Irete Owonrin (Irete Owonrin · Irete Owonrin)

EBBÓ: igba omi jio jio, mariwo, ikoko of omiero, obi, ori, efun, awado, eko, eyele, opolopo owo.

PATAKÍN: On this path, in the land of Ifá, Olofin was looking for an Awo he could trust to hand over the secret of Ifá to, and the Awoses were asked, each one, about his sign. When Olofin asked, Shangó and Elegba were standing before him; Awo Awabure came forward, and that Awo was a son of Shangó. When they asked, Ojuani came out, who was the one who had to receive Olofin's secret. Olofin asked Shangó's son whether he had what he knew he had to do, and Awo Awabure answered him yes. Olofin said to him: "Tell me what you have to do with Awo Awabure, for you know that it is the great secret of Otura Niko." He called Awo Molaño Molabo and asked him what he had to do and say. [The Spanish does not make clear who calls whom here.]

When his brothers, who were sons of Elegba, came and answered yes, the first consecration of Ifá was then performed, and two Awoses were joined together, who were Amonsio and Amoro, that is, igui [wood]. Awo Molaño Molabo carried all the ingredients. Olofin and Shangó hid at the edge of the river [the Spanish reads "de Alabga a la orilla del río"; "Alabga" is unexplained] to observe what Molaño Molabo was going to do. When the Awoses arrived, Molaño Molabo, with Amonsio and Amoro, knelt before the river and before Aragba and prayed:

"OBODAN DI AWASHEDO ODO ENTA OLU MAKETE ADIFAFUN AWO ASHE KAPITA OLORUN OBOMIRE ORUNMILA EBBO IPIN ASHETO ASHEBO OKU BABA ARA ADA AWO."

Amonsio and Amoro put their hands into the river in search of ota [stones], and Molaño Molabo sang:

" OTA NILEGUN OTA NI IBU LOSA IBU LOSA".

On taking it out, Awo Molaño Molabo sang: OTA ODO ODARA.

When the otas were taken out, Amonsio and Amoro turned their backs to the river, each opened a joro joro [hole], and they buried the ebbo ipin. Molaño Molabo began to pray, giving obi and omi tutu [cool water]:

"MOYUGBA IRETE WAN WAN OBA OLOFIN OBANERI AWO IRE OBANIRE BABALO NURA ERI AWA MORURE IFA ODARA OLOFIN ODARA KUARADO OBANIRE ODARA OBANIRE AWO IRETE WAN WAN OBAN NIFA AKUELE IDI IFA AMONSO AMORO OBANI AWO, OBANI SHANGO, LERI LANIGUA".

They took the eyele, giving eyerbale [blood] to the leri [head], to the ota and to the ebbo ipin, and sang:

"AWOBO AWATO ONIRE LA NIWE, AWABO AWATO ORIBE LA NIWE AWETO AWEBO EYE EYELE OTA NI IBU LOSA."

They poured the omiero, washing the head in the river with the ota, and sang:

"ASHETO ASHEBO ONIRE LA NIWE".

Molaño Molabo raised the Awoses up, and they prayed:

"MOLA*O MODA MOLANI MODA ASHE OTA AWA OGBARAN INSHE NIBOYIBO OBUSI".

Olofin and Shangó said: "Look at my son, but something is missing." But when the Awoses set out on the road to Oni Bodun they were singing:

"MOLAÑO MOLABO KIFUN AWO KEUMBO MOLAÑO MOLABO KIFUN AWOKEUMBO AWO".

When they arrived at Ile Bodun, Olofin was watching; they knelt and gave obi just as at the river, and he gave eyeife to alafia [the Spanish: "le dio eyeife a alafia"; the sentence is unclear]. Before moyubar he said in the shilekun [threshold] his rezo of Oshe Bile. When all the Awoses had finished they stood up, and the one inside said: "MOLAÑO MOLABO OFUN AWAYE BBA TINA OLOFIN". They painted the left hand, and he sang: "MOLA*O MOLABO KIFUN AWO KEUMBO".

NOTE: A bath must be given with 16 ewes, with the eyele that goes inside the ebbó. Afterwards the Awo washes his leri with mariwo and omi, ile, ibu; this goes to the ebbó. Then opolopo efun is poured on it, and the ebbó goes to Inle ile ibu.

EBBÓ: akuko, ayapa, eyele meyi, eku, eya, awado, obi, oti, oñi, shepe, igui, epo, akara, itana, opolopo owo.

NOTE: In this Ifá an Ado Shure is prepared for Elegba, which is charged with Elegba's ota, 7 hot peppers (ajíes picantes), 7 adeles, igui abre camino, amansa guapo, vencedor, guama, moruro, vence batalla, yamao, dominador, the elenu and oyu of eya tutu, 7 bibijaguas, atitan of the bibijagüero [the anthill], añari of ibu losa, metals, leburu, the iyefa of the sign, leri of gunugun, leri of owiwi zunzun. Akuko shashara is fed to it at the foot of a palm at the river's edge, and it lives hung behind the door of the ile.

PATAKÍN: The ayapa wanted to go and visit her child, who lived in the land of Toku Inle, and she went to see herself with Awo Aladi, who saw this Ifá for her and told her she had to make ebbó before going so that her secret would not be revealed. The ayapa made the ebbó, but she did not give the akuko to the palm, and she left and made the journey. After many years a terrible hunger struck heaven and earth alike. Ayapa went out on the road to see whether she could find something to eat, and she invented a trick to find food. She came to Oyá's house, which was the plaza; in that land there was a palm in the middle of the market, and when market day came, which was Fridays, and the people began to arrive at the plaza, Ayapa began to sing:

" OPO OYO OMIMO OMO YONYO OPE OTA IREME OMO YONYO ".

By putting the blame for the hunger on the palm, the people, who did not see her because she was hidden among the crowd, fled from there, and she gathered up the little that there was. She did the same every market day, eating all the little food there was. The people went to see the Oba and told him what was happening: that something sang from the palm, but it was not known whether it was an Egun or a phenomenon. The Oba sent Oggun to look and find out, but on hearing the song he ran off to the monte.

The Oba called Eshu, and he called his Ado Shure of Omologu, but it could not capture the mystery. Then the Oba called Awo Aladi, who was the Oluo Ozain of that land and the one who had seen this Ifá. He prepared his ozun of Ozain, an akuko and 16 akara, and went to the Oloya [the plaza]. When he arrived among the vendors the song of the palm began; everyone ran except Awo Aladi, who sat down to warm his osun of Ozain and to feed akuko to the foot of the palm. Ayapa, believing Oloya was deserted, came out of her hole beneath the palm and began to eat. Then Awo Aladi, Oluo Ozain, took the glowing rod from his osun of Ozain and laid it on the ayapa, pressing her leri hard, where she sang:

" OPE OYO ONIMO OMO YONYO " , " OPE OTA IREWE OTAWE OMO YONYO ", " OPE OTA OSHA AYAPA OYA OMO YONYO " , " OPE OTA BIRI AYAPA IKA OYA OMO YONYO ".

Ayapa asked forgiveness and promised to be the slave of Oluo Ozain Irete Juani. Awo Aladi, Aluo Ozain, took the ayapa and brought her before the Oba to present her, the mystery, and the Oba said to her: "From today, if you wish, give yourself to your secret, which is Ozain, and when you desire your children, likewise." [The Spanish run-on: "Ayapa pidió perdón y prometió ser la esclava de Oluo Ozain Irete Juani Awo Aladi Aluo Ozain, cogió la ayapa…"; the last sentence of the Oba's speech is unclear.] That is why, since then, through Irete Juani, the ayapa is the favorite food of Ozain. NOTE: A complete ebbó must be made.