Ogbe Yono

The iñafa

Elegbá ……. A combination of red, white and black
Oggún ……… Black and green.
Oshosi ……. Amber and peacock blue.
Orishaoko ……… Pink, light blue and Santa Juana.
Inle ……… Peacock blue and jet.
Oluo Popo ………. Matipo, black and striped of various kinds
Dadá ………. Two red and two white.
Shangó ……. Red and white.
Aggayú ……. Matipo, water-coloured and yellow.
Obatalá ……. White; the paths may be combined.
Yewá ………. Wine red, pink and coral.
Oba ………. Matipo, amber of oshu and coral.
Oshún ……… Amber, green and coral.
Oyá ………. Striped and matipo.
Yemayá ……. Blue and water-coloured, a combination of paths.
Orunmila …… Green and yellow.

Each finished stretch has its own prayer, and the eggun bead has its own when it is set; likewise, when the ileke is completed, it has its prayer. This ileke eats on its own, apart, whenever the awo wishes to strengthen it with etu and eyele.

In the land of Bebeleke lived an awo named Kukunduku, greatly envied by another awo named Eleye, who was omologu and always sought to do him harm so that Kukunduku would lose his memory. As a result, Kukunduku always suffered tragedies in his land and felt ill every time he played the ilu (drum). One day Elegbá, who liked Kukunduku’s music, said to him: «Play it. The trouble you have in defending yourself is that you lack a very important secret of your sign in the land where you live. But to solve it, we shall go and see Awo Oluyebe, who lives in the land of Nara Nara.» And so the two set out.

Along the way there were many ilekes (necklaces) of all the Oshas scattered on the ground, and Elegbá told Kukunduku to gather them and keep them, for they might serve him in the future. After going on, they reached the land of Nara Nara, where they found Awo Oluyebe weaving a very beautiful inale (necklace). Awo Oluyebe then made osode (divination) for Kukunduku and this Ifá came out, in which he told him that all his tragedies were caused by his brother, who envied him greatly for being omologu. But he lacked a secret called «Iñafa Ileke Otoñifa», which he was to wear whenever he sat down to play the drum, so that the harm from his enemies would not reach him.

Remember that on the road I told you to gather the ilekes, that they might serve you in the future. Now is the moment, Elegbá said to him. Then Awo Oluyebe began to string the necklace while reciting the inale of each Osha in this manner:

• Elegbá Osha Manokakun Bebe Ileke Iñafa Otoniboshe. Then he would ask for a wooden bead of eggun and pray: Inale Eggun Kuele Awo Boloke Iñafa Kuele Otoniboshe, and he continued:
• Oggún Owa Owaniyi Osha Iereleyo Bebe Ileke Iñafa Otoniboshe. And the prayer to each eggun is repeated every time a wooden bead is set.
• Oshosi Atamatasi Osha Mosiere Bebe Ileko Iñafa Otoniboshe.
• Orishaoko Osha Omare Owaya Alake Aye Bebe Ileke Iñafa Otoniboshe.
• Inle Osha Kole Oku Ashe Ozain Bebe Ileke Iñafa Otoniboshe.
• Oluo Popo Osha Ayi Motumba Odasamu Bebe Ileke Iñafa Otoniboshe.
• Dadá Omolowo Abura Osha Ibagola Bebe Ileke Iñafa Otoniboshe.
• Shangó Balani Osha Baloju Bebe Ileke Iñafa Otoniboshe.
• Aggayú Shola Akuo Eweniki Osha Odo Bebe Ileke Iñafa Otoniboshe.
• Obatalá Osha Oruare Oshalogun Bebe Ileke Iñefa Otoniboshe.
• Yewá Osha Orima Kai Olumakara Bebe Ileke Iñafa Otoniboshe.
• Oba Osha Omoyuru Osha Omiwaye Sokun Bebe Ileke Iñafa Otoniboshe.
• Oshún Awariye Osha Arideu Osha Ikú Nana Bebe Ileke Iñafa Otoniboshe.
• Oyá Osha Iya Ekuo Oboni Osha Kele Bebe Ileke Iñafa Otoniboshe.
• Yemayá Osha Towa Omi Loba Bebe Ileke Iñafa Otoniboshe.
• Orunmila Baba Onibarabaniregun Orí Nile Oduduwa Bebe Ileke Iñafa Otoniboshe.

I PRAY TO EGGUN THUS:

Inale Eggun Kuele, Awo Belelo Iñafa Kuele Orun Otoniboshe. After setting the eggun bead and saying its prayer, the path of Orunla is closed with a black bead; then he began to recite the iñafe, saying:

“Awo Oluyabe Iñafe Tara Nara Ikú Jun Awo Oluyabe Iñafe Tara Nara Aron Jun Awo Oluyabe Iñafe Tara Nara Eyo Jun Awo Oluyabe Iñafe Tara Nara Ofo Jun Awo Oluyabe Iñafe Tara Nara (ot) Jun”.

After tying them, he presented it to the sun, saying:

“Arun Osha Agba Ileke Olorun Otonifa Iñafa Obaiborun Olorun”.

Then Awo Oluyebe said to Awo Kukunduku: “let us now wash it”, and afterwards they fed it etu and eyele, and Awo Oluyebe made ebbo for Awo Kukunduku with gbogbo juju of the etu and the eyele and the leri of both. Then he took the iñafa and placed it on Awo Kukunduku, who knelt and crossed his arms, and Awo Oluyebe passed it over his head while praying:

“Iñafa Foroloyu Era Iki Ota Asho Nara Nara Oluyebe Obi Orun Oluyebe Obi Ina Oluyebe Ileke Loyeye Ojife Kun Orunmila”.

And then he sang as he put it on him:

“Oluyebe Ileke Oluyebe Lekeo Obinako Kuanasho Oluyebe Ileke Ileke Awo Ileke Ariku Babawa”.

Then Awo Kukunduku began to feel better and sat on the mat and began to atefar, and Ogbe Yono came out, his own sign. He was greatly frightened, but Awo Oluyebe calmed him, telling him not to worry, to take an akuko and make an awan with juju of gbogbo eiye, and ebbo as well, so that he might overcome his enemy. When, in the other land, Awo Eleye saw the juju flying through the air and they began to fall upon him, he fell ill in the stomach, and thus Awo Kukunduku defeated the Omologu.

Then Awo Kukunduku ordered that all the awoses of the land of Bebeleke, which was the land of Ogbe Yono, should honour Awo Oluyebe by wearing the iñafa whenever they sat on the mat to atefar, so that they would not fall ill nor would the harm of their enemies reach them.

“Iñafa Upon Bebewao Akuko Awo Boboniboshe
Ikú Alawao Boboniboshe Aron Alawao Boboniboshe Eyo Alawao Boboniboshe Ofo Alawao Boboniboshe Ogu Alawao Boboniboshe Ina Alawao Boboniboshe Etc. Alawao Boboniboshe”.

The akuko is carried to the river and thrown away there.

The true iñafa carries 16 paths, which are the 16 Oshas, and it is called Odoshanale Onu Ifá. Before each path a large bead is set, made of acana wood, on which the signs of Ifá are carved: Otura Niko, Irete Yero, Ogunda Biode and Ogunda Fun, all of them signs of eggun. These paths are the following in their stringing:

When the awo of Ogbe Yono takes oba, after the itá is finished the ebbo is made; he takes the iñafa and gives it eyerbale of eyele with eggun, and seven days later he gives an akuko to his ikafa upon the board in the middle of the yard, and sings to it:

Why Oshún eats a castrated goat

It so happened that Adifa lived alongside Orunmila and Oshún as her husband. Orunmila had promised his wife that if she died, he would take no other women and would castrate himself. Unfortunately, Oshún died and became a river. Even so, Orunmila did not keep his promise. One day Ozain sang to Orunmila: «Okurin kuele eko adifayoko Oshún», which reminded him of the oath he had sworn to Oshún. Then Orunmila made osode (divination) for himself and this Oddun came out, in which Oshún was claiming her debt from him.

Ifá instructed him to sacrifice an owunko (male goat), to castrate it and wrap its testicles in his underclothes, and then to carry them to the alakaso as proof that he had kept his promise. Moreover, the drums were to announce to the four winds that Orunmila was ill. Then they were to take the owunko, dress it in Orunmila’s clothes and deliver it to the ibu, so that Oshún might receive it. So Orunmila did, and Oshún was satisfied. Since then, a castrated goat is offered to Oshún.

The goat that breaks the drum pays with its own hide

In the land of Arara, several awoses gathered to play the king’s drum. However, in that place the sound of the drum did not carry, because it was made of human skin. The king had laid down a law punishing with their own skin those who broke it, so everyone played it fearfully and softly. When Orunmila learned of the situation and of the presence of the awoses, he made a reading (osode) and this oddun came out. He then made a rogation with an owunko and an akuko, and afterwards they went out to play during the ceremonies of the kingdom, taking with them the owunko used in the rogation.

Orunmila played the drum, which was made of owunko hide, and its sound could be heard far off. The king was struck by the resonance and the tone of that drum. He at once sent an emissary to invite that musician to his court to play his drum. The emissary found Orunmila and told him the king’s intentions. Orunmila, however, said that he would not set foot in those lands nor play that drum, since he knew the king’s decree.

When the king heard the answer, he grew angry and went in person to meet Orunmila, to invite him and to ask him to teach his musicians to play the drum. Orunmila entered the court playing his drum, and soon had a crowd following him. On reaching the king’s palace, the king invited him to play his drum, but Orunmila replied: «Your Majesty, I cannot play your drum. I am used to playing with force and I would surely break it. If that happens, I know I must pay with my own skin, and you cannot compel me to that.»

The owunko that Orunmila had brought with him said: «So much trouble over playing a drum — well then, I shall play it.» And having said this, it leapt onto the drum and began to play. Shortly afterwards, however, the drum broke. Then Orunmila said: «Your Majesty, the one who climbed up and played the drum was the owunko, so it must pay with its own hide.» The owunko paid with its hide and, from then on, the awoses of the kingdom played the drum made from the owunko’s hide, and it sounded and resounded just as Orunmila’s did.

The answer given is that no one should meddle where they have not been called.

Impotence

In one kingdom, the king wished to have all his subjects submissive, and believed that the more subjects he had, the easier it would be to keep himself as sovereign. One day he ordered every man in the kingdom to be castrated. There was a married couple; the man was called Yumuri, and they lived in a cave. The king’s soldiers came there and, when Yumuri refused to be castrated, the soldiers in revenge cut off his penis, leaving him emasculated. One day Orunmila arrived in that territory and met Yumuri, who told him what the king’s soldiers had done to him. Orunmila made a reading (osode) and saw this Ifá. Taking a snail and using its shell, he formed a penis for Yumuri and, with ashé, fixed it in place. Then he gave him the testicles of an owunko and had him drink the slime of a cobo snail so that it would become semen. In this way Yumuri had complete sexual organs again and could lie with his wife, who shortly afterwards became pregnant. One day the king learned that Yumuri had a son, and answered: «That cannot be, for I myself saw my soldiers emasculate him.» As the rumour persisted, the king decided one day: «Let us go and see Yumuri, and if it is true that his wife has a child, I will pay with my head.» When the king stood before Yumuri, he found it to be true, and those accompanying him reminded him of his oath. Then the king took his own life, keeping his word.

The person has a defect in the genital system that keeps him impotent.

When Orunmila ruled

Under this sign it is commanded to respect the caiman and not to be a glutton, because yonu or yona means to open the mouth beyond measure, just as the crocodile does when it opens its jaws; that is a sign of gluttony and greed. A small blade of elgba is placed on the ileke of Orunla, and Orunla is also given a gudagko, that is, a field knife.

The story tells that in one time Obatalá was the ruler and the people suffered hunger. The inhabitants gathered and went to complain to Obatalá, asking him to give them food. Obatalá answered them: «Drink water; we shall see how food is to arrive.» The people rose up against Obatalá and went to Olofin to say that they no longer wanted Obatalá as their ruler, but someone else, and that someone was to be Oggún.

So Oggún was appointed ruler, but the problems of hunger and misery were not solved under him, for the people went on suffering. In despair, the inhabitants gathered again and went to complain to Oggún, accusing him too of being responsible for their famine and demanding that he feed them. Oggún took a piece of wood and gave one to each of them, telling them to use it to quiet their hunger until food arrived — but it never came.

A new revolt broke out and they destroyed Oggún. Then they went in search of Orunmila, who that very day had offered two she-goats to San Francisco. When the people arrived at Orunmila’s house, they laid out the situation and told him they were choosing him as their ruler, since they wanted someone who would give them food. Orunmila took two pieces of the she-goats he had offered to San Francisco and gave each of them a portion. The people went away very content, and from that day Orunmila remained as ruler of that place. In gratitude, whenever this story appears, two she-goats are offered to Orunmila.

In this Oddun crutches were born; Borasu and Shakuana are worshipped, and the spirit that works is ekulempe. This Oddun is set on the board together with the sign that comes out in the itá of Azowano.

Ogbe Yono dies of gluttony

There was a time when there were a great many deaths, and Olofi sent for the awo who carried this sign. The awo was at home together with three others, and they all went to Olofi’s house, where they made a reading of Ifá. In the result of Ifá, the awoses were told to perform an ebbo that included a bull, a basket of doves, a basket of adie, eku, eya, epo, akuko and a considerable amount of money.

Once the visit was over, the awoses withdrew and went to the house of the babalawo who had been summoned by Olofi. After lunch, Olofi sent word that he now had everything they had asked for. Then Babalawo Ogbe Yono, who had called upon Olofi out of self-interest, told the others to leave quickly because Olofi was angry about the ebbo they had prescribed, believing that they were trying to cheat him. The other babalawos left in haste.

Awo Ogbe Yono, however, went alone to Olofi’s house and performed the ebbo, sending the animals to his own house and keeping all the money for himself. Despite his doings, the ebbo had no effect and the dying went on. Seeing that the situation did not improve, Olofi sent for the three babalawos who had prescribed the ebbo. Awo Ogbe Yono answered that the others had gone away. Then Olofi sent an emissary to fetch them, and they returned.

When Olofi questioned them, they explained that Ogbe Yono had told them to leave quickly because he was annoyed at how much they had asked for in the ebbo. Olofi asked them whether they were willing to perform the ebbo and put an end to the dying, and they answered that they were. They performed the ebbo and delivered the bull to the sea, the akuko to the earth, the doves to the hill, the hens to the river and part of the money to the cemetery. Thus the dying came to an end. Even so, the ebbo was not complete, and since Olofi was holding Ogbe Yono prisoner, he fled during the ebbo.

Ogbe Yono dies of gluttony.

Here the secret of the builder of heads was born

“Ajala Emimoran Orí Kuele Belebele Iqui Toku Enimo Modan Eri Biwo Odara Mobede Aye Emimo Odara”.

Then the leaves are taken and boiled, and that water is drunk as ordinary water. The second ceremony is that of the iqui atori plant: a branch of atori is taken and given eyele okan; afterwards a red snapper is taken, along with the paste for covering the leri, which carries ekru and atori leaves with grated obi, orí, efun, eya and atare. This has the following prayer:

“Babá Omo Niko Daro Orunmila Apeja, Reija Miloju Ofo Gege Owa Fimu Nishona Kota Minu Milaye Eti Mobaya Mame Eya Leni Si Sin Ino Atori Lomi Atare Simisiyekun Baba Dere Inu Omi Alaye Menui Bere Gede Biafefe Babe Inuokan Alayebbo Bogbo Unti Moba Nabre Kola Siniinu”.

After the rogation, it is placed on top of a hill, one eyele okan fun fun is given, and one itana okan is left burning.

In the land of Ibiti ni Ele lived Orisheku, son of Oggún, Orillomere, and Afabakue, son of Orunmila. The three were great friends and decided to go to the house of Olodumare to choose their heads. Together they came down to earth and went to see Oduduwa, who was the eldest sage of Ibiti. Oduduwa told them: «To obtain your heads, you must go to the house of Ajala, who builds heads with the ashé that Olodumare gave him. However, on your way to Ajala’s house, you must observe one prohibition.»

Then he asked them: «If you hear the voice of your fathers calling you, what will you do?» They answered: «We will go straight on to Ajala’s house to obtain our heads, and afterwards we will see what our fathers want.» They knelt and swore before Oduduwa that they would do so. They made ready to set off for the house of Ajala, the potter who built the heads of the world, and took to the road.

They came to the land of Afabere Unyare Nibitebbo Unyan Kuelu Obini, and as they entered they sang: «Eggun Awa Inle O Baba Ejo Quintole Ona Fun Ode Ajala Inle». The chief of those lands, who was pounding yam with a needle, showed them the way to Ajala’s house. He asked them to help him pound the yam, and Afawako, the son of Orunmila, took the needle and spent three days pounding it. At last they went on with their journey, accompanied for a stretch by Afabere Guyan Awa, the chief of those lands of the eggun.

After a time, they turned right and came upon a gatekeeper. They asked him about Ajala’s heads, and he showed them a way (though it was not the true one). They walked a good stretch and reached a place full of weapons. Orisheku, son of Oggún, recognised that they were in a land of his father’s, since he moved about with his bows, arrows and swords, and he sang: «Oggún Tomu Ofa Tomu, Orun Ni Bara, Ni Aun Kuale, Oggún Moba Shishe Eggun».

Then Orisheku told Afawakue that he must stay and help his father Oggún prepare for war. The others, however, told him they were not to stray from their road, as Oduduwa had said. Orisheku admitted they were right, gave two akuko (cockerels) to his father Oggún, and they continued on their way.

They came to the house of Orunmila and heard him striking the ajepon with his irofa, for he was performing an ebbo. Then Afawakue said to them: «I need to see my father.» The others answered him: «We are not staying; we go on with our journey.»

When Orunmila saw his son, he asked him: «What are you doing?» Afawakue answered: «We are going to the land of Ebiti to see Ajala first and find our heads.» Then Orunmila took his okpele and, with his tools, okpele and igbos, touched his son’s head, saying: «Afikan Ago Leri Omofa Lora Eri Ode». He then made an osode and Ogbe Yono came out, in which Ifá told Orunmila that one of his sons was on the road in search of a good head, but that he must make ebbo with all of Ayala’s foods: epo, obi, efun, iyo, adie, etu, eya, akuko and opolopo owo. Orunmila made the ebbo for his son and gave him everything he needed to carry with him, and the boy set off for the land of Ajala.

Meanwhile, the sons of Orun and Oggún went back to the first gatekeeper and asked him about Ajala’s house. He told them it was very far, but they answered that it did not matter and went on their way. When they arrived at Ajala’s house, he was not there, so they decided to wait for him. Seeing that the days passed and he did not return, they went out to ask in Ajala’s town, since they needed him to give them their heads. They were told that this was indeed Ajala’s mission and that there were many heads available. They therefore decided to wait for Ajala and, on their own initiative, they found their heads and entered Ajala’s temple.

When Orisheku went in, he chose a newly built head that Ajala had not yet hardened. Orillomere also went in and chose a head without noticing that it was cracked. They both put on their brand-new heads and, happy, set off back to their lands. When they arrived, however, it began to rain heavily, and the rain beat violently on the heads of Orillomere and Orisheku, making them soften and crack. They were deformed on every side, and became flattened and small.

Seeing this, they began to face hardship and decided to go and consult Orunmila. In his reading of Ifá, Orunmila told them: «You were in a hurry and chose defective heads, ones that were not finished. What is more, you did not obey Oduduwa, who told you what you had to do. Did you not know that Ogbe Yono is the Ifá of Ajala and that they cannot go out under the rain? That is why he did not return home until the rain had stopped, and you did not wait for him. You took matters into your own hands and chose defective heads, and they came apart in the rain. Now you must use what is left of them to build new and good ones, so that you may prosper.» They therefore had to perform the obori eleda to restore their heads.

Meanwhile, Afawakue, the son of Orunmila, made his way towards Ajala’s house and met Elegbá, the gatekeeper. He asked him the way, and Elegbá told him he would have to wait while he cooked his kalalu soup. Afawakue waited patiently and helped to light the fire. He noticed that Elegbá was throwing ashes into the kalalu, so he asked him why he did it. Elegbá answered that it was so that it could be eaten and have some flavour.

Afawakue took all the things he was carrying for the ebbo and threw them into Elegbá’s kalalu, along with the owunko head he was eating. When Elegbá tasted it, he said: «How delicious this is; give me more.» And Afawakue said: «I will always give you some when I eat; now take me to Ajala’s house.» Elegbá set off very happy, and singing:

«Awo Ashe Bebe Abere Lube Awo Odara Ajala Malona«.

When they arrived at Ajala’s house, they heard a very loud noise. Elegbá said to Afawakue: «This is Ajala’s house. If you wish, you may serve Ajala.» And when they had gone, Ajala’s creditor came down from the roof and greeted Afawakue. He greeted Ajala, and Elegbá told Ajala that he was a son of Orunmila and had paid his debts. Then Ajala said: «How can I repay you?»

Afawakue answered: «I have come from very far in search of the most perfect head.» Ajala said: «Very well, everyone will look for the most perfect one, but first I have to eat.» Elegbá gave him leri of akuko and kalalu, and on tasting it Ajala said: «What does this have that makes it so tasty? This is the secret of the son of Orunmila.» Then Afawakue served Ajala, and as he ate he sang:

«Epo Malero, Epo Malero, Ajala Epo Malero, Iyo Malero, Iyo Malero, Ajala Iyo Malero».

Ajala felt strengthened and said to Afawakue: «Let us go and see my temple.» There were 101 heads there. Ajala took an iron centre and a leri, but it broke to pieces. He repeated the process several times until one did not break, and he saw that it was very hard and perfect. So he took it, poured bebé ashé modun eri on it, and gave it to the son of Orunmila. Afawakue set it upon his head and returned to his land. That land was full of burrows and it always rained, but he came out singing under the rain:

«Eri Nikan Bimboba Muine Layo Umbo Odara Obeyano Awo Ode Ajala».

His head, despite the water, remained intact, and he began to divine and to earn a great deal of money. By the time he reached his land, he was already rich. He had a good house and many wives and children. And they gave him the name of Ogbe Yono Eri Sami Awo Ogbe Yono (the one with the baptised head). Orisheku and Orillomere, seeing him, said: «How can it be that if he brought his head from Ajala’s house, his head is good and ours are bad?» Afawakue answered them that it was because of obedience to Ifá, and that our heads came from the same place, but our destinies are different. That was how Ogbe Yono was able to become great.

: Here was born the secret of the builder of heads, who is called Ajala. It is symbolised by the leri of the aure of Orunmila, which is set dried beside Orunmila, since it is his own right to have a head on earth. Moreover, when Ifá is made, broth from the brain of Orunmila’s aure is drunk. In this Ifá was born the secret of memorising and holding in mind the secrets and the legends of Ifá. Two ceremonies are washed at the foot of two trees that are the owners of this secret, at whose foot ajala or Ajaka lives. The first is iqui asherin, which is the ceyeput tree; it has the power to feed modun modun orí and gives the power of spirit (intelligence) and of ofikale trupon odara. To this tree an akuko fun fun is given at the roots and buried at the foot of a joro joro, calling on ajaka with the following prayer:

Here was born the secret of seasoning the heads of the sacrifices in order to feed Ajala, the Orisha of heads. This Ajala is a path of Obatalá, presented through the leri of the animal of the Orisha of Ifá, together with his iron rod topped by a small head of atori wood. This head is loaded with modun, eri, eggun, obi kola, osun, aira, leri eya, orun leri of the aure of Orunmila, leri ni ajanaku and afoshe of 21 roots. Furthermore, in this Ifá is born the act of touching the head with the okpele and the ikines in order to divine for a person. This Ifá speaks of the straight road for resolving one’s purposes. It is an Ifá of wealth and of will.

Here the unification of the world is born, as well as the union of human beings

In the beginning, human beings and the earth lived apart from one another. Olofin was deeply saddened and troubled to see the lack of unity among men. Those who had nothing to eat were left without help or support. Obatalá, also saddened by this state of things, went to see Olofin and they began to talk it over. They came to the conclusion that Shangó had to be sought out to solve this problem.

Obatalá set out in search of Shangó, but on his way he met Orunmila. After telling Orunmila of Olofin’s concern and of the agreement they had reached, Orunmila took out the okpele and saw this Oddun, and told him: «We must seek out not only Shangó, but Oggún as well. But before going to find them, we must place itana eran to Oggún behind Olofin’s door.» Having done this, they set out together to find Oggún and Shangó, singing:

«Ogbe Yono Ogbara, Oba Odeo, Ni Shangó Aguo Omo Oggún Ala Guadeo».

Oggún and Shangó lived facing one another, each in his own land. Seeing them approach, they ran out to meet them and embraced. Then they were told that the union they had just formed was the very thing the whole world was seeking, so that life might be more agreeable and better shared among all, and that Olofin might live a little more content and at peace.

On hearing this, Shangó answered: «We will do everything possible, and with the help of all, to bring the forces of the different lands together, so that human beings may live more united. Even so, there will always be difficulties among them, such as envy, ambition and war. The world cannot be exactly as you wish it, or human beings would disappear. Oggún and I will see to it that there is some union, and we will seek to have many people share what they have with others.»

Then they went back to Olofin’s house, gathering a little earth from every place they passed through, as well as the produce and the things they found in each. As they walked, Obatalá told Orunmila that he felt something was missing. At that moment Orunmila saw an Owunko Fun Fun and took it. On arriving at Olofin’s house, Orunmila sat down and made a rogation to Shangó and Oggún. He fed them the Owunko Fun Fun and, content, they went out to find some people and teach them what is good.

So Shangó with his words and Oggún with his strength managed to persuade some people. On their way back to Olofin’s house, they met Orunmila and Obatalá on the road, who came singing:

«Omo Leri Olofin Laye Obe Oso Leye Oso Lele Ogbe Yono Eni Larero Omo Ifá Laleo».

The four joined together and returned to Olofin’s house. They told him: «Father, we have done everything within our power; some will get along well and others badly.» Olofin understood that no more could be achieved and said: «You have achieved much, you have made every effort, and that makes me very content. For that reason, I must do good. Shangó and Oggún will work together.» So the lands were joined, and that is why the power of Shangó and Oggún in the world is one single power, and why there exists a power of understanding among human beings all over the world.