Irete Yekun

The three sorcerer spirits

On this path, the king of Hebieque was named Diusu. He had a twin brother named Jimagua, who was a terrible sorcerer and witch. He fed on human blood, as did his prendas, and his name was Ajuangan. When the king discovered his brother’s evil deeds, he dug a great hole in the earth and shut Ajuangan inside it, together with every kind of food. Then he sealed the hole and consecrated Ajuangan as a bodu (Orisha) so that he would cause no more harm.

When he believed his brother had reformed, he stood before the joro joro and said: «Viste Dokpo Meyi Ajuangan Kuko (no one may cut down Ajuangan, I defend him)». The next morning, Ajuangan became a man even more powerful than before and gave himself the name Akpodjivodu Kombo Kumku Mabo (the one who has no friends). He went on killing people, so they put him into a hole together with the roots of dry trees and set it on fire. The next morning, Ajuangan was reborn once again. Then Oni, the chief of the king’s warriors, cut down a palm trunk, split it open down the middle, and put him inside the trunk. Then they buried it very deep. The following day, Ajuangan was reborn yet again and began to kill even more people.

The king sent for Orunmila. He made a consultation with Ifá and received a message telling him that Ajuangan had three sorcerer spirits. To protect the king, he was to take a clay jar, shut Ajuangan inside it, and cover it with a lid of ajalala. Afterwards, he was to bury it and feed it a goat, an akuko, epo, etu. In addition, he was to plant a carbon tree over the grave and feed it while singing the following suyere: «Shatsha Jesu Zoguedebo Soume Deangho Bejouse Adan Tomo Depomafan Sumuse Ajuangan Bokon Iwa Sakpsone«.

Here the awo receives Azowano and consecrates ajuangan in the yard; for this he takes a clay jar, an arrow, 18 long-type cowries, leri of Eggun — this is consecrated over a palm trunk that goes inside the jar — eru, obi, kola, orogbo, osun, obi motiwao, carbón de Ozain, 16 atare, bogbo ere, eku, eya, epo, oti kana, obi, 21 sorcerer’s woods, 7 kinds of earth; a rooster is given inside the jar and Irete Yekun is painted. This jar is placed inside a joro joro, where a bonfire is first lit and a goat is given; it is then covered with earth, a carbon tree is planted, and it is called ajuangan.

This is worked with care; it is dangerous.

Where it is proven that Orunmila kills no one, and that it is the Oshas who do it

Orunmila was summoned to a meeting over an accusation brought before Olofin, who had said that if the accusation were proven, the rule of the earth would be taken from him. To be prepared for whatever might happen, Orunmila made Osode for himself and saw this Ifá before his journey. When he arrived at the place, he greeted Olofin and told his secretary to open the book so he could present his proofs.

The first proof left Olofin in a state of admiration at how well Orunmila had worked throughout the whole year. But Orunmila went on reading the other parts of the document, and even after the third part Olofin could not stop being astonished. In the end, they declared themselves unable to take his title of rule from him, and Olofin bestowed his award upon Orunmila.

Orunmila demanded that each Osha state what they had done, so that the accusations presented could be examined. Yemayá had killed a person because her Eyá had been taken from the sea; Shangó had burned another who owed him Abo, and Oggún had done the same. Once everything had been verified, as Orunmila was leaving, Olofin told him he was sorry to have troubled him with that gathering of Oshas. Orunmila replied that he was proud to have attended, for in this way he gained all the more and forgave his accusers.

The path of Death and Orunmila

Once, Death found itself in need of a head and decided that Orunmila’s was the best one. Orunmila consulted himself that day, saw Irete Yeku, and made ebbo to protect himself. He made offerings with a machete and a head made of cloth, and placed them at his door. When Death arrived at Orunmila’s house, it began to search through the ebbo and saw the machete he had placed there. It wanted to use it to cut off his head, but on seeing a Leri it knew that Orunmila was too wise for it, so it decided to leave without accomplishing anything. That is how Orunmila saved his head.

The path of the two brothers, the palero and the santero

There were two brothers who inherited many houses from their father, one in the countryside and another in the city. The elder brother, who was a mayombero, decided to go live in the countryside, while the younger stayed in the city, worshipping Orunmila and the santo, which brought him great fame and prosperity. But the elder brother, who had fallen into disgrace, decided to go to the city, and there he took the younger brother’s position from him.

Faced with this situation, the younger brother went to Orunmila’s house, where an ebbo was made for him and this Ifá was seen. Orunmila told him to go to the countryside, where he found in the wilderness a termite mound holding a treasure and the remains of a dead man. He took the treasure and gave a gift to his workers. When the owners returned and found the termite mound restored but without the treasure, they gave it away — but the brothers did not want it.

The path of septicemia

Once, a woman fell victim to a hex placed on a ring she wore. She was sweeping the soot from her house when she climbed onto a chair, and a nail in the wall made her slip. Her finger with the ring got caught, causing a septicemia that ended her life.

The path of disobedience

Once, there was someone who carried a basket full of food on their head, even though Orunmila had forbidden it. But they did not listen, and one day they fell and broke their spine. This brought about their death.