Ogunda Meji 2

 

failed to carry out seen any weed to clear because all the shrubs, weeds and grasses he found in Orunmila’s backyard backyard were of spiritual, medicinal or occult significance. Asked Asked to expantiate on his statements, tothe his weeds backyard and began toOsanyin point at,took oneOrunmila by one, all shrubs and roots their-in and then told Orunmila of their significance. Osanyin said “this is a leaf of prosperity. Which one will  cut off!. "e would point to another leaf and say “this one is for good health, which one will  cut off! he would point to yet another and say.! #his is for long life, which one will  clear away!. "e went on and on until he mo$ed round the whole backyard. #here was no leaf, root, shrub or weed that was of no significance. "itherto, Orunmila had ne$er employed the use of herbs, lea$es, roots or shrubs in his work. "e had all along been using iyerosun and incantations to do his work. "e then reasoned that it would not only be possible and practicable to combine herbs and roots with enabling in hisnwork, it would e%ually be useful and incantation more effecti$e. this wise, Orunmila con$erted Osanyin from a sla$e to a business partner. Osanyin then began to prepare herbs and roots for $arious ailments while Orunmila would recite the make them more effections them in order to make them more effecti$e than e$er before. #he result was unbelie$able. t not only enhanced the efficacy of Orunmila’s works,it works,it e%ually lifeted him up in the society. #his achie$ement came about as a result of 16

 

Osanyin’s introduction introduction of herbs and root to Orunmila.  As from that day until until today, today, iitt is diff difficult icult to separate herbs and their enabling incantations. A Anyone, nyone, be he or she an fa priest or priestess, herbalist, occul occultist tist and so on that combines herbs roots with incantation is simply making useand of the combine efforts of Osanyin and Orunmila. &oth of them were thus happy, singing and praising fa and Olodumare. 'binrin bi iti &i iti gbinrin (ia fun Orunmila fa nloo ra Osanyin leru )bo ni won ni ko se O gbebo, o rubo )yi ewe a*e 'binrin bi iti &i iti gbinrin )wo ni n o ro nu+ 'binrin bi iti &i iti gbinrin )yi ewebi aya 'binrin iti &i iti gbinrin )wo ni n o ro nu+ 'binrin bi iti &i iti gbinrin )yi ewe omo 'binrin bi iti &i iti gbinrin )wo ni n o ro nu+ 17

 

'binrin bi iti &i iti gbinrin )yi ewe aiku 'binrin bi iti &i iti gbinrin )wo ni n o ro nu+ 'binrin bi iti &i iti gbinrin Translation 'binrin bi iti &i iti gbinrin #hese were the Awo who cast fa for Orunmila When going to purchase to Osanyin as his sla$e "e was ad$ised to offer ebo "e complied #his one is the herb of riches r iches  All hail 'binrin 'binrin bi iti  And iti gbinrin Which one should  clear out  All hail 'binrin 'binrin bi iti  And iti gbinrin #his one is thebi herb  All hail gbinrin iti to ac%uire spouse  And bi iti gbinrin Which one should  dear out+  All hail gbinrin bi iti  And bi iti gbirin #his one is the leaf of child bearing  All hail gbinrin bi iti  And bi iti gbinrin Which one should  dear out+ 18

 

 All hail gbinrin bi iti  And bi iti gbinrin #his one is the leaf of longe$ity  All hail gbinrin bi iti  And bi one iti gbinrin Which should  clear out+  All hail gbinrin di iti  And bi iti gbinrin fa says that the person for whom this Odu is re$eald shall benefit from a business proposal put forward by his or her sudordinate. "e or she should a$ail himselfor herself of new ideas and new ways of doing things in order to reap this benefit.

. f fa a say says s ttha hatt iitt for fores esee ees sg gre reat at ac acco comp mpli lish shme ment nt fo for  r  the person whom this Odu is re$ealed. da says that there is going to be huge success in a *oint $enture in which he or she is in$oled. fa says that for this $enture to succeed, there m ust be #he a$ailpers ableon bfor othwhom techthis nicaOdu l anisd re$ealed capital resources. person has only one part of the resources while his or her  part pa rtne nerr ha has s th the e ot othe herr. i inc nce e on one e co comp mple leme ment nts s th the e other, there is the need for coopertattion and mutual understanding. #here should be no room for %uarrel or disagreement. #here is going to be success and accomplishment for the two people or groups in$oled in the $enture. n the light of this, there is no reason why both of them should not be straight-forward when 19

 

it comes to sharing the profit which accrue to them in this $enture. fa says that there is the need for the person for whom this th is guinea Od Odu u is fowls, re re$e $eal aled edto to cocks offe offerr eb ebo o wi with th two. pigeons, two two and money  #here is also the need to ser$e Ogun, fa and Ori with one catfish - the fish shall be cut into three parts the head shall be used to ser$e the Ori of the person for  whom the Odu is re$ealed the middle shall be used to ser$e Ogun while the tail end shall be used to ser$e fa. A stan/a in support of these statements says0 ya nla ab’ara funfun (ia fun &aba Anibu-m Anibu-ma-logbun-un a-logbun-un )yi to nbe laarin inira kaika )bo ni won ni ko se Translation #he big ya tree with its whitish bark "e was the Awo who cast fa for "e-whohas-a-pond-but-did-not-ha$e-a-drainer  When he was in the midst of trouble and ill health "e was ad$ised to offer ebo &aba Anibunibu-ma-lo ma-logbungbun-un1"e un1"e-who-h -who-has-a as-a-pond-b -pond-bututdid-not-ha$e-a-drainer2 was $ery ill. When he was at the $erge of death, he went for fa consultation on what to do for him to regain his health and $itality from “ya nla ab’ara funfun!. #he Awo informed could offer  20

 

ebo and ser$e his Ori. #he Awo ad$ised him to offer  ebo eb o wi witth two coc ock ks fo forr $ic icto tory ry o$er ail ilme ment nt,, two guiine gu nea a fowl wls s for com omfo fort rt an and d pe pea ace of mi mind nd an and d money. "e was also ad$ised to ser$e his Ori with the head &aba ofAanbig ibu-catfish. ma-logbun-u -un n secured all the ebo materials that same day and the ebo was offered for  him. "e also sent his fruit son to his farm where he had a pond containing catfish to go and secured the fish for him to use to ser$e his Ori. #he son left for his farm immediately. #he snag howe$er was that he had nothing on him with which to drain the water in order  to catch the fish in the pond. ya nla ab’ara funfun (ia fun &aba Al Alogboun-un ogboun-un ma niibu )yi to feyinti mo*u ekun sunrahun a*e sunraun )bo ni won ni ko se Translation #he big ya with its cast whitish "e was thetree Awo who fabark for "e-whohas-a-drainer-but-does-not-ha$e-a-pond When he was lamenting his inability to ha$e wealthy "e was ad$ised to offer ebo n the case of &aba Alogbun-un-un-ma-nii Alogbun-un-un-ma-niibu bu 1"e whohas-a drainer-but-does-not-ha$e-a-pond2 he had tried his hi s ha hand nds s on se se$ $er era al bu busi sine nes ss $en entu ture res s with ithou outt 21

 

success. "e was *ust li$ing from hand to mouth. t reached a stage that to get the means to feed himself  and his large family became a great problem to him. #ired of this type of li$ing, he went for fa consultation in the home of mentioned in succeed order to find solution to the his Awo problem would abo$e he e$er financially in his life+ #he awo assured him that he would succeed in life and that all his problems shall soon be forgotten if he could endea$our to offer ebo. "e was ad$ised to offer  ebo with two pigeons and money. #here was also the need for him to ser$e fa with the tail end of a big catfish &aba Alogbun-un-ma-nibu Alogbun-un-ma-nibu got the pigeons and money that same day and his Awo offered the ebo for him. "e also sent his first son out to secure a big catfish for him with which to ser$e fa. #he snag here howe$er was that e$en though he had a good drainer  with which to drain water from a pond, there was no pond of his own. While he was ruminating o$er his problem he met the son of &ab &aba a Anib nibu-u u-un-m n-ma-l a-logb un who was als also o thinking furiously on what toogbundo un-un to catch a big catfish for his father’s usage. &oth of them discussed and before long, they struck an agreement. &oth of them went to the farm of &aba Anibu-malogbun-un to drain the pond with the implements of  the th e son son of &a &aba ba Alo logb gbou oun-u n-unn-ma ma-n -nii iibu bu in or orde derr to share the fish that they would catch at the end of the exercise.

22

 

#hey reckoned that they would be able to catch at least 33 fish because it was a big pond. &efore long, they set to work. #hey worked non-stop for se$eral hours. When they completed work, utter dismay, that therethe was onlythey big found catfishtointheir  the pond po nd-e -e$e $en n th thou ough gh th ther ere e we were re ot othe herr ty type pes s of fish fish ther th erei ein. n. e eei eing ng th this is de de$e $elo lopm pmen entt th the e so son n of &a &aba ba  Anibu-ma-logbun-un declared that it would only fit and proper for him to take away the only catfish since his father owned the pond where the fish was caught. #he son of &aba Alogboun-un-ma-niibu retorted that without him, the fish could ne$er be caught since his part pa rtne nerr ha had d noth nothin ing g wi with th whic which h to dr drai ain n po pond nd an and d catch the fish. 4or this reason therefore, he declared that he was the rightful owner of the only big catfish caught in the pond. &efore long, big fish ensured. #hey #h ey fo foug ught ht an and d fo foug ught ht an and d fo foug ught ht.. 5o 5obo body dy wa was s around to settle the matter for them. #hey were still on this fight when Ogun was passing through the farm on his way to somewhere. "e met the panting and exhausted. "e son asked themtwo to of tellthem him what caused the fight. #he of  &aba &a ba Ani nibu bu-m -maa-lo logb gbun un-un -un sa said id th that at hi his s fa fath ther er wa was s $er ery y ill at ho hom me fa ha had d bee een n co cons nsu ulted lted and th the e appropriate ebo had been offered. #he only thing remaining was for his father to ser$e his Ori with the head of a big catfish, which they had  *ust caught in his own father’s pond. ince they could not catch more that one catfish, he felt that his fried would consider his father’s condition and allow him to 23

 

take away the catfish in order fro his father to use to ser$e his Ori and regain his health. &ut his friend in his callousness would not want to hear of this. "e said his friend’s father was only poor but not ill. "e therefore on catfish Ogun to pre$ail friend to let him impressed take away itthe and sa$eon hishis father’s life.  After listening carefully to the explanation of the son of &aba Anibu-ma-logbun-un, Ogun ask the son of  &aba Alogbun-un-ma-niibi to narrate his won story. n his own case he explained that his father was $ery poor po or.. "e co coul uld d no nott ma main inta tain in hi his s fa fami mily ly.. "i "is s fa fath ther  er  ther th eref efor ore e co cons nsul ulte ted d f fa a fo forr so solu luti tion on.. "i "is s fa fath ther er wa was s ass as sur ured ed th that at he wo woul uld d suc ucc cee eed d in life. ife. #h #he e Awo recommended ebo for his father which was promptly offered. "is father was also asked to ser$e fa with the tail end of a big catfish. #his was how he brought out his draining implements to use to drain the pond in the farm of his friend’s fath fa ther er.. i inc nce e on only ly on one e bi big g ca catf tfis ish h wa was s ca caug ught ht,, hi his s fr frie iend nd ou ough ghtt to re real ali/ i/e e th that at wi with thou outt hi his s im impl plem emen ent, t, there way fish "e swas tatedno fu rthethe r th at could his fha$e riend been had caught. ne$er  expe ex peri rien ence ced d po po$ $er erty ty and wa want nt be befo fore re in hi his s life. ife. 6onse%uently, there was no way he could appreciate the fact that no illness was as great or as incapacitating as po$erty. "e had been experiencing the effect and agony of po$erty lane forth with. &ut since his friend was heartless, wicked and unsympathetic, he would not want him and his family to succeed financially in life. "e too mounted pressure 24

 

on Ogun to order his friend to let him take away the catfish in order for him and his family to break the po$erty yoke once and fore$er. fore$er. Ogun Og un co cons nsid ider ered ed th the e two two argu argume ment nts s an and d de decl clar ared ed that of themine$er blind to andsince they wereboth unrealistic theirsimply arguments. "ereason said that they could cooperate to work together, they ought to be realistic enough to know that they would share the proceeds of their *oint $enture together. "e declared that from their explanations, none of them needed the whole catfish and that the part needed by one would nott af no affe fect ct the the ot othe herr. Og Ogun un si simp mply ly br brou ough ghtt ou outt hi his s sword and cut the catfish into two. "e ga$e the head part to the son of &aba Anibu-ma-logbun-un to take home for his father to ser$e his Ori and ga$e the tail part to the son of &aba-un-ma-niibu to take his own father to use to ser$e fa. #hey both went their  separate ways. &efore long, &aba Anibu-ma-logbun-un regained his health and &ba Alogbun-un-ma-niibu became prosperous. All of them were $ery happy and grateful to Ogun un,dancing , f fa, a, Oand ri an and d th thei eirr Olodumare Awo. #he hey y we were re th thu us singing, praising ya nla abara funfun (ia fun &aba Anibu-m Anibu-ma-logbun-un a-logbun-un )yi ti nbe laarin inira kaka )bo ni won ni ko se O gbebo, o rubo ya nla abara funfun (ia fun &aba Alogbu Alogbun-un-ma-niibu n-un-ma-niibu

25

 

)yi to feyinti mo*u ekun sunrahun a*e suurusu )bo ni won ni ko se O gbebo, o rubo )ro erod’e*a Ofa me*i gbapo, Ogun 7ara ba ro’ni o Translation #he big ya tree with its whitish bark "e was the Awo who cast ifa for &aba Anibuma-logbun-un When he was ad$ised to offer ebo "e complied #he big ya tree with its whitish bark "e was the Awo who cast fa for &aba  Alogbun-un-ma-niibu When he was lamenting in ability to ha$e wealth "e was ad$ised to offer ebo "e complied 5ow, to po and t wastra$llers when Ogun cut theOfa fishtwon into two #hat we experience comfort fa says that with cooperation and common sense the person for whom this Odu is re$ealed shall be able to achi ac hie$ e$e e hi his s or he herr he hear art’ t’s s de desi sire res. s. Wh Whil ile e th thin inki king ng about himself or herself, he or she needs to thinks about the welfare and needs of his or her partner.

26

 

&y so doing, there will be peace, harmony and success. 4or the person for whom this Odu is re$ealed after  securing the catfish, it ought to be de$ided into three partsthe head section to ser$e or her the middle section usedused to ser$e Ogunhis while theOri, tail sect se ctio ion n will will be us used ed to se ser$ r$e e fa, fa, Og Ogun un is us usua uall lly y included here in recognition of the role he played in sol$ing the problem of the sons of &aba Anibu-malogbun-un and &aba Alogbun-un-ma-niibu. #hat was why Ogun too deser$ed to be ser$ed today by those for whom this odu is re$ealed.

8.

fa say fa says th that at ffor or tthe he p per erso son n fo forr wh whom om tthi his s od odu u is re$ealed, all ire in life are on their way into his or  her life. #hey had made se$eral attempts to come into his or her life but alas there is an obstacle which stands on his or her way to success like a sentry. #here is the need for the person for whom this th is od odu u is re re$e $eal aled ed to of offfer eb ebo o ag agai ains nstt th this is obstacle to mo$e all the ire in to order comefor intoit his or herout life.of the way for  fa says that there is the need to offer ebo with one he-goat and money. #here is also the need to ser$e ser$e )su Odar Odara a wi with th one he-goat, a lot of  alco al coho hol, l, pa pallm oi oill and mo mone ney  y . After this, a calabash full of alcohol also needs to be placed at )su Odara is shrine for him to gi$e to the obstacle so as to gi$e way for all the ire in life to come in for the person for whom this Odu is 27

 

re$ealed. On this aspect, a stan/a in Ogunda9e*i says0 "anranhanran mi ni ihansu :irimu-kirimu 7o fe’mu tan ni ifese i*a tele 7o fi ibi woowoo iyoku na’gi (ia fun Aro abidi *anpapa #ii se onibode olorun )bo ni won ni ko se Translation #ightly #i ghtly do one-pack yam tubers 1in a barn2  And solidly do one one stamp one’s legs in a fight t was Ogun who after eating to his fill  And drinking to his satisfaction "e hit the remnants against a tree #his was the fa cast for Aro abidi #he cripple with his feeble buttocks Who was the gateman in hea$en "e was ad$ised to offer ebo  Aro abidi *anpapa the cripple with his almost lifeless buttocks was the gateman in hea$en. "is duty was simply to pre$ent all the good things of life to come into the world. uch good things include A*e, wealth  Aya, spouse Omo, children Aik Aiku, u, longe$ity and all the other ire in life. 9uch as human beings who were on earth tried, they were unable to bring all these ire into the world.

28

 

 Aro abidi *anpapa, on the other hand, went for fa consultation in order to find out what he needed to do to ensure that all these ire did not find their way into the world. #he Awo mentioned abo$e ad$ised him to desist ways ifrom nto tthis he lact i$esand of allow those the whire o nto eeha$e ded ttheir  hem genuinely. #hey also ad$ised him to offer ebo and ha$e a change of Attitude. When he heard of this ad$ice from the Awo, he became $ery angry and resol$ed ne$er to lea$e the gate of hea$en where he sat as a sentry, so as to pre$ent any of the ire from mo$ing into the world. All wise counselling from other runmole in hea$en fell on deaf ears. "e told them to mind their own business. "anranhanran mi ni ihansu :irimu-kirimu ni ifese i*a tele Ogun lo fe*e tan 7o fe’mu tan 7o fi ibi woowoo iyoku na’gi (ia fun Orunmila #ii )bonlo ni aye wonakowa ni ko se Translation #ightly #i ghtly do one-pack yam tubers 1in a barn2  And solidly do one one stamp one’s legs in a fight t was Ogun who after eating to his fill  And drinking to his satisfaction "e hit the remnants against a tree #his was the fa cast for Orunmila 29

 

When coming into the world during the dawn of life on earth "e was ad$ised to offer ebo Wh When Or Orun unmi mila la di disc sco$ ered ed all th that at A bidi *a *anp npap apa a haden bluntly refused too$er allow ire inrolifeAbi todicome into the world, he made up his mind to go and try and to find a means whereby all those ite would find their  ways into the world. t was %uite ob$ious that life on earth without all the ire present was %uite meanin mea ningle gless. ss. #o do thi this, s, Oru Orunmi nmila la app approa roache ched d the same group of Awo who consulted fa for Aro abidi  *anpapa for his own consultation0 would he be able to open the way for all ire to enter the world+ f so, what did he need to do for this to be+ #he Awo assured Orunmila that he would be able to accomplish his mission but that there was the need for him to offer ebo and to ser$e )su Odara. "e was ad$ised to offer ebo with a matured he-goat, plenty of  money and palm-oil. "e was also to ser$e )su Odara with wi th an anot othe herr ma matu ture re he he-g -goa oat, t, pa palm lm-o -oil il an and d mo mone ney y.  After this, to place a calabash fullthe of  alcohol by he thewas )su ad$ised hrine. Orunmila complied with ad$ice of his Awo.  After this, )su Odara carried the container filled with alc al coh ohol ol and he head aded ed for the po pos st wh whe ere Aro ab abid idii  *anpapa was guarding as a sentry. sentry. "e approached  Aro abidi *anpapa and extended his greetings. #he latter reluctantly returned the greeting. )su Odara told him that he had come to accompany him in ensuring that none of the ire had any chance of reaching the 30

 

world, as the inhabitants of the world did not deser$e being gi$en any of them. #his warmed the heart of Aro abidi *anpapa. #hey sent there and were discussing for a long time before )su Odara brought out the calabash of alcohol. filled "e twotook horns and ga$e one to Arofull abidi *anpapa "e to drink. it reluctantly and drank. )su Odara filled the horn again and Aro abidi *anpapa drank it all unknown to Aro abidi  *anpapa, his newly ac%uire friend was *ust sipping his own drink while Aro abidi *anpapa was gulping his own. &y the time he drank fi$e horns, he was already tipsy. )su Odara continued to ser$e him. &efore long,  Aro abidi *anpapa was totally drunk. oon after this, he fell down and slept. A few moments later, he began to snore.  After sleeping off, )su Odara simply rolled Aro abidi  *anpapa off the gate of hea$en hea$en and earth and signaled Orunmila who had been watching e$ery de$elopment from a sa$e distance. When Orunmila came, both of  them began to examine Aro abidi *anpapa closely and they disco$ered to their surprise that this sentry was  *ust a mere &oth and Orunmila began to callcripple; on all ire to )su comeOdara and cross the gate that the sentry had slept off. #hey were singing thus0 re A*e maa wa a o dena Orun sun lo o  Aro ni dena re aya maa wa a o dena Orun sun lo  Ara ni dena 31

 

re omo maa waa o dena Orun sun lo o  Aro ni dena re Aiku maa wa a o dena  Aro ni Orun denasun lo o re gbogbo maa wa a o Odena Orun sun lo o  Aro aro ni dena o Translation 7et the ire of wealth come now #he "ea$enly sentry had slept off #he sentry is but a cripple 7et the re of spouse come now #he "ea$enly entry had slept off  #he sentry is but a cripple 7et the ire of child-bearing come now #he "ea$enly sentry had slept off  #he sentry is but a cripple 7et the ire of longe$ity come now #he sentry had slept off  #he "ea$enly sentry is but cripple  And let all re in life life come now #he "ea$enly sentry had slept off  6ripple, the sentry is but a mere cripple #hat was how Orunmila, with the assistance of )su Odara brought all the ire in life to the world. And that was how it was possible for habitants of the world to li$e a fulfilled life while on earth. 32

 

"anranhanran mi ni ihansu :irimu-kirimu ni ifese i*a tele Ogun lo fe i*e tan 7o tan O fife’mu ibi woowoo iyoku na’gi (ia fun Aro abidi *anpapa #ii se Onibode Olorun )bo ni won ni ko se (ia fun Orunmila #i nlo aye akowa )bo ni won ni ko se O gbebo, o rubo 5*e ire A*e maa waa o dena Orun sun lo o  Aro ni dena re aya maa wa a o dena Orun sun lo o  Aro ni dena re Omo maa wa a o dena Orun sun lo o  Aro ni dena re Aiku maa wa a o dena Orun sun lo o  Aro ni dena re gbogbo maa wa a o dena Orun sun lo o  Aro, aro ni dena o

Translation 33

 

#ightly do one-pack yam tubers 1in a barn2 #ightly  And solidly do one one stamp one’s legs in a fight t was Ogun who after eating to his fill  And drinking to his satisfaction "e thethe remnants tree*anpapa #hishitwas fa castagainst for Aro aabidi Who was the gateman in hea$en "e was ad$ised to offer ebo #hey also cast fa for Orunmila When coming into the world during the dawn of life on earth "e was ad$ised to offer ebo "e complied 5ow, let the re of wealth come #he "ea$enly entry had slept off  #he entry is but a cripple 7et the re of spouse come now #he "ea$enly entry had slept of  #he entry is but a cripple 7et the re of child-bearing come now #he "ea$enly entry had slept off #he entry is but a cripple 7et the re of longer$ity come now #he "ea$enly sentry had slept off  #he sentry is but a cripple  And let all re in life life come now #he "ea$enly entry had slept off  6ripple, the entry is but a mere cripple fa says that the person for whom this Odu is re$ealed shall attain glorious heights in life e$en in spite of  34

 

initial obstacles or delays. #his person shall o$ercome and reali/e his or her destiny in life. fa says also that the person for whom this Odu is re$ealed must ne$er constitute himself or herself into a stu tum mbl bliif nghebl bloc ock k ondid, th the ehe