Oyekun Nilogbe

The Children Of Oyekun Cure Their Babare

Once, the babalawo of Oyekun was gravely ill (arun), and Oyekun was in dire straits for money (owo) and weary of it all. He went out walking in desperation and met Obe, who was travelling in search of an akuko (rooster), adie (hen) and an obi (coconut). Obe asked Oyekun what was wrong with him. Oyekun told him how weary he was of trying to cure his father and how he could find no remedy.

Obe told him that he was coming from Eyité looking for akuko, adie and an obi that he needed, since there were none to be had there. Oyekun said to him: «tomorrow I will get them for you». Obe asked at what hour, and Oyekun told him at two o’clock without fail. Obe said that if that was so, at that hour he would bring him the remedy for his babalawo. The next day they met at the agreed hour, and Oyekun gave him what he had promised.

Obe said to him: «go to your house and buy akuko, adie and owunko. Give the eye of the akuko to the leri (head), and burn the hair of the owunko, and rub the ashes of that hair above the eye. He also told him to get chard and ashes». It is asked whether the children of Oyekun cure their babalawo. It is also asked whether he must be bathed with the eye of the akuko and of the owunko.

Another version of the previous patakin

On this path there was a babalawo named José, whose father was gravely ill. José did not know what to do, since besides his father’s illness he was also going through financial hardship.

One day José went out walking and met Oye, an awo eggun. José told Oye all his worries. After hearing his story, the awo eggun said to José: «Tomorrow, at twelve noon, bring me a rooster and a coconut here, and I will do something for you».

The next day, as José was getting ready to go and meet the awo eggun, everyone told him not to go out, since his father’s health was growing worse by the hour. José argued, however, that he had to keep his word to the eggun.

Meanwhile, the awo eggun had gathered with other eggun, explaining José’s situation to them and collecting money in a bag to help him in his straitened circumstances.

At the appointed hour and in the appointed place, José met the awo eggun. José handed the eggun what he had asked for. The eggun answered: «Set it on the ground, for I cannot take anything directly from your hands». José did so, and the eggun handed him the bag of money, saying: «When you get home, buy a rooster and offer it to Elegbá.

Then light a fire and burn the coconut. Afterwards gather up all the fluff that is left and mix it with urine, then rub it on your father’s body; you will see that he is cured. In this Ifá there may be a change of head. When this sign appears, the eggun must be fed. It will be asked which is the Eggun of the person concerned. Ifá ni keferefun eggun, ni kaferefun Elegbá».

Where the awoses altered the letter for Olofin

There was a great need to make a reading of Ifá for Olofin. As he was the highest figure, Olofin ordered that the ministers should bring Ifá. The Awoses brought out this Oddun. Olofin sent Elegbá to watch what they were doing. When the Awoses saw the Oddun that had come out, they said: «Olofin is already king, what does he need another crown for?» and they altered the letter.

While they were making their way to heaven to bring Ifá to him, Eshu went on ahead whistling the Oddun that had come out, saying: «no fi fon nufofo», which means that they should leave before the others arrived.

Eshu had already informed Olofin of everything that was happening and of which Oddun had come out, which was Oyekun Lobe. When the ministers presented themselves, they found themselves in great difficulty, since everything had been discovered, and they had to show respect and beg Olofin’s pardon. He told them that if they were not honest with him, then with whom would they be honest?

Where Obatalá appeased Olokun

Olokun was extending his dominion over the earth, and Obatalá told him that this could not go on. Then Obatalá sent him some sweets, and Oyekun watched how Obatalá changed colours like the chameleons and said: «If Obatalá is like this, what must his army be like?». At that moment they came to an agreement whereby Oyekun would stay in his place, but in exchange would have to hand over a person from time to time.

: when this Ifá comes up, it speaks of someone who drowned or who may drown in the sea. It also mentions blood that varies in colour and in strength. One should not rush to enjoy oneself, but rather teach those who do not know. The person connected with this Ifá is studious, and may be a doctor or a lawyer.

The petition to Ozain was born

Ogbo was Oyekun’s husband, but there was a rival who wanted to have Oyekun as his woman. This rival was called Olokoshe and was a mayombero who worked with Elulu Eyiosa. They began to clash on the road of Ogbe Awo, who had a daughter named Oyekun Nilogbe. This daughter had not yet had her first menstruation and was held to be an omo of Ozain.

She declared: «I am going to defeat our enemy». The battles were fierce, filling the world with egguns. After a long time, Oyekun Nilogbe made a petition to Ozain in order to overcome the ill will of the mayomberos.

Ozain appeared and told them that they would no longer be among the living if they meddled with her or with those she protected. The mayomberos were turned into birds, as sorcerers are, to this day.

That is why the petition to Ozain is placed in its foundation while praying oyekun nilogue.

The drummer

Ire Lese Eggun was a drummer whom nobody took any notice of, and he had two cleansings that he was supposed to perform but had not been able to. After several days, with great sacrifice, he managed to carry out the cleansings. He took the first to the slaughterhouse and the second to a royal road.

When he had completed these works, Orunmila said to him: «As long as the world exists, you will no longer be able to play for free». From that moment on, the drummer began to charge for his work, and so he was able to earn a great deal of money.

Where Olofin gave the same power to the meyis and to the omoluos

On this path, Olofin summoned the 16 meyis because each one of them claimed to be the representation of Olofin. Elegbá informed Olofin of the dispute over power on earth, and so Olofin called a council.

At the gathering, every one of the meyis demanded to be Olofin’s personal representation. Olofin declared that this was not possible. «Have you ever considered that on the face of the earth there cannot exist only one Oddun? Have you thought about the fact that when you have children, they will not be meyis like you?» They all answered as one that they had. Olofin said: «You are completely mistaken, that cannot be. Your children will be called omo olu, which means ‘child of the king’.

From you yourselves these composite signs (omo olu) will arise». For this reason, all of them will represent me when I am personified in any awo on earth, whether he is awo meyi or omolu, because they are in the meyis and as olu, representing me here on earth.

On hearing this, the meyis said: «We are all here now, no one is missing». But Olofin answered: «There is still missing the one I send for». Shortly after, Oyekun Nilogbe appeared accompanied by Elegbá, paying homage to Olofin.

«Babare, here I am at your service, do what you must», said Olofin, and Oyekun Nilogbe began to place the meyis in an ivory shell that he had already prepared. When he had finished with all the meyis, he said: «Olofin is complete».

Olofin asked: «In which sign did you place yourself?» «Well, father, I placed myself in the middle of Oragun», and Olofin said: «Good, why did you choose this sign?» «Because your own words establish that the meyis are not the only ones who rule over the earth, and because with this sign of Oragun it is acknowledged that disobedience brings loss».

Having said this, Oyekun Nilogbe bowed before Olofin, and the 16 meyis paid homage to him for being the first, that is, the first omoluo to represent Olofin on earth. Olofin said: «So that everything may be firm, distinct and definitive, I will send Shangó and Oggún, who have my trust and represent my strength and my wisdom on earth. That is why Shangó stands at my right and Oggún at my left, and they eat beside me».

¡To Iban Eshu!