Skip to content

Odi Sa

Also called Odi Osa, Oddi Osa

nº 70 of 256 · Edited by

Resurrection and slavery: Orunmila raises the dead with the horsetails, and Yemayá lifts up the one their own house threw out.

17 patakíes 5 eewó 12 ebbós and works 11 proverbs

First time with an Odù? Learn how to read one →

Odi Sa is Odù number 70 of the 256 in Ifá, part of the Odi family. It is also written as Odi Osa or Oddi Osa. This page brings together its prayer in Yoruba, 17 patakíes (3 in full in plain sight, with their teaching, ebbó and chants), its proverbs, 12 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 70 of 256
Composition
Odi over Osa
In the Diloggún
7-9 · Odí tonti Osá
Orishas that speak
Yemayá · Oshún (Oshun Guere) · Osanyin · Olokun · Alubode · Eggun protector · Oya · Elegba

What Ifá says in this sign

Odi Sa, also known as Odi Osa, is the sign where Orunmila raised the dead using the irukere, where the bellows were tied forever to the forge, and where women began to marry without loving the man. Here too the custom was born of consecrating oneself with Orunmila when the reading of the year is drawn. It is a sign of deceit and bondage, and its ruling warns you: measure your favors and do not put yourself in the hands of someone who will not let go, because you may remain a slave for life.

You pay close attention, but you last only a short while at each thing, and your affairs are left half done. Someone more powerful envies your position and will not rest until he sees you fall, and the friends you trust will turn their backs on you when you are in the greatest need. Be careful where you relieve yourself, and also where your small children do, because that is used in witchcraft to make people ill. You have three Egun who accompany you and a protective Egun; tend to them and feed your deceased elders. Osain speaks strongly in this sign and defends you, and Yemayá solves your great problems and brings you luck from the sea.

«The bellows became a slave of the forge for doing a favor. Odi Sa helps, but does not give itself away.»The pulse of Odi Sa

This is also the sign of the hanged man, and that is said clearly. When grief presses on you, when you lose someone or feel you cannot go on, do not think of taking your own life: talk about it with someone you trust, seek help from a doctor or a professional and do not stay alone, and go to Orunmila. Calm and serenity are your medicine; if you lose them, it is hard for you to recover them.

In love, you fight a lot with your partner and the union may break; if she leaves, do not make her come back, for you will have another partner and more children. Do not bind anyone to live with you against their will, and do not join anyone only for their money. Protect your marriage from whoever visits the house always at the same hour, in mid afternoon: it may be an adodi or an alakuata who lives with you, or a neighboring alakuata who falls in love with the wife, takes her by force and, through blackmail, breaks up the couple: there is a danger of abuse. Do not leave your wife alone with that visitor, and do not go out at night through crossroads if Ifá forbids it.

In health, take care of your stomach, your liver and your blood, and attend to the disorders of the mind that spirits bring; you may also suffer from impotence. Do not climb stairs in a hurry, for you could slip and break a leg. At work, your luck is not where you work, and money slips away through your own fault. Do not say more than you know, because that is where you lose, and keep Elegba with you so as not to suffer shame.

The sign in one line

Do not let yourself be tied down, control your three dead, and let Yemayá lift you up. The luck of Odi Sa comes by the sea, and it comes big.

The prayer of Odi Sa · Yoruba

Odi Sa Odi mayere ayaya lekun leyere yalode mamawa omo iya wayere omo Oshun guere yalode babino, oun loni ara ile Yemaya, ire ashegun ota lese Yemaya.

Súyere
Odi Sa Yemaya omo Yalode Yemayá, Oshun Iya o Oshun Guere.

Ifá says — what Odi Sa tells you

Proverbs of Odi Sa · Òwe

8 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

  • A stroke of luck comes to them by the sea, with the help of Yemayá.

  • By giving Yemayá a castrated ram, great problems are solved.

  • Whoever lets Yemayá lift them up goes from shame to being a respected person, like Oshún Guere, who became queen of the fresh waters.

Osogbo · what the sign warns

  • They find it hard to stay put in one place, and all their affairs are left half done.

  • The pressures of each day cause them emotional disorders and restlessness.

  • They are the victim of deceit and falsehood, and of the excessive greed of other people.

46 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 Odi Sa · Ìbí

What is forbidden · Eewó

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

Ebbós of Odi Sa · The sacrifices that open the road

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

Works of Odi Sa · The workings of the sign

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

Patakíes of Odi Sa · The roads of the Odù

1The Shishiriku and the father's advice

A man lived with his only son, already grown. One day he said to him: “Son, I am old and death may come when I least expect it. Before it arrives, I would like to see you married, so that you are not left alone and I can go in peace.” The young man answered that, to please him, he would have to make a long journey until he found the one who would be his wife. Then the father gave him some advice: “Very well, but if on the road you get hungry, do not eat in a place where two roads meet. Find a secluded corner where nobody can see you.”

The young man set out happy, since he was going to look for a wife. After a long day's march, he reached a stony spot that, being so hidden, was exactly what his father had recommended. However, it did not convince him and he preferred to stop at another place nearby, whose shade invited him to rest. “Here I will eat,” he thought, without noticing that he was right at the crossing of two roads.

At once a Shishiriku arrived and, seeing him eat, asked where he was going. The young man replied that he was going to marry a lovely girl from the nearby town. “I am also going to get married,” answered the Shishiriku, and they continued the trip together. When they entered the bride's town, the Shishiriku vanished without anyone seeing it.

The young man was received with great honors and, on the agreed day, the wedding took place. On returning with his wife, he made the mistake of stopping to eat at the same spot where he had run into the Shishiriku. Barely had they begun when it reappeared, now with a huge group of other Shishiriku, all determined to carry off the woman. The young man, terrified and with nobody to ask for help, did not know how to defend her.

Just then Osain passed by. Noticing the situation, he asked the young man what was happening. The young man told him of his adventure and confessed that he had disobeyed his father's advice. His former companion, the Shishiriku, interrupted: “Have you forgotten that I also wanted to marry her?” Osain answered that he would take care of the matter, but first he asked the Shishiriku: “Let one of you bring me water from the river in this gourd; I am very thirsty.”

One of them went to the river with the gourd, but it was broken and, however hard he tried, he could not fill it. They were sent one after another, and each, on finding that it was impossible, fled in terror. In the end only Osain, the woman and the man remained.

Osain turned to the young man: “Do not be afraid, and go back home. Take this powder: if you cross paths with other Shishiriku, blow a little and they will not be able to harm you. But engrave this in your mind: whoever wishes to live many years does not look down on his father's word or the advice of the elders.” The young man strove to keep it for the rest of his long life.

What it teaches

Looking down on a father's advice exposes a person to dangers that seemed far away. Obedience protects, and the help of someone who commands the secrets of nature can rescue a person from a bind that he could not solve alone.

What must be avoided

According to the father's advice, on a journey one does not eat where two roads meet, but in a secluded place where nobody can see.

What Osain gave

Some powder to blow if he met other Shishiriku again; with it they could not harm him.

2When Yemayá took in Oshún Guere

Oshún was the mother of Oshún Guere, a cheerful young woman who dealt with everyone without distinction. Because of her behavior, Oshún one day drove her out of the house. The young woman went away weeping over what she had lost and over her shame, singing a song that told of her sorrow.

Yemayá heard that song and went out to meet her. Seeing her tears, she wanted to know what was happening, and Oshún Guere told her everything. Yemayá invited her to her house, and she accepted.

Yemayá's house was small, made of stone, and stood on the shore of a lagoon; the people of the town came there to collect water that she had blessed. Once inside, Yemayá explained to her that in the town they were talking about her from head to toe, that this caused her sorrow and shame, and that for this reason she should stay at her side and take five baths with herbs: siempre viva, pomegranate, romerillo, abre camino, imo de Oshún, botón de oro and orozus, as well as aguardiente and honey. Oshún Guere did as she was asked.

Soon after, Yemayá asked her to look after the house for a few days while she traveled to Ife Awado. She told her that if anyone called “Iyá,” she should answer “Modupue,” because they would be people coming to collect water from the lagoon.

Yemayá left and did not return in a few days, but after five years. When she came back, a crowd welcomed her with a celebration and accompanied her to her door, where Shangó was waiting with his batá. He began to play, and for the first time Yemayá danced her zapateo. Oshún Guere remained on her knees. When the dance ended, the two embraced.

Yemayá found an Oshún Guere very different from the one she had left: she wore her hair long and loose, she looked more beautiful and attractive than ever, and she was a respectable lady who had earned the regard of the people. Seeing that change and the calm in which she lived, Yemayá gave her house to her for good and announced that she herself would go to live in the town. She declared that, as long as the world existed, Oshún Guere would be the sovereign of all the fresh waters.

Afterward, Yemayá presented herself before Oshún with two brown hens. Asked about the gift, she explained that it was for her daughter's fault, so that Oshún would forgive her and bless her, and she reminded her that children do not turn out the same as their parents.

What it teaches

Careless conduct can make a person fall, but she recovers if she accepts the support of the one who offers a hand. With cleansing, patience and work, a humiliated person comes to be respected and takes the place she deserves. It is also remembered that children do not always resemble their parents and deserve to be forgiven.

The five baths of Oshún Guere

Five baths with siempre viva, pomegranate, romerillo, abre camino, botón de oro, imo de Oshún and orozus, plus aguardiente and honey.

The hens for Oshún

Two brown hens. Beforehand a gourd bowl is prepared separately; palm oil (manteca de corojo) and honey are mixed in it, and it receives blood. The bowl and the heads of the birds are taken to the river.

The song Oshun Guere sang as she left the house in tears

YEMAYA OMO YALODE YEMAYA YEMAYA OSHUN IYA OMO OSHUN GUERE YEMAYA NI OLONA MASEKU YEMAYA

Prayer of this path

ODI MAYERE AYAYA LEKUN LEYERE YALODE MAMAWA, OMO IYA WAYERE OMO OSHUN GUERE YALODE BABANU OMO OSHUN GUERE FUMI SHEPE OSHUN GUERE UNLONI ARA ILE YEMAYA IRE ASHEGUN OTA LESE YEMAYA.

3The Dead Wife and the Treasure

A man adored his wife, who was everything to him. He did not notice, however, that she did not love him and stayed with him only for the economic comfort he gave her.

When she died, he buried her at once inside his house, in a costly tomb shaped like a trestle. He lamented his luck and, unable to live without her, resolved to let himself die by eating only cassava root. All day he spoke her name and begged Ikú to come for him to reunite him with the dead woman.

He called so much that Ikú appeared to him one day and told him that the woman he wept for had never loved him and that he should leave her in peace. The man insisted on seeing her and speaking with her, without ceasing to weep. Ikú then told him how to summon her at midnight.

He did so, and the woman appeared immediately. She confessed that she had never loved him, asked him to let her rest and to build a new life with someone who truly loved him, and begged his forgiveness for so many years of deceit. As compensation, she said, she would leave him a fortune. Then she pointed to a corner of the house, suggested he search carefully there, and vanished. The next morning the man searched where she had indicated and found an enormous treasure.

What it teaches

Suffering for a love that was never true gives nothing back from the one who is gone. Accepting the truth, even when it hurts, makes it possible to move forward and, in this case, brings a reward that no one expected.

To speak with the dead woman

Ikú teaches how to summon the dead woman at midnight; the elements and the procedure are in the full treatise.

14 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 Odi Sa in Spanish →

Frequently asked questions about Odi Sa

What does the Odù Odi Sa mean in Ifá?

Resurrection and slavery: Orunmila raises the dead with the horsetails, and Yemayá lifts up the one their own house threw out.

What number is Odi Sa among the 256 Odù of Ifá?

Odi Sa is Odù number 70 of the 256 in Ifá, part of the Odi family.

Which orishas speak in Odi Sa?

In the Odù Odi Sa these orishas speak: Yemayá, Oshún (Oshun Guere), Osanyin, Olokun, Alubode, Eggun protector, Oya, Elegba.

What is a proverb of the Odù Odi Sa?

One of the proverbs of Odi Sa says: «What went away comes back.».

Unlock the 256 Odù See all the Odù See something to correct? Write to us with your source
← Odi OgundaIndexOdi Ka →