Family Irete

Irete Meyi

3.950 words 19 min read 5 patakíes 3 proverbs

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Meaning of Irete Meyi in the Diloggún

This oddun of Ifá signifies the magma of the earth (the mass of rock that lies beneath the earth’s crust, whose temperature exceeds one thousand degrees Celsius).
It is a feminine oddun, daughter of Elemere Wasa and Olomu.
Day of the week: Oye Seré (Wednesday).
Metal: quicksilver.
It is a sign of the earth and rules over everything that belongs to death.
It is San Lázaro in person in space.
Indigo may not be used, nor may one eat ekru, adalu, etu, eko, corn stew, sweet bananas, adie, or millet.
Ants are not killed.
The awo must be courageous and make ebbo to rid himself of all his arayes (strife, enemies).
Irete Meyi is the one charged with raising the dead; for this reason it is called Oye Emere. It laughs at death, insults it, and Ikú (death) can do nothing.
The awo of this sign will know in advance what is going to happen to him, whether good or bad.
Irete Meyi uses Oshosi and Azonwanu as its defense.
This oddun receives upon the earth everything discarded by life; it lives at the seashore.
It is said to have one foot on land and the other in the sea.
It is a strong oddun and marks long life.
Its colors are: red, blue-grey, and white.
Here speak: Azonwanu, Oduduwa, Ozain, Oggún, Oshosi, Nana Buruku, Shangó and Obatalá.
Its ewe are: hierba de la sangre, caisimón, shewerekuekue.
Here the astral body, or perispirit, was born.
Itutu is performed in life.
The petition speaks.
The shade of fruit trees speaks.
Its iyefa is made from the husks of inkinis.
An oddun of good omens and of journeys; the destination is reached without incident and with love.
The women demand affection.
A sign of love and of joys as much as of weeping and sorrows, for it is the sign of love personified; its vanity takes pride in itself.
Here Elegbara crowned Olofin with an ade bearing medilogun ikorfie and 16 ivory bracelets.
The awo of this sign wears a crown once he has Olofin, and will give an akuko to Elegbara inside a basket.
In this Ifá, Orunmila warns the awo 16 days before Ikú comes for him.
The children of this Ifá are vain and full of grandeur; they believe themselves superior to others because they are full of grace and sweetness, but anyone can be mistaken about them, for they are somewhat hypocritical and their words are laced with satire (irony) and barbs.
They believe in no one; they think they deserve everything and are irreplaceable, but they suffer in their pride.
They like to live and dress well, they try to look better than anyone, and they are always praising themselves; they believe themselves wise and superior to others.
They are not capable of sacrificing themselves for anyone; they sacrifice themselves only for their own sake and to obtain what they desire.
If they feel wounded in their vanity they are dangerous, for they are capable of killing while laughing.
They repent of nothing and before no one.
They weep with helplessness when they fail to accomplish or obtain the things they desire.
They are strong-willed and masters of themselves; they are somewhat capricious and not easily impressed.
Nothing shakes them.
These people weep for lack of power and may even kill to obtain power.
They love and hate at the same time, and they hate those they love most when those people do not carry out or bow to their will.
They endure hardship and suffering because of their character, and that character of theirs deceives anyone.
Owo was created in Orangun, but in this Ifá Oshún scattered it across the whole earth, and the problems began.
In iré (good fortune) it is an Ifá of riches, but of setbacks and traps.
In osobo (misfortune) it is an Ifá of scarcity.
In this Ifá, Oshún, Oggún, and Nana Buruku hold sway.
Eyelemere is he who went down to the land of the dead and returned to that of the living.
A piece of agbani antler is placed on the ikofa.
Here the strength in the hands and in the teeth was born.
Here was born the reason Oyá carries the scythe.
Olugonde speaks.
This is where Oggún was left unlettered, and why the children of Oggún do not interpret Ifá.
Here the Ogue belonged to Oggún.
It is the oddun placed behind the shilekun of the ilé when eyele is given, to drive ashelú away.
It speaks of illness in the legs, and there may be paralysis.
It speaks of the loss of a man’s virility and of prostration from the waist down.
When this Ifá is seen in osobo, 16 karabito are set before Olofin, praying to him for 16 days, and one sleeps in a white and green cap.
Aparo meyi are given to Shangó. Iye is made with the whole ara except the leri, which are left on top of Shangó. The iye is blended with ewe of rosemary for rubbing the legs and arms.
Through this Ifá, Shangó was born in the land of Takua, went to other lands, and was crowned king four times.
When this Ifá is seen, one must try to drink water that day until twelve midnight.
The first to make Santo on earth was Oduduwa, and Orunmila made Ifá for him; that is why the first to use the scissors and the razor is the babalawo.
In this Ifá, Oggún and Ozain respect one another just as Olokun and Ozain do.
An abo fun fu is given to Shangó.
The owner of this Ifá may not hang up his clothes, for it sets him back.
Money is kept in a small pouch with eya and awado.
This Ifá binds the aleyo to make Osha within the year.
It commands one to learn the suyeres of Orunmila.
There is a vocation for music. Through this Ifá one must listen to music.
Adie may not be eaten.
Place an elese of agbani on his Ifá.
One suffers from noises in the ears; it is a virtue proper to this sign.
Beware of ulcers on the legs.
Holes may not be dug nor stepped over.
One has many enemies.
Through this Ifá one must greatly respect Oggún and Yalorde if one wishes to be well.
Take great care of your wife and your daughter.
Fulfill your duties to your obini’s Guardian Angel; that will be your fortune.
You feel the need to have women outside the home, because they are the ones who bring you luck.
You must wear supports.
You have, or had, a woman who would sit in your house and sing to you.
You lose knowingly, but thanks to Orunmila you will come out well.
The woman of your fortune is mestiza, and above all a daughter of Oshún.
You have a daughter you do not know, for in your wanderings through life you unknowingly left a woman pregnant.
Be very careful with young girls, lest one of them turn out to be the daughter you do not know.
All your ailments come from the stomach.
Oshún’s first okuni was Aban, who was wicked and mistreated her greatly. Oshún went to be seen by Orunmila; he made an ebbo for her, and afterward she stayed with Orunmila.
When there is a celebration in the house and it comes to an end, the floor must be washed down with omiero of atiponla and verdolaga, and everything goes out into the street.
When owunko is to be given to Elegbá through this Ifá, his dilogun is placed in a basin with omiero of the ewe of Elegbara and a burning ember; then a little water is added and all those present drink of it; what remains is poured with the dilogun into the basin where Elegbara was, and thus the owunko and the akuko are sacrificed to him.

Born in this sign

The spirit of Oduduwa called Elesemefa. The one who gives ibo.
The strength in the hands and in the teeth.
Smallpox.
The astral bodies.
Pleurisy and scurvy.
That Oyá carries the scythe.
Leukemia.
Eczema.
Pigs, ducks, hens, the toties.
Knots.
Abscesses, boils, variola, eruptions of the skin.
Pestilent fevers.
Bubonic plague, leprosy, syphilis.

What this sign indicates

Something you do not yet know: you want to take a trip to the countryside.
Not long ago you had a fall or a slip and injured yourself.
Your business affairs are going badly, and for that reason you carry a great vexation.
La Caridad del Cobre favors you and got you out of a tight spot.
At times you feel well and at other times ill; there is always something, but you are to live a long time.
You have a daughter you do not know, and you are going to court her.
You have three women, and for one of them Santo will have to be made — and it is Oshún, because she is deeply in love with you.
You and your women will have to make ebbo so that you may be well and have money.
You feel weakness in your legs.
You had a quarrel with a heavyset person.
In your house there is a very strong person who belongs to another religion, and Orunmila is going to undo their work.

Advice and warnings

Do not carry knives on you.

The traditional reading of this sign also warns of the following:

Be careful at a place you are going to visit, for you will witness a quarrel there and blood will run.

Proverbs of Irete Meyi

El juez que mucho avisa no quiere hallar culpables. A judge who gives many warnings does not wish to find anyone guilty.
El sol no puede con la sombrilla. The sun cannot overcome the parasol.
Si el pueblo me salvó, ellos mismos se salvan, si no me ayudan ellos mismos se perderán. If the people saved me, they save themselves; if they do not help me, they themselves will be lost.

Patakíes of Irete Meyi

The intelligence of Orunmila

Olofin, to punish all his children, shut all the money away in a sack and hoisted it up a very tall tree. He posted a watchman, together with Elegbá, the rooster, and the donkey, so they would crow and bray if anyone approached the tree. Orunmila, seeing the need his children were in, made an ebbo with a ladder, a rooster, corn, malanga, eku, eya, and placed it beneath the tree. But since the guardians had gone a long time without eating, when they saw the ebbo they abandoned their watch and began to eat. Then Orunmila seized the opportunity to set the ladder, climb the tree, take the money, and share it out among all his children.

The guinea hens

A man who lived off what he hunted, seeing the state of scarcity he was in, went to the house of Orunmila. Orunmila gave him 2 guinea hens so that he might cleanse himself with them, let them sleep in the house, and the next day release them onto the roof of the house. He did so, and his luck and everything else improved.

The struggle between Orunmila and Ikú

Ebbó: Eran malu, epo, otí, eya, eran (the person concerned places their feet on top of the sand and the ebbo is made over them, to be done at night) and whatever Orunmila marks.

Once, death was killing every person it found in its path. It came to the house of Orunmila, but he, foreseeing its arrival, had sacrificed a bull and nailed up its flesh at a corner, together with a live goat set on a pole at a height. When death knocked at Orunmila’s door, he, disguising his voice, asked what it wanted, to which death replied: «I have come to kill you — open the door.» Suddenly Orunmila charged at death with the bull’s horns, knocking the scythe from its hand and breaking its horns in the collision. Death sent its dog to attack Orunmila, while he sent out his goat.

Death mocked Orunmila, saying: «By the time your goat arrives, I will have finished with you»; but the dog, seeing the bull’s flesh, was distracted trying to reach it, and the goat had time to go and return with the bull’s horns. By the time the dog arrived, Orunmila had already defeated death.

Here the sacrifice of human beings came to an end

One day, Orunmila went to the countryside to hunt deer. When he reached the place, by bad luck he fell into a pit he had not seen and could not get out. He began to sing, and three men passing by heard him, but they decided to leave him there, thinking he had no food or animals with which to survive. What they did not know was that Orunmila carried a leg of venison in his sack.

Later, three women came to the place and heard his song. Seeing him in the pit, they tied together their shawls and skirts to form a rope, but it was not enough. Then they threw the rope into the pit and Orunmila managed to climb out holding on to it. On seeing the women, he asked them why they wept. The first answered that her children always died, to which Orunmila promised that from that moment on her children would live. The second said she had never been able to have children, and Orunmila assured her that she would. The third wept because she had never managed to become pregnant, and Orunmila told her that she soon would be.

The next day, the three women went to Orunmila’s house and slept with him, and all of them became pregnant. In time, the daughter Orunmila had with Oshún, named Porolle, grew up. As the girl grew, Oshún went every day to see her and sang to her the same song she had learned when she heard Orunmila singing it from inside the pit. Porolle learned this song as well.

It happened that that year Porolle was captured to be sacrificed (in those days, people were sacrificed). While she was in prison, Porolle did nothing but sing that same song. Hearing her sing, Orunmila was astonished to hear that she sang the very song he knew.

At that moment, Orunmila approached the girl and asked her who her mother was. She answered that it was Oshún. Then Orunmila remembered that he had had a relationship with Oshún and that, therefore, Porolle was his daughter. Thinking of how he might save her from the sacrifice, the idea came to him of gathering all the Santos so that each Santo would choose, that very day, a favorite animal to eat. Obatalá preferred the she-goat and ate together with Oyá; Yemayá chose the duck and the abo and ate together with Shangó; and each Santo chose his favorite animal to eat from then on. In this way, Orunmila was able to save his daughter by abolishing the killing of people. Marerefun Porolle!

The wicked omo of Oshún

Oshún’s first omo, who was called Aban, was wicked and mistreated her greatly. Oshún went to be seen by Orunmila, who performed a cleansing for her, and then Oshún stayed with Orunmila.

Works and ebbó of Irete Meyi

Works of Irete Meyi

Work: If there is a tree at your house, you must hang from it a small pouch with: hay, eku, eya, awado. You bless yourself with hay, place one part before Elegbara, and carry the other in your pocket.
Work: In this Ifá three kerchiefs are prepared: one white, one aperi (yellow), and one arolodo (blue). They are joined at the corners, placed upon one’s Guardian Angel, and worn from time to time.
Assistance: Set up a permanent assistance for a protector (named José); this assistance is hung in the air.
Inshe: It is made with the leg of a deer.
Ceremony: The night before the ebbo is made, two horns of a she-goat and 2 stones are taken and placed inside Shangó. Elegbá is set beside him and a chain is placed inside; two roosters are given to Shangó, and two doves and two hens to Yanza. These horns will live inside Elegbá. The horns are loaded. If the person is a woman: she must receive ikofa.
Note: In osobo, the traditional letter warns that if the person is ill, they are not saved.
To counteract the weakness: A hide of eure belonging to Orunmila is taken and made into a sash for the waist of the person concerned. On its inner back side an Inshe Ozain is placed with: bejuco levántate, peregun, quita maldición, French paradise-tree seeds, eru, obi kola, obi motiwao. It is prayed over on the board and worn at the waist.
When the awo is ill: Añari okun is taken and spread on the floor before the bed; this oddun is written upon it and two eyele are given. Then the awo lies down on the bed, and when he rises he treads on the añari. Afterward it is gathered up and thrown out into the street. It carries 14 adele. To set it in place, a joro joro is opened; there Oshe Tura, Eyelemere, and the oddun of the awo are marked, and the adele are placed inside. The godfather’s Orunmila is set beside the joro joro; obi is given to Orunmila; two adie and two eyele are given to the adele together with the godfather’s Ifá; then the adele are taken out, the animals are placed inside, the joro joro is covered, the adele and the godfather’s Ifá are washed with omiero of Orunmila, the Ifá is placed on top of the covered joro joro, and two itanas are lit for it.
To kill this sign: When you wish to kill this sign, the joro joro is opened, oñí (honey) is given to the adele, along with an adie shashara — the adele through the oriolo — the adie is buried in the joro joro, and before 90 days it otoku. Then the adele are taken out and a piece of Eggun is mounted for your defense.
For the obini of this sign: When the woman of this sign is unwell, the joro joro is opened, the ikofa is placed inside, two eyele are given to it, and it is buried for one day. Afterward it is taken out and the eyele are buried there.
Against economic setback: Two etu are taken and sarayeye is performed; the person sleeps with them inside the house, and the following day releases them on a hill.
For osobo Ikú: Ebbo is made with eran malu, eko, otí, eku, eya, añari. The person concerned places their feet on top of the añari okun and the ebbo is made, along with whatever else Orunmila marks. This ebbo is done at night. Inside an igba, Irete Meyi is marked and it is filled with omiero. On the floor, Ogbe Weñe is marked; half the circle is covered with añari and the other half with eruru (ash); upon this the igba of omiero is placed, and an akuko is given to Obatalá and to the igba. Afterward the person bathes with that omiero.
Osobo Ikú: 16 akara are set before Olofin for 16 days, and one sleeps in a fun fun and green cap. For the legs, an aparo is given to Shangó. The leri is left there, and the ara is not made into iye; it is blended with omiero for rubbing.
For defense: Ebbo is made with a eure or with an owunko (whichever animal is taken); the animal is held by the horns by the person concerned while the ebbo is made, and each time the awo presents it to the animal’s forehead the following is sung: “Orunmila Baku Ni Ebo Bombo Yakata Bombo Yakata” (3x) If there is no animal, it is done with the horns, and the same is sung.
Secret of the oddun: Into a small güiro are placed atitan erita merin, añari oño, 5 ota keke from the river. It is given eyerbale of adie and placed behind the door.
Secret: Three peonies, 3 small jugs of otí, 3 of oñí, 3 lances, three ota keke, an akuko, two adie aperi, three eko, three itanas, eku, eya, asho aperi, pupua and fun fun, two obi, opolopo owo.
Inshe to drive away the arayes: Nine eñi adie painted with seven crosses each, set on top of Oyá for 9 days. Then etubon mesan (9 small piles of gunpowder) is added to them, and they are taken wherever Oyá has said.
Another: An eñi adie is loaded with etubon, black ink, ground glass, iyo, soot, corn straw, inzo or hair of aya filani, 9 atare, leri ologbo, leri aya. On receiving ikofa, it carries three inkines.
Oparaldo: Five ewe of Oshún for omiero: romerillo, botón de oro, paraíso, zarzafras, imo Oshún. The omiero is given eyerbale from the yellow pullet with which the oparaldo is made. The pullet is set alight and taken to the river, and when the person returns they bathe with part of the prepared omiero. This oparaldo is dangerous, and the awo afterward makes an oparaldo for himself with an osiadie. The person should take marrow broth from beef bones.
Ebbo to defeat Ikú: Eran malu, okoto, eku, eya, the remaining ingredients; this ebbo is made at night (okoto igbin). This ebbo is made at night and the person concerned places their feet upon a little añari; it is placed at the door to be given eyerbale for ashelú unlo.
Ebbo for obini: The skirt she wears, an akuko, the ribbon tied at her waist, three kerchiefs (yellow, blue, and white), three adie, the remaining ingredients.
Ebbo: Eran malu, eko, otí, eku, eya, sand. The person concerned places their feet on top of the sand and the ebbo is made over them, to be done at night.
Ebbo: A eure, adie meyi, eyele meyi, ishu, opolopo owo.
Ebbo: An owunko, an akuko, an adie, two tojosas, ewe ishu, the remaining ingredients, opolopo owo.
Ebbo: An akuko, a ladder, a rope, a sack with owo, maloja, raw corn, owunko, eku, eya, eko, opolopo owo.
Ebbo: Two akuko, three adie (white, dun dun, and speckled), three kerchiefs, a leg of venison, ishu, eku, eya, epo, eko, oñí, opolopo owo.

Prayers and suyeres of Irete Meyi

Liturgical material transcribed from the source manuscripts; it is preserved verbatim.

Prayer

Eyelemere Akolemere Poroye Omo Ni Oshún Onibarabaniregun Orunmila Mo Ifá Oni Awo Akolemere. Orunmila Lorubo.

Prayer

Inso Ro Ebo Ei Ashe Wadipola Ashe Wadipola Odo Lofun Alabeo Ashe Wadipola.

Orishas in this sign

The orishas that the letter itself links to this sign, as recorded in the source:

Elegbá — These horns will live inside Elegbá.
Obatalá — Here speak: Azonwanu, Oduduwa, Ozain, Oggún, Oshosi, Nana Buruku, Shangó and Obatalá.
Oshún — In this Ifá, Oshún, Oggún, and Nana Buruku hold sway.
Shangó — For the legs, an aparo is given to Shangó.
Oggún — In this Ifá, Oshún, Oggún, and Nana Buruku hold sway.
Oshosi — Irete Meyi uses Oshosi and Azonwanu as its defense.
Oyá — Here was born the reason Oyá carries the scythe.
Orunmila — It commands one to learn the suyeres of Orunmila.
Oduduwa — – The spirit of Oduduwa called Elesemefa.

Other important aspects of the sign

Ewé of the sign

Pensamiento

Eyelemere Akore Ayare Eyelemere Lafidaya Eyelemere Awarei Fenishe Kia Ifá Aye Adifafun Orunmila, Adifafun Oshún, Adifafun Poroye, Pañuelos Marun Elebo.