Oyekun Osa (Òyèkú Òsá)

Oyekun Osa (Òyèkú Òsá) is the 40th Odu of the Ifá divination system. This sign speaks of the reverence and respect due to the recently deceased, and how this connection with the spiritual world influences the life of the person consulting the Ifá oracle. Ifá teaches that, to reign in life, open paths, achieve prosperity, and enjoy true respect, it is essential to offer sacrifices to the Ìyàmí (the Witches), mistresses of the hidden and secret power. They are the ones who allow the person with this Odu to be crowned and remain standing. Therefore, Ifá advises fulfilling the prescribed sacrifice so that good fortune may enter and remain under one's own roof.

Index

Analysis and meaning of the Ifá Odu Oyekun Osa

Oyekun Osa is an Odu of correction and humility. It shows what happens when a person loses respect: for elders, for the Saints, for the Eggun, and even for their own home. Here Agoi—female Saint Lazarus—and special reverences for the dead are born; therefore, this sign is full of warnings about burials, masses, and attending to deceased relatives who continue to ask for guidance.

This Odu reveals a dual personality: outwardly, one may see order, but inwardly there is filth, mockery, resentment, or ingratitude. This contradiction opens the door to accidents, illnesses, and moral downfall. The great Osobo here is alcohol, filth, and disrespect: whoever becomes accustomed to living this way ends up poor, despised, and spiritually destroyed.

Oyeku Osa teaches that one cannot "grasp the head" prematurely. The elephant's head represents Olofin and great responsibilities. This sign commands one to start from the tail: to climb little by little, with sacrifice, obedience, and humility. Ambition without Ebó (sacrifice) leads to wars, envy, and blows to the head, both literal and symbolic.

Economic aspects

In economic matters, Oyeku Osa is a sign of merchants and traders, but it makes it clear that not every business is worthwhile. Two people may be fighting over the same house, inheritance, or money; Ifá warns that before entering into competition, one must make a sacrifice. Money that prospers is that which is born pure, with spiritual order and a clear conscience.

This Odu forbids becoming proud when money arrives. Wealth that makes one forget humility, gratitude, and respect for those who helped "rots": Eshu closes the paths, and what was gained is lost in disputes, illnesses, or accidents. Oyeku Osa asks that one attend well to Eshu, settle outstanding debts with Shangó, Obatalá, and Orúnmila, and put the house in order so that good fortune may enter.

He also reminds us not to fight for what is "rotten": corrupt businesses, dirty deals, or toxic partnerships. If one insists on holding onto what is already damaged out of pride or envy, Eshu divides the remains, and the person is left only with a bitter lesson. First, the offering (Ebó), then the decision.

Health in Oyekun Rikusa

In terms of health, Oyekun Osa indicates a risk of head injuries, conflicts with authority figures, and prostate problems, as well as eye and genital infections. The person should avoid getting into fights, not challenge those in positions of power, and go to the doctor for regular checkups: this Odu does not forgive negligence.

Drinking is a critical issue. Alcohol here isn't "fun," it's a tool of destruction: mixing it with driving, arguments, or important decisions leads to serious accidents, even the possibility of killing someone with the vehicle and incurring the punishment of the affected family. Ifá is unequivocal: you cannot drink and drive.

Oyeku Rikusa also speaks of a crippled or leg-affected Egun (ancestral spirit) seeking attention. When this Egun is not attended to with masses, flowers, and prayers, the energy manifests as chronic pain, a feeling of being dragged along, and a sense of heaviness in life. Not waiting until things are very bad to react is part of the message of this Odu: late repentance does not replace timely Ebó (offering).

Religious and spiritual aspects

Spiritually, Oyekun Osa corrects disrespect. Here, the person fails to honor the Orisha, does not properly greet the drums, mocks the children of Obatala, and offends Orunmila. This Odu demands rectification: attending to Eshu well, feeding Orunmila, making sacrifices to Obatala, and painting the house white as a sign of cleansing and a genuine change in behavior.

This sign emphasizes respect for Egun and the Witches. A woman should cover her face or turn away at a funeral; a man should offer a greeting. This is not superstition, but spiritual protocol. Furthermore, it mandates that masses and offerings be made for the deceased disabled relative, because their peace directly influences the stability of the person consulting the oracle.

Oyeku Rikusa asks for discretion: spiritual secrets cannot be divulged, nor can one's tongue be used carelessly. Meetings are not to be attended merely for gossip or shady dealings. Truly fruitful gatherings are those centered around Ifá, where doubts are clarified, sacrifices are decided upon, and the union of soul and body is sought under the guidance of Orúnmila.

Personal relationships (Love) in Oyekun Osa

In relationships, Oyeku Osa indicates divided homes: people fighting over houses, inheritances, and money; children who disrespect their parents; mockery and irony within the family. Love here quickly becomes contaminated when respect is lost and spiritual impurity is normalized in daily life.

This Odu warns against falling in love with mere form, luxury, or "spiritual appearance." Behind great beauty may lie dark secrets, manipulations, or unseen pacts. Ifá invites us to examine character, sobriety, responsibility, and how that person honors their elders and their ancestors.

Òyèkú Òsá It calls for honoring the home and its roots: a clean, orderly, sober, and peaceful home so that Obatalá may dwell there. The couple who prospers under this sign is the one who accepts spiritual discipline, respects their elders, performs Ebó when Ifá commands, and does not use mockery or irony as a form of communication. There, love becomes a path, not a punishment.

General Description of the Ifá Sign Òyèkú Òsá

Òyèkú Òsá also reveals the war between Shangó and the son of Eshu, reminding us that strength alone is not enough: one must use cunning and know when to take refuge under the “protective tree” (poplar leaves, ewe adán). The leaves facing upwards are used for good, those facing downwards for dark works and for Ituto (a ritual involving divination). This Odu teaches that, just as these leaves are chosen, a person must choose which side of their character they will live with: the light of discipline or the darkness of recklessness.

Names or Aliases:

Oyekun Osa.
Oyekun Rikusa.
Òyèkú Òsá.
2-9.

What originates in the Ifá odu Oyekun Osa?

Saint Lazarus female.
Olofin is asked with two coconuts painted white.
The person does not fulfill any saint's duties.
Oyekun Osa speaks of a deceased relative or one who is ill.
The person does not respect anyone.
It was the war between Shango and the son of Eleguá.

The Ifá Oyekun Rikusa odu marks:

Beware of blows to the head.
Two fight for the same thing.
A person should never try to reach the top; they should always start at the bottom. Through hard work, they will climb above others.
Oyekun Rikusa is the odu in charge of having a reverence (greeting) towards the deceased person, in gratitude for the return of the person after death.
This sign means you should take care of your prostate.

Recommendations

For those who complain that they do not see results, place your generals inside Shangó and cover them with 16 poplar leaves lying face up, and bathe with 16 poplar leaves gathered face up.
Fulfill what is owed to Obatalá and respect him, as well as his children.
Offer Shangó a bunch of bananas covered with poplar leaves lying face up to cover all the bad things done in life.
To make holy in order to clear the path.
Take good care of Eshu, feeding him a small goat, and feed Orunmila with two black hens to be in Iré in this Odu.
Offer goat to Obatalá and paint the house white to clear the path and leave the bad behind.
Perform Ebó before traveling, to avoid setbacks.
Perform Ebó when there is a struggle in the house for money or housing, so as not to lose them.
Paint the house white inside and out so that Obatalá will visit it and grant good luck.
Try to be grateful to those who do good.
Attend only meetings related to Orunmila and the philosophy of Ifa, not for business purposes.
Making a sacrifice when competing for a benefit, in order to triumph over the opponent.
Climb from the bottom to reach important positions or roles, without rushing.
Always start "from the tail" and let yourself climb over others through sacrifice.
Have your own Ifá when Oyekun Rikusa comes out in divination; if you already have it, prepare the special sacrifice (Ono-Ifá in Yoruba, odiha in Benin).
To dedicate oneself to the Ifá priesthood as one's main activity, being honest and loyal to Orúnmila and to one's fellow human beings.
Use poplar leaves (ewe adan) that are facing upwards for good works and reserve those that are facing downwards for Ituto works.
Recognize that living "half-heartedly" with another person is not advisable and resolve that situation.
Hold mass and attend to the deceased relative with leg ailments with food, flowers, candles, tobacco, coffee, liquor and prayers.
Respect your parents and religious elders.
Walk cleanly and take care of the house so that it is always clean and tidy.
Take care to avoid microorganisms, especially in the eyes and genitals.
Make a sacrifice to Eshu on the riverbank, taking a river stone as a symbol of the union of soul and matter, when the Odu indicates it.
Allow Orunmila to mark the appropriate sacrifice so that the wars in life may end and soul and matter may be united.
Treat the disabled or crippled family member discreetly and make a sacrifice for him with four cowrie shells, four yards of white cloth and 40,000 (coins), adding the iyerosun of the Odu.
Serve at night with a rabbit to protect yourself from false testimonies and gossip.

prohibitions

Do not consume alcoholic beverages to avoid alcoholism and physical destruction.
Do not drink alcohol and drive, so as not to cause accidents or the death of another person.
Do not become proud no matter how much money you may have, lest death take it away and Eshu close the paths.
Do not be ungrateful to those who do you good, because ingratitude will be the beginning of your downfall.
Do not attend meetings for the purpose of profiting or obtaining dividends.
Do not rush to obtain important positions; avoid excessive haste to climb the ladder.
Never try to "take the lead" or seek the main position without being prepared; always start from the bottom.
Do not underestimate Orunmila, especially when he must mark the appropriate sacrifice.
Refrain from intervening in fights, to avoid blows to the head and the wrath of higher powers.
Stop attending meetings of secular societies to which you belong.
Refrain from attending meetings where false testimonies may be made about you.
Avoid drinking, filth, irony, ingratitude, mockery, and disrespect, because they lead to poverty, contempt, and physical and moral destruction.

You can read: Ifa Oyekun Meyi sign

Sayings of Oyekun Osa:

Revolution at home, stumbling on the street.
The vain man wants to be a dried fig before he is a ripe fig.
Nothing good comes without effort.
An old man does not make fun of himself.
The person who can leave his home to serve Orunmila becomes a strong man.

"The vain person wants to be a dried fig before becoming a ripe fig" teaches that pride seeks shortcuts. Those who try to appear wise, prestigious, or great without going through the process of maturing end up empty, without true substance, and exposed to ridicule.

Oyekun Rikusa's Ifá Ethical Code

The Awó does not live half with anyone.

"The Awó does not live half-heartedly with anyone" teaches that the Ifá priest cannot live a life of compromise. His spiritual commitment demands independence, clear boundaries, and unbiased spaces. Where there is only partial sharing, destinies, debts, and conflicts become intertwined, clouding his path and his sacred mission.

You can read: Treaty of the Sign of Ifa Osa Yeku

Ifá says in the odu Oyekun Osa (Rikusa)

Don't fall in love with appearances or luxury alone: behind great beauty, something otherworldly may be hidden. Ifá teaches us to respect the secrets of the ancestors and to guard our tongues, because indiscretion opens doors that cannot be closed. Not everything is won by force; often, victory comes with cunning and patience, climbing the "tree of refuge" and letting the enemy fall under their own weight.

This Odu reminds us that obedience to Ifá and gratitude to the One who blessed us are the foundation of a pure life. Wealth that separates us from respect and humility rots away. We shouldn't wait until we regret it to perform Ebó: belated tears don't replace the sacrifice denied in time. Nor is it wise to fight over what is already "rotten"; if envy and pride rule, Eshu divides the remains, leaving only a bitter lesson.

True prosperity comes from serving Orunmila and working diligently. There is no greatness without sacrifice, no family without responsibility, and no wealth without discipline. Those who wholeheartedly dedicate themselves to Ifa ride their destiny by day and rest in peace by night. Meanwhile, they must prepare the way for the "good Samaritan": a generous heart and a well-performed Ebó attract help sent by Olodumare. Prayer functions like a sacred leaf: it names what must be stopped and blocks its path with faith and discipline.

This sign warns against underestimating the power of witches or the "garbage collectors" of life. Those who seek to reign must first sacrifice those who govern the occult. One cannot desire the elephant's head without being prepared: the head represents Olofin and great responsibilities. Ifá commands starting at the tail, ascending step by step, and allowing sacrifice to elevate; hasty ambition breeds unnecessary wars.

Honoring one's home and roots is also central to Oyekun Osa: sacrifices are made to inhabit a blessed home, because even if one travels far, the spirit needs to return to its origin. One does not enter into war or competition without first sacrificing; money that flourishes is that which is born pure and with the blessing of Ifá. Therefore, when this Odu appears in divination, it is advised to make a sacrifice to Eshu with a goat and to treat young people with akará (a type of sweet bread) or cookies, avoiding conflicts with authorities. In Igbodun (a sacred space), a goat is offered to the Witches so that they will stop harming property and businesses. In this way, the person is protected from hidden forces and walks according to the order established by Ifá: respect, sacrifice, and discipline.

What does the sign Oyekun Osa (2-9) talk about?

In this Ifá Agoi, female Saint Lazarus, daughter of Nanu and Azojuano Soyi, was born.
In this Ifá, one falls into disrespect towards Orúnmila.
In the person's house, two individuals fight for possession of money or a home.
Oyekun Osa is Ifá of merchant and trafficker.
This Odu contains the advice attributed to Oyeku-Kpota on the management of meetings and the spiritual approach to life.
When Oyekun Osa appears in divination, it indicates that the person is competing for a benefit and that, through sacrifice, they can overcome their opponent.
This Odu shows that there will be competition for important positions and that the person will often face others who want the same thing as her.
It is explained that, when Oyekun Rikusa appears in divination, the one who struggles for existence has in this Ifá a guide to organize their spiritual and material life.
It is said that, under the guidance of Orunmila, a person can prosper to the point of happily marrying, having children, owning a car, and having servants.
This Odu tells of the war between the son of Eshu and Shango, where Shango was saved thanks to the poplar tree.
The use of poplar leaves (ewe adan) is detailed, distinguishing between those used for good work and those intended for Ituto work.
Oyekun Osa speaks of a deceased relative who was sick in his legs and walked with crutches.
It is mentioned that the person goes to the drums and does not greet them with the respect they deserve.
The meaning of Oyekun Osa clarifies that the elephant's head, for this Odu (Oyekun Rikusa), represents Olofin and that the person is not yet ready for that position; they must remain at the "tail" until Orunmila determines it, otherwise they will have competition wherever they go and will be harmed by trying to climb too fast.
This Odu speaks of dual personality: the person is engaged in an internal struggle with their soul.
It is explained that the spirit of Eshu (Onne), when riding an Elegba, is represented by a stone taken from the river as a symbol of the materialized soul (soul and matter).
This Odu Oyeku Osa narrates the imminent danger of blows to the head, caused by superior powers when the corresponding sacrifices are not made.

To Awó Oyekun Rikusa

Someone you performed a divination ritual on will complain that, after having the ritual performed, they haven't seen any results. They will come talking about something that happened to them and that happened again.
The person should not be upset and must pay Shangó what they owe him.

Oyekun Rikusa – For men

When a man sees a funeral, he should salute.
If a person curses a child of Shangó, the curse will rebound on them.
If this Oyekun Osa marks Osobo, it is because a son of Shangó cursed him and the curse reached him.
The person must go to the doctor for a checkup.

Oyekun Rikusa – For women

When a woman goes out into the street and sees a funeral procession, she must turn her face away or cover her face with her hands.

Oyekun Osa Osobo Ikú

The person with this Odu must be careful not to run anyone over with a vehicle and, if it happens, they cannot flee, because the family of the person run over will try to kill them.
Here the person does not meet the Saint.
In the corner of their house they killed or are going to kill a person.

Works (Ebós) of Odú Oyekun Osa

To destroy the enemies:
Nine poplar leaves (ewe adán) are taken, laid face down, and smeared with palm oil. A stone is chosen that is believed to "eat" Shangó. The names of the enemies are written on tracing paper, and the leaves are covered with Iyefá (divination powder) recited according to the Odú in Osogbo (negative power). Everything is then tied with red thread, placed at Shangó's feet, and a rooster is offered. Finally, everything is wrapped and taken to the foot of a poplar tree.

For cleaning:
A cleansing ritual is performed on three consecutive Fridays using seven types of legumes, palm oil, garlic, onion, and seven penny coins (of the Awan type). Everything is placed in a small pot behind the front door of the house. At the end, it is taken to the base of a leafy tree. Two guineas are offered to Azojuano (Saint Lazarus).

To clean the house:
Two dried coconuts are painted, half white and half blue. They are presented to Olodumare (God) at noon and left for seven days at the foot of the Orisha that appeared in the divination. Then they are rolled around the entire house, from the back to the entrance, saying: "Shilekun Oyeku-Berikusa". Finally, they are gathered up and taken to the top of a hill.

Prayer of the Oddun of Ifá Oyekun Osa:

OYEKU RIKUSA KULET KUKU OGUN ATI OSHOSI
DARIKO OYEKU SA AFEREFUN OYA. ORUNMILA ADIFAYOKO
ALODOFA OTOKU TOYE IÑA MEJI IÑA LOWO OSA NITO
LAWASHE LOSOSHU KOMANDI KOLILU ODAM OTOKU TEYE
ORUBO.

Suyere (Song)

AGOI WIYEBE AGOI KOIYEBE
BABA EGUN ONIFA ARIKUO.

Herbs (Ewe) from Oyekun Osa 2-9:

Yamagua.
Jaguey.
Sargasso.
Slacker.
Poplar.

You can read: The signs of Ifa and their Meaning

Patakies (stories) of the Oyekun Osa sign:

Azojuano and Nanu's daughter, Agoi

Along this path, Azojuano Soyi and Nanu had a very beautiful daughter named Agoi. She was as beautiful as she was proud: she rejected all the suitors who approached to ask for her hand, because she only wanted to marry a man who matched her beauty and wealth. Agoi sold omiwo, ekrú, ekrú-aro, and adalú in front of her father Da Soyikajua's palace.

One day, while tending her stall, she saw a stranger approaching in the distance. He was breathtakingly handsome and wore rich, striking clothes. The sight of this man immediately captivated her. So great was her impact that she abandoned her business and rushed to the palace to speak with her parents.

In front of Azojuano Soyi and Nanu, Agoi declared that she had finally found the man of her dreams and wanted to marry him. Her father and mother accepted without hesitation; they were tired of her constant refusals and whims. That very day, Agoi made all the arrangements and married the mysterious man.

According to custom, the bride could not sleep at her parents' house that night, but had to leave with her husband for his homeland. So, husband and wife set off. After a while, Agoi asked her husband where they were going, and he replied that they were heading to the center of the Earth.

They continued walking, until a voice was heard from the mountain ordering:
—Bend over, hand over your clothes.

Agoi's husband undressed effortlessly, before her astonished gaze. Then Agoi discovered the truth: that handsome man was not a human being, but a spirit. His figure transformed into a round, brilliant light, without feet, head, arms, or any human form whatsoever. He was only light, but with great intelligence and astonishing powers: a phenomenon from another world.

Agoi, however, did not flee. From childhood she had been sworn to the foot of Zangbeto Egun Arará, and that alliance with the spiritual world gave her the courage to continue to the end of the journey.

On their journey, they crossed a strange river. Over its waters, colorful cloths swayed back and forth, speaking as if they were people, yet without human form. They were Egun Agdá. Agoi, amazed, exclaimed:
—So many strange and unusual things!

They continued onward, and she saw creatures in a fetal state walking inside a clay pot, with feathered crowns on their heads. This was Aroni Añagui. Later, when night fell, she witnessed something even more astonishing: a rooster wearing trousers, smoking a pipe. It was the spirit of Osanyin.

Impressed, Agoi said:
—So many fantastic things that transform!

Then her spirit husband warned her:
—Never tell anyone what you have seen, because if you do, you will die.

When they finally arrived at her husband's house, they were greeted by even stranger beings, who walked and moved only by the power of thought. These spirits observed Agoi and, seeing her weak and frail, decided not to sacrifice her immediately to Olofin. They let her rest for seven days to regain her strength before her fate.

ExplanationThis story illustrates the danger of vanity and falling in love with mere appearances. Agoi, blinded by beauty and luxury, abandons her work and the safety of her home to follow a seemingly perfect stranger who turns out to be a spirit, leaving herself at the mercy of forces she doesn't understand. The lesson is that those who choose based solely on appearances risk their lives and their destinies: Ifá reminds us that true security lies in character, humility, and respect for the boundaries of the spiritual world, not in what glitters on the outside but is empty within.

The war of Eshu and Shango

Once, Shangó had a great war with the son of Eleguá. The son of Eshu was always armed, determined to kill Shangó wherever he found him.

One day, Shangó was walking peacefully when he came across him. Eshu's son, upon seeing him, drew his weapon to kill him. Since Shangó was unarmed, he had to run for his life. Eshu's son didn't want to miss the opportunity and pursued him furiously.

Shangó, in his flight, reached a poplar tree and climbed it, hiding among its branches. When the son of esu He arrived at the place, didn't see Shangó anywhere and was bewildered, not understanding how he could have disappeared before his eyes.

Then Shangó seized the moment: he leaped from the top of the tree, fell on Eshu's son, knocked him face down to the ground, and thus managed to defeat him.

Nota: Therefore, the poplar leaves used for the Saint and for good works are those facing upwards, while those facing downwards are reserved for bad works and Ituto.

ExplanationHistory teaches that victory doesn't always go to the one with the most weapons, but to the one who knows how to use intelligence and seize the right moment. Shangó, unarmed, didn't rely on force but on cunning and the protection of the poplar tree. Ifá reminds us that, in the face of persecution and envy, sometimes the best defense is strategy: climbing the "tree of refuge" and letting the enemy, blinded by rage, expose themselves to defeat alone.

Oyekun Rikusa Ifá Traditional

Òyèkú Òsá (Verse)

Eye kan ni n fò I léérémi léérémi
O fapá òtún nalè
Ó ró gbonrangandan bi oko
Eye kan ni n fò I léérémi éérémi
O fapá òtún nalè
Ö ró gbòràngàndàn bí àdá
Ogun ò duó ní kòtò odò mó
Ogun ò duó ní gegele saále saále
A day fún Òrúnmìlà
Wón ní kí Baba or rubo
Kó le fÀjìjà wó won mólè fíínfín
Òrúnmìlà ní n bèèrè pé ogun ti ón gbé ti òun yìí
Òun according to nbè
Wón ni gbogbo ogun òhún ni ó run
Wón ní Àjìjà owóò rè ní ó móo fi nalè
Òrúnmìlà bá rbo
Òrúnmìlà bá le gbogbo ogun lo
Ayé bá n dara
Òrúnmìlà lóun ò níí jógun or mú won nlé ayé
Bí ón bá rbo
N ní wá n jó ní wá n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Eye kan ni n fò léérémi léérémi
O fapá òtún nalè
O ró gbonrangandan oko
Eye kan ni n fo I léérémi léérémi
O fapá òtún nalè
Ó ró gbòràngàndàn bí àdá
Ogun ò duó ní kòtò odò mó
Ogun duó ní gegele saále saále
A day fún Òrúnmìlà
Wón ní kí Baba or rubo
Kó le fÀjìjà wó won mólè fíínfín
Baba gbebo nbe
Ó rubo
Mo ló fÀjìjà wó won mólè
gbonrangandan
Babá ti fÀjìjà wógun móle
gbonrangandan
Àjìjà ti wógun móle
gbonrangandan.

In Oyekun Osa Ifá it says that this person will win in life. He should offer the sacrifice to make himself triumphant. Ifá wishes him well and that no war will stop him. An adult goat is the sacrifice.

A bird flew methodically moving its wings up and down
He used his right wing to touch the ground
This produced a chime sound like the sound of a hoe falling
A bird flew methodically moving its wings up and down
He used his right wings to touch the ground
It produced a chime sound like the sound produced when a machete falls.
The war does not stop in the valleys of a river anymore
The war now stops atop the defiant hill
They were the ones who made divination for Òrúnmìlà
Baba was advised to offer sacrifice
To beat them all with his rattle
This is Òrúnmìlà who was asking about the war that was being waged against him
He asked 'I triumph'
They told him that all wars will be won
They told him to always use his rattle to hit the ground
Òrúnmìlà performed the sacrifice
He drove away all war
Life then pleased him
Òrúnmìlà said that he would not allow the people of the world to be detained or arrested for war
If they make the sacrifice
He then began to praise his Babaláwos
Their Babaláwos praised Ifá
He said it was exactly what his Babaláwos had said
A bird flew methodically moving its wings up and down
He used his right wing to touch the ground
This produced a chime sound like the sound of a hoe falling
A bird flew methodically moving its wings up and down
He used his right wings to touch the ground
It produced a chime sound like the sound produced when a machete falls.
The war does not stop in the valleys of a river anymore
The war now stops atop the defiant hill
They were the ones who made divination for Òrúnmìlà
Baba was advised to offer the sacrifice
Since he will defeat all his enemies with his rattle
Baba heard about the sacrifice
And he did it
I said he used his rattle to win the war
gbonrangandan
Baba has used his rattle to end the war totally
gbonrangandan
The rattle (Àjìjà) has crushed them
gbonrangandan.