Ogbe Iwori: Meaning, Stories & Interpretation

Ogbe Iwori also teaches the importance of not lending what you cannot part with, as the borrower may be unwilling to return it.

Ogbe Iwori, Ogbe Wehin: Ifa Divination for The King of Oyo

Ifa declares that prosperity will follow the person who receives the Ogbe Iwori, also known as Ogbe Wehin. Ifa advises that they should offer a sacrifice.

"Ogbe turns backward like a dog chasing a squirrel, The dog catches the squirrel, and the squirrel screams," This was the Ifa divination for the king of Oyo On the day he woke up and realized no one was serving him anymore.

The king of Oyo consulted Ifa because he lacked servants. He was advised to offer a sacrifice. He made the sacrifice, and the offering was accepted. Ifa was cast for the king of Oyo, and not long after, his servants began to multiply.

Everything started improving for him. Servants came in abundance. He began to praise the Babalawo (diviner), And the Babalawo praised Ifa.

The Babalawo said:

"Ogbe turns backward like a dog chasing a squirrel, The dog catches the squirrel, and the squirrel screams," This was the Ifa divination for the king of Oyo On the day he woke up and realized no one was serving him anymore. Ifa said, "I, like the Iroko tree in the forest, will always have people to serve me.

Even in the deepest parts of the forest, the Iroko tree never lacks those who come to worship it."

Ifa promises blessings for the person who receives Ogbe Wehin, whatever they do, nobody will be able to check and balance them. Ifa advises that they should offer a sacrifice.

Divination Instruction

Whoever this Odu appear should consult an expert Babalawo or Iyanifa to prescribe necessary sacrifice for prosperity.

Ogbe Iwori, Ogbe Wehin: Ifa Divination For Orunmila Looking for Good Fortune

When their head is not of a good fortune, they will seek help from those with good fortune. This was the Ifa divination for Orunmila When he was seeking the spiritual crown of Esu Odara.

Orunmila wanted to claim the spiritual crown. Orunmila approached his friend Eu Odara and asked to borrow the crown, promising to return it once he had used it to claim his title.

Esu agreed and gave the crown to Orunmila, who then became a chief. Afterward, when it was time to return the crown, Orunmila refused to give it back. Esu went to Orunmila and asked for his crown.

Orunmila then sought the advice of the Babalawo, asking how he could keep the crown without returning it to Esu. The Babalawo cast Ifa and told him he needed to make a sacrifice.

Orunmila offered the sacrifice, and the Babalawo created an image that resembled a head but was not truly a head. They placed it at the crossroads, and when Esu arrived, He grabbed the fake head, only to find out later it wasn't his crown.

He went back to Orunmila, saying that what he had was not his real crown. Orunmila replied that the head he gave him was the one Esu had lent him, and he had no other head to return.

Thus, Orunmila kept the spiritual crown of Esu.

When Orunmila spoke, he sang a song of Ifa:

"Esu Odara stop troubling me, A head cannot be used twice," Esu Odara stop troubling me.

This can also be translated as King Executioner cannot take the same head two times after the head has been taken already.

Divination Instruction

The lesson from Ifa is that anyone who receives Ogbe Wehin should not borrow anyone anything they cannot forget about. This is because the person you borrow something may not wish to give it back.

Ogbe Iwori: Ogbe Wehin on the Importance of Sacrifice

Reflection on the Journey of Ebure

"I will always look back just in case a visitor is coming."

An oracle was consulted for Ebure, who was preparing to go to Alero farm that year. Ebure sought guidance on the journey he wished to undertake, inquiring whether it would be fruitful and whether he would become a landowner there.

The oracle affirmed that the journey would indeed be good and prosperous. He was advised to offer a sacrifice, which he dutifully performed. Upon reaching the farm, Ebure became a landowner, and everything he possessed began to flourish.

In gratitude, he praised the diviner, who in turn extolled the wisdom of Ifa.

Thus, the priests say:

"I will always look back just in case a visitor is coming. An oracle was consulted for Ebure, Who was preparing to go to Alero farm that year."

"If we pass through farm heaps: We will always pass through the farm heaps of Ebure. If we pass through farm heaps: We will always pass through the farm heaps of Ebure."

This Odu speaks to the vastness of Ebure's farm and highlights his success as a farmer, emphasizing the abundance of land he possesses.

Divination Instruction

Whoever this Odu appear should consult an expert Babalawo or Iyanifa to prescribe necessary sacrifice for prosperity at work and in their businesses.

Guidance and Consequence: Ogbe Wehin Warning

When their world is joyful,
When their world is thriving,
It is a sign of moral decay.
An oracle was consulted for Onigbimo,
Who did not adhere to tradition
And introduced his wife to the Oro deity.

Onigbimo, as described by Ifa, was a wretched individual who wandered aimlessly. Despite working tirelessly from morning till night, he never saw any profit.

When he struggled to understand his circumstances, he connected the dots and went directly to an Ifa priest.

The priest instructed him to make sacrifices, assuring him that if he did so, he would become wealthy and a powerful leader in society. However, Onigbimo failed to perform these sacrifices.

At one point, circumstances unexpectedly changed for him.

In this village, the Oro rites are performed annually. Onigbimo's wife constantly urged him to take her to the sacred grove of the Oro deity, expressing her desire to learn about this deity.

Esu went to see Orunmila to inquire whether Onigbimo had performed the prescribed sacrifices. Orunmila confirmed that he had not fulfilled his obligations. Now, it was left to Esu to enact punishment; the spirit of Esu entered Onigbimo's wife.

Again, when it was time for the yearly Oro rites, Onigbimo's wife approached him, persistently questioning whether he was hiding anything from her. She nagged him about wanting to know the Oro deity.

In Yoruba land, it is taboo for women to enter the sacred grove of the Oro deity or even to see the deity itself.

Esu commanded the husband to heed his wife's wishes, and he agreed to take her to the sacred site of Oro. However, to do so, he instructed that a large basket be prepared to contain her, with a small hole for her to peek through.

This basket is what kings traditionally rested their feet upon in the sacred grove of the Oro deity. When the time came to perform the Oro rites, they arrived at the sacred grove and completed all rituals and sacrifices, consulting the oracle with kola nuts, which yielded no positive responses.

As they conducted these rites, Onigbimo's wife viewed everything through the hole in the basket.

The sacrifice was rejected, prompting the priest to investigate the cause. He spoke to Ifa, and the Ifa priest sang:

"We called Ita; Ita did not speak.
We called Pakoko; Pakoko was silent."

The priest instructed others to open the king's basket. When it was opened, they discovered Onigbimo's wife inside, and she was brought out.

"When this happens, the woman who entered the sacred grove of the Oro deity and the king who brought her will be killed."

Without hesitation, they executed both Onigbimo and his wife within the sacred grove of the Oro deity. After their deaths, the sacrifice was accepted by the deity.

This Ifa teaches us to avoid disobedience and to respect sacred traditions.

YORUBA Translation

Ogbe Iwori, Ogbe Wehin: Ifa Oba Lode Oyo

Ifa pe oun pe ire apesin fun eni ti o da Ogbe Iwori ti an pe ni Ogbe Wehin. Ifa pe bo ni ki o ru.

Ogbe se nwehin bi aja mi o ba ikun
Aja pa ikun tan, ikun dariwo,
A d'Ifa fun oba lode Oyo
L'ojo to ji to l'oun o r'eni pe sin oun mo

Oba lode Oyo lo da'fa nigbati ko ni olusin lopolopo. Won Yan an l'ebo. O ru'bo, ebo fin, ebo da. Won se Ifa fun oba lode Oyo ko pe, o bere si ni olusin; gbogbo nkan re bere si nii dara.

Olusin de lopolopo. O bere si ni yin Awo; Awo nyin Ifa, Oni bee ni Awo wi:

Ogbe se nwehin bi aja mi o pa'kun
Aja pa'kun tan, ikun dariwo,
A d'Ifa fun oba lode Oyo
L'ojo to ji to l'oun o r'eni pe sin oun mo
Ifa ni emi o reni pe sin mi temi
Iroko oko emi ko sai r'eni pe sin mi.

Ogbe Iwori, Ogbe Wehin: Ifa Orunmila ati Ori Esu Odara

Ifa pe ire asegbe fun eni ti da Ogbe Wehin. Ifa pe ebo ni ko ru
B'ori wn o ba sunwon,
Ori ol'ori ni won tor mu re'bi
A d'Ifa fun Orunmila
Baba yi oo toro ori Esu Odara jo'ye

Orunmila lo fe jo'ye. Orunmila ree, ore Esu Odara ni, ori Oye ni ori Esu Odara. Ni Orunmila ba l'o ba Esu, o toro ori Esu Odara wipe ti oun ba ti je oye tan, oun oo da ori re pada fun.

Ni Esu ba gbe ori re fun Orunmila. Orunmila je oye loooto. Lehin oye, Orunmila ko da ori pada fun Esu, ni Esu Odara ba Lo ba Orunmila wipe ki o ba oun gbe ori oun.

Ni Orunmila ba Dide. O to awon Awo lo wipe bawo ni oun o se je ori Esu Odara Gbe, ti yo fi di t'oun, Awon Awo da'fa, won ni ebo ni ko'ru. Awon Awo yan an l'ebo. Orunmila ru'bo, ni awon Awo ba mo igidi, o dabi ori, ni won ba gbe lo si orita ni dii Esu.

Esu debe, o gbe ka ori ara re ko duro, o tun pada lo ba Orunmila wipe, ori t'oun ko ni yii. Orunmila ni ori ti oun gba l'owo Esu Odara l'oun ti gbe pada un. Oun ko tun ni ori miran t'oun oo gbe pada fun Esu mo, Bayii ni Orunmila je ori Esu gbe.

Enu ti Orunmila ya, orin Awo lo bo si le'nu, o ni:

Esu Odara sin lehin mi o
Gbo'ri gbori kii gbo'ri o leemeji
Esu Odara sin lehin mi.

Eko ti Ifa ko wa ni pe eniti o da Ogbe Wehin, ki o ma fi nkan tore aya fi nkan ti ko ba ni gba pada mo, nitoripe eni ti o fun ni nkan ko ni fe da pada fun mo.

Ogbe Iwori, Ogbe Wehin: Ifa Ebure

Se ni nwehin wo balejo mbo wa
A d'Ifa fun ebure
To nlo oko alero l'odun.

Ebure lo lo ree da'fa wipe, irin ajo ti oun f lo yii, nje yo Dara, ibi ti oun nlo nje yo san, oun yo di onile nibe, won ni bo ni ko ru, won yan an l'ebo. Oru'bo, igbati ebure d'oko, O di onile, gbogbo nkan re si bere si ni dara.

Lo ba nyin Babalawo, ni babalawo nyin Ifa, oni bee l'awon awo wipe:

Se ni nwehin wo balejo mb wa
A d'Ifa fun ebure to nlo oko alero l'odun

Bi a gbo'ko gbaala
Bi a gbo'ko gba aala ebure
Bi'a gbo'ko gbaala
Bi a gbo'ko gba aala ebure

Ogbe Iwori, Ogbe Wehin: Ifa Onigbimo

B'aye won ba ndun
B'aye won ba ndara,
Iwa ibaje ni won nhu
A d'Ifa fun Onigbimo
Ti yo la la la
Ti yo fi aya re mo oro

Onigbimo ti Ifa s yii, olosi eyan ni, o kan ma nri kiri saa, bo ba sise sie, kii ri ere. Igbati oro ara re ko ye, o mu eeji Kun eeta, o lo oko awo, won ni ebo ni ko ru, to ba le ru'bo, yo la yo si j'oye, Sugbon Onigbimo ko ru'bo.

Igbati o ya, nkan yi mo Onigbimo l'owo. Ni ilu yii, odoodun Ni won ma nlo si igbo oro. Iyawo re si ma nyo o l'enu wipe ko Mu oun lo si igbo oro, oun fe mo oro. Esu si ti lo ba Orunmila Wipe nje Onigbimo ru'bo, Orunmila ni ko wa ru ebo re.

Ase wa di ase Esu, o parada, o ko si Iyawo Onigbimo ninu. Ni Iyawo Onigbimo ba tun lo ba oko re, nigbati o di odun ti won se odun oro mi, o se fun oko re wipe, se nkankan tun wa ti onigbimo tun le fi pamo fun oun, ani oun femo oro se.

Ni Ile Yoruba Obinrin ko si gbodo de igbbo oro. Ase Esu, ni oko re ba gba si l'enu wipe oun yo mu lo. Kia, Onigbimo ti ni ki won o lo wa apere to gba eniyan, ki won se oju si, oju yii ni iyawo re yo ma gba riran.

Apere yi ni oba fi ma ti'se ni'gbo oro. Ojo igbo oro pe, wo De'igbo, won nse etutu, won da obi ko yan, gbogbo bi won ti Nse ni iyawo onigbimo nwo won lati inu apere ti oko re fi ti ese.

Etutu ko gba, ni won ba pe Awo wipe ko bere ohun ti o faa, Awo ba Ifa s'oro, ni Awo ba fi orin Awo bo, nu wipe:

A pe'ta, ita o dun o
A pe pakoko ko fo'hun o

E si apere oba wo.

Wn si apere, won ba iyawo Onigbimo nibe. Ni won ba mu Jade. Ti o ba ti ri bayii ati obinrin to wo igbo oro, ati oba to Ba mu wo o ni won yo pa. Ko si sise, ko si aise, ni won ba pa Awon mejeeji si igbo oro, Ehin eyi ni etutu gba.

Ifa yii ko wa ki a ma se aigboran, ki a si ma daa eja mo.

Explore All Ogbe Iwori Videos Here:

Ogbe Iwori: The Untold Story of Oyo Kings - Yoruba Video

Ogbe Iwori: The Untold Story of Oyo Kings - English Narrated Video

Ogbe Iwori Revealed The Shocking Fate of Olugbimo and His Wife - Yoruba Video

Ogbe Iwori Revealed The Shocking Fate of Olugbimo and His Wife - English Video

Ogbe Iwori - Orunmila and the Sacred Head of Esu Odara - Yoruba Video

Ogbe Iwori - Orunmila and the Sacred Head of Esu Odara - English Narrated Video