Irete Untelu

Greed, pride and vanity

A certain lady had a daughter whom she raised with every kind of pampering and airs of grandeur. A man of good standing, around 50 years old and quite well preserved, used to visit the family and courted the daughter. The girl was about 17, full of innocence, and dreamed of a beloved prince. The mother, however, seeing in the older gentleman the future position her daughter might attain, did everything possible to fulfill her wish that the girl marry him, with no regard for the difference in age.

At first all went well, since the girl had adapted to her circumstances. In time the couple had two children, a girl and a boy, but as the children grew, so did the discord, the jealousy and the curses. The man had grown old for his companion, while she, for her part, enjoyed life in her full maturity; she was coveted by everyone and watched jealously by her husband, who cursed her because he felt as if he had rented her from her mother until his nature gave out. The man began to make life impossible for her and for their children, whom he came to hate, even doubting they were his.

In that house there was no happiness, for it had been bought with pride and vanity. That mother believed she was doing her daughter good, but in truth she sowed hatred in the heart of a virgin. Instead of building a temple of love, she raised a temple of anger, hatred and curses. When the woman found herself hounded by life, she went to the house of Orunmila, who performed Osode and, upon seeing Ifá, told her that the enemy was in her own house. He advised her to make Ebbo and to receive Ikofafun so that she might have a measure of peace.

How the ashelú came to Orunmila’s house

Once, in a place where Orunmila and several Awoses lived together, there was great conflict because the people came to ask for help only from Orunmila. The other Awoses decided to send the Ashelú after him and prepared a bundle of witchcraft to place before his door. When the Ashelú arrived, the women who had witnessed everything told the Ashelú that he was innocent, thanks to the Obini. And so the Ashelú released Orunmila. That is how the ashelu came to Orunmila’s house through envy. Maferefun Obini!

The path where Orunmila is given the three ladle blows

Once, the wife of a certain man was suffering greatly because of the mistreatment she received from her husband. She was so hounded that one day, taking advantage of her husband’s absence, she went to see Orunmila, who told her she had to make Ebbo with Orugbo Ekute Mesan, Pancha Mesan, Eku, Eya and Aguado La Mesan. Orunmila told her what was happening to her, and just as she left Orunmila’s house to prepare the Ebbo, her husband walked in. Orunmila, after telling him what was going on, marked Ebbo for him, which turned out to be the same as his wife’s. So Orunmila marked for him Ekute Mesan, Eku, Eya, Owo Mesan. His husband’s despair, however, kept him from leaving. He pulled out a corn husk and said: «Here is your Eku, Eya, and so on,» and spat on it.

But one Ekute escaped and slipped under the door where the wife of Omologun was hiding. When Omologun opened the door, he found his wife. He took the Panchas and gave Orunmila three ladle blows, saying: «Here is what you asked me for the Ebbo.» But Orunmila did nothing. Omologun was the one who treated Olofin, but Olofin never got better. Then Echumi went to fetch Orunmila, who said that the blame for everything lay with Omologun’s wife, who worked in the fields with sticks and herbs. He told them to seize her carefully and to bind her mouth so she could not speak, because Olofin could become Otoku. They brought the wife before Orunmila and, since she could not speak, she made signs begging him not to make her Otoku. Orunmila kept telling her: «I am not going to make you Otoku.» After finishing the Ebbo, Orunmila told her: «As punishment, from today onward you may not live or remain in the city, but in the wilds.»

Omologun is the goat.

Olokun swells in size

Along this path there are sea phenomena upon the land, such as a swell of the sea that pushes inland together with Ikú to collect its share. This ebbo is performed together with the abeboadies and the ounkos for Elegbara. It is given at the turn of the tide, and then they are taken to the Ile Lokun with Asho Dun Dun Pupua and Fun Fun. Olokun Oba Oggún Orugbo Sokún ni Pasi Ara Keke Bogbo Ori Ara Lanla Awo Olokun Ategbe Lanla Ade Oggún Olokun Lordafún Orunmila.

Olokun answered: I will do everything at once — and he gathered it all and went to the house of Orunmila, and the ebbo was made. When it was finished, Orunmila ordered him to place everything inside an akere, to set it beside his bed, and to sing to it every day as follows: «Ategbe Awo Olokun Orunmila Bogbo Lese Olokun Adifayoko».

One day, while Olokun was performing a ceremony on the reefs where he had his bed, it happened that Elegbá and Oyo passed by. Seeing Olokun, they said to themselves: «This one is obedient and truly wishes to be great. I am going to help him so that all will respect him and fear him.» Overnight, Olokun began to swell in size, and he grew so much that he began to take over part of the land and leave it beneath his waters. As he grew, everyone began to flee to higher, safer ground, frightened, for they knew that with Olokun came Ikú.

Elegbá went to see Olosa and all the other Omi to bring them the news, and they all went to see Olokun and found him enormous and powerful. They decided to name him Oba of Gbogbo Omi Ara, and that is why every so often Olokun swells in size and invades the land, to collect for the wickedness the children of the earth committed against him when he was small — when they gave him no regard, stole what was his, mistreated him and fouled him.

– Irete the long one

The story tells that Olofin had a daughter who was ready for marriage, but he found no one worthy of being her husband. Faced with this situation, three suitors presented themselves, and all asked to marry his daughter. Olofin told the three that whoever had the best physical condition would be the winner, and without revealing the test to them, the three set off determined. One of them went to see Orunmila to ask for help, and Orunmila saw the suitor’s sign and told him: «You have one where, with you, there are three,» which meant he had to make offerings of prayer in order to win the test and prevail over the other two.

Orunmila marked for him a rogación that included a rooster, two hens, food in abundance, a bottle of bee’s honey and the derecho (ritual fee). The suitor went for the elements and made the offering before the door of the Eternal Father. He received the message to present himself and, placing the offering behind the door, appeared before the Eternal Father. The Father assigned each of them a cell and told them they would eat nothing for three days; the one who endured would be his daughter’s husband. The other two had made no offering at all and decided to abandon the challenge out of hunger before the second day. The third gave thanks for Orunmila’s help, for thanks to the ants carrying grains of the food from behind the door, he was able to endure without hunger.

In the end, the third suitor, who had made the rogación, won the test and emerged victorious. The Eternal Father said that he had already triumphed and that he was willing to cut short the agreed time so that he could marry the daughter of Olofin. Those to whom this Ifá is seen must make offerings of prayer to protect whatever relationships they may have. Likewise, they must be grateful for the effort of the ants and never kill them under any circumstance.

Orunmila imprisoned by Ikú

Orunmila lived in and governed a town, and one day he noticed that certain people there did not show him the regard they owed him. He then performed Osode and saw Ifá with Iré (good fortune) Ashegun Ota. With Anoshesi, an offering was made with Eku, Eya, Epo, Awado, Oñí and Otí in great quantities at the four corners or posts of his Ilé, and he was to avoid killing ants in order to win a war that was coming with his enemy Ikú, who was jealous of Orunmila’s reign and wanted to establish his own reign in that town.

Orunmila had just finished the work when Ikú arrived at his Ilé. When Orunmila opened the door, Ikú lunged at him, seized him and locked him inside his own house. He said: «I will leave you locked in here for five days in a row so that you die of hunger and thirst, and I will stand guard outside to keep any kind of help from reaching you. And when I open the door after the five days, if you are alive and have not died of hunger or thirst, nor fallen ill and become unable to fend for yourself, I, Ikú, will let you reign and I will withdraw from this town.» Orunmila resigned himself to his fate and, after a while, began to watch how the ants carried their food to their nest. Orunmila then took the grains each one brought, but left them paths so they would repeat the same operation of bringing food. In this way Orunmila hoarded provisions and fed himself through those five long days.

When the term set by Ikú was fulfilled, Ikú opened the door, came in, and was astonished to see Orunmila in the same condition as if he had just been locked in. Then he said: «No one can prevail against you,» and he left that town, setting Orunmila free. With the food the ants had carried, Orunmila managed to defeat Ikú.

Along this path, food must be given to the four corners of the house so that its occupants can live together in peace and harmony, for in it there are people who deal with Egguns. There is an Eggun that comes between you and your spouse, and that is why you suffer so many troubles. At the head of your bed place a red ribbon to neutralize the influence of the spirits.

– The jutío and the majá

The jutía was constantly watched by her husband, for he had noticed that another was circling his wife. Because of this, the jutío was slowly destroying himself: as the days passed without sleeping or eating, standing watch, he was falling ill. Understanding that this situation could not go on any longer, he made a pact with his friend, the majá, so that the majá would watch his wife while he rested, ate and slept. But days went by and, seeing that his friend the majá reported nothing to him, the jutío began to grow jealous of him too, for he had told him: «If you see her deceiving me with another, you may kill her and eat her.»

The jutía realized that her husband harbored suspicions about the attention the majá was paying her, so she decided to sweeten him and flirt with him. She gave him a piece of bejuco ubi, which made him drunk and made him fall in love with her. In this way, the jutía kept the majá from telling her husband about her carryings-on.

The jutío, however, decided to watch the majá, and one day he caught him embracing and caressing his wife. The jutío flew into a rage, attacked him and killed him. The jutía tried to convince him, saying the majá had forced himself on her, but the jutío did not believe her and told her that from that moment on, he would be the one to bring food to the house and she would not leave it again.

The jutía accepted without objection, for she had no other choice, but when the jutío went out to fetch food, she gathered her belongings and fled the house. The jutío, realizing she had run away, sat down to wait patiently for her return, and when she came back, he tied her with a length of bejuco and threw her into the river, where she drowned. In this way, the woman is strangled by her husband on account of her infidelity.

Why Orunmila has a single ota and why the owner of this Ifá cannot eat obi

King Amonsu, son of Orunmila Agbon Niregun, reigned in the land of Oketashe. He was much loved by his followers for his love and care toward them. When Orunmila arrived in the kingdom of Amonsu, everyone shouted wildly, «Hail Amonsu! Praised be the one who gives food to his people!» On hearing of it, Amonsu sent eight faithful servants to greet him with these words: «Amonsu sends you greetings. He who has food offers it to you. He who feeds his friends and servants, he who feeds the hungry, salutes you.» Along with these words they took six obi from Orunmila’s bag, later to be devoured.

On seeing Orunmila, Amonsu greeted him with his little staff, or ukere, of cow’s tail. Orunmila said to him: «Amonsu, however good a king you may be, do not forget that I am your father. I have been searching for you, and now that I find you, you remain seated on your throne without paying me the respect that is due. Powerful and strong as you may be, you must greet me properly. Merely waving your ukere and letting your followers devour my coconuts.»

All those present knelt when they learned Orunmila’s identity. Amonsu, ashamed, also knelt before his father and said: «Oh, this is the one who has brought us the obi baba agmen niregun.» Then Orunmila announced to everyone: «Hear me well: here where I stand, sacrifice will be made. Taking an asho fun fun, I tied it to my waist and removed it to sink it into the ground. I began to pray and it disappeared. Thus was born an ota that from that moment on stays beside Ifá. This ota means that however great the godchild may be, he must always render Moforibale before Orunmila and prostrate himself before him.»

When Olofin’s wife could not bear children

Here, the wife of Olofin could not conceive a child and decided to go to the house of Orunmila to seek help. Orunmila consulted the oracles and marked an offering for her with ingredients such as Eure, Akuko, Eyele Meyi, and others. He also told her that when she lay with Olofin, she must do something with her body. The woman followed Orunmila’s instructions, and when she lay with Olofin, she removed the ring he wore on his hand. In this way, she became pregnant. However, when she gave birth, people began to say that the child was not Olofin’s but Orula’s. But since they were both old, they decided to ignore those rumors.

Irete ogbe omido omo Olofin elogoshe

There is a bird that resembles a messenger. The daughter of Olofin wanted to marry, and she told Ologoshe that he must marry her, but first he had to bring her food. Ologoshe offered to take it to her, but did not keep his promise. In the morning, he sang: «Ologoshe, yo, Olokun, lulu, eya, osa, okun, lemun, yo, meye, eye, oisheshemagun, leshe, kasa, maformide, mido, sasa, ologoshe, eye, osa, ofo, nido, sasa». You are competing for a woman with someone else. The girl is in love with you and her father is rich. A ritual is made with eure, adie meyi, aikordie, plum and other ingredients.

A gray bird asked other birds for shelter. They gave it to him, and in return he promised to look for food for everyone. But he spent his time singing and whistling, and with the noise he drew the attention of the hunters, who seized the nest and killed the other birds. You must keep your promises in order to have a happy ending. If you do not, many people will die and so will you. That is what the bat does.

Why Elegbara has 21 dilogunes

In the land of Osha Ora, Agbanukue had three children. The first was called Obini and was known as Ninona. The second and third children were called Okuni, Orobi and Elegbara respectively. The three were funeral workers. The king of this land was visiting Adyaminako, the land of the cowbells, when he died. The children of Agbanukue were charged with carrying his body back to his home and performing the funeral rites, but they ran into trouble during the journey because of their exhaustion.

There, Ninona killed her husband by opening his belly and piercing his intestines, Orobi killed his wife by cutting off her leri, and Elegbara crushed his wife’s leri with a heavy piece of staff. The three children of Agbanukue, now free of the hardships of the journey, set out for the land of the cowbells to perform the funeral rites of their king. Along the way, each one sang and played his own drum. Ilu Eti Osiku Egungun Eta Ogba Egun Kaleyina Or Obebe Awo.

When they reached the land of the cowbells, they performed the funeral rites and earned a great deal of money. Olofin had married his eldest daughter to the oba of those lands, but the oba was impotent and could not lie with his wife. Before dying, the oba left his eldest son, Olomu Ota, as heir. At the burial of the oba, Ifá was consulted through Awo Shaketa, who was the Awo of those lands. Ifá saw Irete Remore and said that the presence of Elegbara was needed. Olomu Ota, the eldest son of the late king and his heir, spoke with Awo Shaketa and told him that he wished to be happy with the daughter of Olofin, his former stepmother. He asked him for a powder to increase his sexual potency and erase the family’s shame. Then Awo Shaketa told him: «In three days I will give it to you.»

Elegbara kept the apo of Awo Shaketa with all his implements, including two powders: a white one that granted great virile potency and a red one that made men impotent. Awo Shaketa ordered Elegbara to hand the white powders to Olomu Ota so that he would become adasile odara, but Elegbara handed him the red powders instead. For this work, Elegbara earned a good deal of money. In those days, work was paid in Aye, and it turned out that when the shares were divided, three Aye were left over. Awo Shaketa left these for them to divide among themselves and parted from the group. Each brother took 18 Aye, and three Aye remained. Discord began at the moment of dividing these three Aye, for none of them would accept one apiece. Each aspired to obtain all three, since, to be different from the other Oshas Ora, who had 18, each of them aspired to possess 21.

Ninona, being the eldest, said that the three Aye belonged to her. But her brother Orobi said they belonged to him, for being the second and older than his brother Elegbara, and for being a man. Then Elegbara said to them: «They belong to me, for being the youngest, and because you two lived a long time before I was born.» They could not agree and went on their way arguing. Thus they came upon an Obini who was gathering firewood in the woods to sell it at the market. They told her their problem, and she answered.

«Which of you is the eldest?» Ninona at once said it was she. «In my land, whatever is left over is given to the eldest of the siblings,» said the woman. On hearing this, Orobi cut off the woman’s leri, and Elegbara crushed it with his piece of staff, and they carried her off to bury her in the woods. But before burying her, Elegbara, behind his brother’s back, performed ofikale trupon with the dead woman. They continued on their way, and further along they met another woman who was carrying a jar of water to the house of the Oba, and they told the woman their problem. She asked: «Which of you is the second?» Orobi said at once: «I am!» The woman said: «By the law of my house, whatever is left over from an inheritance or a gain belongs to the second of the siblings.»

Ninona, on hearing this, opened her belly, piercing her intestines, and Elegbara crushed her leri with his staff. Then, while Ninona and Orobi were looking for a place to bury the body, Elegbara took advantage and lay with the dead woman.

They continued on their way, and further along they came upon a third woman. They told her their problem too, and she asked: «Which of you is the youngest?» To which Elegbara at once said: «I am!» Elegbara was overjoyed, but Ninona opened her belly, piercing her intestines, Orobi cut off her leri, and when they went to bury her, in a moment of his siblings’ carelessness, Elegbara lay with the dead woman.

The three siblings went on arguing and buried the woman. Elegbara, well pleased, drew away from his siblings and went into the woods, and from the apo of Awo Shaketa he took out a wooden figure and sang to it thus: «Eleyire unko sankaro Elegbara tande ñankaro iboru tande kaima kaima miosahkuta kuruma Elegbara tande shakuta kuruka iboru tande«. At once, the figure transformed into an Aya. Ninona and Orobi were looking for Elegbara and found him beside the Aya, and it said to them: «What is left over belongs to Baba Egguns!» And he opened a joro joro and placed the three dilogunes inside it, gave it jío jío and bogbo tenuyen, and covered them with earth.

All were satisfied with Obatalá’s ruling, but Elegbara, behind his siblings’ backs, took the three Dilogunes from the Joro Joro. Then he killed the Aya that guarded them so it would not betray him. He removed the Okokan of the Aya and buried it in the Joro Joro. Furthermore, with the Gungun and the Leri of the Aya he made an Inshe covered in beads and kept it inside the Apo of Awo Shaketa. When he returned to the Palace of King Olomu Ota, it was already too late, for the king had taken the red powders to ofikale trupon with the daughter of Olofin.

Olofin then declared that whichever man could ofikale trupon with his daughter would obtain half his kingdom. Many men went to see Awo Shaketa to receive his remedies, and Elegbara gave them the red powders, which left the men of that land incapacitated. This provoked a great uprising, and Olofin went to punish him, but he fled to the Land of Ohalita Oba Kete, who was the secret woman of Olofin. She was wrapped in fine cloths with only her eyes and teeth visible, and thus it was that Elegbara managed to ofikale trupon with her.

At last, Elegbara was captured and brought before Olofin. The men accused Elegbara of having deceived them, of having killed three women, and of having tricked them with false powders. Elegbara defended himself by telling the story of the dog and by taking the Inshe Ozain out of the Apo of Awo Shaketa. This proved he was telling the truth, and Olofin asked again about the red powders. Then he took some in front of everyone and said: «Come here — this is the very same powder I have given you for odasile odara.» Then he mixed those powders with Otí Kana to cure all the men present, who regained their vigor once more. And so all believed in Elegbara.

As a precaution, Elegbara had dyed the white powders with a red tint made with Eyerbale of Eyele. This allowed him to free himself of the war hanging over him. Olofin then ordered that Elegbara become the guardian of all men, all women, and all the Osha and Orishas. As part of this decision, he placed his sister Ninona to live in the house of the Obinis and his brother Orobi in the Ilé of Yawa.

Olofin asked Elegbara: «Did you lie with Obalita Oba Kere?» To which Elegbara answered: «Yes.» Then Olofin announced: «Although I cannot take from you the post I have given you, because you are scandalous and respect no one and nothing, you shall not live inside the house, but outside it.» Remembering all that Elegbara had done when everyone was impotent, and upon ceding the kingdom to Orunmila and Awo Shaketa, Olofin addressed all present: «I do not want you to forget that I was always honest with you. And that red powder I gave you to take… was the very same powder I took for Odasile Odara.» Understanding it all, Olofin could no longer turn back, and he made one final declaration to Elegbara:

You are one more Osha, and from today you have the right to use three more Dilogunes, which you won through your cunning. Furthermore, you will be the first to receive consecration for Ifá and the other Oshas. Men, women and children will have a personal Elegbara as their guardian. Lastly, the Aya (dog) will always be remembered as the animal that saved Elegbara from the discord among his siblings. To Iban Eshu.

Where the slug stole the otí from Baba

So that he could catch the thief, Orula told the person — who suffered from sliminess and tingling in the throat, from a weak belly, and could not take alcoholic drink: «You must make an Orugbo with Akuko adie meyis, Eyele meyis, Oti illo (salt), Akofa meyis, Oruru in hand. You also need Otofu, which is burned before beginning the rogación, a small Aba, and Opolopo owo por intoti arun mamu egue eyeni ateje.»

Orunmila told the person that after catching the thief, he must place the Eyo together with the stolen goods and set the Otí in the middle. This made Ibín return to the house to steal again, but this time Obatalá was ready. When he entered the circle, he fled, drooling slime, without stopping until he reached a hollow tree where he hid. Shangó and Oshosi, charged with investigating the matter, began to search and soon located the tree where Ibín had taken refuge along with two hundred others. Shangó tried to set fire to the tree, but Oshosi stopped him; he readied his arrow and shot it downward to catch Ibín among the rest. The two returned victorious, discovering by chance that Oshosi’s mother had gone down to the coast and had managed to catch another Ibín right there.

When they came to Obatalá with the news that they had caught the two hundred Ibín, he was distrustful and decided to count them. But on returning he realized there were only two hundred and accused them of lying. Then Oshosi took his arrow and said: «Let this arrow seek out whoever took the Ibín on the coast and stole it.» And without his knowing it, the arrow flew straight toward his mother, who was oboñu. This caused her to die on the spot.

There are certain ailments that can be treated with natural remedies. For example, intestinal consumption can be treated with a mixture of Ateje root and leaf, and for stomach upsets it is suggested to drink Marilope as ordinary water. In addition, to keep the house from falling apart, the Shilekun Ilé must be prepared; an Eyele Meyis Fun Fun is given to Obatalá, and then an Iye is made with Omierode of white Bleo, Prodigiosa, Eko and Oñí. This last is cast at the Shilekun while reciting: «Opolongo Biku Opolongo Arun Opolongo Biefe Umbo Opolongo Guarani She eru omo Oni Ninye a Un Babalawo Lordafun Shakuata Tinshomo Olofin Lono Shakuata Orubo».

– The path of Shakuata

In one house there lived three brothers who lived in dissipation and obeyed no elder. One day they fell ill, and the youngest, Shakuata, went to a celebration where a drum was being given to Shangó. Shangó and Oshún saw him and sent him to the house of Orunmila for a consultation. Shakuata, seeing the destruction that surrounded them, decided to go see Orunmila, who performed a consultation of Ifá and told him he had to make a rogación with akuko meyis, etu meyis, cundiamor, epo, orí, efun, oñí, otí, obi meyis, itana meyis and other ingredients. He also told him he had to give many thanks to Eyini and to Oshún in order to prosper, and that no more than three people could live in his house, or else his house would be destroyed.

The other brothers heard what Orunmila told Shakuata, but paid no heed. Shakuata, when he received the Awofaka, turned out to be a son of Shangó and Oshún. He told Orunmila to make Ifá in his absence, but his brothers took in a person without his knowledge. When he returned home with Orunmila, they were no longer three but four, and the disturbances and quarrels began. Shakuata took Etu Meyi and went to a stand of Ewe Eyeni and gave it to Oshún while singing. Since his brothers paid no heed, the eldest died, the second was left paralyzed, and Shakuata, being an Awo, drove the araye out into the street with blows and remained as Oba Shakuata Irete Bemore, working Ifá in the Ilé.

– The door of Obatalá’s house

In a wooden house lived Obatalá, Oggún and Oshosi. The entrance door was noisy because it scraped along the floor, waking them whenever anyone arrived and opened it. One day, Elegbá came and asked Obatalá for lodging, since he had nowhere to stay. Obatalá explained that they lived very crowded there and that he would ask the others, but Oggún and Oshosi refused, saying there was no room for more people.

Elegbá, however, kept pleading and promised to help with the daily chores. Obatalá, seeing the situation, agreed. At first all went well, but one day Elegbá came home drunk and caused a great uproar opening the door. Oggún, Oshosi and Obatalá were very annoyed. To set things right, they fixed the door and agreed to do all the chores together.

When Olofin had a wife and when he came to earth

Bekere, the wife of Olofin, was dressed in Fun Fun, carrying two hands of cowries in a cooking pot. Olofin, who was already an old man, had fallen for Elegbá and began to live with him. When Olofin learned of this, he cursed her as a woman, saying she would never again have a woman under her shelter.

Olofin began to walk through the air, and when he was called to return after many pleas and entreaties, he decided to come, and it so happened that when he arrived he fell to the bottom of a river. It was then that Bekere went to see him, and upon seeing her, Olofin cursed her again, which would mark the beginning of the Shepe for women within the religion. Since then it has become tradition to bid farewell to Olofin by burying him in the mud at the bottom of a river.

Obatalá’s trust

The story says that the Majá was the trusted servant of Obatalá, and for that reason Obatalá had entrusted him with all the keys to everything he owned. This did not please the others, and they began to invent gossip about the Majá to carry to Baba. However, since it was false testimony, it could not prosper.

They went and told Baba that the Majá sat in Obatalá’s chair whenever he went out, something that was not permitted. This greatly upset Baba, and he called the Majá to question him about it. The Majá answered that this was false testimony, for he had no «haunches» with which to sit in his chair or anywhere else. On hearing this, Obatalá was convinced it was a false testimony born of envy toward the Majá, for he was his favorite servant.

Not long after, the envious enemies again raised a false testimony, claiming that the Majá put on Obatalá’s crown whenever he went out. Baba called him again, and the Majá answered: on what head could he possibly place his master’s crown? Obatalá then understood the truth of it and was satisfied. Still, as the enemies would not give up, they invented yet another false testimony, this time about Obatalá’s necklace. This confused Baba, who called the Majá once more to admonish him. The Majá answered by asking: on what neck could he possibly place his master’s necklace? — and Baba understood it was false testimony yet again. In this way, Obatalá decided to save the Majá and granted him an ebbo with two hens of different colors and a necklace to protect him always.

The retirement of Obatalá

On this path, Obatalá, who was also known as Oragun, was the Oba Ogo, and there came a time when, because of the great number of wrongful deeds he had committed during his reign, he lived in shame. One day all the Omo of Obatalá (Oddun of Ifá), who were the children of Olofin, gathered and decided to find a way for him to retire and give the world rest for a time. The only one not in agreement with this idea was Eshu (which means Irete Untelu), who began to sing: «Omi Olona Unlo Eshu Baba Laguao Irete Untelu Boyefun Mafun Ebora…”.

Oragun, on hearing this, looked at him with hatred, yet at the same time he sensed that Eshu might be the person he needed in order to step down from the office of Ogo and give the world an example of goodness. The Omò of Oragun gathered every night at twelve to beg him to govern the world in a different way, but he knew that if he heeded them, they would soon be overrun by wickedness and ambition.

One day Shangó came to visit Orunmila, whom he had not seen in a long time. While Orunmila lived among the clouds, Shangó dwelt in the sun.

When Shangó came to where Orunmila was, he spoke to him of the world of Irete Untelu Bemore, to which Orunmila answered in the affirmative. He added, however, that Eshu was the owner of all heads and all lands. Then Shangó suggested they go to Ifá to see what they had to do. So both Eshu and Shangó set out, and they told Orunmila that Ifá said they had to find a way for Oragun to hand the world over to Eshu, because he was the rightful owner of those lands. These lands possess neither Ori nor Efun nor Ou nor Aya Oro; therefore we must secure peace and a measure of happiness for the inhabitants of the world of Irete Untelu Bemore.

Surely those who had pushed Oragun toward this manner of governing were Eshu, Oggún, Ozain and Ikú. Ifá answered Shangó that what they were saying was true, and the two of them set out for where Olofin was. There they told him that he had not noticed how Obatalá was governing, for if he continued this way, the result would be the destruction of all his children.

Olofin answered: «This is the first I hear of the way Obatalá is governing, and of what you have done to hand command to Irete Untelu so that he may choose the others in his place. The world of Olofin must contain all manner of things; nevertheless we must grant the command of the Ogo to Irete Untelu. I believe you have all that is needed: Inme (knowledge), Opolopo Efun (communication with your conscience), Opolopo O̩ri (spiritual nourishment) and Opolopo O̩u (material sustenance).»

Olofin handed all this to Shangó, who set out swiftly with an agogó in his hand, singing: «Agogó Nile̩ O Iba Lawaao, Agogó Nile̩ O Lawaao, Obatalá Maye Biwao, Shangó Moforibale Ababa Kuele». He also carried with him the materials Olofin had given him: Efún, Ori and O̩u. As he traveled by land and air, all who saw him watched in astonishment. When Obatalá saw him, he was startled and something like convulsions seized his body. As he fell to the ground, Shangó threw Orí, Efún and O̩u over him, covering the earth with these elements. Then Shangó embraced him, saying: «Babá, it seems impossible that you, instead of setting a good example in this world and retiring from the government of Ogo, keep doing what you should not.» Meanwhile the agogó rang louder and louder. Obatalá then fell to his knees, kissing the earth as he begged Olofin’s forgiveness.

At that moment Eshu appeared, and Obatalá said to him: «From today you shall govern this land and you shall be the representation of Irete Untelú. You shall seek two helpers for him, while I go with Shangó to be with Olofin. When the time comes, I will return to the land of Irete Untelu Be̩more to give my best example.» Immediately, Eshu began to govern that land, seeking out Oggún, Ozain and Ikú to help him.

Then Obatalá came to where Olofin was and said: «I am going to relinquish my great secret, but I beg you to let me keep my character and my pride. Thus I shall govern, setting good examples in all lands; my land, however, shall be Ogunda Meyi and O̩trupon Meyi.» Olofin granted his wish and said: «When I want you and Eshu to cease doing something, I will send Shangó with his thunder and lightning.» Obatalá answered: «I owe myself to obedience and respect. I will better the world, striving to remove the evil elements as far as I am able.»

Then Obatalá went to see Elegbá and said: «We must consecrate someone to take charge of Ogo, and that shall be you, Eshu.» From there they went on consecrating Irete Untelú Be̩more. There also appeared the one who lived hidden beside Obatalá, the Oba Ogo, who was consecrated with Elegbá. Shortly afterward, Ozain stripped him of command because he began to act badly against Obatalá.

While Irete Untelú was traveling the world, many days passed without word of his godfather Orunmila. When at last they reached his Land, he said to his servants, who were weary after long days of travel: «We have arrived in the land of my godfather Orunmila; soon we will reach his house and rest.»

When the servants of Irete Untelú saw that they were at the door of Orunmila’s house, they entered without permission and began to eat the coconuts growing on the trees. Shortly afterward, Irete Untelú entered Orunmila’s house, and upon coming before him he sat down to rest in a chair as if it were his own home.

Orunmila filled with indignation and said to them: «The men you bring entered my house like vandals, knocking down nearly all the coconuts without asking permission, and now you arrive and enter without greeting me.» Then Orunmila transformed himself into an Ota and buried himself in the earth.