Odi Iwori (Golden Odi)

Ebbó: One rooster (given directly to Ogun), worn clothing, earth from the house's front door, smoked jutía and fish, toasted corn, corojo butter, and abundant money.

Patakín: Orunmila wished to repair the world, and began making Eboses, so that there would be no more sadness, and everything would be joy.

Ogun, learning of this, went at once to Olofin and told him what Orunmila intended and was committed to doing. Ogun added that each person had their own mission to fulfill in this world. Olofin, after hearing him, said: "You are right, and I authorize you to speak with Orunmila about this."

Ogun descended to where Orunmila was and delivered Olofin's message, adding that what Orunmila wanted could not be — for in the world, there had to be everything: the great and the small, some singing and others weeping, the rich and the poor, the decent and the indecent, and so on. Orunmila, after listening to him, was convinced, and said: "Now I see that the world must be as Ogun says."

Rezo: "Odi oro Odi ofoyu mowa yeni lele inle alawa wiye omo logu yekun omo inle sokun yese oyoyu ni aina iya inle lodafun ashe ashiri lele ojuero aina ona odo lodafun inle kaferefun ozain."

(Note: the source document this odu was rebuilt from rendered this rezo as an English sentence, which was carried into the first draft of this file. Rezos are liturgical Lukumí/Yoruba invocations and are never meant to be translated word-for-word into English; that rendering was a mistranslation from whoever produced the source, not a deliberate stylistic choice. Corrected 2026-08-09 to the actual transliterated rezo, provided by Babalawo Player Saint, which correctly names Inle, Yekún, Aina, and the secret name Ojuero itself.)

Ebbó: One rooster, one dove, one large snail, sixteen stones, sixteen water-flowers, sixteen coins, a candle, coconut, smoked jutía and smoked fish, shea butter, cascarilla, and abundant money.

Patakín: In the land of Obá Oju Inle, there lived an Awó called Odi-Oro, who was always dedicated to doing wrong. He had no limits to the harm he caused — for money, he was capable of inflicting the most atrocious harm, justified or not. He was greatly feared for his power in that land and in all the surrounding lands, and everyone hated him for his wrongdoing.

He began to live with Yekún, who was the daughter of Inle, and she loved him very much — but he made her suffer greatly, and every day she went to the riverbank to weep over her misfortune. There she would give account to Inle and Olofin of her suffering, though she asked nothing bad for Odi-Oro, for deep down she still wanted him.

One day, as she sat there, she saw her tears transform into the river's water, into some beautiful bushes blooming white and lilac, and from them a figure emerged, shining dazzlingly like a peacock's colors. He said: "I am Ina, the spirit intertwined with your father Inle, and I am tired of your suffering — I am going to fix your problem." Then he took Yekún, daughter of Inle, and joined with her in the river, singing:

Suyere: "Total, child of the hill, rise, rise. They are people who use the sword. May blessings surround you every day. This is it."

And he said to her: "From now on, no one will see you anymore, and no one will make you suffer on this earth. You will be the representation of your father and mine in the land, and this water flower will be the image of your spirit."

When Awó Omólogu Odi-Oro (the source glues an epithet, "Omólogu," to Odi-Oro's name at this point — reproduced as found rather than silently dropped or guessed at) learned that his wife Yekún had disappeared, and was told what had happened at the river, he went there and began to curse her. But as he stared into the river, his own curses caught up with him, and he was struck blind. Right there, he began to implore Orunmila, and Orunmila performed Osode, seeing him this same odu. Odi-Oro wept bitterly, realizing how much evil he had done, and that he had lost his wife.

Through his tears, he heard a voice say to him: "Odi-Oro, I am no longer at your side, but I still love you, and I do not wish you to suffer. I forgive you for the harm you did me." And upon seeing him truly remorseful in his heart, the spirit of Yekún revealed to him the secret of Ojuero, by which sight could be restored. Aina gave his blessing, and from that day, Odi-Oro left evil behind and became an Awó who chose only to heal his fellow man, bringing good to all the lands, by the ashé and the secret that Yekún had delivered to him. Aina had consecrated him as Ojuero.

Note: In this odu, a preparation is made for a secret — the pot of Yekún — prepared as follows: a clay pot is painted with the following signs: Oshé Tura, Odi-Gold (source: "ODI-GOLD" — likely a rendering of Odi-Oro itself, but reproduced literally rather than silently merged), "Okana-Year, Okana-Saw" (source: these two sign-names are OCR-garbled beyond confident identification and are reproduced as transcribed rather than guessed at), Otura She, and the sixteen Mejis. Above these signs, sixteen stones of the sixteen Orishas, already washed, are placed. A rooster and a dove are given to these stones. Water is then added, along with coins, and prayers are offered to Aina and Inle for the odu painted for him. A piece of iridescent Cobo-Kekonte snail is added, calling on Aina, and a good amount of Ojuro (water flower) is placed inside so that it lives there. Whenever the Awó needs that Ojuro water for his sight, it costs one coin — this water is the virtue of the Awó for sight.