Otura Sa

Aguidi, the eagle

Ifá Afachora tells the story of a father who had two sons, the elder named Acha and the younger named Aguidi. The father, who was ill and blind, ordered Acha to bring echepe igui can and to build a fire beside his bed. Meanwhile, Aguidi was next to the house and learned of his father’s wishes. Acha, however, decided to deceive the father by making him believe that he was Aguidi. He carried out the father’s request, and the father placed his trust in Acha before dying.

Aguidi returned and found his father’s body; he buried him, and soon the eagle called a gathering. At the assembly, Aguidi was the only one who brought proof of what had really happened, while Acha lied. As a consequence of his deeds, Acha was punished and thrown into the fire.

Otura Sa and Aricoche

In Otusara there was an estate where a man named Arichoche used to go to steal yams to eat. In time he was caught in the act. Arichoche proposed to Otura Sa that he would bring him good fortune if he gave him a light tap on the back with his walking stick. Arichoche carried gold with him, and this operation was repeated several times. On one occasion, however, a jicotea witnessed the operation and thought that by striking Arichoche hard he would get a great deal of money — but instead he killed him.

The jicotea, realizing what he had done, carried Arichoche’s body and put it inside Otura Sa’s estate. Because of this, Otura Sa was arrested, though people doubted his guilt since the two were good friends. The governor even issued a proclamation promising a reward to whoever had killed Arichoche, for he was known to be a wicked man.

The jicotea, reading the proclamation, believed he had done Otura Sa a service and began to beat a drum through the street while singing: «¡nioku Opa Orichoche!» He was immediately arrested, since it was believed he had committed the crime.

Galatea and her enemy

Galatea did not know her enemy, since he was constantly in disguise. She decided to perform a rogación to uncover him, using a plate of palm oil, three stones, cloth of every colour and an arrow. At dawn she looked at herself in the mirror, aimed the arrow at the shape and managed to kill her enemy. Maferefun Obatalá!

When the mosquito was king

There was a town without a king, which led its inhabitants to live in anarchy, doing whatever they pleased, since they had no leader to govern them. Each one lived for himself, to the point of fighting one another and even destroying one another, for they knew no law but their own. One day Olofin called Obatalá and told him: «Look, my son, I have summoned you so that you may find someone able to govern my children, who are without leadership. Every day there is more war, division and banditry, and in such conditions they will reach the point of wiping one another out».

Obatalá set out for that town to carry out Olofin’s mandate. On arriving, Obatalá observed closely the way of life of each of the inhabitants, so as to identify who might be king. After a time of observation, Obatalá called a gathering to set out what Olofin desired. At the beginning of the conversation Obatalá held with the town, many of them, used to disorder, protested. But Obatalá, who knew that town well through his observation, said: «All of you must follow one same direction, and therefore Namuru, the mosquito, shall be king over all of you. He will show you the road to follow».

From that moment the preparations for the king’s coronation began. When the time came, the mosquito was crowned king by Obatalá, by the supreme mandate of Olofin. He was given the crown, the staff and the fan as symbols of his rank. At first the mosquito faithfully fulfilled his duty, but in time he began to stray, ceasing to meet the responsibilities laid upon him. This led the town to fall back into its old ways when it saw that the king led a wayward life.

Obatalá, who visited the palace from time to time, discovered that the mosquito was not there and was not attending to his responsibilities. On looking into it, he learned of the life the mosquito was leading. Obatalá was displeased by the mosquito’s absence and left the town. He had not walked far, however, when he found the mosquito wallowing in a puddle of muddy, foul-smelling water. Indignant, Obatalá called him: «Namuru, Namuru». Hearing these words, the mosquito quickly tried to make amends for his fault, but Obatalá told him: «So it is: I made you king by the mandate of Olofin, and you have not known how to carry the crown and the attributes that are the symbols of your reign. For that reason the town, seeing your conduct, has fallen back into division and disgrace.

I, in the name of Olofin, condemn you to be begotten and born of the mire, and you will never have fixed powers, and you will be ill regarded among your own kind, for not knowing how to fulfil your obligations.

The path of the mummy

Afterwards the white hen is placed upon Obatalá and one of the eyele is taken and given to Oshún and to the person, this eyele being put into the bundle with ashe fun fun, eku, eya, awado, orí, efun and otí. Then the sheet is taken off the person, and it is carried, holding the osun and the bundle with the hen, behind the door of the house, placing the osun, the bundle and the hen behind the door so that they dry and keep the person away from the harmful influence of opo.

In the land of Kotokoto Lofokeba Inle lived Baba Adere, who had a most singular companion named Ideremi Lekun, who always lived in a cave by the sea. He did not want anyone to see her, but she danced to the rhythm of the waves striking the rocks of the sea cave. Baba Adere, having to travel to distant lands, would leave her alone, and he gave her a drum called Koto so that she could dance while he was away. So it was that Ideremi Lekun grew up without her father’s affection, for Baba Adere was careless and did not give her the warmth and attention she needed. Because of this lack of affection her mind grew twisted, and she lent herself to making Orunmila’s life impossible, allying herself with his enemies.

Baba Adere wept bitterly, and one of his greatest enemies came with his daughter before Otura Sa, saying that he did not acknowledge his own daughter either. Then the power over that girl was given to Baba Adere. Weary of wandering the world in search of peace, Baba Adere sought quiet. But Opo, seeing that Otura Sa’s wishes had no effect, revealed that girl’s true identity, yet deformed her face, and the girl wept. From that moment on, Baba Adere swore that he would never again go far from that land which was his home, so as to care for his daughter, and so he never again left or moved away from his land.

Ideremi Lekun is an Oshún who lives at the seashore; her dwelling is the caves and her face is of great size. She dances to the rhythm of the waves breaking at the mouth of the sea caves. She comes from the land of Egbaño and uses a drum and a wedge in her rituals.

Ode and the agbani

Odé lived alongside Ozain, and he was always accompanied by his two dogs, named Eyi Soro and Iyabé, as well as by the yaguasa known as Eide Odola, who knew every wrong deed that Odé and Ozain committed in the bush. One day Odé and Ozain ran out of arrows for hunting, and since Olofin was the owner of the arrows, they decided to go and ask him for some. Along the way they went singing: «Olofa ota ofa koba ile akofa kolokodee». Olofin made them a gift of a good quantity of arrows he had made with Igui Jiki, and they returned to their land well pleased.

As soon as they arrived, they set out at once with the two dogs and the yaguasa into the bush to hunt, and made a great slaughter of animals. When Olofin learned what had happened in the bush, he sent his messenger Elegbara to warn them that he forbade them to hunt Agbani (deer). Elegbara delivered Olofin’s message to Odé, and on hearing it Odé grew very sad, for he wished to hunt every kind of animal. Meaning to get round Olofin’s prohibition, he went to Orunmila’s house, and Orunmila made him Osode and saw this Ifá, and told him: «You must respect Olofin’s orders, otherwise you will suffer grave consequences».

Displeased, Odé went back to the bush to hunt, and within a few days he saw an Agbani Funfun Keke pass close by him, its antlers half grown. Eyi Soro, one of his dogs, sang to him: «Agbani baba moro more kode ota mode». Odé, moved by his dog’s song, forgot Olofin’s prohibition and the advice Orunmila had given him, drew his bow and loosed an arrow that struck the centre of the Agbani’s forehead, killing it. Eyi Soro and Iyabé, Odé’s two dogs, rushed out to seize the Agbani with their powerful teeth, but on drawing near and seeing the Agbani’s open eyes, they ran off, seized by a terrible fear.

When Odé arrived, the Agbani turned into Olofin and said to him: «For your disobedience, you will always carry the wrath of the Agbani’s mother, for every time you kill an Agbani you will be killing your own mother, since your mother Iyanla lives in the forehead of the Agbani. To Iban Eshu!».

The awo of Otura Sa must always keep a leri (head) of Agbani in his ile (house) so that Olofin always accompanies him and he does not suffer the wrath of his own mother, who is the mother of the Agbani.

How Oguelade Otura Sa was able to free himself from his enemies

In the land of Osiñaña Inle lived Oguelade, who was awo of Otura Sa and a descendant of Obatalá. He had great power for the hunt and devoted himself to trade, neglecting his responsibilities to Ifá. In that land the administration of justice was in the hands of the Gbogbo Eiye (the birds), who were Oguelade’s enemies and constantly sought his ruin. In the end they managed to find evidence enough to have him arrested, but Elegbá warned Oguelade, who had a reading and saw this Ifá. He made an ebbo and offered an akukó to the Eggun, singing: «Emi Iyaran Lomoni Eggun Yara Wa Eki Mewo Eggun».

He then set off for the cemetery to carry the ebbo, and the birds, seeing him, believed he was carrying owo from his business. They surrounded him and gave chase, but Oguelade, on entering the cemetery, understood everything. He set the ebbo at the foot of a tree and, close by, found a half-open tomb. He went into it and saw an Eggun dressed in a red cloak and a crown, with a staff at his side. He recognized it as the lost tomb of Sinokuru Oba, who had been king of that land.

Oguelade put on the crown, wrapped himself in the red cloak and took up the staff. Coming out of the tomb, he made for the cemetery gate, singing: «oro Mayoko Okuo Kitafore Ekimewo, Ekimewo Ewina Kifabore Shangó Ekimewo». All the birds and people gathered at the cemetery gate, on seeing that spectre and hearing the song, believed they were witnessing the return of the dead king Sinokuru Oba. They saw how all the Eggun came out of their tombs and accompanied the spectre, and they fled in terror. Thus Oguelade, awo of Otura Sa, was able to free himself from his bitter enemies and to secure once again the crown of his land, Osiñaña Inle, thanks to Shangó and Elegbá. Maferefún to the Eggun.

The path of crime

On one occasion Otura Sa was fleeing from justice and came upon a band of outlaws led by Ejiogbe. He asked to join the band so as not to be alone in his flight, and he was accepted. As the days passed, however, Ejiogbe committed abuses and outrages that Otura Sa did not agree with, but out of respect for his position as chief he kept silent, even when Ejiogbe kept the greater part of the spoils taken in the robberies. One day Ejiogbe committed an abuse against one of the members of the band, and when the man rebelled, Ejiogbe killed him. This disgusted Otura Sa, and he quarrelled with Ejiogbe, and so they became enemies.

Ocura Sa left the band, and shortly afterwards the authorities laid an ambush in which Ejiogbe died and several members of the band were captured. On learning of this, Otura Sa gathered several men and rescued the prisoners, becoming from that moment the leader of the band. Now chief, he came to a country village and, after sacking it, carried off with him a white woman, whom he married. From then on his fortune grew more prosperous, and he came to rule the hills that connected several towns, charging tolls for passage from one to another. Though relentlessly pursued by the authorities, he managed to gather great power, recruiting men from other bands because of his fame. Those who did not join him were forced to withdraw, allowing him to rule several towns at once.

Since he could not take his wife with him, the authorities set a trap using the woman as bait, but Otura Sa managed to escape, though his wife died in the attempt. Wounded in the head and in the right arm, he fled and later buried his wife. In time he forgot where he had buried her. On one occasion, while disguised as a peasant and ploughing a field, he stumbled upon his wife’s body, and she spoke to him in warning: «Otura Sa, I am your wife; beware of your friends». He paid her no heed, however, and during one of the band’s expeditions he was betrayed and died from an attack in the back.

The smoke was the cause of the setback

There was once a prosperous town in which happiness and wealth reigned thanks to the presence of Obatalá. But its people began to burn a great deal of rubbish, and the air grew heavy. Obatalá did not like smoke, foul smells or uproar, so he decided to leave the town. His departure set off a chain of events, including scarcity and hardship. The merchants complained of a lack of sales, and the town as a whole suffered the consequences.

Faced with this, the people decided to consult Orunmila, who revealed to them that the cause of all their troubles was the excessive burning of rubbish and the resulting smoke. Orunmila advised them to make an ebbo consisting of a rooster, two doves, plenty of cascarilla, the flag of the house and a large sum of money, in order to restore prosperity to the town.

The obedient one followed Orunmila’s instructions and threw the ebbo into a street. At once a heavy rain began that washed the place clean, and the cascarilla formed a beautiful white road. Obatalá decided to walk along that road, which he had forgotten since his departure. Arriving in the town, he found his followers waiting for him and discovered that they had cleaned his house. Obatalá was well pleased, and prosperity returned to the town. Everything that had been lost was recovered, and the situation improved markedly.

Kilanu the stammerer

On that path there was a powerful and cruel king who had a daughter named Okan Tomi. One day, while walking near the river, she found a basket abandoned in the water with a baby inside. The young woman took him up and decided to raise him as if he were her own son. When she brought him to the palace, she told her father of the find and of her wish to raise the child. The king agreed, and the years went by.

The child grew and became a young man who was always near the king. Cruel though he was, the king had developed an affection for the young man, as great as the affection he had for his favourite dog and horse.

One day, while the young man was sitting on the king’s lap, he was fascinated by the shining stones of the crown and seized them, throwing them to the ground. The king, who was very superstitious, called the wise men of the court to interpret what had happened. Fearful of the king’s cruelty, the wise men said: «This has a terrible meaning. When this child grows up, he will take the crown from you and seize your kingdom». The king cried out that they must kill him.

One of the king’s counsellors, however, told him that they should not give so much weight to the acts of a child. He suggested a test: to place a gold coin and burning coals before the young man. If the young man reached out for the coin, then it would be an evil omen; but if he seized the burning coals, it would mean that he was drawn only to what shines, and therefore his acts had no importance.

The king ordered burning coals and a gold coin to be brought, and they were placed before the young man, whose name was Kilanu. Despite his desire to take the coins, his protecting spirit held him back and carried his hands towards the burning coals. The king and the wise men of the court watched the child burn his hands and cry out in pain. The king’s heart, however, filled with joy at the sight, since it confirmed what the wise men had foretold. Because of the burns, the child was left with a burnt tongue and developed a stammer.

The tiger and the lion

The tiger and the lion were partners in wrongdoing, robbing and killing other animals to feed themselves. They lived committing every kind of mischief, until one day they were denounced before Obatalá. He called them and advised them to take up a good way of life, but they paid him no heed. Because of the continual complaints, the tiger and the lion decided to consult Orunmila, who made them a reading of Ifá and revealed to them this message: they were to make an ebbo with a rooster, doves, palm oil, white cascarilla, liquor and other ingredients. He further recommended that they eat only palm oil and white cascarilla, and that they present themselves before Obatalá until everything was cleared up.

When the tiger and the lion came before Obatalá, he told them of the accusations against them. The animals answered: «Baba, that is a great slander, for we feed on nothing but water, palm oil and white cascarilla». Obatalá then decided to verify it and would not let them leave until he had seen what they voided. On confirming that what they passed was palm oil and white cascarilla, Obatalá set them free and told them: «From today on, I will hear no more complaints and evil talk about you. It is said that only lies have been told, and you are innocent».

Caution is advised in interpreting Obatalá’s sight, since in this case he could not see what the characters were really eating.

The three curses

In this story, Oshosi was going through a bad spell in his hunting. Despite his efforts, he could not catch a single quarry. Seeing his plight, he decided to make a rogación to Olofin, asking for help. Olofin heard his petition and granted him the aché he needed in order to hunt. So Oshosi became a skilled hunter. When he gave him the aché, however, Olofin warned him that he was forbidden to kill the deer (eyabe), since it was the favourite of Olofin’s wife.

One day Oshosi spent the whole day in the bush without managing to hunt a single animal. Just as he was about to leave, he was astonished to see a deer pass in front of him. Without a second thought, he loosed an arrow and killed it. All at once Olofin appeared to him and reproached him: «You have not kept your word; therefore you will not lose the aché, but you will not escape the betrayal of women and of the world. You have killed my wife’s favourite animal, and she will never forgive you. Because of a friend, you will lose your life. When you leave your town, you will have to guard yourself against tragedy and discord».

In this Ifá the frontal bone of a deer is sought and an ebbo is made to appease Olofin’s wrath and to avert the three curses.

A piece of advice for a lifetime

It happened once that there was a man who was very careless in all his affairs, and above all in his speech, for he gave offence, shouted, or said things that caused trouble for the people around him. This man had his own business, but because of the way he was, he had many enemies and faced no end of problems. He decided then to go to Orula’s house to seek help. Orula saw this Ifá for him and said: «You must temper your character, for when you speak you give offence, and you will be cursed by many people who will petition Ajuani against you.

You will meet a man who will give you a piece of advice, and if you listen to him, it will be your happiness; if not, you will serve as an example to humankind». He then made him the ebbo and handed him a rooster, instructing him to cast the ebbo at the entrance of a distant town, where the people would respect him and not betray him. Along the way he would meet a man to whom he was to give the rooster.

Otura Sa set out walking, carrying the ebbo and the rooster. After a while, weary of walking, he met a man who turned out to be Shangó, who said to him: «I have not eaten for some time; have you anything to give me?». Otura Sa answered: «And what will you give me in return?». Shangó said: «A piece of advice that will serve you for a lifetime». Remembering what Orula had told him, Otura Sa handed him the rooster and asked him for the advice. Shangó told him: «You are still in time to return to your own town, because where you are heading no one knows you and you will be alone among strangers; besides, Ogún lives there, and he is your enemy.

Remember: better the evil you know than the good you do not. There you will have no relatives to care for you when you are ill». To which Otura Sa replied: «And for that I gave you a rooster?». Shangó said: «Yes, for that. Some day you will regret not having listened to this advice, but since you are stubborn, I will give you another. From the moment you enter Ogún’s town, carry an ayacua with everything belonging to Ogún inside it. Beat a drum that is not cursed by me. In this way the curse of being the last to arrive in Ogún’s town as a stranger will not fall upon you».

Disobedience costs a life

The story goes that there was once a man who was an awo, but far too disobedient to the counsel of Ifá. This awo did not believe in the orishas. His godfather always tried to give him advice through Ifá, but the godchild would not obey it, not even the warnings his godfather gave him through Ifá. One day, at the opening of the day, the godfather saw this Ifá and at once thought of his godchild, who had that sign. The godfather made ebbo, but the ebbo would not close, since Ifá was warning him of the danger his godchild was running because of his disobedience. The godfather had to make ebbo for his godchild in his absence in order to close the ebbo, but Ifá was not satisfied with that awo’s attitude.

One day the godchild went to his godfather’s house, and the godfather told him what Ifá had revealed about him. He told him that he must always carry a bakuló (a tall staff) to lean on and, at the same time, to probe the ground he walked on so as not to fall into a trap. But that awo did not believe in Ifá and paid no heed to his godfather. On the contrary, he told him that he was going to live somewhere else, since he was tired of that town and, besides, he knew well enough how to walk.

Despite the way his godchild had spoken to him, the godfather spared no effort in advising him. The godchild, thinking himself very knowing, set out as he had said. After a long day’s walking, he came to a place with great leafy trees where the surrounding grass was fresh. After resting in the shade of those trees, he went on his way. As he advanced, however, he began to sink into the mire of a meadow. The harder he struggled to get out, the deeper he sank. He came to be buried to the waist, and every attempt to get out sank him further into the mud.

Finding himself in that plight, he remembered the counsel of his godfather in Ifá and began to implore Olofin and Ifá to save him, reciting the sign of his godfather and of his oyugbona, as well as his own. When he had finished, from high in the sky an enormous eagle came down and, with its powerful talons, freed him from that mud which was to have been his grave. He was able to prove that disobedience costs a life.

The great consecration of the awo of the land of Yeregun

The ebbó that works with Otura Sa is the one made while fasting, in order to be healed. Obatalá takes a jícara (gourd bowl) and orders Otura Sa to be painted on it. Then water is poured into it and an omiero is prepared with purple basil and paraíso. Next, a jabao chicken is taken and one goes out on the road with it to reach one’s secret and perform the oparaldo. Whenever the shadow of Otura Sa falls with its back to the secret in the jícara of water, that water is used for bathing.

To give rabbits to Obatalá, a white plate is taken and sixteen pieces of coconut are placed on it with cocoa butter and cascarilla. A coconut is offered in Obatalá’s name, and then the two rabbits and two doves are placed on the plate, with the rabbits’ skin, lighting eight candles. Afterwards the rabbits’ skin is cooked and set before the plate that represents Obatalá. The following day, everything is buried.

The rabbits may also be given to Obatalá in the same way but, instead of being cooked, they are opened down the middle, their entrails removed, and the plate is covered with the skins of the two rabbits. The following day they are taken lese araba, or they may likewise be buried.

On this path, Kisieko had baptized a son of Oduduwa, named Agangani Awo, who had been born in the land of Yeregun. His baptismal godmother was named Osha ni Eggun and his mother was named Yenyewao. During the consecration of Agangani Awo, Ikú (death) Obani Eggun was present as a witness. In the course of the ceremony a joro joro was made and a great secret was created with 9 otá and 9 lerí of eyá tutu. To it were added 9 iguí: one of mar pacífico, another of colorado, yagruma, caimito, jobo, wao, añil, aroma and maize from a plantain tree. Epó (palm oil) was also added, and 9 jío jío were given. A machete painted in 9 different colours was sworn, together with a letter made with aroma or odro.

During the swearing of Agangani Awo, he heard how they called to him with the 9 pachanes, each one with a little bell. These pachanes had first to be wrapped in fresh yagua leaves and coconut fibre. They were being sworn so that Agangani Awo might have the great secret he was to hold, known in this Ifá as Yerekun. During the ceremony the suyere was intoned: «yeregun Yere Omo Oni Aba Yeregun Yere Omo Ikú Bebeni Aye Omo Ifá Agangani Olofin Yeregun Yere Eggun Megua». At that moment the spirit told him that it would always be with him, but that he must never go back on his word, and that whatever he said would be law.

At that moment Shangó appeared with a white rooster, 12 otá and a wick of epó burning on each one. Shangó told him that he too would be his good fortune, together with Oduduwa and Ozain, but that he must be sure of the oath he had sworn before his father, his iyare, Babalorisha and Iyaisha. Shangó began to sing: «aranyole Aranyole Omo Bebebiwao Iyayerokun Shangó Eggun Yayerokun».

Then Shangó and the others bathed Agangani Awo, and the resulting omiero was poured over the secret. The head was prayed over with 2 doves and, after praying the leri, the other dove was offered directly to the feet while saying: «elese Eye Eyele Elese Eggun Mani Mowao«. Shangó withdrew and left him with the others. In time, Agangani Awo grew and prospered, coming to hold great powers because he fed his secret with akuko fun fun together with Shangó, with eyele, and on other occasions he fed it together with Oduduwa.

Yenyewao told him to go where Shangó was and to bring him akuanran meyi, opolopo epó, aila and amala, to gladden Shangó and to receive a secret he still lacked. As he went along the road, Agangani Awo called out to Shangó: “ Shangó Oba Oso Kisieko Intori Lowo Baba Shokote Elufina Eko.”

Shangó, who had a güiro, was giving it ayakua tiroko añaribo meyi, and said: «Why do you call me? I bring you this». He was greatly pleased when he saw the akuaro meyi and ate them. Then he put the leri into the güiro and told him: «You cannot leave here for some time, so that a secret of Ozain may be given to you; but for your health and for the wellbeing of the children of the land where you were born, called Yeregun, you must go to the foot of Obatalá and bring him two rabbits, two coconuts, eight candles, cascarilla and cocoa butter, so that Obatalá may heal you and the children of the land of Yeregun of the illness».

«These rabbits must be cooked for Obatalá, and Obatalá is covered with the hide», and so Agangani awo did. When Obatalá came, he ate the two rabbits and ordered them to be buried and afterwards the bones taken out to make afoshe with the yagua leaf, ewe eyini, caisimón, the flower of the romerillo, and that the blood of two doves be added to that afoshe. Afterwards everything was to be dried so that the iyefa you are to work with might be made.