ILE ORUNMILA IFAGBOHUNMI

ILE ORUNMILA IFAGBOHUNMI

The leader of our organization is Baba Olodù, Idowu-Fagbohun Fasipe Ojugbona. Awo Ojugbona Alaafin of Oyo. Awo Olugbon Iseyin. President of the National Council for Ifa Religion, Oyo State chapter. Spiritual leader of the International Council for Ifa Religion. Founder of Ile Fagbohun

His son, Kehinde Idowu-Fagbohun Oluwo. Otunba Ifa Yoruba Village. Edu Jagunmolu Oyo. Isese president and founder of youth organization, youth international office of Orunmila, Nigeria chapter. Youth Coordinator of the International Council for Ifa Religion. Director of Ile Fagbohunmi.

El lider de nuestra organización es Baba Olodù, Ojugbona Fasipe Idowu-Fagbohun. Ojugbona Awo Alaafin de Oyo. Olugbon Awo de Iseyin. Presidente del consejo Nacional para la religión Ifá, capítulo Estado de Oyo. Líder Espiritual del Consejo Internacional para la Religión de Ifá. Patrón y fundador de Ile Fagbohun

Su hijo, Oluwo Otunba Kehinde Idowu-Fagbohun. Otunba Ifa del pueblo Yoruba. Jagunmolu Edu de Oyo. Presidente y fundador de Isese organización juvenil, oficina internacional de los jóvenes de Orunmila, capitulo Nigeria. Coordinador de la Juventud del Consejo Internacional para la Religión de Ifá. Director de Ile Fagbohun Mi.

The father of Ile Orunmila Ifagbohunmi is Fagbohun Akande was the only son of Atanda Idowu. Who  accompanied the Alaafin Atiba from the old Oyo to the new Oyo empire to help in its revival. It was in those times the Babalawo of the Alaafin of Oyo. Was also in charge of the cult of Oro

Members of the Ile Fagbohun are the Omo Awo (Babalawos and Olórìsàs), initiated and trained in the mysteries of Ifa-orisa by our father Baba Fasipe Fagbohun.

Obaekun Idowu-Fagbohun  was initiated into Ifa in Venezuela and has been 5 years with the Idowu-Fagbohun linage and learning Ifa under Baba's  Fasipe Idowu-Fagbohun and his son Baba Ifa Otunba Kehinde Idowu-Fagbohun teachings.

El padre del Ile Orunmila Ifagbohunmi es Fagbohun Akande que fue el único hijo de Idowu Atanda. Quien  fue quien acompaño al Alaafin Atiba desde el viejo imperio Oyo al nuevo Oyo para ayudarlo en su renacer. Fue el Babalawo en aquellos tiempos del Alaafin de Oyo. También estuvo a cargo del culto  a Oro

Los miembros de Ile Fagbohun son los Omo Awo (Babalawos y Olórìsàs), iniciados y entrenados en los misterios de Ifá- Orìsà por nuestro padre Baba Fasipe Fagbohun.

Obaekun Idowu-Fagbohun fue iniciado en Ifa en Venezuela y lleva 5 años perteneciendo al Linaje Idowu-Fagbohun y aprendiendo Ifa de las manos de Baba Fasipe Idowu-Fagbohun y sus hijo Otunba Ifa Baba Kehinde Idowu-Fagbohun y Tayewo Idowu-Fagbohun

From Solagbade Popoola...
this is the odu of the year...IFA OF THE YEAR 2012/2013 AS REVEALED IN OKE ITASE ON SATURDAY 2ND OF JUNE 2012.

ODU OF THE YEAR 2012/2013
The Odu that was revealed during the annual world Ifa consultation at Oke Itase Ile Ife on the 2nd of June 2012 was Ogbe Ogunda (Ogbe Iyonu). Ifa foresees Ire of prosperity for all devotees. 
There is the need for all those who are born by this Odu during Ikosedaye or Itenifa to feed their Ifa with two kola nuts, four bitter kolas, and a bottle of liquor, preferably schinapps or rum. Others who are not born by this Odu may also do so too if they so desire.
Messages of the Odu
1.Ifa advocates a lot of patience on the path of all devotees because they are presently going through serious financial crisis. This is a global phenomenon. Ifa however advocates the need to be resillent and to be steadfast in whatever we are doing because there is light at the end of the tunnel. Ifa warns against quiting the stage for whatever reason because all will be well at the end of the day.

Ifa advises each person, group, community, state or nation to offer ebo with two pigeons, two hens, two guinea-fowls, two roosters, two rats, two fish and money. On this, Ifa says:

Oni le n wo
Igbeyin mi kasai toro
Dia fun Makan-anjuola
Tii s’omo Elerin-in Sajeje
Eyi to nf’omi oju sungbere ire gbogbo
Ebo ni won ni ko waa se
O gb’ébo’, o ru’bo
Nje Makan-anjuola, omo Elerin-in Sajeje
Iwo si tun pada, o d’olowo
Aye e re tutu j’omi lo
N o ba o d’Erin-in Sajeje
Makan-anjuola, omo Elerin-in Sajeje
Iwo si tun pada, o d’alaya
Aye e re tutu j’omi lo
N o ba o d’Erin-in Sajeje
Makan-anjuola, omo Elerin-in Sajeje
Iwo si tun pada, o d’olomo
Aye e re tutu j’omi lo
N o ba o d’Erin-in Sajeje
Makan-anjuola, omo Elerin-in Sajeje
Iwo si tun pada, o d’onire gbogbo
Aye e re tutu j’omi lo
N o ba o d’Erin-in Sajeje

Translation
You are looking at my present condition
The outcome of my life shall be very rewarding
Ifa’s message for Makan-anjuola (dont be in a hurry to attain honor)
The offspring of Elerin Sajeje
When he was weeping in lamentation of his inability to acquire all ire of life
He was advised to offer ebo
He complied
Now Makan-anjuola the offspring of Elerin-Sajeje
You ended up becoming a wealthy person
Your life is cooler than water
I will accompany you to Erin Sajeje land
Makan-anjuola the offspring of Elerin-Sajeje
You ended up acquiring a compatible spouse
Your life is cooler than water
I will accompany you to Erin Sajeje land
Makan-anjuola the offspring of Elerin-Sajeje
You ended up giving birth to many children
Your life is cooler than water
I will accompany you to Erin Sajeje land
Makan-anjuola the offspring of Elerin-Sajeje
You ended up acquiring all ire of life
Your life is cooler than water
I will accompany you to Erin Sajeje land

2.Ifa warns that those who show aggresiveness shall be put in check by Ifa. Ifa assures all devotees that this is the time that those who wield undue power on them shall not be able to achieve their nefarious aims anymore. People who cheat others shall lose recognition. Communities which cheat other communities shall lose out, Nations who show disrespect for the rights of other nations shall be put at the receiving end of all evils that they perpetrated.

Ifa advises individuals, communities, states or nation who are in the position of being victimised by others to offer ebo with one mature he-goat and money. On this, Ifa says:

Ibinu o da nnkan fun’ni
Suuru ni baba iwa
Agba to ni suuru
Oun gbogbo lo ni
Dia fun Ina
To l’oun o j’oye Olonroro
Ebo ni won ni ko waa se o
Ibinu o da nnkan fun’ni
Suuru ni baba iwa
Agba to ni suuru
Oun gbogbo lo ni
Dia fun Oorun
Ti yoo j’oye Olonroro
Ebo ni won ni ko waa se
Dia fun Osupa Kirimu
Ti yoo j’oye Olonroro
Ebo ni won ni ko waa se
Osupa nikan ni nbe l’eyin ti ns’ebo
A m’Osupa j’oye ire de
A m’Osupa j’oye Olonroro
A m’Osupa j’oye aye gun
A m’Osupa j’oye Olonroro
Lasan n’Ina gbo’ju
Ina o ni’wa ni’nu
A m’Osupa j’oye Olonroro
Lasan l’Oorun gbo’ju
Oorun o ni’wa ni’nu
A m’Osupa j’oye Olonroro
A m’Osupa j’oye ire de
A m’Osupa j’oye Olonroro
A m’Osupa j’oye aye gun
A m’Osupa j’oye Olonroro

Translation:

Anger amounts to nothing for one
Patience is the father of all good characters
An elder who is patient
He is blessed with all the good things of life
These were Ifa’s messages for Ina, the fire
Who wanted to be installed as Olonroro, the illuminator
He was advised to offer ebo
Anger amounts to nothing for one
Patience is the father of all good character
An elder who is patient
He is blessed with all the good things of life
These were Ifa’s messages to Oorun, the sun
Who wanted to be installed as Olonroro, the illuminator
He was advised to offer ebo
These were Ifa’s messages for Osupa Kirimu, the full moon
Who wanted to be installed as Olonroro, the illuminator
He was advised to offer ebo
Only Osupa complied with the advice of the Awo
We have installed Osupa and all Ire has arrived
We have installed Osupa as the Olonroro
We installed Osupa and the world has become peaceful
We have installed Osupa as the Olonroro
In vain was the competence of Ina
Ina has no good character
We have installed Osupa as the Olonroro
Of no purpose is the capacity of Oorun
Oorun is not endowed with good character
We have installed Osupa as the Olonroro
We have installed Osupa and all Ire has arrived
We have installed Osupa as the Olonroro
We installed Osupa and the world has become peaceful
We have installed Osupa as the Olonroro, the illuminator

3.Ifa also mentioned that most of the advanced nations of the world had become power drunk. They are advised to change these attitude of aggression and of thinking that might is always right. With their aggressiveness, they have destroyed many nations of the world. If they do not stop, the next 12 monthds will see them being plagued with disappointment, chaos and regret. The same thing applies to individuals, groups and communities who believe in creating discomfort and hardship for weaker groups.

Ifa advises that a comprehensive ebo comprising three he-goats, three guinea-fowls, three roosters, three hens, and money must be offered by those who are at the receiving ends of other peoples aggression. They also need to feed Ifa with one mature she-goat. On this, Ifa says:

Sakiti Awo Onisaki
Dia fun Onisaki
Omo Ogun o roke
Jagan n jangan, Jannganteele
Dia fun Ogbe
Ti yoo maa sowo ijakadi kari aye
O de’le Alara
O da Alara
O pa Alara
O de’le Ajero
O da Ajero
O pa Ajero
O de’le Owarangun Aga
O da Owarangun Aga
O pa Owarangun Aga
O wa ngb’ogun lo sile Elegun-Majo
Ebo ni won ni ko waa se
O gbebo, o rubo
Nje Eegun n jo o
Eegun n yo
Eyin o mo pe owo nini l’egun n lo

Translation
Sakiti, The Awo of Onisaki, the Oba of Saki Town
He cast Ifa for Onisaki
Offspring of Ogun devotees who cannot mold ivory
Jangannjangan and Jannganteele
Who would engage in the profession of wrestling the world over
He got to the palace of Alara, the Oba of Ilara moki
He threw down Alara
And killed Alara
He went to Ajero, the Oba of Ijero-Ekiti
He defeated Ajero
And killed Ajero
He went to the palace of Owarangun-Aga, the Oba of Ila-Orangun-Aga
He defeated Owarangun-Aga
And killed Owarangun-Aga
He was then going to wage war on Elegun-Majo, the Oba of Ajase
Elegutan-Majo was advised to offer ebo
He complied
Now, Elegun is dancing
And Eegun is expressing joy
Don’t you know that Eegun is spending newly acquired money

4.Ifa still goes further to state that those who usurp other peoples priviledges or belongings shall regret. Ifa says that Olodumare Himself and Ifa had placed a curse on individuals, groups or nations who forcefully take over other peoples things. Ifa also says that weak nations shall become prosperous at the expense of strong nations. In the same vain, weak individuals shall become more successful than their hitherto strong counterpart.

To ward off evil and to ensure that powerful individuals, groups or nations have no adverse influence on the weak ones. There is the need to offer ebo with food, maize and millet.

Eye abapa we
Eye abese we
Eye abiru wemu-wemu
Orisanla Oseeremagbo
Awon ni won lo oja Agunregejege
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Iwonran
Nibi ojumo rere ti n mo o wa
Ago o Mesiada temi n mu s’odun n’Ife Ooye
Won l’omo eku lo gbe e lo
Mo ni omo eku ko to Ago o Mesiada temi i lo
Esu ode a de panpe
Ni yoo se elenini omo eku
Won lomo eja lo gbe e lo
Mo ni omo eja ko to Ago Mesiada a temi i lo
Esu ode adegere
Ni yoo se elenini omo eja
Won lawon omo eye lo gbe e lo
Mo ni omo eye ko to Ago Mesiada a temi i lo
Esu ode adate
Ni yoo se elenini omo eye
Won lomo eran lo gbe e lo o
Mo ni omo eran ko to Ago Mesiada a temi i lo
Esu ode ayinlasa
Ni yoo se elenini omo eran
Won lomo eni lo gbe e lo
Mo ni omo eni nigbanteyin eni se
Mo ni omo eni yoo gbo ogbo oluyeeyetuye
Omo eni yoo gboo ogbo oluyeeyetuye
Omo eni yoo gbogboogbo
Omo eni yoo totooto
Omo eni yoo lalaala
Omo eni yoo bibiibi
Omo eni yoo rereere
Omo eni yoo fa’kun ola lale aye ja gberegede
Awon ogbe re o gbon o
Awon ogbe re o mo
Awon ogbe re o mo pe Ifa Ola n’Ifa a wa o

Translation
The bird with strong wide wings
The bird with powerful legs
The bird with a wagging tail
Orisanla Oseeremagbo
They were the ones that went to Agunregejege market
We searched and searched for a competent Awo
We could not find one
We searched for an Awo in Iliki land
And went to Ijesa land
And we even went to Iwonran
Where the good day dawns
My Mesiada costume which I normally used to celebrate the annual festivals in Ife Oodaye
They informed me that rats had taken it away
I responded that no rat had the capability of using my Mesiada costume
Those who set traps for rats
Will certainly be the slanderers against the rats
They informed me that the fish had taken it away
I responded that no fish had the capability of using my Mesiada costume
Those who set nets and hooks for fish
Will certainly be the slanderers against the fish
They informed me that the birds had taken it away
I responded that no bird had the capability of using my Mesiada costume
Those who set ropes, cages, and bird-lime to catch birds
Will certainly be the slanderers against the birds
They informed me that the beasts had taken it away
I responded that no beast had the capability of using my Ago Mesiada
Those who shoot with rifles and spears at beasts
Will certainly be the slanderers against the beasts
They informed me that my children had taken it away
I responded that my children are my future who will carry on when I am no more
I pray for my children to live very long on earth
And to grow old and feeble
I pray for my children to grow very old
And live very long
And succeed in all departments of life
And give birth to so many ideas and children
And multiply in all aspects of life
And spread the chain of prosperity to all parts of the world
The uninitiated are not wise
They also lack knowledge
The uninitiated do not know that our Odu is the Odu of riches and prosperity

5.Ifa says that there is the need for all devotees to take personal hygiene more seriously than ever before, especially those who have babies that they are nursing. Ifa warns that there are many dangerous particles now that will affect the children adversely if not properly disposed off. This is the reason why there is the need to sweep the ground as many times as possible and keep the home and its environment clean and tidy at all time. If this is not done, there is the likelihood that these infants losing their lives due to what they inhailed or consumed on the ground. Ifa advises that ebo should be offered with one matured he-goat and money. There is also the need to feed Egbe with Ekuru, Akara and fruits.

Eesuu nii senu tutuutu s’olorun
Bi eyi ti yoo p’ogun
Bee ni o lee pogun
Dia fun Tie
Tie nt’orun bo wa’le aye
Ebo ni won ni ko waa se
O ko’ti ogbonyin s’ebo
Iya omo da?
Omo ti ba tie lo o

Translation
Eesuu grass is it pointed its mouth to heaven
Just as if it intends to summon war and confrontation
But it cannot do so
Ifa’s message for Tie
When coming from heaven to earth
He was advised to offer ebo
He refused to comply
Mother, where is your baby
It had gone with Tie

6.Ifa advises all devotees to be their brothers/sisters keepers. They must ensure that they look after the welfare and of their brothers and sisters wherever they may be. Ifa says that doing this will make Ajagunmale, the Oluwo of heaven, to personally look after the home of such devotees. Ifa says that people will make jest of devotees, they will cast aspersions against them. They will also attempt to subject them to ridicule. Ifa says that they do not need to bother since their rewards are with Ajagunmale.

Ifa advises them to offer ebo with 16 pigeons, 16 hens, 16 rats, 16 fish and money. Pàrt of the items will be used to feed Ifa. On this, Ifa says:

Arugbo odo la fi ngeluu
Agbalagba ju ona nii gejo meji gberegede
Dia fun baba ti ntunle onile se
Eyi ti Ajagunmale yoo maa wole dee
Ebo ni won ko waa se
O gbebo, o rubo
Iya n bu mi lole
Baba nbu mi lole
Omo ti mo bi nbu mi lole
Aya ti mo ni nbu mi lole
Oro o kan yin o
Lowo Eledaa mi ni o
Ase wa dowo Ogbe oun Ogunda

Translation
An old piston is used to pound indigo
An old well trekked road is it that breaks the back of a snake
These were the messages of Ifa for the elder who mends other peoples home
And who Ajagunmale will be taking care of his own home
He was advised to offer ebo
He complied
My mother says that i am lazy
My father complains that i am lazy
My child accuses me of being lazy
Even my wife moans that i am lazy
The matter is not in your hands
It rest in the hands of my maker
My authority comes from Ogbe and Ogunda

7.Ifa says that there is the need to offer ebo in order to ward off both physical and spiritual enemies. Ifa says that the quality of all devotees’ lives will improve greatly if they can take care of physical and spiritual problems. There are crises upheveals and pandemonium the world over. Many physical measures to reduce crime rate around the world had failed. There is therefore the need to combine physical solutions with spiritual remedy. Ifa advises each devotee, group, or nation to offer ebo with one mature he-goat and money.

Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi ni’na
Mi o m’ape
Mo tuntún ya f’enu fon’na fun o wale
Enu ni Iganran fi nfon’na l’oko
Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi ni’su
Mi o m’agbon
Mo tuntún ya fenu wa’su fun o l’oko
En un’Iganran fi n wa’su l’oko
Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi l’orun
Mi o m’agbe
Mo tuntún ya f’enu pon’mi fun o wale
En un’Iganran fi n pon’mi l’oko
Ifa pele
Omo eruku tamutamu ona Iraye
Ifa pele
Ommo eruku tamutamu ona Iraye
Ifa pele
Omo kikan edun tii m’ara ogidan-an le
A b’ito mini bi eji san pale
Akin ni’le Ido
Dia fun Orunmila
Ifa nsawo lo sile Onidoo Opaara
Ajogun lo ka won mo’le pitipiti
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E waa ba ni latole ire gbogbo
Atole ire gbogbo laa ba’ni l’ese Ope
Nje Iku gba’pe o lo o
Sawerepepe
Arun gba’pe o lo
Sawerepepe
Ejo gba’pe o lo
Sawerepepe
Ofo gba’pe o lo
Sawerepepe
Gbogbo Ajogun gba’pe won lo o
Sawerepepe

Translation:
What have I done?
What should I have done?
Asabi, my mother
You sent me to fetch fire
But I did not bring a container
I used my mouth to carry the embers to the house for you
It is with their mouths that Iganran people fetch and carry live embers in the farm
What have I done?
What should I have done?
Asabi, my mother
You sent me to bring yams
But I did not bring a basket
I used my mouth to carry the yams to the house for you
It is with their mouths that Iganran people carry yams in the farm
What have I done?
What should I have done?
Asabi, my mother
You sent me to fetch water
But I did not bring a calabash
I used my mouth to carry the water to the house for you
It is with their mouths that Iganran people fetch water in the farm
Gently Ifa
Offspring of the fine dust of Ido land
Easy Ifa
Offspring of the smooth dust of Iraye land
Gently Ifa
Offspring of the tightened rope which strengthens the Osidan musical drum
He who urinates like a rain shower
The brave man of Ido land
These were Ifa’s declarations to Orunmila
When going on a spiritual mission to the palace of Onidoo-Opaara
When they were completely overwhelmed by evil principalities
He was advised to offer ebo
He complied
Before long, not too far
Join us in the midst of all Ire of life
In the midst of all Ire of life does one find all followers of the holy palm
Now, Iku, Death accepted our pleas and left
Sawerepepe
Arun, Affliction accepted our pleas and left
Sawerepepe
Ejo, Contention accepted our pleas and left
Sawerepepe
Ofo, Loss accepted our pleas and left
Sawerepepe
All Ajogun accepted our pleas as they left
Sawerepepe

8.Ifa warns that there is the need for all devotees to be extremely careful and for them to take care of their lives especially the young ones. Ifa says that many disasterous things will happen in the year that will spare the old and snuff out lives out of young ones. This is the reason why youths should live their lives with extremely caution and avoid taking undue risks in order not to lose their lives. Ifa advises that there is the need to procure one hen and eight fresh eggs. Four of the fresh eggs should be boiled while the remaining four will be left raw. The hen will be sliced open from the chest to the abdomen and the eight eggs will be deposited inside the abdomen. Plenty of palm oil will be poured inside the abdomen and the hen will be used as Ipese for the elders of the night. This will prevent youths from dying in their prime and allow them to live to their old ages. On this, Ifa says:

‘Mode kekere nfe ‘binrin Ogboni
Won gbo, won o gbodo wi
Gedegede won o gbodo fo
Dia fun Iku
A bu fun Oosanla
Won ntorun bo wale aye
Ebo ni won ni ki won waa se
Won gb’egbo, won ru’bo
Kop e ko jinna
E waa wo’fa ojoun nni bo tin se

Translation
A youth is having a secret love affair with the wife of an Ogboni Elder
They’ve heard of it, but they must not say anything
Even the consequence of doing so must not be pronounced
This was Ifa’s message for Iku, Death
And also for Oosanla, Obatala
When coming from heaven to earth
They were advised to offer ebo
They complied
Before long, not too far
Come and see how the Ifa that was cast on that day has manifested

It is in this Odu that Ifa explains that it is not certain that anyone who comes into the world will live up to his/her old age before he/she returns to heaven. Death can snatch the son and leave the father, death can also snatch a whole family at one sweep and leave their parents untouched. This is why it is important to offer the ebo above in order to prevent untimely death for us and our loved ones.

9.Ifa says that there is the need for all devotees to adorn their necks, wrists, or waist with Ide beads. Ifa says that it will serve as a symbol of respect for those who use the beads. Untimely death will not be able to touch them. On this, Ifa says:

Owerere
Owerere
Dia fun Orunmila
Tii yoo lode b’omo re l’orun
Ntori Iku
Ebo ni won ni ko waa se
O gbebo, o ru’bo
Nje owere la n ja un
Iku kii pa’wo to lade b’orun
Owere la n ja un
Arun kii s’awo to la’de b’orun
Owere la n ja un
Ibi kii s’awo to la’de b’orun
Owere la n ja un

Translation
Owerere
Owerere
They cast Ifa for Orunmila
Who would adorn the necks of his children with ide beads
For protection against death
He was advised to offer ebo
He complied
We are all struggling, all of us
Death will never kill an Awo who has adorned his neck with Ifa beads
We are all struggling, all of us
Affliction will never affect an Awo who has adorned his neck with Ifa beads
We are all struggling, all of us
No evil will ever affect an Awo who has adorned his neck with Ide beads
We are all struggling, all of us

10.On the overall, Ifa says that our dreams shall come true. What many people consider to be impossible shall be realised. With patience, dedication and resillence all devotees shall have cause to celebrate. Ifa advises each individual to offer ebo with three pigoens, three guinea-fowls, three roosters and money. On this, Ifa says:

Teteregun abeso woroko
Dia fun Onilee fuja ti yoo dooto
Emi onilee fuja, o dooto
Mo kole owo
Emi onilee fuja, o dooto
Mo kole omo
Emi onilee fuja, o dooto
Mo kole aiku baale oro

Translation
Teteregun with croocked fruits
Ifa’s message for he who build his castle in his dreams
Which shall later come to pass
He was advised to offer ebo
He complied
I who build house in my dream
It has become reality
I build home of prosperity
I who build house in my dream
It has become reality
I build home of compatible spouse
I who build house in my dream
It has become reality
I build home of great children
I who build house in my dream
It has become reality
I build home of longevity the father of all prosperity.

Aboru Aboye.

C.AFFILIATED IRÚNMOLÈ/ÒRÌSÀ OF OGBÈ ÌYÓNÚ:

1. Ifa; - For success, victory, elevation, sanctuary, protection, support, accomplishment, joy, and general wellbeing
2. Ori; - For realization of destiny, guidance, guardance, sanctuary, protection, elevation, direction, support, joy, longevity, and self actualisation
3. Esu-Odara - For protection, sanctuary, victory, support, success, elevation, and general wellbeing
4. Egungun - For self actualisation, ancestral support, longevity, leadership, protection, success and general wellbeing
5. Obatala; - For success, victory, longevity, leadership, protection, elevation and general wellbeing
6. EgbeOrun; - For success, comradeship, elevation, support, leadership and general wellbeing
7. Ogun - For victory over enemies, success, protection, support, and general wellbeing
8. Orisa-Oko - For elevation, success, contentment, victory, leadership, support, and general wellbeing
9. Edan - For success, leadership, protection, victory, elevation, and general wellbeing
10. Eluku-laka - For success, childrearing, victory, and general wellbeing
11. Osun - For compatible spouse, childbearing, childrearing and general wellbeing
12. Oya - For support, matrimonial harmony, childbearing, childrearing and general wellbeing

D.TABOOS OF OGBÈ ÌYÓNÚ:

1. Must never be in a haste to accomplish success in life - To avoid unconsummated fortune, missed opportunities, failure and regrets
2. Must never eat eggs - To avoid failed opportunities, unconsummated fortune, failure, and everlasting regrets
3. Must never be too high handed in his/her relationship with others - To avoid failure, regret and unconsummated fortune
4. Must never ignore the advice of surbordinates - To avoid crises, upheavals, failure and disaster
5. Must never consume alcohol (but can use it to feed Ifa;) - To avoid lost opportunities, dwindling fortunes and regrets
6. Must never be too conscious of his/her fundamental rights - To avoid failure, disappointment and regrets
7. For a woman, must never go to her matrimonial home during marriage period in the midmorning, afternoon or evening - To avoid problem of childlessness, failure and defeat
8. Must never skip food or engage in fasting - To avoid ailments, weakness, failure and regret
9. Must never lose hope for any reason whatsoever - To avoid missed opportunities, failure, disappointment and everlasting regret
10. Must never abandon personal and environmental hygiene - To avoid threat to lives of his/her young ones
11. Must never kill mouse - To avoid crises, upheavals, threat to life and disaster

Aboru Aboye
Solagbade Popoola
Chairman, Ethics and Scripture,
International Council for Ifa Religion
Rector, Ifa International Training Institute (IITI)




From Baba Araba Agbaye Orishada
Este año al Festival Mundial de Ifá asistieron muchos de Nigeria, así como de todo el mundo. Los rituales se iniciaron en la madrugada y continuó hasta el día siguiente.

Odu de este año es Ogbe Iyonu (Ogbe Yonu) / Ogbe Ogunda, vino con IRE AJE

En este año le está diciendo a los devotos de Ifá que deben ser pacientes (suuru). El dinero llegará a los que hacen el sacrificio apropiado en el nuevo año, pero hay que tener cuidado de alguna vergüenza que pueden estar asociados con esta buena fortuna.

Los devotos de Ifá debe hacerse cargo de su destino en este Año Nuevo. Hay que alimentar a su cabeza ya que es la cabeza la que le bendiga en este nuevo año. No se puede luchar, un practicante de Ifá no deben pelear.

Niños nacerán este año, vamos a tener muchos niños dada nacidos. Ellos traerán muchas bendiciones especiales. Es importante alimentar Agboniregun este año para la bendición de este signo se manifieste. También es importante alimentar a Ogun y su propia cabeza de Ori

Dice Ifa no se peleen! Si debe salir insulto no ser rápido para la ira. Use la otra mano para frotar el estómago esto le ayudará a mantener la calma. Ten cuidado con los amigos que tienen tendencia a dar un mal consejo.

Devoto de Ifá no deben beber. Tenga cuidado con las palabras que caen de su boca no maldecir y mantener la cabeza fría.

Las parejas casadas se ven los problemas de este año, No luchar contra la que debe preservar no te rindas en la relación. Para ver la verdad que en otros se encuentra un sacrificio debe hacerse.

Todos los devotos de ifa debe tener buen cuidado de los niños. Los niños van a traer una gran bendición, que habrá muchos niños nuevos y Apetebi muchos nuevos este año.

Debe hacer sacrificio a Esu, y tenga cuidado con los alimentos que usted come y bebe fuera. Dont quedarse hasta tarde en la ciudad porque la gente las cosas malas de cepillado

Ifá dice que tenemos que hacer un sacrificio para mantener a nuestra propiedad, Ifá hace hincapié en que hay que tener paciencia.

No dejes que la gente sepa todo y mantener sus secretos en su mente y no te puede confiar en nadie.

Dice Ifa que la lucha en contra ha llegado y debemos tener cuidado con las palabras que salen de la boca

Aboru Aboye!

El sacrificio debe hacerse:

1-Agbo para alimentar Abonmiregun

1 - elede para alimentar a Ifa

1 - Obuko para alimentar Esu

1 - eyelé para alimentar Ori

Información de orishada.com

Mo dupe o Orunmila...Thank you Orunmila

I thank Ifa, gbogbo Egungun and gbogbo Orisa for all Ire I have receive. We just got back from Oyo, Nigeria and we are doing Dafa and initiations in Europe, Venezuela and now we are going to Miami, Florida and New Jersey for  Itefa and other initiations.Also the budget for a book on Dafa and Odu Ifa has been approved.
Mo dupe ooo Orunmila.We thank you for good health, good family, good Godchildren

Yoruba Calendar/Calendario Yoruba

The Yoruba calendar (Kojoda) year starts from 3 June to 2 June of the following year. According to this calendar, the Gregorian year 2008 A. D. is the 10050th year of Yoruba culture. The traditional Yoruba week has four days. The 4 days that are dedicated to the Orisa goes as follow:
Day 1 is dedicated to Obatala (Sopanna, Iyaami, and the Egungun)
Day 2 is dedicated to Orunmila (Esu and Osun) *
Day 3 is dedicated to Ogun (Osoosi)
Day 4 is dedicated to Sango (Oya)
To reconcile with the Gregorian calendar, Yoruba people also measure time in seven days a week and four weeks a month. The four day calendar was dedicated to the Orisas and the seven day calendar is for doing business.
The seven days are: Ojo-Aiku (Sunday), Oko-Aje (Monday), Ojo-Ishegun (Tuesday), Ojo-Riru (Wednesday), Ojo-Bo/Alamisi (Thursday), Ojo-Eti (Friday) and Ojo-Abameta (Saturday).
Time is measured in isheju (minutes), wakati (hours), ojo (days), ose (weeks), oshu (months) and odun (years). There are 60 (ogota) isheju in 1 (okan) wakati; 24 (merinlelogun) wakati in 1 ojo; 7 (meje) ojo in 1 ose; 4 (merin) ose in 1 oshu and 52 (ejileladota)ose in 1 (okan) odun. There are 12 (mejila) oshu in 1 (okan) odun.

Ogunda Irete... La importancia de nuestra familia, nuestro linaje. Ogunda Irete... The importance of our family, our linage

Ogunda Irete

Bile ba baje

A tun ko

Bona ba baje

A tun ye

Booko Baba eni ba baje

Eni a dirankiran

Eni a deeyankeeyan

Difa fun Ogun

Nijo ti lo ree dajo awon odale eniyan

Nje Booko Baba eni ba baje

Eni a dirankiran

Eni a deeyankeeyan

Riru ebo

Eeru atukesu

e waa bani laarin ire

Marinrin ire laa bani lese ope

Podemos reconstruir
Cuando una carretera está destruida
Podemos reconstruir
Cuando uno es el nombre del padre es destruido
La generación se convierte en ruinas
La generación se borra
Reparto de adivinación Ogun
El día en que iba a juzgar el caso de los rebeldes
Por lo tanto, cuando un nombre de linaje se destruye
se convertiría en ruinas
La generación se convertiría borrado
Ofrenda del sacrificio
Y obsequios a Esu
Ven a conocernos con buenas noticias
Uno se encuentra con buenas noticias en la base de Ope

When the house is destroyed

We can rebuild it

When a road is destroyed

We can reconstruct it

When one's father name is destroyed

The generation becomes ruined

The generation becomes obliterated

Cast divination for Ogun

On the day he was going to judge the case of rebels

Therefore when one's lineage name is destroyed

one would become ruined

The generation would become obliterated

Offering of sacrifice

And free gifts to Esu

Come and meet us with good tidings

One is found with good tidings at the base of Ope

YORUBA NAMES...NOMBRES YORUBA

By; Otunba Kehinde Idowu Fagbohun    
The Otunba Ifa of Yorubaland


YORUBA NAMES
Yoruba names are much more than mere identification tags, much more than mere "luggage labels"; each has a reason (a) for being just what it is; and (b) for being given to a particular individual. Yoruba names embody circumstances of birth, history, family, religion, or some other equally pertinent facts relevant to that particular individual bearing the name. Yoruba names are, in fact, in most cases contractions of whole sentences. "Atoloye," for example [see above list], is but the shortened form of
A to ni oye," and could be amplified into "Eniti o to lati fi je oje= He to whom a Chieftancy is but right and proper".
"Atoloye" is perhaps more properly amplified into "A to ni oye", i.e ‘’Eniti o to ni oye", where "to" is a verb that means "to be durable" The only question here is, can this apply to a person on his accession to the Chieftaincy, at which time nobody could possibly know what the future held in sure for the new Chief?" On the other hands, the salutation to a Yoruba chief, from the moment of his accession, is "Ade a pe l'ori, Bata a pe l'ese, olori a sise ebi, Esin oba a ma j'oko!-which is to say-"Long will the crown remain on the chief's head; long will the shoes remain on the chief's feet; the chief's wives will bear children; the chief's virile member will always be fully active (literally: the chief's horse will eat fodder), "at a time when no one knows what the gods have planned for the chief. By the same token, the derivation of "Atoloye" as "He who is durable as Chief" (with 'durable' being used in the sense outlined abive), is perhaps to be preferred


All Yoruba names are unisex expects the one start with Akin, baba, iya/ ye and the orikis

"Olu Orun" = "Olorun "= (The Chief /the owner or heaven)
Olutunwase"
Olu(ti o) ntun iwa se = God who remodels character in being.
Olupawada"
Olu (ti o) npa iwa da = God who changes character (from bad to good, implying the Regenerative Power of God.)
Adenekan = Ade ni eniti o nkan = Crown (or honor) comes only to the chosen.
Adedoyin= Ade di oyin = (My) crown had become (sweet as) honey.
Adeyinka= Ade yi mi ka = (My) crown surrounds me: i.e. , all those things associated with a king's crown-prestige, honor, authority, etcetera-surround me.
Adeniji= Ade ni iji = (My) crown has a shade (under which I rest).
Adetoro= Ade mi toro = (My) crown is without blemish (is unruffled).
Oyerinde= Oye rin de = High rank has walked in (to me).
Oyesiku= Oue si ileku(n) = High rank has open the door (to all good things).
Oyerola= Oye to ola = High rank is equivalent to (i. e., is such that it has brought) honor (or authority, dignity).
Okunowo(Okun ni owo )= Okun ni owo-The strings (of beads) commands respect.
Okuneye= Okun ni eye = The string (of beads) commands adoration.
Okunbajo= Oku(n) ba eni (pe) jo = The string of beads gather together .ith us.
Here, "Okun" is the string of beads, one of the insignias of the powerful.
Olayinka= Ola yi mi ka =Honor (authority, dignity) surrounds me.
Olatunde= Ola tun de. i. e., tun (pada) de = Honor has returned again.
Olabopo=Ola bo si ipo (re) = Honor has returned to its rightful place.
Ogundele= Ogun (the Orisa) has reached (his) home.
Ogundare(Ogun da are) = Ogun has found in my favor, acquitted me.Ogunsola= Ogun se ola = Ogun has created (ie. e. clothed me with ) honor.

Ogundehin= Ogun dehin (wa) = Ogun has turned back to come to us.
Egunleti= Egun ni eti = The Ancestral Spirit (Rgun) has ears (to hear us through this baby)
Ojediran= Oje di (ohun) iran (diran) = The cult of the Ancestors has become part of our family heritage (something handed down from one generation to the next, down the line forever and a day.
Abegunrin= Eniti o mba Egun rin = One who walks with the Ancestral Spirit ( i.e. , who communes with the Ancestral Spirit).
Sangowanwa= Sango wa mi wa = Sango has come looking for me.
Sangodijo= Sango has closed the ranks (of our group).
Sangolaja= Sango la ija = Sango has made peace (has settled the dispute).
Oyagbaro= Oya gbo aro = Oya has heard our grief (and turned it into joy).; [Oya is the wife of Sango]
Oyabunmi= Oya bun emi = Oya has given me (this child).
OyatundeOya tun de = Oyahas come back again.
Oyagogun= Oya to ogun = Oya to ogun = Oya is (in herself) effective magic.
Ayangbami= Ayan gba emi = Ayan has accepted me [could also mean: 

Ayan has saved me(from childlessness).]
Ayandiran= Ayan di [ohun) iran(diran) = Ayan has become an heirloom; i. e., the worship of Ayan (the patron god of drumming and drumming styles)has become something handed down from generation to generation in our family.
Alayande=Eniti o nsin Ayan de = The devotee of Ayan has arrived.
Ayanlaja = Ayan la ija = Ayan has made peace, replaced strife with concord.
Fatoyinbo= Ifa to Oyinbo = Ifa is to be equated with Oyinbo. Here, "Oyinbo" is not [Note "not" is underlined] the white man," but the Yoruba child of Yoruba parents who at birth is light-skinned, and is held to bring good fortune to himself and to all connected with him.
Fatoyinbo
This Yoruba name is salutary reminder that the most obvious-and seemingly correct amplification of Yoruba compound words is just as likely as not to lead us astray, and
Fabunmi = Ifa bun emi = Ifa has given me [this child].
Fagbemi = Ifa gbe emi+ Ifa is on my side. [Ifa supports me].Falana = Ifa la ona = Ifa has opened (or has shown)the way.

Odutola = Odu to ola = Odu is equivalent to (is worthy of) honor. (Odu can be rep[ace with, Ifa, Ogun, Ade etc)
Odun eye =Odu ni eye = Odu intrinsically possesses adoration (is such that men automatically adore and worship it).
Odulate = Odu la ote =Odu has made conspiracy ineffective (has cut conspiracy open as with a knife).

Awotunde = Awo tun de = The mysteries (Awo) have a new lease on life (or the Adept=Awo-has returned again).
Awolaja = Awo la ija = The adept (by his birth) has brought peace.
Awolowo = Awo ni owo = Rhe adept has reverence (shown to him; or The Mysteries are holy, sacred).

Another names are those or the types the star with ‘a bi’ meaning ‘born to’

Abiola =Born during the time of a festival.
Abiola = Born into wealth
Abiona = Born on the road
Abioye = Born after the installation as a chief or a king
Abidemi = Born before the arrival of the father.
Abidekun = The last born ( No child is born after the child)
Abodunrin = Born when a festival is approaching.
Note; These names are unisex names.

Twins family

Baba ibeji……… Twins father
Iya ibeji………….Twins mother
Iya ibeta……….Triple’s mother
Baba Ibeta……..Triple’s father
Ibeta…………….Triplet
Omo meji /ibeji /ejire (eji ore)
Kedunwa = A child born before a set of twins. (this name is given after the birth of a set of twin)
Taiwo = The first child of a set of twin/ triplet
Kehinde = the second child of a set of twin/ triplet
Idowu = Child born immediately after a set of twin/ triplet
Etaoko / Idowu.. the third child of a set of triplet
Ato = .The only girl in a set of a triplet.
Alaba = .Born after Idowu
Idogbe = Born after Alaba
Idoha = .Born after Idogbe
Kokorugudu. = Born after Idoha
Other important names are ‘Oruko amutorunwa’ (brought from heaven names)

Note; names under twins family are oruko amutorunwa.
Ajayi. = Child faced down immediately after the birth
Ojo = A baby boy born with umbilical cord round his neck
Aina = A baby girl born with umbilical cord around her neck (note; Egba people give Aina to baby boy)
Ilori = Child born without mother menstruates
Joojo.. = The child who his or her mother dies immediately after the delivery of the baby.
Olugbodi. = The child that born with six fingers.
Oke. = The child who folded with membrane (sac like) during birth.
Oni. = (today) The baby who cries always
Ola. = (tomorrow) Child born after Oni
Otunla. = (day after tomorrow) Child born after Ola
Babatunde. = Baby boy born after the death of one’s grandfather
Yetunde/Iyabo/Yewande = Baby girl born after the death of grand mother
Babarimisa = The child whose father dies after the delivery
Yeyerimisa = The child whose mother dies after the delivery (not that day but befor the naming ceremony).

Abiiba = The child who did not meet his father.
Abiara.. the child who did not know his/her father.

Oriki (Praise name)

Akanbi = A male child born after many female children (the parent are looking for female)
Alabi. = A male child born after many female children or born by another wife after the first wife have given birth to many children.
Ajani. = A baby boy born after the dispute between the parents settled.
Akano. = A male child born when parent are looking for female
Akanni = As Akano
..Alake. = Baby girl born after many male children or born by another wife after many children by another woman.
Ajoke. = Born to be taking care.
Ajoke = We are to take care of this together.
Asabi = Baby girl born after many boys or special baby to parent
Alamu = same as Alabi.

Another set of names are ;
Ojuolape = Those to take care of this child are available or completed
Omobaonikee = The child meets those to take care of him her
Onikeepe = Those to take care of him/her are completed
Onipede. = The child born after a disaster in a family (the child to plead to the family)


Abiku
: "Bo ku o te" meaning "If you die you disgrace yourself", revealing that this woman had had "abiku" (short- lived) children prior to this one
"Biobaku," i. e., "Bi (iwo) ko ba ku," or in English: "If (you, or ) this one does not die" an inconclusive phrase requiring a "then" part to complete it; a "then" part of the name of "My heart will rejoice", or "God will have heard my prayers," or "My sorrows have ended, " or some such phrase".

Aiyédun – Life is sweet
Aiyédun, = Life is sweet, don’t go (die) again
Aiyélagbe = in the world we live, do not go
A já – Dog, do not break the rope, sorry, do not go
Ajéigbe Wealth is not lost
Aklsatán – Rag has finished, do not use more rags
Akújí What are you dead, awakens
Akúji, knife sorts of sleight of hand
Apara . He who go to the heaven and return
Aybrunbò Go to Heaven and back
Bánjókó - senta-se comigo
Bánjókó, sits/rests/stay with me
Dúródólú, = wait and see good things
Dúrójaiyé = wait and enjoy life

Dúrdorlike -= Stay, thou shall be spoiled (in this world) (àbíkú name for a girl)
Dúrósomo stay and do child 

Orunmila agbe wa o

The Ifa Divination System UNESCO

Inscribed in 2008 on the Representative List of the Intangible Cultural Heritage of Humanity (originally proclaimed in 2005)

Description

The Ifa Divination System

©Wande Abimbola

The Ifa divination system, which makes use of an extensive corpus of texts and mathematical formulas, is practiced among Yoruba communities and by the African diaspora in the Americas and the Caribbean. The word Ifa refers to the mystical figure Ifa or Orunmila, regarded by the Yoruba as the deity of wisdom and intellectual development.

In contrast to other forms of divination in the region that employ spirit mediumship, Ifa divination does not rely on a person having oracular powers but rather on a system of signs that are interpreted by a diviner, the Ifa priest or babalawo, literally “the priest’s father”. The Ifa divination system is applied whenever an important individual or collective decision has to be made.

The Ifa literary corpus, called odu, consists of 256 parts subdivided into verses called ese, whose exact number is unknown as they are constantly increasing (there are around 800 ese per odu). Each of the 256 odu has its specific divination signature, which is determined by the babalawo using sacred palm-nuts and a divination chain. The ese, considered the most important part of Ifa divination, are chanted by the priests in poetic language. The ese reflect Yoruba history, language, beliefs, cosmovision and contemporary social issues. The knowledge of Ifa has been preserved within Yoruba communities and transmitted among Ifa priests.

Under the influence of colonial rule and religious pressures, traditional beliefs and practices were discriminated against.The Ifa priests, most of whom are quite old, have only modest means to maintain the tradition, transmit their complex knowledge and train future practitioners. As a result, the youth and the Yoruba people are losing interest in practising and consulting Ifa divination, which goes hand-in-hand with growing intolerance towards traditional divination systems in general.

Practiced among the Yoruba, Ifa divination relies on a complex system of signs, compiled in a literary corpus, that are interpreted by a diviner to guide important personal or collective decisions. The literary corpus is a treasury of knowledge concerning Yoruba history, philosophy, medicine and mythology.

This project aims at ensuring the intergenerational and peer transmission of Ifa through formalizing the transfer of knowledge of Ifa priests through the creation of a school. It intends to collect Ifa verses and medicinal recipes in order to ensure the quality of the training and to upgrade the existing documentation. Awareness-raising activities will be organized among the Yoruba to enhance their pride in their own culture as well as to inform people at large of the importance of Ifa.