Irete Suka

Other important aspects of the sign

Ewé of the sign

Don chayo, aberikunlo, male jagüey, guama, palm, and aroma.

Account of the stories or patakíes of irete suka

– The maja and the tiger

There was once a time when the tiger, Ekun, and the maja (Eyo) were great friends. They grew up together and played from childhood, and when they were grown, they thought of marrying. The first to marry was the tiger, and shortly afterwards Eyo also married. One day the tiger visited Eyo and said to him: «Friend, my wife will soon give birth, so I will give my child your name in memory of our friendship. But if you esteem me as I esteem you, I hope you will give me your skin to make my little one’s bed.» Eyo understood that the tiger’s thoughts were not generous, but he accepted his request willingly.

A few days later, Eyo visited the tiger and said: «Today it falls to me to tell you that my wife will soon give birth, and I will give my child your name as proof of our friendship. But you will give me your beautiful skin so that I may make my little one’s cradle.» The tiger thought that Eyo would have to keep his promise first, so he joyfully agreed to hand over his skin.

When the tiger’s wife gave birth, he kept his word, and Eyo prepared to do the same. He shed his skin against a tree and presented himself before the tiger with the promised skin. The tiger was astonished to see Eyo younger and more beautiful than before. Then Eyo’s wife gave birth to a son and gave him the tiger’s name. Eyo went to announce it to his friend and demanded the promised skin to make his little one’s cradle.

The tiger did not know how to deceive his friend, but he was pressed to keep his promise. He thought that perhaps the skin beneath the one he wore would be just as beautiful, so he asked his wife to strip it off. But this made him the victim of his own ignorance. Do not ask of another what you yourself are not able to fulfill.

– Son of the sacrifice

In the ancient times of Ifá, it was the custom to offer the sacrifice of a woman called «Alabuweye» to open the rites, spilling her blood, since it was believed that Oduduwa lived and was born of a human sacrifice. The one charged with carrying out this sacrifice was Obanifa Shangó, who bought a very beautiful woman to perform the ceremony of Oduduwa; she was to be bathed with Omiti Orisha, the lustral water of Obatalá’s fountain.

However, Alabuweye realized that the woman was pregnant and refused to carry out the sacrifice, so another woman had to be found. The pregnant woman was left as a servant in the temple of Oduduwa.

When the woman gave birth to her son, he was initiated in Ifá and received the sign Irete Suka, being called «Omo Oluwo Oni», which means «Son of the Sacrifice». He became a great Babalawo and was charged with tending the sacrifices of Oduduwa at the altars of the temple of Ife. When Obanifa left to found Oyo, Omo Oluwo Oni remained as Babalawo and Akande in the temple of Alabuweye in Ife. He was recognized as an Awo of Orunmila of high rank, coming to be known as Oni Ifá. He performed the ebbo to Alabuweye with animals and not with women.

This is the power of Irete Suka in the land of Ife. Irete Suka is the protégé and godchild of Shangó, attaining power but always remembering that he is the son of the sacrifice. Irete Suka resolves the problems of women, being the savior of the mother, whether by his birth or by his power in Ife.

– Awo Obe

Awo Obe left his house and, instead of seeking out Obatalá, went to find his friends, who joined together and gathered money, growing rich. In time, Awo Obe attended to nothing, not even to making ebbo, although Orunmila had told him he must do so every month with that Oddun. Since he already saw himself as rich, he neglected himself and began to suffer bad luck, ending up as poor as before.

Shangó was reproaching him, and he had no choice but to go back to working with Agada, going through great hardship because he hurt his hands, for Agada had no handle. So he decided to go see Obatalá and invite him to eat adie at his house, singing: «Adie Baba Eye Mafun Adie Eye Enifa Obatalá Mokueo».

Obatalá was pleased and told him to take two ishu and roast them, and together they went to see Elegbá. When they arrived, Elegbá was angry and told him that his friends had grown rich off his own luck, but that so he could live better, they would give him a secret that he could not make for himself. Elegbá took Agada and, where Awo Obe always gripped it, fitted a piece of igui. Obatalá took an eyele fun fun and began to cleanse Awo Obe, giving eye of the eyele to the igui that Elegbá had fitted onto Agada, while singing: «Eye Obe Ifá Nilorun Eyeku Obi Otaba Agada Iré Obenishe».

From that moment on, Awo Obe could grip Agada more easily and carry out his work without trouble, and he began to prosper completely. Obatalá told him that he would never again have problems in that land of Iru Eni Boshe, and broke off the tip of Agada, telling him that they would always work with the blade and that he could never make his own handle: he would always need another, just as he had needed Obatalá and Elegbá.

Shangó arrived and was very pleased, and Awo Obe gave him akuko. Shangó told him that he would always have his money inside his Ifá, in the pouches Orunmila gave him. It was then that Awo Obe began to be held in regard by everyone, for he saw that he needed others in order to work, earn money, and live. Obatalá, Elegbá and Shangó gave their blessing to Awo Obe and Agada.

– The obini of irete suka

Ojulareni was an awo who was said to be Irete Suka, the diviner of the land of Oju Inlé. This man had a wife named Shalabi, who was also said to carry the sign Irete Suka and was a daughter of Obatalá. However, Ojulareni was very wicked and used to cheat everyone. Moreover, he always dressed in black and mistreated Shalabi, demanding impossible things of her, such as washing his black clothes until they turned white.

Shalabi wept daily because of the mistreatment and the hunger she endured. In a dream, an Eggun came to her and asked her to call on him so he could help her. On waking, she went to see Orunmila, who consulted Ifá for her and recommended that she make an ebó, which she performed.

While she was washing Ojulareni’s clothes, Shangó appeared and saw Shalabi weeping. Indignant, he smashed the jícara (gourd bowl) that held the clothes, and so many tears poured from Shalabi’s eyes that the river rose and swept away Ojulareni’s house, carrying him off and putting an end to his suffering and that of his wife Shalabi, the obiní of Irete Suka.

– Where Omo Bitasa is crowned king of Iyesa

In this path, the favorite son of Azowano was called Omo Bitasa. He was a potter and had great fame as a maker of plates, a craft he had learned from his father. He had received a consecration from his father when he was small, with Akuaro, and was dressed in the skins of his father’s favorite animals, which protected him from every hardship. In that time, the Iyesa declared war on the Arará and surprised Omo Bitasa working at his plates, carrying him off as a captive slave.

One day, a great mortality devastated the land of the Iyesa, and no one could remedy it. Egumoko, king of the Iyesa, went to see Orunmila, and in the consultation of Ifá he was told that in his kingdom there was a great man consecrated in Arará who was the only one able to end that epidemic. Reviewing the prisoners, Egumoko found one dressed like the Shakawanos, with his purple mantle and his necklace. He asked his name, and Omo Bitasa answered: «This is I; I am a son of Azowano.» «You are the very one I seek; I will give you whatever you ask if you help me end the epidemic,» Egumoko said. Omo Bitasa explained that he had to consecrate Aja Arara in order to end it, and he shut himself away in a cave in the wilderness for several days to do so. When he came out, he was wrapped in the three skins (of leopard, etu and goat), with the Aja Arara in his hand, and he went before Egumoko and said: «Call Orunmila for the consecration. Tokuaje Omo Bitasa misi oti ojouro okpajareo okpajareo oke ojodide oke mofere mofere ojodide odi ojodide odo oyun kuana are kuan ojun asho aladgore as osi ni le ajareo aladgore asho».

Afterwards they brought him down, fed him owunko, and with the skins they dressed Egumoko and the people, thus saving them from the epidemic. Omo Bitasa received the name Agronika Omo Bitasa (young and strong man), son of Dekawan. This is how the Azowanu are known in the land of the Iyesa.

Agronikasa Omo Bitasa must be consecrated, his secret prepared, and one must work with him, together with ibako, which is the Ozain of Omo Bitasa.

– The two mothers of Elegbá

Distribution

The ebbo goes to a rubbish heap. In each igba goes an ota with epo, eku, eya, eko; before beginning the ebbo, the akuko meta must be given to the igba meta in the name of the Warriors, asking their forgiveness; one is placed at each corner near where the person lives and another goes to the bush, and Ashe is poured over it. The ulo is bought in the neighborhood or the town where the person lives. The first thing done is an oparaldo with the etu, the igbo and the igba meta; the awo cleanses himself first; the ulo, one day beforehand, must sit on top of Oyá, painted white, red and black. Before beginning the ebbo, the oparaldo is sent to be discarded, along with the leri of all the umbeboro animals, which go wrapped in leaves of ewe koko.

Oyá bore Elegbá, who was born cursed by Araonu in the land of Mayiero, which was under a curse and where only ewe koko grew. After seven days, seeing that Elegbá was not normal, Oyá took him to the land of Oyo Yoni, where Orunmila lived. However, on hearing that Elegbá’s illness came from the blood, Oyá took offense and went home, leaving Elegbá at the four corners. Finding himself alone, he set off walking and came to the land of Mofeni, where Oggún and Oshosi brought him before Obatalá.

Obatalá saw that Elegbá only knew how to laugh and hunch himself over, and decided to seek Orunmila’s help. Orunmila performed a consultation of Ifá and discovered that all of Elegbá’s troubles were phenomena. Orunmila recommended that he be fed leaves of ewe koko in the shade with an etu, a bit of earth from where he was born and a candle, and then that an ebbo be made and he be given eyerbale ni akuko keke meta. After this, Elegbá was to be bathed with ewe from the oparaldo and Añamu. Obatalá prepared everything and Orunmila performed the oparaldo, using otas from the street, Ibu and Inle Nibe.

After the consultation of Ifá, Orunmila called Oggún to help Elegbá. Before setting out, Oggún cleansed Elegbá with the adie and gave him a bottle of Oñi with those adie so that he would release them in the land of Mayire. However, Oyá was hungry and ate the adie, throwing away the heads. Oggún gathered up the heads and took them to Orunmila.

Meanwhile, Oyá began searching for her son Elegbá and made her way to the land of Obatalá. After an ebbo was made for Elegbá, Orunmila and Obatalá cured him in seven days. When Oyá reached the land of Obatalá, she found Elegbá playing with Oggún and Oshosi, and called to him, saying he was her son. But Elegbá answered: «You are not my mother; my mother is Oshanlá — look at her there.» Oyá went to where Oshanlá was and threw herself before her, begging forgiveness and pleading with her to give back her son, singing to her: «Irete Suka Oshe Lona Iya Ashe Lona Oddupue Iya Ashe Lona». Elegbá placed himself between the two and said: «Two are my mothers», and ran off. Oshanlá gave him her blessing and said to Elegbá: «You will do everything; you will serve for good and for ill. To Iban Eshu.»

-Why irete suka must wear a mandaja

Obatalá wanted to make Ifá and went to see Orunmila so that he would make it for him. The diviners of Obatalá’s land had warned him that he had to perform a great ceremony so that it would not end in failure, but Obatalá paid them no heed and asked Orunmila to make him Ifá. In the consultation, the Oddun Irete Suka came out.

Orunmila had in his house 101 boxes or coffers of silver, and he said to Irete Suka: «The secret of your Ifá is in box number 99, and I will show it to you when your moment comes; in the meantime, you will work and learn Ifá here in my house.» Irete Suka did as he was told, but curiosity consumed him. One day, while Orunmila was away, he opened the box of the secret and found an okpele with something hanging from its leg. He closed the box again and put it back in its place, believing no one had seen him. However, Eshu was present and had seen what he had done.

After some time, Orunmila decided it was time to hand the secret over to Irete Suka. He called him and gave him the box, but before opening it and revealing the secret, Orunmila asked him to swear fidelity to the principles of Ifá. Irete Suka could not swear, for his conscience tormented him over the betrayal he had committed against Orunmila.

Orunmila watched Irete Suka as he thought, and pressed him to swear fidelity to the principles of Ifá, but he remained silent, tormented by his conscience. Then Eshu, who had been watching everything, revealed the truth: Irete Suka had opened the box of the secret before the required time and was a traitor.

At this, Orunmila took the okpele and cast it away, and Irete Suka went out full of disappointment. Eshu decided to fit him with a mandaja so that he would measure his words, for they were the words of a traitor. Since then, Irete Suka must wear a mandaja made of metal, which is crafted of gold and placed with Eshu and Obatalá.

An okpele is made with a gold chain, and an Inshe Ozain is placed on its right leg, carrying a load of various ingredients. This Inshe Ozain is covered with the hide of Orunmila’s eure and wrapped in gbogbo ileke of the awo’s guardian angel. The okpele lives in a small coffer or silver box beside Orunmila and is used only for a direct osode. Irete Suka must not rob or betray his godfather.

Ifá Kandashe, the wise one

Ifá Kandashe, on seeing what had happened, thought that all was lost and that he would have to start over, but he decided to try to make sense of what lay before him. After studying the painted images and markings, Ifá Kandashe took his irofa and began to interpret what he saw in the cooking pot. Shangó had painted a lightning bolt, which meant a great revelation was coming. Elegbá, with his hands covered in blood, represented the need for a sacrifice in order to succeed. And the droppings of Ere Oyola symbolized creation and the possibility of a new beginning.

Ifá Kandashe realized this was a great message and decided to share it with the Oba of Iyesa. On hearing Ifá Kandashe’s interpretation, the Oba was impressed and understood that reality could not, in fact, be defined in a single image or idea. From then on, the Oba began to focus on the interpretation of the different symbols and messages that life presented, and came to see that truth was not something absolute, but subject to interpretation.

From that moment, Ifá Kandashe became one of the most respected and sought-after men in the entire kingdom, and his ability to interpret the hidden messages of life was recognized everywhere. Moreover, the Oba of Iyesa became a great champion of interpretation and reflection, and thanks to his efforts the kingdom became a wiser and more thoughtful place.

The king was greatly satisfied with Ifá Kandashe’s answer and named him his personal diviner, granting him great riches and honors. From that moment, all the wise men of the court bowed before him, and he became the most respected and feared man in the whole kingdom. Thanks to his great knowledge of Ifá, he was able to guide the king in all his decisions and keep the kingdom in balance.

In time, Ifá Kandashe became famous throughout the region, and many came to him seeking his wisdom. He always answered them with humility and gave them counsel that helped them better their lives. He never let himself be blinded by wealth and power, and always kept to his values and principles, becoming an example for all who knew him.

Thus Ifá Kandashe proved that wisdom lies not in riches or power, but in knowledge and humility. His legacy lived on in the land of Iyesa and in every region his fame reached, and his teachings are remembered and valued to this day.

The pot is taken and painted with stripes with all the paint mixed with aguardiente; then the suyere is prayed over it and the 2 akuko are given to Elegbá. Afterwards, in the small pot, eru and obi kola are crushed; the awo chews them and places them over the maja droppings he put in the small pot.

– Military service is born

When Abesemo reigned in Ibeyu, he declared war on the kingdom of Iborin and ordered that all the men of the city, as well as those who lived in the countryside, be conscripted for the war. Among them were the seven sons of Irete Otura, an Awo. On performing an osode, Irete Otura saw an Ifá that spoke to him of a canoe on the river and a dance of death. To protect his sons, Irete Otura performed a rogation with a little canoe, asho fun fun, pupua and dun dun, okan, akuko meyi, two large Osun (Dambe), two small earthen jars, two of bamboo, seven potatoes, a lead staff, seven silver reales, a canoe oar, a dog, eku, eya, etc.

Irete Otura gave each of his sons’ names to the potatoes he placed in the dambe jar with the seven reales, then made the ebbo and set everything in the little canoe. He pushed the canoe out from the bank while singing: «Eni Bekofara Ni Fara Ikú» (life does not move with the movement of death). When the canoe reached the other bank of the river, the sons of Irete Otura set out in another canoe, but thanks to Irete Otura’s magic, the ebbo canoe made the generals of Ibeyu believe that those on the other bank were dancers protected by Dambe. Seeing the seven young men arrive singing and dancing in their canoe, the generals gave them presents of gold and silver and told them to return to their lands.

Since then, Irete Otura adores Dambe, and his sons long for Dambe.

How the land of Bebeli was saved

In this path, in the land of Bebeli Iya there was a very great river that roared loudly because it held many secrets, but nothing of Osha had ever been done for it. Oduduwa came to this land to visit the inhabitants of Iboro, who were not believers and for that reason suffered various illnesses and hardships. Shangó learned of Oduduwa’s presence in the land of Bebeli and immediately went to Orunmila’s house and told him of the situation. Orunmila told Shangó that a ceremony of Osha had to be performed so that the inhabitants of Iboro would be saved.

Shangó set out on the road with his eyele and his song: «Fefereri nire Osha fefereri Osha fefereri». He carried with him an earthen jar that Oyá had given him, and a jícara with Oshinshin that Orunmila had handed him. Oduduwa heard Shangó’s song and asked who it was. On seeing it was Shangó, he was overjoyed. Shangó ran three circles and handed the jar to Oduduwa. Oduduwa went toward the river and began to stir it. The people took fright and saw a woman with leri, and all the inhabitants of Iboro were frightened and went to see Oduduwa. He told them they had to perform a ceremony of Osha to avert death, and that the first to be sanctified must be Awo Neri Ifá, so that they would be saved.

At once, Shangó and Oduduwa prepared everything to make santo for Awo Neri Ifá. As they went toward the river, all the people of that land were mounted in santo and sang: «Moya moya omo nire ni lorun omo nire ni lorun Osha bebe ago omo lara Ikú moga morala awo«. They poured Oshishin, put the person into the river, bathed him well, especially the head, and sang: «Abegue abegue awo lona ori onire la bague abebe lona ori Osha la bague onire».

They told him to draw water and, with the Ota, place it inside the jar. When they drew out the secret, the Ota was given a young Etu, a drop of Eye was let fall into the jar, and one says: «Osha nigua baba Olofin Osha nigua babalorde». And all along the way they come singing this Suyere and sounding the Agogó until they reach the Ile. Coconut is given at the door; then the person is knelt before the Godmother and Godfather, the Oyugbona, and they ask for their blessing, and they lay their hands on the head and pray: «Baba Leri Osha Baba Odua Magua Alafia Oduduwa Osha Odara Ke Kashi Ero Ke Kashi To Kashi Ashe Mini Ni Ay Bobo Kaleno Osha To Iban Eshu«. And they pray over him; santo was made for Awo Neri Ifá, and from that land illness and misery and all that remained of evil began to withdraw, and belief in Osha came, on the day of Itá. Suddenly Elegbá appeared, climbed onto one of the Ibori and said: «Look closely — it came out that it was Eyila Shebora.» And to all it will be the name of Ita, that he must make Ifá in haste, and all the Ibori fed Oduduwa.

The road to Dahomey

This is where Orunmila, in Oyo, performed an osode for Soyi in order to grant him the kingdom of Dahomey, but there was no road to reach it, only mountains. He made an ebbo with an eguede before planting it, but his sons took it in their hands and asked it, when it sprouted, to show them the way to Dahomey. When the eguede put out its shoot, it showed them the way to Dahomey. When they arrived, they founded the kingdom and blessed that land, and fed the earth and Soyi, fomayi agronika, unobilasa yesu dajomu. And he was made king.

Irete Suka Apekankola Adifafun Akuperu Oguere Ode Obini Kuaye Obini Awa Nifa Obarabaniregun Moyore Ayebe Ifa Orunmila Lorugbo. Kukute Kuku Adifafun Nayida Lile Tinsoma Orunmila Fatindaebo Fun Akuko Kaferefun Oshosi y Yalorde. Ifá Irete Otua Esekan Openkakola Adifafa Akopela Ebbo No Kobine Obuko Aguegue Ota Ebefa Owo. Eshu Maferefun Obatalá Maferefun.