Iwori Ofun (Iwori Ofun · Iwori Ofun)

Rezo (verbatim):

IWORI AGBA MOFUN OMO ABAGUIÑA AGBA ORI IFA SHANGO LAMPE ORURU BAWA OMO TOKOBI WAWE OBI OMO MOBILAYE INLE OTUMBI IFA TEYU MOMI ENIFA ABAWADE ALABA IRE INLE ENI AYA ABAWALA IYA BALOSHE OMO OLOFIN IFA ADE EJIOGBE OSHE LOWO OTOBAYENI IGUI OLOFIN AGBA ENI AGBORAN EBONI OSHE OMO ESHILEKUN EBONI OSHE OLORUN SHANGO ORUGBO AIKU OMO EWA OLOFIN ENI ABEYE IYA OMOFUN OSHUN AKO ORUN OMO AGBA ORI IKAKARA EBO FUN ONILE OSHUN IYA AGBAYE OKANA OLOKIN ARUFIN KURU KURU OTA IKU AFOREGUEGUE IKU ARUDA IGBA ONISHEBO EDE LONIDE OYEKUN OSHANLA WARENI EBO OTOKI IFA BEWE OMO IYA BI OMO OLOFIN MOTUN BIMO LONIO OSHANLA FIWA OLORIN OLOFIN BABA OLUO MEYO ORINI MERIDILOGUN KOSHEBO EJIOGBE ORIWA OLOFIN LODAFUN OLOFIN KAFEREFUN SHANGO OSHANLA OSHUN I ORUN-MILA, ADAFUN OLOKUN.

Ebbo: akuko, eyele meyi, a chain, yareko, malaguidi, gbogbo ewefa, gbogbo igi, gbogbo ashe, gbogbo ileke, eku, eya, awado, oti, oñi, epo, ori, efun, obi, itana, opolopo owo.

Note: This is the path of the great dispute that there was between Iwori Bofun, Oshe Lowo and Okana Yeku for being close to Olofin, since they were the only ones who knew the way in which the children of Olofin would come down to earth without being lost. This Ifá is a great secret of the beginning of the atefa and of the defense of life by means of ebbo.

Note: On the igba the three signs are written and the malaguidi is placed, and it is set to eat from the akuko together with Olokun, and eye is given to the ebbo; the leri of the akuko umbeboro. The akuko is taken to Ile Onika; the eyele are for the leri and the ebbo eats together with the leri; the leri of the eyele umbeboro.

Note: The malaguidi is ordered made from igi de moruro and is loaded with eru, obi kola, osun, gbogbo igi, eku, eya, awado, gbogbo ewe and the iyefa of the ebbo; afterward this malaguidi lives beside the awo's Ifá.

Patakin:

Awo Abaguiña Omo Iwori Bofun was the awo who lived in the land Otakua Mobilaye, and Shango had placed him there so that he would receive the Omo Olofin Ifa Ade Ejiogbe who had to come to seek the secret that Olokun had on earth, which was necessary in order to live with fortune; and the one who did not have it was Awo Arufin Ota Iku, who was Omo Okana Yeku and was the awo who had the powers of Olokun. [TN: the source says Arufin "did not have it" (the secret) and in the same sentence says he had Olokun's powers; the contradiction is preserved and not resolved.]

Shango wanted the Omo Olofin Ifa Ade Ejiogbe to live well, since they lived very insecurely, because of the great insecurity they had concerning the secrets and powers of Olokun.

Oshun Iya Agbaye had a son named Awo Orun Omo Agba Ori, who was Omo Odun Oshe Lowo and was Olofin's confidant (trusted by Olofin), and had the commission to guide the Omo Olofin Ifa de Ejiogbe so that they would arrive at the land Otakua Morilaye and he would deliver them to Awo Abaguiña, so that he would cleanse them and they could arrive clean to see Awo Arufin, and he would consecrate them with the powers of Olokun. [TN: the source gives the land as "Otakua Mobilaye" earlier and "Otakua Morilaye" here. "Era la confianza de Olofin" means he was trusted by Olofin / his confidant, not that he was Olofin's confidence.]

Thus all the children of Olofin were being saved, as Omo Abaguiña bathed them with gbogbo ewe and gave them eyele meyi to Ebomisi together with ori, and sang to them:

EYE OBIMO OBIMO IRE
EBOWEMU EYELE ODOLOFUN OMO OLOFIN.

Then he would go with them to the house of Awo Arufin Ota Iku, with an akuko fun fun for Olokun.

But it turned out that after a certain time, Awo Arufin Omo Okana Yeku began to feel himself the most important of all and began to have a dispute with Awo Abaguiña Omo Iwori Bofun, [arguing] that since he was the owner of the law that Olokun gave so that the Omo Olofin Ifa Ade Ejiogbe could live on earth, he, Okana Yeku, was the greatest of all and he was the true savior of the children of Olofin on earth.

Then Awo Omo Abaguiña spoke with Awo Orun Omo Agba Ori Omo Oshe Lowo, so that he would no longer come down with the children of Olofin, but Oshe Lowo told him that he was going to see Awo Arufin to convince him.

When Oshe Lowo went to see him, the same thing happened to him as to Iwori Bofun, for he had a great dispute with Awo Arufin Omo Okana Yeku.

Then Awo Orun Omo Agba Ori turned back (viro) and began again to bring down the Omo Olofin Ifa Ade Ejiogbe and took them to Awo Abaguiña, but the dispute was so great that the consecrations were not complete, for Awo Arufin did not let those who were consecrated reach the land of Olokun, and therefore many calamities began to come to all the children of Olofin.

Shango, seeing what was happening, was very angry and began to fill the earth with gbogbo eguns.

What Awo Abaguiña and Awo Orun brought down and consecrated were eguns that were as if they were persons, and when they arrived at Awo Arufin's house these could not enter, and Awo Arufin made war on Awo Abaguiña Omo Iwori Bofun and on Awo Orun Ome [sic] Oshe Lowo.

Oshun, who had come to see how her son Awo Orun was, encountered that war and began to plead with Olofin and set out to see him, and she went singing:

OSHUN EBAWA OSHA OLOFIN JEKUA
OMO ABANI LESE OLOFIN OLOLOFIN
ENI OMOLODUN AWO ASHE OTUNDE.

Along the road Oshun met Oshanla, who said to her: Take that which is there, which was an agboran omo iku, so that Olofin may see what is happening on earth; when they arrived where Olofin was, they gave him moforibale and showed him the agboran omo iku, and he realized what was happening, whereupon Olofin called his son Awo Aketa Nilorun, who was Omo Oyekun Nilogbe, and said to him: Go to the land Otakua Mobilaye together with Oshanla and Oshun so that you bring me Awo Abaguiña, Awo Arufin Ota Iku and Awo Orun Omo Agba Ori, so that the dispute may end.

When Oshanla and Oyekun Nilogbe arrived at the land Otakua Mobilaye, no one understood, and Shango was finishing off the people. Oshanla took asho fun fun and opolopo ori and threw it over Shango while singing to him:

ERO ERO KALILE ORI BAWA SHANGO KALILE
WERE WERE ONITO WERE SHANGO OBATAKUA
ERO ERO KALILE ORI ORI BAWA SHANGO MOBILAYE
ONA TAKUA KALILE.

Where Shango became calm and gave foribale to Oshanla and said, I am going to help you, and they went to look for Iwori Bofun, Oshe Lowo and Okana Yeku and took the three of them to Olofin.

When they arrived they gave moforibale to Olofin and he said to them: All of you have the right to be at my side because each one has helped save the Omo Olofin Ifa Ade Ejiogbe and will continue doing so because I so command it, but each one will have his power, his hierarchy and his reason; and he told the three to kneel in order to be given the right.

OSHE LOWO: You will be the one who will continue bringing all my children down to earth and will confirm everything they do, and I will confirm everything you do, for you will be the only one who knows the secret road from heaven to earth and from earth to heaven.

IWORI BOFUN: You will be the one who washes them of all their arrastres and covers them in order to consecrate them in life; without you they will not be able to consecrate anything in life, for you are the one who cleanses and makes life be born again, and I always give you my ashe.

OKANA YEKU: You will be the one who gives power over all the good or bad that my children do on earth, as owner that you are of justice and evil; you will always have to be present in everything, and I give you my ashe; and before beginning a consecration they will have to come to see me in Onika, where you will live together with Olokun Omo Alagba.

But from today you will have a guide, who will be my son Aketa Ilorun, who is:

OMO OYEKUN NILOGBE: who is the one who will test the road so that Oshe Lowo can bring my children down safely and deliver them to you.

That is why all will follow behind him with the ashe that my son Oshe Tura gives him.

Where all remained in agreement, and that is why every time a child of Olofin comes down to earth:

  He guides him:      OYEKUN NILOGBE
  He brings him down: OSHE LOWO
  He baptizes him:    IWORI BOFUN
  He confirms him:    OKANA YEKUN

For these were the ones who saved the children of Omo Olofin Ifa Ade Ejiogbe, so that they could come to earth.

That is why the sign that is written before the one who is going to come down is Oshe Tura, and behind the one who comes down is written Oyekun Nilogbe, and behind [that], Iwori Bofun, Okana Yeku and Oshe Paure, which is Oshe Lowo, so that everything may turn out in the world.

EBOFI EBO ADA.

Then the children of Olofin began to come down to earth again, and when their labor was finished Oshe Lowo began to sing:

EBO FI NI OSHE
EBO ADA NIFA MOFORAYE.

And thus the children of Olofin had a way of defending themselves on earth from all their enemies; the defense of the life of the children of Olofin was born.