Owonrin Ofun (Owonrin Ofun · Owonrin Ofun)

REZO: ORUNMILA ARA OKO ESHU KUMI ISO KOWON BIYOIBO IYEFA OMO ODDUN IFA BENI INI SUA MIWA WOKE KAYENU AIBE AINI PEKUA SESE ORUNMILA KUKU BOLE.

EBBÓ: a tile (teja), a yam (ñame), eku, eya, epo, plowed earth (tierra arada), the other ingredients, opolopo owo.

PATAKÍN: When Orunmila went to live in the land of Araoko, which was a land of farmers, he prepared a large piece of ground which he then sowed with all the vegetables, chiefly ishu (yam).

It turned out that, because his plantings were better, his neighbors became envious of him and began to throw shepe on his plantings, and all of them filled with bugs that finished off everything.

Orunmila had an osode done and this Ifá was seen, which told him: to overcome the situation you must make a rogation and also offer ishu to Kurubole, the spirit of the termites.

Orunmila looked among the ishus that remained healthy for one suitable for the ebbó, and on the tile of Eggun he drew the following atena:

 ODDUN        ODDUN
 OYUGBONA     PADRINO
 +            +            +            +            +
 X X          X X          I I          O O          I I
 X X          X X          O O          I O          O O
 X X          X X          I I          O I          I I
 X X          X X          O I          I I          I O

[Translator's note: the first two figures are blank in the source, eight X marks each, headed "Oddun Oyugbona" and "Oddun Padrino"; they are left for the signs of the Oyugbona and of the Padrino. The three drawn figures read, from the text layer, as Otura She, Ojuani Bofun (the figure of this sign) and Oshe Tura, which agrees with the Obras line below ("Oshe Tura, Ojuani Bofun and Otura She").]

He threw on it eku, eya and plowed earth, and with the point of his irofa he prayed the signs on the earth; he planted the ishu on top of it with owo, and when it sprouted he took it to the bibijagüero [the ant-nest] and offered it to Kurubole. Afterward he took all his ishus and peeled them, cut them and put them to dry in the sun. When they were dry he made them into iye [powder], and on Ifá's instructions he prepared a powder and with it he defeated all his enemies, thus creating a great weapon of his on the earth, which he named IYEFA (powder of Ifá).

To prepare the iyefa he took his board (tablero) and threw upon it the ishu powder, and marked the following signs on the right-hand side of the board: OTURA SHE, OJUANI BOFUN, OYEKUN NILOGBE, OGBE ROSUN, OGBE YONO, OGBE TUA, OYEKUN SA, ODDI FUMBO, OGUNDA MASA, OTURA ROSO, OTURA SHE, ODDUN AWO, ODDUN OLUWO SIGUAYU, ODDUN OYUGBONA. On the left-hand side: BABA EJIOGBE, OYEKUN MEYI, IWORI MEYI, ODDI MEYI and IKA MEYI. [Translator's note: Otura She appears twice in the right-hand list, exactly as in the source.]

After he had prayed all the signs indicated, he marked Ojuani Bofun again in the center of the board and sang this suyere:

"ORUNMILA IYEFA ATEFA ASHE TAMIYO AGORO NISHE DOMADO ADO AWA SI AWO SUANA".

Which means: "God in heaven and Orunmila here with his wisdom; with this powder he casts out everything bad and puts an end to them."

PATAKÍN: The story of Ifá tells that a man sowed a field of yams, and the days and the weeks went by and his planting did not progress, so the man went to be looked at by Orunmila, and in the osode this Ifá came out for him, Ojuani Bofun. Orunmila said to him: There is an enemy of yours who every night goes to your planting to pass his hand over it and to ask that it not prosper, so that in this way you will be ruined. To free yourself from him and be able to progress you must make ebbó with: akuko fifeshu and a trap. [The source runs these words together; fifeshu is not glossed.]

The farmer made the ebbó, the akuko was given to Elegbara, and afterward he took the ebbó to his field, where he placed it.

During the night the farmer heard a cry; it was his enemy, who, on passing his hands over the planting, pricked his fingers on the trap of the ebbó. And so the owner of the planting learned who his enemy was.

NOTE: If it is a woman, she is pregnant and witchcraft or sorcery is being done to her so that she cannot bring her pregnancy to term (lograr su barriga). It speaks of enemies who try to harm you by fighting everything you do and in this way destroy you.