Study the Teaching of Ifa and the Orisha's
Shigidi is an evil god, and enables man to gratify his hate in secret and without risk to himself. When a man wishes to revenge himself upon another he, offers a sacrifice to Shigidi, who thereupon proceeds at night to the house of the person indicated and kills him. His mode of procedure is to squat upon the breast of his victim and “press out his breath;” but it often happens that the tutelary deity of the sufferer comes to the rescue and wakes him, uponwhich Sbigidi leaps off, falls upon the earthen floor, and disappears, for he only has power over man dur ing sleep. This superstition still lingers among the negroes of the Bahamas of Yoruba descent, who talk of being “hagged,” and believe that nightmare is caused by a demon that crouches upon the breast of the sleeper. The word nightmare is itself a survival from a similar belief once held by ourselves, mare being the Anglo-Saxon mære, elf or goblin.
The person -who employs Shigidi, and sends him out to kill, must remain awake till the god returns, for if he were to fall asleep Shigidi would at that moment turn back, and the mission would fail. Shigidi either travels on the wind, or raises a wind to waft him along; on this point opinions differ. The first symptom of being attacked by Shigidi, is a feeling of heat and oppression at the pit of the stomach, “like hot, boiled rice,” said a native. If a man experiences this when he is falling asleep, it behoves him to get up at once and seek the protection of the god he usually serves.
Houses and enclosed yards can be placed under the guardianship of Shigidi. In order to do this a hole is dug in the earth and a fowl, sheep, or, in ancient times with exceptional cases, a human victim was slaughtered, so that the blood drains into the hole, and is then buried. A short, conical mound of red earth is next built over the spot, and an earthen saucer placed on the summit to receive occasional sacrifices. When a site has thus been placed under the protection of Shigidi, he kills, in his typical manner, those who injure the buildings, or who trespass there with bad intentions.
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!â€
According to way Miguel Febles Padron performed the ritual
Translated by Ogbeate
this page is not yet completed,
I intend to add images or drawings soon to correct misaligned Odu
Table of Contents
1 Preparation of the required material for Ebo on the Opon
2 The 4 different tablets used on the Opon during the Ebo
3 Instructions pertaining to the first tablet on the Opon
4 Instructions pertaining to the second tablet on the Opon
5 Instructions pertaining to the third tablet on the Opon
6 Instructions pertaining to the fourth tablet on the Opon
7 Conclusion of the Ebo
Part One: The preparation of the Ebo
1 Find a square piece of strong brown, shopping bag paper. about a foot square, and place inside a smaller square of paper. This now become the Ebo any reference to ebo means that the items are added to the paper square
2 Take the leaf of the Malanga remove the central stem on the leaf, and the three points. place it in the ebo at the center of the 2 sheets of paper.
3 Take an eko remove the paper wrapping. and place some on the leaf
4 Take some Epo and spread liberally over the Eko then add three pieces of Ekute and three pieces of Fish
5 add also toasted corn, and some dirt from the doorway of the home. If the home has more than one entrance, add dirt from every doorway. bring the dirt in both your hands, first adding to the paper ebo with your right hand and saying the words INLE LALHELU and
then with your left hand and say INLE LALHELA
6 After the dirt is added , combine with all the items specified for the particular ebo. If an item is to large, keep it outside of the ebo so that you can better perform the ritual.
7 Lastly add Oti and honey, then you are ready to begin the ritual at the Opon Ifa.
8 At the place where the ritual will be performed, you should already have the mat with the Opon Ifa in the center, the Irofa and the okuele to the left and to the right the brush, container of water and a sheet with the odu for the particular ebo. any animals that might be required and those items that might be too large to include inside the ebo
9 The ebo, now having been prepared, should remain to the right of the mat, in front of the Opon Ifa
Different Arrangements of Odu on the Opon Ifa to perform an ebo
To perform the Ebo in such a way that it meets all the required rituals and ceremonies the babalawo needs to place on the opon Ifa certain odu of Ifa at different times during the procedure. These different parts of the entire ritual have been called Tablets of Ifa. Since they are placed upon the Opon Ifa . A through understanding will make it easier to explain the ebo completely.
Tablet number 1
This is the most important of all, although not diminishing the other tablets used during the process. Without which the ebo would be incomplete. This tablet is begun by placing the odu. Baba Eyiogbe in the center. Starting from the bottom upwards. dividing the opon ifa into two equal parts. to the right of the lines, place the combination signs of Ifa. to the left place the melli sign of Ifa. after adding the melli signs to the left side, also place the odu’s of Iwori Ojuani and Iroso Umbemi
An example of the first tablet of the Opon Ifa follows below.
Tablet number 2
This tablets is used so the person that is receiving the ebo can symbolically wash the hands with the feathers of the ebo. The hands are washed with the feathers and then they are deposited in the ebo itself. place in the center of the Opon Ifa the sign that brought about the ebo, and also Ogbe Iroso and Otura Oche
Tablet number 3
This tablet is used to seal the ebo, after all the required rituals are performed and the final destination for the ebo is determined by the ebo. just as you did in tablet number 1, place the odu Baba Eyiogbe so that it divides the opon ifa into sections, but this time also draw a line across to divide the opon into four parts. DO NOT CROSS THE SIGN IN THE CENTER
Tablet number 4
This tablet is used to dismiss the ebo,
remember that every time that the odu Ika Melli is invoked, the opon ifa should be encircled with the two middle fingers to build a house around ifa and the iroso that remains in the finger tips should be added to the ebo.
II II OO OO II II XX IO
II OO II OO II OO XX IO
OO OO II OO II II XX IO
OO II OO OO II IO XX IO
OO II OO II OO II II II II OI OO
II II OO OO OO II II OI IO IO II
II II OO OO II II II OI IO II OI
II OO II OO II IO OI OI IO OO IO
II II II OO OO II OO II II IO OI
OO II OO OO II OI IO IO OI II II
II OO II II OO II OI II II II II
OO II II OO OO IO OI II II II II
OO II OI OI OI II
II OO IO IO II OI
OO II II OO OI OI
II OI II OI IO II
II OO OO II II OO OO II
II OI OO OI IO II II IO
IO II OO IO OI IO OI OI
IO IO OI II IO II II II
these odu should be written left to right
II XX II
OO XX II
II XX OI
OI XX OI
Feathers and Ache de Ifa are used to break the odus that have been placed on the opon by using a circular motion with the Irofa. Then and place them in the person hands.
The person rubs them with his hands and adds all to the ebo
The odu labeled with an X represents the odu that was cast originally for the person prior to the this ebo.