Ika Roso

Thanks to Osun, the war was avoided

In a town called Ika Roso, corruption, smuggling and crime reigned, because the governor was too old to carry out his duties and his aides, Oggún and Elegbá, were involved, though nothing could be proven. The Oba of that town was Obatalá, who, weary of so much corruption, decided to hand over command to whoever could bring those citizens back to order.

At that moment, a man unknown to everyone arrived in the town; he spoke to no one and conducted himself properly. On learning what was happening there, he presented himself before Obatalá and said: «Allow me to take command of this land, and give me a eyele fun fun, orí, an omi Olofin and oñí (honey) to resolve this situation.» That unknown man was Osun.

Obatalá gave him everything he asked for, so long as he resolved the situation, and because he had a feeling that this man was honest. Osun, on leaving Obatalá’s house, went to the forest, where he went deep in search of a good trunk of moruro wood, large and strong. At that moment he saw Eshu, gave him an akuko he was carrying, and begged him to help him discover who the leaders of all that disorder were. Eshu promised to help him.

Osun cut the moruro trunk, washed it with omi Olofin, gave it the eyele, and afterwards gave it orí and efun, and returned home. When night fell, Osun left his house with the moruro trunk over his shoulder and walked wherever Eshu guided him. On reaching a place where a sizeable group of men had gathered, he saw Oggún among them.

Osun was about to approach the group, but was stopped by Eshu, who told him: «Wait a little.» Shortly afterwards, Elegbá arrived and joined the group. Since Elegbá and Oggún were the ones who commanded Obatalá’s army, Osun understood that they were betraying him, and that this was why Obatalá could never capture a single criminal, for most of the contraband consisted of weapons — bows, arrows and spears — to wage war on Obatalá at the right moment.

At a signal from Eshu, Osun charged at the group and began striking blows with the moruro trunks, or clubs. Those men, caught by surprise, fled, believing that behind the one dealing the blows more men were coming, and Oggún. Elegbá and Oshosi, who were also there, were left alone, and finding themselves discovered by Osun, they begged him not to denounce them before Obatalá. Osun told them: «Very well, but you must put an end to the smuggling, the thefts and the killings.»

They agreed, and on Osun’s orders they carried those weapons to Obatalá. From that moment on, Elegbá, Oggún and Oshosi made a pact with Osun, and the town began to run well. Obatalá thanked Osun, and just as he was about to offer him a share in the responsibility of government, Osun disappeared.

In gratitude and in honor of Osun, Obatalá ordered his people to venerate and make offerings to the moruro tree every year, so as to keep alive the memory of that unknown and selfless man who resolved the plight of his town. Obatalá hung arrows, bows and spears on that tree as a reminder that, thanks to Osun, there was no war in his town.

Here it was established that Osun gives warning

On this path, the Babalawos used to gather in councils to ask Olofin for everything they needed so that their ministries on earth would go better. At one of those gatherings, Olofin asked what they needed most, for he knew they had many enemies on earth who did many evil things to harm them.

They were all left not knowing what to answer, and began saying different things, but they failed to grasp the full meaning of Olofin’s words. When Ika Roso’s turn came, he stated that what they needed was someone who would warn them of any irregularity that arose on earth.

Olofin, intrigued, asked him: «And what could that thing you propose be?» Ika Roso answered: «An osun that warns us of any irregularity.» And Olofin replied: «To Iban Eshu.» And since then, thanks to Ika Roso, the Babalawos have Osun.

The disordered land

There was a town where everyone did as they pleased, and complaints reached Olofin. One day, weary of so many complaints, Olofin ordered Oggún to find Osun and command him to govern that town in his name. On learning of the responsibility Olofin had entrusted to him, Osun went to have himself an Osode with Orunmila, who saw this Ifá for him and performed a rogation. Afterwards, Osun went and took charge of the government of that land.

Ika Roso was the only one who divined

Olofin was in a difficult situation and summoned all the awoes for a consultation, but they could not give him the answer he sought. When Ika Roso’s turn to speak came, he said to Olofin: «Babá, you are in a difficult situation, and to overcome it you need to make ebó.» Olofin answered: «Iboru, Iboya, Ibochiche,» and to the other awoes he said: «So that you fail no more and are able to divine, you must have rogations performed.»

Before going to the council of awoes, Ika Roso had consulted the oracles and had seen his sign. He performed an ebó with a rooster, two doves, a staff, a doll fun fun and pupua, small bells, among other elements. The other awoes laughed at him, but Ika Roso was the only one able to divine the correct answer.

Where Olofin took the children away

This is where Olofin took the children away to heaven, because here the people mistreated them badly. And he shut off the source of the agudo (water) so that humanity would have no water to drink, and set Eshu to guard it.

The daughter of Yemayá

This is where the daughter of Yemayá and Osun went to see Orunmila, seeking divination to learn whether she would win the war against the daughter of the two waters (the sea and the river). It marks war between two women.

The thieving bird

There was a man named Aratako, a man of old-fashioned and severe habits, who had a son already grown. When he spoke, everyone trembled. Around his house he had a great stretch of land planted with fruit trees. On one occasion, a bird appeared that began eating all the ripe fruit, spoiling it.

The man said: «The day I catch the intruder, I will kill him for a thief.» The bird had black plumage with a white collar around its neck. Within a few days, Aratako realized that the raider was a bird, so he smeared glue on the branches of the trees that bore the best fruit and managed to capture the bird.

Aratako took the bird home and warned his son and the boy’s brothers that if they let it escape, he would cut off their ears. He put the bird in a cage and went out to attend to his business. When the bird, which was very clever, saw that its captor had gone out, it told the boys that if they opened the cage door a little, it would give them many beads of coral and jet.

They, overcome by curiosity, opened the door, and the bird gave them many beads of coral and jet. Then the bird told them that if they opened the door a little more, it would give them beads of every color. So they did, and the bird left them many colored beads and took flight, abandoning the cage.

This is a traditional tale of the Afro-descendant culture in Latin America. In the story, a thieving bird tricks some children into opening the door of its cage so it can escape, leaving a trail of necklace beads on the floor. The children’s father, Aratako, punishes his sons for not obeying his orders and cuts off one ear of his eldest son.

The wounded young man seeks help from Azojuano, who heals him with medicinal plants. Then the young man decides to search for the thieving bird in the forest and vows not to return home without having captured it. With a sack of corn, a little drum and a small stool, the young man attracts a flock of birds, including the thieving bird, which is finally captured.

The young man returns home with the thieving bird and asks his father to reattach the ear he cut off as punishment. Aratako makes him an ear out of wax and cotton wool, but it turns out smaller than the other. Since then, it is said that we all have one ear larger than the other.

This story can be read as a lesson on the importance of obeying one’s parents and learning from mistakes, but also on wisdom and the importance of natural medicine in Afro-descendant culture.

Beef, cow’s milk and green plantain

This is where Obatalá’s cow was stolen, and through his curse the thieves were caught in the town square carrying a sack with the leri of the cow and a bunch of green plantains. It was the children who discovered the thieves.

Beef, cow’s milk and green plantain must not be eaten together, because they harm a person’s health. Be careful that the children do not uncover the wrong you have done.

When Osun got drunk and Olofin forbade it

When Iká Rosó got drunk, he was admonished by Olofin and, ashamed, he gave up the vice, which set a great example for his people. Osun, on giving up the vice of drink, made himself many enemies who began to slander him. So many were the complaints brought before Olofin — that Osun, despite having been forbidden to drink alcohol, kept drinking to the point of getting drunk every day.

Orunmila told them: «Tomorrow, notify Osun and gather the people, for I will come to judge him.» When all of Osun’s enemies stood before Olofin to watch how he would punish him, and with everyone assembled, Osun was still not present. When he received word of Olofin’s visit to his land, he was away from it — an opportunity his enemies seized to tell Olofin: «You see, father, how we are all here obeying you, and Osun has not even had the courage to appear before you.»

Olofin answered them: «Have a little patience.» Shortly afterwards, Olofin saw a group of people descending the high hill that stood in that region and fixed his gaze on them. Almost at once he saw that Osun was marching at the head of those people, his head covered with a great hat, walking with a firm stride. He said to Osun’s enemies: «Everything you have told me about Osun’s disobedience is nothing but malicious slander. Look toward the top of the hill and see him advancing at the head of that caravan of his faithful servants, with a firm stride. He is not drunk.»

When Osun came before Olofin, he threw himself down at full length, paid him homage, and said: «My father, forgive me for not arriving in time for your visit, for my enemies sent me word of it with great delay in order to harm me.» Olofin raised him from the ground and said: «From now on you are the king of this land, and I authorize you to rid yourself of all your enemies. To Iban Eshu.»

NOTE: An Ifá of slander, of gossip and of entanglements. The person must have an Osun de extensión with a base of moruro wood.