Oshé Omolú

nº 235 of 256

Poverty ends if you sacrifice: the knife cannot make its own handle — and the proud King traded his crown for yams.

22 patakíes 8 eewó 9 ebbós and works 12 proverbs

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Oshé Omolú is Odù number 235 of the 256 in Ifá, part of the Oshe family. This page brings together its prayer in Yoruba, 22 patakíes (3 with the full text), its proverbs, 9 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 235 of 256
Composition
Oshe over Ogunda
In the Diloggún
5-3 · Oshé tonti Ogundá

What Ifá says in this sign

Oshé Omolú — also called Oshé Egguntá — announces the great turn: the poverty ends and good fortune comes, if you sacrifice. Its osobo has three names: drink, pride and arrogance — here the proud King, through a hard head, had to trade his crown for yams so as not to starve.

Its law of humility comes from the workshop: the knife cannot make its own handle — you need other people's help to win — and works have to be finished: what is left half done does not win. Every osobo falls on Oshé Omolú and only Orunmila saves him; he is feared because he can do everything — and for that people keep away from him: do not mistake respect for a loneliness you deserve.

«The knife cannot make its own handle — Oshé Omolú wins with other people's help, not with pride.»The pulse of Oshé Omolú

Its wars are wars of the palace: he governs by just doctrine, but envy takes hold of those who want his post and they try to kill him; the son can dethrone the father because of a disturbing Egun — sent away —, and the godfather behaves well or he will have war with his godchild. Here even the religious habits with which men hide the wrongdoing of their souls were born: look under the cloth.

Its falls are already described: through broken promises and pride you come to see yourself with nothing — you go hungry and trade everything of value to survive; there is passing madness from powders blown at you, humiliations and a marriage parting through arrogance, and temptation gets you into what is not yours — even the Egun follow you for that. The woman left pregnant will raise the child alone: this odu shelters her.

Its greatest graces: this is the Ifá of the four elements — Mother Nature granted Orishaoko earth, water, air and fire —, of inheritance or a lifelong income, and the Awó may receive Olofin at any age. Your wife can lift you up — make Santo for her — but one slight from you can ruin you: treat her as your crown: the King who traded his crown for yams eats — but he no longer reigns: sacrifice before hunger decides for you.

The sign in one line

Drop the drink and the pride, finish your works and make Santo for your wife — the King of Oshé Omolú does not trade his crown for yams if he sacrifices in time.

The prayer of Oshé Omolú · Yoruba

Oshe Omolu Un Lodafun Oba Omibini Orugbo Intori Egun Aivo Ogun Kamabo Yadorbe Oba Omibini Awo Otun Awo Ore Eni Emu Un Babalawo La Meta Efun Lowo Cambode Oca Owo Mulapaye.

Ifá says — what Oshé Omolú tells you

Proverbs of Oshé Omolú · Òwe

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

What is born in Oshé Omolú · Ìbí

What is forbidden · Eewó

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

Ebbós of Oshé Omolú · The sacrifices that open the road

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

Works of Oshé Omolú · The workings of the sign

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

Patakíes of Oshé Omolú · The roads of the Odù

1The King's crown

The proud King refused to make the orugbó with his great coral chain; seven days later the uproar drove him into the bush, hungry he traded his crown for yams with Elegbá disguised as a seller, and the people found him and put him back on the throne.

A proud King ruled amid great complaints from his kingdom. That is why he ordered Orula to read for him, and this Ifá came out: he had to make orugbó by handing over what he valued most, the chain of the great coral.

He did not believe a word and refused. Seven days later a riot broke out in that kingdom; the King fled and went to hide in the bush, with his clothes in rags. Hunger was pressing him when a man selling yams passed by: it was Elegbá in disguise. He had to beg him a long time before the man accepted the crown in exchange for a few yams.

Elegbá went down to the town and went around telling everyone the state their King had ended up in. All the people set out to look for him, found him and put him back on the throne.

2The son dethrones the father

Elegbara dethroned Olofin, because of a disturbing Egun: that is why Olofin is received at any age, and this is an Ifá of Abikú.

Because of an Egun that gave no peace, Elegbara takes the throne away from Olofin.

Note: Olofin is received no matter what age you are. It is an Ifá of Abikú.

3Elegbá runs a campaign against the King

The King humiliated the three Babalawos who warned him of the plot; Elegbá stirred up the revolt, the King fled with his trousers torn and traded the diamond of his crown for a yam with Elegbá himself, who gave him away in the town: on returning to the palace, everything was as before, and he remembered the Babalawos.

They tell that in other times the Babalawos went through the streets in groups of three and four, knocking door to door in case anyone wanted a reading. One day three of them passed in front of the King, who called them over to look at him. They warned him that he should treat his subjects better, because his manner was very rude, and that if he went on like that a conspiracy would be set up against him and he would lose his post. The King, convinced that everyone loved him, and proud as he was, humiliated them in front of the people: he said that he was the one who did the rogation for them, and that if they were short four or five pesos, he would give it to them.

Ashamed, the Babalawos left without taking a cent and sat down on a bridge. They had eaten nothing. Elegbá happened to pass by and asked them if they had fish and jutía; they told him no and reported the King's slight. Elegbá said: "So that is what happened! All right." With that he went into the palace and began building a conspiracy against the King, until in a short time both his subjects and his cabinet left him alone. Seeing himself like that, with no one on his side, the King feared they would kill him: that night he put what he could into a bag and escaped to the outskirts of the town.

The Awoses had told him: he would find himself down and out, hungry and with torn pants. He never thought it possible. He slept in the scrub and, as the next day was ending, hunger forced him to open the suitcase: in his hurry he had not put in money, though he did carry the crown in the bundle. Just then a yam seller came down the road, and he was none other than Elegbá, who knew everything. The King stepped out in front of him and offered him, in exchange for a yam, a precious stone he pulled off the crown: a big diamond.

Elegbá pretended not to recognize him and answered with scorn: how could he think of trading a stone for a yam, when it cost him so much sweat to plow and plant. With no other way out, the King had to beg him and lower himself before that farmer, swearing to him that the stone was worth a great deal. Elegbá, to humiliate him even more, told him that the yam was too big for such a small stone, and that he should bring a bigger one. And when the King turned back to his hiding place, Elegbá caught sight of his pants torn in the back.

Back in town, Elegbá showed the stone to everyone he came across and told out loud how it had ended up in his hands. The people recognized the biggest diamond of the royal crown; they realized that the King was not in the palace and went to the place Elegbá pointed out. There they found him, still proud, hungry and in very bad shape. They asked him to come back, because the town was calling for him, but he could not show up with torn pants and waited until dark to return to the palace. His surprise was great: everything was just as he had left it, in its normal state. That was when he remembered the warning of the Babalawos. The King did not believe in Saint Francis.

Work: yam is put on Elegbá, so that food is never lacking and no one goes hungry. Ebbó: a rooster for Elegbá, plus a crown, a pair of torn pants and yam for Elegbá, with the rest of the ingredients.

Note: his own head deceives him.

19 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 Oshé Omolú in Spanish →

Frequently asked questions about Oshé Omolú

What does the Odù Oshé Omolú mean in Ifá?

Poverty ends if you sacrifice: the knife cannot make its own handle — and the proud King traded his crown for yams.

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

Oshé Omolú is Odù number 235 of the 256 in Ifá, part of the Oshe family.

Which orishas speak in Oshé Omolú?

In the Odù Oshé Omolú these orishas speak: Elegbá, Ogún, Olofin, Oyá y Orishaoko, Olokun y Olosa, Shangó y Oshún, Egun.

What is a proverb of the Odù Oshé Omolú?

One of the proverbs of Oshé Omolú says: «The knife cannot make its own handle.».

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