Itutu, Apese & Ibo: Pouring Libation and Making Offerings to Orisa

Pouring libation is a standard practice in Orisa Lifestyle. I'll never forget the first time I witnessed a babalawo pour libation. It was around 1996 in Los Angeles, at the US Organization. I had accompanied my teacher, Babalade Olamina, to a lecture by Pa Wande Abimbola. He chanted a beautiful verse of Ifa and then poured a few drops of water onto the floor and invited the participants to come and receive blessings by touching the water on the floor, then touching our foreheads. Since then, I have been in ritual space with priests from Ghana, Nigeria, Cuba, the United States and Trinidad. All of them poured libation.

We pour libation for a variety of reasons. For example, when we pour libation the way Pa Wande did, we are cooling the earth and seeking a peaceful environment for all in attendance. There are other times when we invoke the primordial powers, one by one. It is customary to sprinkle a few drops of water following each deity we call forth. We do this based on the understanding that, when we call the deities, they will come. And, because it is polite to offer refreshment to a traveller who visits your home, we sprinkle the water as a gesture of hospitality and respect. Still, there are other times when we pour libation - either with water, gin or other liquids - as an offering associated with devotion. 

ETUTU, APESE & ADIMU
Etutu, apese and adimu all refer to the ritual of pouring water or other consecrated substances onto the icon of a deity. While the offering is being made, the ritual specialist also chants oriki or Ifa verses corresponding either to the deity, the substance or the ritual itself.

Etutu, Appeasement
In the process of Ifa divination, I could be directed to offer gin as an etutu (appeasement) to Orisa Esu. 

I might start by reciting a verse of Ifa that explains the purpose of my devotion: 

Pounded yam without soup can be difficult to consume
This was the Ifa cast for Etutu, appeasement
The child of Agbonniregun 
He whose attitude was not acceptable
He who was full of bad character
He whose bad attitude had prevented him from coming to Ifa's domain
Now, we have come to solicit on behalf of Etutu
We have come to beg on behalf of Etutu
Father, please be patient
And overlook this provocation
We have come to beg on behalf of Etutu
Orunmila responded that, those of you who come to solicit on behalf of Etutu
Those who are begging on behalf of Etutu
How many children did Ifa have?
That he would cast out one?
Those who beg on behalf of Etutu.
- Holy Odu IrosunOturupon

Here, you can see that etutu was a son of Orunmila who had behaved poorly. As a consequence, somebody had to beg forgiveness on his behalf. This verse of Ifa demonstrates how etutu is meant to mitigate hostility or to redress some kind of offense. 

Following the verse explaining the purpose of my offering, I could follow up with an Ifa verse that consecrates the substance to be offered, in this case, gin. Once I have consecrated the gin, I could then recite oriki Esu and finally pour the gin onto the icon. 

Etutu is a form of sacrifice meant to put an end to unfavorable conditions. Here, it's important to note that there are strict and detailed rules for what must be done before, during and after the ritual. For example, people must NOT consume etutu offerings. Thus, etutu should only be performed under the watch of a qualified ritual specialist. 

Apese, Conciliation
Another form of offering is called apese or ipese [ah-pwe-seh]. Whereas etutu is meant to appease the deities, apese is typically meant for the mouths of people, which can easily be used as agents of evil. More precisely, we recognize the presence of the ajogun, which are malevolent forces. When Ifa reveals that the ajogun are responsible for your hardship, apese may be prescribed in order to reconcile the situation and restore harmony between parties. 

In a verse of the Holy Odu EjiOgbe, Ifa teaches us of the time when Ori was besieged by Awon Iyaami Osoronga. 

A mature deer is the one with stripes on its back  
This was Ifa's message for Ori 
Whose destiny was being ruined by the Iyami 
He was advised to offer ebo
He complied… 

Ori went to Ifa for consultation to prevent Awon Iyaami from disturbing him. He was advised to sacrifice. In addition, Ori was advised to prepare akara with esuru beads, cover it with palm oil and place it onto an earthen plate. Then, red cloth and a mirror should be added and it should be placed at Ikorita Meta, the three way intersection, which is the usual meeting place of the Iyami (the elders of the night). Esu then told Ori to hide in a place very close to the Ikorita Meta. 

Before the Iyaami set out on their mission, Esu Odara appeared to them and told them, “I know you are on a very serious mission, but please have something to eat before you go.”  They obliged and took the ipese that had been prepared on behalf of Ori. After taking it, Esu asked them where they were headed. They told Esu that they were on their way to Ori's place. "To do what?" Esu asked. They answered, "To destroy all of his achievements." They said that it was their usual way of destroying Ori and ensuring that he amounted to nothing in life.

Esu then asked them to pick up the mirror that was in the plate and use it to look at their faces. They did. Esu then said, 'Don't you see, after having taken the meal, you now all look even more beautiful’. They then said yes. It was then that Esu then told them that the meal was prepared for them by Ori, the one they had set out to destroy. Esu called Ori to come out. He came out and was embraced by the Elders of the Night. They then said to him:  "Well done Ori! The one who uses Ileke esuru to prepare bean cake. Ori then replied, "Elders of the Night, You are welcome.  You have done well.  The ones whose beaks are made of esuru beads. The ones with beautiful delicate eyeballs." There, in the presence of Esu, they swore never destroy or disturb Ori again. 

Adimu, the One We Cling to
Like etutu, adimu is intended for the deities. However, once the deity has accepted the adimu, people are free to partake of it. The purpose of adimu is to supplement the ebo riru (sacrifice) which has been performed by the ritual specialist. 

One verse of the Holy Odu IreteOkanran illustrates the purpose and function of adimu: 
  
To crouch in the forest in a way that looks like we are out of sight 
To beat Igbin drum twice for Orisa in a way to make it sound pleasantly
And to give us satisfaction
To conceal two gongs under the garment
If they touch each other
They will make a rhythmic sound
These were Ifa’s declarations to Adimu
The one that would kindle a light for Obatala in order to actualize his destiny
He was advised to offer sacrifice
He complied
Adimu has kindled light inside
And has kindled light on the road
It is the light of success that Adimu has kindled.
- Holy Odu IreteOkanran

In this instance, you can see that Obatala is the orisa who bestows blessings.  Thus, if this Odu appeared, you would be directed to gather materials for the babalawo to perform sacrifice for you. Following the sacrifice, you would be directed to light a candle for Obatala for seven days as part of the adimu.   

CONCLUSION
Etutu, apese and adimu are rituals that enable the devotee to surrender to, honor and connect with the Orisa and the energy and power they exude. It is through proper devotion that we attain their blessings.

According to the directives of Ifa divination, you can perform these rituals for numerous purposes, such as empowerment, balancing spiritual energies, prosperity, removal of inner negativity and victory over enemies.

The ritual of pouring water, gin or palm oil on Orisa icons is potentially a form of cleansing and purification of your own mind. Each offering represents different spiritual properties; while some have a cooling effect, others are intended to have an animating effect. By offering the substances that represent different elements, the true adept will also request that the deity also activate these elements internally. As you propitiate the icons, you are invited to purge yourself of malevolent spirits, limitations, and emotional hindrances.

REFERENCES
Falade, Fasina. Ifa, the Key to its Understanding
​IITI Module 14

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