EBBÓ CEREMONY

Ebbó Ceremony
 Sixteen Mellis

+ + + +
I I OO O O I I
OO I I O O I I
OO I I O O I I
I I OO O O I I
Baba Odi Baba Iwori Baba Oyekun Baba Elliogbe
Melli Melli Melli Melli

+ + + +
O O I I O O I I
O O O O O O I I
O O I I
O O O O
O O I I
I I O O
Baba Obara Baba Ojuani
Baba Okana Baba Iroso
Melli Melli
Melli Melli

+ + + +
O O O O O O I I
O O I I I I I I
I I O O I I I I
O O O O I I O O
Baba Otrupon Baba Ika Baba Osa Baba Ogunda
Melli Melli Melli Melli

+ + + +
O O I I I I I I
I I O O I I O O
O O I I O O I I
I I O O I I I I
Baba Ofun Baba Osa Baba Irete Baba Otura
Melli Melli Melli Melli
Ebbo Ceremony
Although simple and routine, the preparation of the ebbó constitutes a fundamental stage in
the ceremony and that is why it is detailed. The steps to follow are those:

- Take a piece of paper, strong, square of two quarters and a half on a side, another smaller
piece, also square, this one of a quarter and a half of a side and put on top of the previous
one.

- A taro leaf is taken, and the midrib and the three points are removed, and placed in the
center of the paper.

- The ekó is taken and the paper in which it is wrapped is removed, it is left alone on the
banana leaf and placed on the taro leaf.

- Then take the corojo butter and spread it well all over the ekó, add three pieces of smoked
jutía and three pieces of fish, this one also smoked.

- Roasted corn and soil from the door are then added to the ebbó, if the house has two front
doors, soil from both is added. This land is held in both hands. First lie down with your
right hand and say: Inle Lashelu, and then with the left hand say: Inle Lashela.

- After the earth, all those objects requested for it are thrown into the ebbó, those that are
small; Objects larger than their size or function are left out of the ebbó and should not be
included.

- Finally, brandy and honey are added to the ebbó; Thus, the ebbó is ready to be taken to the
place where the ceremony will take place.

- In this place, the mat must already be placed on the ground, and on it, the board with iyefá
to be used. To the left of the board, on the mat, should be the okpele, igbo, brush and irofá,
and to the right, outside the board and mat, should be the animals to be used and those
objects that Due to their size, it was not possible to include them within the ebbó.

- The prepared ebbó is placed in the upper right part of the mat in front of the board.

Boards of the Ebbó

To complete all the rites and ceremonies that are needed for the ebbó to be correct, and to
fulfill its mission, during the ebbó process, it is necessary to make annotations of the signs
on the board, which vary according to the stages of the ebbó.
These stages or annotations have been called Tableros del Ebbó, whose explanation will
facilitate the understanding of the ebbó and the correct performance of the ceremony.

Board #1
It is the most important board of the ebbó, although it is obvious to clarify that this detail
does not detract from the others, without which the ebbó is not correct. This board is made
by noting in the center of it the Babá Eyiogbe sign, whose two legs, once they have finished
scoring, are carried from the bottom up, converting the annotation into two vertical and
parallel lines that divide the board into two sections. To the right of the sign, the omolúos
signs are noted, and to the left the signs Meyi, Iwori Ojuani Ifá, and Iroso Umbemi, with
which the annotations of this first board, or board #1, are finalized.

Board #2
This board aims to put feathers and ashé in the hands of the subject and inside the ebbó. In
the center of the board the sign that gave rise to the ebbó is noted; To the right of this sign is
written Ogbe-roso and to the left Oturache.

In this process he must concentrate very hard, Orula is asked to listen to his request to get
away from everything bad and to grant him health and all the good that he came to seek
before him. Immediately, the subject is asked to kneel to proceed with the ritual of the
presentation of the ebbó, which is done by touching the subject with the ebbó in the various
parts of the body indicated below, saying in each one, the following Lucumí phrase:

Forehead…… ……………………………Ago Ori

Neck…...……………………….…………Ago Ofun
Back Of Head …………………..……….Ago Ipako
Right Shoulder ……………………….…Lapa Otun
Left Shoulder ………….………………..Lapa Osi
Stomach …...……………………………Kesete Oboñú
Right Knee …………..…………………Itan Buruku
Left Knee ………….…………………...Itan Buruku Lode
Right Foot …..………………………….Elese Kan
Left Foot ……………………………….Elese Meyi Itan
Right Hand …………………………….Lowo Otun
Left Hand ………………………………Lowo Osi
The ebbó is presented in the four cardinal points of the board and in the center of it is said:

Top:……..Erí Opón.
Bottom:….Elese Opon
Right:….Erun Kana
Left:…...Atena Omú
 Center:..Ataba Yaguanza

The ebbó is placed in the center of the board and the birds are taken in their order of
importance, they are presented to the subject in the same places on the body mentioned
above and the same words are said, in the same way they are also presented to the board,
then feathers are plucked from them in the following order: head, neck, cocote, legs, wings
and finally from the back and they are thrown into the ebbó.

The larger objects that could not be included in the ebbó are taken and presented to the
subject and the board, in the same way as was done with the ebbó and the animals. After
presenting each object, pieces are torn off and thrown into the ebbó. If it is not possible to
detach a piece, then it is scraped inside the ebbó with a hard knife or file, so that particles or
filings are detached. After this ceremony, the birds are to the left of the Babalawo and the
materials to the right, both off the mat. The subject is ordered to sit down and immediately
afterwards the following signs are marked or written:

The sign of the godfather of the Babalawo. The sign of the Oyugbona of the Babalawo. The
Babalawo's own sign. The sign of the iyaré of the Babalawo if it has Kofá.

Note: If some of these signs were already included in those previously offered as examples,
they are not marked again.

The board is divided into four cardinal points and its center, which have their respective
names:

1- Erí Opón
2- Elese Opón
3- Erun Kana
4- Athena Omú
5- Ateba Yawanza

INSTRUCTIONS
FOR EBBO BOARD # 1

On this board you start by praying the omolúos and then the Mellis.

FIRST SIGN:
 +
I I
O O
I I
I O
Oshe-Tura

Prayer: Oshe Tura Eshu Aguatete, Oshé Turá, Eshú Aguatete, Oshé Turá Eshu
Aguatete. Ebbó Catero Arufin Aruda.

While these words are said, the following is done: The Babalawo when saying the sign
passes the ebbó around the board in a circular way and when saying Eshu Aguatete, he
passes it over the subject's head, like this all three times, and the subject for his part must be
hitting the board alternately, with the outside of the fingers. The Babalawo also does this but
only with his left hand, which is his free hand.

THE PRAYER CONTINUES:

“Oshe Tura Asekonsé Molona, Adifafún Iyokosobo. Oshe Tura Oní Toguerete,
Adifafún Ilé Yebu.”

Súyere: Aurela, Aureleo, Aurela, Aureleo, Adifafún Umbatolosi Ilé Yebu, Aurela,
Aureleo.

SECOND SIGN:
+
XX
XX
XX
XX
The Odu that came out in the Osode is prayed. [Odun that gave rise to the ebbó]

+
I O
I O
I O
I O
Oyekun-Ni-Logbe

Oyekun Ni Logbe: Arú Ni Chupá, Ketá Siború, Ifá Shé Sikodá, Ifá Shé Sikodá, Ifá Shé
Sikodá (When repeating three times this in the last sentence, the Babalawo touches the
 iyefá with the irofá and tastes it on the tongue three times.

Súyere: Temitore Temi Tiche Moni Aguardó.

The ashe is tasted (3 times) with the irofá and the Ebbo is put on the knees of the interested
party so that he rocks it as if it were a child. The ashe is tasted because here the Babalawos
cheated Olofin with the letter of the year. He puts the Ebbo on his knees and because the
Elewa warn Olofin cracking so you have to spoil the mission of this sign is to fix the oddun
on the board. There are branches that crack in this sign.

+
O O
I I
O I
I O
Iwori-Bofún

Iwori B o f ú n : Omó Abaguiña, Adifafún Tabarifa, Lampe Shangó, Lampe Olorun,

Orunmila Omó Abaguiña Orubo, Oguelenifá Lampe Shangó, Abaguiña, Odofa,
Oñí Nifa, Lampe Shangó.

Súyere: Guerenito, Guere, Guenerito Guere, Guerenito Guere Shangó Ta Kua Nitoguere.
Ashé Nifá Morí Yeyeo, Guan Guan Laye.

The left hand is put in the form of a song imitating an axe and it is done as if it were
going to cut off heads. The gallows and the executioner were born. It means the root
removal of evil so that good prevails. Here the bad becomes good and the good
unbeatable.

+
OO
OO
OO
O I
Okana-Yeku

REZO: OKANILELE ODI OFA ERONA OCHUCA ORI LEBO ABEBOADIE MEFA OWO
AKUKO EYELE LEBO.
It is done as if painting with the middle fingers and outside the opon a square. This is
because here the square board wanted to be more than the round one. It represents
generation in humans, the change of shape. Here Arufin (Shango) and Aruda (Orunmila)
were paleros and murderers, they asked Olofin for forgiveness and regenerated.

+
O I
I O
I I
O O
Oshe-Paure

Oshe Paure: Chile Kon Febó Olorun, Chile Kon Febó Inle, Mope Ayé, Achenifá
Morí Yeyeo, Guan Guan Layé, Adifafún Olúo Ifayoko Telenifá, Chile Kon Febó
Orumale, Guamale, Achebó, Achetó.

Súyere: Eguá Yení Olorun, Ayaguá Olorun Shangó Oñí Abeo Osun, Ení Adé Oshún
Ayaguao Shangó.

+
I I
OO
I I
OI
Otura-She

Prayer: Isekute obaraketa oni babalawo adifafun orunmila too Iban eshu,
Isekute obaraketa oni babalawo adifafun olofin too Iban eshu
As it is sung, with the left hand the Ebbo is turned, and with the right it is thrown iyefa.
This is done because here the ashe was lost. The loss of the luck

The Ebbo is opened and taught to Olorun, then passed through the floor on the right side of
the mat. This is because here the door of heaven was opened, religions, mental
clairvoyance, altars were born. This means that man must travel a hard road on earth (the
Ebbo is dragged) in order to reach ara onu (kingdom of eternal peace).

+
I I
O I
O I
O I
Ogbe-Bara
 Ogbe Bara: Biaberé Babatereré, Adifafún, Sese Biaberé Babatereré, Adifafún
Shangó, Biaberé Babatereré, Adifafún Olofin. Baba Yekun Koladeo Ayé Unló
Aguayení Orumila, Orumila to Aban Eshu. Biaberé Babatereré Olofin.

Súyere: “Emí Oba Omoloyú, Emí Oba Omoloyú Okarikoda, Emí Oba Omoloyú”.

The Awo joins the index and middle fingers of the left hand and touches the forehead. The
fingers symbolize their different personalities in the same leri. It is here that the personality
disorder.

+
I I
I O
I O
I O
Obara-Bogbe

Obara Bogbe: Lantosí Omó Ecdún, Cherengun Cheré, Kebualdá Felebó, Obara
Bogbe Lantosí Omó Edún, Cherengún Cheré, Tinchomó Eleguá, Kebualdá Felebó,
Obara Bogbe Lantosí Omó Edún, Cheregun Cheré, Tinchomó Eleguá Kilán Firú
Ikú, Kilán Firú Aron, Kilán Firú Ofo, Kilán Firú Eyó, Kilán Firú Iña, Kilán Firú
Arayé.

Súyere: “Ifá Timodaché, Ifá Timodache, Obara Bogbo Ifá Timodaché, Ifá Timodache,
Obara Bogbe Ifá Timodaché, Ifá Timodache, Obara Bogbe”

The Ebbo water is poured and the water sprinkles water on his head splashing those
present while singing the suyere. The water to the Ebbo is in memory of the Ebbo
apuayeru, water is sprayed because in the air it describes an arc or fan that means the fan
of the deceased Awoses, the omi when the ground falls cools, because at 12 meridian
passes the Holy.

+
O I
I I
I I
I I
Ogbe-Sa

Ogbe Sa: Afefe Salú Ayé, Afefe Salú Olorun, Adifafun Eguebana, Aguaifá Afefe
Lorun, Aguayení Aguo, Aguayení, Orumila, Oba Yolorun Shangó. Afefe Salú Ayé,
Afefé Salú Olorun, Adifafún Eguebana.

Súyere: Abonsa, Aboniyá, Abó Lodá, Iguí. Abonsá Aboniyá, Abó Lodá, Iguí.
Coro: Acheminie

As if kneading with his hands an Atemoleta. Here the Atemoleta was consecrated.

+
IO
I I
I I
I I
Osala-Fobeyo

Rezo: Piriti laminagada, toriki lamp, shino lamp, kabo kabiosile ishiyelu.
It is touched from shoulder to shoulder with the Ebbo above the head of the interested
party, and the Ebbo moves in a circular fashion in front of his eyes. The first thing is that
only for the Osha pass over his head and not the men. Here it was born that the Osa go
down to the heads. The second is done so that hypocrisy and temptation do not blind him
(both are born).
+
I I
O I
I I
I I
Ogbe-Tua Lara

Rezo: OGBE TUA NIKO TINSHOMO GUAYE ADIFAFUN OBA YEBE UN KAHIN ALE
OMO SHANGO LORUBO.

SUYERE: AWO OBA YEMILO ORUNMILA AWO YEMILO ASHEBO ASHETE ASHE
LOMO ASHE LOWO ARIKU BABAWA.

The Awo extends its two open hands upwards and then presents the Ebbo to the four
cardinal points and passes the ebbo under the sobaco. The two hands of IFA were born and
it was born to present the Ebbo to the four points.

+
I I
I I
I I
OI
Ogbe-Yono

Ogbe Yono: Obosobo Obokonó Adifafún Shená, Aberosa, Onibaraba Niregún,

Abeyekún Lodé, Obosobo Obokonó Ayé Lodé Moguayekún, Gajones Olúo Popo,
 Ogbe Yono Oboladé Omó Ifá Obosomo Obokonó Adifafún Shena, Ogbe Yono Ayé
Adé, Moguayé, Oní, Layé, Adifafún Oduá, Guayení Olokun Kalaké Yení, Abuken
A b u k e n , Yuné, Guenú, Edemí, Yení Ifá Aguayé Odúa. Ikú Segueré, Aron
Segueré, Ofo Segueré, Eyó Segueré, Ona Segueré, Arayé Segueré, Onilu Segueré,
Oyú Segueré, Ashelú Segueré, elenu Segueré, Adé Yeni Mogueyeni, Egue Yení,
Odonú Lade Oluó Popó. Iré Arikú, Iré Omó, Iré Owó, Iré Ashegun Otá.

Súyere: Efunshé Nagera Kun, Sebere Kun, abó Ikú Bacono

Ajekun, abó Ikun Segueré.

Touching your belly and blowing out, aparti de iku seguere seva cleaned your head. It
reminds us that you eat to live and not live to eat, stomach upsets.
The iñafa is born to protect the Awo.
+
I I
I I
I I
I O
Ogunda-Bede

Ogunda Labiogdé: Niagara, Onigará Odedé Yaró Ebio, Onigará, Oforofué Ayé,
Omí, Nitanlé, A d i f a f ú n Shangó Eshu Añaguí Lodé, Lodé Yabeidé Eregueré,
Eshu Kaikai, Aguanifá, Belari Awó, Niaré Egue Ashibatá, Egue Yaré, Egue
Atiponlá, Egue Yaré Ou, Adefá, Eguá Ifá, Eyení, Edegué Abayení Ogún, Ojoloyení
Olofin, Adifafún Olúo Funke Baba, Yeyé, Oyugbona, Asedá, Akodá, Ashé
Onigará Oribaraba Niregún, Orumale Isotá, Olorun Akokoiberé, Eyenifá, Ashetó,
Ashebó, Ashé Lomú, Arikú Baba. Ogunda Labioldé Onigará,omó, Ayé, Gará,
Yeni Ladé, Onigará Eyeni, Oufón Oufón Ayé Onigará. Adifafún Intalé Olúo
Funké.

Súyere: “Baba Yení Guaguao Baba Yení Guaguao Odú Aremú Guaguao Baba Yeni
Guaguao...”

The Awo does with the left hand as if it were going to close or draw a curtain to prevent the
sight of the curious. To avoid bad eyes.

+
I I
O I
O I
I I
Ogbe-Di

Ogbe Di: Ogbe Di Kaká, Ogbe Di Lelé Adifafún Orunmila Norotitá.

Another prayer (Ogbe D i ): Iyalamú Borotiti Olinton Omó Chará Guara Ola,
Adifafún Umbatí Orunmila.
Three taps are given with the middle-left finger on the forehead. This is symbolized by the
wisdom spread over the head.
+
O I
I I
O I
I O
Ogunda-Fun

Ogunda Fun: Gue Gue Yeyé, Nocgué Gue Gue Yeyé, Onireguó Omó Osain, Kuelese Kan,
Kuelese Meyi, Obayé Orumila Onibaraba Niregún, Orumale Isotá, Aberosá Adelekún
Ekún, Oyenifá Orun, Moguayé Oré Oreo Echikuelú Orebé Echikuelú, Orumila Orubo. Ifá
Kaferefun Olokun, Omó Gue Gue Gue Gue Onilogué, Gue Gue Gue Gue Omó Ayeguá,
Ojuani Bofá Olofin, Kachebó, Cachetó, Kacheteminí.
Súyere: “Baba Erurún, Erurún Layeo Baba Erurún, Erurún Layeo Baba Erurún, Erurún
Layeo”

It is aimed with the irofa to heaven and then to earth. This is because here both were in
dispute.
+
OI
OI
OI
II
Ogbe-Kana
Rezo: Ogbe karan lordafun obatala, odafun shango no moti alamoni alakasi
moriyeun oggun babare orunmila lorugbo.

+
II
IO
II
II
Otura-Niko

Rezo: Oriko oriko logua aberse aye awo ketanshe orinewe afefe lorun oridaoko.
Sureye: Orishaoko dide baba kare karelawa
The four points of the opon are wet with oti and blown to the four winds to clean the
character of the oti bear.
+
O I
I O
I I
 I I
Otura-Sa

Prayer: Impoyando guere nifa impoyando owe nifa Shango lamp, olorun lamp, otura-sa
lamp
The Ebbo is lifted with the right hand in the air and in the center of the opposition, it is
simulated to entangle it with the left hand against the hands of the clock. This is because
here was born the consecration of mummies.

+
I I
I O
O I
I I
Otura-Titu

Rezo: Obatala moriferun umbati awo mulukuefun ariku obanile.

The Awo crosses his arms because Orula is deciding not to do anything to the aleyo that
will not work and will come claiming and embarrassing him
+
OI
II
IO
OI
Irete-Yero

Rezo: Orunmila lorugbo too iban eshu, telebo ibo kolo baba olorun, baba dupue too iban
eshu.
+
O I
I O
O O
O I
Odi-Ka

Rezo: okolu opua adifafun orisaye tinshomo ayalorunn obanifa tinshomo olofin oba
orisaye adifafun eggun, adifafun shango, adifafun oduduwa

The Ebbo is played underneath as if it were a bata drum, it is presented on the forehead of
the interested party. This is because here was born the presentation of the iyabo to the
drum+

+
O I
I I
 I I
O I
Ogbe-Wene

Rezo: Toriki wañi chaquiti nervo oluo eran adifafun yalorde, ire umbo, aleyo umbo, omofa
umbo, maferefun shango, maferefun obatala, caferefun ozain, kaferefun ologbo.
+
I I
O I
I I
O I
Ogbe-She

Ogbe She: Awó Igberá Orun, Ogbe Shawó, Ogbe Kowoyó, Ogbe Shé Balobeshé, Oshé
Aguardó Kaferefún Olokun Ati Egun, Iré Ayé Lodafun Eleguá.

+
O O
I O
O I
O I
Ojuani-Boka

Ojuani Boka: Iká, Ikalé Kalakayé Eyení Olofin, Yeguelé Segueleyé Osain Aguaniyé
Kuelese Kan, Kuelese Meyi, Guan Guan, Ogueré Layorí Abashení Orisha Oko.

Súyere: “Moñú Ekue Mosarain Moñú Ekue Mosarain Opolo Yemí, Opolo Guiñó Moñú
Ekué mosarain...”

+
O I
I I
I I
I O
 Ogunda-Masa

Ogunda Masa: Awara Wara Sokere, Awara Wara Layere,

Adifafún gunugún Ati Yemayá.

+
OI
II
OI
II
Ogbe-Fun

Rezo: Puani eri bawi iku mayeri wani adifafun eruba unlofe oma obatala.

+
IO
I I
OO
O I
Ofun-Biroso

Prayer: omo orunmila omo guiña omo yeye bi iku ogue layei yonyo ogue a la orun.

IIOIII

Rezo: obro yiguimoro ero olofin yeye orduo eru olofin teteberu omo oloya eyi ele
omo olofin kukuru oyi ile akuko meta elebo.

The aleyo is commanded to kiss the mat. Here Olofin sent the boys to make a mat
and disobediently ordered their heads to be cut off.

+
OO
I I
IO
I I
Ofun-Sa

Rezo: Ofun-sa omo ifa omo guiña omo yeye bi iku ogue layei yonyo ogue a la orun.

The Ebbo is passed from the hips to the feet cleaning the legs just like Irete Meji,
because in this Ifa the wheelchair was born.

+
 OO
IO
OI
OI
Ojuani-Boka

Rezo: Ika ikale kalakalle against kuelese meyi guan guan oguere loyori ebocheni
orishaoko

One puts omiero or in his lack of water on the cross of the opon, throws ashe on it
and gives himself to take the person. Here Ozain married Inle Oguere and the
Orishaoko case.

+
II
OI
II
IO
Ogunda Tetura
Rezo: Awo maldi, awo maroco, mamarosoldo obaralbanifa ñomisi llecun adifafun
bontillo.

The Awo pretends to put on a crown with his hands so that he is not governed by
the religious boredom that is born in this IFA and the crown of the Awo is born in
this sign as well. Note: This is accomplished by crisscrossing the fingertips and
joining palms and putting the inside of the wrists in the center of the head.

Irete Sukankola
+
II
OI
IO
II

Prayer: apenkankola adifafun akopore eure obe obini akuanie barabaniregun

mojere eyebifa orunmila lorugbo.

The interested party is instructed to cross his feet and hands for a few moments.
This is because meditation in men was born here.

Godfather- Oyulona - Awo Officiant - Kuanaldo- Apetevi- Signs of support.

 Odun Meyi
+
II
II
II
II
Baba Eyigbe

Prayer: orunmila ni odi elesa meat, moni odi mesa those around the meat tire
ko baja.

SUYERE: ASHINIMA ASHINIMA IKU FURIBUYEMA " " ARUN "

" " OFO " " yes "
" " EGUO " " " ONA "
" " ARAYE "
AWO OSHEMINIE, OSHEMINMIE, ...

Ashe and water are poured into the Ebbo by moyubando to the eggun. This is to
avoid the discord and the struggle of opposites that is born in this Ifa.

+
OO
OO
OO
OO
Baba Oyekun Melli

Rezo: OKUNI KIAGE KEKO MAMU OMI LOWO INLE SHISHE MANU
OMO INSHE ILE LODAFUN ORUNMILA ADIFAFUN OKUNI KAFEREFUN
ASHEDA.

Suyere: IKU YEMILO OYERE IKU YEMILO ARUN YEMILO OYERE ARUN
YEMILO EYO YEMILO OYERE EYO YEMILO
 The Awo covers his face with both hands and sees the darkness and modesty
that are born in this Ifa.

+
OO
I I
I I
OO
Baba Iwori Melli

Prayer: Iwory meyi yigui yigui may adIfafun kokolo yebeIfa tirokeya lampe
shango aroni yeo elerepin Orunla lorubo.

Suyere: ARONI AS ARONI AS, ARIKO MO AREO ARONI AS

The Awo runs his left thumb around the neck like a self-throat. This IFA is the
exterminating angel, it is the destruction of Orula's children for wanting to know
more than him

+
I I
OO
OO
I I
Baba Odi Melli

Prayer: ashama aruma kodima iku, kodima shukuru kuru kiele biti biti
kogobale ni abiti adifafun ayo omo oñi yegan aikordie lebo.

Suyere: TUBALE ADIFAFUN ELLA TUTO KODIMO LORUBO

ADIMU DIMO DIRE MAMA, YIKI MAMA KIKI, YIKI MAMA KIKI

He picks up the Ebbo and rocks in his arms like a baby. This means that we are
born innocent as pure angels and then filled with vices and aberrations.

+
I I
I I
OO
OO
Baba Iroso Melli
 REZO: adifafun orunmila, okuni alagbara, lodafun gbogbo orisha.

Suyere: olofin loreyeo modupue lorun, olofin loreyeo mokupue lorun

The Awo opens his eyes with middle fingers and pours water on the Ebbo. The
spirit is born of Osun or waking state. Open your eyes so as not to fall into the
hollow of life
+
OO
OO
I I
I I
Baba Ojuani Melli

Prayer: adifafun agangara adelepeko ko omo olordumare

Suyere: agangara omo olodumare agangara omo olodumar ariku lowao omo
olodumare

The Awo kisses his necklace of Orula, for here the necklace of Orula was born.

+
I I
OO
OO
OO
Baba Obara Melli

Rezo: ONIBARA OLOBARA ELLEBARA QUICATE AWO ADIFAFUN

OROPO TONCHE ILEOLALLA ESHU.

Suyere: OBORODO KIKATE, AFEYU EYE KIKATE, OBORODO KIKATE

AFEYU EYE KIKATE

Water is poured into the Ebbo in the leri of the Awo and on the tongue, for the
wisdom and power of the tongue for good and evil was born.

+
OO
OO
OO
I I
Baba Okana Melli
 REZO: oñi kane okana ni okute okapa meyi ni eshu bi eboada eshu bi adie
pakiko, adie onadere okana meyi.

Suyere: eshu bi agada shuero, eshu bi agada shureo eshu bi agada shureo.

The fingers of both hands are joined leaving the thumb out means the
confrontation of Orula and the Awoses with the world. After Okana Melli is said
Olofina and touches the chest and when it says oni okana okana niokuta the
ground is tca. Here they did not recognize Orula or the Awoses, so everything
is said backwards. Here Olofin goes down to earth.

+
I I
I I
I I
OO
Baba Ogunda Melli

Rezo: ogunda meyi baba faraye obatala shewere loye oggun tete eji eboru,
eboya, ebosheshe.

Suyere: eru si baba kerere, Baba kerere makulengo awo

It is done as if brass band was given to both thumbs. The autopsy is born, the
aggressive actions, the war, hitting, cutting, cutting, puncturing, operating and
the trades derived from their acts.

+
OO
I I
I I
I I
Baba Osa Melli

Rezo: orunmila difayoko lodafun okay, baba buru buru baba foshe bara
adifafun sarayeye

Suyere: "Ifa odara, emi odara moyukayo mama wankerepo, modukay

mannerepo".

They put both hands on their shoulders and bounce out, but upwards. This is
done to throw away the eggun obsessor and leave only the incarnate spirit or
guardian angel and owner of his head. Here the Oshas come down to the head.
 +
OO
I I
OO
OO
Baba Ika Melli

Prayer: ika nika obede border iwa yokoko, ifi ni adifafun elebute

SUYERE: atori atore atowao afarina leri o (2 times) adedere moni adedere
moni adedere moni adedere Elegba elegba fumi leri ounko adedere moni
adedere.

SUYERE: awning leri oba fobao, awning leri oba fumi.

The board is closed, iyefa is thrown and omi to the Ebbo. Here the snake, not
hearing advice from Olofin, bit its tail itself. Ika Meyi has the mission to close
the Ebbo and withdraw to heaven the spirits of the oddun who called him.

+
OO
OO
I I
OO
Baba Otrupon Melli

Prayer: jekujey otoro toroshe kereni papo, oluo pami oyubona among adifafun
oñi

Suyere: oñiñi lashoro oñio oñiñi lashoro oñio

Oñi ferun lashor ekun oñiñi lashoro oñio

The Ebbo is missed. Here the ripe fruits fell and sweetened the earth. They
touch the ground with their fingertips, then bring it to their chest and say (ilere)
that they invoke the spirit of the earth. Otrupon Meyi is the faithful servant of
Oragun, and by his order, he created the land before the flood.

+
 I I
OO
I I
I I
Baba Otura Melli

REZO: adifafun orunmila, oggun boro boro, aleyo oko ita ileggun, lodafun
elegba.

S: THE FATHER IS THE FATHER OF HIS FATHER.

Olorun is greeted with middle fingers. The ñangareo is born. It means captivity on
earth and happiness in heaven.

+
I I
I I
OO
I I
Baba Irete Melli

Prayer: eyembere elokombere, eyembere latiboro adifafun paroye

Suyere: ariku maniwa, ariku maniwa anini baku odideo ariku maniwa awo
Oshe minie

They touch their legs and blow them out. It is Babalu Aye in person and talks
about diseases in the legs.

+
I I
OO
I I
OO
Baba Oshe Melli

REZO: oshe aladashe onibara baniregun ifa moloku fishe, shenshe moloku
adifafun oshun.

They run their hands over their heads 3 times backwards. Here Olofin put in the
heads the power of divination.
 +
OO
I I
OO
I I
Baba Ofun Melli

Prayer: oragun jekua baba ifa ofun mafun tale okan juju ledie adifafun olofin

Suyere: baba fururu ere reo Okañeñe leribo eleriba obasiba laguo eyiborere basibao eru
aye yaguao eyagualoro lese can

He touches his forehead with his right hand, kisses it and touches the floor on the right of
the mat. This is in memory of the resurrection of St. Lazarus and Olokun. That is, to handle
the Ikinis to call oddun of Ifa. These two things were born here and that's why he kisses the
floor.

+
O O
O I
I I
I O
Iwori Ojuani Ifá

Iwori Ojuani Ifá: Guara Guara Ni Moro Kachetá Guara Guara Ni Moro Cachetá
Kacheteminí, Babalona Laroye, Laroye Kachetá Kacheteminí, Guara Guara Ni Moro
Orumila Orubo, Kachetá Kacheteminí.

Súyere: “Guara Guara Ni Moro, Guara Guara Ni Moro, Kachetá Kacheteminí.

Guara Guara Ni Moro”.

The Awo simulates scratching the ground to open a Joro Joro. For this Ifa is the guardian
of the Joro Joro.
 +
I I
I I
I O
I O
Iroso Umbemí

Iroso Umbemi: Moni Ola Ashé el Ebbó, Moro Moro Lokun Tenifá Onibaraba Niregún
Kobáladé Nifá Eshu, Untefá Orumila Odara, Eleguá Baralayikí Sokún Lade Ni Layé
Moguayeibe Orumila Moguanikú Olona Laroye Lodo, Layé Olokun. Omó Olokun Sokun
Iyaré Eleguá Koguayeibe Orumila Moforibale, Iré Ashegún Otá Kolé Niodí, Lese Eleguá,
Orumila Orubo.

Súyere: “Moni Ola Ashé el Ebbó.

Moni Ola Ashé el Ebbó.
Moro Moro Aguo Lokun Tentinifá”
Moni Ola Ashé el Ebbó.

The money is taken from the right and thrown to the aleyo, this is presigna and throws
it on the board. The Awo prays the Owo and puts it back in place.
T a b le r o # 1
O d u n T oyale
+ + + +
I I I I X X I O
I I O O X X I O
I I I I X X I O
I I I O X X I O

+ + + + + + + +
I I O O O O O O I I I I O I O O
O O I I O O O O O I I O I O I I
O O I I O O O O O I I O I I O I
I I O O O O O I O I I O O O I O

+ + + + + + + + +
O O I I O O I I O O I I I I O I I I
O O O O O O I I I O O I O I I I I I
O O O O I I O O O I I I I I I I I I
I I O O I I O O O I O I I I I I O I

+ + + + + + + + + +
O O O O O O I I O O I O O I I I O I I I
O O I I I I I I I I I I I I O I I I I I
I I O O I I I I O I I I O I I I I I I I
O O O O I I O O I I I I I O I O I O I O

+ + + + + + + + + +
I I I I I I I I I I I O I I O I I I I I
O O I I O O O O O I I O I O I O I O I O
I I O O I I I I O I I O O I I I I I I I
O O I I I I O I I I O O I I I I O I I I

+ + + + + + +
O O O I X X X X O O I I I I
I I I O X X X X I I I O O I
O O O O X X X X I O O I I O
I I O I X X X X I I I O I I

T e s t i g o s Ir é
+ + +
I I O O I O
I I O I O I
I O I I I O
I O I O O I

24 24
 SECOND BOARD

Instructions for the second board

Once the number one board is finished praying, the signs of the second board are marked for
which the subject is ordered to kneel when they have been marked the awo begins to tear the
feathers of the birds from the indicated place and lie on the board above the sign Ogberoso-
untele immediately begins to pray this while the awo does it with both hands placed on the
Feathers move them on the sign in a circular way and in the direction of the hands of the
clock

Ogbe Roso
+
II
II
OI
OI
Prayer: Ati deku atile deya adie atie eure atie eure ati deku atie deku atie de ya juju omcluo
otura malekui orunmila arugbo

When the prayer is finished before the sureye is sung, the awo orders the subject to place both
hands in position to receive on the ebbo that remains outside the board inside the mat
throwing the feathers without any being left out and singing. Awo with the irofa prays the
sign Otura-she and when he finishes praying and singing this, he joins the iyefa to the center
and with the thumb and the middle finger begins to alternately throw dust on the hands of the
subject holding the feathers, He is ordered to rub his hands (as if he were washing it) and
drop it in the ebbo asking Orunmila for all the good he came to look for and away from the
bad immediately the awo begins to throw the dust in the same way that I throw in the hands
of the subject saying.

I went eleggua, I went oggun, I went ochosi, I went ozun, I went shango, I went aragba
karagba, I went ozain, ashe baba, ashe yeye, ashe mi oluo siguayu, ashe mi oyugbona,
ashe iyalosha, ashe ashenda, ashe akorda, ashe bogbo awo, ashe bogbo iworo, ashe opolopo
oluo ozain timbelorun ara onu

The juju is thrown on the sign and it is prayed by moving both hands in a circular way on the
sign and the juju are given to the aleyo, so that it is cleaned on top of the Ebbo letting them
fall inside it.

Oturu malakui oturu malakui ire ariku jio otu malekui (all ireses)
ashebo asheto ashelowo ashe ariku babawa
 ODUN TOYALE
+
I I
OO
I I
OI
Otura-She

Prayer: Isekute obaraketa oni babalawo adifafun orunmila too iban eshu, isekute obaraketa
oni babalawao adifafun olofin too iban eshu

As it is sung, with the left hand the Ebbo is turned, and with the right it is thrown iyefa. This
is done because here the ashe was lost. The loss of luck is born.

Board #2
 INTRODUCTIONS TO THE THIRD BOARD

This board is the one that closes the EBO and in turn, it is in which the fate of objects and
animals is asked.
This board is made by writing in the center of the same BABA EJIOGBE, dividing the board
into two parts and then a line will be crossed through the center, horizontal, without breaking
the EJIOGBE stroke, which will have divided the board into four quadrants.
In the first quadrant the following Odu will be noted: the Odu salidor by which the EBO is
being made and OTURA SHE. In the second quadrant will be IRETE YERO and OSHE
NILOGBE. In the third quadrant will be IWORI OBARA and OKANA SA, and in the last
quadrant will be IKA MEJI and OJUANI SHOBE.

After the signs have been marked in the order indicated, one begins to pray as follows: He
who leaves, Otura-she, irete-yero, Oshe-nilogbe, ika-meyi, Ojuani-shorbe, iwori-obara,
okana-sa

As it is sung, with the left hand the Ebbo is turned, and with the right it is thrown iyefa.
This is done because here the ashe was lost. The loss of luck is born.
 * ODUN TOYALE *

+
I I
OO
I I
OI
Otura-She

Prayer: Isekute obaraketa oni babalawo adifafun orunmila too

iban eshu, isekute obaraketa oni babalawao adifafun olofin too
iban eshu

Irete Yero
+
O I
I I
I O
O I

Rezo: Orunmila lorugbo too iban eshu, telebo ibo kolo baba
olorun, baba dupue too iban eshu.

Sureye: Oyiki yiki otalomio oyiki yiki otalomi

Oyikiyi awaddo okuma oyiki yiki ota lo mio

+
IO
II
IO
II
Oshe-Nilogbe

Prayer: Oturamu oturaleye adifafun oluo iku kampani, arun

kampani, eyo kampani (osorbs are mentioned)

The left middle finger touches the left ear and tongue. This is because
here were born the deaf and the snitches.
 +
OO
I I
OO
OO
Baba Ika Melli

Prayer: ika nika obede border iwa yokoko, ifi ni adifafun elebute

SUYERE: atori atore atowao afarina leri o (2 times)

adedere moni adedere moni adedere moni adedere elegba
fumi leri unko adedere moni adedere.

SUYERE: awning leri oba fobao, awning leri oba fumi.

Ojuani Shobe
+
IO
IO
I I
I I

Rezo: Keshube ojuani-shorbe keshuba awo shorbe abana juani

keboada awo

They squeak their fingers saying: keshu bawo, this is repeated 3 times.

Iwori Obara
+
IO
OI
OI
OO

Pray: Umbeyero adoko adie adifafun timodhesere awo oni babalawo

lordafun barabaniregun seyere iye mori yeyeo

The Awo scratches his body. Eshu wears pica pica

 OO
I O
I O
I I
Okana-Sa

Rezo: Mokisibidari oni babalawo bilari bilari oma bilari awo bilari
mokisilade nifa oni babalawo keshire awo

The Ebbo is passed to the subject by the head, because here añagui
aluelufe and obarakekute olowo carry arrows in their heads so that
their thoughts remain agile.

Here the third board is finished praying immediately the ebbo is

delivered, the irofa, so that the subject of presigne with that and let it
fall in the middle of the board, as soon as it falls it prays IKA-MEYI
CLOSED THE BOARD and throwing the irofa that remains between
the fingers in the ebbo then the irofa and the Ekule are separated and
lifting the board is touched at the top with the ebbo and is says ERI-
ATE. It is knocked through the door of
down and it is said ERI-AKUANA The ebbo inbertido is rubbed
circularly and it is said IKU UNLO, ARUN UNLO, EYO UNLO all the
osorbos, the ebbo is put on the mat
lifting him by hitting him with the IROFA ON THE BOARD AND IT
IS SAID IRE AIKU, IRE OMO, IRE AYE, all the Ireses are taken out of
ebbo from the mat with the Irofa, open the ebbo and throw iyefa with
both hands as on previous occasions.

He shows it to those present before getting rid of the Ebbo, asks with
the Igbo if Otan and sings the Suyere of Okana-yekun and finally asks
the fate of Ebbo and the things of the Ebbo.
Board #3
After the signs have been marked in the manner indicated above,
they begin to pray to the signs as follows Oshe Tura, then the
Toyale sign.

First sign:

Oshé Turá

Oshé Turá: Asekonsé Molona Adifafún Y Yokosobo. Oshé

Turá Onitoguerete, Adifafún ilé Yeku.

Súyere: Aurela Aureleo, Aurela Aureleo, Adifafún Umbatolosí

ilé Yeku, Aurela, Aureleo.

Second sign:

XX
XX Toyale
XX
XX

Third sign:

Irete Yero: Irete Yegue Orunmila Orubo To Iban Eshu,

gunugún Tiyebó, Ibo Kibó, Babá Olorun, Babá Dupué To
Iban Eshu, Morunló Moronyá ashé Iyalocha Morunló
Moronyá ashé Babalocha Morunló Moronyá ashé Olúo
Morunló Morunyá, ashé Oyurbona Morunló Morunyá, ashé
Babá Morunló Morunyá, ashé Yeyé Morunló Morunyá,
Gongolayé Layaré Morunló Morunyá, ashé Egun Morunló
Morunyá, Irete Yero, Irete Yegue, gunugún Tiyebó, ebbó Adá
Felebó, ebbó Afá Felebó.

Súyere: “Oyiqui, Oyiqui Otaromio, Oyiquí, Oyiquí

Otaromio, Aguadó Oyiquí Yiqui Okuma,
Oyiqui, Oyiqui Otaromio...”
 +
I I
I O
I I
I O
Oshe-Ni Logbe

Prayer: Otorumú, Otolayé, Adifafún Olúo Wenú Oluobueno.

Ikú Kompañí Kompañí, A r o n Kompañí Kompañí , Ofo
Kompañí, Eyó Kompañí Kompañí , Iña Kompañí Kompañí,
A r a y é Kompañí Kompañí, elenu Kompañí Kompañí, Ashelú
Kompañí Kompañí, Onilú Kompañí Kompañí... Etc.

Súyere: “Babá Agua Ashé Mogua Agua Oshé- Oshé.

Babá Aguo Ashé Oshé Mogua
A g u a Oshé- Oshé. Babá Agua
Oshé- Oshé, Mogua Agua Oshé
Oshé...”

+
I O
O I
O I
OO
Iwori-Bara

Prayer: “Umbereyá, Adokó Adié, Adifafún Timodé, Timodé

Choré Aguó, Onibabalao Lodafún Baraba Niregún, Chorayé Iyá,
Morí Yeyeo. Iguori Oberé Umbereyá Umbereyé Camakún Layé,
Adifafún Timodé Oyeré Ogún, Odedé Shangó...”

Súyere: “Berelaguao Mamaguao Bebeloba Aguao Eyé.

Berelaguao Mamaguao Bebeloba Aguao Eyé.
Berelaguao Mamaguao Bebeloba Aguao Eyé”
 +
I O
O O
I I
O I
Ojuani-Shobe

Prayer: “Kechubuá, Ojuani Shogbe Kechubuá, Ojuani

Shogbe Kechubuá, Aguo Shogbe, Aguó Obanajuani Kechobá,
Aguo Olofin Aguerení Aguo Kechebá Echu Ojuani Ojuani,
Ojuani Obá, Kachetá Oguo Medilogún iddé Olofin
Umbalele, Ojuani Shogbe Orubo”.

Súyere: “Obayome, Obayome, Ebbó, Ebbó Adda

Kechobá.
Obayome, Obayome, Ebbó, Ebbó Adda Kechobá.
Obayome, Obayome, Ebbó, Ebbó Adda Kechobá...”

+
OO
I O
I O
I I
Okana-Sa

Prayer: “Mokisí Bilarí, Onibabalao Bilarí Omá, Bilarí Oguo,

Bilarí Mokisí. Ladenifá Onibabalao Kochiré Aguo, Onibabalao
Lorun, Labosu Labayá Lorun Lorun ebbó Koboloní. Okana Sá
Koché Shangó ebbó Addá, Mokisí Bilarí Gongun Gangan,
Adifafún Oluó Ikokó”.

While singing it, the ebbó is passed to the subject by the head
in a circular shape. The board is touched and passed again,
and so on until the end of the súyere.

Súyere: “Okana Sá Mokisí Bilarí, Eshu Aguatete, Aron

Bilarí, Eshu Aguatete, Ofo Bilari, Eyó Bilari, Eshu
Aguatete, etc...”
 Continue the prayer: “Onibabalao Mokisí Bilari, Adeguo
Guo Guo Shangó, Adeguo Guo Guo Olorun Labosú Labayá,
omí Kochebó, ebbó Addá Felebó, ebbó Addá Felenó, ebbó Addá
Olorun”

Board # 3 is finished praying here:

Immediately the subject is given the ebbó, together with the

ikofá and the ebbo. He is told to cross himself and to drop it in
the center of the board and the iyefá that remains between your
fingers, put it inside the ebbó. All this is done by praying Iká
Meyi, when it falls into the ebbó says:

+
OO
I I
OO
OO
Baba Ika Melli

Prayer: “Ikanikani ebbó, Ikanikani Onibabalao Olúo Ogubí

Abedemeyó Bebeotun, Abedemeyekó Bebeosí, Abedemeyekó
Otoñarañara, Adifafún Laokó Elebuté Jekua Ochanlá
Biriniguá, Onibaraba Niregún, oní Mireo, Ogún Alaguedé,
Maferefún Olokun...”

Súyere: “Mayokodá Mayokodá Guaramí Mama Yokodá.

Mayokodá Mayokodá Guaramí Mama Bebe Otún.
Mayokodá Mayokodá Guaramí Mama Bebe Osí.
Mayokodá Mayokodá Guaramí Mama
Otoñarañara.
Mayokodá Mayokodá Guaramí Mama Adifafún
Elebute...”

Immediately afterwards, the ikofá and the O are separated, and

lifting the board the ebbó is taken with the right hand, it is played
with the ebbó in the upper part, and it is said: Eri Ate. The board
is then touched with the ebbó inverted from the bottom and it is
said: Ate Akuañi. Then he rubs himself on the back of the board
while saying: Ikú unló, Ofo unlo, etc. When all the osorbo are
mentioned, the ebbó is placed on the mat under the board, the
ikofá is taken and blows are struck with it on the board and with
each blow it is said: I will go arikú, I will go ayé, I will go omá, I
will go owó, I'll go ashegun otá. When you finish mentioning all
the iré, the ebbó is pushed forward with the ikofá until it is out of
the area of the board, placing it again on the mat.

The ebbó is opened and iyefá is thrown inside with both hands
and in the manner indicated for board # 2 also saying: ashé babá,
ashé yeyé, ashé olúo, ashé oyugbona, ashé Apetebí, ashé bogbo
iworo, ashedá, akodá, babaribo , ashé iyalosha, ashé babalosha,
ashé opolopo osain timbelayé, ashé bogbo ará onú, and raising
the iyefá with both hands, it is shown to those present and it is
thrown together with the ebbó saying: To Iban Eshu.

After this is done, he asks if: eboada, if he says yes, the

following is sung súyere of Okana Yekun.

Súyere: Arufin Aruda Ení Shebó Addá. Arufín Aruda Ení

Shebó Addá. Ebbó Addá Babá, Ebbó Addá Yeyé,
Ebbó Addá Olúo, Ebbó Addá Oyurbona, Ebbó Adá
Asedá, Ebbó Adá Akordá, Babaribo.

If he says no, what is missing is found out and it is fulfilled,

then the fate of the ebbó, the animals and the objects used for
it, is asked.
Instructions on board # 4.

After the signs are marked as they appear in the example, the ebbó is
taken, placed on the board, and wrapped in the more or less elongated
shape, turning it outwards while saying: Apakuandi Ikú, Apakuandi Ofo
... etc, one of the ebbó closes saying:

IKÚ FOTUDEDE, IKUNAFO, ARONFOTUDEDE, ARÓN NAFO,

OFO FOTUDEDE, OFO NAFO ... ETC.

The other head of the ebbó is closed, but first a little iyefá and water are
added saying:

Ashe Baba, Ashe Yeye, Ashe Oluo, Ashe Oyugbona, Ashe Apetebí, Ashe
Iyalosha, Ashe Babalosha, Ashe Bogbo Iworo, Ashe Opolopo Osain
Timbeloro, Timbelaye, Ashe Bogbo Ara Onú

(These heads are closed with the help of irofá), the already closed ebbó
is placed on the board while Odi Fun is prayed.

Board #4
 Odí F u m b o : “Fumbo Ará, Ará Ochanlá, Ará Inlé Ayé. Moyerení
Ochanlá Orogún, Awemá Oba Obo, Ará Ikú Fotudede, Ikú Nafo,
Berebere Oyonini Awema Aron Fotudede, Aron Nafo, Moweyaré Ikú,
Ofo Fotudede, Ofo Nafo Wewení Ogún, Ochanlá Eyó Fotudede, Eyó
Nafo, Guen Guen Yereo Ará Eshú, Ará Ifé Orunmila Iña Fotudede,
Iña Nafo, Jojo Yenye Ara Ibú, Inú Lese Ikú Paraldo Osiadié...”

Súyere: “Obá Yekureo, Oyagua, Ikú Yikureo.

Obá Yekureo, Oyagua, Ikú Yikureo.
Obá Yekureo, Oyagua, Ikú Yikureo
Oguo Fotudede, Oguo Nafo, Obachireo, Shewelú Layeo
Orun, Orumila Orubo...”

Súyere: Idim Olowo Wewurú, Idim Olowo Wewurú Winged Komata

Aguo (this is sung while the ebbó is turned on the board).

Umbalolo, Eshu Odara, Ombalolo Eshu Odara (this is sung for the
ebbó off the board, it is turned twice and the last time the ebbó is
drawn).

“Okana Sa Mokisí Bilarí Eshu Aguatete

Okana Sa Mokisí Bilarí Eshu Aguatete
Okana Sa Mokisí Bilarí Eshu Aguatete”

With these three times and the previous ones that are six, the Babalawo
when saying Eshu Aguatete and keshobá, raises his hand in a circular
way in front of the subject, while he performs the ceremony in front of
the board.

“Ojuani Shogbe Feshobá

Ojuani Shogbe Feshobá
Ojuani Shogbe Feshobá”

When the ebbó is pulled off the board by the irofá and the brush, the
subject is told to stand up to perform the following ceremony:
First: The subject must lift the ebbó to the height of the knees and drop
it, this is done three consecutive times.

Second: The subject crosses himself with the ebbó and is immediately
ordered to put it next to Eleguá.

Third: While the subject performs the operation of placing the ebbó
next to Eleguá, the Babalawo must be singing the following súyere,
accompanied by blows he hits the board with the irofá:

Súyere: Eshu Suwayo mamakeño, Eshu Odara Kikeño

This continues until the subject returns.

Fourth: Once the person has returned, they are told to kneel and kiss
the board.

Fifth: Then the Babalawo lifts the board and tells him to kiss the mat,
an opportunity he takes to blow over the subject's back a little iyefá
from the one on the board and with whom the ebbó has been made.
This is done by the Babalawo while striking the irofá on the board.
 +
OO
O I
I I
I I

PRAYER: olofin adawauye bokun bogbo omode dandajuero

adifafun orunmila inshe-ozain.

Maferefun orunmila.

This is a last resort that the Awo makes to avoid the mortality of the
Awoses and the exploitation of man by man. He prays with the irofa
and lies at the door of the street.

END OF EBBO