Osala Fobeyo

The path where the two faces speak

Here Olofin said to Eleguá: «If, when I whistle to you in the bush, you find me, I will send you to Orunmila’s house so that he may make you Ifá». Olofin whistled and hid behind the plantain tree, and Eshu could not see him. Eshu was already annoyed and beginning to lose his temper when Shangó happened to pass by and, seeing Eshu upset, asked him: «What is the matter with you, that you are so annoyed?» Eshu told him what was happening. Shangó said: «Stand behind me; you look that way and I will look this way». When Olofin whistled, Shangó said: «You rogue, you are behind that plantain tree, and now you have to pay for Ifá for the two of us».

Here the two faces speak.

The dog and the hunter

The dog lived in the bush, and when the hunter arrived the dog would warn the birds, and they would fly off and escape being caught. Until one day the hunter, worn out, took the dog home with him and gradually tamed it. Sometimes the hunter went into the bush alone and other times he went with the dog, until one day the dog began to bark in the bush to show the hunter where the birds were hiding. From then on the hunter has had good game, and the birds took to wandering, always in flight.

The path where Orula decided to stay on earth

Olofin sent Orunmila to earth to set it in order. Orunmila began sending Olofin the animals used in the rogaciones, so that when he had finished he could return. However, although Orunmila fulfilled everything Olofin had indicated, he also had to give his time to a woman with whom he came to have a child. When Olofin ordered him to return, given all the time that had passed since he had been on earth setting it right, Orunmila answered that he would return so as not to disobey him, but that he could not abandon his children. He begged him to grant him more time so as to complete the task of setting everything right and to send the animals. It was then that Olofin told him to remain on earth for the good of all.

When the arará were at war with the igere

On this path, the arará were at war with the iguere, and the latter went to Orunmila’s house. He instructed him to make ebó with etu Meyi and afterwards to offer it to Shangó in the middle of the yard. Iguere did so, and after giving the guinea fowl to Shangó, Shangó presented himself at Orunmila’s house. There Orunmila ordered Shangó to go to war along with Elegbá to help Iguere win the war. So they did, and Iguere triumphed, defeating all his enemies.

The secret of the land of Lodo Nile

Olofin lived in great concern because in the land of Lodo Nile all the eggun came out at night. Suddenly he sent all the orishas to Lodo Nile, but none of them could give him any account of what was happening there. Until one day Olofin, unwilling to part with Shangó, said to him: «You must go to the land of Lodo Nile». Shangó answered: «When I get there, I may have to stay».

So Shangó did, and he set out on the journey to the land of Lodo Nile, beginning to sing: «Griyelu lona lona ni Shangó» (this happened at 12:00 a.m.). Griyelu, hearing him, began to plead with Shangó: «Shangó Lodo Lodo Nile, Obara layeni Lodo Lodo Nile».

The two embraced, and Shangó revealed to him the mission he came on and told him: «I have a great secret for you that you must know, for your life is a desperate one for the lack of this secret». Griyelu and Shangó swore an oath, and Shangó confided the secret to him. Griyelu took refuge in his house, which was the ile of Yewá, covering himself with male scorpions. Shangó said to him: «I am going along the road, and within three days I will be here».

Shangó came to the land of Ole Dile, where desperate female scorpions dwelt. He carried with him three jícaras with different fats: eye, elede and adi. He smeared them on his body, put on a leather mask and lay down to sleep. All the female scorpions settled upon Shangó, and he began to crawl in order to reach the land of Lodo Nile, carrying worm-eaten wood in his hands and on his feet. The female scorpions followed him.

When Shangó arrived, he began to sing: «Esie lodeo, esise Griyelu baye lona esisse». Griyelu began to say: «La nu nagado por el leri de Shangó». All the male scorpions Griyelu had and Shangó’s female scorpions came together and entered the house where Griyelu slept. He took fright and said to Shangó: «What have you done?» Shangó answered: «Tonight at twelve you will know the secret you lack. Let us fetch a red rooster». Griyelu said: «I have one here».

When twelve at night struck, Shangó took the scorpions and steeped them in palm oil and ataré, and covered Griyelu’s mouth, feeding him the eye of a black rooster. Then he said to Griyelu: «Let us go to where Olofin is». On arriving, Shangó said: «Here is Griyelu, who holds the power and the secret, and knows why the people of Lodo Nile fall ill so suddenly».

Griyelu knelt before Olofin and said: «My father, in Lodo Nile no one falls ill any more, death seeks no one, and it is a very small land, where only Yewá, Oduduwa and I live. Olokun used to visit us but went away, leaving me behind. I go out to perform this work as a secret and a foundation for: ‘Oluo obani laye lekun Orisha Obara Kule awo laminagada Abaluloye Osa Obaranilawo obani lekun Orisha Obara Kule leku lona Griyelu Awari Eggun Oba ni Shangó’».

Olofin blessed Griyelu and Shangó, and said to Griyelu: «You will defend me from all that is evil». Griyelu opened his mouth and Olofin said to him: «To iban Eshu». «Go now to Lodo Nile, and when you arrive there you will see that the scorpions devour the mother».

Griyelu pondered and said to Olofin: «Why is it so?», and Olofin answered: «Do you know who your mother is?» Griyelu answered that he did not know. Olofin revealed to him: «When your mother carried you in her womb, at seven months a thorn of aroma opened her belly and you were born. Gunugun devoured your mother and Aja dragged her away and laid her in the Joro Joro, covering her with earth. That is why the place where you live and where your mother lies buried is called Lodo Nile, and your mother was named Odo Irosi».

Griyelu wept and said: «The only thing I ask of you is that you do not take from me the virtue of always going on doing what I have done».

The secret of the war between Shangó and Oggún

The eleguede is placed for Shangó, but first it is filled with opolopo epo and opolopo oní and eyerbale of eyele is given to it; the next day the aleyo for whom the ebbó is made will take it to igui, obi is given to Shangó, and it is asked which igui. The piece of railway rail is for Oggún. The agogo is placed with Elegbá to call him together with Oggún whenever needed.

This ebbó goes to a road, preferably where there is an aroma tree. The day after performing the ebbó, the awo will make an omiero with ewe tetenifa to cleanse Shangó and Oggún, and after they are cleansed, opololo oni is poured over them. The jío jío is handed to the person so that they cleanse themselves at twelve at night and release it; afterwards they will take a mouthful of otí and blow it upward so that it falls back on their face.

In the land of Abeye Beyé Ifá lived Ama ni Lorun, who was always troubled by the constant fights between his sons Shangó and Oggún. He did not know the reason for those quarrels, and one day he decided to go to the land of Ni Lola, where the Iyare of Shangó and Oggún resided.

On arriving, Ama ni Lorun asked Iyare about her sons. She answered that they were very well, that they got along wonderfully and loved each other dearly. Ama ni Lorun was satisfied and went on to the land of Obe Yeni Ifá to consult Awo Beni Boye. There this Ifá revealed something to him that greatly displeased Ama ni Lorun. Awo Eni Befe Ni Fa began to divine everything he had come to find out, and then asked him: «I want to know the reason for the quarrel between Shangó and Oggún». Then Ama ni Lorun performed the ebbó, and on releasing the akuko fun fun, he put the question to Eggun Oba Ni Oba.

He began to cleanse him and then anointed him. When Eggun Oba Ni Oba opaba him and sang: «aberekun Gua Yoreo Aberekun», Ama ni Lorun had a revelation and saw Shangó and Oggún, who were mokekere and were fighting. Oggún ran off and hid behind a hill, while Shangó flew into a rage, shouting at Oggún: «You are a cheat and a tale-bearer, you always tell everything to Iyare Oroina. You love your Iyare more than your father». Then Shangó began to hurl lightning and thunder at Oggún.

Oggún, frightened and choking, began to call his father, but Ama ni Lorun could not come near them because Shangó was in such a fury. So Ama ni Lorun had to turn to Awo Ene Beye Boye Ifá, who told him: «Eshu must be called». He answered: «Very well, I will do it». Awo Ene Beye Boye Ifá added: «Take this agogó so that he may intervene».

When Eshu arrived, Awo Ene Beye Boye Ifá fed him awado nina, oñí, otí and yosí adié, and sang to him: «Elegbá Boboro Bori Baye, Eshu Boboro Bori Baya, Oggún Magua Ni Laye, Shangó Bora Kelele Guao Ma Ni Laye«. And Elegbá, repeating the chant, went drawing near to where Shangó and Oggún were, singing and carrying an igba in his hand full of aila and eya tutu. When Shangó and Oggún saw this, they calmed down at once and came over to where Elegbá was, and he told them: «You must go and see your father, Awo Ama ni Lorun, who is very displeased with you». Oggún and Shangó ate what he offered them and then set off toward where Awo ni Lorun was.

As they walked, Oggún struck the agogó and sang: «beneri Lade Inle Agua Ori, Oggún Moguayeni, Osrishe Bara Lekun Lele Boraleku Lele». Awo Ama ni Lorun was seated in the house of Awo Ene Beye Boye when they arrived. Awo Ama ni Lorun took Shangó and sat him on his lap and said: «This is my son Shangó, the one who loves me most, and for that reason you will have all the virtues of the world».

Oggún said to Awo Ama ni Lorun: «I will become iron, and without me nothing in the world can be done. I will serve for labour and for all things». Then Awo Ama ni Lorun said: «To Iban Eshu», and Oggún was transformed into iron.

Awo Ama ni Lorun rejoiced greatly and said: «You two will be the most useful on earth. When I go to Unyen, the two of you will be at my side, and from today on the strife between you two will come to an end». Awo Ama ni Lorun took an eyele meyila and went to Unyen together with Oggún and Shangó, and from then on there were no more wars between them.

The virtue of the aberikunlo

The oparaldo goes hanging from a tree, preferably a poplar. When the ebbó is finished, a protecting eggun of the person is fed. A pot of omiero of aberikunlo, basil, perfume, otí, orí, oñí and efun is prepared. In order of seniority, everyone present will wash their face and the oba will sing: «aberikunlo Mareo Foshewao, Aberikunlo Ikú Mareo Foshewao, Aberikunlo Aron Mareo Foshewao». Next, the ikoko is taken up, the house is tidied and mopped, and the rest is thrown out into the street. Lastly, the awo will make kofibori for the interested party with eyele meyi. The awo will order three baths with ewe aberikunlo, from the neck downward.

At the beginning of the creation of the world, all the ewe received the grace of possessing each their own properties, and so some served to heal, others for works of various kinds, and others held the power of life and death with the ewe ofa (poplar); and in that way Olofin granted its virtue to each kind of ewe.

In a village of those times, the inhabitants could not live in peace because of the great number of diabolical eggun that dwelt there. These spirits, at sundown, came out of their hiding places to commit mischief and sow terror among the frightened villagers. These malignant spirits were led by a woman who practised sorcery and lived on the outskirts of the village.

The inhabitants, weary of that situation, decided to go to Orunmila’s house so that he might tell them how to put an end to the adverse state they were living in. They appointed one of their number as representative to go and consult Orunmila, since they had noticed that although he lived in the same village, he was the only one the spirits did not trouble, and he could go out at any hour of the day or night without mishap.

When the representative reached Orunmila’s house, Orunmila made the reading, saw this Ifá, and told him: «all of you must perform the ebbó oparaldo to free yourselves from the evil influences of the malignant spirits». Following Orunmila’s instructions, they all performed the ebbó oparaldo, and at the end Orunmila gave each of them a little omiero of aberikunlo to wash their face, arms and the nape of the neck, and advised them always to keep a branch of aberikunlo at hand.

From that day on, calm, health and prosperity returned to the village, once the infernal powers of the malignant eggun and of the sorceress were destroyed; for being unable to destroy the village, the malignant spirits turned against the woman who led them.

Adibora finds companionship

On this path, Adibora found himself desperate and beset by difficulties. He found no happiness in his home and went looking for it in the world. Carelessly dressed and without hope, one day he came upon two quail on the road. He took them to the river and offered them to Oshún, with whom he struck up a conversation. Then he took five otáses and consulted them with the obí. Oshún answered him: «nanirco orubó». Adibora complained to Oshún, and she counselled him: «agbonenifa aborinawá», and recommended that he paint himself «awó ni lódé Ifá lobeyó» (great head in Ifá). She told him that he was going through trouble because of his stubbornness, that he was bored at home and could not obtain what he wanted. In his home he did not feel loved, and he would go out walking full of worry, singing: «shonshon lawa nó shonshon lawa nói shonshon».

In a nearby house lived a woman fatherless from birth, together with her mother. She had great faith in Oyá and consulted with an igbá full of water. She would complain to her staff about her solitary life and the lack of a father. Awó ni lódé, a diviner of the dilogún, foretold that the santo father would die and that the mother, Iyá Toribí, would hold a feast which she would attend, even though she could not dance. When the day of the celebration came, in spite of her lack of skill in dancing, the woman took heart and danced. Adibora reflected: «I am going to set my life on its road», and began to mix more with others.

Adibora met with awó ni lódé, who gave her counsel. Although she listened to him grudgingly, he advised her to paint herself and always look beautiful, since she would meet someone who would fall in love with her appearance. However, awó ni lódé swore an oath which she believed only with difficulty. Even so, with much effort, and after telling him her problem and the difficulties she faced, she decided to go to Orunmila’s house. He worked upon her thinking, but Adibora muttered under her breath: «oni oni ebora», and little by little began to change the way she thought. She promised Oshún and Orunmila that she would abide by their teachings.

Adibora set her heart on it, for she went about the world facing hardships in order to help her mother. She told awó ni lódé of her wish to have a child as a support in life, should he be gone.

«Ñaña ogui yenya eggun». This was a staff in which she had faith and which helped her greatly. From time to time she would feed it and call it «Llanilorun Ñaña Iyá Bebé Ni Lorun» (the dead one must be fed with otá keké ni ilé okun, otá keké iyé odo, atiponla, tetenifa, root of canutillo, root of cardón, root of cardo santo, root of terio, root of aroma, filings of every kind, a scorpion, bibijagua ants and, if they are from the cemetery, so much the better. Root and bark of ceiba). This inshe eats only dove.

The otás, before being placed inside the inshe, are washed with sea water and river water. The ewé zargazo must not be missing from this omiero. This inshe is lined with amber, yellow and green beads. When the first feeding is completed, it is alongside Shangó.

The secret of the okpele

In the land of Oní Mawó Inlé, where Shangó ruled, they faced trouble, for he relied on his trusted diviner called Opele Oyú Otítọ́ Mayé Ifá, but this one sometimes refused to work for Awo Ibarola and told him things backwards, and so people could not resolve their problems. This raised doubts about Awo Ibarola.

Desperate and not knowing what to do, Awo Ibarola decided to go to Shangó’s house, singing as he went: «Awo Ibarola, Oba Ifá weo. Shangó oluluo, Iba Ifá weo».

At that moment Shangó came out to meet him and said: «I know why you have come. You are Awo Ibarola, son of Osalo Fobeyo. You are aggrieved because the diviner Olofin gave you in the land of Alara deceives you. Since you have been away from that land for a long time, you have forgotten the secret Awo Mobi Oyo gave you when he handed you your diviner». Then Shangó brought out an eñí adié marked with Osalo Fobeyo and Ogbe Tuanilara, and cleansed Awo Ibarola’s head while chanting: «Shoro shoro, omode Alara Ashebo ashebo laminagada».

Shangó said to him: «With this, go and cleanse your diviner and take it to Elegbará; he will tell you what you must do». Awo Ibarola returned home at night, cleansed his diviner Okpele and took the eñí adié to Elegbará, who told him: «Let us go to the house of Ozain so that he may complete the secret and your diviners no longer deceive you».

When they set out, Elegbará said to Awo Ibarola: «Break the eñí adié at the corner and call Elegbará». Then they made for the land of Ozain, known as Olokuraye, striking an agogó and singing: «Iba Lelekun Awo Ibarola, Ozain Awaniyi Olokuraye, Omo Osalo Fobeyo».

Ozain came out to meet them, and Awo Ibarola prayed to him: «Ozain alere elesekan peluko meyi siraya asire ese sara lebre elari. Oliye Oggún bebeolo Ori peke ebbo mada areo obisho Ozain Oiori ika Awo Ibarola Omo Osala Fobeyo».

Then Ozain said to him: «you must go and prepare the great secret of the Okpele, so that it never deceives you». Awo Ibarola set out with Ozain and they came to the foot of Opefa, where there was a vine. Ozain took a long güiro from the vine and said to Awo Ibarola: «this is a secret, it is called ‘Awe Yolo’; prepare it with the Okpele and, with whatever is left over, add Eku, Eya, Awado, Oñí, Otí, give it Jío Jío Okán and leave it in the bush».

Awo Ibarola prepared the Okpele, and then Ozain said to him: «take all your Okpeles and bury them at the foot of Opefa; add Eku, Eya, Awado, Oñí, Otí and Atare Merindilogun». As Ibarola buried them, Ozain went on singing: «opele Loyú Esitíto, Ese Ifá Iré Enisó, Otiti Nitosí, Orumalé Igba Abona Osiká. Abona Ifá Iré Opele Kenimá Shéré, Opele Kenimadale Bale Ikú, Opele Nidale Ifá Balelé Otito Mayé Ifá».

Now you leave it for 7 days, and after 7 days you come to fetch it with Eyelé Meyí to take them out. So Awo Ibarola did, and he took out the Okpeles, giving them Eyelé Meyí from their Leri while he sang: «Opele Agüerení Shawó Mayé Ifá. Opele Agüerení Ahawó».

Then Shangó arrived with Ozain and said to him: «let us finish consecrating you in this secret». Ozain had brought ewé for Shangó and said: «Wash them all with this and take them to your house, and there give Adié Dun Dun alongside your Ifá».

Awo Ibarola set out, and when he was at home feeding his Ifá with the Okpeles, Shangó arrived and said to him: «what you still lack in order to have all the power is the inshe that each one must have». Then Awo Ibarola gave Akuaro Meta to Shangó together with the Okpeles, and afterwards Shangó said to him: «give Íña and reduce it to Afoshé together with ewé ayo dudú, 3 ears of Awado, Atare Meta and ewé for me, and place it at the left foot. With that, whatever the Okpele says will always come to pass».

Then he told him: «when you are going to use them, you must ask which of them will serve you that day». You ask that of Olorun and of Tikantari and say: «Opele unshawo otito mayé Ifá, Olorun mabí oyo, Opele Ifá un soro».

Then you see the letter and you take another and do the same. The one that comes out greater is the one Olofin names to serve you that day, for you are Awo Ibarola Osalo Fobeyo.

From time to time you must set your okpeles to eat with me, said Shangó. And one of them will always live with me so that it never again deceives any of Orula’s children, and so that his land may prosper. For yourself you will use only the one consecrated to you by Awo Yolo; that one will never deceive you. From then on, the land of Onimawa Inle Omo Osalo Fobeyo began to know prosperity and security.

Where Abita (the devil) eats with Olofin

In the Land of Oma Yeni Bele Bele there lived an Abita who passed himself off as a great personage, and everyone held him in high regard and felt great respect toward him, and at the same time great consideration, for every day he went to Olofin’s house to listen to the one who sat at the other head of the table.

Elegbá was Olofin’s cook and the one who served the table. After Abita left, Elegbá would ask Olofin why Abita was allowed to sit at the other end of the table. Elegbá always looked at Abita with displeasure and served him his food grudgingly and in haste; and Olofin, who was watching him, would say to Elegbá «Kuele, kuele». Elegbá would look toward Olofin and pretend not to hear. Elegbá was plotting some mischief he wanted to do to Abita, which is why Olofin was always calling him to order.

One day Elegbá went out into the street at twelve noon, took abalakana and lit it. He began to call Abita with an eyéle dun dun, singing and calling Eggun, to whom he would give eyéle meta in order to seek the confirmation between Eggun and Abita. Elegbá always repeated the same ceremony at that hour, but Abita kept himself hidden and did not come out into the street at that time.

One day Elegbá took an eñi adie and, the eñi adie being loaded at twelve noon, he gave it eyéle dun dun and began to strike the agogo, and gave eyebalé of eyéle meta to Eggun. Abita did not come out, but he watched; and on seeing that, he took fright and began to see shadows. He came out into the street while Elegbá sang: «eggun Agualodeo Bayekun Orun Abaniye Logua Eggun Abita Mogua Nile Ocuoro».

Then all the Eggun came out and threw Abita into confusion, and he at once took the abalakana ina and the eyéle dun dun and set to dancing around the eyéle and afterwards ate it. Elegbá, seeing all the Eggun and Abita choking with fright, began to throw water, cleansing himself with the osiadie he held in his hand, and sang: «Eggun Baleku Lode Eggun, Bolo Un Lode Un Lolenlo Ayebi Lorun Awa Lole Awa Lole Abiyeru Kun Olorun Eggun Abeye Ni Ku Oorun Agua Lode».

Then the Eggun began to withdraw and Abita grew calm. Elegbara went to the ile of Olofin, where Olofin told him: «I have seen everything you have done, but I am going to forgive you because you too got a good fright. You wanted to know the secret of why I seat Abita at the head of my table to listen, but I am not going to tell you».

Abita went on coming to eat at Olofin’s house, and Elegbá served him with apparent contentment, but Olofin understood that it was not so, and Abita supposed that everything that had happened was Elegbá’s doing. Abita would come to Olofin’s house disguised in different ways so that Elegbá would not recognize him. Abita suspected Elegbá, but could not accuse him for lack of proof. Elegbá had prepared the eñi adie that day, but one day when Abita came to eat, Elegbá forgot to perform the ceremony of the eñi adie, and when Abita arrived he sat at the head of the table as usual, with Olofin at the other side.

Elegbá could bear it no longer and said to Olofin: «Today I need you to tell me the truth about why Abita sits at the other head of the table in front of you». Olofin said to him: «You see this that is there — it is the representation of everything evil in the world, since for the world to exist, the good and the bad must both exist. You, Elegbá, for the offence you have committed, will serve for the good, and take it from now on. To Iban Eshu. You did Abita a wrong and tried to confound him with Eggun. You, Elegbá, will serve in the world, you will do your own will, you will shape all who live on the earth in the good and in the bad, and this you will have to share with Abita. And from today you will no longer be my cook, nor will you serve me at table any more. It will be I who serve you your food, so that you carry out my will, because without meaning to I have had to give you part of my secret».

Olofin took an igba with bogbo tenuyen and gave it to Elegbá and Abita together. Afterwards he sprinkled otí over them and lit an itana for them and said: «This itana represents the life of my children on earth, and as long as this itana lasts, so long will the life of all of them endure».

The ebbó is done around twelve noon or after the prayer.

Where Osalo Fobeyo became the executioner of his own victims

On this path, Alaño received the charge Olofin gave him, and he could be in heaven as readily as on earth whenever he wished, for this was Osalo Fobeyo, and it signals that one lives here as much as in the other world.

In the earliest times, Oddun performed the service for the living and the dead at once, since until then no good heart had appeared to stand at Olofin’s side; and every time Oddun went to make the propitiatory sacrifices there was trouble, for the eggun that protected those victims were always left grieving, and there was great upheaval in the world.

Alaño was a being of good heart with very fine feelings, but even so, people took advantage of him and did not pay him for his produce. On this account he ran into debts he had to settle by giving away his harvest to the very people who did not pay and to those who robbed him. He had to sell the farm to finish paying his debts, and he went to work under the king’s orders as his executioner. In this work he felt very badly, and he went to Orunmila’s house, and Orunmila, on seeing the marks on his body, at once recognized Osalo Fobeyo. He then marked ebbó for him to seat his protecting eggun, prayed his leri and ordered him to place the ebbó up high. On the third day after it was presented to heaven, in the morning, Olorun told him to take it to the foot of a hill and, three days later, to take it into the bush. Orunmila killed the akuko and the eyele, smearing his body with the eyebale, and threw the leri of the akuko into the ebbó. The body, with the igba of Ishu and eyebale, he set before Eggun for three days and ordered it taken to the bush along with the rogación of the leri. When Alaño placed his jícara in the bush, Elegbá came, who had been watching him, and asked whether he knew how to deal with eggun and orishas. Alaño answered that he did, and Elegbá asked him why he was smeared with blood, to which he answered that his trade was that of executioner. Then Elegbá told him: «Come with me to Oduduwa’s house»; and there Oduduwa, on seeing the marks on his body and the blood clinging to him, recognized his omofa Osalo Fobeyo and saw that he was the man he needed to solve his problem. Thus Alaño entered the temple of Oduduwa.

Oduduwa knelt him before the secret of Orun Lala, where he removed the rogación of the head and placed it upon the tile of Orun. He fed Eggun and Orun, and odara was given to the consecration of Alaño as kande of Oduduwa, and with that the trouble of the eggun who disturbed Oduduwa’s ceremonies came to an end. Osalo Fobeyo remained as the sacrificer of Oduduwa’s victims.

This is the reason why eyebale is given to the person who receives Oduduwa. Osalo Fobeyo is sung to them, and it is given to the rogación of the leri over the pieces of Orun, which are then taken to the joro joro.

The Elegbá of this sign is called Eshu Alaño Nibe.

The horse

There was a man who had a very beautiful horse, much like the one Obatalá rode. Wherever he went, he boasted of his power and great wisdom. One day, as he went along the road, he met a young man who tried to give him advice on how to care for his horse. The man, however, answered him arrogantly: «What can you teach me, who am Osalo Fobeyo? I am the wisest man in this region».

The young man, who turned out to be Elegbá, was displeased at the way he was treated and decided to set a trap for him to show him who he really was.

One day Osalo Fobeyo had to go to the land of Arara. He took his horse out of the corral and tied it to a tree near a lagoon where there was pasture all around, and left it there. Osalo Fobeyo set off for the fields of Arara, while the horse, being tied, began to circle the tree and grew more and more entangled. It went round so many times that it reached a point where it could no longer move or breathe, and as it had no understanding, it finally strangled and choked itself.

The carrion birds began to circle the place, revealing the horse’s death. The people of the village realized that this man had not known how to look after what was his, through his own negligence and disobedience.

When the man returned and saw the loss of his beloved horse, he understood how much he had lost by not listening to the advice he had been given.

The secret of the war between Oshún and Oba

Shangó had many wives whom he visited in turn to spend days and nights with, but he loved Oshún particularly, for she knew how to please him with gentle manners and a voluptuous temperament. She used every weapon at the disposal of a beautiful, coquettish woman to hold a man. All this stirred up her companions, and one of them alone, Oba, came one day to ask her what her secret was, the one that secured her the favours of her husband Shangó.

Oshún explained that it was a matter of holding men by the stomach, and that her secret consisted in serving him his favourite dishes; and claiming she meant no harm, and that as a good companion and wife she would teach her how to prepare a certain soup that would work wonders on Shangó, she invited her to come back some hours later.

Oba returned at the appointed moment. Oshún had tied a kerchief around her head that hid her ears, and she was making a soup in which two mushroom-like pieces floated. Oshún showed them to Oba, telling her that they were her ears, that she had cut them off and put them in the pot, and adding that Shangó would be delighted by this delicious attention.

At that very instant Shangó appeared, tasted the soup, found it exquisite indeed, and withdrew with Oshún.

Some days later the time came when Oba was to take charge of Shangó, and she put Oshún’s counsel into practice: she cut off one of her ears and had it cooked in a soup meant for Shangó. He showed no pleasure at all on seeing Oba disfigured and covered in blood, and found the dish she served him repugnant.

Oshún returned at that instant, removing her kerchief; her ears were intact, and she mocked Oba. Furious, Oba threw herself upon her rival, and there was a battle between the two.

Shangó flew into a rage and hurled fire from his mouth, but not against the women, who fled in terror and were transformed into two rivers that today bear their names.

On crossing the Oshún river, Oba’s name must not be spoken; otherwise she grows furious and drowns the speaker at once. Reciprocally, one must not speak of Oshún when crossing Oba’s river. These two rivers flow one into the other at their confluence, and the waters there are extremely turbulent and cut furiously across one another in memory of their past adventure.

The path where the shaving of half the head for the igbodun of orisha was born

In the land of Ashanti, many years ago, there lived a king named Akanaba (Aggayú), who had many wives and children. Among them was a young man named Aban, a traveller who liked to roam the forests.

One day, while walking through a forest, he was killed by mistake by one of the king’s warriors named Aliño, who was Oluo in the land of Mina. Aliño consulted Ifá and received this message: he was to place the prince’s body in a sack, carry it to the door of Akanaba’s harem, pour a little honey at the door and leave the bundle there. Aliño followed the instructions and went away.

At that moment Akanaba caught the sound of Aliño’s steps, but as it was night he could not see him. He saw only the bundle of a man’s figure and, taking his spear, hurled it with force upon the bundle, exclaiming: «Who dares enter by night into the house of the women of a king as powerful as I?». The bundle was run through by the spear with a terrible impact. The next morning the king came down himself to see whom he had killed, and was horrified to discover that it was his own son. He began to lament, saying: «Wretched am I, I have killed my favourite son!».

Then the people of the land proclaimed: «Akanaba has killed his son Aban; now no one’s life is safe».

In the city lived a young man named Afelu (Elegbara), who approached Akanaba and said: «Listen, it was not you who killed your son; another was responsible, and I will prove it. But first you must submerge your weapons in the river for 9 days to purify them. When you take them out, I will tell you how to find your son’s killer».

So king Akanaba did. Then Afelu took out a razor, covered it with Yefa raso and threw it into the air. The razor flew to Akanaba’s palace, where it shaved the left half of the head of all his male children. Afterwards they all had to gather in the hall, and Afelu declared that whoever had half his head shaved was the killer of his son. He was greatly surprised, however, when he ordered the caps removed and saw that they all had the left side of the head shaved, including Akanaba himself.

Then Afelu took the razor, covered it with Yofa and, at night, said a prayer and threw it into the air. This time it flew to Aliño and shaved the right half of his head. Aliño took the razor, covered it with Yefo and threw it into the air. The razor returned to Akanaba’s palace and shaved his head and the heads of all his children.

On the third day they all gathered again, and Afelu ordered the caps removed. It was a great surprise when they saw that every head was shaved. Akanaba said: «Make no more tests. Now I am certain that I did not kill my son when I hurled the javelin; he was already dead. If we go on with these tests, we shall do away with everyone. Therefore, from this day on, when the kings of my line are consecrated, on the first day the left half will be shaved and on the third day the right half, and they will be crowned with sami».

In this way the reason is established why Aggayú and Azojuano, when they are initiated, have the left half shaved on the first day and the right half on the third day (of itá). On the third day, the Babalawo shaves them. This is common in the Arará tradition because it is the oluos who perform the initiation.

The path of Awo Mosawere

In the land adjoining Orun lived Awo Mosawere. He was a very violent man and often ignored the counsel of Shangó and Orunmila. He had a great deal of trouble with the people of that land, which led many to believe he was not in his right mind. Until one day he had an altercation with another man and Awo Mosawere killed him.

Awo Mosawere fled to the house of his friend Awo Orekuya, who lived in that land but was of a different nature. This man was a friend of the oba. Awo Orekuya made osode for Awo Mosawere and saw Osalo Fobeyo. He then told him: «We are going to perform a ceremony so that you can escape justice, but first we must bury him and cover him properly. Let us go and see Shangó so that he may help you in this». They set out with an akuko jabado and an eyele, singing as they went: «awo Mosawere Makoso, Shangó Olpi Ore Mi».

On the road they met Elegbá, who was talking with Shangó at the foot of Iki Okikan (jobo). When they arrived it was raining. They took an igba full of oyouro and gave it to Shangó, and another with opolopo epo to Elegbá. Both received an eyele. Then Shangó took the eñi of the eyele on which Osalo Fobeyo was written and passed it over Awo Mosawere’s head while singing to him: «Omo Shawere Shoro Omode Alara Osa Lofobeyo Laminagada».

And he said to him: «Now go and see the king». As they walked, Awo Orekuya asked: «Who matters more, your mother or your best friend?» To which Awo Mosawere answered without hesitating: «My mother». Then Awo Orekuya asked: «Did you not tell your mother what happened?» Awo Mosawere answered: «No». Awo Orekuya said: «Go and see her and tell her what happened». On learning of the events, his mother was greatly frightened and ran to see the oba. But instead of helping him, the king ordered Awo Mosawere locked up. In this situation he began to weep and remembered his friend Awo Orekuya, and he called on Elegbá and Shangó: «Elegbá Ako Lade Mokuo, Shangó Abo Dewa Mokuo, Lampe Elegbá Ori Komoyu, Lampe Shangó Oreni».

Then Elegbá told him: «I will get you out of here, but you must know that a faithful friend, though hard to find, is worth more even than your own mother; and your faithful friend is Shangó and Orunmila». Immediately Elegbá bathed Awo Mosawere with ewe au, aragba and opolopo otí, freeing him from the prison. Awo Mosawere and Elegbá went to the house of Awo Orekuya, who again made osode for him and saw Osalo Fobeyo, and told him: «Everything you are going through is the result of an eggun that pursues you. You believed you could hide that man’s death, but the shadow of Eggun will always be upon you».

Immediately Awo Orekuya took an igba and anointed it with epo, writing Osalo Fobeyo on it. Then he added omi orun and placed a small stick of ewe atare inside it. After performing the sarayeye, he used the stick of ewe atare to write Osalo Fobeyo on the ground, covering it with ewe akikan, and began to cleanse him while singing: «Sarayeye Laminaga Yenyere, Ikú Oparaldo, Eggun Sareyeye Lona».

Next he sacrificed the akuko and gave eyebale both to the igba and to the ewe, without consulting the sign. Then he took the igba, the ewe and the akuko, and they made for Elese Ope, where he called Shangó, saying: «Shangó Akueyemede Adyacente A Orun Laye».

At that moment Shangó arrived and told him: «So that you may live in peace, I swear you by your great secret ‘Bebe Ore Ikú, and thus never again will all the arayes around you be able to destroy you».

SECRET OF BEBÉ ORE Ikú:

The Ikoko keke with a lid and nine holes, afoshe of 21 igui, gunugun of Eggun leri, 7 mates, 7 guacalotes, oyu malu, scrapings from the calluses of the feet, leri and elese merin of bogbo keke, atitan from the doorway and from the sides of ilé Ikú, atitan from three osideo obini — the obini must be 60 years old — atitan from three osideo okuni, a scorpion, an ota of ilé yanzan, omi, ada elese egun, eku, eya, epo, awado, orí, ofun, otí.

An omiero is prepared with ewe shewerekuekue, atori, almond and leaf or stick of cocuyo. Then the Ikoko is washed with the omiero and Osalo Fobeyo is added to it. Next the omijada is poured over the leri and elese merin ologbo, together with the leri of Eggun, the ota of ilé Yewá and everything else. The okeyere of all the enemies, reduced to ashes, are also added. Afterwards the earths are included. Before closing it, an ayakua is given, and then etu is added. Finally the leri are placed inside. All of this is mounted at the foot of Ozain, and an akuko is given to it so that it may be buried at the foot of Aragba.

The breasts. (the path where the nipples were first suckled)

In the land of Emu Ile lived Iya Ile, a woman of dazzling beauty with breasts that seemed like jewels. Although desired by many men, she was frigid and felt no attraction of any kind toward any of them, even though her suitors included distinguished warriors and kings. Iya Ile governed her kingdom with the same strength as a man, and this state of affairs caused sorrow in all who saw how her beauty was overshadowed by her coldness and hardness.

At that time there came to Emu Ile a man named Osa Shewere, known as Oluo Ozain and son of Obakoso. On hearing of Iya Ile’s singular beauty and character, he decided to marry her. However, seeing that she showed no interest in any man, he decided to ask for the help of his father Ozain. He performed a work that astonished everyone, and his reputation as a diviner reached the ears of Iya Ile.

Iya Ile was planning an expedition to conquer another land, and she summoned Osa Shewere to reveal to her the outcome of her undertaking. When he looked into it for her, Osalo Fobeyo came up, and he told her that in order to triumph she must pay homage to Shangó, Elegbá and Ozain. However, the queen, who did not follow the orishas and worshipped only Eggun as her sole companion, ignored the ebbó and prepared her army for the conquest. Iya Ile used to fight with her chest bare, and before setting out an insect stung her breasts. Given the gravity of the sting, Iya Ile decided to follow Orunmila’s instructions.

Shewere prostrated himself before the Emu Ashe, faced the Emu Meyi and prayed Osalo Fobeyo. While Iya Ile suckled the Emu Meyi through the Ashe of Olofin and of Ozain, the marks of the sting healed and became the nipples we know today. Iya Ile felt a pleasure never before experienced, and her frigidity was broken by Ozain’s spell. After that event, they performed the Ofikale Trupon. Shewere and Iya Ile married and shared their kingdom, knowing a deep love and a maternal bond that began a new age of love.

The turtle and the deer

The deer, proud of his beautiful antlers and his elegant body, believed himself superior to all the other animals because of his speed. He constantly looked down on the toad, the elephant and the turtle, mocking the toad for hopping instead of walking, the elephant for being unable to run despite his size, and the turtle for being slow.

The turtle, weary of the constant slights, went to Orunmila, who revealed this Ifá to her and recommended that she make an ebbó. He instructed her to take the ebbó to the river and hand it over to Oshún. He also told her to seek out three members of her family. Following the instructions, the turtle performed the ebbó and arranged a race with the deer, in which the three turtles placed themselves strategically along the course: one at the starting point, another at the finish and the third at the middle of the route.

When the deer began the race, the turtle in the middle said to him: «Friend, here I am!». But instead of running on, the turtle hid. On reaching the finish, the deer found the other turtle holding the flag. On his way back, the deer met with the same situation again. The turtles kept to the same strategy, getting the better of the deer through their cunning. In the end the deer fell defeated and dead, worn out by so much running.

In this way the turtles managed to defeat the deer thanks to Orunmila’s counsel, putting an end to his arrogance and showing that cunning and strategy can overcome speed and pride.

Oba Kaloba

In the land of Koso there lived a king named Emiru, known throughout all the Yoruba lands for his fame, power and wealth. Shangó decided to put this king to the test and transformed himself into a child to visit him on his throne. «Let me govern the kingdom», Shangó said to him, «for I am the king of all created beings».

Emiru summoned the whole people and said to them: «This child asks me to yield him the throne, but no one here knows him». Then the king ordered his men to kill him and throw his body into the river. However, every time they killed him, the child returned once more to the throne. The king realized that if he had him killed at the hands of the women, perhaps he would not come back again. The child, who understood the king’s words, began to perform leaps and miracles. The women pursued him, but he leapt over a great pit, climbed a ceiba tree and jumped from one tree to another. Finally he appeared dead, hanging from a rope on a branch of the ceiba.

When the women returned to the palace and told the king that the child was hanging there and silent, Emiru understood that the miracle could not end in that way. He decided to make osode, and Ifá revealed that he must perform an ebbó and take it to the foot of the ceiba where the child hung. The king ordered one of his subjects to dig a hole beneath the child’s body and then cut the rope.

So it was done, and when the child fell, he came down safe and sound. Everyone there fled except Emiru, who said to Shangó: «I know you are of the family of Obakoso; go and take my throne». Shangó answered: «From now on you will be known as Oba Kaloba, the king who keeps and protects the secret of Shangó».

THIS IS THE SECRET OF OBA KALOBA:

He is the guardian of Shangó; he is not an orisha, but a guardian of the court of the Alafin of Oyo. A figure is made of cedar which goes upon a gourd also carved in wood; the figure has a hollow in the head and is loaded with: leri of malu, of abo, akuko, adie, ayapa, of aluko (gallareta), of etu, of eyele, eku, epo, orí, ibin, a piece of gold, leopard’s fang, root of palm, ceiba, ortiguera, kola, osun, eru, obi, orobosolo, ataré, oñí. This is taken to be consecrated at the foot of the ceiba, and there a hole is opened; on one side Shangó is placed and on the other side the figure; moyugba is made and afterwards he is called by singing:

«leri Maru Oba Kaloba Ate Obayre Araye Alafin». (The world without Oba Kaloba cannot sit upon the throne of the Alafin).

Why the good and the bad are both necessary

In the land of Yaya Okun Inle, Orunmila lived together with all the Orishas. They had work and a supply of food for all their children, since all the inhabitants of that land and of the neighbouring lands always came to the house of Orunmila, known as Oribawa Awo, who listened to their troubles and instructed them to offer food to all the Orishas. In this way there was always food for all the omofa and omorishas.

In that same land there also dwelt Abita and Ogueday, who sought to gain control over the land and plunged human beings into hardship and discontent. Their children, called Omologu, fed Abita and Ogueday with the sacrifices of the Orishas obtained in the great wars and conflicts that took place in that land. Thus evil spread, and the Omologu sang before their secret: «Abita Boro Boro Nilaye, Ogueday Boro Boro Nilaye, Olobo Toshe Boro Boro Nilaye, Ekun Boro Boro Nilaye, Koneun Boro Boro Nilaye». This bred war and envy, even between parents and children.

One day Oribawa Awo asked Olofin and Orun for help to put an end to those evil conditions on earth, and he gathered all the Orishas together. They decided that those who sought out Orunmila would be sworn into the secrets of Ifá, of the Orishas and of Orun, in order to be able to save that land and all its inhabitants.

In this way every human being of that land began to resolve their problems, the Omologu began to disappear, and the shadows of Abita and Ogueday withdrew from that place. Men and women no longer had conflicts: women did not lose their husbands, children did not die, and there were no more clashes between parents and children. And so all human beings gradually began to forget the help of Orunmila and the other Orishas.

However, all the omofa and omorishas began to face hardship, and Oribawa Awo summoned them all to find a solution and better their lives once more. It was then that they uncovered the Ifá, Osalo Fobeyo, where it was shown to them that Olofin had created the world with the good and the bad at one and the same time, and that the presence of the shadows of Abita and Ogueday was necessary in the world in order to obtain a constant provision through their constant struggle.

They decided to invoke the shadows of Abita and Ogueday to make sure that food would never be lacking to them. They asked Oribawa Awo how they could make Abita and Ogueday return to that land, and he told them: you must offer them their favourite food, which is the ologbo toshe, a creature half cat and half tiger. They sought out the ologbo toshe and brought it before Orunmila. He fetched a stone from ile Ikú along with three jio jio dun dun and brought them to that land. Then he offered them eyerbale of oñi, malu, eya, all the species of trees, the ashes of the ancestors, ologbo, aya, eku, kiniun, and lit three lamps. Kneeling, he began to pray the following secret: «Abita Ogueday, Eya Iña Yaya Okun Inle Abita Ina Arara Abita Abagui Olu. Abita Ekun Ina Ogueday Aya Bekun Lofe Logbo Abita Ina Yekun. Abita Ina Yorun Ologbo Ekun Magua Keneun Ikú Ina Abita Eya Nileo».

Then they took the ologbo toshe and offered it to that secret while singing: «awo Ologbo Toshe, Baba Ologbo Toshe Ozain Ologbo Toshe Abita Baba Ologbo Toshe Abita Ekun Ni Ogueday«. Afterwards they raised a chant calling Abita: «Abita Boro Boro Nilaye, Ayenibi Ekun Boro Boro Nilaye, Ologbo Ologbo Toshe Boro Boro Nilaye, Ekun Ekun Boro Boro Nilaye Keneun Keneun Boro Boro Nilaye Baba Ni Lekun».

All the omofa watched as the shadow of Abita and Ogueday covered the land once more, and with it returned the conflicts, the wars, the envy and the destruction. All human beings again faced hardship and had to return to Orunmila’s house to find a remedy for their troubles. Thus there was always food for all the omofa and orishas, and it was understood that one must not do everything completely for people, since no real gratitude is received for it.

In this Ifá a cat is given to Abita, along with eyele dun dun, setting Elegbá to eat together with Abita. Abita’s preferred food is the ologbo toshe (the ounce), but since there is none in Cuba, ologbo (cat) is given. The osiadie is for the oparaldo. In this Ifá it was born that the babalawo cannot remedy people’s ills at a single stroke, because they show no gratitude for it.

Path of great wars

On this path, Shangó of Ima was walking through the bush when he met Oyá, who lived with Ogún. Despite this, they began a love affair behind Ogún’s back, which brought on tensions between Ogún and Yanzá when he found out. Yanzá told Shangó, and the two decided to join together. Ogún, desperate, was looking for Oyá when he suddenly came upon Shangó, and they fought.

These fights set off a great war between the people of Oddá Ekute, ruled by Ogún, and the people of Oyo, where Shangó reigned. This war dragged on for a long time, and practically all the warriors of both peoples died. Even so, Shangó and Ogún went on fighting day and night, breaking off only at mealtimes.

The war lasted so long that food ran out in the town of Oyo, which was the stage of these battles. For her part Oyá, despite Shangó’s deception, went on looking after him; and on one occasion when Shangó, owing to the scarcity of food in which his people found themselves, went to Oyá’s house so that she might feed him, she, not knowing what to do, cooked him corn meal and, as there was nothing to add to it, cut off her ears and threw them in.

Shangó ate his fill and went off to the war against Ogún, since that was the decisive day of the battle. Ogún had sown nails on the ground of the hills so that Shangó could not reach him, but Shangó used the lightning bolt and Oyá the flash of fire, and so he triumphed, and Ogún had to lay down his weapons.

Shangó dressed himself in his attributes and went to Oyá’s house to celebrate the victory. When he arrived, he found her with her ears covered and tried to take off the cloth, but she resisted. Until at last he was able to remove it and saw that she had no ears. On seeing this, Shangó was astonished, drew back and asked her what had happened to her. She told him what had occurred; and in spite of everything, Shangó took refuge where Oyá was, who was waiting for him in the bush.

Oyá, filled with pain and sorrow, went as far from the house as she could. Before long Ogún arrived and asked the cause of her weeping and set about consoling her, but Oyá would not stop weeping, and her weeping turned into a river that bears her name.

At that time Shangó lived with Obba and Oggún with Yemayá.