Ofun Tempola

The blessing of the ram

Here the ram would see Olofin before dying; it raised its eyes to the sky and implored him. Olofin would answer: «Your time is fulfilled, my son, be at peace.» And he gave it his blessing.

The story of the wicked majá

Here is where the majá (a snake) came to the foot of a tree and asked the tree to let it sleep, and the tree consented. The majá fell asleep and the sun caught it there, so it had to retreat to the town square, and when it fell, everyone set upon it with sticks and killed it for being wicked.

Olofin’s forgiveness

Here is where Babalú Ayé, tempted by Alosi at Olofin’s command, lost everything he had and fell ill with leprosy. Afterwards, Olofin restored all his riches many times over, because he had heroically accepted every adversity he suffered without protesting or blaspheming. And, needing a woman, he slept with Dada Bañani, and since his leprosy had not fully healed, he infected her.

Alpini and the staff

Alpini was a diviner who held, by Olofin’s grace, the virtue of having a spirit that watched over his sleep and revealed every secret to him. But he had an enemy named Ologbo, who out of envy prepared an Alagugu against him (a sorcery made with a wooden cazuela) and left Alpini in a deplorable state. Feeling gravely ill, Alpini went to the house of Orunmila, who consulted Ifá for him and told him: «You must make ebó, feed your spirit guide and protector, and sleep with an Igui of your own height at the head of your bed.»

Alpini did everything Orunmila indicated, and when the sorcery came into his presence, it tripped over the stick and fell to the ground, losing its virtue and turning into Ologbo. Finding himself exposed, Ologbo had no choice but to become a slave and live in the house, so that he could do Alpini no further harm. This staff represents the little devil of Gunugún, who protects those who are sworn in Ashoré Egun.

Dry head, hollow head

HERE SPEAKS THE SON OF DEATH, Ozain

The father of Azojuano lived in a town where he practiced as a physician. He gathered the people together and warned them that an illness would soon spread through the town, and he told them that to avoid it they should cleanse themselves with grains of every kind. But the people paid him no attention, and soon they began to fall ill, their bodies covered with sores.

The physician began to cure the people, but he neglected his own health and also became covered with sores and boils, and he had to leave the town because the disease had advanced too far. Then Elegbá stayed on as physician to cure the sick, but he did not have the secret for healing people.

Elegbá also caught the disease and had to leave the town. He then sought out Azojuano at the house of Nana Burukú. Elegbá told him that he too had leprosy, and seeing that Azojuano was very ill, he asked him for the secret of the cure. Azojuano gave it to him, and so both were healed. Then, together, they went to the town and cured everyone. This is the path of San Roque, where Elegbá has two dogs at his side.

Ewe ponasi, zarzafrán. Here a pact is made with Eggun. The igba is prepared, a bone of Eggun and earth from the cemetery are sought, and the awo receives the ashé to turn the ate quiyumba.

Here the contagion of leprosy was born

Babalú Ayé, an Orisha who today belongs to the Arará land, was at his birth a native of the Lucumí land, the legitimate brother of Aggayú, Dadda Bañani, Changó and Oyá. He himself represents contagious epidemics, because he is the spirit in which both good and evil can incubate, in childhood or in old age. Babalú Ayé was a just man, kind as well as simple, generous, humble, clean of heart and pure of soul despite being powerful, strong and rich. He lived a calm and peaceful life. One day, Alosí (Satan) went to visit Olofi, who was surprised by the visit. The two began to talk, and after a while Alosí told Olofi that he and his disciples were the ones who reigned on earth, because there was not a single just man left in the world.

Olofi, taken aback by that conversation, assured Alosí that yes, the earth was living through an age of corruption, but that in it there was one man for whom he himself would answer, and that man was Babalú Ayé. He was an example so that one day, not far off, all those who suffered bitterly for their corruption might observe his example and, turning away from those paths of wickedness, take the good road so that they could live happily. Alosí replied: «How could that man not be just, when he has everything he could desire on earth?»

Alosí said to Olofi: «Do not wish for Babalú Ayé to fall ill and lose everything, for he will surely curse his fate like all the rest.» Olofi answered him: «Alosí, you are completely mistaken; think on it and you will see your error.» Alosí tempted Babalú Ayé, and he lost his entire fortune, falling into the worst of miseries; but despite this he never cursed nor renounced. After some time, Olofi said to Alosí: «You see how Babalú Ayé lives as a beggar and neither renounces nor curses.» And Alosí answered: «How could he renounce, when he enjoys excellent health?»

Once more, Olofi invited Alosí to tempt him again. So they did, and Babalú Ayé’s body became covered with leprosy, and in that condition no one would come near him; everyone rejected him. After a time, Olofi remembered Babalú Ayé and sent for Alosí and said to him: «Now you see how Babalú Ayé, suffering the worst of diseases, neither curses nor renounces.» Alosí answered: «If he can still walk, how is he going to renounce?»

Olofin replied: «Remember, Alosi, that you assured me there was no one just on earth, and I answered that there was indeed one just man, and that he was Babalú Ayé. And at your insistence I authorized you to tempt him, and his ruin came, but he neither renounced nor cursed; therefore I will restore his health, and he will be richer than before. To Iban Eshu.»

And it came to pass that Babalú Ayé, more powerful and richer than ever, without children and without family, found himself in need of a woman, and she was his sister Dadda Bañani. Since his leprosy had not fully healed, he infected her, and the sores rotted her head. She, who had long hair, covered the sore with her braid. Until one day Eshu heard moaning and, going toward the place it came from, found Dadda Bañani, who was the one moaning, and saw her sore. He went to Aggayú, the elder brother of Dadda Bañani, and told him what he had seen on his sister’s head.

When Aggayú questioned his sister and learned what had happened, he confronted Babalú Ayé and demanded an explanation. He denied nothing, but since Aggayú was the king of that land, Babalú Ayé had to leave the Lucumí land. After walking a long way, he came to the bank of a beautiful river, where he stopped to quench his thirst and rest, and he gave it the name Arara. That is what that river and that land are called to this day.

There he lost the Lucumí way of speaking, acquiring through the time he spent there a language different from that of his people of origin. There he lived alone until one day a woman appeared, and he saw her bathing in the river. Babalú Ayé asked her who she was, and she answered: «I am Nanna Buruku, from the Takua land, and I have come this far because I have just separated from my husband Oggún over a quarrel between us.» There, together, Babalú Ayé and Nana Buruku founded their first town.

The birth of Shangó’s power and the intelligence of Oshosi and Oyá

Oyá lived in the land of Abobafun and had a son with Oshosi, whom Shangó consecrated. The boy grew, and Oyá, Oshosi and Shangó performed a great secret for him at night, at the foot of Aragba. There they conferred powers on him and carried out ceremonies, singing each time:

«Omo Awo Mallegun Oba Le I Aba Odara Yanza Lene Ocun. Shangó Iré Leri Bawua. Oshossis Leri Bawua Yanza. Bawua Iré Leri Guelle Boboribague Leri Marefun«.

Thus, great knowledge came to Awo Mallefun, and he was given the power of the Land of Abofefun, becoming its leader. Everyone respected him and followed his orders, but whenever Shangó came, the son of Awo Mallefun did not treat him well. Shangó would leave disappointed without saying a word, until one day Orunmila sent for him by divine order.

Seeing the wickedness in the Land and how the situation was deteriorating, Orunmila went to find Shangó, carrying osiadie meta, black cloths, an awl and a knife, and a bundle of herbs such as akiko, araba, odan, karodo, ewe dundun, while Orunmila carried an ashere. Knowing that this was how they would find Shangó, Orunmila told Awo Mallefun to shake the ashere while he sang to call him:

«Shangó Lona Guagualorde Ni Ifá Guagualorde Ni Ifá Omo Abofefun»

Shangó, hearing it, ran to them and presented himself, greeting Orunmila. Orunmila explained that the land was in a bad state and that only he could help resolve the situation, even though Awo Mallefun had not treated him well. Orunmila also explained that the state of the land was due to the evil shadow and the great ambition of Oyá, who had sent everything bad there to harm her true son, Awodeifa, who was the son of Ashanla and not of her.

Shangó remained silent and went along with them. On the way, the three of them performed oparaldo on Awodeifa, and they nearly reached his land. There, Shangó prepared an omiero with the herbs and bathed Awodeifa and everyone in those lands. Finally, Shangó promised Orunmila that he would keep his word and convince Oshosi of the evil Oyá had done in those lands.

After making a pact, Shangó and Oshosi went to find Awo Balleofun, the son of Oyá, who had been responsible for the wickedness in the land. Oyá, meanwhile, cooked poisoned food for them, but Shangó discovered her plan and did not eat it. Instead, he offered the food to Awo Balleofun, who died upon eating it.

Oyá tried to deny her part in her son’s death, but in the end she vomited her eran and gungun, which revealed the truth. Shangó and Oshosi, after being crowned as the new leaders, found Orunmila and Awodeifa, who had witnessed everything. Orunmila crowned Shangó and gave him thanks, while Oshosi received eyele meta as his eleda.

When this ceremony is performed, the mother is sent for, and everyone must be bathed.

Osiadie meta for oparaldo. Dilogun for Oshosi with arrows; 9 lances go into the ebbó and the ota go into the ebbó. Shangó is placed on the floor and given ayapa meyi, and amala ila is poured over him, which also goes into the ebbó along with fish, which is likewise placed before Shangó.

The ram’s dream

On this path, in the land of Abo Guntale there lived an oba named Ayabe, who had a beautiful palace where he lived in peace and worshipped Oluo Popo, who was an Osha. He also had a trusted slave named Ologbo Eru. Abo had always longed for Ayabo’s power, and there was not a single night when he did not dream that he sat upon the throne, telling himself that he was the one who truly ought to be oba.

In the neighboring land lived an oba named Pani, who envied Ayabo and, learning of Abo’s hidden desires, used him to bring about Ayabo’s destruction. Abo entered Ayabo’s service and every day cast ogu and shepe inside his ile. One day, Alapini arrived at Ayabo’s palace and found him a wreck and ill, and Ologbo Eru nearly blind. Accompanied by Shangó, he performed osode for Ayabo, and this Ifá, Ofun Templa, came out, in which Alapini Awo said to Ayabo: «The evil is inside your house and comes from someone you trust; everything you do is reported to your enemies, and it is he who casts the ogu and the shepe upon you.» At that moment, Oluo Popo arrived and caught Abo listening to the conversation, and he bound him while singing:

«Abo Shemi Shemio. Abo Shemi Shemio. Abo Omakoye Kuye Kuye. Shangó Kuye Kuye Eggun Odara».

Then he led Abo before Alapini Awo and Shangó and said to Ayabo: «Look — this one you keep in your service is a spy, and he is the one who betrays you.» And Alapini Awo looked at Shangó and said: «Eat him.» But Shangó said: «Together with me shall eat the Eggun of all the omofa of this land who died by ogu and shepe.» Then they bound Abo, who looked to the sky and with his eyes begged Olofin for compassion. From above, Olofin said to him: «My son, you are my favorite, but your hour has come; resign yourself. You must die so that your fellows and my children of this land suffer no more sorrows.»

Then Abo shed tears, and Alapini Awo dried them and said to Ayabo: «He has repented, but he must still die. With this, and with the virtue of your most faithful servant, Ologbo Eru, you will make a secret so that the treachery, the ogu and the shepe of your enemies never again reach your person. You will be able to live happily, and the spirit of Abo, who did nothing in life, will act as Eggun and always warn you with its ala of every trap your enemies prepare for you.»

This Ifá indicates that something is always seen in dreams.

The ungrateful man

On this path there was a man with artistic inclinations, so he devoted himself to singing. On one occasion he performed and sang very well, and he went on working until one day his voice cracked and he was booed off, leaving him without work. In that state, one day he was walking through the streets when he met Shangó, who asked what was wrong, and he explained what had happened to him. Shangó told him he was going to help him and granted him a grace.

The man returned to the theater; when he sang it was a triumph and he landed a lucrative contract, and everyone wondered how it was possible for him to sing so beautifully and what it was due to. And he answered that it was a virtue of his own, owed to nothing and no one but himself, and that therefore he had no one to thank. Elegbá overheard this and went to tell Shangó, who was displeased when he learned of it and waited several days for the same thing as before to happen; and with the jeering he received, the man was again left without work.

But he remembered, and went to where Shangó was, and Shangó took pity on the singer and said to him: «Very well — you are going to raise a young ram, and when it is fully grown you will give it to me, and your prosperity will be greater still.» The ungrateful man returned to the theater and triumphed again through the virtues of Shangó, but once he had fame and fortune, he forgot his debt to Shangó, and in time he fell back into the same disgrace as before. Seeing himself a failure, he went back to Shangó, promising that this time he would give him the ram, but Shangó told him he no longer wanted it, and that he would pay with his life for his ingratitude and his debt. By a strange virtue he was turned into a ram, and Shangó ate him.

This Ifá indicates that, being ungrateful and failing to keep your word to the saints, by the time you wish to fulfill it, it will be too late.

The farmer and the cazuela

On this path there lived a man who worked in the fields. One day, while working, he suffered an accident, and when he got up he felt different, as if something in him had changed. The next day, as he went on working, his plow struck something and he grew angry, saying: «It should have been a jar of money instead of this rubbish.» At that moment, the thing he had found spoke to him and asked to be taken along. The man carried it home, and what he had found began to ask him for things, which he provided.

Because of this, the man received a special grace in his speech, and his abilities were unmatched. All the people of the town came to see him. However, this also earned him enemies who watched him and conspired against him. One day, those enemies managed to steal the cazuela he had found, the one that had given him his powers. From that moment on, the things the man did no longer turned out as before, and he did not obtain the same results.

Then the man realized that the cazuela he now had was not his own, and he began to suspect. In the end, he managed to catch the thief and, to recover his power, he had to prepare and eat corojo butter and lose his ashé.

The person must take care with the throat.