Irete Batrupon (Ìretè Òtúrúpòn)

Irete Otrupon

Irete Batrupon (Ìretè Òtúrúpòn) is Odu number 223 in the Hierarchical Order of Ifá. This sign demands effort, sacrifice and obedience to overcome adversity and achieve prosperity. Intelligence and humility are essential to navigate life's difficulties, thus ensuring a path to success and peace.

Analysis and Advice of the Odu Irete Otrupon

Irete Otrupon is an Odu that highlights the importance of obedience and sacrifice. People ruled by this sign must learn to manage their aggressive impulses and control their natural instincts of disobedience. In this sign the fishbone is born in the throat, which symbolizes difficulties in expressing oneself or making one's points of view understood. In addition, the importance of not consuming certain foods such as Ilá to prosper is emphasized.

Ayaguna is the owner of this Ifá, and it is essential to understand that prosperity and well-being are deeply linked to respect for the ancestors (Egun) and making complete sacrifices. Here it is taught that death (Iku) is an integral part of the cycle of life, representing the transition of the spirit when called by Orun.

Economic Aspects

This Odu suggests that the accumulation of economic resources is achieved throughout life through perseverance and respect for traditions and sacrifices. People under the influence of Irete Otrupon may face significant obstacles, including powerful enemies who seek to impede their prosperity. It is vital not to carry heavy loads on your head, which metaphorically refers to not assuming excessive responsibilities that could divert from economic objectives.

People should avoid eating fish and bananas, as this can attract bad luck and hinder prosperity. Furthermore, the importance of not allowing contradictions within the home is emphasized, as this can lead to displacement and economic losses. Making specific sacrifices, such as feeding a large snapper to the head, can be a way to ensure economic stability.


Irete Trupon is associated with several health conditions, including spinal deformities and bone problems. People ruled by this sign may experience tachycardia, suffocation and kidney problems. It is recommended to avoid excessive physical effort and sudden movements, as well as avoid lifting heavy objects.

Using Omiero (consecrated water) with specific herbs such as Cuban plantain and white mallow can help revitalize bones and improve overall health. Additionally, flaking skin and microbes rising are conditions to be aware of, and preventive measures should be taken to maintain good health.

Religious Aspects

Religiously, Irete Batrupon is strongly linked to the veneration of Osanyin, Oduduwa and Egun. This sign emphasizes the importance of performing appropriate sacrifices and rituals to maintain spiritual balance. Disobedience and disrespect towards deities can bring serious consequences, including the interference of Iku (death). It is recommended to offer three doves to Osanyin and a large snapper at the head to ensure protection and spiritual guidance. Additionally, wearing the Buruku garment and following food taboos, such as avoiding fish and peanuts, are essential to maintaining spiritual harmony.

Personal Relationships (Love)

People under this sign may face challenges in their relationships due to their intrinsic nature of disobedience and aggressiveness. It is crucial to work on patience and mutual respect to avoid unnecessary conflicts. Ayaguna's presence as a warrior suggests that relationships can be intense and conflictive if not handled properly.

Making specific sacrifices and following Ifá recommendations can help improve harmony in personal relationships. Open communication and understanding are essential to avoid misunderstandings and strengthen emotional bonds. Women, in particular, should avoid acting impulsively and aggressively, using scissors only as a symbol of cutting with the negative and not with violence.

General Description of the Irete Batrupon Sign

Names and Aliases:

  • Go away Otrúpon.
  • Irete Batrupon.
  • Irete Trupon.
  • Go Tutu.
  • Ìretè Òtúrúpòn.

What is born in the Odu of Ifá Irete Otrupon?

  • The fish bone in the throat.
  • That Ayaguna is the owner of this Ifá.
  • Do not eat Ilá to prosper.
  • That Iku, the first one he lived with, went to Orun, seeing his son in bad shape.
  • That death is nothing more than a bone and means Iku.
  • Meat on the bone for the first time.
  • Give Osain 3 eyelé with Egun.
  • That Oduduwa gives the power of Egun to the bone and Osain gives the meat.
  • That from the moment a man is born he is a spirit and when Iku needs him, he takes him.
  • Attacking or assaulting by nature.
  • Do the complete Ebo.
  • Deformation of the spine and bone system.
  • The Obiní attacks with scissors.
  • The person wants one thing and the Saint another.
  • One is disobedient by nature, by instinct.

What does the Irete Otrupon sign talk about?

  • Speech Obatala Aguema and Alaguema.
  • That Osain, by order of Oduduwa, gives Ayapá to Iku.
  • Iku gave Orun 3 eyelé dun dun.
  • Osain saves Omó from Shango for Ogú, with a Burukú garment.
  • Oduduwa, Orun and Osain are received.
  • The Ebo of Irete Batrupon is done by entering with akukó and adié meyi tied with arique on the shoulder and basket with otá on the lerí.
  • The bone acquires the Iwin ni Odara (the spirit of life, the embodied self).
  • You do not eat guinea or peanuts.
  • They attack with Burukú garment.
  • Avoid eating fish.
  • The bones sucked or swallowed Omiero and sweated.
  • From foreman he becomes a servant, they do not respect him in the Ilé, they displace him.
  • The diseases are: scales on the skin, microbes that rise, tachycardia, suffocation, spine and kidneys.
  • Shango and Yemayá stole peanuts but used their ingenuity.

The sign Irete Batrupon points out:

  • You must sacrifice to have children.
  • The king was very proud.
  • It is attacked by intrinsic nature.
  • The words or ideas of the verse should be taken very seriously.
  • They do not deserve to become a Saint because they will always disobey.
  • You have to give a big snapper to your lerí.
  • Economic resources accumulate throughout life.
  • The eweses are: Ilá, peanut, almond, tomato, eggplant, ashibatá, ewé tete, oyuaro, verbena.

You can read: Treatise of Irete Meyi 

Meaning of the odu Irete Batrupon (Otrupon):

Irete Otrupon emphasizes the need to obey and make sacrifices in order to have children. This is an Odu that symbolizes helplessness and aggressiveness in various aspects of life.

In Irete Otrupon, everything has an aggressive character, including:

  • Animals: Python (Oka, snake), Boa (snake), Elephant.
  • Vegetable: Mariwó (Revolution, change, war, itch).
  • Holy: Ayaguna (Warrior).
  • Divinity: Iku.

This Odu is associated with a military environment, where lethal weapons are handled or one lives in hostile environments. The Egun signs are painted on asho dun dun (black cloth), reflecting the seriousness and solemnity of the context.

People under this sign face very powerful enemies that prevent their prosperity. It is an Odu where the skill of ingenuity can save one from difficult situations, such as being imprisoned for theft. The need to obey and sacrifice is crucial to achieving desired goals.

The criteria, ideas and actions must be taken very seriously, since this Odu requires a high level of responsibility and dedication.


  • You have to put Shango, Ogun and Elegua to eat akukó together.
  • Omiero is made from Cuban platanillo, white mallow, cob, mastuerzo, corn husk, to revive the bones of Egun.
  • Oduduwa, Orun and Osain are received.
  • Pay attention to the saints, otherwise you will be in trouble.
  • Be careful with your partner, who may attack you out of jealousy.
  • Akukó is given to Iku and the rooster's eggs go to Ebo.
  • The door should be scrubbed with ewé tete and given eyerbale.
  • You must dedicate your life to Ifá and the Saints.


  • Avoid eating fish.
  • Ilá (okra) is not eaten because it stops thriving.
  • You don't eat corn because you have kidney problems, Shango and Elegba have it that way.
  • Guinea is not eaten because the Lumeye spirit that accompanies Aguema and Alaguema, eats etú fun fun.
  • Do not put anyone in the house, due to the contradictions that are created and can displace it.
  • Do not carry a load on your head.

Sayings of Irete Batrupon:

  • The one that eats fish, that is well with the Orishas.
  • I will carry a child on my back, I will carry a child to play.
  • The one who takes his own revenge.

“He who eats fish, may he be well with the Orishas” Ìretè Òtúrúpò warns us about the importance of being in harmony with the deities before taking risks. Making dangerous decisions, such as eating fish in this metaphor, without the blessing and protection of the Orishas, ​​can have negative consequences.

Ifa code of ethics:

  • The Awó is a spirit directed by Ifá

You can read: Sign of Ifa Otrupon Desbarate (Irete)

Says Ifa odu Irete Batrupon:

He lives adjacent to someone who envies him and does work on him with a buruku garment. It is crucial to perform a complete Ebo to counteract these negative energies. Avoid being curious and be careful with a fish bone, as you could choke on it. Justice pursues him, so he must stay in order and not engage in illegal activities.

If you want to start a business, it is important to make a prayer to ensure your success. Luck is at your doorstep, so take advantage of it, but avoid eating fish for a period of seven days. Keep any promise made to a dead person to avoid negative consequences.

Maintain humility and do not say that there is no one above you, since pride can bring problems. Wear white to attract good energy and purity. Additionally, his wife should establish Osha to strengthen the spiritual protection of her home.

Prayer of the Odu Irete Batrupon:

Abaniku Seku Eran Omo Yenio Obagua Yekun Osain Omo Ni Joro Joro Obayebi Oduduwa Oyo Eran Shinshe Awa Ni Orunmila Iku Ñañariku Baba Yere Omo Iku Obaribo Osain Omo Iku Joro Joro Obawa Ishe Oshinshe Osain Gunhe Odumo Iwabas.

Ebo (Work) by Irete Batrupon: Oparaldo with Oshun

A red adié must be smoked and taken to the river. Then, the person concerned must be bathed with five sacred Oshun herbs.

You can read: Oddun by Ifa Irete Ansa

Patakie of the sign Irete Batrupon

The Bone, for the First Time, had Flesh

In this story, death is nothing but bone, which means Iku. She lived in the land of Abaniku and had a son. But since the son was just like Iku, she was ashamed and hid him. She gave him to drink a mixture of Cuban plantain, white mallow, cob, butternut squash and corn husk so that the bones would join together and he would begin to swallow and sweat, also covering him with this mixture.

Iku, already desperate, one day went out on the road and said: "I am going to the land where Oduduwa is." Osain and Egun also lived in said land. This land was called Ñañariku. While she was walking along the road, she was carrying a dun dun rooster and 2 quails, and she was singing:

Ñañariku Iku Loñare Oduduwa Water
Loyare Omo Abanibikun Omo Iku
Ñañariku Parrot Omo Loyare.

Iku was crying (sokú) when she arrived at Oduduwa's land, walking around, and he did not see her. She got angry and grabbed Oduduwa's ashó dun dun that she was covering herself with. She went to her land and covered her son. When Oduduwa arrived together with Osain, Egun told him that Iku had stolen his ashó dun dun. But Iku had forgotten the rooster and the quail. Osain became very angry. Oduduwa, who saw the quail and the akuko, said: “Look, he forgot this and we are hungry. "Let's eat it." And he fed akukó and akuaró to Osain and Egun, along with Oduduwa.

Oduduwa called Egun along with Osain and they set off. When they were near the land of Abanibiku, they began to sing:

Egun Niyore Niyore
Guan Gua Egun Iku Maguao Lode
Nor Olona Umbo Water Cry Iku.

Egun ran out and became Afefe (The Wind). Oduduwa was playing the cowbell and Osain had akuaró in his hand. When Egun arrived where Iku was, she was scared because she saw what she was and she started to cry. Oduduwa and Osain received Iku, who was fleeing from Afefe, who was Egun who had her involved. Iku, crying, told Oduduwa everything that was happening. Oduduwa told him: "What you took from me is the sheet with which I cover myself." She responded that it was to cover her son, so that no one would see him. Oduduwa told him: "Well, I am going to give you the power of Egun and Osain will give your son the power of Eran, for when your son becomes Egun."

Iku was very happy, but Oduduwa warned her: "That sheet that you stole from me will only serve to paint the signs of Egun when anyone otokú and they give him unyén so that he has power." Oduduwa came out together with Iku and Osain, and they began to play Agogó and sing:

Afefe Lokun Egun Kuilodo Afefe
Lekun Egun Omo Yare Egun Kuilodo.

They arrived at the land of Iku. Osain opened a gap and they carried an ayapá. Oduduwa painted the Odu Irete Trupon and the Eguns took Iku's son in and covered him with the sheet. Osain began to sing, along with Oduduwa:

They were Nile Iku They were Gbogbo They were
Nile Iku Egun Obani Lokun
Gbogbo Eran Egun Iku.

They did all this for 7 days. Oduduwa told Iku that her son already had flesh, which was attached to the bone. Osain told him: "he also has hair (inzo) and eye (oyú) and okó (egg), and we must give him unyén so that he can walk." Iku asked what he should look for and Oduduwa replied: "Ask Osain." He told him to look for eyelé mesan dun dun to give it to Egun along with him, to give him the Iwin ni Odara, spirit of life (the incarnated self), but for him he had to bring an osiadié chachará (tap), akuaró and ayapá .

Iku was very happy and went out to look for what Osain had requested. While Iku was on the road looking for things, Oduduwa and Osain dug up the earth above and saw that Iku's son already had son, eye, hair, and they covered it with ashó dun dun, writing Irete Trupon. They called Egun before Iku arrived, so that Egun could get inside Iku's son. When Iku arrived, she saw what was moving and got scared, starting to cry. Oduduwa told her to be calm. Osain began to eat what Iku brought him. Oduduwa told Osain that she had to get into a hole to do the ceremony. Osain took the dove together with Oduduwa and they began the ceremony and singing:

Egun Dide Egun Oni Gualode
Yeye Iku Lorun Water Iku Canvas
Bagua Lode Canvas Egun Iku
Lorun Nare Oni Lokun.

Immediately, Iku's son left walking through the world.

Explanation: This story teaches us that, since humanity is born, it is a spirit and when Iku needs it, it takes it. He who has this sign, from time to time, has to feed Orun eyelé meta, along with Egun. Death, when he saw his son like this, he first lived with Orun and gave him 3 eyelé dun dun.

The King's Arrogance

Once, Orunmila arrived in a land and the king, curious, decided to consult him. By doing so, this Ifá came out. Orunmila told him: "You have to do Ebo (with what is indicated above) to avoid having to bear a very heavy load on your head."

The king, proud, replied ironically: "What nonsense you say, if the only burden I bear on my head is my crown." A few days later, while the king was sitting at the table eating, a fish bone stuck in his throat. Despite the efforts of his servants to help him, they could not solve the problem, so they went to Orunmila's house and told the monarch what happened.

Orunmila told them: "Bring it, carrying on your shoulders the rooster and the chickens tied with ariques and with the basket of stones on your head." When the king arrived with his load at Orunmila's door, since it was short, he had to bend down to enter, a movement that allowed his spine to detach and move towards his stomach.

Explanation: This Patakie teaches us about the importance of humility and obedience. The king, out of pride, dismissed Orunmila's advice and ended up suffering the consequences. Only by following Orunmila's instructions and assuming a humble position, he was able to get rid of his problem. True wisdom and solutions to our problems are often found in accepting advice and being humble.

Irete Otrupon Ifa Traditional


Ká give ní tútù
Ká tè ní tútù
Bó bá tutù tán
To him gbámú gbámú
Adíá fun Ìrè
Èyí tí n lo rèé te tie lódò
Wón ní kó rbo
Ó rubo
Or laso
Or lè se bírà
Wón ní kó rubo ayé
Kó sì rubo Elenìní
Kò rbo
Tí on bá ti rí ìji Ìrè láti inú omi
Àwon eja or bàá wáá gbé e lókè
Síbè òun náà n jó ní n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Ká give ní tútù
Ká tè ní tútù
Bó bá tutù tán
To him gbámú gbámú
Adíá fun Ìrè
Èyí tí n lo rèé te tie lódò
Taa ni n te tútù lójú omi?
I will go
Ìrè ní n te tútù lójú omi
I will go.

This person will offer a bright clothing or fabric of the person against his earthly enemies. Your things won't be bad; He will be able to enjoy his things.

We must launch it fresh
We must mark it fresh
Once this is cool
This will have solidified
He was the one who made divination for the Cricket
The one who would go make his own mark on the river
He was advised to offer sacrifice
He offered the sacrifice
He had suits to wear
He could do wonderful things
But he was now advised to offer a sacrifice against his earthly enemies
And another for his Detractors
He did not offer them
Once the shadow of the Cricket is seen from within the waters of the river
The fish would come to catch him like prey
He even still sang and danced with happiness
He was praising his Babaláwos
His Babaláwos were praising Ifá
He said it was exactly as his Babaláwos had said
We must launch it fresh
We must mark it fresh
Once this is cool
This will have solidified
He was the one who made divination for the Cricket
The one who would go make his own mark on the river
Who is making fresh marks on the surface of the water?
The cricket
He is the only one who is making fresh marks on the surface of the water.
The cricket.

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