Irete Oyeku (Irete Oyeku · Irete Oyeku)

"The Three Sorcerous Spirits" (original Lukumi title)

Ebbo: one owunko, two akuko, amala, epo, atare, iye, and alubosa.

Ebbo: one piece of Osain charcoal, one ajalala, and one staff of Sabiku.

Ebbo: one palm trunk, one jar, one bujón, one owunko, two adie, epo, osun, oti, orobo, and opolopo owo.

The Oba of Hebieque was named Diisu. He had a twin brother named Ajuangan, a terrible sorcerer and witch. Ajuangan fed upon human blood, as did his ritual vessels.

When the Oba learned of his twin brother's evil deeds, he dug a great hole in the earth, placed Ajuangan inside with every kind of food, and closed the hole. In this way he consecrated Ajuangan as a Bodu (Orisha) so that he would do no more harm. When the Oba believed that Ajuangan had reformed, he stood before the joro joro and said: Vitse dokpo meyi Ajuangan kuko—“No one can cut Ajuangan; I defend him.”

The next morning Ajuangan became a man again, more deeply involved in sorcery than before. He then took the name Akpodjivodu Kombo Kumku Mabo—“the one who has no friends”—and continued killing people. They dug another hole, filled it with dry tree roots, set them on fire, and threw Ajuangan inside.

The following morning Ajuangan was born again. Oni, chief of the Oba's warriors, cut a palm trunk, split it down the middle, placed Ajuangan inside the trunk, and buried it very deeply. The next day Ajuangan was born again and began killing even more people.

The Oba summoned Orunmila. Orunmila performed osode and saw this Ifá. He explained that **Ajuangan possessed three sorcerous spirits **and instructed the Oba how to turn him into a protector: place Ajuangan inside a jar, cover it with an ajalala lid, and bury it.

They did so. They fed him a goat, a rooster, epo, and etu. A charcoal tree was planted over the grave so that he could always be fed there while the following suyere was sung:

Suyere: Shatsha Jesu Zoguedebo Soume Deangho Bejouse Adan Tomo Depomafan Sumuse Ajuangan Bokon Iwa Sakpsone. "The Three Sorcerous Spirits" (Lukumi title)

Note: Here the Awo receives Azowano and consecrates Ajuangan in the courtyard. This requires one jar, one arrow, eighteen long cowries, an Eggun head, and a palm trunk placed inside the jar. Upon the trunk are consecrated eru, obi, kola, orogbo, osun, obi motiwao, Osain charcoal, sixteen atare, gbogbo ere, eku, eya, epo, oti kana, obi, twenty-one sorcerous sticks, and seven kinds of earth. A rooster is given inside the jar, and Irete Yeku is painted there.

The jar is placed inside a joro joro in which a fire was first lit. A goat is given there; the place is then covered with earth, and a charcoal tree is planted over it. This is called Ajuangan.

Warning from the source: This must be worked with care. It is dangerous.

Orunmila was summoned to a meeting because a complaint had been made against him before Olofin, portraying him as evil. Before going, Orunmila performed osode and saw this Ifá. He said, “For the enemies, adimú only, because if I make ebbo it will bring fewer obligations.”

Orunmila left for the appointed place with a secretary and his record book. Olofin had declared that if the accusation against Orunmila were proved, Orunmila's** authority over the earth would be taken from him**.

Orunmila arrived, greeted Olofin, and instructed his secretary to open the book. He told Olofin, “Here is everything I have done this year for the good of humanity.” His secretary presented the first body of evidence. After hearing it, Olofin said, “That is what I said,” expressed amazement at all the good Orunmila had done, and declared that it was enough.

Orunmila said no and read the second part. Olofin was even more surprised and again said that no more was needed. Orunmila then read the third part. Olofin was more astonished still, said, “Enough,” and returned Orunmila's title of authority.

Orunmila demanded that each Osha state what he had done. Yemaya had killed one person because her fish had been taken from the sea. Shango had burned another because he was owed a ram. Oggun had acted in the same manner. Thus Orunmila demonstrated what each one had done.

When the proceeding ended and Orunmila was leaving, Olofin told him that he regretted troubling him with that meeting of the Oshas. Orunmila replied that he was proud to have attended, because in this way he had gained even more, and that he forgave his accusers.