Awonifa

Study the Teaching of Ifa and the Orisha's

Olarosa (?Alarense, helper) is the tutelary deity of Houses. He is represented as armed with a stick or sword, and his image is found in almost every household guarding the entrance. His office is to drive away sorcerers and evil spirits, and to keep elegua from entering the house.

Yoruba Fokelore

How the Leopard got his Spots

At one time the Leopard was colored like a lion, and he had no dark markings; but he was pursued by Akiti, the renowned hunter, and feared that he might be slain.

To avoid this he ate the roots of a certain magic plant, which had the effect of making him invulnerable to any of the hunters weapons.

Soon afterwards Akiti saw him as he slipped through the dense undergrowth of the forest, but though he shot his poisoned arrows, Leopard escaped.

But where each arrow struck him, there appeared a dark mark, and now, though hunters still pursue him, he is rarely caught, but his body is covered with the marks of the arrows, so that as he goes among the trees he looks exactly like the mingling of the sun and shadow.

Another Story about Leopards Spots……………………

ACCORDING to another story, Leopard once had a very dark skin. He was prowling one day in a beautiful compound, when he noticed a little hut in which a lady was taking her bath.

Round and round the hut Leopard walked, waiting for an opportunity to spring into the hut and seize his victim, for he was hungry.

But as he passed the opening of the hut, the lady saw him, and, uttering a scream of terror, she threw at him her loofah, which was full of soap.
She flung it at him and he fled,
But to this day the Leopard still
Is flecked with soap from foot to head!”

The Warriors

The Guerreros (warriors) are a set of orishas that an initiate receives usually after having received their Elekes and it is usually an indication that the person is on their way to Kariocha. The warriors consist of Elegba, Ogún, Ochosi and Osun. The warriors are received in a person’s life in order to protect them, strengthen their spiritual framework, teach them the importance of hard work and to open their spiritual road.

This is strictly a Lukumí initiation in that it evolved out of the environment that the Lukumí people were subjected to when they were brought to the new world as slaves. Originally, in the motherland, these orishas were worshipped and propitiated in communal outdoor shrines that belonged to the entire village or tribe. The exception would have been Elegba, which was received as an Eshu (a stone) by individuals when they were crowned, along with their crowning orisha. Elegba’s shrine was a large stone or collection of stones, Ogún’s shrine contained his iron implements, Ochosi’s included animal horns and the like, and Osun was a special staff that was much taller than today’s version and it was kept outside the home, staked into the ground – yet its function is still preserved in the modern version. All of the modern warriors are usually kept behind the front door, near the front door or facing the front door – indicating their importance in opening a person’s spiritual path, protecting the home from negativity and intruders, and still hinting at their closeness to the outdoors.

The modern Lukumí version evolved because the tribes of Lukumí people were split up and intermixed with other tribes and there was no possible was of having an outdoor public shrine at which offerings could be given without making it known to the slave masters. Thus each individual was to receive their own Elegba – which consisted of an otán (stone) and usually a cement head packed with magically charged substances that is essentially used like Elegba’s tools with which he can affect the physical and spiritual worlds. Here is a typical depiction of an Elegba to the right. But Elegbas vary from road to road, and each is unique and personal to the initiate in its own way. Usually Elegba that is received with the warriors is not a complete Elegba in that he does not have diloggún shells – usually these are added and empowered at the Kariocha. (But I have heard of ilés where they give diloggún with the warriors version of Elegba, but the diloggún are not yet fully empowered to speak.)

Ogún that is received in the warriors set is actually a smaller, less complete version of Ogún. This does not mean that Ogún is less effective, merely that he still has room to grow. He is received in an iron cauldron, with his otán, his tools that quite literally look like the tools that a blacksmith or a warrior would use and other iron implements. He does not usually come with diloggún either – these are usually received either in a separate ceremony, or at the time of Cuchillo. Inside of Ogún’s cauldron living with him, is Ochosi (his best friend or brother depending on which version of the legend you have heard.) Ochosi is also received in a very scaled down form, with the warriors. He is merely a metal crossbow that is empowered and lives within Ogún’s pot. Ochosi is received in complete form, in a separate ceremony. Often when Ogún is made full – by giving him diloggún and feeding him four legs, Ochosi is given full at the same time. Often this occurs at Cuchillo if it has not yet been done for an individual to that point.

Osun is a small staff that is packed with magical substances that acts as a person’s personal guard or watchdog. Many people say that he is your spiritual head, or the foundation for your higher self or Orí. He is lidded and sealed metal cup with a stem and is about 9 inches tall. on top of the lid is a metal rooster – the symbol for Osun. Hanging from the lip of the cup’s lid, are four jingle bells hanging from little chains. Osun is supposed to be placed in a high place in the house – preferably above the initiate’s head with the rooster facing the front door, so that he can watch for danger. He is supposed to remain upright at all times, and if he ever falls over, it is an indication that something very bad has either been thrown at the initiate or is on it’s way to harm the initiate. Osun should be immediately turned upright and the primary godparent should be notified of what happened. This is the scaled down modern version of the original that was found in Africa. There are human-sized Osuns but they are received for different purposes and in a separate initiation.

The warriors, when received into a home for the first time, or when the initiate moves into a new home, have to go through a special ebbó called the ebbó de entrada (the offering of entry.) This involves eyebale to Elegba, Ogún, Ochosi and Osun at the door to the house (Shilelekun.) This not only empowers and strengthens the door to the house for protection, but it also strengthens the presence of the warriors in that home and in effect lets them know that it is their new home and they are bound to protect it from any enemies or negativity. The initiate is then to tend to his new orishas in his home by cleaning them from time to time, coating them lightly with epó (palm oil), and a bit of honey, offering them rum, and occasionally cigar or a candle. Some ilés offer candies to Elegba, or fruits and toys. In my ilé we do not give candy to Elegba until he has completed something for us, as a reward.

Now that the initiate has received Elegba, the orisha can guide them spiritually, open their psychic senses and their doors to evolution and in general assist them through life. Many ilés call the initiate an Aborisha (follower of the Orishas) after having received the warriors.

Son of Sticks

A Great King sent his various sons to rule over different parts of his kingdom, and all were satisfied but one, the youngest and most ambitious, who returned to his father after some time with the complaint that his territory was much too small and his subjects too few.

The King was displeased with his son, and sent for a large bundle of sticks, which he converted into human beings.

“Here are some more subjects for you!” he said to the astonished Prince.

From that time the tribe was famous for its strength and stupidity, and went by the nickname of “Sons of Sticks,” or “Ọmọ igi”!

Ifa Related

Los Guerreros

The Warriors / Los Guerreros

The Guerreros (warriors) are a set of orishas that an initiate receives usually after having received their Elekes and it is usually an indication that the person is on their way to Kariocha. The warriors consist of Elegba, Ogún, Ochosi and Osun. The warriors are received in a person’s life in order to protect them, strengthen their spiritual framework, teach them the importance of hard work and to open their spiritual road.

This is strictly a Lukumí initiation in that it evolved out of the environment that the Lukumí people were subjected to when they were brought to the new world as slaves. Originally, in the motherland, these orishas were worshipped and propitiated in communal outdoor shrines that belonged to the entire village or tribe. The exception would have been Elegba, which was received as an Eshu (a stone) by individuals when they were crowned, along with their crowning orisha. Elegba’s shrine was a large stone or collection of stones, Ogún’s shrine contained his iron implements, Ochosi’s included animal horns and the like, and Osun was a special staff that was much taller than today’s version and it was kept outside the home, staked into the ground – yet its function is still preserved in the modern version. All of the modern warriors are usually kept behind the front door, near the front door or facing the front door – indicating their importance in opening a person’s spiritual path, protecting the home from negativity and intruders, and still hinting at their closeness to the outdoors.

The modern Lukumí version evolved because the tribes of Lukumí people were split up and intermixed with other tribes and there was no possible was of having an outdoor public shrine at which offerings could be given without making it known to the slave masters. Thus each individual was to receive their own Elegba – which consisted of an otán (stone) and usually a cement head packed with magically charged substances that is essentially used like Elegba’s tools with which he can affect the physical and spiritual worlds. Here is a typical depiction of an Elegba to the right. But Elegbas vary from road to road, and each is unique and personal to the initiate in its own way. Usually Elegba that is received with the warriors is not a complete Elegba in that he does not have diloggún shells – usually these are added and empowered at the Kariocha. (But I have heard of ilés where they give diloggún with the warriors version of Elegba, but the diloggún are not yet fully empowered to speak.)

Ogún that is received in the warriors set is actually a smaller, less complete version of Ogún. This does not mean that Ogún is less effective, merely that he still has room to grow. He is received in an iron cauldron, with his otán, his tools that quite literally look like the tools that a blacksmith or a warrior would use and other iron implements. He does not usually come with diloggún either – these are usually received either in a separate ceremony, or at the time of Cuchillo. Inside of Ogún’s cauldron living with him, is Ochosi (his best friend or brother depending on which version of the legend you have heard.) Ochosi is also received in a very scaled down form, with the warriors. He is merely a metal crossbow that is empowered and lives within Ogún’s pot. Ochosi is received in complete form, in a separate ceremony. Often when Ogún is made full – by giving him diloggún and feeding him four legs, Ochosi is given full at the same time. Often this occurs at Cuchillo if it has not yet been done for an individual to that point.

Osun is a small staff that is packed with magical substances that acts as a person’s personal guard or watchdog. Many people say that he is your spiritual head, or the foundation for your higher self or Orí. He is lidded and sealed metal cup with a stem and is about 9 inches tall. on top of the lid is a metal rooster – the symbol for Osun. Hanging from the lip of the cup’s lid, are four jingle bells hanging from little chains. Osun is supposed to be placed in a high place in the house – preferably above the initiate’s head with the rooster facing the front door, so that he can watch for danger. He is supposed to remain upright at all times, and if he ever falls over, it is an indication that something very bad has either been thrown at the initiate or is on it’s way to harm the initiate. Osun should be immediately turned upright and the primary godparent should be notified of what happened. This is the scaled down modern version of the original that was found in Africa. There are human-sized Osuns but they are received for different purposes and in a separate initiation.

The warriors, when received into a home for the first time, or when the initiate moves into a new home, have to go through a special ebbó called the ebbó de entrada (the offering of entry.) This involves eyebale to Elegba, Ogún, Ochosi and Osun at the door to the house (Shilelekun.) This not only empowers and strengthens the door to the house for protection, but it also strengthens the presence of the warriors in that home and in effect lets them know that it is their new home and they are bound to protect it from any enemies or negativity. The initiate is then to tend to his new orishas in his home by cleaning them from time to time, coating them lightly with epó (palm oil), and a bit of honey, offering them rum, and occasionally cigar or a candle. Some ilés offer candies to Elegba, or fruits and toys. In my ilé we do not give candy to Elegba until he has completed something for us, as a reward.

Now that the initiate has received Elegba, the orisha can guide them spiritually, open their psychic senses and their doors to evolution and in general assist them through life. Many ilés call the initiate an Aborisha (follower of the Orishas) after having received the warriors.

Opinions to Our Asociated Practitioners

Directive issued by Cuban Ifa/Ocha Cuncil's

Opinions to our associated practitioners of the rule of Ocha and the Cuban IFA cult.
1. Do not allow anyone to change what was achieved with so much sacrifice in any ceremony performed, Whether in Cuba or our brothers anywhere in the world.
2. Make sure the people who you share knowledge of the secrets of Ifa have actually been initiated under the Cuban religions traditions which are of African origin, or if they have been initiated in some other method which is not what was bequeathed to us by our ancestors.

3. Do not perform or participate in initiations whether IFA or Ocha that are less than 7 days of rituals.

4 When Oba (Oriate) says during an Ocha ita, acting as the intermediary of the odu, "acquitted for lack of evidence" you have to immediately dismantle the throne and the person who is being initiated should stay all 7 days normally required for ceremony.
5 Please do not enter into discussions or raise questions that will cause disagreement with people who wish to follow other methods of initiation.
6. Do not allow in our homes in the days of rituals, opinions or people who do not agree with our faith inherited from our ancestors.
7. Respect all the ceremonial which we have been doing for our higher education.
8 Only be guided by your elders and in the lack of them by those people you designate for this purpose.
9. this section and those following pertained to Cuba and are not worth translating, if you wish to read it. It appears fully in the Spainsh Version.

Signed:

(a) Council of priests of IFA of the Republic of Cuba.
(b) Council of priests Obateros (Oriate) of the Republic of Cuba.
(c) Council of priestesses Iyalochas elders of the Republic of Cuba.
(d) Council of priests Babalochas elders of the Republic of Cuba.
(e) Council of priests heads of Councils of the Republic of Cuba
(f) Council of Arara older priests of the Republic of Cuba.
 
This article is reprinted with the permission of the Cuban Yoruba Cultura Association. I invite you to visit their website directly at CubaYoruba

The Story of Biague

There was an Awo called Biague who had a son named Adiatoto, Biague had taught this son his only
secret. A method to cast Obi (coconut)

In the house of Biague, there lived several other children, They obeyed Biague, he feed and clothed
them. But only Adiatoto the smallest was his son. All lived as brothers. One day Biague died, and the
adoptive children conspired against Adiatoto, and robbed him of all his belongings. Adiatoto
experienced much difficulty.

After a time, the king of the town, Oba-Rey, wanted to find out who owned the lands that had belonged to Biague.

He ordered his men to find this out. Many came forward and made a claim on the lands, including the
adoptive brothers but no one could pass the test, and prove ownership.

Adiatoto heard the news that the king’s men had been asking about him.
When they appeared before him, they asked him to show the secret that proved the lands had been
passed on to him. he said: “The lands belong to me, I will go to the plaza in front of the wall and from
there I will throw coconuts in the method my Father showed me.The coconuts will fall facing up
which is the proof that is needed. Thus is was, and the King gave Adiatoto all the lands and
belongings that had been taken from him

The coconuts (obi), have a limited role in divination
This role is limited to questions that can be answered with a simple yes or no
It should not be used to ask other more complex subjects.
The message given by consulting the Obi depends on which pieces fall facing up, and which face down.

Alafia, the four pieces with the white mass upwards. Definitely an affirmative

Eyeife, two pieces with white mass upwards and two with the crust, this is the most firm response

Otagua, Three pieces with white mass upwards and one with the crust. Some consider this to be an affirmative response. Some others view it as questionable, requiring another throw to rectify.

Ocana, Three pieces with crust upwards and one with the white mass,

Ocanasorde, Four crusts, a definite negative, and requires more question to isolate and problems that need immediate attention.