Treaty of Ofun and its Omoluos
We provide you with all the information regarding Ofun Meji Oragun as well as all its Omoluos combinations, in this treatise you will find, Sayings, Patakies, Eboses, Birth, recommendations of each Odu or Signs of Ifa. Oshaeifa.com brings you the tracts so you can expand your knowledge of Yoruba literature.
Encyclopedic treatise of Ifa Book of Ofun.
THE BIRTH OF THE ODU BABA OFUN MEJI
In Heaven it is called ORANGUN DEYINEKUN. As he contemplated his coming to Earth, he was said to be very temperamental and harsh. His guardian angel told him that if he didn't do something to soften his temper, he was not going to have a good time on Earth. So he decided to go in search of divination and went to see a fortune teller who had no limbs. Her name was:
UGBIN EENOWO EENOSE.
EJO KODU KODU.
The snail that has neither arms nor legs.
The snake that moves on its abdomen.
She advised ORANGUN DEYINEKUN to make sacrifice in order to prosper on Earth because he was to be a man of many good garments as long as he was able to control his temper. She advised him to serve his Ifá with sixteen snails, which would soften and lessen his aggressiveness.
He was also advised to serve Eshu with a goat. He made the sacrifices and received the approval of OLODUMARE and his guardian angel before leaving for Earth.
He was born as the son of a King, who named him ADEABAYE. Even as a child, he had the rare gift that everything he said came true. He was the last son of the King and everything he asked for was granted. Growing up and becoming a man, he became very dictatorial and had a habit of not listening to any advice. His wishes were law and he insisted on always getting his way.
After the death of his father, he became the King of the territory. His subjects endured severe stress and mental agony. When the situation became very difficult to bear, they all gathered together and told him defiantly that they could no longer tolerate him as their King.
As if giving virtuality to the plot that was brewing against him, he also agreed to abdicate his throne. During all this time he had no wife or children.
OFUN MEJI was known as the dying Ekún in Heaven and was there the eldest son of ORUNMILA. At first, he was the first Odu to come to the World, but let's see how he returned to Heaven to become the last of the Olodus to come to Earth. He revealed that the Divine OLODUMARE concluded his creative works in six days and rested on the seventh day. We will know more about his life shortly. Let us now analyze some of his important works in Heaven.
OFUN MEJI reveals when OLODUMARE concluded his creative works.
ODIBI REKU REKU LERE
OBIDI RIDI RIDI
JE AJE AKAKPO OGUN
IBI REKU REKU
ODIBI REKU REKU LERE
OBIDI RIDI RIDI
JE AJE UGBA ERUMOLE
KIWONBO ELEEDAA WON
IBI REKU REKU.
The difficult problem.
Which resolved peacefully.
At the end.
It was the name of the Ifá priest who guessed for OGUN, OLOKUN, ORUNMILA and the rest of the deities. He advised them to sacrifice themselves for their guardian angels for six days so that they could rest in peace and quiet on the seventh day.
ORUNMILA asked why the sacrifice should last seven days instead of one.
The Ifá priest replied that OLODUMARE had created the earth, the seas, the atmosphere, the plants, the animals and humanity in seven days.
OLODUMARE created all organic and inorganic elements before creating humanity, to give man a home, so that he would have water to drink, food to eat, air to breathe and could establish a normal life in Heaven from the seventh day . He revealed that OLODUMARE rested on the seventh day, after he finished creating the divine sphere. He told them that, according to the precedent established by OLODUMARE during creation, the initiation ceremony of every divine priest would take place in six days and that on the seventh he should clean the house and rest. Only in this way could the sacrifice be made evident.
ORUNMILA asked once again if their seven-day ceremony would not fuel the discussions and confusion during the ceremony. The Ifá priest replied that it was forbidden to hold discussions or discord at the time of the beginning of the ceremony in the house of a priest. AL KORO LULE AWO ORANGUN DEYLIN EKUN-EEKPAA.
HOW THE COTORRA BECAME A SYMBOL OF NOBILITY.
It was OFUN MEJI who revealed in Heaven how the parrot became an honorable bird and how it acquired its red feathers. He did so through the following poem:
IDEMU ODIDE WEREWE
ONI BATTI ANNI AJE ILE ENI DIDE NIDE
AYAA ILE ENI DIDE NINDE
OMO ILE ENII DIDE NINDE
OMO ILE ENII DIDE NINDE.
It multiplied to a small extent.
He who achieves riches multiplies.
He who has many wives also multiplies.
Just like the one who has many children has multiplied.
This is the enchantment with which the parrot was consulted, before all the divinities discovered it, not only as a decorative instrument, but also as a symbol of authority and influence.
He was advised to make a sacrifice with a piece of red cloth, a red rooster, black cloth, a dove, a hen, and a stiff stick. The sacrifice was made at Eshu's house. From there, Eshu invited the parrot to perform a transforming operation. Eshu smeared the red cloth, wrapped the parrot's tail feathers in it, and blew them into its anus. At the end of the operation, all the feathers at the end of the parrot's tail turned red. When Eshu was asked what the significance of the operation was, he responded by proclaiming that, from that moment on, the deities alone could have authority and see in the future whether they use the red feathers of the parrot.
He instructed them to buy the red feathers for adornment and ornamentation.
This explains why there is no divinity that does not use them, since these are the light with which they see the future. Since then the parrot became a noble and rich bird.
(It is important to note that, in Cuba, the Ifá priests say that all the Orishas wear a parrot feather at the coronation of the Iyawó, with the exception of SHANGO. This constitutes an error. Furthermore, the feathers that should be used are those of the tail of the parrot, to consecrate Osha and those of the chest, to consecrate Ifá.)
ORUNMILA BECOMES FOR HIM THE AUTHORITY OF THE REST OF THE DIVINITIES.
OFUN MEYI reveals how ORUNMILA manages to obtain and convert for his own use all the instruments of authority (ashé) with which OLODUMARE had endowed all the divinities. He does so in the following poem:
AWO EBA ONO
NIGBETI OFELOGBA AYA GBOGBO
ERUMOLE LOWE OGGUN.
OGGUN, the divinity of metal, and the greatest of the divinities in Heaven, was the custodian of all powers and symbols of authority given to them by OLODUMARE. This means that anyone wishing to use his instrument of authority had to ask OGGUN for it.
Meanwhile, ORUNMILA devised a means to seize all the powers that OGGUN kept. He went to consult with OKITIPUKE, he was the soothsayer on the side of the road who told him that he would be successful if he made sacrifice with a ram, a dove and a horse's tail.
He did so. Then he went to visit OGGUN's house. Upon arrival, he told OGGUN that he was coming to visit him and after the customary exchange of greetings, he explained to his host that he was actually coming to take the powers of the divinities in his custody, with the following incantation:
The young child does not reject his mother's milk.
The domestic bird does not refuse the invitation of the corn.
He pené does not refuse the invitation from the pelvis.
One does not neglect the bite of a snake.
No one resists the invitation of the cough.
No one neglects the scorpion sting.
The earth cannot reject the sun's rays.
The fabric does not reject the attack of the needle.
No one can stop the cat from hunting mice.
No one disobeys the call of nature.
Not even you, OGUN, can bear to see a dog.
When he had finished reciting the incantation, without hesitation, OGUN went to his safe, took out all the instruments of authority and submissively handed them over to ORUNMILA.
Once he had the safe powers in his hands, he left and at home he swallowed them all. During all this time, OGUN acted as if he was in a trance. It did not occur to him to ask ORUNMILA why he had come to ask for the powers.
Five days later, OGUN realized that the powers were not in their possession. After touring his entire house, he remembered that the only divinity who had visited him in recent days had been ORUNMILA. He decided to visit him, because he did not know how to explain the loss of powers.
Upon arriving at ORUNMILA's house, he asked him if he had come to his house during the last five days and if he had taken the powers of the divinities.
When ORUNMILA realized that OGUN did not clearly remember what had happened, it decided to take advantage of the situation and denied having visited it, much less having taken the instruments of authority. Very distressed, OGUN returned home, and that is how he lost all the powers of the divinities with ORUNMILA, who despite being one of the youngest, has since become the most powerful of all.
When OGUN left ORUNMILA's house, he sang the following song:
SHIGO SHIGO SOLD OUT
MUKOMI TAN TO SHIYERE
SHIGO SHIGO SOLD OUT.
For this reason, when this Odu appears in a consultation, the consulted person must be told to make a sacrifice to avoid the risk of losing a treasured asset to the work of an intriguing person.
OFUN MEJI RETURNS TO HEAVEN.
He was also disgusted by his inability to succeed on Earth and decided to return to Heaven, to find out about his problems.
On his return trip, he met the woman without limbs who had guessed him before leaving Heaven, but he did not remember her, because he had erased all the memories of what had happened in Heaven. He was surprised to see the unique creature, without hands or legs, and drew back in fear. The woman motioned for him to come closer and not run away, which he did reluctantly.
The most unpleasant aspect of the woman was that she had leprosy too. Noticing this, he exclaimed EEKA, in surprise. To this day, it is the traditional exclamation used when OFUN MEJI appears in the query.
However, the woman implored him to consult her, because she suspected that he was an Ifa priest. The woman told him that the two things she wanted most in her life were how to heal her grief and have a child. He took out his divination instrument and consulted her. After the consultation, he told her that if she could make the necessary sacrifices, she would be well and also have children. They told him to make a sacrifice with three goats, three chickens, three pigeons, three slugs, three rats, three fish, three bitter kola nuts, three kola seeds, and three yards of white cloth.
It was here, that she asked OFUN MEJI if he did not realize that they were in Heaven and that they could not obtain these materials. OFUN MEJI invited her to return with him to Earth, where he would make the sacrifices on her behalf.
Then he carried her on his back.
Shortly afterwards they reached the crossroads of the three roads (ORITAMETA)
Before arriving, the woman told her that, due to her condition, she was forbidden not only to live in the town but also to travel at any time of the day; I could only do it at night.
At that moment, they came across a man named ASHIPA, who was controlling the crossroads. With the help of ASHIPA, they cut a path through the undergrowth and built a hut. At the request of the woman, the hut had no door and the only way to know the entrance was the point where the tree of life was planted, in addition to being the point where there was a palm leaf tied to the hut .
Before leaving her, to go to look for the things of the sacrifice, OFUN MEJI asked him how he would see her if the hut had no entrance. She taught him the enchanted words he was to speak, after which he would lean against the palm leaf and the door would open to let him in. It should say: GOLD OVIN KIIMU EVON, EEKPA-AIKORO LULE AWO.
Before leaving, OFUN MEJI discovered that she had only one breast. The hut was called ILE ODI, popularly known today as ILEDI. Before continuing on his way to Heaven, OFUN MEJI visited his close friend and confidant, AKPENA, who had been looking for a wife. After telling him the woman's condition, he asked her if he was willing to marry a woman with these deformities. To his surprise, AKPENA agreed to meet with the woman. After this, OFUN MEJI formally introduced her to him.
The woman, before agreeing to become AKPENA's wife, produced a mysterious wand before which she swore that she would never reveal her status. She added that if anyone else came to the hut to see her for whatever reason, they should be blindfolded to prevent them from seeing her. The only exception was OFUN MEJI and the rest of the Ifá priests who succeeded him. Anyone else who saw her had to take the same oath not to reveal her status.
OFUN MEJI CONTINUES HIS JOURNEY TO HEAVEN.
As soon as the sacrifice was made, the crippled woman's leprosy was cured and her beauty as a pretty young woman became visible. So OFUN MEJI decided to continue his journey to find out the cause of all the mysteries of his problems.
Upon reaching Heaven, he quickly went to the house of the crippled priestess of Ifá who had consulted him earlier. The woman was nowhere to be found. His Guardian Angel told him that the woman had left for Earth and advised him to do everything possible to locate her, as she was the only one who could make him prosper on Earth.
It was then, that he realized that it was the woman he had just installed in the hut on Earth. Quickly, I return to the World.
OFUN MEYI was the first of the ORUNMILA Olodus who became king on Earth because he was the first to arrive there. Lost his grace because he adopted dictatorial measures during his second arrival on Earth, he became the last of the sixteen Odus of the Ifá genealogy, after EJIOGBE and the others had arrived.
He reestablished contact with the woman, who now had to consult him.
After the consultation, the woman advised him to make sacrifice with two doves, black cloth, a staff, mashed yams, kola seeds, and cowries at the crossroads, after which he would be king again. Later, we will see how the sacrifice benefited OFUN MEJI.
THE ORIGIN OF THE SECRET BROTHERHOOD.
When he came to Earth the second time, he dedicated himself to practicing the art of Ifá, specializing in the preparation of good luck charms for people. That is why it was said of him: OFUNLOFUENI AYA, which means that OFUN MEJI is responsible for providing assistance to people who want to receive the benefits of money, marriage and offspring.
He was a skillful benefactor for these matters. However, he was despised and ridiculed by his people, who saw him as someone who had descended from grace to fat. He, for his part, responded to these attacks by warning everyone not to provoke him unduly, because he still had the powers to bark and bite at such an act.
Despite his warnings, some rogue and insistent continued to despise and provoke him. He began to destroy those who tried to undermine him. When the anger at his reaction became palpable, people began to fear him. At the same time, he went to consult and was told to desist from his aggressive stance.
The Ifá priests who consulted him on that occasion were: AFUYE OMO AJE, EWON BALE LOWOJI, ODIDERE AWO AGDADO, ELOMON BIRITI and BABALAWO EDU. They told him to make a sacrifice for peace, prosperity, wealth, and a long life.
They made all the sacrifices on his behalf, and in time he became so rich that they ended up making him the ORANGUN of ORANGUN. He also lived to a very advanced age. However, it is said that his friend AKPENA, the one who married the crippled woman, finally settled in ITAGBOLU, where the temple still stands.
THE ORANGUN AND AKOGUN CONSULTATION.
OBO TO BO TORI EKU
EKUTELE TO SORO FUN TONI EYE ORIJ
OJONA GOONI EYE OROJU
ADIFAFUN ORANGUN ABUFUN AKEGUN.
The monkey tied to the roof was hungry for abandonment.
It was the name of the Ifá priest who consulted the two brothers, ORANGUN and AKOGUN, when they emulated for the throne of their late father. As they fought to the point of mutual destruction, the kingmakers intervened and decided to give the throne to their uncle. But he did not last long on the throne.
After the uncle's death, the two brothers settled their dispute amicably.
In due course, the kingmakers decided to give the throne to the eldest of the brothers, ORANGUN, while the young AKOGUN was appointed spokesman for the people, without whose consent no important decision was ever made.
ORANGUN enjoyed a long and peaceful reign, with the active support of his brother AKOGUN.