Ogunda Okana

The Two Hutias

The conga hutia and the carabalí hutia came to consult Orunmila. In the osode this Ifá came out for them: «Intori Ikú lowo araye» (the risk of ikú, death, comes from one’s enemies). Orunmila warned them: they must be very careful with Eyo (the maja snake), who wanted to eat them. He ordered them to make an ebo to be free of him. The carabalí hutia went back to Orunmila’s house and carried out the ebo. The conga hutia, for her part, decided not to return and made no ebo.

Days later, the conga hutia was eating the bark of a tree when she saw Eyo among the leaves, coming down to catch her. She forgot what Orunmila had told her: that if she met Eyo while up in a tree, she must not throw herself from it. Even so, she threw herself down, and Eyo caught her before she reached the ground and devoured her.

Later, Eyo found the carabalí hutia up in a tree and waited for her to throw herself down so he could catch her. But the carabalí hutia, having made the ebo and having listened to Orunmila’s advice, stayed curled up and on her guard in the tree. Eyo lunged at the branch where the carabalí hutia was, to seize her, but he fell to the ground and was smashed to pieces. So the carabalí hutia was saved from her enemy by her obedience.

In this oddun, the person must be careful with tall, thin people, since they may stand for their enemies.

When Ogunda Ko turned away from Ifá

In the land of Ofoni Wayeun there lived an awo named Oluo Okana Ofo, who kept turning away from Ifá and dealt only with the Orishas, who held control in that land. Everyone there lived more or less well, but they were adrift, because they did not concern themselves with attending to Ifá, and the secrets of that land were being forgotten.

Oshanlá, troubled, saw that her son, the awo Oluo Okana Ofo, had strayed from the path of Ifá. One day she decided to go to the land of Bayeleri Ifá, where another of her sons lived, named Oluo Ogunda Awo Aye, to see how she might help change her other son’s way of life and drive the disorder out of the land of Ofoni Wayeun, so that it might be lived in with more blessings (iré, good fortune).

Oshanlá set out, striking the agogó and singing: «Oshanla Bioshe Iya Alagba Sokun Ori Awo Oluo Ogunda Awo Umbo Ofoni Loshe Unlo». At that moment Oluo Ogunda Awo Aye heard her and came out to meet her, paying her respect (foribale). Oshanlá explained that she had come to show him what was happening in the land of Ofoni Wayeun, where her other son, Oluo Okana Ofo, lived, and how he and the other Orishas had forgotten Ifá.

Oluo Ogunda Awo Aye, on seeing this Ifá, said: «This is happening because all the orishas have granted Oluo Okana Ofo so much power and so much ease in solving people’s problems and living comfortably without paying attention to Ifá, that now he wants to know nothing of Ifá or of his brothers».

He then said to Oshanlá: as his mother and mine, you have to save him, but first we must seek out Osun so that the two of you may rescue him and the land may become what it was before, a land of Orishas and of Ifá. So they took two white eyele meyi and set out in search of Osun, sprinkling ori and efun as they sang: «Iya Dimu Baba Dimu, Efun Ori Osun Moyubale Awo Aye Oshanlá Iyalagba, Osun Kaluku, Osun Dide».

Osun, who was resting against an iki moruro, rose when Oshanlá and Oluo Ogunda Awo Aye arrived and told them: «Let us go to the land of Ofoni Wayeun to save Awo Oluo Okana Ofo». But first, take from this iki (gourd), and he turned to an iki of carolina and said: «This brew will serve you to save him».

Oshanlá then gave ashe fun fun (white powder) to Osun and they began to walk until they reached the land of Ofoni Wayeun. They were received by Elegbá, to whom Oluo Ogunda Awo Aye gave eko (corn pudding) and akuko (rooster), and Elegbá told them: «There you will find Awo Oluo Okana Ofo, surrounded by all the Orishas and egun». When he saw Oshanlá, he paid her respect (foribale) and embraced her, and she said to him: «My son, we have come to your land to help you out of your disorientation (ofo).

Though the Orishas are a power that Olofin granted to the earth, the greatest power is that of Ifá, which lets you live on earth in happiness». Oluo Ogunda Awo Aye then seated Awo Okana Ofo on an apoti (stool) set upon erururu (ash) marked with Ogunda Ofo and Osun, and Oshanlá and Osun stood at his side. Oshanlá covered him from head to foot with asho fun fun (white cloth) and Osun gave him ashe fun fun.

Next, Oluo Ogunda Awo Aye took two adie fun fun (white hens) and placed them on the head of Awo Okana Ofo, praying: «Ori Etie Agbani Boshe, Ori Oye Niboshe, Eri Awado Ori Iré Enifa Awo Ori Aye Iré Umbo Ofo Alaguao«. He then gave the hens to Oshanlá and to Orí, singing: «Oshanlá Adie Lafishe, Ori Unsoro Ofo, Awo Oluo Okana Ofo Ori Ladide».

He opened one of the hens along the breast and passed it over the whole body of Awo Okana Ofo, smearing him with the blood. The shadow of disorientation (ofo) drew away, and he then took the eyele (the two birds) and Oshanlá began to shake in convulsions, singing: «Sarayeye Bakuno, Ofo Osha Latigua«. With the birds he cleansed the body of Awo Okana Ofo and of all the orishas present, and the shadow of disorientation withdrew. He then made an offering (laseyele) to Osun, singing: «Baba Osun Ladide Ni, Awo Oluo Okana Ofo Kayewo Eninifa».

After that he cast herbs over the body of Awo Oluo Okana Ofo. He took one of the hens and added to it eku (bush rat), eja (fish), awado (toasted corn), ori (palm oil), efun (white powder), oñí (honey), otí (rum), and placed it all inside the hen. He said to Elegbá: «Take this to the nigbe (burial ground) and set it at the foot of the araba (the altar tree) and call all the egun like this: ‘Adie Egun Baoshe Warawara, Araba Ayio Wara Wara, Adie Egun Baoshe’».

Then he poured out orí (palm oil), efun (white powder), oñí (honey), otí (rum), eku (bush rat), eja (fish), orí (palm oil), oye (coconut shell powder), eru (charcoal), obi (kola nut), kola (kola), which he had upon the head, and made of it erupin keke (a kind of bundle) with asho fun fun (white cloth) and gave it to Awo Oluo Okana Ofo. He raised him up, covered with the asho fun fun, the asia and the erupin, and sang to him: «Awo Iré, Gbogbo Osha Ladide, Awo Oluo Okana Ofo, Awo Iré Leni Ifá».

When all the Orishas heard this, they lifted their heads and saw how the shadow of disorientation (ofo) went ahead of Oshanlá and Osun, who went ahead of Awo Oluo Okana Ofo. They carried the Ifá of Awo Oluo Okana Ofo. They set out toward the way out of the land of Ofoni Wayeun, where Awo Ogunda Awo Aye sang: «Oshanlá Ifá, Iya Alagba, Orishaoko Iya Alagba, Akatioke Morunla Yeo. Awo Irere, Awo Ifá, Abeni Osha».

All the orishas bowed at the sight of something so great and paid their respect to Orunmila. On reaching the entrance of the land of Ofoni Wayeun, they hung the erupin at the gateway and planted the asia high there, singing: «Baba Olofin Dide Iré, Omo Awo Oluo Okana Ofo, Baba Olofin Oda Falashemi». Awo Ogunda Awo Aye and Awo Oluo Okana Ofo offered an adie to their Ifá together with Osun, both of them covered with ewe carolina (herbs).

So it was that all the Orishas came, seeing that disorientation (ofo) had left the land of Ofoni Wayeun, and Awo Oluo Okana Ofo was consecrated to all the Orishas, and to the children, in that new secret. Iré (well-being) returned to that land. Oshanlá then said to Awo Okana Ofo: «Osha is very great and resolves many problems, and you cannot turn away from it; but neither can you ever part from your greater secret, which is Ifá and Osun, the only ones who can defeat ofo.

This secret we have given you will serve you to drive the shadow of ofo away from each person of this land, every time ofo tries to enter this land of yours. By virtue of the strength it was given here, it will always want to come back and rule this land». Oshanlá gave her blessing to Awo Oluo Okana Ofo and to the land of Ofoni Wayeun.

Where Orunmila left for his own land

Path 4

In the land of Odulañeke there lived a son of Orunmila named Maki awo. He was a very conceited man, for in that land there was a great power of egun and Omologu that ruled over it. There were times when Maki awo trusted that power to solve the troubles arising in the land more than he trusted the consulting of his own Ifá.

That power of Omologu, the spirit that directed it, was called Okamaya, and it was a very strong prenda that held great control over Maki awo. He always offered it sacrifices of akuko and called it with this chant: «Okamaya Omologu Ke Teteku Aye Akuko Wenilo Wenilo». That power would come out and wrap itself around Maki awo, and he no longer counted on Ifá for anything in that land.

When Orunmila learned of this, he decided to go and see his son to find out whether what he had been told was true. On arriving, he saw his son feeding his prenda, so absorbed in the ceremony that he did not notice Orunmila’s presence.

Coming in, Orunmila saw that his Ifá was covered in cobwebs and dust, plain proof that it had not been used or fed for a long time. Orunmila then broke into weeping and called upon Olofin as he sang in sorrow: «Orunmila Soku Soku Laye, Oludañeke Inle Suale, Mokio Ifá Walemare, Awo Awa Inle Mokio Ifá, Mere Alado Oddun Koye Kofidenu».

Orunmila then left that land for his own and withdrew his support from his son. Instead, the Oddun sent Orun to take command of that land, and Okamaya could no longer hold all that power, so Maki awo began to face hardship.

Maki awo had a brother named Awo Benide, who lived in a land near the land of Orodokun. On learning that his brother, Awo Maki, had lost his power, he went to visit him and told him: «My abure, this has happened to you for having pushed Ifá into second place, without recognising that, for all the power of your prenda, the greatest thing you had was Ifá».

Maki awo broke down in tears and prostrated himself before his Ifá, and when the osode was made, the Oddun Ogunda Ko came out, in which Ifá told him that darkness was his kingdom. Awo Benide said to his abure: «Everything has a remedy, for Ifá is great and merciful. You must offer an akuko to Eshu so that he may carry the message to Orunmila in his land».

So he did, but Orunmila would not come, so they had to feed his Ifá and beat the aran akaran, the great drum of Ifá. They invited 16 awoses from other lands and, together with Osun, they danced for Ifá and called upon him with this suyere: «balimo Ilemi, Balimo Ilemi, Ifá Wakini Orunmila Kankan Ifá«. They then lit the lamps that Osun held, and when Orunmila heard that sound and saw those lights in the land of darkness, he said: «Let me see what is happening in the land; it seems they are working with Ifá».

When Orunmila returned to the land of Olodaweke, he saw how his son fed his Ifá, the sun, the moon and the earth, singing: «Olorun Inle Awo, Inle Oguere, La Oshura Ire Awo«. After feeding it, Maki awo would kneel and sing: «Orunmila Odara Bara Boniregun, Enimin Maya La Kunfele Ifá, Enimin Maya La Kunfele Ifá«.

Orunmila took pity on his son and laid his hand upon his head, saying: «Orunmila Kobao, Oddun Koye Kofidemu Aye Ilemi Oddun, Iré Aye Awo Odara». He came back to live in the house of his omo, and all the awoses present sang to him: «iré Iré Orunmila Yoba Iré Iré«. So the power of Ifá returned once more to the house of Ogunda Ko, and he learned that, for all the powers an awo may hold apart from Orunmila, none is greater than he.

When Olofin lived apart. (The sambo)

Olofin lived apart because humankind wished to know the secret of how they had been born, and nobody knew with whom he lived. The people heard tell of Aum Akarin Awo, who lived in the land of Miyanile, and the leaders set out for that land. On arriving, they met Aum Akarin Awo, who revealed this Ifá to them and told them that not all things were to be known and interpreted by everyone.

He explained to them that the only one who could help them was a wise man named Iña Arakaro, a son of Obatalá, who lived nearby, beneath a great tree in the forest.

Orunmila instructed them to make a sacrifice and give a goat and a rooster to Eshu, so that they might be guided without trouble, since in that place there were many shadows of egun that left people paralysed. He told them that on arriving they should hand Iña Arakaro the ishu peludo and speak with him. So they set out, singing: «iña Arakaro, Ashe Ni Orunmila, Mokueo Eshu Ñayale Eni Abuken Ñayale».

When they arrived, Iña Arakaro received them and they handed him the ishu peludo and explained what they wished to know. He undertook to help them. Iña Arakaro then went to the house of Olofin, and seeing him so strange, and needing someone he could trust, Olofin hired him to work in his house.

Little by little, Iña Arakaro won Olofin’s trust and discovered that Olofin’s wife was named Arakun Loshe and was a wondrous being, always covered with asho fun fun, who never appeared in public beside Olofin. Iña Arakaro began to gather the secrets Olofin kept, so as to share them with the people of the land of Miyanile and let them know the whole truth.

But Ikan Eyo Titobiyu, Olofin’s great secret, had been watching him without his knowing, and went and told Olofin everything. Olofin took a chain and wound him in it as he sang: «eni Olowo, Eni Sese Orun Olokun, Iña Arakaro, Abukenke Eru Wawa».

Olofin left him a slave. One day Aum Akarin Awo, who was charged with feeding Olofin’s great secret, went to his house to bring food and saw the sambo bound with a chain. He asked Olofin to pardon him, saying he had only wanted to teach his children. He proposed consecrating him in the great secrets so that he would not lose his intelligence and would not forget what he had learned in that house, but it would serve him alone, since whenever he tried to teach it to others, the things would slip from his memory.

They brought him and made him kneel before Olofin and Orun, and gave him agada. Aum Akarin Awo took an etu dun dun and began to cleanse him with it, then placed it on his head together with Orun and Olofin, singing: «Ori Layeo, Awo Abere Ori Oboni Layeo, Iña Arakaro Olele Egun Ikú Lode Ashe Arun».

The great shadow of Oboni Ikú Orun then covered the head of Iña Arakaro, and the light of knowledge came upon him. At that moment Obatalá, who had had no word of his son for a long time and had heard the chant, drew near to them. Seeing his son kneeling, he laid his hands upon his head.

Aum Akarin Awo, by Olofin’s command, took 24 eyele fun fun and placed them on the head of Iña Arakaro together with Obatalá, singing: «ori Akalekun Obatalá, Baba Eye Eyele Lagba Boremu, Obatalá, Baba Eye Eyele Lagbagbe Fareo».

Obatalá blessed his son, who rose with his ori tutu. Aum Akarin Awo told him, however, that he still had to meet Oyá, who is his iya (mother), so that she might confirm him. He took 9 brown eyele and 9 aparo, and all knelt to call upon Oyá, saying: «iyanza Akarashola Moni Gbogbo Loya, Ebi Osha Iya Moyakuao».

Oyá showed herself and sang with her agada: «Oyá Iya Omo Abuken Obini Yigui Yigui, Omoni Obon Ikú Ori Bamban Logua».

Aum akarin awo then gave her the 9 brown eyele and the 9 aparo, touching different parts of the body of iña arakaro awo oboni with the eye, the blood, while they sang: “ Oyá Ara Layelewo Aparo Ni Eyele Layeie Wo.”

He then seated him in the odo (the river) and took off the chain. Aum Akarin Awo gave Oyá asho mesan and she began to cleanse the body of Iña Arakaro Awo Oboni Ikú, and he began to move his body more freely. Oyá wrapped the eyele and the aparo in the asho mesan and carried them off to bury them at that araba.

In this way Iña Arakaro Awo Oboni Ikú was consecrated in all the secrets, but for his own use alone, for he stayed on living in Olofin’s house guarding his secrets, while the people were left without learning what they wanted to know.

The respect between Shangó, Oyá and Oggún was born

On this path, Oyá kept up a constant war with Shangó. She used a long, heavy machete, but she handled it badly, which drew Shangó’s mockery. Oggún, for his part, was also waging a fierce battle against Kabiosile. He used 9 small sabres that proved no match for Shangó’s headlong attacks; Shangó not only beat him, but mocked him too.

By chance Oggún and Oyá met, came to know one another, and spoke of their situations. They concluded that their common enemy was Shangó. Going deeper into the details of their respective wars against him, out came the mockery they suffered and the reasons why they could not defeat him. They decided to exchange their weapons.

Oyá handed her heavy machete to Oggún, while he gave Oyá his new sabres, called scimitars. They parted, and soon afterwards Oyá met Shangó, who attacked her at once.

This time, unlike other times, Oyá wielded her 9 scimitars with the speed of the wind and struck Shangó so hard that he, startled and appalled, fled with no course in mind. In his flight he stumbled upon Oggún, who had recovered somewhat from his defeat.

Oggún resolved to take his revenge and attacked without mercy, and Oggún, raising his giant machete, not only defended himself successfully but drove Shangó back. Convinced that his enemies had grown strong, Shangó made a pact with them, and from that time Shangó, Oggún and Oyá respect one another.

On this path, Oyá carries 9 sabres as a symbol of the peace between herself, Oggún and Shangó. Oggún carries a machete.

When Obatalá indulged his daughter Oyá

On this path, Obatalá was Oyá’s father and indulged her greatly. Because of this she went into the domains of the other orishas and did as she pleased, killing and committing every kind of mischief. After each escapade, Oyá would go and rest, sitting on the trunk of a sea-grape tree, savouring what she had done.

Elegbá, Oshosi and Ashikuelu took upon themselves the task of seeking her out and putting an end to the harm Oyá was doing. They took on this charge because the other orishas had brought their complaints about Oyá’s deeds to Obatalá, who paid them no heed, so much did he love her.

One day Elegbá, Oggún, Oshosi and Ashikuelu set out determined to catch her by any means. In their search they found her seated, after another round of mischief. Oyá was on a sea-grape trunk and, after a great struggle, they managed to overcome her. They bound her with a rope and a chain, and so she was held prisoner.

From that moment on, calm reigned all around thanks to Elegbá, Oggún, Oshosi and Ashikuelu. Ashikuelu then suggested putting a mask on Oyá and taking her to Obatalá, since they had tried everything to fight her and had not been able to defeat her. When they came before Obatalá, Ashikuelu removed the mask, and before the eyes of Obatalá and the rest, Oyá’s face turned into death itself.

In this Ifá secrets must be kept, since they could be revealed. Oyá carries a mortar of sea-grape wood. The warriors must be received in full.

How Ogunda ko was able to take up the power of Awo

In the land of Eni Iayo, Shangó had a son whom he took to be consecrated to the great power of Ozain and Olokun, the Eni Boshe. Babani Boshe was protected by Shangó, and had a son named Adele Eni Ifá, to whom the spirit of his grandfather was granted from birth. Clever though he was, for Ifá he was somewhat slow. Babani Boshe came to Adele Eni Ifá and reminded him that he had to call upon the Egun of his grandfather, who had given him that name, and told him: «Take three jío jío, three young eyele, three osiadie and this speckled rooster, and while you are writing Ogunda Ko, you must pray: ‘Sabamba Eni Ifá, Egun Ni Lorun, Ibadenu Kalekun, Osha Ni Lorun.’»

Adele Eni Ifá followed the instructions and cleansed himself with the jío jío, calling upon the Egun of his grandfather. He then cleansed himself with the chicks and prayed: «eni Bawa Ni Oni, Osiadie Babami Ni Lorun, Loremi La Nire Eni Ifá Ogunda Ko Mayagua Eye Ifá.» After that, He Cleansed Himself With The Doves And Prayed: «eyele Ni Bagua, Egun Wayole, Babada Eye Eyele Baba Egun.»

The spirit of his grandfather then cleansed him and he felt better. On taking up the rooster, he called upon Elegbá and Shangó, and prayed: «ogunda Ko, Iya Beboni Awo Eni Boshe, Anoni Ifá Osha Ni Laye, Elegbá Osha Ni Laye, Shangó Eni Baye, Ibayo Ibaye Tonu Olorun Eni Bagua Bofun Adolerun.»

He then gave the rooster to Egun together with Elegbá and Shangó. Adele Eni Ifá, Ogunda Ko, began to grow, but he was slow in the matters of Ifá. He set out to seek guidance, following his mother’s bidding, and met Oggún, who granted him the intelligence and the strength to live, though not for Ifá.

When Adele Eni Ifá prayed: «eni Baye Ni Lorun Babanla, Egun Ni Baba«, the Egun of his grandfather appeared to him and presented him before Shangó, granting him intelligence. For this, he prayed to the head with coconut (obi mola), obi, ero, kola, canutillo, romerillo flower, passionflower and siempreviva. He placed the macuto on his head and handed him three jío jío, praying: «Ogunda Ko, Moyeri Ni Awo Oggún, Na Nira Bori Boshe.»

Oggún stood before him with a lit itana, took the macuto off his head and made him a secret with Oggún Onire, awo eri Ifá. He bathed him with the herbs of Obatalá and coconut water, and told him: «My son, go on along your path; you will have a good head for Ifá.»

He came to the land of Ori Iaye, where there were different writings and secrets of Ifá. Protected by the Egun of his grandfather, he was let in and sworn, but they sent him on to Obatalá so that he might receive all the things of Osha. Obatalá received him well, and when he came back he was already a different man.

Eni Ifá Bagua then said to Shangó: «Write here Ogunda Meyi, Ogunda Ko and Okana Meyi» and prayed: «obali No Fermi, Barun Ori Boshe Babanla.» He cleansed him with an abo, and there was a circle of every colour. He gave him the abo keke, osiadie, jío jío and akuko, and poured all the blood upwards. They swore him in with the spirit of his grandfather, and while Shangó was eating, he prayed: «eni Bagua Iaye, Egun Ni Mafun Orun, Iaye Shangó Ni Osha.»

When they cut the hair to sacrifice the abo, this was said: «ñaquiña, Ñaquiña, Belekun Lordeo, Abo Belekun Lordeo, Egun Nayire Olordumare.» And on driving in the blade, this was said: «egun Eye Ni Lasheo.» They sacrificed all the animals, but before covering Shangó, he took various herbs and cleansed and bathed Ogunda Ko. Those herbs were: majagua, jiqui, guayakan, palo carbonero, palo Ramón, álamo, and he said: «sarayeye, Belekun Magua, Sarayeye, Belekun Magua, Olordumare.»

He gathered up the herbs and offered him three eyele, lifting the bondage from Ogunda Ko and giving him the knowledge of Ifá: «ariku Maye, Ariku Maye, Eni Ifá.» And for Osha: «ariku Maye, Eni Osha.» All recognised him as awo. Olofin then said: «tonti Ni Oshe, Itana Bo Ifá, Eni Bagua, Osha Ni Lordeo.» And so he became a Babalawo.

When Oyá led a life of sexual excess

On this path, Oyá led a life of sexual excess, and so much was said of it that word reached her father, Obatalá, who said in annoyance: «my daughter is innocent of everything humankind accuses her of». As the rumours persisted, one day Obatalá called Elegbá to watch over Oyá, and then called Oggún and Shangó as well, to watch his daughter and report to him on her conduct.

Elegbá, Shangó and Oggún began to watch her and saw her in an intimate encounter with a stranger. Caught unawares, Oyá turned into a skull.

The person leads an unrestrained sexual life because there is an egun driving them to that life.