ESU Òsijé Ebó – about ESU and ÒSETÙÁ.

and they came true this time. The things olodumare taught them in Orun spaces constituted the foundation of pillars that support the earth to the existence of all human beings and all Ebora. Olodumare taught them that when they reached the earth should open a clearing in the woods, consecrating the ORO ORO Igbo. Should open a clearing in the woods, consecrating it to Eégún the IgbóEégún, which would be called Igbo oops.

He said they should open a clearing in the forest consecrating to the Odu Ifa, Igbo Odu, which would consult the oracle about the people. He said they should open a way for Òrìsà and call this place Igbo Òrìsà forest to worship the Òrìsà. Olodumare taught them how they should solve foundation problems (settlement) and worship of ojóbo (places of worship) and how would the offerings so that there were no premature death or sterility or barrenness, there was no loss or life pauper , there was nothing of all this on the ground. For that reason without disease did not survive them, that no curse fall upon them, that the destruction and misery not abatessem on them.

Olodumare taught sixteen Òrìsà what they should do to avoid all things. He has delegated and sent to earth in order to run it all. When they came to Aiye ODE, the land faithfully founded in the forest the place of worship to pray, Igbo ORO. They founded in the forest the place of Eégún of worship. Founded in the forest the place of Ifa worship we call Igbódù. Also opened a way for Òrìsà, we call Igbóòòsa. They performed all these programs to order. If someone was sick, he would consult Ifa at the foot of Orunmila.

If that happened Eégúnpoderia save him, tell him would. It would be led to the place of worship in Eégún forest to Igbo-Igbàlè for him to make an offering to Egúngún. Perhaps one of his ancestors should be invoked as Eégún, to worship him, so that this Eégún protect him. If there was a barren woman, Ifa was consulted about it, so that Orunmila could tell you the decoction of Òsun, she should take. If there was someone who was leading a life of misery, Orúnmilá consult Ifa, about him. Could it be that ORO were associated with your own creative entity.
Orúnmilá say to that person who is pray that she should love.

And she would be conducted ORO forest. They followed this practice for a long time. While performing the various offerings, they did not call Òsun. Each time we went to Eégún forest, or ORO forest, or Ifa forest, or OOSA forest, to his return, the animals they had killed, they were goats, were sheep were sheep, were birds, they gave us Òsun for it to cook. They warned it that when she had finished preparing food, should eat no little because they should be taken to Malè, there where the offerings are made. Òsun began to use the power of ancestral mothers – àse Iya-mi – and extend over all it was this power of Iya-mi-Àjé, which made it useless. If someone predicted that he or she would not die, that person would not let die. If it was proclaimed that a person would not survive, the person survive. If a person was expected to give birth to a child, the person became sterile. A patient who was told that he would be healed would never be relieved of his illness. These things went beyond their understanding, because the power of Olodumare had never failed. All olodumare had taught them they applied, but nothing gave result.

It had to do? When assembled in a meeting, Orúnmilá suggested that, since they were unable to understand what was going through their own knowledge, there was no other choice but to consult Ifa again. Consequently, Orúnmilá brought his divinatory instrument, then consulted Ifa. Long contemplated the figure of the Odu that appeared and called this Odu by the name of Òsetùwá. He looked in all directions. From the final result of his reading, Orúnmilá forwarded the reply to all other Odu-Agba. They were all together and agreed that there was no other solution for them all, Orisas-IRÚNMÀLÈ, but to find a wise and learned man who could be sent to Olodumare, to send the solution of the problem and the type of work that should be done to the restoration of order, so that things would go back to normalize, and nothing else interfere in their work.

He Orúnmilá should go to Olodumare. Orúnmilá rose. He poured his knowledge to use pepper, served up his wisdom to take obi nuts, deployed its odun (raffia fabric) and arrested him on his shoulder, pulled his ground staff, a strong swirl led, and he went to the vast spaces of this world to encontrarOlódumàrè.
it was there that Orúnmilá reunited Esu Odara. ESU was already olodumare. ESU was his narration to Olodumare. He explained that what was spoiling their work on earth was that they had not invited the person who is the Seventeenth between them. For this reason, it ruined everything olodumare understood.
Once Orúnmilá arrived, he presented their grievances to Olodumare.
Then Olodumare told him he should go and call the seventeenth person between them and take it to participate in all the sacrifices to be offered. Because, moreover, there was no other knowledge that he could teach them but the things he had told them. When Orunmila returned to land, he met all Òrìsà and gave them the results of his trip. They called Ò s un and told her she should follow them everywhere where they should sacrifice. Even in Eégún forest. Ò s un refused: she would never go with them. They began to beg Ò s un and were laid a long time. Everyone started to honor her and revere her. Ò s un the mistreated and abused them.