Study the Teaching of Ifa and the Orisha's
This is a place you can study Ifa Divination, the Orisha's and Palo Mayombe. You will not be sold anything or asked to contribute any money. There are very few secrets not shared here, there are no charges for joining us, Ifa has helped me live a better life, and I hope to spread his words to as many as I can. Be careful of those who claim to be the keepers of the new Ifa traditions, first discover the ancient writings. Always ask your Padrino/Godfather if the ceremony your paying for is the same as what he received. Or if it is some new creation.
I received Ifa in 1984. In Miami Florida with the traditions brought to Cuba in the 1800's. An interpretation of Ifa that recognizes that the teachings of Ifa allow that only a man can be initiated as a Babalawo. A women or homosexual is excluded by the Ifa odu's.
I have no animosity towards any gender or sexual orientation. It's just that a women or a gay man can never fulfil all the requirements and obligations of Ifa Priesthood. This is been affirmed by the Cuban and African Council of Elder Priests of Ifa.
No matter where you received your Ifa, or if it's just a curiosity, feel free to read and comment.
Below are a couple of random articles : Or choose from the Menu to the right.
For those who haven't yet discovered the Cuban Yoruba Association website, I suggest you visit them directly.
The site is in Spanish, but it has extensive articles regarding Ifa and the Orishas. It is a site I visit regularly and in my opinion it is one of the most comprehensive and authoritative on the internet.
We are fortunate to be able to use the internet to visit a site such as this.
Give them a try and leave a message for the association, they might reply if it's not a foolish question.
Might I also suggest you use 'bing' to translate since I have found that 'bing' does a better job of translation of English to Spanish and vice-versa than the other alternatives available.
The association has also been kind enough to allow me to republish their articles on this website, and I am very grateful for that permission. Maferefun Ifa
Cuban Yoruba Cultural Association.
I invite you to visit their website directly at CubaYoruba
Adechina Remigio Herrera (Obara Meji)
Adechina (“Crown of Fire”) is credited as being one of the most important founding fathers of Ifa in Cuba. A Yoruba born in Africa and initiated as a babalawo there, he was enslaved and taken to Cuba as a young man in the late 1820s. Legend has it that he swallowed his sacred ikin ifa used in divination in order to take them with him across the ocean. An intelligent and gifted man, He worked at a sugar mill until his freedom was paid for in 1827. He later became a powerful property owner in the Havana suburb of Regla. In addition to his large African and Creole religious family he had many influential godchildren from Havana’s Spanish, white elite and had important high society connections. He set up a famous religious institution, the Cabildo of the Virgin of Regla (the Cabildo Yemaya) in around 1860, which became a powerful center of Ifa and Orisha worship. Along with his daughter, the famous Ocha priestess Echu Bi, he organized the annual street procession on the feast day of the Virgin of Regla, every September 7th. Each year seminal Afrocuban drummers like Pablo Roche Okilakpa would sound the mighty Ilú batá in honor of Yemaya as they processed around the town. Incredibly, Adechina is also reputed to have returned to Africa, the land of his birth, in order to acquire the sacred materials needed to initiate babalawos. He returned again to Cuba with these sacred items in order to build Ifa there.
All the mojubas (prayers and recitals of lineage to honor the ancestors) of babalawos in Cuba include Adechina.
A great man who helped carry African profound spiritual knowledge to the Americas.
The country of the Ifes was at that time subject to fierce raids by a tribe called the Igbos, who were of such an uncanny appearance in battle that the Ifes thought them not human, but a visitation sent by the gods in punishment for some evil. In vain did they offer sacrifices to the gods; the raids of these strange beings continued, and the land was thrown into a state of pamc.
Now the heroic Moremi, desiring to bring an end to this condition of affairs, resolved to let herself be captured during one of the raids, so that she might be p. 15 carried as a prisoner to the land of the Igbos and learn all their secrets.
Bidding farewell to her husband and her little son, she went to a certain stream and promised the god of the stream that, if her attempt was successful, she would offer to him the richest sacrifice she could afford.
As she had planned, she was captured by the Igbos and carried away to their capital as a prisoner. On account of her beauty she was given to the King of the Igbos as a slave; and on account of her intelligence and noble heart she soon gained the respect of all and rose to a position of importance.
Before she had been in the country very long, she had learnt all the secrets of her enemies. She found that they were not gods but ordinary men. On going into battle they wore strange mantles of grass and bamboo fibre, and this accounted for their unnatural appearance. She also learned that because of these mantles of dry grass, they were much afraid of fire, and that if the Ifes were to rush among p. 16them with lighted torches, they would quickly be defeated. As soon as it was possible, she escaped from the palace and from the territory of the Igbos and returned to her own people. Her tidings were joyfully received at Ile-Ife, and shortly afterwards the Igbos were utterly defeated by the trick Moremi had suggested.
Moremi now went to the stream and made a great sacrifice of sheep, fowls, and bullocks; but the god of the stream was not satisfied and demanded the life of her son.
Sorrowing, Moremi was forced to consent, and sacrificed the handsome boy Ela. The Ifes wept to see this sad spectacle, and they promised to be her sons and daughters for ever, to make up for her loss.
But lo! Ela as he lay upon the ground was only half dead, and when the people had departed, he recovered consciousness and sprang up. Making a rope of grass, he climbed up to heaven, and it is certain that he will some day return to reap the benefits of his mother’s noble sacrifice.
According to way Miguel Febles Padron performed the ritual
Translated by Ogbeate
this page is not yet completed,
I intend to add images or drawings soon to correct misaligned Odu
Table of Contents
1 Preparation of the required material for Ebo on the Opon
2 The 4 different tablets used on the Opon during the Ebo
3 Instructions pertaining to the first tablet on the Opon
4 Instructions pertaining to the second tablet on the Opon
5 Instructions pertaining to the third tablet on the Opon
6 Instructions pertaining to the fourth tablet on the Opon
7 Conclusion of the Ebo
Part One: The preparation of the Ebo
1 Find a square piece of strong brown, shopping bag paper. about a foot square, and place inside a smaller square of paper. This now become the Ebo any reference to ebo means that the items are added to the paper square
2 Take the leaf of the Malanga remove the central stem on the leaf, and the three points. place it in the ebo at the center of the 2 sheets of paper.
3 Take an eko remove the paper wrapping. and place some on the leaf
4 Take some Epo and spread liberally over the Eko then add three pieces of Ekute and three pieces of Fish
5 add also toasted corn, and some dirt from the doorway of the home. If the home has more than one entrance, add dirt from every doorway. bring the dirt in both your hands, first adding to the paper ebo with your right hand and saying the words INLE LALHELU and
then with your left hand and say INLE LALHELA
6 After the dirt is added , combine with all the items specified for the particular ebo. If an item is to large, keep it outside of the ebo so that you can better perform the ritual.
7 Lastly add Oti and honey, then you are ready to begin the ritual at the Opon Ifa.
8 At the place where the ritual will be performed, you should already have the mat with the Opon Ifa in the center, the Irofa and the okuele to the left and to the right the brush, container of water and a sheet with the odu for the particular ebo. any animals that might be required and those items that might be too large to include inside the ebo
9 The ebo, now having been prepared, should remain to the right of the mat, in front of the Opon Ifa
Different Arrangements of Odu on the Opon Ifa to perform an ebo
To perform the Ebo in such a way that it meets all the required rituals and ceremonies the babalawo needs to place on the opon Ifa certain odu of Ifa at different times during the procedure. These different parts of the entire ritual have been called Tablets of Ifa. Since they are placed upon the Opon Ifa . A through understanding will make it easier to explain the ebo completely.
Tablet number 1
This is the most important of all, although not diminishing the other tablets used during the process. Without which the ebo would be incomplete. This tablet is begun by placing the odu. Baba Eyiogbe in the center. Starting from the bottom upwards. dividing the opon ifa into two equal parts. to the right of the lines, place the combination signs of Ifa. to the left place the melli sign of Ifa. after adding the melli signs to the left side, also place the odu’s of Iwori Ojuani and Iroso Umbemi
An example of the first tablet of the Opon Ifa follows below.
Tablet number 2
This tablets is used so the person that is receiving the ebo can symbolically wash the hands with the feathers of the ebo. The hands are washed with the feathers and then they are deposited in the ebo itself. place in the center of the Opon Ifa the sign that brought about the ebo, and also Ogbe Iroso and Otura Oche
Tablet number 3
This tablet is used to seal the ebo, after all the required rituals are performed and the final destination for the ebo is determined by the ebo. just as you did in tablet number 1, place the odu Baba Eyiogbe so that it divides the opon ifa into sections, but this time also draw a line across to divide the opon into four parts. DO NOT CROSS THE SIGN IN THE CENTER
Tablet number 4
This tablet is used to dismiss the ebo,
remember that every time that the odu Ika Melli is invoked, the opon ifa should be encircled with the two middle fingers to build a house around ifa and the iroso that remains in the finger tips should be added to the ebo.
II II OO OO II II XX IO
II OO II OO II OO XX IO
OO OO II OO II II XX IO
OO II OO OO II IO XX IO
OO II OO II OO II II II II OI OO
II II OO OO OO II II OI IO IO II
II II OO OO II II II OI IO II OI
II OO II OO II IO OI OI IO OO IO
II II II OO OO II OO II II IO OI
OO II OO OO II OI IO IO OI II II
II OO II II OO II OI II II II II
OO II II OO OO IO OI II II II II
OO II OI OI OI II
II OO IO IO II OI
OO II II OO OI OI
II OI II OI IO II
II OO OO II II OO OO II
II OI OO OI IO II II IO
IO II OO IO OI IO OI OI
IO IO OI II IO II II II
these odu should be written left to right
II XX II
OO XX II
II XX OI
OI XX OI
Feathers and Ache de Ifa are used to break the odus that have been placed on the opon by using a circular motion with the Irofa. Then and place them in the person hands.
The person rubs them with his hands and adds all to the ebo
The odu labeled with an X represents the odu that was cast originally for the person prior to the this ebo.