Obara Meyi

The birth of the smoke signals

When Obara went to Orunla to make ebbo, Orunla indicated asho timbelara and, once the rogation was done, told him to burn it in the woods. When Obara carried out this operation, through the smoke the people of the other world came to him, finding him completely naked. On seeing him they said: man of God, we know each other from this world; by that signal we have recognized you, and we want you to be our guide.

Obara refused at first, pleading the poor state he was in; then the one who spoke to him offered him a king’s suit and a beautiful horse. The retinue set off, and upon entering the city the governor learned that a great army was invading his territory with Obara Meyi at its head, and, judging that war was being declared on him, the governor handed over everything he possessed.

Obara offers tongue to Babá

This is the story of Orunla and Babá, in which Orunla had to do the shopping at the market to feed the children of Obatalá. Although there was no food left for Babá, Orunla found a cow’s tongue and prepared it with great care. When Babá arrived, Orunla presented him with the cow’s tongue, and Babá recognized its flavor and was satisfied.

But later, Obatalá asked Orunla to prepare another meal for his children, and to serve him, for himself, the worst food he could find. Orunla bought everything he needed at the market, including another cow’s tongue. When mealtime came, Obatalá asked Orunla for his food, and Orunla presented him with the same cow’s tongue.

Obatalá grew angry and admonished Orunla for presenting him with the same food he had earlier been told was the best. But Orunla explained that a bad tongue can disgrace a person and sink a nation, while a good tongue can save humanity. As a result, Babá gave the rule of this Ifá to Orunla.

The yearly gathering of the meyis

In this path, Olofin used to summon the 16 meyis every year, and on one occasion, on the way to Olofin’s house to celebrate a new year, they passed by the house of Obara Meyi. The other meyis urged him to hurry, but Obara told them he would catch up with them after feeding Eggun, and asked them to carry some gifts to Olofin for him. Obara Meyi wrapped up the gifts and handed them to one of the meyis.

Along the way, the other meyis remarked on what a liar Obara Meyi was and laughed at what he had sent to Olofin. When they arrived at Olofin’s house, the 15 awoses presented their very fine gifts. Olofin looked at all the gifts, and when he came to the one Obara Meyi had sent, the other meyis burst out laughing. Olofin asked why Obara had not come, and the other meyis explained that he claimed to be feeding Eggun and therefore could not attend.

And the reading of the year began, and everyone spoke. When they finished, Olofin gave a pumpkin to each of the awoses, and they all looked at one another puzzled, because every year Olofin always gave them money and jewels so they could live well through the year, and they were all hungry because he had not fed them either. They thought it was one of Obara’s lies and said: “Let us go in, so that he does not keep telling lies — he does not even have enough to feed himself.” And great was everyone’s astonishment, for there was a very well-laid table, and they all ate. As they were leaving, they said to him: “You are going to leave these pumpkins here? What for? We want them.”

Before all this, Obara had had himself seen, and Orunla had told him not to go to that gathering and to feed Eggun. Whoever came to his house, he was to offer them everything he had, even if he was left with nothing, and he was to make ebbo with 15 eleguede. He was never to eat eleguede; he was going to find wealth and well-being, and that eleguede he was to set before Oshún.

When all the awoses had left, Obara’s wife began to quarrel with him, saying: “How could you give away the little we had, only to be left now with nothing?” He answered that Orunla had commanded it, and the argument kept growing, to the point that Oshún came upon the woman. She told Obara that when he had nothing to eat, he should open the eleguede and would find something that would surprise him. Oshún withdrew and Obara was left deep in thought. He went out to gather firewood to make a fire, and when he returned, he looked toward the corner where his awo brothers had left the pumpkins. He said to himself: “Well, Oshún said to open them,” and great was his surprise on seeing, inside the eleguede, many riches and precious jewels. He called his wife and showed them to her. As he kept opening them, he kept finding more, down to the very last one. They took the innards and scattered them all over the land surrounding the house.

After reaping a great harvest and selling his produce at a good price, Obara became rich through the trade of the eleguede. Near the date of the gathering with Olofin, when all the awoses passed by Obara’s house, they saw that he had prospered greatly and had a thriving business. They, who had endured hunger and misery the previous year, wondered how it was possible that Obara had prospered without having gone to see Olofin. When Obara received them, he told them to go on ahead and that he would catch up with them later. The awoses continued on their way, and when they arrived at Olofin’s house, Obara appeared mounted on a horse.

Obara becomes rich through the merits of Olofin. A version of the previous patakí

Olofin called all the babalawos to a gathering, but Obara did not attend. After the feast, Olofin gave each of them a pumpkin as a gift, without their knowing that each one held a virtue. When they passed by Obara’s house, he offered them food, but the awoses doubted him. One of them decided to go in and confirmed that Obara did indeed have food. They all ate, and on leaving, they gave their pumpkins to Obara so as not to carry them.

A short time later, Olofin summoned the babalawos again and asked them about the pumpkins. They told him they had given them to Obara after eating at his house. Then Olofin informed them that those pumpkins held riches. In this way, Obara became rich indirectly, through the negligence of the babalawos and the merits of Olofin.

The ashe of the pumpkin

There was a person who was lost and did not know what to do, surrounded by a great number of people who looked upon him with indifference. The moment came when neither he nor his family had anything to eat. They cut open a pumpkin, which was all they had left to boil. And on doing so, countless rosaries (Ifá) came out of it. His change was radical.

Where Shangó was made Osha and untefa

In the most remote times of the world, from its very beginning, Olofin and Olokun walked together. One day, Olordumare said to Orunla: “Our children are enduring great hardship. Do you not think we should gather to make a decision about them?” So they did, and they agreed to give each one his Oshinshe in the order of arrival: first Elegbá, then Oggún, then Oshosi, and then, after a Yoko Osha, that is, the warrior Saints, and afterwards Sordorisha.

At this, “Oke” said: “I want mine to be different, and to be made on Leri Oke, to watch over the Oba.” This was accepted, and as they arrived, each one was given his Oshinshe Osha — all except Alapi Kisieko, because they had played a trick on him. They had sent for an awo Arubo, and when Alafi Kisieko arrived, they said: “Let us keep him entertained; that way he will not learn what was agreed, and we will not make Osha for him.”

Alafi Kisieko had had himself seen by Orunla, who saw him this Ifá, and he orucbó for Elewa with akuko, fifeshu, eku, eya, awado, otí, oñí, saraeko, asho ilu and an abo hide, and this he had to carry to the niges. And as Alafi was setting down the ebbo, he came upon an obini, who turned out to be Yemayá, who had had an eyo (tragedy) with Inle. Alafi asked her if she wanted to live with him, for he was alone in that place. The obini said yes, and then Alafi buried the ebbo in that place, and all the iworo of that land grew afraid.

One day, Alafi came running and knocked on his obini’s door. Once inside, he asked her to shut the door because he was afraid, and he lay down to dubale. The obini wondered what could have frightened her husband so; then Alafi rose and asked her what she had seen. The obini answered that she had seen the very thing he so feared, which was nothing more than a bone.

Then Alafi went to Oggún and asked him for agada. Oggún asked what he wanted it for, and Alafi said it was to finish his Oshishe. Oggún gave him the agada, and Alafi returned to his ilé and opa to give it to his wife. Afterwards, he went to Olordumare and met Orunla, whom he asked when he could go to Yoko Osha. The awo answered that it was impossible. Then Alafi went elsewhere and met Elegbá, to whom he told what was happening. Elegbá knew everything, and he gave him an ota obuaba ashake ashere and all of Alafi’s tools, bogbo ashe, bogbo tenuyen, and told him: “Go to the land of Yoko Osha and enter with all the tools.” Alafi did so, and when no one expected it, he entered. When he saw awo obugbo, he said: “Iboru Iboya Iboshishe” and suyere.

Then he set down everything he had brought, and there was no choice but to Yoko Osha Shangó. After making Yoko Osha for him, they passed him into the next room and made Ifá for him. When he came out, he said this suyere: “Iboru Ri,erlp Uakaweto Fimu Lokete Oboya Fumeko Yakameto Fami Lorete Fumejo Iboshishe Yakameto Fami Lokete Fumeko”. He Yakameto Fami Lokete Fumeko”.

Here Yoko Osha must be done, and untefa Orunla.

Where things that are not true turn out well

In the land of Obaye Ifá lived Ozain, who had an obini named Awakire. She felt deeply aggrieved because Ozain paid her no attention; he occupied himself only with his work with Egguns. Awakire, who was Oshún, could not draw his attention in any way, and her life was one of great suffering. One day, Ozain set about making his call and drinking otí, singing:

“egguns Materin Mawa Ikú Erin Waterin Wa Ikú Eggun Lode Ggun Awa Olubokan Mawa Bañire Eggun Morasum Eggun Mayare Eggun”.

Ozain had cleansed himself with a black cloth and had placed it in his secret together with three caimito leaves and one yagruma leaf. Then his obini Awasire stole them and hid them. Ozain, on realizing it, took other cloths and performed the same operation, but when he rose he was very angry. After three days, he threw out the cleansing, but his obini, who was watching him, gathered it up and began to sing to Ozain:

“towe Nawe Dundun, Ozain Towe Ado Ozain Nawe Towe Nire Ewe Yagruma Eggun Onire”.

Awanire felt her body taken by a strange force; it was Eggun, who said to her: “Along your path come happiness and everything you ask for.” Awanire was overjoyed, but Eggun said: “Give me what you took, and an ounko.” Awanire handed everything over, and Eggun said: “Keep all this for when a difficulty arises and it is asked of you.” So Awanire kept it all, and Eggun departed. When Ozain asked who had been in his house, Awanire answered that no one had.

In distant lands, Shangó had a son who was an awo, named awo Abashe. He was very young and did everything in his land. But Shangó showered him with blessings and loved him dearly, because his oluo, Abaye Ifá, always counseled him, and he always gave addin meyi to his godfather’s Ifá. One day, Awo Abashe said to Shangó: “I am going to visit Ozain’s house; I give you these two hens to keep for me.” Shangó replied: “I will keep them until your return — perhaps for someone, or for you yourself when you come back.” Awo Abashe set out for the land of Ozain, singing:

“ene Orisha Ewe Wawe Ozain Nare Ene Wawe”.

He gathered all the herbs he understood, and when he reached the lands of Ozain, Ozain’s obini received him and was captivated by his beautiful voice. She fell madly in love with him; but Ozain, being selfish and unwilling to teach him his secret, went away and left them alone. Then Awanire and Awo Abashe had ofikale trupo, and she became oboñu.

Ozain began to feel an affinity for the awo and struck up a friendship with him. Ofikale also happened again with Awanire, and at three months her belly was showing. Awanire and the awo decided to tell Ozain everything.

He felt ashamed but said: “Let us wait until she gives birth.” Awanire and the awo talked over the situation and asked him what they would do in the face of it. The belly kept growing day by day, and Ozain had to leave for other lands to carry out a work. At that moment, awo Abashe seized the chance to say to Awanire: “Let us go to my oluo’s house to see what he says.” They arrived at Shangó’s house and told him everything that had happened.

After hearing the story, the oluo looked at Awanire and saw Obara Meyi. He told her: “What you carry will be your salvation; ebbo must be made.”

At that moment Awanire remembered what Eggun had told her, and she opened her bag to hand everything over to the oluo. That was exactly what they needed; only the color had to be changed. Ozain, who was the child’s father, made the ebbo with black cloth, caimito leaves, yagruma, a tongue and an ounko. Then he cleansed him with a piece of bran malu tongue, called upon Shangó, and prepared the tongue to make the ebbo. Afterwards, they gave 9 chickens, from which the tongues were removed, and they buried the tongues at the foot of a jobo tree with amala ila. They made an omiero and gave the eyerbale to Babá and to Awanire’s head. The herbs of the omiero were included in the ebbo. They gave adie meyi to Orunla and poured otí over him. The adie were opened down the middle and placed on top of Ifá.

Awanire returned home, and Ozain, seeing that she was about to give birth, called all his friends together to discredit Awanire before them. He told everyone that the child was not his. However, the opposite happened, and Ozain did not know what to do. In time, everything was forgotten, but Ozain often visited Awanire to see his son. When the boy grew up, Awanire told him the whole truth.

Here the zimu and the paolle (okpoye) were born

It happened that many years ago, Odduduma carried out continuous campaigns from Ife to other regions of the globe, at the head of the armies, his favorite generals being Oshagriñan and Adiaguna asho. They traveled with him, and on one of these journeys they reached Sudan, where they met a king named Siriki who was a vassal of Lamoronda, the king of Mecca. Through Siriki, he learned of the existence of Ifá and of the power of Odduduma and his generals, and decided to prepare, together with Siriki, for the conquest of Ife. But this stirred up the olufa durege (blacks of Hanssa origin) to attack the Yorubas; they did so, and war scourged the Yoruba north.

Then Odduduma turned to Orunla, who made osode for him, and this Oddun came out, where the pyramids, the spirit of the wind and war spoke. There Ifá told Odduduwa that he and his generals had their amulet to defeat all their enemies, for years before Ifá had prepared for them a scepter; it was sent to them with the insignia of oye, the spirit of the wind, and it was called Okpaoye. He told them that he and his generals, at the head of their army, should take position at the edge of the desert with their weapons, and that when night fell they should raise the Okpaoye toward Mecca — in this way the divine help would come. Okpaoye singing this suyere: «Oye Nisoke Oyá Oo oye Nisoke Oyá Ee aee Odduduwa Oyebiso Me Oyá, Oo».

After turning to Orunla, Odduduma and his generals obtained the Okpaoye, which became their amulet for defeating their enemies in the war that scourged the Yoruba north. With this amulet in their power, they positioned themselves at the edge of the desert with their weapons and raised toward Mecca the suyeres indicated by Okpaoye. The sandstorm that arose swept away the towns of Alufa and the camps of Siriki and Lamoronda, thus reaffirming the power of Odduduma and of Obatalá in Ife and over all the earth.

This event also explains the power of the Okpaoye, linked to the Zimu, or column of sand that travels from the sea to dry land. In this way one understands the importance of this amulet for Obatalá and Odduduma (Odua) in protection and in victory over their enemies.

Death and illness

Olofin’s house collapsed, and death and illness came looking for the son of Babá, to build the house in the other world. He loaded his belongings onto a bird, but he was warned not to set it down until reaching the middle of the square. However, Obatalá had a dream in which he saw death and illness coming for his children.

On waking, he gathered everyone in the square, performed a cleansing with $6.30, and explained to them that illness and death were coming, and that this was the way to be saved. Then he made an ebbo and a roller with tar on both sides. When he finished, he went to the royal road, on the outskirts of the town.

When death and illness arrived, they waited for the carrier. Elegbá saw death pass by but said nothing; but when the carrier arrived, Elegbá came out to meet him and said: “It has to be that one.”

In this path it is Obatalá Ayaguna

Shangó was going through a difficult situation and met Elegbá, to whom he told what was happening to him. Elegbá said he would go and speak with Obatalá to see whether he could help solve his problem.

When Elegbá met Obatalá, he explained Shangó’s situation, and Obatalá asked him to bring Shangó. When Shangó arrived, Obatalá told him he would help him get back on his feet. Then Obatalá took off his two-colored cape (white and red), his sandal and his crown of 16 okra pods, and lent him his horse and a tower of ori so that he could set out to travel the towns with his blessing.

Shangó followed Obatalá’s advice and traveled the towns selling cocoa butter. On his way he came to a town in Yeza land, governed by a woman. As he entered the town, dressed in Obatalá’s cape, the sandals and the okra crown, everyone thought he was a king, and on hearing of it, the queen came out to receive him as such.

Shangó, on seeing such a beautiful woman, was struck by her beauty, and seeing him gaze at her so intently, the queen knelt before Shangó. Shangó dismounted from his horse and said: that cannot be — it is I who must kneel before you; and his crown fell as he knelt, whereupon Oshún, who was the queen, took off her own crown and placed it on him, and Shangó placed on her the crown of 16 okra pods, and thus the marriage of these two Saints was sealed. Shangó settled in the palace and began to govern that town, and after a time Obatalá found himself in a precarious situation, and remembered the favor he had done for Shangó. He called Elegbá and said: go to Shangó and tell him the situation I am going through, to see whether he will help me. Elegbá reached Shangó and told him what Obatalá was going through, to which Shangó answered: I have many affairs of state; Obatalá knows the worries these bring, and therefore I cannot attend to anyone. When Elegbá delivered the answer Shangó had given, Ayaguna flew into a rage and, filled with wrath, burst into the palace singing this to Shangó: “Ayaguna Bario Letu Letu Pami Ogue Miasho”. After singing this and calling him an ingrate over and over, he said: as long as the world is the world, whenever your children must be crowned again, they will have to reckon with me.

Secret: Obatalá must be brought down to ask whether Ifá must be made.

Oshosi and the deer

Oshosi kept a herd of deer, but among them he had his favorite, which was slender and handsome, with great antlers that rose above all the others, and for that reason he was obsessed with the animal. Every day he went to his ranch to gaze at it, and his servants tended his herd with the utmost care — above all his favorite — counting the head of stock daily and delivering the daily tallies to Oshosi.

One day Oshosi’s deer disappeared, and the servants set out to look for it; after a long search they could not find it and went to report it to him. He was greatly displeased and ordered brigades to be formed to search for it across the plain, the woods and the mountains, without managing to find it. This time Oshosi said that he himself would go looking for it personally — but where he would begin the search was his own ranch, since the servants had already searched the plain, the woods and the mountains.

Oshosi began with the stable, and after a while of searching he noticed that the deer’s antlers had become caught between the bales of eno and the timbers of the stable; he proceeded to free them and release it, and the deer came out with all its slender bearing intact. Oshosi rebuked all the servants.

This Ifá lets it be seen that the master’s eye fattens the horse: no one looks after what is theirs like oneself.

The elephant’s tusk

Once upon a time, the daughter of an Oba fell ill, and the diviners of the land said that to save her, a rogation had to be made with elephant tusks. Shangó, seeing proclamations posted in the town in which the Oba offered two sacks full of gold to whoever brought him an elephant tusk, presented himself as the man who would undertake to bring it — but first he wanted to see the money.

After verifying the money, Shangó went home, armed himself with a rope and a sack, and set out into the countryside in search of the elephant tusk. On the way he met Obatalá, who lived on the outskirts of the town and asked him where he was going. Shangó told him about the tusk and the money, but Obatalá told him there had been no elephants in the area for years. Shangó insisted that he needed the money and would get it one way or another.

In the woods, Shangó came upon a one-eyed, lame man who was whistling. He turned out to be Ozain, who knew where an elephant could be found, but asked for something in return. Shangó agreed, and Ozain led him to a man with two humps, who was Eshu. The two men took Shangó to a place of tall, long reeds, and when they parted them, a beautiful elephant appeared with enormous tusks.

Shangó wanted only the tusks, but Eshu and Ozain told him that this had a price: a goat, a jicotea, a rooster and other ingredients. Shangó agreed and promised to return.

When Shangó reached the town, he went to see Obatalá and told him: “I have the elephant” — but he said nothing about the pact with Ozain and Eshu. Obatalá, who knew him well, said: “Do not go about with lies, and use judgment in what you do, for it may cost you your life.” But Shangó paid no heed and went to the palace, where he told the soldiers: “Prepare to fetch the elephant — I have it.” He did not care about honoring the pact he had made with Ozain and Eshu, for money was his obsession. The Oba warned him to be careful with what he said, because this was a country of serious dealings, good customs and good words.

When they reached the woods, Shangó told the soldiers to ready the ropes, but though they searched everywhere, they could find neither the elephant nor Ozain nor Eshu. Then the soldiers accused him of being a liar and of wasting their time. Some of the soldiers, however, were unsure, for they had found tracks of an elephant and of three people who had recently been in the place. In the midst of the confusion, Shangó threw himself into the river and managed to escape. The soldiers searched for him everywhere, but could not find him.

When Shangó returned to Obatalá’s house that night, Obatalá said to him: “Son, they are looking for you, and if they find you, they will kill you.” Shangó asked his father for help, and together they went to the house of Orunla, who gave him a solution: he had to feed Elegbá and Ozain so that he could triumph. Obatalá helped him, and they fed them what had been agreed.

Afterwards, Shangó went to the woods intending to hide, but was astonished to come upon the elephant. He seized it by the trunk and led it back to the town. When they saw him arrive, the whole town paid him homage. The king asked his forgiveness for having doubted his word, and the Oba offered him anything he wished, apart from the money. Shangó asked for a horse and the hand of the princess. The Oba granted everything, judging that a man capable of bringing in an elephant single-handed was also capable of governing a kingdom. From that moment on, Shangó allied himself with Elegbá and Ozain. Elegbá would watch over the city, Ozain the woods, and to salute him and call him for his government, the following expression would be used: “Babá Ashe Olueko Ashe Ozain.”

The enemies of Shangó

Shangó had to go to a certain land to resolve a problem, but he had many enemies there; even so, he had to go. When he reached that land, he found all his enemies posted everywhere, and had to turn back quickly. When Shangó reached the town, the first thing he did was go to the house of Orunmila, who looked at him, saw him this Ifá, and told him he had to make ebbo with a black cat and other ingredients. Shangó made ebbo, and Orunla told him: when you find yourself near that land, look for a hill in the surroundings, try to arrive by night, and place the cat in front of the seat.

Shangó set out for his destination. When he arrived, the night was very dark, so he climbed to the top of the hill that overlooked the whole town, and in the darkness of the night the cat’s eyes gleamed enormously. Then his enemies, who never rested, were terrified and fled, and in the town everyone shut themselves in, believing it to be a thing of the other world. Thus Shangó was able to enter and resolve his problem.

14.- Shangó THE BAKER.

Shangó, who had once been a baker, was going through a difficult situation. He had no work and nothing to do, so he would gather with five friends to drink. After getting drunk, Shangó would come home and cause trouble with his wife. She would tell him to have patience and faith, that little by little he would find work, but he was a skeptic.

One day, his friends told him they should go see Olofin to see whether something could be done about his situation. Shangó was somewhat distrustful, but finally gave in and they went to see Olofin. Olofin told them to take eleguede and carry them home. The friends began to talk, saying they had made so much effort for this — had they known it was only to receive a few pumpkins, they would not have gone. Then they told Shangó that they did not want them, that he could keep them. Shangó got home and his wife asked him what Olofin had said. Shangó answered: “Throw this rubbish away — these pumpkins are good for nothing.”

The next day, Shangó rose early, dressed in his best clothes and mounted his horse to parade through the town with his band of musicians. All the neighbors greeted him and congratulated him on his luck. Shangó felt like the most fortunate man in the world.

But his friends, who went on drinking at the corner, could not believe what they were seeing. They approached Shangó and asked him how he had come by so much wealth in so little time. Shangó told them the truth about the pumpkins full of gold that Olofin had given him, but they did not believe him and thought he was mocking them.

That night, Shangó’s friends got drunker than usual and decided to steal the pumpkins of gold from him. But when they reached Shangó’s house, his wife was waiting for them with a stick in her hand and drove them off. The friends ran away and never bothered Shangó again.

From that day on, Shangó and his wife lived happily and in prosperity. Shangó worked hard and became a very successful baker, and he always remembered his wife’s words about having patience and faith in difficult times.

15.- THE CALL OF THE BLOOD.

Once, Shangó reigned over a town and had great riches and power, but he had forgotten everyone, including his mother Yemayá, whom he had abandoned. Yemayá, searching for her son, went to see Orunla, who made osode for her and told her she must make ebbo. Then she set out across the different lands trying to find her son, and at last she came to a palace where Shangó lived. When she tried to approach the palace gates to enter, the soldiers guarding them would not let her pass.

After several days of travel, Yemayá was weary and sat down before the main gate of the palace, falling asleep. The next day, on waking, she saw that many people had gathered wanting to speak with Shangó, but he received no one. Shangó never walked; he was always carried by his servants to every place he wished to go.

When Shangó came out of the palace and saw the assembled crowd, his eye fell on Yemayá, who was sitting at the palace gates, and he ordered that she be brought to him. On drawing near and seeing her, he recognized his mother and ordered that a crown of okra be made for her. Then he crowned his mother and ate together with her.

Care must be taken with journeys, for there may be vengeance over old grievances.