Otrupon Koso

nº 186 of 256

Where the ice and Yemayá Okuté, the queen of the snows, were born: the tamarind turned sour in order to survive — change so you can live.

12 patakíes 5 eewó 7 ebbós and works 13 proverbs

First time with an Odù? Learn how to read one →

Otrupon Koso is Odù number 186 of the 256 in Ifá, part of the Otrupon family. This page brings together its prayer in Yoruba, 12 patakíes (3 with the full text), its proverbs, 7 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 186 of 256
Composition
Otrupon over Iroso

What Ifá says in this sign

Otrupon Koso is the sign where the poles of the earth, the ice and refrigeration were born — and Yemayá Okuté, the queen of the snows. Its emblem of survival is the tamarind: it was sweet, and it had to turn sour in order to live — change how you are when life demands it: adapting is not betraying yourself.

You are the refugee of this odu: you came fleeing from one town and you are taken in somewhere else — and your mother is taken in too. The refugee princess Orunmila saved forgot him once she was back on her throne: whoever gets this Ifá will not remember the Awó again — Awó: charge in cash; and you being read: be the exception who is grateful.

«The tamarind was sweet and turned sour so it could live — the adapting of Otrupon Koso is not a defeat.»The pulse of Otrupon Koso

Your companions here have fur: the black dog you do not want to part from — look after him well: he is a guardian of this odu. Sleep alone when the work asks for it, do not sit in the same place every day, and keep your body clear of vices: the tamarind turned sour, not rotten.

The quarrels of love here have a history: you were lucky with women — they even courted you — and the envy at the Obá's dance planted the gossip that still follows you. The woman who fell out with the man from the country carries a work done on her so she can never have a husband again: it is undone with a work. Keep your promise to Shangó — the bunch of plantains — and what the babalawo told you to do and you did not do, do it.

Your horizon is one of government: you are to govern a town and receive a good post — with an inheritance or a lottery included. Make santo, bring the relic in for rogation, no running on stairs and no running on horseback: the queen of the snows rewards whoever knew how to cool his own sweetness in order to survive — and gives him back his throne.

The sign in one line

Look after your black dog, carry out what you left undone and make your santo — the refugee of Otrupon Koso ends up governing a town.

The prayer of Otrupon Koso · Yoruba

Otrupón Koso Ako Aneye Komado Adifafun Laduta Eyelé Oguede Lorúbbo. Akukó, Eyelé Lorúbbo. Kaferefún Shangó, Obbatalá Ati Orunmila.

Súyere
Awó shorolo obbi nileke, agodo obbi onile keo, agodo Baba ilé wa ilé.

Ifá says — what Otrupon Koso tells you

Proverbs of Otrupon Koso · Òwe

10 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 Otrupon Koso · Ìbí

What is forbidden · Eewó

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

Ebbós of Otrupon Koso · The sacrifices that open the road

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

Works of Otrupon Koso · The workings of the sign

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

Patakíes of Otrupon Koso · The roads of the Odù

1The ocean fishermen

Two fishermen lived in an area of dead water and had to go far out to sea to fish; the distance was so great that on the way back they always found every fish rotten, and they suffered great poverty. They went to Orunmila, who saw this Ifá for them and told them to make ebbó and to pray to Olofin and to Olokun. They went out fishing, took a great many fish, and on the way back a cold front caught them and water began coming into the boat; the more they bailed, the more came in, and that is how they reached the shore. Checking the fish, they found them all fresh and in good condition, because the cold water had kept them the whole way. They had the satisfaction of success, they could trade and feed their families, and success began for them both, out of their faith and their stubborn effort.

On this road, two fishermen had their house next to a stretch of dead water, so to get a catch they had no choice but to go out to the open sea.

They fished on the high seas, and since the stretch from out there to the shore was very long, when they came back with the catch they found that the whole load came in rotten. That kept them in misery, and the same thing happened every time they went out.

The situation was serious and desperate, so they went to Orunmila's house. He did osode for them, saw this Ifá for them and told them to make ebbó and to pray to Olofin and Olokun.

They then went out to fish and, as always, they took fish in great amount; but on the way back to their town a cold wave caught them — a cold front — and at the same time the boat began to take on water, so they set about bailing it, that is, getting the water out of the boat.

And the more they took out, the more came in: in that struggle they made it to the shore. When they checked the catch they saw that all the fish came in fresh and in good shape, because the fishermen stayed in the water the whole way and that is how they kept. With that came the satisfaction of success: they could trade their goods, feed their families, and success began for the two of them, because of their faith and their stubborn effort.

2The birth of Yemayá Okuté

Yemayá Okuté was a passionate and strong-willed woman, and because of her character she was at great war with all the children of her land. The arayés agreed together to beat her, but she, who had a great power over Egun, set it on her enemies, and the death toll was enormous. Frightened, she fled and wandered through many lands until she reached Omí Mayafra, a land of snow and ice, where with her power over Egun and the ashé of Olofin she made her life using the snow as her dress. Many years passed with no word of her; many warriors and kings looked for her in vain, since nobody dared cross the bounds of Omí Mayafra, the kingdom of silence and death. Ogún, a determined warrior, made ebbó with Orunmila and set out to find her; he found her with her skin shining and covered in snow, wrapped her in his chains while she slept and carried her to a cave, where the heat of his body made her yielding and he made her his wife. She remembered the good Omí Mayafra had done her, and that she would have a crown and a mantle of that land: that is why Yemayá Okuté is known as ayaba Mayafra, queen of the snows, and identified with Our Lady of the Snows.

Yemayá Okuté had a passionate and willful temper, and that way of being led her into open war with all the children of her land. The arayes ended up joining together to finish her off; but Okuté had a great power of Egun and she set it on her enemies, so that in that land the death toll was huge.

Frightened, she left that place and wandered from land to land, until she came to Omí Mayafra, very far from her own: a land of snow and ice. There, because of the great power she had over Egun and because of the ashé Olofin had given her, she made a life and took Mayafra as her dress.

Years went by and no one heard of Okuté again. Warriors and kings went out to look for her with no result, because nobody dared cross the limits of Omí Mayafra: kingdom of silence, kingdom of death.

Ogún was a determined warrior: he gathered all his forces and got ready to go after her; first he went by Orunmila's house, who saw this Ifá for him and marked the ebbó.

Once the rogación was done, Ogún set out for that land. There he began the search for Okuté, and he was amazed to find a woman with shining skin, covered in snow. He came close, and since she was asleep he wrapped her in his chains and took her to a cave; there the heat of his body made her sensitive and made her his wife, and there she stayed, living and eating beside Ogún. But she told him that she remembered the good Omí Mayafra had done her, that she would have a crown and cloak from that land.

That is why Yemayá Okuté carries the name of ayaba Mayafra, queen of the snows.

Note: it is on this road that Yemayá became identified with Our Lady of the Snows.

3The road of the queen and her daughter

A queen granted her daughter every whim. When she died leaving nothing in order, the princess was left dethroned and with no kingdom, began to have a hard time and had to take shelter on top of a hill. One day she came down to the city, ran into Orunmila and he told her to take two coconuts to the sea and then to let him know when she could come to his house. She went, and Orunmila saw for her that she had to make ebbó with a rooster, a bunch of bananas, two coconuts and white and red cloth. That is what she did: the coconuts go grated to Shangó, the coconut is placed in the middle of the room and right there the rooster is given, so that the blood falls on the grated coconut; on top of Shangó, the bunch of bananas with amalá, and over Shangó the white and red cloth.

There was a land ruled by a queen who had a daughter, and to that daughter she granted whatever whim she took a fancy to.

The queen died leaving nothing in order. After her death a state came in which the princess was left with no kingdom, dethroned, and began to have a hard time: all she had left was to take shelter on top of a hill. There she lived, and there she had a means to live.

One day she came down to the city street and ran into Orunmila, who told her to take two coconuts to the sea and afterwards to let him know when she could come to his house. She went, and Orunmila saw for her that she had to make ebbó with: rooster, a bunch of bananas, two coconuts, white and red cloth, and her derecho.

The princess complied with the ebbó. The coconuts go grated to Shangó; in the middle of the room the coconut is placed and right there the rooster is given, so that the blood falls on the grated coconut. On top of Shangó the bunch of bananas is put, amalá is added and, at the very end, over Shangó goes the white and red cloth.

9 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 Otrupon Koso in Spanish →

Frequently asked questions about Otrupon Koso

What does the Odù Otrupon Koso mean in Ifá?

Where the ice and Yemayá Okuté, the queen of the snows, were born: the tamarind turned sour in order to survive — change so you can live.

What number is Otrupon Koso among the 256 Odù of Ifá?

Otrupon Koso is Odù number 186 of the 256 in Ifá, part of the Otrupon family.

Which orishas speak in Otrupon Koso?

In the Odù Otrupon Koso these orishas speak: Shangó, Yemayá (Okuté / Mayafra), Obatalá, Orunmila, Ogún, Olokun, Ibeyis (the twins), Egun.

What is a proverb of the Odù Otrupon Koso?

One of the proverbs of Otrupon Koso says: «Respect your neighbor as you respect yourself.».

Unlock the 256 Odù See all the Odù See something to correct? Write to us with your source
← Otrupon DiIndexOtrupon Ñao →