constant co n her armona and el equilibrio found en pre-human phases of her existencia and her dest ruccin elemental of her causes of them espiritus en her reaccin to this is lacking .) Ellos dicen, usted in the debe escoger el okras of Ejio, ellos dicen, usted in the debe

remove el sn of her hoja of Aloran, ellos dicen, usted in the debe twist el cuerpo en el patio of them funds of her marries of Mosionto. El Eleiye dijo itself us ted despluma them fruits of Ejio, ellos luchara, (them espiritus elementales estn identifying su tab). Cul you go her fruit of Ejio? Them nios del you Immolate in the saban her fruit of Ejio. Dondequiera that fueran them nios of you Immolate in the saban her fruit of Ejio. Puede be that vayan to a place en where recogen single hoja ord inaria. Puede be that vayan to a place en where in the recolectan them hojas, where per manecen sin hacer cualquier sew (them nios del Immolates refieren to you will be them humans that in the tienen them energas asociadas to Eleiye. El verse is dic iendo that that people that in the tiene her energa of Iyaami in the entienda su tab. El Eleiye y ou go el catalytic for fuera del appealed del cuerpo en el kingdom invisible. E l appealed en this kingdom agrees them leyes of her fifth dimensin. El threedime nsional universe tiene espacio physical for recuperates, abajo, to her derecha and to he r izquierda. Her fourth dimensin you go tiempo. Her fifth dimensin you go a king dom invisible described by her physical del quntum as el punto of her conexin betw een all them you sew. El appealed en her fifth dimensin in agrees them leyes knowledgeable de l tiempo and el espacio estan them tabes the them rules that itself aplican to si ngle existencia of her tierra in the applies Al appealed en Orun. Her fifth dim ensin apoya them you size up low bad son of all of ways capaces of travel en her fifth dimensin po dra see you influence hidden el affect del physical world. Of this posicin ventaj osa them ciertos you set in motion and movimientos seran considered as destructiv e and by him so much considered tab en el kingdom of her tierra aunque her razn del tab in the s era evident to cualquier persona that podra visin solamente el universe of single p erspective of her tierra. El ejemplo bad simple of I am sera her capacidad en he r fifth dimensin of exceed tiempo. Itself usted podra see clearly en el future, them you set in motion that pudieron parecerse innocent en el present podran have consecue ncias disastrous. Them nios del Eleiye that signifies them miembros of Egbe Iyaa mi Osoranga estn diciendo that sus tabes deben be worthy enclosed itself them in the entienden .) El Eleiye will say: Ha! Han recogido her fruit of Ejio. Her fruit of Ejio t hat dijimos in the recoger, her han recolectado. Ha! Them nios del you Immolate us proveern. Itself dicen alguien in the recoja her fruit of Ejio, itself in the ha n hecho ofrendas numerous, itself in the han hecho sacrificios numerous, itself in the han hecho you sew for proveernos, as Orunmila ha hecho, ellos in the them perdonan that el Eleiyes le will kill (you go imposible for them you will be humans sin her energa of Iyaami of understand su tab. Her ONLY proteccin against them consecuencias ne gative that resultan of single violacin accidental del tab you are going to honor her voluntad of Orunmila, en otras words for desarrollar el good character). Tena ba rely single for touch her hand of single en something, cuando el Eleiye deca ya t hat was her fruit of Ejio that fue touched. El Eleiye dira that desplumaron her fruit of Ejio, desplumaron her fruit of Ejio, recogieron her hoja del osun of Aloran, and menea ron su cuerpo en el patio trasero of Mosionto. El Eleiye, for torment them nios del you Immolate, you go capable of plantear everybody them kinds of enigmas. S aben that them nios del you Immolate in the tienen her capacidad of determinarse qu fruit of Ejio l, itself in the tienen dinero to disposicin, itself in the son haber prepared bi en, ellos you read matan (them espiritus elementales pueden cause pesadillas and to them that

in the entiendan el kingdom elemental them pesadillas itself parecen you would a rbitrate and unjust). Cuando viene el tiempo otra time, cuando them nios del you Immolate deben presentarse otra time. When it itself presents other time by her maana deben enter them fields where is bueno el cultivate. Them that transporten them ames, that transportan maz, itsel f el Eleiye ve that in the itself han given su breaks dicen that her hoja del os un of Aloran you go him that l ha cosechado. Itself her persona in the ha hecho nuevos ofrendas and sacrificios, and in the them ha provisto of good you s ew, el Eleiye you read will kill (her is lacking of apaciguar to them espiritus elementales haran treat is lacking her like violacin del tab locked cuando el tab t iene in the en el hecho been broken-down. Her interrupcin you go single consecuencia inevitable of her is lacking of hacer ofrendas Al kingdom elemental . ste you go a convenio fundamental of Ifa, of her elasticidad of nuevo to her t ierra and of them espiritus of her tierra to her porcin of her generosidad that i tself ha proportionate.) Itself van otra time afuera, itself come her people afuera, itself her people come it buy something, itself ella buys single mistake , itself ella buys a catch, itself ella buys an animal, itself ella buys cualqui er sew, itself ella of the single part of ella Al Eleiye for eat, her opinin of E leiye, will be sufficient. Alguien that buys something sin darle single pieza, ella say that l ha waggled su cuerpo en el patio trasero of her marries of Mosion to, because l compr something and in the le dio single breaks for eat. Itself ell a in the hace ofrendas, itself ella in the hace sacrificios, ella le will kill (s ta you go single reafirmacin of her necesidad of you will be humans of apaciguir them elementals about single regular base.) By qu matt to all this peop le? You go el enigma, them tres enigmas that ella plantea to ella. Him atormen tan con l. Sabiendo everybody to him square of them nios del you Immolate in the sepa of this ley (el comportamiento of them elementales is looked extrao the enigmatic one to you will be them humans because them elements funcionan en her 5ta dimensin the el kingdom invisible en them cuales them leyes del threedime nsional universe in the tienen ninguna correlacin direct.) In the estn of ninguna manera capable of respetar this ley. Because saben them nios del you Immolate in the saben of this ley. Saben that them nios del you Immolate in the saben you go qu osun of her hoja of Aloran. Cualquier sew that her opinin of Elei ye you go osun Aloran you go osun Aloran (her ONLY manera of make reciprocally c on them elementals you go con eficacia comunicarse con ellos directly as initiated the con el adivinador). Saben that them nios del you Immolate in the s aben cules you go el culebrear en el patio trasero of her marries of Mosionto' s. Cualquier accin that digan is culebreando el cuerpo en el patio trasero of her marries of Mosionto is en el hecho that culebrea el cuerpo en el patio trasero of her marries of Mosionto. El torment of Eleiye her people, but Orunmi la vino to prevenirlos to ellos (you go single of them responsibilities fundamen tales of Ifa of provide her tecnologa sacred for comunicarse con and apaciguar th em espiritus elementales.) Orunmila vino otra time it foresees them nios. l previo otra time to all su people. l dicho su marries, sus fields, su camino, an d all them you sew that l posee, ella him ahorrar, and ella in the luchar con el. Orunmila vino to hacer su sacrificio. l vino deliver them nios del you Immolate o f them hands del Eleiye (them initiated of Ifa by her tradicin acuerdan apaciguar them espiritus elementales bad bien that luchan con ellos). El Eleiye dicho all her people that Orunmila ha ayudado sera dejado soil. But el la in the quisiera that Orunmila sacrifice for el world entero. Her people for quien Orunmila ha hecho el sacrificio, him ahorrarn (protegen them that siguen her discipline of Ifa against her interrupcin would arbitrate of espiritus elemen tales.) All of sos that el Eleiye to dicho ha desplumado her fruit of Ejio deben go to Orunmila, Orunmila them ha claimed, Orunmila ha predicted to ellos, Orunm ila proportionate for ellos of the veces, and el Eleiye them perdono. Them that dijeron han culebreado su cuerpo en el patio trasero of her marries of Mosi onto' s, Orunmila solamente them han hecho perdonados. Itself Orunmila permits for that them perdonen, them nios del Eleiye dirn that will be sufficient. They said if they have done them angry before, they are angry not more long. Th e day when they said that they were angry not more long against Orunmila they ga

ve the permission to Orunmila, that then delivered children of the Imoles of the hands of the Eleiye. He came again to predict the children. He subject to another time all his people. (Ifa has the medicine to attend the ones that have interrupted inad vertently the elementals violating its taboo.) Odun ifa Ogbe Yonu That How Orun mila surpassed the rage of the Iymi o ba se mi, ngo se o. N'igI oko se maa nd'ade. Owu ni o fi ibi l'ebe l'ebe teru. A d'ifa fun nwon ni w'aiye enia. A bu nwon ni w'aiye eleiye. Nigbati awon eleiye o maa b o w'aiye, Orunmila ni nwon ti se le fi ori ji on? Nwon l'o digbati nwon de'le aiye , nigba nwon ko de'le aiye, omi meje ni nwon ko mu. Ogbere, omi ilu Owu ni nwon ko mu. Nwon si mu Majomajo, omi odo Apomu. Nwon mu Oleyo, omi Ibadan. Iyewa ni nwon mu n'ile Iketu. Ogun ni nwon mu n'ile Ibara. Ibo ni nwon mu l'Oyan. Oserere ni n won mu l'ode ikirun. Omi meje l'e mu nigbati e d'aiye. Nigbati e wa mu omi naa t'e d 'aiye. Ni enyin pelu omo enia, l'e wa pade awon omo enia, l'e f'ori ji nwon? L'e ni e k o fi ori ji nwon. Awon omo enia fon on odi ile Eegun. Ile Eegun ni nwon koko ya n'ijo naa. A won omo enia lo ree sa ba Eegun. Nwon ni iwo Eegun, gba nwon, awon omo eleiye nwon l'awon o ni f'ori ji awon. Eegun l'on o le gba yin. O l'on o le gba omo enia n' ijo naa. Nwon kuro nibe. Nwon lo'le Orisa. Nwon lo'le Sango. Nwon lo'le Oya. Nwon lo'le O ba. Nwon ni ki nwon o gba nwon. Gbogbo nwon ni awon o le dajo nwon. Tani yio wa gbe awon sile? Nwon ba lo s'ile Orunmila. Nigbati nwon o de'le Orunmila, nwon ni, Orunmila gba nwon. Nwon ni, awon omo eleiye o ni f'ori ji awo. Nwon ni, awon yio si maa gba nwon. Nwon ni, gba nwon, ki nwon o le ba maa f'ori ji awon, ki nwon o si le ma ba pa awon je. Ni Orunmila wa ni nkan ti nwon fi mul e nijosi. O ni afi eni t 'o ba toju re. Esu s'ofofo fun Orunmila. Esu ni k'Orunmila o toju awo amo kan, k'o toj u eyin' die kan, k'o toju oyin, k'o toju iko iko oode, k'o toju ewe ojusaju, k'o toju ew e oyoyo, k'o toju ewe aanu, k'o toju ewe agogo ogun. Orunmila rubo yii s' ita. Nigbati Orunmi la o rubo tan. Esu ni yii, ore Orunmila ni. Bi o si nti ba awon aje se ipade l'aiye, bee ni nba nwon, se l'Orun. Nijo ti nwon mu omi meje ti nwon koko mu, Nijo ti nwon ber e si mu u, iseju Esu ni nijo naa. Nijo nwon ns e ipade, iseju Esu ni. O wa ti pinnu nigb eti nwon o maa bo: Nwon ni eni t'o ba ti mo owe t'awon fe pa yii, nwon ni eni t'o ba ti m o owe l'awon o dariji. Nwon ni eni t'o ba fe ki awon o dariji on, ti o ba mo owe yii, nwon ni awon o ni dariji i. Orunmila ko si nbi owe naa. Sugbon nigbati Orunmila fun Esu ni onje, ti inu re dun. Ni Esuba wa yo kesekese. L'o ba so fun Orunmila. O ni k'Oru nmila o mu aba owu ol owo, o ni k'o si mu eyin'die l'owo. awon omo eleiye, nwon sa ni: "awon o ni yonu si omo enia n'ijo naa." Nwon ni gbogbo ona t'Orunmila ba ti nrin, nwon ni,

ko si ni dara. Nwon ni awon o si ni yonu si enikankan. Nwon wa k'ejo yii ti ti t i ti, nwon ba ko o lo sile ogbe yonu. Nigbati nwon ko lo s'ile, omo eleiye rojo, omo enia r o. Omo enia l'o jebi. Nigbati omo enia jebi, aroko ti Orunmila pa sile, Orunmila l'o je bi. Aroko t'o pa sile t'o fi ni ki nwon maa yonu si on. Ni Esu ni, enyin omo eleiye, o ni, ki e baa mo iru esi t'e ofo. O ni, ikaro t'Orunmila di t'o gbe s'ode yen, o ni, k'e lo re e ye e wo. Nigbati nwon o ye e wo, nwon gbe ewe oyoyo. Ha! nwon ni Orunmila ni k'e maa yonu si on. Oyoyo l'o ni k'e maa yonu si mi o, k'e ma ba mi ja. Nwon ni, nigbati Orun mila ti l'ewe oyoyo, o ni, k'e maa yonu si on nu un, ki e si yonu si gbogbo awon omo eni a. Nwon tun ri ewe ojusaju. Esu l'e gbo ohun ti nwon wi mi? Nwon ni ki e maa fi gbo gbo oore se saju on, ki on maa ri gbogbo ore daradara. Nwon ni ewe kini eleyi? Nwon ni ewe kini eketa? O ni ewe aanu ni. O ni gbogbo yin poo k'e maa s'aanu mi. Nwon l' awon o si maa s'aanu Orunmila. Nwon l'ewe agogo ogun? O ni k'e mo. Nwon l'o ni at'ile , at' oko, ati lehin odi ni, gbogbo ibi yio wu t'on nab nlo k'e je ko maa dara, gbogbo ohun ti nqba nfi owo le, k'e je ko maa dara, nwon ni ti toro nlo fi agogo ogun yii tor o . Nwon ni oyin yii nko? Nwon ni, on naa se mo ohun ti awon fi mule nigbati awon rubo? O ni Orunmila ma l omo gbogbo nkan o. Nwon ni efun yii nko? ati osun? O l'efun l'o pe ki e maa fun on ni rere. O l'osun l'o pe ki e maa fi rere sumi bo. Nwon n'iko yii nko ? Hen! o ni nigbati enyin eleiye mbo l'ode Orun, o ni, iko l'e fi se ikaro, t'e fi sori, o ni, iko yii l'a maa fi k'ore wa fun on ni gbogbo ibi yowu t'on ba nlo. Nigbati o wa ya, nigbati Orunmila wa bahun ntan, eleiye ni, iwo Orunmila, nwon ni, o wi tie tan nu un. Nw on ni, je ki awon naa o wi t'awon. Awon omo eleiye wa ni, nwon ni, Orunmila, nwon n i, o dara, awon o p'owe o. Nwon ni t'o o ba le mo owe t'awon fe pa fun o yii, nwon ni t'o ba le mo owe t'awon fe pa fun o yii. Nwon ni ile re yio maa dara, ona re yio maa da ra, omo re ko ni ku, obirin re ko ni ku, iwo naa ko ni ku, gbogbo ona t'o mab nawo si, y io maa dara. Sugbon t'o o ba le mo owe yii o, awon o ni gba ebe re, awon o si maa binu si o nigbakigba. Sugbon ti o ba ti le fun nwon ni'dahun, o si tan ni. Orunmila l'o da ra naa, O ni, ki nwon o pa owe ohun fun on: "Nwon l'o deso o, Orunmila l'o dehan." Nwon bere idahun yii l'owo Orunmila l'eemeje. Nwon l'Orunmila, nwon ni nigbati o l'o di ehan, nwon ni kini awon so si o t'oo han? Ha! o ni eyin'die l'eso si on. Nwon ni , kini nwon wa fi han an? Orunmila l'aba owu ni. Nwon ba ni ki Orunmila oso eyin' die y ii s'oke. Nwon ni k'o han an l'eemeje. Nigbati Orunmila han an l'eemeje tan, nwon n i, se o wa pari re ti nu un? Nwon ni, o dara naa. Nwon ni t'e ba fe k' awon o fi ori j e yin tan.

Nwon ni gbogbo enyin omo eni omo poo ati iwo Orunmila, nwon ni e o joo, nwon ni e osi korin: L'Orunmila ba nse, l'o jare enia, l'o jare o enia." Omo eleiye ti bo l'o jare enia. Ogbere omi ode Owu l'e ko mu, l'o jare o enia. Omo eleiye l'o jare enia. Esi mu Majomajo omi ode Apomu, l'o jare o enia. Omo eleiye l'o jare enia. Esi mu Oleyo omi Ibadan, l'o jare enia. Omo eleiye l'o jara enia. Iyewa l'e mu n'ile Iketu, l'o j are o enia. Iyewa l'e mu n'ile Iketu, l'o jare o enia. Ogun l'e mu n' ile Ibara, l'o jare o enia. Omo eleiye l'o jare enia. T' ibo l'e mu l'Oyan, l'o jare o enia. Omo eleiye l'o jare enia. Oserere l'e mu l' ode Ikirun, l'o jare o enia. Omo eleiye l'o jare enia. Ewe ojus aju l' o ni k'e maa fi ohun rere se saju mi, l'o jare o enia. Omo eleiye l'o jare enia. Ewe oyoyo l' o ni k' e yomu si mi, l'o jare o enia. Omo eleiye l'o jare enia. Ewe aanu l'o ni k' e saan u mi, l'o jare o enia. Omo eleiye l'o jare enia. Ewe agogo ogun l'o ni k'e maa da're temi si mi, l'o jare o enia. Omo eleiye l'o jare enia. A ki i ma la'yin, k'a roju o, l'o jare o enia. Omo eleiye l'o jare enia. Nigbati Orunmila korin yii tan, Orunmila njo. O wa f'owo s i agogo. Nwon wa nl'agogo. Orunmila njo daradara. Nigbat'Orunmila njo tan, nwon ni, Orunmila, nwon ni, o dara naa. Nwon ni, bi o ba nlo'la ti o ba nl'oko, ti o ba n l' ode, gbogbo ona yio wu dawole. Nwon ni, b'ofe ko'le, nwon ni, tofe l'obirin, nwon ni, t'ofe l'owo, nwon ni, to fe pe l'aiye, nwon ni, t'ofe ki awon so yio maa gba a, nwon n i, awon yio yonu si oluware. Nwon ni, gbogbo ohunkohun ti Orunmila ba si ti be awon, nwo n ni, ibi yio wu t'Orunmila ba wa, ki ba se sannma meje oke, t'o ba ko iru orin yi i, awon o maa da a l'ohun, awon o si maa se nkan t'o ba fe ni rere. Nwon ni b'o si wa ni s anma meje ile, t'o ba ti korin yii, awon o maa se gbogbo nkan t'o ba fe ni rere. Nwon ni bi o ba wa ni origun mererin aiye, b'o wa n'ile Olokun, b'o wa l'apa okun, b'o wa ni la meji osa, b'o wa n' Iwanra nibi t'ojumo ti mo wa, nwon ni t'o ba ti korin yii, t'o si daru ko omi t' awon mu wonyii, nwon ni, awon o fi ori ji. Nwon l'o dara. Nwon ni, aje ti Orunmi la o tii ni, Orunmila nl'aje. Nwon ni, aya to o tii ni, Orunmila n'l'aya. Nwon ni, aya ti o ni lo bimo, iyawo Orunmila n'loyun,o mbimo. Nwon ni, ile t'Orunmila o tii ko, Orunmila ko'le. Nwon ni, gbogbo core ti Orunmila o tiiri, nwon ni, Orunmila, o si gbo gbo gbo gbo; Orunmila si to to to, O dagba dagba dagba. . . . L'Orunmila ba ni gbogbo aw on omo d'oke de'le, o ni t'o ba ti mo orin yii, t'o si mo itan yii, t'o ba ti le ro o. Enikeni ti enia ba so itan yi fun, awon eleiye ko gbodo ba a ja lialai o. What do you do me, I do you. The tree in the country has a crown in its head. The cotton is not a heavy load, but not a load cpmparta. Ifa was consulted for the Imole in the day that did the trip to connect to land. Ifa was consulted fo r the Eleye in the day that did the trip to connect to land. When the Eleiye ha

d arrived in the land, Orunmila said, they would save the Imole? (This is the same reference to Iyaami according to it found in the previous ver se. The first verse described the nature of elementary alcohols. This verse de scribes the perspective of Ifa in how live in harmony with espiritus elementary. ) The Eleiye said when did they come to connect to land the first time, they dr ank of the seven water. The water of Ogbere in the land of Owu is the one that drank in the edge. They drank the water of Majomajo in the rive r of Apomu. They drank the water of Oleyo in the water of Ibadan. Of Iyewa, th ey drank in Iketu. Of Ogun, they drank in Ibara. Of ibo, they drank in Ikirun. Of Oserere, they drank in Ikirun. Of the seven water they drank when you came to connect to land. They drank these water and they came to connect to land (this is a litany of the places in land of the yoruba where the women developed the capacity at work with espiritus elementary.) You were with the children of the Imoles, you would save them? You would save them? You said that you would not save them (the espiritus elementary can come they be quebran tadores when they are activated for the collective rage of women in a social sand given. The rage could have been activated for the applications the legitimate worry, nevertheless the rage can generate the interruption that can come be unjust and one same-destructive. Once this force be in the movement and achieved the task desired, the problem becomes one of mollification in an e ffort of reestablecer communal harmony.) The children of the Imole functioned to the house of Egun. To the house of Egun, they went at the b eginning of that day. The children of the Imole went to function to resolve Eeg un. They said, the Egun, they protect us, the children of the Imole said that d esired to be saved. Egun said that he would not be able to save them. He said that they would not be able to protect the children of the Imole that day. You left of that place, (the medicine used in reverence of the ancest or is not efficient in being in charge of espiritus elementary). They went to t he house of Orisa. They went to the house of Sango. They went to the house of Oya. They went to the house of Oba. They asked their protection. They every h appiness that would not be able to place its fight, (the medicine used in the adoration of Orisa is not efficient in being in charge of e spiritus elementary). Who is going to save them in this land? They should go t o the house of Orunmila. When they arrived the house of Orunmila, they said, Or unmila protect us. They said that the children of Eleiye do not desire to save us. They say that they will kill us. They said they protect us so us salvarian, so they will not be able to kill us and to eat. Orunmila said that they should do a pact with him this day. He said only if someone prepares a thing, like he had done once, will that save them (Ifa has the medicine for ap aciguir the rage of the espiritus elementary) Esu came rapidamente to see Orunmi la. Esu said that he should obtain a land clay mug, he he should obtain an egg, he should obtain the honey, he should obtain the red feath er of the queue of the gray parrot, he should obtain the leaf of the ojusaju, he should obtain the leaf of the oyoyo, he should obtain the leaf of the aanu, and he should obtain the leaf of the ogun of the agogo (this is a partial list of T he ingredients used to appease the rage of espiritus elementary). Orunmila did the offering outside. When Orunmila did the offering , Esu was there. He is the friend of Orunmila. Therefore he found the he Rough en in the land, so he has found him in sky. The day when drank the seven water, the first day he was in the presence of the Esu. The day when they were formed in a company, Esu was there. They decided then where they were going to arrive: The happy the ones that can solve the enigma that present to t hem, the ones that know the answer to the enigma, they will save. The happiness the ones that desire to be saved, if they do not know the enigma, they will not save (the enigmatic aspect the espiritus elementary can be understood with the intervention of the Esu that signifies the espiritus elementary manifestos in the form of a swindler. In this time, Orunmila not the answer to the enigma knew. But when Orunmila gav e to Esu the sacrifice its stomach was candy he was contained. The Esu came res

erved (the comprehension of the espiritus elementary preserved in the tradition of Ifa came as a result of the intervention of the meaning of the Esu as a direct result of the communication w ith the forces in nature, suggesting that the behavior of the espiritus elementa ry cannot be understood completely with the observation only) Esu tells Orunmila . He said that Orunmila had cotton of the available tree. He said he tapeworm an available egg, the children of El eiye said that they are not happy with the children of the Imole this day. They said each road by which Orunmila travel they are not good. They said that they will carry to this matter of all way to the house of Obe 'Yonu. When they found the children of the Imole guilty , in spite of the tributes Orunmila done in the land, Orunmila was also judged g uilty (the information Orunmila received of the Esu was not adequate for apacigu ir the rage of the espiritus elementary. The espiritus elementary advised Orunmila that the key to resolve t his conflict was in Orun (the invisible kingdom) among the immortales - the fund amental principles of the creation.) What the content of the tributes Orunmila is done in the land? The Esu said, the children of Eleiyes, the sacrifice that Orunmila has carried already outside , you examines it, if you desire to know what indicates. When the Eleiye examin ed it, they saw the leaf of the oyoyo. Has! They said that we are satisfied wi th Orunmila. Oyoyo that say are you happy with me that you will not come to fight with me. The Eleiye said when Oru nmila has the leaf of the oyoyo, he said that they should be happy with him, and they should be happy with all the children of the Imole. Then they saw the lea f of the ojusaju. Esu said you understand the thing that says him? He says that you should respect it with all the quality that loves good (the Esu is telling the espiritus elementary that t he offering of Orunmila to be hit upon a good heart and that the quality of his intentions should be recognized). They said, what leaf later they are the following one? They said, what is the t hird leaf? He said that is the leaf of the aanu. He said its entire company sh ould have compassion. It says that they should have compassion in Orunmila. Th ey said, what of the leaf of the ogun of the aggo? He said that you he knows it. He says in the house, in the f ields and beyond the limits of the land, any place where satisfies it to go, you will leave it in peace. That all the things that has available, you should lea ve them to be good. That is what requires the ogun of the agogo (this is a reference to a leaf used for the prote ction when them initiated of Ifa they are travelling in the invisible kingdom in a state altered of the sense. The reason that the medicine is efficient is bec ause is asking the elements to show the compassion toward someone that is travelling with good intentions.) They said reason the honey? They said how does he know the thing that we utiliz e to do our oaths? Orunmila said Esu is capable of knowing all the things. The y said reason this efun and reason this osun? He said Efun says that you will g ive him welfare and good luck. He said Osun says that you will come to connect to land with good lu ck. They said, why the feather of this parrot? Chicken! He said, when you Ele iye was form that the sky came, he said, the feather with which you did the sacr ifice, you its head joined with it, he said, this feather that you utilize to have good luck with yo u wherever that you go (the initiation will permit a person to live in harmony w ith the espiritus elementary.) When it came the time I, and after Orunmila same had spoken, the Orunmila said Eleiye you now have finished the speech, they left one of we to sp eak for ourselves. The children of the Eleiye began speak. They said Orunmila, they are good, we they are going to present an enigma to you. They said that h e should answer to this enigma that now we will present him. They said that he should be capable o

f solving the proverb that now will present him. They said if he does his house is insurance, his road is good, his children does not die, his wives does not d ie, he will not die, and each place where he puts his hand he will be good. But if he does not know the meaning about this enigma, they will not accept their you entreat, they will be in rage against him for all the life. But if he is capable of responding co rrectly, he is finished (the espiritus elementary are testing to Orunmila to consider if he und erstands his fundamental nature). Orunmila said, asi be. He told him to indica te the enigma. They said to touch, Orunmila said for trap. After seven times, they required a form Orunmila of the answer. They said Orunmila which are you that is going to trap? They said what sends the will he for him to the trap? Has! He said that you will send the egg of a chicken. You they said with what to trap it? Orunmila s aid that is the raw cotton of the tree. They said that Orunmila has trapped the egg of the chicken in the air. They said that he seven times they have trapped it, when Orunmila t rapped it seven times, they said, they are finished? They said that is finished completely. They said, they are forgiven (the egg represents the somewhat new creation, the demon stration of the fertility. To trap the egg with raw cotton of the media of the tree to embrace the one that is new and of include it the family of the creation . In simple terms signifies that all in the universe is a boy of Olorun.) He said all you the chi ldren of the Imoles and of the Orunmila dance and they sing they have saved to p eople. The children of the Eleiye have come to say that you have saved to the p eople. It is the water of Obere in Owu that you drank first. You have saved to the people. The children of the opinion of Eleiye you have saved to people. You then drank the water of Oleyo in Ibadan. You have saved to people. The children of the opinio n of Eleiye you have saved to people. The water of Iyewa that you drank in Iketu. You have saved to people. The children of the opinion of Eleiye you have saved to people. The w ater of Ogun that you drank in Ibara, you have saved to people. The children of the opinion of Eleiye you have saved to people. The leaf of the ojusaju says that should be re spetadole has saved to people. The children of the opinion of Eleiye you have s aved to people. The leaf of the oyoyo says that should be respetadole has saved to people. The children of the opinion of Eleiye you have saved to people. The leaf of the aan u says that you will send me good luck that you have saved to people. The child ren of the opinion of Eleiye you have saved to people. If we do not lick the ho ney, we will have evil atmosphere, you have saved to people. The children of the opinion of Eleiy e you have saved to people (this is a song sung to honor the mothers. The refer ence to drink in the various media Orunmila of the rivers went to the sacred gro ve of the ancient mothers and received its blessing and was this gesture that caused treat it them with amiability.) When Orunmila finished the to sing of Orunmila danced. He maintained the agogo in his hand. He beat the agogo. Orunmila danced good. When Orunmila finished the to dance, they said, Orunmila that then is good. They said if he should go to the house, or they go to the field, or they go outside, all their roads will be pleasant. They said if he sh ould build a house, if he desires to marry a wife, if he desires the money, if h e desires to continue being a while long in the world, if he needs its protectio n, if Orunmila sings this song, they accepts it. They said, they will be happy with this person. You said all the things Orunmila would ask of them, the places where satisfies Orunmila to tr avel, if be in the seven up the skies, if he sings this song, they he will respo

nd, they he will do what asks the good one. They said, if he travels in the seven down the skies, if he sings this song they will do what asks the good one. They said, if he travels in the four corners of the world, if he travels to the house of Olokun, if he travels to the edge of the sea, if he travels to the region of the two gaps, if he travels to Iwanran, the place where raises themselves the day, if he sings this, if he gives the names of the water , he drank, they said that pardon it. They said that the wife that does not hav e birthed, the wife of Orunmila will conceive, she will give birth. They said that the house that Orunmila has not built Orunmila will build it. You said all the good things Orunmila have no t seen, Orunmila will come to see them. They said, Orunmila will remain long ye ars in the world. He will be done old. Orunmila then he told all the upper children and underneath, he said, of you should know this enchantment, you should know this history, you should b e capable of telling it. Any person to whom this Ifa be told, the Eleiye he wil l not dare always to fight with him (this is the reason by which a portion of all the done tributes by Ifa is gi ven to the Eleiye. The offering is done in Daring Tura that be the union betwee n the Esu and Osun. The Esu translates the prayers of human beings to the tongu e of the espiritus and the associated vulture to Osun carries the prayers Orun. Without this union there i s not you give efficient.) Odun ifa Ogbe' ltd That The energy of the Iymis is uti lized for good and for evil. Ogbe'sa gun'gi. Ogbe's g'aja. A d'ifa fun gbogbo eleiye, ti nwon nti'kole Orun b o wa'le aiye. Nigbati nwon de'le aiye, nwon ni awon fe ni ibudo. Nwon ni, ibodo meje ni opo ile aiye. Nwon ni, meje naa ni ibi ti awon yio ni ibudo si. Nwon ni, akoko ti awon o koko ni ibudo. Nwon ni, awon yio duro sori igi iwo ti a npe oruko re ni igi orogbo. Nwon ni, nigbati awon ba kuro ni ori orogbo, nwon ni, awon yio duro sori igi arere. Nwon ni, nigbati awon ba se ipade lori arere, nwon ni, awon yio duro lori igi ose. Nwon n i, ti awon ba kuro lori ose, nwon ni, nwon yio duro lori igi iroko. Nwon ni, ti awon b a kuro lori iroko, nwon ni, awon yio duro lori igi iya. Nwon ni, ti awon ba juro lori i ya. Nwon ni, awon yio duro lori igi asurin, nwon ni, ti nwon ba kuro lori asurin, nwon ni awon yio duro lori igi obobo ti se olori igi oko. Nwon ni, nigbati ewa duro lori igi mejeje un, nwon ni, ise kini e o maa se lori igi kokan? E ni ti e ba gun ori igi iwo ti e b a ro ero enia, eni, rere l'e maa ro si enia ti e ba ro ero re lori igi iwo. E ni, yio gbo l'aiy e, yio si too l'aiye. E ni, eni ti e ba ro ero re l'ori igi arere, gbogbo ohun yio wu ti enito hun ba ni, ni e obaje. E ni, ti e ba gun ori igi ose, gbogbo ohun yio wu ti oluware ba se, ef'or i ji i. Eni, tie ba gun ori igi iroko tie ba se asaro, ni e maa le mo enia, ni e o mu enia l' amu u wa, ni e o mu enia l'a mu u le. E ni, ti e ba gun ori iya, kiakia ni e o yara mu enitoh un s orun. E ni ti e ba gun ori igi asurin, gbogbo ohun tie ba fe se l'e m'ase. Ti e ba fese ise rere fun'ni, e o se ise rere fun'ni. Ti e ba fese ise buburu ise buruku naa l'e ose. Gbogbo ise

yio wu ti e ba fese l'ori igi asurin ni e o gbe lo ree mu u wa. E ni ti e ba kur o lori igi asurin, eo duro lori igi obobo. E ni ti e ba ti mba enia ja, t'o ba be yin be yi n be yin, ti e ba fi duro l'ori igi obobo, e o f'ori ji i. E ni bi obobo ti se olori igi l'oko. T'o si kehin igi ti e gbe se ipade l'ori le aiye, e ni igi asurin, ni agbara fun yin, e ni ti e ba g un ori igi asurin, ibe ni e ni agbara si. Gbogbo nkan ti e ba fese fun enia, ati gbogbo rer e ti e ba fese fun' ni, e ni ni igi ti yin ti e kii kuro l'ori re, eni gbogbo ori igi t'o ku ni e maa de, subgon ori igi asurin l'e fi se' le ju. Nigbati e fi ori igi asuirn se' le, nigb ati e ba de be, ni e ba fi orin si, bi Orunmila ti s'ope e nda orin naa:"Gbogbo eleiye, igi asurin l'e, igi asurin l'e gun o. Gbogbo eleiye, igi asurin l'e, igi asurin l'e gun o. Gbogbo el eiye, igi asurin l'e, igi asurin l'egun o." Ni e o ba maa korin bayii. Nigbati e ba korin bayii, bi e ba ti kuro l'ori re, to e ba pe e nlo okun, e nlo okun nu un, ti e ba pe e nlo o sa, e nlo osa nu un, were ni e o de ibe. Bi e wi pe e nlo si gbogbo aiye yii, bi e pe e nlo Or un gan an, kiakia ni e maa de ohun, nigbati e ba ti duro lori igi asurin. Ibi igi asurin ni awo eleiye ti ngba agbara o. Enikeni ki i si bawon de be. Ogbe sa rose over the tree. Ascents Ogbe sa to the ceiling. Ifa was consulted for all the serum of the birds that came from the sky to connect to land. When they arrived in the land they said that they desired to find a place to live. T hey said that seven residences are the seven pillars of the land. Happiness these seven places are where they will live (in the companies of some women there are three qualities of the bird that the espiritus there are seven, this is a reference at seven o'clock qualities o f the espiritus elementary used in Iyaami Osoranga.) They said that satisfaran in the tree of the iwo called orogbo . (the quality herbaria of the orogbo is to oblige a person that the truth speak ). They said that they would live in the tree of the arere, (Arere signifies so urce of the good fortune). They said that they would live in the tree of the oroko. (This is the traditional place o f a chapel of the ancestor). they Said that they would live in the tree of Iya. (This the home of the ancient mothers). They said that they would live in the tree of the asurin. (This is a reference to declare good fortune). They said that they would live in the tree of the obobo (the main tree of the forest that represents a be gone elementary m ain). They said that themselves colocarin in each one of these trees and what wa s its will that do in each one of these trees? They said if they fly to the tree of the iwo that would bring good fortune. They said if they fly to the tree of the arere that nothing would des troy always this good fortune of the people. They said if they fly to the tree of the iroko that alli meditaria and that will do person to have accidents. They said if they fly to the tree of Iya that a person would free her life. They said if they fly to the tree of the as urin that every the east the people would declare their dreams. They said if th ey fly to the tree of the obodo that owes to have access to the energy of the birds. It is in the tree of the asurin that you will do its homemade principle when you arrive there you will sing thi s song: All the birds will place in the tree of the asurin All the birds will p lace in the tree of the asurin All the birds will place in the tree of the asurin When you have sung this song, if you

desire to go to the sea you will go to the sea, if you desire to go to the gap t hat you will go to the lake, and you arrive there quickly. If you say you will encircle the land, you will go quickly there. If you say that you will go to the sky you will go quickly there. The t ree of the asurin is the place where the birds find its energy (this is identify ing the be gone of the ofo and the sheep used for the traveled through astral). Baba Odi Meji: How Orunmila calmed the Iya Mi's Okiti bababa ni pekun opopo. Eruku yeye. A d'ifa fun Iyami Osoronga, ti nwon nti 'kole Orun bo wa'le aiye. Ti nwon l'awon o ma gbohun omo awo, nigbati awon Iyami Osoronga o maa bo. Nwon l'awon mbo s'ode aiye. Nwon si pe Orunmila laju ile Orun . Olodumare ni ki Orunmila o wa. Orunmila nlo. Nibi ti Orunmila ti nlo, o wa de or i okuta ogba Orisala. Nwon pade awon Iyami l'ona. Orunmila ni, nibo l'e nlo? Nwon l'awon nlo s'ode aiye. O ni ki l'e e maa lo ree se? Nwon l'eni ti ko ba fi t' aw on se. Awon o maa ba aje. Awon o maa ko aar e si nwon l'ara. Awon o maa ko okunrun si nwon l'ara. Awon o maa je oju enia. Awon o maa j e edo enia. Awon o ma mu eje enia. A won o si ni gbohun enikookan. Orunmila ni ha! o l'awon omo t'on wa l'aiye. Nwon l'aw on o mo omo enikookan. Nigbati nwon l'awon o mo omo enikookan, Orunmila ni omo t'on mbe l'aiye. Nwon l'o dara naa, nwon l'Orunmila oso f'awon omo re, k'o l'e we ogb o, k'o ni igba, k'o ni ase okete, k'o ni apata okete naa, k'o ni eyin'die, k'o l'ewe r' orun, k'o ni epo, k'o l'egbaa mejo. Orunmila ti ran'ni si awon enia re. O ni ki nwon toju re. Nipa bee nko t'awon Iyami nko mbo s'ode isalaiye, ori orogbo ni nwon koko gbe duro si. Nw on wa aye nwon. Nwon kuro nibe. Nwon lo ori ajanr ere. Nigbati nwon de ori ajanr er e, aye o gba nwon. Nwon lo ori iroko. Eru ori iroko o to nwon ko. Nwon lo s'ori oro , ko s'aye nibe. Nwon lo ori ogunber eke, ko s'aye nibe. Nwon lo ori arere, nwon o ri 'bi duro. Nwon wa lo ori igi kan nwon npe l'ope segisegi l'odo awinrinmogun. Nigbati nwon de be, nwon duro sibe. Nwon duro lori re. Nwon ko ka a. Nwon yakoro. Nwon ni'be l'awon o ti maa pe. Nwon wa ko okiti kan bara sibe ti gbogbo eleiye ti npe . Nigbati nwon npe. Nigbati nwon de'le aiye, nwon nko inu'run s'omo l'ara. Nwon nko jagude s'omo l'ara. Nwon nko'fun enia. Nwon nko edo enia. Nwon mu' je enia. Nwon nd'ori fifo s'omo l'ara. Nwon nk'aare s'omo l'ara. Nwon nko lakuregbe s'omo l'ara. Nwon nk'ori fifo, iba, inu rirun, s'omo l'ara. Eni t'o ba l'o yun, nwon a k'oyun ninu re. Eni ti o tii ni nwon a gbe' le omo re kuro ninu re. Nwon a je k'obirin l'oyun. Eyii t'o l 'oyun nmono je a bi. Nwon lo ree be awon omo Orunmila. Nwon ni k' omo Orunmila o gba won, eni ti oloyun, gba nwon k'awon o l'oyun. Ebo ijo kini t'Orunmila ti ni k'aw on omo on ose fun nwon, t'awon omo Orunmila ti se. Nwon ni t'awon omo Orunmila ba ti fe pe awon ni, nwon ni ki nown o maa pe awon lohun aro. Nigbati nwon rubo, t'awon omo Orunmila pese tan, ni nwon ba gbe e lo sori okiti nwon. Ni nwon ba nkorin bayii pe. Nwon ni ti nwon ba ti korin aro. Nwon l'awon o maa dahun bayii pe. Nwon ba nkori n bayii pe. "Iya kere e mo ohun mi o." Iyami Osoronga, e mo ohun mi o. Iyami Osoro nga,

gbogbo ohun ti mba nwi, ogbo l'oni e maa gbo dandan. Iyami Osoronga, e mo ohun m i o. Iyami Osoronga, igba l'o ni ki e maa gba. Iyami Osoronga, e mo ohun mi o. Iya mi Osoronga, oro ti okete ba'le so, ni'le gbo dandan. Iyami Osoronga, e mo ohun mi o. Iyami Osoronga, gbogbo ohun ti mab ti nwi, ni ko maa se. Iyami Osoronga, e mo oh un mi o. Ni nwon ba bere si korin. Nigbati nwon korin tan, ni gbogbo eleiye ba ro. L'awon omo Orunmila ba gbe'se fun nwon. Orunmila ni t'awon ba ja ewe, ko maa l'oyun, on i t'awon ba wa'gbo, ko maa je, o ni t'awon ba ntoju enit ti o l'oyun, ko maa l'oyu n. Eni t'o ba l'oyun t'awon ba ntoju re, ko maa bimo. O ni eni t'aare ba nse t'awon ba ntoj u re, ko maa dara. O ni k'o maa san fun un. O ni t'ori ba nfo enia, t'awon ba ja ewe fun un, ko maa je. Bi edoba ndun enia, t'awon ba wa egbo gun un, ko maa gba. B'awon Iyami s e yonda fun awon omo Orunmila nijo naa, pe gbogbo ohun ti nwon ba nse naa ni yio s i maa je. Sugbon ohun aro ti nwon fi pe nwon n' ijo naa ni mo ko siwaju yii o, k'O lorun je awon aiye ranse rere se wa o. The great mass of the land in the extreme of the road (name of the praise for Og un), the infinite ashes (name for Oya) Ifa thrown of the praise for Iyaami Osora nga in the day she did the trip of sky to connect to land. They said that they desired to hear the voices of the children of the mysteries, when came Iyaami (the latent energy of women sought its appropriate place in culture of the yoruba). They said that they travelled to the land. They called to Orunmila to come from Orun. Olodumare gave the per mission of Orunmila to go. Orunmila left (the mothers tried the counsel of Ifa to find their place in the w orld). In the place where he began his trip he leaned on the stonewall of Orisa nla. (Ifa desired to find a peaceful resolution of the question which is the appropri ate place for the energy of the mothers in culture of the yoruba) Orunmila began its trip and resolved the Iyaami along the way (the resolution of the question was a cooperative effort between t he men and the women). Orunmila asked them that they were they went. The Iyaami said that they were going to connect to land. Orunmila said which are yo u that is going to do there? The Iyaami said that they sought to the ones that would not be its allies and when they they found them would torment them. They said that they would damage them, that would bring illness to their bodies, that would remove their intestines, that would eat their eyes, that would eat their livers, and that they would drin k their blood. We will not show any mercy and we will not take into account the pleas of the people of the land. The Iyaami said that they did not know any person the children. (The mother re fers on not to be done case by the people of the land). Orunmila told him that its children to live in the land. The Iyaami told to speak its children. They told him to tell them to collect leaves of the ogbo, a calabash, the extremity o f the queue of a rat of the okete, the body of a rat of the okete, the eggs of chicken, the inclination of the roru n, the rubber of the cornflour, the oil of palm and the money. Orunmila delivered the message to its children. (The mothers are telling Orunmila how to be protected against their rage). Orunmila told its children: to collect the t hings orders by Iyaami. In the day the Iyaami arrived in the land that leaned in the tree of the orogbo

. There of them they entered the world that sought for good fortune. They soug ht it over the tree of the ajanrere and it did not they find. They sought it over the tree of the iroko and it did not they find. They sought it over the tree of the ber eke of the ogun and it did not they find. They sought it over the tree of the arere and it did not the y find. (The various trees represent the various places of the energy for diver se espiritus none whose would work in the cooperation with the mothers). They went to the cover of the great tree known as segisegi of the bid for near the river of Awinrinmogun (sacred tree to Yemoja Ogun and to Oya) when they arrived they leaned and they built a home in the cover of the tree. The Iyaami said this is the place where we will collect. The Iyaami built a pile of the land in the base of the tree as place so that the birds collect. The birds collected and they sent illness through the land. Th ey did not permit that any woman did pregnant. The ones that were pregnant did not deliver children (formula for the construc tion of the chapel of Iyaami). The people of the land asked children of Orunmil a its aid. The children of Orunmila had done already the ebo asked by Orunmila. Because they did ebo the Iyaami said that the children of Orunmila would be ab le to invite them in a sad one very bajospirited express. Then the children of the land said to do the same one ebo and to carry it the pi le in the base of the tree. The Iyaami told them to sing. Small mother you wil l know my voice, Iyaami Osoranga you will know my voice, Iyaami Osoranga each wo rd that speak the leaf of the ogbo says that you will understand my prayers. Iy aami Osoranga you will know my voice, Iyaami Osoranga that the calabash says that you will take my offering, Iyaami Osoranga you will do al l I say (oriki to praise Iyaami) The children of Orunmila sang the incantation. When they finished all the the birds were silent. The children of Orunmila did this for the people of the land. Orunmila gave to people of the land the medic ine to cure the damage done by the birds. It was in this day that Iyaami told children of Orunmila that would do any thing they asked the m and would declare. It was in this day that learned to do the incantations in a low voice so Olorun would leave people of the land to achieve good things (con sequence to the children of Orunmila so that its good will do ebo to the Iyaami) Odu ifa Oyekun Pelekan That When Iyami and humanity were sisters. Iyami tapeworm a single son that was a pajaro and humanity tapeworm ma ny children. Once humanity went shopping to the market of Ejigbomekun Akira tha t was the market of the divinities and the humans, the of the sky and of the lan d and that he remained to three you gave of trip and abandonment to his children in charge of Iyami. Upon returning, she I find to all his children in good condition. I touch the shift then to Iyami to leave purchases and abandonment to its unico son to the care of humanity. To the two you gave, the children of already hungry humanity querian comerce to the son of Iyami and they were asked it to their mother, but this I told them not, and that awaited t hat she them traeria a pajaro any of the forest. Immediately afterwards that salio. Its children killed and they were eaten to t he birds. To the third one I gave when Iyami return I am found with the fatidic a news that its unico son habia dead by hand of the children of the humanity, fo r which she I swear while the world was world to put an end to the children of i ts sister. Oole Lo Sheyin Gumole Bi Eni Arinmorin , Bo Ba Ja Ko Rin A Duro Sii, A Difa Fun Okanlenu Irunmole, Won Torun Bo Waye A Difa Fun Eleye, Egun, Osha, Orunmila. The house has a hump to their backs as a person nullifies that he wants to walk but he does not be able, it he went prophesied for the 201 deities, they came fr om the sky to the land, it prophesied for the Bruges, the Espiritus, the Orishas and Orunmila. This road relates when Obatala and Iyami were neighbors and each one tapeworm respectively a lake, which were you united by a conduit that was closed

by Eshu so that itself did not they communicate one with the other, since exist ia an unevenness and to be removed the stone that closed it, all the water of the lake of Obatala iria toward the lake of the Eleye. Orunmila told him Obatala that n eeded to do sacrifice to be maintained well, but this I refuse to offer the sacr ifice by understanding that was not necessary. Eshu aware was and I remove the stone of the tunel and all the water of the lake of Obatala step to the lake of the Iyami . The women of Obatala needy to be washed his parts therefore were with the men strucion, upon not finding water in its lake, they went to do it to the lake of the Iyami that was brimming of water and upon causing they made out by the pajaro guardian , who rapidamente notice to the Iyami that they were staining of menstruation it s water and that was tabu for them. The Iyami blaming to Obatala of this event ran to captu re it to sacrifice it, but Obatala I notice of this and I throw to run, implorin g the aid of all the Orishas. The first one in leaving in its defense was Ogun, but in vain was, therefore the Iyami immediately to put an end to the. Asi sucedio with eac h one of the Orishas that quizo to intervene challenging the immense one to be a ble of the witches. Alone these they stopped when Obatala I enter the house of Orunmila and I am sheltered under the cloak of this. The Iyami asked to Orunmila that delive red to Obatala and they related him it happened and Orunmila told them: Because they do not expect seven you gave, therefore Obatala this very thin one and dur ing those gave I grew fat themselves them?. The Iyami agreed in expecting. During that t ime Orunmila I prepare 16 seats with glue pajaros and certain food that to pleas ed them them. To the septimo I gave, they appeared early and Orunmila the comma nd to pass and to enjoy first the festin for them prepared. It arrived the moment in which they were hit, Obatala salio of its hideout and to blows was to putting an end to them, but one of them, the but old achievement to flee covijandose she this t ime under the cloak of Orunmila. When Obatala was going to finish with her Orunmila stopp ed it and told him: Do not you see that this in state and that is sheltered und er my, I cannot permit you that do that, therefore when your it necesitastes I h elp you and all the one that to my arrive in aid I protected it. Obatala I calm itself and Iyami told him Orunmila: That favor you want in exchange that have saved me to my and to the son unico of my bowels?. Orunmila told him: That respect my chil dren, them not podras to do damage without my consent and whenever violate not the tabu jud ged for them by my. Iyami I accept and I conclude: Every son mio (magical) tha t attack one yours unjustly, I swear that i I destroyed it. And the witness bas ket land of what I say, ademas all the one that arrive at you and do sacrifices and water wi th blood the door and the outskirts of his house basket respected by a time conv eniado and his petitions to be granted, asi like I grant you to catch my childre n the birds (roosters, chickens, doves, etc) for sacrifices to the deities and alleviate the wrongs that I cause. Asi was like they continued the descents of sorcerers and witches on the land until today in I gave. The literature religious yoruba con fers to a great degree the participacion of Orunmila, the Orisha of the intelligence and t he knowledge as the controller of the activities of the Eleye. A history of Ire te Olota quotes when the Iyami wanted to test the power of Orunmila and the paja ros sent him magical to test their force. Upon being seen this odu, Orunmila I prepare ishu with ekujebu (a very hard grain) and an opipi eiyele (dove without feathers) and

was where they and told them: Asi as you cannot eat ekujebu and this its son c annot fly because asi I him quice, asi same you do not have to be able to kill me. Anothe r odu of Ogbeyonu appointment when the Iyami were exterminating the human beings completely and they went where Orunmila and these they agreed that if Orunmila succeeded the acertijo that put him, then the them daria permission to continue their exte rmination. Orunmila was where the seven rios of the Iyami and alli I am consulted and upon being seen Ogbeyonu did sacrifice to the humans with, eggs, feather of parrot, e we oyoyo, ewe aanu, ojusaju and agogo igun, algodon, white cola nut and red cola nut, dust of osun and efun. To the encount er with the Iyami these they remained amazed, therefore the leaves that Orunmila was utilizing was to appease them. Nevertheless they asked him the ace rtijo saying: "To burst". Orunmila said to trap and they said: ". That same f or seven times. Orunmila I answer, that serious an egg that launched seven times on a monton of algodon does not burst. Asi pleased the Iyami withdrew and they desisted for t he moment of their intentions. Iyami Oshoronga is called "the ancient mother", is the same one Yey e Mowo, wife of Obatala, is Odu, the great mother that has in its pumpkin all th e essences of the creacion, along with Obatala conforms the igba odu. This igba misticamente this cut one i n two portions, a superior and the other lower one. The superior belongs to Oba tala and the lower one to Yeye Mowo. Join you compose the world in which we live, leaving it tambien in two underworlds: The invisible world and the visible world. The pa jaros are the favorite animals of the Iyami, since are the unicos capable to be moved between sky and land constantly. Alth ough Oduwa (our existence) is the union of both deities, when is spoken of Oduwa we refer alone to Yeye Mowo or Iyami. Existio a time in which the Iyami b y its power governed the land and controlled the ceremonies rituals of the Egun, but Orunmila I entrust to Obatala to do ebo with fools and a latigo and itself vistio with the clothes that normally the y were utilized for these rituals and its voice itself sintio powerful and in echo, thing that frighten to Iyami and since then Obatala governs on her and the women not They can witness certain rites to the Egun. It is counted that Iyami conquered by the power of the knowledge of Orunmila key in love of this and with the itself case, but alone existio a co ndicion on the part of Iyami. This condicion was that never but any living woma n podria to see it personally without risk to die instantaneamente. This is for w hich to the women itself them this prohibited to do ifa that is to say to be con secrated as Babalawos. In these times has been spoken of "women with Ifa" and is called them Iyalawo. I should understand that certain confusions on this exist. To the women are don e him certain ceremonies that can give certain authority in this religion, but there is a lot of distance among this and to be consecrated in ifa, therefore but this Odu pres ent can be consecrated to nobody and this the condicion of the own one Odu that any woman podia to see it, even, Odu is of a lot of care, not even not consecrated men nor even children can see it. In the context yoruba exist three moments if we can call it historicos. The first one is a type of patriarchy, when at the moment of the transfer of the sky to if e, the men dominated the system etnico. Subsequently another phase, in which the women take the command by being these the capable of reproducing and to have to their to do all the fundamental works in the company of that epoca. By I finalize the men they recover the power, but at

the same time the power this controlled by the women, therefore they are they t he ones that engender. Summarizing all it previously has been said, caeriamos in which: Iyami, Roughen , Eleje, Yeye Mowo, Odu, Oduwa, Onile, they are the same company with different defases, question this very common one among the deities that conform the panteon yoruba. Oduwa i s land and Obatala is sky. They are the responsible for every creacion had in o ur world. Oduwa is 0 and Obatala is 1, is the conformacion aritmetica from the 1 to the 0, that serious 10, the union of both, the group decimal. 1 is the pen is and the 0 is the bulba female, the the same composed binary system for 256 variant that are the calls odu of ifa. Obat ala-Oduwa-Eshu conform then the sum 1+1=1. Together they conform then the I num ber mistico and sacred three, the I number of the creacion: A penis, two testicles, a vulva, two ovaries. Baba Osa Meji: That Rage of Iymi against Oosala O gbe'di fun yin o. O gbe'di fun yin o. O gbe'di fun yin o lemeta. Idunkundun oy o ni nwon fi iso'yo ni'gi. Ifekufo ogbigbi ni nwon fi ta ogbigbi l'oko. Ijekuje adan ni'fi t'enu po, ni f'enu su. Awon l'o d'ifa fun Osala Oseremagbo. Nijo ti nlo ree pon omi el eiye l'odo. Awon l'o d'ifa fun eleiye. Nijo ti nwon ni ki nwon ma j'owu mo. Nigbati o ya nu un Orisa l'o gbin owu, l'o ba awon eleiye, nwon nyo owu naa je. l'o ba se nwon l 'o fin pe ki nwon ma yo owu naa je mo. Awon o ni ji nkan ara awon mo. Nigbati awon wa l'ai ye, awon obirin nwon o ri nkankan yan lodo Olodumare. Nigbati nwon yan iseda aiye ta n, awon obinrin bere wi pe, kini agbara ti awon ni? Olodumare ni awon okunrin ti ya n gbogbo agbara tan. Ko si ipa kan mo. Nigbati nwon de'le aiye, ni awon okunrin ba nyan awon obirin je, nwon nlo nwon ni iloyeye, nwon n se won bi o tito. Nwon ba wa to Olodumare lo, pe iya ni nwon nfi je awon nile aiye, awon o ni ipin kankan, Olodu mare ni on o fun yin ni agbara kan, ti o koja gbogbo eyii, ati agbara nwon, ati ologu n nwon. L'o ba gbe ase yii le nwon lowo. Pe ni awon aje lati maa lo fun gbogbo ona. Nigb ati nwon o de'le aiye nu un ko si odo. Gbogbo awon t'o di odo wonyi ko ti da odo nig banaa. Omi akan ni agodo. Omi kiribiti bi kanga. Bi kanga ni omi ti nwon maa ri lo nigb anaa. Awon Iymi si wa ni odo kan. Nwon pe eni Olontoki, omi yii kii gbe nigba kookan, nwon maa toju re. Ori sa si ni yii; Omi tuntun ni fi maa se ona enia ti i maa da . Nitoripe on maa se eda enia, l'Orisa ba nlo ree ji omi won pon. Nigbati nwon bere si re p e nji pon, nwon ba so omi. Nigbati nwon kamo be niwon ba ba Orisa nibe. Nigbati nwon b a Orisa nibe, nwon ni, iwo Ori sa, nwon ni nle o. Orisa ni o o. Nwon ni ase'wo l'o mo nji omi awon pon nijoojumo bayii? Niwon ba bere si le Orisa lo. Nwon le titi de'le E egun. Eegun ni ki nwon joo e si, ki nwon o fiji on. Nwon ni t'o ba le gba a iwo Eegun. Nwon ni gbogbo ago re l'awon o he mi niyen. Nwon ni gbogbo agbara r e l'awon o he mi. Ee gun yara ti i jade. Niwon ba nle e, o de'le Ogun. Ogun ni ki won o jo esi fun on ba.

Nwon ni, gbogbo owo re l'awon o he mi. Irinse re gbogbo emu l'awon o he mi, gbogbo ise re l'awon o he mi . Ni Ogun ba yara ti i jade. Niwon ba nsa lo. Osa lo si'le Orunmi la. Ni nwon ni iwo Ifa, nwon ni t'o ba le gba a, gbogbo ikin re, a he mi, nwon ni gbogb o Opele re, a he mi, o ni, ko buru. O ni, ki nwon o maa wole. L'Orunmila ba mu awo ekuru merindilogun, l'o ba gbe e fun nwon. L'o ba mu ori sirisi eje. Eje ewure, eje ad ie, eje agutan. L'o ba pa gbogbo ori siriri eje po. Eje erinla, l'o ba gbe e fun nwon. O ni ki nwon o maa mu. Beni bi nwon ba si ti se wahala pupo bi nwon o ba mu omi, eje ni awon mu, ni tiwon l'o ba gbe fun nwon, ni nwon ba mu. Ni nwon ni Orunmila t'o se awon ni alejo to bayii, awon fiji o l' oto. Sugbon nkan t'awon o ba gba, awon o maa wa bi o l'eere. Orunmila ni bi elmiran se eniwa se, bi elehin se, obogbo ohun ti e ba gba l owo re. O ni ki e maa wa bi on, on o si maa gba a fun yin. Ni Orisa wa f'okan ba l e tan. L'o ni, iwo Orunmila, ose on loore pupo. Kini on ba yara fun o bayii o? Nkan tie po l owo on t'on mu de hin, afi ada ti on mu de ha hin. L'o ba mu ada. L'o ba fi le O runmila l owo. Ni ada ti awon babalwo npe ni adasa. Ti nwon maa lo fun odo Ifa lati fi se iroke. Niwon fi npe e ada ni adasa. L'Orunmila ba bere si lu ada yii n'idi Ifa. Ni Orun mila nba ngbo gbogbo ohun ti o nwi. "Nse ada Orisa ni, ada Orisa ni, ada owo mi o, ada Or isa ni." He maintains to if same for you. He maintains himself for if same for you. He maintains himself if same for you. Mischievous he is the Oyo that are scrimmagi ng with a toothpick. The Ogbidgbi evil of the word that are the scrimmage with a stone. Evil food, the stick vomits through the mouth and excretes through the mouth. Ifa was cons ulted by them for you Dare it Oseremagbo in the day that was going to draw the water of the river of the birds. They were the one that consulted Ifa for the b irds in the serum of the day that to stopped eating the cotton of Orisa. When t he time came so that Orisa strike their cotton, he found the birds that raised their cotton and they ate it, (the reference to the cotton is a reference to the elevation of the sens e) he notified them that they stopped the to throw of their cotton and the to eat of him. They did not steal any thing when they came to connect to the land. The women had not received any thing of Olodumare. The women asked to Oloduma re which is our energy. Olodumare said that the men have taken all the energy. There was not energy. W hen they arrived in the land, the men deceived the women. They treated them wit hout the seriousness, them did not they speak the truth, they were before Olodumare, to speak of their suffering that not nothing with them was shared. O lodumare said that he would help him. He would give them the energy that would be beyond that of men and beyond the energy of its medicine. They would carry this energy ins ide itself in their hands. The birds utilize each one the media when arrived in the land, there were no river, and the hole of the water was the alive space of crabs. They utilized the water well and the Iyaamis had a river in this time. They called it Olontoki that the water never went drought, they took the care of

him. Orisa was in this situation. He created to people with the fresh water. Because he created to people, Orisa went to take of its water. When the Iyaamis noted that its water was taken the y began to look at the river. As they looked at the water, the Orisa found. When they found Orisa said greetings to you Orisa. Orisa returned the greeting. The Iyaami said are you the one that has been taking our water a ll at present? The Iyaami began to pursue Orisa on a great distance. They pursued them to the house of Egun. The replacements said Egun they, pardon the, and they take them. You said all their cloths of Egun we can take them and to swallow them. You sa id all its energy we they will drink it Egun Orisa quickly pushed outside and Orisa could be escaped. Orisa functioned to Ogun. Replacements said Ogun he. You said their abundance we they are going to take it and to eat it. All its ir on puts its pincers in ejecucion, we will take them and we will eat them. All its work we will take it and we will swallow it. Ogun Orisa quickly far aw ay pushed. It to have escaped and the Orisa functioned to the house of Orunmila. Orunmila said Orisa we will take all its nuts of the palm and we will swallow them. Orunmila said come in m y house. Orunmila offered them sixteen plates of beans cooked and he did an ebo with the blood of a goat, of a chicken and of a sheep they with the blood of the bull. He gave them it to the beverage and the said blood was the true beverage of Ori sa. They said that Orunmila has given them a positive reception and he pardoned truth it. But all the things that would desire to have, they would come to obtain them o f him. Orunmila said if another should offer, if another person should offer all the th e things that you he receives they said it they require it for Orunmila. Orisa came out with a tranquil heart. The Orunmila grateful Orisa and asks him what needed. Orisa gave the machete in his hand to Orunmila. Orunmila utilized its machete i n the feet of Ifa that the available machete belongs to Orisa (there is a certain indication in various Odu that Ifa came to the culture of th e yoruba after the adoration of Iyaami, of Egun and of Orisa to be established. Ifa served the function to integrate and to balance to the several companies th at composed the foundation of the tradition of the spiritual one of the yoruba.) s Mj That Iymi and the creation of the cloth of Eegun Osa Meji tula. Obu yankan yankan. Ariwo ajija ni d'Orun. A d'ifa fun Odu n'ijo t o n nti'kole Orun bo wa ile aiye. A d'ifa fun Obarisa, n'ijo ti o nti'kole Orun bo w a ile aiye. A d'ifa fun Ogun, n'ijo ti o nti'kole Orun bo wa ile aiye. Olodumare. O ni, ile ai ye l'awon nlo yii. O ni, nigbati awon ba de ohun nko? Olodumare ni ki nwon o lo maa se ile aiye, ki ile aiye o dara. O ni gbogbo ohun ti nwon yio ba si maa se, o ni on o fun won l'ase ti nwon o maa fi se e, ti yio si fi maa dara. Ni nwon ni ki Ogun o siwaju. Nigbati Ogun siwaju, Obarisa tele e. Nigbati Obarisa tele e, Odu nlo kehin. Nigbati Odu wa ke hin, ni Odu wa pada sehin. O ni, iwo Olodumare. O ni, ile aiye t'awon nlo yii, o ni, Ogu n, o ni, o l'agbara Ogun jija, o ni, os si ni ida, o l'o mo ibon, o ni, o ni gbogbo nkan ti nwon fi jagun. O ni, Obarisa, o ni, on naa l'ase. O ni, ase re t'o ni ni fi ise gbogbo o

hun t' oba fese, O ni, on je obirin ninu nwon, ni on Odu. O ni kini agbara ti on? Olodumare ni agbara tire? O ni, iwo l'o maa je iya won lo lailai, o ni, nitori nigbati enyin meteta nl o, o ni, iwo, obirin nikan ni o pada. O ni, iwo obirin naa ni on fun l'agbara, ti o o fi maa je iya nwon. O ni, iwo ni o o si mu ile aiye ro. Olodumare l'o ba fun un l'agbara. Nigbati o fun un l'agbara, o fun un l'agbara eiye, o gbe eleiye fun un. Nigbati o gbe elei ye fun un tan Olodumare ni too. O ni, igba eleiye ni on gbe fun o yii o, o ni, nje o mo li lo re l'aiye? O ni ki o mo bi o ti se maa lo o l'aiye. Odu ni on o mo. O gba eiye l'odo Olodum are. O si gba agbara ti yio tun maa lo l'ori re. L'o ba nlo. Orin sa a. Olodumare tun pe e pada. O ni o dara. O ni, pada wa. O ni, iwo Odu. O ni, pada wa. O ni, nigbati o ba de il e aiye, o ni, bawo ni o o tie ti maa lo awon eiye re? Ati awon agbara ti on fun e? O ni ba wo ni o o ti se maa lo nwon? Odu ni, gbogbo eni ti ko ba ti gbo t'on, o ni, on o fi maa ba won je ni. O ni, eni, ti ko ba ya si alaye ti on, ti on ba se fun un, ti ko si gbo gbogbo o hun ti on ba so, o ni ni on o maa fi ba ja. O ni, eni ti o ba wa dimo on, ti o ba pe on o l'o wo, o ni, on o maa fun un. O ni, eni ti o ba si pe on o bimo, oni, on o maa fun un. O ni ti on ba si fun enia l'owo naa tan, ti o ba tun yaju si on. O ni, on o gba a. O ni ti on ba si f un enia l' omo tan, ti o ba tun yaju si on, o ni on o gba a. O ni gbogbo ohun ti on ba se f un enia, ti o ba ti yaju si on, o ni, on o si maa gba a lowo re. Olodumare ni o dara. O ni k o buru. O ni sugbon maa rora lo ree lo agbara ti on fun o. Ti o ba lo o tipatipa on o ma g ba a o, ati pe gbogbo awon okunrin t' o tele, iwo l'on o fi se iya won, ti o je pe gbogbo oh un yio wu nwon ba ni se, a fi bi nwon ba fi lo iwo Odu ni nkan un yio to se ise. Lati igba naa ni Olodumare ti fun obirin l'ase, lat'ori eni ti o si fun l'ase naa ni oruko re ne Odu. Ni o gbe gun obirin l'ase wipe, gbogbo ohun yio wu. Okunrin ko gbodo le da nkankan s e lehin obirin. Ni Odu mbo d' ode isalaiye, Nigbati nwon jo de ode isalaiye, gbogb o igbo ti nwon ri (ti won npe ni igbo Esgun) obirin ni o nwo o. Eyii ti nwon npe ni igb oro, obinrin ni o nwo o. Ko si ewo kankan fun obinrin nigba naa, pe igbo kan wa ti ob irin ko gbodo wo, tabi ika kan wa ti obirin ko gbodo wo. Bi nwon o bo Eegun, bi enia o b o Oro, bi enia o bo gbogbo orisa, obinrin ni bo o nigba naa, nigbati nwon wa mbo o bee. Ha! Agba ti o ba se aseju ti te nite. A d'ifa fun Odu, nigbati Odu de' le aiye. Ha! Nwon ni, iwo Odu, nwon i, oba le so ra re. Ki o se s e suuru, ki o ma yaju. Odu ni et iri ? Nwon ni nitori agbara re, ti Olodumare fun un, nwon ni nitori ki aiye ma ba r'idi re. Od

u ni howu! O ni, ko si nkankan. O ni nwon ko ni le r'i di re. O ni on nika l'o lo odo Olodumare. Lo ree gba agbara ti ko se oju gbogbo awon ti nwon jo mbo w'aiye, ko se oju won rara! Nigbati nwon wa so bee fun Odu tan, nwon, ni k'o rubo. Odu ni, rar a! O ni, on ko ni rubo. Ebo ki obirin o ri agbara gba bo lati odo Olodumare, l'oru. S ugbon on ma le yo ayopere. Ki on o si le lo kini yii titi. Ki aiye o ma fi ba a je mo on lowo. Ki aiye o ma fi ri' di re. Ko rubo re. L'o ba nlo. O mu Eegun jade. O mu Oro jade. Gbogb o nkan, ko si ohun ti ki se nigba naa. Ni Obaisa wa ni, hen! On ti o je pe on ni Oloduma re ko aiye le lowo. Ko je pe obirinbirin yii ni yio gba aiye naa, ati ika Eegun ni, at i ika Oro ni, ati ika gbogbo Orisa ni. On ko gbodo wo okankan ninu re. Ha! obirin yii ni yio w a gba gbogbo aiye naa, ni Obaisa ba lo ree ke si babalawo. Babalawo ti o loke si nijo naa, Orunmila l'o lo ke si nijo naa, Orunmila ga an l'o pe. O ni ki Orunmila o ye on lowo kan ibo wo? Ise ti Olodumare ran on yii: Ati ile aiye ti o ko le on lowo yii? On jis e naa lajeyi. Enikankan ko si le gba ile aiye naa lowo on. Ile aiye naa ko baje. On ti se le s egun? Nlo da' fa si. Nwon ni ebo ni ki Orisa oru. Nwon ni ki o se se suuru. Orunmila yan a n l'ebo igbin nigba naa. O yan an ni pasan. Osi yan an ni egbaajo owo. Orisa rubo. Nigba ti Orisa rubo tan, Orunmila se'fa fun Orisa. O ni, ile aiye yii o, o mbo wa di ti e o, o ni, sugbon, suuru ni ki o se o. O ni, ti o ba ti se suuru, o ni, mbo wa di ti e. O n i, eni ti nwon gbe agbara fun l'obirin. O ni, yio fi as eju bo o. Nigbati o ba f'ase ju bo o, o ni, yio wa di omo lehin iwo Ori sa, yio maa wa teriba fun o, Orisa si gbo, ose suuru. Gb ogbo iwa eyii t'o dara, eyii ti ko dara, ti Odu nhu nile aiye, ti nfi agbara ti Olodu mare fun hu: Ti o ba ni enikan ko maa wo on l'ofu, eni ti o ba wo o, oju re yio fo. Ti o ba n i enikan wo on ni iwo ti ko dara, ti o ba pe ori o maa fo o yio maa fo o naa, ti o ba pe inu o maa run un, inu yio maa run un. Gbogbo ohun ti Odun ba so nigba naa ni maa se. Nigbati o wa ya ni Odu ni, iwo Ori sa, o ni, nigbati ose pe awon dijo waiye naa ni, o ni, je ki on re o wa ni ibi kan naa. O ni, ti awon ba wa ni'bi kan naa. O ni, gbogbo ohun ti on ba fe se, o ni, on o maa r'aaye je ke iwo Ori sa, ki o maa ri gbogbo ohun ti on ba nse. O ni nitoripe awon pelu re. Ni awon jo ro lati ode Orun w'aiye ati Ogun. O ni, sugbon ologun n i nwon yan fun Ogun wipe, eniti o ba fe ba won jagun, ki Ogun o ba won segun re. O ni, ni won yan Ogun fun awon si. Ni Odu pelu Obaraisa, ni won ba jo ngbe oju kannaa. Nibi ti nwon gbe jo ngbe ojukannaa, igbin ti Orisa fi rubo, Orisa mu u, o fi nbo ori re. Nibi ti Orisa ngbe fi igbin bo ori re. Nigba Orisa bo'ri tan, o si mu omi igbin

yii. Nigbati o mu omi igbin, o ni, iwo Odu, abi iwo naa o mu bi o? Odu naa ni ko se nkankan. Odu naa gba omi igbin, o mu u. Nigbati Odu mu omi igbin tan, inu Odu nro diedie. Nib i ti inu re gba nro, o ni ha! O ni, iwo Obarisa, o ni, o ma tie mo nkan t'o dun je. O ni ase omi igbin dun bayi ati igbin naa ase o dun bayi? Nigbati oje tan, o ni o dara na a. O ni, lailai nwon ko gbodo fun on naa ni nkan miran ju igbin lo. O ni, igbin naa ni ki won o si maa fun on. O ni, igbin ti iwo Orisa yii naa nje gan an, o ni, nwon o maa fun on . Orisa ni on ko pe ki nwon ma fun o nigbin, o ni, sugbon agbara tie ti o o fi han, o ni nikan ni o ndun on. O ni, gbogbo ohun yio ku ti on ba ti ni, o ni, on gbodo fi han iwo Od u. Orisa wi bee. Nigbati Orisa so bee tan, Odu ni nigbati o ti di pe on wa joko tio ti on pelu re ngbe loju kannaa, o ni, t' o si j e pe gbogbo nkan ti iwo ba nse ti o o fi kanka n pamo fun on. O ni, gbogbo ohun ti on naa ba maa nse poo on ko ni fi kokan pamo. O ni, ki o le baa maa ri gbogbo ise ti on o maa se ati gbogbo iwa ti on o maa hu.O ni, no on s e wa joko pelu r e nibi kannaa. Obarisa, o ni, ko buru. Nigbati Orisa ni ko buru tan nwon jo ngbe. Ti nwon njo gbe nwon fe bo Eegun. Odu un gbe nkan ti nwon o fi bo Eegun, g be e lo s'ika Eegun. O ni, k'Obarisa o kalo. Ha! Obarisa ni eru mba on. O ni ki o kal o. Obarisa tele e. Nigbati Obarisa tele e wo igbo Eegun tan. Nwon ba bo Eegun. Nigb ati won bo Eegun, Odu o mo aso da bori. Sugbon ko mo bi nwon ti se dun' gun, bi nwon ti se f'ohun ara Ourn. O kan mo aso da bori, o si le s'adura gegebi enia. Sugbon ko mo gegebi nwon ti se nf'ohun ara Orun. Nigbati ose'bi ti nwon bo Eegun tan, Odu si mu aso, o da a bori, o nse adura fun eni jti o gbe onje wa. Nigbati o nse adura fun un tan, o jade. Nigbati o jade tan on (ati) Obarisa, o wa di igba ti nwon wole. Ni Obarisa wa lo si'bi aso. Aso Eegun ki iti l'awon tele tele ri. Orisa l'o fi awon kun un. Awon ti Eegun maa fi riran un. Aso lasan ni eegun wa nigba naa. Nigbati obirin fi nse Eegun, a so lasan ni, nwon yio si lu oju r e pe ki awon maa fi riran diedie. Ko si awon lu lu niwo n lu Eegun loju nigba naa. Sugbon nigba ti Obarisa wa de ibe. Obarisa wa fi awon kun un, lehin ti nwon de ile tan, l'Obarisa wa tun lo si ika Eegun. O gbe Eegun, o re oj u re, o f'awon si i. Nigbati o f'awon si tan lo ba da Eegun bori. Nigbati o da aso Eegun bori tan, o mu ore l'owo, mimu ti o mu ore l'owo, ko da gbere fun Odu, wipe o los' ika Eeg un n'ibi ti o gbe jade. Ni Obarisa ba f'ohun Eegun. O f'ohun Eegun, nwon ko da ohun re mo mo. Ose adura, nwon ko da ohun re mo mo. Eni ti o bo Eegun o ni hen! o ni ha!

O ni Eegun ti on maa bo maa gba o. O ni ara Orun l'o w'aiye yii. O si mu ore l'owo . Ore ti o mu l'owo un, o nfi or eyen wo'le. O si nf'ohun Eegun. N'ibi ti o gbe nf'ohun E egun. O tun di nkan ti nab Odu naa leru. Ha! Ha! Nigbati on nda aso bori on ko mo iru el eyi wi! Ha! Ha! Tani o ti yara bo sinu aso yii? Ti o si ti yara nfo iru ohun bayii? Ogbo n ni okunrin fi gba agbara. Ati gbogbo ogbon ti obirin gbon, ogbon ni okunrin fi gba l'owo awon obirin. Ni Olodumare koko ko ogbon ati agbara eleiye ti obirin. Sugbon ogbo n ati etan ni okunrin fi gba ogbon l'awon obirin. Nigbati Odu ti ri i pe Eegun yii mu ore l'owo, on naa nsa fun un, o tun di ohun ti eru nba. Obarisa o gbe Eegun yii kaak iri gbogbo ilu. Odu si ti ri wipe aso on ni. Nigbati o ri i aso on ni. O ni ta wa ni eleyii? Ko si ri Obarisa nile. O ni abi Obarisa naa ni? Ni Odu ba duro nile. L'o ba ran eiye r e O ni ki o lo bale e ni ejika. Ni nwon ba jo nlo. Gbogbo nkan ti Eegun ba ti wi, ni nse n i agbara eiye, ti o bale e ni ejika. Nigbati gbogbo ohun ti o wi wa nse tan, ti o wa dari de'le. O dari di ika Egun. O bo'ra sile. O fi or e sile. O mu ewu re wo. O jade. Eleiye o ti lo si odo eni t'o ni i. Nigbati o wa wole, Odu si ki i. O ni kaabo. O ni nibo l'o wa lo? O barisa ni, on lo si ode ni. Odu ni, ko buru. O ni kaabo. Obarisa si da gbogbo nkan ti o gba bo sile. Nigbati o da a sil e tan, Odu ni o dara naa. O ni se aso Eegun on naa l'o gbe lo si ode? Obarisa ni on naa ni. Odu ni nigbati iwo bo sinu Eegun un. O ni, oye o ju to on gan an ti on maa nse e lo. O ni, gbogbo enia, o ni, nwon npe Eegun ree, Eegun ree! O ni , nwon nkigbe mo. O ni, nfi ore wo'le. O ni, o tie niyii. O ni, lati oni lo. O ni, on y oda r e fun okunrin. O ni, lati ori ti on, o ni, obirin kankan ko gbodo wo nu Eegun mo. O ni , l at'ori Orisala, o ni, on yoda Eegun fun okunrin. O ni, sugbon ti on naa nlo ode, o ni, on ni on o maa ni agbara ti maa lo. Idi re niyii Eegun pelu eleiye nwon fi tun ni irepo. Nibi ti Eegun ba wa, nibe ni awon eleiye wa. Gbogbo agbara ti Eegun si nlo, agbara eleiy e ni. Ni Odu ba ni on ko gbo do ri ki obirin kankan ko bo sinu Eegun mo, sugbon bi Eeg un o be maa lo ree se alajoko, Ti o je wipe ti Eegun ba lo sode, ti o maa je niwaju r e. Ti yio maa jo ko Eegun lona. O ni, eyun un nikan ni ki obirin o maa se. O ni obirin ko tun gbodo wo ika mo. O ni lati oni lo okunrin naa ni k'o maa gbe Eegun ki o si maa m u Eegun jade. O ni, sugbon gbogbo, ati omode, ati agba, enikookan ko wa gbodo fi o birin sere, o ni, obirin nl o ni agbara julo lorile aiye. O ni, obirin si tun ni o bi wa. O ni, gbogbo enia, obirin ni o bi nwon. O ni, gbogbo ohun ti enia ba nse. Ti ko ba fit

i obirin kun un, o ni, ko le sese. Idi re ni i okunrin ko fi le da nkankan se laiye, bi k o se pe o l'owo obinrin. Ni nwon ba nkorin. Ni Obarisa naa ba nkorin. Nigbati o ba di Orun ti nwon o ba se ose. O ni, gbogbo orin ti nwon o maa ko yii o, lati inu Osa meji. O ni, ki nwon o maa fi iba fun obirin, o ni, ti nwon ba ti nfi iba fun obirin, ile aiye y io maa toro. Ni nwon ba nkorin bayii wi pe; E kunle o, e kunle f'obirin o. E obirin l'o bi wa. k'awa to d'enia. Ogbon aiye t'obirin ni, e kunle f'obirin o. E obirin l'o bi wa o, k'awa to d'enia. Meji Osa is rich, cosmic shout of great reach. The bells of sound arrive from t he cameras battleships of the ifa of the sky, they were consulted for Odu in the day Odu did the trip of sky to connect to land in the company of Ogun and of Obarisa. Odu was the ONLY mujere among them. She asked to Olodumare what would happen when we ar rive in the world? Olodumare said that the world would be good. He said that e verything that they will desire to achieve serious fact because he will give them the energy. It will be good (this is a reference to the belief of Ifa that life is designed to work and the people in the land is born with the potential by a good life) Ogun walked in front. When Ogun walked detras authorization Obarisa and behind Obarisa came Odu. She asked Olodumare about the world. She said that Ogun has the energy to fight. H e has the weapon that has the necessary weapons for the victory. She said that Obarisa has energy, the be gone of Obarisa does any thing that desires I declare. She said that she is the only woman among them and he desired to know his ashe. Olodumare sai d during all the time that they will call him Mother. He said that she was the unique one who did he travel to the land and he has returned to the sky. Only the women among them they returned. He said that you will rise the seizing that the world Olodu mare will give him that energy. He said that I will give him the energy in the form of a bird. Olodumare said that is good (the women have the capacity to be communicated directly with the immortales with her capacity to utilize the bird to surpass th e limits of the time and of the space) Olodumare asked Odu if she knew to utiliz e the bird in the pumpkin. He said that you will know to utilize it. Odu received the bird of Olodumare and received the energy to utilize it. Odu left while she left Olodum are he asked that she to return. He said voveras. He told him: Odu when you a rrive at the land how does you be going to utilize the energy of the bird, the energy that I have given him? Odu said that she would fight with the people that would not listen. She said, the ones that do not listen the will of Olodumare she will fight wit h them. She said, the ones that would ask him abundance would be given it. She said, the ones that desired children she would give her children. She said if someone receives abundance and is done impertinent she will eliminate her. She said if someone gives birth a boy and they come they be impertinent she eliminated her. She said that any thing that she did for a person, if they came they be impertinent she they would elimi nate it. Olodumare said: That is good but you should utilize this energy with calm and for good. If you utilizes it for the bad things and cause violence, I will demand this energy. All the men that continue him, I have done him their mother, any thing that desire to cause they should speak him first. It is from this very old time that Olodumare has given the energy to

the woman because was she the one that received the energy of Odu. He gave women the energy of the word (the energy of the word giv en to the women is based on the relation between the children and their mothers that before puberty are clerks in their mothers for the survival. Odu signifies that the headquarters and Odu refers to any opening between the sky and the land or to th e visible and invisible kingdoms of the existence. The headquarters is such ope ning because permits the movement of the human soul between the land of the ancestors and the land of the life with the process of the reencarnacion.) The man only not can d o any thing. Odu arrived in the world. When they collected all in the world th at saw the forest of the dead and was the woman that entered the forest. Was the forest of Gold that the woman entered. During this time there was not prohibition against the woman that entered the forest of Gold. In this time the women worshipped all th e Orisa. They had complete knowledge of all the internal mysteries. The woman acted in dishonor and Odu consulted Ifa. The elders told him, you should act in the calm you are patient, you should not be imprudent. Odu said why? They said due to the energ y that Olodumare has given, the people will not know the reason that has been given him to you. Odu said that she does not know the reason that was given him. She said that al one I call before Olodumare. She received the energy of Olodumare after the oth er they arrived in the land. They said that Odu should do sacrifice. She said that she would not do ebo because the ebo was done already. They did the offering so that the woman receive energy in the presence of Olodum are. They said that she should not be presumed in happiness because she is capa ble of using these energies by a very long time. The world will not be able to destroy what she has in the hands. The world will not know the root about her energy. Odu rejec ted to do the sacrifice (in a certain point in the history of the culture of the yoruba the energy of women was abused with arrogance.) Odu left without the pr oduction of ebo. She brought the cloth of Egun outside. She brought Gold outside. Obarisa came and said that is the to who Olodumare confident, the woman enrgia has come to tak e to the world, to take the internal sacred place of Egun and the internal sacre d place of Gold and the chapels of all the Orisa. Obarisa would not dare to enter any of these places. Obarisa consulted Ifa. It was Orunmila the one that threw Ifa for Obar isa. Orunmila said that the message of Olodumare is this, that you will take th e world in its hands. The world not seri damaged. Any person will take the world in his hands (this speaks of a conflict of the kind in the history of the culture of the yoru ba on the question whose would be the responsible for certain mysteries, men or women. This edition has changed of position through the history and continues changing of po sition in modern epochs) How then the will of Obarisa be victorious. He consult ed Ifa and he was said to do ebo. Ifa said that he should be a patient. He sho uld sacrifice the conches, to whip-as the toothpick, and cowries. Obarisa did the ebo. When Obar isa did the ebo Ifa, consulted Orunmila. Orunmila said that the world would bel ong to Obarisa, but you are patient. He said that the adoration will become his . He said that the one that carry the energy of the woman will be exaggerated. When it is done surplus she will be done its maid. Obarisa entendio and he he said be patient (Ifa he is based on the notion of an equilibrium of the energy between the femal e and male principles. This equilibrium is interrupted occasionally by an excessive emphas is in a side or the other while the social situations cause the tension and a re

flux and they flow in the equilibrium of the energy) All the customs, the ones t hat are good and the ones that be evils, brought to the land by Odu with the energy given to her by Olodumare they include the taboo one against looking at their material form. If the taboo one is violated she will do the blind of the person. If she says the fixed look someone is villain, if she says a person is going to have a headache, they will have a headache, if she says that will have pain of the stomach, they will have pain of the stomach. All the said things by Odu will come to pass. When it cam e the time Obarisa said: Odu we have come to connect to together land. She said he comes they he had come to the same place. She said if we are in the same place that s he would permit Obarisa he sees that any thing she desired to do, (this is a ref erence to a historic epoch in which awo learned of the men of women) she said because Obaris a and Ogun descended of the together sky that chose Ogun to be a warrior. The o nes that desired to do war would not be victorious against Ogun. She and Obaris a needed to live together in a place. In the place where they came together they should remain. The conch ofrecid by Obarisa was utilized to praise his head in the place where he lived. The liquid of the conch was utilized to drink. Obarisa did not desir e to drink the water of the conch. Odu drank the water of the conch and its stomach came be tr anquil. She told Obarisa that due to him she had discovered somewhat delicious to eat. She said that the water of the conch is candy and the conch by itself i s candy. When she finished the to eat she said that he was good. She said that nobody has giv en me never a so good thing to eat as a conch. She said that a conch is what sh ould give me one to eat (the conch is a traditional offering to the pote of Odu) she said that the same conch that you measure, they should continue dadomelo (this verse sugge sts that the men and the women learned of one a) Obarisa said that he would give him conches. He said the energy that you does not give me inconveniences I. H e asked that she showed her the things that she possessed. She said when does he come to live wi th her in a place that he should not hide any thing of her. She said that she w ould not hide any thing of him. She said that he will see all his works and pro cedures. She said that we will live in a place. Obarisa said that that was not evil. Odu br ought the needy things to worship to Egun in the internal sacred place of Egun. She said that Obarisa should continue. He said that he was frightened. She sa id he continues it and he he continued it. When Obarisa continued it he entered the forest of E gun. They worshipped Egun together. But she did not show her how to do the sou nd of Egun (meaning how to enter the possession) she did not know to do the voic e of Egun. She knew to speak with the immortales in sky. When they were worshipped Egun Odu to ok the cloth that she was covered and he gave the thanks by his food. When she finished his propitiations she to the left. The time had come so that she and Obarisa go to its place of the dwelling, Obar isa went to the place of the cloth. The cloth of Egun did not have pennants of the cloth. He added the pennants. The pennants permitted that Egun to see. Wh en the done women Egun the cloth were simple and did the face in a way that did not permit that Egun consid ered. When Obarisa arrived he added the pennants. Before they reached its Obar isa homemade went to the subsequent one courts of Egun. He took the cloth of Eg un and he cut the opening of the face and he placed pennants in the opening. When this was done he was cover ed with the cloth. He took a scourge in its hands but he did not say good-bye t o Odu. He said that he went to the subsequent cut of Egun, the place where left

Egun. Obarisa spoke with the voice of Egun and they did not recognize their voice. He said its prayers a nd Egun said the chicken. He said he has it. One who desired to praise Egun sa ys the chicken and he said he has it. He said that the Egun that praises is inf allible. He said when did he come of sky to connect to land one of the people of the sky came to connect to l and with him. He took the scourge and he dragged him in the land. In his home he spoke with the voice of Egun and Odu he was frightened. When did she bring t he cloth that she did not know this way that spoke of the she asked who has entered this cloth, that speak s to quickly and with such voice? With the penetration the men take energy (the media of Egun were originally women and in a certain point the men assumed the control the dance of Egun) Olodumare first gave the wisdom to the women and he gave the energy of the birds to the women. When Odu saw that Egun had an available scourge she functioned f ar away. Obarisa carried the Egun and entered the city. Odu saw that was its o wn cloth. She asked is that Obarisa? She remained in its house and sent its bird in a mission. She said th at the wing should be leaned on the shoulder of Egun. They should go together. All that the Egun says will be activated by the energy of the bird sitd in its shoulder. When all that says he has done I declare he will return to the subsequent one he courts of Egun (th e energy of the company of Egun of the male is supported for the energy of the c ompany of the women) Obarisa stripped in the land. He placed his scourge in the land. He dressed. He went. The bird went his owner. When he came Obarisa home Odu greeted him. She said the reception. She said from where did you do her come? Obarisa said that he c ame of outside. Odu said that that is good you are pleasant (is taboo to know t he identity about the media of Egun) Obarisa dischargeed all its things in the land and Odu said that that w as good. She said that is the cloth of Egun that you have taken outside. Obari sa said yes. Odu said that is good. She said that you he has me shown what I s hould do. She said that the people can see Egun. She dragged the scourge on the land and he said that the h onor is for you. She said that I will go today. She said that I grant Egun to serve. She said due to me that any woman wants each boldness to record in the c loth of Egun she said that she has given the Egun to the men. She said that he should go outside with Egun because she has the energy that Egun utilizes. She said that Egun is compatibl e with the birds. In the place where Egun declares, there also the birds appear . All the energy used by Egun comes from the birds. Odu said any woman will enter never in the cloth of Egun, but she will be able to dance, to resolve Egun and to dance in front of Eg un if Egun is outside. She said that apartir of today cuandosale Egun is the ma n the one that will direct Egun (to the start would appear him that the adoration of Egun is male dominated . This verse is saying that Egun is supported for the energy of women.) To the women the happiness all the things the desire of the people to do aid. That is reason the men cannot do any thing in the land, if obtain not the hand of the woman. They sang, in the fifth day that celebrated the week. Happiness all the enchantments that would sing c ome from the Odu holy of called Bear Ifa Meji (the energy of women in Bear Meji is the entrance to the land of the ancestors) they said that will praise women, they said if praise women th at the land will be tranquil. They sang: E kunle o, e kunle f'obirin o. E obirin l'o bi wa. k'awa to d'enia. Ogbon aiye t'obirin ni, e kunle f'obirin o. E obirin l'o bi wa o, k'awa to d'enia

Prostrate, prostrate para las mujeres. La mujer le ha colocado en el mundo, as usted es humanidad. La mujer es la inteligencia de la tierra, prostrate para la mujer. La mujer le ha colocado en el mundo, as usted es humanidad. Irete Meji That How the Iyami came to connect to the land. K'a t'iwaju bu u, k'a t'ehin bu u, a d'if fun okanleerugba enia, ti nti'kole Oru n bo wa'le aiye. A d'ifa fun okanleerubga eleiye, ti nti 'kole Orun bo wa'le aiye. Nigbati awon okanleerugba enia o maa bo, nwon ni nwon o toju igba kokan. Nigbati nwon o de, o de Ota ni nwon de s i. Nwon ni nwon ti fi enikan je Iyalode l 'ode Ota. Eni t'o ba fe gba a yio gbe igba re s'odo re. A ni, on fe gba eiye t'on. Yio f'eiye si i ninu. Nigba ti o ba si fi eiye si i ninu, Yio de igba, yio gbe e fun nwon. Igba ti nwon ba gbe e fun nwon. Nwon o toju re sinu ile. Nigbati nwon ba toju re sinu ile. enikeni ko le mo ibi ti nwon gbe e si, a fi eni t'o ba ni. Boya l'aga ni o wa o. Nwon le gbe e si ara i gana. Nwon le gbe le ki nwon gbe e si. Awon nikan soso ni nwon mo ibi ti nwon gbe e si, nigbat'o gbe e fun nw on. Nigbat'o gbe e fun nwon tan, olukuluku o maa gbe tie, yio maa lo toju e s'ibi t' o ba ri. Nigbati nwon ba f e ran eleiye yen n'ise, nwon osi igba yen s'oke, eleiye yen yi o fo jade ninu igba yen yio lo se'se ti nwon ba ran an, ibaa je Eko, ibaa je Ibadan, ibaa je Ilorin, ibaa je Sapele, ibaa je Londonu, ibaa je ilu Oba. Gbogbo origun merein aiye. Nig bati nwon ba si igba yen s'oke bayii, eiye yen yio si fo jade, yio lo jise yen. Bi nw on ni k'o pa enia, yio pa a. Bi nwon ni k'okofun enia ni, yio ko o. Nigbati yio ba kofun, yio ba ti eni t'ohun. Nigbati o ba ba ti i, nwon osi la'nu re. Eni ti nwon sui fe mu ko ni mo, nwon o ko ifun re jade. T'o ba si se aboyun, nwon o yo oyun inu re. Ise ti nwon ba ran nwon, nwon o lo ree je e. Nigbati nwon ba si ji se yii tan, nwon o tun pada si'nu igba yii. Nwon o si tun bo o. Nigbati nwon ba bo o tan, nwon o tun toju re s'ibi ti nwon gbe e si. Nwon kii si da ja, a fi ti nwon b a lo s'inu egbe. Nigbati eiye yen ba dari de, yio w a so fun olowo re bayii pe, Ise t'o ran mi, mo je e. T'o ba je pe eni tohoun lajeara, o l e wi pe enit'o ran mi si, mo ti mu u. Sugbon mo mu u, mu u, mu u, ng ko le mu u. T'o ba si je pe ose mu, enit'o ran mi si, mo ti mu u. Enit'o ba ni eiye ni, yio si lo si arin egbe, yio siso wi pe, On ran ojise t'on ni ise kan, o si ba on se ise naa, on si mu ise na a wa si arin ajo, nitoripe on ko gbodo da se'se naa. Nigbat'o ba so bee tan, awon yioku re, n kan t'o ba pin nibe. Eje to ba gba l'ara eni ti nwon ran an si, yio gbe elo s'arin egbe, gbogbo awon egbe ni yio f'enu ba a. Nigbati nwon ba jojo mu'je yen tan, nwon o wa tuka. Nigbati nwon ba tuka, t'o ba di ojo keji, t'o ba di ale keji, nwon o tun ran an lo. Nwon

ko ni je o sun, Eleiye yen yio m'or e l'owo, o le mu kumo l'owo, o le m'obe l ow o, o le d'eegun, o le d'orisa. Ti o maa lo ree deruba eni ti nwon ba ran an si! Bi itan awon eleiye se ri ni yii o! We are drawing the water in front, we are drawing the beater behind, Ifa we were consulted for the 201 Imoles, (the water of drawing is a reference to have acce ss to female energy) when they came from sky to connect to the land. Ifa was consulted for the 201 masters of the bird when they came from sky to connect to land (a master of the bird is felt with the capacity to be moved beyond the limi ts of the time and of the space). When they arrived the 201 Imoles, the Babalawo told him each one of them that should prepare a pumpkin for its arrival in the land. They arrived an Ota called placed (Ota signifies the meaning of s tone the place where the solid land emerged of the main water) that named one among them Iyalode of Ota. (The oldest mother of the solid land) the ones that desired to receive a bird presented him their pumpkin (the inference here is tha t the ones that did not know to move their sense with the limits of the time and of the space would be able to learn the mystery of the oldest mother). A bird w as placed in the pumpkin. After the bird to be placed inside the pumpkin was cl osed them and given. The pumpkin was carried to its house and it did not matter where was placed in the house while the locating was a secret. Each person took his pumpkin to write down in a secret place (due to the power of this pote he i s considered taboo to put it in a visible place). Provided that they needed to send the bird in a mission they would open the pumpkin and dejarian the bird to fly toward was. The bird goes in their mission possibly to Lakes, to Ibadan or to Ilorun (the energy of this pote is the capacity at work with the espiritud elementary of a bird) can be that they send the bird wherever in the four corner s of the world. If the bird is said to kill, will kill, if the bird is said for attack someone the intestines that will be attacked, they is said they are hidden until they are ready for attack. If a woman is in need of an abortion th e bird can achieve this task. When the bird to puts an end to its allocation wi ll return to the pumpkin (the bird has several functions, this is a description of the energy of the bird when is utilized as arms by the female warriors). Whe n the bird returns is covered the pumpkin. If the bird is working with other bi rds will return to the place of meeting of the company of the women. When the pajaro this giving returns will tell the owner of the pumpkin that has been fini shed the task. If the bird is sent to do the work against someone that has the medicine of the protection against the bird the bird will say that the mission was not wise. When it happens this the owner of the pumpkin will go to the comp any of women and he will ask so that the entire company work next to the to fini sh the mission. The matter is discussed among the masters of the bird (the company of the women has ways to determine if the mission is appropriate) if the re is agreement they send the bird in their mission. When the bird returns the women they put the blood of the victim in its lips and the matter becomes taboo to discuss.Satisfarn again if the mission is not finished. The birds could carry the scourges, the clubs, or the knives. The bird could carry a ghost or an Ori

sa (the bird can be utilized as the avatar for other espiritus that agree to join in the battle). Collectively the birds will bring fear to the ones that ha ve offended to company of women. Ifa Irete Olota That How Orunmila came to know the secret about the Iyami in Ota. Ki'wo se apo duru si mi. Ki emi se apo duru sio. Iwo ni, emi ni. Owuyewuye awo i le Orunmila. A d'ifa fun Orunmila ti ns' awo lo ilu eleiye. Orunmila ni ilu eleiye t' on lo yii, on le r'idi nwon? On si le ko re bo nibe? Nwon ni k'Orunmila o rubo. Nwon n i k'Orunmila o to lo r'idi bi ekeiye naa nse s'aiye, nwon ni k'Orunmila o lo toju apo aso funfun. Nwon ni k'o ru ori oka. Nwon ni k'o ru eiyele funfun. Nwon ni k'o ru obi ifin merin. Nwon ni k'o ru obi ipa merin. Nwon ni k' o ru epo. Nwon ni k'o ru efun. N won ni k' o ru osun. Nwon ni k'o ru igba kan. Nwon ni k'Orunmila o lo toju gbogbo nk an yii. Nigbati Orunmila si toju e tan, nwon wa gbe apo aso yii, nwon gbe e ko. Orunmila ni ha! Orunmila nlo s'ode Ota. Nigbati Orunmila de aarin oja, bi Orunmila ti de, nw on ni haa! Nwon ni obe de! Eni ti awon o pa je de. Ni gbobo nwon bere si wi. Esu l'o n se meji meji, l'onse meta meta. Esu ti ta parada, o si ti di enia. L'o ba lo kesi gbogbo awon aje t'o wa l'ode Ota. O ni haa! O l'Orunmila. O ni eiye t'Orunmila ni, O l'o ma ju g bogbo ti'yin lo. O ni e ko gbogbo eiye ti'yin poo, e maa ko lo odo e, k'o maa lo ree g ba agbara l'odo Orunmila. Nwon ni ase okunrin naa tun l'eiye? Esu ni eiye t'Orunmila ni. O l'oju ti gbogbo nwon lo l'ode Ota. Esu ni eiye t'Orunmila ni. Gbogbo nwon bere si da e iye nwon jo. Nwon ba bere si gbe t'Orunmila lo. Orunmila ba si gba gbogbo eiye yii l owo nwon poo, Nigbati'Orunmila wa gba a lowo nwon tan, l'Orunmila ba nl ojokoo. Jijo koo t'o jokko, nwon ba l'awon o ni pa' ju odi da l'ara Orunmila nwon l'awon a maa ba a ja ni. Nwon l'awon o si binu si i nitori pe o t'asiri awon. Nwon ni o si fe f' idi awon ni. Nwon l'afi b'awon ba mu Orunmila t'awon ba pa a. O wa lo ree pe awon Babalawo. Orunmila l'o wa ka. O ri Temaye. B'awo'le o ba gbo' fa, elo ree kesi t'ode. A d' ifa fun Orunmila n'ijo t'awon eleiye l'awon o pa a. Nwon n'iwo Orunmila, iwo l'awon elei ye o pa o, awon eleiye fe pa o. Nwon ni o ba ree rubo. Nwon ni k'Orunmila o toju ekuj ebu n'ijo naa. Nwon ni k'o si ni adie opipi. Nwon ni k'o ni eko kan. Nwon ni k'Orunm ila o ni egbefa owo. Orunmila sise e bee. Nigbat'ose tan, nwon ba lo fi gbogbo kini yii, nwon ba fi se Ifa fun Orunmila, nwon ba fi pese. Nigbati nwon fi pese tan, ti nwon nje e , nwon ba tun l'awon o mu Orunmila, nwon wa ti so Orunmila ti ti ti, nwon o ri Orunmila mu mo. Nigbati awon o ri i mu mo. Nwon ni Orunmila, nwon l'awon o ti se ri o mu? O

ni aje kii roro ko je ekujebu, e ma le pa mi rara. O ni adie opipi ki r'apa gun ori 'le, nwon o ni le pa on. Eyii ni ohun t' Orunmila se nijo naa, eyii ni ohun t'Orunmila se ni jo naa, ti nwon o fi le pa a, nigbati Orunmila lo s' ode Ota to lo ree r'idi nwon. You the content of a large bag shows me, I show the content of a large bag, you have, I have, Owuyewuye the Babalawo of the house of Orunmila (the name of the g uesser suggests that the edition here is one of mutual confidence and to share mutual) Ifa thrown for Orunmila in the day that went to the land of the birds. Orunmila said that I go to the land of the birds to learn its secret. My trip w ill be verified? Orunmila was said to do ebo. They say that rnml, before goes to see the secret that Eleye do in the world, they say that rnml will prepare a bag of white fabric. They say that he offers a head of the oka of the snake. They say that he offers a smooth dove. They say that he offers four nut-of-white queue. They say that he offers four nut-of-red queue. They say that he offers the oil of the oil-of-olive green palm. They say that he offers the chalk (the efun). They say that he offers the red dust (the osn). They say that he offers a pumpkin of the bottle. And that place the ebo in a white bag and cluster the ba g of the ceiling of its home. (Ebo for the protection against the negative use of the elementary energy.) Orunmila travelled to Ota and the market arrived. T he birds decided to feed to Orunmila a soup with the poison. The Esu was transform ed into a person and called the masters of the bird. The Esu told them that Oru nmila had a bird that was more than great reach that his. The Esu told to colle ct its birds and to bring them to Orunmila. They brought their birds to Orunmila, when the birds were collected, Orunmila seated among them. The bird dominates s aid they would not remove its eye of him. They said that they would fight it. They said that they were angry because he knew their secret. They said that alone th ey should know their secret and they desired to kill him. Ifa consulted Orunmil a in the day that the birds were sent to kill him. Ifa said does ebo. Ifa said the seed of the ekujebu of it takes, the chicken of the opipi, and six dollars doubl ed all in a leaf. (Ebo for the protection after have itself initiated an attack ). Orunmila survived the attack. The bird dominates said they would look at it closely. They desired to know Orunmila defended itself. Orunmila said that is not difficult because you cannot eat the seed of the ekujebu and the chicken of the opipi has wings to fly. These were the things that protected Orunmila again st attack (Orunmila understood the mystery to surpass the limits of the time and of the space so they protected him against the espiritus elementary of the bird be cause he knew to work with the espiritus elementary of the bird, signifying that he was a same master of the bird).

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