Tata G: The role of Women in the Yoruba tradition - Ọ̀şun & Ìyá Odù:

Tata G: The role of Women in the Yoruba tradition - Ọ̀şun & Ìyá Odù: What is the relationship between Oshun/Ọ̀şun and Ìyá Odù?

Teaching given by the Fon spirit, Tata G, an Emissary of Bàbá Odùdúwà.

ẸGBẸ́ ÓDÙN ỌLỌ́FIN - The Spiritual Family of the Secret or Principle of ỌLỌ́FIN. Yorùbá Olófin Tradition.

Let's talk about the role of women in the Yoruba tradition. There was a doubt that arose for my medium, Ifá Àkala.

 He was reading some writings about the deity Ọ̀şun/Oshun. And he asked himself some questions, So, now we are going to address certain issues about that, and concerning the task th leat women do in the tradition. So, let's start with the certain Yorùbá, Nigerian aspect, the visualization that they have about the Ọ̀şun deity. We talked on previous occasions about the fact that for the Yorùbá, Ọ̀şun, together with Ọbàtálá, are two deities that are considered not to manifest on Earth for various circumstances, within them their pulchritude, their purity, the greatness that they represent and other things, for which they consider that they are deities that do not manifest on Earth through human beings. However, it is not quite so. One of the deities that has been most responsible for the tradition to spread around the world is Ọ̀şun himself.

And now we are going to see and talk about it. Well, for starters, it's good to point out and make reference to the view that they have in the Ìşẹ̀şẹ tradition, about the view that there is of women.

Speaking in crude terms and in real terms, it is a reality that in Nigeria and in most of the Yorùbá peoples, women are usually minimized. There are even cases in which women are often mistreated, something that is strictly forbidden by Ìyá Ọ̀şun, since if we could say that there is a deity that represents women as such, that deity would be Ọ̀şun. In the village of Oshogbo, as well as in Oyo and in those parts, Iyesa, etc. You get a very deep insight into what Ọ̀şun is. Ọ̀şun is the deity feared by kings. In Africa, the kings of Oshobo, of Iyesa, of various peoples who are related to Ọ̀şun, the deity is feared. Since it is known that Ọ̀şun, as well as being a deity that brings a lot of sweetness to people, to the world, is also a deity that represents the opposite. We have to remember that within all the Irúnmọ̀le that exist, Ọ̀şun is the only deity or the only Irúnmọ̀le that can jump to the two sides (from Severity to Mercy. Ọ̀şun is the deity who can be both Pupa (Red/Severe) and Funfun (White/Merciful), she can be Severe or she can be Merciful, as it is one of the divine faculties that Olúdùmarè gives to her or grants to Ọ̀şun. That is why in the prayer, the prayers that are made in the Iba (praise) or what is known as the Mojuba, there is a part where she is mentioned and it is said that reverence is given to Ọ̀şun, who is the one who represents the heart of all the Irúnmọ̀le.

So, that alluding that she is in the central part of the Irúnmọ̀le (Ọ̀şun and other 200 neutral Irúnmọ̀le), 200 Irúnmọ̀le pupa, 200 Irúnmọ̀le funfun. That on the one hand, if we go deeper into the vision that the Yorùbá have about this deity as such, we are going to realize that Ọ̀şun has a connotation more of a warrior woman, of a severe woman, as well as merciful and sweet, but they give her that connotation very much. In fact, one of the Orikis (praise names) of Ọ̀şun is Ọ̀şun Peregún.

We have to remember something, Peregún is one of the herbs or a plant that is closely related to the deity Ògún. It is a plant that is considered in various prayers, usable for defeating enemies, defeating war issues, etc. However, in Africa, in the temple of Ọ̀şun, when one is in his grove, in her sacred forest, you can realize that there is a lot of Peregún there.

 This is also in allusion to, if we could say so, the closeness that the energy of the deity Ọ̀şun has with Ògún. And this we can see reflected in what would come to be the Lukumi. In the Lukumi there is a ceremonial that is performed when a son of Ògún is to be born (Ritual Initiation), where five daughters of Ọ̀̀şun have to go to look for Ògún on the bush.

 In this case, Yoruba priests will know what I mean. Where the five women, the five daughters of Ọ̀̀şun, are taken to do the ceremonial and take Ògún out of the bush. This is explicit in a Lukumi Pataki (Ìtan-history), where it speaks that Ògún, after having imposed or self-imposed a punishment for having disrespected Yemoyale/Yemaya, who in that Pataki/Ìtan/history was Ọbátàlà's wife, he punishes himself and determines that his punishment is going to be the fact that he is always going to work 365 days a year, 24 hours a day. And then, after that, Ògún becomes bitter and Ògún begins to cast Afoshe (spells), or what is known in the Lukumi as Afoshe, which are curses, sorcery, negative things, tragedy, etc.

And then the Òrìşà realize this and go to Olúdùmarè (GOD) and ask him to help them to control Ògún. To which Olúdùmarè tells them that he cannot control Ògún, that it has to be one of the deities who goes to look for Ògún.

And then the deities begin to propose to go in search of Ògún. And then Ọbátàlà proposes and when Ọbátàlà arrives with Ògún, Ògún receives him with weapon and so on and Ọbátàlà cannot get him out. And then Yemoyale goes and the same thing happens.

 And so with all the deities. Ọ̀şun, who was the deity who was least thought to be able to fulfill that mission, because she was the smallest or the youngest of them all, they relegated her to the end. Then comes the time when no deity had been able to get Ògún out of the bush. And then Ọ̀şun asks Olúdùmarè or Olọ́fin to give her a try. To which Olọ́fin gives her the opportunity, and then Ọ̀şun consults (Ifa divination) and Ifa tells her that she has to make Ẹbọ (sacrifice) with a dish with Epo and Oñi/Oyin/honey. And that in that way she was going to be able to get Ògún out of the bush. So she does so, Ọ̀şun makes the Ẹbọ, gets things ready and heads for the bush. And then she meets Ògún, and Ògún seeing her scantily clad falls in love with her. And then when Ògún is about to act rudely, Ọ̀şun sweetens Ògún's mouth with honey and Epo (red palm oil) and so manages to get him out of the bush.

There we can see manifested that and in various Lukumi ceremonials the closeness that there is between Ọ̀şun and Ògún. Ọ̀şun as such is a deity that some Oríkì or reverence names for Ọ̀şun is determined to be the elegant woman who bears children like an animal. This is not used in a derogatory way, what it alludes to is that Ọ̀şun is the deity who can make all women bear or can bear children. So that is one of the aspects that is given to her. Likewise he is also given the aspect of being the deity who can make a pumpkin or create a being with the “flesh” of the pumpkin. As well as building a pumpkin with brass. And what that name of reverence or that adjective that is given to her alludes to is that Ọ̀şun as a deity is one of the deities that for her it is as easy to do easy things as it is to do complicated things. It is said that Ọ̀şun is the deity who is asked for easy things as well as for complicated things, because she is the deity who has the power to do both without even mussing her hair. So there we can see the character and power of Ọ̀şun.

One of the doubts that had arisen in my memium, Ifá Àkala was that if Ọ̀şun was also the one who is known in Ifá as Ìyá Odù. Why? In Yorùbá Land, in Oshogbo, there is a conception of Ọ̀şun where it is said that Ọ̀şun is the one in charge of choosing everything related to Àjẹ́ (Sorcery), there is a bad view of that word.

It is also said in various prayers that Ọ̀şun is the mother of the Ìyáàmi Àjẹ́ or is the queen of the Ìyáàmi Àjẹ́ (the mothers witches). So that's where Ifá Àkala gets that question, will Ọ̀şun be the same Ìyá Odù or is she an emanation of Ìyá Odù? The information that we have and the information that father Odùdúwà has given us, is that Ọ̀şun as a deity does have to do with Ìyá Odù.

And we could say that Ọ̀şun as a deity is at the level of Ìyá Odù. Now, let's make a reflection. If you analyze how is the icon of Ìyá Odù, you will realize that one of its icons is precisely the pumpkin.

And that pumpkin is a reference to the sacred furnace. There is a prayer that says that Ìyá Odù represents the sacred oven from which life comes. What does this mean? That Ìyá Odù is a deity that gives life.

 Just as he is a deity that can be severe because she can do good things as well as bad things, she is also a deity that brings life. And just as she brings life she can also give the opposite in this case. What is the situation with Ọ̀şun? The iconic part of Odù is that she has to do with the pumpkin, and Ọ̀şun is the deity that forms the pumpkins, the deity that forms the gourd.

Likewise also Ọ̀şun is the deity who represents the womb or forms the womb of women. In the Lukumi Yemoyale is considered as well as Ìşẹ̀şẹ as the life-giving deity. In fact her name, the mother of the fish of the world, alludes to that.

 And at some point Father Odùdúwà has commented to us that all human beings before the fetus is formed with the human form have the form of an amphibian and the amniotic fluid represents the sea. So from there comes the conception that Yemoyale is the mother of all. However, in the deep African vision, Ọ̀şun is a deity that is very much related, some even dare to affirm that Ọ̀şun is even more related to maternity than Yemoyale. Because there are prints, there are poems that talk about that, there are stories that talk about that.

It says that it was a time when 17 Irúnmọ̀le had been determined who would be the ones who had to prepare or who would have to prepare the world to be created. So within those 17 Irúnmọ̀le was Ọ̀şun.

 The first 16 Irúnmọ̀le were male. These Irúnmọ̀le demerit Ọ̀şun, who was female and leave her at the end. When they are in the preparation of the world they realize that they cannot make it and do not succeed.

 They go to Olódùmarè to comment to him about what had happened. Olódùmarè tells them that the reason they had not succeeded was because they had left Ọ̀şun aside, that they had to go down and talk to Ọ̀şun so that she would give them her blessing and then they could create the world. So that is what the Irúnmọ̀le did, they go down and talk to Ọ̀şun. To which Ọ̀şun tells them yes, she was going to help them and that she was going to forgive the faults they had had with her. But that in return they would have to render her Moforibale (prostration of the head on the ground as reverence and that every person born both male and female would have to pass through her womb. And then it is said that Ọ̀şun is one of the deities that is related to what to birth and motherhood. Likewise it is known that Ọ̀şun is the deity who chooses the Àjẹ́, which was I was telling you. The word Àjẹ́ is sometimes given the wrong connotation. An Àjẹ́ is not just another sorcerer or sorceress. Àjẹ́ alludes to people of power, people who have a power on this Earth or who are powerful, it also refers to people who have leadership, to people who exercise or whose existence has a significant power within the world, within the existence and the walk of the world. Then it is said that Ọ̀̀şun is the deity who chooses those leaders. Ọ̀şun is the deity that gives Power to those leaders because Ọ̀şun knows the consciousness of everyone.

There is a very particular fact that later it would be good to ask father Odùdúwà about. Why? Because it is said that the mothers within the tradition, the women within the tradition, know and know the consciousness that they engender in their womb, whether it is a boy or a girl. And therefore they are going to know who those people are going to be in the future.

 If we see it applied in the earthly world we should realize that our mothers know from the beginning who we are as children. And they are able to distinguish and make distinctions between the other children. Why? Because they know in one way or another the consciousness one possesses as well as the formation they give one.

 So that's why Ọ̀şun is the deity that chooses and chooses the leaders and the powerful people in the world. So that is an interesting fact that you could consult with Father Odùdúwà or go deeper in that sense.

Brother X: Can I repeat that, at what point specifically?

Tata G: Let's put it this way, or go deeper into that phenomenon of that power that she has, Ọ̀şun. Now, there are other connotations that are given of the deity. There is a reference name that is given in the Yorùbá tradition to her, Ọ̀şun, which is Ìyáloja.

 What does this mean? That Ọ̀şun is the mother of the market. Ìyáloja. But Oja (market is with J, not with Y. With Y is the deity Ọya, with J the market.

Ìyáloja, which means the mother of the market.

Bruno: You said that Ọ̀şun is the one that covers the powerful people. You mean in what sense? Material, spiritual or in all senses?

Tata G: In all aspects my little boy. We could say that Ọ̀̀şun is one of the deities that has the power of Olódùmarè. And this being a consequence of what the other Irúnmọ̀̀le did to her. It is that she can choose people from the time they are in the mother's womb, and determine certain aspects of their destiny. Because even though we know that in what is the process of Akunleyan, Akunlegba, Ayanmo, There are very specific deities like Sesentisoro, Ayaladundun, etc.

So of the various deities that are there in Ikole Ọ̀̀run. Ọ̀şun particularly as a deity, has the ability to know the destiny of people.

At the moment when the embryo is begotten in the wombs of mothers. Then she determines those aspects for those people who are born into the world. What does this mean little boys? We are not necessarily talking about that every child of Ọ̀̀şun has to be a born leader and so on, No, there are some inclinations. Because you have to remember that in what is the Nigerian Yorùbá tradition. There is no conception of an Òrìşà Alagbatori (rulling Òrìşà) as such for individuals.

In fact there are few lines that determine an Òrìşà Alagbatori to which people must follow. Osha/Òòşà does not exist as such. It exists as such Ifa.

 They are two paths that converge together, that are in communion. But Ifa does not determine an Òrìşà Alagbatori. What Ifá does determine is the Òrìşà to whom the person should approach to worship, which is the same thing that happens in the Lukumi. In the Lukumi Ifá determines to which deity or with which deity the person's ORÍ has to vibrate, who is the Òrìşà as it is said to crown the person. Because it is the deity to whom the person is closest. In this case, quite independently of the Òrìşà who rules or to whom a person has to approach.

Ọ̀şun, quite independently of that Òrìşà. Ọ̀̀şun is the deity that is going to determine or is going to grant him that kind of leadership, power. Because, let's remember, it is not only material power, it is not only leadership power, but it is also spiritual power.

 She is the one who determines, together with other deities and the ancestors of the person himself, what is going to be the power that this person is going to develop so that he/she can fulfill his/her destiny. That is also important to know.

 Ọ̀şun decides which person is going to have certain powers or certain aspects according to his destiny. Because that is also very important. If the destiny of a person lies in the simple fact of occupying a place in the universe, then obviously that person is reduced in those aspects. There are people who have a transcendence in the world, it is complex to talk about that or it is crude to talk about that.

But Ifa also teaches that there are people who are simply part of a causality in the destiny of others. And that those others are people who come to fulfill an important destiny. Those who are going to mark a change, a modification in certain aspects of life and the world.

 If we take those aspects into account. We are going to give us, worth the redundancy, one of the deities that we have to ask for those aspects is Ọ̀şun. On the other hand also Ọ̀şun is one of the deities that helps us to defeat the enemies.

In fact in Africa she has his army. So, taking those aspects into account, we can realize the things and the depths that Ọ̀̀şun manages.

What happens is that Ọ̀şun does not intervene in the whole process of Ikole Ọ̀̀run. There she does not intervene. Where Ọ̀̀şun intervenes is when the ovum is already fertilized, when a Being is already created. That is where she already intervenes directly in the mother's womb.

That's right, it is already when the being is already materialized on earth.

Well, taking that into account and going back to the question or the question that Ifá Àkala had about the interaction or the relationship between Ọ̀şun and Ìyá Odù, the answer or the answer that was given at that moment is that this is going to be interesting. It would be good for you to go deeper with Father Odùdúwà about this. Yes, indeed Ọ̀şun is related, it is linked very intimately to Ìyá Odù. If not that they come from the same emanation, from the same energy. And we can see this manifested in certain poems of the Ọ̀şun Deity, where it is said that Ọ̀şun is the queen of all sorceresses and sorcerers. Ọ̀şun is the mother of all beings of power, male or female or Àjẹ́ in the world. So the connotation directs us and directs us to her, to Ìyá Odù.

In Tierra Yorùbá, as in the Lukumi, it is determined that Ọ̀şun is wife of Ọ̀rúnmìlà. Then there comes the other relationship that there is with Ìyá Odù.

 Ìyá Odù is wife of Baba Ọ̀̀rúnmìlà. There are some drums in Africa that are Ilúbata. The Ilúbata are the drums of the priests of Ifá. These drums are constructed and made from coconut palm. Since the coconut palm is a tree or a palm tree that represents Ọ̀şun, why does it represent her?

Because in the verses they say that Ìyá Odù is a hidden aspect of Ọ̀şun, that is very interesting and it is good that you deepen it with father Odùdúwà. Ìyá Odù is a hidden aspect of Ìyá Ọ̀şun.

Danny: How many aspects do you see in a path?

Tata G: No, it is not taken as a path, but as an aspect.

Ifalenu: It is the root of the Irúnmọ̀le, isn't it?

Tata G: That's right.

Pris: I was commenting that I understood that Ọ̀şun would come to be a aspect, like a double face of Ìyá Odù.

Ifalenu: But with a double face. It is like a double identity.

Tata G: More occult, Because they are both equally severe, in fact, that coincides also in fact, rather, it is a coincidence. Both deities are both severe deities. Ọ̀şun, as we were saying, is a deity that can jump both to be “Pupa” (Red - Severe) and to do “Funfun” (White - Merciful). So, we see that part, if we could describe it this way, as neutrality, the same thing that Ìyá Odù possesses. Ìyá Odù is a deity that it is the same to do good things as it is to do negative things. So, we could see those characters between them. So, it would be a person with 4 or 2 fingers so to speak, let's see it like that, now I'll go deeper into that very small aspect. So, understanding those parts, we see the relationship that Ifá Àkala makes between Ọ̀şun and Ìyá Odù, definitely, the Icon is very much related to Ọ̀şun. The reasons for the Icon are related to Ọ̀şun, and are aspects that they share.

When an Ifa initiation is done in Yorùbá, there is a ceremonial, depending if the initiation is Ìtèlódù or Elegan. In this case, if it is Ìtèlódù, a ceremony is done where one searches for Ìyá Odù, one must search for Odù in the sacred forest (Igbodù). In this case, that's where the word Igbodù comes from, which is the forest (Igbo) of Odù, the grove of Odù. Then, a ceremony is done and Odù has to be looked for. So, the icon, what you can know, because the women and the others should not know, but, the icon as such of Odù, represents in the same way what Ọ̀̀şun represents. So, we have there those two aspects, those aspects, those issues that intertwine them and unite them as entities, as deities. Taking into account all those aspects, we can come to those conclusions. Interesting things about the Deity Ọ̀şun from my perspective, from my point of view, and at least within the knowledge that I have, it is very important that every Ifa priest, whatever aspect he is, has the support and the backing of her, Ọ̀şun. In this case, as an icon, as an initiation, it is important those aspects, because of the function that Ọ̀̀şun has for Ifa. Or in this case, for Baba Ọ̀rúnmìlà, because, you have to remember, that where it comes from as such, the Apẹ̀tẹ̀bí or in this case, the servant of Ifa. Apẹ̀tẹ̀bí is a synonym for slave or handmaid of Ifa, where those aspects come from, precisely from Ọ̀şun. In the Lukumi, there is a vision that is very certain, about those aspects. It is said that the daughters of Ọ̀̀şun are practically Apẹ̀tẹ̀bí from their mothers' wombs. This is a conception held in the Lukumi, which is not wrong.

If we rely on the texts of the Yorùbá themselves, we are going to realize that Ọ̀şun was the first Apẹ̀tẹ̀bí of Ọ̀rúnmìlà, His wife. She is the one who takes care of His sacred drums. She is the one who takes care of the sacred palm tree, of the sacred nuts (Ìkín). She has a lot of preponderance, and a lot of importance in the life of the priests of Ifa. So, as I was saying, from there comes that conception within the Lukumi, where it is considered that all girls who are daughters of Ọ̀şun are Apẹ̀tẹ̀bí from the mother's womb, because it means that, sooner or later, they will have an approach with Ifa, and it can be since they marry a priest of Ifa, that they receive their Ikofá, that they have to perform some work with Ifa. Then, within the ceremonials in the same way in Ifa, within the Lukumi, we can see these aspects reflected. It is said that, in this case, the women who lift the Ifa icon from the floor, are doing so in representation of Ọ̀şun.

Quite independently of the Òrìşà Alagbatori that corresponds to it. Now, if we look at it in a broader aspect, we know that every woman who receives the Ikofá, from that moment, becomes an Apẹ̀tẹ̀bí of Ifá. At that moment, she becomes a servant of Ifá. Every woman who receives the ikofá, from that moment, is already Apẹ̀tẹ̀bí Ifá, and therefore, something that is given in the Yorùbá is that the woman who receives the Ikofá already participates in certain ceremonials that are made of Ifá. That is also interesting. In certain lines/linages they use the women who received the Ikofá to make certain preparations for ceremonies, because from that moment on their Ifa work begins. Because, you have to remember that Awofákán and Ikofá come from the ceremonial of Íşẹ́fá. ¿Íşẹ́fá what does it mean? Íşẹ́fá means the work of Ifá. So, the moment you receive Awofákán, the moment you receive Ikofá, at that moment, people start with their work and their development of Ifá. In fact, in some African lines, from the moment people do their Íşẹ́fá ceremony, they already begin to acquire knowledge and even, some people are given the power to consult themselves (do personal divination). So that they begin to acquire knowledge about Ifa, because the work of Ifa begins, which is what Íşẹ́fá means, right?

Awo Pablo: Ígba Odù is to deliver an Araba.

Tata G: Yes, they are two things that are related, but they are two different aspects. An Araba is a being that already has a certain hierarchy within the Ifa tradition derived from his knowledge and so on. And the other one gives it to another person. Araba Agbaye gives you Ígba Odú. The Araba Agbaye is as if he were the representative, the pope of the religion. Araba Agbaye does hand over to Ígba Odù.

Ọ̀şun determines that the Irúnmọ̀le had to pay respect to her.

In the Irofá - the bell of Ifá there is a pregnant woman who represents her. When the creation was 16 male, and they obviated the woman, They obviated Ọ̀̀şun, but then they did not create Ọ̀şun, as it was until they had almost realized that Ọ̀̀şun existed.

In those aspects we can see the depth that Ọ̀şun has as a representative of women, as well as in a general aspect, all the magnificent aspects that women have. Because we have to remember something, also in that sign it speaks of the great power that women have, which is precisely that of giving birth. It says that a male cannot give birth, they say that a woman can give birth to a male and a female. So, it is the preponderant or important part they have, one of the preponderant and important parts. Because, I mean, it might sound a little complex, in several regions of Africa they usually do that, in fact they usually, if we could say so, even mistreat women. We have a case that we know of a case of a Ìyánifá

We have a case that we know of a case of an Ìyánifá from Spain who was almost beaten by the priests, that is to say, they mistreated her and did things to her that are very complex. These are aspects that are very seldom talked about. Because they always try to make things up.

However, we must remember that Father Odùdúwà, one of the things that he has told us in the tradition, in the traditionalism, as in what is considered the Diaspora, each aspect has its negative things, let's say it this way. Ifa Àkala made a reflection in his mind that unfortunately many things have happened with the tradition, call it Lukumi, call it candomblé, call it Ìşẹ̀şẹ, call it whatever, any ramification that comes from those branches, where he came to the conclusion that definitely the elders have much blame for the things that happen within the tradition, both the elders of the diaspora have many times a consciousness, and each consciousness acts according to its own criteria.

However, we must remember that father Odùdúwà has told us that in the tradition, in the traditionalism, as in what is considered the diaspora, each aspect has its negative things, let's say it this way. Ifa Àkala made a reflection in his mind that unfortunately many things have happened with the tradition, call it Lukumi, call it candomblé, call it Ìşẹ̀şẹ, call it whatever, any ramification that comes from those branches, where he came to the conclusion that definitely the elders have much blame for the things that happen within the tradition, both the elders of the diaspora have many times a consciousness, and each consciousness acts according to its own criteria. However, education is very important, in fact it is reflected in the Ifa verses, in the Ifa signs, Baba Éjì Ogbè, etc., where it speaks that people should be given a proper direction within the tradition.

However, education is very important, in fact it is reflected in the verses of Ifa, in the signs of Ifa, Baba Éjì Ogbè, etc. where it speaks that people should be given a proper direction within the tradition. What do I mean by this? We can see in different signs the things that happen when women are disrespected within the Tradition, or when they are denigrated, the consequences that these things bring to people's lives Ifá determines very precise and objective aspects of how the behavior among human beings should be, understanding the aspect of Ọ̀şun and the character of Ọ̀şun to account for the importance that both genders have within the formation of this tradition And that no deviation of any kind should be allowed In those aspects Both the male and the female should be respected, And they both have an importance, and a proper place within the tradition, speaking it in terms of human beings we can see that Ọ̀şun as a deity, Is a deity that has Various powers over this Earth, and over the manifestations of this Earth. One of the examples we have, it is the case of the sister S, I tell you briefly, with respect for her, some time ago we are talking about a year and a half ago.

In Argentina she had become pregnant and at that time Ọ̀şun spoke to her and Ọ̀şun had prophesied to her that the baby was going to be a girl and that she was going to be a follower of her, and that the little creature was going to be a girl and that she was going to be a follower of her. Well Time passed, It turns out that she goes for studies AND they tell her first that it was a boy that the baby she had in her womb was a male if I am not mistaken.

Sister “S” can correct me, Almost until the end of the medical studies, Almost until the end of her pregnancy from there she had been told that Because of her age she was going to present many problems, that she ran the risk of presenting deformities, to which she Ọ̀̀şun had already determined that everything was going to turn out properly. And just as Ọ̀şun determined, just as Ọ̀şun warned and prophesied, just as things came true, even in an incredible way. On the medical side, because we are back to the same thing, it was held that the baby was going to be a boy.

And everything changed because Ọ̀şun had previously determined the little girl that because of her age, she was initiated, and there we have her as determined by Ìyá Ọ̀şun. So there we can see manifested the power that the deity has as such, and why from my point of view, it is very important to have the backing of Ìyá Ọ̀̀şun by an Ifa priest. why? Because she is the one who can help the Ifa priest to solve complex aspects that could be presented within the destiny to the Ifa priest, hence the importance of the Apẹ̀tẹ̀bí for the Ifa priest in the same way within the Lukumi. There is a saying where it is asserted that Ọ̀şun is the only deity that has the ability to steal from Ọ̀rúnmìlà, although as we had seen, on previous occasions, the first one to have stolen from Ọ̀şun was Ọ̀rúnmìlà, Because Ọ̀rúnmìlà takes away the support of Ifá. So There we see those aspects manifested.