Odù 233 of 256 · Oshe family

Oshé Bara

The tongue, the whip of humankind —the most dangerous opening is the mouth—: the Awó does not die while his things stay alive.

Oshé Bara is Odù number 233 of the 256 in Ifá, part of the Oshe family. This page brings together its prayer in Yoruba, 23 patakíes (3 with the full text), its proverbs, 11 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 233 of 256
Composition: Oshe over Obara
In the Diloggún: 5-6 · Oshé tonti Obara
Orishas that speak: Shangó · Oshún · Egun · Eshu · Los Ibeyi e Ideu · Obatalá · Aggayú · Ozain

What Ifá says in this sign

Oshé Bara — also called Oshé Bara La Nube — hands down the most quoted sentence about speaking: the tongue is the whip of humankind — whoever talks a great deal errs a great deal, and of the openings of the body, the most dangerous is the mouth. Its teacher is the bell: the frame is the mouth and the clapper the tongue — for it to sound well, it has to speak well.

Its family parable is the pumpkin: the vines run out and the fruit is born far from the stem — the children go away from their parents and even set themselves against your partner: make sure of your children's future before the vines run too far. And learn from the agere, the pot full of holes: it lets out only one drop through each little hole, not the whole of it — that is how secrets are handled.

«The bell sounds well when it speaks well — the tongue of Oshé Bara is either his whip or his music.»The pulse of Oshé Bara

Its luck has a sound: there is money put away and the chest of coins speaks — great luck with money, but the money is sounded in your pocket, not wrapped in paper. Oshún's little stone gives the orders: as it is looked after, so you prosper — whoever throws it away dies poor and alone. And do not take fright after you ask: you get what you ask for.

Its delicate ground: you know who killed or they gave you the weapon of the crime to keep — get free of that with a work —; there is war with a mayombero; the woman is accused of adultery, like Oshún with the twins — and she was innocent; the strange dreams come from a hermit Egun. The children of this odu are travelers: they can die — ebbó is made for them in time.

Its rules of trade: you want to be everything and you change religion, work and position — you have to go back to your old trade; the Awó of this sign does not work after six in the evening, because he loses his riches, and should make Ifá if he is not a horse of Egun or of Osha. Its comfort is lasting: the Awó does not die while his things stay alive.

The sign in one line

Speak little and speak well, let your money sound in your pocket and look after Oshún's little stone — Oshé Bara does not die while his things stay alive.

The prayer of Oshé Bara · Yoruba

Oshe Bara Baralanube Egun Omaye Orun Obaniayeawo Oshe Omo Oshe Bawami Ifa Ori Layeo Oba Made Iku Egun O Bebeye Awo Orun Iku Kofilere Ashe Ona Eshu Atokun Orun Koniwede Enishe Mayele Iku Ori Wabaye Ofo Omoleri Omonifa Mana Lori Omo Koniku Omoloyu Kaferefun Orunmila, Lodafun Shango.

Súyere
Ayoro Enu Eluti Eñi Oforo Ni Ope Oforo.

Ifá says — what Oshé Bara tells you

An Ifá of the tongue and of slander: the tongue is the whip of humankind and whoever talks a great deal errs a great deal. The Ifá of the pumpkin (eleguedé): the vines run out and the fruit is born far from the stem; the children go away from their parents. An Ifá of a complete change of life, work included: you have to go back to your old trade. A traveling Odù for children: they can die; ebbó has to be made for them. An Ifá of the spiritist and the diviner: Oshé Bara should make Ifá if he is not a horse of Egun or of Osha. The Ifá where the Awó does not die while his things stay alive: when the owner of an Oshé Bara dies, all his asheses are buried with him.
You talk too much and people talk about you in good and in ill: be careful with insult, your tongue is your worst part.
The bell speaks: the frame stands for the mouth and the clapper for the human tongue; for it to sound well, it has to speak well.
You see someone killed or you know who killed, since they gave you the weapon of the crime to keep.
You have money put away; the chest of coins speaks: great luck with money, but you should sound it in your pocket and not wrap it in paper.
It speaks of strange dreams through the pull of a hermit Egun.
The woman is accused of adultery, like Oshún with the twins.
The woman has multiple births; blue-eyed women are osobo.
The children go away from their parents and set themselves against your partner; the parents have to make sure of their children's future.
You take fright after you ask, since you get it.
There is war with a mayombero.
You let go of the Santos and of your trade; you want to be everything and you change religions, jobs and standing.
You are let down by the results because you promise and do not keep your word: Elegbá puts you in a tight spot and they rob you.
The illnesses of this Odù: trouble in the belly, the gall bladder, the liver, the heart and the circulation; the hand is operated on.
The Awó of this sign cannot work after six in the evening, since he loses his riches.
The pumpkin (eleguedé) speaks, whose fruit is born far from the stem: the children go away.
The bell, the mouth and the tongue speak: the eweses of this Odù are raspalengua and languelo.
The plantain tree speaks, which Ikú was after and which was saved with ebbó.
The skull by the roadside speaks, who talked too much, and the agere, the pot with holes that stands for the firm joining of the secrets of life: it lets out only one drop through each little hole, not the whole of it.
The salvadera speaks, cursed by Obatalá when its seeds burst and made him get wet in the rain.
Oshún's little stone speaks: as it is looked after, so you prosper; whoever throws it away dies poor and alone.

Proverbs of Oshé Bara · Òwe

“Mind your own, and other people's afterward.”
“A child is not the parents' happiness.”
“A hammer, a knife and a sharp arrow is the man who bears false witness against his neighbor.”
“The tongue is the whip of the body.”
“Whoever talks a great deal errs a great deal.”
“Of the two openings of the body where the bad comes out, the most dangerous is the mouth.”
“Put away from you the wrongdoing of the mouth and keep from you the wrongdoing of the lips.”
“The drunk man thinks one thing and the shopkeeper another.”
“The habit does not make the monk; his deeds do.”
“Whoever eats sweet speaks sweet.”
“Blood is the fuel of the body.”
“Night for sleeping, day for working.”
“I give you a lift and you want to drive.”
“You throw the stone and hide your hand.”

14 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

8 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 Oshé Bara · Ìbí

The loss of memory through overusing your own faculties.
Awó Oshé Omó Oshenifá studied at night, the Egun came near his light and the grey matter left his brain.
The unsettling of the personality.
The Awó went to church on the excuse of studying for the priesthood and was studying law: he changes religion and wants to be everything.
That to crown Santo the newcomer has to be taken to the river to be bathed.
Olofin's ruling after Oshún's twins: to be cleaned of everything bad before the consecration.
Hanging a bunch of plantains at the door of the Igbodún of Osha.
The oguedé, so it is known that Shangó recognizes that birth; and the malanga leaf and the ewé Iroko, to cover everything bad.
The load of Shangó's asheré.
Awó Sheshere saved the plantain tree from Ikú with the asheré covered in shells, loaded with a rooster's beak and claws, sixteen ero, sixteen picapica seeds and afoshé of osun naború.
That the tongue is the whip of humankind and that whoever talks a great deal errs a great deal.
The skull by the roadside said so: it was there for talking too much.
Multiple births, and that there is no adultery in them.
Olofin ruled that any woman may give birth to twins and triplets with no unfaithfulness, like Oshún with Shangó.
That you have to keep prendas.
The father of Oshé Bara put his dead into an igba and talked with them every day; the son inherits something from his dead father (Odil Poli).

What is forbidden · Eewó

9 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 Oshé Bara · The sacrifices that open the road

Vencer enemigosSecret of the little jar to settle situations🔒 Babalawo

DineroLittle jar of the six quail to obtain the power🔒 Babalawo

Vencer enemigosTo tie the tongues of the enemies🔒 Babalawo

SaludEbbó of the memory (band of seso vegetal)🔒 Babalawo

EspiritualFor Egun and to win Eshu over🔒 Babalawo

Vencer enemigosElegbá against the arayé🔒 Babalawo

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

Works of Oshé Bara · The workings of the sign

EspiritualInshé Ozain of the wild cane (Oshé Bara)🔒 Babalawo

EspiritualOzain of Yemayá and of Obatalá🔒 Babalawo

EspiritualOzain of Shangó (the turtles)🔒 Babalawo

Alejar la muerteThe tin of Aggayú (nine holes)🔒 Babalawo

EspiritualThe sacrifice of Oguno (Odil Poli)🔒 Babalawo

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

Patakíes of Oshé Bara · The roads of the Odù

1The loss of memory

Awó Oshé Omó Oshenifá studied at night with candles lit, and the Egun, led by Eshu Atokun, gathered around him until his head was troubled; his brother Awó Obebeye fed them at the door, Eshu took fright at the dove's blood, and with Shangó's seso vegetal, the oparaldo and seven days without working, he got his memory back.

The land of Oshé Baralanube was led by Awó Oshé Omó Oshenifá, who was omó Oshé Bara and also omó Shangó. He was a very intelligent man and was always studying, by day and by night, the secrets of that land, which were Orun. But Shangó always reproached him for studying so much at night, since in that land all the Egun went about loose at night, held their gatherings and came near wherever they saw a light lit, led by Eshu Atokun.

Awó Oshé Omó Oshenifá, whenever he set to studying, lit three itaná to Orun, knelt and called him: «Orun Agba Iku, Ara Orun, Osha Egun, Elegbe Orun Oshe Omo Oshenifa Ipori Odara Bi Awo.» After studying he would fall asleep and all the Egun came to his side. There were so many that his head began to be troubled; in time he began to lose his memory and could only ask why the things he learned were slipping away from him.

One day his brother came to that land, Awó Obebeye, who was omó Shangó, and went to his brother's house. He found him in despair because he could no longer remember things. He made Osode, saw Oshé Baralanube, and saw Eshu coming at the head of the procession of all the Egun. Then he set about calling Shangó, singing to him: «Shango Baba Ile Konileo Orun, Awo Oshe Omo Oshenifa Awo Shubu, Onifa Olokore Ifa Ori Awo Sodide.» Shangó came, took seso vegetal and set it on Awó Oshé Omó Oshenifá's head.

Awó Obebeye went out with a jio jio and an eyelé to the door of the house, and just then all the Egun were arriving with Eshu at their head. He began feeding them the jio jio and the eyelé outside the door, setting down a chain and praying: «Oyekun Egun Iku, Orun Obayeru Aya, Lewa Oni Oshe Ewa, Obani Egun Iku Olorun Olordumare.» All the Egun set to eating, and Eshu, on seeing the eyelé's blood, took fright and ran off.

Then Awó Obebeye made his brother an oparaldo with the osiadié and afterward made him ebbó, and Awó Oshé Omó Oshenifá began to feel better. Shangó said to Awó Obebeye: «Stay with him seven days to look after him, and let him not work.» After seven days he had got his memory back, and Shangó told him: «You cannot study or work at night any more, so Egun does not get in your way, and you always have to feed me, who am the power, together with Orun, an akukó so everything goes well. Besides that, from time to time give jio jio and eyelé to all the Egun at the door, so they do not trouble you. And always call Awó Obebeye to work with you and help you: that way he will read for you, you will have Orun's blessing and you will be able to live without trouble on Earth.»

Notes: the grey matter left the brain. The Awó of this sign should call another Awó from time to time to read for him and make him ebbó. It speaks of strange dreams through the pull of a hermit Egun.

2Oshé Bara and the plantain tree

When Shangó left that land, Ikú wanted to destroy the plantain tree; Awó Sheshere saw Oshé Bara for her and saved her with the ebbó of Shangó's asheré covered in shells: the Odù is prayed to beat whoever is against you.

Awó Sheshere saw Oshé Bara for the plantain tree when Ikú wanted to destroy her, in the time when Shangó had gone out to find someone for that land. Awó Sheshere ordered ebbó with Shangó's asheré covered in shells and two eyelé. The asheré is loaded with an akukó's beak and claws, sixteen ero, sixteen picapica seeds and plenty of afoshé of osun naború. The Odù is prayed to beat whoever is against you.

Work against the arayé: Elegbá is set over the iyefá with the sign; an akukó is given there and the asking is done with the arayé's name, praying the prayer of the Odù.

Note: the dead one is set across the door of the house; he died of hunger and wants food. An oparaldo should be done with a speckled osiadié and nine colored ribbons, and amalá with malvaté set at the door.

3The relatives of Oshé Bara were dying

The father of Oshé Bara could not understand why his relatives were dying; when they died he put them into an igba and talked with them every day: you have to keep prendas.

The father of Oshé Bara did not understand why his relatives had to die. When they died, he put them into an igba and talked with them every day.

Note: you have to keep prendas.

4The salvadera seeds🔒 Babalawo

5Oshún's little stone🔒 Babalawo

6The priest who changed his trade🔒 Babalawo

7The unsettling of the personality is born🔒 Babalawo

8The King's broken promise to Oshún🔒 Babalawo

9Oshún gives birth to twins and is accused of adultery🔒 Babalawo

10The eleguedé and her children🔒 Babalawo

11The newborn child🔒 Babalawo

12The skull that talked too much🔒 Babalawo

13The shopkeeper and the drunk man🔒 Babalawo

14The tin of Aggayú with nine holes🔒 Babalawo

15Warning of a journey🔒 Babalawo

16Kanepo beat his enemies thanks to Oguno🔒 Babalawo

17When Oshún had twins (the land of Iyesha Modo)🔒 Babalawo

18The tongue is the whip of the body🔒 Babalawo

19The crown of Osha🔒 Babalawo

20The curse of Ikoko Odu🔒 Babalawo

21The dove and the sijú🔒 Babalawo

22The cat's humiliation🔒 Babalawo

23The güijes of the salvadera🔒 Babalawo

20 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 Oshé Bara in Spanish →

Frequently asked questions about Oshé Bara

What does the Odù Oshé Bara mean in Ifá?

The tongue, the whip of humankind —the most dangerous opening is the mouth—: the Awó does not die while his things stay alive.

What number is Oshé Bara among the 256 Odù of Ifá?

Oshé Bara is Odù number 233 of the 256 in Ifá, part of the Oshe family.

Which orishas speak in Oshé Bara?

In the Odù Oshé Bara these orishas speak: Shangó, Oshún, Egun, Eshu, Los Ibeyi e Ideu, Obatalá, Aggayú, Ozain.

What is a proverb of the Odù Oshé Bara?

One of the proverbs of Oshé Bara says: «Mind your own, and other people's afterward.».

Unlock the 256 Odù See all the Odù

← Oshé Níwo Index Oshé Polokána →