"OJUANI-OSHE"
Patakin
 En este camino orunmila y su hermano agbaranife que era ashoke shogbo (afeminado) vivian juntos en la tierra adonile, que era tierra de ese defecto. Este hermano de orunmila sobresalia por sus dotes de clarividencia lo que le habia acrecentado una gran fama en aquella tierra, donde todo el mundo deseaba que el lo consultara, por lo que no iban a casa de orunmila.
Agbaranife, para no restarle poder y prestigio a su hermano orunmila, le propuso que lo consagrara en ifa. Orunmila, indignado, le dio un bofeton, por lo que agbara nife lloro delante de olofin.
Elegbara, que tambien tenÃa sus defectos, y que orunmila lo ignoraba, decidio vengar a agbaranife y preparo ogu con ewe lechera, logarndo que orunmila perdiera los movimientos en una de sus manos. Asi al quedarse orunmia manco, no podia atender a sus semejantes o a sus ahijados, ni hacer las grandes consagraciones, donde tuvo el jefe de aquella tribu o tierra, que era awo ojuani sheshero, el que con adie dun dun meyi intercedio por el ante olofin y obatala para que orunmila pudiera lograr de nuevo usar sus dos manos. Olofin y obatala le pusieron la condicion de que para concederle ese beneficio a orunmila, este tenÃa que entregarle primero awofaka a su hermano agbaranife.
 Orunmila tuvo que jurar ante olofin y obatala que se la iba a antregar a cualquiera que con cualquier defecto llegara a su casa, haciendole de todo, excepto la consagracion de atefa ifa. Y asi de nuevo, orunmila pudo trabajar con sus dos manos, gracias a awo ojuani sheshero.
Nota: Recibir oddun (olofin) es de vitar importancia para awo ojuani boshe.
Nota: los invertidos sexualmente, afeminados o alakuatas por vicio pueden recibir hasta awofaka o ikofa, no mas de ahi. Estas personas por tener sus vicios sexuales estan vetados a llegar a ifa, pero si pueden recibir awofaka o ikofa
The narrative of Orunmila and Agbaranife underscores significant concepts within the Yoruba Ifa tradition, illustrating how spiritual power, personal virtues, and social roles intersect. Orunmila, a revered oracle and divine figure, represents wisdom and guidance, while his brother Agbaranife, characterized as ashoke shogbo (afeminado), highlights social nuances related to spiritual roles and limitations. In the story, Agbaranife's exceptional clairvoyance earned him widespread respect; however, the dynamics between the brothers reveal the complex balance between authority and humility. The refusal of Orunmila to consecrate his brother reflects cultural strictures within Ifa regarding who may access certain spiritual rituals, especially the consagration of atefa ifa. The intervention of Elegbara, a deity with his own flaws, and the subsequent punishment imposed on Orunmila, symbolizes the deep-rooted belief in spiritual justice and consequence. The intercession by awo ojuani sheshero, an influential tribal leader or spiritual head, with Olofin and Obatala—supreme deities in Yoruba mythology—demonstrates the mediation required to restore harmony and Orunmila's abilities. The condition that Orunmila must first give awofaka to Agbaranife establishes a covenant that extends spiritual benefits beyond conventional limitations. Notably, the story emphasizes that individuals described as 'invertidos sexualmente' (sexually inverted), afeminados (effeminate), or alakuatas by vice can receive awofaka or ikofa but are traditionally barred from full initiation into Ifa. This distinction highlights ongoing conversations within Yoruba spiritual culture regarding inclusivity, morality, and ritual status. The term awofaka, recurrent in the story and reflected in the image OCR text, refers to a specific level or type of spiritual blessing or initiation within the Ifa system. Ikofa similarly denotes a related spiritual title or access tier. Understanding these terms is crucial for grasping the layered structure of initiation in Yoruba spirituality. Receiving oddun (Olofin) also holds vital importance for awo ojuani boshe, indicating the reception of sacred divinations or messages that guide spiritual and communal life. In a broader context, this story invites reflection on the ways spiritual traditions negotiate personal imperfections and societal roles, affirming that spiritual power comes with both privileges and responsibilities. For practitioners and followers of Ifa, these narratives provide a framework for understanding human and divine interactions and the ongoing need for balance, respect, and ritual propriety.