ORÍKÌ / ORIN IROSUN MEJI (Invocation for Good Fortune)

ORÍKÌ
IROSUN MEJI
(Invocation for Good Fortune)

Irosun Meji,  Irosun Meji, Irosun Meji,
The Sounding Osun, the Sounding Osun, the Sounding Osun.
Mo be yin, kie jeki awon omo - araye gburo, mi pe mo l’owo l´owo pe mo niyi, pe mo n'ola, pe mo bimo rere ati beebee.
I beg you, let the whole world hear of me, that I am rich, that I have honor, that I have prestige, that my children will be good.
Kie jeki won gbo iro mi kaakiri agbaye,  Irosun Meji.  Ase.
Let them hear around the world that I am a good and blessed person. The Sounding Osun.  May it be so.

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ORIN
IROSUN MEJI
(Song for Good Fortune)

Emi won,  emi won è le pa 'Àpéni.  Ìdárí oró ki pa oró.
Their mouth, their mouth, cannot kill l'apeni.  Idari the Smith cannot kill the Smith.
Emi won,  emi won èle pa 'Àpéni.
Their mouth, their mouth, cannot kill l'apeni.

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ORIN
IROSUN MEJI
(Song for Good Fortune)

Baba ma je nikan je nikan je.  Iyán ti mo gún.  Baba ma je nikan je.
Father don't let me eat along.  I have prepared soup.  Father don't let me eat alone.
Obè ti mo se. Baba ma je nikan je.
I have my knife.  Father don't let me eat alone.

- Awo Falokun

Irosun Meji As Documented by Baba Ayo Salami (Ibae), With Interpretations by Awo Falokun Fatunmbi

Eji Ìrosùn did not fast.

Commentary:  to say someone does not fast is to imply they are spiritual evolved and have no need of taking extraordinary measure to continue to grow and evolve.   They are in alignment with their destiny.

Casts divination for Oni;
The child of the clan Onisin ikô of Kolojo
On the day he was crying because of children
They told him that he would have many children
That his life would be better
And that all good things would stand by him
But he was advised to offer sacrifice for children

Commentary:  when the Odu is asking for a blessing of children there is an implication here of requesting children, a healthy relationship and the means to take care of a family.

Oni; then offered the sacrifice
Life so pleased Oni;
He then was dancing and rejoicing
He was praising his Babaláwo
His Babaláwo was praising Ifá
He said it was as his Babaláwo had said
Eji Ìrosùn did not fast
Casts divination for Oni;
The child of the clan Onisin ikoô of Kolojo
On the day he was crying because of children
They told him that he would have many children
But should perform sacrifice for children
He that used Isin as sacrifice
What do we call such a person?
The mother of Moôjesôin
The father of Moôjesôin
It is Moôjesôin that brought children into this world in multitudes

Commentary:  These lines are the oriki ire.  In liturgical Yoruba the word irosun refers to menstrual blood.  Due to the influence of Christianity in the Diaspora menstrual blood is often viewed as something that is spiritually unclean and necessitates keeping menstrual blood away from sacred objects.  Irosun from the elision I ro Osun meaning the spirit of Osun descends.

Osun is the spirit that protects the ori and it makes the journey from Orun to Aye at the moment a child is conceived.  Menstrual blood is essential to the procreation process and is the medium for cleansing the womb as the receptacle of genetic inheritance.  The use of red camwood called Irosun as an ase (substance with spiritual power) in making some Orisa, is I believe a substitute for menstrual blood.  The use of camwood powder can be looked at as a request to the ancestors for their blessing.

In the cycle of life, death and rebirth ogbe is the first expression of life.  In irosun we have life that becomes manifest as a result of rebirth and rebirth creates the process we call evolution.

Ire,
Awo Falokun