Odi Roso

Azojuano and Yalorde Oshún Okere ruled a region called Iyebu Teyun Lashe Lenu and lived there with many children, always attentive to whatever their parents might need so that joy would reign. Before joining Oshún, Azojuano had ruled in another place, and there Eshu Alawana had helped him. Alawana fed on things in decay, and because of the stench Oshún did not want him in the house. Alawana went to the cemetery and from there brought the food of Yewa and of the place.

Alawana adored Azojuano, his former teacher, and often came by his house to look for him, but Oshún could not tolerate his smell and kept him from entering. Full of resentment, he spied on her, and as soon as she was distracted he slipped in and soiled everything. When people looked for him he hid in the trash can and passed himself off as trash; in that way he got inside without being seen and caused problems, illness and misfortune.

One day Oshún remarked to Azojuano that they had been going through many difficulties for some time and persuaded him to consult Orunmila. He performed Osode and found the odu Odi Iroso. He explained that Azojuano had a lifelong companion whom he had lately set aside to devote himself to his wife; this companion searched for him endlessly through the house and harmed him, because he did not receive the attention he needed. Orunmila prescribed an ebbó: both of them had to sweep the dwelling while singing a súyere.

When the sweeping was done, they took the trash to Orunmila, but first they set aside a part and added aguardiente, honey, hutia, toasted corn and smoked fish to it. That portion was left at the door, together with obi omi tutu, a rooster and a dove that were offered. With the remaining trash they prepared akuayerú and placed it in the trash can, where Azojuano sang to call Alawana.

Alawana rose from among the trash, and so Azojuano and Oshún understood who was dirtying their home and upsetting everything. As he stood up, Alawana also sang a song. Azojuano spoke to him: he acknowledged that they had to walk together by the will of Olofin and that he would live in the home of both; however, his presence was repulsive and he was already used to the cemetery, so he would occupy a pit behind the door. They gave him his secret and consecrated it while they sang him this song. In this way Alawana stayed forever guarding the entrance of Odi Iroso against the witchcraft and sendings that enemies directed at Azojuano and Oshún.

Inle was Obba's first husband, a man of very good looks. They had a daughter, Osia. Over the years, Obba turned Inle away every time he came near her, saying she did not feel well. Worn out, Inle asked Orunmila for advice, and Orunmila recommended that he leave her: she was not happy with him, and perhaps another man would manage to make her happy. Inle also asked about the girl, and Orunmila told him she should stay with her mother.

Later Obba met Shangó and began to live with him without being married. One night, unable to sleep, Osia approached to call her mother and discovered a man with her, in a sexual act against nature. The horror made her scream. To cover the girl's shame, Obba married Shangó, but it was already too late: Osia was left with a trauma that made her see ghosts, and at night enemies visited her and gave her nightmares.

When she grew up, Osia entered into marriage with a wealthy merchant who also practiced sorcery. She hoped her life would change, but he repeated with her what Shangó used to do with her mother. In this way the sleeping memory returned with more strength, the enemies took over her mind and she became frigid. To control her, her husband rubbed witchcraft powders on her belly and her private parts.

Abata, who was a sorceress and Inle's sister, noticed how thin and pale Osia was and asked her what was happening. Osia told her everything. With a blue veil over her shoulders, Abata left the lagoon with her and presented her before Orunmila so that he would consult for her. In the consultation this odu came out. Orunmila explained that the origin of her ills was a blow suffered in childhood, that she had to move away from her husband, a vicious man and a cruel sorcerer, and that she had to carry out an ebbó to erase from her memory the scene she had witnessed.

Osain Eweyele, Orunmila's companion, also prepared an inshé for her that kept the enemies away from her thoughts. Osia went to live with Inle, her father, and Abata, her aunt; she recovered completely and left her ills behind with the backing of Orunmila and Osain. Those enemies were Egun who tormented her.

In this path, the caraira, a bird of prey, kept apart from the other birds and suffered many hardships, even hunger, because it was hard for her to find food. She went before Orunmila and, in the consultation, this odu came out; he warned her that she had to make an ebbó to be freed from that situation. She carried out the ebbó, and Orunmila asked her to go back home, because he would send someone able to remedy her situation.

In the meantime, the tiñosa, a vulture, was crossing the sky looking for food and spotted a cow lying on the ground. Thinking it was dead, she came down to eat and pushed her head into its anus. The cow tightened up when it felt this, and the tiñosa feared for her life. She struggled until she pulled her head free, and it came out bald, without a single feather.

Then she visited Orunmila. In her consultation the same odu as the caraira's came out, and he pointed out the same ebbó. He added that she should go to the caraira and talk with her so that she would check what the tiñosa was going to eat. In this way both birds solved the lack of food. For that reason the caraira feeds only on the anus and the eyes, and the rest of the organs belong to the tiñosa.