Iwori Irosun (Iwori Irosun · Iwori Irosun)

EBBO: Three osiadie, one adie, agboran, nine cloths, eran malu, omi oyo uro, asho timbelara, eku, eya, awado niña, all wood, one roofing tile, lerí of eya, oti, oñi, caisimón, yanten, biquereta, tabano, palo or bejuco cochinilla, romerillo, alamo, marpacifico, caimito, tuna and three cujes, opolopo owo.

PATAKIN:

In the land of Ebolokun there was an egun named Yenye Orun; he had gone to that land as punishment from Oduduwa. Each time Odua wished, Odua took an adie and called him, saying:

"EGUN MALEKULORUN ENI IKU ENI BOSA."

The egun would become arrogant and begin to weep, and the people who drank of that water had their bellies and otoku swell. He ate the igun (guts of the otoku) and made them disappear, so that when Odua arrived there no trace would be found.

One day Odua went to visit the land of Yenye, where there lived an awo named Oluo Aboni Ifa, who had a son named Iwori Koso. When Odua arrived, Oluo Aboni Ifa hid his son, and the mother came out, whose name was Iya Erun Leye Leye; she began to fight and suddenly fell dead, and her spirit swelled her son's belly; at once the boy began to sweat and to pour water from his body.

Awo Oluo Aboni Ifa opened a joro joro and buried Iya Orun Leye Leye; Odua, who was watching everything, began to sing:

"IYA ORUN LEYE LEYE IKU MAWA ORUN, EGUN LEYE LEYE LERI TOKU MAWA OLODUMARE EGUN LEYE LEYE EGUN."

NOTA: This song, if the person is a woman, is sung when the hen is given by this path; if it is a man, when the rooster is given to him, one sings:

"BABA ORUN LEYE LEYE IKU MAWA ORUN EGUN LEYE LEYE LERI TOKU MAWA OLODUMARE EGUN LEYE LEYE EGUN."

Oduduwa left very angry for his land, and when he arrived he met Olokun, who was waiting for him, and he told him everything that had happened; and Olokun gave him water to drink, saying to him: "Baba pele pele," and Odia was calmed. Olokun told Odua what was happening in the land Ebolokun. Odua told Olokun to turn that land into water and make it disappear.

Egun Yenye Orun, seeing what was happening, went out to where Odua was and said to Odua: "You have to go where I have my secret; you have to live together with me." And so it was done.

Awo Oluo Aboni Ifa, seeing what was happening to his son, went out along the road striking an ashere and asking Olodumare's forgiveness for his son. He arrived at the land of Olokun, at the land Leleyekun, where there lived the son of Olokun who was a babalawo, who looked at him and Iwori Koso came out for him; he made the ebbó indicated above and told the awo Oluo Aboni Ifa that for his son to get well he had to be consecrated with Odua, Olokun and Orishaoko, but to remove the egun of his iyare from above, he had to feed the belly and place a roofing tile beside it, and on this the oddun Iwori Koso is placed.

They prepared everything the egun was going to eat: three caisimón leaves, three higuereta leaves, three tua tua, three yanten. They wrote the sign Iwori Koso on the belly and poured plenty of ori and epo on him and gave him the adie.

While they were giving the adie to the boy's belly and to the tile (this one carries cloth of nine colors), they sang:

"IYA ORUN LEYE LEYE IKU MAWA ARUN EGUN LEYE LEYE LERI TOKU MAWA OLODUMARE EGUN LEYE LEYE EGUN."

And they placed the hen with the lerí on the tile and cleansed his belly, and sang:

"EGUN LONA IKU IKU LAYEWA NI LONA IKU IKU."

They took the tile together with the adie and carried it to a manigua. Everything with which the belly was cleansed was taken to the sea or the river, and they began to give him the conocimientos (source term retained; likely a typo for cocimientos, decoctions; the source does not say what is given) with the eweses mentioned above, and they took him to consecrate the secret of Odua and Olokun and Orishaoko.

The boy became perfectly well and was saved.

NOTA: He must be bathed with the eweses with which the ebbó was made.