Osala Fobeyo (Òsá Ogbè)

osala fobeyo

Òsá Ogbè (Osala Fobeyo) is Odu number 152 of the Lordly Order of Ifá. This sign speaks of the encounter between Olofin and Abita, representing the duality of Good and Evil, and where the temptation towards the illicit originates. Maferefun Azojano, Shangó and Eshu. Ifá blesses this person with the promise of performing wonders on earth. His achievements will be notable and will not be thwarted, as long as he makes the necessary sacrifices.

General Analysis of the Odu Osalo Fobeyo (Òsá Ogbè)

Osalo Fobeyo is an Odu that places great emphasis on social and family interactions and relationships, urging deep reflection and self-criticism about our attitudes and behaviors. This sign warns us against selfishness, both financially and personally, reminding us of the importance of being sensitive and attentive to the needs of others, especially those closest to us, such as our own mother. In this Odu, the mother may be a figure that we have unintentionally neglected, and it is crucial not only to provide her with attention and care, but also to offer her the respect and listening that she deserves.

The metaphor of the scorpion stinging its mother at birth is especially relevant in this context. This act symbolizes how we can sometimes hurt those who have given us life and care, often unintentionally and as a result of our impulsive or selfish actions. In Yoruba tradition, this behavior is a call to awareness and introspection. It invites us to consider the consequences of our actions and to recognize the importance of nurturing and protecting the relationships that sustain and enrich our lives, beginning with the family and extending to the community at large.

"He knows the price of all things, but he does not know the value of any" highlights the difference between monetary cost and true meaning. It indicates that a person may be aware of costs, but ignorant of the intangible and emotional richness that some experiences or relationships bring to life.

Economic Aspects

This Odu signals a nature prone to economic fluctuation and instability. The person ruled by this sign should be cautious with their investments and avoid hasty deals that promise great returns in a short time. Prudence and patience are your best financial allies. An ethic of transparency is suggested to avoid the trap of hypocrisy and illicit actions that could lead to legal difficulties or serious financial losses.

«After frying the butter, let's see the cracklings that remain» Osá Ogbè reflects the economic reality of assuming the consequences of our financial decisions. It symbolizes the moment of truth when, behind our actions and investments, real and tangible results, good or bad, are revealed. This wisdom invites us to meditate on the importance of prudence and planning in economic management.

"Salud"

In terms of health, Osa Fobeyo warns of problems related to high blood pressure and heart, as well as dermatological conditions such as psoriasis and impetigo. This Odu also suggests a predisposition to helplessness and mental weaknesses such as memory loss. It is recommended to avoid foods specifically prohibited by this Odu such as eggs, pumpkins, chocolates, chard, pork and white beans, and it is vital to maintain a lifestyle regime that includes regular spiritual cleansing and constant medical care.

Religious Aspects

Osalo Fobeyo demands an intense and committed relationship with spiritualism and religious practices. This Odu highlights the need to attend to the Orishas with specific offerings and rituals, especially to Eshu, to maintain harmony and balance in the life of the devotee. Ceremonies such as paraldo and the use of sacred herbs such as dead espanta are crucial to protect against bad influences and negative energies.

Personal Relationships (Love)

In the field of love, Osalo Fobeyo advises caution and reflection. This Odu highlights the presence of dualities that can be reflected in relationships where words and truths do not always align, creating the potential for misunderstandings and disappointments. It is essential for people under this sign to encourage honest and transparent communication to build solid and lasting loving bonds. Furthermore, this Odu suggests that true love happiness can manifest later in life, so it is vital not to rush or force situations prematurely. This sign also warns against being negatively influenced by your partner.

Òsá Ogbè: we can be susceptible to deception and falsehood, but the most serious mistake would be to deceive ourselves, ignoring the warning signs that could save us from emotional distress.

Oddun Treaty of Ifa Osala Fobeyo.

Names or Aliases:

  • Osá Ogbè.
  • Osala Fobeyo.
  • Bear Fobeyo.
  • Osalo Fogbeyo.

What is born in the Odu Osala Fobeyo?

  • Hypocrisy.
  • Temptation and the illicit.
  • Music devices were born.
  • The magic books.
  • The nipples in the breasts.
  • Born: the power of the dead lantern or scarecrow herb (Aberikunlo).
  • The separation of the bad and the good.
  • May the Ókpele deceive the Awó Osala Fobeyo.
  • The Paraldo in the house.
  • The virtue of the Oshas coming down at the head of the humans.
  • Osanyin Adebore.
  • Let the man suck the nipples of women.
  • The colors of the Orishas' necklaces.
  • Why, when people die, are wrapped in white cloth.
  • When Abita ate for the first time, together with Olofin.
  • Oba Kolaba.
  • The reason why Agayu and Azojuano, when they become direct, shave their left half on the first day.
  • The two-faced Eshu (Agriyelú).

What does the Osala Fobeyo sign talk about?

  • The bad gratitude of the Aleyo to the Awó.
  • Here: women lost supremacy in religion.
  • Azojuano prepared his sorcerer's casserole, which was called Ibako.
  • Both faces speak.
  • We must receive Azojuano.
  • Osa Ogbe marks separation of the godson from next to the godfather due to lack of attention.
  • Prohibits eating eggs, pumpkins, chocolates, chard, pork, white beans.
  • He suffers from high blood pressure, heart, poisoning, skin rashes, impotence, brain weakness, fluid accumulation, fibroids, cysts.
  • It is sworn in Osanyin and given ivory.
  • It is where the Awó who has Olofin can mount all the Oshas.
  • The spider web cannot be missing from the Eboses.
  • In Osalo Fobeyo: the banana tree and the scorpion speak.
  • You don't do business with homosexuals.
  • Be careful with the rape of a minor.

Osa Ogbe (9-8) points out:

  • Eshu is given 101 white doves.
  • We have to celebrate the Ibejis.
  • Osala Fobeyo is Alañé, servant of Oduduwa.
  • Abita is fed a cat.
  • Ori-Okan speaks, which is consciousness, the brain creates and the hands do.
  • The stones of the Saints are determined.
  • Eshu discovered the money from Osa Fobeyo.
  • Oya's belly was opened.

Sayings of Osala Fobeyo:

  • The fly on the tiger does not frighten the tiger.
  • After frying the butter, let's see the cracklings that remain.
  • The dancing slug is not missing from his house.
  • He knows the price of all things, but he does not know the value of any.
  • By mastering spiritual knowledge, the joys of life are fully appreciated.
  • To take risks in life, you have to have spiritual control.

The saying "The fly on the tiger does not frighten the tiger" illustrates how small annoyances or challenges are insignificant to those of great strength and character. It symbolizes that the truly powerful are unfazed by trivialities, focusing on more significant challenges.

Ifa ethical code of odu Osa Ogbe:

  • For the good to exist, the bad must exist.

You may also be interested in: Treaty of the Oddun Ifa: Osa Meyi.

Recommendations of the Odu Osalo Fobeyo

  • Receive Azojuano due to a great commitment to him in this Odu.
  • Diligently attend to the Orishas and perform the Eboses with spider webs to maintain spiritual protection.
  • Hold parties and celebrations for the Ibejis to clean the house and maintain joy.
  • Use music in the house to maintain a spiritually healthy environment.
  • Perform masses and light candles for deceased relatives to ensure their spiritual tranquility.
  • Pay special attention to Eshu and review his conditions to avoid bad influences.
  • Put a mirror in front of the door of the house as spiritual protection.
  • Sleep seven days on the mat in front of your Ifá if this Odu is revealed in a record.
  • Make Omiero with aberikunló grass and other ingredients to clean and protect the house and the people present.
  • Stop at home to eliminate negative influences and ensure spiritual protection.
  • Pray your head at the foot of Obatala to maintain spiritual clarity and protection.

Prohibitions of Odu Òsá Ogbè

  • Avoid eating eggs, pumpkins, chocolates, chard, pork and white beans.
  • Do not get involved in business or relationships with homosexuals.
  • Avoid getting involved in illegal things so as not to face legal problems or lose morale.
  • Be careful with statutory rape and mannerisms in children.
  • Do not spend money that is saved on request to avoid embarrassing situations.
  • Avoid falls and accidents by maintaining precautions in the physical environment.
  • Do not wear stained clothes and always wear white to maintain spiritual purity.
  • Do not eat pigeon as a spiritual precaution.
  • Keep careful attention on Eshu to prevent it from being broken or damaged.
  • Not having society with other people to avoid complications and misunderstandings.

Meaning of the Oddun of Ifá Osala Fobeyo.

In the Oddun Osala Fobeyo the power of the herb Aberikunló was born, also known as "dead scare", which serves to repel Ikú (Egun and death). Likewise, the Paraldo was introduced into the house, establishing the separation between the bad and the good, expressed in the adage "EDUN ELETUN OSHE ILE KANFEETUN ELETUN ARIKU BABAWA."

This Odu is characterized by duality and the influence of opposing forces. The Ókpele can deceive Osala Fobeyo on days when he is influenced by the Egun of light, the Oshas, ​​the Orishas, ​​the stars and by OLOFIN, allowing him to guess. However, when he is under the influence of the dark Egun and Abita (the Devil), his divination ability disappears. This phenomenon symbolizes the coexistence of the divine and the diabolical, as illustrated by the meeting of Olodumare and Abita.

In this context, Eshu took the Ashó from Abita, dispersing it throughout the world. Also in Osalo Fobeyo, women lost supremacy in religion, marking a significant shift in the balance of spiritual power.

This Odu speaks of the importance of taking time and using spiritual knowledge to appreciate the joys of life, although he warns about the risk of losing spiritual balance by risking everything in a short time.

In this Sign of Ifa: nipples were born on women's breasts, the temptation of the illicit, as well as musical devices and magic books. The latter highlight the special ability of the people ruled by this Odu in their fingers and hands, who can be magicians, illusionists, pickpockets, artisans, among others.

Furthermore, this Odu stands out for the story of Azojuano (Saint Lázaro), who prepared a witchcraft casserole called IBAKO, wrapped in black and white cloth, fed with cat, chameleon, eagle and tiñosa, showing the complexity and depth of esoteric practices. associated.

Finally, the need for attention between godparents and godchildren within religious practice is emphasized, where lack of attention can lead to significant disappointments. It is also mentioned that the Awó who possesses IGBA-ODU (OLOFIN) has the ability to mount all the Oshas that he knows, the two-faced Eshu and that the ebbo should never lack Spider Web.

Ifá says in the Odu “Osala Fobeyo”:

The Awó of this Odu must take meticulous care of Eshu, checking it regularly to ensure that it is not damaged or broken. This care is essential to maintain harmony and spiritual protection.

It is crucial not to establish partnerships with other people in this sign. If you trust the Awó to save money, you should not spend it. To avoid the temptation to use these funds, it is recommended to place a coconut and six cents on Eshu. This acts as a reminder and offering to maintain financial integrity.

In the aspect of personal and family relationships, this Odu warns that the behavior of the individual can cause dissension. Men may be perceived as ungrateful and critical of their family, while women may find themselves in romantic complications. Both of you should be aware of how your behavior affects others and work to improve these dynamics.

Clothing also plays a significant role; The followers of this Odu must dress in white, keeping their clothes clean and free of stains. This symbolizes purity and protection against negative energies.

A peculiar aspect of this Odu is the relationship with animals, where it is indicated that the Awó must have a monkey. Upon the death of the monkey, its nails and head are used to create an Inshé-Osanyin.

Additionally, this sign warns of the presence of traps prepared by enemies. Caution and constant vigilance are required to avoid falling into them.

If Osala Fobeyo appears during an Ita, it portends the death of a family member within the year, which requires spiritual and personal preparation to face this difficult event.

Be warned that an evil spirit within the house could be attempting to take the person away, which needs to be addressed with spiritual protection measures and possibly cleansing rituals.

Tips when Osa Ogbe (9-8) is revealed in Divination:

  • When someone invites you to eat, and you do not know what food they will serve you, you should satisfy yourself with the first dish they serve you.
  • When you sit in a place, do it in such a way that no one has the right to lift you.
  • Never start giving advice if you haven't been asked for it.
  • When you are very angry, don't do or say anything until you know the truth.

Ifá says in Osa Ogbe for women:

  • You should take care of your breasts and prevent them from being injured during sexual intercourse, to prevent breast diseases.
  • You could be suffering from mental disorders; It is necessary to perform Paraldo.
  • He has neglected and mistreated his mother, ignoring her problems.
  • Her husband has mental problems. She must be cautious and avoid being in her underwear in the house, since a neighbor is watching her through a window. She needs to develop spiritually to solve all her problems.
  • He must be initiated into religion (made Holy), but only after significant spiritual development.
  • It is crucial that you stay away from bad company that could lead you to evil and illicit activities, to avoid moral conflicts with family and friends, as well as legal problems.

Osala Fobeyo in Ire:

  • Because of this Ifá, the happiness sought will always come in old age, that is, at the end of life.
  • The Awó of this Odu, as well as the one who only has one hand of Ifá (Awafakan), is Alańe, that is, servant of Oduduwa and has power both on earth and in heaven, which is why it is necessary to receive Oduduwa.
  • In this Ifá sign, two handcuffs are placed on Orunmila. In this Odu, they opened Oya's belly.
  • Here we talk about cachumbambé in marriage, like the rooster and the hen in the fork. This work must be done for marital stability: Take a fork, in the right hand an old rooster and in the left a hen that has laid many eggs; They are sacrificed and the blood falls on the trunk of the fork.
  • When any Awó sees this Ifá (Osala Fobeyo) in a record, he must sleep seven days on the mat in front of his Ifá.

Osala Fobeyo (Ogbe) in Osogbo:

  • If the person seen with this Odu is sick, this signals loss. If it is Intori Ikú, the Ebó will have a small piece of banana strain.
  • The house should be washed with soapy water, salt and ashes, as well as chard.
  • A small saucepan with sea water and a chicken egg is placed next to Eshu. Ogun is given a gourd with water.
  • In Osalo Fobeyo (9-8) the person suffers from memory, which is why he must receive Oduduwa, who is the Saint who restores it.
  • You have to be careful with the rape of a minor or the mannerism of a child. You have to work on the Saint, play music in the house and stand by the house, because there is an Egun attached to it. You have to take care of the house because people can come and bring something bad to it. Ifá.
  • When this Ifá comes Osobo, the house is painted white, Eshu is given a white house, 3 chickens are given to Eshu and the house, they are seasoned well and two go to Nigbe (manigua) and the other is hung in A bush. If possible, a rooster is given and its meat is placed in three different places.
  • Osobo: Eshu is waiting for you in the cemetery (Ilé Ikú).

You may also be interested: Oddun from Ifa Ogbe Sa

Prayer of the Odu Osala Fobeyo:

OSALO FOBEYO LAMINAGED TORI YAMPO BE LAMPE SHANGO KAWO
KABIO SILE LAMINAGED ADIFAFUN ESHU YELU OBARONA OBA ESHU YELU YENYE
NEITHER ONA NOR OLOKUN ENI IFA ESHU YELU PIRITI OMODE ALARA LAMPE SHANGO
LAMINATED.

Suyere of the Oddun Osa Ogbe:

PIRITI PIRITI OMODE ALARA
PIRITI PIRITI OMODE ALARA
PIRITI PIRITI OMODE ALARA LAMINAGED.

Work (ebbo) by Osa Ogbe to save a sick person:

This ritual is carried out in the Awó's house and includes the following elements: a chick, a dove, clothes that the patient has worn to the hospital, a wooden cross, a basin with indigo water, a coconut, a candle, honey , brandy and roasted corn.

First, the Odus of Egun are inscribed on the wooden cross: Otura-Niko, Oshé-Yeku, Irete Iwori, Ogunda Ogbe, Ogunda Ofun, Oyekun Meyi, Osa Meyi and Ofun-Meyi. The sick person's clothes are placed on the cross, symbolizing him. This cross is placed in front of Eshu (preferably Eshu Bi). Obi Omi Tutu is given to Eshu and, while the clothes are touched, the magnitude of the work is explained.

Next, a cleaning (sarayeye) is carried out with the chick on the clothes that the cross is wearing, then sacrificing the chick for Eshu Bi while asking for the recovery of the sick person. After this, the cross is broken and Eshu Bi is consulted again with Obi Omi Tuto to confirm if the work is complete or if any element is missing, which will be added on the cross.

Finally, all the elements are wrapped by adding edible grains, raw and roasted corn, honey and brandy. Eshu Bi is asked the final destination of this package, taking it to the indicated place. The water from the basin is poured into the street. During the performance of this work, the Awó must wear his head covered with a white cap and, later, he will perform an Ebó according to Orunmila's instructions.

Note: This Ebó can include a rooster, a wooden male doll and a gourd with a lid containing the Ebó ingredients. It is taken to the river and honey is added to the water. If this Ebó is not accepted, the Awó will continue consulting until the appropriate one is found.

Pataki of the Osala Fobeyo sign:

Alaño and the Balance between Two Worlds

In the early days, Odu performed services for both the living and the dead, as no one with a good heart who could assist Olofin effectively had yet appeared. During the priority sacrifices, frequent problems arose, as the Egun who protected the victims were left in pain and caused a stir in the world. Alaño, being a being with a good heart and great feelings, was appointed by Olofin for this role, being able to move between heaven and earth at will, as dictated by Osalo Fobeyo. However, despite his kindness, people abused his generosity by not paying for the vegetables he sold, which led him to accumulate debts. To settle them, Alaño sold his farm and became the king's executioner, a job that made him feel miserable.

Seeking help, he visited Orunmila, who, upon seeing the marks on his body, recognized Osalo Fobeyo and performed an ebo on him to protect his spirit. She begged his head and instructed him to place the ebó high. After three days, Olorun told him to take him to the foot of a hill and then to a bush. Orunmila sacrificed the rooster and the doves, using her blood to anoint Alaño's body. The head of the rooster, along with a bloody yam gourd, was offered to Egun and placed for three days for consecration.

When Alaño placed his gourd on the mountain, Elegba approached him, asking him about his ability to deal with the Egun and Orishas. Upon learning of his job as an executioner, Elegba took him to Oduduwa's house. Oduduwa, upon recognizing him and seeing the marks and blood, knew that Alaño was the man he needed to resolve the spiritual disturbances. He consecrated him in the temple, performing rituals that finally appeased the disturbing Egun. Since then, Alaño, like Osala Fobeyo, became the official sacrificer of Oduduwa's victims, which would explain why Osalo Fobeyo is sung to the person who receives Oduduwa during the consecration of the head over the Orun pieces.

The Elegua of this sign is called Eshu Alaño Nibe.

Explanation: This story teaches us about the importance of recognizing and valuing the sacrifices of those around us. Alaño, although initially mistreated and unappreciated, finds his true purpose and is recognized for his acts of sacrifice, which gives him new meaning and respect in his spiritual community. He teaches that the true value of our actions is revealed when they are dedicated to the service of others, and that through the recognition and consecration of our struggles, we find redemption and peace.

Abita (the Devil) eats with Olofin

In the land of Oma Yeni Bele Bele lived Abita, who enjoyed great esteem and respect, passing as a prominent figure. Every day, Abita shared a table with Olofin, sitting at one of the heads. Elegua, Olofin's cook, served the food and looked at Abita with disgust, wondering why he had the privilege of sitting in that privileged position.

One day, at 12 noon, Elegba, determined to unmask Abita, began a ritual calling Egun with a black dove, but Abita, cautious, avoided going out at that time. Persistent, Elegua intensified his efforts and one day performed a more powerful ritual with a chicken egg and three black doves. Abita, watching from his hiding place, was scared when she saw the shadows and finally went out into the street. Elegua sang powerfully, summoning all the Egun, who confused Abita. In the midst of the chaos, Elegua cleaned herself with a cock while he sang, finally dispersing the Egun and appeasing Abita.

Back at Olofin's house, Elegua was confronted by his master, who, although aware of Elegba's actions, decided to forgive him. Olofin explained that Abita's position at the table symbolized the necessary coexistence of good and bad in the world.

From then on, Abita continued coming to eat, disguising himself to avoid being recognized by Elegua. Despite mutual suspicions, direct confrontation never occurred due to lack of evidence. Finally, unable to contain his curiosity, Elegba implored Olofin to reveal the reason behind Abita's place. Olofin responded that Abita represented all the evils of the world, essential for the balance between good and evil.

Elegua, having attempted to confuse Abita, was assigned to serve in both good and bad, sharing this responsibility with Abita. Olofin then ceased to be Elegba's servant, assigning him the task of executing his will in the world, sharing a secret of his power with him and Abita.

Explanation: This pataki emphasizes the importance of the balance between good and evil as fundamental elements of world order. Elegua learns that, despite his intentions to unmask Abita, both are necessary to maintain cosmic balance. This teaches that in life and in spirituality, we must often accept and understand the presence of opposing forces and learn to live with them to maintain order and universal harmony.

You can read: The signs of Ifa and their Meaning

Osala Fobeyo Ifa Traditional:

Ò SA OGBÈ

apatapiti
apithymopath
A day fún èrìnlélógòjo Ìlù
Wón n bÓbaá lo ìlú Ìlájé
Wón ní wón ó rbo
Gbogbo won ní nnkan táwon mòó se nwájú Oba
Ebo kín làwón or sèsè móo ru
apatapiti
apithymopath
A day fún Sèkèrè
N bÓbaá lo ìlú Ìlájé
Wón ní wón ó rbo
Wón ní òpòlopò owó ni kí Sèkèrè ó ru lébo
Wón ní óó gbayì lóhùún
Wón ní kò níí sèsín lóhùún
Sèkèrè bá ru òpòlopò owó
Sèkèrè bá rubo
Nígbà tí ón de ìlú Ìlájé
Ajé ni won sì n lòó múú wá
BÁjé ò bá sì rí Ijó
Kò rílù
Kò níí jáde wa
Àyàfi bórí è bá wú
Ìyá Ajé sì n be lóhùún
Òun náà n bò wáá fón Ajé
Gbogboo won bá korí si Ìlú Ìlájé
Òjó bá dé
Eye rò ròò rò
dùndún nor
Àdàmò nor
Tée dóríi Gángan
Igbin
Àgàgà Àràn
Kànnàngó
àti àpíntí
Gbogbo ìlù ti n be patá tí ón fi awo se
Gbogbo won lojó pa
Gbogboo won ò leè sòrò mó
Akèrèngbé sì dorí kodò
Òjò ò rò yes Akèrèngbè
Ngbà ó to gégé tí wón ó lo ibi ajé wà
Wón bá pe Dùndún
Kò kòò kò ni n fohùn
Gbogbo ìlù tí ón fawo se patá
Kò kòò kò ni gbogboo won n dún
Wón bá ké yes Sèkèrè
Gbogbo àwon ìlù tí àwón pè ní n se kò kòò kò yìí!
Sèkèrè bá bójó
Ni n sapatapiti
apithymopath
A day fún Sèkèrè tí n lo ìlú Ìlájé
apatapiti
apithymopath
Sèkèrè de ìlú Ìlájé
Ní bá'n jóó fun won
apatapiti
apithymopath
I'll go àjé tá ó nìí layé
ta ló mò
Enìkan ò mògbèyìn
Kóró la wò
Taa lo mo?
Iye aya tá ó nìí layé
Ta lo mo?
Enìkan ò mògbèyìn
Kóró la wò ta ló mò?
Iye omo tá ó bìí layé
Ta lo mo?
Enìkan ò mògbèyìn
Kóró la wò
Ta lo mo?
Iye ilé tá or kòó láyé
Ta lo mo?
Enìkan ò mògbèyìn
Kóró la wò
Ta lo mo?
Gbogbo àwon ìlù tú kù rojú kókó
Ajé bá n dàále
obá n jó
Orí Ìyá Ajé n wú
Ajé n bo
Won no.
Ó bá wojú àwon ìlù yòókù
Gbogboo won bá rojú kókó
Ó ní e mó dòóró ò
and dankun
Onísé Orún ò forum
E more sikà layé ò
E dáákún
Oníse òrún kò fékà
E more sìkà láyé ò
E dáákun
Oníse òrún kò fékà
Bóo sere layé
O or ba
Bóo sèkà layé
O or ba
Àtore àtìkà kò níí gbé
Káì kò nií gbé
Gbogbo wa
I have tí n sere kò níí gbé.

Òsá Ogbè: Ifá sees many good fortunes for this person. His plans and things cannot be spoiled. Ifá wishes you good fortune from abroad, they will be disputing for this good fortune; It is this person who will take the lead, he is urged not to be aware of the ill fate of his contemporaries, when he is successful.

apatapiti
apithymopath
They made divination for the countless number of drums
They were going to accompany the king to the city of Ìlájé
They were advised to sacrifice
We have already perfected our voices before the king, all in chorus
'Why should we be wasting time on sacrifices'?
apatapiti
apithymopath
They made divination for the Sèkèrè
He was going to accompany the king to the city of Ìlájé
They asked him to make sacrifice
They told him to offer enough money
Since he will be very lucky there
And it will not be postponed
Sèkèrè offered a lot of money
He performed the sacrifice
They all headed towards the city of Ìlájé
Since everyone was going to return with riches from the City of Ìlájé
But if Wealth doesn't see a good dance
And good drumming
She will never come out
Except if she's impressed
The Mother of Wealth also resided there
She would also come to sprinkle wealth on people
Immediately after they entered the city of Ìlájé
It started to rain
It rained so much
What Dùndún
Just as Àdàmò
Gangan
Igbin
Or Àràn
Kànnàngó
And Àpíntí
All existing drums made from animal skin
They were drenched in water due to the rain
Neither could produce any sound
But the pumpkin was turned upside down
The rain did not put enter the pumpkin
When it was time for them to head to Ajé's place
They called the drum Dùndún
He made no sound
All drums made with animal skin
They were wet and they sounded bad
They were forced to call Sèkèrè
'All these drums that we have called, are sounding out of tune'
Sèkèrè came closer
He said Apatapiti
Apathy
He made divination for Sèkèrè the one who goes to the city of Ìlájé
apatapiti
apithymopath
Sèkèrè arrived in the city of Ìlájé
And started to dance
apatapiti
apithymopath
The good fortune that we should have on earth
Who knows?
No one knows the end
We only see the mirage
Who knows?
The number of wives that we should have on earth
Who knows?
No one knows the end
We only see the mirage, who knows?
The number of children that we should have on earth
Who knows?
No one knows the end
We only see the mirage
Who knows?
The number of houses we would build on land
Who knows?
Nobody knows the end
We only see the effigy
Who knows?
The other drums frowned sadly
Wealth was falling sharply
The king was dancing
The mother of wealth was impressed
The wealth was coming out completely
They packed it
He then saw the faces of his contemporaries
All the sadness was clearly visible on their faces
He sang 'don't wreak havoc'
Please I ask you
The messenger of heaven detests destruction
Please don't wreak havoc
I ask you
The messenger of heaven detests havoc
Do not be part of the evil on earth
Please I beg you
The messenger of heaven detests evil
If you do well on earth
You will reap it
If you share the tyranny
You will reap it
Both good and bad would not leave without being awarded
I will never leave without being rewarded
All of us
The reward of a person who does good will not be unfulfilled.

Learn about the Orishas of the Yoruba Religion:

4 comments on “Osala Fobeyo”

  1. Maria de los Angeles

    Excellent conversation, very well organized, I liked things very much, thanks for sharing, Spectacular, Amazing, good night.

  2. Anaisa de la Caridad Rivera Rodríguez

    Hello, when the negativities of the sign are said, it is because the person is the negative or it is the world that surrounds them that is negative because I have that sign and when I go I find myself totally defined and everyone around me treats me as if the negativity of the sign were I literally +5352787548 WhatsApp someone explain to me please thank you

  3. Pingback: Otrupon Ogunda (Òtúrúpòn Ògúndá) - Meaning of the Odu of Ifá

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