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.
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.
Now Eshu became very indignant at this. He found it unacceptable that anyone should know all of his actions, all of the time – even the king! So, Eshu declared loudly that he would be able to act freely, without any fear of the goat reporting his actions. Eshu had a plan.
Eshu found the spirit Ifa, and made a sacrafice of a hat and four different colored pieces of cloth. Ifa proceeded to remodel the hat and make it into a head covering with four faces; each one a different color. Ifa then equipped Eshu with this head covering and sent him on his way.
Now, wearing the head covering, Eshu found the kings number one wife traveling on the road between the temple and the palace and assaulted her with rude and ribald comments; even throwing horse dung onto her dress. Many people had seen this exchange and were shocked that anyone would be so bold and foolish to assault the kings number one wife, and in public!
The goat saw the exchange and immediately reported it to the king, but could only say that the assailant was wearing a red head covering. The king then called together all of the people who had seen the deed and asked them to report on who had done this – but they each described a different colored head covering. Some said it was blue, others yellow, others white, and still others agreed with the goat that it had been red. No consensus could be reached.
The crowd began to argue heatedly with one another. Those that saw one color called the others liars and traitors. Some claimed the others were mad or had been in on the deed and were now trying to cover it up. The arguing became fighting and chaos erupted in the courtyard of the king.
The king then sent his minister to the people to calm them down, and to find out who was behind all of this trouble. While the minister was in the midst of the crowd, Eshu (again disguised in his four colored head covering) took the opportunity to strike down the minister in front of everyone – then slip out before he could be seized.
Again, the goat saw the deed and reported to the king that the minister had been slain, but this time by someone wearing a blue head covering. When the king ordered that the man wearing a blue head covering be brought forward – again the crowds began arguing and fighting bitterly with one another.
“The murderer was not wearing blue! It was red!” cried one observer.
“No you imbecile, it was neither blue nor read; it was yellow!” cried another. And so it went round and round with each believing his own eyes and disbelieving the report of his neighbor.
Finally, Eshu arrived without his disguise on, and called for the king to settle the matter. Surely with such a remarkable goat the solution would be trivial. But, the king could not and was humbled before his people. So he offered the goat up as a sacrifice to Eshu and hid his face away his angry people and regretted his previous boasting.
Emi o mo bi olori n yan ri o
M ba lo yan temi
N go mo bi Afuwape yan ri o
M ba lo yan temi
I do not know where people with good destiny picked theirs
I would have picked mine there too
I do not know where Afuwape picked his good destiny
I would have gone there
To which Afuwape replied:
Eyin o mo bi olori n yan ri o
E ba lo yan teyin
Ibikan na la gbe yan ri o
Kadara o papo ni.
You do not know where good destiny is picked
You would have gone there for yours
We picked our destinies from the same source
Only their contents are not identical.
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
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.
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.