Otura Tiyú

nº 209 of 256

Where nuns and the woman devoted to the care of Ifá were born: here Olofin handed Orunmila the ashé of all the Oshas — moderation.

31 patakíes 5 eewó 21 ebbós and works 13 proverbs

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Otura Tiyú is Odù number 209 of the 256 in Ifá, part of the Otura family. This page brings together its prayer in Yoruba, 31 patakíes (3 with the full text), its proverbs, 21 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 209 of 256
Composition: Otura over Irete
Orishas that speak: Olofin · Orunmila · Ogún · Shangó · Eshu · Yemayá y Olokun · Boromu · Oshún · The Ibeyis (the twins) (Ibeyi) · Egun

What Ifá says in this sign

Otura Tiyú is the odu of the vestals: here nuns and the woman who devotes herself to the care of Ifá were born — and here Olofin handed Orunmila the ashé of all the Oshas and Orishas. Here too the ebb of the waves and the compass, in Chinese land, were born: that is why its guiding virtue is the needle that does not stray — whoever knows moderation will never fall into disgrace — and that moderation will be, precisely, the hardest thing of all for you.

Your life runs on tides: highs and lows, like the sea that draws back from the land and comes in again. And its professional humility has a history: here Orunmila made ebbó for an aleyo, it did not settle anything, and he went through a humiliation — assure nobody of anything: promise the work, not the result.

«Whoever knows moderation will never fall into disgrace — and moderation will be the hardest thing of all for Otura Tiyú.»The pulse of Otura Tiyú

Your ailments have a spirit behind them: the trouble in your leg is the work of an Egun who was lame and an Indian; the termite in the bones — osteoporosis — needs attention, and there is a work done with a dark Egun buried at the foot of a tree: it is undone with a work. In your spiritual company there lives an Arab entity: a glass with egg white, presented to Olorun at midday — and thanks to the Chinese Egun, because the compass is theirs.

Your house and your marriage keep getting torn down — that is the fight to win: the remedy is conversation: the husband who sits down to talk with his wife about business and about work gets ahead, because her Guardian Angel helps him. Abortions are forbidden, Boromu and the Twins are received, and the deep intimate vice that ties down the men of this odu is loosed with an upright life.

Your keys to luck are cheerful ones: do not turn away the children who visit your house — your luck leaves with them — and hold a party for the Twins with children who run, shout and eat sweets. The head is given rogation with manzano plantains, the hook of hala hala wood with its snails protects you, and watch out for prendas judías: destruction and illness come that way. The vestal tends the fire without touching it: that is the moderation that crowns you.

The sign in one line

Promise nothing, talk things over with your wife and do not turn children away from your house — the compass of Otura Tiyú points to moderation, and that is where his crown is.

The prayer of Otura Tiyú · Yoruba

OTURA TIYU BABAYE OLOFIN ASHO LENU ASHO LERI AKUELO LERI AKUELO KI ORUN ORUMALE WAMALE IFA YERE IFA BABA IFA ASHO OTURA TIYU BABA YEYERE OLOFIN KOFIDENU ORUNMILA LORUBO.

Súyere
OTURA TIYU WAN WAN YOROO ASHOBO IFA ARUDA.

Ifá says — what Otura Tiyú tells you

The Ifá of the vestals: the woman devotes herself to the care of Ifá, and the Awó looks after the Apeterbí without marital contact with her; Orunmila in spirit comes to live with the Apeterbí. An Ifá of highs and lows in the life of whoever it governs. The Ifá of moderation: whoever knows moderation will never fall into disgrace. The Ifá of the humiliation: Orunmila made ebbó for an aleyo, it did not settle anything and he went through a humiliation; that is why the Awó should assure nothing.
The termite in the bones (osteoporosis) speaks, and about giving food to Eshu.
The house, the marriage, always gets torn down.
A work has been done to the person with a dark Egun, one that was left buried at the foot of a tree.
Orunmila made ebbó and works for the aleyo and it did not settle anything and he went through a humiliation: be careful in marking and doing the works; nothing should be assured. This Odù is prayed over the ebbó to spare the Awó humiliations.
A work has been done on you with a dark Egun buried at the foot of a tree.
The head is given rogation with manzano plantains.
An Arab entity speaks who lives in your spiritual company: a glass with an egg white is set for it, presented to Olorun at midday, and asked of.
The sea draws back from the land.
Abortions are forbidden, and Boromu and the Twins are received.
The boy of Ifá with Awofakán spoke: those who have Awofakán speak in the Odù of Ifá when they are told to.
You suffer from varicose veins and from your arteries.
Moderation speaks.
The husband sits down to talk with his wife about business and about work, and with that the man gets ahead, because her Guardian Angel helps him.
It points, as a symbol, to men who tie themselves to a deep intimate vice that is hard for them to shake off.
The Awó with this Odù should make ebbó before going to plantes or to Ifá.
A hook of hala hala wood is set for you, with three snails and three shells hanging from it.
The compass of this Odù: it is hung on a necklace of Olokun and Orunmila and set inside the Ifá of Otura Tiyú; thanks are given to the Chinese Egun and to the spirits of Chinese science.
When it comes up in Untefá, before the Itá a guinea hen has to be given to Ogún at the door of the igbodun, and on the day of the Iyoyé, after the rooster to Ogún in the kutún, two roosters are given to Shangó with his call: SHANGO LAYE ORUN ABAWA SHORORO AWO ITAWA BAYAMI ONIFA IYAWO ORISHELE SHANGO EJA ORUN EREFUN UNFEFA ODARABI LAYE LAIRE BANI AYE AWO OTURA TIYU.
When the Awó is going to receive Kakuanardo, before the washing the knives are set on top of Ogún and a guinea hen is given, and afterward they are set before Shangó and two roosters are given, singing: SHANGO OGUN OBE LODE KAWAO NIFA AGONGO BELE.
The children who visit your house are not turned away, so you do not lose your luck, and a party is held for the Twins with children who run, shout and eat sweets and drink soda.
You have to be careful with prendas judías: destruction and illness come this way.
The herb of this Odù is the plantain leaf.
Illnesses of this Odù: osteoporosis, varicose veins, loss of memory and trouble with the arteries (arteriosclerosis).

Proverbs of Otura Tiyú · Òwe

“The owl screeches yesterday and a child dies today, but who knows how the child's death has anything to do with the bird.”
“Setting your spiritual life in order brings a man good.”
“Moderation makes a man rich.”
“When the children are happy, luck comes into the house.”
“With one hand alone you cannot lift a gourd.”
“There is no disobedience without punishment from Olorun.”
“Knowledge without humility is empty.”
“Whoever does what the oracle says settles things.”
“Indiscretion called misfortune in.”
“If you are no warehouse, neither is your house.”
“The doctor does not cure himself.”
“With measure you rise; with madness you fall.”
“The lazy man never lacks excuses for not working.”

10 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 Otura Tiyú · Ìbí

Nuns.
Women who take up living their whole lives in a religious order they profess.
The ebb of the sea's waves.
It wears the coasts away; here the sea draws back from the land.
The compass, in Chinese land.
An Imole Filani (a Chinese deity) handed over the Inshé that works with the stars of heaven and the four winds.
Olofin eating together with Orunmila.
The reason for giving the guinea (hen) to Ogún when Okana comes out at the door of the igbodun.
Ogún asked for his favorite food in order to bring Otura Tiyú safe and sound before Olofin.
The offices of the vestals, and the woman devoting herself to the care of Ifá.
Eshu Lario, the son of Eshu Laroye.
That nine flamboyant pods are set at the swearing of Orún.

What is forbidden · Eewó

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

Do not tell your secrets to anyone, nor your business, nor anything good that you have.
There your misfortune will be, like the hunter who gave away the flamboyant pod and lost his head.
Abortions cannot be done.
The luck is lost, like the one who aborted twins; give a party to the Jimaguas.
Do not keep anything of anyone else's inside your house.
Do not throw out the children who visit your house.
Respect the young ones: when the children are happy, luck comes into the house.
Do not promise results and do not boast of what you know.
Orunmila himself went through an embarrassment here.

Ebbós of Otura Tiyú · The sacrifices that open the road

SpiritualEbbó of the three jio jio🔒 The Notebook MoneyEbbó of the three little gourds🔒 The Notebook Keeping death awayEbbó of Olofin ill🔒 The Notebook LossEbbó of the compass (the road of the sailor)🔒 The Notebook Beating enemiesEbbó of Eshu's cauldron🔒 The Notebook HealthEbbó of the sick King🔒 The Notebook

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

Works of Otura Tiyú · The workings of the sign

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

Patakíes of Otura Tiyú · The roads of the Odù

1The son of Eshu Laroye

Eshu Laroye governed by asking for evil at midday and midnight; his son Eshu Lario, raised by Orunmila, made ebbó and arrived singing with his little gourds — Laroye embraced him in tears and from then on asked for good and shared food out to the whole town.

In the land of Otura Tiyú, Eshu Laroye ruled, and his government had the people terrified: anyone who disobeyed him was left sick for a year.

The fear came from a habit of his. At twelve noon and twelve at night, Eshu Laroye knelt down and asked for evil for all the people.

There they ate nothing but smoked jutía and smoked fish, toasted corn and guinea pepper. As soon as Eshu Laroye started with his request for evil, the whole town knelt down too and cried out to Olofin: they asked him for iré aikú, which is health; iré owó, getting ahead; iré uyén, food; iré ashó, clothing; iré omá, intelligence, and so on with the rest.

A son of his, named Eshu Lario, was being raised in Orunmila's house. One day the boy wanted to know who his father was and what his name was. Orunmila answered him: "Your father is called Eshu Laroye." The son, hearing it, said that he wanted to meet him.

Orunmila did not refuse him, though first he sent him to make ebbó: 1 small goat, 3 jio jio and 1 turtle (jicotea), 1 dove, 3 different birds and 3 small gourds each loaded differently, corojo palm oil, yam and bee honey, smoked jutía and smoked fish, and a lot of money. He also told him to hang the small gourds on himself, to carry the small goat and the rooster in his hands, and to enter the town singing: "ESHU ELEGBA EEE ESHU LAROYE MOFORIBALE ELEGBA EEE", repeating three times: ESHU LARIO.

Eshu Lario did exactly as he was told. He was singing as he crossed the entrance of the town and he let out "Eshu Lario" three times. His father, kneeling at that hour — 12 at night — at his work of asking for evil, managed to hear the 3 small gourds and that song: he stood up, ran to meet him, hugged his son Eshu Lario and broke into crying and singing: "AGO ESHU LARIO ESHU NIFA LAROYE SOKUO ESHU NIFA LAROYE SOKUO".

From that moment he changed his plea and began to ask for good for everyone. Then he took the small goat and the rooster, killed them, stewed them with yam and handed that food out all over the town.

2When Olofin fell ill

The Santos could not cure Olofin; Otura Tiyú slipped past the guards and came in eating manzano plantains, and told him he had to feed himself; Olofin was cured with a hen broth, gathered the ashé of all the Santos and handed it to Orunmila.

Olofin's illness had the Santos confused: none of them could find the cure. Otura Tiyú, who was an Awó, showed up every day to ask about him, because the Santos kept doing things for him and his health was not getting better.

One day, the Awó managed to get through without being stopped by the guards who watched the room, and he reached Olofin, who was eating apple bananas and corn flour. He had not even finished the mouthful when the Awó was able to speak to him: "Father, Ifá says that you have to feed yourself so you can recover."

Olofin called his personal servant right away. He ordered that a hen be killed, that a broth be made for him with it and that, as soon as he drank it, the different Santos be brought in, each one with his ashé.

With all of them gathered in front of him, and to their amazement, Olofin told them: "Give me your ashé." They did so, and he put it in Orunmila's hands, with these words: "Since you were making improper use of your ashé and making war among yourselves, I hand it over to Orunmila, and when you need it, ask him for it. TO IBAN ESHU."

The Santos left there in shame. From that day on, the ashé of all the Oshas and Orishas is in Orunmila's hands.

3The compass

Lakoyo Omó Lokun, a sailor son of Olokun, stopped making offerings and Boromu turned his courses aside until he lost his ship and his cargo; with Orunmila's ebbó and works, a Chinese deity handed him the compass that works with the stars and the four winds.

Lakoyo Omó Lokun made his living as a sailor. His house was next to the sea and his trade was carrying goods: he loaded the goods of his countrymen and took them to far away lands. Nobody knew the business of the ocean better than he did, because Olokun was his father; but, trusting in that skill, he had stopped making offerings to him.

One voyage ended badly: he lost his course, ended up in a foreign land and there, by a miracle, he kept his life. In that disaster he lost the ship with all its cargo. He went back to his house over land, and when he arrived the creditors demanded payment for everything that had sunk.

With no way out, he made up his mind to look for Orunmila. In the osode this Odù came out, Otura Tiyú, and the warning was clear: he had abandoned his ancestors of Olokun and of Yemayá, and for that reason Boromu, owner of the sea currents, had pushed him off his route. He had to make ebbó and complete several works if he wanted to become great.

Among those works was a sarayeye with a small duck that he had to dress with blue ribbons in two shades and 16 roses of mixed shades, and then throw it into the sea. He also had to bathe with the herb astronomía (ewe take) and offer a rooster to Yemayá, to Olokun and to Boromu.

Once he had completed each work that Orunmila showed him, an Imole Filani appeared to him at the end, a Chinese deity, who put a secret in his hands: an Inshé ruled by the irawós ayiwó and omí owí muelayé, that is, the stars of the sky and the four winds. With that he found his way on his voyages and never again got lost at sea.

Note: here Boromu is received, and all the works must be completed if you want to win; otherwise, the power is lost. That Inshé is the compass of astronomical work: it hangs from the necklace of Olokun and from that of Orunmila, and it is kept inside the Ifá of Otura Tiyú. Thanks is also given to the Egun Filani, the Chinese, and tribute is paid to the spirits of Chinese science, the cradle of the compass.

4When Eshu would not eat🔒 The Notebook 5When Olofin was ill (the plantains and the dates)🔒 The Notebook 6The flamboyant pod🔒 The Notebook 7Where Otura Tiyú stays at the door of the igbodun🔒 The Notebook 8The grebe🔒 The Notebook 9The road of the goat and her enemy🔒 The Notebook 10When they could not cure the King🔒 The Notebook 11Those who have Awofakán speak in the Odù of Ifá🔒 The Notebook 12When the old turned the young out🔒 The Notebook 13When the world was coming to an end🔒 The Notebook 14Otura Irete takes heart again (moderation)🔒 The Notebook 15Ewi, the newly installed King🔒 The Notebook 16When Otura Tiyú did not keep his word to Oshún🔒 The Notebook 17The grandmother🔒 The Notebook 18Ogueday, the restless spirit🔒 The Notebook 19Olofin's son and the illness🔒 The Notebook 20Eshu's cauldron🔒 The Notebook 21The thief of the secrets (Olongu Lamilo)🔒 The Notebook 22The peacock🔒 The Notebook 23When Ogún and Oshosi were after Shangó's wife🔒 The Notebook 24The fox and the rooster🔒 The Notebook 25The joy of Oti🔒 The Notebook 26The King of Oloja Ojo🔒 The Notebook 27The cockroach🔒 The Notebook 28The hundred arrows of shame🔒 The Notebook 29The drummer and the critic🔒 The Notebook 30Self-mastery🔒 The Notebook 31Fire and trade🔒 The Notebook

28 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 Otura Tiyú in Spanish →

Frequently asked questions about Otura Tiyú

What does the Odù Otura Tiyú mean in Ifá?

Where nuns and the woman devoted to the care of Ifá were born: here Olofin handed Orunmila the ashé of all the Oshas — moderation.

What number is Otura Tiyú among the 256 Odù of Ifá?

Otura Tiyú is Odù number 209 of the 256 in Ifá, part of the Otura family.

Which orishas speak in Otura Tiyú?

In the Odù Otura Tiyú these orishas speak: Olofin, Orunmila, Ogún, Shangó, Eshu, Yemayá y Olokun, Boromu, Oshún, The Ibeyis (the twins) (Ibeyi), Egun.

What is a proverb of the Odù Otura Tiyú?

One of the proverbs of Otura Tiyú says: «The owl screeches yesterday and a child dies today, but who knows how the child's death has anything to do with the bird.».

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