Iyami Oshoronga -1- Author: Luis Díaz Castrillo

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Iyamí Ochooronga
Queen of the witchcraft cult.

The witch's bird shrieked last night, the boy

die today. Who doesn't know that she was the witch
the loud one from the night before that she gave
death to the child?

The Ifá Odu Osa Meji.

Iyamí Ochooronga counts among her

followers of witches; these
they can be white, red, black, good,
bad and average, the followers are made up of
together with their queen the cult of witchcraft and are
known, as a whole, under others
names

Ajonjún
from the Night; Aje my Mothers, which means
my mothers; Human or Divine: when
they appear in the form of birds; Oghhudian ni

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yason: as it is named in the region of
Benin; lquenromo also called like this in the
Benin region.

The Oddun that brought the cult of witchcraft, Iyamí

Ochooronga, to the Earth was the Odu Osa Meji.

The attributes that stand out about this deity

son; a very wide head cloth, stick of
authority, long suit, masks with figures
of birds or some other animal. The tree
associated with Iyamí Ochooronga is mahogany,
which in Yoruba is known as Iroko, Apa,
Ayan and its scientific name is Swietenia
mahogany. Habitat: in rocky soils
limestones, or the transition between limestone and the
serpent; exists in Africa, Greater Antilles,
Virgin Islands, Florida and Bahamas and in a way
minority in almost all countries of
world. Origin: Africa. Applications: its
bark is used in infusions for the
catarrh, against lockjaw or tetanus, in baths
for skin diseases, pneumonia the

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wound care and traumatic hemorrhages
capillaries, it is a powerful astringent in the
atonic affections of the membranes, the
resin replaces the rubber is made of
second class that contains properties
emollients and expectorants. Its wood is very
coded in the industry. Around that
tree and in its crown it is believed that the cult of the
Witchcraft holds its nighttime meetings.
It is considered a sacred tree. When
its wood is used for construction of
furniture, these always produce a sound
very peculiar; it is the song of Iroko.

Its wood is used for the preparation

of witchcraft and amulets. According to the
Yoruba belief considers Iroko a
powerful spirit materialized in tree.

For the Elders of the Night, it constitutes a

taboo the flour or yam puree (it is said that it
lock the jaws), the melon, the oil of
corn

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Each Oddun of Ifá offers the particular way

in and the son of Oddun must do it
sacrifices offerings to the Dignitaries of the
witchcraft cult, but the universal form of
to do it according to what the Oddun Osa Meji remembers is
in the following way:
Enchantment: It is forbidden to reveal it
because it evokes great destruction. It is
remind you that the offering belongs to
Orunmila and that they must not forget the
oath that his mother took that fateful day
day.

In a clay pot placed on top

from an incinerator at a junction of
roads, alongside, a board full of
divine powder that is prayed while marking the Oddun
Part Two and then it is placed on top of the
offered food.
Food offered: Eight raw eggs and eight
boiled, walking lard from corojo,
jar of beans, beef, goat, pork,

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ram
cooked: side dishes, salads, fruits, sweets,
wine, gin, spirits, honey and walnuts from
kola. The animal for the sacrifice; it can be
chivo, chiva, carnero, oveja, cerdo, pargo..
hen, Inca, rooster, etcetera Although your animal
the white rabbit is the favorite too!
a lot of eating the liver, the heart, and the
intestines. The specificity of the animal is
necessary in the divination for the Oddun of Ifá
First of all, it is advisable to give her a hen.
black to Ifá and a goat to Eshu.

According to reports, in general terms, the

encyclopedias, witchcraft is the art or craft of
what it knows, and the word witch is related to
to know (to be familiar with). Over time this has
degenerate in the belief that witchcraft
it is the use of supernatural means to
when to harm.

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According to field studies by Mr.
J. O Awolalú, the general concept of the
people are that:

A witch is a knowledgeable person who

it is supposed to have supernatural powers because
is allied with evil spirits and through
such alliance and collaboration! the possession of
a document that allows you to carry out acts that, in the
In most cases, they are destructive
thus, witches are seen as the
personification of evil, like people
bad and harm others.

On the other hand in his book Modern Witchcraft,

Frank Smith offers an interesting and
enlightening account of a resurrection and
return of witchcraft in the calls
civilized nations of the world. In these
nations to witchcraft is called the 'cult of
"Wicca". It is said that "witch" derives from the
the word 'wicca' from medieval English that
it means 'wise'. This book argues

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that witchcraft is the true religion of
Europe, usurped by Christianity but not
dismembered entirely by this. It is about the
worship of the creative forces of the universe, the
recognition of the two halves that make up
the whole union of the male and the female black
and white is equally the means through which
how humanity manages to channel the forces
Originals of creation, the powers
magicians from centuries ago
physical terms, and use them for good or
the evil. If man does that which is not
ethical is described as bad, but if it does the
what is ethical and acceptable is good. In Africa
A bad person is called fre-
Currently, what is a wizard? Nadel
manifest this succinctly by saying: that
the woman who behaves like the groom
they believe that witches behave, it is
someone whose character contradicts the
common precepts and ideals of conduct, it is
someone of wicked, eccentric condition,
atypical is not of aria physical abnormality that

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it's simply a matter of bad
luck, if not, of the abnormality of the social and
morally deviant, In other words.
anyone who desires that which is contrary
the acceptable pattern for society,
particularly when the person
involved does something that is harmful to the
society will label her as a witch.

It is believed that this is the world of

Oloddumare. He is the Creator of the world.
Well, and what he wants is for the man to have it.
better of life therefore. if they exist
evident elements of evil must exist
likewise some factors responsible for
this disruption of the ordered flow and
uniform of life, This is how the
witchcraft to explain the misfortunes. When
In social and domestic life, arise
anxieties and tensions, when things do not
they march according to plan, when
there is infertility or sterility, depression or
misery, terrible accidents or deaths

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premature, business failures, in the
studies and other activities, the Africans
they blame witchcraft. In this way
issues that would have otherwise
results difficult to explain, they find tub
simple justification.

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The Yorubas have the belief that the
witches possess birds that produce a
peculiar shriek when they fly in the middle of
the night on its path towards the Garlic (place
of the meeting) The elders who are outside
from their homes or those who are still
awake within these, they usually
they direct the bird saying: A kiioso pe ti ode
The deity does not allow someone to be ungrateful, Onaire
One cannot decree that the jackets
the Orishas (the deities) do not hunt,
as long as they don't hunt our neighbor
close, have a good trip

This is a way to plead with the witches that

do not do harm. Likewise, it shows that the
People believe that witches are fearsome beings.
and that constitute a source of fear to the
just like the hunters go out on expeditions
beans, the witches go out on a mission of
search for human beings to whom to
to destroy, that’s why they say

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it's simply a matter of bad
luck, if not, of the abnormality of the social and
morally deviant, In other words.
anyone who desires that which is contrary
the acceptable pattern for society,
particularly when the person
involved does something that is harmful to the
society will label her as a witch.

It is believed that this is the world of

Oloddumare. He is the Creator of the world.
Well, and what he wants is for the man to have it.
better of life therefore. if they exist
evident elements of evil must exist
likewise some factors responsible for
this disruption of the ordered flow and
uniform of life, This is how the
witchcraft to explain the misfortunes. When
In social and domestic life, arise
anxieties and tensions, when things do not
they march according to plan, when
there is infertility or sterility, depression or
misery, terrible accidents or deaths

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children of Oloddumare, as well as the
devoted followers of Orunmila.

The Oddun of Ifá Osa Meji tells us why

the witches do not kill unless the person
has opposed the oath taken between
Orishanlá, Orunmila and the sorcerers (witches)
Orunmila revealed that originally the
sorcerers (wizards) were more regarded
that the profane mortals were the
humans who first them
They offended him by killing his only son.

It turns out that the witch Iyami Ochooronga and the

profana Ogbori came as sisters to
world at the same time. The profane had ten
children, while the witch only had one. A
the profane day went to the only existing market
called Oja Ajigboniekon Akira, located in the
limit between Heaven and Earth where the
inhabitants of both places used to
to trade among themselves.

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One day, the laywoman was going to the market and she
he asked the witch to take care of his ten
children. The witch took care of the children of the profane
with care and nothing happened to any of them,
when the witch had to go to the market, she asked
his sister who will take care of his only son,
when Iyami Ochooronga left, the
ten boys from the profane wished
to kill a bird to eat, Ogborí said to
Those kids who wanted the meat
from a bird she would go to the bushes to hunt
but they should not touch the only child of the
witch.

While her mother was in the bushes,

the ten boys conspired, they killed
the only son of the witch and roasted his flesh. To
time that the ten boys of Ogborí
they killed the witch's son, his strength
supernatural gave the notice that things for
the House did not go well quickly suspended
his trip to the market and returned home, alone
to discover that his son had been

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murdered. Understandably was
bother; when her sister went to the market,
she took great care of her ten children,without
that they didn't have a scratch, but when
she should have returned the favor, her sister didn't
could take care of her only son. She cried
bitterly and decided to collect his things and
to leave that house where he lived with his
sister.

They had a brother, Iroko, with whom

they traveled, but this one preferred to live in the midst of the
forest, to avoid being disturbed. When Iroko
he heard the witch crying, he asked her to tell him.
what happened. Thus Iroko consoled her and gave her
I assure you that from that moment on, they
they would feed on the boys from Ogborí.
In that way, they took hold of them, one
to one.

Orunmila intervened to stop the witch.

It was he who implored Iroko and Iyami
Ochooronga, what gift would they accept?

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Each Oddun of Ifá offers the particular way

in and the son of Oddun must do it
sacrifices offerings to the Dignitaries of the
witchcraft cult, but the universal form of
to do it according to what the Oddun Osa Meji remembers is
in the following way:
Enchantment: It is forbidden to reveal it
because it evokes great destruction. It is
remind you that the offering belongs to
Orunmila and that they must not forget the
oath that his mother took that fateful day
day.

In a clay pot placed on top

from an incinerator at a junction of
roads, alongside, a board full of
divine powder that is prayed while marking the Oddun
Part Two and then it is placed on top of the
offered food.
Food offered: Eight raw eggs and eight
boiled, walking lard from corojo,
jar of beans, beef, goat, pork,

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powerful main witch of the Sky called
Eye to you Oke to qu Orun was committed
in the destruction of the divinities
terrestrial, as a consequence of their
evil behavior on earth.

We also see in the power exercised by the

Elders of the Night, it was given to them by
Oloddumare at the moment he lived
free and physically with the deities. A
through research, it has been reached to
to discover that they belong to a sphere
cosmogonic, and they have earned the name
of the Elders and Lords of the Night. A
from the Oddun Osa Meji, they arrived at
settling in the world and became
powerful. So much so that no other deity
he can submit them. They can destroy the
efforts of the other deities that do not
they should be given the proper consideration.

This research also shows that not

they are as bad as on many occasions

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they paint them like all groups of bodies
celestial and earthly, there are sorcerers
(wizards) benevolent and malevolent.

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They probably lead the fairest.
justice system. They do not condemn without
fair and accurate test. If someone is given to them
about an accusation against anyone,
they will consider all parties before making
a decision.

Witches were given exclusive power

to maintain the vigil every time
Oloddumare was taking his bath,
exactly before the rooster's crow. I was
It is forbidden to see Oloddumare naked. To the
divinity witch was the only one who was given that
privilege. When Oloddumare finished his
bathroom, she would call the rooster to crow
for the first time in the morning. Oloddumare
nevertheless, he did not leave the rest of creation
hopeless at the mercy of the Elders of
the Night.

Through the Oddun Osa Oshé Orunmila

reveals how Oloddumare expected that the

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men protected ourselves against the
powers of witchcraft:

In the palace of Oloddumare lived a

beautiful young maiden and three divinities
they were interested in her; Oggun, Ozain, and Orunmila.
How one alone could to marry her,
Oloddumare wanted to test the
suitors. She called the three of them and told them that
they had to extract a flame on the farm without
breaking it the one who passed the test would have the
the honor of marrying the girl A Oggun
he found it very easy and was the first to try
luck: went to the farm, I dug up the yam v
this was born After Ozain did the test and
it also failed.
Only Orunmila was missing, but he was cautious,
Well, before heading to the estate, he consulted with
oracle, through him he knew that Oloddumare had
placed as guardians to the Elders of
the Night and they were in charge of leaving the
names that were taken from the place However,
I could win their favor if I offered them.

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bean stew, cornbread, a rabbit and
other edibles. Like Orunmila quena
marrying the beautiful young woman, carried out the
sacrifices

During the night, Orunmila had a dream

magical; a messenger from the witches told him that
I had to wait a day and then I could attend the
farm in search of yam. In the morning
next, the witches attracted the rain and the
they made it fall on the yam field.
Thus, when the next day Orunmila went for the
root, the ground was soft and this allowed him
take it out whole Then he took it to
Oloddumare as a sign of having
overcoming the test, Orunmila obtained the
beautiful young woman for a wife.
The Oddun Oshé Osa and Osa Meji tell us
how the witches came to the world and how
they dominated all the deities. Also to
from the Oddun Ogbe Iroso it is established
how the men of Ife decided in a
on the occasion of facing the witches, and they

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they withdrew the town of Ilu Omuo or Ilu Eleye in
the outskirts of Ife.

From their new residence, the witches

they decided to devastate Ife, killing its
inhabitants one by one. After this
the city had lost many of its children and
daughters, the elders decided to wage a
war in the village of Eleye. The troops
sent for to fight them y never
they returned. The other divisions were contacted.
units to save the situation, but their
actions were also neutralized by the
superior skill of the witches of Omuo.

Finally, Orunmila was pointed out, through

public divination, as the only one capable of
to understand women as soon as
he was contacted for the job, he did the
necessary sacrifices and instead of addressing
Jira Omuo with his troop preferred to visit them with
a procession would dance, in which she danced for
the whole town. When the women saw

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a long procession of men and women
splendidly dressed dancing at
they decided on a melodious music
It was time to return home in Ife.

Finally, everyone returned to Ife and owl

general reconciliation and joy.

This episode clearly illustrates that it is not

easy to overcome the forces of witchcraft through
of aggression and force, without resorting to a
higher authority The easiest way to
dealing with them is a through the
appeasement.

No one like JO. Awolalú analyzes it so well.

the theme of witchcraft, about this it tells us:

Our fundamental interest is not a study.

comparative of witchcraft, but simply
make some observations and emphasize
some essential facts:

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a) That witchcraft has been present since
unmemorable times, there seems to be no
there has existed a time or place on Earth where the
witchcraft or magic have not been practiced
cicadas.

b) That some of the so-called nations

civilized countries of the world that tend to ridicule
the concept of witchcraft in Africa and what sustains
neither that the cult is an illusion, they are not
sincere, there is evidence that it is being
reviving the cult in their own countries and to
in their own way.

e) Witchcraft is almost universal and persists.

The Yoruba even fear, for example, the

presence of the lroko near your home because
this tree, which is also a deity, is
directly linked with the Elders of
the Night and it is believed that the spirit that in it
Habitat produces terrible sounds at intervals.
This tree cannot be knocked down unless

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that special rituals are carried out at the foot of this
or in their cup where important events take place
meetings of witches and this could explain
Why? This is one of the places where
The offerings are regularly placed.

Besides Iroko, among the trees that are

they consider the dwelling of a hundred spirits.
the Aragba (ceiba; Eriodendron Orientale) the
Ayan (African doradillo) and the Omo (Cordia)
millennia). Many of these are huge and
they surpass other trees. They cause the
admiration of men, who seem
dwarfs in their presence. Likewise, the
trees that have abnormal growth,
for example, a palm tree with three trunks not
they can stop being seen as unusual and
consequently, they are considered a possible
abode of spirits. The man reveres
such trees and tie a piece around them
of red or white cloth to seal it as
sacred. Next to these "sacred" trees
they deposit offerings from time to time,

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although it is particularly done during the
annual festivals and whenever the healers
they want to take part of their roots or bark.

In a story of Ifá from the Oddun Oddi Ogbe

It is made clear that only Orunmila
gain the power to counteract the force
from witchcraft. The protection of man more
safe against the witches is your Orí, Orunmila,
Oloddumare and the divinity of the Earth or soil
Otá Olé, as long as they are willing to
pay our debt to humanity as
children of the profane that we are.

Iyami Ochooronga, like the rest of the

divinities have their myths. A story of
The Ifá of Oddun Osa Meji reveals to us how it was
that the queen of the witchcraft cult has arrived at the
Earth.

When Osa Meji discovered that the majority

the deities had departed towards

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the Earth decided to get to know the place. It went for
divination to three Ifá priests called:

Anything that bites you,

does not know when the year ends.
The one who consumes cooked food,
does not worry about getting to know the farmer who
he produced them.
The large domestic rat
does not allow the cat to stay in the
house.

Osa Meji was advised to do

sacrifice because he was going to practice the art of Ifá
among wizards. He was told to give a
male convertible to Eshu, one guinea to Eshu and
a dove to his head He did not do the
sacrifice because I was in a hurry to
travel the world.

Although he was one of the sixteen children of

Orunmila who decided come to the world
around the same date, he did not find the

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path due to the billy goat that does not
offering to Eshu, his guardian angel does not
couldn't guide because it didn't work for him either
sacrifice, his head could not save him because
he did not offer her a sacrifice either. He walked
wandering along the path until he reached the
last river of the Sky, before crossing to the
world. At the riverbank, he encountered the
mother of the sorcerers, Iyami Ochooronga
who had been there for a long time, for no one
she was also coming to cross the river.
towards the world, but was too weak to
cross the fragile and narrow bridge over the river,
called Ekoko.

Iyami Ochooronga begged him to help her to

to cross the river, but he explained to her that the bridge
I couldn't handle two people at once, her.
then he proposed that she open her mouth to
to get inside. He agreed and she looked for a
place in his stomach. When Osa Meji
he reached the other side of the bridge, he said to the
the sorceress who would come out but she refused,

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because his stomach was a dwelling
adequate, That's where the problems began
Osa Meji with witchcraft. The deal of
deceiving her by telling her that she would die of hunger
in her stomach, but she replied that no
I would die of hunger while he had a
liver, a heart and intestines, their foods
preferred.

Osa Meji truly understood the

problem that faced tying the woman to her
he bit the liver. Then he extracted his
divination instruments and called on Ifá to
get out of trouble. Ifá told him to do
immediately sacrificed with a goat, a
bottle of oil and white cloth what it took out
quickly from her divine purse.

Immediately, he cooked the liver, the heart, and the

his intestines and he told Lyami that
there was food ready for her, when the woman
he smelled the inviting aroma of the food, he left from
her stomach. However, she told him that she

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it was forbidden to eat in front of someone,
Then he made a tent with the white fabric.
and she went inside to enjoy the
food. While the sorceress was eating, Osa
Meji ran away and quickly found a
uterus where to insert and come into the world.

As soon as Iyami Ochooronga finished

to eat. she looked for Osa Meji for the
surroundings but did not find it. He/She began to
shout his name:
Osasa, osasa, osasa; this is the shout of the
sorcerers until today, she still
is searching.

This Oddun reveals how things were

first offerings to the Ancestors of the
Night.

Osa Meji ran into the interior of the womb of the

first woman he came across when he was fleeing
of Iyamí Ochooronga. I didn't know that she was evading the
frying pan to fall into the fire, because the woman

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what was going to be his mother was a member of the coitus
from Iyami Ochooronga.

He came to save a man whose wife

I had made the preparations to offer it.
as a sacrifice to the Ancients of the
Night. When Osa Meji was born, always
I cried late at night, but no one knew why.
what his night cries were due to. The father
he was a lego who had no knowledge of it
what was happening. As soon as
Osa Meji began to cry, the parents
they woke up to calm him down. Only the
mother knew the secret.

The boy used to cry to interrupt the ritual

where the father would be sacrificed at a meal
of the cult of the sorcerers. The fact is
repeated until the child was enough
afraid to speak. So, in
place of crying, shouted "Iyami Ochooronga"
which instantly awakened the
mother who abruptly abandoned the

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ritual ceremony of the night to try to
sacrifice the husband. This happened one day.
determined of the week.

One night, the wizards summoned the mother.

so that he would explain his behavior every time that
I was praying with the goat (she was turning to the
husband in a goat before trying to
kill him, for the sorcerers transform him
humans in animals before
sacrifice them) He explained that his son was screaming
name of the mother sorceress (Iyani
Ochooronga) whenever I arrived at that
point of sacrifice. He was ordered to go
with his son to the next meeting. The day of the
general assembly and the banquet, all the
sorcerers had contributed money for
serve their heads that night. When
the day of the appointment arrived, they served one after another
the heads of all the members and upon arrival
to the place where Osa Meji was seated
he also served head, but he did not eat
of the goat used because there was no contribution

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I was about to buy it, and it hadn't been started in
the cult.

The next morning Osa Meji woke up and

he went to advise the father to serve his
head with a goat, attending to a dream
what he had and so that he could be healed
from the long illness that the father suffered
he accepted the advice of my little one and buys
a goat to serve its head. After
the sacrifice Osa Meji asked for the
mother a open clay pot and oil
abundant. He collected parts of the goat and them
remnants of the meat that had not been
food, he put them in the pot, added oil,
salt and sand from the soil (represented in the
current affairs by the divine dust of divination
then he deposited the pot in the incinerator.
That was the first offering made by a being.
human to the Elders of the Night and
established the way of making offerings
until today.

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After the sacrifice, everyone lay down to
to sleep but the next day the mother not
woke up. From then on, his father
he healed. Things became clear for Osa Meji
after the death of his mother he told the
father whose mother had been the
the person responsible for his indisposition narrated
how he used to see her in dreams.

According to another Ifá story from the same Oddun

Part Meji, we will be able
toto
know how
finally this solves their problems with
the sorcerers through an agreement.

Orishanlá had two lakes at the back of his house.

One of them used to run out of water during
the dry season, while the other
supplied water all year round, the two lakes
were commonly used by the
sorcerers but the handcuffs of Orishanlá are
they made fun of him for allowing the sorcerers
make use of his lake. He reacted by doing
that the abundant lake was for use

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exclusive from your home, while allowing the
sorcerers use the one that was left without
water in the dry season.

Knowing of such a situation, the sorcerers

they were through divination about what to do to
guarantee the water supply throughout the year
whole. They were advised to give a male.
cabrio to Eshu. After eating, Eshu
dove into the exclusive lake of Orishanlá
he removed the stone with which he was
I trapped the spring of the lake and transferred it.
to the lake of the sorcerers. The stone prevented
that the water will filter underground Safeguards of
that their lake would not dry up anymore, the
sorcerers designated two birds, kaare and
Otuuru, so that they could protect him from the
intruders.

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When the dry season arrived, the lake of

Orishanlá ran out of water quickly,
while that of the sorcerers remained
full. The sorcerers had taught him to
the two birds a warning sign for that
they would keep him away if any intruder came to fetch water
from his lake. When the family of Orishanlá
ran out of water and went to the lake of the wizards,
the birds allowed him to take water, but
The handcuffs also went into the lake.
to bathe, then the birds alerted
his boss Ikaare was the first to announce:
Aya Orisha and Otuutu shouted: Aya Orisha
put me your your your your, with this, the intruders
they realized that there were guards
taking care of the lake. They quickly fled,
when the sorcerers they arrivedthe
they asked the guardians about the identity
about the intruders and they responded that they were
members of Orishanlá's family. The
sorcerers swore to punish Orishanlá for

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contravene its own decree, by allowing that
your family will use their lake.
The marching song of the sorcerers was:

Today the uproar broke out,

All the birds in the forest will speak like
human beings. Today we will destroy
Orishanlá and his wives.

When Orishanlá heard in the distance the

war chant of the sorcerers, fled from
his house and sought refuge with Oggún who
I prepare to fight. He sat down in the
entrance of his house waiting for the arrival of
the sorcerers. As soon as they arrived at the
Oggún's door, this one took out his machete that
fired goodbye. But they swallowed
Oggun with his fighting instruments and
Orishanlá escaped through the back door.
took refuge in the dwelling of Shango that ran
same luck. Orishanlá ran to the houses of
the other deities, but they ran the
same fate. Finally arrived at home of

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Orunmila and he prepared a hiding place and
made Orunmila hide under his
sanctuary and covered it with a white cloth with
the head protruding through this.
This, the Oríte, is represented today by the
elevation that protrudes from a roof
white in the sanctuary of Orúnmila.

Osa Meji then took out his tray of

divination and prepared the divination powder
and the marks of his own Ifá and with the rod of
authority spread it over the house shouting:
Ero Ero Ero (peace, peace, peace). When the
sorcerers arrived at the crossroads
near the house they got disoriented. But
they sent their two trackers to
they will dance to Orishanlá wherever they want
it was, these led their steps to
the house of Orunmila who was waiting
sitting at the entrance of his house, they trace him
They warned him that they had arrived there.
following the traces of Orishanlá, he confirmed to them
that he was being held, but he was in such a

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mistreated and lacking life, that if they gave him
death in that state would have little flesh.
He convinced them to give him seven days.
on time, so I could fatten it up and share the
meat of Orishanlá. He spoke to them with a
enchantment that is forbidden to be
mention or recite why it is called the destruction-
The essence of this is that he enchanted them
so that they would accept any explanation.
Under the influence of the enchantment they
they entered and left. In the morning
the next Osa Meji did divination and was given
he said to give a black hen to lfá and a
macho goat Eshu. He did it right away to
knowing that the sorcerers would shorten the
duration of the following days and nights.
He was also told to prepare a
banquet with rabbit for the wizards and
palm wine poisoned with divine powder and
the enchantment that could not be
mentioned earlier.

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He also prepared a fenced area in front of
his house and obtained a kind of resin
adhesive called ate in Yoruba for
to enclose the fence, he arranged for sixteen
wooden seats, also cushioned
baked them with the resin and placed them inside the
reception place.

The appointed day arrived, Osa prepared the banquet.

and placed the food and drink in the enclosure,
as soon as they arrived, the sorcerers
They sat down and started to eat and drink.
After the banquet was finished, they told Osa Meji.
that would bring Orishanlá before them and before
that could provide them with an answer, one spotted a
Orishanlá in the sanctuary and shouted: "Orishanlá
it is beneath the sanctuary of Orunmila.
When they prepared to attack, it happened that
Eshu had firmly stuck them to their
positions and when they tried to roll their
seats the rubber of the fence immobilized its
alas and they were completely dominated.

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At this moment, Osa Meji gave him his knife.
from Ifá to Orishanlá, who clung to his staff
of authority and began to destroy the
sorcerers one after another. Once that
they annihilated everyone, marked a sigh of
relief. But they did not know that one had
managed to crawl for shelter
under the sanctuary of Orunmila, in the
same place where Orishanlá had
hidden before the attack.
While they were being killed, they sang:

My attackers are many.

I will kill them one by one.

When Orishanlá caught sight of the one who was hiding

beneath the sanctuary of Orunmila, wanted to give him
death, but Osa Meji prevented it, he couldn't
to destroy someone who would seek refuge underneath
from their Ifá sanctuary, as had happened
with him. Then they took out the sorcerer
there was a woman and they removed the rubber from her
body. When they examined it in detail

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they discovered that she was pregnant. Bear
Meji then indicated that it was prohibited.
to kill a pregnant woman, for
this is said like this in the Benin region:
Aigbozi is burning.

Orishanlá insisted that it was allowed to survive.

the woman, she would produce more sorcerers than
they would try to destroy the world, like they had
agreement to make those of the prinnera
generation of sorcerers. It is believed with all
certainty that that woman would have
given death that night, it would have
meaning the end of the sorcerers about the
earth face, nonetheless, Orishanlá
he suggested that he should be forced to swear that he did not
would destroy innocent people on Earth,
Osa Meji then proposed to Orishanlá that
the ground or the Earth (Otá Olé). It was the only one
divinity capable of destroying the sorcerers if
they behaved badly, which is the only power
that revives all the powers and forces in
the Earth. He fell into a hole in the ground, it

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filled with all the food items and it
covered with kolá nuts. Then they
they made him swear that the ground would give him death
her or any of her descendants from
generation to generation if ever
they were killing a son of Oloddumare or of Orun-
she swore and
He ate the kolá that was on the pile.

However, he asked how it was going to be

feed, if he could not bring death to some
of the children of Oloddumare or of Orúnmila,
Orishanlá replied that yes, anyone of his
children offended them, the sorcerers presented him
they would solve his problems and it would compensate him
offense, killing an animal outside already
sheep, goat, bird, etc. and would water the
blood outside of your house, that would be the
signal that the transgressor has paid the
offense committed. Then they must
leave it alone, that is the meaning of the
Will the children of Oloddumare do?
still today.

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On the other hand, Osa Meji told her that if she saw
any food prepared in a pot
I am deposited at a crossroads, next to
the edge or on a stove, should have known that
was the son of Orunmila and had to accept the
food and staying calm to whom it is
offered. This is the etutu that Orunmila
often advises that his followers
do it at night when you have problems
with the sorcerers. This is the reason why the
What are the marks of the divine powder of Osa Meji?
they are often made in the tray of
divination, when offerings are made to the
Night.

The enchantment that cannot be

mentioned here and that the Ifá priests
they repeat when they make an offering to the
Night, it is to remind you that those who
they belong to Orunmila and that they
they must remember the oath they made
mother on the destined day.

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The meaning of this revelation is that

no deity is capable of facing
the sorcerers when they decide to
fight. They can always defeat them with
exception of Oloddumare and Orunmila, for
the way they handled them back then
predestined night. Anyone who believes that
amulets or other preparations can
defeating witchcraft is simply
deceiving oneself, unless the
sorcerers transgress the agreement made
for his mother that night that saved them from
a total extinction.

In the following story the Ajonjún are revealed.

as enemies of man.

Sará: sacrifices of animals to the Ancestors

from the Night to cleanse a transgression.

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 Iyami Oshoronga -45-Author: Luis Díaz Castrillo
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A man named Ondese was besieged by
death and the others Ajonjún, but the
the priests saved from
Ifá, who painted it with the juice of
juice turned Ondese, from a
light-skinned man in a black one, when the
When they arrived at his house, they did not recognize him.
because the color of his skin had changed.

They know you as Olalekun, and your other name.

It's Ominikun. You can't turn the elephant.
to carve it. His name is Atatabia kun, the
small and terrible man of the night. A
male dog means honor; a watering hole
macho is known as the moon. The son is
source of Okun's accounts. The son is a source
of all the wealth, while the buttocks of
son not provided with accounts, I do not know
they will adorn the waist of the son with beads
another. The child is always treated like a child. It
he consulted Ifá about the name Ondese.
man of light skin from the hill Apa whose
case was disturbed by death and the

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disease and whose house was disturbed by
persistently through all the Ajonjun. For
the priest of Ifá told him to offer
a lot of Ibuje as a sacrifice and became very
black. As a result, the Ajonjun do not
they were able to recognize him, he started to dance,
began to rejoice, began to praise
the priests of Ifá, while the priests
They praised Ifá. The gongs were struck.
In Iporo, the atan drum was played in Ikija.
they used benches to play music
melodious in Iserimogbe. Opened the mouth a
little, and from his lips came the song of Ifá.

Ibuje: Vegetable dye.

When she stretched her legs, they began to

dance alone.
He said: Death do not kill the man ibuje for
error. Now that you can confuse the man
with another thing, now that from now on you have
to confuse man with another being.
Heavenly warriors, turn around and

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leave quickly. Now that from now on you have
to confuse man with another being.

In this passage, Eshu helped a horrible

called Olomo to destroy the Ajonjún that it
they were suffocating them, putting yam flour in
the mouths. It is believed that the Ajojún cannot
try yam flour because it makes them
bitter mouth and locks their jaws.

Ifá was consulted in the name of Olomo, the high one.

and burly. All the Ajonjun gave
turns around Olomo, they wanted to kill him.
They told him to make a sacrifice, and so he did.
did. One day, Death, Disease and the
Damage marched to war against the house of
They found Eshu in front of the house,
when they were trying to enter the house of
Olomo, Eshu put yam flour in the ...
mouths several times. When the flour of
I touched their mouths, some died, and
Some got sick, but none could.

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enter the house of Olomo. When Olomo
felt happy, they started to sing the
song of the Ifá priests.

He said: Atata tain tain.

Ifá was consulted in the name of Olomo. The
tall and stocky. The Death that wanted to kill
the priest of Ifá, can no longer kill him, the
Death has moved away from the head of the
Ifa priest, death does not eat flour.
of course, if Death tries to eat flour
of yam, his mouth becomes stiff, the
jaws lock up. The Disease
that wanted to afflict the priest of Ifá, no longer
It can grieve him. Death has moved away from the
head of the Ifá priest, Death not
eat yam flour, if Death tries to
eating yam flour, the mouth becomes
That's right, his jaws get stuck. All the
A group that wanted to attack the priest of
Ifá can no longer be attacked.

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Death has moved away from the head of the
Ifá priest. Death does not eat flour.
of name, if Death tries to eat flour
from yam, the mouth becomes stiff and the
jaw locks up.

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 Iyami Oshoronga -50-
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THE AJOGUN AND THE WITCHES, ENEMIES

OF THE MAN

(a) In the following passage, a man

called Ondese was besieged by the
Death and the other Ajogún, but they saved him.
the priests of Ifá, who
they painted with the juice of the ibujé. The juice
turned Ondese into a man of complexion
Clara, in a black. When Ajogua arrived at his.
house, they did not recognize him because of the color of
her skin had changed.

You shall not be forgotten;

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 Iyami Oshoronga -51- Author: Luis Díaz Castrillo
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Owner;

Bring it if it is changed;

I am hungry;

The man is very large.

Here comes the sun.

As I wash the dawn

Omobokun

A man is not a shadow.

The child of someone does not hide their identity,

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 Iyami Oshoronga -52-
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I want to see other people's children;

A child of someone is someone’s child.

The day for Ondese has come up, red like an axe,

This is what you call a mysterious thing,

Everything goes easily at the market.

So that they can have many blessings.

They will make it difficult for you to live well.

You have become a wonderful person.

Those who have a destiny cannot be forgotten.

It is good to be kind.

This is yours

On your side, you will see a sign,

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 Iyami Oshoronga -53-
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Your signs are 'Fa

The trumpet is unique, the drum is majestic,

Hello, how are you doing?

You are very beautiful,

The color of the sky has descended into the ground;

That is you,

eye tree to

They are going to take care of her.

I will accept the offer,

Ase, let it be done,

Arun has a problem.

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 Iyami Oshoronga -54-
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I have been blessed,

Your inheritance,

I breathe the sky,

There is a place,

My amazement

I am your servant

They know you as Olálékun and your other name

It's Omininkun; you can't flip the elephant
to carve it; his name is Atatabia-kun, the
small and terrible man of the night, a
male dog means honor, an eagle
Macho is known as the moon.

The son is a source of accounts and okun the son is

source of all wealth While the
the son's buttocks are not provided with accounts,

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Collection: In the Land of Oshá
 Iyami Oshoronga -55-Author: Luis Díaz Castrillo
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the waist of the son will not be adorned with beads
from another.

The child is always treated as a child.

consulted alpha on behalf of Ondese, the
man with a fair complexion from the Apa hill, whose
the house was disturbed by Death and the
Illness, whose house was disturbed by
persistently through all the Ajogun, By
Hello, the Ifá priest told him to offer.
a lot of good as a sacrifice and became very
black, As a result, the Ajogun do not
they could recognize him. He began to dance,
began to rejoice He began to praise
the priests of Ifá, while the priests
They praised Ifá. The gongs were struck.
In Ipóró, the Atan drum was played in lkija.
they used drumsticks to play it Opened the mouth
a little and from her lips came the song of
Wow. When she stretched her legs, they started to
dance alone She said: "Death, do not kill the
I bought a man by mistake. What can you do now?
to confuse man with something else. Now that

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from now on you shall confuse the man
with another being, heavenly warriors give half
turn around and leave quickly Now that in the
go ahead, confuse the man with someone else
be, melodious music in serimogbe.

(b) In the following passage, Echu helped a

man named Olomo, to destroy the
A devil that was tormenting them by stuffing them with flour.
of name in the mouths. It is believed that the
Ajogun cannot taste yam flour,
because it makes their mouth bitter and blocks them
the jaws.

Atata' tain tain A díá, f~Olomo, lyan, iyan,

falling

All leaders are working together for the child.

You are not alone.

They have made a sacrifice, and it is done, on one day, death.

Arún and Ofó are rising, they are heading to Olomo's house.

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 Iyami Oshoronga -57-Author: Luis Díaz Castrillo
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They have cast lots for Esu when they want to see him clearly.
Olomo, Esu will not allow you to speak ill of them.
ni.

All leaders should not be ignored.

the heart of a lover. when the heart of a lover is with someone
the devil is at work. If it doesn't kill, it will still teach you a lesson.

I won. But I will show this to Olomo.

You have won. When the sound is sweet, the song.
What about me? They say; 'Always shining brightly'. Let's talk.

Olomo, child, be careful, death is near you.

I am feeling good. The sun is shining. I am happy.
I love you, just because I love you, you are the one
Yes, Enuu is going to give a gift to Arun.
sawo Ko lee sawo mo lkú e é j'elubó B~lkú bá
I have not forgotten, Enuu is here, Enuu has come
for the authority of all who have it in hand to avoid it
show your face

I am the one who loves B'lku even more, Enuu

I am good, Thank you very much

Atata tain tain.

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 Iyami Oshoronga -58-Author: Luis Díaz Castrillo
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The oracle of Ifá was consulted in the name of Olomo, the high one.

and burly, All the Aio~un were turning around

Around Olomo, they wanted to kill him.

They told him to make a sacrifice, and so he did.

made.

One day, Death, Disease, and Harm

they stopped, and marched to war against the
Olomo's house They found Eshu in front of the
house, When they tried to enter the house of
Olomo Echu stuffed yam flour into the
mouth several times. When the flour of
I touched their mouths, some died, and
some fell ill, but none could
enter Olomo's house, When Olomo ~is
felt happy, began to sing the song of
the priests of Ifá. Said Atata tain tain. It
I consult Ifá in the name of Olómo, tall and
burly, Death that wanted to kill the
Ifá priest, cannot kill him, Death
has moved away from the head of the priest of

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 Iyami Oshoronga -59- Author: Luis Díaz Castrillo
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ifá, Death does not eat yam flour.
Death tries to eat yam flour, the
Death does not eat yam flour, if Death
try to eat yam flour, his mouth becomes
It hurts, his jaws lock up.

(c) The following passage narrates the story of the

a man named Lápadé,
was using all his knowledge to
reach the ease, but it was being
taken by Death. just like all the
short verses of that ifá, history tells us
what happened to adé. It ends with a set
In it, Death is urged to fear the priest.
of Ifá in the same way in the fire that
devours a ceiling of 'fear the drop ceiling and it
leave the light

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Collection: In the Land of Oshá
 Iyami Oshoronga -60-Author: Luis Díaz Castrillo
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The essence of a person's destiny is revealed by the diviner.

The first one should be presented to the diviner as it is.

If someone puts a curse on the diviner's house.

Anyone who places a curse on the diviner will suffer.

The Lord will make your work shine like gold

On the day of Lápadé,

The beauty of the moon

When wisdom is applied wisely,

The rain has brought joy to our hearts.

Welcome, if you have come in

The rich man

Be careful when entering the house

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 Iyami Oshoronga -61-Author: Luis Díaz Castrillo
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Just now

One should not live with needs when thirsty.

shares the house of a priest of Ifá.

One should not vote for a priest of Ifá from the

house due to the needs of the one who lives
with needs while sharing the house
with an Ifá priest. The one who votes for a
Ifá priest of the house due to the
needs that person gets like this in
danger.

Ifá was consulted in the name of Lápadé.

man of extraordinary beauty who was
using all your knowledge to have
money, but who was Death looking for with
great wisdom Death, when you enter a
house, I took the Ifá priest, When the
fire burns the thatched roof of a house,
fear the ceiling and leave it unharmed.

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 Iyami Oshoronga -62-
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The following passage reveals the
evil purposes of the witches, to destroy the
man and his work. When the witches and the
human beings came from the sky to the earth to
each group was asked what purpose they were going to
the earth. The witches said that their purpose
was to destroy all things made by the
human beings. Human beings said
what they bring to the earth, to do all the
things they would find useful. They were told to
both groups that made a sacrifice. The
witches made their sacrifice, but the beings
humans no.

That's why, when they arrived on the land, the witches

they began to kill the children of the beings
humans and to destroy their properties. The
humans could do nothing to
stop the witches. Therefore,
they made some Egúngún, with which
they masked themselves and used the proverbs
to insult the witches.

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 Iyami Oshoronga -63-
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The sun has risen

The door is closed.
The day of the Eníyán,
It's a good story.
Both of them are in the sky.
Both of them should apologize.
Every person has their own way of living in the world,

It will be for everyone.

When a person arrives in this world,
Whatever pleases one, that is what one will do.
They say that he should also make a sacrifice.
She is a woman

when both of them arrive on Earth,

It is said that if a person is born in that way
The man said yes
Everything that a person has,
We are human beings
If the person comes back to the farmer of color

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Collection: In the Land of Oshá
 Iyami Oshoronga -64-
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The masquerade is not to be taken lightly.
You have fallen into the trap.
Open your mouth to the people
They are saying that they are in the presence of the gods.

We are going to work,

The hog had it
For a person
A bu fEniyán
Both of them went to the school of heaven.
Hello
This is a person
The person won, so they are happy.

Both were told to make a sacrifice.

The witch said that when she arrived on earth,
would ruin the work of human beings, the
human being said that when he gets to the
land, I would do what I wanted, also to him
he said to make a sacrifice But he didn't do it
when both arrived on earth, every time
that the human being had children, the witch them
he killed, all the belongings of the being
humans were harmed by the witch

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Collection: In the Land of Oshá
 Iyami Oshoronga -65-
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the human returned to see the Ifá priest and
he carried out the sacrifice that he had not made
the last time. They told him to go and he
I made an Egúngún dressed in the clothes of
Egúngún, and began to speak in proverbs
against the witch. He said that was exactly
what the priests had predicted to him
ifá.

Paaká arched his back like a humpback

he collected forty cowries from the ground, he consulted
to Ifá in the name of the witch, it also
consulted Ifá in the name of the human being,
both came from heaven to earth.

All witches, although they are human beings

they prevent human beings from resting.

P
(d) In the following passage, it narrates the
the story of a woman named Erúbámi who
she was tormented by the witches, because she

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Collection: In the Land of Oshá
 Iyami Oshoronga -66-
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he refused to give bean cakes to the mother of
the witches. The witches sent their birds
they went to shout at eg'bingbin
scary way in the backyard of the house
of Erúbemí. Erúbemi went to see Ofún Méji
to find out the cause of the persistent scream
of the bird. They advised him to offer the
bean cakes that he had refused to give to
the mother of the witches when she did what she
they said, the terrifying cry of the Obinbin ceased.

What is it?

What do you want?

The train is coming,

What a pity

Do you have any news for me?

The day for Erubami

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 Iyami Oshoronga -67-
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You are the mother of the birds

What sacrifice should be made?

I will call a beautiful person.

yes, the birds seek food,

I will give it to him/her.

If you become what you are at night,

The seeds will begin to sprout.

I live in Erábamí.

When the seeds are planted

I do not have evidence

In Erubami, we make noise.

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Collection: In the Land of Oshá
 Iyami Oshoronga -68-Author: Luis Díaz Castrillo
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When you come to me,

Help me, please,

The horse has come to that place Ofún Méji.

Two halves make a whole

I will give it to the mother of the birds

It has been like that for 6 hours, it is really tiring.

The buzzard did not shut up, Obinbin croaked,

he did not silence his terrible hail. Is there any
sick in that neighborhood. It was consulted to go to
name of Erúbamí who offended the
mother of witches They told her to make a
sacrifice. Erúbamí used to sell cakes of
bean, the mother of the witches asked for cakes of
bean but Erúbamí denied them, when
it was getting dark, Ogbinbin began to cast
terrifying screams in the backyard of Erúbamí,

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 Iyami Oshoronga -69-
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when the hail of ogbinbin was already lasting
it was a long time

She said, 'I'm scared, I'm scared'

So he/she shouted until he/she reached Ofún's house.

Méji who advised him to offer bean cakes.
to the sea of witches after doing what
they ordered him to have peace.

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Collection: In the Land of Oshá
 Iyami Oshoronga
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THE CONFLICT BETWEEN THE GODS AND
THE FORCES

MALEVOLENT SUPERNATURALS

(a) In the following passage, it narrates the

the story of what happened to Orunmila when
he was harassed by the Ajogun, but the
he overcame with the help of his Orí. The passage
ends with a prayer to Orunmila so that
offer your protection against the Ajogun.

It is Ifá that speaks today

Ifá is the king

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Collection: In the Land of Oshá
 Iyami Oshoronga -71-Author: Luis Díaz Castrillo
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Ifá has a lot of wisdom with it.

Orunmila has four days in a week of creation.

The day for Orunmila

The land of all deities

Your thing is plentiful

lkú, Arun, Ofo, Egba, Ese

They all want to see Orúnmila.

They say that one day

They did not kill him

Orunmila has brought down his great wisdom.

Ode Ogunda Meji

They say that the sacrifice is difficult.

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 Iyami Oshoronga -72-
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You are a

a sharp pain has come,

If you climb up to your place, you will know the ground.

If you don't like to see it, you won't like to hear it,

I want Arun to come here

It is good in the festival

This is yours

On their wisdom,

Your signs are 'Fa'

Bring that here

The color of the 16 is like a tongue

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Collection: In the Land of Oshá
 Iyami Oshoronga -73
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That is 6,

what is it

They are very good

They are the good ones, they say 'Pull'

ifá is today

Ifá is the way.

Ifá is the source of knowledge;

Orunmila is the one who created the world on the fourth day.

The day for Orunmila

The day of death will come for everyone without exception.

Ifá, you are the one who holds the leaves that Bén the Great spoke of on the Day of Illness.
Ifá, you are the one who speaks the secrets of the great deity Ojó
The great Ifá sacrifices for the soul, you are the one who offers the great one.
You are like the great tree of Ifá, you are the one who bears the great leaves.

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Collection: In the Land of Oshá
 Iyami Oshoronga -74-Author: Luis Díaz Castrillo
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You want to ask my son to come and pay me 1 unit.
b'oori;

The rat and the snake are both in my house, they both come in.
give me

the country is bad; the country is very poor in the midst

Everyone should come and see my child.

rat to me

The country is bad; the country has been troubled.

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Collection: In the Land of Oshá
 Iyami Oshoronga -75- Author: Luis Díaz Castrillo
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I love you. I love you.

rat is bad;

If we do not love, we will find ourselves in despair.

Ifá is the master of today; Ifá is the master of tomorrow;

Ifá is the owner of the day after tomorrow

The four days of the week belong to Ifá

created on earth by Oocha It was consulted to
ifa in the name of Orunmila the day when
all the Ajogun prowled around their house with
persistence Death, the Disease, The
Harm, Paralysis, and the Maker of Evil
they stared intently at Orunmila. They said that
that day, they would kill him, Then Orunmila
she gathers her instruments for divination
when he made the inquiry, he got Ogúndá Méji
They told him to make a sacrifice, and he did.

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Collection: In the Land of Oshá
 Iyami Oshoronga -76-
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After having made the prescribed sacrifice,
his Ori protected him, so Death already
could not kill him; and the Disease could no longer
to afflict him, he started to dance, he started to
rejoice, began to praise at 105
Ifá priests, while the priests of
ifá praised ifá He opened his mouth a little, and of
the song of ifá came from her lips, when
he stretched his legs, they began to dance by themselves
He said it was exactly like that, like the
ifá priests used their beautiful
voices to praise Ifá Ifá is the owner of today;
Ifá is the owner of tomorrow; Ifá is the owner of
the day after tomorrow

The four days of the week belong to Ifá.

created on earth by Docha It was consulted to
Ifá in the name of Orunmila on the day when
all the Ajogun were lurking around his house with
persistence The day when Death comes to
look for me, you are the one who must protect me
Just like a large leaf wraps around the oori,
just as a current covers the sand of the

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 Iyami Oshoronga -77-
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river, The day the Disease comes to
find me Ifá, you are the one who must protect
Just like a large leaf wraps around the
ori, just like a current covers the sand
del río, The day the Ajogun come to
find me Ifá, you are the one who must
to safeguard me like a large leaf
wrap the ori, just like a current
covers the river sand, the grass etii,ón hello
Ifá covers the earth, you are the one who must
to safeguard me like a big leaf
wrap the oori, just like a current
covers the river sand,

(b)

The following passage narrates how Orunmila was

attacked again by a type of disease
that had already attacked him the previous year.
Orunmila used spells:

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Collection: In the Land of Oshá
 Iyami Oshoronga -78-Author: Luis Díaz Castrillo
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Ifá is the guide, a horse cannot be taken to the storm without yielding.
Orunmila is the god of divination and we can find him upon death.
this period, death to Pin
lkú pin lkú pin Legbedée according to Adie opipi
I will go to the market to sell vegetables

Okarákara is the sound made by the gourd.

When it bursts, the juice of the Thai is very viscous.

Ifá was consulted in the name of Orunmila.

they said that the illness that had him
the previous year Orunmila had returned
he said that yes she had returned, she was welcome, Ifa
he said that last year's illness does not
It could grieve him, the tornado does not drag.
argamasa, Ifa affirmed that the disease the
last year I wouldn't kill it The tornado not
drag the millstones of Orunmila
he stated that the illness the previous year did not
I would kill him/her. Death has become impotent.
this time, that's what the blacksmith says
when the anvil is struck with the hammer. The

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The Cult of the Elders of the Night
Collection: In the Land of Oshá
 Iyami Oshoronga -79- Author: Luis Díaz Castrillo
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plucked chicken that is offered as
sacrifice guarantees that the death of
Ifá priest, definitely place yourself to
the feet of the king of the gods.

(c) The following passage describes a

encounter between Death and Orunmila.
Orunmila was afraid of something that was in
to his farm. He headed to the house to ask her.
to his/her Qn through the instruments for
the divination of Ifá causes fear.

The priests of Ifá gave Orunmila a

a bow and some arrows and they told him to shoot
the arrows all over the estate. One of the
arrows struck Death in the chest, and
temporarily abandoned the earth and headed
to the sky. Orúnmila was so happy that he danced.
all the way back from the farm, praising
to the priests of Ifá.

Pomú pomu sigi sigi sigi pomu pomu

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Collection: In the Land of Oshá
 Iyami Oshoronga -80-Author: Luis Díaz Castrillo
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The day for Orunmila

Ifá has spoken

You will go to the farm.

the moon rises for Orunmila

The baby is crying.

The new place is beautiful.

They are offering a sacrifice of 6.

You are not

the body has completely broken down

But their arrows did not reach him in three shots.

He said he should spread it all over his farm.

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Collection: In the Land of Oshá
 Iyami Oshoronga -81-
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the heart that is within those four will go,

The dead person has a house where they reside.

The power of death is weak now.

The wind is blowing

The message from Orunmila is that no one should be lazy.

They are telling lies about those who speak.

Pómú pómú sagi sigi sigi pomu pómá

The day for Orunmila

Ifá has spoken,

You will pay later

I love you a lot

Grandpa is at home

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Collection: In the Land of Oshá
 Iyami Oshoronga -82-Author: Luis Díaz Castrillo
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Pómú pómú sagi sigi sigi pomu pómá

Pom pom says siky siky pomu pomá se

consulted Ifá in the name of Orunmila, ifá
I would shoot an arrow and kill Death in
the farm, Something terrified Orunmila in the
farm, therefore she went to the house, and asked him
to your Orí through the instruments of
divination They told him to make a
sacrifice, and he did it, after having done the
prescribed sacrifice, the priests of Ifá
they gave him a bow and three arrows and told him that
he/she will throw them across the farm when he/she shot one
of the arrows wounded Death, wounded the
Death in the chest Death fell making
a loud noise and left the earth.

Orunmila was dancing from the farm to the

house and said that it had been exactly that
what the Ifá priests had preached to him
to Pómú pómú the saga sigi sigi pomu pómá is
consulted Ifá in the name of Orunmila, Ifá

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Collection: In the Land of Oshá
 Iyami Oshoronga -83-
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I would shoot an arrow and kill Death in
the estate, Olónímoró shot an arrow that killed the
Death on the farm, Pómú pómú sagi sigi sigi
apple

In this passage, we are told about

a fierce struggle between the witches and
some gods due to a
this committed in Yemoó, wife of Allah (God)
from the creation). Yemoó or water from the stream of
the Witches and to lose the rest afterwards
take yours. When the witches knew that
yemoó had done, they complained husband. In
place to beg witches, Ochalá affirmed
that her bear had not done anything wrong. For
so, the witches swallowed him and his
wife. Two other gods, Ngún and Oro, who
they wanted to rescue Chalá and his wife,
they were also heard by the witches. But
With the help of the até, Orunmila stopped witches.
and killed them.

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 Iyami Oshoronga -84-
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Pánkéré shines,

The inside is dark,

The drum for Yemoja

You are the woman of Osa,

The day you go to the place of the Bird.

The road is hard

I will go now

When they did not see water to drink,

The women who carry the burden are unique,

The birds are also perched where they are supposed to.

The birds are singing in the trees.

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 Iyami Oshoronga -85-
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They say that one should help anyone they come across.

when the rain falls on the people,

They went to the river of the birds.

The sound of the drum is here

when I finish my work,

Let us wear our traditional clothes to the festival.

Eluulu king

I heard it
I am tired

I am not available at the moment.

They just arrived at the water's edge.

They say the wind has carried me away

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Collection: In the Land of Oshá
 Iyami Oshoronga -86-
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EluuIú says: "Yemoó onmi tán,

Rent number tuú tuú tuú1

Did you build your own thing?

You have: I don't have any money.

The axis is already there

They are at the house of Osa.

They have money, and they have wealth.

They said: How beautiful the world is.

A woman's body does not do anything.

It would be nice if they could call out.

They: And Yemoó, at Osa,

Ahemi, ahemi, ahemi.

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 Iyami Oshoronga -87-
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They met Yemoja and my Oosaala

The warrior emerged with a spear in hand.

Ehuruu says: 'Eégún, t~Osa,

Ahemi, ahemi, ahemi

They have taken my masquerade.

If you don't take care of it,

Why would he take them?

It is about: At Egún at Oro,

Ahemi ahemi ahemi

They are talking about me.

Laioé, Orunmila hears

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 Iyami Oshoronga -88-
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Let us raise your flag high

They said that Orunmila 6 should cast a specific divination.

ate

They are the divination trays of Orunmila that he uses for divination.

They used that thing to call.

They placed a mask on the house.

They have put one in the basket.

They are going to put the pepper under the pot lid.

Láime, the birds will sing.

They say Tereá is good

When Orunmila saw them,

The horse has come home!

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The Cult of the Elders of the Night
Collection: In the Land of Oshá
 Iyami Oshoronga -89-Author: Luis Díaz Castrillo
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Old age

Here come the followers of Orunmila,

The old one's boy.

You are the light of Wisdom.

They are the ones that carry the skin of the tiger.

The birds must look at the ground.

They started to eat 1

They are eating.

They used it to build a foundation,

He is wise like Orunmila.

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The Cult of the Elders of the Night
Collection: In the Land of Oshá
 Iyami Oshoronga -90- Author: Luis Díaz Castrillo
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They do not know how to pray

When Orunmila said that the food is also for them

the roof is off,

The hand and foot are well made

The horse has arrived at your house.

My dark cloud

The horse is jade green.

The whole world is under the protection of Orunmila.

You are the king.

You have entered a bad situation that is affecting me,

Everyone was struck by Orunmila.

Orunmila is dancing well.

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Collection: In the Land of Oshá
 Iyami Oshoronga -91- Author: Luis Díaz Castrillo
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It's your turn.

On the day of their celebration,

Your charms are powerful.

The bell is ringing

Aran is a liar.

Oh, the sloth is a serpent, a species of it.

They are your father.

Your heart has come out

What are you doing?

What is the color of the sky?

That is you.

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Collection: In the Land of Oshá
 Iyami Oshoronga -92-
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Good wood

They are very strong

They are

The bird sings

Hello, how are you?

The day for Yemoja

You are the woman of Osa,

The day you went to the bird market.

Erco Po

I am Ofn

My head did not receive me from the hands of Eleye

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Collection: In the Land of Oshá
 Iyami Oshoronga -93-
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The little pánkére sprouts, the priest of ifá
from the forest.

Ifá was consulted in the name of Yemoó, who

she was Osa's wife, the day she had to go out
water from the witches' stream. The drought was
very intense, and water is scarce, When it
the drinking water is finished, Human beings
they made their own stream separately, and
the witches also did theirs separately
They put Eluulú to guard.
the stream.

They warned him to stop anyone.

rapist who saw in the place. When the
the stream of humans dried up, Yemoó
She went to fetch water from the witches' stream.
she was menstruating at that moment.

When she finished draining the water, she used her

menstrual pad to wash your parts
privates in the remaining water. Eluulú saw her,
but he said nothing. When the day began,

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Collection: In the Land of Oshá
 Iyami Oshoronga -94
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The witches went to fetch water from their stream.
They found the surface of the water very red.
they asked Eluulú who had taken out the
water, Eluulú said: "After Yemoó took out
water, the blood started a luminous
deeply", they asked: Did she
Did she stab herself? He answered: She did not stab herself, 1
The blood was from his private parts.
witch then went to Osa's house,
They took the Ehuru bird with them, They
They said: 'Osa, look at what Yemoó did', but
Osa said that his wife had done nothing.
bad. Then the Ehuru bird whistled and said:
The Yemoó and the Osa, take them away, take-
Bring them, bring them. Then it
they swallowed Yernoó and Osa. Then Eégun
he came out with a whip in his hand Ehuru said A
Eégún and Osa, take them, take them,
swallow them. They swallowed Eégún.
Then Oro went out to capture Ehuru
He said: To Eégun and Oro, take them away,
swallow them, swallow them. Then it
They swallowed Oro too, Soon Orunmila

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Collection: In the Land of Oshá
 Iyami Oshoronga -95-
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he/she met the incident He/She gathered his/her instruments
for divination, Orunmila was asked to
made a sacrifice with a plate full of
he is coming.

The priests of Ifá from the house of Orunmila

they consulted Ifá in the name of Orunmila.
They offered the ekuru as a sacrifice
special of the witches They placed a plate in
the main entrance of the house, and the other in the
bathroom, poured ate around each plate.
soon the witches appeared, they jumped
happily, When Orunmila saw them, he ran
towards the house and hid, when the
witches entered the house of Orunmila, the
two that entered through the front part, and the
that entered through the back part, they found
the plates of ekuru unexpectedly. And to the
witches really like ekuru They started to
they ate and ate until their
bellies inflated, they no longer remembered about
Orunmila, to whose house they had gone. When
Orunmila realized that they were

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Collection: In the Land of Oshá
 Iyami Oshoronga -96-Author: Luis Díaz Castrillo
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completely eating the food
absorbed and noted that they had left
sufficiently the wings and legs with ate.
He entered the house, took the club, and went out to
look for them, that's how Orunmila killed them
all at blows To the two witches, and to Ehuru, the
evil bird that they took. Orunmila them
he killed by blows Orunmila began to dance,
began to rejoice, Praised the
Ifá priests, while the
priests of ¡fá were praising Ifá. The gongs
they sounded in Ipóró, the aran drum sounded in
the sticks were used to produce
music in lserimogbe. They played the
drum aran with the sticks, a sound was heard
pleasant melody he opened his mouth a little,
began to sing the song of the
Ifá priests. As they stretch their legs, the
dance captured them, He said that it was exact-
that the priests of Ifá had
predicted. the small pánkéré sprouts, the
Ifá priest of the forest consulted Ifá in
the name of Yemoo who was the wife of Osa,

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Collection: In the Land of Oshá
 Iyami Oshoronga -97- Author: Luis Díaz Castrillo
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the day he went to fetch water from the stream of the
witches, Travelers to Ipo, Travelers to Ofa, only mine
Orí will save me from the witches.

(e) The following passage refers to how the

Witches once tortured Orunmila,
Orunmila met with the witches and others
gods at the mythical door that exists between the
sky and the earth, as the witches were
completely naked, felt
shame to go to the land in that state. By
they begged each of the gods so much
in turn, that she would give them part of their dresses
to be able to cover your nakedness.With
exception of Orunmila, all the others
they refused. Orunmila first complained about
that since they had no bones in their body, if they
I was riding on the jas, I was not going to be able to
walk another. But after a long
In the situation, Orunmila agreed to deal with the witches.
and let them out onto land.
When Orunmila arrived on earth, he was told to
the witches and asked them to leave their

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Collection: In the Land of Oshá
 Iyami Oshoronga -98-Author: Luis Díaz Castrillo
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stomach. However, the witches him
they were complaining that they felt very
comfortable where they were, refusing outright-
mind to leave, Orunmilá reminded them that if not
they would go out on time, the man would force them to
finally do it. when they heard this,
they answered that the liver and the intestines of
Orunmila only needed them to sustain himself.
Then they started to bite Orunmila.
Orunmila felt so much fear that he went out to
consult the Ifá priests to know
what he had to do, he was asked to offer
in sacrifice a quite eco goat and oil of
palms. With these materials, they prepared in
name of Orunmila the special sacrifice to
the witches, and they told him to bring the sacrifice
to the place where it had originally swallowed
to the witches. When Orunmila arrived there, he made
what has been indicated to her and the witches
they came out of his stomach, Orunmila was
so terrified that he didn't leave his house during
three months, for fear that the witches will
they would see each other again.

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Collection: In the Land of Oshá
 Iyami Oshoronga -99- Author: Luis Díaz Castrillo
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The ceiling has a convex arch like a
invalid who wants to walk but does not
can. If the disabled person tries to walk, he
it remains in the same place.

The divination of ifá was performed so that

they came from heaven to earth The divination of
ifá was performed for the witches, when they see
from heaven to earth The divination of ifá is
it was done for Eégún, when they saw her from the sky
the earth The divination of ifá was done for
Part, that comes from the sky to the earth
divination of Ifá was performed for Orunmila,
when they come down from heaven to the earth Eégún,
Osa and Orunmila all wore clothes, pots.
witches were naked when they arrived to
the entrance to heaven could not return
again, because they were embarrassed
of themselves, they said 'Eégún, please
give us part of your multicolored suit, for
cover our nakedness until we arrive
to the earth" But Eégún said: "Please,
Excuse me, I will not participate in it.

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problem" then they said to Osa; "For
please give us some of your white clothes for
cover us until we reach the land
but Osa replied: "Please, forgive me,
I will not have participation in the problem.
Then they said to Orunmila: 'Orunmila for
please, if you can't do anything else, just
carry us on your back until we arrive
to the earth; Orunmila explained to them how
they could see he had no bones, he complained about
that if he carried them on his back he wouldn't be able to
walk again but they followed him
they begged Orunmila
passionately, they appealed to his great heart
They appealed to his benevolent spirit.
at your generous disposal when the plea
he became intolerant, Orunmila asked them
four hundred one gods and the earth, his desire
It's just about reaching the land. They replied:
That's right, Orunmila then placed an amulet.
powerful of Esu in his mouth Upon opening the mouth
the witches began to enter this, And so
he carried them in his belly until they arrived at the

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land Upon arriving on land, Orunmila said: Now
We are on Earth, could you please leave?
But they responded by asking him what he wanted.
say, they said: "We will not go out again", this
the place is good enough for
us but Orunmila said: What is the place
What do they say is good enough?, and
he added: "My own stomach." But they said
what they knew was their stomach before
to enter this and they said they were not going to leave
for nothing after Orunmila begged them for
long time And they insisted that not
Orunmila said: It's fine, stay.
there, the man will soon take them out, they said:
What do you mean by hunger? Your liver and
your intestines will be enough food for
to live off that then they began to bite
Orunmila Orunmila took to his heels and
he went to the house of a priest of Ifá and
they asked how his act of generosity didn't
it would cause his death, they asked him to
offer a goat as a sacrifice and the
priests used their intestines to

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make a special sacrifice of the witches.
Also with eko and a lot of palm oil
they threw everything into a large pot and
they asked Orunmila to take her to the place
where she had swallowed the witches, she was told
that when it dropped I had to open my mouth
to the place where it had swallowed the
witches, when she arrived there and began to say;
Hey, "Hey, hey". The witches
they began to fly out one by one,
when Orunmila saw that everyone had left
his stomach tightened with
the hands. Upon seeing that they had all left, he
He took off his hat and made a run for it.
He ran to his room and for three months,
didn't come out. He lay down with fear on the floor and
he carefully hid, he started to dance
and began to cheer up.

Oddi Meji and Iyami Oshoronga

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The great mass of land at the end of the road, the
infinite ashes were cast by Ifa for Iyaami
Osoranga on the day she made the day
from heaven to earth.

They said that they wanted to hear the voices

of the children of the mysteries, when Iyaami
she was called. They said that they were
traveling to earth. They called Orunmila
to come from Orun. Olodumare gave the
permission of Orunmila to start. Orunmila par-
Log.
In the place where he started his journey of
he rested at the house of Orisanla.
Orunmila started his journey and found himself
with Iyaami along the way. Orunmila the
asked for what they were called.
Iyaami said that they were going to the land.
Orunmila asked what he was going to be at the
Earth? Iyaami said that they were.
seeking those who would not be their allies
and when they find them
they would torment them. They said that they

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would spoil, and bring the disease to their
bodies, their intestines would be carried to them, they
I would eat their eyes, I would eat their livers, and
he would drink his blood. We will not show.
the mercy and we will ignore the pleas of
the people of the earth.

Iyaami said that they did not know anything about the
children. Orunmila told his children that they
they kept on land. Iyaami told them that he
talk to your children. Iyami said to Orunmila
that I told them to pick up the ogbo, one
pumpkin, the tip of a rat's tail
okete, the body of an okete rat, the
hen's eggs, which the rorun lean on, the
mamz flour paste, palm oil
Orunmila delivered the message to
Orunmila told his children that
they collected the things requested by Iyaami.

Iyaami arrived at the land where they

they rested in the orogbo. From there they
they entered the world that seeks fortune.

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They were looking for it on top of the tree of
they looked and found nothing. They
they were searching on top of the iroko tree and not
they found nothing. They were searching for it on top
of the bereke and the ogun forced them to take refuge in
a tree and found nothing.
They were looking for it on top of the arere tree.
and they found nothing. They went to the top
of the great tree known as the segisegi of
open near the Awinrinmogun river.
When they arrived, they rested and
They built a house on top of the tree.
Iyaami said that this place where we
we send is the top. Iyaami built a
a mound of dirt at the base of the tree like a
place for the birds. The birds
they collected and sent the disease to the
long of land. They did not allow him to
no woman turns to ask. Those
those who were pregnant did not deliver
children.

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The people of the earth asked them for their
assistance. The children of Orunmila had already
I made the ebo requests by Orunmila. Because
they did the ebo that Iyaami said they
children of Orunmila could call in them in
a voice. They were feeling depressed and
since then they told the children of the
land to do the same ebo and take a
heap of earth at the base of the tree. Iyaami
he told them to sing.

The little mother, you will know my voice,

Iyaami Osoranga you will know my voice, Iyaami
I will erase every word that I speak that it
The Ogbo leaf says that you will understand me.
song.
Iyaami Osoranga, you will know my voice, Iyaami
What the pumpkin says to you
I hope my offering, Iyaami Osoranga you
Do everything I say.

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The children of Orunmila sang the
incantation. When they finished everything
the birds were silent.
The children of Orunmila did this for the
people of the earth. Orunmila gave them the
medicine to the people of the earth to
heal the damage done by the birds.

Iyaami told the children of Orunmila that

they would do something for which they
they consulted Orunmila.

They learned to do the enchantments

in a low voice so that Olorun would allow the
people of the earth achieve good things.

The comment
The Great land mass at the end of the road (the
name of the praise for Ogun), the
infinite ashes (the name of the praise)
for Oya) the Ifa launch for Iyaami
Osoranga made the day of the sky to the
land. They said that they wanted to hear the

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voices of the children of the mysteries, when
Iyaami was called. (the latent power of
women were looking for their appropriate place
in Yoruba culture). They said that
They were traveling to earth.

They called Orunmila to come from Orun.

Olodumare granted Orunmila's permission to
travel. Orunmila set off on a journey. (The mothers
they sought the counsel of Ifa to find their
place in the world).

He found a place to rest from his

journey in the lands of Orisanla. (Ifa wanted
find a peaceful resolution of the
question about what would be the appropriate place
for the power of mothers in the culture of
Orunmila started his day and
He found Iyaami along the way. (The
the resolution of the question was an effort
cooperative among men and women.
Orunmila asked them if they were
calls. He told Iyami that they were going to

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Earth. Orunmila asked what are you going to do?
Iyaami said they were looking for those
who would not be her allies, and when she them
they would torment you
They said they would ruin her, for she
bring the disease to their bodies, it would take away
his intestines, he would eat his eyes, he
I would eat their livers, and drink their blood

We will not show mercy and

we will ignore the pleas of the people from
earth.

Iyaami said that nobody would tell the children.

nothing.

(The mother worries about being ignored by the)

people of the earth). Orunmila told them his
children who remained on the ground.
Iyaami told him to talk to her children.
They told him that they would collect the ogbo sale.
a pumpkin, the tip of a rat's tail
of the okete, the body of a rat of the okete, the

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hen's eggs, which the rorun support, the
paste of corn flour, palm oil and
money. Orunmila delivered the message to his
children.

Orunmila told his children to gather

the things requested by Iyaami.

On the day Iyaami arrived on the land where they

they were resting. From there
they entered the world in search of the
fortune.
They looked on top of the ajanrere tree.
and they found nothing. They were looking for it
on top of the iroko tree and they did not find
nothing. They were looking for it on top of the bereke and
they were forced to take refuge in a tree and not
finds nothing. They were looking for it on top of the
tree of the arere and found nothing. (The
trees represent places of power
for the different spirits none of the
which would work in cooperation with the
mothers).

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They went to the top of the great tree.
known as the segisegi of the ope near the
River of Awinrinmogun. (The sacred tree to
Yemoja Ogun and Oya) When they arrived
that they rested and built a
house on the top. Iyaami said that this is the
place where we send it to
you.Iyaami threw a pile of dirt on
the base of the tree as a place for the straw-
The birds collected and sent the
disease throughout the land. They do not care for him
they did not allow any woman to ask.
Those who were pregnant did not
they handed over their children. (the formula for the
construction of Iyaami urn

The people of the earth asked them for their

assistance. The children of Orunmila had already
made the ebo orders by Orunmila. Because
they made the eboses that Iyaami told him
the children of Orunmila, then, they
they could call her when they were feeling down
Then Orunmila told the children

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from the earth to make the same ebbs and flows
take a pile of earth. Iyaami told them that
they will sing.

The little mother, you will hear my voice,

Iyaami Osoranga you will know my voice, Iyaami
I hear every word that I speak.
leaf of the ogbo says that you will understand me
prayers. Iyaami Osoranga you will know my voice,
Iyaami Osoranga that the pumpkin says that
you will take my offering, Iyaami Osoranga
You will do everything I say.

(the oriki to praise Iyaami)

The children of Orunmila sang the

enchantment. When they finished that
all the birds were silent.
children of Orunmila did this for the
people of the earth. Orunmila gave them the medi-
healing the people of the earth
damage caused by the birds.

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Iyaami told the children of Orunmila that
they would do something they were asked and
there would be protests. They learned to
to cast the spells in a low voice for
that God allows people to
earth to achieve things.

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Eleniní: The divinity of

misfortune.

He was the one who launched Ifá for a stone in the

I walk when it takes our path.

The Oracle of Ifá Father Eyiogbe

The divinity EIeniní, as the call them

Yoruba O Ido-Boo, as they are known in Bini,
she is the goddess of Misfortune, the Misery or the
Obstacles and constitutes the most powerful of
all the deities, he is the guardian of the
Divine Chamber of Oloddumare.

When we ask for our wishes at the Altar

Divine of the Palace of Oloddumare before
begin our journey to the world, Eleniní
This is the only force capable
to govern in the manner of the realization of
our destiny on earth, for it is a witness
in person of the wishes we formulate
to shape our life.

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The divinity of Misfortune/Disgrace, Eleniní,

she is one of the highest-ranking deities
within the religious spectrum of the Yoruba.
Unknown to a large majority, this
deity is not received from the point of view
material, but if dissimilar ones are sacrificed
dishes in offerings, such as: rooster, goat,
chiva, jicotea, pez, grano, viandas, frutas,
kola nuts, palm oil, wine of
palm trees, ducks, rams, etc. It is
precisely the Oddun pattern of each
individual who prescribes what type of sacri-
fictitious should be offered to divert the
misfortune or the misfortune of the roads of his
life.

The first step to avoid all kinds of

difficulties and misfortunes is to seek ourselves
our own Ifá through the Oddun that
Orunmila, as a witness to our destiny
grants us, we can know what are the
perspectives of danger that lurk around us and

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able to eliminate them by making sacrifices

prescriptions for it.

Those who are diligent in rendering to him

tribute before leaving Heaven, they are
let go of the hand so that they can take care of their
matters without obstacles or hindrances, but those that
those who refuse to acknowledge their power suffer
nefarious consequences as demonstrated by the
next story of Ifá.

Iwori Ogbe is one of the oldest disciples.

of Orúnmila, reveals the essence of divinity
of Misfortune in our lives.

Eleniní is the guardian of the Inner Chamber

from the Divine Palace of Oloddumare, where
we all go on our knees, guided by
our guardian angel, to ask for what
we wish for future permanence in the
earth, once we have done the
arrangements of our departure.

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Oloddumare does not tell us what we should or

it doesn't happen nor does it assign us tasks
specials anything we wish
to do or to become simply us
Blessing by saying: "So be it, my son."

When Iwori Ogbe was leaving for the land, he asked

a wish, he wanted to change the appearance of the
Earth through the elimination of all the
wicked and vicious elements.

To be in a position to fulfill your

task, he requested from Oloddumare a power
special about life and death.
Oloddumare responded that his wish was
granted.

Armed with that power, he quickly began.

his journey to Earth. His guardian angel told him
he remembered to guarantee his wishes with Eleniní
the most powerful deities. but he
he replied that there was no force more magnificent
that of Oloddumare and how he had had

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divine permission saw no justification for

to appeal to a lower authority.

As soon as he left the Palace

Divine, Eleniní took for herself the desires of
Iwori Ogbe. Upon arriving on Earth, this
discovered that, contrary to his wishes,
he had serious difficulties when he prayed
because people lived, they died; while
those he wished dead, lived
Of course, he was very disappointed, because
nobody dared to go to him for divination
oh help; since those who did,
they paid dearly for that.

After going through hunger and frustration for

some time, decided to return to Heaven. To
he went to his guardian angel who
he reminded him of the advice given before his
departure. At that moment, Iwori Ogbe agreed
in going by divination; then he was reco-
commanded to make a sacrifice with many dishes
to Elenin and to the older deities. He

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made the sacrifice and returned to Earth, where

had a more fruitful and satisfying life

Let's see two more examples of the Oddu of

Ifá Ogbe Osa and Iroso Meji, which establish
manifest how Yeyemuwó, the wife of the
divinity of misfortune caused all kinds of
problems for both.

After making your decision to come to the

world, Ogbe Osa went in search of
divination to the leader of the doctors
sorcerers Agbanmuere and Olori Awo Orun in
Heaven, to know what to do to ensure-
a successful stay on Earth is granted to him/her
he advised that a sacrifice be made with a ram
father, a dog and a basket of yam
smashed, so your guardian angel would vary
a banquet to the high powers of Heaven the
he was also to offer a rooster, a turtle and
a dog to Oggún, four doves, eggshell
and you carry an Olokun; also give it a male
goat to Eshu Also, he had to celebrate a

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party for the Elders of the Night with a

dove, rabbit, and a bunch of yams. The
he made the sacrifices but he was missing the dog that
I had to give to His guardian angel, which was
a clear sign for Yeyemuwó, the
wife of the divinity of Obstacles.
After that, Ogbe Osa departed towards the
world, dedicated to trade in addition to
practice the art of Ifá as an activity
supplementary.

He was doing very well because of the sacrifice.

In Heaven, I had made Olokun, the deity.
of the water, for which he sent to his encounter-
Tro and Iwa, his daughter Once they met
on Earth, they got married. It was the star of the
handcuffs because it brought him success and prosperity
in her work. Unfortunately, she does not
he had children, which worried a lot about
Ogbe Part who I needed
desperately a descendant.

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Meanwhile Yeyemuwó, angry in the Heaven

why Ogbe Osa omitted making the sacrifice
that he owed, decided to send him a beautiful daughter
for her to marry him, with the
purpose of thwarting their efforts and making
traces its activities on Earth.

Not long after he went on a trip

to the market of Oja Ajigbomekon Akira where
he met a pretty girl with a complexion
Clara. He fell in love with her immediately.
The girl reciprocated and was of
agreement to marry him and they lived in his
house as husband and wife. Of course.
Ogbe Osa did not know that he had married
a daughter of the divinity of Misfortune.

Ogbe Osa was hopelessly in love

from her but he had just entered his house
the new wife, her luck began to decline
because of the despotic, uncompromising attitude
the inhospitable nature of the woman.

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The Clients of Ogbe Osa stopped

support her, because she was always very
austere and insolent with her visitors. For
another part the appearance of the woman created
considerable discord at home due to the
constant fights with her partner
principal, Iwa, who ended up packing
their belongings and move away from there, for
it was unbearable to live in the home of
Osa's Hut.

When he discovered that his first wife,

true architect of her fate and fortune,
had left, also decided to leave the
house and go in search of her, thus abandoning the
wife he had at home. As soon as he left
the house, the woman, agent of misfortune and
adversity, decided that no hiding place
Could you ever accommodate Ogbe Osa?
I wish he were here, I would reach him.

After taking refuge in pillars and posts,

decided to take refuge at the crossing

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of Roads that is between Heaven and Earth

Upon arriving there, Ogbe Osa renounced the plain and
a cabin was built at the top of the
the last mountain before reaching the
Heaven, Oke Alubode, with the hope that
the terrible woman did not discover it.

One night, she appeared to him in a dream.

guardian angel and told him that his problem
it came from the oblivion that I had with
They did not sacrifice the dog
quickly sent his servants in search
of one, and this I present to you instantly
He also served his guardian angel and his
head.

After the sacrifice, he threw the body and the

dog's head at the foot of the hill on which
the second day. Shortly after, the woman who
he followed her footsteps and arrived at the base of the
mountain and upon seeing the remnants of the sacrifice
was satisfied that the offering

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I would have confirmed, but he/she was wondering

who would have done it.

When he lifted his head, he saw Orúnnila in

the top of the mountain while trying
to meet him in the
summit, this disappeared. Finally she
she was happy that the debt had been settled
paid, he took the head and the body of the
dog and returned to Heaven leaving Ogbe free
Osa, who soon returned for his
house.

The Ifá priests who made him the

divination to Irosun Meji before departing from
They were called Heaven,

What does Ariro Sowo mean?

The stars shine after the meat,
The truth is that we will always succeed.

They advised him to make a sacrifice to the

divinity of Misfortune or Bad Luck with

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a rooster, a land turtle, and a goat for

Listen. I should also offer him a banana.
his guardian angel. He refused to do
any of the sacrifices later, Iroso Meji
he came to the world where he practiced the art of Ifá.

When he grew up, he was so poor that he could not

to afford the luxury of getting married and much less
to have a child.

The difficulties were so severe for him.

that, out of frustration, even thought about throwing away his
Ifá seeds.

In the meantime, he had a dream in which his angel

I rebuke the guard like him
responsible for their problems, as he refused
tirelessly make the prescribed sacrifices
when he woke up in the morning, he decided
to consult your Ifá and it was only then that he
he realized that it had been his angel of the
look who had appeared in his dreams
.

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He quickly fixed everything to do the

sacrifice to his Ifá and offer a goat to Echú.
Ifá advised to return to Heaven to
inform Oloddumare about whom, in
first place, never obtained the authorization.

To his journey to Heaven, he had to carry as

luggage a rooster, a land turtle, little
of yam, water pumpkin, a gourd
with oil, pepper, quinbombó, and tobacco in
dust. He picked up all the things and them
packed in her divination bag
(akpominiqekun)

After traveling beyond the limit of

Heaven and Earth, Iroso Meji crossed seven
hills to reach the Sky and when at last
he arrived, went straight to the Palace, where he
he/she met with the guardian of the Chamber
Divine, Eleniní. He knelt down and proclaimed that
I come with all humility to renew your
earthly desires.

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It is very early in the morning to ask

wishes.
the wife of Yeyemuwo,
Elenini, there is no food in the house.
Then Irosun Meji took out of her bag
adivinación, leña, agua, aceite, pimienta, sal,
okra and powdered tobacco and finally the
rooster everything demanded the divinity of the
Obstacles for letting it reach Oloddumare,
it was his usual tactic to impose his
will; but Irosun Meji was ready.

Then Yeyemuwó approved that he ask for his

wishes, as it was forbidden to kneel
he did it on the bare floor, he did it on the turtle
what it brought from Earth. After its
request, Oloddumare blessed him with his mass
divine, When Yeyemuwó heard the sound
from the mace. He quickly finished cooking;
but before he arrived, Echú gestured to him
with the hand to Iroso Meji that he would start with
speed for the Earth.

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When Yeyemuwó finally came out of the

kitchen, he asked Oloddumare about the
man who had been making wishes and
the Almighty answered him that it was already
had gone.
Why didn't you demand that the man ask?
good and bad wishes? Oloddumare
answered:

It is not customary to interrupt the children

when they are making their wishes. Despite
of all the gifts he had received from
lrosum Meji, Yeyemuwó Initiated a silent
persecution.

In the midst of the persecution, she sang:

What is the matter?

The star is shining behind the clouds.
The sun has not set on the work of the star.
The rain that brings prosperity has come, let it rain.

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He responded with a chorus of the same.

tune in which I clarified that he had already
made sacrifice and asked for their wishes, which not
I had omitted nothing. According to him, he sang, he ran.
at high speed and when Yeyenuwó saw that
she couldn't reach it, she stayed still and stretched
his thumb and marked his back from top to
down.

Note: (*) It is necessary to clarify that in the

history refers alternatively to
Elenini and Yeyemuwó as if they were a
same being, because the masculine divinities
they complement their powers with the help of
the powers of their wives. Oloddumare
he created the female deities so that
They will help their husbands. This example is
frequently found in Literature
Yoruba and later we will see another case
similar to Oyá and Shangó.

Continuation:

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That is the depression that runs through the

human spine to remember
constantly the only way we have
to escape the long hand of misfortune:
the sacrifice.

With that mark, Yeyemuwó taught Irosno.

May, and to the restfrom humanity to no
never forget their heavenly desires at the
arriving on Earth as the eyes cannot see
the back part of the body and that before him
he will fulfill your wishes, he would have to walk to
tentacles in the darkness and have many
difficulties.

The pain of the injury left him unconscious.

Irosun Meji. fell into a trance of absolute
darkness. When he woke up, he found himself in
on her bed on Earth, she had forgotten everything
happened nonetheless he made his way in his
businesses and prospered a lot afterwards.

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The darkness is symbolized by the

duration of time that Ifá remains in
palm oil before being brought to life.
This also symbolizes the period of
gestation in the uterus or womb during which
we have lost all memory of what
we plan to do on Earth.

According to the Oddun le Ifá Babá Eyiogbe,

the deity of Misfortune or Obstacle was
who gave Orúnmila the power over the
rest of the deities.

[...] the success with which Orunmila discovered the

the secret of money deserved the fury of the
remaining deities, who turned to the
open aggression to destroy it. By means of a
special sacrifice revealed by the Oddun of
Ifá Ejiogbe, Orúnmila made his enemies
they fought among themselves.

There was a big fracas on Earth because of the

distribution of wealth. Meanwhile, the

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news reached Heaven that there was

general commotion on earth. Oloddunare
sent to Death to bring back to the
Heaven to those responsible for the conflicts,
but it partially failed. It only succeeded in eliminating
to the followers of the deities, but not to
the deities themselves. Annihilated their
followers by Death, they discovered
that they couldn't achieve much without help from
his auxiliaries.

Death and Money had triumphed in

break the backbone of the deities,
because they had completely ignored the
laws of Heaven when they arrived on Earth.

It was the turn of the strongest deity.

(obstacle or misfortune) to arrive and finish
with all of them. Eleniní left the Palace of
Oloddumare with clear instructions from
return to Heaven with the rest of the
divinities. He went out with his divine bag to
fulfill its mission.

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 Iyami Oshoronga -133-Author: Luis Díaz Castrillo
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Meanwhile, on earth, one morning

Orunmila was making his daily divination and saw the
looming catastrophe also befell him
I advise you to prepare a party for many.
dishes to honor a powerful visitor
that was about to come from Heaven, a sign in
the horizon would announce three days before its
arrival.

On the day of the visitor's arrival, he had to

gather their followers and dance in procession
from his house to where they were meeting
elders, there they would dance and sing in
praise to the important visitor, who,
supposedly, he was to be invited to that party
it was the only way he could save himself
from the imminent catastrophe.

Orunmila did everything as he was instructed.

Seven days later, he saw appear in the sky
a red star and this meant that the
the visitor was already on the way. From that

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moment, began to finalize the details of

the celebration. Without him knowing it, already the
the visitor would find themselves in the world.
divinity of Misfortune, the most powerful
of all, it was close.

His first stop was at Oggún's house, at

who found in his workshop and quickly it
turned it into a sheet and put it in her bag
In the next three days, he did the same with
the rest of the deities. On the third day the
had trapped inside her divine bag and
The time has come to seek Orunnmila.

When he was heading to where he lived

Ornnnila, a long procession was found of
praisers and dancers they worship him
they were given kola nuts and water, it
they called him the father of all of them and the divinity
closer to Oloddumare the Misfortune
smiled for the first time since he had
arrived in the world.

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 Iyami Oshoronga -135-Author: Luis Díaz Castrillo
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Then Orunmila came out and said that he supposed

that he must have been hungry and that there was
prepared a party in their honor. They followed him.
to the house leading the procession among
songs and dances. Upon arriving where Orúnmila the
celestial visitor was carefully
stored with all its basic foods and
was extremely happy at the end of the party,
Eleniní commented that if the other deities
they were as magnanimous as Orúnmilia, the
Heaven would not have been filled with news
about the atrocities of annihilation
Mutua on Earth, said to Orúnmila and his
followers that Oloddumare did not design to
world to be the counterpart of Heaven, but
his equal. He also reported that Oloddumare
I was determined to destroy the world before
that allows him to continue as a shame
to his kindness.

He asked if Orúnmila with his wisdom could

make this a better place and although the
the task was not easy, he knew that he would continue

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doing everything possible. With that, the

divinity of Misfortune or Bad Luck
he handed Orínmila the bag that contained the
other deities and proclaimed that from now on
at that moment he had authority over all
they (feminine plural)

This consideration must be taken into account.

many of the calls, (outside of Africa),
the obases in Oriateses, who renounce
Orunmila as the guiding deity of the world and
they find no explanation for their repeated
failures and setbacks. Orunmila welcomes in
his breast to all human beings without
distinction of race, sex, or thought.

An aspect of utmost importance was the role

intervener of Eleniní, the deity of Misfortune
in the creation of the kola nut as
symbol of the prayer in Heaven. Let's see:

When Oloddumare discovered that the

deities were fighting each other,

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but before it was clarified that echu was the

responsible for that, he decided to invite the
four more equitable than the deities is
to say Peace, Prosperity, Harmony and
Aiyé (servant of Orishanlá, who lives with the
divinity Gold)

They finally deliberated on why

the younger ones were not respecting the
older as stipulated by the
Divine Council. They began to pray for the
progress of unity and harmony, while
they prayed Oloddumare extended his hand
left and took a breath of fresh air. He also extended
his right hand and again caught fresh air.
After that, he went out with his fists.
closed and planted the contents of both
hands on the ground had picked up the
sentences of the four deities and there were them
sown.

The next day, a tree grew where

Oloddumare planted the prayers that there were

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trapped in the air Soon it bloomed.

becoming a great plant and began
to bear fruit. When these were ripe
and ready for the harvest they started to fall to the
ground. Aiyé collected some of the fruits and
he took them to Oloddumare, who told them that
they could all do what they wanted with
them. Indistinctly all the deities
they were trying ways to eat it
fruit, but it didn't turn out, neither roasted, nor cooked,
After multiple tests and with no results
some, the deities were eventually
in groups before Oloddumare to inform him
the impossibility of completing that mission,
As nobody knew what to do with the fruits,
Eleniní, the deity of the Obstacle, who guards
the Chamber of Oloddumare, Offered to
take charge of the fruits and all those that
had been torn off previously, it
were delivered. Then Elenini separated
the wrappers cleaned and washed the nuts and
then she kept them with the leaves so that
they remained fresh for fourteen days.

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After that time, he started to

eat them raw. He waited another fourteen days
and remained strong and cheerful. He carried the
fruits subsequently to the Divine Council and them
he told everyone that the product of the prayer
(Obi) could be eaten raw without any
harmful effect. It was then that
Oloddumare decreed that, as it had been
Eleniní the greatest deity in her house, who
decoded the product puzzle of
the sentence, the kola nut should since
so it is not just becoming a meal
in Heaven, but whenever it is
it was to be presented to the person
larger than she was sitting in the middle of
any meeting and that its consumption always
would be preceded by sentences and proclaimed
besides that, as a symbol of prayer,
it could only grow in places where the
people will respect their superiors.

THE INFLUENCE OF THE DIVINITY OF THE

OBSTACLES IN OUR DESTINY

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Iwori bogbe, one of the ODUS (disciples

older ones of Orunmila will reveal later
the Influence of the Divinity of Misfortune on
our lives). Elenini (Idoboo), it is the
guardian of the internal chamber of the Palace
Divine of God, where we all go
on our knees asking for our wishes of
our permanence in the world.

Once we have completed the

arrangements of our departure, we are guided
for our Guardian angel to the camera
internally where we all ask for our
wishes.

God doesn't tell us what we should or shouldn't do.

it must happen or it gives us some jobs
special. Anything we say
we wish to do or become, he
He simply blesses us by saying - So be it
my son.

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When lworibogbe was leaving for the

Earth, he made a wish that he wanted
change the appearance of the Earth through the
elimination of all evil elements
and vicious. To be in conditions to
to fulfill his task, he requested power from God
special about life and death. God
he answered that his wish was granted.

Filled by the power conferred upon him by God,

quickly set off on his journey to Earth.
His guardian angel reminded him to ensure
his desires with Elenini and the Divinities more
powerful, but he told his angel of the
Look, there was no greater force that existed.
that of God and that as he had obtained
divine permission, I saw no justification for
appeal to any lower authority.

As soon as he left the Divine Palace,

Elenini turned the desires back towards himself.
Iworibogbe. Upon arriving on Earth, he discovered
Contrary to his wishes, he was

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falling into difficulties. It happened that it

opposite of anything that desire is
was always manifesting.
When he prayed for the people to live,
they were dying, while those that he
He wished they were dead; they lived. He was disillusioned.
a lot, because no one dared to go where he was
by divination or help, since those who
They did it, they paid dearly for it. After that
to suffer from hunger in the frustration of some
time, he decided to return to Heaven.

Upon reaching Heaven, he went to his angel of the

Look, who reminded him of the advice that he
God before abandoning Heaven. It was in that
the moment he agreed to go by divination
where it was told to make sacrifices of
many dishes to Elenini and to the Divinities
much older. He made the sacrifice and
subsequently returned to Earth to
a more fruitful and satisfying life.

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