Odù 9 of 256 · Ogunda family

Ogunda Meyi

Meyi

The kingdom of iron: the knife that splits the difference, the justice that cuts straight — and the crying that turns into laughter.

Ogunda Meyi is Odù number 9 of the 256 in Ifá, one of the 16 Meyi and the head of the Ogunda family. It is also written as Ogunda Meji. This page brings together its prayer in Yoruba, 43 patakíes (3 with the full text), its proverbs, 15 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 9 of 256 · Meyi
Composition: Ogunda over Ogunda
In the Diloggún: 3-3 · Ogundá tonti Ogundá
Orishas that speak: Oggún · Obbatalá (Oshanlá) · Eshú (Elegbará) · Shangó · Oshosi · Yemayá · Oyá · Odduduwa · Oluo Popo (San Lázaro) · Oshún

What Ifá says in this sign

Oggunda Meyi is the kingdom of iron: here surgery, weapons and the justice that cuts straight were born. It is a sign of strength and of fights — but its promise is one of the most beautiful in Ifá: crying turns into laughter, and what was lost shows up.

Its justice was taught by Obbatalá with a fish: two slaves caught it together — one man's hook, the other man's line — and they were fighting over it with freedom as the prize. Orunmila cut it into two exact halves, and both of them won their freedom. When two people fight over what cannot be divided, Oggunda says to split the difference: in this sign you win by giving up half.

«Crying turns into laughter and what was lost shows up — that is the word of Oggunda.»The pulse of Ogunda Meyi

The warnings are made of iron, like the sign: do not carry weapons, do not go out at night — there are people watching you to attack you from behind —, and do not do the favors that tie you down, because here babalawos go to jail over a favor badly done. And measure your ambition: in iré, your head is bigger than the crown they put on it; in osobo, the position is too big for you. Know which moment you are in.

The women in your life are your shield: Yemayá made ebbó for her absent children — that is why here a mother can save a child who is far away —, Oyá handed over her sharp weapons to beat the monster, and Oshún pulled him out of prison and out of death. Take care of the mothers and of the daughters of Oshún: they are your greatest help.

And listen to everyone, even to children: the elders made the whole ebbó and nothing happened — it was some boys at play who said the missing words: Eboru, Eboya, Eboshishe. With the work complete, the sentence comes true: you greet the sun for twelve mornings, fortune arrives by three roads, and the one who was crying laughs, in a house of his own.

The sign in one line

Split the difference instead of fighting, do not do the favor that ties you down, and listen even to children — in Oggunda crying turns into laughter, and what was lost comes back home.

The prayer of Ogunda Meyi · Yoruba

Ogunda Meji Ogunda siro owayolokun ashanla biriniwa Obatalá obataisa jekua Obá igbo odobaleni Ogún oriré yolorun. Oshosi Ogunda Meji eyeni eye oraruma okualorun obaralayuna tiwa Elegbará awalawa olowu shiwosi Orunmila kaye wario orun maferefun Odduduwa orugbo.

Súyere
Orosi baba kerere, baba kerere, baba kerere.

Ifá says — what Ogunda Meyi tells you

The ashé of this sign: Oggunda Meyi beats death. · Crying turns into laughter and what was lost shows up. · Luck walks with the Awó: greeting the sun for twelve mornings, fortune arrives by three roads. · It is an Ifá of having your own house: it speaks of building or rebuilding the house. · The children bring the joy and the santo: thank them, because they said what was missing. · Oshún and her daughters are his great help: she pulled him out of prison and out of death.

Proverbs of Ogunda Meyi · Òwe

“Crying turns into laughter and what was lost shows up.”
“If the machete goes to the field, whether it cuts grass or not, it comes back home.”
“The hunter's wife does not shout for nothing when the arrow hits the target.”
“Knowing how to wait is the mark of a wise man.”
“If my own head does not sell me, nobody can buy me.”
“Out of the argument comes the light.”
“Patience and kindness travel inside the chest of wealth.”
“Whoever honors Ifá will always have hope and safety in his children.”
“The plant that is cut and replanted grows just like the trunk it came from.”
“The sky is huge, but no grass grows in it.”
“The knife that reaches old age can still cut the millet stalk.”
“Trouble between three, and Olofin splits the difference.”
“War gives birth to war.”
“When Ogún gets heated, blood is spilled.”
“A wicked woman strips a man bare.”
“The life of an Awó will go poor the day the white heron lays black eggs.”
“When Ogún gets excited, the obó fills up.”

17 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

6 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 Ogunda Meyi · Ìbí

Surgery, autopsy and birth by cesarean.
The iron that cuts in order to heal was born in this sign, along with every trade that cuts, chops and saws.
The science of war, weapons and iron.
It is the kingdom of iron and of every metal structure; the iron age was born.
The okpele, the messenger of Ifá.
From the tree that grew over the grave of Awó Foka, whose fruit split open telling the secret.
The words Eboru, Eboya, Eboshishe.
The boys told the old babalawos what was missing for the santo to come down.
The symbol of medicine.
The staff of Odduduwa with the snake Eyola coiled around it: the healing and the saving of the sick.
That through the mother an ebbó is made to save a child who is away.
Yemayá got a reading for Inle and Oshosi, and the ebbó saved them without them being there.
Akaro Opa Okun, the Eggún spirit of Olokun.
The staff of the sea that lives next to Olokun and eats white rooster.
The enslavement of man by the prenda of Oggún.
That is why the child of this sign does not work with congo charms: what belongs to him is to receive Osain.
That Shangó sees everything on the earth and the seas.
From the pact of brotherhood between Shangó and Oggún.
The otí (liquor) and the erection of the penis.
This sign rules male strength — and also its excesses, which destroy it.

What is forbidden · Eewó

10 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 Ogunda Meyi · The sacrifices that open the road

MoneyThe lamp of Eggún for work🔒 Babalawo

MoneyThe basket of obí of Orunmila🔒 Babalawo

LoveThe fish cut in two (to end a dispute)🔒 Babalawo

LoveEbbó to cure impotence🔒 Babalawo

Keeping death awayOparaldo of Oggunda Meyi🔒 Babalawo

Keeping death awayThe secret of the mat🔒 Babalawo

LossBaths of Oyá against the curse (shepé)🔒 Babalawo

LossThe crown of Oyá (so the crown fits well)🔒 Babalawo

Beating enemiesThe knife of the board🔒 Babalawo

Beating enemiesThe tied tongue of the enemy🔒 Babalawo

10 ebbós in this Odù, locked.Each full recipe: ingredients, preparation and where it goes. Written in Spanish for now.Unlock →

Works of Ogunda Meyi · The workings of the sign

MoneyThe greeting to the sun🔒 Babalawo

HealthRogation of the three peppers🔒 Babalawo

Keeping death awayThe fruits of Obbatalá (when children see shadows)🔒 Babalawo

LossCleaning the house against the arayé🔒 Babalawo

Beating enemiesThe three roosters to the anvil of Oggún🔒 Babalawo

5 works in this Odù, locked.Each full recipe: ingredients, preparation and where it goes. Written in Spanish for now.Unlock →

Patakíes of Ogunda Meyi · The roads of the Odù

1The false invitation (the wild horse)

Jealous of Orunmila's fame, the king sent him a wild horse so the town would watch him roll on the ground. Orunmila, warned by his ebbó, arrived on foot: «my Ifá forbade me to get on top of anything». And the king had to make peace.

Orunmila came to a town that saw through the eyes of its king, and with his good works he gained a huge reputation — which made the king unhappy. The king understood that he could not get rid of him physically, because the people admired him, so he decided to destroy him by shaming him.

While the king was plotting, Orunmila did an osode for himself and saw Oggunda Meyi: he was marked an ebbó with a horse, a saddle, dolls of a man and a woman, two roosters and two doves, and he waited, because his Ifá told him they would come looking for him. The king had the wildest horse on the plains caught and sent Orunmila an «invitation of honor», sending him the horse so he would come to the palace — and he stood on the roof, arms crossed, to watch him roll on the ground.

The king was stunned to see Orunmila coming on foot, leading the horse by the reins, cheered by the crowd. «How is it possible that you walked all that way?», he asked. And Orunmila answered: «my Ifá forbade me to get on top of anything». Then the king understood: «I cannot beat this man; he has won the love of the people». And he told him: «in this town the two of us can live: you with the religion and I with the law».

2The calabash and the yam (the weapons of Oyá)

Oggunda disobeyed Orunmila and buried the calabash and the yam together: a monster was born and laid the land waste. Cleaning himself with two hens before Oyá, she handed him her sharp weapons — and with them he beat the monster.

The calabash and the yam were arguing about which of the two was more useful to Orunmila, and they went with Oggunda Meyi into the room of Ifá. When it was over, Orunmila told him: «bury the calabash, but take the yam with you». Oggunda Meyi, trusting his own strength, did not follow the advice and buried them together.

Shortly after, something monstrous was born from there, a monster that began wiping out the people. Everyone lived in fear and Oggunda, upset, did not know what to do. Just then Oyá came along the road, singing, beautiful, covered in sharp weapons.

Orunmila told Oggunda: «take these two hens and give them to Oyá, she will know how to save you». Oggunda cleaned himself before Oyá with the hens and offered them to her, singing. Then Oyá handed him her weapons, and with them he was able to beat the monster. Since then the calabash is planted in the igbodun, and the yam is given to the Awó for his luck — and the Oyá of the Awó of this sign carries inside it a crown with sharp weapons, points facing up.

3Yemayá saves Inle and Oshosi

Inle fished at night and Oshosi hunted by day, and tetanus was hiding in the hooks and the arrows to finish them off. Their mother Yemayá got a reading for them and made ebbó without them being there: that is how saving a child through the mother was born.

Inle and Oshosi were the children of Yemayá. Inle was a fisherman and worshipped Oru Ode Orun, the one who commands half of the world when it is night — that is why the best fishing is done at night. Oshosi was a hunter and worshipped Wawa Todo Olo Orun, the one who commands half of the world when it is day — that is why the best hunting is done by day.

Yemayá was always worried about her children's luck and sang for them: «Baba kerere» — father, let them come home with good fortune. Because in this Ifá Arun Awala Ini was also born, tetanus, which chased Inle and Oshosi by getting inside the arrows and the hooks to finish off the children of Yemayá.

Yemayá went to get a reading from Oluo Shiwishi, son of Obbatalá, who saw the Odù Oggunda Meyi for her children and made the ebbó for them through her — without them being there — and saved them. That is why in this sign it was born that, through the mother, a reading is done and an ebbó is made to save a child, even if the child is not present.

4The staff and the snake (the symbol of medicine is born)🔒 Babalawo

5When Oluo Popo did not consider Oggún🔒 Babalawo

6The boys said what was missing🔒 Babalawo

7The quarrel over the fish (splitting the difference)🔒 Babalawo

8The transformation of Oggún🔒 Babalawo

9The dog and the cat🔒 Babalawo

10The birth of the okpele🔒 Babalawo

11When Obbatalá cursed Oggún🔒 Babalawo

12An Ifá of indiscretion (Toló and the secret given away)🔒 Babalawo

13The curse (the pact with the mother of the snakes)🔒 Babalawo

14The birth of Oshalufón (the elders and the boys saved Ifé)🔒 Babalawo

15The enslavement of man by the prenda of Oggún🔒 Babalawo

16When Oggunda Meyi guessed what Olofin wanted🔒 Babalawo

17The birth of Akaró (the secret of Olokun)🔒 Babalawo

18The slave dancer🔒 Babalawo

19The shame (when iron was forged)🔒 Babalawo

20Where Olofin arrested the babalawos (Iború, Iboya, Iboshishe)🔒 Babalawo

21The road of the monster (the three marked arrows)🔒 Babalawo

22The snake and Obbatalá (pins for teeth)🔒 Babalawo

23The teacher🔒 Babalawo

24When Oggún split the difference🔒 Babalawo

25When Oggún developed life (the link never breaks)🔒 Babalawo

26When Oggún sacrificed so as not to die🔒 Babalawo

27The children of Orunmila🔒 Babalawo

28How Orunmila peopled the earth (Oggún, Olokun and Ule)🔒 Babalawo

29The divination for the tiger🔒 Babalawo

30The divination for the boa (the arrows of God)🔒 Babalawo

31The divination for Ode (the outside)🔒 Babalawo

32Eji-Oko and the wife of the King of Death (Osain saves him)🔒 Babalawo

33The second wife of Eji-Oko (the rooster, the parrot and the princess)🔒 Babalawo

34Eji-Oko escapes from heaven with the wrong flag🔒 Babalawo

35The divination for Oyi (the mother of the twins)🔒 Babalawo

36Alamiyo, the hunter of ingratitude (the kingdom of Ibokun)🔒 Babalawo

37Oggunda Meyi cures the infertility of Olofin's wives🔒 Babalawo

38Aguofenla, the trap hunter (one good deed deserves another)🔒 Babalawo

39Oni and Ooni (how he got the name Oggunda Ja Meyi)🔒 Babalawo

40Aganmurere, the crown prince of Benin🔒 Babalawo

41The drum that saved Oyó🔒 Babalawo

42Oggunda Meyi leaves for heaven (the mother of the King of Death)🔒 Babalawo

43The monkey and the wild boar🔒 Babalawo

40 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 Ogunda Meyi in Spanish →

Frequently asked questions about Ogunda Meyi

What does the Odù Ogunda Meyi mean in Ifá?

The kingdom of iron: the knife that splits the difference, the justice that cuts straight — and the crying that turns into laughter.

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

Ogunda Meyi is Odù number 9 of the 256 in Ifá, one of the 16 Meyi and the head of the Ogunda family.

Which orishas speak in Ogunda Meyi?

In the Odù Ogunda Meyi these orishas speak: Oggún, Obbatalá (Oshanlá), Eshú (Elegbará), Shangó, Oshosi, Yemayá, Oyá, Odduduwa, Oluo Popo (San Lázaro), Oshún.

What is a proverb of the Odù Ogunda Meyi?

One of the proverbs of Ogunda Meyi says: «Crying turns into laughter and what was lost shows up.».

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