Osa Meyi

The path of the contemptible one

TRANSLATION OF THE PRAYER:
«The knot arrives to face the knee», «the road reaches the tip of the rock and is lost». These were the awo who made osode for yewere (the contemptible one), on the day he was flogging ijegbe and ejegbo; they told him he should flog no one else, but he said he would carry on flogging them and the others.

Yeweye was a man charged with collecting the tributes of the town of Ile-Ife for the king of Ife. One day, while visiting the babalawos of Ijegbe and Ejegbo to collect those tributes, he consulted with Koro de Oju Oroku opin (the knot arrives to set itself before the knee and finishes it off) and Ona de Ori Apata Poruru (the road reaches the top of the rock and is lost). They advised him not to punish the towns of Ijegbe and Ejegbo, but he decided to do so anyway and flogged them.

When he returned home, he found his whole family lying on the floor, struck down by illness. Once again he went to the babalawos, who asked him: «Tani Yewere baja?» (what is the contemptible thing you mean to fight?). They told him that unless he performed an ebbo, he would not be able to overcome the situation. Yewere made the ebbo with two hens, obi kola mesan, a black hen and a rooster. The babalawos came and recited Ifá for him in this way:

«A le Ikú lo lode ile yi Yewere, iwo lona Ijegbe na Ejegbo re pelu. A le arun lo lode ile yi loni Yewere, iwo lona Ijegbe na Ejegbo remo Yewere.»

(There may be different variants of this part of the Ifá, but the general message is that Yewere had to be reconciled with the towns of Ijegbe and Ejegbo in order to overcome the death and illness that had struck his family.)

TRANSLATION:

We drive death away so that it leaves these lands. The one who despises you is someone who is flogging Ijegbe and also Ejegbo with his contempt. We drive the epidemic away so that it leaves these lands today. The one who despises you is someone who is flogging Ijegbe and also Ejegbo with his contempt, and knowingly so.

The consecration of Orunmila in obe

In the early days of the orishas, Oshagriñan was in charge of inspecting the work of the alaguede at the forging of ada (knives). Together with Oggún, he had founded a secret society called Balogun, whose members were the only ones permitted to use the knife. In this society, secret and rigorous ceremonies were held to test the courage and endurance of the initiates, who had to prove their worth in order to be recognised as Omo Agada (children of the strong knife).

Oshagriñan had a son named Talabi, who was Omo Agada. He fell into a dispute with Iyalashe, the Ayaba Aye of the kingdom of the infernal spirits, and, using an ada, killed one of Iyalashe’s children. As a result, Iyalashe declared war to the death upon him. Talabi was forced to take refuge in the house of Orunmila, who in those days was called Osa Meyi, and at that time Orunmila was not Omo Agada.

Orunmila protected, sheltered and fed Talabi, and also made him invisible by means of an ebbo. On seeing Talabi’s ada, Orunmila said to him: «You must give me the ada as a keepsake of our friendship». Talabi, however, replied: «That cannot be, for it is the emblem of Egbe Balogun. To give it to you, we must consult Oggún, Oshagriñan and Obatalá, so that they may swear you in as Omo Agada».

Orunmila consulted his Ifá and saw Osa Meyi. Ifá told him that he had brought the fire of war with him and had to perform Kuana Odu Paraya Nawa because of his conflict with witchcraft.

Orunmila summoned Oggún, Obatalá and Oshagriñan to carry out the ceremony. When they learned what Orunmila had done for Talabi, they made everything ready and washed the agada for Orunmila. They took him to a joro joro (a sacred place), stripped to the waist, while Oggún fanned the embers of the forge. Obatalá lit Itana Medilogun and they knelt Orunmila down before the joro joro.

The head of Egbe Balogun, who was Olofin, arrived with his retinue made up of the Meyis of Ifá, each one carrying his Itana, and they began to sing and perform the ceremony. «Emi Tombelere Okun, Emitembelere Okun, Baba Ejiogbe Ifá Biotiti, Emi Tombelere Okun».

Then Baba Ejiogbe stepped forward and recited his oriki while pouring hot wax over Orunmila’s back, singing: «Ifá Odara, Emi Odara Moyukayo Mama Ñankerepo». One by one, the Meyis came forward and poured their wax over Orunmila’s back, intoning their respective chants, until Oragun arrived. When the ceremony was over, they lifted Orunmila up, for he had endured the supreme test with strength and courage, proving himself a worthy Omo Agada. They then took him and bathed him with omiero of Ewefa, and his asho was laid in the joro joro. Irete Kutan closed the grave.

Oggún took up his agada and challenged Orunmila to combat, though at first he refused. In the end he accepted, and as the fight began, everyone intoned: «agada Mosarao, Agada Mosarao, Orunmila Loda Obe, Agada Mosarao».

Orunmila let his agada fall as a sign of respect towards Oggún and Obatalá, who were the true owners of Agada Osha. From then on it also belonged to Orunmila, and he and his children became Omo Agada. Afterwards they all embraced and held a feast in which Oggún, Orunmila and Obatalá took part. So it was that Orunmila was initiated into Egbo Balogun, and ever since, Orunmila swears in all his children in the same way, and it is there that their agada is handed to them.

Whenever this ceremony is performed, it is important to offer Adie Meyi to Obatalá, since in the ceremony Obatalá represents Olofin.

The birth of the red blood cells

At the beginning of creation, when Ara Ikú (the spirit of the skeleton) had formed the structure of the human body by mandate of Olodumare, three principal spirits descended upon it under the leadership of Ogunda Meyi: Olori (the spirit of the head), Ipari (who controlled the limbs) and Ipejéun (who regulated the viscera). The body, however, had no strength to move, even though it had blood. Then, when Olodumare charged Osa Meyi with completing the work, Osa Meyi created a sphere called «Eje Oruko Bale» and introduced it into Ará’s blood. At once the blood turned red and Ará gained the strength needed to move. Ever since, the Eiye is what grants life both to living beings and to the Orishas and Oshas.

This Oddun of Ifá, by Osobbo Intori Arun, may speak of blood problems of greater or lesser gravity, from anaemia, diabetes and hypoglycaemia (low blood sugar) to leukaemia.

Where the dove made Shangó ill

Shangó, known as Alufina Akakamasía, lived in the land of Onibú Odé and was feared and respected by all. Even so, he had many hidden enemies who wished to be rid of him. One of his confidants, named Gbonkó, was among those hidden enemies and longed to usurp the rule of the land of Onibú Odé. Knowing Shangó’s weakness for doves, Gbonkó prepared an afoshé and blew it over the birds, bewitching them.

When Shangó ate one of the doves, he fell gravely ill. He sent his servants to take him before Orunmila. During the Ossodé, Ifá revealed what had happened, and Orunmila told him: «Ifá says you have eaten food that has done you harm because of an afoshé that was cast upon it. Do not eat that kind of food again, and set a guardian to eat it for you. You must also make an orubó with Akukó Meyi Fun Fun and a bundle of Mariwó, to be placed on the road your enemy walks». Shangó followed every instruction, and when Gbonkó passed that way, he stepped on the ebó and died.

Then Alufina Akakamasía called his most faithful servant, who was Ogún, and appointed him guardian so that he would eat the Eiyele sent to him, since Ogún had the power to protect himself against sorcery and nothing could harm him. Ever since, Ogún eats the Eiyele in Shangó’s stead.

The awó must never eat food sent to him by outsiders. He should offer it to Elegbá, asking him that if there is anything harmful in it, it turn back against whoever sent it. They try to kill him by sending contaminated food.

This path establishes that Shangó does not eat doves; these are offered to Ogún (the horns that rest in Shangó’s sopera (lidded tureen) are placed on a plate and offered to him).

The king’s shame

A king used to visit Oke and send him off on errands so that he could steal the best produce of his harvest. Oke realised he was being robbed, but did not know who was to blame. One day he decided to go and see Orunmila and told him what was happening. Orunmila instructed him to offer Eku, Eya, Epo and Awado to Elegbá.

Oke went away at ease, intent on catching the thief. Eshu visited Oke that night and revealed the whole truth to him. The next day, when the king arrived and sent Oke off on an errand, Oke turned back and hid. When the king was gathering the ears of maize, Oke caught him by surprise with a lasso and captured him. The king, shamed, handed over his crown to him.

6.- STORY OF THE THREE OBSTACLES.

THE STORY OF BABA’S JOURNEY AND THE THREE OBSTACLES ON THE ROAD, WHERE HE COULD HAVE LOST HIS LIFE AT THE THIRD OBSTACLE.

FIRST OBSTACLE: Elegbá, disguised as an old seller of epó, pretended he could not lift his board, smeared it with epó, and Baba had to turn back to change clothes.

SECOND OBSTACLE: Obatalá saw a child standing on a walkway with deep mud below, and the child was afraid to go on. Obatalá went to help the child and lifted him up, but lost his balance and both fell into the mire, and Obatalá had to turn back once more to change clothes.

THIRD OBSTACLE: As Obatalá drew near the land of Alafia, where his son was king, he saw the king’s white horse tangled up, and as he went to free it the soldiers arrived and wanted to kill him, because there was an order against whoever had stolen the king’s horse.

Obatalá, the mother of Shangó, was going through hard times and decided to consult Orunmila. He suggested she go to the house of her son, who was king of a land. He also advised her to make an ebó with an ear of maize called chireba before setting out for Shangó’s house. He warned her, however, that she would face three obstacles on the road, but that she must press on without protesting or saying a word.

Baba Obatalá set out on the journey and on the way met Eshu disguised as a charcoal seller, who asked for help lifting a sack. When Obatalá went to help, Eshu filled her hands with charcoal and stained her. Though she wanted to protest, she remembered Orunmila’s advice and kept silent.

She went on her way and further along met Eshu, who was drinking palm oil over a board, and he called to her, saying: «Old woman, help me lift this board». And when she lifted it, it all spilled over her. Baba Obatalá was about to protest, but remembered that she must not. She changed the cloth she was wearing and went on her way, carrying the ear of maize under her arm through all the bush. In those days there was a great scarcity because of the drought, for it had not rained for more than twelve years.

Shangó had lost his horse, and it had wandered deep into the bush. As Baba Obatalá passed by, she saw the horse, and since she was carrying the maize under her arm, the horse followed her, meaning to eat it. It followed her so far that they reached the place where Shangó’s soldiers were stationed. On seeing her, the soldiers were startled and bound her to take her before Shangó, who was seated on his throne. On seeing his mother, Shangó rose and turned somersaults until he came to the feet of Baba Obatalá. Then Shangó ordered the soldiers to release her, for she was his mother and he had not seen her in many years. Shangó had a house built for her, and from that moment Obatalá has riches, and Shangó’s necklace is patterned in red and white, whereas before it was only red.

The king’s favour

Orunmila was in a town to which many people came to consult him, which caught the king’s attention. The king decided to find out who this man was, and was told that he was Orunmila, a diviner.

The king ordered him to be brought and had him shut in a room to put him to the test. The king set six kola nuts and yams before Orunmila. Then Orunmila told the king that a great war was coming in which he could lose his crown, and that to avoid any trouble he must make an ebó with the same items he had placed in the three baskets, adding the derecho (the ritual fee).

The king replied that he would do nothing, and that Orunmila was an opportunist. Not long after, a season of war came and the king took fright. A woman of the town called it to his attention, reminding him of what Orunmila had told him.

The king ordered Orunmila to be brought again, and he told him he had to make an ebó with 100 doves and 100 hens, 100 kola nuts, 100 yams and 100 coins in order not to lose his crown.

The king made the ebó and the next day everything grew calm. Full of joy, he went to Orunmila’s house, and Orunmila reminded him that although he was king, Orunmila was a king too. And that without Orunmila there would be nothing and no one able to help him.

The cotton plant and the furrow

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The cotton plant and the furrow were in difficulties because of their enemies, who would not let them prosper. So the furrow went to Orunmila, who prescribed a rogación with 2 doves, 7 needles, ashes, cotton and owo la mello. From that moment on, they began to prosper.

Their enemies tried to halt their progress and went to mother water to ask her to rain gently, so that the furrow could not advance. Their attempts came to nothing. Then they tried to make it rain heavily, but the water benefited them. Seeing themselves defeated, they went to the sun in the hope that its heat would destroy them, but it did them no harm either. Then they went to the birds, but the furrow had made an ebó with the needles, so when the birds tried to peck at it, the needles put out their eyes and they could not overcome it.

The path where Oyá saved Aggayú

When Aggayú was being pursued by his enemies and found himself in desperate straits, Oyá intervened and threw her nine-coloured cloak over him.

When Aggayú’s enemies passed close by him, they mistook him for Oyá and stopped, wondering where Aggayú had hidden. From that moment on, in gratitude towards Oyá, Aggayú began to wear a nine-coloured cloak.

A woman will save you from a great danger.

The cotton plant and the birds

Olodumare created the universe and Obatalá, who in turn created man and passed on to him part of his influence, will and intelligence. When Obatalá came down to earth, which is one and sixteen at once, the cotton plant had the honour of clothing him because of its softness and whiteness. Obatalá appointed it as his principal garment, fulfilling its mission of wrapping him constantly, since Obatalá could not expose himself to the elements nor bear the heat and glare of the sun.

Shenuggo, the cardinal bird, wished to proclaim himself king of the birds on the strength of his beauty. He was willing to give up his crown and one of his beautiful feathers in order to outshine Agbeyami, the peacock, the quetzal and other birds of fine plumage, longing to enjoy the same glory the cotton plant had in clothing Obatalá. Since he could not attain so high a distinction, he gathered the other birds to devise a way of destroying the cotton plant once and for all. They went to Olorun, to the moon, to the wind and to the waters, so that these might annihilate the cotton plant.

The cotton plant watched in astonishment as the worm Lokare damaged its roots, as the fierce heat of the sun tormented it by day, as the heavy rain tried to destroy it, as the strong wind tried to tear it up by the root, and as the icy moon tried to kill it with cold by night. The next day the cotton plant went to Orunmila’s house, and he made it a reading and saw this Ifá. Orunmila told it that its enemies were trying to destroy it out of envy, and prescribed a sacrifice with its white cloth and two white hens, ordering it to be laid as an offering on the road Obatalá walked.

At midday, as Obatalá came down from the hill, he stumbled upon the sacrifice and stained his clothes. Annoyed, he asked: «Who dared put this filth in my path?». Elegbá, who was nearby, told him: «Baba, that is a sacrifice». At that moment the birds passed by and told Obatalá: «It was the cotton plant».

Obatalá, angered, set off in search of the cotton plant. But the plant, who had been warned by Orunmila about the great betrayal of its enemies, came out to meet him and knelt before Baba, saying: «Baba, it was I, Ou, who put the sacrifice in your path by order of Orunmila, to free me from my enemies».

Obatalá, still annoyed, replied: «You have no need of sacrifice, you have no enemies. You are noble, good and honest». Ou explained: «As the soft white mantle that clothes my owner and all creation, the birds joined together to end my life», and told him everything they had done against it. It added: «Those wicked birds dared to devour all my children».

Obatalá said: «That is why yesterday I felt such heat, and then a heavy rain fell upon the earth, the wind roared fiercely and I felt such cold in the night. I bless you, my child. You did well to go to the house of Orunmila, and never again will the birds offend you or cause you the least harm without suffering my punishment harshly».

When the birds tried to peck at the children of the cotton plant, they were struck blind and fell to the ground, injuring their sight.

This Ifá establishes that the person has the unconditional help of Obatalá.

The sacrifice of parents

The father had a daughter and wanted the best for her. He owned vast lands and longed to leave them to her. She would stand on the balcony of her room, gazing at the lands she would inherit, stretching as far as her eyes could see.

The daughter, however, was stubborn, wilful and headstrong, and after her father’s death she acted only according to her own desires and lost everything.

Children do not know how to value the sacrifices of their parents, who suffer hardship so as not to leave them destitute in life, and afterwards the children do not know how to look after what was left to them.

The breaking of Ikú’s plate

On this path, Olofín wanted to know whether it was true that Shangó was the king of Eggun and whether he held the great secret or knowledge of how to break Ikú’s plate.

Ikú (death) walked the world, and the only thing that bound him was Eya Tuto. Every time he went to fetch an Eggun, he made Sarayeye with Eya Tuto and then they were joined together.

One day Ikú went out on the road singing: «Obay bíkú oba yerení lakúo». And Olokun appeared before him. Ikú was carrying an Eya Tuto in his hand, and that Eya Tuto began to speak with Olokun, who answered: «He is the one who knows most and the one you like best, and that is why you are Ikú, the greatest secret in the world. But I want you to know that the one who holds the strength of this Eya Tuto is Shangó, who is the king of all powers».

Olofín had long wanted to set a test to learn the great knowledge of Shangó, as well as yours. Shangó, who was hidden at the foot of a tree, overheard that conversation between Ikú and Olokun. There was an Owunko tied up there, and Shangó set it loose. Ikú and Olokun, who were hungry, joined it to themselves. But when they had finished joining the Owunko, Olokun, who was frightened, took fear of Ikú and began to sing: «Berele Ikú Ikú Layere, Berele Ikú Layere, Awa Yogún Obarí Bayé Ni Shangó, Omo Yalawá Yaré».

Ikú looked at the leri of the Owunko, took fright, ran off and said: «I can no longer carry away the people of the earth», and went off displeased to complain to Olofín.

Olofín listened in silence and answered him: «I will find a way for you to learn some further secrets, for despite all the powers you have, you still do not know them; but you will always have to reckon with Shangó». What happened, though, was that Shangó would hide by the Oguedé plant and beside it light nine itanas and set about breaking nine plates, so that every time Ikú saw Shangó performing this operation, he fled.

Olofín, who watched as Shangó set about breaking the plates and performing this ceremony, was pleased, but even so he sent for Shangó, and Shangó, obedient, went to meet him and said: «Here is something for you all to eat». Shangó had set aside, hidden, Eyerbalé of Àbò and of Èlédè, an Eya, Owó and Ewé Mesan with various things.

When Ikú wanted to demonstrate his powers and knowledge, everyone was seated at the table, so Ikú pointed out that he could not sit down because there were no seats left. Shangó rose suddenly and began to sing: «Ibá Ikú Orún obá yeyé Ikú, Ikú Eggun obá yiré Shangó Yemayá Ikú».

At that moment, an aleyo seated at the head of the table facing Olokun was left dumbfounded. Shangó set all the food before Ikú; they took Eggun and carried him to the Joro Joro. Shangó said to Ikú: «This is where you must eat». Ikú looked and saw that all the food was set out around Eggun, including the Eya Tuto, and the last thing he received was the Eyerbale of the Abo. Shangó said to Ikú: «I am going to light it so that you may give light to all who seek in the world, and so that the Eggun may have power for the Awoses, Iyaloshas and Babaloshas, who will call on them for protection and will not fear me, and so that you may have the light you have never had, to be able to share it with the others».

Shangó took nine stalks of Eguede and in the centre of each placed an itana and a flower. Ikú, who was eating very happily, said to Shangó: «I will carry out all your orders, to inform Olofín about the Eggun and to grant them power».

Olofín, who was present, blessed Shangó and Ikú. Then Shangó said to Ikú: «There is still something more I must do, because you are capable of leaving no one alive here on earth, and you must be respected and must respect life». At once, Shangó began to break necklaces and plates and to sing: «omo Alawo Oyere Fiedeno Abufo».

Ikú was greatly pleased, and Shangó said to him: «Now you must go; you have eaten and drunk, and you must allow the world not to come to an end». Shangó Asked Olofín’s Permission And Began To Sing: «obari Bikula Lelele Obari Biku Leleli Unlo Bayeri, Ikú Obari Bikú Lan Lelele Ikú Baiye Unlo Ikú Baiye Unlo».

And death took fright, because Shangó began to cleanse everyone with a chicken, made oparaldo and released it behind Ikú, and ordered everyone to wash their faces with aberikunlo and other ingredients, and to throw the water out into the street.

«bobo Ojuani Oshe, Bobo Ojuani Oshe, [nombre Del Eggun], Lese Olordumare, Bobo Ojuani Oshe…» and one names each of the things being cast into the joro joro.

Here was born the great merit of how the itana are given to eggun, and why Ikú eats abo and Agutan, and how the unyen of eggun is prepared at the mass.

In the ebbó, oshinshin, eshushu, leri de eku and aila must not be missing. The animals are fed to Shangó together with Eggun, giving him eyerbale of abo before closing it. Suyere for casting the things into the joro joro:

Where ayanaku and apolo wanted to marry

Ayanaku and Apolo both wished to marry one of Olofín’s daughters. He told them: «Very well, but first I shall hold a contest, and whoever arrives first will marry my daughter». Apolo lined up his followers in a row all the way to Olofín’s house, and each of them wore a pupua cap on his head, by order of Orunmila. During the contest, Ayanaku always saw Apolo ahead of him in the race, and he ran and strained so hard that on reaching the finish, Ayanaku suffered the consequences of the ogú that had been cast upon him.

Ifá says you should wear something red on your leri.

Where Orunmila underestimates the boys

Orunmila was sent for from a certain place so that he might set that place in order, and before going he made osode and saw this Ifá, and he called his children, who were apprentices, so that they might read it for him.

They told Orunmila that orugbo was necessary if he was to solve the problems of that land. Orunmila took offence and said to the boys: «So here I am teaching you, and now you want to order me to make ebó».

Orunmila did not make the ebó and set out for that land, where he arrived in fine shape and began to set it in order. When Eshu reached the place where the boys had stayed behind, he asked them whether Orunmila had left anything for him before departing. The boys told him he had not.

Then Eshu took something out of his little güiro and blew. Just then, Orunmila was in the house of the king of those lands, examining him, and the king suddenly asked him: «Who is your baba Tobi? And where were you born?»

Orunmila, taken aback, at once understood that this was Eshu’s doing, and set off back to his own land so that his children, the apprentices, could mark and make the ebó for him. On the road a storm caught him and he had great trouble getting there, and as soon as he arrived he called his children to make the ebbo for him.

They told him: «Father, now this costs you double».

The ebó had to be with akuko, an owunko, adie meyi, all the necessary ingredients and owo mokanla. Orunmila made the ebó, returning shortly afterwards to the land he was setting in order, and clearing away all the evil that was there.

Orunmila said to the king: «Do you want to know who my baba is and where I was born?», to which the king replied that it had been a joke he had played on him. Then Orunmila said to himself: «In this town everyone must make rogación in order to prosper».