Osa Trupon

nº 162 of 256

The legend of the mermaids, the songs of Olokun's daughters: infertility beaten by giving to Ogún — and the godchild saves the godfather.

15 patakíes 6 eewó 10 ebbós and works 17 proverbs

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Osa Trupon is Odù number 162 of the 256 in Ifá, part of the Osa family. This page brings together its prayer in Yoruba, 15 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 162 of 256
Composition: Osa over Otrupon
Orishas that speak: Ogún · Shangó · Olokun · Orunmila · Inle Abata · Osain · Egun

What Ifá says in this sign

Osa Trupon is the Odù where the anus ruled over the head: the one nobody valued proved how much he mattered — nobody thought anything of him, and without him nothing worked. Its message is one of dignity: those everyone looks down on end up showing what they are worth — and even the mermaids were born here: the songs of Olokun's daughters to their mothers.

Its greatest medicine belongs at the cradle: this is an Ifá of infertility — and its remedy is to sacrifice to Ogún in order to conceive: the woman who heard and did not sacrifice was left without children; the one who did the work gave birth. And a marriage at risk of being destroyed has its anchor: receiving Orunmila — the Ikofafun — for peace between husband and wife.

«The anus ruled over the head — in Osa Trupon, the one nobody valued proves how much he matters.»The pulse of Osa Trupon

Your character is a cobra's: untamable, willful and argumentative — and a hard head is what has been holding back the thing you have wanted for so long. The three doors or corners worked on with congo witchcraft are cleaned, food from outside is declined, and nothing covered or wrapped is picked up without looking: trouble with the law comes wrapped.

Your ties of brotherhood are sacred: here the secret societies speak — the Abakuá, the masons: brotherhood with God and under oath — and here the godchild saves the godfather: keep those ties up, because they are your safety net. But never give away the attributes or ornaments of your Saints: they will not thank you for it, and you alone will lose.

The sweeter tasks: a mass for your dead father or mother — and protect them: your enemies want to harm them so you are shamed —, the female goat for Orunmila, the promise kept and the lottery tickets bought: this odu orders you to play. The business you have never had, you will have; the good deed you did is already on its way back with a gift: what Osa Trupon sows while looked down on, he harvests once he is valued

The sign in one line

Sacrifice to Ogún for children, soften the cobra in your character and honor your brotherhoods — the world ends up recognizing Osa Trupon.

The prayer of Osa Trupon · Yoruba

Osa Trupon ariburu Trupon Osa rulu Otrupon omayele elodi odefa aba tinshomo olu oda Osa kuna Otrupon omayele lodi adafun pakere tinshomo olubo Osa Trupon Osa lanu.

Súyere
Laye laye omo Olokun, laye laye omo Olosa — laye laye omo Olokun, laye laye omo Olona.

Ifá says — what Osa Trupon tells you

An Ifá of infertility: sacrifice has to be made to Ogún in order to conceive — the woman who heard and did not sacrifice was left without children. An Ifá where the godchild saves the godfather. An Ifá of secret societies: brotherhood organizations of fellowship and worship of one God, such as the Abakuá society — founded in Cuba in 1830 by Calabar slaves from southern Nigeria — and the masons. The Ifá of the cobra: an untamable animal — this person is willful and argumentative. An Ifá of witchcraft: everything this person has is owed to witchcraft. An Ifá where the anus rules the head: those who are looked down on prove how much they matter. The Ifá of the proverb: a woman's private parts pull harder than a yoke of oxen.
It marks the destruction of a marriage and of brothers and sisters.
You are argumentative and willful, and you have trouble getting what you want.
The woman lives disillusioned with men and may even go so far as to take her own life.
Your enemies want to harm you and destroy you.
Whoever has this Odù and has never had a business will have one.
On effeminate men and lesbians, according to the law of the Cadua: people born that way are so because in earlier generations they did a great deal of harm and looked down on the defenseless, holding themselves above others through wealth, strength or position — and in this stage they come back to the Earth to pay in their own flesh and spirit for what they made others suffer.
So this person is not destroyed, they cannot give anyone any of the attributes or ornaments of their Saints: they will not be thanked for it, and only they will lose.
The herb of this Odù is hierba hedionda (guanina).
You are very argumentative and your head is very hard.
You are thinking of going somewhere: do not go until you have made ebbó first, because it will turn out badly.
Do not take anything that is not yours, or anything covered or wrapped: look at it first, because it can bring you trouble with the law.
There are three doors or three corners working congo witchcraft on you.
You want to do something you have had in mind for a long time and it always turns out impossible.
Have a mass said for your dead father or mother, and take care: your enemies want to harm your father or mother so you are shamed.
Give a female goat to Orunmila, keep the promise you made, do not argue, keep what you owe your Guardian Angel and buy lottery tickets.
Do not go to any meal you are invited to.
There are four of you, brothers and sisters, or four children.
You did a good deed, and that person is looking for you to give you a gift.
Pay no attention to gossip, and you are due to be lucky: play games of chance.
Move away from where you live.
You asked for a woman to marry, you have two sweethearts and you did not marry.
You go about with a knife or a machete.
You have a twin child or you are going to have one.
You are in someone's way, and they want you gone, even if it means killing you.
You handle a great deal of money, but you still have not done what you had to do: that is why you are held back.
A false accusation has been made against you and because of it you are due to be shamed.
Feed your head a fresh fish.
There is a woman drawing you in so you will live with her.

Proverbs of Osa Trupon · Òwe

“Do not raise a weapon against anyone, because it can fall on you.”
“Curiosity costs you your life.”
“Deceit and slander destroy happiness.”
“Whoever goes about badly ends badly.”
“The song of the mermaids is Olokun's daughters.”
“The anus rules the head.”
“A woman's vulva pulls harder than an ox.”
“The stubborn man goes from one failure to the next.”
“Whoever lets themselves be enslaved by passion loses their will.”
“A lamp from the dump is no true lamp.”
“The wind fans the fire; water puts it out.”
“A loudmouth's words lead to a quarrel.”
“The wind is older still and it goes on blowing.”
“However good the sails, sailors with no captain do not reach port.”
“Whoever creates obstacles trips over them.”
“A tongue with no measure shames a head that does not think.”
“A cruel messenger is never lacking to whoever goes looking for a fight.”

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

What is born in Osa Trupon · Ìbí

Sunflower oil.
It was born here and made known.
The cast net.
The spiders, moving toward the smell of the hens' blood, got tangled in the threads and made the net the fishermen cast into the sea.
Olokun's doll, which stands for Agana-Eri.
She lives buried in the jar.
The legend of the mermaids.
The answering song of Olokun's daughters to their mothers Olosa and Olona is the song of the mermaids.
That the anus rules over the head.
The head proclaimed itself king of the body, the anus closed — and on the tenth day the head and the whole body had to beg it to open.
That a thunderstone (odu-ará) is placed for Ogún.
That the head is prayed over with a large fish.
With ten hooks: after the prayer two pigeons are given to the fish's body, toasted corn, red beans and flour with okra are put on it, and it is taken to the sea.

What is forbidden · Eewó

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

Do not take anything that is not yours, and nothing covered or wrapped without looking at it first.
It can bring you trouble with the law.
Do not go to any meal you are invited to.
Do not give away any of the attributes or ornaments of your Santos.
They will not thank you for it, and only you will lose — so that the person is not destroyed.
Do not look down on anyone, not even on those who have some physical or moral defect.
You never know who will help you tomorrow.
Do not raise a weapon against anyone.
It can fall on you.
Do not accept partnerships or friendships that are offered to you.
Deceit and slander destroy happiness.

Ebbós of Osa Trupon · The sacrifices that open the road

Keeping death awayThe ebbó of the ram and the ten hooks🔒 The Notebook MoneyThe ebbó for good luck🔒 The Notebook MoneyThe ebbó of the fruits🔒 The Notebook Beating enemiesThe ebbó of the sandbox tree🔒 The Notebook LoveThe ebbó of the slandered wife🔒 The Notebook SpiritualThe ebbó of the mermaids🔒 The Notebook

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

Works of Osa Trupon · The workings of the sign

HealthThe prayer with the large fish🔒 The Notebook Beating enemiesThe inshé Osain of the boa🔒 The Notebook Beating enemiesOgún's thunderstone🔒 The Notebook MoneyShangó's bunch and Orunmila's gourd🔒 The Notebook

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

Patakíes of Osa Trupon · The roads of the Odù

1When the effeminate men saved Orunmila

The land of the homosexuals — adodi and alakuatas — was ruled by Inle, who sent for Orunmila. In every land along the way people begged him to stay, and as soon as they learned his destination was the land of Inle Abata they shut off all help: his food ran out and he had a hard time of it. He arrived with no strength and, while crossing the bridge, he fainted and fell into the river. A group of adodi saw him: the necklace he was wearing showed them it was Orunmila, the very man Inle Abata was waiting for. A few ran with the news; the rest lifted him out of the mud, bathed him, put clean clothes on him and gave him food. Inle Abata found him already recovered, thanks to those who helped him. Nobody is to be looked down on, not even someone who carries a defect of the body or of conduct: you never know who will come to help you tomorrow.

The land of the homosexuals — adodi and alakuatas — was under Inle's rule, and one time he sent for Orunmila, who got ready what he needed for such a long trip. In every land he passed through, the people begged him to stay and live there, and as soon as they learned his destination was the land of Inle Abata they shut off all help. So the food he carried in his apó, his sack, ran out, and he had a hard time of it.

He reached the land of Inle Abata in bad shape and with no strength. While crossing the bridge over the river, the way you got to Inle Abata's house, he fainted and fell into the water.

That is how a group of effeminate men — adodi — saw him, and they said to each other: "A traveler has fallen into the river". One spoke: "Don't you see that a man has fallen into the river?", and another answered: "Who could it be? Nobody wants to visit us". They went to the bank and found a man lying in the mud; the necklace he was wearing showed them it was Orunmila, the very man Inle Abata was waiting for. A few ran with the news to Inle Abata; the rest lifted him out of the mud, bathed him, put clean clothes on him and gave him food.

By the time Inle Abata stood in front of Orunmila, he had already recovered and was wearing clean clothes, thanks to those who helped him.

Note: nobody is to be looked down on, not even someone who carries a defect of the body or of conduct; let us give him the same treatment and the same respect as everyone else, as long as he behaves with decency in his house, because you never know who will come to help you tomorrow: a hawk, a dove or a bird.

2When Yemayá, shamed, withdrew to the bush

Yemayá lived with Shangó, who had Oyá as his lover; the ogú Oyá sent her fell into Shangó's hands, and he took to drink. Drunk, he forced her to ofikale trupon in the middle of the street and in full view of people. Out of shame, Yemayá went off to the woods, where she found a thunderstone that cut off Oyá's sendings; she spent seven years alone and in peace. Later she got together with Ogún, who fought with Shangó without managing to beat him: she lent him the stone for his cauldron, and from then on everything went well for Ogún, so he became obsessed with the war and forgot Yemayá. She asked him for the stone back, he refused and ended up beating her. Ashamed and with no faith in men, she shut herself away alone in her house in the woods, and there one day she took her own life. Here the woman no longer believes in men and may go as far as killing herself: Orunmila must be received so there is peace in the marriage.

Shangó lived with Yemayá, though he had Oyá as his lover. The ogú, works of witchcraft that Oyá sent her, ended up in Shangó's hands, since he was the one who picked them up, and because of that he took to drink.

Drunk one time, he ran into Yemayá and right there, in the middle of the street and in front of everybody, he forced her to ofikale trupon. Out of shame, Yemayá went off to live in the woods, and there she found a thunderstone — odu-ará — which she kept with her. Soon after she understood what the stone did: it cut off Oyá's sendings, because she felt her mind cleared and with a calm she had not felt in a long time.

She spent seven years alone and in peace. When they were over, she got together with Ogún, who was in a hard war against Shangó without his strength being enough to win it; his cauldron was missing something essential, and he could not figure out what. One day Yemayá lent him the thunderstone to keep in the cauldron for a few days. Ogún soon noticed that, since the stone had been there, everything went well for him; so he became obsessed with the war against Shangó and forgot Yemayá.

Seeing herself abandoned, she asked for the stone back if he was no longer going to take care of her, and Ogún did not return it. Oyá had not stopped her witchcraft against Yemayá, and from the moment the stone passed into Ogún's hands, Yemayá began to feel bad again; in a short time she was the same as before she had the stone, or worse.

She asked for the thunderstone again, Ogún refused again, a fight broke out between the two of them and he ended up beating her. Ashamed and with no faith in men, she shut herself away to live alone in her house in the woods, and there one day she took her own life by hanging herself.

Note: here the woman no longer believes in men and may go as far as killing herself. Orunmila will have to be received so there is peace in the marriage.

3Curiosity costs you your life

A family of humble farmers prospered with their crops and their turtle pond, whose water served to take off anything wicked. Oba Niem, envious, thought their power was in the pond: he spread the slander that the farmer worked witchcraft, and gave the farmer's son a powder of sandbox seed — «to keep the water clear» — and the boy, in good faith, threw it into the pond: every turtle died poisoned. The farmer went to Orunmila: an ebbó with a rooster, a turtle, sandbox seeds and the poisoned water, thrown onto the enemy's land. It rained, the poison spread through Oba Niem's furrows: the melon and the corn dried up, his horse drank and died — and Oba Niem, curious, drank the water saying «there is nothing wrong with this water», went on drinking, and died poisoned. Do not raise a weapon against anyone, because it can fall on you.

There lived a family of very hard-working farmers: the parents and two children, a girl and a boy. People of few means, they planted several kinds of crops to eat, and took the surplus to sell. On their land they had a pond with jicoteas breeding in it: they sold them and also gave them away to whoever needed them. The water of that pond also served to take away any evil there might be, whether in a person's bath or in the cleaning of the house.

Oba Niem watched seven or eight buyers come to the farmer every day, not counting those who came in and out asking for free produce; he asked anyone who passed by his estate what price they had been given for the yuca and the tomato. Such low prices lit up his envy and his selfishness, because he figured that family could ruin him and leave him in misery, and he decided to finish them off. He got it into his head that those farmers' strength came from the jicotea pond, and he started telling everyone that the farmer did witchcraft to draw in customers, and he spoke badly about what he sold as well. Oba Niem's estate was large; even so, people did not come to his house and his business did not go like that of the neighboring farmer, who was poorer. Oba Niem planted nothing but corn and melon.

Those neighboring farmers had a rooster that climbed onto the roof and crowed at any hour. While the farmer brought in the harvest, the rooster stood guard, and when he noticed an enemy nearby he warned his owner; that way no enemy got to see how the harvest was doing so as to speak badly of it later, at selling time. Demand for their products grew so much that they had to plant more and work more, and along that road prosperity came to them and they became rich.

One day the farmer sent his son on an errand and the boy ran into Oba Niem, who handed him a little powder of salvadera seed with the order to empty it into the jicotea pond. The boy wanted to know what it was for, and the man answered: "That is to keep the water clear". In good faith he threw it into the pond, and all the jicoteas died poisoned.

The next day the father found all the jicoteas dead and went to Orunmila, who made osode for him, saw this Odù and told him: "You have to do ebbó with a rooster, a jicotea, salvadera seeds and the pond water that is poisoned". Once the ebbó was done, Orunmila ordered him to go and empty it on the enemy's land.

Oba Niem's farm was cut through with ditches; when it rained, the water came out of them and the poison spread furrow by furrow, until the melon and corn plants dried up. The horse drank that water and died too. That made Oba Niem curious, and he drank and said: "There is nothing wrong with this water"; he kept drinking and died poisoned.

Note: this Odù warns you not to raise a weapon against anyone, or it may fall back on you.

4The turtle who spied on Obatalá🔒 The Notebook 5When deceit and slander destroyed happiness🔒 The Notebook 6The war of the anus and the head🔒 The Notebook 7The reading made for a woman to have a child🔒 The Notebook 8The reading made for an animal's hide🔒 The Notebook 9The betrayal of her sisters by Agana-Eri, Olokun's daughter🔒 The Notebook 10The ikines and the gourds🔒 The Notebook 11The gourd's dress🔒 The Notebook 12The cholera🔒 The Notebook 13The cobras and the zebras🔒 The Notebook 14The blocking of the oracle🔒 The Notebook 15The crooked souls🔒 The Notebook

12 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 Osa Trupon in Spanish →

Frequently asked questions about Osa Trupon

What does the Odù Osa Trupon mean in Ifá?

The legend of the mermaids, the songs of Olokun's daughters: infertility beaten by giving to Ogún — and the godchild saves the godfather.

What number is Osa Trupon among the 256 Odù of Ifá?

Osa Trupon is Odù number 162 of the 256 in Ifá, part of the Osa family.

Which orishas speak in Osa Trupon?

In the Odù Osa Trupon these orishas speak: Ogún, Shangó, Olokun, Orunmila, Inle Abata, Osain, Egun.

What is a proverb of the Odù Osa Trupon?

One of the proverbs of Osa Trupon says: «Do not raise a weapon against anyone, because it can fall on you.».

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