Meaning of Odi Ka in the Diloggún
- An Ifá of the mask.
- Here is born the transformation of the thief.
- You will enter and leave the grave.
- This Ifá is asking for food: give adie meyi dun dun to Orunmila and unyen to Eleda and to Iya.
- Beware of collisions and accidents in the home.
- A drum must be given to Yemayá.
- This Oddun is destructive.
- In an atefa, the awo Odi Ka must not mark his own sign in the secret of the leri; he must mark Ogbe Tua or Baba Ejiogbe, for Odi Ka has no leri — Baba Ejiogbe and Ogbe Tua give it to him.
- When this Oddun comes out in an atefa it must be withdrawn, for Odi Ka truly marks arrest.
- The owner of this Ifá must take the utmost care when performing obori with eya bo, for it is held that the person who does so will not last out the year.
- Odi Ka was the first who oberi on earth to men — first to Baba Ejiogbe, then to Ogbe Tua, third to Ogunda Fun and fourth to Osalo Fobeyo.
- Odi Ka performs obori with seawater and eya tuto nla that has elenu; with the elenu an Inshe-Ozain is mounted.
- This is an Ifá of immoralities.
- Tenta Orun was born.
- The owner of this Ifá will always have to be performing oparaldo on himself and will always live among arayes (strife).
- Here was born the reason why the bat sleeps with its leri hanging downward, whether in caves, houses or the tops of trees.
- When an awo sees this Ifá, he takes a staff at six in the evening, goes to the seashore and pleads with Olokun to help him resolve his problems.
- Odi Ka went into the sea and saw a leri emerging; he took it, and it was Oduduwa. Then he heard a voice that told him: «listen, I am here with that one.» And another leri came forth, which was Oddun. And Odi Ka was the only one who could see the leri of Oddun and of Oduduwa.
- When this Ifá comes out in an atefa, the awo — with no further animals — must cook plenty of oshinshin for Orunmila, and the person must leave igbodun Ifá having received Oduduwa.
- It marks premeditation of one’s deeds. Viciousness. Treachery.
- Your conscience gives you no rest.
- There is no shame before crime.
- Loss of reason.
- If you are careless, you may end in destitution.
- Ajero (the rabbit) is the oba of the jero jero, and everyone, even Ikú (death), must respect him.
- This sign marks perdition; an accursed sign; a sign of ituto.
Born in this sign
- The presentation of the iyawos to the drum.
- The reason why those who undergo Yoko Osha dress in white for a year.
- The transformation of the thief.
- Tenta Orun.
- The reason why the bat sleeps with its leri hanging downward.
- That man was killed for the first time.
- Oduduwa.
- PRAYER: Ni Kumon Leri Okumambo Araye Shangó, Kuke Oba Kana Okun Ni Lesun Osado Ano Orunmila Odi Ka Adifafun Okumambo, Araye Ni Ishe Ni Fun Lorun.
- EBBO: akuko oregbo, ewe Ifá, igui sabiku, ewe dormidera, eku, eya, ori, awado, opolopo owo.
- OKUMAMBO:.
- A staff of sabiku on whose grip the head of a gorilla is carved; it is drilled through and loaded with obi, ori, kola, Ozun oregbo, leri of akuko, leri of ayapa, leri of akuaro, ewe dormidera. It is then washed with: atiponla, eww tete, peregun, and it is given eyerbale of akuko while singing to Ozain.
- SUYERE: Ozun Pon Pon, Ozun Pon Pon Ni Ti Igui Aja Omi Isai Sun Pon Pon.
- PATAKIN:.
- On this path, Shangó was the Oba Ni Oyo Inle and had become the most powerful ruler of the whole Yoruba kingdom. Because of this, he had powerful enemies conspiring in the shadows to destroy him. Knowing that he was preparing to go to war against Filani, his enemies hoped to strike a mortal blow. For this reason, Shangó went as always to Orunmila to seek his wisdom and protection, and Orunmila performed a divination for him through the osode, which warned him of the many enemies awaiting him in the shadows.
- In view of this, Orunmila advised him to use one of his staffs or scepters to work an inshe and turn it into a powerful weapon that would defend him. Shangó handed over the kumón scepter he always carried with him, and Orunmila carved the figure of a gorilla on its upper part, filling it with herbs such as kola, obi, Osun, oregbo, leri of akuko, ayapa and akuaro, ewe dormidera, and then washed it with atiponla, ewe tete and peregun. He also gave it unyen, sacrificing an akuko for the ceremony, while singing to it: « Ozun Pon Pon, Ozun Pon Pon Ni Ti Igui Aja Omi Isai Sun Pon Pon».
- Thanks to this work, Shangó now possessed the inshe weapon Okumambo, which became a symbol of his power and protection. In the battle against Filani, just as his enemies expected to deal him a mortal blow, Shangó brandished the okumambo singing: «orogbo Araye Shangó Kobo Okumambo. Abo Okumambo Boruko Okumambo La Ese Yebenda» . As a result, all the enemies who tried to attack him fell, struck down by the power of the Okumambo.
What this sign indicates
- That you intend to go to a certain place, but from there you will be thrown out, or robbed, or they will have you arrested, because you have an enemy in that place, and as soon as you arrive they will report you to the authorities — and that is why you came here, to see how things would go for you there. You may go, but whatever you mean to do there, do it as soon as possible, because they are going to betray you or do you some harm, and they are watching you.
- You have something bad on your breasts; do not show it to your husband. You have kinship with the spider.
Advice and warnings
The traditional reading of this sign also warns about the following:
- There is a woman whose pregnancies all miscarry — one child is born and another dies. For her to bring her children through, she must wear the necklace of Orumila, and in this way also attain her happiness.
Proverbs of Odi Ka
- En la tierra no hay justicia divina. On earth there is no divine justice.
- Para vivir en paz es más necesario esconder los méritos que los defectos. To live in peace, it is more necessary to hide one’s merits than one’s flaws.
- El que aplaude los actos de un malvado es de su propia calaña. Whoever applauds the deeds of a wicked man is of the same ilk.
- El vampiro se acuesta boca abajo, su hijo se acuesta boca abajo, pero si ayatola se acuesta boca abajo su estómago le ahogará el cuello. The vampire lies face down, its child lies face down, but if ayatola lies face down, its stomach will choke its neck.
Patakíes of Odi Ka
There is no divine justice
The awo was taken aback and repented of having lost his faith in divine justice. Orunmila explained to him that divine justice does exist, but that at times it does not show itself in the way we expect or desire. He also told him that his brother had been a victim of the destiny written on his path, and that nothing could have been done to change it.
The awo understood the lesson and promised to believe in divine justice again. From that day on, he devoted himself even more to his religious practices and went on honoring his Saints and Eggun. Every time he went to the beach to pray, he remembered his brother and asked for his eternal rest.
This story is a reminder that divine justice is always present, even if at times we do not see it right away. It is important to keep believing in it and in the law of karma, which will always prevail in our lives. Honor to the Saints and Eggun, who guide us along the road of life.
The kingdom of Yemayá
One day, Yemayá had to leave her kingdom — a realm where neither sickness nor death was known — for a faraway place. Before departing, she decided to leave her sister Oshún in charge of the palace while she was away. She told Oshún about the sacred fountain in the palace that held the secret waters of life, which her subjects used so that they would know neither sickness nor death.
However, from the moment Yemayá left, Oshún began to hold sumptuous feasts in the palace. At the same time she ordered her subjects forbidden from using the water of the fountain, so that none of them would discover the excesses and sins that took place during those feasts.
When Yemayá returned to her kingdom, after being informed of the situation by Shangó, her subjects awaited her deeply moved. Yemayá then began to sing in triumph and rejoicing: «Ibobefe eyi boreo aglona mirawa Ibobefe eyi boreo aglona mirawa», followed by her retinue.
Once she reached the palace, she sternly rebuked her sister Oshún for her disloyal and selfish conduct, expelling her from her kingdom on the spot. Her action was the fitting punishment for such selfish deeds, but she also realized the harm that had just been caused and stood ready to repair it.
Yemayá then used a powerful spell to restore the balance that had once reigned in that place. Charged with magic, she cried out: «Ayawara Shangó borukòno«. At once, all the people of the kingdom began to heal and return to normal. No aspect of life was left behind, and from then on the balance became again what it had been before the disastrous episode of Oshún’s rule. This story shows us how important it is to uphold the ancestral values, respecting the laws of balance between the human and the divine, for these are the only principles capable of restoring to our lives every kind of well-being woven with love.
Oggún’s lesson
The son of Shangó was used to doing whatever he pleased, caring for nothing. His father, however, could tolerate it no longer and decided to hand him over to the oracle of Ifá so that he would receive the proper counsel.
One day, the son of Shangó rudely harassed the wife of the God Oggún, and she told her husband everything. When Oggún arrived at the square to defend his wife, the son of Shangó tried to intimidate him by showing him a necklace that belonged to his father. This so enraged Oggún that he drew his ada and ran after him in a wild chase all the way to the wilderness.
When they got there, the son of Shangó fell, tangled in the vines, crying out: «Do not kill me — I will not do it again! From this day on I will respect every woman and man on the road.» Startled by his own words, he came to understand the importance of respecting one’s neighbor in order to keep the balance between the energies generated by both sides.
This story not only shows us the importance of respect among human beings, but also how an arrogant and disrespectful attitude leads to a disastrous end if what has been done is not repaired at once. It is essential to remember that we are all included within the same divine order, and therefore we must strive for harmony among ourselves with love and compassion, without abusing or humiliating one another as people.
The curse of the children
Prayer: Odika Adifafun Omologu Atatabirakun Omode Merin Okuni Abo Owo Bogbo Yono Olofin Eleje Gonofo Zangbeto Lodafun Pakoko Kikivito Akuologa Inle Omo Merin Yewa Uka Lodafun Afafa Orunmila Bokono.
Ebbó: Mariwo, 4 eyele, 4 ikoko, bogbo tenuyen, opolopo owo.
Odi Ka lived in a land cursed by the ancestral spirit Gonofo. That region was known as Akiologan, and there the bokono lived alongside his village.
Odi Ka was in love with the princess Hila, daughter of the god Yewá, defying the warnings of Olofin and the oracles of Ifá. From that union four children were born with bulging eyes, which caused Odi Ka deep shame.
In an attempt to save his children, Odi Ka went to ask for help from Olofin, who advised him to stop his misbehavior in order to halt the advance of the curse. Olofin also gave him the night guardian Pakoko Kuvito for his protection.
To appease the four cardinal points and try to find some remedy for his children, Odi Ka prepared four ikokos and offered them to each cardinal point. This ritual allowed him to ease the plight of those whose lives had been cursed by the powerful ancestral spirit Gonofo.
The work is performed over the four pots; each one carries a malaguidi that is loaded with: leri adan, leri owiwi, leri atoka (siju), leri siguapa, eru, obi, kola, Osun, abiedun, arida, earth from ilekan. They are covered with mariwo and eat eyele.
The pact between Orun and Orunmila
Prayer: Adifafun Obatalá Omo Medilogun Moyen Ekute Lanrin Lanla Onu Gaga Ni Odara Elegua Osan Orun Marunla Orisaye Obatalá Umbowa Onika Abiti Ni Awo Odi Ka.
Ebbó: : akuko, 16 eyele, 16 igbin, 16 ewo, ekute, epo, eya, eku, awado, oti, oñi, obi, itana, añari okun, abiti, bogbo ewe, opolopo owo.
Obatalá Baba Orishe had 16 omo keke who lived in a house set on the crest of a hill. The mouse that fed these children had grown weary of serving Obatalá, and so he went to consult the oracles of Ifá.
The oracles told him that in order to free himself from servitude, he had to perform an ebbo. Obatalá did so, but his children were left without food. Seeing this, Orun offered him a pact: if Obatalá did not go out during the day, he himself would see to bringing them food.
Obatalá accepted the proposal, and all seemed well until Eleguá decided to catch Orun and take him to Orunmila’s house to eat him. Orun then had to advise Obatalá not to go out by day in his garments for 6 days, to avoid being captured by Eleguá, who believed him to be Orun.
Upon discovering that Obatalá had deceived him, Orun called upon Ikú and went out into the street together with Afefe Ikú, singing, to recover his freedom. In response, they tried to bring down Obatalá’s house; this failed, but they ended up killing 15 of Obatalá’s children, while the remaining one was gravely wounded.
Back at Orunmila’s house, the Odu Ifá of Odi Ka came out again; the ebbo was performed, and he was told to place the shell and the Abita by the sea to trap Orun. Orun ran off, but Eleguá was waiting for him there to capture him. Faced with this, Orunmila bound Eleguá by the oath of Odi Ka to keep all the children of Orunmila and Osha in freedom.
Works and ebbó of Odi Ka
Works of Odi Ka
- Inshe
A rooster, two etu, a bat, an earthen jar of water, a piece of plantain stalk, eku, eya, awado.
- Ebbo
A pot with red ochre, 2 akuko, owo la meni, eya, epo.- Ebbo for the arayes
Akuko meyi, etu, eku, owo la mello, rope and a trap.
- Ebbo so that she may give birth
One akuko, adie meyi, a machete, an earthen jar, plantain soup, owo mefa, $6.30. When the child is born, the plantain soup is mashed and the juice is rubbed over the child’s entire little body.
Prayers and suyeres of Odi Ka
Liturgical material transcribed from the source manuscripts; it is preserved verbatim.
Prayer
Ifa Odi Ota Ojora Ebeni Emu Omoro Ollen Arare Bole Adifafun Ogunfo Umbati Umbole Elle Ocolochu Oguelero Owo Guiso Cumandelede La Mose Ibe E Echin Lofile Esun Adafanfunriolle, Tinchomo Ella Lorun Bocorumi Boberimi Guinpache Cafun Jacho.
Prayer
Odi Ka Odika Adifafun Ori Oye Tinchoma Ayalorun Eyele Lebo Omorebe Un Obao Mosei Sinopare Eshu Lona Eshu Lofide Ami Adifafun Oli Olle Tinche Ella Odo Akuko Lebo Eku Eya Eure Lebo.
Orishas in this sign
The orishas that the letter itself links to this sign, according to what the source records:
- Shangó — Thanks to this work, Shangó now possessed the inshe weapon Okumambo, which became a symbol of his power and protection.
- Orunmila — This Ifá is asking for food: give adie meyi dun dun to Orunmila and unyen to Eleda and to Iya.
- Oduduwa — And Odi Ka was the only one who could see the leri of Oddun and of Oduduwa.
- Osun — SUYERE: Ozun Pon Pon, Ozun Pon Pon Ni Ti Igui Aja Omi Isai Sun Pon Pon.
Other important aspects of the sign
Ewé of the sign
Yagruma, álamo, paraíso, calabaza, ewe buye.
The Eshu of the sign
Eleguá of the sign
Eshu Lona.
Odi Ka Okoloyu Opua Adifafun Orisaye Tinshomo Ayalorun Oba Nifa Tinshomo Olofin Oba Orisaye Adifafun Egun Oyiba Orun Maferefun Shangó Orisaye Obaye Adifafun Oduduwa.