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Ogunda She

Also called Oggunda She, Oggunda Monishe

nº 150 of 256 · Edited by

Where Olofin made man head of the family and gave woman her monthly cycle: they shunned Ogún, and Oshún proved he was innocent.

16 patakíes 5 eewó 8 ebbós and works 15 proverbs

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Ogunda She is Odù number 150 of the 256 in Ifá, part of the Ogunda family. It is also written as Oggunda She or Oggunda Monishe. This page brings together its prayer in Yoruba, 16 patakíes (3 in full in plain sight, with their teaching, ebbó and chants), its proverbs, 8 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 150 of 256
Composition
Ogunda over Oshe
In the Diloggún
3-5 · Ogundá tonti Oshé

What Ifá says in this sign

Ogunda She, also known as Ogunda Monishe, is the sign of Olofin's sacred word. Here Olofin gave the couple two closed boxes, and the one that was opened too soon let out sickness and blood: from this is born a woman's menstruation. Also born here are hypocrisy, Oyá's mask with her snake, her scythe and the já of Azowano. Its ruling is a warning: do not let curiosity carry you away, because in this sign wanting to know before the time is your ruin, and what is opened before its hour can never be closed.

This sign speaks to someone who has been accused without guilt. Ogún was blamed for something he did not do and withdrew in shame to the forest, but Oshún had his innocence recognized and he received command and authority. If they slander you, step aside with dignity, for the truth comes out in the end. To triumph, receive Orunmila, Ogún and Iyalorde, and also Oduduwa and Oyá, who back you.

«The man was made chief by his behavior: the title of Oggunda She is renewed by daily conduct.»The pulse of Ogunda She

Right now you are hard pressed, nearly ruined and in debt, and if you are careless they may put you out of your house. Someone is working against your money behind your back. There are three things you were told to do: fulfill them, because otherwise trouble with the law and losses arrive, and do not put off the ebbó, for everything goes backward. Your greatest fault would be to fail Orunmila. Never seek power with wickedness or a double face, and do not think yourself the wisest: there is never a lack of someone who knows more than you.

In the family there is war. You may have a child you do not know, because you left the mother while she was expecting; if a woman tells you that you are the father, do not doubt it and help her. You may not know your own father either. Before fighting with someone, find out who they are, because they may be of your own blood. In the couple there is jealousy and fighting over who is in charge: your partner follows your steps, has already discovered a secret of yours and complains that you do not share your affairs.

In health, your weak point is the skin, and receiving Azowano frees you from those ills. At times you do things as if mad: think before you act. The woman suffers headaches, and if her period stops she may be pregnant. Do not use anything made of snakeskin. If you keep your word and respect secrets, abundance comes, as it came to the one who kept faith without spying.

The sign in one line

Raise your Ifá with your own hands, acknowledge the son you left behind and do the three pending things, because the leadership of Oggunda She is earned by behaving well.

The prayer of Ogunda She · Yoruba

Ogunda Monishe Olofin oun Oba kaferefun Orunmila Olofin Eshu Shango Babalu-Aye. Ogunda She shebolokun sheloshe Ogunda alaba ni ashe omo Oba nilekun ori omo showolo Ogunda Obari Ifa ibani oye Ifa omo Yansa laye.

Súyere
Yere yere Ogunda boriboshe Oshe yere Oba Ogunda She. Agada na ileo, agada na ileo, omo Ifa wa agada na ileo, Orunmila Ifa omo wa.

Ifá says — what Ogunda She tells you

Proverbs of Ogunda She · Òwe

12 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

  • Olofin rewarded the conduct of man with virtue and with the place of head of the family.

  • By receiving Orunmila, Ogún and Iyalorde, they succeed in life.

  • When they are accused without reason and withdraw, Oshún makes sure their innocence is recognized, and they come to have command and authority.

Osogbo · what the sign warns

  • Curiosity is their downfall.

  • They have three pending things they were told to do, and if they do not do them, they are caught up in upheavals, in matters of justice and in losses.

  • They find themselves in a great hurry and are not very grateful.

44 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 Ogunda She · Ìbí

What is forbidden · Eewó

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

Ebbós of Ogunda She · The sacrifices that open the road

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

Works of Ogunda She · The workings of the sign

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

Patakíes of Ogunda She · The roads of the Odù

1The son who defeated his father without knowing it

In this path there was a town governed by a king, who had many wives and many children. One of them was unknown to him, and turned out to be as fond of revelry as he was.

In the community where that child was born, raising a flag was forbidden, except on one permitted date. The young man ignored the rule and hung his flag every day.

Indignant at so much indiscipline, the neighbors denounced him before Olofin. Olofin cast him out of the community, because he acted differently from the others.

Once outside the town, the young man raised an army and declared war on the king's army. In the fighting, the king's soldiers remarked that the young man fought exactly like them.

The moment came to sentence the king, and the young man's mother knelt before her son and warned him that he could not kill that man, because he was his father. The king, hearing her, exclaimed happily that this was why he had to be defeated: the young man was his son and his blood. He took off the crown, put it on the young man's head and, from emotion and happiness, died right there.

What it teaches

Blood shows itself in habits even when the origin is unknown. Defying the rules of the place leads to exile, but learning the truth about the family can change the outcome of a conflict.

Ebbó of this path

This path has its own ebbó; the full list is in the complete treatise.

2Juoni Drags His Foundation to Dahomey

Juoni, whom they called Azowano as a boy, had a body covered with eruptions and, out of shame, left his house. The sores grew worse with time and became infected. In the bush, vultures came near to peck at them and flies pursued him without rest. His brother Suko had made him a coconut stick, and with it Juoni drove off insects and vultures.

They drove him out of every town he visited. One day he reached one where Oraniyan (Shangó) reigned. There too they were about to throw him out, but the king noticed the scandal and asked that he be brought before him. On seeing him, he pronounced: “This man is a missionary, and his mission is to care for those sick with chickenpox, measles and other ills that fill the skin with eruptions.”

Juoni became so famous that no one spoke of Shangó anymore. So the king ordered him to leave Oyó. Juoni obeyed. His foundation was already in the pot, and since he had no strength to carry it in his arms, he used his forehead to drag it, little by little, to the palace of Afafá, in Dahomey, and there he founded his kingdom. That is why the yarará moves by dragging itself to the Ifá board.

What it teaches

Someone whom everyone rejects for being sick may later be recognized as a healer. That fame may awaken jealousy in whoever holds power and cost the healer exile, although his foundation goes on.

3When Shangó Lived with Oyá: Ogún's Innocence

Shangó and Oyá lived as a couple. He was a pleasant young man, very fortunate in love; she was an older woman and not attractive in appearance. They quarreled often: Oyá wanted to keep him always near and acted in ways that bothered Shangó, for example showing up at every party and at any place he went. He preferred not to be seen with her, since beside her he felt embarrassed, but Oyá managed to appear anyway. When she did, she came wrapped in a whirlwind, and from it the majá suddenly arose.

Another figure also moved through those places, to whom those conflicts were inconvenient: Ogún, whom the governor of the region wanted arrested because of a slander. They said he had outraged the governor's daughter. But Ogún enjoyed the governor's trust and had committed no such act. In that place there also lived an old man, the governor's healer, whom Ogún respected and looked after. In time his good position made him proud, and he stopped heeding the old man's advice.

It happened that Shangó was part of the governor's guard. Making use of his rank, he approached the governor's daughter, managed to persuade her and outraged her. Eshu, who never stopped watching over the young woman because he liked her too, found out. He was only a servant of the governor and did not get along with Ogún, although Ogún gave him orders. He went to tell Oshún, who looked after the girl directly, but he told it backwards: he claimed that the one responsible was Ogún. Oshún believed him and told Ogún, with whom she was on good terms. Ogún flew into a rage and fled, and meanwhile the governor learned of it and ordered him arrested.

Ogún wandered disguised as a beggar, with no possessions, above all through places with drums or drink. He sank into alcohol and lived a miserable life, until he went deep into the bush, away from all eyes.

Time passed. Shangó rose in his post before the governor and the people, and at the same time Eshu's envy of him grew. Eshu knew that Oyá was his wife and that he did not love her, and he told her so. Oyá went mad with fury and wounded her face and arms. Eshu, frightened by what he saw, ran to tell Oshún the whole truth. Oshún understood that Ogún was innocent, but did not know how to explain it to the governor. She went to the old healer; he consulted Ifá for her and Oggunda She came out. He told her that only Oshún could set right Ogún's situation and restore the governor's health: she had to go into the bush with a jícara of honey and come back with Ogún.

When Ogún appeared at the palace, the governor passed away. Shangó escaped to another territory, because Oyá was looking for him to kill him. Ogún remained as governor, together with the daughter of the dead king. It is said that here is where Ogún was despised; through Oshún his innocence was recognized, and so he gained the right to be king and to kill.

What it teaches

A slander and a deception can send an innocent person into the bush, but sooner or later the truth comes out. Whoever lies out of jealousy ends up paying the consequences, and the harm prepared for another falls on those who caused it.

Oshún's work

Oshún had to go into the bush with a jícara of honey to look for Ogún and bring him back.

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 Ogunda She in Spanish →

Frequently asked questions about Ogunda She

What does the Odù Ogunda She mean in Ifá?

Where Olofin made man head of the family and gave woman her monthly cycle: they shunned Ogún, and Oshún proved he was innocent.

What number is Ogunda She among the 256 Odù of Ifá?

Ogunda She is Odù number 150 of the 256 in Ifá, part of the Ogunda family.

Which orishas speak in Ogunda She?

In the Odù Ogunda She these orishas speak: Olofin, Ogún, Oyá Yansán, Oshún (Iyalorde), Azowano (Babalú Ayé), Shangó, Elegba (Eshu), Nana Burukú, Oduduwa.

What is a proverb of the Odù Ogunda She?

One of the proverbs of Ogunda She says: «A family argument.».

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