PATAKÍ: OYÁ AND OBANIBOSHÉ (Ogbe She)
In the country of Ifá Orí Oshandé, the sacred
Oyá had a son with Obaniboshé. Obaniboshé is a son of Osain. Obaniboshé did
whatever he wanted and one day Oyá got proud and threw him out of the
territory. The boy had to leave on foot and pass many tribulations. For
example, he had to go without clothes. But one day he remembered his father,
Obaniboshe. He took osiadié meta,
went to the bank of the river where a guama
tree was and gave it the three osiadié,
calling Obaniboshe and singing in this fashion: territory of Iyebewá
Osain kurukú kurukú gangan
Osain obaniboshé gangan.
Obaniboshé was at the foot of a ceiba, heard the song, and went running. He met his son and encountered him destroyed. He ate the osiadié meta, put his hands on his son’s head, and said to him, “we’re going to Oyá. She is your mother and you have to ask for her blessing.” Obaniboshé took an adié in his hand and began to call Oyá, and upon praying to her, Oyá realized what it was and appeared. Ojuaniboshé gave the adié to her at the foot of an osaba (caimito) tree, singing to her:
Iyamí Kelekeo, Iyamí Kelekeo,
Yansá Omó Oshandé Belekun Oní Shangó
Añaña Jekua Ogún Marobó Y Anleó
Iyá Tomiboshé Yansá Keure Beleya Oyá.
At that moment Shangó and Ogún appeared and said to Oyá, “your son is this way because he has to be consecrated and we are the ones who know the secret. The consecration has to be done to him in order that he gets on his path; he has to be able to live in the world. And, saying this, Shangó took out a large tiger tooth and put it on the boy and said to him, “we all are going to look for a madrina iyalosha.” Oyá became content because of what was going to be done for her son. They got on the road and Ogún began to make the invocation at the bank of the river, praying:
Iyalode Akuetebí Kuada Eyeyi More
Oshún Moriyeyeo, Yansá Gogogo Obaniboshé
Onilorun Akuetebí Iyamí Omó Odola Edun Oshún
Obaniboshe Erifá Oshandé Akuetebí Iború
Akuetebí Iboyá, Akuetebí Iboshé,
Adé Koyu Atiti Afiedenu.
Oshún came out of the river and told him, “this young man will be called Orí Ifá Oshandé and I am going to consecrate him. Shangó, you will be the great witness. Ogún, I will make the ceremony of consecration and afterwards you will do yours. I am going to clean him with eyá tutu from the ilé ibú so that you can present him to Obaniboshé. Then, you, Ogún, must take him to Ifá so that Orunmila, Obashé, and Obaniboshé together swear him to the secret so that wherever he live he’ll not ever have any problems.”
They made Osha to him and afterwards took him to Orunmila to be consecrated in Ifá. When they came before Orunmila he told them, “in Ifá I will call you Oluwó Oshandé, but before doing this last consecration to you, you have to give obi to Yansá and then take the obi on different roads.” Orí Ifá Oshandé did just this and when he took the last obi, Oyá told him, “you will be my best son and the one I will love the most. Take this chain, which Shangó gave me as a present, so that Ifá consecrate you with Ogún, and take this owó so that you make it to Yemayá so that she can help you.” Orí Ifá Oshandé did everything just like Oyá had indicated. Afterwards he went once again to Orunmila and Orunmila said to him, “we are going to consecrate you with Ogún with eyá tutu mewa.” They put everything alongside Ogún [in a spot] where there had been a lot of shit [porquería], and Orunmila purified his head together with Ogún with a chain of his same height, and the ayé stayed in the shit. When Orunmila made the ceremony he sang this súyere:
Eyé De Eyé Ounyen
Eyé Eyá Tutu Ounyen.
Afterwards, they put Ogún to him and in a short time everything was left behind in the shit. After this they made Ifá to him. Shangó, Obatalá, and Oyá were very content. And they said, “his sons will serve to defeat eyó and iná.” Then Shangó and Oyá went to see Osain, and when the talked to him he told them, “my sons will not have any problems because I have powers and they do also.” Shangó was bothered by this. He ripped the clothes of Oyá and a collar de bandera that she was wearing and threw them at Awó Osain. Osain picked up the the beads and from then on began to dress in the beads of all of the
though he got angry because Shangó had thrown the necklace at him. Shangó
walked out with Oyá and they began to toss agüemas
onto all the roads and igüí, and
wherever they fell, through the power of Shangó and Oyá, the agüemas began to change color. After
that Shangó took agüema mesan and iguí oguedé, tied each one of the sticks
to their tails with a different colored cloth from Oyá and let them go. Osain
and his sons got frightened when they saw all the agüemas. Shangó and Oyá began to sing: santos
Awaya Elueko Ikó Ino
When they sang this song the trees started to catch fire and Osain went to beg their forgiveness, and they told him, “you have to go to where Obatalá is, to the Nama Boniboshé country.” When they got to the Nama Boniboshe country they rendered moforibalé to Orunmila and to Obatalá. Obatalá said to Agüema, “you have a great power that makes you change colors.” [Obatalá said to Osain], “Osain, take an agüema and put it in your secret and from now forward the war stops between your sons and my sons.” Obatalá and Osain came together and made a pact that in the pot of Osain he would always have agüemas.
Note: in this odu, paraldo has to be made and when it is finished, bathe the person with an omiero of Obatalá and Oyá.
The person is to receive an oborí eledá standing up with spotted eyelé meyi and then cook them and put them to Oyá.