Irete Wan Wan (Irete Ojuani)

Irete Ojuani

Irete Wan Wan (Irete Ojuani) is Odu #217 of the Lordly Order of Ifá. This sign reminds us that the perfume of flowers has ashé as assistance, symbolizing the power and spiritual guidance that nature offers us. Harmony with natural energies is crucial to attract blessings and prosperity.

Analysis and Advice of Odu Irete Wan Wan (Ojuani)

The Odu Irete Wan Wan teaches us about the importance of diplomacy and wisdom when facing adversity and conflict, especially with the elders of the night. This sign, related to the creation of gardens and the ashé of flowers, symbolizes the need to cultivate kindness and patience to achieve a place of honor and stability in life. Ifá highlights the relevance of adequate sacrifices to maintain harmony and avoid obstacles that may arise along the way.

“The traveling spirit is the pain of parents” Ìretè Òwónrí tells us about the concern and sadness that parents feel for their children who are looking for their way away from home. Physical and emotional distance can cause distress, reflecting the importance of the family bond and the protection that parents wish to provide.

Economic Aspects

Irete Ojuani predicts a life of economic stability and the potential to hold great positions, as long as the prescribed sacrifices and taboos are followed. Ifá points out that living in places where trees can be planted will bring prosperity. The key is diplomacy and honesty in business, avoiding arrogance and maintaining an appropriate code of conduct. It is vital to remember that wealth and position are maintained through kindness and respect for others, especially elders and deities.

"Salud"

In terms of health, this sign indicates the need to perform regular blood tests and take special care of the throat. Ifá warns about the possibility of vision problems if the recommendations are not followed. In addition, you should avoid lifting heavy objects and making sudden movements to protect the spine. The presence of arteriosclerosis and baldness are prominent themes in this Odu, suggesting a preventive and conscious approach to physical health.

Religious Aspects

Irete Juan Juan (Ojuani) highlights the importance of regularly feeding Egungun and actively participating in religious ceremonies. Respect for spiritual elders and observance of taboos are crucial to avoiding premature death and attracting blessings. Ifá emphasizes the need to maintain a good relationship with Oshun, the goddess of fertility and rivers, who is upset in this sign, and to perform complete sacrifices to ensure the protection and support of the deities. The story of the woodpecker and its revealing song underscores the importance of being attentive to divine signs.

Personal Relationships (Love)

In the area of ​​personal relationships, Irete Wan Wan advises being diplomatic and avoiding unnecessary confrontations, especially in situations of competition and contention. Kindness and respect towards one's partner and elders are essential to maintain harmony. This Odu also suggests avoiding sarcasm and arrogance, promoting an attitude of humility and understanding. The story of the sweet and sour orange symbolizes dualities in relationships and the need for balance and balance to maintain peace and love in the home.

General description of the Irete Ojuani Sign (Ìretè Òwónrín)

Irete Wan Wan guides us through a path of wisdom, respect and appropriate sacrifices, ensuring stability, prosperity and a fulfilled life in all aspects.

Names or Aliases:

  • Go Ojuani.
  • Go Wan Wan.
  • Go Juan Juan.
  • Go Juani.
  • Go Wani.
  • Ìretè Òwónrín.

What is born in the Irete Wan Wan odu?

  • Why Osain eats Ayapa.
  • The consecration in Ifá of Amonso and Amoro.
  • The Guijes.
  • In the world, the gardens.
  • The ashé of the flowers as assistance.
  • Bury the ebo Iquín.
  • The ventriloquist.
  • The vault of Osain and Orun.
  • Why are there sweet and sour oranges in the world.
  • The slavery of Elegba Eshu Laborni by Oshun and the use of the roost.
  • Molaño and Molabo speak, the Awoses who, in the form of Egun, await you at the river for the ebo Iquín.
  • Talk about baldness.

The Ifá Sign Irete Ojuani Points out:

  • La Ayapa blamed La Palma as the cause of the hunger and it was her.
  • The God Bina, God of the lands of the world, arises.
  • Olofin was looking for a trustworthy man to give him a position and it was Irete Juan Juan.
  • Oduduwa guarantees to live stable and with money.
  • The pact arises between the King, the river, Oshun and the great intermediary fish.
  • Ado Shure is prepared for Elegba.
  • A King dies and Orula does the Ituto.
  • You have to do the complete ebo.
  • The woodpecker discovered with its song where the nest was.
  • The swollen river and the whirlpool speak.
  • Shango (Irete Juan Juan) was an adventurous spirit.
  • The Eweses are: fig, banana, river flax, sesame.

What Does the Irete Ojuani Sign Talk About?

  • They created the world of gardens.
  • The woodpecker, with its song, discovered where it had its nest.
  • It speaks of the swollen river and the whirlpools.
  • He talks about a cane belonging to a deceased relative that is in the house, and about a bush where an Egun lives, known for his whistling.
  • Talk about choking and shortness of breath.
  • Talk about arteriosclerosis.
  • He talks about Omó Guere Guere, Oshun's doll.
  • There is talk of great depths and secrets in the sorcerer.

You can read: Sign of Ifa Irete Meyi

Meaning of the odu Irete Wan Wan:

Birds should not be kept in the house. The otá for the Elegua of this sign should be found at the foot of a tree on the bank of the river. This Elegua carries three blades, symbolizing his journey to three lands. It is advisable to live in low places, where trees can be planted, to attract Iré and avoid problems. If the person's father is alive when this Odu comes out, he may die in a short time.

For the Awó, you must take an ounko keke and offer it to the Elegua of the Awó and the aleyó. It is important to eat with a guest so as not to lose your luck. By meeting these requirements, great positions can be filled. You should have regular blood tests and take special care of your throat, as there is a risk of going blind. You should not have anything related to Mayombe and you should receive San Lázaro.

It is important to have an Osain with a pigeon head, heart and legs, but it should not eat pigeons. Seeing things that don't interest you can cost you dearly. Oshun is upset and sad because they ate her oranges. Goodness and goodness enter the house. This Odu speaks of occupying and maintaining a place of honor. Ifá promises a long life on Earth if the relevant sacrifices are made.

Irete Ojuani says there is a need to offer ebo whenever you want to travel to ensure a safe round trip. Upon reaching his destination, he is destined to succeed, even more so than those he met there. However, there may be conspiracies against him.

It is necessary to exercise patience in the pursuit of wealth and recognition. Ifá assures that everything great in life will be achieved with perseverance. Ifá also foresees the arrival of a compatible spouse, ensuring that two women will be very important in his life and both will help him reach the zenith of his career.

Irete Wan Wan advises offering ebo to overcome a serious revolt. This uprising will not be fought with physical weapons, but will be more difficult and fearful. The only weapon to overcome this uprising is the ebo.

Sayings of Irete Wan Wan:

  • The traveling spirit is the pain of parents.
  • He who imitates, fails.
  • The client wins and the opponents lose.
  • The one who reaches out and takes the big fish that jumps into it. 

Ifa code of ethics of the odu Irete Ojuani:

  •  The perfume of the flowers has ashé as assistance.

You can read: Sign of Ifa Ojuani Birete

Says Ifa odu Irete Wan Wan

You will receive good news of great importance, since luck is at the door of your house. Comply with Oshun and do not cross the sea or the river until you receive notice. You must make ebo for a sick daughter. Although you are somewhat incredulous and have a pledge from Osain or Mayombe, you need to receive Orula. Fights with your partner arise because she does not pay attention to what she does, especially at food.

Take care of children and prevent them from climbing to high places. Do not raise birds in the house. Elegua protects your children. You have a stone ring that you could lose, which is not good for you. There is a risk that you will fall and break your leg. Don't let them whistle at the door of your house. Be careful not to fall in love with a woman who could land you in serious trouble, even jail. Avoid drugs and teach your children to respect the water.

If you are a woman, there is a risk of pregnancy that is not your husband's or your partner's. Maintain caution and follow Ifá's recommendations to ensure your well-being and that of your family.

Prayer of the Odu Irete Wan Wan:

Oduibiri Biri Fobo Tabori Bebo Adifafun Orunmila Onibara Baniregun Iriguanka Juin Win Osain Yoro Yoro.

Verse by Irete Ojuani:

Oni ntiju wuruwuru.
Ola ntiju wuruwuru.
They were the ones who issued Ifá awo for Orunmila when he would become the husband of Aworonke and Ajinni.
Soon, not too far away, join us in the midst of a compatible spouse.

Ifá says that it foresees the arrival of a compatible wife for you. Ifá assures him that two women will be very important in his life and both will help him reach the zenith of his career. Ifá advises you to offer ebo with two chickens and money. It is also necessary to feed Ifá as prescribed by him.

Ebbo (work) by Irete Wan Wan

Ingredients:

  • A big cock for Elegua
  • A chicken for Oshun
  • A guinea for Azojuano
  • A dove for Oshun
  • 5 Oshun herbs (including poppy)
  • 5 herbs from Elegua
  • Bones of different animals
  • Bogbo ashe
  • Eyes of fish
  • A heart
  • 3 fish heads
  • 9 colored strips
  • Asho fun fun
  • A clay pot
  • Coconuts and other ingredients

Distribution and Procedure:

  1. Herb Preparation:
    • Place the Oshun herbs on the ground and place the Oshun tureen on them.
    • Place the Elegua herbs on the ground and place your Elegua on them.
  2. Communication with the Saints:
    • Inform the Saints about what you are going to do and the reasons behind the work.
  3. Animal Sacrifice:
    • Offer the animals corresponding to each Saint: the chick to Elegua, the hen and the dove to Oshun, and the guinea to Azojuano.
    • Also give eyebale to the ebo and the herbs (leri umbeloro).
  4. Ending:
    • Leave the herbs under the Saints until the next day.
    • The next day, take the herbs to the river as part of the final ritual.

This ebbo is designed to honor the Saints and ensure harmony and success in your purposes. Carefully follow each step to meet the spiritual requirements of Irete Wan Wan.

Patakie (stories) of the Irete Wan Wan sign:

The Rescue of the Disobedient Son

There was a very rich man who had two sons. One of them was called Korotan, and he was his father's favorite, although he was very disobedient. His father had forbidden him to bathe in the sea or the river, but Korotan did not obey. One day, he jumped into the water near a whirlpool and began to drown. They called the father, who did everything possible to save him, but when he saw that he couldn't, he said that he would give everything they asked to save his son.

Elegba, who heard these words, told him that he knew someone who could save his son. However, this person was perched on a ceiba tree, and to get him down, a ladder made of money bags was needed. The father accepted the condition. Orula, who was up in the bush, came down with a boat, jumped into the water with Oshun and saved the child.

Explanation: This pataki teaches us the importance of obedience and the value of sacrifice. Korotan, despite being his favorite son, disobeyed his father's warnings and put himself in danger. However, the father's love and willingness to sacrifice all of his wealth to save his son highlight the depth of fatherly love and commitment.

The Lesson of Orunmila and the Forgotten Ebo

Orunmila did a divination and the sign Irete Juani came out. Ifá marked her with an ebo that consisted of a dove, corn straw and a cover, everything had to be put inside the cover and carried on her chest. However, Orunmila forgot to perform the ebo.

One day, Orunmila received an invitation from an association of Awos specialized in work with Osain. When she arrived at the appointment, she knocked on the door and the doorman asked her if she had money (Ayé). Orunmila responded that she did not, and the doorman closed the door on her. Orunmila returned to her house and upon arriving, she remembered the ebo that Ifá had marked for her, so she performed it immediately.

Orunmila returned to the meeting and again the doorman asked him if he brought money. Just when Orunmila was going to respond, the dove chirped "kururu-kururu." The doorman was amazed to hear the answer without Orunmila opening his mouth. He bowed to him and let him enter the room. Everyone was impressed and bowed to him, naming him president and supreme head of the society. All this happened because Orunmila's true value lay in his skill as a ventriloquist, which was revealed thanks to the ebo performed.

Explanation: This story teaches us the importance of fulfilling spiritual duties and recommendations, even if sometimes we forget them. Orunmila forgot to perform the ebo indicated by Ifá and this initially prevented him from accessing the meeting. However, by remembering and fulfilling the ebo, he not only managed to enter, but was also recognized and honored for his abilities.

Why Are There Sweet and Sour Oranges in the World?

Oshun lived in a land where everything was prosperity and joy, since its waters bathed those lands and everything was fertile and productive. He had a garden of orange trees, his favorite food, and it was forbidden, under penalty of punishment, to touch those fruits.

One day, the trees of Oshun woke up battered, with cut branches and remains of fruit on the ground. Oshun was deeply upset and saddened. He sent to investigate and discovered that the townspeople had violated the garden to taste the famous sweet oranges.

Oshun decided to punish the culprits and retired to live in a cave next to the river, the entrance to which was covered with roost. The fertility of the land was lost, becoming unproductive, and in other places, the waters devastated everything.

The farmers consulted Orunmila, who made them Osode and saw the Irete Wani sign. She told them that they should make a large ebo with baskets of fruits, holy food and drink, vegetables, 5 chickens, 5 doves, 5 bananas, 5 jio jio and 5 quails.

Oshun found out about the ebo and decided to enchant Elegba to prevent him from being carried out. Despite Orunmila's warning not to approach the river without offerings, Elegba, curious, approached and Oshun trapped him in the roost, leaving him prisoner.

Without Elegba, Orunmila could not perform the ebo. After making Osode again and seeing Irete Wani, she decided to go to the river with 5 black-eyed peas and honey buns for Oshun and 3 buns with jutía, smoked fish and corn for Elegba. On the shore, she sang to Oshun:

«AWA ILE WALE WALE OSHUN LO MISHORO AYABA NISHORO EROMI WALE WALE»

Oshun accepted Orunmila's offerings and forgave his people, but declared that, as a reminder of ingratitude, his oranges would not always be sweet, but also sour, representing the pain they caused him.

Explanation: This Patakie teaches us the importance of gratitude and the consequences of disobedience. The townspeople, by disobeying Oshun's rules, lost the fertility and prosperity of their lands. Orunmila's intervention and the performance of the ebo were necessary to appease Oshun and restore harmony. The mix of sweet and sour oranges symbolizes the duality of human actions and their repercussions, reminding us to be respectful and grateful for the gifts received.

Irete Ojuani Ifa Traditional

ÌRETÈ ÒWÓNRÍN

Ajáágbon nimú oka
Àpànkoko Mòtièle
Diidikúùdì tíí jéka lórùn Efòn
A day fún Òrúnmìlà
Níjó tÍfá n lo rèé gbé Lépolátà níyàwó
Òrúnmìlà ló féé fé Lépolátà
Ajáágbon nímú oká náà lóun or fe
Àpànkoko Mòtièlè níyàwó òun níí se
Béè náà ni Diidikúùdì tíí jéka lórùn Efòn
Òun náà kò jále
Ó mon lòun or fèé Lépolátà
Únrúnmìlà làwon or fèé Lépolátà
Òrúnmìlà làwon ti ón yes jé ara òun
Àwon náà ni won n bá òun du ìyàwó
Òrúnmìlà bá dewó séyìn
oh daké
Won n báyéé lo
Olóògùn sì ni Ajáágbon nimú oká
Àpànkoko Mòtièle náà
Òun náà lóògun kojáa siso
Diidikúùdi tíí jéka lórùn Efòn
Olóògùn loun náà
Òrúnmìlà or yes mòògùn kankan
Ebo lòún mò
Òwò epo sì ni Ìyáa Lépolátà n se
Òwò epo òhún lomo náà n se
Wón or lòó pon omi lódò
Won ó moo fi fo epo
Ngbà or said kan
Lépolátà bá lòó ponmi
Òni wàkàwàká sì n be ninú odò
Òní bá wá narasa lókè odò
Ó yes ti hu òpe léyìn
Lépolátà or fùra
Tea gun òni léyìn
Níbi ó ti fée te kèngbè rì lódò
Òní bá yes
Nígbà ti é e póun ó tùúwo lára ​​òpe
Òní ti dé ààrin omi
Lépolátà bá dì mó òpe
Bí òní bá pé òun or gbèé Lépolátà
kò ri mú
Bó yánnu ségbèé òhún
Ko ri gbé
Èyín è ni òpe ti Lépolátà so mó wà
ó ju ìrù
Òni Sáà n Dààmú
Ó bá lòó gbé e duó láàrin omi
Pé ngbà or bá yá
yóó rè é
Àwon ìyáa Lépolátà wa omo
Won ò ri kó ti odò dé bòrò
Wón bá wa a lo ònà odò
Ngbàa won dódò
Tí ón wo ojú omi lóòókán
Wón bá rí omo ló duó
Tó gbá òpe tí n be léyìn òni wàkàwàkà mú
Omo àwon nùu!
Wón bá ké ìbòòsí loòdo Ajáágbon nímú oká
Ìyàwóo yín n be lójú odò
Òni wàkàwàka yes you faith pa á
Kín loún kàn!
Ajáágbon nímú oka bá kó káábá
ó pe é, pe é
Òni ò kúò lójú kan
Did you báyìí?
E è wa jé a loòdò Àpànkoko Mòtièlè
E jé á lòó pè é wá
Òun náà dé
or pè pèè pè
Ó tiè dàbí ìgbà ti Òrú tún n gbé as lo jìnnà si ni
Gbogbo àgádágodo túun náà kó wá
Òtúbánté ni gbogbo è já yes
Diidikúùdi tíí jéka lórùn Efòn ntiè
Òun ti gbó kí wón or to lòó pè é
Ó ti kó òògùn wá lórísìírísìí
Òun náà pè pèè pè
Òni ò look
ó na éwón
Òni ò gbo
Wón sì ti ní kí Òrúnmìlà ó ru ajá méjì
Níjó ti Ifá ti gbebo ntorí Obìnrin òhún
Kó sì fi òpòlopò epo pèsè
Àwon Babaláwo je aha kan lérù
Won ni kó moo without okan
Òrúnmìlà bá rbo
Ngbà omo ti dé ààrin omi
Èsù bá sáré lòó bá Òrúnmìlà
Or dáké ni?
Omo too torí è rubo n be láàrin omi
Gbogbo òògùn ti ón n se ò níí ràn an
Ó ní mú èrankùn kan gbòòrò
Ahaa retoo ru njo kìíní
Ó ni mú u rodò
Òni ò níí rí aha lójú
Èsù ní kó ju ajá náà Sínú omi
Òrúnmìlà ò se méjì
Ló bá ki èrankùn bo ajá lórùn
Ó give odò
Bí ón ti ri Òrúnmìlà to me
Ni ón n pé Òrúnmìlà gbà wá
Omo eye kìíní too lóó fèé
Omo òhún ni Òni wàkàwàkà lòó gbé duó lójú omi
Àwon Ajáágbon nmú oka
Àwon Àpànkoko Mòtièle
Àwon Diidikúùdi tíí jéka lórùn Efòn
Gbogbo won't even know you
Òrúnmìlà dákun gbà wa
Òrúnmìlà ní won or móo nsó nbè
Òrúnmìlà bá fidí tì
Ló kèjàsì
Ó leekú or ò omo Àgbonnìregún gbogbo Babaláwo
Won ni hin
Ajáágbon nimú oka; Àpànkoko Mòtièlè Diidikúùdì tíí jéka lórùn Efòn
hin
Àwon métèèta lawo ilé Àgbonnìrègún
hin
Ifá kó won ní dídá wón mòó dá, or kó won ní títè ilè wón mòó tè, or kó won ní òkarara ebo, wón mòó ha
H
Òrúnmìlà wá lóun or gbèé Lépolátà níyàwó
hin
Ajáágbon nímú oká lóun lòun or faith
H
Àpànkoko Mòtièlé lóun mon or fe
H
Diidikúùdì tíí jéka lórùn efòn lóun lòun or faith
H
Òni wàkàwàkà wáá lo rèé gbé Lépolátà duó lójú omi lókè rééré
H
Ó ní gbé Lépolátà wá fun mi
Òni wàkàwàkà wáá gbé Lépolátà wá fun mi ò
Òni wàkàwàkà wáá gbé Lépolátà wá fun mi o
Òni wàkàwàkà wáá gbé Lépolátà wá fun mi
Òrúnmìlà bá gbé aha
Ló bá jù ú Sínú omi
Òní bá rí aha lóòókán ti n se tàló tàló
Òní bá n bò fààà
Ní bá n bò
Yóó gbèé aha
Bí ti n ku díè kí Òní ó dé òdò aha
Òrúnmìlà bá n fa okùn
Òrúnmìlà n fa okùn ahaa modò
Òní n pé-òún or gbe
Òrúnmìlà n fà á
Bèbè tú dé kóun or gbé aha
Lépolátà bá béè lè
Ló so mó Órúnmìlà lórùn
Ó ló gbé Lépolátà wá fún mi ii
Òni wàkàwàkà gbé Lépolátà wá fun mi
Òni wàkàwàkà gbé Lépolátà wá fun mi
Òni wàkàwàkà gbé Lépolátà wá fun mi

If this person has a daughter who is mature enough for marriage, they should give her to a Babaláwo, and the lady should trade in palm oil. But if it is for someone who is interested in marrying a lady, he should make the sacrifice for him to secure her in front of other suitors.

Ajáágbon nimú oka
Àpànkoko Mòtièle
Diidikúùdì tíí jéka lórùn Efòn
They made divination for Òrúnmìlà
During the day that Ifá was going to take Lépolátà as a wife.
This is Òrúnmìlà who was interested in marrying Lépolátà
Ajáágbon nímú oká was interested
Àpànkoko Mòtièlè was also interested in the same girl.
So too Diidikúùdì tíí jéka lórùn Efòn
He blatantly didn't refuse either
Therefore, it was difficult for him to marry Lépolátà
But these are my compatriots, Òrúnmìlà said sadly
They claim this same lady with me.
Òrúnmìlà then calmed down
He was silent
Life went on.
Meanwhile Ajáágbon nímú oká is a healer.
Àpànkoko Mòtièle
His medicine is unheard of
Diidikúùdì tíí jéka lórùn Efòn
He is also a magician.
Òrúnmiìlà was unaware of medicine and magic.
He resolved on observing the sacrifices.
But Lépolátà's mother distributed palm oil.
Lépolátà did the same
They would go and bring water in the streams and lakes that were around the town.
They would use it to wash the grains to extract the oil.
A prophetic day.
Lépolátà went to fetch water from a lake.
Turns out there was a large crocodile that lives in the lake
The crocodile on that particular day came to the surface to get fresh air.
And this one had a palm tree grown on his back.
Lépolátà was confident
She climbed onto the crocodile's back.
In his attempt to submerge the gourd to fetch water.
The swarm of fast moving crocodile.
Before she could release her grip on the palm tree behind the crocodile in an attempt to jump
The crocodile took her to the middle of the lake.
Lépolátà in the grip of life held the palm tree firmly.
The crocodile fought to catch Lépolátà as its prey
This could not
This tries to shake the girl in the waters.
It was not correct.
The palm tree that the girl grabbed is behind the crocodile.
He tried to use his tail to hit the girl and submerge her.
The girl climbed the palm tree dodged all his tail flicks
Then they went to the deepest part of the lake.
In anticipation of her exhaustion as a result of the problems she had had since she left
Lépolátà's parents were concerned about his delay
She couldn't get out due to the current
They organized a search starting from a raked path that led them to the stream
When they reached the lake.
And they looked at the water.
They saw the girl in the middle of the lake.
She was firmly grasping the palm tree behind the crocodile.
She is our daughter! They shouted.
They then rang the rescue alarm at the house of Ajáágbon nímú oká
His girlfriend is in the middle of the lake.
The magnanimous crocodile is on her to catch her as prey
It's impossible, he said arrogantly.
Ajáágbon nímú oká recovered his black medicine.
He sang and sang.
The crocodile didn't move an inch.
Parents now surprised asked, What do we do?
Let us visit Àpànkoko Mòtièlè
Let us go and bring it
He came.
He chanted hideous incantations.
It still seemed as if the crocodile carried the girl further
All the medicinal locks he brought.
Everything proved ineffective
Diidikúùdì tíí jéka lórùn Efòn on your property
He had found out before they went looking for him
He arrived with medicines of different capacity.
He also sang and sang.
The crocodile did not change position.
He extended his medicinal position.
He spread his medicinal chains.
The crocodile didn't even respond
But únrúnmìlà had been warned to offer two dogs for sacrifice
During the day Ifá had accepted her sacrifices because of this same girl.
They asked him to offer the bottles of palm oil.
The Babaláwos took a dog as free gifts for themselves.
They told him to keep it as a pet.
Òrúnmìlà then performed the sacrifice.
Immediately the girl was taken from the middle of the stream by the crocodile.
Èsù ran to where únrúnmìlà was
Why are you silent? Èsù said.
The lady for whose sake you offered the sacrifice is in the middle of the lake
All his medicines and spells wouldn't work.
But get a long rope with a noose at the end.
The dog he used for the sacrifice
Throw it in the lake.
Crocodiles don't see dogs drowning nearby without trying to prey on them.
Throw the dog into the water, Èsù instructed him
Òrúnmìlà quickly disguised.
He trapped the dog around the neck with the lasso.
Arriving next to the lake.
The lady's parents saw Orúnmìlà
Help us they all screamed
Our daughter from the other day in whom you showed interest.
The same lady is in the middle of the stream behind the magnanimous crocodile.
Ajáágbon nimú oka
Àpànkoko Mòtièle
Diidikúùdì tíí jéka lórùn Efòn
They all tried to save her without success.
Please help us Òrúnmìlà
Lead me to the place, Òrúnmìlà said with his dog clutched under his armpit.
He rested his back on a formation.
He broke into the song Ìjàsì
I greet all the children of Àgbonnìrègún; all the Babaláwos.
H
Ajáágbon nímú oká; Àpànkoko Mòtièlè and Diidikúùdì tíí jéka lórùn Efòn
hin.
Three of them are the priests of the house of Àgbonnìrègún
hin.
Ifá taught them divination, They perfect it, taught them the expiatory doctrines that they also know Hin.
Orúnmìlà then said that he wants to take Lépolátà as his wife.
H
Àpànkoko Mòtièlè also said that he is the one who would marry her.
hin.
Diidikúùdì tíí jéka lórùn Efòn said that he was the one who would marry her.
hin.
The magnanimous crocodile then looks at Lépolátà in the middle of the lake.
hin.
Bring Lépolátà for me, he yelled.
The magnanimous crocodile, please bring Lépolátà for me
The magnanimous crocodile, please bring Lépolátà for me.
The magnanimous crocodile, please bring Lépolátà for me.
Òrúnmìlà led the dog up high.
And he threw it into the lake far away.
The crocodile also saw the dog from afar swimming
In a great swim.
The crocodile began to swim towards the dog
He wants to catch the dog as prey
As soon as there are a few meters to catch it.
Òrúnmìlà would throw the rope
Únrúnmìlà was pulling the dog's rope
The crocodile was chasing him up close
Òrúnmìlà pulled the rope from him.
As soon as it reaches the shore to catch it
Lépolátà jumped up
And he grabbed Òrúnmìlà
Esté has brought Lépolátà for me.
The magnanimous crocodile, please bring Lépolátà for me
The magnanimous crocodile, please bring Lépolátà for me
The magnanimous crocodile, please bring Lépolátà for me.


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