Irete Ansa

– How happiness came to the land of Inle Moñaña

HERE WAS BORN THE REASON WHY, WHEN PERFORMING THE MOYUGBA, ONE FIRST SAYS: Ashe gbogbo Eggun, que timbelorun Ashe baba que timbelorun Ashe yeye que timbelorun Ashe oluwo ashe Oyugbona etc.

In the land of Inle Moñaña there lived an awó called Awo Leri Ikú, who ruled the land through Oggún and made all its inhabitants do his will. Yet the people of Inle Moñaña never prospered and always had troubles among themselves. Awo Leri Ikú held great power, and every night he would call Oggún, singing: «Sale Male Male Sale Guakayorun Ogo Ñaña Likon«. Then he would perceive the power of Oggún, with whom he spoke, and he would go out at night with his agogó, frightening all the inhabitants of that place. Afterwards he would hide on the shore of Onika so that no one would see him.

One day, Oshanlá set out on the road and met Shangó, who asked her where she was going. Oshanlá answered: «I am going to see Awo Leri Ikú; I have been told he works very well.» Shangó warned her: «Be careful, Oshanlá, lest things go wrong for you and you too are frightened.» Oshanlá replied: «You are always dissatisfied with everyone, and never content with the good that anyone does.» Then Shangó turned three somersaults, gave three cries, and transformed into Abita. Oshanlá, seeing this, was greatly frightened and said: «I will not go to where Awo Leri Ikú is.» And she began to play her agogó to Shangó, saying to him: «Shangó Baba Kuele Baba Kuele«.

But Shangó grew more and more enraged, so Oshanlá cast her iña at him. Shangó became even more furious, until Elegbá arrived and began to call to Shangó, saying: «Shangó Kuele Nileo, Oba Leri Shangó Kuele Nileo Oba Leri Oshanlá Agua Foribale«. Then Shangó calmed down and returned to himself, and said to Elegbá: «Let us take Oshanlá to the land of Oba Oberi Obanike, so that he may perform osode for her and she may be convinced whether Awo Leri Ikú is doing good or evil.» Elegbá, fearing that Awo Leri Ikú would learn of what they intended to do, took another road, which made them arrive late, in the depths of the night. As they passed along the shore of Onika in the land of Inle Moñaña, they saw that Oggún, the great secret of Awo Leri Ikú, was hiding in Onika. Oshanlá, seeing this, was frightened, but Shangó said to her: «Be quiet; Orunmila is the one who must say what should be done to resolve this.»

Elegbá, Shangó and Oshanlá continued on their way until they reached the land of Obari Boye, where Awo Obani Boye Obanike lived. As soon as they arrived, he received them very well, gave them unyen, and sent for all the inhabitants of the town to hold a great feast for them. Oshanlá was very surprised by the welcome. After the feast, Awo Obari Boye Obanike called them, performed osode for Oshanlá and told her everything she wanted to know, everything that was going to happen, and he marked an ebbó for her, which she carried out. Then he said to Elegbá: «This ebbó must be placed on a corner at the entrance to the town of Inle Moñaña. You, Shangó, will take Oluo Bombo Meta to use, though perhaps you will not need it. And you, Oshanlá, so that you may see the result of the ebbó, must watch from a distance.» And so they did. Elegbá took the ebbó, together with Shangó, and the three of them set off singing: «Ebbo Bi Laibo Kolorun Ebbo Bi Layeo Kalorun Agua Yokun Orun Eggun Balekun».

They went along the road singing and dancing, and all the Eggun knew of it and tasted the unyén of the ebbó. Then all the Eggun ran off toward the land of Inle Moñaña, and Awo Leri Ikú, believing they were coming to help him, was overjoyed and began to play ilu bata. When Elegbá set down the ebbó and the Eggun saw it, they pretended that they too were eating, and the aroma of the unyén kept growing. Shangó watched Awo Leri Ikú from hiding; he too came to eat, while his secret, Ogu, drew near the unyén of the ebbó. When Awo Leri Ikú ate of the ebbó, he otoku. Then Shangó came out of his hiding place, turned three somersaults and gave three cries, becoming Abita, and pursued Ogu, who had run off. He caught him and otoku him.

The people of the land of Inle Moñaña, seeing all this, were greatly frightened. The Eggun withdrew and left Oshanlá and Elegbá, who began to speak with the inhabitants of that land. They told them to wait for Shangó to arrive, and when he came he said to them: «All the abuses done to you are now over. Awo Leri Ikú had you deceived on the strength of my name. From today, I am going to bring my son Awo Obori Boya Obanika so that, together with Elegbá and Oshanlá, he may give you the prosperity you have never had.» Oshanlá then said: «But you will always have to call upon Shangó, and every day you will have to set itanas for the Eggun and call them, so that their ashé may reach you, so that you may prosper and not be lost. You must swear with me that you will obey. And when you do not, Shangó will deal with you.»

When this Ifá appears, a bonfire is made with different woods, eyerbale of an akuko is given around the bonfire, and afterwards the akuko is thrown into it. With the eliye and the bones of the akuko, afoshe and Ozain are made; then the two drink water from the jug so that there is no separation. Kaferefun Orunmila, Ifá Kaferefun Shangó Ifá, Kaferefun Elegbara Ifá, Kaferefun Oguanla.

In this path took place, or had its origin, the destruction of omologu, who, in order not to otoku, had to Yoko Osha and Ifá.

– The path where the ants helped Orunmila

Once, Orunmila, who lived in the same town as Elegbá, went from one town to another and was thrown into prison; but before that he had performed an osode. Three days passed in prison; Orunmila consulted himself, this Ifá came out, and he decided to make the ebbó. He called the guard and offered him a certain sum of money if he would bring him, inside his food — which was soup — a rib bone and a malanga leaf. The guard did so, and Orunmila took the plate as a tablero and the bone as an irofa, with which he scraped the wall and drew out the yefu; with the bread, the malanga leaf and the rest of what was in the soup, he made the ebbó and placed it at the door of the cell, on the outside.

After several hours, the ants found the ebbó and began to carry it off in a line. The line of ants was so long that it passed by the house of Elegbá, and he, on seeing them, realized they were carrying an ebbó. Then Elegbá said: «Three days ago I saw Orunmila pass by, and he has not returned,» and he began to walk in the direction opposite to the ants, and the line led him to the prison gate. Elegbá ran off and roused the whole town, stirring it up in such a way that they were forced to set Orunmila free.

3.– Shangó FREES HIMSELF FROM AN IMPOSTOR.

It is told that there was a man who called himself Santa Bárbara, Shangó, but in reality it was Apecufo, who kept watch on the true Shangó and claimed for himself the credit for the good deeds that Shangó did. Shangó noticed that the impostor never received any reward, and thought it was due to the ingratitude of the people he helped, believing them to be ungrateful. So he went to see Orunmila, who instructed him to make an ebbó with a pot of maíz finado, a rooster, two doves and two cudgels.

Shangó made the ebbó and set it on a corner, just as Orunmila had instructed him. Apecufo, who was watching him, saw the pot of maíz finado and, being very gluttonous, began to eat it. When Shangó realized this, he was outraged and gave him a beating with one of the cudgels. Apecufo, his mouth full, could not cry out, and he took such a beating that he either swallowed it or spat it out. Shangó made him sign a document declaring that he alone was Shangó, and that the other had appropriated his name and his glory. The name the impostor used did not belong to him, for his true name was Ogan. Thanks to the power of Orunmila, Santa Bárbara was freed from this usurper of his name and glory.

– Rana

Fly carefully, bat of the house, lest your garments get you caught. It was in the tree that Ifá spoke to Rana when he was about to be named Onishinko. Two days later, he was told to make a sacrifice with four doves, eight shells and a red cloth with light stripes, to prevent his excessive joy from killing him. Rana refused to make the sacrifice. Rana was the son of the king of Oyo. Shortly afterwards, his father died and they went to find Rana to name him Onishinko, but he was not at home when they called for him. He was in the fields, and his wife went to find him to give him the news. When she arrived, he told her he would not go straight home, but would first go and buy all the palm wine he could at the entrance to the town, and that she should call the drummers to wait for him at his house.

When he reached his house, he found that his wife had done everything he had instructed, and she was waiting for him there. He went over to the drummer and said: «Everything is ready. I want you to accompany me to visit all the kings before I am crowned as one.» He began to bind on the medicines, carrying them on his body, and he tied one also around the necks of the drummers, and said to them: «Begin to play the drum tomorrow, for tomorrow Rana will be the Onishinko.» Since he carried his drum, they quickly reached Enibadan when he arrived there. He was told to wait, that they would bring him back to his house once they had received their titles again. He told his drummers to play their drums, and he led them as far as Oyo, and so they continued until at last they reached Yesa. But as they were returning from Yesa, the medicine he was using ran out just when he was not far from home. Then he fell onto the top of a tree, and try as he might, he could not climb down from it.

Shortly afterwards, Rana’s family learned of the accident and went out in search of him. When they reached the place where he was, they took axes and felled the cotton tree at whose top Rana sat. When the tree fell on Rana, he fractured his legs and his arms. They carried him home, tended him, lit a fire and watched over him all night. At dawn, the people of the town were awaiting his arrival to break the leaves of his title over his head. But since Rana did not come, they sent a messenger to his house. When they saw the condition he was in, they told the town, and they crowned another person as king. In this way, Rana never came to hold his title, because of an excess of happiness. Since then, the people have said: «An excess of happiness fractured Rana’s legs.» Ifá says: «A happiness or a blessing is coming toward someone, but they must make a sacrifice, lest this opportunity slip from their hands.»

– Here was born the monster of the world that came and devoured everything it found on the earth

Elegbá returned to Olofin and delivered Shangó’s message. Olofin answered him: «Tell him that I await him and that I need him, because I want him to resolve a problem.» Elegbá went back to Shangó and gave him Olofin’s message. Shangó prepared himself with his secret and set out for the house of Olofin.

On arriving, Shangó greeted Olofin and asked him what the problem was. Olofin explained his concern that everything in the world was disappearing, and that he wanted there to be something that would remain. Shangó asked him what he wanted to remain, and Olofin told him anything at all, so long as it was not the human being. Shangó, with his knowledge and power, created the stone, which remains in the world forever. Olofin rejoiced and thanked Shangó, who said to him: «I am the owner of the world, and I can do anything.»

Since then, it is said that Shangó is the owner of the world and that he has the power to create things that endure through time. It is also believed that the stone created by Shangó is a symbol of stability and permanence in the world.

Elegbá went out and told Olofin what had happened. Oduduwa, greatly concerned, asked Elegbá what was going on. Elegbá told him what Shangó had said. Oduduwa spoke with Olofin: «My father, you are mistaken. Shangó is the one who holds the great power of our secret and of the world. You must give him what he wants, even if it is awofaka.»

Oduduwa spoke with Olofin at such length that he convinced him. Olofin said: «Go back and give him his things, and you will see that he will be with us.» Oduduwa said: «I am the one who will go to find him, but I am going to give him awofaka.» Oduduwa set out and came to where Shangó was and said to him: «Inkate, this obedient one has knelt, though ever distrustful. Come, Shangó.» Shangó answered: «You shall be witness,» and they took to the road. Shangó carried an agogó and sang: «foribale, Baba Nilerun, Olofin Leda Nire Ayebatina Yewá, Baba Ni Olofin Awofaka Manire, Foribale Orekun, No Elelun«.

When Shangó and Oduduwa came before Olofin, Shangó knelt and asked him whether he had ever deceived him or committed any fault against him. Receiving no answer, Shangó went on to explain that when Oduduwa offered him a sacrifice of Abeboadie and Awofaka, they shared it and cooked the Adie with yam and offered it to Eggun, and then swore to keep their promises. Oduduwa cooked three different meals and handed them to Shangó to carry to Olofin. On the way, Shangó met a monster that made everything it ate disappear. Shangó offered it the meals in exchange for an oath that everything on earth would exist until its time came. After the monster swore, the things of the earth began to exist. Shangó reported to Olofin what had happened, and Olofin paid homage to Shangó.

– An Ifá of unhappiness

Here, the prince was desperate to be crowned king, but his father, the king, lived many years, and disappointed, the prince went off to the countryside. There he thought of making oti from the seeds of the palms, but he was advised not to climb them. Nevertheless, he decided to climb them. One day, while he was at the top of a palm, a messenger arrived with the news of the king’s death. In the joy that overcame him because at last he was going to be king, he grew careless and let go, falling to the ground and fracturing his legs in several places. Being injured, he was unable to govern that land.

An Ifá of unhappiness. Of frustration.