What is Ose Ifa?
Categories of Ose
Ose Ifa is divided into three categories: Orun Ifa, Isan Ifa, and Itadogun Ifa.
Ose Ifa is divided into three categories: Orun Ifa, Isan Ifa, and Itadogun Ifa.
- Orun: 5th worship, usually observed at home. This is the day to divine for yourself and family.
- Isan: 9th Day worship, usually observed in the temple with fellow awo. This is the day when the awo divine for their individual temples.
- Itadogun: 17th Day worship, usually observed at the Araba's Temple, along with the chieftains and awo. This is the day when the awo divine for the entire kingdom.
Origins of the Ojose [Day of Ose]
O se woo
O run woo
A ki i ta ogomo gbigbe l'osun
A difa fun Oosanla Oseeremagbo
Ti nlo ree gbe Ojose n'iyawo
Ebo won ni ko waase
O gb'ebo, o ru bo
Oba nla, obi ose e te mi ree o
Oni l'ojo ose
- Odu Mimo OseMeji
Translation
It breaks into pieces
It cracks into tiny fragments
It is not the practice to paint dry palm fronds with camwood
These were Ifa's messages for Oosanla Oseremagbo
When seeking the hand of Ojose as a wife
He was advised to perform sacrifice
He complied
Obanla, I hereby offer my Ose kola nuts
Today is the Ose day
- Holy Odu OseMeji
Obatala was in need of a wife who would assist him in his mission on Earth. He had tried and failed many times to find a suitable spouse. Likewise, Ojose was in search of a husband who would understand and treat her well. She had been disrespected and neglected in her previous relationships. One day, the two met and got along well. They were especially excited that both were interested in finding an ideal mate.
Obatala went to consult Ifa. He wanted to know if she would be a good wife, would she support his efforts, would sh ebe happy with him? The awo told him that if Ojose was treated with respect and honor, she would be ideal. To accomplish this, Obatala was told to select on of the four days of the week to honor Ojose. He was instructed to open kola nuts and pray for Ojose regularly. Apart from this, Ojose would support Obatala in every aspect of life.
Consequently. Obatala as Obatala honored Ojose, she summoned victory, peace of mind, good health and all good things for Obatala.
Popoola, Solagbade pg 1037
Adifa fun Orunmila
Ti nlo re gbe Ojo Ose niyawo
Yeye Ojo Ose ni nse aje lode Okun
Baba Ojo Ose ni nse ejigbaraleke lode Ofa
Ojo Ose paapaa ni nse Oloworan oba aso ti ntanna yanran yanran yanran
Nje owo tuntun o pe o to seede o
Oni nijo ose
Nje aya /oko rere o pe o to seede
Oni Nijo ose
Nje omo tuntun o pe o to seede o
Oni nijo ose
Nje esin/oko tuntun o pe o to seede
Oni nijo Ose
Nje ile tuntun o pe o to seede o
Oni nijo ose
Nje ire gbogbo o pe to seede o
Oni nijo ose
Ose lo lowo
Ose loni ire gbogbo
E so fun alaso osun ko wa te
- Odu Mimo ObaraMeji
Translation
These were Ifa declarations to Orunmila
When going to marry Ojo Ose as a wife
Ojo Ose's mother is it that procures aje(money) in the sea
Ojo Ose's father is it that procures the beautiful beads in the town of Ofa
Ojo Ose, herself procures the beautiful and shinning royal clothes
The new money has taken so long to arrive
Today is Ifa worship day (Ojo ose)
The good wife/husband has taken so long to arrive
Today is Ojo Ose
The new child has taken so long to arrive
Today is Ojo ose
The new automobile has taken so long to arrive
Today is Ojo ose
The new house has taken so long to arrive
Today is Ojo Ose.
All good things of life have taken so long to arrive
Today is Ojo Ose(Ifa worship day)
Ose, the worship day is full of money
Tell the owner of camwood cloth to come and be initiated.
- Holy Odu ObaraMeji
Araba of Oworonsoki Kingdom, Lagos Nigeria.
Iwori aweda o gboogun
Ebo ni ka maa ru
Adifa fun Orunmila ti nlore gbe Ojo Ose niyawo
Ojo Ose aya rere
Orunmila lo lo re gbe Ojo Ose niyawo
Ojo Ose aya rere
- Odu Mimo IworiAweda
Translation
Iwori aweda defies medicine
Sacrifice is more efficacious
Cast divination for Orunmila who was going to bring Ojo Ose as a wife
Ojo Ose is a good wife
Orunmila brought Ojo Ose as a wife
Ojo Ose is a good wife
- Holy Odu IworiAweda
Araba of Oworonsoki Kingdom, Lagos Nigeria.
Ifa is the owner of Today
Ifa is the owner ofTomorrow
Ifa is the owner ofTheDayAfter
Orunmila is the owner of the four days that Oosa, the
Almighty, assigned to the world
This was Ifa's message for Orunmila
When going to attain the four daughters of Oosa...
- Holy Odu IworiOtura
In this Odu, Ifa explains how Orunmila was able to attain the four daughters of Oosanla whose names are: Oni, Ola, Otunla and Ireni. Orunmila then gave Oni (today) to Obatala, he took Ola (the next day) for himself, he gave Otunla (the day after) to Ogun, and he gave Ireni to Sango. After this, the remaining Irunmole from the 801 then chose one of the four days as the day that they would be propitiated. The day that each Irunmole chose would be known as the day of that Irunmole. For example, Ose Oosa (Obatala’s day) was also adopted by Ogiyan, Iko and Losootoro. Ose Ifa (Orunmila’s day) was also adopted by Osun, Osanyin, Obaluaye among others. Ose Ogun (Ogun’s day) was adopted by Ija, Osoosi, Orisa-Oko and Erinle among others. Ose Jakuta (Sango’s day) was adopted by Alafere and Oramfe. There is no day that Ori and Esu Odara cannot be propitiated. Any day chosen for the two Irunmole is appropriate for them, although typically, Esu Odara is propitiated along with Orunmila.
Popoola, Solagbade. ITII Module 13
Oni l'ose keni o mama m'ose je
Adifa fun Agbonrin Oluigbo segisegi
Ifa wa funmi lowo ose temi loni
Oni nijo Ose
Ifa wa funmi laya /oko temi loni
Oni nijo Ose
Ifa wa funmi lomo Ose temi loni
Oni nijo Ose
Ifa wa funmi nile ose temi loni
Oni nijo ose
Ifa wa funmi niregbogbo ose temi loni
Oni nijo Ose
Today is Ifa worship day, don't neglect it
Cast divination for Agbonrin Olu segisegi
Ifa, endow me with money of Ose today
Today is Ifa worship day
Ifa, endow me with a good wife/husband of Ose today
Today is Ifa worship day
Ifa, endow me with children of Ose today
Today is Ifa worship day
Ifa, endow me with a befitting house of Ose today
Today is Ifa worship day
Ifa, endow me with all good things of life of Ose today
Today is Ifa worship day.
Araba of Oworonsoki land, Lagos Nigeria
OJO OSE: A DAY OF DIVINE OATH.
------------------------------------------------------------
What is the essence of Ojo Ose?
This is what Ifa says on this special day, Ifa says in Owonrin Ojo Ose ( Owonrin Ika):
Òní lorún.
Òní l'òsè.
K'énikéni ó ma ma d'óko baba mi.
Adi'a fun Orunmila. T'Ifa l'ohun yoo gb'Akapo t'ohun titi d'ojó alé.
Ebo n won ni o wa se.
O gbebo, O rubo. O gberu, O tù.
Nje: Ifa l'óhun ó gbemi, o wi n mi.
Oni l'Orun.
Oni l'òsè.
Ela l'ohun o gbemi, ó wí n mi.
TRANSLATION:
Today is the fifth day.
Today is the sacred week day of Orisa.
Let no one go to my father's farm (to work, to avoid any distractions and for total devotion).
These are the Ifa's messages to Orunmila when He made VOW to bless His apprentice/followers till the end
(of his/her life).
He was asked to make sacrifices (on their behalves).
He complied ...
Thus: Ifa has made a sacred vow to bless me, he revealed to me.
Today is the fifth day.
Today is the sacred week day of Orisa.
Edu(the appellation of Orunmila) has made a sacred vow to bless me, he revealed to me.
MESSAGE:
Many people know it's a Divine day of the Orisas. But think it's just a day to feed, pray and to talk to the Orisas alone. But they don't understand that Ojo Ose is a day of renewing and connecting with the spiritual obligation of the sacred VOW of breakthrough that Olodumare, Ifa, all Orisas and our Ancestors have made with our Ori( divine guide) in Orun. It's a day to remind their presence, to connect and to make manifest of their Divine Promises to us.
We have to understand that Olodumare is so powerful that nothing is impossible for Him to do. So it does not cost him anything to bless us and give us victory over all the challenges in our lives. Also, Ifa, all the Orisas, and our Ancestors are not humans that can lie. So we, only need to be ready to connect with the sacred oath of success and breakthrough they made to us to bring all our blessings to reality. May Olodumare and all yhe Irunmoles give us the energy and our Ori, the guidance we need to be able to connect with our divine blessings. Àse.
- Awódélé Adébísí Ifáfúnmilólá Èlà
O se woo
O run woo
A ki i ta ogomo gbigbe l'osun
A difa fun Oosanla Oseeremagbo
Ti nlo ree gbe Ojose n'iyawo
Ebo won ni ko waase
O gb'ebo, o ru bo
Oba nla, obi ose e te mi ree o
Oni l'ojo ose
- Odu Mimo OseMeji
Translation
It breaks into pieces
It cracks into tiny fragments
It is not the practice to paint dry palm fronds with camwood
These were Ifa's messages for Oosanla Oseremagbo
When seeking the hand of Ojose as a wife
He was advised to perform sacrifice
He complied
Obanla, I hereby offer my Ose kola nuts
Today is the Ose day
- Holy Odu OseMeji
Obatala was in need of a wife who would assist him in his mission on Earth. He had tried and failed many times to find a suitable spouse. Likewise, Ojose was in search of a husband who would understand and treat her well. She had been disrespected and neglected in her previous relationships. One day, the two met and got along well. They were especially excited that both were interested in finding an ideal mate.
Obatala went to consult Ifa. He wanted to know if she would be a good wife, would she support his efforts, would sh ebe happy with him? The awo told him that if Ojose was treated with respect and honor, she would be ideal. To accomplish this, Obatala was told to select on of the four days of the week to honor Ojose. He was instructed to open kola nuts and pray for Ojose regularly. Apart from this, Ojose would support Obatala in every aspect of life.
Consequently. Obatala as Obatala honored Ojose, she summoned victory, peace of mind, good health and all good things for Obatala.
Popoola, Solagbade pg 1037
Adifa fun Orunmila
Ti nlo re gbe Ojo Ose niyawo
Yeye Ojo Ose ni nse aje lode Okun
Baba Ojo Ose ni nse ejigbaraleke lode Ofa
Ojo Ose paapaa ni nse Oloworan oba aso ti ntanna yanran yanran yanran
Nje owo tuntun o pe o to seede o
Oni nijo ose
Nje aya /oko rere o pe o to seede
Oni Nijo ose
Nje omo tuntun o pe o to seede o
Oni nijo ose
Nje esin/oko tuntun o pe o to seede
Oni nijo Ose
Nje ile tuntun o pe o to seede o
Oni nijo ose
Nje ire gbogbo o pe to seede o
Oni nijo ose
Ose lo lowo
Ose loni ire gbogbo
E so fun alaso osun ko wa te
- Odu Mimo ObaraMeji
Translation
These were Ifa declarations to Orunmila
When going to marry Ojo Ose as a wife
Ojo Ose's mother is it that procures aje(money) in the sea
Ojo Ose's father is it that procures the beautiful beads in the town of Ofa
Ojo Ose, herself procures the beautiful and shinning royal clothes
The new money has taken so long to arrive
Today is Ifa worship day (Ojo ose)
The good wife/husband has taken so long to arrive
Today is Ojo Ose
The new child has taken so long to arrive
Today is Ojo ose
The new automobile has taken so long to arrive
Today is Ojo ose
The new house has taken so long to arrive
Today is Ojo Ose.
All good things of life have taken so long to arrive
Today is Ojo Ose(Ifa worship day)
Ose, the worship day is full of money
Tell the owner of camwood cloth to come and be initiated.
- Holy Odu ObaraMeji
Araba of Oworonsoki Kingdom, Lagos Nigeria.
Iwori aweda o gboogun
Ebo ni ka maa ru
Adifa fun Orunmila ti nlore gbe Ojo Ose niyawo
Ojo Ose aya rere
Orunmila lo lo re gbe Ojo Ose niyawo
Ojo Ose aya rere
- Odu Mimo IworiAweda
Translation
Iwori aweda defies medicine
Sacrifice is more efficacious
Cast divination for Orunmila who was going to bring Ojo Ose as a wife
Ojo Ose is a good wife
Orunmila brought Ojo Ose as a wife
Ojo Ose is a good wife
- Holy Odu IworiAweda
Araba of Oworonsoki Kingdom, Lagos Nigeria.
Ifa is the owner of Today
Ifa is the owner ofTomorrow
Ifa is the owner ofTheDayAfter
Orunmila is the owner of the four days that Oosa, the
Almighty, assigned to the world
This was Ifa's message for Orunmila
When going to attain the four daughters of Oosa...
- Holy Odu IworiOtura
In this Odu, Ifa explains how Orunmila was able to attain the four daughters of Oosanla whose names are: Oni, Ola, Otunla and Ireni. Orunmila then gave Oni (today) to Obatala, he took Ola (the next day) for himself, he gave Otunla (the day after) to Ogun, and he gave Ireni to Sango. After this, the remaining Irunmole from the 801 then chose one of the four days as the day that they would be propitiated. The day that each Irunmole chose would be known as the day of that Irunmole. For example, Ose Oosa (Obatala’s day) was also adopted by Ogiyan, Iko and Losootoro. Ose Ifa (Orunmila’s day) was also adopted by Osun, Osanyin, Obaluaye among others. Ose Ogun (Ogun’s day) was adopted by Ija, Osoosi, Orisa-Oko and Erinle among others. Ose Jakuta (Sango’s day) was adopted by Alafere and Oramfe. There is no day that Ori and Esu Odara cannot be propitiated. Any day chosen for the two Irunmole is appropriate for them, although typically, Esu Odara is propitiated along with Orunmila.
Popoola, Solagbade. ITII Module 13
Oni l'ose keni o mama m'ose je
Adifa fun Agbonrin Oluigbo segisegi
Ifa wa funmi lowo ose temi loni
Oni nijo Ose
Ifa wa funmi laya /oko temi loni
Oni nijo Ose
Ifa wa funmi lomo Ose temi loni
Oni nijo Ose
Ifa wa funmi nile ose temi loni
Oni nijo ose
Ifa wa funmi niregbogbo ose temi loni
Oni nijo Ose
Today is Ifa worship day, don't neglect it
Cast divination for Agbonrin Olu segisegi
Ifa, endow me with money of Ose today
Today is Ifa worship day
Ifa, endow me with a good wife/husband of Ose today
Today is Ifa worship day
Ifa, endow me with children of Ose today
Today is Ifa worship day
Ifa, endow me with a befitting house of Ose today
Today is Ifa worship day
Ifa, endow me with all good things of life of Ose today
Today is Ifa worship day.
Araba of Oworonsoki land, Lagos Nigeria
OJO OSE: A DAY OF DIVINE OATH.
------------------------------------------------------------
What is the essence of Ojo Ose?
This is what Ifa says on this special day, Ifa says in Owonrin Ojo Ose ( Owonrin Ika):
Òní lorún.
Òní l'òsè.
K'énikéni ó ma ma d'óko baba mi.
Adi'a fun Orunmila. T'Ifa l'ohun yoo gb'Akapo t'ohun titi d'ojó alé.
Ebo n won ni o wa se.
O gbebo, O rubo. O gberu, O tù.
Nje: Ifa l'óhun ó gbemi, o wi n mi.
Oni l'Orun.
Oni l'òsè.
Ela l'ohun o gbemi, ó wí n mi.
TRANSLATION:
Today is the fifth day.
Today is the sacred week day of Orisa.
Let no one go to my father's farm (to work, to avoid any distractions and for total devotion).
These are the Ifa's messages to Orunmila when He made VOW to bless His apprentice/followers till the end
(of his/her life).
He was asked to make sacrifices (on their behalves).
He complied ...
Thus: Ifa has made a sacred vow to bless me, he revealed to me.
Today is the fifth day.
Today is the sacred week day of Orisa.
Edu(the appellation of Orunmila) has made a sacred vow to bless me, he revealed to me.
MESSAGE:
Many people know it's a Divine day of the Orisas. But think it's just a day to feed, pray and to talk to the Orisas alone. But they don't understand that Ojo Ose is a day of renewing and connecting with the spiritual obligation of the sacred VOW of breakthrough that Olodumare, Ifa, all Orisas and our Ancestors have made with our Ori( divine guide) in Orun. It's a day to remind their presence, to connect and to make manifest of their Divine Promises to us.
We have to understand that Olodumare is so powerful that nothing is impossible for Him to do. So it does not cost him anything to bless us and give us victory over all the challenges in our lives. Also, Ifa, all the Orisas, and our Ancestors are not humans that can lie. So we, only need to be ready to connect with the sacred oath of success and breakthrough they made to us to bring all our blessings to reality. May Olodumare and all yhe Irunmoles give us the energy and our Ori, the guidance we need to be able to connect with our divine blessings. Àse.
- Awódélé Adébísí Ifáfúnmilólá Èlà
Origin of the Seven Day Calendar
Okanranfunfun bonna bonna
Cast Ifa for Abon
When coming from heaven to earth
He was asked to perform rituals and make sacrifice
Hecomplied
If Abon does not die in his prime
He will be able to do what other elders are doing
The same Awo
Cast Ifa for Olodumare
During the time he gave the 401 Irunmole their individual identities
Olodumare also gave names to the days of the week
- Holy Odu OkanranOfun
This stanza is about when Olodumare summoned a total of 401 Irunmole and put them in a garden known as OGBA-ASE (the garden
of command). In this garden, Olodumare put 16 unique Odu. These Odu comprise the first four major Odu, namely: Ejiogbe, Oyeku meji, Iwori meji and Odi meji and 12 combination Odu which are: Irosun-Owonrin, Owonrin-Irosun, Obara-Okanran, Okanran-Obara, Ogunda-
Osa, Osa-Ogunda, Ika-Oturupon, Oturupon-Ika, Otura-Irete, Irete-Otura, Ose-Ofun and Ofun-Ose. Olodumare instructed the Irunmole to stay in this Ogba- Ase for seven days. He instructed that they should be asking for positive resolutions which by His Grace would come to pass. Olodumare warned however that evil resolutions would not be granted. Olodumare instructed the Irunmole to stay in this Ogba- Ase for seven days. He instructed that they should be asking for positive resolutions which by His Grace would come to pass. Olodumare warned however that evil resolutions would not be granted. The activities of each day were however used to name the day. This was how the seven days of the week were respectively named.
Okanranfunfun bonna bonna
Cast Ifa for Abon
When coming from heaven to earth
He was asked to perform rituals and make sacrifice
Hecomplied
If Abon does not die in his prime
He will be able to do what other elders are doing
The same Awo
Cast Ifa for Olodumare
During the time he gave the 401 Irunmole their individual identities
Olodumare also gave names to the days of the week
- Holy Odu OkanranOfun
This stanza is about when Olodumare summoned a total of 401 Irunmole and put them in a garden known as OGBA-ASE (the garden
of command). In this garden, Olodumare put 16 unique Odu. These Odu comprise the first four major Odu, namely: Ejiogbe, Oyeku meji, Iwori meji and Odi meji and 12 combination Odu which are: Irosun-Owonrin, Owonrin-Irosun, Obara-Okanran, Okanran-Obara, Ogunda-
Osa, Osa-Ogunda, Ika-Oturupon, Oturupon-Ika, Otura-Irete, Irete-Otura, Ose-Ofun and Ofun-Ose. Olodumare instructed the Irunmole to stay in this Ogba- Ase for seven days. He instructed that they should be asking for positive resolutions which by His Grace would come to pass. Olodumare warned however that evil resolutions would not be granted. Olodumare instructed the Irunmole to stay in this Ogba- Ase for seven days. He instructed that they should be asking for positive resolutions which by His Grace would come to pass. Olodumare warned however that evil resolutions would not be granted. The activities of each day were however used to name the day. This was how the seven days of the week were respectively named.
Ojose As Iwa Pele
Iwa pele fi okun aye ro peti lowo eni
O da fun Orunmila
Ti o nlo fi iwa pele
Gba okun aye lowo okan-le-ni-rin wo imale.
- Odu Mimo Idinleke
Translation
It is gentle character, which enables the rope of life to remain strong in our hands
This was the teaching of Ifa for Orunmila
Who was going to use gentle character
To obtain the rope of life from the four hundred and one divine powers.
- Holy Odu Idinleke
Orunmila seizes the Okun Aiye from the Orisa and is selected at spokesman because of Ose. Orunmila would assemble all the Orisa and tend to their shrines every four days.
Iwa pele fi okun aye ro peti lowo eni
O da fun Orunmila
Ti o nlo fi iwa pele
Gba okun aye lowo okan-le-ni-rin wo imale.
- Odu Mimo Idinleke
Translation
It is gentle character, which enables the rope of life to remain strong in our hands
This was the teaching of Ifa for Orunmila
Who was going to use gentle character
To obtain the rope of life from the four hundred and one divine powers.
- Holy Odu Idinleke
Orunmila seizes the Okun Aiye from the Orisa and is selected at spokesman because of Ose. Orunmila would assemble all the Orisa and tend to their shrines every four days.
|
Four hundred buffalo, Eight hundred horns
Twenty Fulani tribesmen, Forty clubs Two hundred and one Tapa tribesmen, Two hundred baamu facial marks Forty muslims, Eighty shoes The non-congregational manner of wandering of snakes Is the reason for death killing them one by one Baba Borogidi Cast Ifa for Orunmila On the day Ifa was going to the city of Osogbo Ifa, with one thousand and one deities Four hundred buffalo, Eight hundred horns Òrúnmìlà is committed to his devotional practices He would assemble all the Deities every five days Be it Sàngó Oya Be it Ògún Or even Obàtálá All the Deities Òrúnmìlà provides for them every five-day interval When they got to Osogbo They made Òrúnmìlà their spokesman Anything that the other Deities want as sacrifice It is Òrúnmìlà that would say If Òsun wants anything Ifá would say If Eegun wants anything Òrúnmìlà would tell All these because of many reasons Patience Knowledge Oration Good resolution |
All of them resolutely decided
‘Everything that we must do’ ‘You would be our leader and spokesman’ Life pleased Ò·rúnmìlà on his return journey back homeHe started dancing and rejoicing He was praising his Babaláwos His Babaláwos were praising Ifá He said it was exactly as his Babaláwos said Four hundred buffalo, Eight hundred horns Twenty Fulani tribesman, Forty clubs Two hundred and one Tapa tribesman, two hundred ba ̄a ̄mu facial marks Forty Muslims, Eighty shoes The non-congregational manner of wandering of snakes Is the reason for death killing them one by one Baba borogi ̄di ̄ Cast divination for Òrúnmìlà On the day Ifá was going to the city of Osôogbo Baba is vindicated Baba borogidi Four hundred buffalo, Eight hundred horns Baba is vindicated Baba borogidi Baba is vindicated Twenty Fulani tribesman, forty clubs Baba is vindicated Baba borogidi Baba is vindicated Two hundred and one Tapa tribesman, two hundred baamu facial marks Baba is vindicated Baba borogidi Baba is vindicated - Holy Odu Idinleke *See Ayo Salami. A Complete Divination |
Ojo Ose as Family Ritual
Orunmila wi ose, mo ni ifa gbinrin gbinrin nsedan
Ifa ni akapo oun ti ba nsose, aya re yoo ni pinkin inu
Ifa ni akapo oun ti ba nsose, aya re yoo ni gburukan lehin
Ifa ni Akapo oun ti ba nsose yoo ni win win win ni koro yara
Ifa ni oyun ni pinkin inu, kaya awo maa loyun rere
Ifa ni omo ni gburukan lehin, kaya awo maa ni gburukan omo lehin
Aje ni win win win ti nbe ni koro yara, ifa jeki toko taya maa laje rere
Ma ma ya lodo temi o
Aje de oniso
Ma ma ya lodo temi
- Ejiogbe
Translation
Orunmila declares, it is time for Ose (Ifa worship)
I affirm, Ifa should be propitiated expectedly
Ifa says, if its devotee performs the usual propitiation, his wife, Apetebi shall experience movement in the stomach
Ifa declares, if its devotee performs the usual propitiation, his wife shall have temporary joyful hunchback
Ifa says, a devotee who performs Ose ritual shall possess the precious thing hidden in a corner of a room
Ifa decodes that the movement in the stomach is pregnancy, please let the wife of the devotee be pregnant with a good child
Ifa answers, a child is the hunchback of the wife of the devotee, please let the wife of the devotee have a child tied to her back that looks like hunchback
Orunmila pronounces that money is the precious thing hidden in a corner of the room, please let both the husband and the wife be blessed with cool money
I appeal to you, please, cool money, make my home as your abode
Aje, Money, has come, indispensable acquisition
Please make my home your home
- Holy Odu EjiOgbe
If applicable, both husband and wife can worship together and use this verse.
From Awodiran Agboola Araba of Oworonsoki Kingdom, Lagos Nigeria
Orunmila wi ose, mo ni ifa gbinrin gbinrin nsedan
Ifa ni akapo oun ti ba nsose, aya re yoo ni pinkin inu
Ifa ni akapo oun ti ba nsose, aya re yoo ni gburukan lehin
Ifa ni Akapo oun ti ba nsose yoo ni win win win ni koro yara
Ifa ni oyun ni pinkin inu, kaya awo maa loyun rere
Ifa ni omo ni gburukan lehin, kaya awo maa ni gburukan omo lehin
Aje ni win win win ti nbe ni koro yara, ifa jeki toko taya maa laje rere
Ma ma ya lodo temi o
Aje de oniso
Ma ma ya lodo temi
- Ejiogbe
Translation
Orunmila declares, it is time for Ose (Ifa worship)
I affirm, Ifa should be propitiated expectedly
Ifa says, if its devotee performs the usual propitiation, his wife, Apetebi shall experience movement in the stomach
Ifa declares, if its devotee performs the usual propitiation, his wife shall have temporary joyful hunchback
Ifa says, a devotee who performs Ose ritual shall possess the precious thing hidden in a corner of a room
Ifa decodes that the movement in the stomach is pregnancy, please let the wife of the devotee be pregnant with a good child
Ifa answers, a child is the hunchback of the wife of the devotee, please let the wife of the devotee have a child tied to her back that looks like hunchback
Orunmila pronounces that money is the precious thing hidden in a corner of the room, please let both the husband and the wife be blessed with cool money
I appeal to you, please, cool money, make my home as your abode
Aje, Money, has come, indispensable acquisition
Please make my home your home
- Holy Odu EjiOgbe
If applicable, both husband and wife can worship together and use this verse.
From Awodiran Agboola Araba of Oworonsoki Kingdom, Lagos Nigeria
Ojo Ose Promotes Longevity
Hunger will never set into one’s mind (stomach)
For other matter to have space for deliberation
That was the one who cast Ifa for Orunmila
When he was going to snatch “Day of Wailing” away from death
He was asked to offer sacrifice
He complied.
- Holy Odu OgbeOwonrin
Every five days, Death used to visit the world and kill many people in their youth. Consequently, it became known as the day of weeping. Nobody knew when his or her turn was next. People devolved into behaving as they wished, without conscious.
Worried about the development, Orunmila consulted his group of Awos to find out what must be done to put a stop to this. He also wanted to know what to do to bring life on earth back to normal. The Awo told him to perform rituals of two kolanuts and two bitter kolas with a bottle of gin to Ifa early in the morning of the “Day of Wailing” He was also to offer assorted types of food to Esu Odara that same day. He was advised never to go out that day. He complied. When Death came on the “Day of Wailing”, he went straight to Orunmila’s house but met Esu outside. Esu invited Death to feast, but Death told Esu that he was on a mission on earth. Esu asked what the mission was. Death responded that he had come to take away Orunmila and the majority of his follower’s .Esu Odara said that it’s quite a simple mission since they were in front of Orunmila’s home and most of Orunmila’s followers were not difficult to identify. They’re always seen with their Ide around their wrists and on their necks. Esu persuaded Death to partake in the feast. After persuasion, Death joined Esu in the meal.
Immediately after taking the food, Death excused himself in order to go and accomplish the task for which he came. Esu however asked Death if he knew the owner of the food they had just eaten. Death replied that he did not. Esu then told him that Orunmila was the provider of the food. Esu went further by stating that the purpose for providing the food was to take away the “Day of Wailing” from Death so that people would no longer be dying in their youth. Death got annoyed and was about to proceed into Orunmila’s house. Esu ordered him back and told him that he (Death) was forbidden from entering Orunmila’s house to wreck havoc after eating his food, drinking his water and wine and taking his kolanuts. Death then claimed that he was not informed that the food was provided by Orunmila and that the purpose for providing the food was to take away his favorite day from him. Esu responded that it was the responsibility of Death to find out before sitting down to eat. Since he had not asked, he had no moral right to hurt Orunmila’s and his followers.
That was how Death left, defeated. Orunmila then he changed the name of “Day of Wailing” to “Day of Ifa”. That was how Orunmila’s followers worshiped Ifa Day, which is being observed until today. Orunmila was so happy that he began to give praised to his group of Awos thus:
Hunger will never set into one’s mind (stomach)
For other matter to have space for deliberation
That was the one who cast Ifa for Orunmila
When he was going to snatch ” Day of Wailing” away from Death
When he was going to snatch “Day of Wailing” away from Death
He was asked to offer sacrifice
He complied.
Before long
Join us in the midst of abundant well being
Chief FAMA, Ijo Orunmila
Hunger will never set into one’s mind (stomach)
For other matter to have space for deliberation
That was the one who cast Ifa for Orunmila
When he was going to snatch “Day of Wailing” away from death
He was asked to offer sacrifice
He complied.
- Holy Odu OgbeOwonrin
Every five days, Death used to visit the world and kill many people in their youth. Consequently, it became known as the day of weeping. Nobody knew when his or her turn was next. People devolved into behaving as they wished, without conscious.
Worried about the development, Orunmila consulted his group of Awos to find out what must be done to put a stop to this. He also wanted to know what to do to bring life on earth back to normal. The Awo told him to perform rituals of two kolanuts and two bitter kolas with a bottle of gin to Ifa early in the morning of the “Day of Wailing” He was also to offer assorted types of food to Esu Odara that same day. He was advised never to go out that day. He complied. When Death came on the “Day of Wailing”, he went straight to Orunmila’s house but met Esu outside. Esu invited Death to feast, but Death told Esu that he was on a mission on earth. Esu asked what the mission was. Death responded that he had come to take away Orunmila and the majority of his follower’s .Esu Odara said that it’s quite a simple mission since they were in front of Orunmila’s home and most of Orunmila’s followers were not difficult to identify. They’re always seen with their Ide around their wrists and on their necks. Esu persuaded Death to partake in the feast. After persuasion, Death joined Esu in the meal.
Immediately after taking the food, Death excused himself in order to go and accomplish the task for which he came. Esu however asked Death if he knew the owner of the food they had just eaten. Death replied that he did not. Esu then told him that Orunmila was the provider of the food. Esu went further by stating that the purpose for providing the food was to take away the “Day of Wailing” from Death so that people would no longer be dying in their youth. Death got annoyed and was about to proceed into Orunmila’s house. Esu ordered him back and told him that he (Death) was forbidden from entering Orunmila’s house to wreck havoc after eating his food, drinking his water and wine and taking his kolanuts. Death then claimed that he was not informed that the food was provided by Orunmila and that the purpose for providing the food was to take away his favorite day from him. Esu responded that it was the responsibility of Death to find out before sitting down to eat. Since he had not asked, he had no moral right to hurt Orunmila’s and his followers.
That was how Death left, defeated. Orunmila then he changed the name of “Day of Wailing” to “Day of Ifa”. That was how Orunmila’s followers worshiped Ifa Day, which is being observed until today. Orunmila was so happy that he began to give praised to his group of Awos thus:
Hunger will never set into one’s mind (stomach)
For other matter to have space for deliberation
That was the one who cast Ifa for Orunmila
When he was going to snatch ” Day of Wailing” away from Death
When he was going to snatch “Day of Wailing” away from Death
He was asked to offer sacrifice
He complied.
Before long
Join us in the midst of abundant well being
Chief FAMA, Ijo Orunmila
Ojo Ose as Protection from Awon Iyaami Osoronga
The sacred texts of Ifá teach us the importance of feeding the Òrìsà to obtain their favor and to achieve positive changes in our lives. A verse of the Holy Odù IrosunOse clearly demonstrates the before mentioned. In this instance, Òrunmìlà was sent from heaven to earth to serve as a counselor, to interpret Ifá and to help humankind experience the Good Condition by avoiding life’s dangers, pitfalls and perils. He was carrying out divination and sacrifice to redeem the lives of humanity. He also performed good works for men and their children. He cured to the sick, giving them hope, and bringing harmony to the areas of discord in their lives. All this he did without asking anything in exchange. Èsù noted that nobody thanked Òrunmìlà for his good deeds. Thus, he devised a plan with the Iyaami Osoronga – the powerful mothers.
During his own personal divination, Orúnmìlà learned about the pending arrival of some powerful people on earth. He consulted the oracle and determined that the Iyaami Osoronga would be sent to the world to wreak havoc in the lives of people who offered nothing in exchange for Òrunmìlà’s work. This prompted Òrunmìlà to pay Olódùmarè a visit. En route, he met Iyaami Osoronga. Upon recognizing them, he asked the Iyaami about what he had seen in his divination. “Is it true that you are going to trouble the lives of humans?” When they confirmed, he ask them why. They replied “It is on account of the fact that you have refused to collect any payment for your services to the children of man, and that on account of this other divinities have been suffering hunger.” Òrunmìlà recognized the gravity of the Iyaami Osoronga’s words. He became perplexed because he did not want that the sons of men to be punished. He did not want his work on earth and all his efforts to be destroyed. But at the same time, how could he allow the deities to go hungry? The powerful mothers notified Òrunmìlà that he should tell the inhabitants of earth that they should offer something to appease to the deities and to eliminate the hunger they had been suffering. They assured Òrunmìlà that if people complied with this they would be forgiven for their prior neglect.
Òrunmìlà returned home to consult Ifá and ask what could people offer to appease to the deities and to avoid losses. He was advised to offer obì – kola nut – which each person should place on the shrine of her respective deities to avoid calamities. Orúnmìlà began with his campaign, informing all of humanity to offer obì to ward off death, sickness, curses, losses and defeat. Thus it was that people began to offer obì to their deities and ancestors. This is a custom from ancient times that thrives into the present. Offering obì to the deities is a gesture to be forgiven for misdeeds, to pacify the deities and to avert attacks from the Iyaami Osoronga.
The sacred texts of Ifá teach us the importance of feeding the Òrìsà to obtain their favor and to achieve positive changes in our lives. A verse of the Holy Odù IrosunOse clearly demonstrates the before mentioned. In this instance, Òrunmìlà was sent from heaven to earth to serve as a counselor, to interpret Ifá and to help humankind experience the Good Condition by avoiding life’s dangers, pitfalls and perils. He was carrying out divination and sacrifice to redeem the lives of humanity. He also performed good works for men and their children. He cured to the sick, giving them hope, and bringing harmony to the areas of discord in their lives. All this he did without asking anything in exchange. Èsù noted that nobody thanked Òrunmìlà for his good deeds. Thus, he devised a plan with the Iyaami Osoronga – the powerful mothers.
During his own personal divination, Orúnmìlà learned about the pending arrival of some powerful people on earth. He consulted the oracle and determined that the Iyaami Osoronga would be sent to the world to wreak havoc in the lives of people who offered nothing in exchange for Òrunmìlà’s work. This prompted Òrunmìlà to pay Olódùmarè a visit. En route, he met Iyaami Osoronga. Upon recognizing them, he asked the Iyaami about what he had seen in his divination. “Is it true that you are going to trouble the lives of humans?” When they confirmed, he ask them why. They replied “It is on account of the fact that you have refused to collect any payment for your services to the children of man, and that on account of this other divinities have been suffering hunger.” Òrunmìlà recognized the gravity of the Iyaami Osoronga’s words. He became perplexed because he did not want that the sons of men to be punished. He did not want his work on earth and all his efforts to be destroyed. But at the same time, how could he allow the deities to go hungry? The powerful mothers notified Òrunmìlà that he should tell the inhabitants of earth that they should offer something to appease to the deities and to eliminate the hunger they had been suffering. They assured Òrunmìlà that if people complied with this they would be forgiven for their prior neglect.
Òrunmìlà returned home to consult Ifá and ask what could people offer to appease to the deities and to avoid losses. He was advised to offer obì – kola nut – which each person should place on the shrine of her respective deities to avoid calamities. Orúnmìlà began with his campaign, informing all of humanity to offer obì to ward off death, sickness, curses, losses and defeat. Thus it was that people began to offer obì to their deities and ancestors. This is a custom from ancient times that thrives into the present. Offering obì to the deities is a gesture to be forgiven for misdeeds, to pacify the deities and to avert attacks from the Iyaami Osoronga.
Ritual Preparation & Performance*
Before beginning any kind of devotion, the Ifa and Orisa devotee must be clean. As E. Boloji Idowu informs us, ritual defilement may be incurred in several ways, depending on what are "taboos" to the particuar divinity who is being worshipped. It is believed that sexual intercourse immediately before worship or when its "stain" has not been removed by thorough washing, is a thing forbidden by all divinities. It is also taboo for a worshipper to carry bad medicine on his/her person. The greatest obstacle to efficacious worship is impurity of the heart. Therefore, moral and ritual cleanliness are pre-requisites of any devotional endeavor.
INGREDIENTS**
We should go before Ifa with obi abata meji, orogbo meji, ataare mesan (9 seeds for male) or meje (seven seeds for female), oti, epo pupa, eku meji, eja meji or obi adiye meji. Even though the offerings to the Orisas defer to some extent, some of the central offerings can be given to the Orisas today. The central offerings include obi abata, orogbo, oti, epo pupa, omi tutu, and ataare.
Since Ose Ifa is not every day, we should seize the opportunity of today's Ose Ifa to communicate with all the positive energies. We should propitiate our egungun, interred egungun (ancestors).
Egungun, the interred egunguns, are not quite the same as the cultural egunguns in **eku egungun who host yearly parade of celebrations. The cultural egunguns range in categories from
Cultural egunguns are paramount in Orisa Worship. Furthermore, we should also propitiate our ori (destinies) for guided directions, and ile (earth) so we may walk on it for long—prayer for long life, ase. May Odumare, via Ifa and all the Irunmoles, accept today's supplications, Ase.*
Before performing Ijuba, select the required number of obi abata (sacred kola-nuts), wash them and place them in a bowl of water.
Next perform Ijuba while pouring liberation using any alcoholic beverage.
Greeting: E ku Ojo Ose. Greetings to adherents of Orisa [in any of the week day that belongs to a particular Orisa.]
Response: IFA seun. Alaso Osun ni yoo GBA ose
OR
Greeting: A ku Ose ni oni or "A ku Ose ti oni'
Response: Olose a gba, meaning the Owner of the Week will accept all our prayers, sacrifice
Ijuba
Iba Olodumare, Olojo oni (Reverence to God the controller of this day)
Iba Ila oorun (Reverence to the East)
Iba Iwo oorun (Reverence to the West)
Iba Ariwa (Reverence to the North)
Iba Guusu (Reverence to the South)
Iba Ile (Reverence to the Earth)
Iba Esu Odara (Reverence to Esu, who works magical wonders)
Iba Eegun Idile mi (Reverence to family masquarades )
Iba Baba (Reverence to my father)
Iba Yeye (Reverence to my mother)
Iba Oluwo (Reverence to my godfather)
Iba to to to mojuba (Complete entire reverence, I pay my respect)
The four devotional phases of Ose Ifa are devotion to Esu, Eegun, Ori and Ifa. Each phase consists of four steps.
1. Invoking the relevant spiritual force
2. Deteremining whether that spiritual force brings Ire (good fortune)or Ibi (bad fortune)
3. Determining the king of Ire or Ibi.
4. Determining the appropriate offering for manifesting Ire or for averting Ibi.
Table 1: Determining Ire or Iba
ALAAFIA
All segments open
Ire: the word Alaafia means well being
IWA
Only 3 segments open
Ire or Ibi: depends on one's IWA (behavior)
OBI YAN
Only 2 segments open
Ire: Obi Yan means the obi is favourable
OKAN
Only 1 segment open
ibi: Okan means the heart
OPO TAKU
All segments closed
Ire: Isegun (Victory smash the obi segments)
Notes
If Opotaku appears on the FIRST casting, smash the obi segments and continue on to the Eegun phase. if Iwa appears, ask again, "Is something good coming?" If Iwa appears the second time then the response is ire.
If Ire appears, cast the obi to determine which kind of Ire is coming. The are: Aiku (long life), Aje (financial success), Aya (wifes), Oko (husbands), Omo (children), and Isegun (victory over enemies). Follow the order from Aiku to isegun until recieving a "Yes responce by asking, "Do you see (name the ire)" (See Table 2)
After determining the kind of Ire ask Esu, "Is this obi a sufficient offering to bring about (name of Ire)? If a "Yes" response, leave one or two obi segmetns before the emblem of Esu and plase the rest in the bowl of water. If a "No" response, ask what must be added to make the offering acceptable.
Whenever Alaafia appears, move your hands as if throwing water on your face.
If ibi appears, cast the obi to determine what kind of ibi is coming. They are Iku (death), Arun (sickness), Ofo (loss), Ija (fight, quarrel), and Orun (problem, trouble). Follow the order of severity until recieve a "Yes". Then ask Esu, " Do you see (name the ibi)?" (See Table 2) After determining the kind of Ibi ask Esu. "Is this obi a sufficient offering to avert (name the ibi)?" If a "No" response, ask what must be added to make the offering acceptable.
Table 2: Interpreting subsequent casts of Obi
ALAAFIA
All segments open
Yes
IWA
Only 3 segments open
Cast again. "Yes" if Iwa appears again
OBI YAN
Only 2 segments open
Yes
OKAN
Only 1 segment open
No
OPO TAKU
All segments closed
No
*Araba Fayemi Elebuibon
** Chief FAMA
Before beginning any kind of devotion, the Ifa and Orisa devotee must be clean. As E. Boloji Idowu informs us, ritual defilement may be incurred in several ways, depending on what are "taboos" to the particuar divinity who is being worshipped. It is believed that sexual intercourse immediately before worship or when its "stain" has not been removed by thorough washing, is a thing forbidden by all divinities. It is also taboo for a worshipper to carry bad medicine on his/her person. The greatest obstacle to efficacious worship is impurity of the heart. Therefore, moral and ritual cleanliness are pre-requisites of any devotional endeavor.
INGREDIENTS**
We should go before Ifa with obi abata meji, orogbo meji, ataare mesan (9 seeds for male) or meje (seven seeds for female), oti, epo pupa, eku meji, eja meji or obi adiye meji. Even though the offerings to the Orisas defer to some extent, some of the central offerings can be given to the Orisas today. The central offerings include obi abata, orogbo, oti, epo pupa, omi tutu, and ataare.
- Sango takes only orogbo; so, please, do not give obi abata to Sango.
- Obatala takes obi ifin (white obi abata) and no oti nor epo pupa.
- Osanyin takes ataare.
- Esu accepts all the listed items.
- Ogun accepts all the items, too, but substitute omi tutu with emu ope (palm wine) or oti.
Since Ose Ifa is not every day, we should seize the opportunity of today's Ose Ifa to communicate with all the positive energies. We should propitiate our egungun, interred egungun (ancestors).
Egungun, the interred egunguns, are not quite the same as the cultural egunguns in **eku egungun who host yearly parade of celebrations. The cultural egunguns range in categories from
- (a) the youthful egunguns whose trademarks are usually to vigorously pursue other youthful spectators in the community (teenagers and young adults), and symbolically flog the running youthful spectators when they catch up with them;
- (b) the middle aged egunguns, who are still fired up in testing their friendly ammunitions, and who, nonetheless, entertain with songs, dance, and gymnastics;
- (c) the settled, legendary egunguns whose primary focus are usually to bless individuals on their parade routes and the communities at large.
Cultural egunguns are paramount in Orisa Worship. Furthermore, we should also propitiate our ori (destinies) for guided directions, and ile (earth) so we may walk on it for long—prayer for long life, ase. May Odumare, via Ifa and all the Irunmoles, accept today's supplications, Ase.*
Before performing Ijuba, select the required number of obi abata (sacred kola-nuts), wash them and place them in a bowl of water.
Next perform Ijuba while pouring liberation using any alcoholic beverage.
Greeting: E ku Ojo Ose. Greetings to adherents of Orisa [in any of the week day that belongs to a particular Orisa.]
Response: IFA seun. Alaso Osun ni yoo GBA ose
OR
Greeting: A ku Ose ni oni or "A ku Ose ti oni'
Response: Olose a gba, meaning the Owner of the Week will accept all our prayers, sacrifice
Ijuba
Iba Olodumare, Olojo oni (Reverence to God the controller of this day)
Iba Ila oorun (Reverence to the East)
Iba Iwo oorun (Reverence to the West)
Iba Ariwa (Reverence to the North)
Iba Guusu (Reverence to the South)
Iba Ile (Reverence to the Earth)
Iba Esu Odara (Reverence to Esu, who works magical wonders)
Iba Eegun Idile mi (Reverence to family masquarades )
Iba Baba (Reverence to my father)
Iba Yeye (Reverence to my mother)
Iba Oluwo (Reverence to my godfather)
Iba to to to mojuba (Complete entire reverence, I pay my respect)
The four devotional phases of Ose Ifa are devotion to Esu, Eegun, Ori and Ifa. Each phase consists of four steps.
1. Invoking the relevant spiritual force
2. Deteremining whether that spiritual force brings Ire (good fortune)or Ibi (bad fortune)
3. Determining the king of Ire or Ibi.
4. Determining the appropriate offering for manifesting Ire or for averting Ibi.
Table 1: Determining Ire or Iba
ALAAFIA
All segments open
Ire: the word Alaafia means well being
IWA
Only 3 segments open
Ire or Ibi: depends on one's IWA (behavior)
OBI YAN
Only 2 segments open
Ire: Obi Yan means the obi is favourable
OKAN
Only 1 segment open
ibi: Okan means the heart
OPO TAKU
All segments closed
Ire: Isegun (Victory smash the obi segments)
Notes
If Opotaku appears on the FIRST casting, smash the obi segments and continue on to the Eegun phase. if Iwa appears, ask again, "Is something good coming?" If Iwa appears the second time then the response is ire.
If Ire appears, cast the obi to determine which kind of Ire is coming. The are: Aiku (long life), Aje (financial success), Aya (wifes), Oko (husbands), Omo (children), and Isegun (victory over enemies). Follow the order from Aiku to isegun until recieving a "Yes responce by asking, "Do you see (name the ire)" (See Table 2)
After determining the kind of Ire ask Esu, "Is this obi a sufficient offering to bring about (name of Ire)? If a "Yes" response, leave one or two obi segmetns before the emblem of Esu and plase the rest in the bowl of water. If a "No" response, ask what must be added to make the offering acceptable.
Whenever Alaafia appears, move your hands as if throwing water on your face.
If ibi appears, cast the obi to determine what kind of ibi is coming. They are Iku (death), Arun (sickness), Ofo (loss), Ija (fight, quarrel), and Orun (problem, trouble). Follow the order of severity until recieve a "Yes". Then ask Esu, " Do you see (name the ibi)?" (See Table 2) After determining the kind of Ibi ask Esu. "Is this obi a sufficient offering to avert (name the ibi)?" If a "No" response, ask what must be added to make the offering acceptable.
Table 2: Interpreting subsequent casts of Obi
ALAAFIA
All segments open
Yes
IWA
Only 3 segments open
Cast again. "Yes" if Iwa appears again
OBI YAN
Only 2 segments open
Yes
OKAN
Only 1 segment open
No
OPO TAKU
All segments closed
No
*Araba Fayemi Elebuibon
** Chief FAMA
