Ogunda Leni

Idleness, stubborn contention and disobedience

The ebbó goes to a road and the blood of all the animals must be given to it. With the jío jío of the ebo, paraldo is made and it goes umbeboro; the two eyele for Oba, the etu for Shangó, the osiadie for Elegbá, and the otas go with the ebo.

In the land of Obayokoye lived Oba, who found herself in poverty, sorrow and disappointment at seeing that her land did not prosper, because the people who lived there had no taste for work and depended on whatever she could find. This came of a curse from Shangó, for Oba, with her power, had believed herself very strong and had gone through a humiliation. Afterwards she went to live in that land she herself had named, an insignificant and unrecognised land. When Oba arrived there she intoned this chant: «obayokoye Lodeo Mamawo Iba Soreo». People began to spring up from there; though weak and troubled in health, they lived after a fashion. Oba said to them: «I am going to help you so that you may live better», but they answered: «We are content as we are». Oba struggled with all these people, yet saw no progress in the land of Obayokoye.

One day Oba stopped at the bank of a river and began to pray and to ask Olofin for help. Then she walked on and came to the land of Obaaye, where Shangó lived alongside Elegbá. Shangó, on seeing her, hid himself and said to Elegbá: «Look, there is Oba; go with her and help her. I will arrive before you and speak with the people of the land of Obayokoye, and those who do not obey me will be handed over to Oggún». And so he did: everyone began to work and to produce before Oba and Elegbá arrived.

When Oba and Elegbá arrived and saw what had happened, Oba rejoiced greatly and said to Elegbá: «It seems Olofin heard me». Elegbá answered by singing in this way: «Obanile Onire Shangó, Obanile Baba Guayé Shangó». Oba was moved to tears by what Shangó had done. Then Elegbá said to her: «Look at what Shangó left». Oba looked and saw six sacred stones (otá). Elegbá told her: «You must attend to them and feed them with etú». After this, Elegbá seduced Oba and they had a son whom they named after the land itself, Obayokoye.

The son grew up, but he too had no taste for work, and Oba was forever complaining to Elegbá about it. Until one day she grew angry, took Obayokoye and left him on a road. One day Shangó passed by there and came upon Omo Obayokoye, who said to him: «Look at the state I am in, Shangó». He answered: «This has come upon you through your disobedience, so you will live according to your destiny».

NOTE: Eshu Obayokoye is a slave of Oba.

The power of the witchcraft of Oggún and Ozain

Ogunda Leni carries an inshe Ozain called Arolotaye, which is mounted in an iron cauldron and lives beside Oggún. The inside of this cauldron is smeared with hot malu tallow, and on the bottom is written: Ogunda Leni, Okana Yeku and Otura She, Oshe Otura. A whole hide of a hutia that has eaten with Oggún is placed in it, along with an ota of Oggún. The ota and the cauldron are washed with omiero of ewe: cuaba, wild cinnamon, leaves of bejuco Juan Colorado, guama, yagruma, salvadera, jia blanca, white elder, ñame de plátano indio.

THE LOAD: earth from the centre of the square, from a church door, from the entrance and exit of the city, from a jail, from a railway line, from a courthouse, from a hospital, añari okun, añari ile ibu, cemetery earth, earth from the four corners of the house, iye of leri and elese of egun, 7 atare, 7 atare china, 7 atare de costa, leri of ayapa, of adan, of lani lani, of akan, leafcutter ants, 7 agüemas, leri of hawk, of arriero owl, of woodpecker, of parrot, hummingbird, mockingbird. It eats: ayapa, akuko grifo, gallinuela, hutia; the leri of those animals go inside the cauldron. Over all that mass are poured three bottles of dry wine and opolopo oñí (honey).

At the beginning of the world, Oggún bore another name and was a very powerful man. He was called Sokoti Lade and had his throne of stone, but he had no head. He was simply a piece of iron with no defined shape. He devoted himself always to practising dark witchcraft and forged weapons in his house, which was a forge.

He had received that great power from the hands of Olofin when the roles were handed out at the creation of the world, but it happened that Oggún used it only to do evil.

That land was forever scourged by war and by the malignant power of witchcraft. All its inhabitants were in despair and could only implore Olofin with this suyere: «Olofin Bofun, Olofin Mitíyoro, Omo Sokun Omo Belekun Olofin Oguaobe».

One day Olofin decided to send his emissaries to that land. These emissaries were Orunmila and Oba. When they arrived, they went to the house of a much-renowned awó named Arolotaye. He knew all the secrets of the eweses and igi of that land and of the lands around it.

They spoke about Sokoti Lade’s conduct and about the best way to save him and, at the same time, to save all the children of that land. Then Arolotaye and Oba set out for the land of Sokoti Lade. When they arrived, they saw that Ikú (death) was wreaking havoc together with Oggún among the inhabitants of that land.

It was then that Oba flew into a rage, taking up his machete and his dagger, and began to kill all the children of Sokoti Lade. Arolotaye threw Asho Fun Fun over Oba to bring him back to obedience. At that moment Oggún arrived to find out who those intruders were who had killed his warriors.

When Oggún saw Oba and the awó Arolotaye, whom he had known for a long time, and saw him wearing the jewels of wisdom, he came up to them and asked their pardon, acknowledging them as messengers of Olofin. Arolotaye Awo said to him: «We are going to give you a reading, to see what we can do for you and for your land». On making osode for him, he saw the oddun Ogunda Leni and told him that, for his own good, he must be consecrated in Ozain.

So the awó Arolotaye consecrated him in Ozain, offering him his favourite food on earth, which was Awasa (hutia). With this his secret was consecrated, and he told him: «With this hide of hutia, both you and your children will be able to bathe in order to avoid the calamity of the witchcraft of Ashelú».

Then Sokoti Lade ceased to be called by that name and came to be called Oggún Arere, all thanks to Awo Arolotaye, who consecrated him with the secrets of the bush. Ever since then, Oggún has always been accompanied by Ozain, who strengthens his power.

It was then that Oggún said to Ogunda Leni, the oddun of Arolotaye Awo, and to Oba, in gratitude for the good they had done him and his land, that he would give them the power to accomplish all things with Eyi Eri Iwele (the Anvil), and that so they would always have the power to resolve every situation in life.

Then Oggún handed one Iwele (Anvil) to Ogunda Leni and another to Oba, and it became the secret of Orunmila and Oba in this Ifá.

Ogunda Leni, in order to hold the power of resolution, must have a metal Anvil in his principal hand of Ifá. He must also have the presence of Arolotaye, which is the Ozain that accompanies Oggún, and possess the piece of Sokoti Lade, as well as receive Oba.

When Oggún and Ozain asked Olokun for forgiveness

When Olokun came down to the earth, he did so accompanied by Yewá, by Olofin’s command. They lived in the depths of the sea, but one day, weary of the sameness of their surroundings, they began to turn upon themselves at the bottom of the sea, where Yewá also was.

This movement stirred up the sea floor, and a host of monsters began to rise to the surface. Among them there emerged a very strange being, of captivating beauty and with beautiful hair. She always carried a golden shield with her and travelled upon the waves.

One day Oggún saw her and fell in love with her, but she did not wish to have a male companion. Oggún, in order to win her, turned to the magical powers of Ozain. It happened, however, that Ozain also fell in love with her and, being unable to have her for himself, cast a spell so that she would belong to neither of them.

This beautiful being, on coming into contact with the spell, was turned into a serpent with two bodies. Filled with fear, she called out to her father Olokun. Seeing what had happened, Olokun flew into a rage and hurled himself upon the earth with seething whirlpools of fury and thirst for vengeance.

Ozain and Oggún, terrified, went to the house of Orunmila, who gave them a reading of Ifá and revealed to them the Ifá Ogunda Leni. He told them: «You must make good the harm you have done; let us go to the house of Olokun». When they arrived, Olokun was roaring with rage over what had happened to his daughter Orona.

Orunmila spoke with Olokun and told him that his daughter would be accepted into the world once again. He called Orona and, with no fear at all, had her kneel and, applying his powers, performed the ebo Misi Eyerbale Abo. He covered Orona with a hide and she was turned into sea foam.

Oggún and Ozain asked for forgiveness and Olokun was calmed, and so the destruction of the earth was averted.

4.- THE BIJIRITA.

This is made with the leri of a bijirita, Palo Caballero, root of guásima, moruro, vencedor, vence batalla, cocuyo, Palo Ramón, amansa guapo, oyu and elenu of akuko, ero, obi, kola, obi motiwao, osun, aira, anum, orogbo and 7 pieces of silver. It is covered with beads of Orunmila; it eats ayapa, akuko and otí with atare.

In the land of Okua Ara Konwa there lived an awó named Ogunda Leni Orere Awo, who was famous among his fellows for his great skill in grasping the fundamental secrets of Ifá. This brought him many enemies, for they sought to destroy him, since he held the trust of the Oba of that land, who was Olofin.

Ogunda Leni never found peace anywhere; he was a very active man and always travelled from one land to another to direct the rituals of Ifá. He stood out for his slender, small frame, which gave him the ability to escape from his enemies.

But in time he had gathered so much knowledge that he concerned himself only with the rituals, forgot to feed his own personal ashé, and at times his memory failed him and he repeated things.

Then Olofin, seeing him in that state, said to him: «Look at yourself and decide what to do». Ogunda Leni consulted Ifá and saw that he had to seek out Iguila (Palo Caballero) to heal his head.

When he found the Iguila, he saw that Egungun was standing before the tree, and he had to perform a paraldo to make Egungun move aside, and so he was able to obtain the palo caballero he needed to cure his head.

He then performed the ceremony and, once the ebo misi was finished, buried the remains in a kutun while singing: «oi Lala Gbogbo Laye Orore Gbogbo Laye«.

Olofin, seeing how he recovered his power, said to him: «Because you have been obedient to the mandates of Ifá, from now on you will always keep your vitality, and in your family no difference will ever be noticed between an old man and a young one, for both will have vitality and few grey hairs. Every morning you will rise in good spirits, and you will have many godchildren and women in your life to comfort you».

Ever since then, Ogunda Leni has had the same qualities as Eiye Orere, a deft, nimble and tiny bird. It is very hard to tell the difference between the old and the young, for both are equally active and quick. He is well known among the practitioners of osain of Ifá for his agility and good health.

They prepare the Inshe Ozain with this kind of Eiye for the Oba, so that he may have a long, active and prosperous life, like the one this bird has.

That is also why he is called Eiye Oba, being the favoured bird for the power of the obases.

This bird is commonly known as the Bijirita: small, active and tireless, always full of vitality. It mirrors the character of Ogunda Leni, who is known among the awoses of Ifá as Ogunda Leni Orere (Ogunda grants the power of Orere to the person).

TO FEED YOUR SPIRIT.

You must seek out the palo caballero that grows on the guácima; there you must make paraldo with an osiadie, telling it what you want it for. Then take the palo caballero; you must take 7 baths with it, and from each bath you must mamu a small cupful. For each bath three little bundles are made before the decoction and tied with arique de yagua; all of that, that is, the residue, goes to a kutun, and at the end of the 7 baths an akuko is given. After this, two bottles of omi ilé ibu are sent for and poured into a full white basin; eyele meyi fun fun are taken, one is cleaned well, above all over the eyes, and eyerbale is given into that omi. Then for three days the face is washed with that water and it is poured back into the same vessel and goes to ilé ibu. (left out in the night air).

The man or woman for whom this Ifá comes out must receive Olokun from a babalawo quickly, and receive Orona as well. This path explains why Olokun wears about him a chain with 21 pieces of Oggún and a serpent, and a güiro of Ozain (Inshe) dressed with beads of Olokun and Oggún.

In this Ifá mention is made of loss of memory owing to the amount of knowledge that gathers in the mind. The spirit of the mind must be fed so that it may go on acquiring knowledge.

The path of the fox. (alarekereke)

When the world began, the animals did not know fat and they needed it, so they went to Agoraye, which was how Olordumare was known in that land. The delegation was headed by Kenku, the lion, seconded by Ekun, the leopard, and Alarekereke, the fox. Olofin gave them eta (fat) to share out among the other animals, but warned them to beware of Orun Aro, a primitive being who dwelt on the earth and who was in a form midway between men and animals. In those days Olofin had not yet sent men to the earth, and the animals were like men.

Kenku, who was the oba, called the animals together and told them that they must obey and guard the fat, since Orun Aro wanted to have it. The animals, however, did not believe there could be anyone different from themselves and paid him no heed. The first to take charge of guarding the fat was Ekun, but Orun Aro came and with his power enveloped him. By the time Ekun realised it, Orun Aro had already made off with part of the fat. When the other animals arrived, Ekun was shamed by everything they said to him and decided to go and live in the jungle. The same happened to Edun, the monkey, and he too went off to the jungle in shame. And so it went with each of the animals, who from then on became wild.

When Alarekereke’s turn came, the fox decided to consult Orunmila. He revealed to him the Ifá Ogunda Leni and told him what ebo he was to make. Alarekereke followed the instructions and placed himself under the tree with the greased chain. When Orun Aro came and tried to seize him, Alarekereke told him to eat the fat, but that he must tie him to the foot of the tree while he ate. So he did, and when Orun Aro was distracted, the fox shouted: «Here come the animals!». Orun Aro ran off, but being tied, he left his inso (hair) behind. Then Alarekereke, who was very cunning, ate all the fat. When the other animals arrived, he told them: «Orun Aro ate the fat, but I fought with him», and he showed them the chain with the inso. The other animals took him for a hero, but even so Alarekereke decided to go and live in the desert, where he has remained ever since, coming out only to lead his pack or band for the good of that land.

When he neglected the santos and Ifá for the eweses

In the land of Oganci there lived an awó named Ogunda Leni, whose power lay in his knowledge of the medicinal plants (ewe). He had, however, grown somewhat careless in attending to his Santos and to Ifá, for he believed that in knowing all the plants he was fulfilling his religious duties.

One day, while he was looking for plants to sow in his yard, Oggún appeared to him and asked whether there was any mokogua (alacrancillo) thereabouts. The awó Ogunda Leni thought to himself: it seems Olofin is putting my knowledge of the plants to the test, since Oggún himself comes to ask me about them. Coming out of his thoughts, the awó Ogunda Leni took Oggún to the yard of his house and said: «Look, here is the plant you are looking for. When you gather it, go and tell Olofin that I know and can find where all the plants are».

Hearing these words, Oggún answered the confident awó: «I do not come on Olofin’s behalf, nor am I going to see him. I was simply looking for this plant to make some baths my father ordered for me; he is a babalawo». To which the awó Ogunda Leni replied to Oggún: «I too am a babalawo, and my name is Ogunda Leni». Oggún paid him homage and, apologising, said: «I thought that, seeing you in the field gathering herbs, you were a herb healer, because my father, who is your equal both in oddun and in knowledge of the plants, is always at home attending to his religious duties and sends others to fetch plants. To Iban Eshu».

Ogunda Leni must consecrate his Oggún, because all his power rests in him.

The three counsels of Orunmila

Do not leave the road for the shortcut.
Do not meddle in what does not concern you.
Do not act on first impulse with violence.

There were once three men who had to go to the same place. The three agreed to travel together, but one of them had been read by Orunmila and had received counsel. Orunmila advised him never to stray from the main road, not to get involved in matters that did not concern him, and not to react violently if something happened to him.

This man had a son whom he had not seen since the boy was small. The three men set out walking and came to a place where the road split into several tracks. The other two men said to him: «Let us take this track, we will get there faster because it is shorter». But the man answered: «I will not follow you, I will keep to the same road», and the other two left him and took the track. After much walking, however, they lost their way.

The man kept to his straight road and reached his destination without mishap. Feeling hungry, he stopped at an inn to eat. There he noticed that in a corner of the inn there was a woman tied up. He also saw that the people in the inn were protesting at that abuse, but he said nothing and went on eating.

It turned out that the owner of the inn was the husband of the tied-up woman, and he had promised that the day someone came to his inn and did not protest at his conduct, he would set his wife free. The people protesting in the inn, however, knew nothing of that promise.

When the people in the inn came up to the man so that he would join the protest, he answered them: «I have no reason to get involved in that matter, it does not concern me». Then, when the owner of the inn heard those words, he untied his wife and congratulated the man.

The man went on his way to where his wife was. But on coming near his house, he saw a priest kissing her and flew into a rage, drawing a weapon with the intention of killing the priest and his wife. Yet as he drew close to the pair, he was startled to notice that the priest looked very much like him, and that his wife, full of joy, was saying to him: «Embrace your son; today he has been ordained a priest and has come to visit me».

The three counsels of Orunmila are the foundation of this oddun.

Better to be than to seem

There was a woman who lived alone and always kept the door of her house shut. When the milkman, the postman and others came, she would invite them in and sit talking with them, though without showing any real interest. In her neighbourhood everyone spoke ill of her because of this. Weary of so much slander, she decided to consult Orunmila.

Orunmila made osode for her and saw that her oddun was Ogunda Leni. He advised her to make an ebo and explained to her that it was better to be genuine than to keep up appearances. Then he asked her whom she had in mind to wound with an iron blade or a knife.

When Olofin took away the dove’s speech

The first to speak in the world was the male dove, to whom Olofin granted that virtue. Olofin, in order to test him, gave him the female dove, so that she might try to draw him to her purposes. And so great was her insistence that the dove accepted her intimacies. Olofin, learning of it, cursed him, saying: as long as the world is the world, you will say nothing but kukuru kukuru.

When ogunda leni was a trafficker in otí

Ogunda Leni was a trafficker in otí and drew so many complaints that they reached Olofin, who sent Elegbá to watch him. Elegbá informed Ogunda Leni that his enemies had denounced him before Olofin and that he was the one charged with watching him. Ogunda Leni made osode and saw his Ifá, and made an ebbó with akuko, eyele, igba, otí, igba of omi, igba of oñí and other ingredients. After making the ebbó he went out into the street and was arrested. He was brought before Olofin, who searched him and found that what he was carrying was omi and oñí, and so he cleared him of the accusation his enemies had made.

Through this oddun, Kaferefun Elegbá.

When they did not value ogunda leni

There was a man who was not valued in his town because of his patience and humility. One day he joined a society or group in which he had to live among people very different from himself, of quite other temperaments. He often had to put up with insinuations and slighting remarks, but one day he came close to facing a tragedy of grave consequences. Something, however, saved him along with another member of the group.

This incident left the man with feelings of insecurity, and much to think over. In time, as he walked down the street sunk in his thoughts and worries, he met an old man. The old man gave him three counsels and offered him encouragement. He also handed him a piece of protection to carry always with him, and told him: «When you feel lost or in straits, touch this piece I give you and call me. Though you do not see me, I will be at your side and will help you overcome your fears». And so indeed it was.

As time passed, that same group or society came to appreciate and value the man, understanding that he was a good, loyal and honest person. There came a time when they always counted on him to resolve the group’s problems wisely.

The path of Oshún and slavery

On this path, Oshún was the mistress of a territory where all the inhabitants were her slaves. One day Ogunda Leni came to this territory and Oshún named him her helper. Not long afterwards, however, Ogunda Leni returned to his own town and began telling everyone that in the territory where Oshún reigned he lived like a king. Hearing this, the people of his town decided to follow his example and set out for Oshún’s territory in the hope of bettering their lot. But as they arrived, one by one Oshún enslaved them.

The aroma tree and the enemy of the awó

In the kingdom of Ofa there was a king named Fode, known all around as a great ruler and a reputed babalawo. This awó, however, had many hidden enemies, even within his own court. One night Fode had a dream in which a trap was being laid to end his life in tragic fashion. On waking, he took up his okpele and submitted to a reading of Ifá, and Ogunda Leni, his own oddun, revealed to him a conspiracy against him and against his kingdom.

Ifá indicated that he must make an ebbó with an akuko (rooster), two adie (hens), one eyele (dove), asho pupua (a red powder), ekeri (ash) and aro lodo (wine), together with various aromatic herbs (rere). He was further instructed to take the ebbó to a secluded place, blow a little aguardiente in the name of his enemy and throw it down at a crossroads.

Fode followed Ifá’s instructions and discovered that his prime minister was the leader of the conspiracy. On passing through the crossroads, the prime minister stepped on the aroma and, as a result, contracted tetanus and died. The conspirators lost control of the government and were swiftly done away with. And so Fode remained king of Ofa, protected by the power of Ifá.