Osa She

The fortune of Shelei the farmer

Shelei made his living planting yams and, because of his good standing with the saints, he set aside the finest and largest harvests for them. This brought him abundant, quality crops, and he claimed to have a good clientele. One day, however, Shelei’s many enemies, driven by envy, began to heap every kind of curse upon him. The curses were so many that when Shelei went to harvest the yams they came out broken, the quality was lost, and Shelei began to lose his prosperity.

In his desperation, Shelei devised the strategy of pouring water at the foot of the plants as he pulled the yams up, so as to soften the soil. Using a stake, he managed to draw them out whole, only to find that they were diseased inside. Faced with this, Shelei decided to consult Orunmila.

Orunmila revealed this Ifá to Shelei and told him that he had many arayes (araye, strife: envious and ill-meaning people) who hurled every kind of curse at him day after day. He advised him to look for other seed and other ground, far from where he lived, in order to prosper, since his whole planting was contaminated with that disease.

It is worth noting that this path speaks of the presence of termite decay in the blood, the bones or some internal organ. Although the person may appear healthy and strong, they are being affected within, and their fortune is at risk.

It is important to bear in mind that these narratives form part of the Yoruba tradition and that their interpretation may vary according to the different religious practices and specific traditions. If you wish to go deeper into the meaning and teachings of these stories, the advice is to seek guidance from people with experience and knowledge in the Yoruba religion.

Where the vice of mamu obo is born

Orunmila caught one of his sons doing improper things with his mouth on the obo of an obini (woman). Although the son tried to wipe his mouth after being discovered, it remained stained with blood, because the obini was still with ashupua (menstrual bleeding).

Here mamu obo was born. The owner of this Ifá falls into that vice.

Why the ekuekueye always goes about with his member hanging after mating with the duck

The ekuekueye (the drake) went to consult Orunmila because he felt unwell in every respect. Orunmila saw his Ifá and prescribed an ebó for him. The drake agreed to come back with the items needed for the ebó and set out to gather them.

On his way, the drake reached the riverbank and saw a young duck. He then began to wonder whether he should return to Orunmila’s house or stay and court her. While the two of them were performing ofikale trupon (intimate relations), the drake’s gut ended up dragging along the ground, which kept him from mounting the duck again. Alarmed at his condition, the drake went back to Orunmila to make the ebó.

Seeing the state the drake was in, Orunmila said to him: «Very well, you will solve your other problems, but this one cannot be solved. Every time you mount the duck, you will drag your member along the ground.»

It marks impotence. The man’s member goes soft during intercourse.

The path of Mother Earth

Inle Ogún was a very beautiful woman with many children, but the one who stood out was a young girl named Afokoyeri, who yielded to no one’s demands. There was a being, Ashikuelu, madly in love with her, though he was ugly and hideous. Ashikuelu lived in the depths of the earth, in darkness, and could only see thanks to the glow of the minerals that shone in that eternal night. Now and then he would put his head out of the mouth of a cave when his children brought him an offering, and his chants darkened the sky.

Ashikuelu used his arts of enchantment to win the young woman’s love. One day, while Afokoyeri was walking through the fields, she saw a very fine eleguede, her favourite food, since she and her mother ate only the seeds. Afokoyeri followed the eleguede to the entrance of a cave and, as she drew near, Ashikuelu rose up from the depths, darkening the sky. Giving her no time for anything, he took her hand and carried her down into the depths of the earth.

When Inle Oguere learned of this, in despair she searched among the sorcerers of the earth for someone who could resolve her problem. She heard talk of Orunmila and decided to go and see him. Orunmila consulted Ifá and told her that her daughter was destined to live in darkness, since human beings did not understand the greatness of her life. He told her she must make an ebbo and feed Ashikuelu at a crevice, call him, and make a pact with him when he came out.

So Inle Oguere did, and when Ashikuelu came out, after paying homage to her mother, he said to her: «You shall have the right for your daughter to live six months with you and six months with me. You are the crust of everyone’s earth, you are the light in which everything blossoms; I am the shadow of the earth’s interior, where things germinate.»

Olofin, who had been listening to it all, said: «You, Inle Oguere, shall be iya Inle, Mother Earth, the one who will always give humankind the fruits that sustain their life. All human beings must always give you food, and whoever wishes to see you must first acknowledge you and your omo, in the cultivated fields as well as in the natural caves. They will see you in every fruit, in every mineral, in everything that comes forth from the bowels of the earth and from its crust.

You will always be the loving mother, the one who feeds her children and who in the end will be the dwelling that receives each of their bodies. You will eat and work alongside Ashikuelu and Afokoyeri, your beloved children, as well as Yewá, Ozain, Azojuano, Oduduwa, Orun, and even with me you will keep the memory of every one of those who were upon the earth. Every time food is given to an eggun, it must be given through you, because you are Iya Inle, the one whom each of your children must name. Long live Eshu!

In this way Inle Ogún obtained her title of «Mother Earth», renouncing earthly pleasures in order to live accompanying her children Ashikuelu and Afokoyeri in the depths of the earth. This recognition was granted to her by Olofin in acknowledgement of her sacrifice and renunciation.

This account illustrates why the vital principle resides in summer in the earth’s crust, while in winter it is found in the bowels of the earth. It also highlights the great sacrifice of motherhood, in which the mother always blesses her child even after death. It shows the conflict of mothers who are not content with their children’s marriages, since deep down they are opposed to them, thinking that no one can love and understand their children as they do, and because they always see in others more virtues and abilities than their sons- and daughters-in-law possess. It also indicates that mothers, even when they may not appreciate their sons- or daughters-in-law, adapt to their presence so as not to damage their children’s happiness.

Where the ayapa stole Olofin’s ishu

This was where the ayapa was still living in Olofin’s house and turned into his enemy, stealing Olofin’s ishu; whatever she could not carry away she destroyed and pushed into the furrow so that Olofin would starve.
That is exactly what the obini of this sign does, however innocent she may pretend to be.

Shangó’s love for Oyá

At that time Oyá, after living with Shangó, grew jealous and, wanting him for herself alone, made a pact with Ikú (death). They agreed that she would feed him in exchange for his standing guard at the door of her house so that Shangó could not get out.

When Oshún learned that Shangó was being held prisoner, she went to Orunmila’s house; he consulted Ifá and showed her the falseness and deceit in the situation. Even so, Oshún insisted on saving Shangó, and Orunmila performed an ebó with a rooster, a generous quantity of liquor, beef, white corn flour, 9 balls of yellow yam and other ingredients.

After the ebó, Oshún took Shangó to Oyá’s door and, with her cunning, managed to corrupt Ikú’s resolve. He agreed to eat and drink, and became drunk. Oshún smeared Shangó with efun (a white powder of vegetable origin used in rituals) and brought him out of there.

Far from that place, Shangó said to Oshún: «I promised to give you whatever you wanted if you got me out of there, so ask for what you wish.» Oshún answered: «I only want your love.» Shangó replied: «That I cannot grant you, for I wish only to be in Oyá’s arms.»

OSA SHE: falseness, betrayal, a person who does not keep their word.

The man without a shadow

Osa She Inle Oyiyi Intori Awani Wawa Adifafun Awo Ashele Bele Mobashe Sokun Oyiyi Adifafun Baraban Niregun Orisha Oshaferi Tori Onishe Oyiyi Oke Okuni Awo Yomele Kaferefun Obatalá.

Here the person must not let anyone place their hands behind them, for they steal the shadow. Here the person casts no shadow, because it withdraws from them.

The person will wear one set of clothes for 7 days, and on each of those days will kneel at noon before a circle in which an Itana and a black cloth are set, with Osa She marked inside the circle, and will pray the following: «Iba Ikú Ogo, Baye Ba Ikú Unlo, Baye Ba Ikú Balaláye Ikú».

Then a jío jío is given over Osa She, a cross is made on the forehead, otí is blown onto the circle, and it is sent to the foot of a hill; after the 7 days, a meal is made for the shadow.

Here the person has to sleep with a malaguidi. Afterwards a circle is drawn, the part of the lerí is placed in it and a joro joro is made. There an igba is set, into which the malaguidi is put, along with a ball of ishu with eku, eya and awado, and an Itana is lit. Then an akuko is taken, the person is cleansed with it, and the akuko is given to the jícara (gourd bowl) in the joro joro, singing the following: «baba Awo Nilorun Eggun Mafun Eggun Odara Ikú Unlo Arun Unlo Eyo Unlo Ofo Unlo», Etc.

While the person is being cleansed the 16 meyis are prayed, and the akuko is thrown into the joro joro, covering the igba. Otí is poured over it and the person is taken out of the circle; the joro joro is covered with the earth on which the person was standing.

The person is then bathed with ewe shewerekuekue and ewe araba. Afterwards, in the house, 7 farm eggs are placed on top of Oke. Sarayeye is done to the person with an eyele, and then the eyerbale is given to oke and to the eñi adie, singing: «Araiña Ara Oke, Araiña Ara Oke».

Then, for 4 days, the person will take an eñi adie and swallow it outside the house, in the yard. With the last eñi adie they cleanse themselves and throw them away in three different places, so that the shadow finally settles and they can keep their vitality, since this Ifá indicates adasile kosile.

On this path, in the land of Ashe Lelu, there lived an awo named Mosafun, who held certain powers to rule over the land of Oyiyi, the land of shadows. He was protected by a spirit called Yomele, who dwelt in the ile oke, where ceremonies were performed for him at midday, kneeling.

This awo lived with a woman named Awani Wawa, a sorceress. Fearing that Mosafun would leave her, she worked upon a charm she owned, Olokun.

Awani Wawa worked upon Mosafun, placing her hands behind him, which began to cause him disorders. His vitality weakened and his shadow stopped being cast when he went out.

One day, on his way to perform a ceremony for his eggun, Yomele, he noticed that his shadow was not being cast. Then, at the foot of Inle oke, he took out his Okpele and consulted Ifá. At that moment he began to have convulsions and heard the voice of Yomele, who told him that he must go before his Awani Wawa.

Mosafun obeyed and for seven days went to the foot of Inle oke, calling Yomele with a Jio Jio. There he began to see Oyiyi again and his power returned. He then made an oath with the Agboran of Yomele in his Oyiyi, using an Igba and Ishu, Eku, Eya, Awado, a white rooster, and all the other ingredients. He covered it all over and then performed an Ebbo Misi with Ewe Shewerekuekue and Araba.

Oke said to Mosafun: «Bring 7 farm hens and a chick for your cure.» When he brought them, Oke prepared an inshe with the hens, to which he gave the chick, and said to Mosafun: «Now go to your house and for 4 days take a hen in the yard, and with the remaining three do sarayeye on yourself and place them in three different places to recover your vitality.»

After this work, Mosafun began to feel Odara once more and recovered his Oyiyi, feeling well. When Awani Wawa learned that Mosafun had recovered everything, even his shadow and his vitality, she went before Olokun begging forgiveness. Then Olokun devoured her and paid homage to Mosafun, who was the oba of the land of Ashe Lelu Inle and master of his own shadow thanks to Osha lerí, to Oke Lordafun and Kaferfun Eggun.