Meaning of Otrupon Sa in the Diloggún
- This Ifá belongs to the land of the Adodi and the Alakuatas.
- A spirit named Adokino speaks here, who was effeminate, and the inverted woman.
- An aya keke is given to Oggún, and afterwards the obe used for the sacrifice of the aya is sent to the bush; it is left on top of Oggún. This is in order to prevail.
- When the whale surfaces from the sea, she gives herself away with the spout of vapour she releases as she emerges from the depths, and so she decrees her own death.
- Abo must be given to Shangó.
- Kaferefun Orisha.
- It is an Ifá of having Osha in the leri and in the house by inheritance.
- The child of this Ifá is untamed and does not like being given orders.
- Care must be taken with trips to the countryside and to other places, because death may be met on a journey.
- Azowano is very close to the person.
- Beware of the Saint who rules the head. It may have been switched.
- Take care of your brain and your legs.
- Look after your daughter; she may be discredited.
- Look after your house and do not take anyone in.
- Beware of disorder among women.
- Beware of an embarrassment brought on by something wrong you are doing.
- Everyone who scorns you today will tomorrow come to your feet.
- Give an akuko to Eshu at once and place flowers for Eggun.
- You are not from here and you wish to return to where you were born.
- What you scorn today you will need tomorrow.
- When you go out into the street, look at the ground; it suits you.
- Beware that something heavy does not fall on you and kill you.
- Give thanks to Elegbara, who has freed you from many traps.
- The person holds back the urge to urinate, and that makes them ill.
- Here is where a daughter lived with her mother and was her slave, because the mother believed that she herself was the young one and the daughter the old one.
- This Ifá points to people who, for emotional reasons, shut themselves in a room of the house to weep, and who for this reason have already suffered a fainting spell and exhaustion there, and had a fright.
Born in this sign
The painting on the head (fifi okan osu) of the Kariosha.
What this sign indicates
- That all those who scorn you today will tomorrow come looking for you and will arrive at your feet.
- Your enemies are in the very house where you are living; move away from there.
- You do not believe what you are told.
- You dreamt of your mother.
- You woke up without a cent and stepped over money without seeing it.
- When you walk down the street, always look at the ground.
- You are not from here and you want to go back to where you were born.
- You are thinking of going to a certain place; make ebbo before going, lest you have to flee from there.
- Be content with what you have (tortillería is also spoken of here).
- She is very unbelieving.
- You are three siblings of different fathers and you want to go to a certain place, and your Angel is San Francisco.
- You have a fair-skinned woman; she had a husband and you took her from him. You have or will have a child with her; before that you already had another.
- You dreamt that you were fighting or that you were running in your sleep.
Advice and warnings
- Take care that you do not go through an embarrassment on account of something wrong you are doing.
- Take care that something heavy does not fall on you and kill you.
- Do not be greedy.
- Take care, for there is a plot to seize you, but someone close to you who is also part of it will be the one who saves you.
The traditional reading of this sign further warns about the following:
- You are going to fall ill in the belly.
- You are a diviner; one of your siblings has already died, or death is near.
Proverbs of Otrupon Sa
- Entre el cielo y la tierra no hay nada oculto Between heaven and earth nothing stays hidden.
- Malas comunicaciones corrompen buenas maneras Bad company corrupts good conduct.
- Todo lo que desprecie hoy mañana lo necesitará Whatever you scorn today, you will need tomorrow.
Patakíes of Otrupon Sa
Orunmila carries the salvation of Ifá
The people gathered because they needed a wise man to lead them for their own good, and they thought of Orunmila. They went to fetch him, but, as always, envy and hunger for power arose in some of them, who resolved to get rid of Orunmila.
That day Orunmila made himself an osode and this Ifá came out, which advised him that if they came for him to attend a meeting, he should not go and should not accept any office being conferred on him, because there was a trap set by the envious and the selfish. When they were assembled, the majority approved naming Orunmila to represent them and to work for their happiness.
Orunmila told them: I have already been among you for some time and I have taught you how you must live in order to be happy, but I cannot remain with you forever in this land, for my mission is to travel the world to carry knowledge, good customs and the salvation of Ifá to all those who hear me in the different lands through which I pass. I am certain that among you there are honest and good people who can do much for the happiness of the people. And so Orunmila left that land and let them solve their own problems.
Orunmila and the masons (another version of the previous patakin)
Prayer: Ofun Oboruko Oyo Aro Kolese Akitilebo Abiya Mala Adifafun Lokotinshoma Orisha Kirin Oshakun Ofikaneyele Lebo Kaferefun Omofa Orunmila Eshu.
Ebbó: Comida (sobras), un pedazo de cadena, eyele meyi, adie meyi, aikordie meta, obi meyi, eku, eya, ota, maní, ñame, otí, opolopo owo.
On this path, it is said that Orunmila was a healer and overcame what no one else could, and so the masons invited him to a meeting and laid a trap for him. However, Orunmila’s son, who was also a mason, warned him and prepared a tunnel in the bathroom so that he could escape.
When the masons realised that Orunmila had escaped, they understood his merits and decided that from then on, whenever they were in danger, they would call for help by means of a sign, and would avoid strife between brothers over religious or political reasons.
They also agreed to link their halls of every colour as a symbol of love towards all races and beliefs, since we are all equal before Olofin beneath the starry sky.
This account teaches us the importance of fraternity, solidarity and respect for differences, values that should be cultivated in every community and society.
Regarding the eyele, it is asked whether obori eleda.
As for the story of this Ifá in which some awoses claim that the masons wanted to kill Orunmila, this was considered a falsehood, for when Orunmila was making his pilgrimage through the world, at the very beginning of it, men had not yet formed themselves into clans or secret societies. The text of that story is as it appears in this Oddun of Ifá, since, as it says itself, Orunmila was travelling the world to bring to all men in their respective lands the salvation of Ifá.
How Elegbara saved his son
Elegbara had an omo who was surrounded by enemies waiting for him along the way he had to pass, in order to do him harm. Once Elegbara learned of the treachery being prepared against his son, he set out to find him, and from afar he saw his son approaching the place where his enemies lay hidden. Elegbara, with his virtue, gave his son a great urge to urinate, so that he left the path and went into the bush to relieve himself, and he urinated so long that Elegbara had time to reach his side and lead him away through the bush, outwitting his son’s enemies.
Mayele, the wife of Alere
Ebbó: Un akuko, eyele meyi, la cadena que hay en la casa, 16 cañas, sobra de la comida, gallina negra, demás ingredientes, opolopo owo.
The birth of the Fifiocan.
There was a woman named Mayele in the land of Ife, who was very wise and inventive. She helped her companion Alere, who was the foreman of a work gang in the countryside. The workers came from different tribes of the Yoruba people and often quarrelled because their tools were not marked.
Alere told Mayele about this problem so that she might solve it. Mayele decided to ask Oraiña for paint; she lived on the hill. Oraiña gave her white, blue and red paint. Mayele marked each tool with different colours and designs, and so the trouble ended.
Alere proposed a business venture to Mayele, but she refused because of her workload. Alere misunderstood this and grew angry with her. Mayele, without consulting anyone, broke a plate in the sea as a sign of her disagreement. Despite her good faith, Mayele began to go through hard times. She then went to see Obatalá, who advised her to consult Orunmila before making decisions.
When Mayele consulted Orunmila, she received an Oddun that advised her to make ebbo at the foot of a hill. When she went to cast the ebbo away, she found Orishaoko and lived with him from that moment on. Mayele gave him a yam from Obatalá as a token of gratitude for the good treatment she had received.
The path where Orunmila has his head prayed with a red snapper thanks to Inle
On this path, Orunmila was ill and weary, but decided to set out walking in search of solutions. He eventually reached the land ruled by king Adokino, who was in truth Inle in disguise. Seeing Orunmila fallen and ill, he ordered that he be taken to a room and that they wait for the awó of the other town to treat him.
The awó arrived and made a sacrifice for Orunmila and for his head, which cured him within a few days. Orunmila gave thanks to Inle and to all the inhabitants of the town, including the Adodis and Alakuatas, and departed in peace.
Orisahoko and Mayeleo
Orishaoko and Yemayá were husband and wife, and Mayeleo was a powder-maker. Orishaoko had a black hen which was the one he used for his work. One day Mayeleo was making powders and at that moment the hen flew up and knocked all the powder over. Mayeleo was so tired of that hen that she killed it that day, and when Orishaoko came and asked after the hen and she told him what had happened, he flew into a rage, raised his hand and struck her. Because of this she said: «I will have no husband again.» And Orishaoko answered: «Nor I a wife.» Through all of this Olofin heard them and pronounced: from today you shall live apart. To Iban Eshu.
The slave ship
There was a slave-trading ship on which the captives begged for their freedom. Bad weather caught the ship on the open sea and it was left adrift, and there the slaves, when they relieved themselves, let their waste fall into the sea, where Yemayá, seeing the lives of these wretched people, abandoned them to their own fate so that their suffering might end.
The slaves did not cease to pray until the sun (Olorun) appeared over the horizon, putting an end to the bad weather; at the same time, with the excrement they were able to free the jammed rudder and the ship could continue its voyage, and in this way the whole crew was saved and the slaves received their freedom. Maferefun Yemayá, Orunmila and Olofin.
Works and ebbó of Otrupon Sa
Works of Otrupon Osa
- Ebbo
- Adie and eyele for the head.
- Ebbo
- A board, aikordie, eku, eya, epó, ebefa owo.
- Ebbo
- Chains, 11 canes from the house, aikordie meta lebo, ofacan encala owo.
- Ebbo
- Akuko, eyele meyi, obi meyi, eku, eya, epó, awado, ebefa owo. It is asked whether the eyele are for the head.
- Ebbo
- The leftover food, a piece of chain, eyele meyi, adie, aikordie meyi, s6.30.
Orishas in this sign
The orishas that the letter itself links to this sign, according to what the source records:
- Oggún — An aya keke is given to Oggún, and afterwards the obe used for the sacrifice of the aya is sent to the bush; it is left on top of Oggún.
Other important aspects of the sign
Ewé of the sign
Garden cress and chamomile.
Otrupon Sa Ofun Eleruko Eye Aro Keloso Akiti Legbo Abive Mala Mala Adifafun Loko Tinshoma Orisha Kirin Auni Sheshun Ofidan Eyele Lebo. Kaferefun Omefa, Orunmila Ati Eshu.