HOW TO OFFER OBI TO EGUNGUN, ELEGGUA, AND THE SAINT

Biague's Oracle is the name given to the method or system of divination through the
the use of four pieces of coconuts is one of the oracular subsystems of Osha-Ifá. This
Oracle receives its name because according to the corresponding "Patakin"; it was an awó.
a diviner named Biague who created the system of divination having later transmitted it.
that secret to his son named Adiatoto. Considering the above mentioned,
It is obvious that, when proceeding to Moyubar to register with coco, it must be invoked to
Biague and Adiatoto requesting their irradiation since they were the precursors of the
divination with coconuts. Nevertheless, it can be observed that generally,
except for the Babalawos, those who use the coconut for research always
they omit in their invocations to Biague and Adiatoto.

There are those who argue that the Biague oracle gives twelve letters, and there are also those who say that
The five known positions should be interpreted as other Odun.
We adhere to the five fundamental positions and to the interpretations of the
the same, as the old ones did more than fifty years ago when it was about Osha-Ifá.
the shadow of mercantilism did not weigh so heavily.

In the coconut, we must say that it is the ABC of Lucumí divination, and its use is the
more elementary than what the believer has to quickly obtain the answers to
an Orisha to the questions that are asked. The deep understanding of this subsystem
oracular opens paths to solid divinatory knowledge in Osha-Ifá.

Now let's detail the registration process with Coco.

Before moving forward, we must note that:

Many of those who read this will be astonished that when we explain the meaning
of the letters of the coconut appear briefly when, perhaps, at some
they have witnessed how someone registering with the coconut has spread in
broad considerations and providing extensive information, which have also resulted in
certain. We must clarify that this information does not only come from the coconut, but also
it proceeds from the broad knowledge of the oracular system and its interrelationships,
in addition to the Ashé, the auditory gift, the gift of sight, or another kind that one could possess
officiant, that is to say the Iworo. This is why some may say a lot and others have
to limit oneself to denying or affirming.

The coconut speaks with only five letters, that is, according to the position they present to
fall to the ground the four pieces of coconut that the Iworo throws to interrogate the
Orishas, the one who throws them from the height of the chest when kneeling, or if standing.
approximately from the height between the thighs and the waist, from there is the height
more usual.

The five letters obtainable from the coconut are respectively named:
PEACE
ETAWA
EYEIFE
OKANA SODDE
OYEKUN

For a better understanding of the language of coconuts, we offer explanatory notes.

It is called Alafia when the four Obí, pieces of coconut, fall with the white part facing down.
above. In this song, Shangó and Orunla speak and it means: Yes, peace, prosperity, thanks.

It is called Etawa when it brings three Obí with the white part facing up and one with the part ...
black upwards. They speak through this letter: Shangó, Ogún, Yemayá, and Oshosi. This letter
it means that what is being asked is possible, but it is subject to
some conditions such as performing an ebbó, feeding an Osha or Orisha, etc., the
The word Etawa means to be in front, it is confirmed.

It is called Eyeife when two Obí fall showing the white side and two showing the black side.
upwards. They speak in this song: Eleguá, Ogún, Oshosi, and Osun. It is: Yes, emphatic and
firmly, reaffirms what the Alafia letter marked if it was released earlier.

It is called Okana Sodde when three Obí fall with the black side up and only one.
showing the white part. In this letter they speak: Shangó, Babalu Ayé and Ikú, for some
Iworos only speak in this letter Shangó and Babalu Ayé. This letter can mean
simply no, it could also mean some deaths or at least a serious difficulty.
It is investigated.

It is called Oyekun when the four Obí fall with the black side up; that is,
opposite of Alafia. In this lyric, Shangó and Oyá Yansa speak. It says no and announces death.
It's bad lyrics, it's investigated.

Alafia is good or bad lyrics; good when afterwards it falls Eyife or Etawa; bad when
afterward instead of Eyeife or Etawa all the coconuts fall with the black part facing up,
in Oyekun. So one must ask the Osha or Orisha what should be done to
change that letter, I mean, what offering should be given to prevent adversities of any kind
order, which is what Oyekun or Okana Sodde ensures.

When Etawa repeats, we can be sure, but if it comes just once, then
be careful with that, it asks again. Etawa tonti Etawa is when it goes out twice
followed the letter Etawa, one after another. It is security, a resounding affirmation.

When Oyekun comes out, they ask again in the act if it is the Osha who is speaking; because
It could be some deceased relative talking to us, informing us about someone's death. It is said that
light a candle immediately and ask what ebbó is wanted, to do it at that moment
and to save that threatened person, for their salvation lies in the ebbó and it cannot be
waste time.

If the Osha mark Oyekun is taken, the four pieces of coconut are refreshed.
putting them inside a small bowl with water and with eight pieces of cocoa butter. They
keep asking until you reach full conviction of what you say.

If Oyekun repeats, meaning it comes out twice in a row, Shangó speaks of a person who ...
she is in a very bad position and advises that a prayer be made for her improvement
good luck. That person is cleansed with a black chicken in front of Eleguá, from the stone of
Eleguá, to open the path for him and a rooster is given to Shangó with its corresponding
jicotea. It is positive that the one making this request is gradually improving and that if
does not obey, each day it gets worse.

In Okana Sodde, the Osha or Orisha solemnly replies no, to which is asked
is asking. Now, why does he answer with Okana, that is, three coconuts with the part
black upwards. That is very delicate. It needs to be investigated thoroughly because it wants
to say, for example, that a job is being done poorly and the result
It will be harmful. Everyone present when Okana comes out pulls on their ears.

Coconut is learned by practicing and paying a lot of attention. It's easy and the more you know
The Iworo speaks to Obí.

The children of Inle do not ask with dilogún but with coco.
Etawa: Yes, but since it is not certain, we have to ask again.
Okana: It says aloud and announces something bad, that is why they pull the ears and open the eyes wide.
Oyekun: Say no, it is bad news, it announces death.

When the coconuts fall in Okana, a candle is lit for the dead; it also speaks.
Shango and the one who throws the coconut touches his chest and says Olufina, then touches the ground and says the
prayers and corresponding supplications.

When Alafia falls, it should be said: “Eyeunle Obatalá, orú ayé.” And it should be repeated the
Question to obtain the ratification of Etawa or Eyeife.

When Etawa falls, the corresponding prayers and requests must be made. If this letter
he fell answering a question must be thrown again saying: "Etawa laguo." It is
to say, asking to repeat Etawa, to affirm the answer.

When Eyeife falls, the corresponding prayers and supplications should be said.

When Okana Sodde falls, the eyes open wide, as we have already noted.
previously, one pulls the ears and says the corresponding prayer. One must interrogate about
new as we have already seen, to know if in that presentation Okana simply says
no or is it that some difficulty arises.

We reiterate that in Oyekun, the four Obí are taken and placed in a jícara with water and
eight pieces of cocoa butter, to refresh them and the prayers are said
corresponding. A candle is lit for the dead and they continue to ask for
to know if it is an Osha or a dead person who is speaking and what to do to counteract it
threat of this letter.

RITUAL

The Obí are placed on the ground, in front of the Osha to whom the question is going to be addressed. They are spilled.
three little drops of water on the ground, saying: Omí tuto, ana tuto, tuto laroye, tuto ilé. They
proceed to Moyubar. After Moyubar, take the Obí with the left hand and with
the thumbnail of the right hand sheds a small piece from each one that
place about the Osha to whom will be questioned saying: Obinu iku, obinu ano, obinu
hey, woman of fate, the baby is crying. If you ask Eleguá, three little pieces detach.
of coconut, if it's for Oshún, five, if it's for Yemayá seven, etc... That is to say, so many little pieces
as corresponds to the Osha brand that must respond. Then it changes from
I put my hands on the coconuts and with my left hand touching the ground and the soup pot of the Osha, it is said:
My house is yours, Shangó, it is yours. If it is to Yemayá: My house is yours, Yemayá, it is yours. And so on.
successively.

These words are said three times. Those present must respond: Akué ye. Then
the fingers of the left hand get wet in the water that spilled on the ground, they
Touch the hand that holds the coconuts and say: Akué ye aguó, akué omá, arikú babagua.
The present ones answer: Apkuaña. The two hands join together and the coconuts are thrown.
saying: Obí alé baké. When asking for another person, coconuts are presented to them.
on the forehead.

Up to here is the procedure to follow with the Biague oracle. From one to another
officiants will notice differences in the ritual, but anyone who follows these guidelines can
to be sure that you will be acting subject to the Osha and Ifá Rule, without this wanting
to say that those who do not fit exactly to these directions are doing it wrong.

The ancients used to cultivate very extensively and many still do today as well.
they do it like this, others limit themselves to moyubar the dead, to the warriors, to Obatalá and to
Shangó and with it they obtain answers to their questions.