Ofun Ojuani

The dispute between the sun and the wind

Once, the sun and the wind began to argue over which of the two was stronger. At that moment, a traveler appeared, carrying a cross-shaped stick and a satchel over his shoulder. Suddenly, the wind began to blow hard, and every time the traveler was battered by the wind, he drove his staff into the ground to hold himself up. After the wind had blown itself out and passed, the traveler continued on his way. Seeing that it could not defeat the traveler, the wind finally gave up. Then the sun decided to take its turn and tried to smother the traveler with its heat. The heat was so unbearable that the traveler had to drive his stick into the ground, then his satchel, and finally take off all his clothes. In the end, the sun defeated him.

Orunmila the wise

There was a man named Mini who had made many enemies in the town because of his behavior. These enemies decided to plan a trap to kill him. They sent him an invitation to a party, but Mini, who was wary, suspected their intentions. So he decided to consult Ifá, and it gave him an oddun that told him to make an ebbo with different drinks and offer them to his supposed friends at the party. Mini followed the instructions of Ifá, and all his enemies got drunk. When Mini passed the place where his enemies had prepared the trap, he placed his hands upon it and did not fall into it. The next day, his enemies wondered how that fool had not fallen into the trap. Thanks to Ifá and Orula, Mini avoided the trap, and his enemies said he was wise. All of this thanks to Eshu.

The cazuela of Oluo Popo

Ibako, the cazuela of Oluo Popo, lives in the wilderness, buried at the foot of the aragba tree, and is assembled with:

• Leri of Gunugun, 7 in total
• Gunugun of leri of eggun
• Eya meta
• Adie meta
• A small steel machete, which is to be asked about, whether without abako
• 7 leri of ayakua
• A whole ologbo dundun
• A small toad
• Peonia
• 7 roots
• Opolopo ataré
• Quicksilver
• 2 very small horns of a young bull
• 3 small horns of ounko
• 21 igui
• Garabatos meta
• A hairy spider
• A leri of an owl
• Pica-pica pods, meta

At the bottom of the cazuela are placed opolopo epo, a dog, an eel, a leri keke of eya, sulfur, gunpowder, and 7 wicks.

Sacu sacu, leri of etu, fangs of caiman and of wild boar, an iguana, bibijagua, eku, eya awado, obi, eru kola, aira of every kind of wild forest bird. Ozain is sung to at length.

Whoever possesses this cazuela must also keep a small güiro prepared in the same manner, which is hung on the back door of the ilé and is dressed with beads and cowries. The mouth of the güiro carries sticks and feathers — the same ones the cazuela carries — and three ota. One must bathe every day with ewe and make ebbo.

The head of the güiro is wrapped with eggs of caiman, of tiñosa, and of owl, with their shells, and from time to time the fundamento must be given eggs of these animals.

The fundamento carries three water flowers, and the güiro one. The 7 otas are first washed with fumigation smoke, and Ozain is sung to at length. All the animals given to it are hung in the wilderness on a tree.

The devil and the sickness

On one occasion, Abita was not content with all the powers Olofin had given him and decided to put an end to humanity. He went to see Ikú to ask her to kill all human beings, but Ikú told him: «I can do nothing to anyone until Olofin orders me to, and that will only be after Arun has done her work of sickening and weakening those whom Olofin delivers to us.» Abita went to see Arun and asked her to sicken all of humanity quickly so that Ikú could fulfill her task. But Arun explained that she obeyed only the orders of Olofin, and that her task was to sicken only the people Olofin commanded her to, and only when he considered that their moment to depart had come.

Abita tried to convince Arun to act quickly, sickening all humans so that Ikú could carry out her mission, but Arun refused, explaining that only Olofin determined when it was time for Ikú to act. Abita left in anger, and Arun was left thinking about Abita’s wicked intentions. She went to see Olofin and told him what had happened. Olofin gave Arun some powders and asked her to pour them into the water Abita would drink when he came to see her again.

When Abita returned to Arun, he drank the water she offered him and, failing to convince her, went away. But as he moved off, he began to feel a great pain in his stomach, suspecting that Arun had poisoned him. As time passed, the pain grew stronger and stronger, and Abita decided to return to Arun to accuse her. Yet as he drew near, the pain disappeared. Abita then understood the harm he had wished upon humanity, and that only Olofin decided when the moment had come for Ikú to act.

The owunko and the akuko

The Owunko and the Akuko lived together and seemed to get along, although the Owunko constantly threatened and mistreated the Akuko, considering himself the stronger. One day, the Akuko decided to confront him and, upon waking and hearing the Owunko’s insults, threw himself at him and drove his spurs into his snout.

The Owunko, frightened and bleeding, left the house. The Akuko, still shaken, realized that with a single blow he had driven the Owunko away, and thought how foolish he had been to fear him.

The oil doll

Near a mighty river lived a man who was very sad because he had never been able to have children. One day, not knowing how to remedy his misfortune, he went to a very famous Abeshu Mulei (sorcerer) and said to him: «I want you, with your wisdom, to advise me of a means by which I may have a daughter and escape this loneliness in which I find myself.» «Go back home,» the sorcerer replied, «and bring me all the palm oil you have.»

For many days, the man kept pouring oil into a vessel until he had filled it, and then he took the oil to the sorcerer, who molded a girl out of it. When he had finished her, he handed her to the man and said: «This girl, who will now be your daughter, must never bathe in the river nor remain long exposed to the sun.»

The man took his daughter home and hid her every day in his hut, to keep her out of everyone’s sight. The man was very happy, and each time he had to leave the house, he advised the girl not to leave the hut or go near the river. The girl grew up surrounded by the joy of her supposed father, but on one occasion when he had to go to his farm, the girl, disobeying his advice, went near the river and was carried off by a woman to her village, despite the girl’s tears and laments.

When the man returned to the hut and did not find his daughter, he set out on a desperate search through the rivers and forests, but without success. Little by little, the man died of sorrow, while the girl married the son of the woman who had taken her to her village.

Long afterward, the girl remained shut away in her new home, where her mother-in-law kept her captive for fear she would escape. On one occasion, the mother-in-law took her to the farm where she worked, so as to watch her more closely, and in the unbearable heat the young woman saw her feet slowly dissolve and lose their shape, and her hands and body gradually deform, while a pool of palm oil formed on the ground.

Unable to cry out, she melted away completely. When the mother-in-law returned to the place where she had left her, she found only a great stain of oil on the ground. On returning to the village, the mother could not explain to her son what had happened, and he, enraged, killed his mother as punishment for the negligence that had deprived him of the love of the woman he adored.

It is not necessary to include the final note, as it is not relevant to the correction of the text.

Orun Jun Jun

ORUN JUNJUN:

This is an agboran that lives with this Ifá and carries a chain in each hand. It is loaded with añari from the ebbo, after being given the eye of the adie, oyu, elenu, okokan of the adie, atitan of the ilé, atitan of erita merin, gunugun of Eggun (hands, feet, and leri), eru, obi, kola, aira, obi motiwao, leri of akuko, leri of 21 birds, 21 igi, 9 adele keke, 21 atare, eku eyaoro, iyefa of the 256 Oddun.

The agboran, from the neck down, is wrapped in combined ileke: 9 black and 9 of Iyanza. It carries a small güiro hanging from its neck with the same load as the agboran, wrapped in the same ileke.

This piece eats adie okan with Ifá and eyele mota with oorun. When it is given adie to eat, it is placed beside Yanza to eat with Orunmila.

This is an Osha Eggun that saves the omo of this oddun, but it can also sicken them if they behave badly.

In the land of Ekun Ipin lived Awo Ofun Funeni, who was Omo Ofun Juani. He had many children who lived with him, learning Ifá. In that land there also lived Orun Junjun, who was always with Iyanzan and knew the secrets of Eggun of that land.

Orun Junjun and Awo Ofun Funeni were friends and were always together at Iyanzan’s house. Orun Junjun blessed the children of Awo Ofun Funeni, and they were always healthy. Awo Ofun Funeni had many distant villages under his care and was always visiting other lands. When he set out on a journey, he would stop at Iyanzan’s house and, together with Orun Junjun, perform ceremonies so that his children would remain healthy.

One day, when Awo Ofun Funeni had set out for other lands, Orun Junjun went to his house to visit his children. But upon seeing him hunched and sniveling, the children of Awo Ofun Funeni began to mock him. Then Orun Junjun grew sad and used his aweru ado buruku to draw out the afoshe, mix it with the earth of the house, and scatter it there. Troubles began to take shape, and the children of Awo Ofun Funeni began to fall ill and convulse. The land became deeply unsettled.

Awo Ofun Funeni was in the land of Ofun Okana Yerebi Ifá, the land of Olokun, sleeping. He had a very bad dream and woke up frightened. He performed Osode, where he saw Ofun Funeni and received the message from Ifá to return to his land, for there was a very great danger. Upon arriving, he found his children sick and epileptic. They told him to go to Orun Junjun’s house, for he was the one responsible.

Awo Ofun Funeni set out for Orun Junjun’s house, finding him at Iyanzan’s. He began to plead with him, and Orun Junjun told him he had done it to punish the disrespect his children had shown him. Awo Ofun Funeni told him it would never happen again and gave him adie and eyele, praying over him. Orun Junjun began to transform into a shadow and gave añari to Orunmila, telling him to scatter it in his house so that his children would be healed.

Awo Ofun Funeni returned to his house and scattered the añari, and a whirlwind arose in which Iyanzan and Orun Junjun came. All the children of Awo Ofun Funeni began to heal, and the wind carried away the ogu that lay upon the land of Ekun Ipin. Awo Ofun Funeni made his children kneel before Orun Junjun and Iyanzan, and told them they must respect them, and that these would be the secret degrees he would give them.

Whenever they felt strange, they would call upon them and give adie and eyele to their secrets, so that they might live with greater peace and strength and thus be able to work and help them better. To Iban Eshu.

The Oddun is marked in the añari and the adie is given to it, pouring eyerbale onto the ebbo. Afterward, the añari with the leri adie umbeboro.

When the awo is ill, this agboran eats an adie and an eyele together with Iyanza, and this prayer is said over it: «Ekun Orun Ikuin Iyanza, Orunmila Timbe Orun, Orun Junjun Eggun Bani Oun, Ofun Fun Eni Orunmila, Olofun Awo Ara Ilego, Ire Ire Baba Agba Dundun, Orunmila Ifá Adele». Sarayeye is performed and the eyele and the adie are given.

When the ebbo is closed, sage must be added to it.

The great secret of Ofun Fun Eni are Orun Junjun and Iyanza.

Ofun Fun Eni is the oddun that guards the road along which Oragun walked. It is a secret of Ofun of Osha dilogun, for it is the one that cleanses the sign of Ofun in the land of Osha dilogun.

The consecration in the land of Oba Ate Inle

This agboran lives beside the person’s Guardian Angel and eats together with him.

Each time eyele are given to Obatalá, the okokan are removed and placed in dry wine until they dry out, and each time an Obatalá is to be made, a little of the iye of these hearts is taken and powdered igbin and powdered ivory are added for the ashe of the leri.

In the land of Oba Ate Inle, which was a land of orishas, there was much suffering because things were missing from the consecrations performed for the different omo Orishas of each Santo, since no imprinted testimony remained of all that was done. So everyone went to the lands of the oba, who was Obatalá, to see how to obtain a testimony of the consecrations of the omo orisha that were performed in the land.

They went to the house of Yeyeroko Infabi Awo, who saw this Ifá and told them that each one had to make ebó with the asho of the fundamental colors, and that when they consecrated an omo orisha, they were to place odusho on the leri. After signing, they covered the leri with the asho of each color according to its proper order, and upon this their power was seated, so as to swear it into the secret of each Orisha. And when they gathered up the odusho from the leri, the stain remained on the cloth, and that then was the testimony or signature representing the consecration of that Orisha in the particular eledar of each omo Orisha.

Each of them began to carry out their vow as Orula had indicated, and they saw that each time they removed the cloths, the secret asho of each Orisha remained imprinted on the eleda of that omo. Then each of the omo Orishas would sit on their odo — which had been given to Shangó after the fifaeri eleda — and obori eleda was performed with the animal their Orisha ate, so as to receive the power of the consecration. Afterward, Obirikiti Osun leri, which designated each Orisha; upon this was placed the odusho, which was the secret of the Ashe.

Then each of the Orishas agreed to cover their characteristic wing following the order Orunmila had given for placing it on the leri, always leaving for last the color that symbolized them as omo of that Orisha, so that it would touch the leri.

Colors of each Orisha:

• Elegbá: red pupua
• Oggún: red pupua
• Oshosi: blue arolodo
• Obatalá: white (fun fun)
• Oyá: red pupua
• Oshún: yellow (akueri)
• Yemayá: blue arolodo
• Shangó: red pupua
• Aggayú: red pupua
• Yewá: pink
• Shakuana: black (dun dun)

And when they performed the consecrations, on these cloths remained the signature that was the testimony of each of the orishas in the land. Thus happiness returned to the land of Oba Ate Inle, which was a land of Orisha.