Ika Di

Path 1

1.- THE CHAIR.
PRAYER: Ika Di Alabere Apoti Boche Nifa Ni Shangó Oroloye Agoniyeo Sokun Yobbi Olofin Erikan Yebio Orunmila Oshe Ebbo Kuikuada Layé Osa Olorun Olongo Morani Ikú Eguereyeye Tokun Yere Kuere Ikú Oyo Nifa Motefa Opoti Ogba.

Shangó lived in a town made prosperous by his own effort, but he was not satisfied. He wanted more power, so he sought out Orunmila. Orunmila performed a reading of Ifá for him and told him that to gain more power he had to make a sacrifice (ebbo) that included a rooster (akuko meyi), a chain, a basket, a bow, and a small chair. This would protect him from a trap that would be laid for him.

If anyone offered him a chair, he had to inspect it before sitting down. If the seat was made of wood, he had to shake it out; if it was upholstered, he had to refuse it, to avoid being defeated by his enemies. He also had to avoid keeping many women and make sacrifices (orubo) from time to time to preserve his good fortune. Shangó made the sacrifice and set off in search of his destiny.

In a distant land, the king was gravely ill. Knowing that his ministers would fight over his throne, he told them that his successor would come from another land and would wear a red cloak. After his death, the ministers conspired to kill the stranger who came to claim the throne. They hid a poisoned arrowhead beneath the seat of the throne.

Shangó arrived in that land and the people proclaimed him heir to the crown. With cunning, he selected the strongest young men as his trusted escort. During the coronation ceremony, Shangó asked to be crowned standing, and instead of sitting on the throne, he sat on the queen’s throne, in case the king had been married.

When the ministers of the dead king refused to sit beside him, Shangó ordered them killed, and the trap that had been prepared for him was uncovered. Shangó ruled for some years, but he forgot Orunmila’s teachings and began to keep many women, which led him to lose the crown in a new trap laid by his enemies.

In that palace there were still soldiers loyal to some of the executed ministers; they plotted another trap into which he fell, and he lost the crown.

Okan Lifa, the true king

There was a young babalawo named Okan Lifa, who stood out for the knowledge he had acquired under the tutelage of his oluo. In his land, Arakesa, he suffered greatly in order to learn, and was mistreated and humiliated. After he began his apprenticeship, his elders saw his mental development and agreed to reject all his predictions in the ceremonies in order to discredit him.

Okan Lifa realized this and that night fed his Ifá two Adie Dun Dun, and also made ebbo with the earth and the remains of the food. Then he left for the land of Inale and had great success. Sixteen days later, a great war broke out in which the king was captured and killed. The oluos of the palace fled, fearing for their lives.

They arrived in the land of Inale seeking refuge and told Okan Lifa what had happened. He returned to his homeland, and it was confirmed with the neighbors that he had never belonged to the defeated king. The new government accepted him as a friend and named him absolute king of the new government.

How the fish became king

There was a land where the people ate fish, but first they cut off the heads and threw them into the sea. It happened that in the sea there was a fish who wished to be king, and he went to Orunmila, who ordered him to make ebbo with water from the far shore of the sea. The fish fetched the water from the shore opposite the one where he lived, returned and made the ebbo, then went back toward the far shore, and since the fishermen could not catch him there, there he became king.

Shangó and Yanza brought order to the land of Obatalá

Obatalá lived in the land of Orile Ile Ni Lekun, where the people were very wicked and troubled him greatly, so one day he decided to go see Oduduwa to ask for help in solving that problem, which was going from bad to worse.

Oduduwa promised to help him and sent an Eggun named Sawede to Obatalá’s land with the task of setting it right so that Obatalá could live happy and content. When Sawede arrived in that land, he was enchanted by everything he found, and instead of setting it right, what he did was make it worse with the beats of the drum he carried.

Seeing what was happening with Oduduwa’s servant, Obatalá went to see Orunmila, who lived on Oke (the hill). As he was arriving, Orunmila saw him and came out to meet him, paid him moforibale and asked: «What trouble do you have, that you have climbed all the way up here instead of sending for me?» Obatalá answered: «I urgently need your help, because I can no longer go on living like this in my land on account of the bad luck that surrounds me, for I have no peace.»

Orunmila performed osode for him and said: «What is happening is that you have lost strength, and I am going to restore it to you; for that, you must eat ekute, and afterward I will help you bring order to your land.» Obatalá, after eating the ekute that Orunmila gave him, felt fortified and asked: «In what way are you going to bring order to my land?» And Orunmila replied: «Babá, it is late now and you should go to bed and rest.»

Obatalá lay down but could not sleep, and he began to sing a suyere dedicated to Awo Oguedai (the devil), who lived at the top of the hill as Orunmila’s guardian. On hearing the suyere, he dressed in red and black, covered his face and came down, asking Orunmila why he wanted him, and Orunmila answered: «The one who needs you is Obatalá, but you must reach that land before Obatalá does.»

Oguedai told Orunmila that he was thirsty, and Orunmila gave him an igba into which he poured epo and omi for him to drink. Then Oguedai set out walking, and upon reaching Obatalá’s land he saw Sawede and began to play even harder, turning everyone into little devils. Meanwhile, at Orunmila’s house, he was talking with Baba when Elegbá arrived, paying moforibale to them both and saying: «Shangó is on his way, but he has run into Yanza, and you know what a womanizer he is.» Obatalá, who had not seen his son Shangó in a long time, was pleased at the thought of seeing him soon.

Meanwhile, Shangó had lifted Yanza onto his shoulders and was carrying her along. When he saw a signal of smoke and fire made from the hill, he headed for that place, and upon arriving he ran three circles, set Yanza down, and threw himself before Orunmila and Obatalá, saying to the latter: «My father, I will never abandon you, least of all for a woman.» Orunmila, who had made ebbo for Obatalá with osaidie and other ingredients, placed the same in Yanza’s hands and told her and Shangó to go to Obatalá’s land and bring it to order.

When they arrived there, they were astonished to see the great wickedness that reigned, for everyone had become even more wicked, and they began to cleanse them all with the adies. But Shangó left Yanza to that task and began to kindle fire and burn everyone with it. At that moment Obatalá arrived and cried out: «Shangó, what have you done?» And Shangó answered: «My father, this land was born wicked and is now even more wicked, and you cannot live among them. You must live in the land of Orunmila — he above and you below, sheltered by me and by Elegbá. To Iban Eshu!»

Eyo (the snake)

Obatalá lived in great sadness because he was married to Iyanzan, a woman of very difficult character who was always in a foul mood. One day, Iyanzan separated from Obatalá and went to live with Olokun, but later Olokun cast her out and she went to live in the forest. There, Iyanzan cursed her fate, and when she went into labor she gave birth to Eyo, but he coiled around her neck and she had to take him to Olokun to be raised.

Olokun raised him and did not let him leave until he was grown, though Iyanzan came to visit him from time to time. On one occasion, Olokun told her that she could not visit her son unless she was pregnant. Iyanzan, very angry, returned to the forest, but on the way she met Obatalá, who asked about her son. Iyanzan answered rudely: «What son? You have never cared about him.» Obatalá grew very angry, and with his power he sent a strong wind that enveloped Iyanzan, who suddenly found herself with her son in her arms.

Obatalá cursed her; she took fright and let go of her son, who slipped into the sea. Iyanzan begged Obatalá to forgive her and pleaded for mercy with these words: «Babá Kuele, Babá Kuele». Then Olofin and Oduduwa performed a ceremony in the forest at midnight to turn Eyo into an Omofa, and from then on Obatalá and Iyanzan could never again be husband and wife, for Olofin and Oduduwa had used their secrets to prevent it.

6.- THE CLIMBING VINE.
EBBO: With climbing vines.

The son of Shangó was very arrogant and proud, and he used to seduce all the women, even those of his friends. One day he set his sights on the wife of Oggún and pursued her so relentlessly that she told her husband what was happening. Oggún sent her at once to the marketplace and went out after her. When the son of Shangó saw her, he began to court her, but both she and her husband Oggún chased him. The son of Shangó fled so far that he plunged into the forest and got tangled in the creepers and climbing vines, and was lost.

7.- ABORTION AND MENSTRUATION.
PRAYER: Seregun Sere Moiko Mode Moreo Alado Awado Yemayá Ero Mo Alado Awado Yemayá.

Oshín lived alone with Olofin, her father, who raised her with great zeal. Olofin fell in love with his daughter and envied the other men who fell in love with her. Each day he felt more in love with Oshún, until one day he lost her.

After what happened, Olofin did not care that he had lived with her, but Oshún reproached him and Olofin reflected. Oshún, however, was already pregnant, and Olofin told her: «When you want to hear from me, I will be in the forest.»

Oshún went to her father’s house, and the next day Olofin proclaimed that whoever found his daughter must marry her, and then he set out for the forest. Olofin was frightened by his daughter’s condition and sent for Eshu to be the one commissioned to find doctors.

Oggún wanted to cut open Oshún’s belly, but Orunmila ordered that she be dressed in a tunic so the belly would not show. Ozain was of the same opinion as Orunmila, but since he had no medical authority, he could not sign off on any medicine, for the responsibility was Orunmila’s. He prescribed and said: «I will return in five months, probably by the time the swelling has gone down.»

Time passed, but before the term Orunmila had set was fulfilled, Oshún began to bleed and they sent for Orunmila. When he arrived, he examined her and said to Ozain: «Why did you add something else to the medicine? Commit no more treachery, for if you saved her, you could just as well have killed her.»

Oshún lived alone with Olofin, who was her father and raised her with great zeal. But Olofin fell in love with his daughter, and each day he felt more in love with her. One day Oshún disappeared, and Olofin cared very little, but later he repented and told his daughter he would be in the forest whenever she wished to see him.

Meanwhile, Oshún was pregnant, and Olofin proclaimed that whoever found his daughter had to marry her. Oggún wanted to cut open her belly, but Orunmila ordered a tunic put on her so the belly would not show. At five months, Orunmila prescribed that he would return, for by then it would probably be time for the swelling to go down.

But before the term was fulfilled, Oshún began to shed blood, and Orunmila examined her and told Ozain to commit no more treachery, for if he had saved her, he could just as well have killed her. In the end, Orunmila had to perform a rogación on Oshún’s belly, and she began to shed blood in clots — it was the child, coming out in pieces. Olofin appeared, but he cursed her and left her ailing in the womb forever.

Some time later, Oshún met Orunmila, and he gave her a remedy that made her expel several clots once again. Oshún remained ailing in the womb forever, but Orunmila concealed the aberration Olofin had committed. Oshún and Orunmila fell in love, but he did not marry her because he was very poor. Orunmila found out Olofin’s whereabouts and told him that Oshún would go with him, but Olofin asked that she be his cook.

Oshún went with Orunmila, and Olofin continued his march toward the forest, but it grew late on him and he came upon Yemayá at a very wide river that was the head of the sea.

And he said to her: «I am going to the forest and the night has caught me.» Then Yemayá said: «Old man, stay here, and tomorrow rise early and continue your journey.» Olofin accepted, and she laid him in her bed and covered him well so he would not be cold, but the old man grew stirred, and she asked him: «What is that hard thing I feel beside me?» And he answered: «It is my nature.» And she said: «Let me see it.» He showed it to her, and then she said: «I am going to keep it for myself.» And so Yemayá lay with Olofin and became pregnant, and he continued on his way to the forest.

One day Oshún, Orunmila, and Olofin met, and while the three were talking, Yemayá arrived and said to Olofin: «Look, old man, at the state I am in.» And he answered: «Daughter, I have not lost you; if you find a man, join yourself to him.» The people who saw Yemayá with her belly asked her: «Who is your husband?» But she would not say. One day she met Aggayú, a man who liked having children and who liked Yemayá, and when he courted her, she told him: «We must go to Olofin’s house to present ourselves,» and toward there they went.

When Olofin learned the purpose of that visit, he gave power and greatness to Aggayú, along with the crown he possessed, and said to Yemayá: «When your boy is four years old, bring him to me so I may educate him and give him his full due.» And when Yemayá gave birth, it became known that the father of Shangó was Olofin.

The later eyo that were born were children of the original eyo with children of Obatalá, by order of Olofin.

The person is sadistic, for they take pleasure in the pain of others; they are deceitful, treacherous, ungrateful, and quarrel with their godfather. They have a great capacity for absorbing knowledge and for study; they are boastful, proud, and believe themselves superior to others. He has raised his hand against his obini; he is extremely cruel and cowardly. Through osorbo (misfortune) against him, she has raised her hand against him.

In this path, Shangó is called Ayarguna. Kaferefun Olofin, Olokun, Shangó, Oshún, Orunmila, Eshu, Ozain and Oggún. While this rogación is being performed, one sings: «Seregun Sere Mo Iko Mode Moreo Alado Awado Yamayá Ero Mío Alado Awado Yemayá”.

The mouse, enemy of the bear

There was a bear who wandered the forest looking for a place to live. He entered a cave that seemed good, but it was full of vermin. The bear lay down to sleep without bothering anyone. Then the mouse, who aspired to be chief of the vermin, began to frighten them with the bear, saying he was a very dangerous enemy. As a precaution, the vermin left the cave.

The mouse told them: «Do not be afraid; what you need is a leader like me to guide you to victory over the bear.» He made them believe that he entered the cave and defied the bear, which was a lie. The vermin believed the mouse’s words and returned to the cave. They began to make the bear’s life impossible, until one day he left the cave. The bear was left homeless and unprotected in the forest, while the vermin had a liar for a leader.

When Ika Di ran out of food

There was a tree that produced a resin on which Ika Di fed. This individual was skeptical and disobedient toward his elders, especially toward his mother, whom he also mistreated. He did not follow his elders’ advice, and one day the tree began to dry up and produced no more resin. Ika Di began to go hungry and found himself sitting on a broken chair in his house, for he had had to sell everything else at a very low price in order to survive.

Ika Di went out looking for a way to survive and met Wawasi, who sent him to Orunmila’s house for a divination. He went, and in the osode this Ifá was revealed, which ordered him to make ebó. He did so. When Ika Di returned home, he found that the tree he fed on was producing resin again, and that is how Ika Di was able to survive.

10.- THE LEOPARD’S CUBS.
PRAYER: Ika Di Akegege Labage Ika Rugbe Lobekue Oun Afetan Arinkinkin Awo Adifafun Arinkinkin Adifafun Olodumare Omo Ayapenda N’komo Ekun Lehin Oguele N’komo Ekun Oniba Omo Eriku Epesheshe Dinu Agba Imode Kunasere Dinu Rugbe Imode Oun Niye Moya Moya Aya Lete Ote Otan. Ika Di Tigbeun Olodumare Lagbagbe Adifafun Aparo Niye Tinleun Mamara Mamura Mofiye Maura Laparo Ike.

The father of the spirit of the house mouse, named Age, was the one who set the traps for intelligence. Ika Rugbe was the one who divined with Ika Di for the man whose memory would become clear. He was also the one who divined for Olodumare, who was the son of Ayaponda, master of incarnations.

Ayaponda took the cubs of the leopard (Ekun) that were in the care of Oguele, after he had captured them together with their mother. When a young Ayanaku dies, it vomits everything up whole and this blocks its mouth. It has previously swallowed a great many clusters of tender ikines. When the old wild boar dies, it stretches its legs out fully, and surprisingly its mouth gives off the sound of food.

The dog has no place before Olodumare, and he says: «Renew no more, yet you always return to the same place.» This is what Orunmila said to the quail when she went to a war laden with spoils. He sang: «mamura Mofiye, Mamura Laparo Ike«. I must drink this in, I must consume this, and hold in my memory all that I have learned.

Ika Di respects neither his elders by blood nor by religion; Ika Di mistreats even the woman who gave him life.

The hidden fortune

There was an awo named Lapadie, who was the son of the king of the land of Koriko Inle. His mother, the queen, had left him a great hidden fortune that no one had been able to find. Lapadie was raised in Orunmila’s house, and at an early age Ifá was made for him, which allowed him to learn the great secrets of Ifá.

When he came of age, he returned to his land as a great awo, gaining fame as a diviner of Ifá, and it was known that he possessed a great fortune, but no one knew where it was kept. One day, Lapadie’s father, now very old, decided to step down as king. He had three sons of the same age, so he decided to leave the throne to the son who brought the greatest wealth to the people.

The other two brothers began to bring great gifts, for they were very rich, but Lapadie had no fortune at all. Then an osode was performed for him, and it was seen that he must make ebbo with the most treasured keepsake he had of his mother, which was a chair, very beautiful for its exquisite carving.

When he cleaned the part of the chair that would be used in the ebbo, it turned out to be hollow and was filled with diamonds of incalculable value, making him the richest brother. He was crowned oba of the land of Koriko Inle, thanks to his iyare and to Orunmila.

SECRET FOR DEVELOPING THE INTELLIGENCE OF THE AWO:

You, whose past of honor is very great, you who walk in the midst of honor, you whose voice rings as clear as a bell when you speak in teaching in the ancestral cradle. The first word of a child is father. Orunmila, your name of war stirs me. The fish I gather I will surely eat, and with it I grow great. The trunk of the atori secures the power of my memory.

When we place black-eyed beans in water, each bean splits into two parts like the brain of man and puts out an outer sprout, which is intelligence. When the wind blows over a wide stretch of masia grass, it clearly feels the grass in its path — may the same happen with the knowledge in my memory.

Seven small balls are prepared and eaten over the course of the week, one each day with an atare iyere. The ingredients are: leri of eya tuto, ewe atori, sprouted black-eyed beans, masia pulp, and kola. This is prepared by the awo during the first three years of his religious initiation in Ifá.

12.- THE SECRET OF THE AYAPA.
PRAYER: IkA Di Alalayi Ni Ayapa Olofun Inza Layaun Aberobokun Ika Di Shangó Shangó Alalayi Orun Ika Di Orun Lowa Okualeye Ekua Lokun Ayapa Onatokun Eñi Ayapa Shangó Lowa Eshu Ni Elegbara Oña Eureo Elegbara Umbati Oboloyun Umbati Shangó Araye Ni Lokun Obari Ashe Añaña Eureo Ika Di Ofo Tokun Ayapa Ni Shangó Oshanlá Loderun Obati Arun Eri Ñari Eñi Ayapa Obari Leyebu Oma Ayapa Umbo Ibu Ika Di Shangó Mofore Aye.

In this path, everyone wanted to know how the ayapa (the jicotea) was born. Shangó had told the ayapa that she must always live hidden in the sand and come out to eat at night, and that he would send her food every day.

One day, Shangó said to Elegbara: «Everyone wants to know how the ayapa lives, and I am in love with her, and we need her; so as long as she commits no fault, provide for her, and let no one know where she lives, nor her secret. Thus, Elegbara, of the eran malu that I give you, you must take the leftovers to the ayapa after sunset so that she may eat.»

All the orishas, chiefly Oyá and Oggún, wanted to know how the ayapa was born and how she fed. They went to Orunmila’s house, and he, upon seeing them, pretended to be ill and did not receive them. They left Orunmila’s house and agreed to go to the forest to try to discover the secret of the ayapa. For that, they sought out Ozain in the forest. When Ozain saw them, he began to sing: «Ewe Orisha Ereo Ewe Orisha Ozain Beremi».

Ozain kept Oyá and Oggún waiting a whole night and did not attend to them, so they grew weary and left in annoyance, not knowing that when Ozain sang to them, Elegbara, who was nearby, had hidden himself at the sound of the suyere and stood watch; and when Oyá and Oggún were leaving, he entered Ozain’s house and asked him: «What are they looking for in this forest?»

Ozain answered: «They come to find out how the ayapa is born and lives, and I did not tell them, because that is Shangó’s affair; but they also told me that Orunmila was ill, so let us go see him.» When Elegbara and Ozain reached Orunmila’s house, they saw that he was in good health; they greeted him and Orunmila asked: «What do you wish?» They answered: «Oyá and Oggún told Ozain that you were ill, but we see it is a lie.»

Orunmila replied to Elegbara: «They came to see me, but since I knew what it was for, I pretended to be ill and did not receive them.» They must never discover the secret of the ayapa, because perhaps Shangó will do something with the ayapa so that she becomes a foundation for you. Elegbara and Ozain kissed the earth and left.

Oyá, along the path she took with Oggún, began to sing and call the lightning bolt, but it did not appear, so Oggún grew angry, took his machete, and began to cut off heads. Elegbara, seeing these things, went with Ozain to where Shangó was, and upon arriving told him everything.

Shangó began to laugh and said to them: «The secret of the ayapa I will share with you, and I will send much ina (fire) upon the other orishas, chiefly Oyá and Oggún, and they will have nowhere to take shelter.» Elegbara and Ozain begged him not to do it — that first they had to try to save the ayapa from the danger stalking her and preserve her for when they might need her.

Shangó answered: «There stands Ilé Ikú; the ayapa has never come this way, but if she does not behave and commits faults, I will drag her out from wherever she hides and she will serve as unyen, but her secret will be mine alone, and I will give something to you two.» Oggún, seeing that what he had done with his machete had brought no result, said to Oyá: «We must return to Orunmila’s house, but first pass by Ilé Ikú, where Oshún lives; and you, Oyá, must make Oshún a red and yellow dress.»

The two set out and began to sing to Oshún: «Alade Maiboru Oshún Niboye, Orunmila Maiboru Maiboya«.

Oshún, on hearing the song, came out of the river, and when she saw the beautiful red and yellow dress that Oyá carried in her hand, she was captivated by it. When Oyá reached her side, she said: «This is for you, my sister.» She put it on, and Oggún said to her: «Let us go to Orunmila’s house, for you are the only one who can win him over to learn how the ayapa is born and lives.»

Oshún arrived at Orunmila’s door and began to sing; and Oyá and Oggún hid behind a carob tree that stood nearby. Oshún’s song was:

“Orunmila Maiboru Alade Maiboya. Orunmila Maiboru Alade Maiboya”.

Orunmila, seeing Oshún so well dressed, asked her: «What can I do to please you?» Oshún greeted him and asked: «Why are you looking at me?» He answered: «At how lovely you are.» Orunmila performed an osode for Oshún and told her: «You must make ebbo and come back for a secret you wish to know. Today I cannot tell you; come tomorrow.»

Meanwhile, Elegbara, who was passing by where the ayapa was, saw how she slipped into the river and then came out and hid, believing no one was watching her. Elegbara went on in search of Ozain, but as he went he was eating eya tuto and throwing the gills and entrails into the river, and when he found him, they turned back in search of Shangó and saw what the ayapa was doing, and afterward they told Shangó.

He went with them to the river, but he could see nothing because it was already night. Oshún, who had seen everything Elegbara had thrown away, came out of the river and gathered it up, saying to herself: «Perhaps this will serve me for making ebbo,» and she took it to Orunmila’s house, wearing a green and yellow dress that Iya had brought her for the occasion.

Orunmila, seeing her so lovely, fell in love with her and said: «You wish to know something very important, but you must make ebbo with gills and entrails of eya tuto, because that secret belongs to Shangó.» Oshún again paid Moforibale to Orunmila, and he made the ebbo for her and ordered it placed on the riverbank; and the ayapa, who had never eaten entrails of eya tuto, on catching that scent came out of her hiding place in broad daylight, and once again Elegbara and Ozain saw her, and they went quickly to tell Shangó.

He, annoyed, said: «I am going to see if it is true, but I will find someone to bring me proof.» Shangó went back to where Elegbara and Ozain had told him the ayapa was, and again saw nothing, and on his way back he met Elegbara and Ozain, whom he called liars. At that moment Oggún arrived, and Shangó, annoyed, said to him: «Take this ota, and if it is true that the ayapa is selling my secret, kill her with the ota, drink the eyerbale, and bring me the leri so I may know what I must do with her.»

Shangó departed, and Elegbara, Ozain, and Oggún stayed on watch; and when the ayapa came out to eat the unyen of Oshún’s ebbo, Elegbara and Ozain cornered her, and Oggún seized her by the head and with the ota struck her 6 blows against the edge of her shell, and began to sing: «Ahun Kua Ahun Kua Lomio. Ahun Kua Lomio. Ayapa Oluwo Ozain Ahun Kua Akua Lomio».

They all drank of the eyerbale. Shangó, who had heard the suyere, turned back and gathered up the whole secret of the ayapa. After drinking her eyerbale, he said to Oggún: «Whenever Elegbara, Ozain, and I wish to eat ayapa, it is with this ota that you shall kill her. And the ayapa, as punishment, shall serve as unyen for men.»

Shangó rose to the sky and began to thunder. The ayapa began to lay her eggs beneath the earth, and when the new ayapas were born, the large ones were eaten by Elegbara and Oggún, and the small ones by Ozain and Shangó. Those that survived went off to the river.

Ateri means the settling of good order upon the head.

Disobedience was the undoing of the ayapa.