Ika Bemi

The jicotea and the eagle

In this path, an eagle was fighting a jicotea, trying to eat it, but the jicotea had a shell hardened by the eagle’s many peckings, and the eagle could never harm it. The eagle harassed the jicotea so relentlessly that it went to be read by Orunmila. He saw this Ifá and told it that, in order to rid itself of the powerful enemy from above, it had to make an ebbo. But the jicotea did not believe what Orunmila had told it and did not make the ebbo.

One day, the eagle invited the jicotea to a feast being held at the summit, but the jicotea said: «How am I to go to the feast if I cannot climb the hill?» The eagle replied: «I will carry you on my wings.» The jicotea accepted without realizing that the eagle was its enemy, climbed onto the eagle’s wings and, when the eagle soared high above the hill, it folded its wings. As a result, the jicotea fell from that great height and was shattered on the stones below. Then the eagle descended and ate the remains of the trusting jicotea.

This Ifá turns fore if the indicated ebbo is made.

When wickedness appeared to Elegbara

Elegbara had his palace at the foot of the laurel trees, and at night he was afraid to fall asleep, because when he closed his eyes he saw all the strange forms in which wickedness presented itself to visit him. Frightened, he would cover his head and get up to check the doors and windows, to see whether they were properly shut or whether someone was inside. Orunmila ordered him to place at his bedside an igba with ewe dun dun, purslane, ewe tete, atiponla, and laurel leaves, to pour spring water over it, letting it feed and asking: Ikú unlo ete. He also advised him to refresh his house with an omiero of ewe iwereyeye, onibara, ewe dun dun, omi oyuoro and iyobo funfun (white sugar).

The great story of Ika Bemi

In the land of Oluloye lived a woman named Awani Loyo, who had a son upon whom Elegbá had been seated, and who did not need to make Ocha. At the age of 7, the boy left her side. While Awani Loyo was going through many hardships, one day she met Obatalá on the road and began to sing:

«Awo Baniche Yenyere Obatalá Awani Loyo Obatalá Awani Loyo».

Obatalá said to her: «Omo Oyá nNi Legun Oyá Ni Legun Omo Yareo Eggun Awani Loyo», and Awani Loyo fainted from the hunger she was suffering. Then the shadow of Eggun Orugbaye Oku Oru Baye appeared. Obatalá was astonished and gave food to Awani Loyo, who had two eyeles and one akuko, and thus Awo Oba Niche came back to life.

Obatalá made Moforibale to Eggun and Eggun made Moforibale to Obatalá; then they took him to where Orun was and swore him in, telling him: «Go out and find Elegbá so that he may be consecrated with you.» He went out and said to Obatalá and Eggun: «Give me your blessing.» Then he set out for the land of Oluloye, and Obatalá gave him a little bell which he placed around his neck, and Eggun gave him a piece of iron and a hoe to strike along the way. Eggun told him: «You must call your mother in this way: ‘Iya Mi Kele Kele Iye Olorun’».

When he arrived in the land of Oluloye, his mother was eating etu and eyele. He ate what she ate, and she handed him his Elegbá and said: «My son, kashegbo kacheto, everything you do in life will turn out well.» At that moment Ozain appeared and said to him: «Etu Mayawa Eggun Eye Eggun Mayilona».

Then he went out walking with the boy Ogbe Nile, and all along the way he prayed: «Ochanla Eggun Bimori Weye». They arrived where Awo Ika Bameyi was, so that he would make Ifá for him.

Awo Ika Bameyi was astonished to see Obatalá, Ozain and Eggun. After making moforibale to them, he asked: «What have you come for?» They answered: «Wabani Tefo Eni Ifá, Tifa Orunmila Eni Fa Adele Wewe Nifa Yumbale». Orunmila sent for the babalawos and they made Ifá for him, drawing Oyekun Meyi. Shangó seated Awani Loyo on Osa Culeya and drew Ika Bemi. On the 4 days of Ifá, together with Shangó, they brought him out early in the morning and carried him with 7 mariwo and washed his head while they sang:

«Oniere Lewa Oni Ifá Olorun Onire Lalawe Eni Ifá Olorun».

The godfather gathered that water with the mariwo, placed it at the foot of Shangó, gave him a young eyele and cleansed him, and sent all of it to the river. A young bird, and that is how the umbe untefa of Orunmila came to be.

The revenge of Oluo Popo

In the land of Kowanile lived Awo Ogbochiyi Ika Bemi, a son of Shangó who enjoyed great prosperity. His lands were very rich, and tranquility, health and economic growth reigned there; all his business ventures flourished. Everyone, in general, lived well.

One day a pilgrim called Adete and Alaquisa arrived in that land, a leper dressed in sackcloth. It was Oluo Popo, who struck a wooden agogó and sang: «Babá Odire Agolona E Ago E Mowanile«. The people, on seeing him, were frightened and fled from him.

He came to the door of Awo Ogbochiyi and knocked insistently. Hearing him sing, Awo was frightened and did not get out of bed, covering his head with the ashola. As the visitor kept knocking with insistence, Awo Ogbochiyi sent Elegbá to see what the person knocking so insistently at the door of his house wanted.

Oluo Popo, on seeing Elegbá, understood that Awo Ika Bemi had scorned him, and he became very angry. He began to sing: «Echichi Abe Ikú, Awo Kigbaru Ikú, Arun Kosi Kode Kiyo Mowanile». In time, Ikú (death) and Arun arrived, and the people of that land began to die and fall ill, as did the animals. Because of the great mortality, people began to leave the land, and business went from bad to worse.

Faced with such desolation, Elegbá said to Awo Ogbochiyi: «You must go and find Orunmila to learn what is happening in this land.» Awo Ogbochiyi set out in search of Orunmila and, when he arrived, told him everything that was happening in his land.

Orunmila made osode for him and saw this Ifá, and told him: «This is the work of Oluo Popo, who felt offended and slighted by you. Elegbá and Oshún are the only ones who can obtain his forgiveness, but all of you must respect him and honor him for the rest of your lives. Take this ewe oporoporo, crush it well and extract as much juice as you can. Add oñí, eku, eya, awado, set out a fitila (oil lamp) and call on Oshún so that she may help you.»

Awo Ogbochiyi set out on his way back to his land, singing as he went: «Awale Wale Oshún Lomicholo, Awale Wale Ayagba Nichoro Ero Ni Mowanile Ika Bemi».

When he reached his land, he prepared the fitila and lit it. Together with Elegbá, he knelt before it, imploring Oshún with the little bell and singing to her: «Iya Mi Ni Agogó Momo Oshún Iya Dide Dide Kowayo Lede Coyu Dide».

When Oshún heard the song and caught the scent of the fitila, she entered the house of Awo Ogbochiyi. They gave her moforibale and told her why they were calling her, and she promised to help them. Oshún went out to the door of the house and saw Oluo Popo who, hidden behind the baiyeku tree, was watching that land being destroyed. Oshún walked toward the tree, singing:

«Mowanile Ea Afiguerema Oshún Adeo Ilu Odoyeo Obalu Aye Afiguerema Iya Yeo Mowanile Olu Ogdo Yeo Ogbalu Aye».

When Oluo Popo heard the song, he came out to meet Oshún. She approached him singing and passed her hand over his head with epo and oñí, and Oluo Popo grew calm. She gave him an ota that shone brightly and told him: «This is the secret you lack so that you may live in peace in one land without wandering so much, but you must save this land.»

Oluo Popo took off an ileke with all its beads and gave it to Oshún, saying: «With this they will be saved in this land, but they must respect me and remember me always,» and he withdrew in search of his own land, to seat his secret. Oshún presented herself to Awo Ogbechiyi and placed on him the ileke with beads of all the paths, and told him: «Now give the ounko and the three jío jío to Elegbá. Distribute the ara of the ounko at the four cardinal points of the forest. To the jío jío, add eko, eran malu, eku, eya, awado, bogbo ere, otí, oñí, epo and seven cents to each one, and place them at erita merin of your ile.»

At the moment Elegbá was eating the ounko, Shangó arrived with Orunmila and said to him:

«My son, take the flesh of the yam and boil it. Season all the meat with oporoporo and efirin herbs, then place it at the door and offer it to Oluo Popo a Niwe. Afterwards, take the flesh of the yam and mix it with palm oil, kola nuts, obi seeds, a bundle of Aira herbs, a sacred stone of Oshún, 5 gourds, 5 pumpkins, a hen, an ox-eye seed, a necklace of Oluo Popo, oporoporo and efirin herbs, amati kekere, eran herbs, ashes of iki carbonero, the head of Ekute, a rat, a jutía, a ram, a dove, a tortoise, a pomegranate, a lodestone, 7 Ifá seeds, 7 grains of guinea pepper, a heap of powdered ginger root, and then seal it and wrap it with a red and white necklace so that it may live with Elegbá. From time to time, offer it an old hen so that you and your children may live many years in this land.»

When he gave it the old hen, he sang: «Awo Chonileo (2 Veces) Elegguara Eshu Ogdara Eri Ola Ota Ni Ikú Ota Ni Arun Elegguara Eri Ota Yeigbe».

Awe Ogbochiyi, who was kneeling, asked for the blessing of Shangó and Orunmila, and they told him: «Never part from Elegbá or from Oshún, and always wear the necklace of Oluo Popo, for you must always respect him.» Oshún told him: «Whenever you need me, call me with the secret of the fitila behind the door and I will always come to help you,» and she blessed him. Once again, tranquility and health reigned in that land, where Oluo Popo was always respected, thanks to Elegbá, Oshún, Shangó and Orunmila.

When drinking water was scarce on earth

In those days, drinking water was a scarce resource on earth, and only Akan, the crab, had access to it, for he was the owner of the well called Ofi, and he sold it or exchanged it for other things. Aparo, the quail, was very poor and sent her son Akure in search of drinking water. When Akure arrived at Akan’s house, Akan felt envy of the young one’s feathers and said to him: «Tell your mother that I do not give water away, that she must pay for it, and that she must buy all the water in the well.»

Akure replied: «Sir Akan, if I return home without a little drinking water, my father will punish me and pluck out all my feathers.» Akan answered: «That problem is yours and I cannot solve it, because my water belongs to Oggún and I cannot give it away; go and ask him for it.» This was a lie, since Ofi belonged to Akan.

Akure went to the house of Orunmila, who read the Ifá and made an ebbo for him for the journey and for finding Oggún. On the way, Akure met Eyo, who asked him to pluck a chicken for her. Akure, who was very hungry, ate the chicken’s feathers, handed the plucked body to Eyo, and continued on his way.

Further along, he met an adeke (leper) man who, understanding that Akure was hungry, gave him an isho (yam). Akure ate the skin of the yam, returned the flesh to the leper, and continued on his way.

Finally, in the forest, he met a big, strong black man carrying many pieces of iron. Akure asked his name, and the man replied: «Why do you want to know my name?» Akure told him that he was looking for the house of Oggún, because they had no money to pay Akan for the water, and Akan had told him that Oggún was the owner of the well.

Akan’s son returned home without water and told his father everything that had happened to him, but the father refused to accept that he had been deceived. So he decided to go and find Oggún himself. When he arrived, Oggún asked him: «How did you get here?» Akan’s son told him that his son had sold water to the people instead of selling it or exchanging it for other things, and that now their well had run dry.

Oggún said to him: «Look, go to the house of Orunmila and do what he tells you.» But Akan’s son would not listen and kept insisting that he wanted Oggún to give him water. Then Oggún told him: «Very well, if you need it so badly, I will give you water, but in exchange you will have to give me something very valuable.»

Akan’s son accepted the bargain and Oggún gave him a pitcher full of water. But when Akan’s son returned home and opened the pitcher, he found that it was actually full of snakes and other dangerous animals.

It was then that Akan understood that he had been deceived by Oggún, and that the only way to have drinking water was to follow the advice of Orunmila and be generous with others. In this way, Akan’s greed came to an end, and everyone in the community could enjoy drinking water without having to pay for it.

The marital scourge

There was a couple who had several children, but one of them was always ill. This saddened the parents, and one day they decided to move to another town. Once settled, they went to the house of Orunmila for a divination. In the osode, this Oddun of Ifá came out, and Orunmila told them: «That son you worry about so much will be your undoing. You may be able to do something for him when he grows up, but remember that he will be your undoing.»

Time passed and the boy grew. Everything turned out just as Orunmila had foretold to the parents, so the mother went to visit Orunmila again. He made another divination for her, and once again the Odun Ika Bemi came out. Orunmila said to the lady: «I am very sorry, but your son is who he is. I already told you he would be your undoing, and now Ifá confirms the same to me. I am sorry, but I can do nothing to ease your situation.»

The woman who had nothing to occupy herself with

This is the story of a woman who was bored and went to Orunmila asking to have a child. Orunmila made a divination for her and this Ifá came out, and he sent her to the house of Obatalá and of Yemayá. When the woman went up to speak with Obatalá at the top of the hill, he told her that what she desired could end badly, since the spirit that would reincarnate in the child would be that of a guinea fowl, which meant he would be very mischievous. But the woman insisted that it was what she wanted, to keep herself entertained.

Obatalá consented and said: «Very well, To Iban Eshu.» A few days later, the woman discovered she was pregnant and decided she did not need to go and speak with Yemayá. After giving birth, her son began to look for sticks, machetes, knives and all kinds of objects to destroy. When the father was at home, the boy behaved well, since his father did not allow such mischief. But when the father was away, the boy became very unruly and broke everything in his path.

Since the mother never corrected him, letting him do whatever he pleased, there came a moment when the boy had nothing left to destroy. Then he took a machete and cut off his mother’s head. That is how this woman was lost through her whim and disobedience.

OBINI: From an early age you must make yourself respected and heeded by your children. You cannot raise them disobedient, capricious, or disrespectful of others, so that you do not, sooner rather than later, have to weep bitterly.

When Ika Bemi made the obini of Olofin give birth

On one occasion, Ika Bemi went to the house of Orunmila to request a divination. Orunmila saw his own sign and told him that he had to make an ebó with akuko (a rooster) and akofá (a bow and arrow). After making the ebó, he sent him to the marketplace to shoot the arrow toward the sky. Ika Bemi did so, and the arrow fell beside the wife of Olofin, who had been pregnant for three years without being able to give birth. From the fright, the woman gave birth instantly.

The news spread quickly and the people seized Ika Bemi and brought him before Olofin. On learning what had happened with his wife, Olofin ordered him released and gave Ika Bemi a large sum of money as a reward. He had gone to the house of Orunmila seeking divination because he was doing much good for the people and, instead of receiving recognition, he was being repaid with betrayal.

The old serpent and the young serpent

In the land of Bedu Machu Gbodo Nile lived two ayida webe (two serpents) of the juero kind. One of them had married, and the other married too, but as he was very old, a young serpent stole his wife. That old serpent possessed great magic, and one day, seeing a hunter approach, he transformed himself into a man and waited for the traveler to reach his side.

That traveler was Oshosi, who was returning from the house of Orunmila and was searching for the head of an eyo for the ebbo that Orunmila had prescribed for him, when he went to his house for a divination to change his luck. The ebbo was so that he would have much money, clothes, women, and a prominent position in the land.

When Oshosi came before that man (the serpent transformed into a man), the man said to him: «Sir, I married, and a young juero took my wife from me; I need your help to get her back.» That man gave Oshosi some powders, which Oshosi sprinkled into his hair, and the two set off together in search of the young juero and the adulterous wife.

When they reached the marketplace, that unknown man gave gold to Oshosi and pointed out two jueros coming from the marketplace with the female in front. The man said to Oshosi: «Do not shoot at the juero with blue spots, only at the one with black spots; I will tell you where you must shoot him.»

They took up their positions and, as the obini juero approached, the man said: «Do not shoot at her, for she is my wife.» When she had passed, the man said: «Now is when you must shoot at the juero with black spots.» As the juero had spots of different colors, Oshosi asked him: «Where do I shoot?»

The stranger pointed out the spot and Oshosi shot the arrow, killing it. Oshosi cut off the leri of the young juero and stored it in his apo. The old juero (transformed into a man) gave Oshosi great riches and then withdrew together with his young wife. Oshosi returned to the house of Orunmila so that he would make the ebbo with the leri of eyo.

When Oshosi returned home, several men were waiting for him to do business with him. Thus he gained much money and many women, as Orunmila Ika Bemi had prophesied to him.

OKINI VIEJO: He lives with a young woman who will leave him, and when her husband is killed she will return to the old man.

OKUNI JOVEN: For stealing an old man’s wife, the old man will find a way to have him killed.