Modepe O Awo
Ase ase o ase!
good morning brother Sekhemu. I'm off to teach class.
"Bitter-kola-of-the-Ogboni-society,-very-tight-ceiling-of-the-smithy" was the one who cast Ifa for Vulture, the child of "Olojongboloro-who-beats-the-afin-drum-with-those-who-live-at-the-town-of-Ora" Vulture's children are never seen on the refuse heap. Feeble, feeble bitter kola, feeble at the town of Ife, feeble bitter kola. Ifa says that this person will live to be very old. He says that as we never see young vultures, even so so this person will become very old.
Vulture asked what he had to do in order to live a long life. He went to the diviners, and was told to make ebo and to sprinkle iyeresun (divining powder) on his head (after marking Odu). When Vulture made ebo and sprinkled iyeresun on his head, his head became white, like that of an elderly person. From that time on, Vulture's head has always been white; we cannot tell the difference between old vultures and young ones, because both are bald.
For the client, long life is foreseen if ebo is made properly. the reference to a "white head" not only refers to living to a ripe old age, but also to white light and Ori. To maintain a "white" (in ejiOgbe, white light, Obatala as wisdom, cool head) Ori, requires constantly working on iwa pele. The client for whom EjiOgbe is revealed in ire (positive manifestation) is a very happy client: however, she or he must be constantly vigilant regarding their character. The fall from EjiOgbe is a long one.
"character is destiny; destiny is character."
EjiOgbe is light, Oyeku is darkness. It is contraction. It is the mystery of the unknown. I refers to the end of a cycle. Many misguided folks freak out when Oyeku is cast, because it signifies death. But it rarely signifies physical death; and even if it does, so what? In Ifa we say, "Earth is the marketplace, Orun is home." So who would be afraid of going home? Those who think of Oyeku as a "bad" odu have no understanding of the metaphysical priciples of Ifa, nor do they understand Odu, nor do they understand themselves. There is no such thing as a bad Odu. End of a cycle. Maybe you have been locked up, and you had a divination session in which Oyeku came up. Then you found out that you were getting out of prison early for some unforeseen reason. End of cycle. Would you be upset?
In Ire (positve manifestation), Oyeku brings a blessing of Alaafia (peace). In ibi (negative manifestation) it would mean a premature ending of a cycle.
"Smoke-is-the-glory-of-fire; lightning-is-the-glory-of-rain; a-big-cloth-is-the-glory-of-Egungun" cast Ifa fro Tree Bear, the child of "One-who-has-had-wealth-since-the-morning-of-his-youth" They said he should make ebo against sickness of one he-goat, three thousand cowries, and one black cloth.
When Tree Bear consulted the diviners and they told him that he should make ebo because of a serious illness, Tree bear listened, but didn't folow through. Not long afterward, Tree Bear fell ill and nearly died. He then consulted the diviners again, and was told that the situation would only get worse if he didn't follow through with the prescribed ebo, and that now he had to do it two-fold. Tree Bear quickly made ebo. They told him that since his illness had been so great, he would make himself heard (tree bears are very noisy at night climbing trees), and that there would be no tree within his reach that he would not be able to climb to the very top.
Ifa says that this (the client) is a gentleman (a person of moderate means, but good reputation). That he/she should make ebo lest he become very ill and have to sell his house and road (all his property), and be driven out of town (contagious disease). Ifa says that this person will become a person whose opinions are respected (an elder.).
What is the ebo, and how do we carry it out? That is the perview of the diviner.
For the Awo, these ese Odu have deep meaning. For the historian, they provide a glimpse into Yoruba history and culture. For those who want to learn about thier ancestor's culture, they are a beautiful way to do it!
Oyeku Meji is the black disk or hole
It symbolizes all those forces which can never be known
It is an image of those forces that create the night
Speaks of the comings and goings between Orun (heaven) and Aiye (earth)
The messenger of death
The wisdome of departed ancestors, symbol of the fish, for it was this Odu that brought food/nourishment into the world
An honest sage is no longer ins existence
A truthful person is very rare indeed
When I no longer have any reliable person to confide in I choose to keep my thoughts within
Those are the declarations of the oracle for Ajao who is being befriended by earthly beings and heavenly beings
He was asked to offer sacrifice, he complied. Alas, all human beings seeking my friendship I harken not
My thoughts had been kept within me
All heavenly beings seeking my friendship
I am not interested in your friendship
I have kept my thoughts within me.
The son of god was called Jewesun in Orun, and was told to make sacrifice in order to survive the plot that was going to be hatched by human beings against him on earthy. He was told to give to Esu, which he bluntly refused to do, he however agreed to make small ebo. The Awos told him that if he did not make the sacrifice to Esu, it was the agents of the earth that would kill him and shorten his life. But since he mad the small ebo, he would awaken in threedays and his fame would outlive him, after his return to Orun. WHen Jewesun got to the world, as he was about to begin his work of preaching the objectivity of truth, the way people lived in heaven and the love of Olodumare for its creation. Esu appeared to him in dreams and warned him that God had given him, Esu, Alewelishe, Onisegun, the influence of all that existed in the planetary system. Esu told Jewesun that if he did not give him what he asked, Jeweseun would have himself to blame because he would cause his followers to destroy him. Jewesun once again refused to recognize Esu. Jewesun was actually killed or went home 33 years after he began his works on Earth.
Let us behave gently
That we may die peacefully
That our children may stretch out their hands
upon us in burial
Death rejoiced at man's creation
He plundered humans at will to eat
Two rats were playing on land
The hen had laid it eggs and gone to roost
The goat had delivered many kids
The strong three year old Ram
The fat male cow endowed with beefy flesh
were all created to appease death
This semblage of live stock
Gave death neither appeasement nor satisfaction
Death continued to focus
His gaze on the human flesh.
Although Oyekumeji signifies death, illness, premature ending of a cycle, etc., it also contains the solution. Like all Odu it can come in ire - good fortune - or ibi - bad fortune. It is the diviner's responsibility to find out which. If it comes in ire it probably means that the client is coming to the end of a cycle suuccesfully. Oyekumeji in ire also points to strong ancestral support. There are really only a few things that should be of importance to the client and any practicioner of Ifa/Orisa.
1. Is my Ori inu in alignment with my Iponri?
2. Are my ancestors supporting me?
3. Am I exhibiting good character at all times?
oyekumeji in ire then, is a terrific blessing!
The client needs to prepared for the change that comes with ending a cycle, he/she needs to plan for the next step (the transformative period), signified by the next odu Iworimeji. She/he needs to propitiate his/her ancestors. What exactly to do will be determined by Ifa through the diviner. The diviner needs to work with the client to maintain the client's ire.
When Oyekumeji comes uo ibi, then it is the responsibility of the diviner to turn it into ire. This can take a lot of work on the part of both parties. especially with all the psychic waste we are burdened with in today's world. The first thing would be to determine if the odu was speaking to the client directly or a loved one. The principle job of the diviner is to turn ibi into ire. To be an effective diviner takes years of study and undying dedication.
EjiOgbe and Oyekumeji "gave birth" to the remaining Odu mejis.
Eesin gbona l'ewe tutu l'egbo
divined Ifa for 165 trees
The palm tree and the ayinre tree
offered a chicken among the trees
Then, if a tornado was raging
the young palm frond would declare,
"I have made ebo to escape danger"
Palm trees are not affected by hurricanes, etc. because it made ebo, danger is always averted.
Idaabobo Iowo Afose
medicine and chant for protection from curses.
ewe peregun (dracaena fragrans)
ewe awerepere (spilanthes filicaulis)
ewe apasa apese (not sure)
ose dudu (black soap)
pound and dry in the sun. sift. draw the first four odu and Orungun Meji. Mix with black soap and wash.
o ni oun ni won n pe ni peregun
pepe fun mi nigba yii o peregun elepe
awere pepe ifa ni o pelepe fun wa awerepere
The tree kills curses
the tree kills all evil spells
He said it is what they call Peregun
Peregun, the master of curses
help me destroy all curses in my life, peregun, master of curses,
Awere pepe ifa will kill the person who says the curse
This awure (beneficent work) shows us that Oyeku contains the answer to any evil (such as death or illness) that might come in Oyeku.
Mo dupe Oyeku
mo juba o
Ogbe, birth. Oyeku, death. Iwori, transformation. Spiritual transformation. Fire. Passion. Conflict. Those born under this Odu see things clearly. They dream alot, and have talent for being diviners or spritualists. They should receive Ifa. Doing this will ensure a life with abundant ire.
My-right-hand-Oye-my-left-hand-Oye-two-Oye-become-true-in-front-of-the tub cast Ifa for Ape with Epo's head and Alagoro opero on the day Ape didn't want to lose all he had. Ifa advised Ape to make ebo. Ape made ebo on the day he kept the things that belonged to him. From that day on, when the ape swings through the trees with his child on his back, the child does not fall. Ape was very happy. He started to sing and dance in praise of the awo, while the awo praised Ifa, while Ifa praised Odumare. When Ape started to sing, Esu put words in his mouth. ape sang;
Mo ru iyan, mo ru iyan o.
Ile edun pa poju. Ile edun pa poju.
Mo ru iyan, mo ru iyan o.
Ile edun pa poju.
I offered pounded yam.
The house has no misfortune.
I offered pounded yam.
The house has no misfortune.
Ifa says client must make ebo so as not to lose what they have already gained. If something is lost, it will be recovered. Ebo will ensure job promotion. If client is going to travel, ebo should be made so her/his eyes not see evil. This odu, with the right ebo will also cure the sick person. Ifa says adimu offerings of pounded yam must be made to client's Orisa. The Orisa pot should be wrapped in wool. Prayers must be said to avoid misfortune. Ifa says this person has struggled in the past, but now will receive a blessing of alaafia (peace).
Tijotayo li o difa f'Ode
Won ni ki o wa rubo
Olo a ti eni
ki awon ti nwa yo li odo re
le maa joko tii
Ode ko ko rubo
O ni: bi oun ba ti p'Awasa sa o to.
Tijotayo was the one who divined for Ode.
They said he should come and make ebo
of a grinding stone and a mat,
to make all those who had come to rejoice with him
always remain with him.
Ode neglected the ebo.
He said he was satisfied
if only he could get rid of Awasa.
People always came to party with Ode, but since he didn't to the prescribed ebo, they never hung out for long. Those born under this Odu only enjoy short lived success. Their riches and their happiness never last long. For the client, ifa says ebo must be done to ensure long lasting success, and to avoid loss.