Iroso Umbo: Meaning, advice, sayings and more of this Ifa Odu

iroso umbo ifa

Iroso Umbo is the sign of Ifa number 77 in the Genealogical Order of Ifa and it is the combination between Iroso and Ogbe, Orunmila wants this person to be well, he will be very prosperous and must offer sacrifice to Eshu to obtain wealth.

Other names of the Iroso Ogbe:

  • Irous Umbo.
  • Iroso Agbe.
  • Irosun Ogbe.

In the odu Iroso Umbo is born:

  • Let Ifá be done for free.
  • That this is where men leave women.
  • That the person has to take care of diabetes and blood circulation problems, he is not going to lose a member of his body.
  • That you have to put yam in Eshu.
  • Opposition on the part of the conjugate's family.
  • From diseases of the throat and heart.
  • That she likes to talk and spread the moral of other women.
  • To put the dilogun snails to elegba.

What is the Iroso Umbo sign talking about?

  • As a person of doubtful morals, he likes parties, entanglements, gossip, he believes himself self-sufficient and superior to others.
  • Of destitution.
  • Impotence, diabetes.
  • From enemies who envy him.
  • From lawsuits for a fee.
  • In a lawsuit with a brother because he belonged to someone else.
  • That he is poor and has closed roads.
  • Debt with ESHU.
  • From dark dead.
  • That here Eshu Ni did the okpel for ORUNMILA.
  • That here they accused ORUNMILA of false testimonies.
  • Iroso Umbo says that if she is a woman: cheat on her husband or lover and they will kill her.

The Iroso Umbo Sign points out that:

  • Inle Abata must be received. It is an Ifá of Abikúes.
  • For this Odu an Ebo is made with a new clay pot, everything that is eaten, red cloth, a pot lid, a naború, soap, river water, jutía river mud and smoked fish.
  • For stomach problems, take white mallow, canutillo, mouse pineapple, rams milk.
  • When this Odu comes out in Ikofafún, 5 Ikinis will be put on it.

You can read: Sign of Ifa Ogbe Roso

Recommendations of the Iroso Umbo 4-8 sign:

  •  Mass for their dead (Egun). Serve them with flowers and food.
  • Do not steal anything from any brother of religion or blood so that he does not suffer an embarrassment.
  • Take care of throat diseases, diabetes, impotence.
  • Listen to the advice they give you and your wife.
  • Beg ORUNMILA with two open coconuts on a plate and two candles.
  • Look at what ESHU wants.
  • Receive INLE and ABATA.
  • Make yourself a Paraldo because there is dark dead.

Sayings of the Odu Iroso Umbo:

  • The one who was born to the head if he stays in the tail is bad.
  • The sacrifice will be rewarded.
Iroso Umbo Image

Iroso Umbo (Ogbe) bans:

  • You cannot eat fat in meals.
  • The children of this Oddun, you cannot enter an empty house.
  • You cannot dress in black clothes, nor hang them in the room, nor put them on the table.

Ifa says in the odu Iroso Umbo:

The woman with this Odu is very funny and likes parties, drinking.

You have to be careful with men, they can kill you. She must stop drinking and licentious life so that she does not get sick and avoid having discords, because Eshu pushes her to fight with the man she has, so these continuous wars with him or with his lover. Let her leave everything bad and dishonest, because with her husband, there is her luck.

For men or women: jealousy overpowers you, so you fight with your spouse, be patient and calm down to avoid tragedy at home.

Boy or girl: It's Abiku. Let him eat spicy. For these cases: A goat to Orúnmila and two black hens. The iñales are cooked spicy and fed and put on Orúnmila yam.

The diseases of this Odu are: Problems in his genitals, stomach and belly, brain situations, Sexual impotence.

Iroso Umbo (4-8) predicts that you cannot walk with belongings of the deceased or with Egun's garments, that you can only take care of the Saint. If one of his parents is deceased, give him mass and food, so that he can grant him luck.

When he comes out as Ayeo (Osobo) in divination, the person will be told that he or she has many enemies, but that he would defeat them if he made the sacrifice. If you are Uree (Ire), you will get help from others in whatever you are planning to do.

Oddun of Ifa Iroso Umbo for a woman in divination, she would be told not to abandon her husband, lest she suffer untold misfortunes. If it appears for a man he would be advised to have a frank conversation with his wife as some evil force is stimulating her to leave him.

Prayer of the Odu Iroso Umbo:

Iroso Umbo Skeregun sheré komashe kotushe areshenle adifafun Orúnmila uncle fa mare akofá Elebo Aikodie Elebo.

You can read: All about Oddun Iroso Meyi

Ebbo of the sign of Ifa Iroso Umbo:

Ebo of Iroso Ogbe 4-8:

Rooster, 2 yellow chickens, OSHUN necklace, doll, five yellow scarf, clothes
of the person, five OSHUN herbs, yam. The handkerchiefs are to be put on the waist, the Ebó goes
everything in gourds and chickens too, everything goes to the cemetery.

Work to alienate a person:

Marigold seed and Chinese pepper, three white onions. Ogún is put
with a lit candle asking him to leave that person.

Inshé Osanyin of the Iroso Ogbe sign

Bone and feathers of a Muleteer, hooves of an Eagle, a carpenter, a Lion, strong sticks (they wonder what they are), ero, obi, kolá, obi motiwao, osun naború.

Iroso Umbo's Secret to Master:

Roots of Atiponlá, calm balsam, husk, hair of the interested party, white and red thread, yam, four white papers with the name of the one you want to dominate in a bag with everything indicated above. A fifth role is played with the generals with a little of everything mentioned except the hair, which goes in the center of the other four. The first four pieces of paper are chalked separately. It is placed on a white plate in front of Obatala. The fifth piece of paper, if authorized by Orúnmila, is inserted into the yam.

Meaning of Oddun Iroso Umbo (4-8)

The Odu Iroso Umbo emphasizes that personal relationships are different from monetary or commercial situations. Emotions take precedence as long as business is going well.

This Oddun of Ifa talks about diabetes. Of blood circulation. Be careful not to lose a limb of the body.

An Ishé-Osanyin is mounted with a Caiman tusk.

When Awó Iroso Umbo sacrifices a goat to Orúnmila, he cooks the asheses well with enough spice and eats it.

So that Eshu does not go through this Odu, Ebo is made with: rooster, 2 white hens, hot pepper and a knife. The rooster is given to Egun. The Ebó is placed in front of Eshu on the days that Orúnmila marks and then at his destination.

Ebó is made with: A new clay pot, everything you eat, red cloth, a pot lid, Canutillo, Mouse Pineapple and sheep's milk.

When this Ifá is seen, ORUNMILA is asked if he is given 2 white hens.

In this Ifá, INLE and ABATA are received.

In this sign 5 inkines are put to the Ikofafún.

So that it does not lose a member of its body, an inshé must be prepared in an alligator tusk for it to use.

In Iroso Umbo, OSHUN cannot miss 5 tiny poms of honey around.

It speaks of Abiku, of the goat of ORUNMILA, the ashé is taken, it is cooked with a lot of spice and it is given to the Awó.

For the enemies, Ebo is made with: a black hen and a black shirt.

Note: the person has to do Ebbó to get ahead and then they have to do Ebó again so that they do not destroy it.

The owner of this Ifá (Iroso - Ogbe) has to have a Cockroach hanging behind the door and bathe with Cucaracha herb.

Advice of the sign Iroso Ogbe:

You have to have 3 little houses, one white, with an ESHU stone inside, a red one with gold, silver and nickel, the third black, where OGUN is put with a machete. In this Odu OGUN says that for Iroso Umbo there will be no war, and that he is his faithful servant.

When an Awó gives an Awofakan and this Ifá comes out, we must help the godson to do Ifá and return the money for the Awofakan's right. If the Awó has already spent that money, he makes a doll out of his sweaty clothes, cleans himself with it and throws it away together with the person's Ebó.

In this, Odu Eshu Ni did the okpele for Orúnmila.

You can read: History of Elegua, Who is it, Offerings and more.

Ethical code of Ifa of the Iroso Umbo:

The Awó must take care of his physical appearance and posture.

Iroso Umbo sign in Santeria:

In the Osha the Oddun Iroso Umbo in the Oracle of the dilogun (snail), is recognized as Iroso tonti Unle and its number 4-8.

Pataki of the Iroso Umbo sign:


On this road, the people accused Orúnmila of being a false soothsayer and they prepared a trap for him consisting of three booths, in one they put gold, in another they put clothes and diamonds and in the last they put Ogún with a machete in his hands to kill him if you didn't guess. They took Orúnmila to guess, this was with his Apetevi and a basket with coconut, because when looking at himself he saw this Ifá and his angel marked him with a head prayer, when he arrived he saw the three booths one painted white, another red and the another in black.

Orúnmila asks, that they allow him to beg his head and when he threw the coconuts, Iroso Umbo came out and he said: "My angel does not want me to die", then his enemies told him that he had to guess what was in the booths. Orúnmila told them: "in the white painted there is gold, in the red one there are garments and in the black one is Ogún with his machete to kill me." of the same, he dropped the machete and gave Orúnmila Mo-foribale and told him: "As long as the world is world, there will be no more wars for you, because I Ogún will avoid them and I will always be your faithful servant."

Iroso Umbo - Irosun Agbe Ifa Traditional

It was guessed for Olobaghun and Idanigbo.


Uroke with his mouth, he guessed for the Tortoise and Idanigbo when both were competing for the title of leadership of his father. He was advised to make a sacrifice, but the Tortoise was in no mood to make a sacrifice. Idanigbo was advised to sacrifice with a goat and powdered yam (elo or obobo). He was told to sprinkle the yam powder from his home to the coronation site. And so he made the sacrifice as advised.

The Ifá Priests prepared the yam powder with Iyerosun del Odu and gave it to him to sprinkle at the installation site. When the two brothers left the next morning for the place, the Turtle asked Idanigbo why he was sprinkling the yam powder along the way and he replied that he knew what he was doing.

When he could no longer bear the lure of the yam powder, the Turtle lingered and began to eat the yam powder.

While eating the yam powder, the Turtle began to sing:


He was practically conferring the title on Idanigbo, as he ate and sang of all that yam powder along the way.

Idanigbo arrived at the place while the Turtle had no footprints. Finally Idanigbo was awarded the title.

If it appears as Ayeo (osobo) in divination, the person will be told to forget a position for which they are competing. If it is Uree (I will), it will be told to make sacrifice in order to succeed. If the competition is for a title or position of leadership or a position of authority, you will have to sacrifice with a father ram, a turtle and yam powder to triumph.


Òde táa ní or mó hugbégi
Òdé hugégi
A dífá fún Gúnnugún you are like Olórèé
Tètè táa ní or mó hù láàtàn
Tètè hù laàtàn
A dífá fun Kólìkólì omo Olórèé
Ohun awo nibà
Ohun Awo làse
A dífá fún Èlulùú you are like Olórèé Àgbon
Omo Olóréé ni àwon métèèta
Olóréé wá dàgbà dàgbà
Ó re ibi, you àgbàá rè
Àwon omo è bá ń duyèe babaa won
Gúnnúgún tíí se àgbà àwon omo Olórèé
Wón ní ó fi agbádá orùun rè rubo
Igún fi rubo
Kólìkólì náà
Wón ní kí òun náà ó fi aso è rubo
Kò fi rbo
Èlulùú omo Olóréé
Wón ní kó fi agbádá orùn è rubo
Òun náà kò, kò fi rubo
Èlulùú yes yááyì
ó réwà
Or yes day
Òun níí s omo ìkéyìín won
Aso orùun rè pupa yòò
Tó sì wùùyàn
Èlulùú ti gbékè le pé òun daa
Kólìkólì náà mo òròó so
Still yes it was said
Ìgbà ó to gégé tí ón dá
Won mu Igun
Pé kí àwon e dédù oyè
Àwon èeyán bá kò
Wón lawon or faith Igún
Wón léèyàn dìèdìè ni
kò jáfáfá
Even if you rub
Wón bá mú Kólìkólì
Won and dédù
Kólìkólì sì dáko pupò
Àwon èèyàn si ń wó ó pé
Bí àwon ò bá mú Igún tíí se àgbà
Kólìkólì náà ló kàn
Láìmò fun Kólìkólì
Àwon kan ti lòó fi nňkan Sínú agbè tíí fíí mumi lóko
Bí Kólìkólì tí gbé agbè sénu
Kò bá mo òròó so geere mó
Ní bá ń kílòlò
Wón bá ní "é è wa jé á mú Èlulùú"
Igún níń se dìèdìè
Kólìkólì làwon tún ń bi léèrè òrò ni ń wí kótokòto yìí
E jé á mú Èlulùú
Ni won bá mú Èlulùú
Àwon Ìkónkósó tìdí bògbé or tanjú ranran solóko
Àwon ló dífá fun Ìlè dèèrè tíí solorí eye láàrin ìgbé
Àwon náà ni wón to dífá fún Èlulùú
Wón niwo Èlulùú
"O ò gbodò se òkánjùwà"
"Mó se ojú kòkòrò o"
Wón bá fi Èlulùú dédù oyè
Won bá gbé bàbá gori esin
Wón bá ń jóó lo
Ńgbà ti on rìn dìè
Èlulùú bá rí ìrè ńnú igbó
Kò mo pé okùn ń be ńbè
Kó sì fé kí “enìkan or bá òun je ńbè
Ó ni e soun kalè
Wón ní bàbá "enìkan Ì Í sòó kalè lórí esin báhun"
"Àgbàlagbà Ì Í sòó kalè lórí esin"
ó ní rárá o
"This is so òun kalè ni"
"Òun or his ni"
"Óun ó tò ni"
Wón bá so Èlulùú kalè
Geere to it
Sàkà ló lòó saca ìrè je
àfi pákó
Okùn mú Èlulùú lórùn
Ní bá ń jà
Ní ń pé “Ìlè dèèrè se ńmi”
"Ìlè dèèrè se ńmi"
Bí ti ń jà
Ló bá da agbádá tí ón ni ó fi rubo borí è
Wón bá wá Bàbá tú lòó gbonsè
Nigbàa won wo inú igbo
Wón ní áà!
"E è wo eni àwon fi joyè"!
Ìrè ni jagún rí latorí esin
Okùn ti mú bàbá
Wón bá padà wa ilé
À tíí se báyìí
Wón ní kò yes kinní kan mó
Igún náà láá fi joyè Olóréé
Wón ni béè làwon Babaláwo wí
Òde táa ní or mó hugbégi
Òdé hugégi
A dífá fún Gúnnugún you are like Olórèé
Tètè táa ní or mó hù láàtàn
Tètè hù laàtàn
A dífá fun Kólìkólì omo Olórèé
Ohun awo nibà
Ohun Awo làse
A dífá fún Èlulùú you are like Olórèé Àgbon
Wón ní gbogboo wón ó rbo
Igún nikàn ló gbébo ńbè tú rubo
Ìkónkósó tìdí bògbé or tanjú ranran solóko
Àwon ló dífá fun Ìlè dèèrè tíí solorí eye láàrin Ìgbé
Ohùn Awo mò nibà
Ohùn Awo mò lase
To mú Igún je Olórèé Àgbon
Ohun Awo mò nibà
Ohùn Awo mò lase
Ì wonnà Ì wonpápá
To mú Igún je Olórèé
Ì wonnà Ì wonpápá
A wáá mú Igún je Olóréé
Ì wonnà Ì wonpápá
A wáá mú Igún je Olórèé ò
Ayé yẹni.

In Iroso Iroso Umbo Ifá advises this person not to be greedy. Good fortune is coming to your surroundings; everyone who deserves this good fortune will be allowed to go with it.

The open space or great savannah, we abhor is when the grass grows
Yet the grass grew
He was the one who made divination for Gúnnugún the son of Olórèé
The Tètè vegetable that we hate when it grows in a garbage dump
Yet it grew or developed in a garbage dump
He was the one who made divination for Kólìkólì the son of Olórèé
The voice of a priest is a sign of reverence
The voice of the priest is the command or command
He was the one who made divination for Èlulùú the son of Olórèé Àgbon
The three of them were sons of Olórèé
Olórèé was already old
And went to the place where the old men go
The children that he left behind began to fight for the emptiness that their father had left due to his death.
Gúnnugún is the eldest son of Olórèé
He was advised to make sacrifice with his Agbádá clothing
He did it
The Kólìkólì bird, also the son of Olórèé
He was advised to sacrifice his clothes
He refused to do it
The bird Èlulùú, also son of Olórèé
He was advised to offer sacrifice with his Agbádá clothing
He also refused to do it
However the bird Èlulùú is very charming
He was beautiful
And striking
He was the youngest brother in the family
His red clothes were brightly colored
And highly fascinating
The Èlulùú bird relies on its physical attributes
The Kólìkólì bird was a good speaker
But the Vulture was very rough
When the appointed time came
They chose the Vulture
And they appointed him to ascend to the throne of his late father
They said they didn't want the Vulture
They said in chorus "He is very slow and rough"
"Besides, he's not smart."
But Gúnnugún offered the prescribed sacrifice
They chose the bird Kólìkólì instead
To ascend to the throne of his father
At that time Kólìkólì was a great farmer
And the kingmakers were reasoning that
If they did not install Gúnnugún, the major
The next is the Kólìkólì bird
Without Kólìkólì knowing
Someone had dropped a medicine into a gourd that he used to drink water on his farm.
As soon as the bird Kólìkólì raised the pumpkin to its mouth
He found it difficult to speak normally after that.
He started to stutter
The elders reasoned saying "Why don't we choose the bird Èlulùú"
"Since Gúnnugún is rough"
"Kólìkólì is a stutterer"
"Let us install Èlulùú"
And that's how they chose Èlulùú
But the priests Ìkónkósó tìdí bògbé or tanjú ranran solóko
They were the ones who consulted for the snare snare, the leader of all the forest birds
They also consulted Èlulùú
They caught his attention by saying "You Èlulùú"
"Don't be greedy"
"Nor greedy"
Then the elders installed Èlulùú as their King
They saddled a horse for him to ride
And began to dance around the city
As you enter a corner walking away from the palace
Èlulùú saw a cricket in the bush
He didn't know it was bait
He however did not want to share it with anyone
So he quickly yelled "Let me down"
The kingmakers told him "A crowned King cannot or should get off the back of a horse like that."
"The elders tried to prevent him from getting off at all costs"
Èlulùú said angrily "No way"
"Just let me go down"
"I'll do it myself"
"I have a desire to defecate"
They allowed him to come down due to the pressure he had put on them
And from there he immediately moved to the jungle
The screech of the cricket was the hook
Immediately he stung him
The rope caught him around the neck
He began to fight to get away
He said "Take me away, this trap"
"Take it from me, I beg you"
And kept fighting
He covered himself with his own Agbádá which he had been advised to sacrifice from the beginning
The people, however, were restless due to the delay of the King who had gone to defecate
They organized a search and left for the jungle
Seeing him with the rope around his neck, they began to laugh
They said "Look at the person we chose as King"
"He has been caught by a trap"
So they decided to go home annoyed
And they said "What will we do now?"
The people said there was no alternative
It is to Gúnnugún that we must ascend to the throne of Olórèé
They said in chorus "This happened according to the prediction of the Babaláwos"
The open space or great savannah, we abhor is when the grass grows
Yet the grass grew
They guessed for Gúnnugún the son of Olórèé
The Tètè vegetable that we hate when it grows in a garbage dump
Yet it grew or developed in a garbage dump
He guessed for Kólìkólì the son of Olórèé
The voice of a priest is a sign of reverence
The voice of the priest is the command or command
He guessed for Èlulùú the son of Olórèé Àgbon
All of them were advised to offer sacrifice
It was only Gúnnugún who made the sacrifice
The priests Ìkónkósó tìdí bògbé or tanjú ranran solóko
They were the ones who consulted for the Trap Lasso, the leader of all the birds of the forest
The voice of a priest must be revered
The voice of a priest is the command

Ì wonnà Ì wonpápá
We have chosen Gúnnugún as the next Olórèé
Ì wonnà Ì wonpápá
We have chosen Gúnnugún as the next Olórèé
Ì wonnà Ì wonpápá

Now that we have installed Gúnnugún as the Olórèé
Life will please us.

Eshu from Iroso Umbo:


He is the glutton of the Eshus.

This Eshu is the unexpected, the betrayal. He once betrayed his best friend Osun. He is a turbulent rumba boy, gluttonous and drinker.

To assemble it you need 3 black stones from the river. To these a jicotea, three jio-jio are sacrificed, and it is made of dough. The three stones are embedded in the mass.

Load: head, heart and legs of jicotea, and of the three jio-jio, which were given to the stones, eru, obi, kolá, osun naború, orogbo, land of a crab cave, land of a hill, of the four corners, fish, corojo butter, brandy, dry wine, toasted corn, 1 cent, an olive seed, gold, silver, 3 corals, 3 buns, 3 pieces of bread, herbs: prodigious, fine grass, atiponla, canutillo , pica pica, get up, claw, palm root, yaya, Jocuma, ateje, tame handsome, winner, change voice, open the way, stick jicotea.

Three snails are placed on each stone and it is lined with cement with 83 snails.

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