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Iwori Ogbe

Also called Iwori Bogbe

nº 47 of 256 · Edited by

The wind and the transformations of Olokun: what the wind carried off was lost through disobedience; whoever studies Ifá is freed from the torment.

21 patakíes 6 eewó 7 ebbós and works 13 proverbs

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Iwori Ogbe is Odù number 47 of the 256 in Ifá, part of the Iwori family. It is also written as Iwori Bogbe. This page brings together its prayer in Yoruba, 21 patakíes (3 in full in plain sight, with their teaching, ebbó and chants), its proverbs, 7 ebbós and works and the signs it shows in the consultation — with the full eewó in plain sight; the rest of the iré and osogbo and the full recipes open with The Notebook, in English.

The sign at a glance

Order in Ifá
Odù 47 of 256
Composition
Iwori over Ogbe
Orishas that speak
Shangó · Orunmila · Olokun · Eshú / Elegba · Oshún · Yemayá · Oduduwa / Oyá / Osanyin

What Ifá says in this sign

Iwori Ogbe, also known as Iwori Bogbe, is the sign of the wind and of the transformations of Olokun. Here were born the ant, the waterspout and the many shapes a human being can take, and here was also born the duty every awó has to study Ifá, because without that knowledge the awó is at the mercy of other people's forces. Its ruling asks for obedience: if you listen to Ifá, you are soon freed from the people and the vices that harm you; if you do not listen, the wind carries off what you have.

It is a sign of trials and endurance. Sorrows come almost daily and prosperity is slow, but you are as resilient as the ant, which was born here and which you must not kill. This is an Ifá of aid: whoever has it helps others and guards the ebbó, and when danger comes is saved like the goat that made its sacrifice and escaped death. Besides, help can come to you from where you least expect it.

«What the wind carried away, disobedience carried away. The obedient one of Iwori Bogbe is freed quickly.»The pulse of Iwori Ogbe

The great danger lies in disobedience and pride. A stubborn king refused the ebbó to prove he would never be left alone, and a waterspout snatched away his loved ones. Here a promise to Shangó has been broken: pay him what you offered, because he does not let your opponent defeat you. Your guardian angel may have left you, or you may have been initiated to the wrong saint; ask Ifá about it and correct it in time.

In love, a female Egun comes between you and your partner, and that is why at times one of you rejects the other's affection. The marriages of this sign break over money: the wives paid what their husbands owed, and the husbands, ashamed, went away. Meet what you owe, do not lend money or clothes, because that makes your luck leave you, and do not abandon your children.

In health, look after your nerves, because almost all your ailments are born from them: nervous disorder can make it seem that you have lost your mind and it harms your gallbladder and your stomach, with ulcers and asthma. Much of what looks like madness is nerves or some harm received in food or drink, and it is treated with the doctor and with Ifá together. Do not drink alcohol, which here destroys the body and the spirit, and do not get wet in the rain. The woman must look after her pregnancies and her period. If you study Ifá, obey and are patient, the storms of this sign pass without tearing you from your place.

The sign in one line

Obey, pay your debts and bring your Guardian Angel back, because the torment of Iwori Bogbe eases for the one who studies Ifá and endures like the ant.

The prayer of Iwori Ogbe · Yoruba

Iwori Bogbe Ifá she omo leri Ifá beyawe afefelorun ire abeyebi lori Ifá. Iwori Bogbe ashe bi ashe aleyo bi ashe lori Ifá abeyeri lode Ifá, kaferefun Eshu, Shangó ati obini meyora. Ifá ashegun ota, orunmila ashebo asheto ariku babawa.

Súyere
Iku orun leyun barala kuale kualaye · Oni kuare lokushin eyele.

Ifá says — what Iwori Ogbe tells you

Proverbs of Iwori Ogbe · Òwe

10 proverb interpretations in this Odù, locked.Every proverb explained: which road it comes from and how it applies.Unlock →

Iré and Osogbo

Three iré and three osogbo of this sign, open to everyone.

Iré · what the sign brings

  • If they are obedient, they quickly get rid of everything that harms them, whether people or vices.

  • They stand up well to the adversities of life.

  • It is a sign of help: whoever has it helps others and protects the ebbó.

Osogbo · what the sign warns

  • Their nervous system is upset to the point that they seem to have lost their reason.

  • They have serious gallbladder problems and digestive disorders.

  • Their nerves give them stomach ulcers and asthma attacks.

51 more iré and osogbo readings in this Odù, locked.The rest of the iré and osogbo of the sign, sorted by subject — health, money, love, death, loss…Unlock →

What is born in Iwori Ogbe · Ìbí

What is forbidden · Eewó

The full eewó of this Odù, open to everyone — with the road each ban came out of.

Ebbós of Iwori Ogbe · The sacrifices that open the road

4 ebbós in this Odù, locked.Each full recipe: ingredients, preparation and where it goes.Unlock →

Works of Iwori Ogbe · The workings of the sign

3 works in this Odù, locked.Each full recipe: ingredients, preparation and where it goes.Unlock →

Patakíes of Iwori Ogbe · The roads of the Odù

1Orunmila, who would not listen to Osun

For a time Osun and Orunmila kept up a friendship. During that period Osun never stopped advising Orunmila, and Orunmila followed none of his recommendations. What Olofin had given him, ashé and trust, made him think he stood above everyone else. Each day he behaved worse. Osun ran out of things to say and presented himself before Olofin to complain about his friend.

Olofin had Orunmila called and spoke to him firmly, reproaching his attitude. However, the change was brief: soon afterwards Orunmila was acting on whim again and his fortune began to sink. His enemies took advantage of the moment, surrounded him and wanted to cut off his head. Eshu got in between and prevented them from succeeding. Because of his stubbornness and disobedience, Orunmila came close to losing everything.

What it teaches

The advice of a friend who sees more clearly is useful even when a person feels superior. Whoever ignores it again and again is left without protection. In this path it was Eshu who kept the disobedience from ending in the worst way.

2The dream of the two hens

Abeyoni was a poor land that could not prosper, and this kept Ifá Fore, an awó who lived there with his son Ifá She, very uneasy. Once the young man told him he wanted to set out on a journey to find the fortune of them both and that of the region. This bothered the father so much that he punished him.

Ifá She cried until he fell asleep, and in his dream Orunmila visited him. He told him to offer him a white hen and a black one, with their heads, and to pluck them in front of him while singing a song. A storm would rise from the plucked feathers; after it he would find his good luck and also that of his people, and also the place where he was meant to settle, which would be called Ifá Bi Ashe.

On waking, startled, the young man went to the yard for the hens. His father caught him and became irritated again. Ifá She told him about the dream, but the father called him a liar. Right away he lay down to sleep under the poplar in the yard. Taking advantage of this, Ifá She handed the birds with their heads to Orunmila. Eshu appeared to tell him that it was not yet time to leave and began to sing. At that moment the storm arose, lifted Ifá and carried him off together with Eshu, while the father was left dead. It was impossible to stop against so much wind, so Ifá She went on with his Ifá and Eshu sang along the way. At one point he asked him not to look back, because the storm had left that land clean.

When they reached Shangó's house, Ifá She knelt to greet him. Shangó asked him to leave his Ifá and his board on the ground, since in three days he would perform a ceremony for him; meanwhile they would share amala, ila and ishu, the only thing he had to treat him with. Once seated at the table, Ifá She kept thinking about his father. Shangó calmed him: his destiny was set, and all of that had to happen so that he could bring fortune to his land.

When the three days had passed, Ifá She was calmer. Shangó announced that he would join him to the luck his father should have passed on to him, so that it would always go with him. He performed the ceremony with him and summoned the Egun of the father. On appearing, the Egun declared that all his luck would belong to Ifá She, in addition to that of Orunmila, that of Shangó and that of Eshu, and that to keep it he would have to consult deeply with Orunmila. During the rite, Shangó sang to make the call. When the offering to the Egun was finished, they prepared a clay jar with its load and fed it together with Ifá. With this the great storm settled: the feathers scattered in the air and fell in the land of Inle Toka.

The Oshas lived there, and among them Olorun, who was waiting for an awó to lead the place. Shangó told Ifá She to head with Eshu toward the land that could be seen in the distance, where he would live well. He promised to visit him later and told him that there he would find his mother, Abeyoni, who had power in that place and would support him.

Ifá She obeyed. Olokun had already informed Abeyoni that her son, an awó, would arrive, so that she would give him support. The first to enter was Eshu. Abeyoni, with a calabash in her hand, remarked to Olokun that she saw Eshu coming. Olokun replied that her son was coming too, but she could not see him. The two sang and, suddenly, Ifá She was there. He bowed down before his mother, and Olokun noticed the feathers scattered everywhere. Ifá She placed his Ifá in Abeyoni's hands, while Eshu and Olokun gathered the feathers to make the ebbó.

Abeyoni put her son in the middle of the land he was going to rule, surrounded by the crowd, and told him that without Shangó's presence he had no voice or authority. She sent Eshu for Shangó, so that he would witness everything, since thanks to him Ifá She had been lucky enough to find her. She also announced that he would govern several lands because he would have to travel, but that this one was his. Eshu left at once, and meanwhile the inhabitants did something so that Ifá would stay and live there.

Shangó returned with Eshu and ordered Ifá She to make ebbó with earth for all the people. A wind rose and the people began to gather the earth and the leaves out of the air. Ifá She carried out the ebbó. Then Abeyoni gathered Shangó, Eshu and Olokun under a poplar and spoke to her son: she knew it pained him that they were apart, since she had quarreled with his father. She told him what had happened: she had to leave and walk, and she always wanted to have him near, but the father refused, so that the son would know hardship. She told him that this rich land, visited by all the Oshas she governs and who trust her so much, had been his father's; he scorned it and went to die in another place, and now it belonged to Ifá She.

Then thunder rumbled, a wind passed and a voice asked for forgiveness and said that its luck was his.

Shangó consecrated him and prepared an inshe for him. From that day the good fortune of Ifá She began, Iwori Bogbe.

What it teaches

Dreams and the instructions of Orunmila can point to where fortune lies, even if the people around do not believe it. Following them may cost a painful loss, but with Eshu and Shangó as guides one reaches a land of one's own. A person who arrives must wait for the witness before ruling.

The hens for Orunmila

A white hen and a black one, with their heads, which were plucked in front of Orunmila while a song was sung.

Ceremony, clay jar and inshe of Shangó

This path has a consecration ceremony with the father's Egun, the load of a clay jar and an inshe of Shangó made with guineo; its content is in the complete treatise.

Ebbó with earth

In the new land, Ifá She made ebbó with earth for all the people, using earth and leaves carried by the wind.

What Orunmila told Ifá She to sing while plucking the hens

fefelekan fele fele fefelekan fele fele

What Eshu sang before the storm formed

afefekan orun orunmila ifa meri baya baya iwori afefe

What Eshu sang along the road during the storm

bayeri ifa afefe abeyeri shango abeyeri lon a ni shango abeeri lona ni shango

Shangó's call to the father's Egun

fefe ni eya eye ewa wawa lore fefe ni ye eye awaloda egun yorun bawa orunmila awa lode timbelaye awa lode

What Olokun and Abeyoni sang when Ifá She arrived

agogo nile agogo awo ifa agogo nile

Prayer of this path

iwori bogbe ifa she beyeni ifa awo abeyoni awani boshe ni timbole ifa ore afefe lorun agofere kan awa olorun obani obanishe olorun onibeye baye obeni iwani gbogbo ashe iwalode awantolo ifa tolo.

3The stubborn king who lost his family to the sea

Orunmila consulted Ifá for a king of a certain land, and the odu Iwori Bogbe came out. The message was clear: if he did not want to end up alone, he had to make ebbó. Yet the ruler was stubborn and scorned the advice.

In that kingdom there was a custom: on Sundays the royal family went out walking along the coast. Besides not carrying out the ebbó, the king wanted to show Orunmila that none of this would happen to him, and ordered his soldiers to march before him.

Some time went by. One Sunday, when his family was on the beach, a waterspout suddenly appeared and swept them all away.

The news left the king unable to believe it. He ran to the coast to look for them and saw no one; he only found a few objects they had brought. The witnesses there told him the scene, and the king, defeated, sat down on a rock and wept. He spent three days and nights there. When that time was over he had turned into a bird that could only repeat the name of the odu: “Iwori Bogbe, Iwori Bogbe.”

What it teaches

Scorning a warning and challenging the one who gives it does not stop what was announced from happening. The king's stubbornness took his loved ones from him, and the loneliness he was warned of was complete.

The ebbó the king scorned

Orunmila prescribed an ebbó to keep the king from being left alone. Because it was not made, the warning came true.

When this odu comes out

It is advised that the person receive Olokun.

18 more patakíes in this Odù, locked.Read every road in full with The Notebook.Unlock →
The full treatise is in English. With The Notebook, the whole sign opens on this page in English: the full text of every patakí, the recipes for the ebbós and works, and the iré and osogbo readings. · This page is also available in Spanish: See Iwori Ogbe in Spanish →

Frequently asked questions about Iwori Ogbe

What does the Odù Iwori Ogbe mean in Ifá?

The wind and the transformations of Olokun: what the wind carried off was lost through disobedience; whoever studies Ifá is freed from the torment.

What number is Iwori Ogbe among the 256 Odù of Ifá?

Iwori Ogbe is Odù number 47 of the 256 in Ifá, part of the Iwori family.

Which orishas speak in Iwori Ogbe?

In the Odù Iwori Ogbe these orishas speak: Shangó, Orunmila, Olokun, Eshú / Elegba, Oshún, Yemayá, Oduduwa / Oyá / Osanyin.

What is a proverb of the Odù Iwori Ogbe?

One of the proverbs of Iwori Ogbe says: «What the wind carried off.».

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