Odù 209 of 256 · Otura family

Otura Tiyú

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

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; 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 209 of 256
Composition: Otura over Irete
Orishas that speak: Olofin · Orunmila · Ogún · Shangó · Eshu · Yemayá y Olokun · Boromu · Oshún · Los Jimaguas (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.
You suffer in one leg through the work of an Egun who was lame and an Indian.
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.”

13 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 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.
Why the guinea hen is given to Ogún when Okana comes up 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

5 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 Otura Tiyú · The sacrifices that open the road

EspiritualEbbó of the three jio jio🔒 Babalawo

DineroEbbó of the three little gourds🔒 Babalawo

Alejar la muerteEbbó of Olofin ill🔒 Babalawo

La pérdidaEbbó of the compass (the road of the sailor)🔒 Babalawo

Vencer enemigosEbbó of Eshu's cauldron🔒 Babalawo

SaludEbbó of the sick King🔒 Babalawo

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

Works of Otura Tiyú · The workings of the sign

SaludOborí with manzano plantains🔒 Babalawo

EspiritualWhen this Odù is seen🔒 Babalawo

EspiritualFor the Arab entity🔒 Babalawo

SaludTo fight varicose veins🔒 Babalawo

EspiritualRam to Shangó and Yemayá🔒 Babalawo

SaludFor the memory🔒 Babalawo

Vencer enemigosWork against the enemies (plate of almonds)🔒 Babalawo

Vencer enemigosWork against enemies (wicks to Olofin)🔒 Babalawo

DineroTo ask for a house🔒 Babalawo

Vencer enemigosTo keep the police away🔒 Babalawo

EspiritualParaldo of the three little pots🔒 Babalawo

EspiritualInshé of the grandmother (against an enemy)🔒 Babalawo

EspiritualEshu Ejo Kusire (the Eshu of this Odù)🔒 Babalawo

EspiritualEshu Otura Irete (Eshu arará)🔒 Babalawo

EspiritualSoap of moderation🔒 Babalawo

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

Eshu Laroye was the one who governed in the land of Otura Tiyú, and everyone lived in great fear, because anyone who disobeyed him he kept ill for a year.

The people of that land lived in great fear, because Eshu Laroye, when midnight and midday came, knelt to ask for evil for everyone.

In that land the only things eaten were smoked jutía and fish, toasted corn and guinea pepper. When Eshu Laroye began asking for evil, the people knelt and called on Olofin, asking him for iré aikú (the good of health), iré owó (the good of a living), iré uyén (the good of food), iré ashó (the good of clothing), iré omá (the good of intelligence) and so on.

Eshu Laroye had a son called Eshu Lario, who was in Orunmila's house. One day Eshu Lario asked Orunmila about his father and what he was called. Orunmila told him: «Your father is called Eshu Laroye.» Then he answered that he wanted to see his father.

Orunmila, hearing Eshu Lario's words, said yes, but told him to make ebbó (one kid goat, three jio jio, one turtle, one dove, three different birds, three little gourds loaded differently, corojo butter, yam, bee honey, smoked jutía and fish and plenty of money). He also told him to put the little gourds on, to carry the kid goat and the rooster in his hands, and that when he went to see his father, he should enter the town singing: «ESHU ELEGBA EEE ESHU LAROYE MOFORIBALE ELEGBA EEE», and say three times: ESHU LARIO.

So Eshu Lario did, and when he came into the town singing and said «Eshu Lario» three times, Eshu Laroye, who was kneeling and asking for evil because it was midnight, heard the three little gourds and the song, got up, ran out, embraced his son Eshu Lario and began to weep and to sing: «AGO ESHU LARIO ESHU NIFA LAROYE SOKUO ESHU NIFA LAROYE SOKUO.»

Then he began asking for good for everyone. Afterward Eshu Laroye took the kid goat and the rooster, killed them and began cooking them with yam, and shared the food out through the whole 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 was very ill and the Santos did not know what to cure him with. Otura Tiyú, who was an Awó, went every day to ask after Olofin's health, since the Santos went on doing things for him and Olofin went on being ill.

One day, Otura Tiyú managed to slip past the guards of Olofin's room and appeared before him eating manzano plantains and corn flour, and he had not even finished eating them when he was able to speak to him and said: «Father, Ifá says you have to feed yourself so you can recover.»

Olofin at once sent for his personal servant and had a hen killed and a broth made from it, and ordered that after he had drunk that broth, the different Santos should be called and should bring their own ashés.

When all the Santos were before Olofin, he told them, to their astonishment: «Give me your ashé.» And so they did. Then Olofin handed it to Orunmila and told them: «Since you were making improper use of your ashé and warring among yourselves, I hand it to Orunmila, and when you need it, ask him for it. TO IBAN ESHU.»

The Santos left in shame, and from then on Orunmila has the ashé of all the Oshas and Orishas.

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 was a sailor who lived by the seashore and made his living carrying goods, taking his countrymen's goods to distant places. He was a man well versed in the things of the sea, since he was a son of Olokun, but, relying on his own knowledge, he had stopped making offerings to Olokun.

One day he lost his way at sea and came to another land, where he was miraculously able to save his life; in that disaster he lost his ship and all his cargo, but he was able to get home overland, where his creditors demanded the goods lost in his ruin.

Faced with this, he decided to go to Orunmila's house, and Orunmila made osode for him and saw this Odù, Otura Tiyú, and told him that he had turned his back on his ancestors of Olokun and of Yemayá and that was why Boromu, who governs the sea currents, had turned him aside; that he had to make ebbó and several works in order to become great in life.

Among those works, he told him to make sarayeye with a small duck dressed in ribbons of two shades of blue and sixteen shaded roses, and to throw it into the sea; besides that, he had to bathe with astronomía herb (ewe take) and give a rooster to Yemayá, Olokun and Boromu.

Lakoyo Omó Lokun did all the works Orunmila had told him to do and, when he finished, he saw an Imole Filani (a Chinese deity) who handed him a secret, which was an Inshé that worked with the irawós ayiwó and omí owí muelayé (the stars of heaven and the four winds); with that he was able to steer himself on his journeys without ever losing his way at sea again.

Note: in this Odù Boromu is received and all the works are done in order to win, since otherwise the power is lost. The Inshé is the compass that works by the stars: it is hung from a necklace of Olokun and of Orunmila and set inside the Ifá of Otura Tiyú. Here thanks are given to the Egun Filani (the Chinese) and tributes to the spirits of Chinese science, which is where the compass was born.

4When Eshu would not eat🔒 Babalawo

5When Olofin was ill (the plantains and the dates)🔒 Babalawo

6The flamboyant pod🔒 Babalawo

7Where Otura Tiyú stays at the door of the igbodun🔒 Babalawo

8The grebe🔒 Babalawo

9The road of the goat and her enemy🔒 Babalawo

10When they could not cure the King🔒 Babalawo

11Those who have Awofakán speak in the Odù of Ifá🔒 Babalawo

12When the old turned the young out🔒 Babalawo

13When the world was coming to an end🔒 Babalawo

14Otura Irete takes heart again (moderation)🔒 Babalawo

15Ewi, the newly installed King🔒 Babalawo

16When Otura Tiyú did not keep his word to Oshún🔒 Babalawo

17The grandmother🔒 Babalawo

18Ogueday, the restless spirit🔒 Babalawo

19Olofin's son and the illness🔒 Babalawo

20Eshu's cauldron🔒 Babalawo

21The thief of the secrets (Olongu Lamilo)🔒 Babalawo

22The peacock🔒 Babalawo

23When Ogún and Oshosi were after Shangó's wife🔒 Babalawo

24The fox and the rooster🔒 Babalawo

25The joy of Oti🔒 Babalawo

26The King of Oloja Ojo🔒 Babalawo

27The cockroach🔒 Babalawo

28The hundred arrows of shame🔒 Babalawo

29The drummer and the critic🔒 Babalawo

30Self-mastery🔒 Babalawo

31Fire and trade🔒 Babalawo

28 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 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, Los Jimaguas (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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