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- Herausgeber: RUTH
- Kategorie: Geisteswissenschaft
- Sprache: Spanisch
The present volume begins this way, which submerges us in that universe of traditions bearing an invaluable testimonial value, repositories of solid documental support (they have been extracted from books of Ifá), where the reader will be able to find wisdom, depth ideas, useful advice, interpretation of the ancestral issue; a very peculiar philosophy of life; the discovery of a substantial and rich African custom, which is the le-gacy of the Cuban culture and, also, the review that many of the deities of such a religion wanted to bequeath us through their earthly links and their connections, here, in the earth
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Original title: Patakines and fondation of Ifá
Translation: Lissette de Armas Ramos
Edition and correction: Irene Hernández Álvarez
Ebook edition: Ana Molina González
Cover design and bound: Enrique Hernández Gómez
© Rogelio Gómez Nieves, 2016
© Present edition:
Ediciones Cubanas, Artex, 2016
ISBN: 978-959-7230-92-2
Ediciones Cubanas Artex
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Phone: (53) 7204-5492, 7204-2506, 7204-4132
No part of this publication may be reproduced by any means, electronic, reprographic, or otherwise, or transmitted through either public borrowing or rental, without the prior written permission of the Copyright owners. Details of licenses for reproduction may be obtained from CEDRO (Centro Español de Derechos Reprográficos,www.cedro.org) or www.conlicencia.com. EDHASA Ave. Diagonal, 519-52 08029 Barcelona. Tel. 93 494 97 20. Spain. E-mail: [email protected] The complete annotated catalogue of Edhasa is available at: http://www.edhasa.es More Cuban digital books at: www.ruthtienda.com Follow us: https://www.facebook.com/ruthservices/
Introductory Note1
1 There have been respected entirely the prose used as well as the colloquial and conversational tone in each story with the purpose of preserving the authenticity of the patakínes, though it results pedestrian in occasions. There have been done only the necessary grammatical and written style corrections in order to have the texts well understood, in an appropriate way, in all its magnitude.(N. of the E.)
Patakínes are just stories, morals, legends, and parables; oral and written narratives that we have inherited from our African ancestors. These date back to ancient times like the world itself and have certain links with all what exist —animals, plants, human beings and even the orishas themselves—. These stories are transmitted by Ifá priests, olúos, babalawos, obbás, oriatés, iyaloshas, and etc., by means of cowry shells, odduns or Ifá signs; actually, many of these patakínes are included in the popular speech and we take their wise advices. They are the most important part of the consultations made by iyaloshas and babalawos due to the fact that they are red and interpreted for both, from them emerge what the saints and orishas want to tell us or show us and, although many of them are alike, none have the same meaning. The main point is the interpretation we are able to make and bring to our daily life.
There is infinity of legends lost or, rather, our ancestors have taken with them to the grave, depriving us of so appreciated traditions; some others, instead, have been kept and survived up today; but, unfortunately, they are not transmitted as before. Some time ago, these legends were learned by heart; so, the consultants understood the predictions of deities very well.
I have taken the liberty to select and extract some of those patakínes that I have seen reflected in the books of Ifá, and in certain way, have called my attention due to their deep and wisdom ideas, and so, I would like to share them with the readers.
The Author
Story of the coconuts2
2 Cecilio Pérez: Story of the coconut, p. 24. (The notes are from the author, except whe is expressed).
One of the lesser known orishas in the Yoruba religion is Obi, symbolizing the coconut: santeros oracle and creation of Oloddumare, father of all the orishas.
When this orisha passed through the earth in his first life, Oloddumare gave him a very high place in his kingdom. Obi was white on the outside and white on the inside, meaning his purity of character, free of vanity and pride. He had so much charm that gained the respect of the persons who enjoyed the earth at that time. Obi had the respect of all his brothers and was known not only for his skill in the oracle, but also for his fairness and impartiality. He received at home both, the poor and the rich. So was the development of this orisha and as time went by, Obi became more famous.
Important people came to see him from faraway lands, with presents of great value,in accordance withthe fame hehad acquired.One day,aftersome time went past,Elegguá, who was his brother,visited him.Obireceived him withenthusiasm in hisnewandnice house, happy thatElegguásaw himsurrounded by thefruits of his labor; butElegguáwasnotenjoying thisvisit.Sittingnext tohis brother, whowore awhite,simplerobe, ElegguárealizedthatObicaredtoonot to stain hiswhitesilk robeandhisconversationwas aboutfriends ofimportance.Suddenly, the visit was interruptedby thesound of someoneknocking on the door.WhileObi wasattending,Elegguáwasjust thinkinghow much his brother hadchanged,who he hadalways admired.
Obi, upsetand indignant,went backto the roomwhere he hadbeen, askingElegguá:
—¿Do people realize on my importance?
He continued with his hands in the air:
—What will my friends think if they see I'm talking to the beggar that I have just said to leave?
Elegguá, who had stud up in astonishment, could not stand it and left the house of Obi. He sought his father, who was Obatalá, and after lying in front of him respectfully, told him what had happened there. Obatalá heard his son in silence and, after several days, showed up at Obi's home.
On that occasion, by coincidence, Obi had a great party to which he had invited all the influential people of his town. Obatalá, dressed as a beggar, knocked on the door and again Obi was angry, forbidding him the entrance to his house, and far from it, this day of festivities. At slamming the door, stopped him a powerful sound and, immediately, Obi recognized the voice of his father. Quickly, he opened the door and knelt trembling at the feet of Obatalá, who did not let him talk and said:
—You let pride and vanity control yourself, and therefore you do not deserve the place that you have in my kingdom —Obi listened without looking at him—. From now until the end of time, you will no longer dress in white, you will be black on the outside and you'll roll on the floor so that you keep yourself white on the inside.
The sky clouded over and everything was silent, except the resound of the thunders. Obatalá, with austere voice, continued:
—You'll be the oracle of the other orishas and you'll never talk; only they could do it through you.
The snake 3
3 Ibidem, The snake, p. 31.
The snakewas a man likeeveryone else,but one dayhe felt ill. That's why, he went to be consulted through the Ifá oracle and it came out that a rogation should be done because he was coming down a baddisease; but, he ignoredthe advice and the referredrogationwas not performed.Short time later,he contracted arash over his wholebody and, as a result of it,dropped hisarmsand legs.
Then, he senthis wifeto consult himagainand it came outthathehad totake two bunches ofcoconutsand fourpigeons oneach hand tothe roadside, where Obatalá would pass, to get better the illness.
However, as he had neither legs nor hands, he understood that such rogation could not be done either, as it happened; so, he stood creeping for life.
Okana 4
4 Ibidem, Okana, p. 31.
At the beginning of the creation of the universe, when there was almost something done, Olofi called all the wise men to take part in the great task of life and peoples would be erected on the face of the earth. It was when many people believed that the way they were living was well, so each one put the most convenient difficulties in Olofi's way and everything were obstacles and problems to carry out the good work proposed by him.
Soit happened that, whenall the wisesunderstood that it wasimpossible to execute thoseworks, andOloficonsidered himself almostdefeated,a spiritappeared to him(Grillelú) and advised:—Olofi, to carryoutall your work, you must sacrifice onehundred-onepigeonsas a necessaryebbó, to purify the bloodof different phenomenathat are disturbingthe goodwill ofthe other spirits.
At hearing the wordswarned bythe spirit, the legs of Olofifailed, because the life ofthe pigeonswas linkedto Oloddumare and Olofi himself. However, hestated:
—There is nochoice butfor thesake of my children.
And for the first time, pigeons were sacrificed. The spirit, that made the suggestion to Olofi, guided him through all the places where he had to drop the pigeons' blood, to purify everything and do what Olofi wanted, which was nothing more than the will of Oloddumare.
When it was over, Oloficalled thatgreat spiritand decreed:
—You havehelped me and I blessyour workforever, from now onyouwill be recognized bythe name ofGrillelú.
Baracoyí and Okuní 5
5 Cecilio Pérez, Baracoyí y Okuní, p. 46.
They were two friends that were always together, in laughter and tears, at parties and in the hard times that men have in life.
Baracoyí was practical, a little straight in his affairs, never cared or noticed other people's problems, for him, the truth and pride were repugnant. In shortly, modesty was his main virtue.
Instead, Okuní was the opposite of his friend, a grumpy, quarrelsome, selfish, unhappy and immodest man.
One day Baracoyí and Okuní talked on the bad situation that they were going through and it seemed like destiny, the two men had, between them, no more than ten cents in their pockets, then, it occurred to Baracoyí to tell his friend Okuní:
—I have an idea.
—What is that brilliant idea? —asked Okuní.
—To do ebbó with the money we have, perhaps Olofi could help us.
To which Okuní, that put obstacles and pretexts for all, replied:
—No man, because Mofá, is not going to do ebbó to us for ten cents.
—Let's try —Baracoyí said.
Okuní contradicted:
—Well, you go to do it and I'll buy something to eat, because I'm very hungry.
Then, Okuní did it; he bought five cents of bread rolls and ate them. Instead, Baracoyí went to Orula's house, talked to him and after hearing Baracoyí, Orula expressed:
—Yes, Baracoyí, I will help you.
Baracoyí did ebbó and he was advised:
—You have to leave the town to find your well-being.
Immediately, Baracoyí left the town, wandering aimlessly. Before he left, Orula called him and gave him five cents.
Baracoyí was on a strip of land, where, there was water on both sides, on one side there was a river; on the other side, sea. He took a hat to get some water out of the river and drink it because we was tired and thirsty; when he crouched down to take it, the five cents given by Mofá for the travel fell down into the water.
Baracoyí drank the water and when he finished, said:
—The five cents fell down into the river but thank God and the saints, I could come to this divine place to drink some water and having a rest.
Baracoyí slept in that place and dreamed of someone pulling his feet, throwing him in the sea and, many other infinity things that disturbed his dream. At dawn, he woke up, happy of being rested; then, he saw an old ragged and disheveled woman that stopped just next to him.
—Good morning, madam —he greeted her
—How are you, son? Did you sleep well?
—Very well.
—Did anybody disturb you in this lonely place?
—No.
—Well, son, I will help you; do you see that plant of güira6 over there? Take three güiras; throw the biggest one when you are leaving and don't look backward; throw another one, when you are coming in-side the first town you find and the last one in the last place you are going to stay.
6 Güira(s) / güiro(s): Fruit of a tropical tree that is four or five meters high. In America, it is used to make cups, dishes, washbowls and etcetera. (N. of the T.)
So, he did it. As a result, when he threw the last güira, it contained a fortune and, it didn't take too long for him to become one of the most powerful and wealthy men over those lands. Sometime later, Baracoyí brought Mofá great gifts and avoided to meet his old friend but, anyway, they met.
These old friends, very glad, hugged each other and ate together. Okuní told Baracoyí that his situation was the same; then, Baracoyí talked to Okuní about his odyssey and assured him that everything was due to the ebbó done; Baracoyí offered him some money but this one refused it because he was proud and envious.
Okuní wanted to imitate Baracoyí, asked for ten cents and went to the house of Orula to do ebbó with five cents, but this one told him:
—You cannot do ebbó with five cents; you must pay four pesos and twenty cents.
—If I had four pesos and twenty cents, I would not even come here.
Immediately after, he left Orula's house without saying goodbye and followed the way indicated by Baracoyí. Okuní arrived to the place shown by his friend, where there was a river, sea, an old woman and the plant of güira too. Due to all what he saw, he realized that his friend did not fool him, then, he thought: “I am thirsty”, he crouched down to drink the water from the river and put down to sleep. Before this, he thought deeply: “Well, let's see when the old witch comes”.
He did not sleep well because the phenomena hampered him; when he woke up, at dawn, the old woman came.
—There, the witch is coming —he said.
When the old woman came, greeted him but he muttered. Immediately, the woman realized on what was happening but she did not say anything and asked him:
—My son, what brings you here?
—What business is it with you?
—Son, I want to help you.
—Then, help me. If you are not going to do it, don't talk to me.
—Well, son, do you see that plant of güira over there? When you are leaving, take three güiras: throw the biggest one backward, here, and don't look at it, throw the median one when you are coming in the town and throw the smallest one when you come home.
The old woman left. Okuní went out and took the three güiras, but, instead of doing what the old woman advised him, he said:
—I am going to throw away the biggest one! She believes that I am that silly.
He threw away the smallest güira, threw the median one at the entrance of the town and when coming home, he threw away the biggest one, from the güira came out a snake that leaped at his neck and killed him.
Why the rooster is killed7
7 Ibidem, Why the rooster is killed, p. 55.
(From the discussion arisen between three persons, one is lost.)
It was the time when Elegguá and Oggún were apart and they didn't have good relationships. They always left Olofi aslept, therefore Olofi didn't trust them. The rooster, who has noticed it, thought that he could gain Olofi's confidence by using his song, as it actually occurred. Always alert, every time, the rooster sang when an hour was coming; so, he awaked Olofi.
Olofi recognized this and gave the rooster all his support; which, pretty short, started showing off this preference. Every day he walked through the whole palace and knew everything there.
Oggún, who hated the rooster, talked to Elegguá, to gain his sympathy:
—Hey, Elegguá, do you know what the rooster told me? Well, he said that Olofi is not serious, that he does what he pleases with the virgin there, inside the bedroom, but he pretends to be normal when he goes outside.
As soon as Oggún talked to him, Elegguá ran to meet Olofi and said:
—Olofi, Oggún stated that the rooster told him you are not serious, that you do what you please with the virgin there, inside the bedroom.
As Elegguá had seen a mummy Olofi had behind a wardrobe, he hid as well and got ready for the beginning of the confrontation between the rooster and Oggún.
Immediately, Olofi called the two of them and asked Oggún:
—Is it true the rooster said what Elegguá has just told me, that I'm not serious, that I do what I please with the virgin there, in the bedroom?
—Yes, it's true, the rooster told me that —replied Oggún.
Then, Olofi asked the rooster if it were true what Oggún said. The rooster denied all the charges against him and, at the same time, accused Elegguá and Oggún of quarrelsome and revolutionary.
Story of the goat of Obatalá8
8 Ibidem, Story of the goat of Obatalá, p. 63.
Obatalá had a great quantity of lambs, among them; there was only a white goat like cotton, which was his favorite. Oggún was in charge of sheltering the cattle; Elegguá was the doorman of the big mansion of Obatalá; Osun was the one in charge of watching every person that visited him; that is why, Eshu, Elegguá and Oggún didn't look favorably at Osun.
One day, Eshu told Oggún and Elegguá:
—Do you want that Obatalá doesn't trust Osun anymore?
—Yes, but how could? —they asked.
—I have the solution. When Osun asleep, we kill and eat the goat, then we open a deep hole and bury everything that could be evidence and spread goat's blood to the mouth of Osun; afterwards, we tell Obatalá that his goat has disappeared.
Then, they killed and ate the goat, and they buried everything what could be evidence, as the leather, bows and bones… later, they went to Obatalá's and told him:
—We saw your goat entering into the yard; but, at the moment of counting the animals, we noticed she was missing.
Immediately, Obatalá called Osun, who ignored the betrayal of his best fellows in adversity and work; they, at the same time, seemed to be astonished when Osun approached them.
Obatalá asked Osun:
—Where is my goat?
—There she is, father.
—Show me, bring her to me.
Osun looked for the goat but he couldn't bring her to Obatalá because she was not among the other animals. Thus, Osun went back to see Obatalá, Elegguá and Oggún, and said:
—Your goat is not here, who knows if Oggún brought her back.
Eshu talked to him:
—Oggún did bring her back and you ate her.
Osun protested:
—hat is not true!
Elegguá got closer to him, pointed Osun's mouth and told him:
—Look, that is the evidence that you ate her!
Obatalá looked at Osun's mouth, and actually, he had stains of blood on his mouth. Osun was confused, without knowing what to say; so, he realized that his friends had betrayed him and he started to cry. Obatalá sentenced Osun:
—Your duty was to watch over the lives of everybody and you aslept. Then, you will always be stood up so you won't sleep never again, night or day.
Story of Oggún and Ochosi9
9 Ibidem, Story of Oggún and Ochosi, p. 64.
Although Oggún knew to handle the machete pretty well, it was very hard for him to obtain food, because he saw a deer and quickly cut the forest weeds to reach it, but the noise and the time it took him, made his prey to go away, leaving him regretting not hunting it. The same happened to Ochosi, who was a great hunter, marksman of arrows and able to kill a deer but, instead, he couldn't take his prey inside the forest weeds.
Meantime, Eshu told Oggún that there was other one stronger than him; but, that was exactly what Eshu told Ochosi. Oggún and Ochosi were intrigued and enemies despite of the fact of not knowing each other; then, Oggún decided to see Mofá, which advised him to do an ebbó, and the same was told to Ochosi. Both made their ebbó and put them on the road. Oggún put down his at the foot of a tree and sat under another tree. Ochosi, who hadn't seen Oggún, left his ebbó and met him; which was the cause of having a discussion.
Ochosi was very joyful and struck up a conversation with Oggún about their bad situation, where both lamented the fact of having food and cannot take it. Suddenly, Ochosi saw a deer far away, threw an arrow, hit the target and told Oggún:
—You see, now I can't take it.
Oggún answered:
—Wait a minute.
He opened a path with his machete, took the deer and shared him. Since that moment, both agreed that it was necessary to help one another because separated they were nothing; then, they joined forever, making the deal in Mofá's house. That is the reason why they are inseparable.
The daughter of the King10
10 Ibidem, The daughter of the king, p. 66.
Once, there was a king that had his daughter extremely sick. She was his only one daughter; that's why he called the most famous doctors and the best witches, wizards and fortune-tellers of his kingdom to cure her. None of them was able to know what the illness of the girl was, losing all hope of saving her. The king was very upset and sad.
One day, he was crying in his bedroom when his footman entered.
—What happens? —he asked the king, although he knew the answer.
—My daughter cannot be saved. —answered the king.
The poor footman told him:
—If you allow me, I can give you instructions of a healer I know; perhaps, he could cure your daughter.
The king thought that his daughter didn't have any choice, but while she was alive, something could be done for her and answered:
—I accept, but on condition that, if my daughter doesn't cure with the recommendation of the healer, I will kill him and you, because I cannot believe that if none of the wisest men of the world could not even diagnose her illness, how could be possible that a simple healer would work such miracle. Well, bring him to me.
The footman brought the healer, after talking to him on the warning of the king. Despite everything, the healer came to the king's and this made the same observation. The healer listened to the king and assured:
—I will save your daughter from death. I will do ebbó to her, but it must be done with the shirt of the happiest man of this kingdom. That would be enough —and he repeated: with the shirt of the happiest man of this kingdom.
The king accepted so he set all his kingdom power in motion, but it happened that they could not find an only one happy person, within the rich or the poor ones of all the towns of his kingdom because those who had money or jewelry were suffering of this or that; the poor ones were uncountable and were suffering of many calamities. They went to the forests and mountains as they could not find that singular man in the towns. When they were exhausted of searching so much, they saw a man in loincloth, with no other cloth on him that was jumping very happy. Then, they came closer and asked him if he was happy and he replied smiling:
—Of course I'm, don't you see me?
Immediately, they caught the man and took him before the king, the court, the inhabitants of the town and the doctors that were seeing the girl. When everybody was gathered together, they brought the healer as well as the executioners who would kill him if he failed in his effort. The king said:
—There you have the happiest man of the kingdom; now, you will cure my daughter.
The healer looked at the man, pointed the king and told them:
—Remember what I said, the ebbó had to be done with the shirt of the happiest man and this one doesn't have any.
The daughter of the king died, but he could not kill anyone, because the healer asked for a shirt to do the ebbó and the happy man did not have it.
The meal of Obatalá11
11 Ibidem, The meal of Obatalá, p. 82.
When Obatalá gave the command to Shangó, as this was young, nobody wanted to respect or to consider him and everyday there was someone telling stories to Obatalá. He called Shangó and talked to him about it because Obatalá never mince words. One day, there were so many stories that Shangó asked him:
—Father, why do they tell you things about me every day and nothing is true?
Obatalá, which knew the seriousness of Shangó, answered:
—My son, I want you to make a meal for all my children and me, I want you to cook the best food of the world for me.
Shangó made the meal for Obatalá and his children, as he had requested; Shangó cooked calf's tongue.
Obatalá questioned him:
—Shangó, is calf's tongue the best meal of the world?
Shangó assured him:
—Yes, father, a good aché is the best meal of the world.
Oddí: sun, water and earth12
12 Ibidem, Oddí: sun, water and earth, p. 93.
It was the time in which cadavers were not buried. In Oddí, it was never opened a hole, cadavers were wrapped in a shroud and, afterwards, they were taken to the foot of a ceiba tree.
It happened that Mofá had his wife and she said that she loved him very much, that she didn't know what to do without him, that he was everything for her in life; but, that was not true. They had a son; as she didn't like children, she always maltreated him. Besides, Mofá's wife did it because she had another man, who didn't give her anything or pay attention to her. Actually, she did not love Mofá and even her son bothered her. Whenever she met the other man, she complained:
—How sick and tired I am of Mofá.
But, when she was with Mofá, she repeated that she loved him so much and, she had told the other man so many times that she was bored with Mofá, that he asked her:
—Do you want to get rid of him?
—Yes, but how?
—Tonight, pretend to be died; thus, everybody will come and believe that you are really dead; you will be taken to the foot of a ceiba tree and I will go to that place at dawn and take you to my house.
So, it was done. She pretended to be dead; afterward, she was wrapped in a shroud and taken to a ceiba tree foot, where the other man took her to his house.
After several days, this man, who used to sale okra at a plaza, thought that having the woman with him she could be in charge of the trade while he could do some other things; that's why, he took her to the plaza.
Mofá had to go shopping to buy some things for his son and him as he did not have any wife; therefore, he asked his son to go to the market to buy okra. The only one selling okra was precisely the man that had taken Mofá's wife from him, previous agreement with her. The boy was pretty amazed at seeing that the woman serving in that place was his mother.
When the young man called her “mother”, she replied:
—I am not your mother.
When the boy went back home, he told his father what happened in the market. His father didn't believe him, and the following day, he sent the boy again to the market; in this opportunity, he got the shopping and did not tell anything to his mother. His father pointed out:
—Boy, your mother is dead.
—Dad, go and see her by yourself!
On the third day, it was Mofá who went to the market directly where the okra was sold. His wife was busy, organizing the goods and she did not notice his arrival. Although she got her back to him, Mofá recognized her and grabbed her immediately. The woman was screaming as well as Mofá; every person passing by that place got closer because of the racket.
Then, when there was a great crowd, Mofá told them about the betrayal of his wife; so, the people asked him to kill her. Mofá proposed a different death than the others that had taken place in the town. He wanted to dig a deep hole and bury her alive. The people accepted because there was not the custom, for a woman, to deceive her husband in that town.
Why Elegguá is a prince13
13 Ibidem, Why Elegguá is prince, p. 94.
In that time, Orula was a traveling man. He was not important; he had no job, no money and no house. He was facing a very precarious situation; but as the days went by, he met a man, to whom they called Biaguona, that used to make mockeries to some gentlemen, gathered in a place, apart from the town. Orula stopped to see that show; some people upset walked away while some others threw coins to that grotesque man for some of them and funny for the others. Orula also looked at some people giving him bananas and bread rolls for eating, instead of throwing coins. Orula, in that moment, thought to get in touch to him and to start a friendship with him; so, he did it and achieved his purpose.
After meeting each other, they went out together and Orula began to tell Biaguona, who was no other than Elegguá, about his bad situation. Biaguona felt sorry on him, without revealing who he actually was. Biaguona also told about the odyssey of his life to Orula. This was listening to Biaguona with resignation as he couldn't say anything because he didn't have any formula to alleviate the situation of Biaguona. Although he thought that Elegguá had his life settled, he has hissettledlife since he had seen Elegguá earning money and food, Orula did not dare to talk. Biaguona, being a man of his condition, understood and asked him:
—Orula, why don't we go to Olofi's to trace a guideline to follow?
Elegguá could solve Orula´s problem by himself, but he was afraid of make a deal at the back of Olofi and, then, Orula could betray him. He decided to go to see Olofi with Orula, so they went together before Olofi and made a deal of mutual assistance, without pride or betrayals. As a result, they started working together. Elegguá did it on a corner and Orula in a sumptuous two-story palace. Elegguá sent the persons that he met on the road to Orula, who consulted them and advised them to do ebbó. Thus, Orula conquered fame and fortune. In accordance with the agreement, Orula had to send the food daily to Elegguá who was on the corner, place that he could not abandon.
Orula was not enough to consult the large number of people sent by Elegguá; due to the excessive work Orula had, he didn't send regularly food to Elegguá and he became a proud person; besides, the things and fame acquired made him a vain man. One of those days, Elegguá was starving and sent a message to Orula, with one of the men recommended by him, reminding Orula that is was dinner time.
The man rejoiced a lot at bearing such a message to Orula because it was an easier way of seeing him. That was what he expressed as soon as he arrived and Orula answered:
—Yes, this is true, that is my servant.
After the man was consulted, he went to talk to Elegguá about different topics and, among them; Elegguá told the man that Orula and he were partners. The man got astonished because Orula had said that Elegguá was his servant, a comment that the man confessed immediately to Elegguá.
The behavior of Orula upset Elegguá, that's why he didn't send anybody else to be consulted and, when someone asked him about the man that consulted, Elegguá showed them another way. Days went by and every time fewer people went to Orula's. Due to this situation, created by the attitude of Elegguá, Orula had to come down the palace and asked Elegguá what was happening. Then, he answered:
—I don't know anybody that can live without eating.
Orula did not object anything and tried to make a deal with Elegguá in better terms, which didn't achieved much. Orula, believing that Elegguá was satisfied with the agreement, tried to go to the palace but Elegguá said:
—We have to go back to Olofi's to guarantee this new pact.
There they went and the comments of Elegguá amazed Olofi. Then, Olofi declared, without letting Orula give any reason:
—The deal you had made is broken.
—Yes, sir —Elegguá accepted.
Afterwards, Orula commented Olofi on the terms of the new pact they just concerted. Once he heard Orula's conversation, he asked Elegguá:
—Do you agree?
This one answered:
—Yes, on condition that Orula recognizes that I am a prince and not a servant.
Then, Olofi sentenced:
—And, to be never forgotten, Elegguá will use a parrot feather on his head, distinguishing him as such.
That is the parrot feather they all use until today.
Where the male goat is sacrificed for the first time14
14 Ibidem, Where the male goat is sacrificed for the first time, p. 105.
There was a corrupt town and full of evilness, so much than not even relatives were respected. There were so many depravities than they could lead to crimes.
Then, Elegguá and Oggún complained before Olofi and he, at seeing that was true what the orishas were talking to him, ordered Oggún to take a machete, place himself at the entrance of the town and cut the first head showing over there.
It occurred that Obatalá had to do ebbó and he was the only one, as per Olofi's orders, that could enter into the town and Oggún knew it too.
One day, Obatalá was going to the referred town to watch his work and met a male goat eating grass on the road; when he saw Obatalá, carrying a heavy package, he was sorry on Obatalá and asked him:
—Well, father, where are you going carrying that package so heavy?
Obatalá answered:
—Son, I am going to a distant town.
The male goat told him:
—I will carry the package for you.
Obatalá agreed:
—All right, son, if you will.
Then, he got on the male goat. When Elegguá saw them getting closer to the gate of the town, informed Oggún:
—There are two persons coming.
Oggún was ready with his machete, as soon as he saw the male goat appearing, he took down the machete so hardly, than the head of the animal rolled on the ground; while his body slumped under the legs of Obatalá who remained firmly in his place. Hence, Olofi's order was accomplished. Oggún took the head, which was tasted together with Elegguá, and Oggún continued his work. When Olofi came, Oggún and Elegguá told him all what had occurred and he stipulated:
—As long as the world exists, male goats, for disobeying my orders, will be sacrificed and eaten by every one that likes their meat.
The agreement between Orishaoko and Olofi15
15 Ibid.,The agreement between Orishaoko and Olofi, p. 107.
At the beginning of the world, nobody worked, everyone took the few things Olofi could give them, like a father that has several children and all of them live off him. But, within those children, there was one called Orishaoko that, because of his precarious situation, had to work the land, to plant and produce several kinds of grains for food. When Olofi saw that he worked and he was a good man; that the others got tired, they didn't have food, even more, they were dying from starving and due to Olofi's necessity of ending his work, called Orishaoko and told him:
—My son, give some food, produced by you, to your brothers.
—And, what will my brothers give me? —said Orishaoko.
Olofi pointed out:
—But, they don't have anything.
Orishaoko answered him:
—I work and I have.
Then, Olofi expressed:
—Let me see your hands.
Orishaoko showed them and Olofi, pointing them, talked to him:
—Do you see this? This is a hand, part of your body, and its fingers are not alike; the little and the ring fingers are different than the middle and the index ones; the index finger and the thumb one are not alike either and, nevertheless all of them belong to the same hand. They all are your brothers but none is alike.
Orishaoko, putting together both hands and showing them to Olofi stated:
—Look, father, both hands have five fingers, each one, and they are not alike; but the two hands, in fact, are alike.
—It is true, son, but one is right and the other one is left. The right hand is stronger than the left one.
Orishaoko replied him:
—Okay, father, if I have that strength, that power; then, I will work for men, for all the human beings. And, what do they give me in return for all my strength, energy and vigor lost for them?
—Here is the agreement. Well, my son, in return for your energy, vigor, strength and everything they take from you, I, Olofi, tell you that as long as the world exists, everyone living off you, everything moving on the earth and all those who are alive will die; all those that take a seat will rot; in short, all the people that step on your body will nourish and invigorate you.
Story of Obe Tumatún16
16 Ibidem, Story of Obe Tumatún, p. 110.
This was a town that has a dense wood near, unknown by almost the totality of its inhabitants because of their fair of getting closer to it; everybody knew that all who dear to approach the wood, did not return as they remained prisoners of dead bodies.
At that time, people were dying from starving in the town, as a consequence of epidemics and other calamities that could happen on earth. Then, Olofi gathered all the men and asked if anyone, among them, were able to go to the wood and carry out a work to stop misfortune; the men refused, except one called Tumatún. When Obe Tumatún expressed that he would go to that wood and come back, if Olofi decided it, all those presents looked at each other surprised.
Olofi prepared an ebbó and gave it to Obe Tumatún that, under the astonishment of the other men, walked toward the so fearful wood. There, he stayed time enough to accomplish the task entrusted by Olofi. Days went by and, the returning of Obe Tumatún was more admirable than his departure. Obe Tumatún, who was not an important man in that place, deserved the respect and recognition of the people since that moment until they made him king of the town.
Walls have ears17
17 Ibidem, Walls have ears, p. 128.
There was a man called Ara-Onú, which had many animals at home, among them, white pigeons, white hens and roosters, rabbits, dogs, cats; well, many kinds of animals. Ara-Onú understood the animals language, had visions and things from the other world because he had the power of Olofi.
The only thing that Olofi had forbidden him was to mention that he understood the conversation of animals. Ara-Onú bred pigeons by order of Olofi, when he did ebbó; he had a great breeding of pigeons but he never killed them, the number of the pigeons increased and decreased, as they increased in number, his business succeeded; if they decreased, he would also fall behind with everything. One day, Ara-Onú heard the rooster talking to a pigeon:
—How lucky you are, you are never bothered!
The pigeon answered, full of proud and vanity:
—Because we have intelligence while you keep yourself inside the house and, when you go outside, it is along with two, three or more roosters; but, we don't do so, when we go outside, almost all fly and stay in another places most of the times. That's why our master got used to see our decrease while you are always at his sight.
And the pigeon added:
—If our master knew that we have such a virtue, for important affairs upon you, but we are in luck, he doesn't know about it and he doesn't understand us yet.
Ara-Onú overheard all the conversation and said nothing else. At the moment he had to do a rogation to ten animals, left aside the hens that were always helping him to do rogations and took the pigeons and so, everything was always well for him until today.
Why Orula eats hens18
18 Ibidem,Why Orula eats hens,p. 129.
Once, Orula was looking for a land which was different to the other places on earth. After walking a long way, he arrived to the monkeys land; he met one and asked him:
—What is your name?
—Monkey.
—And your mother?
—Monkey.
—And your brother?
—Monkey.
Orula said:
— do not like this place.
He went on his way and arrived to the elephants land; he met one and asked him:
—What is your name?
—Elephant.
—And your mother?
—Elephant.
—And your father?
—Elephant.
Then, Orula said:
—I don't like this place either.
He continued and came to the dogs land but everything was the same there. Walking and walking, he arrived to the roosters land; he met a chicken and asked him:
—What is your name?
—Chick.
—And your father?
—Rooster.
There, he did like it.
—Take me to your house —he asked the chick.
The chick took him. When they reached the place, Orula greeted the hen so she greeted him in return and asked her son:
—Who is this?
—His name is Orula.
—All right, but my husband is not at home; that's why I can't let you come inside. I believe that it is better for you to leave.
When Orula was leaving, he met the rooster who was going back home; Orula greeted him and the rooster asked Orula to go home together. The hen saw they were coming and she got angry in such a way that she told the rooster:
—If you let Orula stay, I will leave the house.
After some days, the hen started throwing powders to the rooster. When Orula noticed it, he commented to the rooster:
—You will always be my best friend. I won't eat the chicken, the rooster and the pigeon because I feel sorry for them; but, I will eat the hen.
As the majority of hens were black in that land; that is the reason why, Orula eats black hens.
That place brought very good luck to Orula.
When Olofi wanted to leave the earth19
19 Pedro Arango and Benito Chepaure: Babá Eyiogbe, p. 28.
Once, Olofi thought to leave the earth and he desired to hold Orula as responsible of it. At that moment, the death appeared, which was hoping to rule the earth, but Olofi couldn't make distinction among his sons; for this reason, he subjected them to pass a test which consisted in remaining three days without eating.
On the second day of the test, Orula was hungry; suddenly, Eshu came and asked him:
—Orula, Are you hungry?
—I am so hungry that I can hardly see.
—Do you want to cook?
—I can't do it because I am subjected to a test by Olofi.
As Orula has been honest, Eshu confessed:
—Don't worry. None will know anything because I am your watchman, kill a rooster for eating.
Orula answered:
—I don't eat roosters; instead, I eat hens.
—Then, kill one hen for you and one rooster for me.
Therefore, Orula obeyed and after eating, they buried the leftovers and cleaned everything carefully; just at that moment, the death, that was very hungry, showed up but found no food; so, she went to the garbage collectors where she was surprised by Eshu and as a result she did not pass the test.
Olofi and the children20
20 Ibidem, p. 31.
On day, Olofi took all the children to heaven because they were maltreated here, on the earth. He punished the earth by taking away the water and appointed Eshu as its watchman.
In shortly, the water was over because it was not raining; the situation became desperate for the inhabitants of the earth. As a result, the saints had a meeting, deciding to go to heaven and ask Olofi to forgive his sons; but, it was impossible to reach him.
Yemayá transformed herself into a spirit, here on the earth, and she went directly to heaven to see Olofi.
When Yemayá arrived to heaven, she was very tired and thirsty and drank water from a stinking puddle. Olofi, at seeing it, felt sorry for her and reminded his sons that were on the earth. He decided to forgive them and, immediately, sent the water gradually to avoid misfortune.
That's why, when the saints come, we give them water because they are always thirsty.
The lion, king of the jungle21
21 Idem.
Orula knew that the lion was the king of the jungle, so, one day he announced:
—You must face miseries, poverty and be hungry like the rest of the animals.
—I am the king of the jungle and I have everything.
Orula and Elegba agreed on doing ebbó to the lion and they achieved it; so, Orula did it and put a bell on the neck of the lion.
The lion went back to the jungle, when he tried to eat he could not do it because the noise produced by the bell denounced him and he was not able to capture his prey. Then, the lion was hungry, facing misery and needs.
After some days, the lion visited Orula's, admitting that he was right and asked Orula to forgive him because he was hungry, facing misery and needs. Orula took the cowbell off the lion and he returned to the jungle where the first thing he saw was a tiger; so, the lion attacked the tiger and he could eat him.
Orula made him to go through all this because the lion considered himself the most powerful of the world and it was the proof that he was not right; besides, on earth, none can get rid of those three things of fate.
The head without body22
22 Idem.
The head was alone in the market and there were many coconuts in front of her to do business.
Shangó came there and the head told him that she couldn't take them unless he remedied her situation as she could only talk on how tired and bored she was.
Shangó picked the coconuts up but he didn't remedy anything; subsequently, the head asked him to walk out.
Later on, Orula went to the market and saw the coconuts; he asked for them and the head assured him:
—I will give you all of them in return, if you remedy my situation.
Orula accepted and told her:
—You must do a rogation with animals, food, and etcetera. You must feed your head during sixteen days that this process will last.
The head did as she was advised; first, the chest came up, followed by the arms and the rest of the extremities until the body was completed at the end of the sixteen days.
The bones of the arms, the ribs, etcetera, were formed from the animals' ones.
The bows and the soft parts of the body were created from the food.
Once the head was entire, with her body, she was grateful to Orula and said:
—You are my father as you were born into the world to rule it, but this operation was necessary to complete everything.
Afterward, stipulated:
From this moment on, Orula will rule the world and all the people should go at his feet.
The reception of Olofi23
23 Ibidem, p. 33
Olofi invited the kings to a reception in his palace and they were luxuriously dressed; they ate, drank and enjoyed a lot, except Babá Eyiogbe that could not go to the party for being in a very bad situation; but, he entered the palace by the back door when the reception was over. Since they forgot to keep his meal and, he was hungry, he sat next to a garbage collector to eat some fish heads found in the kitchen.
Olofi came there and, at seeing Eyiogbe, asked:
—My son, what are you doing?
—Father, I could not come to share with you as I wished. Look at me, I am so poor that I have not even suitable clothes to wear; but, I did not want to slight you, I came, entering through the back door as I knew you would see me.
When Olofi noticed what Eyiogbe was eating, asked:
—Didn't they keep your meal?
