Orisha Oko Orisha of Fertility Progres and Evolution

Orisha Oko – Orisha of Fertility, Progress and Evolution A Guide to Accessing the Divinity’s Blessings By Awo Olumide Achaba Orisha Oko – Orisha of Fertility, Progress and Evolution - An Initiates A Guide to Accessing the Divinity’s Blessings Copyright: Awo Olumide Achaba Published: 24th, July 2014 ISBN: 978-0-9906399-0-9 Publisher: Awo Olumide Achaba All rights reserved. No part of this publication may be reproduced, stored in retrieval system, copied in any form or by any means, electronic, mechanical, photocopying, recording or otherwise transmitted without written permission from the publisher. You must not circulate this book in any format. Dedication and Acknowledgements This book is dedicated to the elders of the Yoruba peoples; teachers throughout the diaspora; and devotees around the world; who, through good character, continue share the teachings of Olodumare, Irunmole, and Orisha. I also acknowledge and thank my wife for her continued support and blessings of all my works. In addition, I am thankful to Oldumare, our Ori, our daughter, our parents, family and ancestors, all the Irunmole, Orisha, specifically Yemaya, Esu Elegua and Orisha Oko, our Baba Ifa and all our teachers. May Olodumare and the Irunmole and Orishas bless us with an abundance of Ire! Ase! . prosperity. Local customs may be exceptionally different from those initially practiced in the beginning of time.e. Santero. your family. growth. etc. the Irunmole or Orisha received will sit in its container unattended for years at a time. May Olodumare and Orisha-Oko bless you and your destined path with much love. and sacrifice. there are too many variants to be included in any book. and sacrifice. and all the Ires you deserve. Aboye. Then this guide can be a supplement to their teachings. However. By no means is this guide meant to be a complete and final authority for the practices surrounding Orisha-Oko. limiting its Ashe and blessing for its devotee. we will emphasize traditional customs and point out those that are commonly practiced in the diaspora. prayers. it is intended for initiates who have received Orisha-Oko from their elders (i. The information in this book can help the initiate access the continued blessings that Orisha-Oko can and does offer its devotees through rituals. However. Often times a devotee will receive this initiation or ceremony and not be thoroughly instructed or trained on how to continue to communicate or properly propitiate the divinity. Thus. The ceremony to receive Orisha-Oko is practiced traditionally by the Yoruba nation and throughout its diaspora. devotion. It is therefore recommended that one learn from those priest and priestesses who are highly trained and of good character. Baba Ifa. Aboru. consider this is a good resource if you don’t have access to a competent teacher. Preface This book was written as a practical guide for the initiates and devotees of Orisha Oko. Awo Olumide Achaba . and the universe. ancestors. May your character and actions be fruitful for you. each initiation received is the beginning of a journey to obtain higher spiritual growth through the Irunmole and Orisha’s guidance and blessings. In particular. As much as possible. And like all relationships (in this case that of the devotee and the divinity) it requires attention. community.). peace. . . Orikis. and Songs Chapter 4 . Table of Contents Dedication and Acknowledgements Preface Chapter 1 – Introduction Chapter 2 – Proverbs and Patakis The Spirit of Ese Ifa Chapter 3 . Prayers.Shrines & Offerings Glossary Bibliography About the Author . . Orisha Oko’s name is spelled and pronounced differently in Nigeria and throughout the diaspora. “The Celestial Judge”. as well as to settle disputes between the Orishas in Aiye “the Earth”. Osaóko. . or Òrìşa-Oko. “Spirit of the Farm”. He was also sent to bring balance and order to the disorder caused through witchcraft. and Life Giving Properties”. “Orisha of Agriculture and the Fertile Earth”. Procreation.Introduction Orisha Oko is a very important and powerful Irunmole within the pantheon of the 201 Irunmole who helped Olodumare during the creation of the Universe. “The Restorer of Fertility”. Among his many descriptive names are. Legend teaches that Olodumare made him the owner of the four seasons and gave him the secrets of the harvest. Chapter 1 . “Orisha of the Harvest of Crops”. The word Oko in Yoruba either means farm or penis furthering his connection to fertility of all living things. “Agba Irawo – Elder in Irawo Town”. Traditionally his name is spelled Òrìşaoko. Many in the diaspora spell it as Orichaoco. “God of the Fields”. Orisha Oko. “Ruler of Earth’s Fertility. financial success and all-around progress. Orisha Oko is commonly depicted as a hard working farmer. Orisha Oko is crowned or seated through a ceremony called . He is often received so that the initiate can access abundance. osun (camwood). Among the many blessings that Orisha Oko offers to the world includes promoting the fertility of humans and crops. His devotees have grown world wide far beyond Nigeria bringing his blessing throughout the diaspora in the Americas. vitality. and fertility. He became prominent for his success in appeasing the witches and punishing those who practiced their magic. cowry shells. and achieve their destined paths. iron staff ornamented with cowrie shells. He is considered a father to farmers and is said to be very affectionate and supporter of them. In some ilés. stability. swords. Legends speak of him being swallowed alive at the time of his death leaving only his staff. Obatala. death. there are no known numbers attributed to him. or Orisha houses throughout the diaspora. Orisha Oko can also provide his followers with better health. He can help the initiate grow. efun (white native chalk). and self-realize so that they can recognize. He is also associated with the colors light blue and pink (as noted in his elekes or beaded necklaces). In his older years. Orisha Oko was also revered for his consultations and divination abilities. Obatala the color white (the essence of semen) and Ogun made him the iron oxen-drawn plow (penis) that helps him plant (penetrate) the fields with his fertile seeds (the essence of conception). Unlike many of the other popular Orishas. He is closely associated and a great friend to Ogun. connect. and bees who are said to be his servants. with a straw hat who plows the earth with his two oxen. as well as a prodigious swimmer. contentment. He helps us not only become aware of our full potential but to manifest our potential during our lifetime. Orisha Oko often helps those being pursued by Iku. A popular ebo performed to appease Iku consists of feeding the earth with foods and sacrificed animals. He plants his seed deep within Earth yielding the crops to feed mankind. and Sango. rather most people receive it through a separate supporting initiation. expand. He is an ewe (sacred plants) expert and has a thorough command of important medicinal herbs that he learned in order to cure himself of yaws. productivity and work. Orunmila. It is said that Sango gave him the color red (the essence of blood). Orisha Oko was known to be a great hunter and fisherman. Koricoto. it is very rare to be initiated into the Orisha Oko priesthood. In the diaspora. In this way the person on the grip of death is spared. and thus. His palace represented the principal shrine and abode for Orisha Oko. “The Farmer” whose attributed miracles included bountiful harvests (thanks to the angels that helped him plow the fields) and the manifestation of food for poor people and animals. In Ìlẹ-Yorùbá or Yorubaland there are initiations into Orisha Oko’s priesthood. The Chief of Irawo. many celebrate Orisha Oko’s feast days on either March 22 (the day of Saint Isidore’s canonization in 1622) or May 15 (the day of Saint Isidore’s death). the “Ajoriwin of Irawo” has traditionally served as the chief priest of Orisha Oko and would give his ultimate approval after obtaining Ifa’s blessings first. In the diaspora. especially among the Lukumi or Santeria faithful.“Yemaya oro Orisha Oko”. they paid respect with their ritual of devotion and thanksgiving. . It is normally celebrated in June or July and is administered by the high priest of that region. Reportedly. and celebrate and make offerings to Olodumare through Orisha Oko with each harvest. Like all indigenous peoples. Priest and Priestesses in Yorubaland commonly paint their foreheads with a red (camwood) and white (efun) vertical line. the only ones possessed by Orisha Oko are his female priestesses. particularly of yams. The Iwa Ji "new-yam eating” festival symbolize the conclusion of a harvest and the beginning of the next planting cycle. Both men and women are initiated. the Yoruba were closely connected to nature’s bounties and scarcities and the cycles that she experiences. At such. Followers and devotees wear white garbs during formal ceremonies and rituals in his honor. The Yoruba peoples were said to present all their harvested crops to him before taking them to the market. The Yoruba peoples hold a yearly festival throughout Nigeria in honor of Orisha Oko and the new year’s harvest. Orisha Oko is associated with Saint Isidore. The Yoruba express their gratitude and prayers at the beginning of the planting season. A bounty of new yams are offered to Orisha Oko as a thanksgiving sacrifice. . morals. medicine. Following are five such proverbs and patakis that teach us the morals and blessings surrounding Orisha Oko. from teacher to student. benefits. It is these Ese Ifa that holds the key to a Babalawo’s knowledge on how to help any person seeking divination. or story/legends. . from generation to generation. The Pataki is the lesson within that story. These teachings come from the 256 sacred Ifa Odus and the “Ese Ifa”. Chapter 2 – Proverbs and Patakis The Spirit of Ese Ifa All our current knowledge of Olodumare and the Irunmole / Orishas has been passed down to us through Ifa’s oral tradition. solutions. from elder to child. That is. within those Odus. Each of the 256 Odus contains hundreds of such Ese Ifa which retell the history. beliefs. and consequences of any particular circumstance expressed in the Ese Ifa. However. . by the light of the moon Orisha Oko was able to see that her deformed body consisted of one of her legs being bigger than the other. He toiled to ensure that his crops were properly cared for. However. By the time Agana came out of the water it was night. Orisha Oko toiled and taught throughout the day. At some point. that if he did. ensuring that the locals understood the secrets to a good harvest. devotion. the consequences of betrayal. Orisha Oko was well known in many surrounding towns as a great farmer due to his successful harvests year after year. One day. Orisha Oko went to a nearby town as requested by the farmers there to help them plant their own crops. that his love was true and unconditional. scars and blisters on her torso. As they conversed at the beach she revealed to him that her body had a physical deformation and was too ashamed to allow any person to see her. demonstrates love and fidelity. They instantly felt a love connection. and she only had one breast. He was the happiest man with her at his side. He went to her and asked for her name for which she replied it was Ibu Agana Eni. she asked him to promise her that he’d never reveal her deformation to others and to never mock or tease her about it. she would not forgive him and would never talk or see him again. Orisha Oko was not concerned about it. willingness to help others. His day would start at dawn and end at sunset. 1 In this parable Orisha Oko exhibits his hard work ethic. he noticed a beautiful woman in the waters of the beach and her beauty instantly mesmerized him. Orisha Oko was an exemplary worker and farmer – very responsible and committed to his daily duties. and forgiveness. She thus stayed in the water. She understood and felt the same love and affection for him. and the power of sacrifice. that force which attracts us to our soul’s mate. However. Orisha Oko felt a divine love for her and told her that he did not care whether or not her body was deformed. that he had built her abode deep in the ocean so that people would not bother her due to her deformities. Olofi descended to witness this union and to counsel Orisha Oko never to disrespect Agana. and that she would hold her waters back and cause drought. Olofi descended and confronted Orisha Oko. Orisha Oko felt ashamed and full of regret. they worked together to ensure prosperity reigned in their household for many years. He carried with him some of the harvested crops and a pig. he made the offering along with prayers and pleas for forgiveness. She inquired if something was the matter and one person related that a farmer plowing the land had told them that her body was seriously deformed. In addition. She cursed him and promised that his fields would be spoiled and flooded at her will. So he proceeded to first make an offering to Agana. That he was entrusting him to protect and cherish her at all times. . He too warned him about the misfortune coming to him and his farm. full of love. and respect towards each other. The marriage was a happy one. Orisha Oko agreed and Olofi blessed their marriage. That he would no longer have successful harvests and that his Oxen would also die. But his voyage proved turbulent as the ocean was very tumultuous because of Agana’s rage. Orisha Oko pressed on. however. The only thing that occurred to him was to make sacrifice and have faith that the situation would be improved. She not only felt betrayed but embarrassed. She always dressed adequately so that her deformities did not show. Orisha Oko would tend to the farm and she would sell the harvested crops at her market by the beach. Upon hearing of this ordeal. Agana was immediately hurt at the thought that her faithful husband would break their pact. affection. Despites these obstacles. Many years happily passed until one day their marriage suffered a serious crisis. He felt devastated and did not know what to do. He went to where his boat was docked and took to the sea. She was so hurt that she told him that she could not love him any longer and would immediately leave him and go back to the ocean. He asked Esu to deliver the offerings to her and promised him offerings as well. She noticed some of the villagers particularly staring at her and whispering among each other. She immediately went to Orisha Oko and expressed her anger and hurt at his betrayal. When he finally stopped at a break in the waters. . Eventually Olofi spoke with Orisha Oko and related his appreciation with the sacrifices and told him he would continue to have abundant harvests. The offerings were all accepted and the ensuing damage was diminished. He then proceeded to make an offering to Olofi as well. Upon his return Orisha Oko set out to complete his promise to Esu. but that his farm would have to be far from the sea. Orisha Oko offered one ox. For Olofi. which consisted of 2 roosters. He and his wife also lived off the crops which they manage to find. He discovered that some of these had the power to ameliorate many ailments and eventually found a cure to the ogodo that so plagued his skin. Back in those days people with this disease were required to live apart from other people. the people continued to revere him and continuously spoke about him and his contributions. To this day. fruits. which resembles leprosy. In order to survive Orisha Oko began to hunt the wild game surrounding his home. as this illness was highly infectious. After his passing. The people were so grateful that he was revered well beyond his death. He thus became a skilled farmer and his crops abounded with hearty harvests. Orisha Oko contracted ogodo (yaws). because as you see. They were also astonished at the surplus of crops he had for them to eat. Once cured. 2 This parable demonstrates the reverence that Orisha Oko earned as the Chief of Irawo Ile. Orisha Oko generously shared with them all he had learned about farming and the curative plants that he had discovered. They showered his spirit with praise and thankfulness. Orisha Oko is known as the patron of farmers. how he cured himself from ogodo and how he learned and taught the secrets of farming. he and his wife returned to Irawo Ile where they were welcomed back by the villagers. However. as wells as herbs and plants with curative properties. The village thrived and he was known as a great and fair patriarch. . He also began tasting and trying many of the herbs and plants that he found around his land. Orisha Oko was once the Chief of Irawo Ile. It is at this time that Orisha Oko was given the knowledge of farming. and other vegetables. So Orisha Oko withdrew from the village and settled into nearby land in the outskirts of the town. these were the times prior to people knowing how to cultivate the land and grow crops. Among these were yams. Orisha Oko met with Yemaya and listened to her request. This also was a source of quarrels in their marriages. He understood and sympathized the plight she bore. He had heard of Yemaya’s character and knew that this knowledge would help her many children populate the lands. Yemaya did not posses the secret of fertility. was a compassionate healer. for he. One of the gifts he received for his task was the knowledge of fertility – that force which allows all living plants and creatures to procreate and grow. However. but for one reason or another hadn’t been blessed with motherhood. Thus. She was determined to help the many women who came to her and thus set out to seek this knowledge. the agreement made was for Yemaya ensure that fresh water is available for Orisha Oko's crops in exchange for the knowledge of fertility. . too. This caused their self-worth to diminish and feel ashamed. “the Earth”. A lot of the women that came to Yemaya for help were in want of child. She became known as a great mother and with her waters Yemaya was able to cure many who were sick and wash away the sorrows of her children. As an Irunmole. She had heard that Orisha Oko possessed it and so she set-off to visit him in Irawo Ile. so was not able to help them. So they arranged a trade. She was known throughout many villages for her motherly nature which took in. for cosmic law dictates that sacrifice is always offered. Yemaya (from Yeye–Omo-Eja or Mother of the Fish) was the Orisha whose domain was an important river in Yorubaland. sheltered. and fed many in need. Yemaya understood that fertility was that force which allowed the living to reproduce and thrive. 3 Here the law of sacrifice and exchange is demonstrated as Orisha Oko agrees to provide Yemaya with the knowledge of fertility in exchange for water for his plants. Orisha Oko was one of the first divinities sent by Olodumare to help create Aiye. Ifa’s warnings did come to pass. Yewande however did not heed the advise and did not perform the Ebo. She Was Advised To Offer Ebo. 4 In this Ese Ifa we learn of Orisha Oko working with Ogun to change the destiny of a soul before its birth: from one of thievery and delinquency to one that is productive and fruitful. she needed to offer Ebo (sacrifice or offerings) to Ogun and Orisha Oko because her child was destined to become a criminal. By the time the boy was 20 years old he was infamous in his village due to his crimes including thievery and extortion. We learn the importance of Ifa consultation and adherence to its advice. . however. Ifa’s message was: Ogun Rushed Into The City Like A Hurricane. Soon the baby was born healthy. She had missed her period now for some time and wanted to confirm the eventual birth. A young women named Yewande sought out the Babalawo of her village after she suspected she may be pregnant. The villagers blamed the mother for not properly raising the boy. These Were Ifa’s Declarations To Yewande. And Orisha Oko Walked Into The Market Place Naked. it was already too late. Ifa ensured her that the baby would be born without any complications and would be healthy. The Babalawo casted Ifa and recited the messages to her. However. Eventually she remembered Ifa’s advise and recommendation. She also wanted to learn about her child’s destiny once born and whether it would be a prosperous one. Whose Pregnancy Consists Of A Child Who Will Be A Thief. When she died it was in shame and in regret. however. He asked Orisha Oko if he would help him take care of his farm where he grew sacred yams. Obatala explained to Orisha Oko that he could not trust anyone else to help him in this task. . These yams were no ordinary ones. Orisha Oko agreed to help his friend and accompanied Obatala back to his land. Obatala would stay up at night and tend to the yams in order to avoid them talking to anyone that may be passing by. When Orisha Oko heard them he asked them to stop. when it was all dark. and practicality to a given problem. however they refused to obey his command. The yams also knew all of Obatala’s secrets and knowledge of how he helped create Aiye. Sure enough. They always helped each other and in this way they carried on Olodumare’s instructions for them in Aiye. However. Eventually Orisha Oko wore weary and decided to bury them underground. this left Obatala rather tired during the day and unable to attend his other sacred duties. they were magical and would speak at night. The next morning he declared that from now on all yams would grow underground and cease to talk. So they continued to talk away and ignore Orisha Oko’s command. So. the yams began talking among each other. Because of these conversations. And they could often be heard discussing this among themselves at night. 5 In this Parable Orisha Oko demonstrates friendship. resourcefulness. Orisha Oko and Obatala had been friends for many years. One day. Obatala sought out his friend for some advise and help. In the evening Orisha Oko settled where these talkative yams grew. . The Irunmole and Orishas are living energies. animals. Songs and music have the ability to stir our souls. and Songs Orisha Oko not only helped Olodumare during creation but continues to do so even to this day. “Orisha of the Harvest of Crops”. devotees. touch our hearts. "Om". we can pay tribute by chanting the Orisha’s Oriki or praise names. Initiations include the ones into the priesthood or those received as an adjunct Orisha. starting when the Orisha first roamed in Aiye. Orisha Oko provides us blessing whether or not we have personally received him through an initiation or ritual. personal or impersonal exchanges. This is accomplished through direct or indirect. noting the Orishas attributes. "Ashe". And life requires life – in order to receive we must give. “The Celestial Judge”). "Amen". the basic exchange available to us known as sacrifice. continues to do the work Olodumare has set for him according to his responsibilities. . Of the most basic offerings or sacrifices available to us are those of the word. and chant. Indigenous cultures around the world have expressed their devotion and obtained enlightenment through such sacred sounds. “The Restorer of Fertility”.Orikis. and Life Giving Properties”. and or history. characteristics. We have already listed a few (“God of the Fields”. and move our bodies. As children of Olodumare. primarily via sacrifice. like all of the Irunmole and Orishas. Sound is a primordial element of energy. “Spirit of the Farm”. The Orikis allow us to remember or learn about the Orisha and their blessings. Through sound they’ve received connection and healing. Sacrifice is the elemental exchange of energies that fuel other and reciprocate blessings. sound. These names have been collected throughout time. Prayers and songs are also powerful ways to pay homage. He. celebrate. “Ruler of Earth’s Fertility. Prayers. and teach about the Orishas. and priests and priestesses. “Orisha of Agriculture and the Fertile Earth”. and crops. These sounds include those derived from sacred words such as "Aum". Songs and music breakdown to fundamental sounds and are carried through the sound current in waves. Chapter 3 . He particularly helps his followers. These names are usually descriptive in nature. “Agba Irawo – Elder in Irawo Town”. Orisha Oko helps all peoples. hence. Procreation. guidance and protection from the divine. spirits of the highest order. . Following are some orikis. and songs you can use to propitiate and connect to Orisha Oko. prayers. Elder In Irawo Hunter Who Kills Child Of Isapa Stew On Iyan Ogiyan Devotee Must Not Eat It May it be so. and so it will be. 1 Orisha Oko. Elder In Irawo Husband Of The Owner Of Efun If You Support Me I Will Go With You To Irawo Agba Orisha Oko. Ashe! . Enlighten Us. Orisha Oko – Give us courage. Enlighten our minds with Olodumare’s purpose for us. Orisha Oko – Help us serve.Bless Us. May it be so. Ashe! . Give us the creativity to manifest healing deeds in the world. creativity. Guide Us. Give us the resourcefulness needed to bring our ideas to fruition. Help us earn prosperity with the fruits of our nourishing efforts. and so it will be. Help us learn the knowledge needed to evolve and progress. Give us the courage to live in truth and exemplify good character. learn and earn. Guide our steps so that they lead to our blessed destiny. and resourcefulness. Help us serve Olodumare and mankind with our labor. Bless us with productive and meaningful work. 2 Orisha Oko . Cultivate within us a desire to live our purpose and achieve our destinies. and bodies to become fertile with the creativity needed to manifest our hearts desires. Ashe! . our communities. Allow us to become healers of our families. Orisha Oko you are the one that heals the ailments that plague so many with misery and dis-ease. Allow our spirits. and ourselves and help spread light and love throughout the world. minds. and so it will be. May it be so. 3 Orisha Oko you are the one who cultivates the land so it yields hearty harvests. Orisha Oko you are the one that brings fertility to Earth so that it may give sustenance to all the living. 4 Orisha Of Farms I Pay Homage Let Me Survive. You Are The Orisha Of Planted Seeds. May it be so. Father Bless Me and Remove All Dis-Ease. Heal The Wounds Of My Being. Father Of Yaws That Causes Death Expel Dis-Ease From Me Ameliorate My Shame/Disgrace. Ashe! . and so it will be. To Possess The Strength And A Happy State Of Mind. Embrace The Father Of The Farms Who Helps Us Reach Summits And Peaks. 5 Orisha Of Farms Whose Breath Can Blow Away Witches. Turn To The Father Of The Farms Who Will Accept And Greet You. Who Protects The Land. May it be so. Embrace The Orisha Of The Farms. Pay Homage To He Who Cares For All. Yes You Sing A Song That Can Remove The Wounds From Me. Ashe! . and so it will be. You Are The Owner Of Protection. Who Allows Us To Inherit Ire And Immediately Benefit From It. The Winds Guide Us To Where We Can Find More Ire. Who Spreads Hurriedly About. It Can Infect You. Father Of Yaws. Ashe! . Father Who Eradicates The Spirit of Yaws. and so it will be. 6 Orisha Oko. And Cause Eruptions in Your Skin. You Are The Orisha Of Planted Seeds. May it be so. He Who Contains a Tranquil Spirit. That Causes Death. Calmly Elevates Those Requests We Salute You. May it be so. You Are The Burier Of The World. 7 Orisha Of Farms Who Blows Breath. Ashe! . and so it will be. Ashe! . Who is Wealthy May it be so. Owner of Honey. and so it will be. Owner of Honey Orisha of the Farm. Owner of Honey. 8 Orisha of Farm. Come and see what Orisha Oko does for one. Ashe! . 9 Children of Orisha Oko. May it be so. and so it will be. Come see the blessed ones. Long Life To You. May it be so. 10 Rejoice On Meeting The Spirit Of The Earth. We Are Supported. The Blemishes Have Fallen Off. Who Makes Goodness. Ashe! . and so it will be. Who Makes Goodness Goodness. Rejoice On Meeting The Spirit Of The Earth. Who Makes Goodness Goodness. Rejoice On Meeting The Spirit Of The Earth. The Orisha Of The Farm. We Recover. and so it will be. May it be so. Ashe! . He Delivers Cures. Olodumare. 11 Teats That Nourish. He Delivers Cures. We Come to Be Fed. We Come to Be Fed By Orisha Oko. We Come to Be Fed. He Delivers Cures. We Recover. Who I Incite. And So It Will Be. Ashe! . Wind Who Bursts In. Who I Incite. Owner Of Medicine For Recovery. May It Be So. Orisha Of The Farm. Orisha Oko. 12 Orisha Oko. I Will See The One Enshrouded In Mystery. The One Saved With Survival Is Who I Speak To. I Will See The One Enshrouded In Mystery. Orisha Of The Farm. Spirit For Who I Speak. Breath of Nature. Breath of the Earth. Ashe! . May it be so. 13 Mojuba Orisha Oko. and so it will be. The Life Giver of All Who Gives Breathe for Life. . . which can provide you with the following answers: Yes – Alafia No – Oyeku Yes. most people who receive Orisha Oko receive the following: A Clay Dish (often with a bed of dirt from fertile plowed farm land).Shrines & Offerings Offerings to Orisha Oko include those as dictated by the Odu’s Ese Ifa and those requested through personal inquiry. besides the messages revealed during consultation. Chapter 4 . the shrine of Orisha Oko has been maintained outside in a grove or at the initiate’s back yard. you can approach your Orishas as needed. you must keep your questions simple and they need to be answered as yes or no. . usually in a hole dug next or around the shrine. In the diaspora. As already mentioned prayer and chanting provide a powerful means for expressing ones devotion. However. Offerings to Orisha Oko should be made while kneeling or sitting. it is appropriate and recommended to establish a direct relationship with the Orishas. However. you can ask the Orisha directly using basic divination with Obi or consecrated cowrie shells. Be forewarned that negative questions or those with evil intent are to be avoided at all costs. When communicating with the Orisha directly you may want to establish a cycled schedule such as every 5th day. The ground is often used to take the offerings. The ones from an Odu will be contained in its Ese Ifa and will be specific. But … Okanran Yes – Ejife … Perfect Harmony If you proceed in this manner. The Shrine Traditionally. or every Sunday for example. If you’re a beginner. But … Etawa (Cast Again to Confirm) No. Serious inquires require more advanced consultation with a competent priest or priestess. Palm Fronds 4. Implements Such Iron Statues Of A Farmer. A Small Container With The Sacred Stone. if accepted by Ifa.Two Coconuts Painted Red And White. In addition. start by asking the following items first: . Orisha Oko's Elekes (Necklaces). For those who haven’t’ received this initiation the ground can be used to place its offering. Pot Of Fresh Cool Water 2. Sword 3. if you’ve received Ifa initiation. Silver Staff or Decorated With White Beads Traditionally. A Curved Red And White Painted Tile. your Ifa container may be used. The shrine should include the following items. the iron human image is repainted with efun every 5 days. A Plow. And Ox Made Of Iron. An Umbrella. 1. Cowrie Shells. offerings should first consist of non-blood sacrifices unless divination reveals otherwise. When one is asking directly to the Orisha. Offerings Generally. raw power. and have children. morality.Offered for long life. prosperity and to overcome hot headedness and chaos. Epo Pupa (Red Palm Oil) . Orogbo (Bitter Kola) .Omi Otun (Fresh Water) – for clarity and cleansing. Osun (Camwood) . to find a spouse. calming of the mind. Corn Wine (Oti Sekete) – Offered to help bring joy and communion among people. Efun (White Native Chalk) . Obi Abata (Kola Nut – 4 Lobes) or Coconut if Obi Abata is Not Available – This represents the highest offering available to humans.Offered for peacefulness. to overcome all obstacles. It brings goodness. coolness. It placates all evil and helps against all adversities. prosperity. calms conflicts. It is offered to have children and a bountiful harvest. victory.Camwood’s red color (dye) signifies heat. Ohun Ogbin (All Edibles Except Those That Are Taboo) Then proceed to the following: Pounded Yam Cassava Flour Meal Egusi (Melon) Soup Lastly. and ire.Offered for peacefulness. It placates all adversities. the following: . Abo Adiye (Hen) Obuko (He-Goat) . Taboos All living things are affected by taboos .Offered for the attainment of money. Eye Etu (Guinea Hen With Dark Feathers) . Akuko (Rooster) to Its Esu . In addition.Offered to bring prosperity.Offered for contentment of life. attainment of money. Eja Aro (Live Catfish) – Offered for fertility and prosperity. Many taboos are in the form of foods or colors to avoid. to ward off poverty and avoid failure.Offered to have children and to have supporters / followers. victory over obstacles. isegun (victory over obstacles). overcomes dissatisfaction.Offered to bring prosperity.Igbin (Snail) . Following are Orisha Oko's major taboos and these should be adhered to: Palm Kernel Oil Masquerades Should Not Enter His Shrine . calms all conflicts.those things or activities that are harmful in life and are thus prohibited. peacefulness. and long life. calming of the mind. to bring forth ire (prosperity). Eyele (Pigeon) . taboos include activities to abstain from. Eja Abori (Dried Catfish) – Offered for fertility and prosperity. . and have children. peacefulness. The flower of the red variant of the roselle is commonly used to make hibiscus tea (agua de Jamaica) popular in Latin America. It placates all evil and helps against all adversities. morality. to find a spouse. Orikis contain the attributes for that Deity. Saki/Ekokan district. is often attributed to him. calming of the mind. overcomes dissatisfaction. to ward off poverty and avoid failure. Isapa Stew: Isapa (pronounced Ishapa) is the roselle (Hibiscus Sabdariffa). to bring forth ire (prosperity). prosperity and to overcome hot headedness and chaos. Epo Pupa (Red Palm Oil): Offered for peacefulness. His colors are green and red. It is a species of Hibiscus native to West Africa. This Orisha is often received with Orisha Oko. It placates all adversities. and long life Ogodo (Yaws): A long-term (chronic) infection that mainly affects the skin. Adimu (Offerings): Generally refers to offerings with blood / animals. Orikis (Praise Names. prosperity. Nigeria. and long life. to overcome all obstacles. history. Obi Abata (Kola Nut . Ojubo (Shrine or Place to Make Offerings): Traditionally the sacred shrine or place of the Orisha / Irunmole. calms conflicts. Eye Etu (Guinea Fowl): Offered to bring prosperity. The scarecrow. and joints. attainment of money. victory. calms all conflicts. bones. victory over obstacles. The word is derived from: oju (seeing / facing) ebo (offering / sacrifice). isegun (victory over obstacles). victory over obstacles. their personalities. in Oyo State. Irunmole (Pure. Akuko (Rooster): Offered to bring prosperity. and lessons learned during their existence on Earth. It brings goodness.Four Lobes): This represents the highest offering available to humans. . Igbin (Snail): Offered for the attainment of money. and ire. Eyele (Pigeon): Offered for contentment of life. ever vigilant against birds taking the growing crops. coolness. Primary Spirit/Energy): The first beings sent by Olodumare to accomplish specific tasks during the initial creation. It is approximately 290 miles (or 462 km) West of the Capital Abuja. Orogbo (Bitter Kola Nut): Offered for long life. calming of the mind. Irawo Ile or Irawo Owode or Igbo Irawo (Irawo Town): A town located in the province Ifedapo. Obuko (He-Goat): Brings prosperity. Efun (White Native Chalk): Offered for peacefulness. Glossary Abo Adiye (Hen): Offered to have children and to have supporters / followers. Attribute Names): Chanting orikis helps the devotee to awaken and stimulate the Deity’s energy. Koricoto (Orisha Oko’s Brother): The Orisha that is said to look after the crops when the sun is down. It is a tangy white herb used to make egusi soup often served with pounded yam. Osun (Camwood): Camwood’s red color (dye) signifies heat. these were derived from specific Odu’s ese Ifa. raw power. . Traditionally. It is offered to have children and a bountiful harvest. Patakis (Story or Proverb): The sacred stories of the Orishas. . The Mystery of the Yoruba Gods. S. J. 1971. The Gods of Yorubaland. Chief FAMA. J. Bibliography Ajisafe. Bascom. Epega. Gleason. Awolalu. W. Sagos. J. Los Angeles. New York. Ifa Divination. R. New York. Tales of Yoruba Gods and Heroes. S. Miami. Laws and Customs of the Yoruba People. New York. 2004. Santeria: the Religion: Faith. Practitioners' Handbook for the Ifa Professional. United States. 1931. Gonzalez-Wippler. L. J.Orangun Meji). 2008 Chief Popoola. New York. 0. . Magic. Ifa Dida Volume One (EjiOgbe . S. Yoruba Beliefs and Sacrificial Rites. Chief FAMA. El Monte. Orin Orisa – Songs for Selected Heads. 2002 Courlander. K. Indiana. 1992. . United States. 2002. O. Adura Orisa – Prayers for Selected Heads. London. S. M. A. Cabrera. London. Mason. 1971. Mason. D. Fundamentals of the Yoruba Religion (Orisa Worship). New York. Ifa: The Key to Its Understanding. 1973. 1969. 1993. 1979. 2003. 1924. Rites. Chief Popoola. H. . New York. A. C.R. Murphy. Wyndham. 1989 Quinones. . 1993 Osamaro. London. Boston. Ifism the Complete Works of Orunmila Vol. Hail Orisha!: A Phenomenology of a West African Religion in the Mid-Nineteenth Century.Mckenzie. G. Santeria: African Spirits in America.W. 1. 2010. P. Philadelphia. 1997. J. Leiden. I Hear Olofi's Song: A Collection of Yoruba Spiritual Prayers for Egun and Orisa. 1921. Myths of Ife. . . and author of the Orisha and Ifa practices. His Ifa initiation was in 2007 and under the traditional African lineage. About the Author Awo Olumide Achaba was initiated in both Orisha and Ifa. His Orisha initiation was in 2002 and of the diaspora tradition of Cuban lineage. researcher. As an Ifa Awo. . he is a student and apprentice. Yemaya is his crowned Orisha.