Meaning of Otrupon Ogunda in the Diloggún
- Here the greatest enemies are women.
- There is a woman who is your enemy and blows powders at you.
- Osha must be seated in order to resolve the health problems.
- Take care not to fall ill.
- It marks the break-up of the home through blows exchanged between the spouses.
- Guardian Angel of the person by this Ifá: Obatalá, Yemayá or Shangó.
- It marks a very subtle and dangerous enemy, and if you are careless he will defeat you.
- The witchcraft is sent through another person so as to throw you off the trail.
- You have an enemy inside the house, or one who visits it.
- Take care of your house so you do not lose it to other people’s envy.
- The obini has her oko taken from her by witchcraft or by means of slander.
- This Ifá marks illnesses.
- If you do not carry out what Oshún commands, you otoku.
- Ebbo must be made with all the clothing you have on.
- One suffers in the brain, in the feet and in the eyesight.
- You must do someone a favour, but a greater one will be done for you.
- You must fulfil your obligations to Eshu at length, so that matters do not become blocked.
- This is an Ifá of abiku.
- When this Ifá is seen for a sick child, his death is announced.
- Blood may be passed through the anus because of haemorrhoids.
- The owner of this Ifá will give two eyele fun fun to his leri every three months in order to avoid adverse situations.
- Beware of slander or of a complaint before the courts.
Born in this sign
The ebbo wonu, for men as well as for women.
What this sign indicates
- An enemy of yours is preparing to take revenge, because you took a woman from him.
- You want to go to a certain place; do not be so hot-tempered, beware of a misfortune and of the courts.
- You are being watched.
- There are three of you involved in one matter, and among them there is one committing a betrayal.
- You are broke; take care, because you may be left even without a house, since it is being sold from under you.
- You like to climb up into the trees.
- You owe a promise, and you will come to have a house of your own.
- If you go anywhere, you must not lose your temper.
- You dreamed of a dead person.
- You want to raise up a person who is a traitor to you, who even steals from you and repeats everything you do.
Advice and warnings
- Give food to whoever is hungry.
- Feed your head 2 eyele.
- Do not drink, neither with your friends nor with anyone: there is a Saint who is angry with you.
- Do not quarrel with your wife. Work with Ozain.
- You do not sleep well at night, and when you finish your midday meal drowsiness comes over you and your body turns heavy.
The traditional reading of this sign further warns of the following:
- That you will be invited to a feast or a pilgrimage, and you should not go, because a very great uproar will break out there in which blood will run and the courts will have to intervene.
- Tomorrow or the next day, do not forget the one who did you good; an illness comes to you from that quarter.
- Your wife is pregnant; she is from the countryside.
- Beware of a filthy business, because they are going to send you on an underhanded errand with a woman.
Proverbs of Otrupon Ogunda
- Más vale precaver que tener que lamentar. It is worth more to take precautions than to be left with regret.
Patakíes of Otrupon Ogunda
Orunmila saves Oshún in the river
Prayer: Otrupon Anguede, Otrupon Anguede Ogunda Goo, Ifá Intori Ikú.
Ebbó: Akuko, enwa (chain), root of ashibata, deer horn, omi, yellow and green asho, ileke the same.
Distribution: The ebbo is taken to the river and cast in with the irofa, that is, pushed in. The chain is the length of the awo; with it the ashibata is tangled up by the roots, drawn out and taken for the ebbo together with the chain. The ashibata is for bathing; one link of the chain is taken, along with root of ashibata, ewi, obi kola, iyefa from the ebbo, scrapings of the irofa, eyerbale of the adie, and an Inshe of Ozain is mounted, lined with beads of Orunmila, green and yellow, and of Oshún, and placed on the chain that comes inside the Ifá. The adie are for Oshún and for Orunmila.
Here Oshún, pricked by curiosity, tried to see what ashikulu was doing, and when she saw what did not concern her she took such a fright that she fell into the river unconscious, coming to rest at the bottom of it, tangled in the root of the ashibata.
Orunmila made osode that day and saw this Ifá, and he made the ebbo of this sign, took it to the river and threw it in. As he cast the ebbo, Orunmila noticed that something was moving at the bottom, and he put the irofa into the water and little by little drew out the roots of the ashibata, and in one of them came Oshún, tangled up, and thus she was saved thanks to Orunmila.
If what Oshún commands is not carried out, otoku.
The malignant fever
Ebbó: Akuko, bogbo tenuyen, a roof tile, asho dun dun, fun fun and pupua, the remaining ingredients, opolopo owo.
Ebbó: Owunko, akuko, the clothing you have on, a plantain stem, abericunlo, platanillo, asho fun fun, asho arae, asho pupua, eku, eya, epo, opolopo owo.
OPARALDO: Akuko, malaguidi, asho fun fun, asho timbelara, bogbo tenuyen, obi, epo, otí, oñí, eku, eya, itana, abericunlo, ewerekeke, asho dun dun.
On this path, Ikú (death) was a being who lived in a land where she never found food, however much she searched. In despair, she went to consult Ifá, and Orunmila saw this oddun for her: Otrupon Ogunda. Ifá advised her to make ebbo and afterwards to leave that town, eating only ripe fruit. Following the counsel of Ifá, Ikú moved to another land where all the inhabitants were born sick, and she ate them to satisfy her hunger.
In that land there lived a married couple, and the wife was pregnant. When she learned of her condition, she decided to consult Ifá. Orunmila saw this Ifá for her and advised her to make ebbo with the second Oddun. Although she did not have enough money for the ebbo, she decided to ask her relatives for help and carried out the sacrifice.
Orunmila ordered her to take the ebbo to the cemetery and not to look back on her way home. Onibode went with her and protected the newborn child so that Ikú would not eat him.
Onibode brought Emure before Obatalá, who gave her a rooster and a jícara (gourd bowl) to take to her house. When she reached home, Emure gave the rooster and the jícara to her mother and told her not to open them until she came back, and then she left with Onibode. On the way, Emure met Elegbá, and he asked her where she was going. Emure told him her story, and Elegbá told her not to worry, that he would help her.
Elegbá took her before Orunmila, who made a divination for her and told her that she had to make ebbo with a ram and other things. Emure made the ebbo, and from then on Ikú would trouble her no more. Emure lived many years and had many children, and never again had to suffer under the threat of death.
The blind man and the lame man
Ebbó: Akuko, a toad, a stick, ivory, asho arae, an obe, eku, eya, epo, opolopo owo.
There were a lame man and a blind man who were suffering great want and were on the point of dying of hunger. One day the blind man said to the lame man that, rather than starve to death in the town, they should go out to the countryside in search of food. So the lame man climbed onto the blind man’s shoulders and guided him with a stick. When they reached the countryside they found a dead elephant, and the lame man began to cut meat to roast it. Just then a toad passed by, and the lame man caught it and roasted it as well.
When the meat was ready, the lame man gave the blind man the toad, telling him it was a piece of elephant. The blind man began to eat the toad, and as he chewed it the toad’s slime fell into his eyes and he recovered his sight. Realizing that he was eating toad, the blind man flew into a rage and struck the lame man with a stick; the lame man ran off, and on the way his lameness was cured.
KASHE TUTO: the Saint speaks through Orunmila.
INTORI Ikú: if you do not fulfil what Eshu orders, Otoku. One must orugbo with all the clothing one has on.
Works and ebbó of Otrupon Ogunda
Works of otrupon ogunda
- Ebbo
- Akuko meyi, two small sacks of awado, a forked stick, eku. Afterwards the little sacks of awado are hung on the forked stick and placed in a corner of the house.
- Ebbo
- Akuko, enwa (chain), root of ashibata, deer horn, omi ibu edo, a doll, asho aperi and green, ekueya.
- Ebbo
- Ounko keke, stem of oguede, ewe platanillo de cuba, aberikunlo. The secret of this Ifá is to give (cast) the ebbo wherever it may go, carrying the ikofá and pushing it along with it. If it takes to the river, so much the better.
- Work
- One goes to the river with a chain the length of the awo, and with it the ashibata is tangled up by the root and drawn out, and one bathes with it. With the chain and the root of ashibata, ebbo is made. Afterwards, with a little of the ashibata roots and one link of the chain, an inshe Ozain is mounted. As for the rest of the chain, it is asked where it lives. The Inshe Ozain also carries a small piece of agbani horn.
- Ebbo
- Aikordie meyi, etu.
- Ebbo
- Akuko, adie meyi, 3 arrows, a knife, rope, opolopo owo.
Prayers and suyeres of Otrupon Ogunda
Liturgical material transcribed from the manuscripts of the source; it is kept literal.
Prayer
Otrupon Ogunda Otrupan Guede Mole Molede Tapa Omada Itaquiti Corirodi Adifafun Chara Tinchobini Oricha Eyele Akuko Anguede Obini Can Lonlo Obini Ocuni Lofe Ocua Oco Ombo. Maferefun Orumila, Maferefun Yalorde.
Prayer
Otrupon Anguede Obini Kan Lonio Oclini Ocu Omhe Aikordie Yarako Ota Ebeta Owo.
Other important aspects of the sign
Ewé of the sign
Güiro, malvate and white mallow.
Otrupon Anguede Obini Kan Lenle, Obini Okuni Lofe Opa Eko Umbo Maferefun Orunmila Ati Yalorde. Lodafun Oggun Ati Obini. Otrupon Anguede Obini Kan Lonio Oclini Ocu Omhe Aikordie Yarako Ota Ebeta Owo.