Ofún Tempolá

nº 254 of 256

Where the catching of leprosy was born and Babalú Ayé founded his first arará town: only Shangó takes the bad away — and this Odù is not read without money.

23 patakíes 7 eewó 10 ebbós and works 16 proverbs

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Ofún Tempolá is Odù number 254 of the 256 in Ifá, part of the Ofun family. This page brings together its prayer in Yoruba, 23 patakíes (3 with the full text), its proverbs, 10 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 254 of 256
Composition: Ofun over Otura
Orishas that speak: Shangó · Oshósi y Oyá · Azojuano (Babalú Ayé / Oluopopó) · Elewá (Elegbá) · Naná Burukú · Alapiní (Egungun) · Olofin

What Ifá says in this sign

Ofún Tempolá — also called Ofún Turá — is a sign of foundings and of leaving: here the power of Shangó, the cleverness of Oshósi and that of Oyá were born, and so was the catching of leprosy — Babalú Ayé left his Lukumí land and founded, with Naná Burukú, his first arará town. Its rules for readings are strict: this Odù is pulled back at once — it is not read without money.

Your wound is inside: this is an Ifá of spying and betrayal — the harm lives in your own house and it is someone you trust: you tell that person everything, and that person is the one who throws ogú and shepé at you — but they will be found out and will go through shame. Double comfort: the pots that are sent come back like a boomerang against the one who sends them, and the only one who can take the bad away is Shangó.

«The traitor of Ofún Tempolá lives in your own house and is someone you trust — but the ogú comes back like a boomerang, and only Shangó takes the bad away.»The pulse of Ofún Tempolá

His gift belongs on a stage: a calling in the arts, the gift of speech that came with the pot he found — but the ungrateful singer lost Shangó's gift twice for not keeping what he promised: by the time he made up his mind, it was too late. Keep your word in time, take care of your throat and your voice — your instrument is also your weak spot.

His doctors are saints: Azojuano and Elegbá are doctors in this sign, and something is always seen in dreams — but the dizzy spells and strange happenings come from an Egun who will not let go: here paraldo always has to be done. The agután in the house keeps the head from being traded, and the pereira vine has the power to seat the Awó by destroying whoever wants to leave him unseated.

His roads are those of a blessed emigrant: the land you were born in is left behind — you will find your partner in other lands, where you will build a family; you have luck with games of chance — you should win the lottery — and your brother will bring you trouble: measure the favors you do for him. They call you «the Owl»: do not carry deaths, other people's or your own — look at the ram Abó: he saw Olofin before he died, and Olofin told him: «You have done your part, son, be at peace» — do your part too, and receive the blessing.

The sign in one line

Do not get a reading without paying the fee, do your paraldo and keep the promise you made to Shangó — because a gift lost twice is not gotten back a third time.

The prayer of Ofún Tempolá · Yoruba

Ofún Tempolá Boyú Obé Ponibió Okú Kiró Nibidé Adifafún Alapiní, Akukó, Iguí Languí, Eyelé Ebbó. Otro rezo: Ofún Tempolá Awó Ayé Awó Epó, Agután Lebó, Ofún Tarifá Adakoy.

Ifá says — what Ofún Tempolá tells you

This Odù is pulled back at once: it is not read without money. It is an Ifá of spying and betrayal: the harm is in his own house and it is someone he trusts; he tells that person everything, and that person is the one who throws ogú and shepé on him — they will be found out and go through a shame, like Abó. It is an Ifá of callings in the arts and of shame over promises not kept: the ungrateful singer lost Shangó's gift twice. An ungrateful person who does not keep what he promised: when he makes up his mind to do it, it will be far too late for him. Out of envy, another person is destroyed at any price here, including the use of ogú, shepé and third parties. Ogú is sent in witches' pots, and those turn into a boomerang against the person who sends them, like Ologbó against Alapiní. The only one who can take the bad away is Shangó. Things where he lives and works turn from bad to worse, because of the great evil people live in, the lack of respect in everyday dealings and the deep rot he rubs shoulders with. People who do not deserve it are valued, and meanwhile the one who really deserves it is not looked at. It is an Ifá where paraldo always has to be done, because of an Egun on his back who will not let go: he gets dizzy spells and strange happenings from what it does.
When this Ifá comes up in an atefá, the lerí of the euré of the Ifá is placed in a joro-joro; the lerí of the ounko is covered with leaves of bejuco pereira (yenyoko, coralillo), and on top it is covered with coralillo. The power of the pereira herb destroys the enemies who want to leave him with no seat, and lets the Awó take his seat.
An agután must be kept in the house to keep the head from being traded.
When this Ifá comes up, before speaking the Ifá you rub epó on your mouth with the irofá, so the person's curse does not reach you.
This person brings attacks on himself from groups banding together: that is why they label him evil, like the snake.
The throat and the voice suffer here.
His brother will bring him trouble, since no one gets along with him, and over a favor he does for him they will fall out.
Relations by agreement are set up with close relatives here, and diseases are passed on that way.
The land of birth is left behind: he will find his partner in other lands, where he will build a family, after a marriage has broken up.
He gets dizzy spells and strange happenings from an Egun who will not let go: he must do paraldo to get it off him.
He has luck with games of chance: he should win the lottery.
They call you «the Owl», because you are the cause of a death or you are going to be.
The ewé of this Odù are saffron and ponasí.
Leprosy speaks: an infectious disease, catching, not inherited, slow in its course, caused by Hansen's bacillus; the treatise sets out its patches, its lumps, the lion face, the nerve form and the form that destroys the limbs. The children of people with leprosy are born healthy; it is more common among people packed together and living in poor conditions.
The Egun pot that was found speaks: the gift of speech it brought, and its theft by the envious.
The Little Devil of Egungun speaks, represented in the staff.
The ram's dream (Abó) and his spying speak: the ram saw Olofin before he died, raised his eyes to Heaven, and Olofin told him: «You have done your part, son, be at peace!», and gave him his blessing.
The yoruba teaching about pacts speaks: breaking a pact and being false are condemned; whoever breaks a pact is held not only unworthy but cursed — Eniti Ti O Ba Da Le, A Ba Le Lo: whoever breaks the pact will vanish with the earth.
Trouble with the throat and the voice speaks, and the shame of the singer whose voice cracked.

Proverbs of Ofún Tempolá · Òwe

“Empty head, dry head.”
“What is not good at the beginning is not good at the end.”
“When you have a head, you do not carry your hat in your hand.”
“The tongue speaks faster than the head thinks.”
“God is the one who guards the paths of judgment and keeps the road of his Santos.”
“A clumsy head has no honest tongue.”
“Plans that make no sense ruin the fool.”
“Whoever laughs at Ifá ends up crying for his help.”
“Going yourself is worth more than sending someone.”
“Two heads think better than one.”
“An empty sack moves easily, but it pays nothing back.”
“It is no use showing rings to a man with no hands.”
“Olodumare made light and darkness; men choose one of the two.”
“Science is studied, ability you are born with.”
“God punishes without a rod and without a whip.”
“Looking alike does not mean being the same.”

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

Iré and Osogbo

8 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 Ofún Tempolá · Ìbí

The power of Shangó, the cleverness of Oshósi and that of Oyá.
From the road of the land of Abebofún and the consecrations at the foot of the aragbá.
The catching of leprosy.
Babalú Ayé, not fully cured, lay with his sister Daddá Bañañí and gave it to her; the treatise describes the disease of Hansen's bacillus in full clinical detail.
That Azojuano and Elegbá are doctors.
Azojuano cured the town of sores and open wounds; Elewá, his son, got from him the secret for curing leprosy.
That Babalú Ayé and Naná Burukú founded their first arará town.
Driven out of the Lukumí land by Agayú, he came to the river he called Arará, where he lost the lucumí speech and found Naná Burukú.
The Little Devil of Egungun.
The staff (an iguí as tall as the person) with which Alapiní knocked down the thing Ologbó sent: it watches over those who are sworn in Ashoró Eggun.
That something is always seen in dreams.
Abó dreamed every night that he was the King, and the spirit of Alapiní told him the secrets while guarding his sleep.
That when the Awó is going to kill for Shangó, he puts jobo in his mouth.
So that his member does not go weak.
That the plow got caught on a witch's pot.
Orishaoko's plow got caught on a dead one that was there: oparaldo to take off the Egun who will not let go.
That the snake was killed over the bad smell.
He slept at the foot of the tree, the Sun caught him, and all the animals had to move away; when he came down, they beat him with sticks for being evil.
That the ashé is lost through ogú.
The farmer had the pot he found stolen from him and began to lose the ashé, so that he had to make and eat palm butter.

What is forbidden · Eewó

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

Neither the good nor the bad should you tell to anyone.
By telling the good you have, you lose the gift.
Do not give your word to cure anyone.
You can go through an embarrassment.
Do not take anyone into your house in the country, and do not make any trip for 7 days (when osobo comes out).
They have done something bad.
Do not cry over children, and much less over money.
Rule of this Ifá.
Do not complain against others or curse them.
Babalú Ayé, who never complained and never cursed, was rewarded by Olofin.
Do not be careless with your body when you do favors for sick people.
You can catch it, like Azojuano, who got sick while curing people.
Do not break the pacts you have made, and do not be false.
The one who breaks the pact will disappear with the earth; his worship and his sacrifice are never accepted.

Ebbós of Ofún Tempolá · The sacrifices that open the road

Beating enemiesEbbó of the snake🔒 The Notebook Beating enemiesEbbó of the ram's dream🔒 The Notebook SpiritualEbbó of the Little Devil of Egungun🔒 The Notebook Beating enemiesEbbó of the power of Shangó (land of Abebofún)🔒 The Notebook LoveEbbó to avoid trouble with your brother🔒 The Notebook HealthEbbó for the mouth🔒 The Notebook

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

Works of Ofún Tempolá · The workings of the sign

Beating enemiesThe lerí of the euré and the coralillo🔒 The Notebook SpiritualInshé of Ozain of the ram's tears🔒 The Notebook Keeping death awayOparaldo in the woods (of the ram)🔒 The Notebook HealthThe pact with Egun to cure (secret of Azojuano)🔒 The Notebook

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

Patakíes of Ofún Tempolá · The roads of the Odù

1The evil snake

The majá asked the tree for permission to sleep at its foot and got it; then the Sun caught it, and the bad smell drove all the animals from the place. When it woke up and came down, they all beat it with sticks until they killed it, for being evil.

The majá stopped at the foot of a tree and asked for permission to sleep there; the tree gave it. Then the Sun caught it, and the bad smell forced all the animals to move away from the place.

Once awake, the majá came down, and they all beat it with sticks until they killed it, for being evil.

Ebbó: an axe and a sharpening stone. Another ebbó: ikordié and a small bell.

2The ram's dream (Abó) and his spying

In the land of Abó Gutanlé, the ram Abó dreamed every night of the throne of the Obá Ayabó and, in the service of the envious King Paní, entered his house as a spy, throwing ogú and shepé on him. Alapiní Awó and Shangó found him out; Olofin told him: «You are my favorite, but your hour has come». From his two tears and the virtue of the faithful Ologbó Erú, the secret against betrayal was made.

Rezo: Adifafún Beyú Abá Pamí Bi Okú Kereni Didé Belé Abó Alá Egungún Adifafún Alapiní Awó Abó Gutanlé Infán Bi Ená Akukó Iguí La Iguí Sokún Sokún Layé Abó Aferewewé Oyú Adifafún Ayabó Obá Imbatimshé Ologbó Erú Ilé Obalú Ayé Asheterenishó Omá Koyé Awó Yobó Olofin Awó Odará Ayé Nimó Sokún Sokún Omó Eyení Koró Adifafún Shangó.

Ebbó: abó, akukó meyi and an eel, insó de ologbó, bogbo iyé, bogbo ileké and bogbo ewé, eyelé meyi funfún and opolopo owó.

An Obá named Ayabó ruled the land Abó Gutanlé from a beautiful palace, where he spent his days without trouble and gave worship to Oluó Popó, who was his Orisha. Among his people he had Ologbó Erú, a slave he fully trusted.

Abó, on the other hand, had wanted that power from the start. Not a night went by without him dreaming that he sat on the throne, and he went around saying that he was the real King, or rather, that it was he who should be King.

In the neighboring land another Obá ruled, Paní, who envied Ayabó. Since he knew what Abó was keeping secret, he used him to bring about Ayabó's ruin too. That is how Abó entered Ayabó's service and, day after day, spread ogú and shepé inside the ilé.

One day Alapiní Awó came to the palace with Shangó, and found Ayabó sick and worn to a rag, and Ologbó Erú almost blind. He made osode for him and saw this Ifá, Ofún Tempolá; then he warned him: "The harm is in your own house and it is someone you trust; everything you do he tells your enemies, and he is the one who throws ogú and shepé at you."

Just then Oluó Popó was coming, and he caught Abó glued to the conversation. He tied him up, and as he tied him he sang: Abó Shemí Shemió Abó Shemí Shemió Abó Omá Koyé Kuyé Kuyé Shangó Kuyé Kuyé Eggun Odará.

Then he took him before Alapiní Awó and before Shangó, and he put Ayabó on notice: "Look, this one in your service is a spy, and he is the one who betrays you." Alapiní Awó decided: "Look, Shangó, eat him." Shangó set one condition: "Along with me, all the Eggun of all the omofá of this land will eat, the ones who died because of his ogú and his shepé." Already tied up, Abó raised his face to the Sky and with his eyes begged Olofin for mercy, and Olofin answered him from above: "Son, you are my favorite, but your hour has come. Accept it, you have to die so that your fellow beings and my children in that land have no more sorrows."

Two tears then ran down Abó's face, and Alapiní Awó dried them. Then he turned to Ayabó and explained: "He repented, but he still has to die. With that and with the virtue of your most faithful servant, Ologbó Erú, you will make yourself a secret, so that never again will the betrayal, the ogú and the shepé of your enemies reach you, and you can live happy. And let the spirit of Abó do as Eggun what he did not do in life, and always warn you with the alá about every trap your enemies set for you."

Notes: this Ifá points out that there is always something that is seen in dreams. The ram could see Olofin before dying: he raised his eyes to the Sky, looked at him and begged, and from up there the answer came: "You are done, son, accept it!", and with it the blessing. When the Awó is going to make the sacrifice for Shangó, he holds a piece of jobo wood in his mouth so his member does not go soft; and no tea of this sign is prepared without jobo. This is a cursed person, and some of that can reach the Awó: with the irofá he rubs epó on his mouth before speaking the Ifá, and that way the person's curse does not touch him.

3The Little Devil of Egungun

Alapiní, a diviner to whom Olofin gave a spirit that watched over his sleep, was left in bad shape by the sending in a pot that his envious enemy Ologbó set up against him with an alagugún; Orunmila marked ebbó for him, feeding that protecting guide and sleeping with an iguí of his own height at the head of the bed: the sending got stuck on the stick, fell, and Ologbó ended up as a slave. The staff represents the Diablito of Egungun.

Rezo: Beyú Obá Opá Nibí Okó Kirení Bi De Adifafún Alapiní Gutanlé Ifán Bi Eñá Akukó Inguí Laguí Aferewewé Adifafún Ayabó Imbatishé Olobó Erú Ilé.

Ebbó: insó de ologbó, an agborán, a malaguidí, 2 akukó, a stick of his own height and bogbo teunyén.

On this road, Alapiní worked as a diviner, and Olofin had granted him the virtue of having a spirit that watched over his sleep and passed him every secret. Ologbó, his enemy, could not stand that luck: with an alagugún he set up a sending in a pot and left Alapiní in a terrible state.

Alapiní then went to Orunmila, who saw this Ifá for him and told him to do ebbó, to feed his protecting guide and to sleep with an iguí of his own height leaning at the head of the bed. He followed it to the letter, so that Ologbó's sending, when it reached him, got stuck on the stick and hit the floor; there it lost its virtue and took the shape of Ologbó, who, once found out, had no way out: he stayed as a slave, living in that house, unable to harm Alapiní again.

The staff is the representation of the Diablito of Egungun, the one who takes care of those who swear in Ashoró Eggun.

4Dry head, empty head (the ungrateful singer)🔒 The Notebook 5The power of Shangó, the cleverness of Oshósi and that of Oyá🔒 The Notebook 6Azojuano, father of Elewá (doctors), and leprosy🔒 The Notebook 7The catching of leprosy (Babalú Ayé, Alosí and Olofin)🔒 The Notebook 8The farmer and the pot he found and had stolen🔒 The Notebook 9Orishaoko and the plow that got caught🔒 The Notebook 10Breaking pacts and being false are condemned🔒 The Notebook 11The ram's blessing🔒 The Notebook 12Where the snake's venom came from🔒 The Notebook 13Empty head, empty heart🔒 The Notebook 14The red ant and the black ant🔒 The Notebook 15The death and rising of Ifá Korade🔒 The Notebook 16The snake and the squirrel🔒 The Notebook 17The marriage dilemma of Ofún Tokola🔒 The Notebook 18Oshosi of power🔒 The Notebook 19A risky contest🔒 The Notebook 20The farmer and the badger🔒 The Notebook 21The female monkey and the wild boar🔒 The Notebook 22The shepherd's inheritance🔒 The Notebook 23The bread of life🔒 The Notebook

20 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 Ofún Tempolá in Spanish →

Frequently asked questions about Ofún Tempolá

What does the Odù Ofún Tempolá mean in Ifá?

Where the catching of leprosy was born and Babalú Ayé founded his first arará town: only Shangó takes the bad away — and this Odù is not read without money.

What number is Ofún Tempolá among the 256 Odù of Ifá?

Ofún Tempolá is Odù number 254 of the 256 in Ifá, part of the Ofun family.

Which orishas speak in Ofún Tempolá?

In the Odù Ofún Tempolá these orishas speak: Shangó, Oshósi y Oyá, Azojuano (Babalú Ayé / Oluopopó), Elewá (Elegbá), Naná Burukú, Alapiní (Egungun), Olofin.

What is a proverb of the Odù Ofún Tempolá?

One of the proverbs of Ofún Tempolá says: «Empty head, dry head.».

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