SIX

THE FAMILY OF OCHÉ

The Proverbs of Oché

• Oché is the blood that runs through the veins.
• Everything in this life has its time.
• In iré, we say that all food tastes sweet; in osogbo, we say that all food tastes sour.
• Just as there are rivers in the earth, so are there rivers in the veins.
• While your tongue is your luck, it is also your disgrace.
• There is a proper time for everything.
• One’s luck is a fickle thing.
• It is the needle that pulls the thread.

The Orishas Who Speak in Oché

Oshún

Elegguá

Orúnmila

Obatalá

Oyá

Yemayá

Ochosi

The Message of Oché

Opening with five mouths on the mat, the diloggún sits before the italero in a sweet, beautiful pattern. Oché, a nurturing sign filled with the energies that sustain the viability of life, has come to the house. Born last among all the odu, Oché is an afterthought of God, the final seal on creation, yet it brings all carnal and soulful pleasures to the world. It is said that when creation stood at its final threshold, Olódumare looked down on the earth from heaven and wondered, “What more can I give the world?” He looked at its vastness and beauty. His love poured forth, a sacred river of blessings that began with his heart. As the blessings gathered throughout the land, they formed the mighty, coursing rivers; sources of fresh water swelled across the globe and Oché was born. God smiled, for only then were all things complete. From Oché was born Oshún: The youngest odu created the youngest orisha. All the Irunmole in heaven smiled at their radiance and delicacy. None knew, however, that behind their elegance lay the most powerful energies in the world.

After all things were made, one by one all the odu opened on earth; they descended from heaven to live among both humans and orishas, and their energies flourished. All prospered. Yet Oché, the last to be born, remained closed and hidden. The full force of its blessings was withheld. All the spirits and humans forgot about Oché and Oshún; life was hard, and all toiled ceaselessly to survive. Alone and isolated, Oshún grew ill and weak, and still Oché withheld the sweet, life-giving waters that were hers to give. Oshún was dying, and creation, without her blessings, began to wither. It was Oyá, the lady standing between this world and the next, who first felt creation’s death rattle; and she went to Shangó for help. He was a diviner by birth but had not yet exercised this right, and Oyá, who knew the secrets of life and death, persuaded him to open the diloggún for the first time. Beside Oshún’s deathbed he cast the sixteen shells; the entire universe watched as the oracle fell, fearful yet titillated with its first casting. All the odu were there, vying for the honor to be first, to be the sign that would heal Oshún and save Olódumare’s work in the world—all except Oché, who remained closed and forgotten. Yet when the diloggún opened for the first time, it marked five mouths. Oché was forced to open, and cascades of fresh water coursed through the land again. The last to be born was the first to arrive when life itself was endangered. Oché renewed creation; Oché healed Oshún. She became the queen of life.

Because of its blessings, Oché is a sign demanding respect. Having cast five mouths, the diviner suspends the reading to perform the sacred gesture of this sign. He places both hands on his thighs, resting them there for a moment before placing them on the sides of his legs. Those who have ocha follow the italero’s lead. Those whose heads were born from this sign carry their reverence just a step further; crossing their arms over their chests and bowing their heads, they, along with the diviner, silently intone the sacred prayer that honors this odu:

Oché muluku muluku oyo bata

Lowo’che muluku

Lodafun aktampo lori ilumana

Oché ibade Yewá koide saba indore ebó.

Ibaé owó, ibaé omo, ibaé Iyalode abe.

After this prayer is intoned, to honor both the opening odu and the orisha who owns it many will mutter, “Maferefún Oché! Maferefún Oshún!” This letter demands strict ritual attention and observance and commands fear and respect. Of all the odu in the world, none influences our lives more than five mouths. Within its grasp are all things bittersweet and all the blessings that make life worth living. Its opening on the mat is one’s salvation, for just as Oché renewed creation, it can renew one’s life. Many are doubly blessed by being born through Oché. However, having one’s head born in five mouths is both an honor and a curse. Controversy surrounds this odu, and depending on the house of ocha and the oriaté who performs the ceremony of itá, a iyawó opening in Oché can lose the right to read an orisha’s diloggún, to give an orisha, or even to work this religion for another. The controversy surrounding Oché is born of its power and mystery; and the implications of this sign should never be underestimated.

The orisha whose shells are cast has the first option to speak in this odu. If this is the first time Oché has opened for a client, these are perhaps the most important words he will ever hear: The diviner sits before one who, by right of birth, is called to be a priest of this faith. The orisha consulted says that the client’s head, or guardian orisha, must be marked soon by an oriaté. Once the guardian orisha has been brought down, initiation will soon follow. If the client is an aleyo who has been involved in the faith for some time, the diviner knows that he has felt cheated, fooled into parting with his hard-earned money for things of the spiritual world. Perhaps the client has come from another house where his previous godparents were scandalous or of ill repute. All this will change. For until Oché opened to reveal this person’s destiny, nothing could be done to help him; no amount of ebó could encourage his evolution. His past involvement in the religion only cleared the osogbos hindering his evolution, and all the scandals of the past were a result of his malicious karma. The client was locked in poverty and despair. These locks are now broken. His life was bitter and sour. Now, Oché brings just a taste of sweetness. The client will have evolution and prosperity, and the bitterness of the past will serve only to make the future taste sweeter. The diviner must tell the client to consider this day, upon which five mouths opened, to be day of rebirth and renewal of his faith.

Oshún must be given much praise and honor for testing this client’s will and determination as he sought to find a path to the orishas. He has faced trials by fire; those fires are now quenched. He has experienced much crying, wailing, and gnashing of teeth; those things are over. His wounds have been dressed and they will be healed. Since the client first sought out the Lucumí gods, he has been in search of a family, a religious haven in which these mysteries could be explored. Oché says the searching may end: The client is home. The diviner must give the client Oshún words: “You had luck once, and that luck was lost. You had true love once, and that love was let go, thrown away, killed by lack of trust and nurturing. These were but a few of the tests that you had to go through to find evolution. If one were to eat sweet food every day, there would be no way to know what sweetness is. Without bitterness, Oshún tells you that even the sweetest foods would taste bland. The difficulties you have experienced serve as pointers toward evolution. Keep those things in the past, remember them, and never allow yourself to become caught up in them again.”

In Oché, Oshún says the client stands on the shoulders of those who have come before. She insists that this client make use of the strong foundation laid through his own hard work and that of his ancestors and his immediate family. As frequently as possible, this client must come to Oshún’s sopera and pray. He must pay any debts he owes her. He should offer her sweet adimú and ask her for guidance. If he pampers her in this way, she will pamper him in return. The diviner must tell the client, however, that because Oshún’s interest in him is so strong, many of her children will be drawn to his life. Because Oshún loves him, the Oshún in their heads will love him as well. In spite of this love, he must be wary of Oshún’s children. It is taboo to argue with her chosen, even when they are wrong and one is right. He should be careful to bring none of them to shame or cause them to feel humility. Oshún’s children will bring joy and heartache to his life. If he makes their acquaintance, he should get to know them slowly, holding them at arm’s length until he is sure he can enter into a friendship with them.

Elegguá is the next to speak in Oché, and he gives witness to all that Oshún has to say. Although she owns this odu, if the client hopes to evolve, he must propitiate Elegguá. If Oshún wants to give the client a kingdom, Elegguá has the power to block this blessing if he is not pleased. Likewise, when Oshún is angry, Elegguá is the only one who can save the client from her.

After Elegguá comes Orúnmila. Although he will not speak in the shells, Orúnmila can make his influence known. There will be times when Oché will not close out until the italero says, “There are issues with Orúnmila, and you must be seen by a babalawo to settle these.” After Orúnmila, the orishas Obatalá, Oyá, Shangó, Yemayá, and Ochosi may all speak or claim ebó, but their issues will be heavily dependent on the composite odu that opens. In any pattern of Oché, however, it is appropriate to say “Maferefún!” to them all even before the composite is known.

The easiest way to begin a study of Oché is to examine it in iré. In iré, the odu speaks of evolution. The client’s life will become sweeter, but this sweetness will not come easily, nor will it come without a cost. The diviner should ask, “Without bitterness, how could you know what sweetness is?” The client who is marked with iré in Oché has come from a sour past. His life on many levels was bitter and hard. Now the client has begun to work off his karmic debts; there may be more bitterness, but interspersed with life’s sour tang will be a sweet flavor. The diviner should tell the client, “If you follow the advice of this reading, if you heed the words of Oshún, if you make ebó, and if you heed the taboos of this letter, life will get better. You have Oshún’s blessings.” The source of iré is integral to this reading; it tells the client whence his spiritual strength and help come. He must turn to this source lest his blessings be lost.

If the iré is marked iré yale (firm iré), the odu tells the diviner that the client’s source of blessing is strong; Oshún and Oché mount behind him, pushing him toward his destiny. If the iré is also marked iré yale timbelaye (firm iré manifest in the client’s life), Oché gives closure to itself. It tells the diviner that this pattern’s energy has been in effect for some time, and this person has navigated himself well through its energies. He is in alignment with his destiny. Five mouths has opened here to tell the client what forces are in effect and what he will walk away with.

When any composite of Oché opens in iré, the diviner should explore with the client all the following points:

• The client must always have respect for nature, especially the river, for it is Oshún’s true home. He should give to her small offerings and always ask her permission before crossing or swimming in its waters. If the client is a iyawó sitting for either itá or a reading, he is now prohibited from swimming or bathing in rivers until the end of his year as a iyawó.
• This respect for nature must extend to the natural homes of all the orishas. As ebó, the client must spend time in the home of his patron, doing something to clean up the area (removing trash, planting, et cetera) and leaving it in a better state than he found it.
• As soon as possible, the client should rearrange all his furniture at home, cleaning everything. This renews the energy there so it does not stagnate.
• Oshún and Elegguá want this person’s home to be happier and fresher. He should play beautiful, uplifting music daily to remove any harsh vibrations from his home.
• When this sign is marked as iré yale or iré yale timbelaye, the client should play the lottery occasionally and sparingly. Infrequent, mild gambling will bring some financial blessings. The diviner must caution frugality in this, for if the client throws away his money unwisely, he will anger Oshún and destroy this blessing.

In osogbo, Oché raises a variety of health concerns, especially if the osogbo is marked as ano or ikú. Oché rules most of the body, in particular the blood, the pelvic region, and the electrical/chemical stimuli of the nervous system. When this odu’s energy is not balanced, afflictions of the areas that it rules can manifest in the client’s life; hypoglycemia, diabetes, sepsis, and many types of poisoning are all possible. Sexual and reproductive disease, digestive disturbances, and intestinal trouble are also problematic for women, and sometimes for men as well. If the client experiences any symptoms of sickness in any of these areas during the next year, he should see a physician immediately and have a complete checkup. Oché also warns that the client should take time for adequate rest, sleep, and recreation, for his nerves are unstable and exhaustion could debilitate his health.

Sometimes health afflictions in this odu are only temporary. If so, they are Oché’s method of getting the client’s attention and bringing him back into alignment. It is not unusual for one who opens in Oché to suffer temporary sexual dysfunction under this sign’s influence. However, if the loss of sexual function is long-lasting or if sterility or impotence ensues, the client must see a physician immediately. If the client is a woman, the italero must warn her that Oché forebodes unwanted pregnancies. If having a child is impossible or not realistic now, the woman should either abstain from sexual relations or use proper birth control at all times.*71 For Oshún, abortion is not a viable option; having one will only incur her wrath, and the mother will suffer permanent sterility or even death. A man who opens in Oché is forbidden to suggest an abortion to anyone, for the mother of the unborn will come to regret it, and she will see the man who advised it as the source of her despair.

In osogbo, Oché also addresses issues of home and hearth. The home should be a source of rest, pleasure, and solitude, but for this client often it is not. Oshún wants the house to be clean, well lit, and comfortable at all times. She finds that the atmosphere is often repressed and oppressing. The client should be advised to lighten up his home with laughter and music. He should also entertain close friends at his home.

Regardless of the odu’s orientation, the diviner must keep an important point in mind when reading Oché: It is the youngest odu, yet it is one of the most powerful and most awesome. It holds in its grasp all things bittersweet. Oshún, the goddess of love, money, eroticism, and fertility, owns this odu; while she is the most beautiful of all the orishas, she can also be the most antagonistic and the most horrible when offended. Crying profusely, this sweet orisha expresses her joy, her happiness, and her love; laughing, she forebodes things evil and sinister and displays her displeasure at mortals. Like Oché, Oshún is the youngest of her kind. She is small and fragile to behold, but she is also the strongest and most powerful orisha, having learned to wield those things that make life bearable like a two-edged sword. Make her proud, spoil her, and give her the due that she deserves, and Oshún gives freely of her blessings. Make her angry or scorn her, and those things that make life sweet are withheld; one has only bitterness. The client must not fooled by this letter’s youth or folly. Under the influence of this sign, all things small become great and powerful, and under its effects, even the strongest mountain can be felled.

Even in iré yale timbelaye, many osogbos are inherent in this pattern, and these must be kept in mind by the client. Most have to do with envy and evil thoughts. These negative feelings caused the client’s original fall and many of his problems, and they will bring him many problems again if he does not overcome them. When an aleyo comes in Oché for the first time, it marks him as coming from an impoverished background; while he may have basic necessities and even a few luxuries, life has yet to live up to his expectations. He has a tendency to look covetously at the possessions of others, to desire the things that others have for no other reason than to feel equal. The italero must tactfully tell this person that the possessions of others have little bearing on his own self-worth; with the exception of a few people who were born into this world with excellent karma, most have to work hard to attain a life of luxury and wealth. The diviner must warn the client not to judge others by their possessions: clothes, jewelry, cars, houses. He must learn to look only at the person and the energy he or she embodies.

Also, the diviner should warn this person not to criticize those of whom he is envious; he must never belittle those who are wealthy or better off behind their backs. Bitterness and sweetness will attract more of the same. A secret of prosperity for those who open in Oché is emulation: Learn from the elders and those who have wealth. Listen to how they achieved satisfaction and how they balance their lives. The client will also be encouraged if the italero shares this one small secret revealed by Oché: Others see the client as being prosperous and having luck himself. He, too, is the recipient of others’ envy and evil intentions. What is poor to one is rich to others. If the client thanks Oshún for the many blessings she has given, more will come.

Another secret to making the most of Oché’s power is to learn two important qualities: humility and gratitude. True humility opens one up to infinite possibilities. Those who are unassuming and unpretending have nothing to live up to beyond what they already are. Humility is equitable with submission, and by submitting to divine will one moves effortlessly toward one’s destiny. Oshún achieved her own stature by being humble; she earned love and respect through her unassuming ways.

Gratitude is the continual acknowledgment of the good in one’s life. No matter how sour life is, there is always something to be thankful for. The diviner should tell the client, “You have a home? It may not be the home you desire, but having a place to live is more than many have. Offer thanks. You have health? Many are dying. Offer thanks. You have friends or family? Many are alone in this world. Offer thanks. Once you learn to appreciate and manage the gifts you already have, the orishas will trust you with more.”

An initiate who has made ocha—or even a iyawó sitting for itá—has special concerns with five mouths, even when it comes in iré. This person will, at some point, become disillusioned with the religion of the orishas. His disillusionment will come not because the gods are treating him badly but because those with whom he associates are self-centered and vain. (Again, he must be wary of Oshún’s children, for while she is wonderful, oftentimes they are not.) If the client is an initiate surrounded by many godchildren, they will be the source of worry, anger, and disdain. Oché points toward unrealistic demands and impossible requests. The italero, as an elder and guide, must inform the client that leaving this faith would bring his final destruction; he must advise him, instead, to go into seclusion if his faith begins to crumble. He should keep company only with those other initiates and godchildren whom he trusts and loves, and who give trust and love in return.

Everyone who has made ocha eventually comes to this realization: Some godchildren are family, and some godchildren are clients—and this division must always be kept in mind. For a time, the client would be wise to treat the religion as if it were a business, a source of income. Those who try to stay close to him for reasons beyond the religion are truly family. They are the ones to whom he should devote his time, energy, and teachings.

Also, the diviner must counsel the initiate client not to give away the knowledge of ocha for free. Others must earn it through hard work and perseverance. He must not teach others the mysteries of this faith but, instead, let them learn it by working hard at religious functions. The child of Oché does, in time, learn all things under heaven and earth, yet the learning must be accomplished through blood, sweat, and tears. Should not others have to work at least this hard?

Finally, the italero should give the initiate who has come for a reading this warning: If ever he thinks about leaving this religion and can find no reason to stay, he must not give away or throw away the orishas. Instead, he should wrap them carefully in cloth and store them, for many years later the day will come when he regrets his loss—and the orishas will still be there, waiting.

Oché in any orientation signals that the client will move three times over the next few years; after the third move, he will have found his true home. With each move, the client should leave behind the broom he uses in each dwelling so that it does not take the negativity of the old home into the new. And before moving any furniture or personal possessions, the client should move the orishas and their implements into the new home; they should be given their choice of where to live in the house, with the client using obí to determine their wishes. Finally, the client should always begin the move in the morning and finish in the evening; he must leave behind whatever he cannot move in one day. Once everything is unpacked, he should throw a housewarming party in honor of Oshún; she will bring many new blessings to this client’s life.

Oché warns the client to be neither a nag nor a pest when dealing with friends and family; one who opens in this odu is marked as having a tendency toward obsessive-compulsive disorder (in varying degrees). The client tends to bother the same people with the same requests. They want him to lighten up. The diviner should tell the client to wait some time before he repeats a request. He must strive to avoid bitterness in his personal relationships, either speaking sweetly or not speaking at all. Remember: Oshún owns honey and all things sweet, and with this she can tame even the strongest of spirits (she once tamed even Ogún with her honey). For the client to have his way with others, he must be kind, not demanding. Bitterness always brings more of the same.

The client’s family has been, or will become, a source of worry. He will face many trials and tribulations with his blood relations. He must not allow them to become a source of stress; he must try not to get caught up in family difficulties. He should give help when help is needed, but he should not lose sleep over family problems. The diviner should also tell this person this: In time, even his mother will come to forgive him (he will understand). He must listen but not speak; watch, but not act. In time his family will change their ways, and if they do not, all will suffer save the client.

The client must be on guard against war, envy, strife, and gossip between those he calls family, of blood or of ocha, especially if the letter comes in osogbo. The client should love his relations of both blood and ocha from a distance; in this way, they can never bring harm or disappointment. For now, it is the only sensible way for him to deal with them.

Oché can portend incest (either spiritual or physical) between the client and his relations, which would greatly anger Oshún. If the client begins to desire anyone he is related to by blood or ocha, he should immediately remove himself from that person’s presence and not go back alone for some time. If anyone related by either blood or ocha shows interest in him beyond that of friendship, he must avoid that person indefinitely. This odu also reminds the italero that nothing of ocha may be given to anyone with whom he, himself, had a romantic involvement or with whom he would like to have a romantic relationship. Ocha intermixed with a romantic relationship is akin to incest.

The following concerns are also highlighted in Oché and should be explored by the diviner:

• Beyond the health concerns already mentioned, Oché portends problems with the legs, knees, ankles, feet, waist, and spine. Past illnesses, too, will recur, for the client has not modified the behavior that brought them on. Proper health care begins with proper hygiene: Daily showering and deodorizing will do much to improve the health, as will a thorough airing and cleaning of the home. The client should keep his nails clean and his feet covered with socks and shoes. Tetanus infection is a danger; now would be a good time for the client to get a tetanus booster and update all immunizations.
• The client should not rely on home remedies for health care. If he is sick, he should see a physician for proper medical advice.
• The client should keep his kitchen immaculately clean and clear of spoiled foods, for Oché warns of poisons that accompany what one eats. He must be careful when eating away from home. In the home of another, he should not eat food that is given with insistence; it might harbor malicious witchcraft or even poison. (The poison could be intentional or unintentional.)
• At times the client is happy and at other times he feels like crying; these moods swing interchangeably. The diviner must tell the client that like attracts like. If he wants happiness, he must pretend to be happy. Similarly, he should not nag or become a pest to others, for as he treats them, so will he be treated. Sourness will affect his health, his finances, and his relationships; every aspect of his life can be destroyed by a negative attitude.
• This person has dealt with many different priests and priestesses of this and other religions in the past. He speaks ill of them, but he must not any longer. Speaking ill of those who have tried to help him is how he loses much of his luck.

The Prohibitions of Oché

Oché is both sweetness and sourness; it alludes to all the blessings that make life bearable (if one has them) or unbearable (if one lacks them). In iré, the prohibitions are key to making sure Oché’s goodness is not lost. In osogbo, the prohibitions are urgent and mandatory to ward off or minimize dangers and negative energies. The italero must depend on his own aché and the diloggún to determine appropriate prohibitions for his client.

• Severe food restrictions come with five mouths in osogbo. Do not consume eggs, reheated foods, watercress, canistel, malanga, shrimp, squid, octopus, or freshwater fish. Any food product that was cooked and then canned, frozen, or boxed is forbidden. If one has been forbidden any foods before, Oché makes them forbidden again—for life. Know that Oché, in osogbo, tells the diviner that this person did not follow these previous taboos.
• Do not loan out any item that has touched one’s body or borrow any item that has touched the body of another. Prohibited items include, but are not limited to, shirts, pants, underwear, bed linens, towels, washcloths, soaps, shampoos, and combs.
• Measure one’s words before speaking. Never use profanity; blasphemy will be one’s downfall.
• Do not participate in, listen to, or repeat gossip.
• Do not brag about one’s good fortune, for in this way will others wish and bring evil.
• Do not pawn personal items, no matter how desperate one becomes for money.
• Do not share knowledge freely. After learning something new, keep it a secret.
• For a woman, beware of an impending pregnancy. If one becomes pregnant, abortion is forbidden.
• For a man, do not advise others to have abortions.
• If this reading is an itá, the one sitting at the mat may never initiate a child of the orisha with whom the itá is had: The aché of this spirit is too important to be given away to another. Never open the diloggún of that orisha unless absolutely necessary.*72
• Do not keep any spoiled foods in one’s kitchen or refrigerator. Do not let any food spoil on any of the orishas.
• Do not wear yellow.

Marking Ebó in Oché: Initial Considerations

Each odu prescribes many eboses to put a client back into alignment with his destiny. Oché is a sign of spiritual evolution; it is the youngest, yet the most powerful. To bring the most iré from this session, the diviner must be thorough and skillful in his assessment of the client’s life, taking many factors into consideration.

If this is the first time that Oché has opened for a client, the diviner knows that Oché has come to bring renewal and refreshment; it has come to save the client, just as it saved the world when it opened with the first historical casting of the diloggún. The diviner should tell the client this. Now the diviner must consider the client’s place in the religion. If the client is an aleyo with nothing of ocha, he must receive the elekes. If his guardian orisha is not known, he should receive the elekes in the name of Oshún; she will bring sweetness to his life. If the client is an aborisha who has already received the elekes, the diviner must prescribe the warriors; the intervention of Elegguá will open the client’s path to attainment. Finally, if the client has both the elekes and the warriors but has not yet made ocha, the diviner must tell him that the greatest ebó and leap of faith lies before him: asiento. Only when his orisha is crowned on his head will he finally become all that he is meant to be.

Also, although there is a list of eboses in each composite odu, there are certain types of spiritual advice and offerings that must accompany all sixteen of these patterns when they open on the mat. Consider the following for all castings of Oché:

• The diviner should drape a mazo over the client’s neck and direct him to salute his guardian orisha (or Obatalá, if his guardian orisha has not been identified), his godparents, and then the diviner. He is now bound to make ocha, and the diviner should advise that he receive both the elekes and the warriors as soon as possible. If the guardian orisha has not been determined, the client should have a bajado soon as well. If the client cannot make ocha for some time, this letter demands that every month he have a rogación before Oshún and have his head washed with the herbs of ocha and Oshún so that his luck and health will improve.
• The client might need a rogación at the feet of an orisha who has stood up in this sign. To mark this, the diviner should ask for each orisha who has stood up, “Eborí elese [orisha’s name]?”
• If the eboses prescribed thus far are not enough to close the composite odu, the diviner should explain the following: If the client has any trips or vacations planned, he should first consult Oshún and ask her permission to go. She takes a special interest in the affairs of the client. If Oshún tells him that he should not go and the planned trip is for pleasure, he should not go. If Oshún tells him that he should not go and the planned trip is for business, he must try to mark an ebó to her as a means of appeasement.

The final consideration for ebó in Oché is that Elegguá and Oshún influence the entire family. While Elegguá speaks in all composites, he never speaks alone; he is always accompanied by Oshún. A part of each ebó must go to Elegguá, and it must go to him before giving any part of the offering to Oshún. The sacrifices most often used for these two spirits follow.

Traditional Eboses in Oché

Certain types of offerings are native to Oché’s energy. Whenever possible, the diviner should include elements in ebó from this list. For sacrifice, pick from the following: five hens, a guinea hen, and five small “peeps” (newly hatched chickens). If an adimú-type offering is required, the diviner should pick from the following: a jar of honey, five freshly smoked fish, five pumpkins, gourds or calabazas, five red parrot feathers, and five peanuts.

Ebó Elese Elegguá y Oshún (Ebó at the Feet of Elegguá and Oshún)

These eboses are appropriate in three situations:

• The client is an initiate whose crowning orisha is Oshún. In this case, place Elegguá with Oshún, and give the eboses to them both, at the same time.
• The client is a child of Oché (Oché opened in either Elegguá or the crowning orisha in the iyawó’s itá). Set Elegguá with the crowning orisha and adapt the ebó so it is appropriate for the crown. (An experienced priest or priestess will know how to make these adaptations; if the diviner is a novice, an experienced elder must be consulted to make the appropriate changes.)
• Both Elegguá and Oshún stand up for ebó in Oché and the odu will not close. These eboses may also be used in an attempt to settle issues with both orishas.

Calabaza Soup

To prepare this dish the client will need the following ingredients: 3 pounds of calabaza, six cloves of garlic (four whole, two minced), a 2-inch cinnamon stick, 1 tablespoon of butter, one medium onion (diced), ¼ teaspoon of saffron threads, 3 cups of chicken broth, ½ cup of cream, freshly ground pepper, 6 tablespoons of sour cream for garnish, and 2 tablespoons of toasted pumpkin seeds for garnish.

Cut open the calabazas and scoop out all the seeds and fibers. Cut the gourds into 2-inch pieces. Place the pieces of calabaza in a large saucepan and add enough water to cover them. Add four whole cloves of garlic and the cinnamon stick. Bring to a boil, then cover, reduce the heat, and allow to simmer for 20 minutes, or until the calabaza pieces are extremely soft.

Pour into a strainer. Pick out and discard the garlic cloves and cinnamon stick. When the calabaza pulp is cool, peel and discard its skin. Purée the pulp, then set it to the side.

Melt the butter in a large saucepan over medium-high heat. Add the diced onion and sauté until it is soft. Then mix in the two minced garlic cloves and the saffron threads. Add the calabaza purée and mix well, then pour the chicken broth over all, again mixing well. Turn up the heat and bring the soup to a boil; then reduce the heat and let simmer for 15 minutes, stirring frequently so the soup does not burn. Finally, remove from heat and stir in the cream and ground pepper to taste.

Divide the soup among six bowls. Give one bowl to Elegguá; before his shrine, garnish it with a scoop of sour cream and some of the toasted pumpkin seeds. Give five bowls to Oshún, garnishing them before his shrine. This ebó remains with the orishas overnight. The following morning, pour the soup into a river.

Small, hollowed-out pumpkins may be used to serve this ebó in place of bowls. For this option, add coins and cowries to each pumpkin to bring prosperity back into one’s life.

Celebration for Oshún

In Oché, Oshún may want the client to give her a huge party with lots of music. The bigger the party, the greater the blessings this orisha will bestow. When the throne to Oshún is built, Elegguá must sit at her feet, and the plaza of fruits should include gourds, calabazas, pumpkins, and squash. If Oshún takes this ebó but the odu still will not close, the party may need to include a guiro (ceremonial drumming). The diviner should check this with the shells, asking, “Guiro de Oshún?” If a guiro will not satisfy her, a drum may be needed to placate her. To find out if she requires this, the diviner must ask, “Tambor de Oshún?”

Fruit and Caramel Basket

If the client is trying to obtain a special blessing from Oshún, he can offer the following ebó to both her and Elegguá. As soon as possible after the reading, the client returns to the diviner’s house with a large, round wicker basket that has two handles. He lines the interior of the basket with one yellow cloth and one white cloth and then fills the basket with a large variety of fruits, including bananas and plantains for Elegguá and oranges for Oshún. Over the fruits, he casts handfuls of sweet caramels. He places the basket before Elegguá and Oshún.

Every day for the next five days, the client should return to the orishas, lighting a white candle for both spirits and praying for his evolution. After his prayers on the fifth day, client and priest take the entire basket to the river. Each holds it by one handle, and they set it on the riverbank so that it just barely touches the water but is not submersed in it. The priest offers one final prayer for the client’s evolution. With this ebó, the orishas will bless this client.

Herbal Bath

If the oracle has determined that the client needs a spiritual bath to remove osogbo, the following will help. The client will need to provide myrtle, vervain, lettuce, lavender, watercress, claret, honey, cinnamon, five egg yolks, two yellow candles, and a complete change of white clothes. The diviner steeps the myrtle, vervain, lettuce, lavender, and watercress in a large pot until the water is dark with their juices; he then strains the herbs from the water, wringing their juices into the water. To the liquid he adds the claret, honey, cinnamon, and egg yolks. The priest uses this bath to wash the client from the shoulders down, and then the client is allowed to soak and bathe himself freely.

After a quick shower to remove the residue, the client dries off, dresses in white, and is taken before Oshún’s sopera. There, he salutes her and lights the two yellow candles, praying that this cleansing is made complete by her aché.

If the osogbo of this sign is severe, repeat this bath nightly for a total of five nights.

Sacrifice of Chickens

The client places five small freshwater fish in five small gourds. Over each fish he places one peanut and one parrot feather. He presents these gourds to Eleggúa and Oshún. Then the priest sacrifices five small chickens to them both, allowing the blood from the sacrifice to drip into the gourds. Five days after this ebó is made, the client takes everything to the river with five cents for Oshún.

Sacrifice of Goat

If the initiate’s osogbo is severe and the odu will not close out, Oshún may be demanding a crown from this person. She might also wish to give him an itá. An oriaté should be found to sacrifice a goat to her. Elegguá must share in this sacrifice. The skin from this goat should be saved, cured, and used to line a crown for the orisha. When the crown is ready, the client gives a huge party for Oshún, and five parrot feathers are put in the crown.

For the next ten years, on the anniversary of this ebó, a party is thrown in Oshún’s honor and five more feathers are added to the crown, until there are a total of fifty-five in the crown.

Adimús for Oshún

When Oshún requires adimú in Oché, the diviner may prescribe freely from the following dishes.

Sweet Pastries

This ebó will sweeten both the orisha and the client’s head. The client returns to the diviner’s home with five sweet pastries. The client serves these to Oshún on a terra-cotta platter draped with yellow cloth, and leaves them with her overnight. The next evening, the client returns for a rogación at Oshún’s feet; when all the elements of the rogación have been applied, some of each sweet pastry is added to his head before wrapping it in white cloth. If the client has not taken the elekes yet, the diviner should present Oshún’s necklace to him at this time. If the client already has the elekes, the diviner should drape the mazo of Oshún over him, so that it passes over his left shoulder and under his right arm, and then direct him to salute Oshún. He is now in bondage to make ocha. In either case, when the rogación is removed, the client discards it in the river.

Sweet Baked Oranges

Oshún adores this adimú. To prepare it for her, the client must provide the following ingredients: 2 pounds of sweet potatoes, half a stick of butter, ¼ cup plus 4 tablespoons of sugar, ¼ cup of orange juice, four egg yolks, five fresh oranges, four egg whites, yellow food coloring, cinnamon, and honey.

Preheat the oven to 375 degrees Fahrenheit. Peel the sweet potatoes, boil them until they are soft, then mash well. To the mashed sweet potatoes add the butter, ¼ cup of sugar, orange juice, and egg yolks. Mix thoroughly. Cut the tops off the five oranges and remove the pulp from the inside, leaving only the shells. Fill each orange shell with the mashed sweet potato mixture, packing well. Place the five oranges on a baking sheet and bake for 15 minutes.

While the oranges are baking, beat the egg whites on high speed until they form a thick foam. Add 4 tablespoons of sugar, continuing to beat the mixture until it is shiny. To make the meringue pretty, add a few drops of yellow food coloring and continue to mix until the color is even. When the meringue “holds” the imprint of the mixer, it is done. After the oranges are finished baking, top with meringue, using a pastry bag. Sprinkle lightly with cinnamon and glaze the outer shells with honey. Serve this to Oshún on a terra-cotta plate draped with yellow cloth. Allow the ebó to remain with her overnight.

To discard this ebó, the client takes the oranges to the river and leaves them on the riverbank.

Ochinchin

When Oshún demands adimú, this special omelette will sate her and bring special blessings to the client. To prepare this, the client provides the following ingredients: five eggs, a dash of milk, five large shrimps, and watercress or spinach.

Crack the eggs into a large mixing bowl and add a dash of milk. Whip the eggs well until blended. Lightly grease and preheat a skillet over medium heat; once the skillet is hot, pour the egg and milk mixture into the pan. Let the eggs solidify slowly; when bubbles begin to form in the eggs, place the shrimps and watercress (or spinach) in the center of the omelette. Fold the omelette in half, and when it is thoroughly cooked, remove from the pan. Serve this to Oshún on a white or yellow plate, leaving the ebó with her overnight.

The next morning, the client discards the ochinchin in a river with five pennies, talking to Oshún there about one’s desires, dreams, and aspirations.

Natilla

To prepare natilla as an adimú for Oshún, the client needs to provide the following ingredients: 1 cup of evaporated milk (one can), 1½ tablespoons of white sugar, a cinnamon stick, salt, 1½ tablespoons of cornstarch, one egg, and ¼ teaspoon of vanilla extract.

In a large microwavable bowl, stir together the evaporated milk and ¼ cup of water. Remove ¼ cup of the mixture and set this aside in a small bowl. To the large bowl of water and milk, add the sugar, the cinnamon stick, and a pinch of salt. Microwave this mixture on high for 1 minute and 25 seconds.

To the smaller bowl of milk and water add the cornstarch and the yolk of one egg. Whip well. Once the mixture in the microwave is done, stir the cornstarch mixture into the heated liquid, stirring continually until the ingredients thicken. Reset the microwave to medium-high heat and cook for at least 2 minutes, until the mixture is thick. Remove. Add the vanilla extract and stir, then serve this to Oshún in an attractive bowl. The client later discards this ebó in the river.

Olelé

Assemble the following ingredients: 1 pound of black-eyed peas, two eggs, a pinch of saffron, a medium onion (diced), a red bell pepper (diced), six cloves of garlic (diced), 3 tablespoons of epó, ½ cup of tomato sauce, ¼ teaspoon of powdered black pepper, and aluminum foil.

Soak the beans in water overnight. The next morning, drain off the water and rub the peas gently to remove their shells. Mash these well to create a paste. Then mix in the eggs and saffron; set this mixture to the side.

In a large skillet, melt the epó over medium heat. Add the diced onion, pepper, and garlic and sauté until the onion becomes translucent. Add the tomato sauce and black pepper. Stir continually for 3 minutes, or until the tomato sauce becomes shiny. Add the bean mixture and stir well. Remove from heat.

When this is cool, divide it into five equal portions and wrap each in a square of aluminum foil. Tie the squares securely. Bring a pot of water to a boil. Drop the foil-wrapped packages into the water and boil for 30 minutes. Drain and cool. Serve the olelé to Oshún on a terra-cotta platter. The next day, the client discards this ebó in the river.

The First Composite Odu of Oché, Oché Okana (5-1)

The Proverbs of Oché Okana

• Things are done for ungrateful people.
• Your enemy will do you evil, and yet he will do you good.
• Jealousy is the mother of mistrust.
• Your jealousy will destroy all for which you have worked.

The Message of Oché Okana

When an initial cast of five mouths, Oché, precedes a cast of one mouth, Okana, the odu Oché Okana is open on the mat. This pattern is also known as Oché Kana, Oché Okanran, and Oché Kanran. As it opens, the diviner says, “Maferefún Oshún!” Oché in all its composites is Oshún’s home, and here she always has the first chance to speak. Before delving deeply into this sign, the diviner should tell the client all Oshún has to say: “Oché Okana has opened for you on the mat. Maferefún Oshún! Of all the signs that could have opened, of all the orishas who could speak, it is this beautiful woman who has come to bring you blessings. Indeed, she has already brought you blessings, for here she tells you that all you have, all that you have been given, is a gift from her. And all the osogbo or negative influence that exists in your life comes not from the saints but from your own hands. If you do nothing else once you leave here, this mat, this room, you must pray to her and thank her for the blessings that she has brought you. In time, she will offer you more.”

The client may not believe the diviner’s words at first, for no matter the orientation of Oché Okana, his life can be filled with despair. The sign indicates that the client has many evil eyes on him and many sharp tongues lashing him. These negative influences, however, come from his own misdeeds and improper actions in the world. The diviner should tell the client that if he lives according to the words of this odu, he will rise above this turmoil, for though his enemies can visit evil upon him now, in the end they will bring him only good. The client at the mat is nervous and filled with conflicting thoughts and emotions that not even he can sort out. Now, before Oshún and all the spirits, the client must be forced to voice his thoughts, both the good and the bad. He must pour out his heart and his soul to the orishas. Only in this way can his healing begin.

In this odu, the diviner also pays homage to Elegguá, Obatalá, and the client’s crowning orisha (if it is known), saying to each, “Maferefún!” All these spirits stand up on behalf of the aborisha and initiate alike. While it is Oshún who takes the client to santo, it is Elegguá who opens the roads so evolution may be found; the client should ply him with adimú so that his roads remain open and clear. Obatalá is the orisha who formed all heads on the earth; even if the client is a child of another orisha, he must turn to Obatalá for peace and clarity of mind on the road to ocha. The client should also give ebó to his guardian orisha, if it is known. If the guardian orisha is not known, the client should pay foribale and give thanks to the godparent’s guardian orisha and the godparent’s head, for through them the client will be reborn.

In general, the diviner should know that Oché Okana is an elusive, mysterious odu. When it comes in iré, the diviner should advise the client to play the lottery sparingly, for he is slowly acquiring good luck. In an osogbo, the pattern becomes one of setbacks, illness, death, traps, and myriad accidents. No matter the odu’s orientation, the client will experience sudden pains in his body, and illness is always a breath away. This person neglects his health, and if he does not begin to pay attention to it, his body will begin to decay in minor ways. If the client is male, he is interested in someone and this person does not trust him; he should be told that the relationship is not permanent, and in time the orishas will bring a new mate. If the client is a woman, she is secretly in love with a man, and she must get this person out of her head, for although a long-term relationship is possible, this man is not the right mate for her. He could even bring danger. Both men and women opening in this sign should enter into relationships with those of red or ruddy complexions cautiously; Oché warns against it. While a period of arguments with and treason among friends is quieting down now, it is not over. These discords will escalate again.

In the osogbo orientations of ano (sickness) or ikú (death), the letter Oché Okana brings up some serious health issues for the client. He may experience pain or swelling in the legs, knees, calves, or feet. If he holds a job that demands long hours of standing, he must care for his feet, taking frequent breaks so they are not injured. He should beware of cuts, scrapes, abrasions, and bruises, for these are means by which infection or decay can enter the body. If any unusual symptoms develop or persist in association with such injuries, the client must see a physician immediately. Decomposition is possible in the abdominal region; pains there demand medical attention as well. For women, this decomposition extends to the reproductive organs; men could be affected with impotence or venereal disease. Those who open in an osogbo of ano or ikú might consider a rogación of the abdomen as a preventive measure. Finally, blood-borne pathogens are also a danger in this sign, particularly for health care workers; the client should take measures to prevent infection.

The Prohibitions of Oché Okana

• One has had but not obeyed food prohibitions in the past. The diviner will identify prior food prohibitions, then say, “You did not follow all these as you should. This brought you many tragedies, and you never realized why these bad things happened.” All food prohibitions that were not obeyed in the past must be made again. One is also forbidden to consume calabazas, gourds, pumpkins, squash, melons, and eggs. For five days, sweets are also forbidden. If this taboo is broken, the sweetness in one’s life will disappear as well.
• Conception and pregnancy are forbidden for five months following the opening of this sign. Women must use proper birth control, and men must do the same. If a woman is pregnant or conceives under this sign, she must have a rogación of the abdominal region before Oshún; the priest then cleanses her and the unborn child with five hens and sacrifices the hens to Oshún. This ebó can save the life of the mother and child. Know, however, that the woman still might have a difficult pregnancy and labor.
• Do not sit at a table with many people; one will be tempted into giving away one’s secrets.
• Do not swim or bathe in the river. Before crossing a river, give proper respect to Oshún.
• If Oché Okana has come in Elegguá, Obatalá, or the crowning orisha, one must respect that spirit’s diloggún, using it very sparingly. If one gives away, sells, or throws those shells on the mat too often, someday one could lose the aché they represent.
• If this reading is an itá, one may not hereafter crown a child of Shangó.

The Eboses of Oché Okana

Oché Okana marks the client for ocha. In time, Oshún herself will bring this person to the river. Until ocha can be made, however, several eboses must be done to help carry this client to his initiation. To begin, if the client’s guardian orisha is not known, an oriaté should be brought in to determine this information. If the guardian orisha is known, or once the guardian orisha has been identified, the client must have a mass for his egun; these spiritual forces, in addition to Oshún and his guardian orisha, will carry him through to his crowning. The client must follow exactly the advice of the espiritistas present. After closing the mass, the diviner bathes this person thoroughly in omiero and gives him a rogación at the feet of his crowning orisha. He will be exhausted after all this and should be allowed to sleep on a mat in front of his crowning orisha’s shrine. The next morning, after removing the rogación, the diviner gives the client another bath in omiero and makes eboses to Elegguá, Oshún, and the client’s crowning orisha.

Once these eboses have been done, the client’s feet are firm on the path to ocha. Every month, he must have a rogación before his crowning orisha; this will keep him focused on his goal.

The diviner must also explore with his client the following ebosees:

• If the odu comes in an osogbo of ano or ikú, or if the client suffers any abdominal disease, he should have a rogación of the abdomen before Oshún’s shrine.
• In this odu, as ebó Ogún must be fed a knife beside his cauldron. Both Ogún and the knife should share two pigeons and a rooster. Afterward, the client should hide the knife behind the front door of his home to protect it from danger.
• If Oché Okana has fallen for an aleyo or an aborisha, he should wear a red parrot feather in his hair for twenty-eight days.
• If Oché Okana has fallen for an initiate, he should wear a red parrot feather in the hair at all orisha functions. If this reading is an itá, he must wear one every day for the rest of his life.
• Elegguá and Obatalá can claim ebó in this odu as well. To find out if they require anything, the diviner should ask, “Ebó elese Elegguá y Obatalá?” If the answer is yes, he uses the diloggún to mark the appropriate ebó.

Now the diviner asks the odu for closure. If it will not close, Oshún could be standing up for ebó. The diviner should ask, “Ebó elese Oshún?” If the answer is yes, he uses the diloggún to mark the appropriate ebó.

If the prescriptions made thus far are not enough to close the odu, the diviner must turn to the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

The Second Composite Odu of Oché, Oché Ejioko (5-2)

The Proverbs of Oché Ejioko

• Money brings tragedy.
• Do not abandon certainties for the unknown.
• In the soapmaker’s home, everybody slips.
• In the house, little by little, everyone must make ocha.
• Where there is money, tragedy comes.

The Message of Oché Ejioko

When a cast of five mouths, Oché, is followed by one of two mouths, Eji Oko, the odu Oché Ejioko, also known as Oché Oyekun and Oché Yeku, has fallen. Many credit this sign as having given birth to the odu Metanla (thirteen mouths). Oché Ejioko is an odu of sickness and epidemics; pandemics—illnesses that circle the globe—can be spawned here. This is also the odu of flies and mosquitoes, messengers of Babaluaiye. They bring sickness, and the client must learn to avoid them. This pattern is harsh, but its severity can become the client’s salvation.

Here, the diviner says, “Maferefún Oshún! Maferefún Yemayá! Maferefún Ochosi! Maferefún Babaluaiye!” Oshún and Yemayá come to bring blessings to the client; however, the circumstances into which he has thrust himself prevent him from accepting these blessings. Ochosi also speaks in this odu, showing the client the shortest route to evolution. And Babaluaiye is here to heal the illnesses that Oché Ejioko marks on the client. Before this odu closes, all four orishas might stand up here to claim ebó or mark larishe.

Regardless of the odu’s orientation, the diviner should explore the following concerns:

• No matter what brought him to the mat, spiritually this person is in debt to Yemayá. The diviner must prod the client to speak about his relationship with her. Any promises he has made in the past are now due; they should be recorded as if they were ebó prescribed by odu.
• Likewise, this person is in debt to Oshún. The diviner must have the client speak honestly about his relationship with her. Any promises he has made in the past are now due; they should be recorded as if they were ebó prescribed by odu.
• A trip to the forest could bring luck to the client; he must plan a day to go there.
• Oché Ejioko signals that a powerful spirit has accompanied the client to the mat. It tries to help him but often makes a mess of his affairs. This spirit needs light, warmth, refreshment, and guidance if it is to help the client evolve.
• If the client is male, he finds himself enamored of a married woman; her husband is a dark-skinned man. Odu advises the client to stay away from her, for her husband could kill him.
• In this person’s house, everyone will, in time, come to the feet of the orishas.

The Prohibitions of Oché Ejioko

• Do not wear the color yellow; this color belongs only to Oshún.
• There is danger from disease by flies, mosquitoes, and other pests. Avoid outdoor activities early in the morning, late in the evening, or at night. If one must go out during these times, especially in wet areas, take protective measures against bugs and insects. Do not eat outdoors, and do not go on picnics. Keep the doors and windows (or at least the screens) to one’s home closed.
• Do not live in damp, swampy areas.
• This odu speaks of external parasites and parasitic infections. Guard against lice, ticks, and fleas.

The Eboses of Oché Ejioko

In Oché Ejioko, one’s egun are one’s foundation. The diviner should prescribe a series of five masses to take place as soon as possible. Before the mass, everyone present for the mass must be cleansed with an incense of cinnamon and dried orange peels. After all are seated at the bóveda and the espiritistas have offered their opening prayers, everyone present for the mass must cleanse him- or herself to the bóveda with a mixture of river water, holy water (the waters of Yemayá and Oshún may be used for this), rainwater, honey, and cinnamon. The client provides five sweet adimús for egun; they may use these to cleanse the client, bringing sweetness back into his life. The client should be directed to follow all the prescriptions of the espiritistas exactly, for they will provide the foundation for his evolution.

If the oracle will not close, the italero should consider whether the client’s egun require further eboses, asking, “Ebó elese egun?” If the answer is yes, he uses the diloggún to mark the appropriate offering.

Oché Ejioko flags issues with Oshún, Yemayá, Babaluaiye, and Ochosi. If none of these claimed larishe during the course of the reading, the diviner can determine whether any will take ebó by asking, “Ebó elese [orisha’s name]?” If the answer is yes, he uses the diloggún to mark the appropriate ebó.

If the odu remains open, the client may have deeper issues with Babaluaiye. The diviner should consider asking, “Ebó eleke de Babaluaiye?” If the answer is yes, the client is marked to receive the eleke of Babaluaiye. The diviner should also ask, “Koshé Babaluaiye?” If the answer is yes, the client is marked to receive the orisha Babaluaiye.

Oché Ejioko demands the reception of the Ibeyi; if the client does not have them, he must receive them. If he has them, the diviner should find out if they require ebó, asking, “Ebó elese los Ibeyi?” If the answer is yes, he uses the diloggún to mark the appropriate ebó.

In addition, the diviner should consider the following options for ebó:

• If the client is ill or if the osogbo of ano or ikú comes, he must turn to Oshún, Yemayá, and Babaluaiye for help. The client must have a rogación of the abdomen before both Yemayá and Oshún. At the end of the rogación, each orisha must eat feathers. The animals’ blood must drip over this person’s stomach. The client should also cleanse himself to Babaluaiye with two yellow candles, seventeen different types of grains, and sackcloth. At the end of the cleansing, the client should provide Babaluaiye with an adimú of dry white wine and a loaf of bread.
• Slowly, everybody in this person’s house needs to make ocha. As ebó, the client should bring them one by one for a session with the diloggún.

If these options do not close the odu and the client is an aleyo or aborisha, the diviner should turn to the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

If the oracle refuses closure and the client is an initiate, the orisha whose diloggún is being consulted could be marking a tambor as the solution to all the client’s troubles. The diviner should ask first if a tambor is required. If the answer is yes, he must mark the orisha who will claim the tambor, questioning, in turn, the orisha of the diloggún, Yemayá, Oshún, Elegguá, Ochosi, Babaluaiye, and egun. If a tambor is required but none of these spirits will take it, the diviner should continue his questioning with the rest of the orishas the client received in his ocha.

If after this process the odu still will not close, the diviner must turn to the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

The Third Composite Odu of Oché, Oché Ogundá (5-3)

The Proverbs of Oché Ogundá

• Do not pick up that which you dropped.
• Do not recover that which you left behind.
• Do not go out to look for that which has been abandoned.
• Your enemy will do you evil, and yet he will do you good.
• Do not pick up what was discarded.
• Only the knife knows where the heart of the ñame lies.

The Message of Oché Ogundá

When a casting of five mouths, Oché, is followed by a casting of three mouths, Ogundá, the odu Oché Ogundá has opened on the mat. This powerful odu has much to say to the client; the diviner must proceed carefully so that he does not miss anything.

Among the lore of this odu is the story of a town in which all the evil people gathered together with one purpose: to overthrow their king. The king was honest and pure, and he had a sincere heart. Olófin himself saw what was happening and intervened; he destroyed the evil townspeople and reinstated the king. Something similar could happen in the client’s life, so his heart must remain noble.

In this odu, the diviner must begin the reading by honoring four orishas: “Maferefún Oshún! Maferefún Obatalá! Maferefún egun! Maferefún Inle!” Before this odu has closed, the diloggún will raise issues with all four. If these issues are not examined and settled carefully, the client will not have evolution.

Oshún has much to say to the client who opens in Oché Ogundá. In this odu, we say that only the knife knows where the heart of the ñame lies; in other words, only the client knows what he wants and why he has come to the orishas for help. Regardless of the client’s desires, Oshún wants one thing: his head in ocha. Even if this client is not her child, Oshún loves him as if he were, and she should be adored as a good son adores his mother. Oshún has all that this client wants, and she will give him these gifts as he earns them.

This letter signals many serious health concerns, and they are especially dangerous if the osogbo has come in ano or ikú. Oché rules the abdominal and genital areas. Ogundá foreshadows disease that requires surgical intervention and resection. The client must be watchful for damage or disease in these areas. Impotence in men is a strong possibility. This is an “affliction of disobedience” in this sign; when it comes, the man knows that he has offended Oshún and must return to make ebó. Sterility is a danger for women. Under no circumstances should any person opening in this odu have a vasectomy or tubal ligation; these sterilization procedures are permanent, and in the future this person will want to have children.

The diviner should also keep the following points in mind:

• Oshún’s children will always be a source of problems and heartache for the client. He must be careful with them, for Oshún forbids the client altercations with them.
• Any strange lumps, pains, or swellings in the genital region warrant an immediate visit to the doctor.
• The client must pay attention to matters in his physical and spiritual family. When conflicts arise, he should put his blood family first and his ocha family second.
• For a woman who opens in Oché Ogundá, the menstrual cycle is strongly affected by her thoughts and actions. Stress could dry up her womb or make it overactive. Anemia can become a chronic condition if she does not promote calm in her life.
• In Oché Ogundá, men and women must have clearly defined marital relations. The client should tend to concerns at home before dealing with problems elsewhere.

The Prohibitions of Oché Ogundá

• Be cautious of papers and contracts; do not sign anything unless it is approved by an attorney. Be wary of what one reads, for not all written is true.
• Anything that brings sadness must be taken away; tears will bring more of the same.
• Do not be overpowering or overwhelming to others; sweetness always brings more of the same.
• Do not speak with sadness; one’s words must be happy, gentle, and kind.
• This is an odu of possible enslavement, and one must not be a slave to anything, including habits, people, and vices.
• Take care around needles and sharp objects, especially if one’s work is in the field of health care. Disease could enter the body through a cut or puncture wound.
• Do nothing illegal. Do not visit another person in jail.
• Do not tell secrets to women, and remain cautious around men.
• A woman who opens in Oché Ogundá may never put a knife to her head; her hair must be allowed to grow. Only her godparents may trim the ends. A man who comes in this sign must consult with Oshún before cutting his hair. It, too, may need to grow long and beautiful. In both cases, allowing the hair to grow long honors Oshún.
• Do not work with metals or weapons. They can lead to injury.

The Eboses of Oché Ogundá

In Oché Ogundá, red coral brings blessings. As a general rule for life, any eleke that the client receives from this moment on must contain red coral. He also should try to use coral in as many eboses to Yemayá and Oshún as he can, and he should hoard this stone for his own personal use.

In this odu, ebó centers on four spirits: Oshún, Obatalá, egun, and Inle. For each except Inle, the diviner should consider asking, “Ebó elese [spirit’s name]?” If the answer is yes, he uses the diloggún to mark the appropriate ebó. Once Oshún, Obatalá, and egun have had a chance to claim ebó, the diviner should tell the client that he needs to give five masses to his egun. The client must then follow exactly the prescriptions of the espiritistas, for both he and his egun will benefit from them. If the client does not have his opá ikú, he should find one and have it fed. If he has no bóveda, he must set one up as soon as possible. He must provide sweetness for his ancestors, giving them honey, candy, cakes, and cookies frequently as adimú. Remember: Distributing sweetness will bring more of the same to one’s life.

Inle cannot speak directly, but the orisha whose diloggún is consulted can speak on his behalf. If the client is an initiate, the diviner should ask, “Koshé Inle?”*73 If Inle’s reception is not mandated, or if the client is an aleyo or an aborisha, the diviner should ask, “Ebó elese Inle?” If the answer is yes, he should use the diloggún to mark an appropriate offering. If neither Inle’s reception nor an ebó to him is required, the client must have a rogación in front of Yemayá, and he should be given Inle’s necklace at that time.

To help the client discover his heart, his purpose in the world, he should have a rogación at Oshún’s shrine. Once his head is clear, the priest places a ñame on a white plate and hands the client a new, clean knife. The client inserts the knife slowly into the ñame, feeling for its heart. When he finds it, he cuts the root in two. He smears it with honey and leaves it with Oshún for five days. At the end of this time, the client takes the offering to the river and discards it.

Oché Ogundá marks the client to live his life by making ebó to Oshún. On the third of each month he should spoil both her and Elegguá, giving sweet adimú to each orisha. Whenever he is in doubt or danger, he should petition Oshún for a total of five days with five different adimús, leaving each with him for just a day and discarding them in the river. With such placation, Oshún will never fail him.

The diviner must prescribe an adimú to Oshún now to prevent abdominal disease in the client. If the client is an initiate, the odu might mark the reception of the knife; the right to use the knife removes the need to be under the knife. A client who is already experiencing abdominal disease should have a rogación at Oshún’s feet after the adimú is offered.

Now the diviner has his first chance to close the odu. If these prescriptions are not enough to close the odu and the client is an aleyo or an aborisha, the diviner must turn to the list of eboses for the parent odu, Oché. Something there is needed for the client’s evolution. If the client is an initiate, however, the diviner has a few more eboses to consider:

• The client could need to receive Ochosi. To determine if this is the case, the diviner should ask, “Koshé Ochosi?” If the reception of Ochosi is marked, the client should have a rogación at Ochosi’s feet as soon as possible, afterward receiving his eleke, while arrangements are being made for his reception.
• Caracol de Ogún (the diloggún of Ogún) is a possibility in this sign. To find out if it is needed, the diviner asks, “Koshé los caracoles de Ogún?” If the answer is yes, the ceremony should be performed as soon as possible, and it should include an itá.
• Oshún may require an ebó given in the river. To determine if this is the case, the diviner asks, “Ebó elese Oshún en el rio?” If the answer is yes, the proper offering is two hens and plenty of honey given in the river.
• If the oracle continues to refuse closure, it may be demanding the sacrifice of a four-legged animal. First the diviner asks the oracle if a sacrifice of four legs is needed. If the answer is yes, he then asks the oracle if the orisha speaking (the orisha whose diloggún has been cast) claims the sacrifice. If the answer is yes, the sacrifice is marked and no itá is needed. If the answer is no, the diviner then tries to mark the sacrifice to one of the orishas given in the client’s ocha, in the order in which they are petitioned by the client. If the sacrifice is marked to one of these orishas, an itá is required for the client.
• If the oracle still will not close, the reception of the knife is mandatory.

If the oracle still refuses closure, the diviner must turn to the list of eboses given for the parent odu, Oché. Something there is needed to bring the client’s evolution.

If the eboses of the parent odu will not close the odu for an initiate, the following sacrifices should be offered: five hens to Oshún, three roosters to Elegguá, and eight white pigeons to Obatalá. The carcasses stay in the house until midnight and then are removed by the priest. The client must return home before sunrise. If this ebó will not close the odu, the diviner should turn to the eboses of the omo odu, Ogundá.

The Fourth Composite Odu of Oché, Oché Irosun (5-4)

The Proverbs of Oché Irosun

• If the rain does not fall, the corn does not grow.
• Freshwater fish cannot go to salt water.
• Your enemy will do you evil, and yet he will do you good.
• The dead are looking for someone to capture.
• Do not let the spirits of the dead catch you.

The Message of Oché Irosun

When a casting of five mouths, Oché, is followed by a casting of four mouths, Irosun, the odu Oché Irosun has fallen. This is a mysterious sign, giving birth to mysterious things. The menstrual cycle of women is born in this odu, and all are mandated to pay homage to women and their mysterious powers. Elegguá was born in a seashell through this sign; his birth here will have various implications for the client. Some say Oché Irosun separated the salt waters from the fresh waters; all agree that it alludes to the rain that falls from the skies. In iré, rain will be abundant; in osogbo, drought is possible. Finally, the song “Ogundá Arere . . .” was first sung in this pattern.

Many orishas stand behind the client’s evolution in this odu, and homage must be paid to each. The diviner should say, “Maferefún Orisha Oko!” for here he is firm; even an aborisha may need to receive him. He also says, “Maferefún Oshún! Maferefún Olokun! Maferefún Yemayá!” All three speak in this odu, and each could offer advice or claim ebó.

As is the case in all patterns of Oché, Oshún speaks first. No matter its orientation, Oché Irosun signals that Oshún is upset with the client. In iré, the odu tells us that a long time ago this person sought a favor from Oshún, and she agreed to do it in return for a price. The blessing was given, but the price was never paid. The client’s life is now in turmoil. He suffers in minor ways; afflictions have come from seemingly nowhere. These are Oshún’s way of bringing him back to the shells so she can have her ebó. The client must reveal what it was that he promised her.

In osogbo, the issue goes deeper. The client has done something to anger Oshún, and she wants retribution. Carefully, the diviner must try to mark a larishe that will pacify Oshún. Until she is appeased, the client can have no evolution.

Oché Irosun also flags the possibility of sickness and disease; these concerns become more pressing if the odu opens in an osogbo of ano or ikú. For a woman, the reproductive system might suffer; her menstrual cycles could be suspended or overactive. Menstruation could come painfully, excessively, randomly, or not at all. Even though this woman might be unaware of this fact, the odu indicates that in her past she conceived and miscarried a child.

In either sex, the blood and stomach could decompose, inviting a host of diseases and illnesses. The client must monitor his health and treat his body well. He should take care to eat healthfully, for anemia and vitamin deficiencies are at the root of his complaints. The client must be on guard against sexually transmitted diseases. Sexual dysfunction, especially in a man, warrants a physical.

The diviner should also explore the following predictions:

• Because Oché Irosun implies Oshún’s anger, her children are especially dangerous for the client. Until she is placated, one of her initiates may unknowingly try to exact punishment.
• While moving to a new home could be a good idea, the client may not move without the permission of his guardian orisha.
• Many enemies surround the client, and not all of them are known. He should be careful in all his personal dealings.
• A very close friend or family member may soon be arrested; the client should do all that he can to free this person from jail.

The Prohibitions of Oché Irosun

• Do not swim or bathe in rivers or the sea. When at these places, one must pay proper respect to the forces they embody.
• Invitations for various parties, gatherings, or events will be extended. Do not accept.

The Eboses of Oché Irosun

When Oché Irosun has opened on the mat for an aborisha or an initiate (but not an aleyo), Oshún and Yemayá want this person (whether male or female) to live with a woman as a roommate; heeding this advice will bring iré. Also, as soon as possible, the aborisha or initiate should give the following ebó to Oshún: Put five cobs of corn in a basin of river water. Place this at her shrine until they begin to take root. When this happens, luck will come. Before removing the ebó, use obí to determine how they should be discarded. Finally, the aborisha or initiate must receive Orisha Oko. Until preparations for this ceremony can be made, the client should wear the orisha’s eleke, and he should be given a rogación at Orisha Oko’s shrine.

If the client is an initiate and the odu has opened in an osogbo of ikú, the client should keep two quail in the house as pets. Their cooing can scare away Death himself.

When Oché Irosun opens for a woman of childbearing age, she must have a rogación of her abdomen (first) and her head (second) before Oshún and Yemayá. Afterward, she must give these two orishas a sweet adimú in exchange for the cleansing.

Now the diviner has his first chance to close the odu. If it will not close, the diviner should explore the following options:

• The client could have further issues with Oshún, Yemayá, Shangó, egun, and Orisha Oko. To determine if any of these spirits is demanding ebó, the diviner should ask, “Ebó elese [spirit’s name]?” If the answer is yes, he uses the diloggún to mark the offering.
• Olokun could also be demanding ebo or, perhaps, that the client receive him. The diviner must ask, “Ebó elese Olokun?” If the answer is yes, he uses the diloggún to mark the offering. If the answer is no, or if the odu continues to refuse closure, the diviner asks, “Koshé Olokun?” If the reception of Olokun is marked, preparations for this ceremony should begin as soon as possible.

If the prescriptions made thus far are still not enough to close Oché Irosun, the diviner should turn to the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

The Fifth Composite Odu of Oché, Oché Meji (5-5)

The Proverbs of Oché Meji

• The needle pulls the thread.
• The cat wears gloves.
• Talking a lot will tire one’s tongue.
• Promises made must be kept.
• Those things that are up are about to be down, and those things that are down are about to be up.
• The hen has a decaying orifice; she cannot lay eggs.
• One’s luck is a fickle thing.
• If you talk too much, you will tire out both your tongue and your companions; do not talk so much.

The Message of Oché Meji

When a casting of five mouths repeats itself, Oché Meji is open. This sign is beautiful and powerful yet also harsh and heated. For every blessing it brings to the client, it will take something away. For all the good that can be said, even this can be matched with evil. The diviner must be careful with his delivery of this session.

Oshún is of utmost importance in this odu; although she was once a minor spirit among the saints, her works in Oché Meji elevated her to grand status. Once, the Iroko (the orisha who spans the sky and the earth, the sacred tree before which all the orishas gather) grew proud and arrogant, and he sought to flood the world. Oshún convinced Olódumare to bring an end to the flood. Ogún once left civilization, and it crumbled; he hid in the woods, and not even the strongest orishas could bring him back out. Oshún, by her sweetness and grace, brought him back to civilization. For saving the world time and time again, Oshún is celebrated; the diviner says, “Maferefún Oshún!”

The diviner also pays homage to the orishas enamored with Oshún, saying, “Maferefún Iroko! Maferefún Ogún! Maferefún Obatalá! Maferefún Shangó! Maferefún Ochosi! Maferefún Elegguá!” Oshún enchanted Obatalá with her purity; he taught her to read the shells. She enraptured Shangó’s heart; he lavished her with gifts. She inflamed Ochosi with her vulnerabilities; he taught her to fight and defend herself. She befriended Elegguá with her purity; he helps her for free. Even when all these spirits are angry, if Oshún’s favor can be obtained no one in heaven or on earth will destroy this client. These orishas will all defend him fearlessly when Oshún stands up for him. Even Orúnmila loves Oshún’s favorites, for she was the first apetebi, the first woman on the earth to assist him in his work.

The custom of tasting honey was born in this odu. Ikú himself tried to poison Oshún when she would not be his wife, and all the aché of heaven and earth was needed to heal her. Since that day, honey is never given as adimú unless the supplicant first tastes what is offered.

This odu indicates that spirits of the dead frequently manifest to the client. His home is frequented by egun. The egun must be given several masses and offerings to help with their spiritual progress and evolution. One spirit who visits the client is especially troublesome, frequently awakening those who reside in the home. A cleansing of the house will remove this unwelcome spirit. Also, if the client is not aware of his home’s history, he should investigate it; Oché Meji warns that someone died in or near the dwelling, and this spirit needs a mass in order to be put at rest.

Oché Meji also signals that the client is close to a guide, a Gypsy-type woman who once consulted the cards. Working with her will increase the client’s ability to consult with cards or glasses of water. The odu mandates that the client begin this kind of work, for he has much talent for witchcraft.

This sign flags certain health concerns, as well, and if it comes in an osogbo of ano or ikú, the client must pay careful attention to these warnings. They are not typical of the rest of Oché’s composite odus. The client must be cautious of his bones and jaw, for they could suffer trauma and breakage. He must protect his head, both physically and spiritually, at all times. A bath of Oshún’s herbs applied to the head, plus a later rogación, should offer stability and protection. In Oché Meji, the client’s bowels can become twisted; he could have physical problems in the intestines or the digestive tract. Acid is abundant in his stomach, which could lead to ulceration. His blood, too, is very acidic. To remove many of the health complaints that are now just brewing in the body, the client must suppress any vices he now indulges in.

In addition, the diviner should keep in mind the following points:

• Jewelry and other valuables or heirlooms should not be pawned; they contain the client’s luck.
• Soon, the client could have a complete reversal of fortune and luck. He must hold on tightly to those things that are dear and let the rest go. He can save only so much for himself.
• If the client is a woman, she is not a virgin. If she has a child, the one she says is the father is not the father.
• This is an odu of empty promises, things that remain unfulfilled. To gather iré to himself, not only should the client try to make good on all the promises he has made to others, but also he should collect on all the promises that others have made to him.

The Prohibitions of Oché Meji

• In this odu one can be very vulnerable to infection and community-acquired illness. The following taboos are meant to guard one’s health: Do not sit on public toilets. When eating, do not share drinks or eating utensils. If eating in another’s home, use only disposable cups and plates. Avoid public places like restaurants. Never accept a drink that has been opened; always ask for a closed bottle.
• Do not consume leftover, boxed, or reheated foods. Do not consume any red foods.
• Do not make empty promises; better yet, make it a habit never to promise anything to anyone.
• Do not hold grudges against others. If someone treats one badly, let go and move on.
• Do not pawn jewelry.
• When this odu comes in an osogbo, all vices and addictions must be suppressed; do not be a slave to any addiction. Follow all the prohibitions of Oché. Also, if this reading comes during the first itá, the iyawó may not cross over or come near a river during the entire year.

The Eboses of Oché Meji

When a casting of Oché Meji has fallen on the mat, the diviner sits before someone who is destined to become a great spiritualist; his evolution in this direction will come.

If the client does not have a bóveda for egun, he should set up one. If he does not have an opá ikú, he should provide one. If the client has an opá, it must be strengthened; the diviner should feed it a rooster and, one week after this sacrifice, oil it with cocoa butter.

Oché Meji marks a series of five masses to egun, one per week for five weeks. The client’s egun are in need of light and evolution, and these masses will resolve this problem. He should pay attention to all the espiritistas do, for one day he will be a great medium. (And the diviner may encourage that the client attend masses regularly.)

Finally, a spirit skilled at consulting cards accompanies this client. The diviner should investigate this situation spiritually. It is a powerful guide, and to help establish a relationship with it, the client should construct a bóveda just for this spirit.

Oshún speaks strongly in Oché Meji, and this odu holds many possibilities for ebó to her. To bring warmth and blessings to his home, the client should throw a party in Oshún’s honor. The more people he invites and serves, the greater the blessings Oshún will bring. The client must make sure that five perfumes are available to all who come; each guest should spray himself and Oshún with one of these scents. The food at the party should include five sweet dishes. Remember: Oshún is the orisha of all sweetness, and five is her number. The day after this party, when the house is clean, the diviner feeds three baby chicks to Elegguá and two hens to Oshún. This sacrifice will clean all the remaining osogbos from the client, setting his feet firmly on the path to evolution.

Now the diviner has his first chance to close the oracle. If Oché Meji will not close, the diviner should investigate the following possibilities:

• Elegguá or Oshún could be demanding ebó. To find out what else these orishas require, the diviner should consider asking, “Ebó elese Elegguá?” and “Ebó elese Oshún?” If the answer to either question is yes, he uses the diloggún to mark the appropriate offering.
• If the odu still will not close, Oshún may require the following ebó: The diviner prepares Oshún’s omiero with five of her herbs. Before making any ebó for the client, the priest washes his own head carefully with these waters. Next he washes the client’s head, and then he gives him a rogación before Oshún’s shrine. Afterward, he presents five calabazas first to the client’s orí and then to Oshún. The client is now prohibited for life to consume any gourd.
• If the odu still will not close, the diviner may consider asking, “Eborí elese Oshún?” If the answer is yes, the diviner must feed the client’s head two white pigeons or doves before his head is washed in Oshún’s herbs.
• Iroko, Ogún, Obatalá, Shangó, Ochosi, Babaluaiye, or Elegguá could be claiming an ebó. The diviner should ask, “Ebó elese [orisha’s name]?” If the answer is yes, he uses the shells to mark the required ebó.
• If the client is an aleyo or an aborisha, he could need Babaluaiye. The diviner should consider asking, “Koshé Babaluaiye?” If his reception is mandated, the client should wear his eleke; he should be given the eleke after having a rogación at Babaluaiye’s shrine.

If the odu still refuses closure and the client is an aleyo or an aborisha, the diviner should turn to the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

If Oché Meji will not close and the client is an initiate, it could be marking two other possibilities:

• A tambor for the godparent’s crown could be the solution to all that ails this client. Since the godparent’s crown birthed the initiate’s head, it will also align his head with his destiny. The diviner should ask, “Tambor elese [orisha’s name]?” If the answer is yes, the ceremony should take place as soon as possible. In the meantime, the client should have a rogación before that orisha’s sopera. He must offer the orisha a sweet adimú afterward.
• Iroko’s reception could be mandated. To determine if this is needed, the diviner should ask, “Koshé Iroko?”

If odu still will not close, the diviner should now turn to the list of eboses for the parent odu, Oché. Something there is needed for the client’s evolution.

The Sixth Composite Odu of Oché, Oché Obara (5-6)

The Proverbs of Oché Obara

• The tongue is the body’s whip.
• The bell sounds loudest in your own backyard.
• He who speaks much makes many mistakes.
• The drunk thinks one thing, and the bartender thinks another.
• Do not lead the blind, for when they know as much as you, they will stab you in the back.
• Look for happiness and love at home before you seek it somewhere else.
• Your enemy will do you evil, and your enemy will do you good.
• The house will find ruin.
• The bell sounds for the pleasure of the world.
• The bitterness of the world is carried with you.

The Message of Oché Obara

When an initial cast of five mouths, Oché, precedes a cast of six mouths, Obara, the odu Oché Obara is open on the mat. Immediately, the diviner says, “Maferefún Shangó! Maferefún Oshún! Maferefún Yemayá! Maferefún Taewó and Kaindé! Maferefún Elegguá, Eshu Aye! Maferefún Ideu! Maferefún Obatalá!” For Shangó and Oshún were once lovers, and while Shangó was away at war, Oshún gave birth to twins, the Ibeyi. All the world accused her of evil since only animals could give birth to more than one child at once. Alone, in shame, Oshún abandoned her children to Yemayá, who accepted them as if they were her own. Oshún wandered in grief. Eshu Ayé (Elegguá) found her alone and close to starvation, and he brought her home. Oshún would eat meat only from female goats. However, Eshu Ayé had only male goats, and so while he fed them to her, he did not tell her where the meat came from. After many weeks, Oshún discovered the animals Eshu Ayé had been feeding her, and in anger she castrated them all. Thus did their meat become sweet and delicate like that of the female goat, and since that time, Oshún prefers their meat above all else.

Eventually, Oshún’s grief over Taewó and Kaindé returned, and she wandered away from Eshu Ayé’s home. Misery, hopelessness, and shame swept through her; as she became lost in despair, love and sweetness left the world. Finally, even Olódumare felt her pain, and he decreed that Oshún’s womb would conceive once more; she would have a male infant whose aché would remove her tears. Ideu was born. His birth dried her tears, but fear gripped her heart like a vise. Even as sweetness and beauty returned to all things, Oshún was afraid: Obatalá himself decreed that all male children born to the orishas would be put to death. Before any could see Ideu, Oshún dressed him as a girl in beautiful dresses of yellow silk. When others came to see the newborn, she presented him as her “daughter.” Thus was Ideu’s life saved. In time, Obatalá took back his decree, but Ideu chose to continue wearing dresses: In a dress was his life saved, and in a dress was his life lived.

Therefore, having cast this odu on the mat, the diviner pays homage to Shangó and Oshún for giving birth to the Ibeyi, to Taewó and Kaindé for being a source of both joy and sorrow, to Yemayá for raising the children Oshún had not the strength to care for, to Eshu Ayé for saving Oshún when she could not care for herself, to Ideu for drying his mother’s tears and bringing sweetness and joy back into the world, and finally to Obatalá for taking back his decree so no male born to an orisha was ever again murdered in the land of the orishas. The diviner will need to examine the implications of this sign and its lore carefully, for all these spirits and all these issues could have some bearing on the client’s life.

After this long list of spirits, the diviner pays homage to two more, saying, “Maferefún Oyá! Maferefún egun!” Their energy also manifests in this letter, and the client has much to do with the dead. The client’s egun must be given masses, for only by helping the spirits evolve can this person find evolution. His house must be spiritually and physically cleansed if troublesome spirits are to be removed. One of these is in turmoil, and it awakens the client frequently at night by sitting on the edge of his bed. A cleansing will remove this presence.

A woman whose reading opens in this sign may have many special concerns. If she has children or is pregnant, gossip surrounds them; others say that she does not know who the father is or that the man she calls their father is not their real father. The odu speaks of both pregnancy and sickness in the womb. The client’s menstrual cycle suffers some irregularity. She may have a nervous disorder or suffer decomposition of the blood and intestines. She should offer adimú to Oshún to avoid sickness in the abdominal area; if she already suffers from abdominal complaints, she should have a rogación at Oshún’s feet.

In addition, the diviner should keep the following points in mind:

• In this sign, the client could have so much money that he does not appreciate it. If he doesn’t change his attitude, a large amount of money could disappear soon.
• The client offers his opinion at times when it is not asked for.
• The client should look for prosperity where he is before he seeks it elsewhere.
• This person needs to communicate with his godparents more often so that there is no misunderstanding.
• Many people around this client do not understand what he does religiously, and if they were to know all his plans, they would do all that they could to stop him. When it comes to ocha, this person must not tell others what he plans to do.

The Prohibitions of Oché Obara

• Maintain a tight grip on one’s finances; do not give anything away. A santero who works the religion must not do it for free; he must always charge, and charge well, for his work.
• Do not pawn personal possessions; one may, however, sell them outright.
• Oshún forbids one to move from one’s present home. If the need to move arises in the future, one must return and consult with her before making any definite plans.
• Do not work at third-shift, late-evening, or early-morning jobs; one is meant to work while the sun shines.
• Alcohol is taboo; never let anyone drink at an orisha festival held for one’s own spirits.
• Never walk before the orishas nude or in one’s underwear.
• Do not go to bed immediately after a large meal; always wait at least five hours after a meal before retiring. Do not eat after sunset.

The Eboses of Oché Obara

When Oché Obara opens on the mat, the diviner has many initial considerations for ebó. First, the client needs Elegguá in the path of Eshu Ayé. He will walk closely with this person, opening doors that were once closed. If the client’s avatar of Elegguá is Eshu Ayé, a smaller one should be made in a tiny conch shell; it must have foundation (it must contain an otá inside the image), and the client must carry it with him at all times. In this case the diviner might wish to determine whether the client’s Eshu Ayé requires ebó, asking, “Ebó elese Eshu Ayé?” If the answer is yes, the diviner should use the diloggún to mark what is needed.

By opening in Oché Obara, the orisha whose diloggún is being consulted demands that the client speak to him while sounding a cowbell; the normal instrument for this orisha should be kept at the shrine but rarely used.

Finally, anyone who opens in Oché Obara must wear a red parrot feather in the hair when going to an orisha function or festival.

Having made these prescriptions, the diviner can now attempt to close the odu. If it will not close, he should investigate the following:

• If the client comes because of bitterness in his life, this odu prescribes a unique ebó that may be used to soothe differences among family, lovers, and friends: The client should invite everyone involved to dinner. While waiting for the entrée, he should serve a bit of a sweet dessert, insisting that everyone eat it while waiting for the meal. Once the dessert has been consumed, he serves the entrée, which should be bitter, and finishes the meal by offering yet another dessert. The sweet that was turned to sour will be turned to sweet once more.
• Elegguá wants this person to know that if he ever experiences a “holocaust” in his own life, there is a remedy: with Oshún and the Ibeyi near Elegguá, the sacrifice to him of an uncastrated goat. The client must have itá the next day and do all the eboses that Elegguá prescribes. The bad times will then turn to good.
• If the odu has opened in osogbo, the client may have further issues to address with Oshún. The diviner should prescribe that the client offer five cappuccinos (a Cuban pastry) to Oshún and, the following day, have a rogación before her shrine, with a portion of each pastry used on the client’s head. If Oshún requires an adimú, the client should present her with five sunflowers on a yellow plate, and pour honey and cinnamon liberally over this. Note that if egun (especially the Native American spirits) stand up for adimú in this odu, a single sunflower on a terra-cotta plate may be offered; it should be covered with honey and cinnamon as well.

If the odu refuses closure at this point and the client is an aleyo or aborisha, the diviner should turn to the eboses of the parent odu, Oché. Something there is needed for this person’s evolution.

If Oché Obara will not close and the client is an initiate, the diviner should ask, “Eyebale elese Oshún?” If diloggún marks eyebale as ebó, Oshún wants to be fed two hens in her own home, the river; once the sacrifices are done, the client should leave an adimú of sweet foods on the riverbank. By marking this ebó, Oshún says that this client once had a special place for her in his heart, perhaps even a special routine. It ended. She wants that place in his heart and that special routine once more. After making this ebó, the client should present her with a large jar of honey containing a honeycomb and wrapped in yellow cloth and yellow ribbons. Every day before leaving home, the client should cross his tongue with a bit of this honey and say, “Maferefún Oshún!”

If this prescription will not settle the client’s issues with Oshún and the oracle still will not close, the orisha may be standing up for a new home, and the client should offer her a new sopera. If this new prescription is still not enough to close the odu, the diviner must consider the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

The Seventh Composite Odu of Oché, Oché Odí (5-7)

The Proverbs of Oché Odí

• The one who owes and pays is free of debt.
• Your enemy will do you evil, yet he will do you good.
• Prepare for war.
• You are free because of lack of proof.
• Do not push your luck.
• You will get caught with your finger in the pudding.

The Message of Oché Odí

When a casting of five mouths, Oché, is followed by a casting of seven mouths, Odí, the odu Oché Odí has opened. Having cast this odu, the diviner must pay homage to Orúnmila, Shangó, Elegguá, Yemayá, Oshún, Osain, Ogún, and Inle, saying to each, “Maferefún!” Each of these orishas may influence this person’s evolution.

This letter is very tricky; its orientation of iré and osogbo heavily influences the reading, but each orientation carries a piece of the other. This melding comes from the odu’s patakís. One tells of the time when war was imminent in the world, and Orúnmila walked the earth announcing, “It is going to rain weapons.” Only a few came outside to catch the gifts that were falling from heaven, and they hoarded the weapons in case of war. Most of the earth hid. Orúnmila once again walked about, saying, “It is going to rain gold.” Everyone came out for a chance at catching gold, but instead the wars began, and those who had come out at Orúnmila’s first warning won.

Oché Odí is also the odu in which the air plant and the orchid were born; these can have many uses as ebó. It also speaks of parasites and parasitic infections; worms, lice, fleas, fungal infections, and other opportunistic organisms can infect the client.

Because iré can bring osogbo and osogbo iré, the diviner should treat Oché Odí as if it had fallen in an osogbo. If one prepares for the worst, when good comes one is joyous. If the sign opens in iré, the client has a clear road to travel. Yet if he strays from his path, he will be hit with all manner of setbacks. Health issues are always a concern in this sign. The diviner must tell the client to practice perfect hygiene. He should keep his feet, toenails, hands, and fingernails clean and dry at all times. He should wash his hands frequently, for most infections are acquired through the hands. Bacterial infections and food-borne parasites are also a danger. The client must demand cleanliness in the preparation of cooked foods; he must ensure that meats are well done and vegetables or fruits washed well. Fungal infections, sexually transmitted diseases, and hepatitis are all also close; the client should not participate in behavior that would put him at risk of contracting these diseases. Note that if the prohibitions of both Oché Odí and the parent odu, Oché, are prescribed and followed, many of these dangers will be avoided. Also, this sign warns of illness to the stomach and intestines; profuse internal bleeding is possible in the elderly. This person’s cholesterol could be too high.

The diviner should also keep the following concerns in mind:

• This sign says that he who owes should pay his debts; if he does, he will be free, absolved of guilt. The diviner should encourage this client to assess the debts and favors he owes to other people; these must be paid. He should also encourage the client to assess the debts he owes to the orishas; these, too, must be paid. Paying his debts is the easiest way for the client to facilitate his evolution.
• In osogbo, the client can be a bitter ingrate; he thanks no one for the good anyone does. This behavior must change.
• This odu signals that the client is a pest and, at times, a snob. He must remember that bitterness will always attract more of the same.
• A child of Yemayá or an initiate of Obatalá who opens in Oché Odí often has something wrong in his blood. The diviner should advise that the client have bloodwork done with his family physician.
• Men who open in this odu can have serious concerns with women. If the client is a man and has recently ended a relationship, he is crying on the inside over this. The diviner should tell him there is hope: If he changes his ways, she might take him back, and they can be together happily for a long time. A man who lives with a woman will find her pregnant, and this will not be a joy for him. He is afraid of fatherhood and commitment, which is why he has not married her. A married man will find himself tempted to take a lover on the side; he must not do this. (The diviner should note that married men who come in this odu often court the affections of other married women.)

The Prohibitions of Oché Odí

• Do not eat leftovers, reheated foods, stale foods, or boxed foods. One’s health depends on wholesome, fresh food.
• Do not consume the internal organs of animals.
• Do not eat, pick, buy, sell, or give away any type of gourd: Save gourds only for ebó.
• Do not eat white flour, gumbo, or okra.

The Eboses of Oché Odí

Oché Odí marks the client as a child of two waters, but this can have varying meanings, depending on the type of reading given and the client’s initiatory status. One who opens in Oché Odí is being blessed by both Yemayá and Oshún; in this way he is a child of two waters, and he should offer both orishas an ebó. The diviner should examine the larishe of Oché Odí carefully; if either Yemayá or Oshún claimed an ebó, he should consider it claimed by both. The ebó should be given first to the orisha who claimed it and then to her sister. The diviner might also consider asking whether the two will take something special together, querying, “Ebó elese Yemayá y Oshún?” If the answer is yes, he uses the diloggún to mark the offering. Once he has given the two this ebó, for luck he should give an ebó—a plaza of fresh fruits would be the best choice—to Inle in brackish water, a place where the river meets the sea.

Another way in which the client could be a child of two waters is if this odu comes in an itá for Yemayá or Oshún or if it falls for either the head or the feet to head for a iyawó. No matter which of these two orishas claims his head, the client will always be mistaken for a priest of the other. He must never correct this mistake, for in truth both Yemayá and Oshún lay claim to his head. Daily, he should pray to both, and when he offers an ebó to one, he must offer it to the other as well. He should keep the soperas of these orishas at equal height and put them side by side with the Elegguá of his ocha between them. Every year the iyawó should travel to a place where the river meets the sea; there he must sacrifice to both orishas, give them a plaza of sweet fruits, then bathe in the water and take some home for spiritual baths. The diviner should now tell the iyawó that Yemayá and Oshún will always work together to save him; when there is great need in his life, he must adore them both.

After making these prescriptions, the diviner now has his first chance to close the oracle. If it remains open, the diviner should consider the following possibilities:

• The client has issues with his egun; he must keep a spiritual bóveda and tend it well. The diviner might consider asking if the egun require ebó, questioning, “Ebó elese egun?” If the answer is yes, he marks the offering with the shells.
• The client could have issues with Shangó, Elegguá, or Ogún. They might need ebó. To determine if this is the case, the diviner should ask, “Ebó elese [orisha’s name]?” If the answer is yes, he marks the offering with the shells.

If these eboses will not close the odu and the client is an aleyo or aborisha, the diviner should now examine the eboses for the parent odu, Oché. Something there could be essential for the client’s evolution.

If the odu will not close and the client is an initiate, he might need spiritual work with Aganyú. First the diviner should ask, “Ebó elese Aganyú?” If the answer is yes, he marks the offering. If no ebó is needed, or if the odu will not close even after ebó is marked to Aganyú, the diviner should consider the reception of Aganyú, asking, “Koshé Aganyú?”

If these considerations will not close the odu, the diviner should now turn to the eboses of the parent odu, Oché. Something there is needed to bring the client’s evolution.

The Eighth Composite Odu of Oché, Oché Ogbe (5-8)

The Proverbs of Oché Ogbe

• Do not cry in misery; it will only make things worse.
• Everything in life has its own time.
• Lies bring arguments.
• There are disturbances in your house due to liars.

The Message of Oché Ogbe

When an initial cast of five mouths, Oché, precedes a cast of eight mouths, Eji Ogbe, the odu Oché Ogbe is open. It is also known as Oché Unle, Oché Ejiogbe, and Oché l’Ogbe. Of all the odu in this family, Oché Ogbe is among the most beautiful. Through it were all the world’s rivers born. Rain fell from heaven; it sought its mother, the ocean, and cut the riverbeds in dry land during its journey. Gold, silver, and amber were born here, too; all the riches of the world first appeared as Oché Ogbe unfolded.

Ideu’s influence is strong in this odu. While many elders claim that Ideu was born in Oché Obara (5-6), others argue that only the prophecy of his birth was told in Oché Obara. These elders say that he was born here, in Oché Ogbe, for as his birth healed Oshún’s misery, so can it heal the client’s. Regardless of the orisha’s birthplace, the diviner pays homage to him for bringing sweetness back to the world, saying, “Maferefún Ideu!” With Ideu’s influence, this sign becomes one of renewal; it destroys sadness. But the diviner should know this: No matter who speaks or claims ebó here, the client is sad. His heart may be broken; his spirit is weak. Depression and darkness threaten to overwhelm him, and at its worst this letter speaks of suicidal ideation and tendencies. It marks life’s final sojourn: death. This trip, however, is not an osogbo brought from God, the orishas, or other spirits; it is brought by the client’s own head and heart. The solution to his troubles lies with the advice of three spirits: Oba, Oshún, and egun.

With this odu open on the mat, the diviner begins by saying, “Maferefún Oba!” This orisha’s presence radiates in this odu. To honor her, for she so rarely speaks in the diloggún, many diviners will tell the story of her oppression. Once, when her husband, Shangó, forsook her, Oba abandoned the world of the living for the land of the dead. Such was her insecurity and desire for love that she mutilated her own body. When Shangó saw what she had done, he was filled with disgust. He sent her away. Forlorn and lost, she banished herself to the cemetery. The client may be in a similar circumstance. For him, life has become a prison; he faces traps and entanglements, and he cries tears of oppression. He harbors memories bitterly, and these memories are so tragic that they can kill. His depression is almost manic. Oba knows this pain; she wants no one to suffer as she—not for love, not for money, and not for friendship. Oba demands worship. The client must honor her by going out to have fun. He must forget about the past, dress up, and act grand! He also must learn to speak his thoughts, emotions, and desires, to communicate his feelings to others. And he must never sacrifice his physical or emotional health for love.

The diviner also says, “Maferefún Oshún!” She knows much about this person’s tears and heartbreaks, for she is the orisha of sweetness and love, the one who gives the gifts that make life worth living. She has tried many times to make this person happy, but his refusal to accept her blessings and his blindness to the good that he has in life make her angry; he makes her weep. Oshún wants to cry over this person no more. In spite of the bad in his life, he also has good, and it is a gift from Oshún. The client must look for the good that exists, the blessings Oshún has brought, and he must thank her for them. Wallowing in self-misery only angers her.

The diviner pays homage to egun as well, saying to them, “Maferefún!” In this odu, egun come first to chastise and then to bless. Their warning is this: Death haunts the client. However, it is not looking for him. Instead, he is calling it. He yearns for it; he dreams about it. He desires rest amid chaos. But his ancestors do not want him with them yet; they want him to live out a full life and to prosper on earth. They know how he feels. They know his tears and depression. The diviner should deliver this message: “No one loves you like your family, yet those who have gone before do not want you with them yet. They want to live through you, to help you achieve all that they could not.” This is their blessing—to help him do what they could not. All the client’s ancestors suffered trials and tribulations while they were alive. If this person will listen to them, work with them, and honor them, he will have the experience of countless lifetimes behind him. With egun’s help, he can only prosper.

In addition, the diviner should consider the following issues:

• The client is suffering pains in the hips, feet, and knees. If ebó is made, these will pass.
• While Oshún loves the client dearly, he must be warned never to make promises to her that he cannot keep. If he does not keep a promise to Oshún, he will lose her favor.
• No one knows the good one has until it is lost. The client must remember this counsel and give thanks for his blessings every day.
• If the client lives with a lover, the diviner should tell him, “Treason will happen between your friend and your lover, and it will happen under your own roof.”
• If the client guards something in a trunk or chest, it might be stolen. He should take care to protect it.
• A war might arise between this client and a mayombero (a priest of Palo Mayombe). He must be careful; he could lose everything in this war.
• A pregnant woman who opens in Oché Ogbe has special concerns with Oshún. The child was conceived under duress; it came through sadness but will bring blessings. The expectant mother must do all she can to bring this child to the world. Caesarean section is dangerous in this odu, but with ebó the health of mother and child can be saved. Obatalá himself will assist Oshún with this. The ebó mandated for expectant mothers is detailed in “The Eboses of Oché Ogbe” (see below).

The Prohibitions of Oché Ogbe

• When Oché Ogbe falls on the mat, the orishas warn that vices will cause an early death. Smoking, alcohol, drugs, and recreational sex are all taboo.
• Do not sell anything that belongs to one’s orishas. One might be tempted to sell the orishas themselves, but this would be tantamount to selling one’s own soul.
• If one has a nganga or charm of palo, guard it. Small items will be lost; large ones will be stolen.

The Eboses of Oché Ogbe

When Oché Ogbe opens on the mat, it provides many spiritual prescriptions for the client’s evolution. First, the diviner must tell him to attend to his egun well. The client’s sadness can be so deep that, subconsciously, he wishes to be with them; this information should not be relayed to the client, as he might be suicidal or harboring suicidal tendencies. However, he must be told that a bóveda, an opá ikú, and a mass are all required. As he gives egun firmness in this world, his chance to escape prematurely into the next will be lost.

Next, the diviner should tell the client that if he hopes to bring sweetness back into his life, he must do the following five-week ebó: In the first week, he must make a list of all that he owns. The following week, he should make a list of all his spiritual possessions. The third week, he must create another list, writing down all the wonderful people he knows or has known. The fourth week, he must make a list of all the wonderful places he has gone. The fifth week, he must create a list of all the wonderful blessings he has had in his life. After five weeks of work, the client should check all these lists again to see if he has left out anything. The lists will be quite long, and the client must return to the orishas to make an adimú thanking them for all the blessings he has but has ignored.

If the client is a pregnant woman, she must offer special eboses to ensure her health and that of the unborn child. First, she must have a rogación before Obatalá’s shrine. This will pull the spiritual poison from her body. Second, after the rogación, the priest must rub her abdomen with a white pigeon or dove and then feed the bird to Obatalá. It will save the life of both the mother and the unborn child. Finally, the client must have a rogación of the abdomen before Oshún’s shrine so that the child has the orisha’s blessings. If this series of cleansings is completed once a month for three months, all will go well.

Oché Ogbe is a letter of music, creativity, and artistic talent. Before attempting closure of this odu, the diviner should ask the client about his artistic talents and find out what creative outlet—music, writing, acting, comedy, painting—he gave up as a child. The orishas want him to take up again whatever creative passion he gave up as a child.

Once these eboses have been explained, the diviner has his first chance to close the odu. If it will not close, he must explore the following possibilities:

• The client could have further issues with Oshún. First, the diviner should remind this person that as a child he played or dreamed of playing an instrument. When the client agrees, the diviner must tell him Oshún demands that he play that instrument again. When he is not playing it, the client must leave it with her. Also, the client should give Oshún a music box. When the client is sad, crying, or depressed, he must play that music box and pray to Oshún for release and healing. Finally, the diviner should find out if Oshún requires any ebó in this odu, asking, “Ebó elese Oshún?” If the answer is yes, he uses the diloggún to mark the offering.
• If the odu still will not close, the client’s egun may be demanding ebó. The diviner should ask, “Ebó elese egun?” If the answer is yes, he uses the diloggún to mark the offering.
• The client could have issues with Oba. To see if she will take an offering, the italero must ask, “Ebó elese Oba?” If the answer is yes, Oba is coming through Oché Ogbe to tell the client that she knows how he has suffered for love and affection, and she wants him to suffer no more. The ebó prescribed in this odu will help dry his tears and put him on the path to evolution. Using the shells, the diviner must mark an appropriate offering to this orisha.

Having come this far without closure, if the client is an aleyo or an aborisha, the diviner should turn to the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

For an initiate, there are further considerations for ebó:

• The diviner should prepare a niche osain for Oshún, packed into a clamshell. Two skeleton keys are attached to it. The diviner washes and feeds it with the client’s Oshún, and it remains in her sopera. After this is done, the client should seek a competent babalawo to feed a red snapper to his head.
• Inle is a final consideration. To see what is required in this odu, the diviner must ask, “Ebó elese Inle?” and “Koshé Inle?” If an ebó is marked, he uses the diloggún to determine the appropriate offering.

If none of these satisfies the odu for an initiate, the diviner must turn to the eboses of the parent odu, Oché. Something there is needed for closure.

The Ninth Composite Odu of Oché, Oché Osá (5-9)

The Proverbs of Oché Osá

• The good child has the blessings of Olódumare and his mother.
• Resolve the problems with your mother and give her respect.
• Better late than never.
• Cleverness is more valuable than force.
• Life is beautiful; do not destroy your own beauty.
• Calmness and coolness save from destruction.
• Yemayá, by her trustworthiness, became mother to the world.
• The horse throws his rider.
• No one knows the good he has until it is lost.
• Take care of what is yours.

The Message of Oché Osá

When an initial cast of five mouths precedes a cast of nine mouths, the odu Oché Osá is open on the mat. The diviner says, “Maferefún Oshún! Maferefún Aganyú!” In this pattern, Oshún saved Aganyú’s life. All the rivers in the world are Oshún’s, but Aganyú is her ferryman; he carries mortals and orishas across her vast, deep waters. One day, however, Aganyú was careless and he fell into the river. Unable to swim, he almost drowned, but Oshún extended a single oar to the struggling orisha. She saved his life. It is also this odu in which Oshún and Aganyú first ate castrated goat together.

The diviner also pays homage to Orúnmila, saying, “Maferefún Orúnmila!” One day this mighty spirit was traveling to a party; he chanced upon a friend who was going the same way. “Come with me,” invited his friend. “Share my horse. If you walk, you will be late.” Feeling that danger was at hand, Orúnmila refused his friend’s offer and asked, “I feel danger, my friend. Why do you not walk with me instead?” The friend refused, leaving Orúnmila alone on his path. Almost immediately, the horse on which he rode stumbled; he was thrown and killed. Because he refused to ride, Orúnmila got to the party late, but safe.

Oché Osá is a letter of intrigue and danger, and it will take the intervention of all three orishas—Oshún, Aganyú, and Orúnmila—to save the client from harm. The diviner should tell him this: “Oché Osá says that, spiritually, you are all but lost. You wander aimlessly. You are an emotional wreck. While you’ve never tried to take your own life, you have thought about it. The orishas tell you this: Do not take your own life. It is forbidden.” Even if the client has resolved to live, even if his suicidal ideation is a thing of the past, Oché Osá signals that he is surrounded by danger. Carelessness will cause an accident, just as Aganyú’s carelessness almost cost him his life. The client must have faith, for Oshún will save him. For the rest of his life, he must begin, live, and end each day by paying homage to all three orishas: “Maferefún Oshún!” for she is his salvation; “Maferefún Aganyú!” for letting the client learn from his mistakes; and “Maferefún Orúnmila!” for just as his own intuition led him away from danger, so he will lead the client to safety.

In addition to the issues with these three orishas, the italero should explore with his client the following points:

• Oché Osá flags issues between the client and his lover. If this person is in a committed relationship, the diviner should tell him, “The odu says you are not with the right person. In time, you will find your true love. Be prepared to let go of what you have.”
• This sign alludes to nervous disorders and psychiatric conditions. The diviner should tell the client to relax and take care of his mental health. If emotional or spiritual problems become all-consuming, he should seek professional attention immediately. Know that suicide attempts born under this sign’s influence will result in failure.
• An osogbo of ano or ikú flags special concerns in this odu. Men will suffer impotence, which could have medical causes. Pains in the joints will come; arthritis will be the final result. The client in ano or ikú must take care of his cardiovascular health and be wary of heart conditions.
• In iré, this odu speaks of some luck in gambling, contests, and games of chance. However, the client must participate in these only in moderation or that luck will be lost.
• No matter its orientation, Oché Osá announces the following: There will be a death close to the client; his family may become estranged; and the client has a trunk at home in which something valuable, perhaps even a weapon, is hidden.

The Prohibitions of Oché Osá

• The ocean demands respect. Do not bathe in it. Do not pollute its waters or shores.
• Respect must be given to those with red complexions; respect those of Native American descent as well.
• Danger comes through objects given as gifts; do not save small trinkets, and do not save the boxes in which they were given.

The Eboses of Oché Osá

Oché Osá indicates that the client has many issues to resolve with his egun. To begin, this pattern tells the diviner that the client has investigated other religions during his life. In each he tried to be sincere and devoted, but none satisfied him. If Oché Osá has come in iré, the client has found his spiritual home in the Lucumí faith. If it has come in osogbo, he will wander more, but in time he will come to the orishas again.

This odu also indicates that one of the client’s past “faiths” is on his mind. This is because a powerful spirit, a priest of that religion, is with him as a guide. The diviner must prescribe a spiritual investigation of this spirit (a mass devoted to this single spirit), for while it can help him, it also will hinder his present evolution. Until the mass and investigation can begin, the client should set up a bóveda for this spirit-guide alone; it must have plenty of fresh water, light, and religious symbols or books of its faith. This offering will give the dead priest coolness and freshness and help keep him happy, and it will give the client a space in which to sort out his religious affiliations. One cannot walk two paths; this client needs to learn to walk one, and the spirit must support him or go away. (Note that in houses maintaining strong Catholic ties, it is not unusual to prescribe the litany of San Luis Beltran for guidance in this matter. The litany should be recited at the client’s bóveda nightly.)

Before proceeding any further with ebó in this sign, the diviner must now determine if the client’s egun require anything, asking, “Ebó elese egun?” If the answer is yes, he marks the offering with the diloggún.

In Oché Osá, the following prescriptions must also be made:

• Daily, the client should give thanks to Oshún. If she has not already claimed larishe, the diviner should ask, “Ebó elese Oshún?” If the answer is yes, he marks the offering with the shells.
• The diviner prepares both a knife and a nail for the client’s front door to protect it. He washes them in omiero and then feeds a rooster to Ogún, the knife, and the nail. He pounds the nail into the door frame and secretes the knife behind the door.
• As a spiritual charm, the client must always carry an African gray parrot feather with him.

Now the diviner has his first chance to close the oracle. If the prescriptions made thus far do not bring closure, he must consider the following eboses:

• The client’s egun might be in need of additional ebó. To see what else is required by the client’s ancestors, the italero should ask, “Ebó elese egun?” If the answer is yes, he marks the offering with the diloggún.
• Maferefún Yemayá! In this odu, she can save the client from osogbo, and she might need ebó in exchange for her help. To find out if she requires anything, the diviner should ask, “Ebó elese Yemayá?” If the answer is yes, he marks the offering.
• Oshún, Elegguá, and Shangó are all firm in Oché Osá; to bring the session to closure and give evolution to the client, ebó might be claimed by one or more of these spirits. The diviner should ask, “Ebó elese [orisha’s name]?” If the answer is yes, he marks the offering with the diloggún.
• Finally, Oché Osá can point out pending debts with Babaluaiye. If the odu refuses closure, this orisha could be holding it open. The diviner should speak frankly with the client about his health and what he has suffered in the past. If any debts are pending, the diviner should direct that they be written in the reading’s record as ebó. If the client cannot think of any debts he owes Babaluaiye, the diviner should ask, “Ebó elese Babaluaiye?” If the answer is yes, he marks the offering with the diloggún. If Babaluaiye will not take ebó, his reception might be necessary. The diviner then should ask, “Koshé Babaluaiye?” Until he receives the orisha, the client should wear his eleke every day; he may be given the eleke after having a rogación before Babaluaiye’s shrine. The client should offer adimú to Babaluaiye after the rogación and investment of the eleke.

If these prescriptions are not enough to close the reading and the client is an aleyo or an aborisha, the diviner should turn to the eboses of the parent odu, Oché. Something there is needed for this person’s evolution.

An initiate who opens in this odu has special concerns. First, he must remove Oshún’s oars from inside her sopera and cross them in front of her shrine, holding them in place with her mazo. He also should give her a gold crown. This custom is born of the patakís in which Oshún saved Aganyú’s life. If the client has Aganyú, he should seat him next to Oshún, for in Oché Osá they have a pact to live and eat together. Also, the diviner must ask, “Ebó elese Oshún y Aganyú?” If they claim ebó together, an oriaté must feed both a castrated goat. If the reading is an itá, this sacrifice must be done yearly on this date. Finally, if the initiate does not have Aganyú, he is now marked for his reception. Only after he has received Aganyú may he undertake all these eboses. The yearly feeding of a castrated goat becomes due on the anniversary date of Aganyú’s reception.

If these prescriptions are not enough to close the odu for a priest or priestess, the italero now turns to the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

The Tenth Composite Odu of Oché, Oché Ofún (5-10)

The Proverbs of Oché Ofún

• The orishas save you from death.
• The dead will respect the idé of Orúnmila, yet they are still after you.
• Your enemy will do you evil, yet through this will come much good.
• The dead try to take what the saints have.
• Do not pretend to be either dead or a saint; you will not be able to wake from your dream.

The Message of Oché Ofún

When an initial casting of five mouths, Oché, is followed by a casting of ten mouths, Ofún, the odu Oché Ofún is open. This odu is a sign of reversal. It is dangerous, hot, and volatile, yet it will bring many blessings to the client if he listens to all the odu has to say.

The diviner begins by saying, “Maferefún Oshún!” She comes here to tell the client that no matter how sour his life has become, she wants to bring sweetness. Already, she has brought much good, but the client fails to acknowledge her gift. He must give thanks to Oshún and offer her sweet adimú. When he does, she will continue to bless him. The diviner also praises Shangó, saying, “Maferefún Shangó!” Oché Ofún speaks of treason and war, yet if the client lays all his battles at Shangó’s feet, this powerful orisha will fight for him. The diviner next praises the client’s guardian orisha, saying to this spirit, “Maferefún!” In this odu, he or she stands up to demand the client’s head in ocha. Finally, the diviner says, “Maferefún Yewá!” She speaks only rarely in the diloggún, but when Oché Ofún comes, Yewá will not remain silent. She is close to the client. If this reading is a bajado, she gets the first chance to claim the client’s head. And if this reading is not a bajado but for a client who does not know his guardian, Yewá is, nevertheless, a strong contender.

The diviner should begin this reading by telling the client, “You were in danger of death, for Death himself has been on your trail; because this odu has opened, you are saved from him. Death himself has been removed. The orishas have brought you salvation, a way to placate and change all that was brought to you, all that was after you. Still, while Death himself is no longer after you, the dead are; some spirit wants you to join him or her on the other side. As soon as possible, you must receive the idé of Orúnmila, for while the dead do not respect your right to live, they respect him!” At this point, the diviner’s assistant should put the mazo of the client’s guardian orisha (or of Obatalá, if the client’s guardian orisha is not known) over the client’s neck. The diviner must tell him, “You are now in bondage to ocha. Because this sign removes death from you, your new life from this moment on belongs to the orishas. You are bound to them. Dedicate your life to them or lose it again.”

This client’s financial situation may not allow him to make ocha now. However, until he can make ocha, he must make ebó. Every month, the client must have a rogación of ten things at the feet of his guardian orisha. After this rogación, the priest must wash the client’s head in the herbs of ocha. If the client’s health is bad, as soon as possible he must receive his orisha lavado (washed). This will settle his issues and debts until he can afford his crowning.

The diviner must also tell the client that none of his current relationships is “right.” While friendships across racial boundaries are to be encouraged in this sign, romantic involvements with those who are darker in complexion are dangerous. This sign cautions that the client should date within his own race or in a race that is lighter than he is. Also, those with whom the client has formed stable friendships will not be in this person’s life much longer; the odu will slowly take them away and replace them with others more suitable for the client. If this person has a lover or spouse, in time this relationship, too, will come to an end. A man in this odu may harbor thoughts of adultery, and he may act on these. A woman in this odu is chronically unhappy and looking for a peaceful way out. Both Oshún and Olófin know this person’s pain, and they will bring someone new and more compatible into this person’s life. However, the diviner must advise the client against random sexual encounters: Venereal disease is a danger in this odu, and such an infection could render men impotent and women sterile.

In addition, the diviner should explore the following points with the client:

• No matter the orientation of this sign, it always foreshadows death by accident, communicable illness, or chronic disease.
• This odu forebodes operations, especially to solve the complications of pregnancy.
• When the odu opens in an osogbo of ano or ikú, the diviner must tell the client that pains will come in the muscles and bones, especially in the feet, legs, and knees. When he experiences such pain, he must seek medical attention. Eventually, the blood and abdomen will decompose. When these illnesses come, the client must seek not only seek medical attention but also the help of the diviner again.
• The client is constantly cursing himself, his fortune, and others. This must stop, for sourness always brings more of the same.
• While Death no longer haunts the client, he now haunts someone close to him. If this person is not careful, a close friend or relative could die in his own home needlessly. Someone close to the client suffers now; this person must be identified and brought to ocha for help. One by one, all whom this person loves will come to the religion for salvation.
• Witchcraft has been, or will be, thrown at this person’s front door. When the client finally notices something unusual at the front door to his home, he must return to the diviner to make ebó with okra. The slime from the okra must be rubbed all over the front door to keep negativity from entering.

The Prohibitions of Oché Ofún

• One has much aché with dreams; they will contain important messages from egun and other sources. These dreams are for one’s own benefit. Do not discuss one’s dreams with others.
• Be careful with one’s keys; they could be stolen if mislaid or handled carelessly, and later the home or car will be robbed. Do not leave one’s keys by doors or windows. If one has keys to businesses, vaults, or places of importance, be vigilant. The minute one notices that they are missing, notify the proper authorities.
• Do not consume foods made with animal intestines, including sausages, hot dogs, and lunch meats.
• Do not ever breed chickens or pigeons. One may have them for ebó but may not raise them or keep them for longer than a day.
• Laxatives, except in dire emergencies, are taboo. Unless the doctor prescribes them, do not take them. If the bowels become bound, drink a natural purgative made of castor oil, coconut oil, and cocoa butter.
• For one who has not yet made ocha, be careful who crowns one’s head. If the orishas themselves do not approve of one’s godparent, yubonna, and oriaté, death will come after ocha. The godparents and oriaté must be very selective in who is allowed to touch one’s head, giving one aché, during the asiento.
• For an initiate, before receiving anything of ocha from another priest or priestess, one must receive the blessing and approval of one’s crowning orisha. If the crown does not like the priest or priestess giving the orisha or doing the work of ocha for one, do not receive anything from him or her. Instead, seek out someone whom one’s crown approves of. The danger here is that one will fall after receiving the aché, and the one giving the aché will rise instead.

The Eboses of Oché Ofún

The opening of Oché Ofún on the mat is a serious omen; this odu has many eboses that must be considered by the diviner. First, one ebó is marked for everyone in attendance: Saraeko (see the recipe) must be given to the diviner’s warriors before anyone may leave, and when these attendees are home, they must give saraeko to their own warriors as well. The next morning, the diviner and the attendees should throw this ebó into the street.

All those who came to offer spiritual support to the client (the godparents, the diviner, and the priests and priestesses sitting at the mat) are in debt to Elegguá. For all, the day must begin and end with his placation. The diviner must ask, “Ebó elese Elegguá?”; “Ebó elese Ogún?”; and “Ebó elese Ochosi?” Whatever Elegguá claims must be given by all present to their own Elegguá, and whatever Ogún and Ochosi claim must be given to them by the client alone. Once the client has made all his eboses to the warriors, all present will evolve. The client must be encouraged to do his sacrifices as soon as possible.

Also, within twenty-four hours the client must return to the diviner’s home with the following elements for a rogación and an ebó: a derecho, two white candles, two coconuts, a white plate, a box of gofio, honey, smoked fish and jutía, eight pennies, and a basket of fruit. The priest sits Elegguá at Oshún’s feet, and the client presents his derecho, the two white candles, and the two coconuts, all on a white plate, to both orishas, paying foribale. Then the client makes a paste of the gofio, honey, and smoked fish and jutía, saving a bit of each in case they are needed in his rogation. From this mixture he forms eight balls and inserts one penny into each. He gives three balls to Elegguá and five to Oshún. The diviner then gives the client a rogación using ten items at the feet of Elegguá and Oshún. After the rogación is complete and the two white candles have been lit for the spirits, the client presents his basket of fruit. The next day, the client brings everything to the river.

After exploring all these eboses, the diviner has his first chance to close the session. If it will not close, he should explore the following possibilities:

• The ebó and rogación to Elegguá and Oshún might need to be reinforced with a sacrifice. The diviner should ask, “Eborí elese Elegguá y Oshún?” If the diloggún answers yes, before the rogación the diviner should feed the client’s orí two white pigeons or doves. Be careful: Pigeon blood and feathers must not touch Elegguá. The diviner must then ask, “Eyebale elese Elegguá y Oshún?” If eyebale is needed, each orisha must be fed feathers after the rogación is given but before the basket of fruit is presented.
• The client could have issues with Oshún. First, in this sign she says that she has brought many blessings to the client’s life; he made promises to her but kept few of them. Now Oshún demands payment for all the good that she has brought. If the client can remember any of these unkept promises, their fulfillment now must be prescribed. If the client cannot remember making any promises to Oshún, the diviner must determine what she will take, asking, “Ebó elese Oshún?” If the answer is yes, he uses the shells to mark the offering. Even if Oshún takes nothing, some adimú should be given from the heart to ensure her goodwill. An initiate who opens in this odu must consider giving her a party, for this is how she will bring blessings to his life.
• Next, issues with the client’s home must be addressed. The client’s house is spiritually dirty, hot, and vile; the home must be physically scrubbed from top to bottom and from back to front. No drawer, closet, or cabinet should be left untouched. Once cleaned physically, the home should be cleansed with two white doves or pigeons; they are set free to fly away out the front door. The last cleansing is a solid spiritual one with a floor wash; a bad egun has taken up residence in the home, and it must be removed. The floor wash is prepared with water, ammonia, vericola (an herb avaliable at botánicas), and oil of myrhh. The client must scrub all the floors and carpets of his home with this mixture.

If these prescriptions are not enough to close the odu and the client is an aleyo or an aborisha, the diviner must now turn to the eboses of the parent odu, Oché, to bring closure to the odu. Something there is necessary to bring evolution. If none of the eboses given for the parent odu will close Oché Ofún, the diviner must come back to the considerations given for initiates below.

An initiate who opens in Oché Ofún also has issues with Yewá. The first question the diviner should ask is “Ebó elese Yewá?” If the answer is yes, he marks the offering with the diloggún. If Yewá will not take ebó, or if ebó will not close the odu, the next question he should ask is “Koshé Yewá?”

If the diviner is returning to this possibility for an aleyo or an aborisha, Yewá cannot be received outside of ocha. Unless this reading is a bajado, the diviner cannot ask if Yewá is claiming the head, either. He must simply tell the client that Yewá is close; the client has to either have a bajado or go to a planté to bring down the crowning orisha. Until this can be done, the proper ebó for an aborisha or aleyo is to have his head washed in Oshún’s omiero, followed by a rogación at her shrine. This will help him evolve until more specialized help can be sought out.

An initiate who comes in this odu also should wear a red parrot feather in his hair at all times. Oché Ofún says that this person is a king (or queen, if the client is a woman) of santo; he is blessed, and the orishas want all to know just how blessed he is.

If the odu still refuses closure for an initiate, the diviner must turn to the eboses of the parent odu, Oché. Something there is necessary for this person’s evolution.

The Eleventh Composite Odu of Oché, Oché Owani (5-11)

The Proverbs of Oché Owani

• He who is watched will never escape.
• In heaven will be written the good that is done.
• The elders are betrayed.
• To deny alms to the poor is to deny your own prosperity.
• If you do not know the laws under which you live, and if you don’t obey them, you will learn them in the next world.

The Message of Oché Owani

When a casting of five mouths, Oché, is followed by a casting of eleven mouths, Owani, the odu Oché Owani, also known as Oché Oniguo, is open. When this odu falls, the diviner must deliver a stern warning to the client: He must go home and stay there for three days. Death is close; it is looking for him, and unless he hides, it will find him. He must cancel all nonessential commitments, leaving only for work—and even this should be avoided if possible. He must not accept any invitations to venture out. The reason for this severe prohibition is that in Oché Owani all the evil forces in the world tried to kill Orúnmila; they are now trying to destroy this person. While physical death might not come in three days, the client’s conduct, his actions, and his location will affect what happens to him in the near future. Orúnmila saved himself in this sign by hiding for three days, and this will save the client’s life as well. For this the diviner pays homage to Orúnmila, as well as to other spirits, saying, “Maferefún Orúnmila! Maferefún Oshún! Maferefún Elegguá! Maferefún egun! Maferefún Babaluaiye!” All these spirits come to bless, advise, and save the client, and in a letter as strong as this the aché of them all might be needed to solve his issues.

The italero must impress on his client this: The odu open on the mat speaks of intrigues and death. In this odu the world’s first lover was poisoned, and a similar fate could await the client. Yet if he follows the advice of this odu and makes ebó, in the end the poisoner will become the one poisoned. The attempted poisoning could be a furtive physical assault (murder or actual poisoning) or a mental, emotional, or spiritual attack. The client must be on guard against intrigues from his significant other. The relationship he is in now is not healthy, and he must reconsider to whom he is giving his heart. The diviner must ask the client if he loves his significant other; if he answers yes, the diviner should consider the aspect of witchcraft. Oché Owani says the client could be bound to his lover by magic.

In addition, the diviner should explore the following points:

• If this person limped when he came into the session, he could have a scar on the foot that is causing this limp. If there is no scar, surgery on his foot could be imminent.
• The client suffers from indigestion and digestive disturbances. This is because he consumes heavy meals and spicy foods. If the abdominal disorders are severe, even if this sign has come in iré, the diviner should prescribe all the food prohibitions of this sign and of Oché as parent odu. These prohibitions will do much to heal him.
• If any strange symptoms come in the abdominal or genital area after this odu opens, the client must see a physician. Oché Owani presages decomposition of the blood, stomach, and genitals. The client should be vigilant over infections that could lead to impotence, sterility, and reproductive damage.
• In this pattern the elders are betrayed; the diviner must warn the client not to betray his religious elders. Doing this will cause his luck to leave.

The Prohibitions of Oché Owani

• Remember the first prohibition of this odu: Go home and stay there for three days.
• Many invitations will be extended. Do not accept any of them, regardless of when the event to which one is invited will occur, for three days. Refuse politely. If the one who extends the offer changes the date to accommodate one’s needs, refuse again. There is danger and intrigue involved.
• Avoid hot and spicy foods, home remedies, and animal intestines.
• Never raise one’s hand against a woman.
• In a serious osogbo, Oché Owani demands that one move as soon as possible; something is not right about one’s present home.
• Do not accept any business propositions extended for the next month. If this reading is a bajado, be leery of engaging in any business propositions until ocha is made. If this is an itá, one must always be leery of business propositions. Have all business agreements put in writing, and have an attorney approve all contracts before signing.
• Oché Owani has a prohibition for the diviner: This client may become enamored with him; he might lust after him. The diviner is prohibited from entering into any romantic relationship with this client. Do not accept this client as a godchild, for he will cause trouble. Never again should this client step foot into the diviner’s home. He will steal something that belongs to this priest. Note that if the client is already the diviner’s godchild, he must be very careful with this relationship.

The Eboses of Oché Owani

Oché Owani carries warnings and eboses for the diviner; the client who has come to the mat is enamored with him. So serious is this crush that the client might be tempted to steal something of the diviner’s, later using it for witchcraft. Remember that it is forbidden for lovers to exchange things of the orishas, and this client is now taboo to the diviner. He may never read for him again and may not make ebó on his behalf. Once the reading is over, any ebó mandated by this sign must be done by another priest or priestess.

After the client leaves the house, the italero must offer two coconuts to his own head, using them to cleanse it, and then present them to his guardian orisha. If another priest or priestess is in the house, that person should give the diviner a thorough rogación in front of his guardian orisha’s shrine. The coconuts should remain at the shrine until their milk is dry. The diviner should use obí to determine the proper method of disposal for them.

Before asking the odu for closure, the diviner must prescribe to the client the following ebó: The client should hang a fresh bunch of leaves from the carob or locust tree behind his front door and allow them to dry. He must never remove them from this location, for they block all negativity and witchcraft sent to his home. If the client moves to a new house, he must leave behind the old bunch and hang a new bunch in the new dwelling. Occasionally, he should bathe with an infusion made of fresh locust leaves; this will remove any witchcraft he has picked up on the street.

The diviner may now ask the odu for closure. If the letter remains open, the diviner should explore the following possibilities:

• The client needs a niche osain for the orisha whose diloggún is being consulted.
• In this pattern, Elegguá can stand up for ebó. The diviner should ask, “Ebó elese Elegguá?” If the answer is yes, the ebó marked is automatic: Give Elegguá a rooster.
• If this odu remains open, the client could have issues with Oshún. To see if she will take anything, the diviner must ask, “Ebó elese Oshún?” If the answer is yes, the diviner uses the shells to mark the offering.

If none of these prescriptions is enough to close the reading, the diviner must turn to the eboses of the parent odu, Oché. Something there is needed for the client’s evolution.

The Twelfth Composite Odu of Oché, Oché Ejila (5-12)

The Proverbs of Oché Ejila

• Do not play with fire, for you will get burned.
• Heaven confirms that which you have done. [This proverb applies only in iré.]
• The good son has the blessings of both God and his own mother.
• Remember, and respect, your mother.

The Message of Oché Ejila

When a casting of five mouths, Oché, is followed by a casting of twelve mouths, Ejila Shebora, the odu Oché Ejila is open. Oché Oturupon is another name for this sign. This letter gives a severe warning for the diviner: He must be very cautious in all his dealings with this person, because he will take his godchildren to another initiate, and all will part as enemies.

The diviner begins by saying, “Maferefún Oshún!” In this pattern Oshún married Orúnmila, and a woman for whom Oché Ejila falls could be destined to marry a babalawo. Definitely, she will have issues with Ifá, and these need to be explored. No matter the sex of this client, however, this person could be a child of Oshún. If this reading is a bajado, Oshún gets the first option to claim this person’s head. The diviner also pays homage to Elegguá, Shangó, and Aganyú, saying to each, “Maferefún!” Before the odu closes, the diviner will have to explore what Elegguá wants as ebó. Both Shangó and Aganyú might choose to speak or claim ebó here; if they do, the diviner should warn the client to listen carefully. No matter its orientation, in Oché Ejila each is upset, and each will speak only once.

Having cast this sign, the diviner should tell his client the following: “This odu tells the story of a conflict in your life. You cannot resolve it alone; you need the help of the orishas. You are the object of much envy. Others are jealous because you seem so much more knowledgeable than they; you seem to have more than they ever will. While this envy can destroy you, it can also help you. Live by making ebó, and keep others guessing.”

This letter indicates that two women are mortal enemies of this client, yet he might think they are his friends. Unfortunately, he is being slandered by their tongues. Because of this, his current relationship could end; they accuse him of having more than one lover, hiding each from the other. The client is not always honest with his mate, and when she hears these rumors they will give her cause to worry. She might even leave. The key to avoiding this tragedy is simple: The client must be honest with his lover about everything.

In addition, the diviner should explore the following points with the client:

• This odu warns that the client’s current lover or spouse is not the perfect match the client believes her (or him) to be. Although the odu warns against infidelity, it foreshadows the arrival of a new relationship.
• This person’s home is not healthy. Soon, the client will move; the orishas will see to that. When he moves, he must take all his belongings in one day. Five days after the last box is unpacked, he must give a housewarming party for Oshún.
• If Oché Ejila comes in an osogbo of ano or ikú, it flags serious health concerns. Tissues in the kidneys, stomach, or liver suffer degeneration from stress, vices, or disease. The client should see his physician for a complete checkup. Remember that Oché in any osogbo can flag decomposition of the blood and abdominal region. Impotence and sterility brought by infections are born here as well.

The Prohibitions of Oché Ejila

• One’s home is not healthy; one must not live there any longer than is necessary. When one moves, move all one’s belongings in one day. Anything left behind may not be reclaimed another time.
• Do not play with fire; one will get burned.
• For a priest or priestess, one may not give readings unless the client pays a derecho.
• The diviner who gives this reading is prohibited from working for free. Even if the client says he is destitute, charge something.
• Oché Ejila forbids the consumption of hot, spicy foods.

The Eboses of Oché Ejila

Oché Ejila is another odu that carries warnings for the diviner who is reading the client, especially if this client is an initiate of the religion. This odu foreshadows that one day the client and diviner will become enemies; a schism will arise, and the one at the mat will steal many godchildren from the diviner’s house.

The diviner may not read for this client for free; he must charge, and he must charge well for his work. This prohibition will last a lifetime between these two. Second, the client’s orí and the diviner’s guardian orisha must be supplicated. This is done so that no war ever arises between the two. The diviner should tell the client that, as ebó, he must have his head fed with two white pigeons, and following this, the diviner must have his crowning orisha fed with feathers. While performing this ebó, the priest must pray that there is always peace between himself and the client’s orí and peace between the client and the diviner’s orisha. After making this ebo, the diviner must give the client’s head a rogación so that the diviner’s own crown will watch over the client, forbidding him to take even one godchild. Finally, after the rogación the client must cook an adimú in the diviner’s house for the diviner’s crown. This seals the pact between the client’s head and the diviner’s so that the client will never steal or cause a war. Although the client offers this ebó for the diviner’s or godparent’s benefit, the client must pay a derecho to have this done, and he must be charged well. It is his own head bringing the osogbo; the orishas have seen this brewing in his heart, and the problem must be corrected before it begins. Forewarned is forearmed.

If this client is an initiate, the odu also foreshadows wars, treason, and abandonment in his own ilé ocha. He should be told this information and should be taught the ebó to seal the pact with his own godchildren so that no wars arise. First, each of his godchildren must have a rogación before the shrine of the client’s crowning orisha. Each must cook adimú for the client’s crowning orisha once the rogación is done. Afterward, if treason arises among those in the client’s house, his crown will squelch their evil before it can do any damage. If this reading is an itá for a iyawó or for any orisha, each godchild who comes to the client’s house must offer this ebó for his patron.

The following ebó is mandatory when the client is an initiate: Carrying a piece of sackcloth or burlap, this person must go out into the street and beg alms to honor Babaluaiye. He must use the money he receives to make a sacrifice of a goat and a chicken to Elegguá (have itá the next day), two hens to Oshún, and four roosters to Shangó. Between the day this ebó is made and the twelfth day afterward, the client’s head must be fed two white doves, and he should have a rogación immediately afterward. Unless the animals are used to cleanse this person, cook the aché for the orishas and the meat for those who help with the ebó.

If the client is an aleyo or aborisha, he must wear the sackcloth or burlap out into the street and beg for alms. However, the money he receives is instead presented to the diviner’s Babaluaiye on a white plate with two white candles and two coconuts as ebó.

Now the diviner may attempt to close the odu. If Oché Ejila refuses closure, the diviner should consider the following:

• Shangó may be standing up for ebó. To determine if this is the case, the diviner asks, “Ebó elese Shangó?” If the answer is yes, he uses the shells to mark an appropriate offering. If, after marking ebó to Shangó, the pattern still will not close, the client must feed Shangó a ram. The sacrifice should be done in the morning; in the evening, the meat from the ram is used to cater a large party in his honor.
• Aganyú may also stand up for ebó. To see if he requires anything, the diviner should ask, “Ebó elese Aganyú?” If the answer is yes, he marks the appropriate offering. If the client is an initiate, he might have to receive this orisha. If ebó will not satisfy Aganyú, the diviner may ask, “Koshé Aganyú?”
• If this letter continues to remain open and the client is an aborisha belonging to Shangó, he is now marked to make ocha. This ceremony must be done flawlessly and extravagantly or else there will be no iré for those who participate.

If the letter still remains open, the diviner must turn to the eboses of the parent odu, Oché. Something there is needed for this client’s evolution.

The Thirteenth Composite Odu of Oché, Oché Metanla (5-13)

The Proverbs of Oché Metanla

• Do not play with fire, or you will get burned.
• Your enemies will do you evil, and yet through their actions will much good be brought.

The Message of Oché Metanla

When a casting of five mouths, Oché, is followed by a casting of thirteen mouths, Metanla, the odu Oché Metanla, also known as Oché Irete, has come to the mat. It is a powerful sign, and through its aché was born the custom of offering obí, the coconut oracle, to the orishas. One who comes in this letter has aché for that oracle and should begin to study its meanings and methods.

In this odu, one must give homage to Oshún; the diviner should say, “Maferefún Oshún!” She speaks strongly here on the client’s behalf. Opening in osogbo, this odu flags issues with Oshún, and the diviner must begin the investigation of Oché Metanla keeping this in mind. In the past, Oshún has brought the client much good; he needs to be thankful for this and offer her adimú. He has sickness in the stomach, and a rogación at her feet will soothe the symptoms. Negative energy, people, or circumstances could surround this person’s home, and Oshún wants the client to move. Belongings should be packed and ready on the day of the move, and the transportation of personal possessions must be completed in one day. As soon as the new home is unpacked and organized, the client must give Oshún a housewarming party. The bad luck will then be left at the old residence, and good things will come to replace the bad.

The diviner should keep in mind and explore with the client the following points:

• Oba and Shangó are both firm in Oché Metanla, and no matter the orientation of this sign, they will try to bring some blessing to the client if he propitiates them.
• One day, this person will obtain either a public office (in politics) or a private position of power (in business). Here, he must always be on guard against treason and false testimony. Those who are jealous of his rise to power will try to make him fall to poverty and despair.
• The client will soon be presented with a business opportunity involving three people. Two will have honorable intentions, but one will have selfish designs. Before accepting any new business deals, the client must have a session with the shells and make ebó.

The Prohibitions of Oché Metanla

• Do not play with fire. The one who does so will get burned. This prohibition applies not only to literal fire but also to spiritual fire. Do not start intrigues or wars.
• This sign foreshadows battles over possessions. Remember that sometimes it is best to let things go. Do not fight over material things.
• Never raise one’s hand against a woman.

The Eboses of Oché Metanla

When this odu falls opens, three eboses are required of the client. Once all three eboses are done to satisfy this odu, evolution will come. First, before leaving the diviner’s home he must split open a coconut. From the meat he should cut two large pieces; a single piece goes in each of the front pockets of his pants. As soon as he reaches the street in front of the diviner’s home, he should throw one piece to the curb. Upon reaching the street in front of his own house, he should throw the other piece of coconut to the street. Immediately, he must go inside and not come back out until the next morning. This ebó will save him from an unmarked, unseen danger and will bring iré.

Second, in honor of Babaluaiye this person must never deny alms to the poor; they are watched over by this spirit, and he will bless the client as he blesses his chosen.

Third, this letter signals undetermined issues with Oshún. Although she may have already claimed an ebó in Oché, the client should still offer her something “from the heart.” She has pampered the client in the past and expects to be pampered by him in return. As soon as possible, the client must bring a token adimú to the diviner’s Oshún. Note: The client must try to remember if he has ever made a promise to Oshún that he has not kept, for in this odu she demands payment. The fulfillment of these promises is now marked as ebó, and the diviner adds them to the written record of the reading.

Now the diviner has his first chance to close the oracle. If it remains open, he must consider the following points:

• Oba and Shangó could be expecting ebó. To see what, if anything, they require, the diviner should ask, “Ebó elese Oba?” and “Ebó elese Shangó?” If the answer to either question is yes, he uses the diloggún to mark the required offering.
• The client could have additional issues with Babaluaiye. The diviner must ask the following series of questions to determine what this issue is: “Ebó elese Babaluaiye?”; “Koshé eleke de Babaluaiye?”; and “Koshé Babaluaiye?”

If none of these options brings closure to Oché Metanla, the diviner should turn to the eboses of the parent odu, Oché. Something there is needed to bring the client’s evolution and the letter’s closure.

The Fourteenth Composite Odu of Oché, Oché Merinla (5-14)

The Proverb of Oché Merinla

• Where my head takes me, there I am.

The Message of Oché Merinla

When an initial cast of five mouths, Oché, precedes a cast of fourteen mouths, Merinla, the pattern Oché Merinla, also known as Oché Ika, is open on the mat. An ebó must be made immediately to cool the heat of this hot sign; see “The Eboses of Oché Merinla”.

With this odu open, the diviner knows that something bad is coming for the client; he also knows that something good is coming for the client. No matter what comes, however, in this sign the arrival will be hot and will cause tragedy in the end.

In iré, one must pay homage to Oshún (“Maferefún Oshún!”) again and again, for she blesses the client. In osogbo, one must be afraid of Oshún, for she is angry. The greater the osogbo and the greater the client’s status in the religion, the more angry this letter says that she is. An initiate who opens in Oché Merinla in any osogbo is in grave danger, for Oshún has left the house; she has abandoned her otanes, and great numbers of eboses may be required to bring her back.

The diviner also pays homage to Babaluaiye, egun, Shangó, and Orúnmila when Oché Merinla falls on the mat, saying to each, “Maferefún!” All may speak or stand up to claim ebó during this session.

The diviner should explore the following points with the client for whom this letter has fallen:

• Here, the slave ascends to a throne because of the wrong done by his master. For the client in a lower-level position, promotions, money, new jobs, and more may come, but they will come because of a great evil done to the client. He will prosper, but he will have to walk through fire first.
• Likewise, the client in a position of power could lose his authority because of the evil he has done. Underlings will become this person’s supervisors.
• Death is close. He will not take the client, but he will take someone known to him. When this death comes, the client must not go to the funeral. He may send flowers, cards, and condolences, but he must not go to the burial ceremonies. If he does, Death will then seek him out.
• Blessings come from across the sea, but these will bring osogbo in the end. Oché Merinla is a sign of reversal, so the client must be counseled to look for the good in the bad and the bad in the good. It will always be there.

The Prohibitions of Oché Merinla

• Do not go to any funerals.
• Do not be a bore, a pest, or a “loudmouth.” Remember that silence is a virtue, and secrecy is essential to evolution in this pattern.
• It is taboo to lie to one’s elders. If one cannot tell the truth, say nothing at all.

The Eboses of Oché Merinla

When this pattern opens on the mat, three eboses are mandated and must be done immediately. First, before the diviner delivers the reading, the diviner’s assistant takes the gourd of fresh water to the front door. He opens the door wide and pours out the contents of the gourd just outside. He then replenishes the water in the gourd before returning to the mat. This letter brings spiritual heat and announces that something bad could soon be visiting not only the client but also the diviner. This osogbo follows both wherever they go. It is not immediately on their heels, but it is gaining momentum, and if it is not fought, it will soon catch up with them. When the negative energy and the client or the diviner are in the same place at the same time, something serious will happen.

To avoid this tragedy, within twenty-four hours of the reading the client needs two more eboses: First, he needs a rogación, and after this is done, he must dress totally in white for twenty-one days. Second, he must have an herbal bath with things sacred to Elegguá (the diviner should prescribe the herbs he feels are necessary). He must have this bath often over the next twenty-one days to bring luck and iré.

After explaining these eboses, the diviner has his first chance to close the odu. If the letter refuses closure and the client is an aleyo or an aborisha, the diviner should consider the following:

• If the client has received neither the elekes nor the warriors, the diviner should try to mark the elekes as ebó, asking, “Koshé los elekes?” Such is the power of the elekes ceremony that almost any osogbo brought by Oché can be overcome. If the oracle marks this as ebó, the commitment entailed by the initiation must be explained to the aleyo before attempting the oracle’s closure.
• If the client already has the elekes, or if the client has not the elekes but the oracle will not mark them as ebó, the diviner should then ask, “Koshé los guerreros?” If the oracle marks the reception of the warriors as ebó, the diviner should explain what is involved in this ceremony and mark the path of Elegguá to be received through Oché before attempting the oracle’s closure.

If the oracle still will not close for an aleyo or an aborisha, or if the client is an initiate, the diviner should consider the following possibilities:

• The elekes of one or more orishas speaking in Oché (see the list) could be necessary for protection. To find out if this is necessary, the diviner should ask, “Ebó eleke de [orisha’s name]?” After marking an eleke, the diviner should explain to the client why this spirit is offering his or her protection in this odu (using his own aché to deliver this information). After an eleke is marked and explained, the diviner should attempt closure again. Note that more than one orisha could stand up in this odu to offer protection through his or her eleke.
• If the oracle still will not close, those spirits who offered protection through their elekes might also be standing up for ebó. Each spirit who has marked his or her eleke as larishe to this osogbo must then be asked, “Ebó elese [orisha’s name]?” If any stand up for ebó, the diviner should use the diloggún to mark an appropriate offering.
• If the letter still will not close, Elegguá might be standing up for ebó. The diviner should investigate this option by asking, “Ebó elese Elegguá?” If the answer is yes, he should use the diloggún to mark an appropriate ebó.

If these options are not enough to close the session, the diviner should now turn to the eboses of the parent odu, Oché. Something there is needed to bring the client’s evolution.

The Fifteenth Composite Odu of Oché, Oché Marunla (5-15)

The Proverbs of Oché Marunla

• Heaven confirms the things that are done.
• Olorún and Orúnmila know what you have done.
• Others are filled with envy because they believe you to be wise, yet you are no wiser than they.

The Message of Oché Marunla

When a casting of five mouths, Oché, is followed by a casting of fifteen mouths, Marunla, the odu Oché Marunla is open. This sign is also known as Oché Iwori. It is hot and volatile, and all the health warnings given for the parent odu, Oché, apply here no matter the sign’s orientation. Even if the client is in perfect health, the abdominal and perineal/genital areas are in danger of disease and decomposition; many diviners will prescribe for the client a rogación at Oshún’s feet once the reading is closed to help avoid these complications. If strange symptoms develop in the reproductive organs or genitalia, the client must see a physician immediately for a full checkup. The blood, stomach, kidneys, and perhaps the liver are also potential sites of decomposition and, if Oché comes in severe osogbo, dysfunction. The client will have aches and pains in the knees, feet, ankles, and legs. The elderly should pay careful attention to these areas, for the pain may be arthritic. (Note that for the elderly, falls can lead to death.) For those who are younger, these pains will be the result of overuse or overextension.

The diviner should also explore with the client the following issues:

• The client is the subject of envy, for others believe him to be things that he is not. The client may believe these lies as well.
• Ruin is brought in this odu when one grants the random whims of another without caution. The client must not do favors for anyone. If he is not careful, he could become an unwitting slave in another’s evil plot.
• When this odu comes in an osogbo, robbery is a danger for the client or his home. Oshún stands up here to protect the client. However, he must think hard about what he owes her. Past debts must be resolved immediately.

The Prohibitions of Oché Marunla

• Do not do favors for another. Ruin comes by granting the whims of others carelessly, so it is best to do nothing and promise even less.
• Do not make promises to Oshún that cannot be kept.

The Eboses of Oché Marunla

When Oché Marunla opens on the mat, two mandatory eboses must be completed within twenty-four hours. First, as soon as the reading is closed, the client should have a rogación at Oshún’s feet to avoid the health osogbos predicted in Oché Marunla. Second, after the rogación, the client must begin taking spiritual baths using egg whites and maloja (an herb).

If the client is an aleyo or aborisha, the diviner must also consider the following:

• If the client has received neither the elekes nor the warriors, the diviner should try to mark the elekes as ebó, asking, “Koshé los elekes?” Such is the power of the elekes ceremony that almost any osogbo brought by Oché can be overcome. If the oracle marks this as ebó, the commitment entailed by the initiation must be explained to the aleyo before attempting the oracle’s closure.
• If the client already has the elekes, or if the client has not the elekes but the oracle will not mark them as ebó, the diviner should then ask, “Koshé los guerreros?” If the oracle marks the reception of the warriors as ebó, the diviner should explain what is involved in this ceremony and mark the path of Elegguá to be received through Oché.

Now the diviner has his first chance to close the oracle. If it will not close, he should consider the following possibilities:

• The elekes of one or more orishas speaking in Oché (see the list) could be necessary for protection. To find out if this is necessary, the diviner should ask, “Ebó eleke de [orisha’s name]?” After marking an eleke, the diviner should explain to the client why this spirit is offering his or her protection in this odu (using his own aché to deliver this information). After an eleke is marked and explained, the diviner should attempt closure again. Note that more than one orisha could stand up in this odu to offer protection through his or her eleke.
• If the oracle still will not close, those spirits who offered protection through their elekes might also be standing up for ebó. Each spirit who has marked his or her eleke as larishe to this osogbo must then be asked, “Ebó elese [orisha’s name]?” If any stand up for ebó, the diviner should use the diloggún to mark an appropriate offering.
• If the odu still will not close, the diviner must ask, “Ebó elese Shangó?” If the answer is yes, he uses the diloggún to mark the appropriate offering. If the answer is no, the client should give Shangó an adimú anyway to ensure the orisha’s goodwill.
• The diviner must recommend that this client go to a babalawo immediately for a complete assessment by Ifá.
• If this is not enough to close the odu, egun are standing up for ebó. The diviner should teach the client how to set up a bóveda to honor his egun. It must be given fresh water and light weekly. He also might consider asking, “Ebó elese egun?” If the answer is yes, he uses the diloggún to mark the appropriate offering.

If these options are not enough to close the session, the diviner should turn to the eboses of the parent odu, Oché. Something there is needed for this person’s evolution.

The Sixteenth Composite Odu of Oché, Oché Merindilogún (5-16)

The Proverbs of Oché Merindilogún

• The cat is a thief by nature.
• You once lifted your hand against your mother, and she died with this feeling.

The Message of Oché Merindilogún

When the initial cast of five mouths, Oché, is followed by a cast of sixteen mouths, Merindilogún, the odu Oché Merindilogún, also known as Oché Otura, is open. When it falls, the diviner says, again and again, “Maferefún Oshún!” For it is in this pattern that Oshún first came down to the earth. She left heaven and set out for the mortal world to bring all the wealth, health, happiness, and love that heaven had to offer. When this sign unfolded, the world was a sad, corrupt place, but in time Oshún made life worth living for all of creation.

The diviner should know that the one for whom this sign has opened is the “master of aché.” However, unless he is a priest or priestess, he knows not how to use his aché to its full potential. Much wisdom, knowledge, and experience is hidden within the client, yet he is skittish and afraid of the potential in his own life. Others around him are jealous, and they want to destroy the gifts that the orishas have given him. There is one way to avoid all this destruction and lock in the iré that Oché Merindilogún would bring: make ocha.

For men, the sign foreshadows one additional issue: Ifá. A man who comes in this pattern has a future as a babalawo. However, this can be explored only by another babalawo with Ifá.

The diviner should also explore the following issues with the client:

• This person will suffer constipation if his diet is not changed; he eats poorly, and this affects his health. The diviner should tell him that if his bowels do become “twisted,” he may not take any home remedies. Instead, he must see a physician for a prescription; something serious could be wrong.
• The client does not sleep well; he suffers from insomnia. This is due to his poor health habits. He must take better care of himself.
• The client must always take care with legal matters and exercise caution around the law.
• Others are watching every move made by the client, and they will take advantage of his bad luck.

The Prohibitions of Oché Merindilogún

• All the prohibitions of the parent odu, Oché, apply here, even when this letter comes in iré.
• Do not take home remedies for any ailment. One’s health is delicate; have all complaints examined by a physician.
• Do not guard or store anything for anyone. Those things that others bring into one’s home could be stolen property.
• Never argue or fight with Oshún’s children. Do this, and all the blessings of this odu are lost.

The Eboses of Oché Merindilogún

When Oché Merindilogún falls on the mat for an aleyo or an aborisha and refuses closure, the diviner should consider the following possibilities:

• If the client has received neither the elekes nor the warriors, the diviner should try to mark the elekes as ebó, asking, “Koshé los elekes?” Such is the power of the elekes ceremony that almost any osogbo brought by Oché can be overcome. If the oracle marks this as ebó, the commitment entailed by the initiation must be explained to the aleyo before attempting the oracle’s closure.
• If the client already has the elekes, or if the client has not the elekes but the oracle will not mark them as ebó, the diviner should then ask, “Koshé los guerreros?” If the oracle marks the reception of the warriors as ebó, the diviner should explain what is involved in this ceremony and mark the path of Elegguá to be received through Oché before attempting the oracle’s closure.

If the oracle still will not close for an aleyo or an aborisha, or if the client is an initiate, the diviner should consider the following possibilities:

• The elekes of one or more orishas speaking in Oché (see the list) could be necessary for protection. To find out if this is necessary, the diviner should ask, “Ebó eleke de [orisha’s name]?” After marking an eleke, the diviner should explain to the client why this spirit is offering his or her protection in this odu (using his own aché to deliver this information). After an eleke is marked and explained, the diviner should attempt closure again. Note that more than one orisha could stand up in this odu to offer protection through his or her eleke.
• If the oracle still will not close, those spirits who offered protection through their elekes might also be standing up for ebó. Each spirit who has marked his or her eleke as larishe to this osogbo must then be asked, “Ebó elese [orisha’s name]?” If any stand up for ebó, the diviner should use the diloggún to mark an appropriate offering.

Whatever the orishas mark as larishe should be done quickly. There are no other eboses for this odu beyond taking the client to see Ifá. If the letter will not close, the diviner should proceed with the eboses listed for the parent odu, Oché.

Closing the Reading: Further Eboses of the Parent Odu, Oché

Having exhausted the options of larishe and ebó in the composite odu, the diviner must turn to the parent odu to find a method of closure. This sign, Oché, contains within itself many offerings and rituals to placate both the letter and the orishas that speak in it. Before marking the more complex eboses of five mouths, the diviner should begin with one or more of the following cooling spiritual prescriptions for Oché. This odu can become hot, and the following offerings will help soothe the client spiritually.

• When Oché has come in osogbo and refuses closure, the diviner must turn to Oshún. Although the diviner will already have asked this, he must ask the client once, “Do you have any unresolved issues with Oshún?” If the client has made any promises to Oshún that remain unfulfilled, they must be resolved. The diviner can also examine this issue from another standpoint: Has the client offended any of Oshún’s children? If so, he must seek resolution. If the client is an aborisha whose godparent is Oshún’s initiate, there could be disrespect between the two, godparent and godchild. The diviner must examine this issue as well. If nothing else, the client should resolve to give Oshún a huge party in her honor. He should invite as many initiates and aborishas of Oshún as possible. If this client is an aborisha, the party must be given to the godparent’s Oshún. The italero might also consider asking, “Tambor [or guiro] elese Oshún?”
• When Oché opens for a priest or priestess of Oshún and refuses closure, the client could have unresolved issues with his own crown. He must offer a small castrated goat to her (note that only an oriaté may make the actual sacrifice). After the sacrifice, the initiate must have itá with his crown. Through itá, Oshún herself will dictate what the issues are.
• If the client is an initiate, he must feed every year Oshún in her home, the river, on the anniversary of this reading. For this ebó, he must feed her two hens on the riverbank, and after the animal carcasses are laid to rest in her waters, he should pour plenty of fresh honey and honeycomb to her.
• Spiritual cleansings are important to Oché. The client should scrub his house thoroughly, beginning at the back and working toward the front so that all negative energies are forced out the front door. Afterward, for five consecutive days he should scrub his bare floors with a wash of clear water, five egg whites, and honey. After the fifth floor wash, he must make ebó to his front door by waxing it inside and out with fresh cocoa butter, then draping it inside and out with white cloth. Once these things are done, the client must never allow his home to become dirty again. It must be cleansed both physically and spiritually frequently.
• Daily, before leaving home, to calm his nerves the client should do the following ebó at his front door: He should rub his hands well with cocoa butter, saying, “Maferefún Oshún! Maferefún Obatalá!” Once his hands are well coated with cocoa butter, he should use them to rub his head from front to back. Start with the forehead and end at the nape of the neck. This massage will refresh his orí; the day will be blessed and his nerves will remain calm.

If these prescriptions are not enough to close the session, there are more serious issues at stake. The diviner should consider the following options for ebó:

• The diviner must now consider Elegguá; he accompanies Oshún in all composites of Oché. He should ask, “Ebó elese Elegguá?” If he accepts ebó through this odu, the appropriate offering is a smoked fish head oiled with epó. If this is not enough to satisfy Elegguá, sacrifice a rooster first, and offer the oiled, smoked fish head the day after the sacrifice. One week after offering the rooster, the client should provide him with a basket of fresh fruits. The priest should use obí after each offering to determine the proper method of disposal.
• The client should offer five calabazas (pumpkins, squash, or gourds) to both Elegguá and Oshún. Put Elegguá at Oshún’s feet and offer the five calabazas to them together. After five days, the client discards the ebó in the river.
• Oché can flag serious issues with the dead. One or more egun may be in need of masses and offerings; the dead need constant help so that they can help the client. The diviner should ask, “Ebó elese egun?” If the answer is yes, he must use the diloggún to mark what they require. After these offerings have been given, the client should vow to keep a bóveda with fresh water and candles at all times.
• Another protective charm that can be prescribed in this odu is the feeding of a nail to Ogún; after the diviner feeds the nail, he pounds it into the client’s front door so Ogún may keep it from harm. If the diviner wishes to reinforce this charm, he may hang the plaque known as ojo y lengua (“eye and tongue”) outside on the front door with this nail. It will nullify the effects of the evil eye and gossip that may be sent to this client by others.
• If the letter still refuses closure, the client could have issues with any of the orishas who speak in this sign (see the list). Depending on the severity of the osogbo, the ebó needed could range from the eleke of any orisha to an ebó or reception of an orisha. The diviner must proceed with these investigations slowly and cautiously, asking for the smaller eboses before continuing with the larger.

If this list is exhausted and the odu still refuses closure, the diviner has two options. First, he may call an elder in the religion, for something important in the sign could have been overlooked. Second, he may look at the list of eboses given for the omo odu as a parent odu. For example, in a casting of Oché Ogbe (5–8), the diviner would turn to the eboses of Eji Ogbe as the parent odu for closure.