Ogunda Iwori

The woman called Lerin

There was a woman called Lerin. She was forever quarrelling with her husband and with her whole family, and because of her arrogance and her bad conduct three incidents happened in her house, since she threw a pair of scissors that stuck in the door of the house.

As a result of that fright, a relative who was ill died, and the money the woman had put aside had to be spent on one thing and another, which brought the household to ruin. Seeing the hard situation she was in, and that nobody treated her well because of her behaviour, she decided to go to Orunmila’s house. He performed a reading of Ifá (osode) for her and the oddun Ogunda Iwori came out. Orunmila advised her not to be proud or arrogant, and told her she had to make an ebbó with two akuko (roosters), efun (eggshell chalk) and other ingredients. He also made her an inshe Ozain to place at the door of her house. The essential things were the ou (iron) and the efun, while Orunmila determined the remaining ingredients.

Maferefun Oshosi

On this path there was a man who owned a farm, and his animals began to disappear. The man did not know who the thief was, so he decided to keep watch in order to find out. On one occasion he saw the tracks of a tiger and those of a lion. So the man armed himself with two arrows to face the beasts.

The following night the man climbed a tree on the farm, and when the beasts came in he loosed one of the arrows, striking the lion in the chest. The lion died instantly, but the tiger hurled itself at the man, who at that moment was climbing down from the tree. The beast attacked him and a struggle began between man and tiger. In the fight both lost their lives, for the man defended himself with the other arrow but never managed to loose it at the tiger. For all his efforts, the man was torn apart and bled out, and both bodies were left lifeless.

Oggún’s weariness

On this path, Oggún had grown weary of the troubles of his house and of the things that kept happening to him; this house was thatched with palm, and it turned out that one day he went out and when he came back, worn out with it all, he made an end of everything: the woman, the children and the rest of the family.

When the ceiba went looking for shade

This is where the ceiba went in search of the shade of another tree, but it turned out that instead of the ceiba living off another tree’s shade, they began to live off hers.

The force of blood in the human being

In the land of Ogunda Ni Eyo lived Oshún, who ruled over everyone thanks to her knowledge of Osain, for all there carried a strong inheritance in the blood. They all called her «Iya Molowere», since she held them all under her control and performed ceremonies with river water, various herbs and coconut water, which she gave them to drink while she sang. Beside this land lay the land of Ogunda Lerin, ruled by Ogún. It was a land full of mountains. Ogún fed on the eyes of every creature, for he killed anyone who came near, whether man, woman or animal. He ate the entrails and drank the blood while he sang: «Ogún Inale Idde Buni Eye».

Ogún had heard tell of the land of Ogunda Ni Eyo, where the inhabitants carried great strength in the blood, and he set off towards it singing: «Ogún Lona Ikú Otoku Otun Inshe».

When he reached the land of Ogunda Ni Eyo, he saw that strong, healthy people. He began to strike his own belly with his machete while singing: «Ogún Letiti Maro Okua Otun Ni Motiniye Okua Osini Mosiye».

Seeing what Ogún was doing, the people’s blood stirred and they began to turn on one another. Oshún, frightened by what she was witnessing, threw «sepe» upon them and went to look for Awo Eni Eyimu, the diviner of that land. He performed an «osode» for her and saw «Ogunda Kuaneye», where it was revealed to her that all of it came from Ogún’s need for the force of blood. Then Oshún took «otí» with «oñí» and went out in search of Ogún, singing: «Ogún Kueleo Arere Bawoshe, Oshún De Oshún Ayo Ekiori Yeyeo».

When Ogún saw her he came out to meet her and grew calm, and began to drink from the «igbá» that Oshún was carrying, until he fell asleep. Awo Eni Eyimu came with Obatalá and threw powdered «asho fun fun» over him, singing: «Akere Konko Gbogbo Ni Asho, Gbogbo Atrubu Ataratuda Okelegboke Igbo».

And they carried Ogún off to the «nigbè», where they took the «asho fun fun» from him. At that moment an aya, a dog, passed by, and they gave it to Ogún, singing: «Ogún Alaké Nílé Aya Asho Ogundé, Ogún Alawadé».

They told him that whenever he needed the force of blood, he should eat aya, dog, instead of people. Ogún bowed down before Orunmila and Obatalá, put away the «obé» (knife) and the «ada», and they gave him «eyerbale» of eyele. Ogún swore to leave those lands in peace.

Then Obatalá said to Oshún: «The people of your land are cursed because of you and their blood will be stirred. But to calm the tragedy, we shall make a great secret.» They set out, and when they reached the land of Ogunda ni Eyo everyone was fighting. Obatalá called them and they grew calm. He took the blood of the eyele, oshe with ewe tua tua, ewe white canutillo and ewe juté, and bathed them with all of it while he sang: «oshe Igbo Akuelé, Ogunda Ni Eyo Lakueru, Eró Ori Oshe Aye». Everyone settled, and Oshún gave them what she had prepared. Then Obatalá said: «Now you will be calmer, but because of the curse Oshún laid on you, your blood will always be very strong, so that Ogún does not trouble you. You must always offer him, in the «nigbè», the eye of the aya and the eyele.»

The false prophet

Oggún: Oggún
Ada: with his machete
Okua: destroyed
Oni: the lord
Aye: of witchcraft

On this path, Shangó ruled over different lands, but in one of them he stayed only briefly, although it was well attended to and the people lived in peace. One day Elegbá arrived in that land disguised as a babalawo, carrying his attributes and a doll in his hand, making a great commotion to draw the attention of the townspeople.

When they had gathered around him, he told them: «Shangó has abandoned you, he hardly ever comes here, which shows a lack of respect and consideration towards you, his faithful followers. I will attend to you better than Shangó, and to prove it I will give you a feast with music, dancing and food, all of it free.»

The people accepted the stranger’s offer and also began to have readings done with him. On the third day, Elegbá gathered the town and said: «I have given you everything, and now you must pay me.» The people did not like this and discontent began.

In that land Shangó had an awó who was deaf and mute, and he set out at once in search of Shangó and told him everything by signs. Shangó went to that land in haste and, on his arrival, Elegbá bowed down before him, paying him homage. Shangó said to Elegbá: «You go on deceiving them and doing them harm, but you must do them good as well: To Iban Eshu.»

When Ajaolele came to have followers

On this path, Ajaolele had to travel to the city of gold, so he went to consult Orunmila. He examined him and revealed this Ifá to him, ordering him to make an ebó with: eure, three akukó, adié and a blade.

Ajaolele made the sacrifice and, when it was done, Orunmila put the blade into the ebó and told him he had to carry it with him for the whole journey to the city of gold.

When he was close to reaching the city, Eshu took the blade that Ajaolele had sacrificed and placed it in his hands. On arriving in the city, a dispute broke out with the daughter of the king of gold, who had agreed to go with Ajaolele to buy flour broth for herself. Eshu pushed the woman onto the blade Ajaolele held in his hands, and she was wounded. They claimed that Ajaolele had started the argument, but Eshu denied this and suggested that the girl remain in Ajaolele’s care until she recovered. So it was done, but it happened that the girl was already married and living with her husband, with whom she had several children. Once she was in Ajaolele’s care, she began to have intimate relations with him.

After three months the girl was pregnant, and her pregnancy was plain to see, which obliged Ajaolele to stay at her side. What is more, the second chief of gold also sent one of his daughters to Ajaolele. The third chief did the same. When Ajaolele returned to his own city, he was already a man with followers and felt very happy, singing: «We shall win glory and become a person with followers, and we shall have wives without needing to pay a dowry.»

When Ogunda Kuanaye had no luck with women

After nine days the clothes are taken off the agboranes and the last sarayeye is done with ewe ou. Three eyele are given, one funfun, one dun dun and one brown, all together with Orun. Everything is thrown away with nine cents in the ile of Yewá.

The agboranes are dressed in funfun and sit on the vault of Orun with otí and three black princes. With them awo ogunda kuaneye cleanses himself on Tuesdays and Fridays. From time to time they eat eyele with Orun, and at other times with Yemayá or with Oyá.

The awó Ogunda Aferi lived in the land Bani Eggun, a place where work was done solely with the shades of Ikú. He had two servants, Okuni and Obini, who were Eggun spirits accompanying him.

Okuni was Omo Yemayá and Obini was Omo Oyá. Although they lived together, these two Oggún were always quarrelling, which caused Awo Ogunda Aferi trouble in his relations with the Obini, since they never lasted long and he found no happiness. He was always calling on Obatalá to try to resolve this great problem, and there was always plenty of obi añisado (kola nut husks) for consulting Obatalá, and ebomisi were done with ewe ou herbs.

One day Obatalá told him he must go and visit Orun, since he was the only one who could master his situation. Awo Ogunda Aferi set out, taking all his belongings to Orun. Orun told him he must come for nine days with his two servants, but that during those nine days he should perform rituals with ewe ou herbs mixed with plenty of liquor, and throw away the ou.

At the end of the nine days he was to bring three eyele to carry out one great joint ceremony, but on that day he was to take the ewe ou herbs, nine itana coins and their bracelets, and take all of it to Inle Yewá.

Awo Ogunda Aferi began to offer the eyele: one white, one brown and the third a reddish brown, while he sang: «Eyele Orun laye, eye bani egun obini naniwa». Yemayá and Oyá came and began to eat the eyele with Orun and his children, who were the shades that accompanied Awo Ogunda Aferi. From that moment on, his character began to change and they all began to feel well.

The fortune of Awo Ogunda Kuanaye, who was Omolu Ogunda Kuanaye, changed. Orun told him: «Let them live with me, but let them never lack the igi keke sese pupua meta tree and plenty of liquor.» From then on Awo Ogunda Aferi visited them every Tuesday and Friday, and they performed cleansings so that he would have luck and peace with the Obini in the world.

Two agboranes are made, one for a man and one for a woman. They are loaded with eru, obi, kola, root and runner of Elegguá, igi yamao, hala hala, dominador, ewe ou, parami, amor seco, pega pollo, sígueme pollo, valerian, dormidera, iyefa of the 256 Oddun, zunzun, okokan of eyele, okokan of akuko, magnet otá and ataré. The agboran for a man wears sackcloth trousers and a white shirt. The agboran for a woman wears a skirt of nine colours and a white blouse. Once loaded, the agboranes are washed with an omiero of attraction ewe for nine days and sarayeye is done to them with ewe ou. The agboranes are blown on with otí and asha smoke. The awó must be naked, an itana is lit for him and the ou branch is thrown away.

The dragonfly and the hairy spider

On this path, the hairy spiders had their nests on the riverbank and fed on the dragonflies that passed by. Faced with this unfavourable state of affairs, the dragonflies went to Orunmila, who gave them a reading and told them to make an ebó with a rooster, poison, itana coins and a great deal of money.

Orunmila indicated to them that the ebó was to be placed on the riverbank. From the moment they made the ebó, the dragonflies began to grow larvae. When they carried the ebó and, as was to be expected, the hairy spiders tried to attack them to eat them, the dragonflies, obedient and having made the ebó, managed with their larvae to defeat the hairy spiders, killing them and injecting them with the poison their larvae carried.

From that moment on things were reversed, and instead of the spiders eating the dragonflies, the dragonflies killed them and took over their nests and their food to feed their young.

NOTE: To defeat a powerful enemy, one must turn to Orunmila.

Where eating pork was forbidden

On this path, in the land of Yemayá, she lived together with her children. According to Ifá, the eating of eran elede (pork) was forbidden because of its grave consequences for human health, since it carried disease and was not to be eaten by the children of Yemayá.

Yet the children of Yemayá, whose favourite dish was precisely that meat, went on eating it in secret. For all its good taste, it stirred a strong sexual excitement in them, an aphrodisiac pleasure. As a result of their disobedience, great uncontrollable epidemics broke out, for the healers could not root them out.

Yemayá despaired at the situation her children were facing, and in her anguish she sought out Ogún, her husband, so that he would do something about it. But the only thing Ogún did was to resort to violence, putting his knife (obé) into the bellies of those sons and daughters who complained, to put an end to their suffering and to their lives.

Seeing how Ogún was acting, Yemayá realised this was not the right solution, and decided to consult Orunmila. He gave her a reading and saw this Ifá Ogunda Iwori, and told her: «The evil afflicting the land is the consequence of disobedience, since they went on eating eran elede. To stop the epidemics we must turn to the herbal brew and abandon violence.»

HERBAL BREW: It consists of boiling coconut water, tua tua, anise and alacrancillo.

: In this Ifá, through arun, cancer arises in women’s mammary glands and in other parts of the body.