Odù 150 of 256 · Ogunda family

Oggunda She

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

Oggunda She is Odù number 150 of the 256 in Ifá, part of the Ogunda family. This page brings together its prayer in Yoruba, 16 patakíes (3 with the full text), its proverbs, 8 ebbós and works and the signs it shows in the consultation; the detail of iré and osogbo, the eewó and the full recipes open with the Babalawo plan — that locked part is still written in Spanish.

The sign at a glance

Order in Ifá
Odù 150 of 256
Composition
Ogunda over Oshe
In the Diloggún
3-5 · Ogundá tonti Oshé
Orishas that speak
Olofin · Ogún · Oyá Yansán · Oshún (Iyalorde) · Azowano (Babalú Ayé) · Shangó · Elegba (Eshu) · Nana Burukú · Oduduwa

What Ifá says in this sign

Oggunda She — Oggunda Monishe — keeps Olofin's sacred word: man was given leadership of the family for how he behaved, and woman her monthly cycle for her curiosity. The moral goes for both: places are earned by conduct, and lost through curiosity.

Its liturgy is one of a kind: when this sign comes out in untefá, the godfather does not hand Orunmila over — he sets him on the mat for the godchild to lift him himself: the same with the warriors and the knife. What is yours in this odu, you take with your own hands — nobody hands it to you finished. And the main osogbo is named outright: falling short with Orunmila.

«Man was made head for how he behaved — the title of Oggunda She is renewed by conduct every day.»The pulse of Oggunda She

There is family you do not know: a child left behind when you left their mother pregnant — if a woman tells you that you are the father, do not doubt it: help her; you may not have known your own father either — be careful of standing against him without knowing it. And the war you are keeping up may be with your own blood: find out before you fire.

The house is tense with watching: your wife is following your movements and has found out a secret of yours — and her cycle stopping may be a pregnancy; the jealous husband quarrels because he is not told anything. The prescription is an old one: clear accounts and no two-facedness — never use wickedness or a mask to reach power, because here the king loses his head for exactly that.

Your situation is tight — almost ruined, in debt, at risk of losing your home —: do the three things you have been told to do, or upheaval, the law and losses will come. Do not say you know more than anyone (there is always someone who knows more), keep your money safe from workings, and be grateful — which is not your strong point and is your way out: Olofin's head of the family earns the post every single day

The sign in one line

Lift your Ifá with your own hands, acknowledge the child you left behind and do the three things that are pending — the leadership of Oggunda She is earned by how you behave.

The prayer of Oggunda 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 Oggunda She tells you

Proverbs of Oggunda She · Òwe

15 proverb interpretations in this Odù, locked.Every proverb explained: which road it comes from and how it applies. Written in Spanish for now.Unlock →

Iré and Osogbo

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

What is born in Oggunda She · Ìbí

What is forbidden · Eewó

5 eewó (taboos) in this Odù, locked.What the child of this sign must not eat, do or wear. Written in Spanish for now.Unlock →

Ebbós of Oggunda She · The sacrifices that open the road

SpiritualThe ebbó of the war between father and son🔒 Babalawo
Beating enemiesThe ebbó of the three masks🔒 Babalawo
MoneyThe ebbó of the bag of ashes🔒 Babalawo
SpiritualThe ebbó of the cedar kuanaldo🔒 Babalawo
4 ebbós in this Odù, locked.Each full recipe: ingredients, preparation and where it goes. Written in Spanish for now.Unlock →

Works of Oggunda She · The workings of the sign

SpiritualThe untefá ceremony of Oggunda She🔒 Babalawo
LossThe goat to the four rivers🔒 Babalawo
HealthThe pigeon of the wild cane🔒 Babalawo
SpiritualEshu Iyelu🔒 Babalawo
4 works in this Odù, locked.Each full recipe: ingredients, preparation and where it goes. Written in Spanish for now.Unlock →

Patakíes of Oggunda She · The roads of the Odù

1When the son wanted to kill his father

A king had many wives and many children, and among them one he did not know, who turned out as fond of a party as his father. Where that boy was born, a flag could only be flown on one authorized day — and the boy flew his every day. The people, furious at his lack of discipline, denounced him to Olofin, who threw him out of the town for doing things differently from everyone else. On leaving, the boy raised his army and set off a war against the king's army — whose soldiers kept saying the boy fought exactly the way they did. When the sentence was about to be carried out on the defeated king, the boy's mother knelt before her son: «you cannot kill: this man is your father». Hearing it, the king said with great joy: «that is why I had to be beaten — because you are my son, you are my blood»; he took off his crown and put it on the boy — and from the feeling and the joy, the father dropped dead.

On this road there was a town with a king, who had many wives, and with them many children; among those children there was one he did not know, and that son turned out as fond of a party as his father. Where this boy was born, no flag could be flown except on one day, which was when it was authorized. The boy ignored these rules and flew his flag every day. The people, seeing the boy's undisciplined behavior in flying his flag, were furious with him, and went to see Olofin to denounce him. Olofin threw him out of the town, because he did things differently from everyone else.

On leaving the town, the boy started a state of war: he raised his army and set off a war against the king's army, where in the battles the king's soldiers always said the boy fought exactly the way they did. When the sentence was about to be carried out on the king, the boy's mother knelt before her son and told him: «You cannot kill, because this man is your father». Hearing this, the king said with great joy: «That is why I had to be beaten: because you are my son, you are my blood». And he took off his crown and put it on the boy; and from the feeling, the father, out of joy, dropped dead.

2The birth of dragging the yarará, and the birth of the já

Juoni — Azowano as a young man — was covered in sores, and in shame he left home; as the days passed the sores went worse, and when he went into the bush, the vultures wanted to peck at them and the flies swarmed him. To get free of them he took a coconut rod his brother Suko had prepared for him — the já — and with it he drove off the insects and the vultures. In every town he came to they threw him out, until he reached a town whose king was Oraniyan (Shangó): there too they wanted to throw him out, but the king, seeing the commotion, had him brought before him and said: «this is a missionary who comes to care for the sick with chickenpox, measles and every rash illness». His fame grew so great that people no longer mentioned Shangó — and Shangó ordered Juoni out of Oyó. So he went; but since he already had his foundation in the pot and had no strength to carry it, he set about dragging it with his forehead until he reached the palace of Afafá, in Dahomey, where he made his kingdom. That is why the yarará is dragged to the board of Ifá.

On this road it happened that Juoni (Azowano as a young man) was covered in sores, and in shame he left home; and as the days passed, those sores went worse and worse. Then, when he went into the bush, the vultures wanted to peck at his sores and the flies swarmed him. To get free of them, Juoni took a coconut rod his brother Suko had prepared for him, and with it he drove off the insects and the vultures.

So, in every town he came to they threw him out. Walking on he came to a town where there was a king called Oraniyan (Shangó); there too they wanted to throw him out, but the king, seeing the commotion, ordered him brought before him, and on seeing him said: «This is a missionary who comes to care for the sick with chickenpox, measles and so on — every rash illness». His fame grew so great that people no longer mentioned Shangó, and Shangó ordered Juoni out of Oyó. So he went; but since he already had his foundation in the pot, for lack of strength he could not carry it: he set about dragging it with his forehead until he reached the palace of Afafá, in Dahomey, where he made his kingdom. Note: that is why the yarará is dragged to the board of Ifá.

3When Shangó lived with Oyá: Ogún's innocence

Shangó, young and lucky with women, lived with Oyá, older and plain, who turned up at every feast as a whirlwind out of which the boa would suddenly form — and Shangó, embarrassed, quarreled with her. In those parts went Ogún, wanted by the governor over a slander: he was accused of dishonoring the governor's daughter, being the governor's trusted man. The real one was Shangó, who as the governor's guard got to the girl and dishonored her; but Eshu, who was watching the girl because he liked her too, told Oshún — the wrong way around: that it had been Ogún. Oshún told Ogún, who flew into a rage and fled; the news reached the governor, who ordered him seized. Ogún wandered in disguise, took to drink, and ended up going deep into the bush where nobody could see him. Shangó rose in rank — and with him Eshu's jealousy, who, knowing Oyá was Shangó's scorned wife, told Oyá: she rose up like a madwoman, cutting her face and arms. Eshu, frightened by her reaction, ran to tell Oshún the truth of the matter. Oshún, knowing Ogún was innocent, consulted the governor's old healer: Oggunda She came out — only she could save Ogún and the governor's health: go deep into the bush with a gourd of honey and bring him back. When Ogún reached the palace, the governor died; Shangó fled to another land because Oyá was hunting him to kill him — and Ogún was left governor, and with the dead king's daughter.

On this road, Shangó and Oyá lived together. Shangó was young and charming, with a great deal of luck with women; Oyá, on the other hand, was an older woman and not charming to look at, and Shangó was always quarreling with her, because she was always trying to hold on to Shangó and did things Shangó did not like, such as turning up at every feast and place he went. Shangó did not like going with her, but she always turned up; he did not go out with her because he felt embarrassed at her side. When she turned up before Shangó, it was like a whirlwind, and suddenly the boa would form. But almost always in those places there was a man who did not want this trouble, because that person was wanted by the governor of that land over a slander that had been made against him: that man was Ogún. Ogún was slandered as having dishonored the governor's daughter; but Ogún was the governor's trusted man, and he did not want to do it, since there was an old man there whom he respected and looked after, because the old man was the governor's healer.

Ogún grew proud with such a position and would not listen to the old man's advice. It so happened that Shangó was one of the governor's guards, and through his rank he got to the governor's daughter and talked her into being dishonored — and that is what happened; but Eshu was always watching the girl, since he liked her too. He was only the governor's servant and did not get on with Ogún, but Ogún gave him orders. When it happened, Eshu told Oshún, who looked after the girl directly — but he told her the whole thing the wrong way around: that Ogún had been the cause of the dishonor. Oshún, after listening to Eshu, went to tell Ogún, since she got on well with him; Ogún flew into a rage and fled, while the news of what had happened reached the governor, and he ordered Ogún seized. Ogún went about in disguise, a wanderer with nothing, everywhere, above all where there were drums or drink; he took to drink, a wretched beggar, and it went so far that he went deep into the bush where nobody could see him.

Time passed, and Shangó rose in rank before the governor and the people; but as Shangó's authority grew, so did Eshu's jealousy of Shangó. And since Eshu knew that Oyá was Shangó's wife and that he did not want her, he told Oyá; and she rose up so violently that she went like a madwoman, beginning to cut her face and her arms. Eshu, seeing Oyá's reaction, hurried off to tell Oshún everything, how the whole thing had happened. Oshún, learning that Ogún was innocent, did not know how to tell the governor. Oshún spoke with the old healer, and he read for her and saw this Ifá, Oggunda She; and the old man told her that the only one who could save Ogún's situation and the governor's health was her, with a gourd of honey, and that she should go deep into the bush, and she would bring Ogún back. When Ogún reached the palace, the governor died, and Shangó fled to another land because Oyá was hunting him to kill him; and Ogún was left governor, and with the dead king's daughter. Note: this is where Ogún was shunned — and thanks to Oshún they had to acknowledge he was innocent, and gave him the right to be king and to be able to kill.

4When the son beat the father🔒 Babalawo
5Olofin's sacred word🔒 Babalawo
6The secret of the heads, the blood and the earth🔒 Babalawo
7When the king lost by his own tactic🔒 Babalawo
8The man who wanted to be wise🔒 Babalawo
9When Ogún could not carry out Olofin's order🔒 Babalawo
10The birth of two-facedness: Oyá's boa mask🔒 Babalawo
11Nana Burukú was unmarried🔒 Babalawo
12The bird and the monkey🔒 Babalawo
13The scoundrel and the fledglings🔒 Babalawo
14Fishing in the fountain🔒 Babalawo
15The bull that was supposed to give birth🔒 Babalawo
16The sorcerer and the witch🔒 Babalawo
13 more patakíes in this Odù, locked.Read every road in full with the Babalawo plan. Written in Spanish for now.Unlock →
Before you subscribe: everything you read on this page is in English, but the locked part of the treatise — the full text of the other patakíes, the recipes for the ebbós and works, the iré and osogbo readings and the eewó — is still written in Spanish. We are translating it. · This page is also available in Spanish: See Oggunda She in Spanish →

Frequently asked questions about Oggunda She

What does the Odù Oggunda 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 Oggunda She among the 256 Odù of Ifá?

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

Which orishas speak in Oggunda She?

In the Odù Oggunda 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 Oggunda She?

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

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