Oggunda Trupon

A boy had a girlfriend and used to go see her at a certain spot. His mother sent him to Orunmila's house, where he was given osode and this Ifá, Oggunda Trupon, was seen for him; he was told to do ebbó, because they were going to kill him. Already on his way out, on the road he ran into a friend, who asked him what was wrong with him, and he answered that it was nothing: that he had only been to Orunmila's house and had to make an offering. The friend mocked him: "Come on, fool. Do you believe in that? That Orunmila is nothing but a witch who lives off people: let's go drink some rum right now." They went off together, and as soon as he started drinking the boy's body went weak; a while later, now in another store, the friend invites him to another drink. Meanwhile, at the girlfriend's place — which was a house of prostitutes — they were drawing lots over who would kill the last one to arrive, and the one in charge of killing was Ogún Alaguedé.

He was so drunk that the boy stayed standing in the road. His mother, seeing that he was late, went out to Orunmila's house and did the ebbó herself for her son. When the boy finally reached the girlfriend's place, they grabbed him and shut him in a room. He struggled until he got free of the rope and looked for a hiding place behind the door, while outside they were looking for him. He had noticed where Ogún kept his machete: he took it and, slipping out, went out and with it killed Ogún's horse. When they saw the blood run, they all broke into song: "Sara ikoko ogunde Ogún onile Ogún lokua". The boy mounted his horse and escaped; crossing the river he picked water flower (oyú oro) and covered his body with it, and with that Ogún's fury left him and the people calmed down. He reached Orunmila's house and there he was saved; Orunmila told him to give moforibale to his mother, since thanks to her, who did ebbó for him, he stayed alive. Note: here is born that, through the mother, ebbó or any ceremony can be done for the children.

In the land of Añakabi Obe Igí lived Obekukako, son of Ogún, who worked in iron. With him lived a younger brother named Omotuto, an intelligent boy. The two of them had a comfortable life thanks to an agadá with a secret that their father Ogún had given them; they cared for it with ceremonies and fed it dark dove with fresh fish, singing to it: "Agada obefenifa obonishe eye ni eye eyele bawa Ogún". From that secret came their strength for the work. One day Omotuto wanted to go out on his own and, behind his brother's back, set about making a knife on Obatalá's order. In that time men did not speak: their mouths were closed. Omotuto opened them without Obatalá authorizing it, and Obatalá had no choice but to give them speech. But he sent his messenger, Adan Kolaye, to finish off the brothers' house. Since Adan Kolaye was Obekukako's brother, when he arrived he only let the guinea loose; the bird got into the house, everyone went after it, and Omotuto, careless, cut his hand with the agadá and died.

Obekukako, who was being read by Orunmila, got Oggunda Trupon, where Ifá tells him: "In the blacksmith's house, a wooden knife" — and that he had to do ebbó with a machete, a knife, a rooster, a dove, fresh fish, beef and ekó. He was on his way to Ilé Loya looking for the ingredients when he met Adan Kolaye, who offered him: "I am going to help you: all that happened was that your brother wanted to be more than Obatalá. Now you have to do a ceremony for the knife, so you have no more problems; but first you have to give a hen to Egun Iyaniwa," and he sang: "Adie mafun obe iyamiwa layere iyanla wa Ifa obe layere". Right away he handed him a fresh fish with this instruction: "Put the agadá inside the mouth and you throw in beef, corojo, orí, jutía, fish, corn and two ataré; take a dark dove and feed it together with your father's secret," and he sang: "Eyele ni kuani kuani bi oye agada obe kokoyo kukunda". Then he added: "Now take it out, and with it you give a rooster to Eshu." And he went on: "Take and cut the tip off the knife with what you work with," with this song: "Iku kuini kuini obe alaguede shegun". He then gathered the tip of the knife, the fins of the fresh fish, erú, obí, kolá, airá, obi motiwao, ejá oro, jutía, fish, corn and seven ataré, and lined it all with leopard skin: "You will always carry this inshé on you so you have no problems." And he charged him: "Take the head of the hen, the head of the rooster and the dove, throw in everything from the inshé and take it to Obatalá with the knife, and he will give you a secret." They set off on the road singing: "Oshangriñan Baba oluguere omo obe boroniwa Adan Kolaye moforibale kuade Baba layeo ori ni Ifa".

Obatalá was washing his eyes with ewe dundun (or ewe tetendaye); that is how he received them and with that same thing he washed theirs. They knelt down before him, and Obatalá put his hands on Awó Obekukako's head, blessed him and said to him: "With this that you brought me and this that I give you" — and he took out 16 ikodie — "load the handle of the knife and line it with this" — he gave him white beads and beads of Orunmila — "and you keep it for a time next to your Ifá, and for another time you bring it to me, for me to keep it for you." Adan Kolaye wrapped it in cotton and cocoa butter, handed it to Obekukako and warned him: "With this you will never kill anything." And he still added: "And now take these three wooden agadás as well: you leave one in your father's secret, another behind the door, and the other you put inside your Ifá. With that there will never be problems in your life; but first you have to respect Obatalá and Orunmila greatly, so you do not have tragedy in the world." To Iban Eshu. Note: here is born the load of the handle of the kuanaldo knife.

Ikú lived in a land where she never ate; no matter how much she searched, she found no food. Seeing herself like that, she went to consult Orunmila, who did osode for her and saw this Ifá, Oggunda Trupon. Ifá told her: "You have to do ebbó," and ordered her to leave that land or town and to feed only on ripe fruit. Ikú obeyed Ifá's advice and went off to a land where everyone came into the world sick, and she fed on them; with so much food, Ikú was happy.

In that land there was a married couple, and the woman was pregnant. When she noticed her condition she thought it over and said: "I am going to consult Ifá." Orunmila, in the reading, marked ebbó for her. She left Orunmila's house decided, but she was short of the money to do it. When she got home she took up a collection among her relatives and family, and with that she went to do the ebbó. When the work was finished, Orunmila sent her to leave it at the cemetery without looking back; and on her return he charged Oniborí to go with her, not to leave her side, and, once the child was born, to look after her so that Ikú would not eat her. Emere was born, and Oniborí stayed watchful to keep her free of Ikú so she would not die. When the relatives found out what the collection had been for, they began to complain; Elegba, who had heard everything, got annoyed and left. The mother then said: "What will become of Emere without me?"

One afternoon, at the fall of day, fever took hold of Emere: she sweated, her body filled with water and she could not see; her mother cried and cried at seeing her in that state. In the end she decided to gather her relatives to pray to heaven. "This is very good," said Oniborí, and took the girl away. She was a maiden, she was Abikú: thinking gave her a headache, and she was short-sighted, though at long distance she saw well. When she turned 15, Oniborí said to her: "I am going to take you to where your mother is, but first we will go to Obatalá's house." Leaving Obatalá's house, Oniborí took Emere to her mother — and Ikú could not eat her. Note: that is why a pregnant woman who gets this Ifá is ordered ebbó and given an Eshu to look after the child while the pregnancy lasts and once it is born; it is very possible that this child is Abikú. A child of this sign must have his eyesight checked and be given warriors.