Bí ó tilẹ̀ jẹ́ pé àṣà máa ń yí padà nípa aṣo wíwọ̀, ìgbéyàwó, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, lóde-òní, ètò ẹ̀kọ́ àti ìwà ọ̀làjú tó gbòde kan ti ṣe àkóbá fún àṣà ní àwọn ọ̀nà wọ̀nyí:
(a) Ìwọsọ wa kò bójú mu mọ́.
(b) Àṣà ìkíni wa kò ní ọ̀wọ̀ nínú mọ́.
(d) Kí’yàwó ilé má mọ oúnjẹ ìbílẹ̀ ṣè mọ́.
(e) A kò mọ ìtumọ̀ àrokò tí a ń kọ́ àwọn ọmọ wa mọ́.
(ẹ) A kò fi èdè abínibí wa kọ́ àwọn ọmọ wa mọ́
Enikan lo lo ki ore re,ko si ba ore re nile, sugbon o ba okan ninu awon omo ore re nile.
Oni baba re n ko?
Omo naa ni:”Baba mi lo so okun (rope) aye ti o fe ja”
Iya re naa n ko?
Omo naa ni:”Iya mi wa ni ese kan aye ese kan orun”
O da naa egbon re n ko?
Omo naa tun so bayi pe:”Egbon mi n ba iku wo ijakadi owo (money)”.
Eyin ojogbon eniyan, kini itumo awon oro won yii:
i- O lo so okun (rope) aye ti o fe ja.
ii- Ese kan aye ese kan orun.
iii- O ba iku wo ijakadi owo (money).
[author ]@omooduarere[/author]
Ifá is a system of divination that originated in West Africa among the Yoruba ethnic groups. It is also practiced among believers in Lucumi, (sometimes referred to as Santería), Candomblé, West African & Diaspora, and similarly transplanted Orisa’Ifa lineages in the New World. The father of Ifa is Orunmila and it’s believed that Olodumare (GOD) gave Orunmila Ifa for Omo Eniyan (Humans) to serve as guidance into a brither Future. The Ifa Divination system was added in 2005 by UNESCO to its list of “Masterpieces of the Oral and Heritage of Humanity”.
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It is a well thought point that deserves commendation. Oduduwa begat Okanbi. Oduduwa is the first Ooni. Ooni is the shortend version of the appelation of Arole Oduduwa. Oonile is the owner of the land. He is also Oonirisa. He is number 201st of irunmoles in Yoruba land. Kabiyesi Oonirisa, the father of all Yorubas all over the universe.
Igbin Drums are the sacred Drums of Obatala
The broken poison box
The broken sword
Ifa divination was performed for Mobikugbe
Mother of hare (Ehoro)
Oriṣaala, lover of song and drum
Also an elder among all oriṣas
He has a large number of followers
with a beautiful temple.
Every week day of oriṣa, the devotees
who worship at the shrine organized a service of song and drum
But Obatala had no drum
As a powerful Oriṣa he spoke to animals, birds and human beings
He also had some animals as followers who came to the temple to worship.
Among the animals that used to come to the shrine were ira, otolo and Ehoro (Hare).
Hare was a close servant of Obatala
When Obatala discussed the matter of making a drum
it was in the presence of Hare
But Hare hid as though he was not aware of the discussions. They all agreed to invite all animals to come home during the weekday celebration.
As Obatala loved the Hare, when members of his cult finished discussing
He told the Hare to informs all animals that when they come for the weekday celebration, they should remain after the service because of an important matter the supreme Obatala had to discuss with them.
But Hare did the opposite by revealing the secret of the matter to the animals.
All animals came to worship at the shrine, and to Obatala’s surprise, they all left after the service.
Obatala later found the truth of the matter from Hare who out of fear confessed. The person holding Hare stripped him of his skin.
Hare ran to his mother Mobikugbe to seek treatment. Mobikugbe consulted Ifa and a sacrifice of egg, cotton wool and shea butter was prescribed.
Obatala then summoned all his followers to a meeting to discuss the matter further.
Obatala told them his intentions, to make the kettle drum
so that all the people from near and far would hear of their service.
He said-
“We wanted to beat àgbá at home
We would like to beat ìgbìn at a temple
To enable all devotees who heard
To enable everyone to arrive on time…”
But to the surprise of Obatala, all the animals present at the meeting said
“We heard at home
We also heard on the road
The King Obatala would like to strip off all animals’ skin.”
Now it is clear that Hare had leaked the secret
Since then Obatala rejected Hare as a pet.
However, Obatala made his drum from other animal’s skin
And till this day, when Obatala devotees would like to make a drum
They don’t use hare skin, and it is too soft.
The Hare himself did not heal well, and his skin remained soft
Because the original had been removed. – (Ogunda Kete)