Otrupon Bekonwa

– the harvester’s fortune

A farmer was told that Yemayá would bring him good fortune, but he was warned that he must not complain nor harm anyone. During the night, on his farm, he noticed the presence of some strangers. Instead of shooting at them, he fired into the air, which frightened the strangers, who turned out to be pirates. They fled, leaving behind a great haul of money.

The hunter and the tiger

Ifá says there was a good-hearted hunter whose own family sent him out to hunt, but he only ever hunted what was needed. One day he took to the road and, going deep into the heart of the bush, he heard groaning and saw that it came from a hole covered by an enormous stone. Coming closer, he saw that inside the hole was a tiger, who begged the hunter, saying: «Good man, help me get out of here, for I am a good tiger.» The hunter said: «If I get you out, you will eat me afterwards.» The tiger pleaded with him and swore an oath that he would deal fairly with the hunter.

The hunter pulled the tiger out of the hole and, in gratitude, the beast stared fixedly at him, so that the man thought the tiger meant to leap on him. The hunter shrewdly said: «So you were not good after all, were you? And yet you want to eat me.» The tiger said: «But I am hungry.» Then the hunter made a pact with the tiger: they would call three others so that the tiger might see that a good deed is repaid with a bad one.

They set off along the road and saw an ox, and they asked him: «Ox, is it true that a good deed is repaid with a good one?» The ox said: «A good deed is repaid with a bad one, for when I was young I ploughed the land, and now that I am old they are taking me to the slaughterhouse.» The tiger said to the hunter: «Come along, I am very hungry.» And they went on down the road and saw a horse and asked him: «Is it true that a good deed is repaid with a good one?» The horse said: «A good deed is repaid with a bad one, for when I was young I carried my master about, and now that I am old I have to find my own food.»

The tiger said to the hunter: «It is time now for me to eat you», and the hunter said: «Remember the pact, one more person is missing, for I too am hungry.» The hunter called a fox and asked him: «Is a good deed repaid with a good one?» And the fox said: «That a good deed is repaid with a good one?», playing the fool, and he said to the hunter: «Since you put that question to me, explain yourself, for otherwise I can tell you nothing.» The tiger said: «Look here, fox, what happened was that I went up a hill, slipped and fell into a hole, and the stone fell and covered the hole.» The fox said that this was a lie, that he could not believe it. The tiger answered: «How can you tell me it is a lie?» And the fox said: «Show me how it happened.» So the tiger climbed the hill again and let himself fall into the hole once more, and said to the hunter: «Put the stone on.» And the hunter put the stone on, and the fox said: well done, hunter, leave him there, for a good deed is repaid with a good one.

– where Shangó stole from Olofin

On this path, Shangó cared for nothing but parties and, having no money, went to ask Olofin for his blessing. Seeing him, Olofin asked: «Shangó, what are you doing here?» and he answered: «I came to see you, since it has been a long time since I last did.» Olofin was preparing a feast and sent him into the room he was getting ready, where there were many little sacks of money. Seeing them, Shangó thought: «When I leave here, I leave with money.» Shangó told Olofin that he was tired and very sleepy, and after eating he lay down. Pretending to sleep, he stole two of those little sacks and hid them under his cloak, believing Olofin would not notice.

The next morning Shangó left and Olofin went on preparing the feast. After the feast was held, Olofin realised that two little sacks of money were missing, and however much he searched, he did not find them. Olofin sent for Orunmila, who came and made osode for him. Seeing the Ifá, he covered the letter, because he understood that Shangó was the thief and, so as not to expose him, he said: «Make ebó and then hold another feast and invite everyone who came to the last one, and everyone who has visited your house these past days, so that you may catch the thief.» And at the feast an abo was offered and the drum was played.

On the day of the feast, Olofin kept watch and saw how Shangó went into the room and stole another little sack of money. He said to him: «Listen here, you rascal, leave those where they are and bring me the ones you stole the other day.» Shangó begged his forgiveness and said he had done it because he was very poor.

Beware of a son of Shangó who is going to steal from you. The wrong you once did, do not do again, because if the first time you got away with it, the second time they will catch you.

– the drummer’s ebbo

The drummer went to have a reading at Orunmila’s house, and Orunmila told him to make ebó before going out to play. The drummer paid no attention, because he thought everyone had to call on him. A mayombero worked against him and when he went to sit down on the stool, the drum locked up and he could not play. Then the drummer told the people to wait, saying it had happened because he had not given the drum enough fire. But after that, he could play no more.

The drummer was forced to return to Orunmila’s house, and then he made ebó and said to him: «Iború, Iboyá, Ibosheshé».

– Fogue loses his fortune

There was once a hunter who supported his family by that trade and never made ebó. Finding himself in extreme need, he came to beg mercy of the saints. He begged so much that Olokun came to attend to him, asking Yemayá to look after Fogue. He was out in the countryside when Yemayá mined his path, laying out sacks full of owo. As Fogue was returning to the town, he came upon the first sack or basket of money. He picked it up indifferently and did not even realise it was what he had asked of the saints. He walked on and kept finding baskets along the way, but then he saw smoke rising from a homestead and went closer.

Fogue went into the homestead and called for the owner, but no one answered, and Fogue thought he was alone. He took a boiled yam that was there and began to eat it, for he was very hungry. At that moment the owner of the homestead appeared and asked him by whose leave he had taken what he was eating and entered the property, calling him a thief. Fogue apologised, deeply ashamed, asked for water and went off, leaving the baskets behind. And that is how he lost his fortune once again.

– Ponla Ponla the drummer

Otrupon Ogbe Ponla Sesese existed in a time when the world did not know the drum, and what was used to make music was useless and hateful, so it was replaced by gourds. The drummers sought perfection but did not find it. In that time Orunmila was travelling the world and came to that land, and the first to meet him was Ponla. Orunmila told him that he wanted to make something that would not come out right, and that to achieve it he had to perform two cleansings: one with a rooster in the bush near a slaughterhouse, where it fell on Ojuani Hekuidi, and another in the opposite place, where he threw down the ebó and heard the ringing of a small bell hanging from a collar strap.

He took it and brought it to Orunmila. Orunmila worked with Ponla, showing that with what he had found there was no need to nail anything, and that with the collar strap the work was finished, so long as the thongs were of the same hide and did not slacken. This secret carries its own protection, and its food is a rooster, two white eyele, ebeta or owo.

– the war between the flies and the spiders

The flies invited the spiders and the turtles to a feast. The flies mocked the spiders, saying that they walked about full of swagger. That is how the flies and the blowflies devised a trap to deceive the spiders, but the babalawos and the spiders went first to Orunmila’s house, because it struck them as strange that only they had been invited to the feast. Orunmila saw this Ifá and told them to make ebó and obori, and forbade them to go to the feast, but the spiders paid no heed and went anyway. While the spiders were enjoying themselves, the flies threw boiling water over them and the spiders ran off. As they ducked to keep the water from falling on their heads, they all took in air and were left with their heads hanging downward, and since then they have been at war.

Here the spider’s web is born.

– the canistel

In the land of Akaraba Inle Eke lived Oturpon Bekonwa Sese, who was called Awo Oluwoyere. This was a land of Yalorde, where Oshún always planted her favourite fruit, the emiyeye (canistel). Although Awo Oluwoyere was a womaniser, Oshún had managed to keep him always at her side in her house. Awo Oluwoyere worshipped Shangó and his Babá Tobi Eggun, to whom he paid homage and tribute of abo every year. Oshún, who was a brukushela (a witch), gave her fruits the power of the witchcraft powders she knew, so as to keep Awo Oluwoyere always at her side. One day, however, Awo Oluwoyere met Yemayá on one of his journeys to other lands and began to do ofikale trupon with her. He visited the land of Akaraba Inle, where Oshún had her canistel trees, less and less.

So Awo Oluwoyere began his life with Yemayá, but he did not know that if Oshún had forgiven him other times for being with another woman, it was because he had never left her. But Oshún was not going to forgive his leaving her for another woman. When Yalorde learned that Awo Oluwoyere was living in Yemayá’s house, and knowing that he was a great eater of her emiyeye fruits, she decided to send a basket of those fruits to the house where Oluwoyere was staying. Those fruits, however, carried a witchcraft power that wiped from the mind all of a person’s memories and knowledge.

Awo Oluwoyere, since he was so fond of that fruit Oshún had taught him to eat, did not suspect that those baskets of canistel had been prepared for his ruin; and from the moment those fruits entered the house where he lived with Yemayá, his affairs began to change: he began to forget even the prayers of Ifá, and he could hardly speak, for his voice stammered.

One day he was weeping at the foot of a jaguey tree on the riverbank. Suddenly he decided to cast his ekuele and, in doing so, his Ifá appeared. Among all that he had lost, he remembered his father Shangó and his Baba Tobi Eggun. He knelt and asked them for help to overcome the situation he was facing, but he could not prevail. At that moment there appeared on his road a young, slender man with a beard, riding on an owunko. When he came up to awo Oluwoyere, he saw him weeping and asked what was happening to him. He stammered and said that he had lost his memory.

Then that bearded young man said to him: you must give me something so that I can help you solve your problem, for what has happened to you is the work of the ogu they put into something you are very fond of, but which came prepared to destroy you. Then Awo Oluwoyere gave that young man an osiadie dun dun that he had and asked him who he was, and he said that he was Eshu Aleshuyade and that he was going to help him become who he had been; and he told him that the ogu had been sent by Oshún out of spite, in the basket of emiyeye she had sent him.

Then Eshu Aleshuyade took out an ayakua shell plate, made it afoshe, and ground it with opolopo cotton bolls and opolopo orí. He gave Eyele Okan to the leri of Awo Oluwoyere and set that secret upon his head. From then on, Awo Oluwoyere began to recover his memory and to command his voice properly. Then Eshu Aleshuyade told him to drink a compound he had in a bottle hung from the goat. Whenever he felt again that his powers were failing him in the land, he was to drink that compound to recover them.

Awo Oluwoyere swore to Eshu Alushuyade that he would never again set foot in the land of Akaraba Inle, which was the land of Yalorde and of the canistel, and that he would never taste that fruit again. Then Eshu Aleshuyade told him: you must take no reprisals against Oshún; she acted because you abandoned her. From now on you must respect her and her children, and never eat that fruit again. To be happy and keep your power wherever you live, you must make an offering (obelu) and a ceremony (abo) each year, and then offer it to Shangó and to your Babá Tobi Eggun, so that they may always guide you and protect you with their shade. In this way Awo Oluwoyere managed to save himself and live with power in the land.

Orumboti awo was a diviner of Orunmila who lived near Oyo. He had his house at the foot of a ceiba, where he devoted himself to divining for people and to worshipping his father Orishaoko, in a land controlled by traders. Because the traders carried their goods on the backs of animals, they could only load what the animals could bear. Orumboti awo suffered to see how his land was growing poorer because of the limit on how much merchandise could be moved.

One day Onide Oyo, who was the Oni Shangó, called Orumboti awo to divine about a problem he had. Orumboti awo saw this Ifá and told him he must offer food to Shangó and Orishaoko. Then he saw that they had there some large boxes dragged by horses and buffalo to carry goods, and he thought that this could help the people of his own land.

When he fed Shangó and Orishaoko, he also fed his leri, and he fell asleep, and in dreams Orun Aborotefa appeared to him in the form of Eggun Afefe Laye and told him to pay attention to what he was going to show him, and showed him a round thing and said: this, together with the boxes made in that land, will help you perfect what you need in order to keep your land from growing poor. When Orumboti awo woke, he saw that his Ifá was Otrupon Ogbe. Then he took four round objects, made ebbo and fixed them to the four ends of the great boxes of Oyo. With this he saw that the boxes moved without difficulty, and as they carried the goods he began to sing: «Odede Orun Dupue, Eggun Afefe Laye, Omo Orishaoko, Omo Olofin, Odara Ni Laye».

Orumboti awo gave thanks to Orun and Shangó for their help. Then he climbed onto the cart he had perfected and brought it to his land, making it known to men so that it might serve them in trade and in carrying the goods used at market.

Otrupon Ogbe was always worshipped as the one who gave the people of Ife and of Oyo the use of the wheeled cart.

In this Ifá the Awo is forbidden to eat canistel, because it diminishes his sexual power and can cause illness. Nor should he keep that fruit in his house, since its scent can affect his health and the prosperity of the home. This Ifá also indicates that the Awo should not live with daughters of Oshún, since they can lead him into wretched circumstances — as this Ifá says, into the refuse. It is also said that it always makes Oshún revive the wish to settle her account with Otrupon Bekonwa.

Shangó created the body of the cart and Otrupon Ogbe was the only one who created the wheels that perfected it, and this brought well-being, agriculture and trade to the land. In this Ifá one must always worship Shangó and Orishaoko and be sworn in Orun, with the firmness of Eggun Afefe Leye.

– the food of the secret of Inka Ogu

Awo Itana Iya Okete Eni Toku Imoyo Komure Oyo Ñaña Tori Boru Laye Inle Omo Oyu Okun Aye Malokuo Ekete Bayi Niwaru Oba Ifá Nile Otrupo Oma Ifá Adifafun Poda Adifafun Fese Koto Ilu Eni Tobashe Omo Ifá nirefun Ade Ilu Gbogbo Imoyo Afe Ekute Baratiye Otrupon Ogbe Awo Pola Eggun Omo Ifá Omo Olofin Beke Lone Eñajun Okan Orimi Afere Asakaleke Awani Moyugba Awo Ilu Ibami Omatun Oma Ese Ilu, Abamishe Fumi Omo Omonimi Adifafun Olofin Adifafun Ilu.

OPARALDO: One egg, three malaguidi, asho arae, eku, eya, epo, otí, efun, orí, awado, algarrobo, álamo, aberikunlo, ikoko keke. It is asked whether it is osiadie or abeboadie, and eyele meyi, asho fun fun, dun dun and pupua, itana meta, one obi; Otrupon Ogbe and Otura Niko are set upon this last one, and it goes on the black cloth with a cross of aberikunlo, and after three days out to the street; then three baths of ewe sese must be taken, and one of clear water.

In the land of Borulaye there lived a king called Oba, who was a sorcerer and had plunged that land into ignorance. All the inhabitants of Borulaye lived blind, worshipping Inka Ogu, and believed in his power alone. They bred mice as afe, imoyo omo ekute, which were the food of the secret of Inka Ogu. The Oba was called Awo Adana, and he rang his bells and rattles to call his secret, singing: «Awo Adana iya ekute komoru Oyo».

In Borulaye all the inhabitants brought different kinds of ekute (mice) as offerings for the food of Inka Ogu, which caused sickness and pestilence in the area. Nearby lay another land called Oyo, governed by Awo Ponla, who was a priest of Shangó. The land of Oyo was known by the drums of Shangó, and its secret was Aña, which was the name of Ozain. Awo Ponla always called him with a rooster and prayed to him: “Ozain Osuseye Okuni Agbada Yoko Teishe Logbo Obi Aña Iboru Iya Tolokun Aña Iboya Itotele Omele Aña Ibosheshe Oga Ilu Bilele Eni Shebo”. And when he played, Bogbo Eggun and Osha rose up and grew glad and gave their blessing to awo ponla and to his omo of the land of Oyo Oga Ilú.

The plague of mice from Borulaye reached even the land of Oyo, and one day Shangó sent Elegbá to see what was happening in that land so stricken by the pestilence. Elegbá set out, singing: «Aña Ikoko Awani Sokuta Koko». When he reached Borulaye, Awo Adana received him and gave him moforibale, but Elegbá smelled the pestilence and saw that there were more mice than people in the land. Awo Adana kept everyone sick for his own profit.

Elegbá said nothing, but he promised the inhabitants of that land that he would do something for them. He returned to Oyo Oga Ilu and told Shangó everything. Shangó said to him: «Call my son Awo Ponla. You must go with Elegbá and carry your secret to the land of Borulaye to put an end to the pestilence and the sickness, and so that its people worship Inka Ogu no longer and may live a little better.» The two set out, playing and singing: «Aña Ori Agogó Ilu Bata Gbogbo Omo Aweyo Awo Ponla Aye Fobasho Awo Fobasho».

When they arrived, they carried the ilu bata dressed in gbogbo ileke. The whole town came out to receive them and everyone said: «Now that is beautiful and joyful!» Then Awo Adana came out to receive them too, and realised that what Awo Ponla brought was sent by Shangó and was finer than Inka Ogu. He wanted Awo Ponla to make osaode for him, and Awo Ponla saw Otrupon Ogbe, and told him he had to worship Shangó and not Inka Ogu. Then Awo Ponla said to him: «Give me what you have for calling Inka Ogu.» The man gave him a rooster, a hen and a brown Eyele, and knelt before the ilu bata. Awo Ponla set upon them the secret of agogo and shewere, and gave them the animals, including an akuko yobi, to Iya Tolokun, Aña, Adie and Eyele to Itotele Omole Aña. Then he cleansed everything with oti and juju while handing over the Eyele and singing: «Ogu Ilu Aña Bilelo Oti Tin Tin Shogbo». After cleansing, he took the opa leri and handed it to Elegbá, who put it inside his secret. Then Awo Ponla began to play the ilu bata as he went through the town, singing: «Emi so Obalube Aladoso Moni Jerenife».

And so every kind of ekute went scattering out across the world, and those were the times for all the omo to come to know Inka Ogu. Afterwards Awo Ponla returned to the land of Borulaye, where Elegbá had gathered aberikunlo, algarrobo, álamo, ewe guma, mint, masa guya, escoba amarga and ewe dun dun, and he made oparaldo for Awo Adana and for all the Omo, and Awo Ponla made obori eleda for Awo Adana with Arun, so that he might have clarity. From the ewe Elegbá had gathered he took an ota, three abere, a fish hook, three atare, atitan erita merin fun fun and dun dun, and made him an Inshe Ozain, which was lined with aboro okuni, and he told him: you will wear this above, so that it gives you protection and help in the governing of this land, without your having to walk with Inka Ogu.

To obtain Shangó’s backing, it is important to bring him an abo every year. Moreover, the earth of Ekute can be used to build a house and avoid future hardship. Awo Adana and Awo Ponla went to the land of Oyo to present the abo to Shangó. On their knees they prayed: «Shangó Oku Abo Ade Omoloyu Shangó Awo Ponla Sese Oba Lolele Olu Marekun Abo Kawo Kore Orun Okoka Fewotiki» while the ebbo was carried out. Shangó waited on his throne, and they presented the abo to him as they sang «Abo Shangó Banle Orisha Temibanileo».

Before offering him the abo, they presented it to Shangó and sang to him: «Ofiwo Mo Ile Oriwode Mode Wa Ine Feroshe». Then they gave him the abo, and Shangó blessed them and all the omo of that land. He told them that as long as they honour him and all the Orishas, they will live happily, in health and prosperity. «To Iban Eshu».

– the spider

In the village of Ikoron, after the death of the oba, tradition dictated that his successor be chosen in this manner: all the able men gathered under a giant tree whose branches spread out some distance from the village. Armed with bows and sharpened arrows, the contenders eyed the thick trunk of the tree shrewdly, since whoever managed to pierce it clean through with his arrow would be crowned the new king.

One of the contestants went to Orunmila’s house, and Orunmila made an osode for him and revealed this Ifá to him: he was to make a whistle of igui and obtain a female spider with a white sac full of young in her belly. Then he was to entrust the whistle to a sincere friend and, when the moment came to compete, his friend would blow the whistle — a signal he would never forget.

Orunmila also gave the oluo precise instructions for tending the spider, and on the morning of the day of the contest the contestant drew apart from the others and went to the house of his great friend, to whom he handed the whistle and explained what Ifá had said.

That night the oluos gathered around the giant tree and bored a perfectly straight hole through it, marking the two openings with ou drawn from the spider’s spinning sac. The next day the whole village gathered at the foot of the tree to choose the new king. Some of the contenders failed even to hit the trunk of the tree. Ifá was consulted, and it was found that at the moment of shooting they had to stand in a straight line and aim at the tree while a whistle sounded out the phrase «Otrupon Bekonwa Sese». And so the archer’s arrow passed easily through the trunk of the tree, which astonished the whole population. They honoured him with applause and chose him as the new king. By this it was proved that Otrupon Bekonwa is a good sign for conferring attributes of power and strength.

– Bekonwa and his drummer brothers

It was in this place that Yemayá wished to give a drum to her Guardian Angel and sent for some drummers. They arrived on the day of the playing and began to play. However, when the feast was over, Yemayá told them she was not satisfied with their work and paid them what had been agreed. She decided to look for other drummers, but neither was she satisfied with them.

A few days later, Yemayá called Bekonwa and his brothers, who were drummers. She explained to them how the two previous groups had failed, and they began to play for her. They did it so well that Yemayá danced and enjoyed herself as she never had before.

After the feast, Yemayá was so pleased that she gave Bekonwa and his brothers a bag of gold money each, and told them not to stop anywhere along the way. The brothers set out on the journey back to their town, but at a certain place they came upon a fine yam plantation and, being hungry, decided to gather some to cook. They left the bags of money at the foot of a tree in the middle of the field and went on their way. After a short stretch they found an empty house, and there they cooked the yams.

After eating the yams, they realised they had left the bags of money in the middle of the field. They went back to look for them, but however much they searched, they could not find them anywhere. It was then that they remembered Yemayá’s instruction. Having failed to follow the saint’s advice, they lost all their riches.

Yam is not eaten, so as not to lose the fortune Yemayá delivers. A drum must be given to Elegbá, with a spread laid out with many yams.

The spirit of Aña Oni Shangó

Oba Alaña was the Oni Shangó and king of the land of Alaña. He possessed four sacred and secret objects without which his power would be nothing: his oduara, his mortar, his sword and his drum, which his godfather Ortupon Ogbe had given and consecrated for him. However, when his eldest son, Odomule, came of age, Oba Alaña did not hand over the throne, nor the sacred objects, nor did he teach him the secrets. Odomule rose in revolt with warriors.

Faced with this, Oba Alaña fled with his four powers to the land of Bambara, where his second son, called Reno, reigned. Reno received him with great honours and acknowledged him as his father and king. Oba Alaña told him of his past and saw his old godfather, Ortupon Ogbe, again, who made him the necessary ebbo and fed his secret attributes. He told him: «Your son Odomule will go from prince to slave.»

Odomule, not knowing how to govern his troops, wandered without direction and the kingdom was in disarray. Even so, he set out to pursue his father in search of the four powers. In a hard battle he was defeated and taken prisoner by his brother Reno, who restored Oba Alaña as king. Odomule was sold as a slave to the Ráussas, but Oba Alaña, thinking that he was his son, made his troops ready to rescue him. Unfortunately, Oba Alaña died in the battle.

The ara Ilu, the sacred drum, could be played by no one but Oba Alaña. Suddenly the drum began to play by itself, saying: «Oba Alaña Okuo, Oba Alaña Okuo, Omore Odonilé Obaní Adde».

Old Ortupon Ogbe said: «Now indeed the hour has come for Odomule to be king of Alamanilé.» So they rescued him from the Ráussas. Repentant of his earlier conduct, Odomule paid honours to the spirit of his father and was initiated by Ortupon Ogbe into the four great secrets of Oba Alaña. In this way he made peace with his brother.

The beggar and the Aña

There was once a time when the servants of Aña held feasts and gave everyone leave to enjoy themselves, except a beggar who could not go. One day the beggar went to see Orunmila, who advised him to make ebbo with an akuko, an adie, an eyele, orokore of the enemy and ishu abiti. He also suggested he carry the animals in a sack, because the road was long.

But the beggar complained that if he brought the animals to the drum, it would not sound. At that moment they heard a voice that said to him: «Otrupon bekonwa». It was a coconut in the yard of Orunmila’s house, which the beggar put inside the sack with the other animals. Then he presented himself at the drum and fed them, saying: «Emi Oo Obaloso Monigereniye«. This chant is used so that Shangó may have good fortune on earth, and it will go on being sung as long as the world exists.

Bogbo ere and ishu are put inside the apo keke.

– Shangó, Olofin and Aña

Shangó arrived at a feast and took up his axe, setting it across his shoulders. Then he took a red kerchief and tied it around his waist before starting to dance. When Olofin had grown tired of playing, he came up to Shangó Jevioso and asked him: «Do you know the price of the drum I have come to give you?» Jevioso answered: «What is it?» And Olofin said: «Two hundred and fifty pesos.»

«Very well», answered Jevioso, «I shall carry on, because I feel like dancing.» The drum kept sounding: «Otrupon Bekonwa has strength.» Shortly afterwards, Olofin played again to raise the price to five hundred pesos. «I do not have that much money», answered Shangó, happy to have danced so much. Then Olofin asked him: «Shangó, do you accept carrying the debt again? These three drums, their bells, the axe and the red kerchief will be part of your debt.» Jevioso accepted and went off with all those objects.

Since then it is indispensable, in order to play for Shangó at the guemilere, that it be done with the bata drums, that is, with the set of three drums. If this Ifá comes out for a child of his during the reading of the day or at an itá, an ebbo must be made (the one indicated above) and the things of this ebbo placed before Shangó.