Otura Niko

Intelligence prevails

There was once a woman whose circumstances were extremely poor, and she had a small son. Realising that she could not care for him properly, and fearing that the child might die, she decided to hand him over to Orunmila so that he would look after him. Orunmila took the boy in and from that moment cared for him as if he were his own son. The boy grew up beside Orunmila and learned to work Ifá, following Orunmila’s teachings. In his mind, however, one idea always echoed: to become Orunmila’s equal, for he envied him, since his house was always full of aleyos who came for consultation and who at the same time paid homage to Orunmila.

Although the young man never lacked for anything from the day his mother left him in Orunmila’s care, he was not content with what he had. One day he told Orunmila that he already knew enough to set out on his own, since he wanted the same recognition Orunmila received from the aleyos. Orunmila asked him whether he had thought carefully about the step he wished to take, for he believed the boy was not yet in a position to stand on his own. But the young man replied that he already knew enough to be independent. Then Orunmila said to him: «Very well, set up your own house and I will send aleyos to you.»

The young man settled in and began to attend the aleyos who came to his house. It turned out, however, that those who came for the first time never returned. Yet out of vanity the young man never stopped to consider why those who came once did not come back. One day, during an Ifá consultation, this Ifá came up for him, and he went to Orunmila to tell him what was happening. Orunmila then explained that the aleyos who went to his house for a reading, after being attended by him, would come to be read again by Orunmila. He would tell them the same things the young man had told them, but he would also reveal what the young man had not known how to express, because of his limited knowledge. It was on account of that lack of wisdom, and of his belief that he could set out on his own with only a little learning, that those who visited his house for the first time never came back. So it was that Orunmila surpassed his disciple through his intelligence.

Once the ebbo is finished, the akuko is given to Eshu, and the eyele for obori eleda.

Yemayá sarawawa

Once, Yemayá went into the bush to fetch sapodillas for Obatalá, having offered to fetch them in exchange for becoming the queen of the seas. But when Yemayá went to gather them, Elegbá stood in her way, meaning to make her fail in her errand. Elegbá used a ruse much like the one Ogún had used earlier with Orunmila. He filled the road Yemayá had to take with traps, but Ogún, realising what was happening, stepped in to help Yemayá, and things took another turn. Elegbá would conceal the traps along the road, but Ogún, coming behind him, would undo them. Then Yemayá would arrive with her little basket under her arm to gather the sapodillas. Ogún would call to her in this way: «Yemayá fumilano umbo.»

Elegbá reached the end of his journey waiting for Yemayá, and on seeing her with her little basket full of sapodillas, he rebuked her. «How have you managed to get this far, Yemayá samawa?» And throwing himself upon her, he began a struggle to take the sapodillas from her. Ogún, who was also watching Elegbá, ran to where they were and left a bottle of otí on the ground with ataré meta, waiting for Elegbá to let go of Yemayá. Then Elegbá came to the spot and drank the otí until he was drunk. Ogún then repeated the call he had made to Yemayá: «Yemayá fumilano umbo.»

Yemayá and Ogún met and set off together to see Olofi and Obatalá. Yemayá handed the sapodillas to Obatalá, who said to her: «Yemayá, you are the queen of the seas.» For his part, Olofi said to Ogún: «You shall be Yemayá’s husband.» But this marriage is full of trouble, for Yemayá cannot bear Ogún’s temper. Yemayá married Ogún, and in time she chose to become an adulteress, and her unfaithfulness was discovered by a dog that faithfully accompanied Ogún, since he was a labourer. Ogún lived trusting in his wife, but she was very restless and would take advantage of her husband’s absence to give herself to a libertine named Babalú Ayé. One day, the dog that kept Ogún company at his work in the fields discovered the disloyalty of his master’s wife, and one day, when Ogún went off to work, the dog stayed behind watching Yemayá. Before long the woman dressed herself with care and left the house heading for where Babalú Ayé was. The dog followed her, spying on her movements, until he saw her enter the libertine’s house.

The dog ran to where Ogún was and began tugging at his trousers, as if to say: «Come and see what your wife is doing.» Biting at his legs, he dragged him to Babalú Ayé’s house. Ogún witnessed his wife’s adultery, and it was the dog that hurled itself upon Yemayá, tearing her clothes and her flesh. Yemayá ran terrified through the bush, trying to escape after the betrayal.

Yemayá sarawawa was Oggún’s lawful wife; their marriage was sponsored by Olofin, at a time when she was living as a wife to Obatalá Ayaguna.

This Ifá indicates that the person being read is beset with difficulties, to the point of being betrayed by those in whom they trust. This person can trust no one, since those they believe they can rely on will only help them where there is a clear interest and a reward in view. Otherwise they will offer no help. Furthermore, this person is pursued by malignant spirits.

Kukuto and his three sons: azon, tadu and abubo

Kukuto was the messenger of the gods, and he appears as a human skeleton that never sleeps, neither by day nor by night. He has three sons: Asonla (sickness), Tadu (headache) and Abubo (fever). Along his road, Kukuto wrought great havoc. Otura said to his father: «I am going to make a journey to Kukuto’s house to learn more about him.» In front of Kukuto’s house there is a road along which the water called Kutome flows. Everyone who passes that way, on reaching Kukuto’s house, says respectfully: «Moyuba Kukuto sofalu azon, sobalu tadu, sofalu abubo.»

Ifá told Otura not to go, since he would be hounded by Kukuto. Otura, however, answered: «I am going.» He had a reading and this Ifá came up; he made an ebbo and went to visit Kukuto. He told him: «I am visiting your territory and I intend to stay», and he stayed. In time, Otura Niko became more powerful than Kukuto. He settled in a house opposite Kukuto’s, and whenever Kukuto sent for someone, Otura Niko would save them. From then on the people acknowledged that Otura Niko was more powerful than Kukuto. Otura Niko’s fame spread through the whole town. Kukuto’s followers told him there was another king more powerful than he, and Kukuto answered: «I know who he is and I will drive him out of here without delay.»

Kukuto made his preparations and sent for Otura Niko. He said to him: «You are the one who keeps me and my sons from eating, but we need not be enemies; let us be good friends.» Otura Niko exclaimed: «Oh great king, you offer friendship to a poor man like me!» Otura Niko, however, knew Kukuto’s trap. Kukuto had rams, turkeys and roosters slaughtered, and invited Otura Niko to eat. Afterwards he said: «Stay and sleep here», and Otura Niko accepted. Kukuto called his sons and told them: «I have laid a trap and he will fall into it. What will you do?» Azon said: «I will kill him»; Tadu said: «I will crush him»; and Abubo said: «I will tear him apart.» Night came and Kukuto took his two staffs and went with his three sons to where Otura Niko was. He asked him: «Where are you going to sleep?» And he answered: «On the mat.»

Then Otura Niko laid a cloth on the mat and shaped it into a figure like his own body. Then he climbed up into the roof. Before long Kukuto came in silently and struck the mat and the cloth, believing it to be Otura Niko’s body. Kukuto thought he had broken Otura Niko’s bones, so he burned the cloth and the mat. The next morning Otura made a divination and saw his sign, which showed him that he was the stronger (jaga jigi). When Kukuto’s sons saw Otura Niko, they said to their father: «Did you not kill him? It cannot be, I struck him and burned him. I am going to see him.» And so they did. They came to Otura and asked: «How are you?» Otura answered: «I am safe and sound. And you, Kukuto? Where were you last night?» Kukuto replied: «I was near you, watching over you. Did you not see how they struck my clothes and burned my mat?»

Tonight we shall watch over you better -said Otura- and he left. When night fell, Kukuto asked Otura Niko where he was going to sleep. Otura answered: «I will sleep beside the grinding stones, by the shore.» Then Otura Niko hid himself, and Kukuto struck the stone, smashing the mat and throwing it all into the lake. Then he went to his sons and told them: «This time I really have killed him.» At daybreak, Otura Niko took up his ate and began to sing:

«He who will serve Kukuto no longer, He who will serve Azon no longer, He who will serve Tadu no longer, He who will serve Abubo no longer, He who will serve Ifá no longer.»

Seeing this, Kukuto’s sons said nothing to their father, but he kept saying: «It cannot be, I threw him into the lake.» Later, Otura Niko went to see Kukuto and told him: «I am very pleased with you. I can trust you all my life. It is a pleasure to serve you as Otura.» Kukuto answered: «So that we may live free and in peace, you must tell me your laws and your sacred herbs.» Otura Niko replied: «You must crush the leaves of red iguereta, ewereyeye and French macaw plant, and then sprinkle the house with young palm fronds. That way I shall not be able to enter.» Kukuto said: «I will keep your secret.» Three days later, Otura Niko met Kukuto and told him: «I do not feel well here. I am going home.» Kukuto answered: «You are going home? You have betrayed me. My sons, beat him to death with your staffs.» They all struck him, but Otura Niko ran to the river and turned into three otás.

Kukuto asked: «Where has he gone?» Azon picked up one of the otás and said: «If I catch him, I will crush him.» Tadu picked up another otá and said: «If I catch him, I will smash him.» Abubo picked up another otá and said: «If I catch him, I will tear him apart.» They threw the otás to the other side of the river, and there they became Otura Niko. Raising his arms, Otura Niko exclaimed: «I am odara, you cannot overcome me.» Kukuto and his sons chased him, and Otura Niko came to a river and turned into three sticks. Azon was the first to arrive; he took one of the sticks and said: «If I catch him with this stick, I will crush him.» Tadu and Abubo said the same and threw them to the other side of the river, where they became Otura Niko once more.

Otura reached Orunmila’s house and said to him: «Quickly, Orunmila, do not let Kukuto in to kill me. He is coming with his sons.» Kukuto arrived, but he could not enter. He put his forefinger between his teeth and said: «Otura Niko has played me a bad turn. He learned my secret and told it to Orunmila. They have barred my way.» Then Kukuto said to his sons: «Let us leave this place. Otura Niko has escaped us.»

The ebbo is made, but the animals are not killed; when the person recovers, the goat is given to Oshún along with Aggayú and Elegbá. When someone is gravely ill, the person is bathed with omiero of ewereyeye, red castor plant and wild or French macaw plant, and mariwo is placed at the door, and the vessel holding the baths is also wrapped.

How death is sometimes frightened and shows respect for the living

On this path, in the land of Ayebe Lona, every person who was born had an oath sworn over them at the feet of Oduduwa. Since that oath was not kept, however, Oduduwa left that land without anyone knowing, leaving his secret behind. He called Ikú (death) and told him: «You have the great power to do as you wish in this land, but you must swear an oath with me.» Ikú accepted, and Oduduwa told him to come the following day, when everyone was asleep. So Ikú did. Oduduwa held a chick in his hand and a hen (eyele), while Ikú had two hens he had given to Oduduwa. But as they were about to swear the oath, a wind rose up and the chick Oduduwa was holding escaped from him, together with the asho and the ewé. Ikú was about to cry out, but Oduduwa covered his mouth so that the people would not wake. Oduduwa began to sing and pray: «Eggun Ikú Logua Layereo, Eggun Ikú Logua Yireo».

And death went on turning into bone, and Oduduwa began to offer him the sacrifice of the hen. Ikú went on acquiring certain knowledge for his secret. Then Ikú, who possessed great power, began to sing: «baba Bagua Ikú Ori Oduduwa, Odokue Eggun Ori Lagua». Death turned into an unknown shadow, and that is why the human being becomes disfigured. Ikú thanked Oduduwa for the great power he had handed him. Ikú no longer respected anyone and carried off the good along with the wicked. The situation became unbearable. However, while Ikú and Oduduwa were swearing their oath, Awo Obayani Ikú, who was a son of Oduduwa, was watching them and wept over what Oduduwa had done with Ikú in that oath. Oduduwa left that land, and as he was going towards the land of Abebe Lona, Ikú came out and seized the chick, and began to wake everyone and tell them what was happening in that land. Oduduwa said to Ikú: «Do not carry anyone off before their time, and when you see these signs, you will know that this person has leave to go on living on earth.» Ikú knelt and begged Oduduwa’s pardon, and said to him: «This shall be so as long as they commit no acts against you.» Then death withdrew.

SECRET OF OTURA NIKO: When the awó sees this sign, he places Orunmila on the board and lights two itanas. Before that, he traces a cross of otí at the four cardinal points and says: «Ikú Unlo, Arun Unlo, Eyo Unlo, Ofo Unlo».

ON TOP OF THE CROSS OF OTÍ, ANOTHER IS MADE IN THE SAME FORM, BUT WITH OÑÍ, SAYINg: “ike Ariku, Ire Awo, Ire Asheggun Ota Oyae Tesi Timbelaye” Before this operation, there is placed for Orunmila, beneath the lid: ewe white canutillo, yellow or purple canutillo; sprinkle it with otí when the two candles have gone out; an omiero is made and the person bathes with the herbs. Afterwards, obí omi tuto is given to their father or relative.

The ebbo goes into a hole, and the chick to a large tree, where it is hung with a dun dun cloth.

No attention is paid to it until after 9 days, and then it is asked whether it is wanted. White and purple canutillo. Ewe karodo.

Here was born the communication of eggun and of Oduduwa with Olofin

Olofin complained that he had no news of what was happening on earth, and that Oduduwa told him nothing about the eggun. Oduduwa lived in the land of Inle Lanire Awo, where all the eggun were planted at the foot of the Igui Odan. Because of the secret this Igui held, Oduduwa maintained that Olofin was receiving all the information about what happened on earth. The great secret of Odan, however, could not be passed on to Olofin because of the power of Shangó, who was displeased with Oduduwa for not counting on him in any of his dealings. Olofin grew angry and sent Awo Obari Lorun to speak with Oduduwa, and as Awo Obara ni Lorun drew near, he chanted: «Oba Ni Lorun Baba Ladeo, Eggun Mafun Olodumare».

Shangó, hearing him, cut off his road and consecrated him, and afterwards kept him hidden. Oduduwa, knowing that Shangó held a great secret he needed to know in order to inform Olofin about what was happening on earth, had no choice but to send for him. When Shangó came to where Oduduwa was, he began to sing: «eggun Baba Ni Lorun, Eggun Mafun Olofin. Eggun Baba Ni Lorun, Eggun Mafun Olofin. Eggun Oduduwa Baba Ni Lorun, Eggun Mafun Olofin». While Shangó sang this, he held in his hand three pashanes, an egg and an Osiadie Dundun, and as he sang, all the eggun came out and placed themselves at the feet of Olofin. Oduduwa, seeing this, took fright and knelt before Shangó, but Shangó would not allow it. Then Oduduwa said to Shangó: «For anything I must do, you shall always be with me», and Shangó asked him for his blessing.

They proceeded to consecrate Awo Obani Lorun at the foot of the Igui Odan, so that he would be his messenger and travel constantly between them. Olofin was also consecrated as messenger king between earth and heaven, while Shangó and Oduduwa struck the ground with the three pashanes. Then Shangó took nine fallen leaves of Igui Odan, the egg and the measure of Awo Obani Lorun, placed them in a jícara (gourd bowl) and added to them the great secret. They said to him: «As long as the world exists, you shall be the tireless messenger of Olofin, Oduduwa and Shangó.»

The foreman of the dead

In the land of Yogo Unle there was a spell of dreadful drought. Everything was a great disaster. So the principal kings gathered and summoned Oba Ikú, Ifá, Elegbá and Iroko to take part in the assembly. At the end of their deliberations, the three of them, having no money for the ebbo, decided to borrow $24.00 from Oba Ikú. He agreed, on the condition that it be returned to him within three days. They solemnly promised to do so.

When the three days had passed, Oba Ikú went to Elegbá’s house to collect, but found him sitting in his doorway, and Elegbá refused to pay the $24.00. Then Oba Ikú struck him with his staff and killed him. He raised a mound of ilekan and buried him there together with his hand of Ifá. He sacrificed a rooster to him, saying: «From today on, Elegbá, you shall no longer be a man; you shall be an orisha.»

Next, Oba Ikú went to Iroko’s house; he found him in the heart of the bush and asked him for his money. Iroko refused him, and in reply Oba Ikú took up his staff, the Ikú Oro, and killed him. Then he cast the two eyes Iroko had in his body into a white vessel and buried him with his Ifá, placing his secret over his grave. He killed an Osadie Funfun while he sang: «iroko Diloyu, Iroko Diloyu, Baba Ikú Eggun Olodumare, Baba Ikú Eggun Layé, Iroko Ni Layé». And he told him: «Iroko, you shall be an orisha; everyone will worship you.» At that moment a sacred araba rose up, and that is the Iroko.

Oba Ikú sent an envoy to Orunmila. Orunmila had performed Osode and had seen Otura Niko, whereupon he made ebbo, feeding his ancestors and the earth together with his Ifá. He prepared a great pot with his stew. When Oba Ikú arrived, he invited him to eat. When they had finished, Oba Ikú thought: «I killed Elegbá and Iroko; now I must finish off Orunmila.» He raised his scythe to strike him, but Orunmila Ifá was spared Ikú’s blow. Then Oba Ikú pursued him relentlessly. Orunmila went along cleansing himself with Aberikunlo. They came to a river and without fear Orunmila threw himself in to swim. Oba Ikú drank up all the water of the river, but Orunmila escaped. Oba Ikú followed him in vain and, disheartened, at last withdrew, leaving Orunmila the victor. The river resumed its normal course and Orunmila came out of the water singing: “iré Iré Ifá Guanguan Lele Ashe Ifá.”

And he turns himself into a small child so as not to be recognised, and begins to cry. He stays at the foot of a laurel tree that had a great deal of curujey upon it, weeping. Two women who were coming for water find this abandoned child. Having nowhere to carry him, they prepare one of their vessels and fill it with curujey and leaves of gbogbo igui, and place the child inside. Then they take him to Olofin’s house. One of them nurses him at her breast. This woman is Aiye. When they reach Olofin’s house, the child astonishes everyone by speaking with Olofin, and tells him that he wants Aiye to take him to her house. Aiye refuses, but at Olofin’s order she obeys and takes him to her house, laying out a mat for him beside her own.

Night falls and Aiye lies down, and then the child climbs upon his nurse and lavishes on her the caresses of a man, which inflame her. She, astonished, sees him turn into Orunmila, and he says to her: «I am Otura Niko, I am your husband. With these transformations I defeated Oba Ikú, because I am the foreman of eggun. Now, Jarama, you will never reveal this to anyone.» Aiye promises to keep the secret, and they lived happily, and the fame of Otura Niko began to spread through the whole land.

Some time later, Shangó, Oggún and Oshumare came to visit Otura Niko. To receive them fittingly, Otura Niko asks Aiye to prepare a great feast. In front of Shangó, she answers: «I have no time.» At this, Otura Niko threatens her, but she mocks and insults him, telling him he thinks himself great for being Otura Niko, foreman of eggun and able to transform himself at any moment.

Enraged, Otura Niko takes up his irofa and chases Aiye, who flees. At last he catches her, strikes her with the irofa and kills her, saying: «I killed you for having broken your oath and for having broken my oath.»

Afterwards he makes a pact with Shangó, giving him too the secret of eggun in the ashé of Otura Niko. He takes Aiye and buries her. Then he places his Ifá beside her grave and offers two adie to the spirit of Aiye with his Ifá. He also offers the adie with epó (palm oil) to eggun. At that moment gundugun come down and eat it all, thus revealing the power of eggun that Otura Niko possessed. They are granted the power of Shangó and Olofin to direct all the eggun of the world.

The adie are given to Orunmila; beside him a jícara is placed, into which eyebale is poured, and it goes with the ebbo to the earth. This second ebbo is called “iyalaye”, our mother the earth; aiye was called iya.

In this eggun, Otura Niko commands the dead together with Shangó, and the earth opens its jaws. Otura Nko must have a vessel that holds curujey, eggungun mokekere, leri of eye, leri of gunugun, leri of siju, of owl, guacalote, mate, 1 otá, 21 ikines, 3 long aye, gbogbo igui, gbogbo inle, and this eats eyele of any colour together with Shangó and Ozain; herein lies the power of awó Otura Niko, and it should preferably live beside a trunk or a stand of iroko.

Go calmly, so that you may prevail

On this path, Shangó rode on horseback and always passed himself off as a good person, but in truth he did a great deal of harm wherever he went. One day he passed a place where an old man was sitting, and decided to frighten him. He dug his spurs into his horse and shot past the old man like lightning. The old man, however, was not frightened, and because of that Shangó, a hot-tempered and wilful man, fell ill.

Elegbá, learning of Shangó’s condition, went to him and asked what was wrong. Shangó told him everything that had happened, and Elegbá said: «There is nothing wrong with you; go to Orunmila’s house, he will help you.» Shangó followed his advice, and when he arrived he realised that this was the very old man he had tried to frighten. The old man turned out to be Orunmila. He read him and saw his Ifá, and told him: «Son, do you think that by doing harm and wickedness one can be well and have peace? Today you may frighten your enemy, but tomorrow he will deny you and will wish for you to save him from whatever ill may strike, whether it touches you or another.» At that moment Shangó saw his mistake, paid homage to Orunmila, and was able to live better.

Ifá says you should not run too fast to reach your enemy and frighten him. Go calmly, and thus you will overcome him. Things make more progress when they are given time than when violence is used. It matters little whether you do 4, 6 or 16 things. When violence is your companion, remember that everyone in the world has a guardian angel who protects them, so long as they are in the right.

Do not teach everything you know

There was a mother who had a son and wanted him to be able to defend himself in the world, so she took him to the house of Orunmila and of Ozain, who consecrated him in their respective secrets. When Orunmila read him, Ifá told him: «You have seven faculties by which you may prevail, which are to turn yourself into: eyo, malu, ologbo, a bird, a lion, a tiger and oshinshin, and so escape from your enemies.»

Some time later, when Alosin heard of the fame this man had acquired, he began to pursue him, but thanks to the secret of his transformations he could not catch him. Alosin thought: «The undoing of men lies in the charm of women.» So Alosin turned himself into a beautiful woman. She came to the man’s town, sought him out and struck up a friendship with him. She won his love and went to live in his house.

After several days, one night the woman asked him: «What would you do if Alosin were chasing you?» He answered: «I have the power to turn myself into a serpent.» She asked: «And if he chases you while you are a serpent, what would you do?» He answered: «I would vanish by turning myself into a bull.» And so Alosin went on asking, and he went on answering. Just as he was about to reveal the last secret, his mother cried out to him from the other world: «Listen, be quiet! You must not tell the last one, the one that will save you.» The man fell silent, and the next morning, when he awoke, the woman had already gone.

His mother told him it was no woman, but Alosin himself, who wanted to deceive him and then destroy him. That day the man left his house for the bush to gather ewéses, and Alosin appeared and tried to seize him. But he turned himself into eyo. Alosin followed him even so, and then he turned himself into a bull, and Alosin went on chasing him. At last he turned himself into eshishi (an insect), which was the last transformation Alosin did not know about, and thus he escaped Alosin’s clutches. After that, however, his power was left diminished.

The fortune that comes from heaven

There was a farmer who was all but ruined, because the land was dry and the plants were dying. His Guardian Angel offered him a chance and told him to sacrifice two hens, but not to work that day and not to get rained on. The farmer followed the instructions at first, but soon afterwards he forgot the warning and went out to plough the land. At that moment the fortune that was coming from heaven, in the form of sacks of money, fell upon him and crushed him.

The fencing master

On this path there was a fencing master who had a very advanced pupil. This pupil believed his master had taught him everything, so much so that one day he challenged the master for his crown. The duel was fought and the master used a secret thrust he had not taught the pupil, and so destroyed the hopes of the presumptuous student.

The bottle of otí

On this path, a person was charged with making an ebbo with a bottle of otí, but when they got hold of it, it broke. They then went for another bottle and again it broke. At last, with the third bottle, they managed to reach Orunmila’s house. He told them: «Your ebbo is already made: with the first bottle you were spared death, with the second, illness, and with this third one a great stroke of fortune will come to you.»

A bottle of otí is placed for Orunmila.

Otura niko sees his father die and saves his godfather

When Orunmila lived in the land of Yesa Inle, Ifá was made for him as a child and he was called Otura Niko Rikoshe Awo, though he was known as Sajoni, «the one who made the Saints speak». He was the natural son of Omolashe, who was the Oní Shangó. When his father died, however, as he was still a child, Oduduwa took him under his care, and besides raising him in his childhood, he made Ifá for him. But since Oduduwa was a man with no fixed abode, he left him in the land of Yesa Inle, newly made a priest, and Sajoni Otura Niko Rikoshe Awo began to endure hardship, forming himself alone, and he always bowed before Shangó and Ikú and prayed to them thus: «alafi Kisieko Shangó Bi Olofin, Awo Sajoni Maye Niye Ifá Odara Sokun Sokun Layé Omolashe Egún Baba Orún Owaweni«. Then Shangó and Ikú, the Egún of his father, would give him their blessing and allow him to divine in that land, even though he lacked the support of the godfather who had abandoned him.

So the years went by, and Otura Niko Rikoshe Awo Sajoni came to have a great following, for he always had the support of Shangó and Ikú, the Egún of his father, and of Ifá. Otura Niko Rikoshe Awo Sajoni had no luck with his family, however. Despite his efforts to secure his children’s comfort, they paid him no heed, and he began to suffer with his nerves. Then the spirit of his father, the Egún of his father, appeared to him in a dream and told him to offer him a meal and to purify himself for the wellbeing of his head, and the next day to have a reading with Ifá. Otura Niko Rikoshe Awo Sajoni offered an akukó to the Egún of his father and purified himself with otí, obí and ekó. Then, the following day, the Ifá reading was made, in which he saw his sign, Otura Niko, which told him «iré ayé» (good fortune in life), but that in order to obtain the iré (good fortune) he had to make the ebó. Otura Niko Rikoshe Awo Sajoni made the ebó and set out to walk the lands, and came to the land of Egbado. There he met an old man, sitting at the entrance to that place, and he recognised at once his godfather, who was Oduduwa. Oduduwa, however, did not recognise Otura Niko Rikoshe Awo Sajoni, because he was very small when he left him, but he did recognise Oduduwa as his godfather.

The old man was arún in the head and in both legs, and so Otura Niko Rikoshe Awo Sajoni read Oduduwa, who no longer had even any money. He saw his Ifá, and it told him he must make an ebó-oparaldo with a hen and his staff, tying the hen to the staff by passing it through the oriolo with ewé funfun and dundun, and then burying it in the bush at the foot of a ceiba. After doing this, he was to drink root of ateje and fox’s tail so that the arún would go away.

When Oduduwa saw that Ifá, he began to weep, for he remembered that long ago he had left in another land a godchild who was then a boy and who bore the same name as that Ifá. Oduduwa asked Otura Niko Rikoshe Awo Sajoni why he kissed the ground when that Ifá came out, and he answered that the godchild he had remembered, the one who had made him weep, was himself. Otura Niko Rikoshe Awo Sajoni, the one you abandoned, will now do something to save you. So he performed the works for Oduduwa, who recovered completely. Then Oduduwa said to him: «Otura Niko Rikoshe Awo Sajoni, what you know you do not owe to me. Therefore, make whatever gifts you wish, and I shall name you oba and awó of this land.» And he added: «From now on, as long as there is an Otura Niko in the world, there will come a moment when his ashé will save his godfather, even when they are apart.» Then Oduduwa departed and left Otura Niko alone once more, but by then he had his crown and his following, and so he could be fully happy.

This Ifá indicates that Otura Niko will always see his father’s death, and that sooner or later he will have to save his godfather.

This Ifá indicates that Otura Niko never learns with his godfather and, moreover, that to come into full command of his power he must live apart from his godfather, who will always try to overshadow him; but in the end the godfather will have to turn to Otura Niko to be saved. In that case, after performing the work for the godfather, 2 adie funfun are to be offered to the Orunmila of Otura Niko, to keep death away from him. And Ozain, Oduduwa and Orun must never be lacking.

How Orunmila resolved the trouble of the earth

Orunmila needed to see Olofin in order to resolve the situation on earth, but he could not get there, since he not only did not know the road, but there was also an enchantment. This sign called for a ceremony with threads, cloths of different colours, needles, eggs and buns. On reaching the first place, he met Elegbá in disguise, whose clothes were torn. Orunmila gave him thread, a needle and the cloths he was carrying. Elegbá went with him to a certain place, and from there Orunmila continued on his road and met an old woman. He gave her the eggs, because the hens there had not been laying for some time. The old woman turned out to be Obatalá, who showed him the way. When he reached Olofin’s door, it was shut, and inside there were boys. Orunmila saw one of them and gave him a bun, asking him to open the door so that he could hand out the basket of buns to the other boys. They agreed and Orunmila went in, and so he was able to see the eternal father and resolve the trouble on earth.

Shangó goes from slave to king

Shangó was a slave and went to Orunmila’s house for a reading. In his reading of Ifá it was revealed that, in order to free himself and become king, he must feed his head and then go out through the town playing the drum.

Shangó obeyed and fed his leri. Then he went out along the road playing the drum, creating a great celebration in which Shangó’s owner or master, not realising what was happening, thought that Shangó had stolen the money he had buried on the estate. He accused him of theft and denounced him before Olofin.

Olofin examined the evidence, and the owner could not prove that Shangó had stolen from him. When he came to compensate Shangó, Shangó was not satisfied with his freedom alone, but also demanded that he be given twelve bags of money, since the owner was very rich. Having no other choice, the owner had to hand them over.

Then Shangó offered the bags of money to his former owner as a token of friendship and for whatever he might need in the future.

The path of the devotee of the Blessed Sacrament

A devotee of the Blessed Sacrament, who was in great straits and lacked everything, wished to see him in order to voice his complaints and ask him for what he needed. The doorkeeper, however, would not let him into his presence. The devotee prayed over his head with two white hens and placed the feathers at the door of the church. Suddenly a very strong wind blew and the feathers blinded the doorkeeper. Taking advantage of the confusion, the devotee managed to get in and see the Blessed Sacrament. He asked him for what he needed, and it was granted to him.

What goes out is the same as what comes in

There was an awó whose father had died, and he asked him for something which was granted, sending him good fortune. The dead father, however, went on asking him for things without sending him anything in return. This angered the son, who wished to speak with his father to ask him how it was that he asked for mutton so often without letting him raise the sheep. So the son ordered his wife to put his father into a sack and place him at the foot of a tree, waiting for Orico, the messenger of death, to come and carry him off. Sure enough, Orico came and carried the father off to heaven to meet with him.

The father said to the son: «If I asked you for that, it was in order to send you this fortune, because here in heaven nothing can go out unless it is shown that what goes out is the same as what comes in. And you will no longer be able to return to earth.» So the son remained in heaven beside his father.

How Orunmila won the war against Ozain

Ozain shut his children in and stocked them with food so that they would not go out. Then he poisoned all the fruit. Orunmila forbade his children to eat fruit, eyele, akuko and oñí, and ordered them to place ants, cockroaches and other insects near Ozain’s door. Once they had finished the ebó, they went to Ozain’s granaries and made an end of the food, while Ozain’s children, famished, went out and ate the poisoned fruit, thus bringing about their own deaths.

In this way Orunmila won the battle against Ozain, and from that day on they made a pact to be always together. Since then, the two of them walk together.

Killing small insects is forbidden. Obedience speaks strongly here.

The reward for their obedience

Orunmila found himself abandoned by his godchildren and had to trust in his Ifá. Only two godchildren remained at his side. On the day of Ifá, the same thing happened. So Orunmila ordered that the food left over be thrown out into a hollow. On doing so, they discovered a fortune in money and brought back baskets loaded with gold. Orunmila told those two godchildren that this was the reward for their obedience.

How Orunmila became oba of the town

Orunmila lived in the land of Yesa. One day he performed the osode and this Ifá was revealed, telling him: «ire aye elese oku ni aree» (good times on earth are drawing near), but that in order to reach that good destiny he must first perform the orubo and then leave those lands and cast the ebbo in Ile Nibe.

When Orunmila had made the ebbo and set out on his road, he came to the land of Awagbo, where he found an arubo who was the Odu en Waa. This arubo always suffered from trouble with his stomach and his legs. When Orunmila presented himself, the arubo at once wanted to be read, to see whether he might be cured. Orunmila performed the osode for him and saw Otura Niko, marking for him a cleansing with three osiadie meta, etu meyi, ateje corn, root of cat’s tail and other ingredients.

Orunmila performed the ebbo and, after offering the three osiadie to the orishas that asked for them, he wrapped them in asho funfun and asho dun dun together with all the necessary ingredients. Then he took them to the foot of nigue and buried them there. After that, the arubo began to receive the knowledge of the roots of ateje and cat’s tail, and when five days had passed the arubo sent for Orunmila. In gratitude for having cured him of his illnesses and ailments, he gave him great gifts and named him oba of the town.

Regarding the etu, one asks what is to be done with them and to whom they are given.

Do not be careless in the matters of the saints

There was a man who followed the rules of Osha, but he was very careless in matters concerning the sacred. He always left everything untidy and neglected, trusting that his father would take care of it all for him. His father was constantly imploring and performing works on his behalf, and that guaranteed his success. Because of this, the man had great affection, respect and obedience towards his father.

As time passed, the father grew old and at last died. During the ituto rite, the son was told that he must perform the obori eleda and offer a meal to the egun of his baba tobi so that everything would go on working properly. He was also told that from that moment on he must take proper care of the saints himself.

This man, however, true to his ways, ignored everything he had been told during the ituto. The only thing he did was the obori eleda, and then he went off to work as always. While he was pruning palms, as he usually did up in one of them, he heard a noise behind him. Startled, he turned round quickly without securing his harness properly, and as a result it came loose and he fell from the top, landing on another tree that stood beside the palm. Unhappily, his head was caught between two branches and he died by hanging in that way.

The messenger of Olofin

Oduduwa lived in the land of Inle Lanire Awo, where all the eggun were planted at the foot of Igui Odan. Because of the great secret Igui Odan held, Oduduwa believed that Olofin was receiving all the information about what happened in those lands. The powerful Shangó, however, prevented Oduduwa’s great secret from being revealed to Olofin, since Shangó was displeased that Oduduwa did not count on him in his decisions.

One day Olofin, weary and displeased, sent to the land of Lanire Awo a man named Awo Bananiregun, to speak with Oduduwa and convey his disquiet. Bananiregun arrived singing: «obaraniregun Baba Lodeo Eggun Mafun Olodumare». Shangó, who heard his song, intercepted him on the road and consecrated him, keeping him hidden. Oduduwa, who already knew that Shangó held a great secret he needed to know in order to inform Olofin about what was happening, had no choice but to send for Shangó in order to make a pact with him.

Shangó received Oduduwa’s message and went to the land of Inle Lanire. When he came before Oduduwa, he began to sing:

«egun Baba Ni Lorun, Egun Mofun Olofin Egun Baba Ni Lorun, Egun Mofun Olofin Egun Oduduwa Baba Ni Lorun Egun Mafun Olofin»

Shangó sang while holding in his hands three pachanes, an eñi adie and an osiadie dun dun. As he sang, all the eggun came out and placed themselves at the feet of Olofin. Oduduwa, seeing this, took fright and knelt before Shangó, but he would not allow it. Then Oduduwa said to him: «Shangó, you must always be beside me in everything I have to do.» Shangó, hearing this, asked him for his blessing and said: «Now we must consecrate Awo Obara ni Logun at the foot of Igui Odan, so that he may be Olofin’s messenger and travel tirelessly between you and Olofin.»

Shangó and Oduduwa consecrated Awo Obara ni Lorun and appointed him the messenger between earth and heaven. They struck the ground with the three pachanes. Shangó took nine leaves of Igui Odan that had fallen to the ground, the eñi adie and the measure of Awo Obara ni Lorun, and they passed them over his whole face. Then they placed them in an igba and kept it within the great secret. Shangó said to Obara ni Lorun: «As long as the world exists, you shall be the tireless messenger of Olofin, of Oduduwa and of me.» To Iban Eshu.