Study the Teaching of Ifa and the Orisha's
Shan-kpanna is old and lame, and is depicted as limping along with the aid of a stick. According to a myth he has a withered leg. One day, when the gods were all assembled at the palace of Obatala, and were dancing and making merry, Shankpanna endeavoured to join in the dance, but, owing to his deformity, stumbled and fell. All the gods and goddesses thereupon burst out laughing, and Shankpanna, in revenge, strove to infect them with small-pox, but Obatala came to the rescue, and, seizing his spear, drove Shankpanna away. From that day Shankpanna was forbidden to associate with the other gods, and he became an outcast who has since lived in desolate and uninhabited tracts of country.
Temples dedicated to Shankpanna are always built in the bush, at some little distance from a town or village, with a view to keeping him away from habitations. He is much dreaded, and when there is an epidemic of small-pox the priests who serve him are able to impose almost any terms they please upon the terrified people, as the price of their mediation, To whistle by night near one of Shankpanna’s haunts is believed to be a certain way of attracting his notice and contracting the disease. As is the case with Sapatan, the small-pox god of the Ewe tribes, who have perhaps adopted the notion from the Yorubas, flies and mosquitos are the messengers of Sbankpanna, and his emblem is a stick covered with red and white blotches, symbolic, it seems, of the marks he makes on the bodies of his victims.
In due course they returned, and he found that one slave had achieved successfully what he had been sent to do, while the other had accomplished nothing. The King therefore rewarded the first with high honours, and commanded the second to receive a hundred and twenty-two razor cuts all over his body.
This was a severe punishment, but when the scars healed, they gave to the slave a very remarkable appearance, which greatly took the fancy of the King’s wives.
Chango therefore decided that cuts should in future be given, not as punishment, but as a sign of royalty, and he placed himself at once in the hands of the markers. However, he could only bear two cuts, and so from that day two cuts on the arm have been the sign of royalty, and various other cuts came to be the marks of different tribes.
A month later the stranger came again, and this time one of the maidens fell so much in love with him that she resolved to follow him into the forest, as she could not bear to be separated from him.
When the stranger looked back and saw her coming behind him, he stopped, and begged her to return home; but she would not, and exclaimed: I will never leave you, and wherever you go, I will follow.
Beautiful maiden, you will regret it, replied the stranger sadly, as he hurried on.
After a while he stopped again, and once more begged her to retrace her steps; but she made the same reply, and again the handsome stranger said in sorrowful tones: You will regret it, beautiful maiden!
They went far into the depths of the forest, and at length reached a tree at the foot of which there lay a leopard-skin. Standing under the tree, the stranger began to sing a melancholy song, in which he told her that though he was allowed once a month to wander about in villages and towns like a man, he was in reality a savage leopard and would rend her in pieces as soon as he regained his natural form.
With these words he flung himself upon the ground, and immediately became a snarling leopard and began to pursue the terrified girl.
But fear gave such speed to her feet that he could not overtake her. As he pursued her he sang that he would tear her in small pieces, and she in another song replied that he would never overtake her.
For a great distance they ran, and then the maiden suddenly came to a deep but narrow river, which she could not cross. It seemed as if the leopard would catch her after all. But a tree, which stood on the river-bank, took pity on her and fell across the river, so that she was able to cross.
At last, nearly exhausted, she came to the edge of the forest and reached the village in safety. The leopard, disappointed of its prey, slunk back into the forest, and the handsome stranger was never seen again.
(1) Ase means “power” or “authority”. However, the meaning of Ase is extraordinarily complex. Ase is used in a variety of contexts. One of the most important meanings is the “vital power, the energy, the great strength of all things.”11 Ase also refers to a divine energy manifest in the process of creation and procreation. Ase invests all things, exists everywhere, and is a source for all creative activity. Again, Ase often refers to the inner power or “life force.” Ase also refers to the “authority” by which one speaks or acts.
(2) Ori is the “inner spiritual head” in humans or “personal destiny,” not mind or soul as these terms are used in the West. But Ori can mean the enabling power that represents the potential that life contains.
(3) Iwa can mean “character” or “essential nature.” Two classifications of usage of Iwa are generally recognized: the ontological-descriptive and the ethical evaluative. The ontological-descriptive meaning enables one to identify the quantitative existence of a person as revealed by their behaviour, the “lifestyle” or manner in which they exist in the world. The ethical-evaluative meaning represents a qualitative judgment of how good or bad is their iwa.
(4) Ewa is an aesthetic term as well as an expression of iwa, a person’s essential nature. Ewa means “beauty”, referring in some contexts to physical beauty of a person or object, but mostly to the qualities of beauty of a person or object. The term can be used to describe how a work of art captures the essential quality of the subject.
(5) Ona means “art” or it can refer to an artist’s ability to create or design. In Yoruba “art” cannot be defined outside of the context of the processes of creation, the purpose of creation, and the skill of the artist in capturing the first two contextualities in order to produce a physical object that embodies meaning.
Document of the International Council of Ifa in Nigeria
For: The Ifa World Order
This counsel has been up to date with the growing worries generated by the
current controversy that surrounds the report that is found circulating and that
alleges that a Mrs. D' Haifia who is also Yeye Araba, affirms to be in
possession of Orisa Odu (Igba Iwa) which was given to her OLo-Irese, The Araba
of Ife, and Chief Makonranwale Adisa Aworeni.
This fact has generated an anxiety and unprecedented uneasiness inside and out
of the community of Ifa World. The counsel, with a view to clarify the facts, by
this manner gives the following explanations;
1- It prohibits that any woman of any religion or spiritual extraction be in the
possession of, management or vision of Orisa Odu. This is not by any means
discriminatory against the woman, but is in pure and strict harmony with the
dogmas of Ifa according to itself expressly train in Ofun Meji 16:4, in Irete
Bear 221:8, in Irete Ofun 226:18 and in Otrupon Irete.
2- Any woman that affirms to be in possession of or manipulate or see Orisa Odu
has consequently broken a fundamental dogma of Ifa and she will be responsible
for physical as spiritual consequences of her actions.
3- The council likewise reports that neither Mrs. D' Haifa nor her associates
are registered or recognized as members of the International Counsel of the
Religion of Ifa, the governing body and uniting power of all the followers of
The Council makes the following statements.
1- It warns all women in interest of their spiritual and physical welfare to
never acquire, touch or to see Odu (igba iwa). This will do them no well, since
to not possess it does not deprive them of its spiritual essence in any form.
2- If some woman affirms to possess Odu (Igba Iwa), said woman does it against
the commandments of the dogmas of Ifa. In this manner those women in possession
of Odu (Igaba Iwa) in any manner or aspect should consider it as something that
is lacking of spiritual value, since those people which affirm to have received
it, are aware of the inexorable fact that is an abomination for a woman to
possess or to see Odu (Igba Iwa)..
3- For having stained the name of Ifa and of the women and by dragging in the
mud the venerated name of Ifa, and by generating a controversy that could have
been avoided, the International council of the Religion of Ifa, (of which the
Arabaof Ife is President, board of directors) in this manner withdraws the title
of Yeye Araba from Mrs. DÂ¡Haifia effective immediately.
4- The Counsel in this manner warns all charlatans, impostors, false and
practioners of Ifa to desist since we will no doubt be invoking all the
measures on anyone regardless of their position in the community of Ifa.
5- To all the temples and associations dedicated to the worship of Ifa all over
the world, in this manner it is advised to be registered officially and as quick
as be possible with the Council and so avoid having rights and privileges of
said membership are denied to them.
Nigeria, March 25 of the 2003 Signed by:
Profesor Idowu B. Odeyemi Balogun Awo Agbaye & Presidente.
Chief Solagbade Popoola, secretario General
Chief Fasina Falade Olobikin Of Ile â€"Ifa
Member (board of directors, depository:
Chief Prof.. Wande Abimbola
Chief Oyewole Obenmalcinda
Chief Prof. Odutola Odeyeni
Chief Iquyikwa Odutola
Chief Adeboye Oyesanya
Chief Awodirian Agboola.
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
Opinions to our associated practitioners of the rule of Ocha and the Cuban IFA cult.
1. Do not allow anyone to change what was achieved with so much sacrifice in any ceremony performed, Whether in Cuba or our brothers anywhere in the world.
2. Make sure the people who you share knowledge of the secrets of Ifa have actually been initiated under the Cuban religions traditions which are of African origin, or if they have been initiated in some other method which is not what was bequeathed to us by our ancestors.
3. Do not perform or participate in initiations whether IFA or Ocha that are less than 7 days of rituals.
4 When Oba (Oriate) says during an Ocha ita, acting as the intermediary of the odu, "acquitted for lack of evidence" you have to immediately dismantle the throne and the person who is being initiated should stay all 7 days normally required for ceremony.
5 Please do not enter into discussions or raise questions that will cause disagreement with people who wish to follow other methods of initiation.
6. Do not allow in our homes in the days of rituals, opinions or people who do not agree with our faith inherited from our ancestors.
7. Respect all the ceremonial which we have been doing for our higher education.
8 Only be guided by your elders and in the lack of them by those people you designate for this purpose.
9. this section and those following pertained to Cuba and are not worth translating, if you wish to read it. It appears fully in the Spainsh Version.
(a) Council of priests of IFA of the Republic of Cuba.
(b) Council of priests Obateros (Oriate) of the Republic of Cuba.
(c) Council of priestesses Iyalochas elders of the Republic of Cuba.
(d) Council of priests Babalochas elders of the Republic of Cuba.
(e) Council of priests heads of Councils of the Republic of Cuba
(f) Council of Arara older priests of the Republic of Cuba.