Obara Trupon

nº 117 of 256

Obatalá's intelligence: you have to be very shrewd for this Ifá — Oyá dresses in nine colors, and the hot house is cooled with omiero.

16 patakíes 6 eewó 9 ebbós and works 16 proverbs

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Obara Trupon is Odù number 117 of the 256 in Ifá, part of the Obara family. This page brings together its prayer in Yoruba, 16 patakíes (3 with the full text), its proverbs, 9 ebbós and works and the signs it shows in the consultation — with the full eewó in plain sight; the detail of iré and osogbo and the full recipes open with The Notebook, in English.

The sign at a glance

Order in Ifá: Odù 117 of 256
Composition: Obara over Otrupon
Orishas that speak: Ogún · Elegba (Eshu) · Oyá · Shangó · Osanyin · Azojuano · Obatalá

What Ifá says in this sign

Obara Trupon — Obara Tumo — is the sign where Obatalá's intelligence was born: you have to be very intelligent to live with this Odù. Here Oyá won her nine colors, and here trouble born of imitation was born: do not imitate anyone — your road looks like nobody else's.

Its first duty is guarding: look after the girls of the house and do not leave them alone with the father or stepfather — this odu warns about the adult who abuses and blames someone else, like the turtle who accused the goat. And it brings the protocol: when the child of this odu is born, osode and ebbó on the seventh day — and the same ebbó for the father, with separation at seven years old. Protecting minors here is ritual law.

«The gourd ate the cascarilla and the rain could not wash it off — the victory of Obara Trupon lives on the inside.»The pulse of Obara Trupon

Your house is hot: cool it down with omiero of prodigiosa and white bleo with the prayed iyefá of this sign; there is something buried at the door, and this odu recommends moving. The enemy lives across the street or next door: do not eat or drink out, do not go to the gathering you are invited to, and trouble with the law is kept away with baths of pega-pollo and vencedor.

Brute force is forbidden to you: living by running people over, humiliating and enslaving them would be your ruin — Obatalá's intelligence is your only lawful weapon. If you are ill and the doctors find nothing: ebbó first, and afterwards the doctor will find it. And for the couple who cannot have children, this odu brings answers: sacrifice to the Orishas, and the pregnancies come.

Its victory is an inward one, like the gourd's: it learned to eat the cascarilla — and its enemies' rain could no longer wash it off: when the rain stopped, the victory showed on its body. Three roosters on the road dressed in mariwó to prosper, and the lesson kept: let your victory live on the inside, where the enemy cannot reach it

The sign in one line

Protect the girls, cool your house down and win with intelligence — the victory of Obara Trupon is carried on the inside, where nobody can wash it off.

The prayer of Obara Trupon · Yoruba

Obara Trupon Obara Tumo beye le awo Obara keke yeni mawa fun Otrupon keyegun guagua bashemi Ifá awo obaranere obone ereni fegua ayekun Elegba Osha obi aye obanire kaferefun Elegba.

Súyere
Obanire aye, obanire aye, awo beyeni Ifá odara beleri Ifá, obanire aye.

Ifá says — what Obara Trupon tells you

An Ifá of answers for infertility and miscarriage: you will have to sacrifice to the Orishas in order to conceive. Kaferefún Elegba: here Elegba ate dog with Ogún. It is the Ifá of the hot house: it has to be kept cool with omiero of prodigiosa and white bleo with the prayed iyefá of this Odù.
The girls of the house have to be looked after and not left alone with the father or stepfather: this Ifá warns about the adult who abuses and blames someone else — like the turtle, who accused the goat. Protect the children.
If this Odù appears for a pregnant woman, on the seventh day after the child is born, osode and ebbó are made for the child — and the same ebbó for the father at that moment, so that in the future he does not subject his daughter to anything dishonest: at seven years old she is separated from the father.
You are in a bad way with your health and you are worn out from going to the doctor with nothing being found: make ebbó, and then go to the doctor.
Your enemies will always be doing you harm so you lose your job, your health and your position, and the enemy lives across the street from your house or next door.
The woman has to marry an older man in order to find happiness.
There is something buried at the front door of the house, and you should move out of where you live.
There is trouble with the law; to keep the police away, baths of pega-pollo and powdered vencedor.
Illnesses of this sign: parasites, circulatory system, hemorrhoids, digestive trouble (ulcers) and blood trouble; the woman suffers with hemorrhoids.
You cannot live leaning on brute force, running people over, humiliating and enslaving others: that would be your ruin and your undoing.
You cannot blame other people for what happens, or make a scene: be obedient, because otherwise you lose.
You say you are ill and you are not, and you do not listen to Orunmila's advice.
You are going to be invited to a gathering: do not go; and do not eat or drink outside your house, because that is where the harm comes from.
You want to do someone harm: do not do it, because it does not suit you.
You will hear about the death of a rich person: feed your head.
There is someone ill who did something out of order, and the santero will not give them anything to drink until the dead one is thrown off.
You are thinking of going somewhere: do not go before making ebbó, so you do not lose.

Proverbs of Obara Trupon · Òwe

“From one failure to the next, through being stubborn.”
“I break the rule, and someone else will take the blame.”
“My enemies have me surrounded.”
“I was born, and I must return to heaven.”
“Through my own madness, there is corruption in my family.”
“Few die without falling ill first, but nobody leaves with debts.”
“Incest damages a man's line.”
“A destiny that is lost is never found again without help.”
“Whoever kills with the tongue dies without one.”
“The yagruma has no heart, but it has two faces.”
“Bad strategy defeats us.”
“It is easier to find a needle in a haystack than loyalty between rivals.”
“There is no fairer judge than Olorun.”
“Only whoever finishes a work enjoys it.”
“Every road is easy for whoever has faith.”
“The generous man will have more to give and the stingy one more to ask for.”

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

Iré and Osogbo

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

What is born in Obara Trupon · Ìbí

The endoko (the anus).
Why Oyá dresses in nine colors.
Obatalá's intelligence.
You have to be very intelligent to be able to live with this Odù.
Where Elegba ate dog with Ogún.
Trouble as a consequence of human beings imitating one another.
Obanire's brothers tried to imitate the way he governed without his nobility, and ended up governing by force.
Rabies, fleas, mange, ticks and all the parasitic illnesses of the dog.
From the punishment of the treacherous dog of the land of Ñara Ñara.
That a doll be made for the ebbó.
The inshé-Osanyin for health, at the foot of a tree or at a lagoon.

What is forbidden · Eewó

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

You cannot eat coconut, yam, or peanut.
You cannot baptize anyone.
You cannot live leaning on brute force.
To trample, humiliate and enslave would be your ruin, like the brothers of Obanire.
Do not throw blame around and do not make a scandal.
You lose.
Do not eat or drink outside your house.
That is where the harm comes to you; do not go to the gathering they invite you to.
The wife must not leave her husband alone with her daughters.
This sign forces you to watch over and protect the underage girls of the house.

Ebbós of Obara Trupon · The sacrifices that open the road

Beating enemiesThe goat with the knife🔒 The Notebook Keeping death awayThe tying down of the child who is only passing through🔒 The Notebook Beating enemiesThe ebbó of the dog for Ogún🔒 The Notebook HealthEbbó of the stool🔒 The Notebook SpiritualEbbó of imitation🔒 The Notebook

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

Works of Obara Trupon · The workings of the sign

HealthThe inshé of the dew🔒 The Notebook MoneyThe three roosters of the mariwó🔒 The Notebook Beating enemiesThe heads on the sidewalk🔒 The Notebook Beating enemiesThe powder for keeping the police away🔒 The Notebook

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

Patakíes of Obara Trupon · The roads of the Odù

1The soldier ants, the worm and the fly

They were warned that war was coming: the soldier ant sacrificed a goat and a knife — Eshu armed their mouths with knives, and they attacked anyone who tried to stop them. The worm did not sacrifice, and ran to hide among the ants: it was cut to pieces. The fly sacrificed too late: accused of hiding the king's stolen goods and already condemned, Eshu — in the shape of a girl — made her sacrifice, and the judge commuted the sentence: she would never again live in the bush, but wherever two or more people are. That is why flies live in towns.

Divination was made for the soldier ant (Ijalo), the earthworm (Ekolo) and the fly (Eshinshin), with the warning that war was already upon them. Ijalo was to give Eshu a goat along with a knife; Ekolo and Eshinshin, a goat. Ijalo did it; Ekolo refused. Eshinshin, as soon as she finished her offering, went into the bush and built there, hidden, a house with no doors or windows. By then the conflict had already broken out. Eshu led the invading troops straight toward the soldier ants, but first he had armed their mouths with the knife from that sacrifice: they took cover by getting in among the enemy's ranks and, with that weapon, they bit anyone who tried to stop them. The earthworm ran to hide too; since he did it through the middle of the lines of ants, he was torn to pieces by their knives.

When the fighting was starting to die down, a few men emptied the king's palace and stored what they stole in Eshinshin's house. So they accused her of carrying off the royal goods; at the trial she had nothing to defend herself with, they found her guilty and sentenced her to death. That was when Eshu took the shape of a young girl and asked her if nobody had done divination for her. The fly admitted that she had consulted Orunmila and had not sacrificed, and begged him to make the offering in her name; it was done at once. When the day of the execution came, Eshu moved the king's right-hand man and the head of the court to beg for mercy: the fly's fault was not enough to take her life. The judge proposed another way out — that she be warned never to live in the bush again and that from then on she stay close to wherever two or more people were settled. That is why flies live in towns to this day. In Igbodu: a problem is announced; give Eshu a goat with a knife and you will come out of any quarrel alive.

2The elephant's head and tusks

A reading was made for the elephant's head and its tusks: they were to sacrifice so as not to be left behind in the forest after the rest of the body had been carried home. Only the tusks sacrificed. That is why, after an elephant is killed in the forest, only the tusks are taken — and the rest of the head is left behind.

Ebara Turukpon gave a reading to the elephant's head and to the tusks it carries. The warning was for both: sacrifice, or you will be left lying in the bush once the rest of the animal is taken home. Only the tusks paid attention.

That is why, when an elephant falls in the bush, only the tusks are taken from its head and everything else is left behind. When this Ifá comes out: sacrifice with a piece of white cloth and a goat, so you do not get lost in the bush or in a land far from your own and die there.

3The sprite and the whisk

The child who was only passing through sacrificed in heaven — a goat and a whisk — but his father did not sacrifice to keep him: the son did not die as a child, but as a grown man, being his parents' support, he died suddenly. From heaven, seeing his parents suffer, he came back at night with his team of sprites to work the farm, riding on whisks. The father ambushed him and hid his whisk: without it he could not go back, and he returned home. Years later the drunken father was careless with the key — the son found the whisk and returned to heaven. Ever since, those in heaven cannot physically help anyone on earth.

Obara Turukpon gave a reading to the goblin (Imere) when he was coming to earth: he offered a goat and a small broom, but the man who was going to be his father did not do his part to keep from losing a young child. The boy was born and, thanks to what he had done in heaven, he got through childhood alive; as an adult, on the other hand, he died suddenly. By then he was holding up the house on his own, so his parents were left in poverty. The father worked a farm; and the boy, watching that suffering from heaven, asked his friends to come with him and give a hand on the farm. The father would weed a small patch and go back home; at night the son came with his crew of goblins and left all the weeds cleared. The same happened with the trees, with the stumps and with the plow. Wanting to know whose invisible hand that was, the father went for divination: they told him to hide in the bush near midnight, with a gourd plate in his hand.

It was almost twelve when he saw his dead son leading the crew, each one riding a small broom. While they were opening the furrows for the yams, the father took hold of the boy's broom. When the work was over, close to morning, each goblin picked up his own and the son's did not turn up anywhere; he looked without result, and his companions ended up leaving him and went back to heaven, and left alone he raised this song: "oni mu urumi mumi, ebara tiele, oloye". Without that broom there was no way to go back up. Day broke, the father came out and hugged him; each one blamed the other — "didn't you see how I was suffering since you left?" "that is why I came to give you a hand" — until the feeling in his father's words won him over, and he had no other road but to go back to the house with him, even at the cost of losing the power to return to heaven. The search went on, quietly, while the father kept locked the room where he had the broom stored. After a while he let his guard down, sure that the boy had already accepted staying: one day he drank too much, got drunk, left the pants with the key hanging in the living room and fell asleep. The son went through the pockets, found the key, opened the room, found the broom — and almost at once he left for heaven, where he joined his colleagues again. Since that event, no inhabitant of heaven has been able to help with his own hands anyone who lives here. When this Odù comes out: sacrifice with white cloth, a she-goat and a gourd, so the child who is a bird of passage does not leave you and go back to heaven.

4Obá Koso: the king did not hang himself🔒 The Notebook 5Olobara and Eshu's log🔒 The Notebook 6The gourd and its three brothers🔒 The Notebook 7Trouble in the marriage🔒 The Notebook 8The turtle and the innocent goat🔒 The Notebook 9The dog's betrayal🔒 The Notebook 10When Oninibó won the war🔒 The Notebook 11Obanire and his brothers' imitation🔒 The Notebook 12When the turtle lost her daughter🔒 The Notebook 13Man's best friend🔒 The Notebook 14Baba Loro ni Ile Fun🔒 The Notebook 15The poisoned stew🔒 The Notebook 16The king's arrogance🔒 The Notebook

13 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 Obara Trupon in Spanish →

Frequently asked questions about Obara Trupon

What does the Odù Obara Trupon mean in Ifá?

Obatalá's intelligence: you have to be very shrewd for this Ifá — Oyá dresses in nine colors, and the hot house is cooled with omiero.

What number is Obara Trupon among the 256 Odù of Ifá?

Obara Trupon is Odù number 117 of the 256 in Ifá, part of the Obara family.

Which orishas speak in Obara Trupon?

In the Odù Obara Trupon these orishas speak: Ogún, Elegba (Eshu), Oyá, Shangó, Osanyin, Azojuano, Obatalá.

What is a proverb of the Odù Obara Trupon?

One of the proverbs of Obara Trupon says: «From one failure to the next, through being stubborn.».

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