Ogbe Ofun (Ogbe Fun Funlo · Ogbe Ofun)

Rezo. Orunmila adifafun Kubito tokayo okuni olafun laishe obini eure meyi lebo adofa owó lebo Olofin ofun obini odará iyawo Kubito olotiyako lowó araye meta odon lese igbo lese Eleggua ashiri lese ibu odo, lodafun Eleggua, kaferefun Orunmila.

Ebbó 1. Eure meyi, opolopo owó.

Ebbó 2. Three smoked eya, three garabatos morimas, three ishus, three akuko, opolopo owó.

Ebbó 3. Eku, eya, awado, opolopo owó.

The story. Kubito, who played the trumpet of marfil to Olofin to wake all his children at auge, had no wife and wished to know what to do to obtain one. He went to Orunmila, who saw this Ifá and marked the ebbó. He made it.

Days later, Olofin called Kubito and said: for your labor I will reward you by giving you a woman. He gave him a beautiful and hermosa doncella. All Olofin's sons desired her, of rotund seins and formidable body.

Each morning at the cock's crow, Kubito called the orishas to work with his trumpet. The amorous rivals of Kubito plotted; they stole his trumpet, made of an elephant's tusk.

The next day, Kubito ran to Orunmila, who marked the second ebbó and ordered him to take it to the bush and bury it. On opening the kutun to place the ebbó, he found his trumpet --- the arayes had buried it there. At first cock's crow, Kubito played the trumpet.

The arayes stole it again. Orunmila marked the third ebbó, and to bury it before the secret of Eleggua. On doing so, he found the trumpet, again triumphing over the arayes. But they were tireless and stole again. Then Orunmila invoked all the spirits of odo (the river), which left its cauce and brought in its waters Tuyako of Kubito --- for there the arayes had thrown it. Many arayes died in the inundation; the rest made peace with Kubito; and he, thanks to Orunmila, returned tranquil with his wife.

The babalawo's reading. Five institutional facts:

First, the chapter institutes the cosmological-instrument of the awo: the trumpet (or corneta) of marfil. The babalawo of this sign carries the institutional-cosmology of the dawn-call.

Second, the cosmological-rite is sequential: first ebbó marks the request; second ebbó recovers what is lost; third ebbó (before Eleggua's secret) closes the loop; fourth --- Orunmila's invocation of the river --- brings the structural-arayes to ruin. The babalawo carries this institutional sequence.

Third, the river is the cosmological-witness. The river left its cauce and returned what was stolen. The babalawo of this sign reads this when the consultor's structural-instrument has been taken.

Fourth, the chapter institutes the cosmological-recompense for ritual labor. Olofin gave the woman as reward for the cock-crow trumpet. The babalawo at the chair surfaces this.

Fifth, the colmillo de ayanaku (elephant's tusk) is the institutional material of the trumpet. The babalawo holds this institutional-cosmology.

Ebbó. Akuko, adié meyi, six small bastons, six green-purple, blue, yellow, red, and white cuentas, asho ara, opolopo owó.

The story. There were several muchachas who could not find relations. When they gathered, they asked one another what was their bad luck --- for they found no novios, and the time for marriage had passed. They went to fiestas and reuniones but never found a novio. Olofin's daughter was among them, in the same condition.

One day Olofin organized a fiesta and invited all the muchachas. They went first to Orunmila, who saw this Ifá and said they had difficulties in finding novios for marriage; to resolve, they had to make ebbó. They went to the fiesta after the ebbó. Orunmila said all would marry.

The invited jóvenes were six. All found their respective novias --- except Olofin's daughter. Olofin, seeing the others had married and his daughter had remained solterona, wished to know the cause. He went to Orunmila and said his daughter had not married while the others had. Orunmila gave Olofin his daughter's hand and married Orunmila.

The babalawo's reading. Three institutional facts:

First, the chapter institutes the cosmological-doctrine of the rite that brings the cosmological-marriage. The babalawo at the chair surfaces this directly.

Second, the structural-paradox is institutional. Olofin's daughter was not married, while the others were. The chapter teaches: the structurally-highest finds the structurally-marriageable last.

Third, the structural-marriage to the awo himself is the cosmological-resolution. The chapter institutes the cosmological-bond between the awo and the cosmological-daughter --- the awo's marriage to Olofin's daughter is the institutional foundation of the awo's office.