Meaning of Odi Ogunda in the Diloggún
Description of the oddun
- The ilu drum was born here, the messenger drum of the kings.
- A spiritual mass must be held.
- It marks quarrels among the children.
- One does not keep company with a person who carries this Oddun, for they always become entangled in matters of blood.
- The surgical operating room was born here.
- Here the woman is emptied out.
- An Ifá of instability.
- An Ifá of the moon. The person must not take in the night dew of the moon.
- The Ifá of the farmer for whom Oggún forged the iron plow.
- The person’s asho lies in their mouth: they are an orator, a teacher, a dentist, and the like. Guard your mouth and always speak well.
- An Ifá of division: the sopera (lidded tureen) of Ifá was divided.
- The person must develop spiritually, lest a dark Eggun attach itself to them, throw them to the ground, and the blow kill them.
- It signals that Ifá has been made without the permission of the person’s Guardian Angel.
- It marks illness of the liver and high blood pressure, which is why blood comes out through the mouth or nose.
- It marks trouble from surgical operations.
- Trouble with the children because the marriage has lost its authority over them.
- Moral and material neglect in which the spouse keeps the person.
- A spiritual mass must be held, baths must be taken, and the house cleansed with ewe.
- Receive Ashaba of Oggún, the Warriors, and Orunmila.
- Under osobo (misfortune) Ikú (death), arun, ofo (loss): little life remains to the person; Ikú hangs over them and the grave lies open.
- When this Ifá appears, one touches the belly and blows outward.
- It was here that Obatalá went out into the world to see whether the Babalawos had good hearts, and he came to regret his journey.
- Take care: you will have to share your house with another.
- Oggún clouded the sight of the mayomberos with a fumigation of leri of a frizzled adie, sacu, and incense.
- The woman who held parties with the young men: one day the dark Egguns seized her, threw her to the ground, and killed her.
- This Oddun is the one the Babalawo uses to punish the offender.
- Through this Ifá, an eyele is given to shilekun ile and a petition is made.
- The awo of this Ifá should not make more than two Ifá.
Born in this sign
- The ilu drum, the messenger drum of the kings.
- The surgical operating room.
- The division of the sopera of Ifá.
- The lighting of candles against darkness.
- The recording of the voice.
- The clouding of the sight and the mists.
- Deceit and the lie.
- PATAKIN:.
- Olofin, the king of Ife, had a sacred goat with four eyes: two in front and two behind. It symbolized the sun, Baba Un Kusi (the celestial goat), which watched over the world on Olofin’s behalf.
- One day, Olofin summoned his subjects and told them: «You see this goat; it is mine and it shall be the one that commands you. You will not be able to do anything against it, for it has two eyes in front and two behind to see all things at once.»
- Hearing this, Eleguá dared to argue with Olofin and promised him that he would be able to do anything without the goat knowing, even though it possessed four eyes. His words convinced the king and all his subjects.
- Eleguá went to consult with Ifá and Odi Ogunda came out, marking Ebbo for him. He was told to make himself a hat of four colors: white to the east, black to the west, blue to the south, and red to the north; and also to bind four clay heads with that cloth. Everything was done according to the words of the Oracle, and an Ozain of Odi Ogunda was hung.
- Wearing it, he set out to kill Olofin’s first wife when he came upon the sacred goat. In front of it, the goat saw a white cap; behind, a black one; to its right, a red one; and to its left, a blue one. Seeing this, the goat believed they were four different people.
- In the forest, Eleguá found Olofin’s first wife wrapping ewe and, without hesitating, beheaded her. The goat ran at once to tell the king what had happened, and the king entrusted the search to his subjects. Upon seeing the hat of different colors, they demanded that Eleguá be released, not knowing that it was he who had committed that crime.
- The goat itself acknowledged its mistake, but the accusers would not yield. That dispute turned into a war between defenders and accusers, until Eleguá killed the king’s prime minister, whom only those on his right saw.
- The argument over who the killer had been, and whether he had done it wearing a white hat or a black one, went on without resolution. To put an end to the disagreement, Eleguá went to the king to tell him the truth. The king then said to him: «You have spoken the truth; you have the right to eat the four-eyed goat that sees everything.» With these words the sun was covered, and from then on the goat is given to Eleguá as a sacred offering.
What this sign indicates
- That as long as there is witchcraft in the world, you will not get ahead.
- You must sing to your Guardian Angel.
- A person you no longer remember is going to come to your house.
- You must have a mass said for your iyare or for a relative.
- When you feel that someone is calling you, do not go out at once, because your enemy is waiting there, or your rival, seeking revenge.
- A person has done you a favor.
- In your house there is a person who is always crying because she does not want to give birth; she has already borne two children and had to make ebbo so that her children would not die on her.
- She says she is tired of washing so many rags.
- Powders have been thrown at you.
- You have a debt with the other world.
- There are three people set above you.
- In your house there are brooding pigeons or hens, or a dog that has whelped. You must perform a rogation so that you can prosper. (The animals kept in the house are used for the rogation and are afterward taken back to the house.) As they grow, so shall you prosper.
- Hold fast to Oggún and to your Guardian Angel.
- You are thinking of marrying or becoming engaged, but two women are fighting over you because each wants you for herself alone; do not be careless, for they want to kill you.
Advice and warnings
- You have almost nothing, not even peace; you have no jewelry — it is pawned and you have no money to redeem it.
- Take care that you do not go mad.
The traditional reading of this sign also warns about the following:
- You are three brothers or friends who share your secrets; one of you knows more than all the others, and that one has three women, and the women resemble one another. Tell him not to leave any of the women; and if it is a woman who is being read, she is told that she is pregnant and that she should blow outward over her belly three times.
- There is a person who is to die of a contagious disease; bury that person, for your fortune lies there.
- You have no schemes and the Saints hear you; place your heart in them.
Proverbs of Odi Ogunda
- La deuda con muerto, es mala comida. A debt owed to the dead is a bad meal.
- Al que velan no escapa. The one who is being watched does not escape.
Patakíes of Odi Ogunda
The ebbo did not arrive in time
There was a young man whose mother loved to sing and dance with a little drum she owned. Her son had warned her many times not to play that little drum anymore, but she paid no attention. When her son was not watching, she would go off to hold parties with the young men she invited without his knowledge.
One day the son had a dream about the Egguns and went to consult Orunmila about it. Orunmila interpreted this Ifá, marking Ebbo for him with: malaguidi meyi (okuni and obini), two ilu keke, and other ingredients. Then the mother went out as usual to hold her parties with the invited young men. This time, however, the Egguns fell upon her with blows. She began to scream her son’s name desperately, but he did not hear her call, and those spirits broke her leri. As a result of the blows, the old woman died at once.
The birth of awo abiti
There was once a man who was the son of Shangó and Oyá. Shangó had warned Oyá that he did not want their son consecrated in any religion, but she disobeyed the order and took him as her offering to Orunmila to be made a Babalawo.
At that moment, Shangó arrived home and realized that his wife and son were at Orunmila’s house. He was bewildered to see that the boy had already drawn this Ifá; so he tried to calm things down by speaking with his wife.
«I did not want my son to be consecrated because I know the son I have, and I know he is false and wrong-headed. Look at the sign he has drawn. But well, there is no remedy now; he will be of no service to the religion, he will always be an awo abiti, and you, Orunmila, he is bound to betray.»
Deceit and the lie were born (a version of the previous patakin)
Prayer: Awo Omi Oye Baralele Awo Abiti Obaranile Yegue Ifa Motori Loge Shangó Omo Moyare Bini Beye Kobu Boro Borele Bege Awo Abiti Ifa Kaferefun Awo, Ifa Kaferfun Eshu Guala Awo Abiti.
Ebbó: : osiadie meta, eyele meta, ekute, igui ewefa, abiti meta, eñi adie, leri eya tuto, bogbo asho, bogbo tenuyen, eku, eya, epo, opolopo owo.
Shangó had a son with Oshanla, on whom great consecrations had been performed and to whom he had sworn a great oath so that he would live well. Behind Shangó’s back, Oshanla set out for the land of Obaranile, where Orunmila lived, so that he would make Ifá for her son. As she went, Oshanla sang: «Omo ladeo baranile awo leri Ifá ladeo.»
Shangó hid and watched all of this from a distance. He returned home deep in thought and uncovered the secrets Oshanla had kept in whispers. He was very angry, so he went out to await them in the land of Obaranile while he prayed: «Obaranile awo, obaranile awo kuyo loye awo abiti.»
When they arrived there, Orunmila discovered who the young man was and was overjoyed. He gathered all the awoses needed to consecrate him in Ifá. Shangó witnessed the ritual without saying a word; he could only wish the best for his son.
They made Ifá for the son of Shangó and Oshanla, but when the sign Odi Ogunda came out, the awoses present grew uneasy. They said to Orunmila: «This one will be honest with you in some things, but in others he will try to trick you.» Shangó then appeared to save the situation.
«I will save him,» he said. «But this one, who is my son, will be the trap of the world, and he shall be called Awo Abiti.»
All who were present were astonished to hear this declaration. Then Shangó turned to Oshanla and said: «I know everything, and I did not want to swear our son into this secret into which you have just sworn him. Oshanla, you do not know what you have done; you have sworn our son into the secret o abiti, and from this moment, with Orunmila’s pardon, deceit has been born into the world. He will have to tell lies in order to live; he will lie to you yourself, to me, and to everyone.»
To Iban Eshu / Ifá odara.
The path where the recording of the voice was born
In the city of Osomo Odo reigned a king named Odi Tola, who was very generous and beloved by his people. It was rumored among the inhabitants that a group wanted to destroy his reign and seize his wealth and power.
One day, Odi Tola dreamed that there was a conspiracy to destroy his reign. Upon waking, he decided to go to Orunmila, who marked ebbo for him with an earthen jar, a goat’s tongue, and 16 smooth ota. The ebbo consisted of placing all the elements inside the jar, covering it, and carrying it to the bank of a nearby river.
The ebbo was also performed for Odi Tola’s son with Eku, Eya, Eyele meyi to the four winds, and Eyele meta to Oggún. Seven days after making the ebbo, they went to fetch the jar from the river to find the secret. When they removed the lid, they discovered that the conspirators’ hideout lay just behind the wall beside the river.
It turned out that the conspirators had a final plan ready to destroy Odi Tola’s reign. They therefore kidnapped Adebeolo in order to leave the palace unguarded and attack more easily.
On the very day the seven days of the ebbo were completed, Odi Tola retrieved the jar and, upon striking it to remove the lid, they heard the conversations of the conspirators. He then ordered the palace guard reinforced, and when the rebels arrived they were taken by surprise and killed. Adebeolo’s dog escaped and went to bark at the palace, guiding the king to where her captors were.
Odi Tola freed Adebeolo and killed the conspirators. From then on, he named Ayafa guardian of his son in recognition of his bravery.
Works and ebbó of Odi Ogunda
Works of odi ogunda
Ozain overcame the sight of the mayomberos by making a fumigation with the head of a frizzled hen, sacu sacu, and wild incense.
Work for luck and health
Twelve ewe, one eyele fun fun, two new clay ikeke, one fun fun towel. Ewe: alamo, orozus, canutillo, prodigiosa, rompe saraguey, paraíso, escoba amarga, ewerekuekue, malvate, aberikunlo, cotton, jobo. For 12 days a bath is taken with a different ewe each day; the person dries off with the towel and leaves it in the bathroom, gathers the leftover herbs and puts them in another ikoko, and so on for 11 days. On the 12th day, sarayeye is performed with an eyele.
Ebbo so that the animal brooding in your house may prosper
Eko medilogun, okan akuko, the eyele to the leri, and every day eko meyi shall be taken to the inle of Yemayá.
Ebbo to lift the head
Adie meyi, akuko okan, ewe for bathing and for washing down the house and the door three times. This is done at twelve o’clock at night.
Two lines of efun are drawn from shilekun ile to the canastillero; a procession is made inside the house with the person concerned under a fun fun sheet, in which Obatalá is brought down and the leri is blessed with eyele meyi fun fun, letting the eyerbale fall upon Obatalá. Beforehand, an eyele fun fun and ori must be given to the door. Twelve pots of omiero are prepared with: álamo, orozus, canutillo, prodigiosa, cotton, and jobo. Eyeye is given to those 12 pots; a single herb is placed in each pot — 12 herbs, one per pot; a single herb is broken. The person concerned will bathe with one pot each day for 12 days. After the baths, an oparaldo is performed with an osiadie, and an akuko is given to Shangó together with the Warriors; it is stuffed and taken to the scrubland.
- Ebbo
Adie meta, flechas meta, eyele meta, owo la mefa.
- Ebbo
One akuko, one jícara (gourd bowl) with a lid, a honeycomb, neni toto meni.
- Ebbo
One akuko, a jícara with its lid, a cap, eku, eya, ishu, a honeycomb, owo mefa.
Prayers and suyeres of Odi Ogunda
Liturgical material transcribed from the source manuscripts; it is preserved verbatim.
Prayer
Ogunda Ogunda Pinamu Ibuomu Adifafun Acue Eche Akuko Lebo Llamagara Adifafun A Lacu Akuko Ida Oti Owo Mesan.
PRAYER:
Bidamu Ibon Adifafun Aweshe Yagada Adifafun Akuko Ori Arukan Bokomo A Badiku.
Orishas in this sign
The orishas that the letter itself links to this sign, according to what the source records:
Other important aspects of the sign
Ewé of the sign
Pitahaya, álamo, orozus, canutillo, prodigiosa, rompe saraguey, paraíso, escoba amarga, quita maldición, malvate, cotton, jobo.
The Eshu of the sign
Eshu Jokoki (a long reef stone. Guardian of the secret drums).
To punish the offender
An ebbo is made with akuko, edan, oti, and the personal details of the offender. The ebbo and the akuko are placed at the offender’s door, except for the paper with the personal details, which is placed with Oggún.
Against enemies
An ota is taken on which the okukore of the arayes are written; it is wound with corojo fiber, corn-palm fiber, and asho dun dun, pupua, and purple, and hung up so that the wind makes it hum. In addition, 21 ewe of Ozain are gathered and made into a bundle; a goose egg is broken over them, and with that and a palmiche broom the house is swept from back to front; upon reaching the door, sassafras is cast with the enemy’s name, it is burned, everything is swept up well and thrown out into the street. Eyele is given to eat at the door and a petition is made.
Odi Ogunda Kinamu Ibu Omu Adifafun Akue Ashe Akuko Lebo Yamagara Adifafun Alaku Akuko Ida, Oti, Owo Mesan Elebo.