Ogbe Yono (Ogunda) (Ogbe Yono)

Rezo: Ogbe Yono kukunduku layani leke bebeleke ileke yoshe osha aun Babalawo adifafun Yokan Onifa egui mayo olowono ayo Elegba gbogbo yeye otonifa ida ilu gbogbo inshegui aggun loyeni aggun. Gbogbo oshe ileke labo abayeifa omoloyó ileke aggun obonlaya oyu arinla bebe ileke Iñafa foroloyu, Iñafa koferu boyu furawa otoniboshe ere ikutashe nara nara jun adifafun.

Oluyebe obi orun awo obi ina. Awo Oluyebe lobi iku jun, Awo Oluyebe lobi aron jun, Awo Oluyebe lobi eyo jun, Awo Oluyebe lobi ofo jun. Okoloyó yeye enifa iloke loyeye awo ileke, bebe Orunmila anifekun gbogbo osha wa gbogbo osha anu adifafun Orunmila.

Ebó: Rooster feathers (akuko juju), all kinds of food (gbogbo aiye), one large tambor, three guinea fowl (etu meta), all kinds of beads (gbogbo ileke), all kinds of Ozain herbs (gbogbo ewefa), toasted corn (aku ayagbado), aguardiente (otí), honey (oñí), kola nut (obi), a candle (atana), abundant money.

Nota: The true Iñafa carries 16 paths, which are the 16 Oshas, and it is called Odoshanale Onu Ifá. Before each path a large bead is placed, made of acana wood, on which the signs of Ifá are carved: Otura Niko, Irete Yero, Oggunda Biode, and Oggunda Fun — all signs of Eggun.

These paths, in the order they are strung, are the following:

1. Elegba — a combination of red, white, and black
2. Oggun — black and green
3. Oshosi — amber and peacock blue
4. Orishaoko — pink, light blue, and Santa Juana
5. Inle — peacock blue and jet black
6. Oluo Popo — striped in various kinds
7. Dadá — two red and two white
8. Shango — red and white
9. Aggayú — marbled, aqua, and yellow
10. Obatalá — white; paths may be combined
11. Yewá — wine red, pink, and coral
12. Oba — marbled, amber-of-Oshún, and coral
13. Oshún — amber, green, and coral
14. Oyá — striped and marbled
15. Yemayá — blue and aqua, a combination of paths
16. Orunmila — green and yellow

Each strand that is finished has its own rezo, and when the bead of Eggun is placed it has its own as well; and when the ileke itself is completed, it has its own rezo too. This ileke eats apart, alone, when the Awo wishes to reinforce it with guinea fowl and dove.

Patakín: In the land of Bebeleke there lived an Awo named Kukunduku, who was greatly envied by Awo Eleye, who was his half-brother by another mother (omologú) and was always doing evil things so that Awo Kukunduku would lose his memory — and for this reason Kukunduku always suffered many tragedies in his land. He was always playing on the ilu drum, so as to relieve in some measure the trouble he carried, for each time he sat down to divine he would see Ogbe Yono, and he felt ill.

One day Elegba, who liked Awo Kukunduku's music, said to him: "Play it." "The trouble is that to defend yourself, you lack a very great secret of your sign. In the land where you live — but so that you may find the solution, let us go see Awo Oluyebe, who lives in the land of Nara Nara." And so the two set out on the road together. Along the way there were many ilekes of all the Oshas scattered across the ground, and Elegba told Awo Kukunduku to gather them up and keep them, for in the future they might be of use to him. Walking on in this way, they arrived at the land of Nara Nara, and there they found Awo Oluyebe, who was weaving a very beautiful cloth (inale).

Then Awo Oluyebe made Osode for Awo Kukunduku and saw this Ifá, and he told him that all his tragedy came from his brother, who was his half-brother by another mother and greatly envied him — but that he lacked a secret called Iñafa Ileke Otoñifa, which is worn when one sits down to divine, so that the harm of one's enemies cannot reach him. "Do you remember, on the road as we came to this land, that I told you to gather up the ilekes that might serve you in the future? This is that moment," Elegba told him.

Then Awo Oluyebe began to string the necklace, praying over the cloth (inale) of each Osha in the following manner:

1. Eleggua osha manokakun bebe ileke iñafa otoniboshe.

Then he called for a bead of Eggun and prayed:

Inale eggun kuele awo boloke iñafa kuele otoniboshe — and he continued:

2. Oggun owa owaniyi osha iereleyo bebe ileke iñafa otoniboshe.

And this rezo to Eggun is repeated each time a bead of wood is placed.

3. Oshosi atamatasí osha mosiere bebe ileko iñafa otoniboshe.
4. Orishaoko osha omare owaya alake aye bebe ileke iñafa otoniboshe.
5. Inle osha kole oku ashe Ozain bebe ileke iñafa otoniboshe.
6. Oluo Popo osha ayi motumba odasamu bebe ileke iñafa otoniboshe.
7. Dadá omolowo abura osha ibagola bebe ileke iñafa otoniboshe.
8. Shango balani osha baloju bebe ileke iñafa otoniboshe.
9. Aggayú shola akuo eweniki osha odo bebe ileke iñafa otoniboshe.
10. Obatalá osha oruare oshalogun bebe ileke iñefa otoniboshe.
11. Yewá osha orima kai olumakara bebe ileke iñafa otoniboshe.
12. Oba osha omoyuru osha omiwaye sokun bebe ileke iñafa otoniboshe.
13. Oshún awariye osha arideu osha iku nana bebe ileke iñafa otoniboshe.
14. Oyá osha iya ekuo oboni osha kele bebe ileke iñafa otoniboshe.
15. Yemayá osha towa omi loba bebe ileke iñafa otoniboshe.
16. Orunmila baba onibarabaniregun ori nile Oduduwa bebe ileke iñafa otoniboshe.

He prays to Eggun thus: Inale eggun kuele, awo belelo iñafa kuele orun otoniboshe.

After placing the bead of Eggun and praying its rezo, the path of Orunla is closed with a black bead. Then he began to weave in the Iñafa while saying:

Awo Oluyabe iñafe tara nara iku jun. Awo Oluyabe iñafe tara nara aron jun. Awo Oluyabe iñafe tara nara eyo jun. Awo Oluyabe iñafe tara nara ofo jun. Awo Oluyabe iñafe tara nara (ot) jun.

After tying it off, he presented it to the sun, saying: "Arun osha agba ileke Olorun otonifa iñafa obaiborun Olorun."

Then Awo Oluyebe said to Awo Kukunduku: "Now let us go wash it." And they gave him, after eating, guinea fowl and dove, and Awo Oluyebe made ebbo for Awo Kukunduku with all the feathers of the guinea fowl and the dove, and the heads of both. Then he took the Iñafa and placed it on Awo Kukunduku, and Kukunduku knelt and crossed his arms, and Awo Oluyebe placed it over his head while praying:

"Iñafa foroloyu era iki ota asho nara nara oluyebe obi orun oluyebe obi ina oluyebe ileke loyeye ojife kun Orunmila."

And then he sang as he placed it on him:

Oluyebe ileke. Oluyebe lekeo. Obinako kuanasho. Oluyebe ileke. Ileke awo ileke ariku babawa.

Then Awo Kukunduku began to feel better, and he sat on the mat and began to divine, and Ogbe Yono, his own sign, came out — this frightened him greatly, but Awo Oluyebe calmed him, telling him not to worry, that he should take a rooster and make an awan with feathers of every kind of bird, and also make ebbo, so that he could thus defeat his enemy.

When, in the other land, Awo Eloye saw the feathers flying through the air and they began to fall upon him, he fell ill in the stomach, and thus Awo Kukunduku triumphed over the half-brothers who envied him. Then Awo Kukunduku ordered that all the Awoses of the land of Bebeleke, which was the land of Ogbe Yono, should honor Awo Oluyebe by wearing the Iñafa when they sat on the mat to divine, so that they would not fall ill, nor would the evil of their enemies reach them.

Nota: When the Awo of Ogbe Yono receives Ogbe (the crown of Ifá), after the Itá is completed the ebbo is made. He takes the Iñafa and gives it the blood of a dove together with Eggun, and at seven days he gives it a rooster on top of the divining board in the middle of the patio, and sings:

Iñafa upon bebewao akuko awo boboniboshe. Iku alawao boboniboshe. Aron alawao boboniboshe. Eyo alawao boboniboshe. Ofo alawao boboniboshe. Ogu alawao boboniboshe. Ina alawao boboniboshe. Etc. Alawao boboniboshe.

The rooster is then carried to the river and thrown in.

Patakín: It happened that when Orunmila lived together with Oshún as his wife, he had promised her that if she died he would take no other women and would castrate himself. Not long after they spoke of this, Oshún died, transforming into a river; time passed, and Orunmila did not fulfill his promise.

One day Ozain sang to Orunmila: "Okurin kuele eko adifayoko Oshun" — and this reminded him of the oath he had made to Oshún. He then made Osode and saw this odu, in which Oshún was calling in her debt. Ifá prescribed that he buy a he-goat, castrate it, and wrap its testicles in a pair of his own undergarments, and take them to the Alakaso so that the Alakaso would carry them to Olofin as proof that he had fulfilled his promise, and that the drums should proclaim to the four winds that he, Orunmila, was ill. Afterward, he was to take the he-goat, dress it in his own clothing, and deliver it to the Ibú, so that Oshún would receive it.

Thus did Orunmila, and Oshún was satisfied — and from that time forward the castrated he-goat is offered to Oshún.