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2 Ogunda Ogbe Ingles
2 Ogunda Ogbe Ingles
OGUNDA OGBE
OGUNDA SORI-IRE
1. Ifá dice que cuando usted vino del cielo a la tierra, eligió como parte
de su destino, la bendición en la formación de su matrimonio, de su
hogar y de los hijos, para su felicidad. También eligió la
prosperidad y el éxito. Todas estas grandes cosas estaban en
manos de su Egbe en el cielo. Esta es la razón por la que hay
que propiciar su Egbe regularmente. También es necesario ofrecer
ebo con: 1 gallo, 2 gallinas de guinea, 1 paloma y
dinero. Propiciar Ifá con un guineo, alimentar a Egbe con Akara,
Éko, Ekuru (pudín de fríjol) y todas las frutas disponibles. Sobre
esto, Ifá dice:
Traducción:
Yiponrinpon pon un bidi
Yiyariya uno ya bidi
La palmera del desierto, con sus esplendidas hojas de palma
adivinaron Ifá para Olu Ogan, la Abeja Reina
cuando ella, estaba construyendo las recamaras para sus hijos
Se le aconsejó ofrecer ebo
ella así lo hizo
La abeja reina no quiere ver sufrimiento
la abeja reina nunca conocerá el sufrimiento
La parte frontal está lleno de niños
Y la parte de atrás está lleno de seguidores
La abeja reina se ha convertido en un líder digno de ser adorado
Aquí viene el linaje de Ogo Elewuji
Es sólo una persona que me llamó
Sin embargo, 200 personas me están respondiendo
Traducción:
Otootootoo
Oroorooroo
Otooto laa jepa
Otooto laa joomu
Oun tori ni tori
Oun tori ni toori
Oun tori toori laa fii tooro fun Oba Iranje
Ko baa le foun tori-toori tani lore
Dia fun Atioro bagebage
Ti nsawo rele Onikoyi
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ibi orii mi ran mi re ni mo lo
Atioro bagebage ti nsawo rele Onikoyi
Ibi ori ran mi re ni mo lo o
Traducción:
Otootootoo
Oroorooroo
Por separado podemos consumir maní
Y por separado se va a consumir el tamarindo
Lo que pertenece a Ori es de Ori
Y lo que es de Oori es para Oori
Pero lo que pertenece a Ori y Oori
Es lo que se da a Obamakin
Así que nos dará los regalos que son de Ori y Oori
Estas fueron las declaraciones de Ifá para Atioro Bagebage
Cuando fue a una misión de Ifa al palacio de Onikoyi
Se le aconsejó ofrecer ebo
cumplió
Es donde mi Orí me envió que yo he ido
Aquí viene Atioro Bagebage
Quién se va en misión Ifa al palacio de Onikoyi
Es donde mi Orí me ha enviado que yo he ido
Traducción:
Los piojos se quedaron en la tela y se convirtieron en parásitos
Y el bicho grande esta en la esquina de la habitación con su espada en
la mano
El mosquito se mantiene dentro del recipiente empuñando sus cuchillos de
bronce amenazadoramente hacia el dueño de la finca
Este fue el mensaje de Ifá para los bandidos, hijos de Alara
Y para la pérdida, hijo de Ajero
Y para el Asesino, hijo de Ijebu-Atanleri
Después de que los bandidos han atacado
Los que van a la izquierda para Onko Onko
Y los que van a la izquierda para Onjo Onjo
Tomaron Oloyaya a la ciudad de Oparara
Si una persona no experimenta grandes pérdidas
Otra persona no puede adquirir grandes experiencia
Mensaje de Ifá para Osunfunleyo
Cuando fue a realizar transacciones comerciales en el mercado en el
que volvería dentro de cinco días
Te fuiste con seguridad
Y regresaste con seguridad
Mensaje de Ifá para Orunmila
Cuando fue a iniciar al mismo tiempo a dos hijos en Ifá,
Que todos los Awo ponen su cara en el suelo
Las lesiones se van
Parálisis se van
Ir a informar a Alara que estoy realizando el rito séptimo día
Ir a informar a Ajero que estoy realizando el ritual séptimo día
Que los que me ven
Que me feliciten
La amenaza de incendios no pueden matar al águila
Águila ¡felicitaciones!
Traducción:
Mentir con el tiempo va a matar a los mentirosos
Romper juramento eventualmente mata a los incumplidores de juramento
Esto fueron declaraciones de Ifá para Òrúnmìlà
Cuando se fue a una misión de Ifá a la tierra de los mentirosos
Y también a la tierra de los incumplidores de juramento
Se le aconsejó ofrecer ebo
cumplió
Aquellos que se llaman negro como blanco
Òlódùmarè te está mirando en el cielo
Òlódùmarè el juez silencio
Aquellos que se llaman hojas de Irókó como Oriro hojas
Òlódùmarè te está mirando en el cielo
Òlódùmarè el juez silencio
Traducción:
El awo de la miel de la tierra cultivable
fue el que consultó ifá para Ado momo
El hijo de Olodumare
se le dijo que debía sacrificar
El aceptó
No hay nada dulce que no se acabará
Es sólo la gracia de Ifa
No hay nada delicioso que no se acabará
Es sólo la gracia de Dios
Itakun to so igba
Lo so agbe
Lo so elegede
Lo so keke eti Iresa
Omo araye fi nbomi rere senu
A mu weri aja
Ori aja fun iyele-iyele
A mu worun agbo
O fun yalayala
Igba erelu ni won dawojo
Ni won dawojo
Dia fun Orunmila
Ifa nloo taye Olufe se
Ebo ni won ni ki o waa se
O gb’ebo, o ru’bo
Nje Ifa teru-tomo tire ni
Ela fiye denu
Ifa koo mu suuru
Ifa tile-toko tire ni
Traducción:
La enredadera que crece a partir de la calabaza
Es la misma que la enredadera que emana de la calabaza grande
También es la misma enredadera que proviene de la calabaza
También es la misma enredadera que proviene de la calabaza de la tierra de
IRESA
Que los seres humanos usan para beber agua de buena calidad
La usamos para lavar la cabeza del perro
Y la cabeza del perro se convirtió muy limpio
Se utilizó la misma para lavar el cuello de un carnero
Y el cuello se puso muy limpio
Dos centenares de mujeres se reunieron
Echaron Ifá para Òrúnmìlà
Cuando se va a arreglar la vida de Olu-Ifè
Se le aconsejó ofrecer ebo
cumplió
Ifá, he nacido para ser esclavos y libres
Ela favor no te enfades
Ifá por favor mantén mi paciencia activa
Tanto el hogar y la granja pertenece a usted.
"Ogunda-Ola"
"Ogunda-bede"
"Ogunda-borogbe"
"Ogunda Soriire"
"Ogunda-Orogbe"
1. Ifa requests the person for whom this Odu is cast to offer ebo so
that good fortune will be his. If he complies and compliments this with the
prescribed spiritual medication, he should start experiencing good fortune
within seven days.
Translation:
2. Ifa says the person for whom this Odu is cast should offer ebo. He
should procure a goat; he should whisper all his heart's desires into the
ear of the goat. Then the Babalawo will make some spiritual medication
for the goat and the man will take the goat home and keep it as a pet. He
will surely be wealthy.
Translation:
3. Ifa predicts that there are two brothers who are quarrelling over wealth.
They should not quarrel. They should offer ebo for the wealth to be
abundant and go round. They will also require some spiritual medication to
speed up the arrival of this wealth.
Akete ki te-le-le
Ko ma le de ori kan,
Adia f’un Ogunda
Eyiti yio lalala
Ti yio Bo ri ogbe mon le,
Ebo won ni ko se,
Nje mogbede o
O ri gengen
Mo gbe Ifa ola wole de.
Translation:
Lekeleke ni ko ye dudu,
Agbe dudu a ma ye tie ni funfun ni funfun,
Agbigbo nla a bi fo ragajigi l’egan,
Adia f’telaroko
Ti nje larin otibiti ise
Ebo won ni kose,
Nje telaroko mo jowoloko,
Telaroko, mo je gba orogbo loko
Ise tan oo, Oro loku.
Translation:
The cattle egret bird (lekeleke) does not lay black eggs
The blue Agbe bird also lays white eggs
The big-headed Ogbigbo bird with its large and heavy wings
This is Ifa's message to Telaroko
Who was living in utter wretchedness?
He was advised to offer ebo
Telaroko, I have inherited wealth in the farm
Telaroko, I have eaten 200 bitter kolas in the farm
My wretchedness is over, I am now wealthy!
5. Ifa predicts that there is someone who is very sick. We should offer ebo
for him so that he will recover.
Translation:
The hen can only cultivate its farm close home
The hen's farm is at the back-yard
This is Ifa's message for Orunmila
When he was going to conquer Olomo ayooro
He was advised to offer ebo
Olomo ayooro is the alias for disease
Ifa, please do not let us suffer from any disease
Disease, we already know your alias
Ela, may we never suffer from disease.
6. Ifa predicts that a sickness or some evil is lurking around the person for
whom this Odu is cast. It is this evil that is blocking his good fortune. He
should offer ebo to conquer this evil. He will need to procure a pot to be
used to make ebo to suppress the evil.
Translation:
Translation:
8. Ifa says we should offer ebo so we can conquer this our enemy who is
pretending to be our friend. We should remove part of the hair on our head
and add it to the ebo. Ifa says further that here are two friends. They
should offer ebo so that they will not betray each other.
Translation:
Dishonesty and wickedness are not attributes fit for a human being
If a man is deceitful, he will suffer for it
Because if you plan evil for someone
You are likely to fall into your own trap
This is Ifa's message for Orunmila
When he and Esu became friends
He was advised to make ebo
Split his head, tear up his jaws
Tear up his arm and add it to the ebo
Spear his head; do not tear up his jaws
Just remove the mound of hair on his head
And add it to the ebo
Travelers to Ipo and Ofa towns
Come and join us as we celebrate
Our conquest of evil
In the presence of Obarisa.
9. Ifa says the person for whom this Odu is cast should offer ebo so that
people will not lie against him. He should also refrain from eating bean
cake (akara) for a while.
Orunmila ni o di eke,
Ifa mi mo ni odi eke,
Oni ka ri oun ti ki se eke,
Akapo ni eja, eku, eran,
Orunmila je wo obun
D a so ro mi mope elere
Da soro mi mo ba otun
Da soro mope olajelu
Omo erin ti fon gbuuru loke egan
Se eyin ni ara iwaju, awa ni ero eyin,
Ogbo ti ero eyin ko ba gbon ara iwaju ni o ma nko,
Onii akara ni nkan eke o o o
Translation:
Traducción:
11. Ifá dice que el Orí de esta persona se encontrara a partir de este
momento con buena fortuna. Ifá le pide que realice sacrificio. Sus cosas
no se pondrían consentidas, pero él debe realizar sacrificio para permitir
eclipsar a sus contemporáneos. Su buen Orí estará con él.
Traducción:
Traducción:
Leyenda:
Un día Eşu se pregunto ¿Por qué ellos estaban diciendo eso. ¿Están
diciendo que Dios está muerto o que Dios está triste? ¿No se dan cuenta
que Dios es la verdad innata? Eşu dijo ¡Hey!, ustedes ayunan por Dios,
Dios nunca muere. Edumare nunca está enfermo. Olodumare nunca está
triste. Esu fue forzado a dispersarlos a todos. La canción que Eşu cantó
en aquel día fue:
Traducción:
Kanragbada-Akara-ngbada
Yo estoy en casa de Owa
Deja que el dinero positivo me busque
Deja que nuevas esposas me busquen
Deja que nuevos hijos me busquen
Si un niño ve a Alakara, él le tirará su pedazo de ñame.
Ogundasoriire fogbe, dame buena fortuna
14. Ifá dice que no importa que tan duro trate un mentiroso, su mente nunca
descansa. Siempre es aprehensivo al hecho, pues en cualquier momento
pueden ser descubiertas sus mentiras. Es por eso que siempre está
“preparado” para apoyar una mentira con otra. Al final, el mismo se
contradice y se atrapa en sus mentiras
Traducción:
Traducción:
17. Dice Ifa que el buen carácter y el ser perseverantes es lo que hará que el
hijo de Ogunda Bede logre sus metas en la vida. Nos indica que el exceso
de pensamientos negativos nos pueden convertir en personas irracionales
y llevarnos al fracaso.
Traducción:
18. Ifa dice que el hijo de Ogunda Bede debe tener la completa seguridad que
triunfara en contra de sus enemigos. El debe ser invariable en su fe a Ifa.
La indecisión puede convertirse en un obstáculo para logar un completo
destino positivo para un hijo de Ogunda Bede.
Traducción:
Ọ̀ tọ́óṭ ọọtọ́
Ọ̀ tọ́óṛ ọọtọ́
Ọ̀ tọ́óṭ ọ làá jẹ̀pà
Ọ̀ tọ́óṭ ọ làá jẹ ìmumu
Lọ́tòlọ́tò làá sọ olú esunsun sẹ́nu
Oun torí torí
Oun toòrì ni toòrì
Oun torí- toòrì làs fií fún Ọbamakin lóde Ìrànjé
Kó baà lè foun torí toòrì tani lọ́rẹ
Díá fún Àtíòro bàgẹ̀bàgẹ̀
Tí nşawo relé Oníkòyí
Ibi Orí ì mi rán mi rè ni mo lọ o
Àtíòro bàgẹ̀bàgẹ̀ tí nşawo relé Oníkòyí
Ibi Orí ì mi rán mi rè ni mo lọ o
Traducción:
Ọ̀ tọ́óṭ ọọtọ́
Ọ̀ tọ́óṛ ọọtọ́
Por separado comemos nueces
Por separado comemos Ìmumu, las nueces de mono
Por separado arrojamos los hongos de esunsun a nuestras bocas
Lo que pertenece al Orí de alguien, la cabeza, es para la cabeza
Que no le pertenece a Oòri, la paloma salvaje, pertenece a Oòri
Que lo que pertenece a ambos Orí y Oòri, la paloma salvaje es dado a
Obamakin, Òrìsànlá en Ìrànjé
Para que así puedan recompensarnos con el regalo del improviso de Orí y
Oòri
Estas fueron las declaraciones de Ifá al lento Àtíòro, el ave adornada
A donde me ha enviado mi Orí, ahí debo ir.
20. Dice Ifa que presagia éxitos en los negocios haciendo inmediatamente y
no demorando los ebo correspondientes. Los hijos de Ogunda Bede
logran por sí mismos y con perseverancia sus éxitos
Traducción:
Traducción:
Ìtàkùn tó so igbá
Ló so ikan
Ló so elégédé
Ló so kèkè etì Ìresà
Omo aràayé fi rí bomì rere sénu
A mú we’rí ajá
Orí ajá mó íyélé-íyélé
Amú w’orun agbò
Ó fún yàlà-yàlà…
Díá fún Òrúnmìlà
Ifá n lòó t’áyé Olùfè se
Ebo ni wón ní kó wáa se
Ò gb’ebo, í rúbo
‘Njé Ifá t’erú-t’omo tìre ni o
Tilé-t’oko tìre ni o
Èlà fiyè dé’nú o
Ifá kí o ní sùúrù
Tilé-t’oko tìre ni o
Traducción:
Affiliated Irunmole/Orisa
Ifa
Orisa Oko
Ori
Esu Odara
Egbe
Ogun
Obatala
Osanyin
Orisa Aje
Possible Names
Male Female
1. Lakande Onijabemikan
2. Ajagungbadeori
Possible Profession
1. Babalawo especially with specialization in rituals and initiations
2. Herbalist
3. Hunter/Soldier
4. Farmer
5. Trader
Taboos
1. The Lekeleke bird
2. The blue Agbe bird
3. The big-headed Ogbigbo bird
4. The potato plant
5. Too much charms
6. Don’t be arrogant
7. Don’t be dishonest. If you are dishonest will not make the charms to be
effective
8. Wickedness
9. Don’t be deceitful
10. Must not say what he is not sure of to avoid the anger of Ifa.
GLOSSARY
This is meant to explain some difficult words or terms especially the ones
pregnant with meanings or innuendoes. Some words in Yoruba (the language of
Ifa) have underlying assumption of the understanding of difficult concept they
contain and portray. This piece shall not be a full blown text but shall undertake
to throw light on difficult concepts.
IRE
Universal good / abundant good. It is believed by Ifa that “good” is “good” and it has no
disguises, pretence or name than good. There are six basic goodies which are necessities
for a normal life according ti the teaching of Ifa.
Ire is a divinity that is close to, found with or associated with Esu. He is also
known to be a product of suuru (patience, fortitudes, perseverance) who is an
offspring of Olodumare.
Ifa encourages all his followers to invoke IRE on themselves, their children,
family member and other human beings.
IBI
This is the antithesis of IRE. Bad or Evil are mild ways to define what Ibi is.
Ifa says Ibi is the sum total of all forms and kinds of misadventure,
misfortune all ill-luck that might befall a being.
Ibi was brought to the world by the Ajogun (Negative Divinities) who
chastises the beings, they are known as the scourge and the spells of all
beings. Ajogun could be controlled, limited or dispelled by Esu.
Absence of Ibi does not mean Ire and Vice-versa, Ifa enjoins all his practitioners
to follow his teaching in order to avoid Ibi.
IBO
These are materials used to clarify questions further from Ifa. They could be
referred to as determinants. They usually answer singly phased questions – YES
or NO. They also act to signpost the direction Ifa is building his assertions,
prophesy, prediction, advice or statements. They could also act as pointer to IBI
or IRE.
Ibo didi or casting of the Ibo can literally be translated to “casting the vote” to see
if Ifa votes for IRE or IBI.
ORISA
These are beings that are propitiated. There are Orisa in the Ifa pantheon. Some
were outright divinities said to descend to the world from the heaven (Ref. The
descent of the Sons of God in Jewish, Greco-Roman and Mythologies). They
lived on earth and carried out feat in their own times, some were great social
organizers. However, all are known to have contributed to the advancement of
human kind.
They are also known as intermediaries between Human beings (Omo Eniyan)
and the Most high God (Olodumare). They are numerous in number. Sometimes
cities, villages homes and individuals/families have their own peculiar Orisa who
act as guidian spirits to them and whom they propitiate always. Ifa belives in
deregulation and free participation in matters of Orisa.
IRUNMOLE
These are definite beings that are not human. They could be spirits of different
kinds as fairies, ghomids, Olympians, etc who were sent the world to organized
and develop the society. e.g Obatala, who represents the purity and holiness of
Olodumare; Orunmila, who brought the wisdom of Olodumare to the world; Ayan,
who taught Man Music and Art ; Kele taught man the art of cloth dyeing; Osanyin,
taught man the science of herbs and its healing potency; Ogun who constructed
the first road from heaven to Ile-Ife (Ife-Odaiye where creation of man began)
and who taught man all engineering art including design and construction of
tools. Ogodo taught man the act cotton processing, etc. Irunmole are propitiated
like the Orisa and sometimes some Orisa are also called or referred to as
Irunmole.
OLODUMARE
He is the Most High God of the Ifa pantheon literally translated; it means the
owner of the secret of eternal life. He is also known to have created all things in
heaven and the heaven of heavens and the earth. He is extremely good, the
owner and main distributor of all Ire. He occupies the farthest right position of the
ultimate uncreated Good. His dispassionate far-distance from man makes way
for the Irunmole/Orisa to come in between and intercede for man. Olodumare is
also known as OLORUN.
IFA
Ifa is a being, yet it is a system of the compilation of the secret of existence on
earth and in Hereafter (Heaven). Ifa teaches, admonishes, adjudicates, advises,
prescribes, proves, encourages, entertains, exposes, sign-posts, instructs and
sparingly gives orders. It is the sacred words of Olodumare which explain the
beginning, the end and the basis for existence of all things – past and present. It
is the databank into which all the knowledge of life is encoded for humans to
make use of in order to live a fulfilled life. In fact, Ifa is the treasure base for
knowledge and wisdom. Its hydra headed pyramid of knowledge is worth
studying and thorough understanding. It has 256 chapters called Odu Ifa and
divided into two segments: Major with 16 chapters and Mixed Odu with 240
chapters.
AWO
This word stands for a practitioner of Ifa or any other sacred knowledge. It can
also be a “school” or “school of thought” especially the ones specializing in
esoteric knowledge of existence. It can also connote secrecy and confidentiality.
BABALAWO
This is a graduate of Ifa School who has undergone appropriate initiation
ceremonies and thorough studies under distinguished teachers and or Ifa adepts.
He is conferred with an “Odu” which is his own guardian “Odu” at Itenifa and thus
he has acquired a master’s degree in knowledge of things-natural and celestial.
He carries on the practice and in a way specializes in his own “Odu” with sub
specialties in some queer technicalities. Thus a lot restrain and self-respect is
expected from a Babalawo. Ifa advocates prestige and societal respect for them
always whilst they are supposed to respect the societal norms, rules and
attitudes always. He is supposed to exhibit a high degree of piety, humility and
chastity of conduct because they are the ambassadors of Orunmila.
ODU
Most of the Ifa words portray an array of issues, events or beings rather an
object. Odu can stand for secret, cult or wealth, but much more in the instance of
Odu Eji Ogbe or Odi-Ogbe, it stands for the plethora of verses in knowledge and
wisdom, which particularly defines or denotes and connotes these chapters of
Ifa.
However, Odu is also a being, female and beautiful. She is referred to as Odu
Eleyinju Ege i.e Odu with the beautiful and attractive eyes. Babalawo also
propitiates her and no woman should behold her face. History has it that she was
once Orunmila’s wife.
EBO
Loosely means sacrifice; it can also connote abstention, self discipline,
compliance with natural laws and taboos, execution of proper and accepted ways
of life. It has its own energy dynamics especially when it has sacrificial victims.
Whenever Ifa mentions ebo, it refers to three aspects such as Irubo (ritual
sacrifice), Ibo (Propitiation of deity), Eewo (taboo). These three aspects must be
put into consideration when ebo is being offered.
Ebo is the corner stone of Ifa teachings, what “Submission” is to Islam, “Love is
to Christainity, and “Ebo” is to the religion of Ifa. Ifa teaches us that those who
refuse do Ebo as prescribed or advised by the bablawo would be sent Ibi/ajogun
by Esu for the offence of non-compliance. These shall chastise the fellow and
make life unworthy for such. It is better not to hear of ebo than hear and then not
to comply.
IYEROSUN
This is Ifa divination powder, yellowish in colour. The inscription of the ensign of
an Odu is made on it. The powder is very central to Ifa practices especially the
psycho-spiritual part. It plays an important role in preparing the ebo for
acceptance.
ORUNMILA
This is the name of the founder of Ifa practices. Sometimes he is reffered to as
Ifa. He has lot aliases such as Edu, Agbonniregun, Akere finu sogbon, etc.
Aboru Aboye.
Brief on some of these Irunmole
A. Ifa/Orunmila
Other Names
Ela, Agbonmiregun
Oniwaye –Aiku
Elerii-ipin
Aludundun Orun
Edu Oloja Oribojo
Erigi – Alo
Agiri – ile – ogbon
Characteristic
Custodian of wisdom, leader of the Irunmole link between human beings and
other Irunmole mouth piece of all Irunmole.
Tools
Ikin (Holy palm kernel)
Opele – Divination Chain
Ibo- Divination Material
Iyerosun – Divination Powder
B. Ori
Other Names
Agbeni-madehin - Unflinching supporter on all days including
days of
adversity
Alaran-se-eda - Helper of the being
Characteristic
It is the foremost of the Irunmole. It is the only one who stays and support when
charms fail and/or when other Irunmole have disembarked. It is the Ori who
stands.
In Odu Oturupon-Otura (Oturupon-ewure) we saw how Ori became the head and
foremost.
Tools
- Igba – Calabash or any receptacle
- Iyeru-osun
Materials
- Obi - Kolanut
- Omi - Water
- Oti - Liquor
C. Esu-Odara
Other Names
Ola – ilu
Elegbara
Okiri-Oko
Characteristic
God of Justice and Sanctions, has the replica of Gods command (Ado isubi-
isure), close associate of Orunmila, an analyst of situations, sacrifices to other
Irunmole are usually received by Esu for onward transmission to the Irunmole
concerned.
Tools
- Ado Isubi - Isure
- Yangi
Characteristic
Deity who created human beings for Olodumare to breath life into. The spiritual
head of all the Irunmole, responsible for moulding human beings. God of
purity/holiness.
Tools
- Agogo (a double faced traditional gong)
- Erowo (shining cowries)
- Owo-Eyo (cowries)
- Iko ode (Parrot red feather)
- Ada Osa
E. Egungun
Characteristic
God of the ancestors. Re-incarnation of the ancestral soul/spirit is assured by
the Egungun cult. It is assumed also to be the communal guidan spirits. It is
celebrated to drive away epidemics, unknown diseases, and evil or to bring
abundance of blessings, rain, and harvest or invoke ancestral support.
Tools
- Aso Alarambara - Multi coloured clothes
- Ago - Masks
- Mariwo - Palm fronds
- Isan - Egungun (cane) staff