There was a land of volcanoes called Osa Rete Nifa Inle Okun Fekun Dudu. It had fire in its depths, it produced no harvest at all, nobody could live on it, and everything that sprouted dried up and died.
Olofin watched it without saying a word, because the land spent its time blaspheming and complaining about everything. The moment came when it could bear no more: it began to turn into mud in human form, which crumbled and became mud again. Then Olofin gave it ashé, so that it could speak and ask. The land cracked open and made noises that Olofin could not understand; it seemed to beg forgiveness and to sing something addressed to the father.
He wanted to know whether Osa Irete interpreted it the same way, and sent him to see it. Osa Irete went, came back and confirmed what his father had said: the land was bad and did not stop cursing, and it had to be divided in order to tell each part from the others.
Olofin called Shangó and Yemayá Afefelorun. He explained that he needed their help to find a way for Osa Irete to be able to live on the land and for it to bear fruit, so that the fruits would be eaten in their time and each being would live what was meant for it; only so would the world be kept going. Shangó said he would begin by dividing the land. He loaded himself with stones and covered himself with thunderbolts, lightning and flashes that came down and kept splitting the ground. He gave the dark part the name Inle Okun Fekun Dundun, and the red one, Inle Okun Fekun Pupua.
Afterward Shangó went to tell Olofin that he had finished the division. Olofin answered that he already knew, but that he had left the red one parched. Shangó explained that this earth would be used to paint various things, and that when Afefe Ayé, the wind, swept the lands, it would carry off the dust, which would serve as food for them. With the rain he sent the wind, which cleaned the ground; but it could not hold the red earth, which slipped away from it and got mixed with the dark. Olofin then sent a cloud shaped like a tail and a waterspout from the sea to gather the water and lift it up.
When the news was given to him, Olofin ordered the water released and a great downpour fell. The land was freed of all the harmful creatures it was hiding. First it gave okra (ailá), then corn (aguadó) and then grains (eré). Among the plants, the first was cotton (oú), then the ceiba tree (aragba) and last the coconut (obi). Olofin blessed it, and one part of those creatures turned into animals and the rest into people.
The land was happy for the children of Olofin, who listened to it and scolded it for being ungrateful. He told it that it would have to live this way forever and that he would never forgive it: under the water there would be earth, and from there it would draw the strength to sustain itself; otherwise it would live only among complaints and enslaved, for being what it was. He added that he would send all the orishas to help it. The Earth refused, and the orishas who had come down had to go back up. Only three saints stayed in it: Obatalá, Elegba and Shangó.
A person who only complains bears no fruit. When what was mixed is separated and cleansed, the harvest comes; but lack of gratitude keeps a person a prisoner of his complaint, even after he receives what he asked for.
A white rooster and a white dove; one gourd bowl with black earth, another with red earth and another with water; palm oil butter (manteca de corojo); 2 stones; many herbs of Ifá and many kinds of stewed greens and legumes; beads of all the saints; many little creatures (bichos); a lot of ashé and a lot of money.
Osa rete nifa inle okun fekun osa irete olekun baba olofin inle okun fokun awo nilaye ayegogo inle okun fekun dudu inle okun fekun osa rete pupua inle ewani ire olofin iba omi ika aran omi ire olu fekun ota ire.
Baba kuele ni laure baba kuele ni lare modupue baba kuele ni laye modupue baba.