MY MOTHER IS THE QUEEN

My mother oshoronga (great witch mother), eleye (owner of the birds),

iyami (my mother), aje, are the names by which this entity is known,
that in reality are several deities grouped under the same term.

She is in charge of establishing control and balance of the

nature establishing the harmony and order of all creation,
taking advantage of the so-called osogbo or ayeo; iku (death), arun
, disease, ofo (loss), eyo (tragedy), etc. and always counting on the
help from eshu. He is a lover of palm oil, of the powder of osun with which
She paints, of the axis and the signs, the eyin, mistress of all the birds that are
her children and sorcerers, she is deaf and blind which justifies her lack of
mercy and its eternally aggressive and defiant attitude and just like in
In the case of Eshu, nothing is obtained from them unless sacrifices are offered.
which are carried out under rigorous rituals and directed by the babalawos.

In their sacrifices that are performed under the night, they always
use the light from oil lamps or candles so they can see the
offering and the ringing of bronze or iron bells so that
listen to the plea and grant your mercy and forgiveness, turning towards
in this case in the other phase of goodness and love. It is said that in order to
execute their functions turn into birds and go to the most
hidden places to do it.

A legend of Meji Bear refers to when all creatures and

deities descended to the earth, iyami could not do so because she was
completely naked. She asked for help from everyone, but no one listened to her,
until he saw Orúnmila and knowing his benevolent nature, he asked him to
will help you to come down. Orunmila asked her: and how will you come down like this naked?. She
he replied, it will be easy, for if you allow me I will enter your interior and no one
I will see you. Orunmila agreed, and when they arrived on solid ground, Orunmila asked him
that you would go out, but she refused to go out. Orunmila said to her: ah, you will die of
hunger, and she replied, well you know what? no, well I will eat you from the inside.
Orunmila, frightened, became osodifa and seeing this oddun, made the sacrifices.
necessary and made the offer to iyami to go out and she, upon feeling the
The smell of the sacrifice came out and while she was eating distractedly, Orunmila began to run.
escaping from the place, thus establishing the power of iyami in the
land.

Time after their descent, iyami subdivided and the first thing that
What they did was go to drink from the water of the seven sacred rivers that met in Ife.
and they were: majomajo, oleyo, iyewa, oserere, ogun, ibo, and ogbere. After
from this they settled in a forest choosing the trees that would be theirs
Igbo and some would serve for good (ire) and others for evil (ibi) and these
were: orogbo (good), iroko (bad), arere (bad), oshe (good), obobo (good), iya (bad) and
soul (here and there).

A legend of oyekun pelekan tells when iyami and humanity were

sisters. Iyami had only one son who was a bird and humanity had
many children. Once humanity had to go shopping at the market of
ejigbomekun akira that was the market of the gods and humans, the
from heaven and earth and that was three days journey away and left his children to
the position of iyami. Upon returning, she found all her children in good condition.
Then it was Iyami's turn to go shopping and she left her only son.
care of humanity. Two days later, the children of humanity already
The hungry wanted to eat Iyami's son and asked his mother for him.
but she told them no, and to wait that she would bring them a bird
anyone from the forest. Immediately after he left. His children killed and they
they ate the bird. On the third day when IYAMI returned, he found himself with the
fateful news that her only son had died at the hands of the sons of the
humanity, for which she swore while the world was the world to put an end to
the children of her sister.

THE SKY IS ONLY OVERCAST LIKE A MIDDLE-AGED PERSON, IF YOU FIGHT YOU WILL NOT BE ABLE TO WALK AWAY.
IT IS TRUE, A CALL FOR THE SPIRITUAL ENLIGHTENMENT, THEY HAVE BEEN GRANTED TO BE.
A DIFA for the eye, the day, the oracle, Orunmila.

The house has a hump on its back like a disabled person.

who wants to walk but cannot, it was prophesied for the 201 deities,
they came from heaven to earth, prophesied for witches, the spirits,
the orishas and orunmila. This path narrates when Obatala and iyami were
neighbors and each had a lake respectively, which were connected
through a conduit that was closed by eshu so that they would not communicate with each other
with the other, since there was a slope and removing the stone that closed it,
All the water from the lake of Obatala would go to the lake of the Eleye.

Orunmila told Obatala that he needed to make a sacrifice to

stay well, but he refused to offer the sacrifice understanding that he did not
it was necessary. Eshu was informed and removed the stone from the tunnel and all the water from the
Lake of Obatala passed to the Lake of the Iyami. The women of Obatala
needed to wash their parts as they were menstruating, otherwise
find water in their lake, they went to do it at the lake of the iyami that was
overflowing with water and in doing so were spotted by the guardian bird, who
I quickly inform the iyami that they were staining with menstruation their
waters and that was taboo for them. The iyami blaming obatala for this
event they ran to capture him to sacrifice him, but Obatala realized that
this and I started to run, imploring the help of all the orishas. The first to
to come to his defense was Ogun, but it was in vain, for the iyami immediately
They finished him off. This happened with each of the orishas that he wanted.
intervene by challenging the immense power of the witches. Only they
they were stopped when obatala entered the house of orunmila and took shelter underneath
from the cloak of this one. The iyami asked orunmila to deliver to them
Obatala and they recounted what had happened, and Orunmila said to them: why don't you wait?
seven days, for Obatalá is very thin and during those days I...
getting fat?. The iyami agreed to wait. During that time orunmila
I prepare 16 seats with bird glue and certain foods that
they liked it.

On the seventh day, they appeared early and orunmila ordered them to pass.
and to first enjoy the feast prepared for them. When the moment arrives in
they got stuck, Obatala came out of his hiding place and started finishing them off with a club
with them, but one of them, the oldest, managed to escape taking refuge this time.
under the cloak of Orúnmila. When Obatalá was about to end her, Orúnmila stopped him.
he stopped and said: don't you see that she is in a state and that she is sheltered under me, no
I can allow you to do that because when you needed it, I helped you.
Anyone who comes to me for help, I will protect.

Obatala calmed down and my mother said to Orunmila: what favor do you want?
change that you have saved me and the only son of my entrails?
Orunmila said: that you respect my children, you will not be able to harm them without me.
consent and as long as they do not violate the established taboos for
they for me. Iyami I accept and conclude: every child of mine (sorcerers) who attacks
one of yours unjustly, I swear that I will destroy it myself. And the land will be
witness to what I say, in addition everyone who comes to you and makes sacrifices and
he who sprinkles the door and the surroundings of his house with blood will be respected by
a agreed time and your requests will be granted, just as you
I grant permission to take my children the birds (roosters, hens, doves, etc.) to
sacrifices to the deities and relief from the evils that I cause. That is how
the descendants of witches and wizards have continued on the earth to this day.
day.

Yoruba religious literature greatly confers participation in

Orunmila, the orisha of intelligence and knowledge as a controller of
the activities of the women. A story of Irete Olota when the Iyami
they wanted to test the power of Orunmila and sent him the witch birds
to test his strength. When this odu was seen, Orunmila prepared ishu with ekujebu.
(a very hard grain) and a bald pigeon and went where they were and
he told them: just as you cannot eat ekujebu and this son of yours cannot either
It can fly because I wanted it that way, just as you do not have the power to.
kill me. Another ode from ogbeyonu says when the iyami were exterminating
to human beings completely and went to where orunmila and these
they agreed that if orunmila solved the riddle they posed to him, then
he would grant them permission to continue their extermination.

Orunmila went to the seven rivers of the iyami and there he consulted.
The verse obeys the sacrifice to humans with: eggs, parrot feather,
ewe oyoyo, ewe compassion, oil and a clock, cotton, white kola and red kola,
ash of osun and efun. Upon meeting with the iyami, they remained
amazed, because the leaves that orunmila was using were for
to appease them. However, they asked him the riddle saying: "to burst."
Orunmila said to trap and they said: 'that same thing seven times.
Orunmila contended; that would be an egg thrown seven times over a
A pile of cotton does not burst.

Thus pleased, the iyami withdrew and for the moment desisted from their
intentions.

Iyami oshoronga is called "the ancestral mother", she is the same yeye.
Mowo, wife of Obatala, is Odu, the great mother who has in her gourd.
all the essences of creation. Together with obatala, it forms the igba odu.
This time is mystically cut into two portions; one upper and the other
The superior belongs to Obatala and the inferior to Yeye Mowo. Together
They compose the world we live in, also dividing it into two sub-worlds:
the invisible world and the visible world.

Birds are the favorite animals of the iyami, since they are
the only ones capable of moving between heaven and earth constantly. Although
oduwa (our existence) is the union of both deities, when it is spoken
When we talk about oduduwa, we are only referring to him as the father and mother.

There was a time when the iyami ruled the earth with their power and
they controlled the ritual ceremonies of the Eggún, but Orúnmila commissioned
to Obatala perform Ebbó with slugs and a whip and dressed in the clothes that
they were normally used for these rituals and their voice felt powerful and
in eco, a thing that frightened iyami and since then obatala rules over her and
women cannot witness certain rites to the eggun.
 It is said that iyami defeated by the power of knowledge of
Orunmila fell in love with this one and married him, but he only existed.
a condition from iyami. This condition was that never again
No living woman could see her in person without risking death.
instantly. This is why women are being
It is forbidden to do Ifá or to be consecrated as babalawos.

In these times, there has been talk of 'women with Ifá' and they are called
I want to understand that there are certain confusions about this. To the
women are given certain ceremonies that can grant them some authority
in this religion, but there is a great distance between this and being consecrated in
Ifá, because if this odu is not present, no one can be consecrated and this is the
condition of the own odu that no woman could see it, even, odu is
be very careful, not even unordained men nor even children
they can see it.

In the Yoruba context, there are three moments, if we can call them that.
historical. The first is a type of patriarchy, when at the moment of
transfer from heaven to Ife, the men dominated the ethnic system.
Subsequently, another stage in which women take command for being these
the ones capable of reproducing and carrying out all the fundamental tasks
in the society of that time. Finally, men regain power,
but at the same time the power is controlled by women, for they are the ones who
that they engender. Summarizing all that has been said so far, we would fall
in that: iyami, aje, eleje, yeyemowo, odu, oduwa, onile, are the same
entities with different phase shifts, a very common issue among the
deities that make up the Yoruba pantheon.

Oduwa is earth and obatala is sky. They are responsible for everything.
creation that has taken place in our world. Oduwa is O and obatala is 1, it is the
arithmetic formation from 1 to O, which would be 10, the union of both, the group
decimal. 1 is the penis and the O is the female vulva, the same binary system
composed of 256 variants known as the oddun of Ifá. Obatala-
oduwa-eshu thus form the sum 1+1=1. Together they form
then the mystical and sacred number three, the number of creation: one
penis, two testicles, a vulva, two ovaries.

A writing by Eduardo Conde Oluwo Ogboni Ifabilawo

(From the book by Jorge Amado - Roots and Graphic Arts)

When the name of Iyami Oshoronga is pronounced.

the one sitting must stand up, whoever is standing will bow.
Well, this is a formidable Orisha, to whom complete respect must be paid. Bird
African, Oshoronga emits an onomatopoeic sound from where it comes.
name. It is the symbol of the Orisha Iyami, there we see it in her hands. To her
chickens, the owl of omens and predictions. Iyami Oshoronga is the owner of
the belly and there is no one who can resist its fatal ebós, especially when it
execute the Ojiji, the most terrible spell. With Iyami, all caution is little, she
demands the utmost respect. Iyami Oshoronga, witch and bird.

The streets, the roads, the crossroads belong to Eshu.

those places invoke their presence, sacrifices and offerings are made to him
they make requests for good or for evil, especially during the hours most
dangerous are noon and midnight, mainly this one
time, because the night is ruled by the very dangerous Oyeku
Midnight. No one should be in the street, especially in the
crossroads, but if that happens one must enter somewhere and
wait for the first minutes to pass.

Also the wind of which Oyáo Yansá is the owner can be good.
Oh bad, through him the good or bad things are sent, especially the
bad wind, which causes the illness that people call "wind air".
Ofurufú, the firmament, the air also plays its important role,
especially at night, when his space belongs to Eleiye, who are the
Ajé, transformed into birds of evil, like Agbibgó, Elulú, Atioro,
Oshoronga, among others, in which the Ajé-mãe transforms, but
known as Iyami Oshoronga.

Brought into the world by elodu Osa Meji, the Ajé, together with the
Odu Oyeku Meji, they form the great danger of the night. Eleiyevuela extended.
from one side to the other of the city, emitting an echo that tears through the silence of the
night and full of dread to those who hear or see it. All the
precautions. If you don't know how to placate its fury or direct it towards what
one wants, the only thing left is to scare her away or exorcise her, upon hearing her echo,
"Saying 'Oyá obe l'ori' (may Yansá's knife cut your neck), or
then "Fo, fo, fo" (fly, fly, fly).

Otherwise, you have to try to please her, because her fury is fatal. If
at that moment it is flying, fully extended, or after its echo
terrifying, we respectfully say 'A fo fagun wo'lu' (greeting to the bird that
extended flight over the city), or if after shouting it decides to perch on
any high point or in one of its favorite trees, we say, to
to please him: "Atioro bale sege sege" (Greeting to the bird that lands)
elegantly) and thus a series of procedures before one of the owners
from the firmament to the night. Even if we like it, we cannot let our guard down
because it is fatal, even congratulating her we have to be cautious.

If we refer to her or mention her during the day, before

the sun sets, we make an X on the ground, with the index finger, attitude
socket before everything that represents danger. If we do it during the
night, we extend our hand at head height, to one side
to the other, so that she does not settle, which would mean death. In short,
there are countless ways to proceed in such circumstances.

My Mother Osoronga / Witch / Osun - Gèlèdè Society

For Father Oswaldo Omotobatala

The virtue of being able to bring children into the world that women have, that
almost magical, wonderful fact that brings them closer to the divine, is and was also
a source of fear in many ancient villages, something that once was
inexplicable, for which women were always seen as possessors
of a certain special power.

They talk about the famous "female intuition", but more than anything, in
In all cultures, there is a tendency to transform her into a 'witch', in the sense
to believe that he has innate powers to communicate with forces beyond
beyond the understanding of man. The myth of the 'witch' who flies in
the broom accompanied by macabre birds is almost worldwide, with
small differences depending on the place in the world we are talking about.

Fertility is also related to the mysterious blood.

menstrual, which is the mark that indicates the girl's transition into a
woman, from then on will also be considered an "iyami", that one
that at any moment she will stop having her period, swelling up the
belly, revealing that it contained the 'pumpkin of existence'
the path through which everyone comes from Orunpara Aiye. More for
confirm that transformation into 'woman', the 'rites' are carried out
"in which the girls-women will be isolated for several
days, fed and dressed in a special way, where they will meet
all the secrets related to women, those that will be
properly imparted by the elders of their community. The rites
they will ensure among other things that she is the owner of a 'pumpkin'
fertile and the alignment of her feminine spiritual side with her body,
turning her into a woman in every sense. There is, in the end, a
public presentation of the girls who left behind the stage of
childhood, so that men take them into account when wanting
choose a wife.

The word Iyam alone, in fact, does not identify the woman with the
dark side of its power, on the contrary, it is a way to exalt and
honoring her ability to conceive by appealing to her protective side
maternal, it means: "My mother". This way of referring to anyone
woman expresses a sense of reverence to the one who serves as a bridge between
the ancestors and the living, as well as reflecting their important role
maternal. In this way, all female deities are called.
also IYAMI, but not in the sense of 'witches' but because it is about a
verbal tribute to the great SPIRITUAL MOTHERS.

As long as a woman is fertile (at least in theory by having her period), no

she is considered capable of handling certain important aspects within
Of the Africanist religions, for many reasons, the main ones cannot
revealed here because it is knowledge that only they should possess
priests who have acquired a certain status in the community. More some
practical reasons have to do with the constant attention required by the
worship and a woman cannot dedicate herself entirely to it as long as she continues
having the period, she must refrain from contact with the deities
during that period and in the case that she becomes pregnant, during the
last few months, the birth and the subsequent quarantine (not to mention that later by
For several months, all your attention must be on the baby.

My Mother, Oshoronga

When we speak of 'Iyami òshòròngá', the concept changes significantly.

previously exposed, as it refers to the myth about female power associated with
birds from certain species that have captivated the mind of man
for their rarity or macabre behaviors. Although not isolated from the
women or the òrìshà, the mythìyámi Òshòròngá is related to them by their
stomachs, more precisely with their uterus, which we always refer to
as "igbá-ìwà" (the pumpkin of existence). It is about the comparison
metaphorical between a fertilized egg and the belly of a pregnant woman,
from there it is said that the woman has the 'power of the bird locked up in the
"pumpkin". In a woman's uterus, the baby cannot be seen with the naked eye, but it can be seen.
they feel their movements, while in the egg (of a hen by
For example, the movement is not noticeable, but you can see the chick backlit.
In both cases, one can sense the fertility and the surprising power.
"magical" that this implies.

The myth of Òshòròngá is not the worship of witch women.

not to the macabre birds, but rather it is the magical and metaphorical association between
the feminine power of fertilization and the mystical power of some birds
nocturnal (mainly) which added to certain fears and feelings
negatives of humans create in the ethereal space the Spirits
Collectives (egregores) of the Eléye (owners of the birds) oÌyámi Àjé (My
sorceress mother) OÌyámi Òshòròngá, all these denominations that
they refer to the same thing.

These spirits are impersonal, they never had a human body nor do they
they will have, they are part of man and nature at the same time, species
of 'parasites' that appear alongside man in the world due to his
existence, they have no consciousness, they are fed by evil ideas and
fears, which is why they become considerably dangerous on the level
astral. They can be male or female and always come in pairs,
representing the balance, the duality existing in all planes, even
in our own darkest fears.

In Yoruba popular imagery, it is believed that they have a humanoid form.

with feathers, they are never represented in images or engravings, only they
He senses his power through the birds, which are mostly used.
as symbols on metal staffs (osun) of the babaláwò or in the
crowns of the oba, representing that the holder has authority as
to calm them and that in order to win that distinction he first had to perform
homage to Female Power. The Ìyámi Àjé act under the supervision of
Èshùy has a close relationship with other òrìshàs like Òggún, who is the
owner of the sacrifices and who provides the sacred liquid belonging to
Eléye, the blood; Yemoja Odùa (also known as Yemowo; Yembo;
Arugba; Mawu; Òòsà-nláhembra or simply Odù) for having been the
first woman in the world, transmitter of the pumpkin material to others
women within their bodies and the rest of the òrishà obìnrin (feminine).

When there is a negative influence from the masculine Eléyemas.

It is said that they are the Òsó (sorcerers) who are working against the
person, although there is never an external culprit responsible for these
attacks, for in truth it is always the person themselves who earns 'the
"punishment" through his behavior.
 The laws are executors of the law in a reverse sense, that is,
to seek good from evil. Every person who has a certain malignancy
towards others is feeding these forces while simultaneously attracting
the bad dangerously, which in the long run causes the negative energy itself
the person becomes their own judge, Ìyámi Òsòròngá will pose their
legs above his head.

There is no ebo capable of overcoming the work of these Spirits, the

the only thing that can be done at most is to calm them down and that is because they "live" in
our innards, in a latent state. Its function becomes important, for
despite being 'enemies' of people, they tend to regulate the
behavior in the Human Being through their fears.

Whoever wishes that Òsòròngáno becomes an obstacle in their

life must refrain from feelings of envy, jealousy, resentment, as well as
any negative thoughts towards their peers. It is believed that the
The council gathers in assembly at a table presided over by Esu Ebita, who is there.
they would conspire and speculate about the evils to be carried out by sending to the
the spiritual cleansing after knowing who did or did not perform the rituals marked by the spirits.
Orúnmilaa through Ifá, thus serve as regulators of
behavior in the face of debts generated before the deities, due to
by having broken the existing balance in some way, whether in a life
previous or in the present.

AÌyámi Òshòròngále belongs to all blood shed in the

earth and they are also those who control menstrual blood, the one that
when it appears reveals the nearby presence of these creatures, which
I would explain the typical pains and the hysterical behavior that usually
to have women in that stage. This is also another reason why
in the sacrifices foròrìshàla blood must not touch the ground
there is a ritual method that prevents that and why women with their
Rules must be kept separate from worship. If any of this happens
both things or both would be a taboo and the ceremony would be broken,
having to consult the oracle for some solution.

To the Ìyámi Àjése, they are identified in nature with certain

birds in which they would transform, being 9 (nine) the main ones: Òwìwì;
òshòròngá your name comes from the sound it emits; èhúrù; èlúlú; eráwo;
abundance; racket; large and extravagant.

It is customary to prefer giving them viscera, as they

consider that they are your favorite food, the ones that are always prepared
after any sacrifice for the òrìsà in a special way and they are
presented on clay plates lined with ewé-lara. This ebo for
My mother is called Ìyàlá, which means 'let the evil disappear'. They are
also offers, during any sacrifice, an ekó that serves to
protection, for calm when it is clear on the ground, this
it represents female power, as it contains among other ingredients:
feathers - symbolize many children and protection; blood - represents the
menstruation and life.

It is presumed that the word Àjé used as 'witch' comes from the
contraction of 'Ìyá jé' (the mother who eats) referring to her voracious appetite,
always attracted by the smell of blood and entrails, she can come in the form
of fly, bird, monkey or even other animals.

THE DEITY
The Gèlèdè Society is nothing more than an organized cult for
calm the forces of sorcery, that is, the representations
impersonals of Òsòròngá,

The Gèlèdè cult originated in the Ketu area in the 14th century,
focusing on the deification of intrinsic feminine power (igbá ìwà) as
generator center of life or destruction. They are the male members of
the community, who recognize female power through masquerades
annual in their honor. From Ketu, the masquerades spread among the
Yoruba towns: Egba; Anago; Saki; Ohero-Ijo; Ifonyin; Annori.

The entire Society is dedicated to Yemoja, who is

revered by the Kétu as the Mother of all òrìsà, owner of
the waters, witchcraft, sexuality, family, and nutrition. In itself
Yemoja expresses to all her children the sense of maternal protection.
in the face of the destructive feminine power of Ìyámi Àjé. The main function
what this Society has in the community is to guarantee peace among the
humans and the spirits.

The masquerades are the public part of the worship and they are held in the
market for being the place where women preferably work and has
social power in the community, but also because another purpose is
ask for abundance. The masquerade is annual, being organized among the
the months of March and May, which mark the agricultural season, its purpose
so it is to ensure the fertility of the sowing, that the Eléyeno send to
her birds to ruin the farm, that Yemoja influences the power of women
so that there is always something to nourish from and that the offspring is plentiful.
There are two stages in the masquerades in homage to Ìyámi:

a) Gèlèdè - What is done during the day, there is an offering of animals.

grains, eggs, epo, honey, etc. to the Ancestral Mothers for them to execute
his power favorably towards the community, the power of the òrìsà is invoked
feminine and their protection. The dances then begin in the
they are sown and go in procession to the main market of the town, where
they dance almost all day, as masked groups gather there
different places. Those who dance are the men, who disguise themselves
women with wide fabrics, use padding to appear to have breasts,
they wear female masks and imitate Yemoja, in an attempt to balance their
masculinity with feminine power.

It is worth noting that the masks used during this ceremony are of
Daytime ones differ from those used at night.

b) Èfè - What is done during the night, starting with the setting of the sun.
Here, masks are used that represent both men and women.
but in its most sinister and witchy aspect, in an evocation of the power of the
witchcraft paying homage to appease him. The dances are performed by
two and the couples represent a man and a woman, creating a balance
special, where the representation of man dances to avoid evil from
Sorcerer and the woman to counteract witch. There is also a
evocation of the inexplicable power that a woman has to bear two or more children
same time, being represented by some couples who carry
identical masks. In all cases, the dancers are always men
young and very agile.
The masks that represent men are called nakogi.
women represented are called lawyers.

Against the supposed belief that it is a tribute to power

feminine this cult is the power of women, it is worth noting that the
the most active participants are men, since they, under their
Condition of men must bow their heads before the MOTHER.

ORGANIZATION OF EGBÉ GÈLÈDÈ

Within the priestly hierarchies in this society, whoever has
primacy is the woman, unlike the rest of other societies or cults
from the orisha where primacy is given to man, this is where it comes from
the influence in the organization of the candomblé ketu of Brazil, where
the matriarchy prevails. According to this, we have then:

The IYALÁSÈ, who is the chief priestess and the highest title in the
Gelede Society. She is in charge of the corresponding settlements of
Yemojay and demásÌyánlá (ancestral mothers) is the connection between the
community and the feminine power represented by the Ìyánlá, the holder of
Ase. The Iyalase is a woman who has already gone through menopause a while ago and who
he also has extensive knowledge of herbs, animals, and rituals
related to the old

The BABALÁSÈ, who is the male priest with functions similar to the
iyalashe, who participates in some rituals, mainly assisting the
Iyalase, well he is in charge of the sacrifices, but his responsibility is
more focused on the part of the cult related to the maintenance of the
masks, the costumes, the organization of the dances and their direction. It has
also a broad knowledge of herbs, rituals, and other items
related to the deities.

ABORE, another male priest whose responsibility is to act as

intermediary between the different communities and the favors of the Àjé spirit.
His position is hereditary and requires extensive liturgical knowledge.

ELEFE is responsible for creating the verses used for singing or praying.
He is also responsible for satirizing negative aspects related to life.
social of the people that will be parodied at night. It is quite a position
difficult, for he says with his verses what most do not dare to say, being able to
to be a victim of someone else's revenge.

ANGI refers to any mask bearer, that is, the dancer. They are
chosen for their ability to interpret the touches of the drums with
movements and for their agility. They must always be young men over
18 years old.

AGBEJI are the carvers of gelede masks.

ONILÙ is the group of drum players (ìlù). They specialize in the

types of touches to accompany the masquerades. Traditionally, it is used
a set of 4 drums for the dances that serve as background music for
the tribute songs performed during the masquerades.

Orin gèlèdè for Yemoja

Yemoja, mother of creation
My mother's child

You and I
Bomi is strong.
What is the time now
I have a child
In my life, peace
I won't eat money.
Let no evil person harm me.
Yemoja, mother of all
I am my mother

Yemoja, mother of the fish,

The mother of waters on earth.
Feed me, my mother,
Protect me and guide me.
Like the waves of the ocean,
I cleaned the witchcraft and I carry it away.
Grant me children.
Grant me peace.
Do not let the witches devour me.
Do not allow bad people to destroy me.
Yemoja, mother of all,
Nourish me, my mother.

Ofour Mother Aje Fun

I honor the spirit of my mother Òsòròngá.

The Tònà Èjè is delicious

The wound has healed
I worship the spirit of my mother

Osoronga
The Tona Eje mouth
The festival of euphoria
It is a day in Kálèo
Oh possibility, possibility, the essence of possibility
There is a place in Káleo
Oh, sleep, sleep, my dear one

My respects to you, my mother Oshoronga

You who follow the trail of blood
You who follow the trace of the blood from the mouth and the liver.
My respects to you, my mother Oshoronga.
You who follow the trail of the internal blood.
You who follow the traces of the inner blood,
from the mouth and the liver.
The living blood that is collected by the earth
and that is covered in mold
and they survive, survives, oh very old mother.

Prayer for my Mother

Good morning to you!

Hello!
Eléye is Eléye, I am grateful!

Oh bless the oil Mistress of the bird!

Oh bless the tamale made with ground beans!
Oh Mistress of the bird, I act with intelligence!

Praise for my Mother

Oh Mother of mine!
I greet you, my mother Osoronga!

Oh I revere Iyami!
Greetings to Iyami Oshoronga!
You don't kill me
You do not kill me
You do not kill me
Oh wicked River!
Oh, you visit me, lift me up
and go away, wicked river!
You visit me, lift me up and go away.
Until Ifá greets you with praise
To the liver visits, you perceive the sowing.
You visit and refresh yourself in the river.
where you catch fish at sunset
Oh wicked river,
You visit me, lift me up and go!
So be it!
 Part Two

II II
II
II
II
In the fixed order of Orunmila, Osa-Meji occupies the tenth position.

The esoteric representation of Osa Meji is a female face.

surrounded by a crescent moon and a sky filled with stars that
it symbolizes the secrets of feminine energy. It is an image of the
women's secret societies.

Energy of Aje (witches)

Physical element of the body = female organs
They would have the children be aviators
Child taken to the deepest of mothers
In Osa, your best friend can be your worst enemy.
Inclined to conjecture things without learning
Sharp-minded – constantly functioning
Knowing how to pull people to the left
Some denote the perspective of many children and a lot of riches.
River of Stakeless, seven pines, wings in the night.
First, being revered, it definitely must be its elders.

The ja-Katitisa of Kasaka predicted for Eji-Osa, Eji-Osa was going to Ife in the
scientific research, they say something horrify him that could prevent him
carry out his project. For this reason, he must sacrifice: - A spur and a lightning bolt.
He rejected. When he got to Ife, a struggle ensued. They tried to fight.
behind but they couldn't. They had to function. From this day on they
they called Osa meji.

Osa-Meji performed divination for the white man when he came to the
world. They advised the white man to make a sacrifice in order to create,
invent, become, reach great heights and command honor and respect
universals. He made the sacrifice.

When a woman named Yaya from Ogodo came out of heaven, she went to the
same Awo to do the divination for her to be able to have a child that
it will change the course of events in the world. They advised him to do
sacrifice... She made the sacrifice and came into the world. Upon arriving in the world, she did not
She had children, so she went to the two Awos in the bayi of Ukporo and the baaye.
called the land of Aila. They told her to make a sacrifice... She made the sacrifice.
after which she began to have children.

Later on, she wished to have more children and went again for
divination. They told him to make a sacrifice... After making the sacrifice
a child was born with pale skin and curly hair. Scared of the kind of child
that she had, she called the Awos who made the divination to give her
they would explain what it meant. They told her that ever since she left heaven with
the desire to give birth to a child who would alter the face of the earth, she them
wishes they had expressed and they told him that the child was going to start a
new generation of white men on earth. That's how the
the white race came into existence.

The ubiquitous wanderer, or the wind, that does what it pleases and
it means what he does, it was the nickname of Osa-Meji

Before Osa-Meji came into the world, he was advised to do

sacrifice because he was going to practice his Ifá art in the midst of witches.
They were told to give a goat to Eshu, a Guinea to their Ifá, and a
dove to his head. He did not make the sacrifice while he had
hurry to come to the world.

Although he was one of the sixteen children of Orunmila that

they decided to come into the world at almost the same time, he did not find a way to
world in time, due to the goat that he could not give to Eshu. His angel of
he couldn't direct it because he also didn't make any sacrifice. His
head didn't come to his rescue either, because he didn't offer her any
sacrifice. He therefore wandered in the manner until he came to the river past
in heaven before crossing into the world.

At the riverbank he satisfied the mother of the witches, Iyami

Oshoronga that had been there for a long time because no one else
she agreed to help him cross the river. She was also coming into the world but it was
too weak to cross the tiny threaded bridge over the river.

Iyami Oshoronga asked to be moved back across the river,

but he explained that the bridge would not take two passengers at the same time. She
then she proposed to him that he should open his mouth so that she could
to achieve in her. He agreed and she took a position within his
stomach.
 When he reached the far end of the bridge, he told him that
to go out, only she will reject considering that her stomach provided
a convenient residence for her. Her problems with witchcraft had
started. When she refused to disembark, he thought that he could
to brag saying that she would starve inside her stomach,
but she said that she would not die as long as he had a liver, a heart
and intestines, because those were his preferred foods.

He realized what problem he was facing when the

women bit his liver. He then brought out his instruments of
divination and Ifa echoed on how to get out of the dead end. Ifa told him to
make an immediate sacrifice with a goat, a bottle of oil, and the cloth
white, which he quickly brought out of his Akpo minijikun.

He quickly cooked the liver, the heart, and the intestines of the
goat and said to Iyami that the food be ready for her. When she melts the
smell of the food invitation, she came out of her stomach. She however to him
he said it should be forbidden so that she could eat it in full view of anyone
person. He then made a tent with the white cloth and she went underneath of
the store to enjoy the food.

While she was eating, Osa-Meji ran away and quickly found
a matrix to come into the world.

As soon as Iyami finished eating, she looked around to

seeing Osa-Meji but he was nowhere to be found. She began to scream for him.
Osasa known, Osasa, Osasa that is the cry of the witches since that day.
She is still looking for Osa-Meji up until now.

There is no other deity capable of standing up to witches when

they decide to fight. They can always submit everyone, except for
Olodumare and Orunmila, due to the way they were guided in
previous occasions. Anyone who believes that charms and
other diabolical preparations can submit witchcraft is
simply deceiving, unless they are aware of the
special enchantments made in the past for this purpose.

Ase O!

For the devotee of Anago Ifa'Orisha, everything we are, were, and

we will be in the holy oracle of doubts, of questions, and
of the uncertainties of Ifa. We are clarified by the sacred Odu.
(oracular writing) that constitute the foundation of Ifá and that is why we
we strive to search with the debris of our ancestral memories
embedded and buried deep in the subconscious of our
past.

While in the ideal state, we are told that during the period
principal of our cultural development, ancient African elders
carefully supervised and developed the indigenous system of ethics
of Ifá and the close attention given to each important activity and
social behavior in their world.

From this analogy, a sophisticated pragmatic framework was, beyond any doubt,
of which their descendants could live and use as a basis to create
maravilloso, sociedades ' civilizadas ' desarrolladas y mantener la existencia
peaceful within the community, if he chooses. To date, Ifá is one of the
few classic retentions of the religions of our most recent antiquity and are
preserves as a viable cornerstone of continental African ethics. Its
holy scriptures have survived more "intact", despite the
cultural genocide that has destroyed, devastated, or contaminated the majority
of the other traditional African indigenous systems.

En las sociedades donde predomina la naturaleza patriarcal del ética

western, the application to the power of femininity and the role of women
they are arguing and constantly complaining on top.
the importance of women in Western societies is often underestimated,
it is legally restrained and socially controlled to its detriment. However, the
Ancient Yoruba although the specific of the genre in its cultural format, was
extremely considerate of women and their importance given the
welcome then mothers to the 'balance' of society.

In this article, we will reveal the traditional Ifá perspective on how

Ancient Africa speaks regarding the application of femininity and the
we offer as an optional position that revives the African of the people
as we approach the 21st century. We will use the data presented in the
Oddún Osa Meji and Oshe Tura to support our position regarding the
application of femininity. So let's observe what Ifá says about
one of the most controversial applications of the nineties.

The Orisha that is the embodiment of femininity from the perspective of

Anago is Oshun. The ancient whisper of the Babalawos even in the temples.
today of Orisha, that Orisha Oshun continues to have a position
predominant of abundance and honor among the Irunmale.
 But when we study the oracle, it also tells us that in Oshe.
Tura, in those primordial times, he would not start in that way.
Absolutely the opposite, the Irunamle did not welcome participation.
of Oshun in the creation of the world, nor did they respect her 'special gifts'.

Ifá teaches that at the beginning of the creation of the world, when the
the first 'team' from Irunmale was sent for the design and preparation of
world to be inhabited, Oshun was commissioned to walk with the
same situation among the Irunmale. The halo of the sacred Orisha was like that
infused with Iwa Pele made Olodumare satisfied
especially with her so he gave her the 'molded crown' that he gave her
right as an honored elder among them.

In fact, they provided our blessed mother more thoroughly the

necessary training to complete your cut and to manifest your ashe.
But, after Irunmale had greeted Ifá, Orúnmila noticed
that they avoided and did not pay attention to Oshun. He asked why none of
They wished to deal with Oshun, and answered, 'It is because she is feminine.'
Orunmila then warned them, "they will not go, unless you want them to."
that their very words (ashe) would perish! He then told them that....if they
they judge their feminine nature as a weakness, or rarity and of not doing
case, she is extremely far-reaching and has an interest in the
followers of Irunmale who only respond to him! Once this is done
revealed, Orunmila thanked Irunmale and began to consult with Oshun.
It was at this point, its work in progress!

The oracle Osa Meji is a major Oddún of Ifá that dictates the protocol.
correct that should be used when addressing the topic of femininity. Ashe is a
African expression (from Yoruba) that has a number of applications
generic, but its fundamental meaning is the ability to make that
something happens, that is, energy! More specifically, Ashe is that capacity.
expressed when it is executed, causes a significant, sensitive impact, and
changeable about its subject or the object of its direction. The concept of genre,
being the second law of the universe, it exists for the purpose of seriality, that is,
order. It is the other part of the 'formula' needed to maintain the
apropiado balance energético.

This is the reason why African ethics are specific to

gender and the world is always considered according to two primary genders;
female and male. These two genders should ideally function in certain
frequencies with one to the order for the operations of the order of
world. According to tradition, everything has a predetermined social hierarchy in
Africa arranges itself in layers according to its chronological existence. And
a human is defined that according to their level of behavior, is
to say, Good Morning.

The law assigned by mandate that was given to Iyami Aje Oshoronga by
Olodumare, supreme regulator of the universe, in the beginning of creation...
find in the sacred Odu, Osa Meji that says,

his Ashe will be to hold the world...

That Ashe will be a bird contained in a covered gourd.
Exercise your Ashe with caution!

According to the Ifá oracle, Iyami Aje Oshoronga is the one who is
the sacred names of the mysterious and divine entity that we know
like feminine energy, that is to say, gender identified her as
feminine, the one that demands all the characteristics of femininity! The
African women exhibit unique characteristics on a level
human that exist in the "divine Iyami." The pumpkin ritual of
Iyami Aje symbolizes the matrix, that is, intrauterine life in all its
expressions, while their icon of tangible divinity is seen in the
Magnificent oshonga, (Egret), an exotic African bird that voices
charming screams in the dead of night! Iyami Aje
contains, maintains, and treasures the secret of life, and can change from
placed the scales of the order of the world and its balance. She is the miracle
What drives humanity forward and is also the force that takes it away.
oblige. Iyami Aje translates freely as 'our mother who
coma". Very few people understand or accept that their power emanates
from Olodumare, the supreme according to what is confirmed in the Ifa oracle,
The Sacred Odu Osa Meji.

Iyami Aje Oshoronga also punishes those who violate the laws of the
universe. She stalks the constant clock of subsistences in the energies
that are at every level of society that pollutes the waters, the
currents, the oceans, the forests, the atmosphere, and indeed the earth
same! The ancestors, especially from the west and Central Africa
they consider that women possess a certain kind of energy that is
extraordinary, mysterious, phenomenal, and as such revered in
African societies across the continent.

Women and all female species are "chosen" by Iyami and

therefore they carry the essence of Iyami, more or less, within themselves and that
The degree of Iyami is what defines the feminine nature of women. Iyami
bring peace, health, well-being, and fertility to everyone. Like the last in
reciprocity, the energy of Iyami can also bring drought, sterility,
war and disease when the laws of Olodumare are disobeyed! And
That is why African people have an intensified FEAR regarding Iyami.
Aje Oshoronga! Whatever it may be, Iyami continues to have possession.
exclusive to the energies that sustain life; She oversees the cosmos
in the name of the world's well-being! The people of the African slope all
About the world, it would be good to pay honor and the ritual tribute to energy.
mystique of Iyami Aje.

Transformation, patience, indulgence, calm, 'clear head'

strength, flexibility, wisdom, clairvoyance, secret, enigmatic, etc. these are
only some of the virtues of femininity that the social strata
Africans are trying to develop and refine at the highest level within the
African feminism through secret societies. African women are
they depict in a fresco 'controlled' in a serious manner, with their codes of
dress, hairstyles and body language. The 'loose' leaves nothing out...
that the hair is carefully tied, pants are avoided in public and the
the iro, the bubba, the iburun, and the favorite gelede as the symbol of a woman
cultivated worthy of respect by the world!

The physiological makeup of the female species has certain

dimensions that govern her feminine nature. The genital organs
feminines represent the opening of the surface that allow access to
the depths of our mysterious physical origins, and as such
they symbolize the unknown. The character of this most sacred part of
female physiology is designed to be pleasant, absorbing the
male counterparts to encourage and to streamline the process of
procreation.

The internal matrix symbolizes the universe in micro; to contain the moisture,
the center of the food of life, and always changing. The womb symbolizes
fertility, progressive development, and secrecy. The breast is the ultimate symbol
of the food and a source of the food once they deliver it to the infant at the
world, for future generations. The feminine constitution is ethics and
African customs that cause special and sacred insistence that the
integrity of female anatomy by being properly covered! Even
Our Orisha icons are shielded in cloth accordingly! As such, the
Ancient Yoruba created the ideal code of the dress of the bubba, iro, iburun, and the ...
gelede, that when spent by the African woman, symbolizes virtues of
a queen.
 There are also things physically present in the world that
they belong to Iyami Aje; the earth is a symbol of stability because
our skin, hair, etc. all come from it, and will return to our
physical state exit; water is a symbol of fluidity because it
in accordance with the limits of the discipline, it is changeable, but it cannot be
dominated; the shadow is of the symbol of understanding because it does not
it can be touched, and the void is the symbol of mystery because it can be
appropriate only for being filled! One can say that when the
male counterparts of the female combine with her, he is
trying to fill the void of her own imperfection! Iyami Aje Oshoronga is
therefore the supreme witch. Her taboos are isolation from society, and
destruction of nature at any level. Any society that does not
it implies and has a high respect for the integrity of the female psyche
leading towards their own destruction!

Ancient Yoruba had a special understanding of energy.

femininity and even though they took a solely patriarchal view, of
they deliberately assigned certain duties in society definitively to
women, like the control of money, the markets! Osa Meji advises us
take low point
old feminine energies, that is, old woman. For African women
we have a sacred responsibility to guard our bodies, minds
and the orishas and to remember the source and the guardian of our femininity. No
Can we afford to involve our own Africans in the vices of
western world, participating in human behavior at any level
that interferes with our femininity and African places is in 'risk'.

African women cannot afford to share in leisure activities.

of the behavior of other races and cultures. For example, because a woman
African woman to participate in any kind of sexual activity with anyone.
a person with the exception of male counterparts would be dangerous to their
wellbeing and offensive to Iyami Aje to whom all African women
They belong. Promiscuity is avoided and unacceptable in society.
African. The men, boys (or anyone) who violate, beat,
they sodomize, and abuse in another way any woman, wherever,
any age", they will ultimately be disciplined by Iyami Aje.

African women are the sustainers of African culture and of

religion should be practiced both in public and private, in the
dress, way, and thought as such.
 The area surrounding the matrix must always be covered, the body is
You should bathe from head to toe daily, the hair should be styled.
in a 'controlled' way.

Public expression must be submitted, and words must be chosen.

with caution and careful thought.

Reserve your disagreements with your partner for the moment.

private, where you can express yourself freely.

Teach and supervise your children systematically yourself with the

culture of Africa and the way of behavior that is conducive to a
child.

Advocate that the world's elasticity places you in a high position.

behaving, dressing, and speaking in a highly elevated manner.

African women have been free and in complete control of their

social, spiritual, and physical life much before the feminist movement
the Occident would appear.

Once an African woman relearns her ancient system

from culture and ethics, she has thus aligned herself with all mothers
ancient ones that have come before her, and whose knowledge appears within
of her!

They assemble all the female Orishas together with Iyami Aje. Oshun, Oya,
Yemaya, Oba, Onile, Aje, Odu, Nana Buruku, Olokun complete all of them.
ancestral mothers like 'the generic' in IyaMi Aje. This is the foundation.
of African feminism that makes us so strong!

The witch's bird screeched last night

the boy dies today.
Who doesn't know
what was the shrieking witch from the night before
the one who killed the child?

The Odu of Ifá Osá Meji

Other Names of the Deity

My mother Ochoorongacuenta has followers who are witches or sorcerers and
these can be white, red, black, good, bad, and average.
followers, who together with their queen form the cult of witchcraft, are
known as a - everything under other names:

Ajonjún, Dignitaries of the Night, Elders of the Night, Aje Awon

Iyami: what does 'my mothers' mean, Eniyan or Eleye: when do they appear in
bird shape, Oghhudian ni yason: as it is named in the region
of Beni, Iquenromo: also called that in the Beni region.

Characterization

According to reports, in general terms, encyclopedias state that witchcraft is the

art or craft of the one who knows, and the word 'brujase' relates to knowing
Through time this has degenerated into the belief that the
Witchcraft is the use of supernatural means to harm or damage.

According to field studies by Mr. J. O. Awolalú, the general concept

of the people is that:

...a witch is a knowledgeable person who is supposed to have powers.

supernatural due to forming an alliance with evil spirits and by means of
such alliance and collaboration, the possession of the trade that allows him to carry out acts
supernatural beings that, in most cases, are destructive. Therefore,
witches are seen as the personification of evil, as bad people
that harm others...

...On the other hand, in his book Modern Witchcraft, Frank Smyth offers a
interesting and enlightening account of a resurrection and return of the
witchcraft in the so-called civilized nations of the world. In these nations, to
Witchcraft is referred to as the 'Wicca cult.' It is said that 'witch' derives from the
the word "wicca" from medieval English meaning "wise." In this book, it
states that:

...witchcraft is the true religion of Europe, usurped by the

Christianity but not entirely displaced by it. It is about the cult of the
creator forces of the universe, the recognition of the two halves that
they do everything, the union of the male and the female... black and white... It is
similarly the medium through which humanity manages to channel the
original forces of creation, the magical powers of centuries past,
translate them into physical terms, and use them for good or evil...
 Witchcraft, wherever it is practiced, has traits
characteristics. We will now examine these traits as they are presented
in the Yoruba land.

...witchcraft is intangible, it's not something that can be

manipulated or touched... is psychic... is surrounded by mysteries. The witches are
mostly women, but it is not entirely unknown for there to be men
that also practice witchcraft.

Another important feature of witchcraft is the organization of

night meetings. These meetings are called Garlic.

It is said that witches gather at night between midnight and the

two in the morning while their physical bodies remain in bed in
their houses. The meeting does not take place physically. If a common person
it might not be happening when the witches are gathered
able to see them.

In the description of these, Idowu says:

...witches are human beings of great determination and with

diabolical inclination... They are the true villains who derive a
sadistic satisfaction in causing misfortune to others...

...On the other hand, it is expected that man loves his neighbor and the
The society in which one lives has certain principles of morality.

If a man does what is not ethical, he is described as bad.

but if it does what is ethical and acceptable, it is good. In Africa, a person
It is often said that mala is a sorcerer. Nadel expresses this.
concise way of saying:

...the woman who behaves as the clouds believe they behave

the witches are someone whose character contradicts the precepts and ideals
common behaviors; it is someone of evil, eccentric, atypical condition...
it is not a physical abnormality... it is simply a matter of
bad luck,... if not, of the abnormality of the socially and morally deviant.

In other words, anyone who does that which is contrary to

acceptable pattern for society, particularly when the person
involved in something that is harmful to society, she will be labeled a witch.
 It is believed that this is the world of Oloddumare, the Creator of
the world is good and that He wants man to have the best of life, for
Therefore, if there are obvious elements of evil, there must equally exist
some factors responsible for this disruption of the orderly flow and
uniform of life. This is how witchcraft is introduced to explain misfortunes.
When anxieties and tensions arise in social and domestic life, when
things do not go as planned when there is infertility
Ti-sterility, depression or misery, terrible accidents, or deaths
prematures, failures in business, in studies and other activities, the
Africans blame witchcraft. In this way, issues that would otherwise
they would have been difficult to explain, they find a simple justification.

The Yorubas believe that witches possess birds.

that produce a peculiar screech when they fly in the middle of the night in their
trajectory towards the Ajo (meeting place). The elders who are outside
of their houses or those who are still awake inside them,
they usually address the bird saying: A kiioso pe ki ode orisa o ma de,
If I have not arrived at someone's house, hurray! One cannot decree that the hunters
the orichas (the deities) do not hunt, as long as they do not hunt for our
nearby neighbor, have a good trip!

This is a way of begging the witches not to cause any harm.

to the one who pleads. It also shows that people believe that witches are
they are terrible beings and constitute a source of fear for humans. By
just as the hunters go out on expeditions, witches go out on missions of
search for human beings to destroy, that’s what they say.

Come here today

I love you.
You made me cry.
What did you do to the child?

The witch's bird shrieked last night;

the child dies today;
Who doesn't know that
It was the screaming witch from the night before
the one who killed the boy?

The study of the deity Ìyámi Ochooronga through the stories of

the literary body of Ifá will allow us to understand more deeply what is in
reality the cult of witchcraft, how and why it operates, and the way in which
Human beings can free ourselves from their influence.
 According to Ifá, the only force or divinity that can overcome the
the stronghold of witchcraft is the Soil/Earth.

The oath proposed by Orúnmila and Orichanlá to the witches was

taken against the unjustified destruction of human lives. This leads us
It says why witches do not have the power to destroy the true children.
of Oloddumare, as well as to the devoted followers of Orúnmila.

The odu of Ifá Osá Meyi tells us why they do not kill anyone.
unless the person has opposed the sworn oath taken between
Orichanlá, Orúnmila, and the sorcerers (witches).

Wizards (sorcerers) do not kill any man who really

act according to the distinctive characteristics and taboos proclaimed by
Oloddumare the Almighty.

Orúnmila revealed that originally the sorcerers (witches) were more

considered that the profane mortals. It was humans who
first they offended them by killing their only son.

...It turns out that the witch, lyamí Ochooronga, and the profane, Ogbori,
they came into the world as sisters at the same time. The profane had ten
children, while the witch only had one. One day the profane was going to the only
market available at that time, called Eye Ajigbomekon Akira.
was located on the border between Heaven and Earth. The inhabitants
Heaven and Earth used to trade together.

As the woman was going to the market, she asked the witch to take care of it.
the witch took care of the profane's ten children during her absence.
with care and nothing happened to any of them. Then it was time for the
witch to go to the market and asked her sister to take care of her only son
while he was absent.

When Iyamí Ochooronga left, the ten boys from the

They were interested in killing a bird to eat. Ogborile said to his...
boys that if they wanted the bird's meat, she would go to the
thickets to hunt birds for them to eat, but they should not touch
the only son of the witch.

While their mother was in the bushes, the ten boys

they conspired, killed the witch's only son, and roasted his flesh to
to eat. According to the ten boys from Ogborie, they were killing the son of the
witch, the supernatural force of the last gave her the signal that things by
the house was not doing well. He quickly gave up on his trip to the market and returned to
the house, only to discover that her son had been murdered.

Understandably, she was upset because when her sister went

at the market, she made sure to take care of her ten children, without them having even a
scratch, but when the moment came for her to go to the market, her sister did not
could take care of her only son. She cried bitterly and decided to gather her things
and leaving the house where she lived with her sister.

They had a brother with whom they came into the world together.
time, but preferred to live in the middle of the forest because he did not wish to be
bothered by no one. This was Iroko. When Iroko heard the witch crying, he
he invited her to say what was happening and she explained to him how the children of
His sister killed her only son without his mother being able to.
stop them.

Iroko consoled her and assured her that from that moment on in
go ahead, they had to feed on the boys from Ogbori. It started from
from that day when, with the help of Iroko, the witch began to trap the
boys from the profane, one by one.

Orúnmila intervened to stop the witch from destroying everyone.

the boys of the profane. It was he who implored Iroko and the witch and them
asked what they would accept in order to stop the killing of the children
of the profane mortals.

Thus Orúnmila introduced the sacrifice of (Etutu) the

offering to the Night, which carries a rabbit, eggs, good quantity
of oil and other edible articles.

Like Echu, we cannot antagonize the witches without the character.

suitable. We are only trying to know through divination (consultation) what
It is what we can offer you to seek your support in and the moment in
that they are given the elements they ask for in sacrifice, in many
Occasions detach from one's back. Those who do not understand.
this aspect of human existence, they are the ones who easily fall victim
of witchcraft.

Oloddumare himself proclaimed that the soil (Otá Olé) should be the
the only force that would destroy any witch or deity that transgressed
any of the natural laws. This decree was proclaimed when a
powerful witch doctor of the Sky called

Eye to yu Oke to qu Orunfue committed to the destruction of the

earthly deities as a consequence of their wicked behavior
on Earth.

We also see that the power exercised by the Elders of the Night,
was given by Oloddumare at the moment when Oloddumare lived freely and
physically with the deities. Witches were given the exclusive power
to maintain the vigil every time Oloddumare was taking his bath,
exactly before the rooster's crow. It was forbidden to see Oloddumare
naked. To the witch divinity was the only one who was given that authority. In
on occasions the witch divinity gave the rooster the sign that Oloddumare had
taken its bath, after which the rooster crowed for the first time in the
tomorrow...

Oloddumare, however, did not leave the rest of creation without

hopes at the mercy of the Elders of the Night.

Through the odu Osa She Orúnmila will reveal how Oloddumare
he expected us to protect ourselves against the powers of the
witchcraft.

There was a beautiful girl in the palace of Oloddumare, who

she was ready to get married. Oggún, Osain, and Orúnmila were
interested in the girl. Oloddumare agreed to give the girl.
in marriage to any admirer who could prove himself worthy of her hand. The
test to be conducted as a means of eligibility to take the hand of the
the girl was to harvest a yam from the divine farm without breaking it, a task
apparently simple.

Oggún was the first to volunteer to carry out the task. He went until
the farm and uprooted the yam. As he took it out, it broke.
he clearly withdrew his candidacy.

Osain was the next to try his luck. He also ended with the
same experience.

It was Orúnmila's turn to go to the farm. He did not move.

directly to the estate. He decided to find out why those who preceded him
they failed and what to do to succeed.
 He went to a fortune-telling, during which he was told that without
none of them knew it, Oloddumare had designated the Elders of
the Night, to watch over the divine estate. For this reason, they were the
responsible for the conspiracy that the uprooted yams would break.

He was told to treat them with bean stew, corn bread

cold and all the edible nature articles, and a large rabbit,
and will deposit the gift at the estate at night. Consequently, he
he performed the sacrifice at night. That night, all the guardians of
the divine farm celebrated the meal. That same night, Orúnmila had
a dream in which the witches sent someone to tell him no
go to the farm the next day.

He was supposed to go the next day, the following day, the witches placed a
heavy downpour aimed at softening the soil. After all the
witches took a solemn oath not to conjure the yam of Orúnmila to
that it would break. On the third day Orúnmila went to the farm and uprooted the
name him successfully and brought him to Oloddumare, who immediately gave him the
girl in marriage.

Through research, it has been discovered that they

belong to a cosmogonic sphere, which has earned them the name of the
Elders and owners of the Night. Starting from the odu Osá Meyi, they arrived at
settle in the world and became powerful. So much so that no one
another deity can subdue them. They can thwart the efforts of
all other deities that cease to receive their due consideration.

This research also shows that they are not as bad as in

They are often painted. Like all groups of celestial bodies.
And among mortals, there are benevolent and malevolent sorcerers (witches).

They probably run the fairest justice system. They do not

they condemn without fair and accurate proof. If someone approaches them with a
accusation against anyone, they will consider all parties before taking
a decision.

The odus Oché Osá and Osá Meyi tell us how witches came to the
the world and how they dominated all the deities.

We will also see from the odu Ogbe Irosun how the men of
once they decided to antagonize with the witches, as a result of which
The witches withdrew to the town of Dellu Omuo or Ilu Eleyeen on the outskirts of Ife.
 From their new residence, the witches decided to depopulate Ife.
killing its inhabitants one by one. After Ife had lost many.
of their sons and daughters, the elders decided to wage a war in the village of
None of the troops sent to fight them ever returned with
life. All the other deities were contacted to save the situation,
but their efforts were neutralized by the superior skill of the
witches of Omuo.

Finally, Orunmila was declared through public divination to

being the only one capable of committing to women. As soon as he was
contacted for the job, he made the necessary sacrifices and instead of
he directed Ilu Omuocon with his troop, he went with a dancing procession, which
danced fully in the village. When the women saw a long procession.
of men and women splendidly dressed dancing in the village
with melodious music, they realized it was time to return to
house in Ife.

After they found out what was happening, everyone

they returned to Ife and there was a general reconciliation and joy.

Once again, this incident clearly illustrates that it is not easy to overcome the
forces of witchcraft through aggression, without resorting to an authority
superior. The easiest way to deal with them is through the
appeasement.

Orúnmila does not solve any problem by means of confrontation.

unless all means of conciliation have failed. Nevertheless, in
at times he seeks help from the more aggressive deities to that they
they do dirty work. He is a very patient deity. He proposes that only
you can react after being offended thirty times and yet,
it takes him at least three years to feel offended after being given
the offender expands the opportunity for repentance.

Our fundamental interest is not a comparative study of the

sorcery but simply to expose some observations and emphasize
some essential facts:

a) that witchcraft has been present since time immemorial, it does not seem
There has never been a time or place on Earth where witchcraft or magic did not exist.
have been practiced;
b) that some of the so-called civilized nations of the world tend to
ridicule the concept of witchcraft in Africa and argue that the cult is
a delusion, they are not sincere as there is evidence that one is
reviving the cult in their own countries and in their own way;

c) witchcraft is almost universal and persists.

The reason why man believes in ghosts, evils, and forces

mysterious is because the apparitions, the evils, and the mysterious forces are
there and they are very real. The man is noticeably aware of the activity
of these powers around him and rejects being persuaded that these are
imaginary. For the Yorubas, nothing happens by chance; things are
caused by someone directly or indirectly through the use of
powers and believe equally that there are individuals who have access to these
mystical powers which can be used for good or evil purposes.
This power originates from a supernatural being, but in practice it is inherent.
a, or comes from, or arrives through some physical objects, except in the case of
the witchcraft that is psychic.

The man fears even, for example, the presence of the Iroko nearby.
their home because this tree, which is also a deity, is linked
directly with the Elders of the Night and it is believed that the spirit that in
He lives and produces terrible sounds at intervals. This tree cannot be
lying down unless special rites are performed. It is at the foot of this or in its
a cup where important meetings of witches take place and this could
explain why this is one of the places where they are regularly placed
the offerings made.

In addition to the Iroko, among the trees that are considered dwelling places of
certain spirits, they are Aragba (ceiba; Eriodendron orientale) the Ayan
(African doradillo) and elOmo (Cordia millenii). Many of these are enormous.
and surpass other trees. They cause admiration in men,
that seem like dwarfs in their presence. Likewise, the trees that have a
abnormal growth, for example, a palm tree with three trunks, cannot
stop being seen as unusual and consequently they are considered a
possible dwelling of spirits. Man reveres such trees and ties to them
around a piece of red or white cloth to mark it as sacred. In front of
these trees 'sacred - offerings are deposited from time to time, although
this is done particularly during the annual festivities and whenever the
healers wish to take from their roots or bark.
 In a Ifá verse of the odu Idí Ogbe it is made clear that only
Orúnmila gains the power to counteract the force of witchcraft.

The sad thing about all this is that there is almost no type of
protection against witches since the sacrifices barely serve as
help when they are ready to attack. The protection of the strongest man
secure against the witches is your Orí, Orúnmila, Oloddumare and the divinity
from the Earth or ground (Otá Olé), as long as we are willing to pay
our debt to humanity as children of the profane that we are.

Myths

Through that Ifá of the odu Osá Meyi, it is revealed to us how it was that
The queen of the witchcraft cult has arrived on Earth.

When Osá Meyi discovered that most of the deities

they had marched towards Earth, decided to go and see what the place was like. He went for
divination to three priests of Ifá called:

There is a New Year. Yes, I know it.

Ala
Ra Ra Ije Eemaagbe
Ogbologbo Ekutele. The Elephant in the House.

Anything that bites you doesn't know when the year ends.
Those who consume cooked food to eat do not worry about knowing
to the farmer who produced them.
The large domestic rat does not allow the cat to stay in the house.

Osá Meyi was advised to make a sacrifice because he was going to

practice the art of Ifá among sorcerers. He was told to give a goat to
Echu, a guinea to his Ifá and a dove to his head. He did not make the
sacrifice because I was in such a hurry to come into the world.

When he was one of the sixteen sons of Orúnmila who decided

coming into the world around the same date, did not find the way in the
right moment due to the goat that did not offer to Echu, his angel of the
he couldn't guide him because he also didn't make a sacrifice for him, his head
she couldn't save him either because he didn't offer her sacrifice either. For that reason
So, I was wandering down the road until I reached the last river of Heaven.
before crossing into the world. On the riverbank, he met his mother
of the sorcerers, Iyamí Ochooronga, who had been there for a long time already since
nobody dared to cross it by the river. She was also coming into the world but
he was very weak to cross the small and narrow bridge over the
river. The bridge was called Ekoko.

Iyamí Ochooronga begged him to help her cross the river, but he
explained that the bridge would not support two people at the same time. She
then she suggested that he open his mouth so that she could get in
inside. He agreed and she searched for a place inside his stomach.

When he reached the other side of the bridge, he told her to come out but she
he denied, arguing that his stomach was a suitable dwelling for her.
The problems of Osá Meji with witchcraft had begun. When
she refused to go out, he thought he could trick her by telling her that she would die of
hunger inside her stomach, but she replied that she would not die of
hunger as long as he had a liver, a heart, and intestines since those
they were their favorite foods.

Osá Meji understood the problem he was facing when the woman told him
he bit the liver. Then he took out his divination tools and called upon
Ifá to get out of trouble. Ifá told him to make a sacrifice immediately with
a goat, a bottle of oil, and white cloth, which he quickly took out of his
divine bag (akpominijekun)

Immediately, he cooked the liver, heart, and intestines of the goat and gave them to him.
She told Iyamí that there was food ready for her. When the woman smelled the inviting aroma.
the aroma of the food came from her stomach. However, she told him that she
it was forbidden to eat in front of someone, so he made a tent with
the white cloth and she got inside to enjoy the food. While she
I was eating, Osá Meyi ran away and quickly found a womb where
to be introduced and to come into the world.

As soon as Iyamí Ochooronga finished eating, she looked for Osá.

I searched the surroundings but couldn't find it. I started shouting the name
of élOsasa, osasa, osasa, which is the cry of the sorcerers until the day of
Today. She is still looking for him.

This odu reveals to us how the first offerings to the Ancients were.
of the Night.

Osá Meyi ran into the womb of the first woman with whom
he crossed when he was fleeing from Iyamí Ochooronga. He didn't know he was escaping the frying pan
to fall into the fire, because the woman who was to be his mother was a member
of the cult of Iyamí Ochooronga.

He came to save a man whose wife had done the

preparations to offer it as a sacrifice to the Elders of the Night.
When Osá Meyi was born, he always cried late at night but no one knew.
what caused his nighttime cries. The father was a layperson who did not have
knowledge of what was happening. As soon as Osá Meyi
he cried at night, the parents would wake up to calm him down. Only the
Mother knew the secret of why the boy always cried at night.

The boy used to cry to interrupt the ritual process of sacrificing the
father for a meal in the sorcerers' worship. That process continued
until the child was big enough to speak. As soon
how he grew and was able to speak instead of crying during the night, he shouted
the word lyamí Ochooronga which instantly awakened the
mother and this made her abruptly pull away from the ritual ceremony of the
Night to try to sacrifice the husband. This happened, one particular day,
every week.

One night, the sorcerers summoned the mother to explain why

that she was abruptly leaving the meeting every time she was praying
with the goat (she used to turn her husband into a goat before
try to kill him because the sorcerers did not kill humans without
before turning them into animals). She explained that it was her son who
coincidentally shouted the name of the witch mother (lyamí)
Ochooronga) at that point of the procedures. He was instructed to come
with his son to the next meeting which would be the general assembly and the day of
banquet. All the wizards had contributed money to serve their
heads on that night.

When the day came, they served one after another the heads of all the
members and upon arriving at the place where Osá Meyi was seated, also
They served his head but he did not eat from the goat used to serve his.
heads because he had not contributed to buying it since he had not been
initiated into the cult.

The next morning, Osá Meyi woke up and went to advise the
father who shaved his head with a goat due to a dream he had
he had. He told him to do it so that he could heal because he had been
sick for a long time. The father accepted the advice of the little boy.
and bought a goat to serve its head. After making the sacrifice,
Osá Meyi asked his mother for an open clay pot and abundant oil.
gathered parts of the goat and all the remains of the meat that had not been
food, he put them in the pot adding oil and salt just like sand from
soil (currently represented by the divine dust of divination),
so she went to deposit the pot in the incinerator. That was the first offering
thrown by a human to the Elders of the Night and also how it
they make offerings to them until today. After the sacrifice,
Everyone went to sleep, but the next day the mother did not wake up.
From then on, his father recovered. Things cleared up for Osá Meyi.
after the death of his mother, he told his father that his mother had been
the one responsible for his discomfort and told her how he used to see her in dreams.

Those representative Ifá

According to another Ifá of the same odu Osá Meyi, we will be able to know how
finally this resolves his problems with the wizards through a
agreement.

It was he who brought them to Earth and who saved them from their total extinction.
from the face of the planet. Initially, the matter concerned Orichanlá who
as the very representative of Oloddumare on Earth, he leads all
the deities, including the community of sorcerers.

Orichanlá had two lakes at the back of his house. One of them used to
to run out of water during the dry season while the other
water was supplied all year round. The two lakes were commonly used
for each and every one of them. But Orichanlá's wives mocked
him for allowing the sorcerers, among others, to make use of his lake. The
reacted by making the lake of all seasons available for use
exclusive to his home, while allowing the wizards to use the one that
it ran out of water during the dry season.

Knowing that their lake could not supply them with water during the
In the hot season, the sorcerers went for divination on what to do.
to ensure that this would supply them throughout the entire year. They were
he advised that they give a male goat to Echu. After Echu ate, he
he plunged into the exclusive lake of Orichanlá, removed the stone with which
the spring of the lake was dammed and transferred to the lake of the
sorcerers. The effect of the stone was to prevent water from seeping underground.
Confident that their lake would not dry up anymore, the sorcerers appointed two
birds to protect him from intruders. The birds were called
Fanfare and Festival.
 When the dry season arrived, the Orichanlá lake dried up.
quickly while that of the sorcerers remained full of water. The
sorcerers showed the two birds a warning sign for them to
would alert if any intruder came to take water from its lake. When the family of
Orichanlá started to run out of water and went to the lake of the sorcerers.
Birds were allowed to drink water but the handcuffs also got involved.
the lake for swimming. It was then that the birds began to alert
to his boss.

Ikaarefue was the first to announce Aya Orisa weee and Otuutug shouted Aya
Orisa, help me, tu tu tu tu. With this, the intruders realized that there was
guards watching the lake. They quickly fled to their home.

When the wizards arrived, they asked the guards about the
identity of the intruders vs they responded that these were members of the
family of Orichanlá. The sorcerers vowed to punish Orichanlá for
to contravene its own decree by allowing its family to use the lake of
them.

The Marching Song of the Sorcerers was:

Eni Asoro, a person who can interpret dreams.

To Orisa Taayare, Aarije, Aarimu.

Today the commotion broke out

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

When Orichanlá heard in the distance the war chant of the

sorcerers fled from his home to seek refuge with Oggún, who
prepared to fight the invaders and sat at the entrance of his house in
waiting for the arrival of the sorcerers. As soon as they arrived at the door of
Oggun, he drew his machete that breathed fire. But they swallowed
Oggún with his weapons and Orichanlá escaped through the door of
back. He took refuge in the dwelling of Changó, which faced the same fate. Orichanlá
he ran to the houses of all the other deities but they all were swallowed
by the invading sorcerers.

Finally, he ran to Orúnmila's house and he prepared a hiding place for him.
in his sanctuary. He made Orichanlá hide beneath his sanctuary and it
covered with a white cloth with the head sticking out through it.
This is represented today by the uplift that protrudes from a cover.
white in the sanctuary of Orúnmila. This is called Orite.

Osá Meyi then took out his divination tray and prepared the powder.
of divination and the marks of his own Ifá and with the rod of authority it
spreading over the house shouting Ero Ero Ero (this is peace, peace, peace). When
the sorcerers arrived at the crossroads near the house
they were disoriented and confused. But they sent their two seekers
to paths that directed their advance wherever it might be
Orichanlá. The two trackers found Orúnmila at the entrance of his
house and they told him that they had arrived there following the tracks of Orichanlá.
He confirmed to them that he actually had it detained, but he argued that he was already
found so deteriorated and lacking life that if they killed it at that moment
there was no meat in it. He convinced them to give him seven days
to fatten him up before they killed him. He then offered to share the
Orichanlá meat.

He spoke to them with an enchantment that is prohibited from being

mention or recite because it calls for destruction. The essence of this is that
he enchanted them to accept any explanation he offered
to be able to retain Orichanlá. Under the influence of the charm they
they accessed and returned to their place of origin.

The next morning, Osá Meyi performed divination and was told to give
a black hen to Ifá and a male goat to Echu. He did it right away,
knowing that the sorcerers would shorten the duration of the days and nights
next. He was also told to prepare a banquet with rabbit for
the sorcerers and palm wine poisoned with divine powder and the
enchantment that could not be mentioned earlier.

He also prepared a fenced area in front of his house and a kind of

adhesive glue, called "goma adhesiva" in Yoruba, to coat the fence. Prepared
from sixteen wooden seats, likewise smeared with glue and
he/she placed them inside the reception area.

Shortly after, the appointed day arrived and at that moment Osá Meyi prepared
the banquet and placed the food and drink in the venue. As soon as
They arrived, the sorcerers sat down and began to eat and drink.
once the banquet was finished, they told Osá Meyi to bring before them
Orichanlá and before I could respond, one spotted Orichanlá in
the sanctuary where he was waiting for the invaders. The one who had it
discovered shouted that Orichanlá was beneath the sanctuary of Orúnmila.
When they were about to attack, it happened that Echu had struck them.
firmly at their posts and were incapacitated. When they tried to
rolling their seats, the rubber of the enclosure immobilized their wings and they went
completely dominated.

At this moment, Osá Meyi gave his lfá knife to Orichanlá, who
he clung to his staff of authority and they began to destroy the sorcerers
one after another. Once they annihilated everyone, they let out a sigh of
relief. They didn't know that one had managed to crawl to seek refuge
beneath the sanctuary of Orúnmila, in the same place where Orichanlá is
had hidden before the attack.

While they were killing them, they sang:

Take me to Yee
Who is that woman sitting there.

My attackers are many

I will kill them one by one.

When Orichanlá spotted the one hiding beneath the sanctuary of

Orúnmila wanted to kill him too, but Osá Meyi prevented him.
claiming that one could not destroy someone who took refuge under their
sanctuary of lfá, exactly the same as her life (that of Orichanlá) had been
respected after hiding under the same sanctuary.

Then they took out the sorceress who was a woman and removed the
rubber of her body. When they examined her in detail they discovered that
she was pregnant. Osá Meyi then pointed out that it was forbidden to give
death to a pregnant woman. For this reason, in Beni it is said this way: Aigbozi
I understand.

Orichanlá insisted that if the woman was allowed to survive, she

would produce more sorcerers who would try to destroy the world just like it
they had tried to do what the first generation of wizards did. It is believed
with all firmness that if that woman had been killed that
night, it would have meant the end of the wizards on the face of the
Earth. However, Orichanlá suggested that he should be forced to swear that he did not
I would destroy innocent people on Earth.

Osá Meyi then proposed to Orichanlá that the soil or the Earth (Otá
Olé), was the only deity capable of destroying the sorcerers if they
They were doing badly, since this is the only power that survives all the
powers and forces on Earth. He dug a hole in the ground, filled it with
all the food items and covered it with kola nuts. Then they
they made her swear that the ground would give death to her or to anyone of her
descendants from generation to generation if they ever killed a son
From Oloddumare to Orúnmila without just cause. She took the oath and ate.
the cake that was on the pile.

However, she asked them to tell her how she was going to
to feed if he could not bring death to any of the children of Oloddumare or
Orúnmila. Orichanlá replied that if he or any of his children offended them
they or their problems were presented to him, he would compensate for the offense
killing an animal, whether it be a ram, goat, bird, etc., and I would spill the
blood outside your house. That is a sign that the transgressor has
the offense committed has been paid. Then they should leave him alone. That is
the meaning of the sará (animal sacrifices to the Elders of the Night
to cleanse a transgression) that the children of Oloddumare do to this day.
It is a sign that the offering comes from the son of Oloddumare and
the sorcerers will accept him and grant him his wishes.

On the other hand, Osá Meyi told her that if she saw any food
made in a pot and placed at a crossroads, next to the
on the edge or over a stove, he must have known it was a son of Orúnmila and had to
accept the food and leave the one who offered it alone. This is the Etutuque
Orúnmila often advises his followers to perform at Night
when they have problems with the sorcerers. This is the reason why the
marks of the divine dust of Osá Meyi are often made on the tray
of divination when offerings are made to the Night.

The enchantment that cannot be mentioned here and that the

Ifá priests repeat when they make an offering to the Night it is for
to remind them that those who do it belong to Orúnmila and that they must
remember the oath that his mother made on the destined day.

The meaning of this revelation is that no divinity is capable of

to confront the sorcerers when they decide to fight, they
they can always defeat them except for Oloddumare and Orúnmila, for
the way they handled it that fateful night. Anyone
who believes that amulets or other diabolical preparations can overcome
sorcery is simply deceiving oneself, unless the
sorcerers transgress the agreement made by their mother that night when
saved them from total extinction.
 Next, we will see through a self-lecture the disastrous...
consequences of refusing sacrifice, in this case
specifically to the Elders of the Night.

These were the priests

from Ifá who prophesied for Adeguoye, the only son of the king.
Adeguoyenació when his father was already very old. The priests of Ifá
they advised Adeguoye, shortly after the death of his father, that
I would make a sacrifice to the Elders of the Night, with a goat and would offer a
male goat to Echu, so that he could live during the ceremonies of
coronation. As a young man, he did not understand the significance of the
offerings in sacrifice. Therefore, I could not understand why I had to
make a sacrifice for something that was simply a traditional ceremony.

On the other hand, after his father's burial, the coroners...

they invited to make preparations for him to be replaced on the throne. The
the ceremony was to begin with a retreat at a secret conclave during
fourteen days.

One night the witches, who normally did not attack without first
to notify the victim, they visited him and rubbed his body with their hands. To the
The next morning he fell ill. Despite his indisposition, he was still not...
convinced that I had to make the sacrifice. My mother, who was the only
that I could have advised him, she was already too old to do anything
for him. On the seventh day of being in the conclave, he died. His death did not
formally announced. Under the pretext of a curfew (gold), his body
he was taken to the house and the coronation ceremony was completed.
posthumously by his young son, who was made king.

The following ese lfá teaches us how the odu Oyekú Eturukpón was resolved.
the problem of witchcraft.

Oyekú Eturukpón went by divination to a priest of Ifá named

Ogbomu Gbomu Ja Ijaja Gbomu who advised to make a sacrifice when
The Elders of the Night were behind him.

In order to weather the storm, I had to immediately make a

special sacrifice, to drill the floor of your living room or bedroom and
dismember a goat inside the hole with the appropriate leaves. In the
the hollow should have been buried the head of the goat along with an egg and two
snails.
 After the offering is made, the two birds or owls that
they used to shout on the roof of their house stopped coming. One of the
bird died and the other took flight never to return again. This was the
odo that dispelled the witchcraft cult when the witches planned to destroy the
kindness and salvation in the world.

The odu Ogbe Oché was the one who made us aware of the arrival of money to
world and the negative influence of witches over other deities.

...he then narrated the story of how money came into the world.
During the era of the Divinosphere, the deities had been pleading to

Oloddumare who will send money to the world to serve as

medium of exchange.

The guardian angel of Ogbe Oché told him that anyone who
He ran after the riches, in the stampede he would perish before night.
With this warning, the guardian angel advised him that when the money
He should be the last to go for it.

Finally, before disappearing, his guardian angel advised him.

create a parrot without revealing the meaning of doing this. He acted as it was
said. Three months later, the parrot began to scream every morning and
night:owo towa the money that arrived from the moon, please tell me what it means
Sky, good morning. At night I would say: owo towa lato Orun, greetings
it means the money that came from heaven, good night. The parrot sang these
words for several days without Orúnmila understanding the message that this
he/she was recalculating.

An old woman who lived next door and was the queen of the witches was the only one
who understood the message of the parrot. Subsequently, she agreed to a
meeting with all the deities to notify the message of the parrot of
Orúnmila. She told them that money had come to the world and that they
they should follow the trail towards the East of the village or towards where the parakeet is.
I looked at their greetings in the morning and at night. One after another, all the
deities searched, found, and dug the mountain of money but
they were always destroyed by the avalanche of this over them and returned
to Heaven without achieving their purposes, as they were overcome by greed.
Only Orúnmila was left to go in search of the money. Remember that when the
Queen of the witches made an announcement for the first time about the arrival of money.
Orúnmila suggested that they should do divination before going in search of him.
The others had mocked him, with the determination that the moment would come
in which Orúnmila would not eat any food prepared for him without first going to
a riddle. What is the need, Oggún had asked to make
divination before going for the money and they disregarded the suggestion of
Orúnmila.

Little did they know that Oloddumare had his own time to
send money to the world as a unit of value. Like the divinities
they preferred to take over the coordination of Oloddumare, he decided
send money to the world to end the lives of the greedy and
to benefit those who were perseverant.

In divination, it was told to Orúnmila that money would only remain and
would endure with those who dominated it and that the only way to dominate it
was feeding him. That meant he had to make a sacrifice with two
doves, two stairs and two U-shaped locks, Orúnmila proceeded to make the
sacrifice at a place in the mountain of money. He held a ladder and one of
the bolts after giving Echu what was left.

The next morning he left for the mountain of money, he completed the
sacrifice and in accordance with the prescription of divination, he returned
to the house without touching the elevation where the money was located. When he arrived
the next morning, Echu had placed a long ladder that
narrowed at the highest point of the mountain.

According to the advice of divination, he began the long process of

climb the ladder to excavate the mountain from the top every time
I dug, I saw the instruments used earlier by the others.
divinities. He found a number of cowries resting on his breasts and
kept the numbers separately. That number of cauries found
about the breasts of each deity is that the adept offspring and
Priests of those deities use it for divination to this day.
Those on whose chests he found four cowries are consulted by
his priests in divination with the same number, on whose breasts
he found eight or sixteen cauries are consulted accordingly with
those numbers in divination. These are the diviners that
consult the oracle with the cowries.

It was the witches who incited the deities to perish.

for the money.

In this way, Orúnmila became the only deity that

succeeded, by digging up the money without losing his life. That's why also the
the altar of Orúnmila is the only one that is traditionally decorated with a
caures seat, in commemoration of their triumph in excavating the money
from the top.

In the following story, the Ajonjún are revealed as enemies of man.

A man named Onde was besieged by death and the

other Ajonjún, but he was saved by the priests of Ifá, who painted him
with the juice I diluted. The juice turned Ondese, from a light-skinned man,
in a black man. When the Ajonjún arrived at his house, they did not recognize him
because the color of their skin had changed.

They know you as Olalekun,

And your other name is Omininkun.
The elephant cannot be turned over to carve it.
His name is Atatabía-kun,
The small and terrible man of the night.
A male dog signifies honor.
A male puddle is known as the moon.
The son is a source of Okun's accounts,
The son is the source of all riches.
While the son’s buttocks are not equipped with beads.
The son of the other will not be adorned with beads around his waist.
The son is always treated as a son.
Ifá was consulted about the name Ondese.
The light-skinned man from the hill
Whose house was disturbed by death and illness,
Whose house was persistently disturbed
For all the Ajonjún.
Therefore, the priest of Ifá told him to offer a lot.
he became like a sacrifice and turned very black,
As a result of this.
The Ajonjún could not recognize him.
She/He started to dance.
He/She began to rejoice.
He began to praise the Ifá priests
While the priests of Ifá praised Ifá.
The gongs were struck in Iporo,
The drum was played atan enlkija.
Drumsticks were used to play.
a melodious music in 1rerimoghe.
She opened her mouth a little.
 And from his lips came the song of lfá.
When she stretched her legs, they started to dance on their own.
He said: Death, don't kill the man by mistake.
Now you can confuse the man with something else.
Ahora que en lo adelante
You have to confuse man with another being.
Celestial warriors
Turn around and leave quickly
Now that from now on
do not confuse man with another being.

In this passage Echu helped a man named O/ornoadestruir to

the Ajonjún that overwhelmed them by stuffing yam flour in their mouths. They
Do you believe that the Ajonjún cannot taste yam flour because it makes them...
boca amarga y les tranca las mandíbulas.

Ifá was consulted in the name of Olomo.

The tall and stocky.
All the Ajonjún were going around Olomo,
They wanted to kill him.
They told him to make a sacrifice,
And so he did.
One day, Death, Disease, and Harm stopped,
And they marched to war against the house of Olomo.
They found Echu in front of the house,
When they tried to enter Olomo's house.
Echu put yam flour in their mouths several times.
When the yam flour touched their mouths
Some died,
And some got sick,
But none could enter Olomo's house.
When Olomose felt happy,
He started to sing the song of the priests of Ifá.
He said: Atata - tain - tain.
It was consulted with lfá on behalf of Olomo,
The tall and stocky.
The Death that wanted to kill the Ifá priest
He can no longer kill him,
Death has moved away from the head of the priest of Ifá,
Death does not eat yam flour,
If Death tries to eat yam flour,
His mouth goes stiff,
 His/her jaws are locked.
The disease that wanted to afflict the Ifá priest,
He can no longer be saddened.
Death has departed from the head of the Ifá priest.
Death does not eat yam flour,
If Death tries to eat yam flour,
His/her mouth stiffens.
His jaws are locked.
All the Ajonjún who wanted to attack the Ifá priest,
They can no longer attack him.
Death has moved away from the head of the Ifá priest,
La Muerte no come harina de ñame,
If Death tries to eat yam flour,
The mouth becomes stiff,
His jaws are locked.

The following passage reveals the wicked ends of the

witches, to destroy man and his work.

When witches and humans came from Heaven to Earth to

each group was asked what purpose they had for going to Earth. The witches said that
its purpose was to destroy all things made by human beings. The
human beings said they came to Earth to do all things
that they considered useful. Both groups were told to make a sacrifice.
The witches made their sacrifice, but the human beings did not.

That's why, when they arrived on Earth, the witches began to kill.
the children of human beings and to destroy their properties. Beings
humans could do nothing to destroy the witches. Therefore,
They made some Ègúngún, with which they masked themselves and used them
proverbs to insult witches.

He/she hunched his/her back like a hump.

and collected forty cauries from the ground.
It was consulted to lfá on behalf of the witch,
it was also consulted to lfá on behalf of the human being,
both came from Heaven to Earth.
Both were told to make a sacrifice.
The witch said that when she arrived on Earth,
it would ruin the work of humanity.
The human said that when he arrived on Earth,
I would do whatever I wanted,
 he was also told to make a sacrifice,
but he didn't do it.
When they both arrived on Earth,
every time human beings had children,
the witch killed them,
all the belongings of the human being were damaged by the witch.
The human returned to see the priest of lfá
and made the sacrifice that had not been made the previous time.
They told him to go and make a Ègúngún,
he/she wore the clothes of Ègúngún
and he began to speak in proverbs against the witch.
He said that was exactly what they had told him.
predicted the priests of Ifá.
He curved his back like a hump.
and picked up forty cowries from the ground.
He was consulted by the witch,
It was also consulted with Ifá on behalf of the human being,
both were coming from Heaven to Earth..
All the witches
even though they are human beings.
the witches prevent human beings from resting.

In the following passage from the odu Ofun Meyi, the story of a
woman named Erubami who was tormented by the witches, because she
refused to give bean cakes to the mother of the witches.

The witches sent their birds Ogbingbin to go and scream.

scary way in the backyard of Erubemi's house. Erubemi went to see
I am going to investigate the cause of the bird's persistent cry.
they advised that he offer the bean cakes that he had refused to give to the
mother of the witches. When she did what they told her, the terrifying scream ceased.
Ogbingbin.

The kite cawed, it did not silence.

Ogbingbingraznó
He did not silence his terrible caw.
Is there any sick person in that neighborhood?
Ifá was consulted in the name of Erubami
who offended the mother of the witches.
They told him to make a sacrifice.
Erubamisolía sells bean cakes.
The mother of the witches asked for bean cakes.
 but Erubamise denied them.
When it was getting dark,
Ogbingbin started to let out terrifying screams.
in the backyard of Erubami,
when the cawing of Ogbingbin
it had been going on for a long time and it did not cease,
Erubamicomenzó started to scream.
She said.
I am scared.
I am scared.
Thus he shouted until he reached the house of Ofún Meyi
Who advised him to offer bean cakes?
to the mother of witches.
After doing what they were ordered to do
it was that he had peace.

Next we will see how the odu Ogbe Osá stops the threat.
of the witchcraft against Ife.

The success with which Ogbe Osá addressed the problems of Ife gave him the
title of Ojugbona. what made him a true clairvoyant.

Sing, sing, oh sweet voice.

The fragrant flower blooms beautifully
You are not happy with that situation.
The king of the eyes is at the bottom.
The past is like the dew of Ife.
The town of Ife is very prosperous,
The palm kernel has a new face.
Ugba Erumole is a traditional festival.
All of them have no strength to lift that burden.

The leader of the witchcraft cult in Beni, named Ogongo Hiyoen.

Yoruba had been ravaging the town of Ife. For a long time the
two hundred deities to the right and to the left had tried to conquer
to the witches, but without success, then the people of Ife called upon Ogbe Osá to
that they would take charge.

In the divination, it was told to Ogbe Osá to make a sacrifice with a

turtle, a goat, a knife, a rooster, a dove and twenty-one cauries. He made
the sacrifice, gathered the appropriate leaves, prepared them and tied the sacrifice to the
rear part of the turtle.
 The turtle with the burden of sacrifice on its back was taken to the
cooked and covered on the floor with a mortar. That night Ogongo Hiyofuea
Ife flew over the house of Ogbe Osá, landing on the rooftop shouted:

I have a bird that speaks.

I miss you very much.

The turtle that was under the mortar replied:

I am in trouble
I am coming
I am here
Come here.

Ogongo Hiyodijo said he was coming to take some victims and the turtle.
he answered that he would give him the worst battle of his life. Ogongo Hiyose asked
who would be the turtle that dared to respond to him like that. When he realized that
I was at Ogbe Osá's house, he tore the roof and entered, once inside
he repeated the challenge and the turtle responded the same, in the kitchen it happened the same and
the tortoise answered with equal fierceness from below the mortar.

Then he tore apart the mortar and roared, the turtle replied in kind.
ferocity, he looked at the turtle with contempt and swallowed it.

When the turtle entered its stomach, the knife it had in its
his back shattered his intestines causing him pain.
llegar alcrucedelcamino, latortugacayó en su ano y murió, entoncesla
the turtle began to dance around it.

The first group of women who saw the body was the group of ten.
The second group is the one of customary and the last was of design.
small. Nevertheless, the curse of Ogongo Hiyo has ended.

The next morning, Ogbe Osá was invited to see the corpse.
while walking towards the cross I sang:

This is your time.

The mother and the good child.
The moon is shining.
I will attend the meeting.
Today is a sunny day.
A prayer for Ogbe Osá,
 The king's victory is great
Eerere is coming.
The queen of the deep sea.

Eerere yeuke.

This is how he announced the death of the king of the sorcerers of Beni.

Plant of the Orisha

Nombre vulgar: Caoba. Nombre yorubá:Iroko, Apá, Ayan.Hábitat: En

Cuba occurs throughout the island, consisting of rocky limestone terrain, or of
transition between limestone and serpentinite. It exists in Africa, Greater Antilles,
Virgin Islands, Florida and Bahamas, and to a lesser extent in almost all the
countries of the world. Origin:

Africa. Applications: Its bark is used in decoctions for colds.

against the stiffness or tetanus, in baths for skin diseases, for the
pneumonia, for the treatment of wounds and capillary traumatic hemorrhages, is a
powerful astringent in atonic conditions of the membranes, such as
for example in the last period of the purgations, the resin replaces the
second class gum arabic that contains emollient properties and
pectorals. Its wood is highly sought after in the industry. Around this
tree and its crowns are believed to be where the witchcraft cult holds its meetings
nocturnal. It is considered a sacred tree. When its wood is used
For the construction of furniture or armchairs, these always produce a sound.
very peculiar; it is the song of Iroko.

Tools used for the preparation of witchcraft works

amulets, others consider a powerful spirit materialized in
tree according to Yoruba belief.

Taboos

Flour or puree constitutes a taboo for the Elders of the Night.

name (it is said that it locks the jaws), the pumpkin, the oil of
cornmeal.

Offerings

Each odu of Ifá offers the particular way in which the child of the odu must
make sacrifices or offerings to the Dignitaries of the cult of witchcraft but
the universal way of doing it according to the memory of the odu Osá Meyi is of the
next way:

Enchantment: It is forbidden to reveal it because it evokes a great

destruction. It is to remind him that the offering belongs to Orúnmila and that they
You must not forget the vow your mother made on that fateful day.

A clay pot placed on top of an incinerator in a

crossroads, to its side, a board covered in divine dust that
reaches marking the odu Osa Melli and then places it over the food
offered.

Food offered: Eight raw eggs and eight poached.

abundant palm oil, rice, beans, beef, goat,
pork, sheep, rabbit, fish, chicken, all cooked; provisions,
salads, fruits, sweets, wine, gin, aguardiente, honey, and nuts from
the animal for sacrifice: it can be a goat, a female goat, a ram, a sheep,
pig, snapper, hen, guinea, rooster, etcetera. Although its animal
favorite is the white rabbit, also enjoys eating the
liver, the heart and the intestines. The specificity of the animal is
It is necessary in the divination for the odu of Ifá. Above all, it is advisable
give a black hen to lfá and a goat to Eshu.