Study the Teaching of Ifa and the Orisha's
Creator of Human Form, White purity, Cures illness and deformities.
Messenger of the Orisha, Holder of Ashe (pover) among the Orisha, he is prime negotiator between negative and positive forces in body, enforces the “law of being”. Helps to enhance the power of herbs.
Orisha of Iron, he expands, he is divinity of clearing paths, specifically in respect to blockages or interruption of the flow vital energy at various points in the body. he is the liberator.
Mother of Waters, Sexuality, Primal Waters, Nurturer. She is the amniotic fluid in the womb of the pregnant woman, as well as, the breasts which nurture. She is the protective energies of the feminine force.
Sensuality, Beauty, Gracefulness, she symbolizes clarity and flowing motion, she has power to heal with cool water, she is also the divinity of fertility and feminine essence, Women appeal to her for child-bearing and for the alleviation of female disorders, she is fond of babies and is sought if a baby becomes ill, she is known for her love of honey.
Kingly, Virility, Masculinity, Fire, Lightning, Stones, Protector/ warrior, Magnetism, he possesses the ability to transform base substance into that which is pure and valuable.
Tempest, Guardian of the Cemetery, Winds of Change, Storms, Progression, she is usually in the company of her counterpart Shango, she is the deity of rebirth as things must die so that new beginnings arise.
One day Echu began a journey wearing a hat, red on one side, white on the other. Making not a sound he walked between two friends, one seeing the white side of his hat, the other seeing the red. Later in the day the two friends spoke to one another about the mysterious man in the hat.
Immediately, they began to argue about the color of the hat. White! Red! The quarreling turned to blows, as each man professed to know the right answer and demanded to be acknowledged as the victor in the violent discussion.The Trickster Eshu chuckled at the sight and walked over to the men, now bloodied and angry, and showed them his hat – red on one side and white on the other.
He was delighted by the fact they would fight about something as ridiculous as the color of another mans hat, ruining their long-standing friendship in the process. Taking pleasure in testing the strengths and weaknesses of mankind, he provides the lesson of making the right choices in life.
He is found at the crossroads, can see in all directions, watchs what people do, good and bad. His punishment is swift but he is also kind.
Eshu sits at the threshold to your home, guarding the entry.
On the first day, Orunmila met Eshu, the orisha of chance, whom he greeted as a friend. On the second day, and again on the third, Orunmila met Eshu, coming from the opposite direction. “I am coming from Owo,” Eshu said simply. Orunmila thought it very odd to have met Eshu three times. But Eshu was rather odd in any case, and Orunmila was in a hurry to reach Owo, so he ignored the matter.
On the fourth day, Eshu took some fresh kola fruits and left them in the middle of the trail just outside of the city, where Orunmila would be certain to find them. Once more, Orunmila and Eshu passed one another. This close to his journey’s end, Orunmila did not feel the need to consult his divining nuts.
Orunmila found the kola fruits, and picked them up and began to eat. As he did so, a farmer came out onto the path. “Those kola fruits are from my tree.”
“That is not possible,” Orunmila said. “I found these fruits here, in the middle of the trail, and there are no trees nearby.”
But the angry farmer did not believe Orunmila, and tried to take back his fruit. In their struggle, the farmer cut Orunmila’s palm with his bush knife. Orunmila turned away from Owo, and slept by the side of the road that night. He despaired that he would always be known in Owo as a thief, though he had never in his life taken another man’s property.
During the night, Eshu entered the house of all the people of Owo–including the Oba and the farmer–and cut everyone’s palms. The next day, Orunmila decided that he would complete his journey. Once again, he met Eshu.
“Eshu, I always considered you a friend, but I think you have made my trip to Owo difficult.”
“Quite the contrary,” Eshu replied. “Enter the city without fear. If there is any trouble, I will speak for you.”
The kola farmer saw Orunmila when he entered Owo with Eshu, and he went to complain to the Oba, who ordered the stranger brought before him. Again, the farmer accused Orunmila of the theft.
Eshu then spoke for Orunmila, as he had promised. “This stranger has come to Owo only today: how can he already have enemies? What evidence do you have that this man stole your fruit?”
“We struggled outside the city,” the farmer said, “and I cut the palm of his hand. If he opens his hand, we will see the evidence of his crime.”
“And why should he be the only one examined?” Eshu demanded. “I am sure that many of the people in Owo had the opportunity to steal your kola fruit. Let them be examined as well.”
The Oba consented, and had all the people of Owo come forth and display the palms of their hands. And across each one, there was a fresh red cut.
“If a cut is a sign of guilt, then all of Owo is guilty,” Eshu said, and the Oba agreed, and proclaimed Orunmila’s innocence. The people of Owo brought the mistreated stranger gifts of goats and wine and kola fruits.
And so it was that, both despite and because of Eshu’s actions, Orunmila was welcomed in Owo.
As he sat gloomily on the ground, the Olofin saw a little mouse running across the hut. He seized his knife, exclaiming: Rather than die of hunger, I will eat this mouse!
But on second thoughts he put away his knife, saying: Why should I kill the mouse? I shall starve later on, just the same.
To his surprise the mouse addressed him in the following words:
Noble King! Greetings to you on your generosity! You have spared my life, and in return I will spare yours.
The mouse then disappeared into a hole in the ground, and returned some time afterwards followed by twenty or thirty other mice, all bearing grains of corn, gari, and small fruits.
For five days they fed him in this manner, and on the sixth day the hut was opened by the Olofins captors, who were astonished to find him still alive and in good health.
This Olofin must have a powerful charm! they declared. It appears that he can live without eating or drinking!
Thereupon they released him, gave him a war-canoe, and let him return in freedom to his own country.
Ifa first appeared on the earth at Ife, He tried to teach the inhabitants of Ife how to foretell future events, but they would not listen to him, so he left the town and wandered about the world teaching mankind. After roaming about for a long time, and indulging in a variety of amours, Ifa fixed his residence at Ado, where he planted on a rock a palm-nut, from which sixteen palm-trees grew up at once.
Ifa has an attendant or companion named Odu (? One who emulates), and a messenger called Opele (ope, puzzle, or ope, palm-tree). The bandicoot (okete) is sacred to him, because it lives chiefly upon palm-nuts. The first day of the Yoruba week is Ifa’s holy day, and is called ajo awo, “day of the secret.” On this day sacrifices of pigeons, fowls, and goats are made to him, and nobody can perform any business before accomplishing this duty.
A priest of Ifa is termed a babalawo (baba-ni-awo), “Father who has the secret,” as the natives never undertake anything of importance without consulting the god, and always act in accordance with the answer returned. Hence a proverb says, “The priest who is more shrewd than another adopts the worship of Ifa.” As Ifa knows all futurity, and reveals coming events to his faithful followers, he is considered the god of wisdom, and the benefactor of mankind. He also instructs man how to secure the goodwill of the other gods, and conveys to him their wishes, His priests pluck all the hair from their bodies and shave their heads, and always appear attired in white cloths.
The general belief is that Ifa possessed the faculty of divination from the beginning, but there is a myth which makes him acquire the art from the phallic god Elegba. In the early days of the world, says the myth, there were but few people on the earth, and the gods found themselves stinted in the matter of sacrifices to such an extent that, not obtaining enough to eat from the offerings made by their followers, they were obliged to have recourse to various pursuits in order to obtain food. Ifa, who was in the same straits as the other gods, took to fishing, with, however, he had small success; and one day, when he had failed to catch any fish at all, and was very hungry, he consulted the crafty Elegba, who was also in want, as to what they could do to improve their condition. Elegba replied that if he could only obtain the sixteen palm-nuts from the two palms -that Orungan the chief man, had in his plantation, he would show Ifa how to forecast the future; and that he could then use his knowledge in the service of mankind, and so receive an abundance of offerings. He stipulated that in return for instructing Ifa in the art of divination, he should always be allowed the first choice of all offerings made. Ifa agreed to the bargain, and going to Orungan, asked for the sixteen palm-nuts, explaining
to him what he proposed to do with them. Orungan, very eager to know what the future had in store for him, at once promised the nuts, and ran with his wife Orisha-bi, “Orisha-born,” to get them. The trees, however, were too lofty for them to be able to reach the palm-nuts, and the stems too smooth to be climbed; so they retired to a little distance and drove some monkeys that were in the vicinity into the palms. No sooner were the monkeys in the trees than they seized the nuts, and, after eating the red pulp that covered them, threw the bard kernels down on the ground, where Orungan and his wife picked them up. Having collected the whole sixteen, Orisha-bi tied them up in a piece of cloth, and put the bundle under her waist-cloth, on her back, as if she were carryino, a child. Then they carried the palm-nuts to Ifa. Elegba kept his promise and taught Ifa the art of divination, and Ifa in his turn taught Oruno-an, who thus became the first babalawo, It is in memory of these events that when a man wishes to consult Ifa, he takes his wife with him, if he be married, and his mother if he be single, who carries the sixteen palm-nuts, tied up in a bundle, on her back, like a child; and that the babalawo, before consulting the god, always says, “Orugan, ajuba oh. Orisha-bi ajuba oh.” (“Orungan, I hold you in grateful remembrance. Orisha-bi, I hold you in grateful remembrance.”
For the consultation of Ifa a whitened board is employed, exactly similar to those used by children in Moslem schools in lieu of slates, about two feet long and eight or nine inches broad, on which are marked sixteen figures. These figures are called “mothers.” The sixteen palm-nuts are held loosely in the right hand, and thrown through the half-closed fingers into the left hand. If one nut remain in the right hand, two marks are made, thus | |; and if two remain. one mark, |. In this way are formed the sixteen “mothers,” one of which is declared by the babalawo to represent the inquirer; and from the order in which the others are produced he deduces certain results. The interpretation appears to be in accordance with established rule, but what that rule is is only known to the initiated. The following are the “mothers”:
This process is repeated eight times, and the marks are made in succession in two columns of four each.
No. 6 is No. 5 inverted; 8 is 7 inverted; 10, 9 inverted; 13, 12 inverted; and 14, 11 inverted. Meji means “two,” or “a pair,” and the following appears to be the meaning of the names:–(1) The close pair (buru, closely). (2) The removed pair (Yekuro, to remove). (3) The street pair (Ode, a street). (4) The closed-up pair (Di, to close up, make dense). (5) The squatting-dog pair (losho, to squat like a dog). (6) The cross-bow pair (oron, cross-bow). (7) The striped pair (abila, striped). (8) ?Vulture-pair (akala, vulture). (9) The pointing pair (sha, to point). (10) The pair ending downward (Ku, to end, da, to upset on the ground). (11) ?The top-heavy pair (Dura, to make an effort to recover from a stumble; opin, end, point). (12) The tattoo-mark pair (ture, name of certain tattoo-marks). (13) The edge pair (leti, on the edge of). (14) The folded-up pair (Ka, to fold or coil). (15) The opened pair (shi, to open). (16) The alternate pair (fo, to pass over, pass by, jump over, skip).
From these sixteen “mothers” a great many combinations can be made by taking a column from two different “mothers,” and figures thus formed are called “children.” Thus (13) and (2) and (11) and (10) make respectively-
The initiation fee paid to a priest for teaching the art of divination is, it is said, is very heavy, and moreover does not cover the whole of the expense; for the Oracle is, like Oracles generally, ambiguous and obscure, and the neophyte finds that he constantly has to refer to the more experienced priests for explanations of its meaning.
When a man is initiated the priest usually informs him that he must
henceforward abstain from some particular article of food, which varies with the individual.
Ifa figures in connection with a legendary deluge, the story of which, now adapted to the Yoruba theology, Some time after settling at Ado, Ifa became tired of living in the world, and accordingly went to dwell in the firmament, with Obatala. After his departure, mankind, deprived of his assistance, was unable to properly interpret the desires of the gods, most of whom became in consequence annoyed. Olokun was the most angry, and in a fit of rage he destroyed nearly all the inhabitants of the world in a great flood, only a few being saved by Obatala, who drew them up into the sky by means of a long iron chain. After this ebullition of anger, Olokun retired once more to his own domains, but the world was nothing but mud, and quite unfit to live in, till Ifa came down from the sky, and, in conjunction with Odudua, once more made it habitable.
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.
Oribawa Olofin, Oribawa Olorun, Oribawa Oddua, Oribawa Orula, Oribawa Bogbo Ocha, Oribawa Bogbo Orisha, Oribawa Bogbo Egun...
Osí Ni Awó Aché.
Shewele Shewele Omó Layé Lodafún Babalao Omi Tuto, Ona Tuto, Tuto Nene, Tuto Larogba, Tuto Lawé Ikokó, Iba Inle Afokán, Iba Inle Owere, Iba Eyiti, Iba Irawó, Iba La Chupá, Iba, Orumale Guamale Yikotún Guamale Yikosí, Iba Olorun Akokó Imbere.
Iba Baba, Iba Yeye, Iba Ashedá, Iba Akodá, Iba Nana Fiyó Odun Ifá Araemi
Araonu Iñó Filomeno García Atandá Ifá Bí Omó Odun Ifá Baba Eyiogbe, Iñó José Okonko Oluguere Oyekún Meyi, Iba Obara Meyi Iñó Remigio Herrera Ardechina, Ogunda Funbo Tata Gaitan, Ogbetuá Nilara Ramón Febles, Iñó Carlos Adé Bi Ojuani Boka, Iñó Jacinto Fernández Bramoso Oluwo Oka Indé Ogbetua Nilara, Iñó Norberto Noriega Ogunda Meyi, Olúo Sarakó Bonifacio Valdés Ogbe Weñá Ifá, Ojuani Alakentú Sheshe Ifá Funké, Ifá Bi Omó Eyiogbe Iba Eloni Bernabé Menocal, Otrupon Baraife Arturo Peña, Irete Tetedí Bernardo Rojas, Oché Paure Benito Rodríguez González, Oché Paure Bernardito Rojas, Que Timbelorun Que Timbelaye, Timbelese, Olodumare, Ibae Ibayen Tonú Rolo Obara Koso, Juan Rossel Ogunda Masá, Miguel Febles Padrón Omó Odí Ka, Juan Angulo Ogbetuá Ni Lara, Asunción Villalonga Ogunda Masa, Alfredo Rivero “El violinista” Otupon Beconguao, Félix El Negro, Papaito Osa Rete, Robertico Lemus Otura Wo, Otura Niko Panchito, Quintín García Otura Niko (hermano de Marcos García Ifá Lola), Miguel Iznaga El Tigre, Cundo Sevilla Ogbe Dí Kaká Ogbe Dí Lele, El Bebo Pastoriza Ogbe Ate, Fermín Medina Odí Atakofeñó, Julián Ogbe Bara, Joaquín Salazar Osalo Folbeyó, Secundino Crucé Osa Loforbeyó, Orestes Sánchez Osa Loforbeyó, Manoló Mirra Osa Loforbeyó, Florentino Ajuria Osa Loforbeyó, Babel Baba Eyiogbe, Cirilo Irete Wan Wan, Fernando Navarro Odi Oro, Miguel Ángel del Toro Ogbe Fun Funló, Manolo Ibañez Oche Meyi, Santiago Iguori Bosá, Arístides Basconselo Irete Kutan.
Aché Bogbo Egun Aremí
(Se moyuban todos los muertos familiares)
Aché Egun Ilagbó.
Aché Bogbo Egun Oré.
Aché Bogbo Egun Imalé
Aché Bogbo Egun Finalí
Aché Bogbo Egun Merinlayé
Aché Bogbo Egun Cucunducú
Aché Bogbo Egun ErúAché Bogbo Egun Timbelorun Timbelaye.
Aché Baba, Aché Yeyé, Aché Olofin, Aché Olorun, Aché Oddudua, Aché Inlé Oguere, Aché Inle Fokan, Aché Inle Fokoyeri, Aché Eyite, Aché Irawó, Aché Mi Oluó (Osha y camino que tiene hecho, nombre completo y apellidos, awó ni orunmila nombre de Ifá, signo de Ifá) Oyulona Okan (Osha que tiene hecho, nombre de Osha, nombre completo y apellidos, awó ni orunmila nombre de Ifá ,signo de Ifá), Aché Apeteví Ikofafun (Osha que tiene hecho, nombre completo y apellidos, signo de Ikofafun), Aché Bogbo Awo.
Iba Eleguá, Iba Oggún, Iba Oshosi, Iba Osun, Iba Osain, Iba Obatalá, Iba Oyá Yansa Jekuá Jey, Iba Yemayá, Iba Oshún, Iba Shangó, Iba Aragba Karagba, Iba Olorun Olere Olorun Akoko Imbere.
Emi Omokan (nombre completo y dos apellidos, del sacerdote que oficia) Yoko Osha (Osha que tiene hecho, nombre de Osha), Awó ni Orunmila (nombre de Ifá y signo de Ifá), (se reza el signo), Lodá Obi Omi Tuto Nitosi Oshinshe Odara Ni (Ceremonia que se realiza, por ejemplo: Ikofafun marun, awofaka meta, osorde, etc.) Nitosi Unyén Ni Eyebale (se mencionan los animales que se van a dar, por ejemplo: Adie Meyi) Que Lodafun Abure mi (se menciona el nombre de la persona que realiza la ofrenda) Para sodide.
Nitosi Ikú Unló, Arun Unló, Ofo Unló, Eyó Unló, Iña Unló, Araye Unló, Fitibó Unló, Elenú Unló, Ashelú Unló, Onilú Unló, Bogbo Osorbo Unló, Nitosi Iré Arikú, Iré Omá, Iré Omó, Iré Owo, Iré Susu, Iré Batá, Iré Kirin Kirin, Iré Adeguan, Irée Deguantolokun, Ashegun Otá, Kolenio Dio Arikú Babagua.
Moyugba de Osha
- Para comenzar la Moyugba se dice el rezo siguiente:
- Moyugba Olorun, Moyugba Olodumare, Moyugba Wamale ni Olofin, Moyugba Oba Egun Oduduwa, Moyugba Oba Orisha Obatalá.
- El que reza menciona el nombre del difunto y a continuación dice:
- Que otokú umbo elese Olodumare
- Los que asisten dicen:
- El oficiante dice:
- Ibayen timoyen
- Ibayen tonu
- Los difuntos familiares en orden genealógico. Padre, Abuelo, Bisabuelo, etc.
- Los difuntos que acompañan: Padrinos de Bautizo y otros que le han sido señalado en las misas.
- Los olúos, babalawos, Oloshas, Babalochas, Iyaloshas y Oriate que han sido importantes figuras en Osha-Ifá. A continuación se mencionan difuntos de la rama religiosa en el siguiente orden:
- Hijos de Eleguá.
- Hijos de Ogún.
- Hijos de Oshosi.
- Hijos de Osun.
- Hijos de Oyá.
- Hijos de Oshún.
- Hijos de Agayú (si lo tiene recibido).
- Hijos de Yemayá.
- Hijos de Azowano (si lo tiene recibido).
- Hijos de Shangó.
- Hijos de Obatalá.
- Omó Elegguá Eshu Lona María Engracia Cordero
- Omó Elegguá Eshu Itolú
- Omó Elegguá Eshu Dina La Mora
- Omó Elegguá Ojuani Chowe
- Omó Elegguá Aggo Cerdé
- Omó Elegguá Eshu Miwá
- Omó Elegguá Eshu Bi Pepa, Josefa Herrera
- Omó Elegguá Eshu Bi José Urquiola, (José Pata de Palo)
- Omó Elegguá Elegguse Ma Francisca
- Omó Elegguá Osi Kan Martina Bicho Malo
- Omó Elegguá Eshu Carire Arcadio Calvo Espinosa (Buey Suelto Mundo Corta Lima)
- Omó Elegguá Eshu Alawana
- Baloggún Ogunda Nigüé
- Baloggún Oggun Lagdé
- Baloggún Oggún Toyó
- Baloggún Ogunda Fumbo
- Baloggún Ogunda Masa
- Baloggún Oggún Bi
- Baloggún Pedro Arango
- Oló Oshosi Ordedei Candita
- Oló Oshosi Miguel Oshosi
- Oló Oshosi Ordelaí Miwá
- Oló Oshosi Félix Oshosi Ordelé
- Oló Oshosi Manuela Oshosi (Madrina de Lamberto)
- Oló Oyá Taggerdé
- Oló Oyá Oyaddina Habana Paz (La Pastoriza)
- Oló Oyá Funké Andrea Soler
- Oló Oyá Oyá Ladé
- Oló Oyá Addé Egun
- Oló Oshún Ade Waro Oshún
- Oló Oshún Oshún Bi
- Oló Oshún Oshún Miwá
- Oló Oshún Oshún Larí Carlos Menéndez, (Carlos la Vená)
- Oló Oshún Oshún Kaiogdé
- Oló Oshún Oshún Nike
- Oló Oshún Okan Tomi
- Oló Oshún Okan Lanké
- Oló Oshún Oshún Gere Josefina Caballito
- Oló Oshún Oshún Miwa Oyagboto
- Oló Oshún Akué Etí Osun
- Oló Oshún Oshún Alawedé
- Oló Oshún Oshún Gumí
- Oló Oshún Oshún Ladé
- Oló Oshún Oló Oshún Ade María Justa Cárdenas
- Oló Oshún Oló Oshún Ade Magín Luis Santa María Hernández
- Oní Yemayá María Menéndez, María Towá
- Oní Yemayá Omó Larí
- Oní Yemayá Oki Kio María Carballo (Abuela María)
- Oní Yemayá Olómigdara Catalina
- Oní Yemayá Tinomio Juname Margo Santo Sano
- Oní Yemayá Omí Toké Susana Cantero
- Oní Yemayá Omí Toké Aida
- Oní Yemayá Omí Toké Chicho
- Oní Yemayá Omí Akeré
- Oní Yemayá Omí Yomí
- Oní Yemayá Omí Lamá Ñengo
- Oní Yemayá Omí Yaya Aurelia Mora
- Oní Yemayá Omí Saya
- Oní Yemayá Omí Yale Patricio Carbo
- Oní Yemayá Omí Yale Alejandro Leal
- Oní Yemayá Omí Yoyagde
- Oní Yemayá Ogún Fu Mito, Rosa la africana
- Oní Yemayá Omí Diero Armando Veguería
- Oní Yemayá Omí Diero Tatica
- Oní Yemayá Asedina Valeria Regueiro
- Oní Yemayá Omí Saindé Armando Paredes (Yeyo)
- Oní Yemayá Omí Tolú Yeyo
- Oní Yemayá Osha Bi Fermina Gómez
- Oní Yemayá Osha Bi Ma Monserrate
- Osafalú Tojunsa Kumban (Asowanu) Matoleyí Africano
- Osafalú Tojunsa Kumban (Asowanu) Ma Francisca Elegguase (madre de Pilar Fresneda)
- Osafalú Tojunsa Kumban (Asowanu) Marcelina Samá Ananú
- Osafalú Tojunsa Kumban (Asowanu) Goyo El Cartero
- Osafalú Tojunsa Kumban (Asowanu) Edun Elese Vivian Pinillo
- Osafalú Tojunsa Kumban (Asowanu) Edashi Ofun Sa
- Osafalú Tojunsa Kumban (Asowanu) Pilar Fresneda Matoleyí Oló Mina Bororo
- Osafalú Tojunsa Kumban (Asowanu) San Superato Pilar Fresneda (Madre de Bartoló Iroso Fumbo)
- Osafalú Tojunsa Kumban (Asowanu) Lina Afrimaye
- Osafalú Tojunsa Kumban (Asowanu) Belerio
- Osafalú Tojunsa Kumban (Asowanu) Margó Santosano Tinomio Ojunami
- Osafalú Tojunsa Kumban (Asowanu) Matilde (Tina)
- Osafalú Tojunsa Kumban (Asowanu) Abuelito Gerbasio Blanco Jasoñaña Abakuá Orú
- Osafalú Tojunsa Kumban (Asowanu) Victor Quemafo
- Osafalú Tojunsa Kumban (Asowanu) Negrito
- Osafalú Tojunsa Kumban (Asowanu) Tina
- Osafalú Tojunsa Kumban (Asowanu) Irete Oturá
- Osafalú Tojunsa Kumban (Asowanu) Manzano Jasoñaña
- Osafalú Tojunsa Kumban (Asowanu) Oló Oshún Ade Magín Luis Santa María Hernández
- Oní Shangó Oba Tolá
- Oní Shangó Obadina
- Oní Shangó Obayoko
- Oní Shangó Odadí Meyi (fue el que trajo Agayú a Cuba,)
- Oní Shangó Barawoshe
- Oní Shangó Shangó Larí
- Oní Shangó Ogbabí
- Oní Shangó Oba Lobí
- Oní Shangó Oba Tuké
- Oní Shangó Ayaí Latuan Timotea Beal
- Oní Shangó Oba Yimí
- Oní Shangó Julio Meye
- Oní Shangó Ilú Banké
- Oní Shangó Oba Jesí
- Oní Shangó Pedro Money Amarales
- Oló Obatalá Oyeyeí
- Oló Obatalá Baba Funké
- Oló Obatalá Olufan Deí
- Oló Obatalá Oddufora
- Oló Obatalá Ewin Letí Tomás Romero
- Oló Obatalá Ewin Letí Liberato Valdés
- Oló Obatalá Alagbamí Aracelio Iglesias
- Oló Obatalá Ewin Yowí Candita La Matancera
- Oló Obatalá Odun Rena
- Oló Obatalá Ofun Moyiwa
- Oló Obatalá Ewin Tonaldé
- Oló Obatalá Ewin Niwe
- Oló Obatalá Ewin Migde
- Oló Obatalá Oddu Fe
- Oló Obatalá Oshainle
- Oló Obatalá Eggunñé Merceditas
- Oló Obatalá Ashó Rosa Amelia Valdés Medina Odu Bi
- Oló Obatalá Ewin Lagde José Luis Sánchez Freidez
- Iñó Carlos Adé Bí Ojuani Boka
- Iñó Filomeno García Atandá Ifá Bí Omó Odun Ifá Baba Eyiogbe
- Iñó Jacinto Fernández Bramoso Oluwo Oka Indé Ogbe Tua Nilara
- Iñó Remigio Herrera Adé Shina Obara Meyi
- Iñó José Akonkó Oluguere Oyekun Meyi
- Iñó Norberto Noriega
- Tata Gaitán Ogunda Fumbo
- Ramón Febles Ogbe Tua
- José Antonio Ariosa Ogbe Tua Nilara
- Asunción Villalonga Ogunda Masá. Oló Obatalá
- Miguel Febles Odi Ka
- Cornelio Vidal
- Manolo Ibañes
- Jacinto Bezto
- Carlos Argudin
- Félix Pulido
- Aurelio Estrada Babel Baba Eyiogbe
- Feliberto Ofarril
- Juan Angulo Ogbe Tua
- Secundino Angarica
- Guillermo Castro Ogbe She Ashagdé
- Bernabé Menocal Baba Eyiogbe
- Raúl Días Días (Empegó de Efí Abakuá)
- Bartolo Fresneda Iroso Fun
- Victor Abuela Otrupon Sa
- Felito (Rafael) Baba Eyiogbe
- Cheché Ojuani Alakentú
- Cundo Sevilla
- Alfredo Rivero, Otrupon Ogbe Konwa (Alfredo el violinista)
- Quintín García Otura Niko (hermano de Marcos García Ifá Lolá, Ekori Abakuá)
- Bernardo Rojas Irete Teterdí (Padre de Bernardito Rojas Oshe Paure)
- Julio Sánchez Rivolta (Julio Espíritu) Inso Tolda
- Secundino Crucé Osa Loforbeyó
- Joaquín Salazar (Joaquinito) Osa Loforbeyó
- Orestes Sánchez Osa Loforbeyó
- Manolo Mirra Osa Loforbeyó
- Florentino Ajuria Osa Loforbeyó
- Eusebio Ladesma Ika Meyi
- Arturo Peña Otrupon Obara Ife
- Mario Mendoza Otura She (hijastro de Babel y Ahijado suyo)
- El Negro Osa Rete
- Oní Yemayá Osvaldo Santa María Hernández omó oddun Ifa Ogbetua Mora, Oní Omí Lara
- Victor el ciego Omó Alá añá.
- Papito Osa Rete
- Raúl Peña Osa Rete
- Pedro Pablo Pérez Rodríguez Ogbe Yono
- Benito Rodríguez González Oshe Paure
- Atanasio Torres Iroso Tolda
- Miguel Yznaga El Tigre
- Jesús Torregosa
- María Antoñica Fines
- Nicolás Angarica
- Pedro Arango