Osa Kana

Oggún’s delay

Oyá was going to feed the saints and, as was only natural, she sent for Ogún to sacrifice the animals; but that day Ogún was drunk and was slow to arrive. Faced with Ogún’s delay, Oyá grew desperate and called Shangó to do the killing. Shangó made himself a knife and killed them, but the saints were not satisfied, because nobody ate the food, and they began to complain. Olofi heard the complaints and ordered the work to be repeated when Ogún arrived.

NOTE: One must be patient; you have many setbacks on your road. One must be sworn in Orun, and receive Oduduwa and Oshain.

The consecrations in the land of Ololukoye

In the land of Ololukoye, a land of great and deep secrets where all its children were given great consecrations at birth so as to avoid losing them and losing their elders, Shangó came one day to that land, accompanied by Oyá. Shangó had been charged by Olofi with setting Oyá to govern that land, and as they entered Inle Ololukoye he began to sing:

«Baba Olofi omo Shangó iya beleké, Oyá Iyansá omo dide Inle Ololukoye».

Hearing Shangó, the whole town came out to give him moforibale, and once everyone was gathered Shangó addressed them: by command of Olofi, I bring you this woman, whose name is Oyá, so that she may lead you; she will hand down Olofi’s commands among you.

In that land there was an awo who was omo Shangó and who governed every ceremony performed there, and who was also the obá of that land. Seeing him, Shangó turned to him and said: Olofi knows how ceremonies are made in this land and that this land is full of secrets, but someone from outside is needed to confirm the consecrations. And Shangó withdrew confident, promising to return to see how things were going, but not before telling the awo, his own son, and Oyá that they should call him if they needed him.

Time passed, and Oyá and Shangó’s son consecrated all the children of those lands; but Shangó’s son was not at all content to have Oyá at his side, though he said nothing for fear of Shangó and of Olofi. One day a young man came before him who had to be given Ifá, and the awo was overjoyed and sent for Oyá so that she might tell Shangó of the new consecration they were going to perform. Informed by Oyá, Shangó came and told the awo: for the first time a child of this land will be consecrated in Ifá, and we must pay close attention to the odun that Olofi gives him.

Shangó and his son made the preparations and made Ifá for the young man, and the oddun that came out was Osa Kana, where Olofi said that the elders of the new awo had to swear a secret that was unknown in that place, and that they had to do it together with the new awo in order to avoid losses. Shangó told his son that they had to make a pact with Ikú (death) so that neither of them would be lost.

Shangó sent for nine black doves, two pieces of yagua, ewe tete elegun and ewe yiniya, and asked the awo to have everything ready for his return. When Shangó came back, he came accompanied by Oyá, who appeared in the form of wind. Shangó carried an Eya Oro in his hand and sang:

«Ikú lele Ikú lele igba orun awo osa kana ofo ira oba orun».

At that moment the wind grew stronger, and Shangó’s son, seeing Oyá arrive together with his father, said to his godchild: «Stay here with all these things my father sent me to fetch; I will not allow anything to be done to me in front of Oyá», and he left.

When Shangó and Oyá reached the place, accompanied by a strong wind, Shangó said to the awo of Osa Kana: «Leave my son be, he is lost». Shangó, in the presence of Oyá, swore the awo of Osa Kana in Ikú. And when the oath was finished, Shangó said to Oyá and to himself: «Your son, for not listening to you nor respecting you or Oyá, is condemned by what Olofi laid down when Osa Kana came to these lands. I can do nothing for him, since he neither regards Oyá nor wishes in the least to be consecrated with me. That is why he lost himself.»

Awo aberi ewe

In the land of Ayere ni Lekun there lived an awo called Awo Aberi Ewe, who used to bathe with every kind of herb, for he had lost his faith in all the orishas to whom he had made so many petitions in order to overcome a problem; yet everything turned out backwards for him and each day his affairs went from bad to worse.

This happened to Awo Aberi Ewe because he did not believe in Oduduwa, and so, whenever he offered something to the orishas, Oduduwa gave them something even better and more valuable in order to distract them and keep them from hearing Awo Aberi Ewe’s petitions. When Oduduwa did this, he sang to the orishas:

«Orisha Abelele Omo Ni Lele Orisha Abelele Omo Lanire Orisha Abelele».

Thus all the orishas gave themselves over to eating and did not work, which left Awo Aberi Ewe utterly overpowered in a great battle he was waging with Awo Oba Ogo Oba Ishe.

One day Oduduwa decided to visit Awo Aberi Ewe, and on arriving he could see how badly off he was and how frustrated he felt because his works were not turning out well. Seeing Oduduwa, Awo Aberi Ewe threw himself down before him and begged his pardon for having scorned him in the past and even driven him out of his house. Oduduwa laid his hands on Awo Aberi Ewe’s head and began to pray over him:

«leri Odara Omo Lade Awo Aberi Ewe Moyerbi Ogdubele».

Awo Aberi Ewe fell into a deep sleep while Oduduwa gave him his blessing, and in the dream Awo Aberi Ewe began to dream of Oyá and of an ebbo he had to make and the baths he had to take. He woke with a start and, seeing Oduduwa, asked for his blessing and told him everything he had dreamt. Oduduwa said to him: I am going to help you overcome all your difficulties, do what Oyá told you to do; but first I am going to see all the Orishas to whom you have done something, and I am going to take away the food I placed before them so that they begin to work.

Oduduwa went out and, beginning with Elegbá, took the food away from all the Saints, and returned to where Awo Aberi Ewe was and told him: make the ebbo, and when you go to carry it to the manigua, there you will meet Oyá. Then Awo Aberi Ewe said to him: goodness, father, that is the one Saint I have never asked anything of, nor done anything to.

Awo Aberi Ewe fell into a deep sleep while Oduduwa imparted his blessing, and in his sleep he began to have visions of Oyá and of an ebbo he had to perform, as well as the baths he had to take. Waking with a start and seeing Oduduwa, he asked for his blessing and recounted everything he had dreamt. Oduduwa answered: «I am going to help you overcome all your difficulties, do what Oyá has told you. But first I am going to visit all the orishas to whom you have made offerings; I will take away from them the food I myself had given them, so that they begin to work.»

Oduduwa set out and, beginning with Elegbá, removed the food from all the Saints and returned to where Awo Aberi Ewe was to tell him: «Perform the ebbo, and when you carry it to the manigua you will meet Oyá». To which Awo Aberi Ewe replied: «Well, father, that is the one Saint I have asked nothing of and offered nothing to».

Awo Aberi Ewe performed the ebbo, and as he went to dispose of it the delicious aroma given off by the adie he himself had cooked drew the attention of all the orishas, led by Eleguá, Ogún and Oshosi, who began to follow Awo Aberi Ewe. Realising they were behind him, he began to run until he reached the manigua, where he handed the ebbo to Oyá and told her what was happening to him.

Oyá took nine igui in her hands and set them alight; then, taking the machete and the pot with the ebbo, she made for the land of Oba Ogo Oba Ishe, followed by all the Orishas, who wanted to see what she would do.

On reaching the land of Oba Ogo Oba Ishe, Oyá swiftly put an end to the tragedy Awo Aberi Ewe was living through, and taking a pot of omiero that was there, she handed it to Eleguá to carry to Awo Aberi Ewe so that he might take a bath in honour of Oduduwa. In this way, by the power of Oyá, Awo Aberi Ewe became great in the religion.

Before making the ebbo, the pot is painted inside in 9 different colours and left to dry thoroughly, and the ebbo is then prepared inside that pot. The adie are given to Oyá together with the ebbo; this and the machetes are placed with the 9 pieces of cloth and go to the manigua. After the ebbo one must bathe with ewe fa and then obori with atare meta, eku, eya, obi, omi tuto.

The igui are burnt in a clay ikoko into which opolopo epo, a juju of gunugun and 21 marvel seeds are put. When it is for osorbo, the sticks are these: tengue, aroma, caimito, tamarindo, moruro, jiqui, jagüey, amansa guapo and cambia voz, to which eye of Oyá’s adie is given, and one asks what inshe Ozain is to be made with them. The ewes for the bath are: ewe tete nifa (fine white bleo), papisami (purslane), atiponla (toton), plantain weed, ou (cotton), ceiba (aragba), sage, platanillo de Cuba.

Only Oyá resolved it

Kaferefun Iyanza, who was the only saint who let herself be bribed by no one and who won Olofin’s war and saved him. One must receive Oduduwa and Ozain.

On this path, a great war broke out against Olodumare, so He summoned a council and explained the situation to them. At that gathering the idea arose of sending Oggún to put an end to the war. Oggún arrived, and the leaders of the war, who were very cunning, offered him akuko and plenty of oti — and Oggún fell asleep. Even so, the war went on.

As the war persisted, the council decided to send Oshosi. When he arrived, the leaders offered him eku, eya, epo and left him out in the sun, and still the war continued.

They then turned to Elegguá and offered him an akuko, but the war did not stop. Next they called Yemayá and, when she came, the leaders offered her an ekuekueye. Yemayá began to eat, but the war ran on.

Afterwards they summoned Oshún and offered her an oshinshin, which she accepted. Then they sent for Shangó, and the leaders offered him abo, but the situation was not resolved either. Seeing that none of them had succeeded, they decided to call Oyá.

When Oyá arrived, they offered her an adie, but she refused the sacrifice and told them to keep it for when she had fulfilled Olodumare’s command. She then set about killing all the leaders and soldiers involved in the war, and once her task was done she went straight to where Olodumare was waiting for her.

He said to her: «From now on you shall be the owner of the cemeteries, for having carried out my errand». ¡To Iban Eshu!

The ebbo and the oparaldo are made, and for 9 days in a row different adimuses are placed before Oyá with soro oni okan and itana meyi; these adimuses are taken daily to the cemetery, and with them sarayeye is made each time they are collected before Oyá. On the ninth day she is given the unyen of adie meyi of mixed colours with all the ingredients.

Where Ozain gave the plants their virtue

Ozaín was the owner of all the witchcraft in the world and kept it in Eleguédé. He did not want anyone to know the virtues of Ígbó Wírí. Ozaín lived in Inlé Gambele, Inlé Kenrá, the land of Oyá, who governed that place. Yet Oyá did not have power enough, and always depended on Ozaín in order to govern properly.

In that land there lived an awo called Shewelé, who was Osá Kaná. He was known for his intelligence and had many godchildren. This stirred the hatred of the Ayalaífe, evil sorcerers who set to work with Ogú. Shewelé Awo found himself in a very precarious state, both in health and in money, because of Ogú Ayalaífe. Moreover, living in those lands, he paid no attention to Ozaín or to Oyá, and believed only in Ifá and in Orún.

Seeing himself in this state, Osá Kaná met Eleguá one day, who told him: «Everything that is happening to you comes from not having worshipped Oyá Bembétá, who is the owner of your territory. Ogú has got into you. You must go and see her and make her glad».

Osá Kaná came to Oyá’s house and offered her adié meyi and gbogbo tenuyén, and asked her for help. She told him: «I give you my strength. Now, to solve all your problems, we must see Ozaín».

When they reached Ozaín’s house, he told them: «This one has shown me no regard, so solve your problems on your own». At which Oyá, seeing Ozaín’s refusal, began to sing: «Oyá fufú lelé adé. Oyá fufú lelé, ewé Ozaín akaraba. Osá Kaná omo Yekú».

Whereupon Afefé Ikú Orún arrived, and Ozaín’s ewé of Eleguédé began to be kept in vigil with their virtues. Seeing what was happening, he said: «Very well, Oyá. I will help Osá Kaná. I will give him nine of my children with their virtues so that he may defeat the Ogú in Ayé, but we must make a pact».

Then he swore Osá Kaná in Ozaín. And with the help of Oyá and of Ozaín, he was able to overcome all the witchcraft and live in peace upon the earth.

Osá Kaná must worship Oyá and Ozaín greatly in order to triumph over his enemies and so be able to shine on earth.

The instability of osa kana

Osa Kana, on account of his hot temper, has trouble with his iya, and for that reason must wander from house to house, living out that instability. For this he must make an inshe in order to settle the problems with his iya, and he must make the ebbo indicated above. Then, with the atitan ile, an inshe Ozain is made, lined in aboreo owunko; but before preparing it, one proceeds as follows:

After making the ebbo, the iya of Osá Kana (if she is Ikú, the eldest woman of the family takes her place) carries the owunko on her back and brings it to where Eleguá is, and then this is sung: «iya Oeo Longo Puma, Iyamio Toyami».

When she comes before Eleguá, she sets the owunko down in front of him, and Osá Kana and his iya embrace. Then Eleguá is given the goat while the mother kneels; the leri is taken and driven onto a stick, and this is prayed over it: «iya Moba Wini, Iya Mobi Unsurro, Añade Kama Okilosa, Orugbo Elemi Tobi, Odara Ile Unko, Iya Ni Ilé Bembe».

Then, beside it, Eleguá is set down while singing to him: «ina Oba Aya Ioo, Ina Yoleile Oba Elegbá Fumi Ilé». Eleguá is lifted and the akuko is buried there. Over it, eyele meyi are given, the joro joro is covered, and the stick with the leri is left there.

Then, with the atitan ile and owunko ore, leri eyele, leri akuko, igui abre camino, parami, vence batalla, está quieto, gold, silver, ou, obi, kola, ozun, aira, an inshe Ozain is made that lives with Eleguá and serves to secure the ile of Osá Kana.

Should the mother of Osá Kana be Ikú, then, besides this rite, akutan is first given to the eggun of the iyare, in a separate ceremony where, in addition to the customary suyeres, this is sung: «iya Lawa Iya Fin Oro Fumi, Iya Mobami Eggun Lele Eggun, Iya Fiedenu Eggun, Iya Wagbemi».

Besides this ceremony, Osá Kana must have and worship Orisha Iya Mokuo, who is an Obatalá that saves Osá Kana from the evils of his sign.

On this path, Osa Kana Ilé Konileo Ano was an oba who faced no end of problems, since he lived in the land of Ofin Inle. He had a strong temper, and for that reason they called him «oba yele». Because of a curse pronounced by his mother before Olofin, Osa Kana had to leave his house and travel through different lands without being able to settle in any of them.

Each day he was given shelter in some house or land, but the next day he had to set out for another place. Yet in the midst of his wandering, Osa Kana never lost his trust in the power of Ifá.

One day he came to the land of Toyo Nile, which was the land of Obatalá, and there he was known as «Iya Mokuo». In that place all the priests were women (obiní) who dressed in white and covered their faces with a veil. They performed ceremonies in honour of the land of Alba and of the Abasó.

When Osa Kana reached that land, he gave his name and asked for shelter. He was taken to the palace of Iya Mokuo, who gave him lodging after hearing of his troubles. She told him: «We will help you find stability in your house, but you must always give thanks to this land that has taken you in».

Then Osa Kana knelt before Iya Mokuo, offering her a sacrifice of thanksgiving with two adie. He then lay down to sleep, and in his dreams he received a message from Orun, who told him: «To solve your problem, you must be reconciled with your mother so that no more curses fall upon you».

When Osa Kana woke and consulted his sign, which was defended by Eleguá, he decided to go to his mother, thank her and ask her forgiveness for having changed. She, in turn, told him that he had to help her set up a home of her own (a fixed ilé).

Then Osa Kana went, together with his mother and all the attributes of Ifá that Orun had pointed out to him, before Eleguá, so that he might open the road for him and help him settle his situation at home.

After completing the ceremony, Osa Kana managed to build his stable house in the land of Ofin Nile, thanks to Ifá, Orun, Eleguá and Obatalá. Remembering the words of Iya Mokuo, he consecrated a place in his home to worship Orun and Iya Mokuo, and so he was able to find happiness and security and to be free of his enemies’ curses.

IYA MOKUO:

This is an Obatalá of female nature, sister of Oke. She is the Obatalá that corresponds to Osa Kana and accompanies the children of Obatalá. She is their foundation and the companion of Agbala, which is another foundation of the children of Obatalá.

This foundation of both Obatalá is buried at the foot of a peregún tree in the yard, and eight adie fun fun are offered to it. It is composed of the following secrets:

Agbala: Its secrets are kept in a jar and consist of the following: alata kuerike, which is the axis loaded with these elements: leri gunugun, yaya, African acacia, eru, obi, kola, obi motiwao, ozaun, arida, together with akofa. It is buried in a dark place, with a white stone, a consecrated inkin and a hand of dilogún (to which a sacrifice of a white cockerel is offered, and which is buried at the foot of a peregún tree, accompanied by Iya Mokuo).

Iya Mokuo: Her secrets are kept in a jar and consist of a white stone, two inkinés, a hand of dilogún, a piece called bokuo loaded with earth taken from a riverbank at dawn and at dusk, leri de atari, root of akanikan (loofah), leri de eyele, eru, obi, kola, osun, obi motiwao. Sixteen ekute are also included; a sacrifice of a white cockerel is offered to it and it is buried at the foot of a peregún tree. All of this is washed with omiero of ewe Obatalá, as is Agbala. Live eguín are added to the omiero.

NOTE: If the eggun of Agbala and Iya Mokuo were afi (albino), that would be ideal.

NOTE: Beside the peregún tree a bell or cowbell is placed in order to call them.

Before performing the ceremony, the awo Osa Kana must offer a sacrifice of worship to Eleda with two adie fun fun.