Okana tonti Eyioko

Description

A person of strong character, disobedient and insubordinate, with a tendency toward anger, stubbornness, and hurtful speech; they can also be reserved, patient, and able to get ahead if they control their bad temper and discontent.

It is advisable to do Ebó consistently, respect elders and the dead, not curse or seek quarrels, and conduct oneself with prudence, obedience, and respect toward their Orishas.

Born in this sign

• The water of Olokun.
• The wrath of the Osha.
• The pederasts.

Proverbs

• He is at the beginning and he will also be at the end and his name is death.
• No matter how much you disguise yourself, death recognizes you.
• The man who thinks he knows, knows nothing.
• When you throw arrows throw them carefully, because you can wound your self or your best friend.
• Yemaya puts out a great fire with water.
• The old tragedy comes out again.

Stories and patakíes

The path of the guira bush

On this path of the guira seed a tree was born, this gave a fruit round on a branch, which grew and grew.

The woman, when she saw the branch that grows and grows, tells him: if you keep growing like that you will take all the sky and the earth, I cut the branch and the guiro; he split the guiro into three pieces and told him at a piece: this will serve me as a plate, "I am not a plate," the piece of gourd replied to him.

Where it transformed into a man who had an axe in his hand.

I am a bee hive cutter, there is a hive there the woman said; knock it down and we will eat honey.

The man goes straight to the hive that is high up, he sings to it, the hive falls on him, where the man runs and disappears.

The old woman shouted to him:

"You are neither a hive cutter nor are you anything."

The woman picks up another piece of gourd and says

"With this I will make a skimmer," the piece of gourd says: "I am not a skimmer, I am a fisherman"; well let's go to the sea the woman says, this other piece turns into a fisherman with his net who sings on the shore, a big fish comes out of the sea and hits him with its tail.

The man got scared and ran away and disappeared.

Then the woman picks up the third piece of gourd and said to him: "with you I will make a spoon", the piece of gourd says, "no ma'am I am not a spoon I am koko the hunter and the hunter goes setting traps until he reaches the devil's land and when he arrived at his house the devil's guardian who sees him setting up his traps takes him prisoner and hands him over to the devil; he tells him everything he had seen and the devil says to him: who gave you permission to hunt in my territory?, Nobody the hunter answered, without wanting to I entered your lands.

Leave your snares set, but the first bird that falls is for me.

Then koko went to look for the old woman and told her: when I call you come because there will be birds in all the traps that I have set.

The old woman gathered a lot of her people to go and collect them, when koko warned her they collected all the birds, but they did not give the first one to the devil.

The devil remembered his debt, where koko told him: this time I will give you two birds, then the devil created the bad bugs and the put them in the traps, the old woman and everybody else when they went to look for the birds since koko had warned them to go collect them, they fled when they saw the bugs that were running after them and shouting without knowing where to go and koko disappeared into the tree of gourd.

The path where okana oyekun is consecrated in the secrets of Osha

In the land of oshakuaribo adele Aye ofo lived baralokue, this was a land where only Oggun and Olokun were worshiped, who were the ones who led there, and only the bottom of the cowrie shell was read.

Obatala was sad because he saw that the secrets of Osha were being lost and he did not want that to happen, Obatala went every day to Olokun's house tapping an agogo and singing:

" Agogo nileo lanla agogo nileo agogo la Osha."

Then when he arrived at Olokun's house he would start collecting the gbogbo sha and he gave it to baralokue who was omo Shango for he did believe in Osha, but he lacked the consecrations.

Obatala one day set out toward the land of oshabioye where oshawo lived who was his son and he saw him okana oyekun and told him: go back again to the land oshakuaribo adele Aye ofo and there you put your Osha on him and bring it to me to register it to see how to save that land.

Obatala threw the necklace over baralokue who was sitting in his house and sang to him:

"Iñalo bagua iyaguo, iyafore iyafore iñale bagua Osha".

He took him in front of his secret and said to him

Omi tuto and he set out with him to the land of oshabioye to oshawo's house.

When they arrived asheda and akoda were there who were sons of Olofin and he had sent them to oshawo's house so that he would help Obatala; they registered him and okana oyekun came out, and they told Obatala: let us consecrate baralokue who is omo Shango in all the great secrets of Osha so that he may save that land but since he has been living for so long in oshakuaribo adele Aye opo he has the shadow of Iku over him and it must be removed so that it will not hinder the consecration.

Lo they dressed him in mariwo, took peregun and told Obatala: put there ota of gbogbo Osha, on top put the peregun and akoda gave him osun, they took Eyele fun fun and gave it to his body and to the leri of baralokue, so that it would fall on the ota of gbogbo Osha and the peregun together with osun, and they sang to him:

“Osun omo peregun omio agada olordumare".

They removed all the mariwo and wrapped the Eyele in the mariwo and they sang

"Mariwo mosode mariwo mosode baba ariku, mariwo mosode Iku unlearun inlo".

They took everything to lese aragba, buried it and prayed:

"Baralokue omoni Shango oshabi eye Ori Osha Iku oku omore erikiku osue oshawo mayo Iku gbogbo raonu mado Osha osurai".

And they told Obatala, take the ota of gbogbo Osha and peregun and take it to the land of oshakuaribo to consecrate it, but first we are going to make Ebbo so that you enter clean; they took oduara Akuko Inle de erita merin, osun naburu Ashe arao, hutia, fish, corn, Oti, honey, coconut, candle, all ewé, palm oil, Ori, Ori Efun, asho timbelara merin, and put oduara on opon and sang to it:

"Osha ayawa yete Ori Osha akuarawo to iban ".

Breaking the signs then they told Obatala

"Shinshin hutia fish coconut fresh water".

Take it with the Ebbo to give accounts to Oshun about the consecration that we are going to do for him and you leave gbogbo Ashe in ibulesa.

And they set out on the road and went singing:

"Riboshe iyawo obonlelei ilona".

When they arrived in ibulesa they prayed to it

"Iyami eoyekun biyere obo kilabafia Ashe iworo".

Then they put it in the river and while ebomisi they sang to it

"Omo Osha aboshe Osha wawe Osha iyawo lawo".

The shadow of Oshun would cover baralokue and he gave him a secret from the depths of the river.

Then Obatala took him out of the river and sang to him:

"Ashe ishuba iyawo".

They set out for oshakuaribo; adele ayeopo, baralokue carried the iguani (jar) and they were playing and singing:

"Eruleo eruleo eruleo omalo Iku eruleo eruleo eruleo omalo Iku ".

When they arrived they took off the iguani, took him to be consecrated, and in that land baboni was waiting for him.

When they arrived they covered him with asho fun fun and he knocked on the door of the secret of Osha, where when asheda entered he gave Eyele at the feet and sang to him:

"Irekun ashilelekun kaferefun irekun ashilelekun kaferefun ashilekefedun".

They took him inside and brought him to atebo where Ozain was waiting for him and they washed his leri and sang to him:

"Orisha tomi taishara orire omi iyawo".

They put him inside the atebo and told him

Enter with the left:

"Atebo ilawaosha", then with the right:

"Atebo Osha", and then when he was inside: "Ara ni awo".

They bathed him and consecrated him in the great secret of Osha; and thus the oshakuaribo adele Aye ofo was saved and came back to have the secret of Osha and all the people of that land wanted to have the secret, but asheda and akoda told Obatala and baralokue that as that land had the influence of Egun and all those who were consecrated in Osha in that land, Osha would not go to the leri but rather they would

Present it on the forehead.

That is how the secret of Osha was consecrated in that land of oshakuaribo adele Aye ofo; then asheda and akoda told him that for fortune to be maintained after three months it is necessary to make Ebo meta, but the next day he will bring Akuko, leri cloth and elese merin feathers of everything that Osha is going to eat, four-color paint, malaguidi goal that is made with the iyawo's oldest clothes, the jio jio that goes inside the Ebbo, the Akuko is fiderin and is divided into four different nigbes.

In this way good fortune will always remain with the iyawo.

Note

When this sign appears in consecration, the Osha must be set on the forehead and not on the head.

The first three Orishas were akoda, asheda and baralakue.

The full entry is in the app

Prayer, attributes, keys, conduct and advice, health, works and ebó, and more patakíes of this sign in Signos del Caracol.