Orishás

Orishá Odùduwa: Creator, King, and Cultural Architect

INTRODUCTION TO ORISHÁ ODUDUWA – THE CREATOR OF YORUBÁ SOCIETY

Source: Orishá Oduduwa – Baba Tilo de Àjàgùnnà

Orishá Odùduwa, also known as Oduduwa or Oduduà, is a pivotal figure in Yoruba, Santeria, and other Afro-Caribbean religions. Revered as both a creator deity and a historical figure, Odùduwa’s multifaceted role has deeply influenced the spiritual and cultural landscape of the Yoruba people. This blog explores ten key aspects of Odùduwa’s complex role within these traditions, shedding light on his enduring legacy and significance.

ROLES AND MYTHS OF ORISHÁ ODUDUWA

Orishá Odùduwa, also known as Odudua or Odua, is a prominent orisha (deity) in the Yoruba, Santeria, and other Afro-Caribbean religions. He holds a multifaceted position, revered as both a creator deity and a historical figure. This text explores ten key aspects of Odùduwa’s complex role within these traditions.

  • Creator Deity: In some Yoruba traditions, particularly those from Ile-Ife, Odùduwa is believed to be the creator of the Earth. This belief stems from narratives suggesting Olorun, the supreme being, failed to fulfill his creation mandate due to intoxication. Odùduwa then stepped in and completed the task.
  • Founder of the Yoruba: Odùduwa is credited with founding the Yoruba kingdom in Ile-Ife. Historical accounts portray him as a leader who established a well-organized monarchy and unified previously divided villages. This legacy contributes to his status as the ancestor of the Yoruba people.
  • Cultural Architect: Odùduwa is believed to be the architect of several key aspects of Yoruba culture. He is credited with establishing the modern government and institutions of the nation, shaping their social and political structures. This role further cements his importance in the Yoruba cultural identity.
  • Warrior King: Some narratives depict Odùduwa as a warrior king who defeated other leaders, like Obatalá, to establish a unified kingdom in Ife. This portrayal emphasizes his potential historical role in shaping the Yoruba political landscape.
  • Ancestral Figure: Beyond his creator and kingly roles, Odùduwa is also viewed as an ancestral figure by many within the Yoruba community. This perspective highlights the deep connection he holds with the Yoruba lineage and their origins.
  • Festival and Worship: The Ido/Odùduwa festival held in Ile-Ife is a major celebration dedicated to his legacy. This solemn festival features specific offerings at his temple, excluding drumming and relying solely on traditional bells.
  • Offerings and Rituals: Worship practices associated with Odùduwa involve specific offerings, including various animals, grains, tubers, fruits, and kola nuts. The details of these offerings may differ based on specific traditions and locations.
  • Orisha Embodiment: In Cuba, possessing the Orisha embodiment of Odùduwa is restricted to high priests of Ifá. This embodiment typically resides in a special container, accompanied by other lesser divinities.
  • Controversial Origins: While revered, Odùduwa’s origins remain shrouded in some controversy. Various narratives exist, including expulsion from Mecca, being a son of a king, or a prince of Benin. These stories highlight the diverse interpretations surrounding his origin.
  • Enduring Legacy: Despite the complexities and debates, Odùduwa remains a central figure in Yoruba history, religion, and cultural identity. His legacy is multifaceted, encompassing creation, leadership, cultural influence, and ancestral connection.

This text provides a glimpse into the diverse and intriguing world of Odùduwa, highlighting his significance within the Yoruba and Afro-Caribbean traditions.

DESCRIPTION OF ORISHÁ ODUDUWA

General description

Odudua, a central figure in Yoruba belief systems, holds an ambiguous and multifaceted position. Some Yoruba traditions, particularly those from Ile-Ife, revere him as the creator deity, attributing the Earth’s creation to him due to the supreme being Olorun’s failure. Others portray him as a historical figure, a leader who arrived in Ife, conquered the inhabitants, and established his rule. This controversy surrounding his origin and role makes him a captivating and crucial figure for further exploration.

Historical Accounts

Several historical accounts, often debated and contested, attempt to explain Oddudua’s origins and actions:

  • Expulsion from Mecca: This narrative suggests Oddudua was expelled from Mecca, possibly for opposing Islam, and established a new kingdom in Ife.
  • Son of a King: Another version portrays Oddudua as the son of a king in Mecca who, along with his followers, converted to paganism upon reaching Ife. This story lacks supporting evidence and is not widely accepted.
  • Prince of Benin: This narrative claims Oddudua was a prince of Benin who was banished and journeyed to Ife. This version also lacks strong historical backing.
  • Warrior Leader: This account portrays Oddudua as a warrior leader who defeated Obatalá, another leader, and established a unified kingdom in Ife. This narrative highlights the potential historical role Oddudua might have played in shaping the Yoruba landscape.

Orishá Oddudua’s Legacy

Despite the controversies, Oddudua’s legacy is undeniable:

  • Founder of Ife Kingdom: Tradition credits him with establishing a well-organized monarchy in Ife and uniting previously divided villages.
  • Architect of Yoruba Institutions: He is credited with creating the modern government and institutions of the Yoruba nation, shaping their social and political structures.
  • Ancestor of Yoruba Clans: His numerous children are believed to be the progenitors of various Yoruba clans, contributing to the diversity and richness of the Yoruba people.

Festival and Worship

The festival of Ido/Oddudua, a major celebration in Ile-Ife, honors his legacy. This solemn festival lasts for six days and features offerings at the temple of Oddudua, but excludes drumming and relies solely on traditional bells.

Worship practices associated with Oddudua involve various offerings, including:

  • Adult male goats
  • Young female goats (unmounted)
  • Hens
  • Doves
  • Quails
  • Guinea fowls
  • Dishes made from various grains, tubers, fruits, mashed yams, kola nuts, and more

In Cuba, possessing the Orisha (deity embodiment) of Oddudua is restricted to high priests of Ifá. It is traditionally housed in a chest-shaped container accompanied by his Echu, Bromú, and Bronciá (lesser divinities) and an extended Osun (of the size of an individual).

Orishá Odùduwa or Oduá is considered the „Mother Earth“ and „Creator of Being“ among the Yoruba people. She embodies the principle of collective female creative power and is associated with Earth and water. Orishá Oduduwa is the highest representative of the Left Irunmolés: the mothers and the e-boras, the children. She wears white in honor of Obatalá and as a symbol of her inclusion in the pantheon of creation (Funfun). However, her primary symbol is the color black, representing the „black blood“ of the Earth, and red, associated with existence and fertility. She is also the only female in the Funfun pantheon of Orishás. This is one version of Odudua; other sources depict Odudua as a powerful male warrior who came from non-Yoruba lands to conquer new territories. Historically, Odudua is depicted as a male ruler.

The „controversy“ surrounding Odudua’s gender and role in the cults is likely a misunderstanding and confusion between myth and history, polarity and gender. Orishá Odùduwa collaborates with Obatalá in the creation of the world. Obatalá represents the spiritual realm in male polarity (not gender!), while Orishá Odùduwa represents the material realm in female polarity. Earth and birth have always been associated with female nature in almost all cultures. Therefore, Odudua assumes a female role, but it does not make Odudua a woman.

In some myths, Orishá Odùduwa appears as the wife of Obatalá, but this should be understood symbolically as a union for the sake of creation. This is also why Obatalá had many wives—Yemu during the creation of the Orishás and Odus as systems, Nanan during the creation of life and some subsequent Orishás, and Yemanjá as the mother of the Orishás. Mythological couples indicate roles and polarities, not necessarily genders.

Conflicting Narratives and Songs

The narratives surrounding Oddudua’s origin and role are as diverse as the Yoruba people themselves. Here are some prominent accounts:

  • Creator Deity: Primarily in Ile-Ife, some Yorubas believe Oddudua created the Earth after Olorun, the supreme being, became intoxicated and failed to fulfill his mandate. A song in praise of Olorun, sung by the Yoruba people, acknowledges the sculptor deity who molded human forms, but doesn’t mention Oddudua by name:

„Eni soju semu,
Orisa ni ma sin
A-da-ni boti ri;
Orisa ni ma sin
Eni ran mi wa,
Orisa ni ma sin.“

(This translates to: „The one who makes eyes and nose, Is the orisha that I will serve. The one who creates what he chooses, Is the orisha that I will serve. The one who sent me here, Is the orisha that I will serve.“)

  • Deified Ancestor: Some elders view Oddudua as both a historical figure and a deified ancestor. They believe he played a significant role in shaping the Yoruba nation’s history.
  • Division of Labor: Other myths explain that Olorun created the Earth, while Oddudua carried out the practical work of creation. This division of labor supposedly led to a struggle between the two deities, ultimately settled by the supreme being, Olorun.

Orishá Odùduwa and Obatalá are inseparable and represent the union of Orun (spiritual realm) and Aye (physical realm), symbolized by the shrine with two halves. Odudua structures society and is responsible for political order and social coexistence. Odudua is also worshipped in the cults of Babá Egun because of the connection to the Earth and its association with death (Iku).

In Brazil, Orishá Odùduwa is rarely worshipped and hardly consecrated. Odudua is absorbed within Obatalá and is somewhat overlooked. However, in Cuba, the situation is different, and Oduduwa is a prominent Orishá with a distinct cult and consecration, along with unique qualities. The following sources primarily refer to Cuba and, to some extent, African sources. Many aspects, if not all, could be revived in Candomblé.

Regardless, Oduduwa, Odduduwa, Odudúa, Oddudúa, Odduwa, Odúa, Oddúa, or Oddua is a great Orisha, the master of solitude. He represents the mysteries and secrets of the ancestors, the Ikú (deity of death), and the Eggúns (spirits of the dead). He resides in the deep darkness of the night and is known as the „King of the Dead.“ It is said that Olofin named him as such when he found him as a child, abandoned in a trash bin. His right hand is Orun, the one that grants access to the realm of the afterlife. He forms a trinity with his brothers Orunmilá and Oddun, who always accompany him.

Orishá Oduduwa is the creator and enforcer of justice and truth, which makes him divine and impersonal. He is the eye of Olorun. Orishá Odùduwa is an androgynous deity, and some consider Oduduwa as the male aspect, while Odúa represents the female aspect. Orishá Odùduwa is sometimes seen as a path of Obatalá because he is believed to have participated in the creation of the world alongside Olofin. He is the eldest among them all and created the first 16 Obatalás with Oduaremu. At times, he is seen as a male Obatalá who resides in the Irokó (forest, tree). Some consider him as the leader of all Obatalás, which is why his „sons“ must also invoke Oduduwa. He is associated with the jet (azabacho), coral, amber, mother-of-pearl, and ivory.

Some believe that Orishá Odùduwa descended from the sky and brought the belief system to Earth. It is even said that he is the son of Olorún and Olorun’s favorite Orisha. Others believe that he came from the Earth and arrived after a long 90-day journey from the East (referring to the vicinity of Mecca, Upper Egypt, the Nubian region, or the Nile area, but likely corresponding to the Ekiti region and the Okun subcommunities of northeastern Yorubaland and central Nigeria) to chase the local king, Obatalá.

Oduduwa is the founder and first Oní (king) of Ilé-Ifé or Ife, the holy city of Nigeria, known as the „religious Mecca“ and the cradle of life in Yoruba theology. Therefore, all Yorubas consider themselves Omo Oduduwa (children of Oduduwa). He is known as the first king of the Yoruba. In the Arará tradition, he is called Odúa Daa. Historically, his existence has been established (similar to certain qualities of Shango, among others). The „consecrated children“ of Oduduwa are people with iron will and stubborn in their assessments. They possess great intellectual capacity and are artists or writers. Reserved and calm, they do not regret their decisions.

Comparison Orishá Oduduwa with Olorun

While both Olorun and Oduduwa are associated with creation, their prominence and recognition differ significantly:

  • Olorun: Universally recognized and worshipped throughout Yorubaland under various names. This signifies that the belief in Olorun, as the supreme being, travelled with the Yoruba people wherever they went.
  • Odudua: His worship is primarily limited to Ile-Ife, suggesting a more localized focus on his role in creation or leadership.

Oduduwa is the brother of Orunmilá and Oddun. His wife is Odduaremu or Oñó-Oro. He has a special relationship with Orunmilá, Obbatalá Obálofón, and Oshún. His guardians are Bromú (representing bones), Brosia (representing decomposing flesh), and Aye. His full name is Oddú Aremú. Oduduwa derives from the Yoruba word „Odùdúwá,“ meaning „our destiny“ or „lord of the other world“ („oddu“ means „years“ or „time,“ „dudu“ means „darkness,“ and „wa“ means „come“ or „let come“). Oduduwa has various names (paths, qualities), including:

Cuban perspectives on Oduduwa

The birth of Orishá Odùduwa is found in the Odun Ifa Odika. When Oduduwa descended to Earth, he leaned against an almond bush and another made of cotton. By the time he descended, he already had his first son: Oshagriñan, and when he ascended to go to Olofin, he already had his daughter Oyá.

Orishá Odùduwa has no preferred herbs (ewe), and he eats everything—etú, abeboadié jabada, osí, abó, edun. Oduduwa’s mother is called Ayalúa, and his three brothers are called Abanduduá, Odendudua, and Oduduwá. Oduduwa is Beyi (twin), one is Odun, and the other is Oduduwa, one who reigns above and one who reigns below. Some say he has a male and female aspect.

Ashiri Oduduwa Ara Ateyare – The secret of Oduduwa lies in the body and its components.

The symbols of the three fingers:

  • Left finger represents Ikú (death)
  • Middle finger represents accidents
  • Right finger represents life

The birth of Orishá Odùduwa was in Odí Ka; he is called Odísa Orisha Oddua Apuasí (which is a fish). Adomoleque (representations) are placed at the entrance of Oduduwa’s Igbodun, one male and one female. The male is called Akó Edan and represents everything evil and war. And the female is called Obí Edán, symbolizing peace, abundance, and great luck. The connection between the two is symbolized by a chain, representing the relationship between the powers of good and evil.

These sixteen kings descended before Oduduwa

  1. Oní of Ifé
  2. Alafin of Oyó
  3. Orishabe of Shabé
  4. Alasketú of Ketu
  5. Oshemona of Ondó
  6. Owá of Ileshá
  7. Orangun of Ilá
  8. Alayé of Efón
  9. Alara of Ará
  10. Olejunde of Idé
  11. Ele Kele of Ile
  12. Obá of Odé (Benin)
  13. Onipopo of Egun
  14. Onidada of Egun
  15. Oninana of Gran Acera
  16. Ileke of Oke

When Orishá Odùduwa is given Adié (chicken), it must be funfún (white) and accompanied by prayers, and the sacrifice is offered to the Earth (on the ground). This must be performed by an Oní Shangó.

Ajalorun and Orishá Odùduwa are children of the same mother. Ajalorun is the youngest; he is Olofin’s confidant, delegate, and representative in Isalaiyé. Oduduwa descended to Earth on Olofin’s back, and Olofin built him a house padded with cotton branches.

Ojubo is the place for ancestor worship. Ojubo is the place or vessel dedicated to the worship of the Egun Orisha ancestral spirits. There are various Ojubos: Oduduwa, Yewá, Naná, Bromú, Brosiá, Iroko, Oduduwa, and Obatalá. Oshún is the guardian of Oduduwa’s Ojubo, so a daughter of Oshún is sought to cleanse Oduduwa’s Dilogún.

Olofin created Oduduwa with a head with eyes and a mouth and gave him wealth, making him his advisor. However, Oduduwa became arrogant due to the power he enjoyed. As a result, Olofin took the power away from him bit by bit—first a leg, then an arm, until he completely dismembered the body, leaving only the head.

Orishá Odùduwa resides in the deep darkness of the night, with only one phosphorescent eye. He is a spiritual mass of enormous power, without form or shape. He uses vassal spirits to manifest himself. Oduduwa was the first king on Earth, and his crown rests in Obalufón’s Ilé, where he was crowned by Obatalá. That is why Oduduwa has shrines in Obatalá’s house.

Orishá Odùduwa has six spirits that guide each of his hands in Diloguns (cowries), and they are named Eta Areni. Each of them possesses the power of three Diloguns.

The Osun of Orishá Odùduwa represents the spirit of the buried ones, those who were and are under the Earth. When one of them is invoked by the Awó, they temporarily fixate the spirit in Oduduwa’s Osun. The names of the spirits of Oduduwa residing in Osun in connection with the Odus are: 

  1. Adesó – Iworí Meyi (represents sacred fire – Oidé)
  2. Alesesi – Oyekún Meyi (represents water, carries everything)
  3. Alaolá – Odí Meyi (represents air, curiosity)
  4. Akolé – Iroso Meyi (holds the face against enemies)
  5. Ajó – Ojuani Meyi (represents black magic)
  6. Apaya – Obara Meyi (the one who kills women)
  7. Iya Agaba – Okana Meyi (the mother of Oduduwa’s children)
  8. Akomó – Ogunda Eyi (the one who holds the children)
  9. Agaga Ni Gogogde – Osa Meyi (commands the animal kingdom)
  10. Fele – Iká Meyi (the one who destroys the inhabitants of the house of evil)
  11. Adebeyé – Otrupon Meyi (the one who is faster than all weapons)
  12. Olori Merin – Otura Meyi (guards the winds)
  13. Elese Mefa – Irete Meyi (the one who gives birth to children)
  14. Adabibale – Oshe Meyi (he who does good and evil)
  15. Oló ä Oragún (he watches over the surroundings of the house)
  16. Oba Igbole – Babá Eyiogbe (the mother of Oduduwa)

Oduduwa means or is derived from the Yoruba compound word: Odu Ti Odawa (person who exists for themselves).

Tools of Odua Aremu

  • Odua Aremu is the proper name of Oduduwa. It means past and future years, tired years, the beginning and the end, life and death. In his tools, the purpose of human beings in this life is depicted in detail.
  • Metal chest: made of silver or nickel-plated steel. It is kept tightly closed with a padlock, out of respect for everything that is unknown and hidden in this life.
  • Six rings: They represent the six planets closest to Earth and also the six major Orishas of our religion, symbolized by the stars.
  • Six triangular shields: Symbolize the wars that humans fight during their lives on this Earth.
  • A ladder: It is the means by which we, as humans, can reach O-lodumare.
  • A large triangular shield with the Eye of the Most Holy in the center. It is the gaze of the Almighty upon us in this world.
  • A small coffin with a skeleton inside. It signifies that every human being is not eternal on this Earth and that is the end for all of us.
  • A snake: It symbolizes the evil and satanic forces that rule over every living being in this world (Alosi).
  • Two figures of a man and a woman. It is the symbol of our creation on this Earth.
  • Eight closed hands (paoyé): It represents the meaning of the power of the Supreme Being over us.

In all these tools, the reason why we are on Earth and our journey on Earth manifest. That is the meaning of Odua.

The Odua necklace should be strung as follows: sixteen crystals and soapstone (Jabón), a mother-of-pearl, a coral, a mother-of-pearl, sixteen soapstones (Jabón) and crystals, and so on until it reaches the desired length.

Ewé of Odua (herbs of Oduduwa in Cuba): Guacamayo, curujey, trepadera, higuera, romero, ceiba, yanten, flor de mármol, millo, algodón, campana, jobo, prodigiosa, almendra, belladona, madreselva, peonía, marpacífico, álamo, albahaca cimarrona, ateje, berbagajo, salvia, coquito africano, jagüey macho, fruta del pan, platanillo de Cuba, llantén, Apotó, Orozuz, Amansaguapo, Ewé Buyé, any weed that grows on another weed.

ASPECTS, QUALITIES, ARCHETYPES OF ORISHÁ ODUDUWA

Orishá Odùduwa has various names (paths, qualities) in Cuba. This list is a bit controversial as many would see these qualities as independent deities or as qualities of other Orishás.  Following, the list as a transcription of what can be found in (credible) literature about it:

  1. Abalbo
  2. Abaña – Odu Otura Niko. Necklace made of sixteen white, sixteen red, and sixteen black beads. The shrine has a face and is adorned with a cross, and cowrie shells are arranged around it like fringe. It eats Adié with Obatalá. The Egun lives in a shrine called Igba, which is lined on the outside with Prussian blue using Ayé or Ileke funfún, and on the inside, it is lined with various types of Ileke or cowrie shells.
  3. Abeli Apitikó – Odu Ogbe Yona
  4. Abere or Aberé – Osa Ure. This is a prince. He is adorned with three golden needles.
  5. Abesi
  6. Abeyi, Abelli, Abelli Lukoso, Abelli Lucosa, or Beli Lukosó – Ogbeyono and Ojuani Birete. The Elder. Everything about him is doubled, and he always receives everything in double (shrine, offerings). He lives on the roofs. Two otás aragba or arabba (stones) are placed in the basket, which are only found where the sun is born, adorned with ejá (fish) or ellá and ikoidie, ikódiddé, or coidé (parrot feathers). He comes from the land of Itakó and wears a golden ring with four opposing stars. It is said, „For one who is the greatest of all.“ His doppelgänger resides on the roof and comes in a basket containing his elements made of Ceiba wood on the side of the rising sun, adorned with cowrie shells and Ikodié feathers, and an additional sixteen Ikodié feathers. All parts and the cowrie shell are duplicated. A small wooden doll covered with leopard skin is placed on this Oduduwa.
  7. Abipá – Ogbe Tuá. He is Obá Moró in the land of Yebú. Dressed in lilac. In addition to the usual shrine elements, he receives a silver doll, four handles (clavos), a machete, three nails, and a crucifix with a skeleton.
  8. Abitu Laye – Receives a necklace with 101 white beads, 101 Orula beads (green and yellow), and 101 amber beads from Oshun. Inside the shrine, there are two pig eyes and two dog teeth. The pig must have been sacrificed for Olokun. To accomplish this, Odua must receive Olokun and Osain. He eats cat.
  9. Adaguele – Odu Ogunda Meyi
  10. Adakini – Odu Otrupon Adakino. The judge.
  11. Adakini Kala – Odu Otura Shé. He is the supreme judge who punishes. He carries a sword and a small weight or a silver scale that symbolizes justice. The shrine receives a Gungún, Lerí Egun (skull), and Mokekeré.
  12. Adishá – Odu Ojuani Meyi
  13. Agbadekan – Necklace with sixteen white beads, sixteen green beads, one yellow bead, one green bead, one striped bead from Oyá, one green bead, one yellow bead, and sixteen white beads. Inside the shrine, there is an Otá of Yansan.
  14. Agboni – The Arara people call him Nididá. He is the Eleguá of Oduduwa and at the same time his grandson. The son of the illicit love of Bromú and Yewá. He is a protector against all evil and witchcraft. He resides in a Güiro painted with Funfún (white) and lined with cowrie shells. The Güiro receives the entrails of Oduduwa’s Eyelé, earth from the four streets of the cemetery, the mountain, añarí ibu ati okún, kolá, ero, osun, holy water. The shrine also receives a triangular Otá and four cowrie shells. It receives food, Eyelé, and boiled egg every new year. On that day, the Babalawo kneels naked on the ground and without using hands, takes the food offered to Agboni. Agboni is two Orishas, male and female. His face is made of Adamú.
  15. Aguadekan
  16. Aguele – Necklace with sixteen white beads, one black bead, and sixteen yellow beads. It eats (receives) Adié with Oshún. The shrine receives intestines and innards of Eleguedé. Finally, a large colorful snail called „Mako“ is included.
  17. Aguema – Odu Oshe Tura. The chameleon. Necklace with sixteen white beads, one black bead, one red bead, one green bead, and sixteen white beads. Inside the shrine, it wears a completely red necklace and another half green and half red. In the inner chest, it carries a chain of thirty-two red beads and another one with sixteen green and sixteen red beads, in addition to the necklace of the Odu/path.
  18. Aguesí or Aguesi – The one who has a silver Ikú adorned with beads placed outside its container. It always goes alongside Babalú Ayé. Necklace with sixteen green beads, two corals, sixteen white beads, one red bead, one black bead, one red bead, one black bead, one red bead, one black bead, one red bead, one black bead, sixteen green beads.
  19. Alabó – Otura Yekú
  20. Alabuweje – Osa Meyi. The one who enlivens the blood and bathes with it. This Oduduwa is blind. He only comes to Earth when major natural disasters like earthquakes, tsunamis, etc., occur. This Oduduwa emerged from a human sacrifice. To replace him, an akukó funfún is placed on the ground (with the lights turned off), on top of this Eyegbale, the shrine of Oduduwa is placed, and its ceremonies are performed.
  21. Alaguana, Algwana – Odu Oyekún Nilogbe. She is deaf. In the shrine, seven ivory pipes with Mariwó are placed, two of them made of silver, one closed, and one open. Her necklace is threaded on wire and washed with palm buds. She lives and eats on the palm tree.
  22. Alaguele – Odu Ogunda Eyi. He wears an ileke funfún and a lined machete.
  23. Alaguema – The shrine has eight parts, plus a whole doll of a woman. It receives Inso from Egun obini, lerí Egun, obini. In its Ifá hand, it receives adié meyi funfún instead of dundún. Its necklace is kakao, green, and red. Its Osun is from akukó, not eyelé. This Oduduwa lives high up and cannot see a woman because he kills her; he covers himself with Mariwó.
  24. Alaguemo – He is deaf.
  25. Alakaiyé, Alakaiye – Okana Meyi. He is the owner of the world.
  26. Alakanilowo – Ogbe Ate. The Omnipresent, the one who passes by without being felt.
  27. Alashuadá – Odu Otura Di, supposed to live together with Orunmila and Orisha Oko. He lives on the Iroko tree; he enforces the laws. He receives an Igbá (shrine) made of Otí, next to it a silver Osun, a small bowl with a skull or skullcap completely smeared with Epo, and a stone Otá from the foot of the hill. This shrine is called Esó Adikun and is the messenger of this Oduduwa.
  28. Alikkan
  29. Aliluwo – Ogbe Shé
  30. Alukó – Odu Otura Bara. He carries a double groove, sixteen and sixteen, containing 32 Ikodie (feather) and one cowrie in each hole. He eats seven types of birds, from akukó to zunzún.
  31. Apitiko
  32. Apitiko, Apitico, Abeli-Apitikó, Apiticó-Abelli, or Abellis-Apitico – Babá Eyiogbe. The one with a quail body. This shrine contains everything. It carries the whole body of a doll.
  33. Aremu, Aremí – Odu Ogbe Tuá (Tuanilara, Tuá Nialara). He has a sun and a silver club. Necklace with sixteen white beads, one black bead, and sixteen red beads. It represents the clouds and has a sun on top of its chest. It is essential to always cover it with a white cloth and behind curtains.
  34. Ariwó, Ariwo – Odu Oyekun Nilogbe and/or Odu Odí Ogundá. Receives a white dress; the doll is adorned with 101 snails, 101 jingles, and anything that makes noise. The shrine receives a doll made of Cocuyo wood (wood with fruits similar to olives). The doll is loaded with modun modun erí Egun, ero, obí, kolá, osun, obí mo-tiwao, earth from the front door, from the cemetery, from a joro joro, from a plowed field, from the door of a Mayombero (a person who practices magic, similar to a Brazilian Macumbeiro), from the door of Shakuana, from the door of twins (Jimagua), sand from a spring, mine, forge, brothel, prison, church, and river. Necklace with sixteen white beads, a green one, four red ones, four black ones, a green one, and sixteen white beads. The necklace has a bell.
  35. Asesú – Odu Okana Meyi. Lives in a container (shrine). Its favorite meal is Abó.
  36. Atala – This one is simple.
  37. Ataná, Atana, Itaná, or Itana – Odu Ojuani Hermoso. Ojuani Bosa and Erdide/Erdibre. Four silver Itanas (candles), four larger yellow ones, and at least two small flat drums made of silver or ivory are attributed to him. One of them is adorned with a cowrie belt. All grasses and shrubs that grow on top of each other belong to this Oduduwa. Necklace with sixteen white beads, sixteen black beads, one red Matipo, one green Matipo, sixteen white beads. It has two silver or white metal candles and a bowl of cowrie shells placed outside the chest.
  38. Awá Pepó – Ogbe Roso. He is also called Obí Odun.
  39. Awadekan – Iká Roso
  40. Ayágguna or Ayaguna – The deaf man who lives and eats in the treetops of the palms. In his container, two pipes, a stopper, and a regular pipe are placed. He only washes himself with palm heart fibers (Mariwós) from Orunmilá.
  41. Ayalá – Necklace with sixteen white beads, four Matipó, one red bead, one green bead. Outside the shrine, it carries an Atena (Odu’s sign system, typical of Cuba) with the sixteen Meyis. In the frying pan, besides the specified signs, it is necessary to place all the Meyis and offer jiojío and Kanarienvogel (canary bird) to the shrine.
  42. Ayé, Orisayé, Orisha Ayé – Odu Odí Ka. Necklace with sixteen water beads, sixteen black beads, one green bead, one red bead, one black bead, one red bead, one green bead, sixteen black beads, sixteen crystalline beads. Inside the shrine, it receives a pinecone from Egun. This pinecone must be young.
  43. Ayema – Necklace with sixteen white beads, one green bead, one Matipo, four corals. In the shrine, there must be a whole Omotitún. It eats with Yewá (shared offerings and parallel placement of shrines).
  44. Ayemolú – Ogbe Yekú. He carries many Ayé within him (presumably referring to entrails or earth).
  45. Ayorikan
  46. Ayorikan: Necklace with sixteen white beads, sixteen black beads, one green bead, one red bead, a bead of Gungun from Egun, one red bead, one green bead, and sixteen white beads.
  47. Beli Lukosó – Odu Iroso Meyi
  48. Bromu, Brumú – Specific Orishas, see Pataqui about abortion. But also cultivated below/with Oduduwa.
  49. Brósia – Specific Orishas, see Pataqui about abortion. But also cultivated below/with Oduduwa.
  50. Dana – Necklace with sixteen white beads, sixteen Matipo beads, one black bead, sixteen white beads. Outside the shrine, inside the container, three small silver machetes are placed.
  51. Desí – Odu Ofún Kana. This Oduduwa has two crowns, and the Agberi Egun is silver-plated.
  52. Dishé or Dishá – Odu Ojuani Meyi
  53. Diyeleó
  54. Diyoko – Odu Ogbe Sá. The shrine, a terrine, is placed on a small chair. When this Oduduwa eats, it receives eyelé meyi funfún (two white doves) on the throne. Necklace with sixteen red beads, two green beads, two red beads, sixteen white beads, two red or green beads, sixteen red beads. Sits on a chair, wears an Inshé with two shinbones of Egun mokekere adorned with red beads. Eats with Shangó.
  55. Ejemú
  56. El Santísimo – Its attributes/additions are a Majá (snake), a chameleon, a doll, a bracelet, a bell, a face, 2 hands, 2 feet, a heart, 2 kidneys, a scythe, and a vase.
  57. Eletí Barayé, Eleti Barayé – Odu Oragún. The All-Hearing. This Oduduwa is the one who hears and sees everything; it does not reveal itself, mentioning only itself. This is an Orisha that serves as a link between Olofin and Oduduwa. When Osha (initiation into the Orishá) is performed or Oduduwa is given, this Oduduwa is present in the cross of Epo or Orí made in the ash-olá of the room.
  58. Emí Osalofobeyó
  59. Enin
  60. Ero Awó – From the land of Egbado.
  61. Ero eó – Osa Ká
  62. Erun – This one lives at the foot of an Erun bush. It wears a necklace of 101 Ero. Oduduwa Alikata, Aliluwo, Akashaniluwo – These three Oduduwa express themselves and are one and the same person. They convey the idea of the All-Pervasive, from which we are born and to which we must all return.
  63. Fatolo – Necklace with sixteen beads of all colors, eight white beads, one green bead, one black bead, eight white beads, sixteen beads of all colors. It wears the head lerí of the birds of colors in the shrine.
  64. Ibaibo – Necklace with sixteen white beads, one green bead, one silver bead, one red bead, two mother-of-pearl beads, one black bead, one ivory-colored bead, one black bead, two mother-of-pearl beads, one red silver bead, one green bead, sixteen white beads. Inside the shrine, there is a small wooden skull adorned like the outer one.
  65. Ibeyi – The children quality (everything doubled). Necklace with sixteen white beads, one red bead, one green bead, and sixteen white beads. Additionally, in the shrine: two small wooden dolls and Omotitún (a type of bead) tied to a small chain. There are Ibeyi Pitiko and Ibeyi Lukuso. At the end of the initiation, both must be present. They live in a hanging basket.
  66. Ibeyi Apitiko – Necklace with sixteen white beads, sixteen green beads, sixteen black beads, sixteen red beads, and sixteen aqua-colored beads.
  67. Ibeyi Lukoso – Necklace with sixteen white beads, one black bead, and sixteen white beads. The shrine receives an Agboran from Egun adorned with Egun’s skin/hair.
  68. Ikalambe – Irete Untendí
  69. Iyá Agbé – Ogbe Dí – This Oduduwa is female and the wife of Orisha Oko, also known as Omonidé (Daughter of Copper). In addition to her usual ashés, she wears sixteen copper handles and two fans on the outside. This Oduduwa is said to be a companion of Iansan.
  70. Molé – Oshe Meyi
  71. Moshale – Osa Mikue. Hunchbacked and albino, receives a lead cane.
  72. Naná, Nana – Odu Irete Untelú. Receives an Inshe Osain, lives in the roots of the Iroko forest.
  73. Nere – The shrine is „pierced“ with needles.
  74. Obaibó, Abaibo, Ola Ibo – The shrine receives a ladder, a staff with a curved handle, and 6 cowries.
  75. Obaiño – Odu Ogúndamasá.
  76. Obeikú – Odu Otura Niko
  77. Obejú – Odu Odí Meyi
  78. Odisha – Necklace with sixteen green beads, sixteen white beads, and sixteen red beads.
  79. Odofatole, Odofatolo, Odofofoló – Odu Eyiogbe. Inside its container, there is a Carátula (mask), Raios de Sol, and in the center, an eye. It eats Euré Mejí, Eure Meyi, or Euré Melli (a pair of goats). The skin of these animals is then cut into several pieces, each of which is pierced 16 times, and all these holes are adorned with an Ikodié feather, Ikódiddé or Coidé (parrot feathers). The goat skin is used to adorn the attributes of Oduduwa.
  80. Ofun Foye – Necklace with sixteen Matipó beads, sixteen white beads, sixteen Orula beads (green and yellow), sixteen Yemayá beads (crystalline and blue), and sixteen Matipó beads. Inside the shrine, there is an Inshe Osain mounted in two goat pitchers or wild tusks (horns). The Inshe receives: afoshé of the lerí of the tiñosa (head of the sacred bird of prey), shell of a crab (maja – majá would be a snake, so uncertain what exactly is meant here), a mate, seven different fish eyes, two Guinea pig tongues, root of siguaraya, marpacífico, and paraíso. It eats with Olúo Popó.
  81. Ogueré – Okana Wori. She is the mother of the earth.
  82. Okalambo
  83. Okana Meyi
  84. Okaran – Odu Okana Sa and Osa Kana
  85. Okelekedewewe – Oyekún Meyi. Creates things.
  86. Okualosina
  87. Olaibo
  88. Olofin – The shrine receives a Majá (snake), a chameleon, a doll, a handle, a bell, a face, two hands (paoyé), two feet, a heart, two kidneys (all made of silver), as well as the tools mentioned above.
  89. Ologbeyé
  90. Oloko
  91. Olokun – Obara Bogbe. Ewé ope, must have Bromu and Brosia, and a statue of Ogido is included. Ofún Yekú. Tools made of lead.
  92. Olokun or Olucón – In its container, two stems with 16 snails, a piece of lerí de Ikú (skull), a cockade and a helmet, a scythe, a sword, and up to 16 lerís de Etú (guinea fowl heads) are placed, although 2 are sufficient. These heads are adorned with white beads, and their eyes and beaks are facing outward. It feeds on 7 types of roosters. Palos de San Ramón are placed next to the container. When Oduduwa comes to eat, it takes them…
  93. Oluke, Oluko – Otura Bara. This one is doubled in everything like Abeyí, it is adorned with a silver blade covered with beads, and its tools are not made of Ceiba but Iroko. It receives a silver boat to offer its adimú there, as this Oduduwa was a boatman of the river and the sea, known by the name Alakosí Odó.
  94. Olukosa – Iroso Meyi
  95. Omela Ikú Babá Yeyé Aslashé – Ogbe Yekú.
  96. Omola Ikú Baba Yeye Alsasha Ekeji Orisha – Odu Ogbe Yekú. This Oduduwa is the father of Abeyí. He is an Ogboni. He carries the shrine in two small bowls, one containing a gungún of omotitún, and the other a parrot egg. These bowls are then closed inside a container.
  97. Ore Oko – Odu Osa Wori (Osa Ori). It has a hunchback and is served by 16 albinos represented by sixteen biscuit dolls surrounding its ashé (shrine). It wears a leopard skin representing its cloak. Next to it is an Osun with sixteen okotó igbín (snails) hanging from it. Despite its hump, it is robust. It wears a gold bead on its necklace. It lives both on the street and in the mountains. It also uses a crutch. It is the true father of Orisha Popó.
  98. Oropresi – This is the Oduduwa that lives with the Eguns of the sea, it carries a piece of coral reef in its shrine.
  99. Orumaremu – Ogunda Fún
  100. Orun – Odu Oyekun Meyi. Necklace with sixteen white beads, sixteen black beads, two blue beads, two red beads, two green beads, two green beads, and sixteen white beads. It eats everything with Orun.
  101. Osha Ogbo, Oshaogbo – Odu Iwori Bofún. It is old, wears a wooden mask (dagame), and carries a flaming sword. Prayers are offered to it: „Oduduwá Ení Ekú Talú Ogbé“. It wears a linen shroud because it is a mummy. It wears a silver chain and 101 Igbin (very large snails). It is very hidden. The Egun is loosely added to the shrine inside, and the shrine is lined with cocoa beads.
  102. Oshanla: Necklace with sixteen crystal beads, one green bead, sixteen white beads, sixteen water beads, sixteen white beads, and one green bead. Its representation remains outside the „chest.“
  103. Oshereigbo, Oshereigbó – Ogbe Bara. It is an Oduduwa from the land of Egbadó. Next to its shrine, it carries a skull with a rope and sixteen diloguns, sixteen Igbín, and a silver doll, graveyard soil, ero, kolá, obí, osun, and the head and dried uterus of Euré, which it has eaten.
  104. Otropun: Necklace with sixteen white beads, sixteen blue beads, one red bead, one green bead, four black beads, one green bead, one red bead, and sixteen white beads. Inside the container, there is a piece that seals obon, which is loaded with gungún from Egun, sulfur, eyó, lerí de eye-lé, aguema, adán, black cuaba, ero, obí kolá, a vertically elongated stone, four diloguns, a white metal arrow, and a cuirass.
  105. Otulá, Otula – Odu Otura Meyi
  106. Otula: Necklace with sixteen white beads, sixteen black beads, one red bead, one green bead, and sixteen white beads.
  107. Umbó – Odu Ojuani Nishidí. Seven ivory combs.
  108. Wena – Odu Osa Rete
  109. Yegun, Baba Yegun – Necklace with thirty-two black beads, one red bead, one green bead, one red bead, and thirty-two black beads. The first necklace is worn by the person when they are initiated in Orun, otherwise, it is placed on the second one. This is the Oduduwa that causes things to rot, and the Eguns go down to the earth. Bones and blood of rabbits are placed in the shrine. It usually „eats“ rabbits and likes adimú with a strong smell.

The construction of Cuban shrines includes some special qualities of Orishá Odùduwa, which are described in more detail below. As mentioned, the structure and rituals of Cuban shrines differ from those in Brazilian Candomblé. Nevertheless, they serve as good references for the necessary adaptations. The instructions for Cuban rituals and shrines are still somewhat archaic and cannot be directly translated or implemented in Candomblé. Firstly, some of the very old and traditional regulations still involve the use of wild animals, which is not legally allowed in Brazil and is not considered appropriate from the perspective of the tradition itself. Secondly, in Brazilian Candomblé, with few exceptions, only animals that can later be consumed by the community are used.

As a simplified principle, the internal organs are placed in the shrine as a symbol of vitality and life. The external limbs are placed around the shrine because the shrine now transmits the life energy of the animal. The meat is eaten by the community in the form of a typical dish of the relevant Orishá. This helps distribute and enhance the energy of Ashé. Whether it is possible to avoid animal sacrifices in the construction of shrines depends on finding suitable replacements for the vital energy of blood. In any case, it is now a consensus in most modern Candomblé houses in Brazil that sacrifices also serve the purpose of providing sustenance. Therefore, animal sacrifices in Candomblé resemble a „ritual home slaughter“ and are performed only by experts.

Recommendation: See the Myth about Aganju and Oduduwa.

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