Board Ebbo by Oyekun

Pakioshe

Oshe-Tura
+
II
OO
II
IO
OSHE-TURA, IT IS SAID: ESHU
AWA TETE (3 TIMES)

The ebbo is passed through the board and through the head of the interested
party, the subject for his part must be hitting with both hands the edges of
the board (he must hit with the palms of the hands up), the babalawo must
perform this operation with the left hand that is free and continue the prayer.

Network: Awiri cologbo outfit eniwiri shonshon umbaleno

loronshe

Sureye: aurele aureleo (2 times) ifa umbatolosi aurele aureleo

* ODUN TOYALE *
Oyekun Nilogbe
+
I O
I O
I O
I O

Prayer: Aruna keta siboru ifa sisicorda (3 times and with the irofá the ashe
is tested)
The ashe is tested with the irofa 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 tested
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.

Iwori Bofun
 +
OO
I I
O I
I O
Rezo: Omo abanquiña lowo shidu ana iya

Sureye: Guere guerenito guere Shango takua nito guere

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.
Okana Yeku
+
OO
OO
OO
O I

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.

Oshe Paure
+
O I
I O
I I
O O
Rezo: Yewere yewara otito moya oni banshelu oshepaure

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).

Otura She
 +
I I
OO
I I
O I

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 the
luck.
Ogbe Bara
+
I I
OI
OI
OI
Prayer: Two animals of baba terere adifafun sese, two animals baba terere
adifafun Shango, two animals baba terere adifafun Olofi.

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.

Obara Bogbe
+
II
IO
IO
IO
Rezo: Lantosi omo eru karda tinshomo elegua.

Sureye: Ifa timodashe, 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.
 Ogbe-Sa
+
O I
I I
I I
I I
Rezo: Yeyematero afefe into, afefe lao, afefe salu aye, afefe salu olorun
adifafun ewe bana.

Sureye: Abonilla abo fertilizer, loda iqui (2 times) osheminie.

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

consecrated.

Osalo-Fobeyo
+
IO
II
II
II
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).

Ogbe-Tua Lara
+
II
OI
II
II
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.

Ogbe Yono
+
I I
I I
I I
OI

Rezo: Ogbe yono ogbe yono adifafun shene obaragba niregun lade
adifafun Oduduwa.

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.

Ogunda Biode
+
II
II
II
IO
Prayer: Nigara nigara afokoyeri afocoyorema.

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.

Ogbe Di
+
I I
OI
OI
I I
Rezo: Ogbe di Kaka, Ogbe di catfish adifayoko canfun obaragba niregun
libbe orunla orugbo adda.

Three taps are given with the middle-left finger on the forehead. This is
symbolized by the wisdom spread over the head.
Ogunda Fun:
It is aimed with the irofa to heaven and then to earth. This is
because here both were in dispute.

Ogbe Kana
+
OI
OI
OI
II
Rezo: Ogbe karan lordafun obatala, odafun shango no moti alamoni
lakasi moriyeun oggun babare orunmila lorugbo.
 OIIIIIOI
Rezo: Toriki wañi chaquiti nervo oluo eran adifafun yalorde, ire umbo, aleyo umbo,
omofa umbo, maferefun shango, maferefun obatala, caferefun ozain,
caferefun ologbo.
Otura Niko
+
II
IO
II
II

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.

Otura-Sa
+
OI
IO
II
II
Rezo: 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 the mummies.
 I I
I O
O I
I I

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.

Irete Yero
+
OI
II
IO
OI
Rezo: Orunmila lorugbo too iban eshu, telebo ibo kolo baba olorun, baba dupue
too iban eshu.

Odi Ka
+
OI
IO
OO
O I

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.
 I O
I I
II

Rezo: Bomosa adifafun okun ati obatala ifa fore ire omo eshu ati olofi.

Ogunda Masa
+
OI
II
II
O

Rezo: A la after aye, a la after tombe a la after olorun aye adifafun gunugun.
Ogbe Fun
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OI
II
IO
II

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

Ofun Biroso
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IO
II
OO
OI

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

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.

Ofun-Sa
+
O O
I I
I O
I I

Rezo: Ofun-sa 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.

Ojuani Boka
+
OO
IO
OI
OI

Rezo: Ica icale calacalle against cuelese meyi guan guan olguere 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
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
Rezo: apenkankola adifafun akopore eure obe obini akuanie barabaniregun mojere
eyebifa orunmilalorugbo.

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.

Baba Ejiogbe
+
II
II
II
II

REZO: 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.

Baba Oyekun Melli

+
OO
OO
OO
OO

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.

Baba Iwori Meyi

+
OO
I I
I I
OO

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.
 Baba Oddi Meyi
+
I I
OO
OO
I I

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.

Baba Iroso Meyi

+
I I
I
I
OO
OO

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

Baba Ojuani Meyi

+
OO
OO
I I
I I
 Rezo: ADIFAFUN AGANGARA ADELEPEKO
KO OMO OLORDUMARE

Suyere: AGANGARA OMO

OLODUMARE AGANGARA
OMO OLODUMARE
 ARIKU LOWAO OMO OLODUMARE

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

Baba Obara Meye

+II
OO
OO
O

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.

Baba Okana Meye

+O
OI

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 meji is said olufina 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.
 Daddy Ogunda
Meye
+
I I
I I
II
The

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.

Baba Osa Meyi

+O
OI
I
II
II

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.

Baba Ika Meyi

+O
OI
IO
OO
O

Incision: 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.

Baba Otrupon Meyi

+O
OO
OI
IO
O

Network: 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.

Daddy Otura Mek

+I
OO
I
II
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.

Father Irete Meye

+
I I
II
OO
II

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.

Baba Oshe Meyi

+II
OO
II
OO

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.

Baba Ofun Meyi

+O
OI
IO
OI
I
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 Ikines to call oddun of Ifa. These two things were born here and that's why
He kisses the floor.
Iwori Juani
+O
OO
III
IO
Rezo: wara wara ni moro casheta chechemini awara wara ni moro

Sureye: Awara wara ni moro (4 times)

Checheita checheita a la wara wara ni moro

The Awo simulates scratching the ground to open a Joro Joro. For this Ifa is the guardian of
the
Joro Joro.

Iroso Umbo
+I
II
II
OI
O
REZO: IROSO UMBO SHOREGUN SHORU KOMASHE KOTUSHE ARESHENLE
ADIFAFUN
UNCLE ORUNMILA FA MARO AKOFA ELEBO, AIKORDIE ELEBO.

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.
 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
+I
II
IO
IO
I
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.

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

Then while the subject remains with the feathers in his hands the awo with the irofa prays
the sign Otura-she and when he finishes praying and singing this, he joins the yefa 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 on the ebbo asking him for Orunmila 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

* ODUN TOYALE
* Otura She
+II
OO
II
OI
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.

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 are 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
*

Otura She
+II
OO
II
OI
Prayer: Isekute obaraketa oni babalawo adifafun orunmila too iban eshu,
isekute obaraketa oni babalawao adifafun olofin too iban eshu

Irete Yero
+
OI
II
O
OI

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

Oshe Nilogbe
+
IO
II
IO
II

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.
 Baba Ika Meye
+O
OI
IO
O

Incision: 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.

Ojuani Shobe
+
IO
IO
II
II

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
+
I O
O I
O I
OO

I 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
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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.

INTRODUCTIONS TO THE FOURTH BOARD

After the sign is marked, the ebbo is taken and placed on the board and begins to wrap in a
circular way on the board and lengthening it by turning it out and saying: Apakuanta iku,
apakuanta arun ... The Osorbos are mentioned, a head is closed saying:
Iku fotu dede, iku nafo arun and so the osorbos, before closing the other head is thrown iyefa
and omi tuto and says ashe baba, ashe yeye, ashe olua, ashe oyugbona ashe apeterbi ayafa...
As the previous times this head is finished closing with irofa,
with this and the brush it is turned passing it over the sign Odi-fumbo and prayed.
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Rezo: Ara oshanla, ara inle aye moyeran ashanla odogun agba ogo ara

Suyere: Indin olomo wene wene (2veces) alato komatawo olomo wenw wene

The aleyo will clean up with the Ebbo and will put it to Eshu. This Ebbo is the one
authorized by Olofin to throw evil out of the world. Here Elewa takes all traitors out of the
house of the Awo.

Osa Juani
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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 irofá and blows at the door of the street

END OF EBBO