CHILD BEARING

CHILD BEARING
Most marriages have hit the rocks as a result of childlessness. In some cases, it has led to divorce; separation or even untold pain just because either of the couple is unable to procreate. Sometimes, some men result to the practice of polygamy on the grounds that the wife is unable to conceive. This, to an extent underscores the significance and value placed on children. According to God Almighty, children are a means to perpetuate human race on earth. Therefore so much money, time and efforts are invested in a bid to have children. Some couples have undergone series of laboratory tests or alternative diagnosis in order to find the course of their infertility problem, but unfortunately to no avail. At African Heritage Naturalist Care, we are endowed with spiritual capability to handle such situation and bring smiles to the faces of couples who find themselves in this situation. By the grace of God, they shall be blessed with the fruit of the womb.
Òní wiriwiri Ogbè-Dí
Ọ̀la wiriwiri Ogbè-Dí
Ẹyẹ ńlá níí f’apá j’ọgán
Òkú ọ̀pẹ̀ níí hu’mọ̀ l’ẹ́yìn
Díá fún Olúkoyin
Ọmọ atì’dí ṣ’òwò ẹ̀jẹ̀
Ìgbàtí ń sunkún òun ò r’ọ́mọ bí
Ẹbọ ni wọ́n ní kó wáá ṣe
Ó gb’ẹ́bọ, ó rú’bọ
Njẹ́ òwò ẹ̀jẹ̀ kan
Òwò ẹ̀jẹ̀ kàn
T’áwa bá ṣe l’óṣù yìí
Ifá jẹ́ kó d’ọmọ
Ẹ̀yin ò mọ̀ pé òwò ẹ̀jẹ̀ làá ṣe ní’dìí ‘bìnrin
Kó tóó d’ọmọ

Translation:
Today, we repeatedly mention Ogbè -Di
And tomorrow, we repeatedly mention Ogbè’-Dí
A big bird uses its wings as drum
And imù leaves grow on the bark of a dead palm tree
This was the Ifá cast for Olúkoyin
The one who’s uterine bleeding has become a regular business
When she was lamenting her inability to give birth to a baby
She was advised to offer ẹbọ
And she complied
The matter of blood
That we engage in this month
Ifá, please stop it and let there be fruit of the womb
Don’t you know that blood must be discharged from the female genital
Before a baby can ever be born?

Sometimes, For example, a woman may be having problems arising from the parts of her body such as Orí, head; aya, chest; owó, hand; ẹsẹ̀, leg; or even her genital. Some or any of these parts may work against the survival of children. For instance, if a woman chooses children as part of her Àkúnlẹ̀yàn but if the àyà develops irritation against it, the woman will of course give birth to children but the children will be experiencing infant mortality as soon as they come in contact with the woman’s àyà, chest. In Òtúrá-Ògúndá, Ifá says:
Ọ̀gbágbárá abìjí rẹ̀rẹ̀
Díá fún Ọmọ́tinúwẹ̀
Ọmọ Onpetu l’ Óòòwè Adó
Níjọ́ tó n mẹ́nu sùnráhùn ọmọ
Ó gbẹ́bọ, Ó rúbọ
Ó gbérù, Ó tù
Ọmọ́tinúwẹ̀ Ó ti l’ọ́kọ
Ó ti lọ́kọ l’ Óòòwè Adó
Ọmọ́tinúwẹ̀ ó ti l’ọ́kọ
Ó ti l’ọ́kọ l’Éjìgbò Òkòrò
Ọmọ́tinúwẹ̀ ó ti l’ọ́kọ
Ó ti l’ọ́kọ ní Ifọ́n-Mọ̀pà
Ọmọ a pèèwó sílẹ̀ d’oṣù
Éégún ilé-ìdó gbọnrí
Wọ́n ní Ọmọ́tinúwẹ̀ ni ò yan ọmọ
Òòṣà ibẹ̀ kọ̀ jálẹ̀
Wọ́n ní Orí Ọmọ́tinúwẹ̀ ni ò yan ọmọ
Ifá ní Orí Ọmọ́tinúwẹ̀ yan ọmọ
Àyà rẹ̀ ló ń kọ̀ọ́
Ewé Aládé ló ní kọ́mọ rere o dé’nú Obìrin-ìn mi
Ewé ire ò lórúkọ Méjì
Ire ni ire ńjẹ́
A kìí ṣòòṣà l’ódò
Kí làbẹlàbẹ ó má gbọ̀ọ́
Ọ̀rúnmìlà ní a yóó gbọ́ wípé
Ọmọ́tinúwẹ̀ ló bímọ o

Translation:
Ọ̀gbágbárá abìjí rẹ̀rẹ̀ (name of a babaláwo)
The long nail with its broad base
Cast Ifá for Ọmọ́tinúwẹ̀
The Princess of Onpetu in Óòòwè Adó land
When she was lamenting having a child of her own
She was advised to offer ẹbọ
She complied
Ọmọ́tinúwẹ̀ you have been betrothed to a man
You got married in Óòòwè Adó
Ọmọ́tinúwẹ̀ you have been betrothed
You have gotten married in Éjìgbò Òkòrò town
Ọmọ́tinúwẹ̀ you have been betrothed
You have gotten married to them in Ifọ́n-Mọ̀pà town
Where issues relating to taboo are avoided
The Ancestors in Ìdó town maintained their stand
They said Ọmọ́tinúwẹ̀ was not destined to have a child
The Òòsa (òrìsà) of Ìdó town upheld same
They said Ọmọ́tinúwẹ̀’s Orí was not destined to have a child
Ifá said Ọmọ́tinúwẹ̀ is destined to have children
But her chest is repulsive to it
The leaf of Aládé declares that a good child should develop in my woman’s womb
The leaf of Ire bears no other name but Ire
Òòsà propitiation is never performed at the riverside without the knowledge of làbẹlàbẹ*
Ọ̀rúnmìlà said that we shall hear of the safe delivery of Ọmọ́tinúwẹ̀

From the above Ifá stanza, Ọmọ́tinúwẹ̀ got married to three different husbands as result of the death of her babies. She was giving birth to children but unknowing to her, each time she fed the babies with her breast they would die. It was this situation that made her to contract three different marriages to see whether the situation would change. It wasn’t until she consulted Ifá that she was made aware of what was causing the death of her children. But at last, with necessary sacrifice, rituals and other preparations, this misfortune stopped and she gave birth to several more children who survived her.

At African Heritage Naturalist Care Ltd, we shall give a comprehensive diagnosis of infertility problem in order to find the root cause of such problem. The problem may arise from the wife or the husband. Sometimes too, it may be from both parties. In a stanza of Òdí Méjì, Ifá says:

Òdù yí gbìrìgbìrì já’nà
Díá fún wọn ní’dìí ‘kùnrin
A bù fún wọn ní’dìí ‘bìnrin
Ìgbà tí wọ́n ńsunkún àwọn ò r’ọ́mọ bí Ẹbọ ni wọ́n ní kí wọ́n wáá ṣe
Wọ́n gbẹ́bọ, wọ́n rúbọ
Ìgbà ìdí ti jẹ́ ọ̀kan
A ò r’ọ́mọ bí
Ìgbà ìdí di méjì
La tó ńbímọ o

Translation:
A giant pot that came rolling down and landed on the road (alias of Awo)
This was the Awo who cast Ifá for Ìdí’kùnrin (male reproductive organ)
Also cast same for Ìdí’bìnrin (female reproductive organ)
When they were lamenting their inability to bear children
They were advised to offer ẹbọ
They complied
When the reproductive organ was single (without partner)
There was no offspring
But when the two different organs copulate
We become blessed with offspring

In a stanza of Ìrẹtẹ̀-Òdí, Ifá says:

Kíwọ tẹ̀dí mọ́ mi
Kémi tẹ̀dí mọ́ ẹ
A tẹ ọká, ọká ń pọ oró
A tẹ àkéèké, ó kọ ìrù ìjà sẹ́yìn
Dífá fún ọkọ-níyàwó porìpo
Wọ́n ńfẹkún sùnráhùn ọmọ
Wọ́n ńfọwọ́ osùn gbágiri gbígbẹ
Ẹbọ ni wọ́n ní kí wọ́n ṣe
Wọ́n gbẹ́bọ, wọ́n rúbọ
Rírú ẹbọ níí gbeni
Èrù atùkèsù a dà ládàjù
Kò pẹ́ kò jìnnà
Ẹ wá báni ní jẹ̀bútú ọmọ
Jẹ̀bútú ọmọ làá bá ni lẹ́sẹ̀ Ọ̀pẹ̀

Translation:
Kíwọ tẹ̀dí mọ́ mi {alias}
Kémi tẹ̀dí mọ́ ẹ {alias}
We stepped on cobra, it spat out venom
We stepped on scorpion; it poised its tail for a fight
The message of Ifá was revealed to the couple
They were lamenting their state of childlessness
And were rubbing the hands of cam wood on the dried wall
They were advised to offer ẹbọ
They complied
Soon after
Come and meet us in joyous celebration of children
In joyous celebration do we find people at the foot of Ọ̀pẹ̀ (Ifá)

By the grace of God, we shall put smiles to the faces of such people. In a stanza of {Ọ̣̀wọ́nrín-Ìrosùn} ifá says thus;

Ọ̀já lọ̀já ọ̀wọ́nrín
Gèlè ni gèlè ìrosùn
Dífá fún Aláàkókó
To nsawo lọ sílé onírẹsà – mọdẹ
Dífá fún onírẹsà-mọdẹ
Ẹkún ọmọ lo nsun
Ó rọ́mọ lẹ́yìn àdíẹ ó túpúrú sẹ́kún
Ọ́ ní bóyá ọ̀rìṣà ló se’rú èyí fẹ́yẹ oko
Ọ́ ní Àkókó ó dé ó
Awo ilé Onírẹsà – mọdẹ
Lílọ lo nlọ àbí òò tíì lọ
Ó ní òun Àkókó òun dé o
Awo ilé Onírẹsà – mọdẹ
Lílọ lọ ńlọ yìí
Bó bá d’àmọ́dún
Ma wá bẹ̀ẹ́yìn wo
Ẹ ó yún sínú
Ẹ ó pọ̀n sẹ́yìn
Nínú jẹ̀bútú ọmọ lẹ̀yin ó wà o

Translation:

The strap is that of Ọ̀wọ́nrín
The headgear is that of ìrosùn
That was the ifá cast for Aláàkókó
When going on spiritual mission to the house of onírẹsà – mọdẹ
Same ifá was cast for onírẹṣà – mọdẹ
When lamenting his inability to have children
Whenever he set his eyes on chickens behind the mother hen
He was always in tears
He wondered whether it was god [Òrìṣà] that made it so for the bird
He said that here comes Àkókó
The Awo of Onírẹṣà – mọdẹ
Are you going or not?
Àkókó replied that
He was already on his way back home
That by the following year
He would come and visit them
That your wives would have conceived
And would have put to bed
You shall all rejoice with abundant children.