Irete Yero (Ìretè Ìwòrì)

Irete Yero - Irete Iwori

Irete Yero (Ìretè Ìwòrì) is Odu number 214 within the Lordly Order of Ifá. This Odu advises the person to offer sacrifices to counteract the influence of his detractors. It is important that you check what specific sacrifices the witches want from him. Furthermore, it is anticipated that he will be invited to an important event where he will face intense opposition from the witches.

Analysis of the Odu Irete Yero (Ìretè Ìwòrì)

Irete Yero is an Odu that invites reflection and a deep understanding of the enigmas of destiny. As the messenger of midday, this sign suggests an immediate and direct connection with oracles and spirits. Mastery of the secret of the compass and the square indicates a need for precision and perfection in the lives of the individuals governed by this Odu. The presence of elements such as toasted corn, stone and water in the three gourds speaks of the importance of speed, permanence and essentiality in their lives.

Economic Aspects:

From an economic perspective, Irete Yero has a direct connection with the economy and banking structures, indicating that the natives of this Odu must manage their finances with cunning and foresight. The presence of the acacia tree in Masonic mortuary rites and the reference to tree pruning suggest a focus on renewal and sustainability in their financial endeavors. They are advised to avoid impulsive spending, as their greedy nature could lead them to ruin.

Ìretè Ìwòrì says: “Ordinary profit makes holes in your pockets” warns about the risks of easy and quick profits. This type of income, since it does not require sustained effort, can lead to waste and a false sense of economic security, thus eroding long-term financial stability.

Health Aspects:

In the field of health, Ìretè Ìwòrì warns about problems related to the gallbladder and bones. The constant reference to the need to peel frequently and take care of personal trees symbolizes the importance of renewal and continuous care of your own body and mental health. Health rituals must be seriously considered and performed regularly to avoid major complications.

Religious Aspects:

This Odu emphasizes the importance of religious practices and spiritual ceremonies. Irete Yero individuals must swear themselves in ORUN and receive deities such as OSANYIN, ODUDUWA, and OLOKUN, which reinforces their connection to the deeper aspects of Yoruba spirituality. The relationship with the EGUN, especially the women, is crucial and must be honored with specific rituals and respect.

Personal Relationships (Love):

In the field of love, Irete Yero warns about the complexities and possible dangers in intimate relationships. Women of this Odu must be particularly careful when choosing a partner, as the Odu suggests that inappropriate relationships can lead to fatal consequences. The recommendation to make offerings and dedicate specific days to the couple indicates the need to constantly care for and renew relationships to maintain harmony and mutual respect.

Ifa says: "War over gossip and intrigue ruins everything" highlights how rumors and misinterpretations can destroy relationships. In love, these actions undermine trust and respect, essential elements to sustain a healthy and lasting bond.

Description and Characteristics of the Irete Yero sign

Names and Aliases:

  • Ìretè Ìwòrì.
  • Go Wori.
  • Go Yero.
  • Irete Iron.
  • Go Yerube.
  • Go Yerugbe.

What was born in Irete Yero?

  • That Irete Yero is the foreman of the Egun obiní.
  • The honors or funeral pomps.
  • You can't look if you don't put money in.
  • Put three obiní-style earthenware dolls in Ikofafun.
  • Why women have to turn their faces when giving obi to Egun.
  • Why the Iworos can swear in Orun.
  • That I obiní it with this Odu and the Omo Shango, he does not live with Awó because he kills her.
  • The war between Orunmila and Osain.
  • That Irete Yero is the herbalist of Orunmila.
  • The economy and banking agencies.
  • The distinction of complexities or scale of the professions.
  • The maths.
  • Freemasonry.

Irete Yero points out:

  • The secret of the compass and the square.
  • The use of acacia in Masonic mortuary rites.
  • Tree pruning.
  • The bibijagua speaks.
  • There is an invisible candle for theft of a spouse.
  • The peacock said that with its eggs thrown away, it would destroy the world.
  • Obatala's son was disobedient.
  • The Ebo for this Ifá is done after 6 in the afternoon.
  • Speak heart attack and antonomasia.
  • Olofin wanted to test the intelligence of the Awoses.
  • The obiní begs the Awó for his head and the Awó can do so to his obiní.
  • Happiness wanted to spend work.
  • Orunmila authorizes the Awó to have a lover.
  • The Awoses threw away the Ebo's money.
  • David and Solomon speak, father and son, kings of Israel.
  • Orun was in charge of carrying out all the funeral honors.
  • Olofin was warned of impending war.
  • Ogun cuts head.
  • The Eweses are: Orozuz, buttercup, Saragüey breaker, curse remover and white pigweed.

What does the Irete Yero sign talk about?

  • Because of this Odu, everyone worries that the person lives in peace and tranquility, and that is why they cast out Ogú and run negative campaigns against him.
  • The wife asks her to read it to her husband and vice versa. That day the woman cannot do any type of work in her house, she can only go to church and pray before the Blessed Sacrament.
  • Irete Yero talks about the garment that takes care of the house.
  • The Odu speaks of the secret of Orun Lala, where he cannot miss the akokán of ayá dun dun, nor the lerí meta of Egun obiní.
  • Men discovered the secret of the compass and the square, to perfect the square and the circle.
  • Oduduwa said that as long as the world is world, no woman will see the ceremonies of Egun and Oduduwa.
  • The Odu warns that the intrigues and language about the person obstruct their life.
  • The three obiní of Irete Yero speak: Buruban, Maboya and Arigin.
  • The three female spirits that support the Iyalorde society speak.
  • The Indian spirits speak and flowers are placed on them.
  • He talks about Awó Irete Yero, who became rich.

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Meaning of the odu Irete Yero:

Irete Yero, in his role as Egun's foreman, establishes that Oshun Ekin Orun is responsible for collecting souls at the time of death, with Awó Ekun Akalamagbo serving as his messenger. This Odu reveals the depth of spiritual bonds, as evidenced by the woman maintaining a relationship with a man who resonates with her own spiritual entity, thus perpetuating a lasting brotherhood.

Parents, in their attempt to protect, often keep their daughters away from the world, which can lead to unexpected consequences: the daughter may end up running away with the first man she falls in love with if she feels too restricted. This tendency to control is also reflected in the nature of the people ruled by this Odu, who are often greedy and selfish, resulting in rejection by their community.

The Awoses, knowledgeable of secrets and rituals, face material and spiritual challenges, as illustrated when they throw the owó in the Ebo, leading Orunmila to question their survival. Additionally, they encounter adversities such as betrayal and envy, which seek to undermine their integrity. In response to these challenges, they must practice Ifá rigorously, only allowing themselves a limited number of Ifáes before their strength is exhausted.

The enigmas and mysteries of the universe are revealed through the teachings of this Ifá, which include the use of the compass and the square to perfect fundamental geometric shapes. This profound knowledge is symbolized in the three igba, which represent the speed of corn, the eternity of stone and the essentiality of water, elements that emphasize the importance of adaptability, durability and necessity in life.

Nighttime events bring their own set of challenges, such as the Egun who appear at midnight, mostly as obinisis, demanding otí which they then steal. Furthermore, this Odu participates in the death of a superior, highlighting the power and responsibility inherent in his followers. The acacia, representing immortality, reminds men that the spirit persists beyond physical death.

Ìretè Ìwòrì warns us about the consequences of impatience and intrigue. Delays and delays can lead women to leave home, while intrigues and evil tongues clog the individual's life. This Odu, full of divinations and riddles, demands introspection and caution, constantly reminding his followers that true wisdom requires patience and resistance in the face of adversity.


  • Exchange the money before lending it so they don't work for it and go bankrupt.
  • You must put on the necklaces.
  • Scrub the house with watercress.
  • The woman should receive Ikofafun and the man Awofakan.
  • You must make an offering to the Eggun greater.
  • It is essential to assemble the garment that takes care of the house and never say what it means; lives behind the door.
  • Dedicate 4 eggs to Obarabaniregun.
  • Three jars are placed behind the door that represent Arogbo, Are and Arugbo, the three warrior spirits that accompany the Iyalorde society.
  • The trees must be peeled frequently and the trees pruned every year.
  • Receive Osain, Oduduwa, Olokun, Orishaoko and Olofin.
  • Receive a knife as quickly as possible, as he and his godfather are separated.
  • They put five painted eñí adié on Oshun.
  • The Awó of this Odu has to be sworn in Orun.

Prohibitions extracted from the text:

  • The Awó Irete Yero cannot live with daughters of Oshun.
  • If there is no Awó or Iworo in the house, an older Iyalosha gives Egun obí, but she has to turn her face and do it with her back turned.
  • The adimuses to Egun are given in the drain or in a corner of the kitchen, but not in the bathroom.
  • The woman should not pry about the husband, as she may have incidents and fall private when she discovers it.
  • You should not eat with eggs.
  • Oduduwa said that as long as the world is world, no woman will see the ceremonies of Egun and Oduduwa.
  • Beware of theft by Obiní.
  • Not having patience or loss of patience can lead to frustration of material processes in life.
  • The Awó of this Odu should only do seven Ifases, because after the seventh he begins to lose strength. After doing works, he can do seven more, if Orunmila authorizes it, and that's it, not one more.

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Sayings of Irete Yero:

  • Our option before birth is our experience in life.
  • When the rooster crows, the lazy man grumbles.
  • A dog's dream never comes to anything.
  • Ordinary profit makes holes in your pockets.
  • Happiness wanted to pass jobs.
  • Don't throw away money or bread, no matter how old it is.
  • For good and kind, you lost your people.
  • You are pretending a crime and I cannot be your accomplice.
  • Humanity was not born into the world to divide into servants and tyrants, but to love and serve each other.
  • The war over gossip and intrigue ruins everything.

The saying "You intend a crime and I cannot be your accomplice" underlines the importance of moral integrity. It highlights the duty to refuse to participate in reprehensible acts, thus preserving our personal and social ethics against proposals that may compromise our fundamental principles.

Ifa code of ethics:

  • Everything that enters the Awó's house, Orunmila is the one who carries it.

Says Ifa odu Irete Yero

In this person's life, challenges are constant, but with proper guidance from Orunmila and compliance with Oshun, self-destruction can be avoided. He is deeply in love with a pregnant woman, and it is essential that he cultivate that relationship; Otherwise, she might become an enemy. He must be cautious when making deals and make sure he receives the money up front to avoid falling into traps. It is also important for him to pay tribute to his ancestors with a mass if they have already died, since he always finds himself in adverse situations.

Financially, you will handle significant money, but you must be prudent and not waste, saving for the future and consulting Elegba to understand your true desires. She should be alert for betrayals at social gatherings and be wary of acts that could destabilize her home, such as eggs bursting at her door.

His love life is complicated by attractions to people with notable flaws, which provokes gossip and judgment. She often surrounds herself with people with disorderly lives, which contributes to her own negligence. Furthermore, he faces constant intrigue and misunderstandings in his relationship, which can lead him to bewildering situations.

In short, you must take care of yourself in multiple aspects of your life, including your physical and spiritual health, your reputation, and your personal and professional relationships. He must always count on Shango's support to overcome obstacles and never blindly trust those around him.

You can read: Sign of Ifa Otura Niko

Prayer of the Odu Irete Yero:

Irete Yero Orunmila Lorugbo To Iban Eshu, Telebo Ibo Kibo Babalorun, Baba Odupua To Iban Eshu. Morunyo Morunya Iyalosha Morunyo Morunya Babalosha Morunyo Morunya Oluwo Morunyo Morunya Oyugbona Morunyo Morunya Ni Congolaye Lauerere Morunyo Morunya Egun Morunyo Morunya Irete Yero Gungun Eye Lebo Ebe Ebo Felebo Irete Yero Tinyebo Eboerifa Kunifa Oyugbona Oyugbona Lashibo Ounifa Laueunube Lauerubari Shebo Leri Yoko Ayebe Ese Tena Eri Timobaye Ayebo Ni Aye Ilu Eyeni Egun Bayebe Ayo Oshebe.

Work by Irete Iwori to Overcome Difficulties

To perform this work with Eshu Adawa, begin by placing a large clay pot next to Elegbara, including a sea stone inside. This stone, after Elegbara is fed, will be known as Eshu Adawa and will also share offerings with Oluopopo.

In the large pot, add cotton to prevent the stone from directly touching the clay. Around it, arrange 15 small clay pots.

The Awó must prepare 16 dishes with a variety of foods: jutía and smoked fish, toasted corn, corojo butter with cocoa, cascarilla, yam in different states (raw, cooked and its shell), nine akará bibo, ten ekrú-aro, ten olelé , a plate with miniestras, another with viands and one more with sesame seeds.

During the ritual, the Awó will clean himself with each of these foods and place them in the pots. At the end, you will use the sesame seeds for the final cleaning, returning it to the original plate. Then, he will sacrifice a chicken, offering the blood to the large pot, the 15 small pots, and the sesame dish.

Each of the 15 little pots, marked by the blood that seals the pact, will be taken by the Awó to the destinations that Ifá indicates, where the souls wait. With the sesame plate, the Awó will go to the foot of a cundeamor bush and invoke Dasoyi, carrying a doodle of palo bobo (Indian Laurel) wrapped in white, black, red, yellow and blue fabrics.

Finally, the doodle will be taken back home and placed next to Eshu Adawa, in the large pot. This doodle of Indian Laurel, especially valued by Irete Yero, must occasionally be taken to the place where Eshu Adawa rests. Eshu Adawa, along with his Elegbara, receives goat offerings periodically.

Patakies (stories) of the Irete Yero sign:

The Peacock and the Ebo of Orunmila

The birds gathered together to decide who had more power. During the meeting, the Peacock proclaimed that he possessed the greatest power, since by just throwing one of his eggs he could sink the world. Orunmila, aware of the power of her adversary and wishing to protect her children, prepared an ebo. This consisted of a basket of cotton, arrows, eggs, a rooster and $6.30, which she placed high on the roof of her house. When the Peacock threw its egg, the impact did not have the expected devastating effect, since the cotton basket cushioned the fall. Orunmila picked up the egg and took it to Olofin, who pointed out that, despite the virtues of the Peacock, he should have counted on Orunmila first, because he was the eldest among them.

Explanation: This patakie illustrates the importance of foresight and respect for wisdom and experience. Orunmila, through her knowledge and skills, manages to neutralize a potentially catastrophic threat, demonstrating that raw power, such as the Peacock boasted, is not always enough. The story emphasizes that we should value and consult wisdom and experience before acting, especially in situations of great importance or risk. Additionally, it highlights how proper preparation can mitigate the consequences of dangerous actions.

The Search for Aye Mitiyoko

Happiness, called Aye Mitiyoko, felt tired of her constant well-being and decided to seek adversity. She went to the house of Orunmila, known as Awó Ayeke Lori, who after performing a reading on her (Osode), discovered that Aye Mitiyoko possessed both the divine virtue of Olofin and the ability to know evil. Orunmila warned her that, if she wanted to experience the dark side of herself, she must confront the first person she found, removing her eyes or intestines, and if she did not agree, she must kill her.

Following this grim instruction, Aye Mitiyoko met Majá, the earthly incarnation of Ogun's trust, and carried out what was ordered, thus unleashing a chain of disastrous events that landed her in prison. From there, she sought help from Awó Ayeke Lori, but he refused to visit her because he was behind her bars.

However, from his home, Awó Ayeke Lori sent him a teaching and advised him to fulfill his mission. Finally, Orunmila decided to help her by performing an Ebo with several Aye (lives) in different ways, covering her Ifá with these and sending her luck in a boat with Yemaya, the deity who distributed all the luck left in Yorube land by Olofin. Thanks to this, Aye Mitiyoko regained her freedom and, with it, her happiness.

Explanation: This Patakie teaches us about the risks of excessive curiosity. Although initially happy, Aye Mitiyoko seeks to experience evil, which leads her to commit heinous acts and ends up in prison. Despite her mistakes, she receives help from deities like Orunmila and Yemaya, who redeem her, allowing her to regain her freedom. This narrative highlights the importance of handling curiosity with caution and the possibility of redemption even after serious mistakes.

Irete Yero Ifa Traditional:


Wònwòré or Awo àjòjì
A day fún Òrúnmìlà
Babá n sunkúun póun ò ríre
Wón ní ó saca káalè ó jàre
Ebo did not know
Will I still laugh at him, báyìí?
Ló bá pe àwon Wònwòré Awo àjòjì
Ó ní won ó ye òun lóókan ìbò wó
Súkù sacakà gbèje gbèjo
Wón rí Ìretè lótùún
Won rí Ìwòrì lósì
Wón kÍfá fun Òrúnmìlà
Wón yàn an lébo
Wón léyelé lebo è
hey lebo
Wón ní kó móo fi bùkè ìpòrí è
Òrúnmìlà bá rbo
oh seun
Ayé yes ye é
Gbogbo àwon ará àdúgbo you won è é tíí kí Òrúnmìlà
Gbogbo won ni won n kí I
Wón n sawo lódò è
Eléku n múú wa
Choose naà n múú wá
Òrúnmìlà deni àdúgbò
oh deni ola
Àwon tí ón n bá a sòtá náà ni ón là á
Ní wá n jó ní n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Wònwòré ò
Awo ájójì
A day fún Òrúnmìlà
Babá or joore àdúgbò yó báábá
Wón ní ó saca káalè ó jàre
Ebo did not know
Òrúnmìlà sì gbébo nbè
Ó rubo
Rírú ebo nií gbéni
Àìrú kìí gbèèyàn
ko pe
kò jìnnà
E wáá bá ni láàrin ire
Ààrin ire làá bá ni lésè Oba Òrìsà.

This person should offer sacrifice and never hold a grudge against anyone. He must have a good behavior with his neighbors. He will reap the good fortunes in the neighbors, be it a Babaláwo or a merchant, his fortunes are within his home. Ifá says that the enemies of this person will finally enrich him.

Wònwòré is the priest of the stranger
He was the one who made divination for Òrúnmìlà
The day he lamented for all the good things in life
They advised him to take care of the earth
And offer sacrifice
Òrúnmìlà asked: 'Will I be able to see all my good things manifest?'
He then called Wònwòré, the priest of the stranger
He asked her to consult with Ifá using Ìbò for him
And in a comprehensive divination
They saw Ìretè on the right
E Ìwòrì on the left
They sang the verses for Òrúnmìlà
And they prescribed the articles for their sacrifice
They advised him to sacrifice pigeons
He shall offer rats
And fish
He will use them to sacrifice his own Ifá
Òrúnmìlà made the sacrifice
He was good enough
And life pleased him
All the neighbors who did not say hello to Òrúnmìlà
They all started to greet him
They even asked him to consult them
Those whose rats were prescribed, they would bring it
Those whose fish were prescribed, they would bring it
Òrúnmìlà became the most recognized being in the neighborhood
He got very rich
The same people who were once his enemies are the same people who made him rich.
He started dancing and he was happy
He praised his Babaláwos and his Babaláwos praised Ifa
He said it was exactly as his Babaláwos had said.
Wònwòré is the priest of the stranger
He was the one who made divination for Òrúnmìlà
The day he lamented for all the good things in life
They advised him to take care of the earth
And offer sacrifice
Òrúnmìlà heard about the sacrifice
And he did
Heeding the warning of sacrifice is what will benefit one
Refusing to do it is not good
It will not be long
In the near future
Come and find us in the midst of fortunes
One finds oneself in the midst of good things at the feet of the King of Òrìsà.

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