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Oyekun Rete

Also called Oyekun Birete, Oyeku Birete

nº 44 of 256 · Edited by

The Ifá of unbelief: here the illness (Arun) infiltrates the body and Ode, the hunter, is born. Whoever does not respect or believe is lost.

15 patakíes 3 eewó 12 ebbós and works 12 proverbs

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Oyekun Rete is Odù number 44 of the 256 in Ifá, part of the Oyekun family. It is also written as Oyekun Birete or Oyeku Birete. This page brings together its prayer in Yoruba, 15 patakíes (3 in full in plain sight, with their teaching, ebbó and chants), its proverbs, 12 ebbós and works and the signs it shows in the consultation — with the full eewó in plain sight; the rest of the iré and osogbo and the full recipes open with The Notebook, in English.

The sign at a glance

Order in Ifá
Odù 44 of 256
Composition
Oyekun over Irete
Eweses of the sign
Tomate de Guinea · Ewe Oguma

What Ifá says in this sign

Oyekun Rete, also known as Oyekun Birete, is the sign where Arun, illness, entered the human body for the first time, and where Ode, Oshosi the hunter, became known on Earth. It is an Ifá of disbelief: you stay close to Orunmila only when you have the rope around your neck, not out of faith. Its ruling says it clearly: receive Ode and attend to the saints with true faith, because in this sign disrespect lets illness in forever, as happened to the awó who scorned his father and lost his secret.

You live in a lie and deceive the world, but you also deceive yourself, because you think you know a lot. You lack firmness in what you do, and that is why you lose. There is war on your path: you are fighting with someone who was your friend and is now your enemy, and you go around with reckless people who look for trouble and get you into tangles. Be careful about doing favors for a powerful person, who does not always thank the one who saw him weak, and do not abuse power yourself. Even so, this is a sign of luck when the saints are attended to, and with Oshosi received you come out well from the war.

«One lives at the foot of Orunmila with a rope around the neck: Oyekun Birete learns to believe before the rush.»The pulse of Oyekun Rete

In love, this odu announces separation, scandal and uproar in the home, and the home can be torn apart. You are violent and have no calm: do not argue with your partner, because the fight can end in blows and afterward you will regret it. Master your character, which brings you losses. A daughter of Yemayá is the one who saves you. This sign speaks of sodomy: be careful with adodi and alakuata who come to visit your house. Be respectful with your elders, and do not drink or take what belongs to others.

Health is the great theme of this sign. It marks cold bones, arthritis, ailments of the legs and leukemia, impotence from sexual excess and danger of a hernia, which can become strangulated. If you have an old wound that hurts when the sky clouds over, take care of it so it does not open again. Be careful with witchcraft scattered on the ground: if you step on it, you may be left unable to walk and die of grief. If there is a sick person in the house, that person's condition is very delicate and no one can be sure of recovery.

Attend to the dead; attend also to San Lázaro, and with him to Oshún and Yemayá, and receive Elegba. Shangó, Oluo Popó and Oshosi are the ones who protect you here. Live with calm, without complaining and with faith, because in this sign firmness and work drive misfortune away from the home.

The sign in one line

Believe before the rush, master your violence and receive Ode. For the one who attends to the saints every day, this Ifá gives luck and health.

The prayer of Oyekun Rete · Yoruba

Oyekun Birete Molala Awo molala intori Ifa Arun molala abe oyu layé tinsheré Ifá Oluo Popo Molala Awo tinsheré Ifá Oshanlá Ifá molala ni yabé otoroni Ifá moyaré ni layé molala.

Ifá says — what Oyekun Rete tells you

Proverbs of Oyekun Rete · Òwe

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

Iré and Osogbo

Three iré and three osogbo of this sign, open to everyone.

Iré · what the sign brings

  • The person has luck, above all when they look after the saints.

  • A daughter of Yemayá is the one who saves them.

  • With Oshosi received, they come out well from the war they face.

Osogbo · what the sign warns

  • They live in a lie and deceive the world, and also themselves, because they think they know a lot.

  • They turn to Orunmila only when they have a rope around their neck, and not out of faith.

  • An illness infiltrates their body: coldness in the bones, arthritis, ailments of the legs and leukemia.

32 more iré and osogbo readings in this Odù, locked.The rest of the iré and osogbo of the sign, sorted by subject — health, money, love, death, loss…Unlock →

What is born in Oyekun Rete · Ìbí

What is forbidden · Eewó

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

Ebbós of Oyekun Rete · The sacrifices that open the road

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

Works of Oyekun Rete · The workings of the sign

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

Patakíes of Oyekun Rete · The roads of the Odù

1The unbelieving woman

In this path there was a married couple. The husband had great faith, but the wife did not believe and spent her days protesting against the saints. They lived in great poverty and distress, and she drove her husband almost to madness. If they were not lacking one thing, they were lacking another, and she complained: there was no way to make progress, and every day was the same. He asked her for patience and faith, because everything would be settled, but time passed and nothing changed.

One day Babalú Ayé saw that she kept cursing the saints and wanted to favor the husband with an alms, without her enjoying it. He appeared to the man and announced that he had an alms set aside only for him, and that he would teach his wife a lesson. He asked him to keep quiet, though he warned him that the blow would reach him too and that he would suffer as well.

A baby girl was born to them. At 41 days old she fell gravely ill and was covered with sores. The girl had come to complete the time she lacked from another incarnation and was about to leave again; she only got to see the light of this world.

Saint Lazarus appeared in a dream to the mother and confessed that he had covered the girl with sores. The woman begged him that whatever the girl was to suffer, she herself would suffer it, because she wanted to save her and admitted that the fault was hers. Saint Lazarus told her she must wear a sign of his for five years. She kept her promise, the girl was saved, good luck arrived, and the family was happy.

Kaferefun Oluo Popó.

What it teaches

One person's lack of faith and complaints can fall on an innocent. Whoever sincerely promises to give something of their own to save a loved one is heard, and must keep the promise faithfully.

The mother's promise

To wear a sign of Saint Lazarus for five years, just as he asked, to save the girl.

What this Ifá points to

It is related to coldness in the bones, rheumatism and arthritis. One must not abuse one's nature, since the person is left impotent. Obi (coconut) is not eaten either, because it serves to save oneself.

Closing praise of this path

Kaferefun Oluo Popo

2The path of Arun's infiltration

Molala Awó was an awó proud of his son Boribokun, who besides being strong had great intelligence. Every day he talked with him and gave him advice, which the young man followed to the letter. Molala carried a secret quarrel with another awó, Tinsore Ifá.

Tinsore Ifá lived in Mayebe Niyabe and rarely visited his father, Oluo Popó. He spent his time cursing and complaining, and even had a song for it. Obatalá lived in that same land, always dissatisfied with Tinsore and upset that he did not even believe in his father. One day he went out walking and came upon Shangó, who was arriving from Lalebe Ayu Leye. He had just seen Orunmila, consulted Ifá, and carried a message from Ifá for Obatalá.

Obatalá received the message with joy. Shangó assured him that he would put an end to Tinsore Ifá's pride. Obatalá wanted to know how, and Shangó began to pray.

Oluo Popó was heading to visit Obatalá, together with Arun, the sickness. He heard Shangó and asked Arun whether she had heard. She answered that she had and went to find Shangó, who told her what Tinsore Ifá was doing. He said Tinsore deserved a lesson, but that first he had to approach and take away the secret that hung from his neck. Arun and Shangó carried it out. Obatalá asked Shangó not to kill him, and Shangó answered that he knew well what to do.

Shangó appeared before Tinsore and snatched the iñale that held his secret; he took it to Molala Awó so that he would put it on Boribokun. Obatalá and Arun went after him and stripped Tinsore of the ikokó of Oluo Popó, which Shangó handed to Obatalá.

At once Arun took possession of Tinsore Ifá: “You will always have luck, but I will never part from you.” Tinsore began to sicken. Arun explained to him: “I do this to you because you did not respect your father Oluo Popó. Shangó took your great secret from your neck and you will never have it again, because Molala's son, Boribokun, now holds it.” With that secret, Boribokun felt well prepared and offered food to Shangó, to Obatalá and to Ifá.

Whoever receives this path must take the ikokó of Oluo Popó.

What it teaches

Failing to respect one's parents loses the most precious good that is inherited, and that good passes to the one who does obey. Sickness stays on the side of the one who scorned his father, with no way to be rid of it.

Ebbó of the path

There is an ebbó of this path, with offerings dedicated to Shangó and to Oluo Popó. It is accompanied by an inshé of Osain that, joined to the ikokó of Oluo Popó, forms the weapon that shelters the person; its preparation is in the complete treatise.

What is advised with this path

Whoever receives this path must take the ikokó of Oluo Popó.

Súyere of this path

Sopobi leleo intori bawa sopobi leleo intori bawa.

Prayer of this path

Oyekun Birete molala Awo molala intori ifá arun molala abe oyu tinsore ifa Oluo Popo molala ni yaba otorine ifa moyere ni laye molala ni yaba otorine ifa moyare no laye molala ni Shangó intori arun.

Molala Awo Molala Awo, Awo Tinsore ifa moyarba Ifa beye bi Ifa Aron moye barayu intori Arun moyu berekun

3The General of the King’s Army

A king had in his army a very upright general, skilled in war and in the use of the sword. Seeing that things in the palace worked badly, he withdrew and went to live far away, in an isolated place.

The day came when the king faced a war with no one who could win it. Then he remembered the general, who lived not far away, and sent a messenger to find him. The general came to the palace at once. After hearing the reason for the summons, he asked with what authority he could give orders and act. The king granted him all command and power, along with the weapons and troops he wanted. The general took his precautions and marched to war, from which he came out the winner. He sent a messenger ahead to inform the king.

The king, who wanted to talk alone with the victor, had a field house built near the palace, with only four soldiers to watch anyone’s access. The next day the general approached, sounding trumpets from afar. The king came out to receive him and led him to that house so that he could tell what had happened. It must be noted that the general accompanied his words with many gestures. While telling the story, he drew his sword and acted out the movements of the battle. In one of them, the blade struck the king on the head and cut it off. When the others learned of it, they killed the general too.

What it teaches

A brilliant service can end in misfortune through carelessness. When recounting his feats before one who rules, a person must measure his gestures, because a movement made without ill intent can cause harm that cannot be repaired. Here victory and misfortune came at the same time.

Ebbó of the path of the general

This path has an ebbó of its own, with its elements and its distribution, which are not included in this public section.

Prayer of this path

Oluo Ada adifafun Ilino, mirabo ifa, tare adifafun Ada, eye meyo y beye owo meyo, Maferefun Babalú Ayé, Maferefun Oggún y Obatalá.

12 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 Oyekun Rete in Spanish →

Frequently asked questions about Oyekun Rete

What does the Odù Oyekun Rete mean in Ifá?

The Ifá of unbelief: here the illness (Arun) infiltrates the body and Ode, the hunter, is born. Whoever does not respect or believe is lost.

What number is Oyekun Rete among the 256 Odù of Ifá?

Oyekun Rete is Odù number 44 of the 256 in Ifá, part of the Oyekun family.

Which orishas speak in Oyekun Rete?

In the Odù Oyekun Rete these orishas speak: Shangó, Azowanu (Oluo Popó), Oshosi (Ode), Orunmila, Obatalá, Yemayá, Oggún.

What is a proverb of the Odù Oyekun Rete?

One of the proverbs of Oyekun Rete says: «People only believe with the rope round their neck.».

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