Study the Teaching of Ifa and the Orisha's
|Aberinkula||Uniniiated person or thing|
|Ago||Ask for permission, knock knock|
|Ajku||Health, Long Life|
|Ajuba||We Salute you|
|Ala||White Cloth Ala Dream|
|Araye||Envy, Ill Will|
|Ashe||So Be It, The spiritual power of the Universe, Talent|
|Asheogun Ota||Victory Over Enemies|
|Ayan||Orisha of Drums|
|Babalawo||Father of the Secrets|
|Babalosha||Father of Orisha, Priest|
|Foribale||Salute by Prostrating|
|Ibae Baye T'orun||Rest in Peace (Salute to the Dead)|
|Ile||House Ile Ground, Land|
|Iyalosha||Mother of Orisha, Priesttess|
|Kosi||There is No|
|Maferefun||Praise Be To|
|Moforibale||I salute You by Prostrating|
|Mojuba||I salute you|
|Obi||Coconut, Obi Kola Nut|
|Ofun||White Chalk (Made with eggshells)|
|Olo||Owner, On who Has|
|Oluwo||Lord of Awos (Babalawo who became an orisha priest beforehand)|
|Omi Dudo||Coffee Omi|
|Oshe||Double Headed Axe|
|Timbelse||At the Feet Of|
|Tobi||Who Gave Birth|
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.
Death (Iku) was gathering humans before there full time on earth had passed.
The Orishas worried about this, until Orumila said he would resolve this matter.
One day when Iku was busy, Orumila went and took his hammer
Iku became furious when he discovered the Hammer missing.
He rushed back to Orumila’s house, and demanded the hammers return.
Orumila said, Oludumare had assigned you the task of gathering humans when thier time had come,
but you are gathering them when you want, prior to thier predetermined death.
Iku answered, if humans do not die, the earth will die.
Orumila answered “you are not right to take humans before their time.
After a long discussion, Orumila began to see the logic of Iku’s task
Orumila aggred to return the Hammer, But Iku must swear not to take any of Orumila’s
children before there full time has passed.
Iku answred, When I see the Irde Ifa on a persons left wrist, I will pass over them, unless it is there predetermined time to die. Orumila and Iku aggreed, and from this day, Ifa devotees wear the Irde on the left wrist, as a sign of the pact between Iku and Orumila.