Ogun: Who is it? History, Characteristics, Roads and more
Oggun, Ogun or Ogum, it is said that he was Ooni (king) of the city of Ife, and from the city of Iré in Nigeria, successor to Oduduwa after his disappearance. Obatala's messenger. Oggun is the divinity of iron. It is considered the oldest of the divinities created by Olodumare (God) according to Ifa's oddun "Ogunda meyi" (his oddun isalaye, that is, in which he descends to earth).
He is revered as the Orisha of greatest physical strength among the 200 divinities. He is considered "the discoverer of the path", since he led the second reconnaissance mission to populate the world moving from Heaven to Earth; mission that was entrusted to him thanks to his outstanding strength.
Who is Oggun?
Being considered the divinity of iron and metals in the Yoruba religion (Santeria), Oggun is the Orisha who owns the smithy and all metals. Consequently, he is also considered the owner of all the objects that are made with these materials, such as: work, surgical, technological instruments and of course the weapons that have made him a particularly influential deity in wars thanks to that element already his condition as a warrior, in the company of his violent and explosive character.
Its energy is also present in all minerals, in the mountains, in the forest, the sheet and in all the bushes of the mountain. Protector of blacksmiths, mechanics, engineers, physicists, chemists, surgeons, soldiers, hunters and all professionals or craftsmen who work with metals. During the gestation of the fetus it exerts its influence on the creation of the bones of the human skeleton.
If we talk about Oggun as a deity, in addition to being known as the god of iron. He is considered the oldest of the divinities created by Oloddumare. He is one of the Ada Orun, that is, he was created at the beginning of time directly by God, and his most primitive function is to give shape to the creative principle of the Almighty. One of his first actions was to shape the heavenly bodies, through the composition of what we now know as physical laws. His hierarchy is so high that in the absence of Obatala, he is authorized to preside over the Divine Council, as he is the oldest deity. During the gestation of the fetus he exerts his influence on the creation of the bones of the human skeleton.
His natural habitat is the thicket of the mountain where he works tirelessly. He knows all its mysteries and moves fully. Oggun is the inseparable companion Oshosi, and his brother Eleggua; Orishas with whom make up the trilogy known as "the warriors", always live together both on the mountain and in its foundations that are normally placed at the entrance of the houses of the initiates in Santeria or Rule of Osha and Ifa. He is also considered a very skilled sorcerer who knows the secrets of sorcery and the spiritual wars waged through the Eggun.
He is in charge of the immolation of all the animals that are offered in sacrifice to all the Orishas, owner of "the slaughter" since, both the knife and the physical force exerted for such ceremonial belong to him and thanks to this, it is said that He eats even before Eleggua during the ritual, due to his participation in this action.
Characteristics and attributes of Oggun:
Its foundation is constituted by an otá (stone) that lives inside an iron cauldron with three legs that contains as tools: a knife, a shovel, a rake, a spear, a hammer, an anvil and a bow with an arrow. Additionally, all kinds of iron tools can be placed as attributes such as: chains, horseshoes, nails and pieces of train line, hooks for hauling cattle, horse bridles, swords, knives, picks, shovels, metal mass, everything type of weapons, among many others.
In their sanctuaries in Yoruba land, red rooster feathers are placed on it, which represent their authority; a foundry furnace, a line rail and a sledgehammer.
Oggun's most characteristic tool in Santeria is the machete and in Nigeria the double-edged sword, with which he wages all his wars, opens the necessary gaps to advance on the path between the spiritual and earthly worlds, as well as between the thick undergrowth. These weapons are also loaded with symbolism with a sexual connotation, since it represents his great virility, strength and masculinity.
Oggun's day is April 23, due to syncretism, it is customary to carry out different celebrations within the cult of Santeria.
However, its celebration occurs in a different way in Nigeria, where a festival is held in its name, known as the "festival of the Living and the Dead", this being one of the most important in Ife, Ilesa, Ondo, among others. other Yoruba regions. During the three days in which this commemoration takes place, the date of which is previously determined by the traditional council of Ife chiefs. Sacrifices, drumbeats, dances, songs, prayers, and ceremonial processions led by the Ooni from his palace to Oggun's tomb, where the ritual of crossing swords is performed, are performed in it.
A very curious legend about this event is that it is forbidden to fight while it is taking place, because it is believed that "you never know who is by your side, it could be a spirit or a mortal."
Their numbers are: 7 and its multiples. It is also identified with the digits 2 and 3. In relation to the number 7, it has always had a sacred character since very ancient times and cultures. The Babylonians associated the number 7 with the heavenly bodies; It is also related to: intellectual capacities, good fortune, wisdom, perfection, and with the proportions, shapes and dimensions of the bodies of nature. All these, elements with which Oggun has a deep relationship.
His colors are green and black, but, is also related to red, indigo, white and purple. Oggun's characteristic clothing consists of a vest and shorts, usually made of sackcloth or cloth of his colors. He wears a hat and a bag crossed over his chest and a mariwo (belt of dried palm leaf strips) hanging from his waist.
The necklace and the ilde (bracelet) by Oggun It is made with green and black beads organized in multiples of 7 and 3.
In ritual celebrations when this Orisha incorporates a saint's horse, her dance is very strong, full of grace and skill but loaded with strength and virility. She dances holding the machete, performing movements that simulate pushing away the weeds or using her work tools. He is usually a very serious Orisha and his advice is full of wisdom.
Ogun's characteristic clothing consists of a vest and shorts, usually made of sackcloth or cloth of his colors. She wears a hat and a bag crossed over her chest and a mariwo (belt of dried palm leaf strips) hanging from her waist.
As mentioned above, in the earthly incarnation of Oggun it is said that he was the Ooni, that is, the king of the city of Ife, and of the city of Iré in Nigeria, successor of Oduduwa after his disappearance. It is for this reason that the cult of him identifies him as a deified ancestor, while he is also described as a primeval divinity.
A popular story of Oggun as an ancestor states that this saint is recognized as a powerful warrior who participated in various confrontations with the enemies that stalked his people and his father. That is why Odduduwa granted him the kingdom of Ire, in recognition of his merits. In that place he is known as: Ogun Onire. However, there are other regions of Nigeria where a deep adoration is also performed, which gives rise to him being known by other names or customs, preserving as always the fundamental essence of him.
Returning to the legend, it is said that after an exhausting battle Oggun returned to Ire, finding the people of his town gathered in Ajo Oriji, that is, in an assembly where greeting was prohibited, he was surprised because no one greeted him. Immediately afterwards, he touched the barrels of palm wine that were in the center of the assembly with his machete, but they were empty. Then he was offended, a great fury grew within him and he lashed out at his own subjects.
Feeling exhausted, he reacted, observing what he had done, seeing the misfortune he had caused, so dismayed he buried his sword in the ground forever, and then sat on it and disappeared; promising that he would always come to the call of his people. Let us remember that for the Yoruba the Orishas or hero ancestors, worthy of worship, do not die, they disappear, and this is one more example of that mythological perspective in this regard.
How is Oggun?
His personality and physical nature charged with strength, in the company of his title as a warrior who owns metals and weapons, has led him to be described as a hostile and destructive Orisha, however, it is only one facet that characterizes this Orisha. In Nigeria, originally the work carried out by blacksmiths was of great status within society, which is why this Orisha is of great importance.
The Yorubá define Oggún as a master artist, due to the fact that he is credited with giving the finishing touches to Obatala's sculptural work. He is also entrusted with circumcisions, tribal markings, tattoos and everything related to surgical operations. Considered the Holy protector of orphans. In Nigeria it has a very particular function in the realization of oaths, alliances and pacts, since it is considered the guardian of the truth of Ifá. In African lands it is vehemently believed that whoever swears falsely or violates an agreement of which Ogun is a witness cannot escape his trial and sentence, which usually manifests itself in horrible accidents.
On the other hand, in Santeria due to his physical strength, they also tend to interpret Ogun as a man lacking intelligence and rich in “brute” strength. This conclusion is far from reality, since this Orisha is capable of developing excellent skills that require the use of knowledge accompanied by physical dexterity, such as: his wisdom in the arts of sorcery, ancestral medicine, intervention Through its attributes in technological and industrial development, metalworking, its influence on the evolution of science (chemistry, physics), among many others; skills that have been reason enough to entrust important powers to him.
Even so, within that ambivalence, he possesses traits of self-sufficiency, stubbornness and impulsiveness that promote great revolutions and conflicts, becoming an Orisha at times lonely and resistant, or malleable and protective, just as metal could be depending on the conditions under which submit. With respect to his children, he is usually overprotective and quite jealous, he does not forgive the mistakes that are made against him and he punishes them severely.
Ogun is gross?
Some very erroneous interpretations of Ogun point to him as a "brute" or unintelligent Orisha, a statement that is quite false and incoherent, although his personality and physical nature is full of strength, which in the company of his title as a warrior owner of metals and weapons, makes him be described as a hostile and destructive Orisha, as we have explained before, this is only one facet of this Orisha.
Oggun in Nigeria is a symbol of a high hierarchy within all the perspectives that are analyzed. Another reference that we could cite is that originally the work carried out by the blacksmiths had great status within society. That is to say, it was not just a work of physical strength, therefore, relating Oggun to that work highlights its importance.
This Orisha is capable of developing excellent skills that require the use of knowledge accompanied by physical dexterity, such as: his wisdom in the arts of sorcery, ancestral medicine, metal working, his influence on the evolution of sciences, chemistry, and physics, among many other abilities that have been reason enough to entrust him with important attributions.
In addition to this, he is the father of culture, a symbol of human evolution, he is present in the development of the human being from the beginning, in the primitive tools and techniques, to the technological and industrial advances of today. In other words, it is the beginning of transformation based on knowledge. His presence has been necessary for us to be what we are today. And it is not only limited to the theme of the instruments, it is also part of the community, Oggun is work in common, the social nature of being, mutual help, productive teamwork. All this has been for the benefit of humanity, but at the same time it has caused conflicts and given rise to wars. As can be seen, his energy has been decisive for the way in which man has shaped his history.
Even so, within that ambivalence that has everything that makes up creation according to Yoruba culture, this deity also has considerable virtues in the company of traits of self-sufficiency, stubbornness and impulsiveness that lead to great revolutions, becoming an Orisha at times lonely and resistant. , or malleable and protective, just as metal could be depending on the conditions to which it is subjected.
He does not like?
Among the taboos that this divinity possesses, it stands out that:
- He does not eat female animals and is not offered black butter.
- When ceremonies are performed or coconut is given, the Olorishas should not kneel before him, unless they are his children.
- When given Obi kolá, it should be thrown with one hand from face height.
- He does not like the oil of the almonds of the palm nuts, the porcupine, the whistles, nor that the women who are in their menstrual period manipulate their attributes.
- You should not promise him things and then not fulfill them, because this can cause great setbacks.
- He does not accept lies, therefore his children must not be liars. In addition, as mentioned above, he does not forgive those who break the oaths, especially if they are made in his name or in his presence, because Oggun does not betray, he always complies and does not abandon his devotees.
What are Oggun's children like?
Oggun's children are usually rough and lacking in finesse. The most extreme develop an inclination prone to violence and impulsiveness, even the most passive do not allow themselves to be offended, they do not forgive easily. They are usually very simple in their way of dressing and living. In general, they are excellent friends, fun, attractive, full of sensuality, given to eroticism and promiscuity. Their body usually possesses a natural physical strength and if they do not possess it, they have a spiritual strength that allows them to have great strength in difficult times, they grow in the face of adversity.
The children of this God of Iron are prone to sudden mood swings and impulsive reactions that lead them to make mistakes that later cost them a lot to repair, since it is very difficult for them to apologize despite admitting their mistakes. They cause trouble and then they want to run away from it. They are hard-working and have a very special strength of character and spirit.
Names for Oggun's children
- Osha Niwe: The Spirit of Mt.
- Ogun Ladde: The crown of oggun.
- Oggun Ada: Oggun's machete.
- Obba Niwe: The King of Mt.
- Oloyu Niwe Obba: The eyes of the King of the mountain.
- Ocan Niwe: The heart of Mt.
- Obba Erula: The king of war.
- Oggun Nike: The shine of Ogun.
- Oggun Abe: Oggún's razor.
- Ogun Leri: Oggún's head.
What is asked of Oggun?
The followers of Oggun in Nigeria, iron and steel workers, Yoruba hunters or soldiers, do not start their work without entrusting themselves and paying their respective tributes to this deity. Like no truck driver or forger is considered safe until he has made his offering and sacrifice, pending his protection against accidents and help in his work.
In Santeria, it is also often invoked to request help in labor matters, both to obtain a job and to protect oneself when carrying out the work of the same when they involve the use of metallic instruments. In situations related to health Oggun is also appropriate, especially if it involves surgical operations. In cases of wars and conflicts, both physical and spiritual confrontations (witchcraft wars) Oggun is invoked as a warrior to protect us and make us win the fight.
Oggun is an Orisha that promotes prosperity and development. Also, he is associated with clearing the path or removing barriers, therefore, he is invoked in the same way, to defend ourselves against difficulties that we cannot remove on the way to our goals.
How to attend to Oggun?
Oggun can be served by offering him adimuses such as: yam or corn balls and buns wrapped in banana leaves in multiples of 7, cane liquor, tobacco, roasted corn, beans, fish and powdered smoked hutia; you are also offered fresh water or coconut water, white candles, honey and palm oil (corojo).
Adimuses, fruits and offerings
Oggun's favorite fruits are melons, pineapples, green coconuts and tropical fruits. His favorite drink is the "Cheketé or checkété" which is currently prepared by mixing brandy, honey and toasted corn. Formerly this drink was prepared by fermenting corn grain that was stored in the company of water and sour orange juice; this mixture was reserved in a dark and cool place or buried for approximately three weeks; the result was sweetened with honey and finally offered to the Orisha.
How to attend Oggun and Ochosi:
Oggun and Ochosi usually take care of each other since they live in the cauldron, it is customary to light candles, smoke cigars, blow brandy and anise, they also place fruits asking them to defend us from any adversity.
They are asked for the progress and evolution in our daily tasks and the same as the development in our employment or activities.
Herbs (Ewe) of Ogun
Pacific sea, pilgrim, bitter yellow plum, purple basil, avocado, carob, cimarrona basil, san pedro bejuco, calalú, saithe, caña santa, cardosanto, ten of the day, tax, fine grass, ginger, Chinese pepper, milky pine nut, bankrupt ax, okra, tobacco, blackberry, yucca, among others.
You can read: Who is Elegua?
Paths of Oggun
Ogun Onile is "the owner of the land." It is so called when it walks through unexplored land, searching and discovering new places to settle. His title refers to the first to arrive at a site and he establishes himself there and begins to work the land.
Oggún Alagbo or Alaguede “the blacksmith”. Oggún the blacksmith is the orisha who takes care of all those who work in the smithy or similar professions. He is tireless, he works day and night. In some cases it is irascible and intractable. He is the husband of Yemayá Okute.
Oggun meyi has 2 faces. In one of them he is a good head of the family, tra
down and also quiet. The other side of him is incredibly violent, harmful, and also bloodthirsty.
Oggun Areré also called «the butcher».
Oggun Shibiriki is the steel manufacturer. He also called him "the murderer."
He is always envious of Shango when they talk about Yemaya's love. He is really tough and of great courage, he fights crazed and full of fury.
Kobu is the foreman. He walks with a whip.
Oggun Aguanile "The conqueror of the land." He is the owner of the jungle.
Meye is the warrior who transformed into 7 warriors. He is Shango's opponent.
Oggún Adaiba is a warrior, he is venerated through his machete. He carries an iron or steel machete, where the other artifacts are rooted.
Oggun Jobí is the tracker warrior, he waits on the mountain and attacks by surprise. It is very violent, terrible and spills its evil on the adversaries, as well as on the territory of its enemies.
Adeolá is the warrior who ended up being king. He wears his crown with honor and knowledge, providing the safety and health of his followers.
Oggún Já is a terrible warrior, really tough. It is said that he likes to bathe in blood. Eat dogs. He causes arguments and also a lot of physical violence, if he stops attending, some stories link him with Osagriñán and Yemayá.
This path is landowner and farmer, owns and works the land by cultivating it. He is asked for the harvests to be excellent. Also called Olorukó, Olokuló, Arokó.
Oggun Aroye is extremely terrible and spontaneous, full of temperament and also disgust. Very irrational. He lives outside the house due to his dangerousness and temperament. He lives in a small house that is made for him next to Eshu Aroye, his brother and also his partner. This Oggun, along with Eshu, if they are not well cared for, are capable of causing numerous complications and also misunderstandings in the occupants of their home.
Oggun Onira is the one that is connected with the rain, the mud and the cloudy waters of the river.
This name is offered to him because on this path he was king of the city together with Oya.
Oggún Oniré is the conqueror, warrior and also general of the military. He was king of the city of Ire.
He is the owner of the mountains, he is also called Oggún Afanamule and also Ogún Ogumbí.
Aladú fights alongside Yemayá.
Ogun Valanyé or Valenyé is a farmer.
Oggún Ñako Ñiko is a murderer, a bullfighter.
Head of the hunters.
Soroké means "he who speaks the loudest".
Ogun in the Catholic Religion (Syncretism)
Most of the Orishas of the Yoruba pantheon tend to be syncretized with various deities of the celestial court of the Catholic religion. In the case of the Orisha Ogun, on occasions they tend to identify him as San Miguel Arcangel, motivated by the parity that defines them as warriors capable of destroying any enemy (remember that Saint Michael the Archangel defeated the devil). Both wear clothing made of metal that serves as armor and as a fundamental tool, they can never lack a weapon wielded in their hand.
However, the most significant syncretism of Oggun is related to San Pedro, who is known as: "the stone on which the church of Christ was built". Its symbolic relationship goes beyond the fact that Pedro is the holder of the keys to heaven, whose material is iron, making it an evident presence of Oggun in the practice of that power, since the energy of the Orisha is present in all metals.
To understand this syncretism in depth, it is necessary to analyze the personality of both characters. Pedro turns out to be an astute and simple man, a fisherman by profession, this denotes that he had a skill in his hands that generated his livelihood, until he became a "fisher of men". Beyond his fervent faith, he has had moments of weakness and has made mistakes such as denying Jesus Christ, which he later repaired by dedicating himself to evangelization and accepting the ordeal of his death.
In Ogun we can see, in the same way, this type of situation, his actions result in impulsive moments and at the moment of repairing them he works tirelessly, assuming his ordeal as his own work without any type of complaint. We see it clearly when going into the mountains to work day and night or when holding the earth for eternity.
On the other hand, San Pedro turns out to be the patron saint of fishermen, builders, harvester repairmen, bakers, butchers, shoemakers, locksmiths, watchmakers and masons; professions in which Ogun undoubtedly participates, facilitating his work tools and stimulating his physical strength. In another sense, Pedro is considered one of the three columns of the Church of Jerusalem in the company of the apostles Santiago and Juan; Oggun, for his part, belongs to the basic trilogy that opens the paths, made up of the warriors, accompanied by Eleggua and Oshosi.
Even so, the characteristic that makes its syncretism decisive is the relationship that these keep with the chains, a fundamental feature in the veneration of Saint Peter that makes the implicit presence of Ogun in his cult indisputable.
Oggun is syncretized with San Pedro
The story tells that Herod Agrippa, grandson of Herod the Great, upset with the Catholic Church, had Peter arrested for being his representative, the night he intended to take him out of captivity to bring him to trial, he slept with his hands chained to each side, guarded by a couple of soldiers.
An Angel appeared that night waking up Pedro, and touching him his chains fell to the floor. The Christians understood the energetic power that these chains possessed by considering them "blessed" by the presence of the missionary entrusted to Peter's visit, and they were guarded with profound care, attributing curative and healing powers to them from now on. For 3 centuries the chains were kept in Jerusalem. In 437 AD, Eudocia, who was the daughter of Emperor Thedotius the Younger, had a church built on the Esquiline Hill in Rome, where the chains of Saint Peter were venerated.
Other chains worn during Pedro's nine-month imprisonment are believed to have been guarded with equal devotion. The story goes that in the XNUMXth century, Leo I received the guarded chains from Saint Peter and when comparing them to each other, they spontaneously joined. Currently, they are kept inside a reliquary in the basilica that bears his name.
It is impossible to ignore the definitive importance of this iron element characteristic of Ogun and where, with all certainty, for the Yoruba rests their energy, and whose symbol is also very representative in their history, let us remember that when Obatala descends to earth to finish the process of creation entrusted by Oloddumare, Oggun forged for him the chain by which he descended to Earth, and that later, he would keep for possessing the Ashé of the Orisha of metals, therefore, his syncretism with San Pedro is more than justified, even, the participation of Oggun in the veneration of San Pedro is more than evident.
Ogun is Zarabanda in the rule of the palo monte
In other cultures from Africa such as Palo Mayombe of Bantu origin, Ogun is syncretized with Zarabanda, deity of the mountain, owner of metal and war, who is also credited with the power to give strength to the warrior to obtain success in their fights.
I pray to Ogun translated (Oriki)
(I pray and praise the Spirit of Iron)
Ba saint ba put ao lana to. Bi obi ba pon ao lana to. B'orogbo ba pon ao lana to.
(Remove the roadblock. When the kola nut is ripe is when it opens the way. When the bitter result is bitter, it is when it opens the way).
B'yay yay ba pon ao lana to. B'eyin ba pon ao lana to. Da fun Ogun awo.
(When the fruit is ripe it is when it opens the way. When the palm fruit is ripe it is when it opens the way. Ogún gives him his secret).
Ni jo ti ma lana lati ode. Òrun wa si is salu aiye. Fun go eda. TOse.
(Dancing outside the path opens. Heaven comes to Earth. For the benefit of all people. Asé).
The owner of many houses in Heaven.
Oggún, who owns the gold deposit and the path to wealth, the one who has water in his house but prefers to bathe in blood.
You can read: Prayer to Oggun to ask for protection
I sing to Oggun
Through the songs Ogún is drawn and its propitiated energy to obtain the blessings that we are looking for. A very popular Oggun song is as follows:
Ile gbogbo lokuowa
Ogun wa nilé
Ilé gbogbo Ogún oké.
Translation: Ogún Arere is in the house, we all greet him upon his arrival, in this house we are all with the lord of iron, who is in heaven / and on the hill.
Awaniye or Ogún mariwó
Awaniye or Ogún mariwó Ogún afomodé
Onile abere mariwó
Translation: Ogún is the greatest in the world and even so, he continues to make noise. Lord of iron do not abandon your children in this house today. We want to know if you will continue to make noise (war). Ogún you are our father.
Awaniyé ko ma she irawo.
Translation: The greatest in this world stops his work when the stars come out.
Awaniyé ko ma she irawo, awaniyé.
Translation: The greatest in this world. The greatest in this world stops his work when the stars come out, the greatest in this world.
Works (Ebbo) with Oggun
How to put someone in Oggun's cauldron?
One of our defenses against our arayes (enemies) are the warriors, who accompany us since we started receiving the hand of Orunmila, that is why putting a person in the cauldron of Oggun is a method of defense or attack on our enemies.
To perform this ritual we need:
- A sheet of brown paper.
- Charcoal pencil.
- Green and black threads.
- Corojo butter.
On the piece of paper we proceed to write down the name of the person who may be generating some kind of disturbance, then we fill the corojo paper and wrap it with the threads, making 7 knots.
We place it inside the cauldron and step on the paper with the anvil or with Ogun's ota (Stone).
We light the candles for him, we blow brandy into the Cauldron and smoke the tobacco asking Oggun and Ochosi to remove this person from us. He can also be asked to dominate or calm a job boss.
You can also stick the paper in the Oshosi tool, in this case the brandy is replaced by an aniseed drink.
If we have a Santero or Babalawo we can offer the sacrifice of a rooster.
Work with Ogun to attract luck
A lamp is prepared at the foot of Ogún in a clay pot. It is placed: iron filings, bull jar powder, corn flour (amala), brandy (otí), 3 grains of alum stone, honey (oñí), fish and smoked jutía in powder and ordinary oil. A wick is placed that must be lit at the foot of Ogún for 7 days, informing the Orisha of the request.
Work with Oggun to defeat an enemy
He looks for a shoe nail and palm oil (corojo) is smeared at Ogún's foot, he blows brandy while he smokes a tobacco and he blows tobacco smoke. He realizes the Orisha by telling him that he is giving up his enemy indicating the generalities, so that he can defend him against that war. Then he lights a candle that should last 7 days. During those 7 days talk to Ogún about it. After 7 days he takes the nail to the mountain and there he drives it into the ground, hitting it with a hammer, calling the enemy while saying: "Just as I bury this nail in the ground, so I bury and triumph over (name of the enemy)." During the next 7 days, repeat the action, hammering it daily until it is completely driven into the ground.
For the love:
This work is done to attract the loved one. They grab the legs of a hen that has been sacrificed to Oshun, they are placed in a cross and tied with a red and a yellow ribbon, Oggun and Oshun are told. Then they pray: I baptize you so that you can bring me * so-and-so *. Then it is taken to the mountain and it is nailed in a tree that Ogun indicates it to him.
He is looking for surgical instruments (scalpel, scissors, gauze, cotton) and a piece of beef soaked in corojo butter. The instruments are put between the flesh and are passed throughout the body especially in the place where they are going to operate. Then the meat is presented to Oggun on an aluminum plate, alcohol is poured on the same mat and given a candle to burn. Finally, that burned meat is left where the Saint indicates.
Two padlocks, two cauldrons, two female and male dolls, three precipitates, poplar, amansaguapo, yamao, three ota, valerian, sticky, creeper, magnet filings, in each doll the name of the person is requested with two eyelé chicks and blood is given to the two cauldrons.
Note: It is asked if the heads go in the cauldrons, if the hearts go to dust and put on top of a cotton ball and if it is the heart (two) then the head is made to dust, all these ingredients go on top of a cotton each one in its cauldron and is wrapped as if it were each doll, the dolls are joined and rolled up with the chain, then they are put in a cauldron, the two locks are put on it, then they are placed on top of Ogún and given a rooster This inshe is buried next to the line, the person is given a key and with the other I stay, and on three Fridays in a row they are given a rooster above work.
Domain and Mooring:
Eleguá is given a rooster at the door, Ogún is given an etú, the etú's belly is opened, the woman's name is written on a piece of paper and an atiponlá root, a licorice root, a tete root, orí, efún, balsam is added
quiet, lodestone, steel filings.
Note: All this is wrapped in the paper that has the name and is inserted into the belly of the etú, then the belly is sewn with a new needle, then the needle is put in a bar of orí and goes on top of Ogún, so that it sleeps there and the next day it is chopped in three parts and put in an iron fryer to burn it and reduce it to powder, then it is put on top of Ogún for three days.
To blow it on the door in and out until it is finished. You have to give an account to Ogún.
History of Oggun in Santeria
One of the basic rules of the Santeria or Yoruba religion is that Ogun and Ochosi surrender and are together in the Cauldron. Next, the story of the Ogunda Masa sign that shows us the reason for this union.
Oggun and Ochosi: The strength is in the joining
On this road Oggun, despite handling the machete well, always had his food very far away, because when he saw, he quickly began to cut the undergrowth of the forest to be able to reach the deer, but the noise and the time it took, made his prey was gone, where he lamented that he could not hunt.
He managed to kill the deer, but on the other hand, he could not go to catch it among the bush weeds.
Meanwhile Eshu told Ogun that there was another man more powerful than him, and this same Eshu told Ochosi causing an enmity between themselves, despite the fact that they did not know each other, coming to live the two intrigued.
At that, OGGUN decided to go see ORUNMILA, and the latter made him Osode and sent him to do EBO and OSHOSI did the same. They both did the cleaning and went out to put her in a bush.
The Orisha of Iron put his Ebbo in the bush and walked out to where there was another bush and leaned on the trunk and when Ochosi arrived to leave the EBO he did not see OGGUN who was sitting there and dropped his sacrifice which fell on OGUN. this was the reason for a strong discussion, so that Oshosi would give OGUN a satisfaction. Once they reconciled, they both began to talk about the bad situation, both lamenting that they had food and could not get it.
Then OCHOSI saw a deer in the distance, he took out his arrow and hit it. And at the same time he said to OGGUN: You see I can't catch it. And OGUN told him You will see. And he opened a trail with his machete and immediately, they both reached the side of the deer and ate it. And since then they separated were nobody, so they joined forever, making a pact in Orunmila's house.
This is the reason why Oggun is always delivered together with Ochosi, never separated but together.
Pataki of the Orisha Oggun
When Oggún was entrusted by Olodumare to come to populate the earth from heaven, he agreed to carry out his mission but did not bother to ask for advice or consult with the diviners from heaven, since he considered that having so much strength he did not need it. As soon as he received the order to leave from God, he immediately set out. Olodumare granted him 400 followers to accompany him. Upon reaching the ground, he realized the mistake he had made by not preparing the game as necessary.
His mortal companions were immediately hungry but, by not bringing food, they had to eat sticks, which is why they fell ill and began to die. Ogun seeing such a situation quickly returned to heaven to report the unfortunate situation and the imminent failure of his mission. Oloddumare summoned Olokun, the divinity of water, to lead the second expedition to Earth. Who, accompanied by 400 followers, like Oggun, went to earth without making any sacrifice, finding himself faced with the same unfortunate situation when he arrived on earth.
Olokun recommended to his followers that they feed themselves with water, subsequently dying of hunger, forcing him to return to heaven without obtaining success in his mission. Subsequently, the same mission was entrusted to Orunmila, who, accompanied by 200 men and 200 women, would go down to earth with the intention of populating it once more. Orumila consulted with his faithful servant, Okpele, to make the appropriate preparations to achieve success in his mission, who predicted that success awaited him.
After that, he turned to the oldest diviners in heaven to help him plan his mission. He was cared for by awo Ogunda-Meji who asked him for 6 cowries and recommended that he collect a sample of each edible plant and animal from the sky and take it with him; He also indicated that he should sacrifice a male goat to Eshu and ask him to accompany him on his way to Earth to fulfill his mission. That way he would have the victory assured.
He performed all the indicated actions and went again to Olodumare to obtain the final blessing before leaving, asking him to allow him to go down to earth in the company of “Ule” the divinity of the house, God indicated that he would not send two divinities to Earth at the same time, however, assured him that if he was successful he could send Okpele back to heaven to search for Ule and he would have his permission.
As soon as Orunmila started on his way Eshu went to notify Oggún that Orunmila was going to Earth using the path he had carved out. Annoyed Oggún blocked the path. Orumila sent a rat to find the way and before he returned he was confronted by Oggún who claimed that he did not notify him of what he intended to do. Orumila told him that it was precisely for that reason that he had sent Eshu to him, before the veracity of his answer Oggún opened the way for them to continue their journey by making Orumila promise him that he would feed his followers with sticks just as he did.
The macha continued as Eshu went to notify Olokun that Orunmila was heading to Earth to succeed where he had failed. Olokun annoyed caused a large river to block his path. Orumila sent a fish to find the way and before he returned he was confronted by Olokun who demanded that he did not notify him of what he intended to do. Orumila indicated that it was precisely for that reason that he had sent Eshu to him, before the certainty of his answer Olokun withdrew the water so that he could continue his journey making Orumila promise him that he would feed his followers with water just as he did.
Upon reaching earth he requested his male followers to clear the mountain and build temporary huts and then plant the fruits and seeds that Orunmila had brought from heaven. As evening fell, all exhausted retired to rest. While they slept, Eshu caused the seeds to germinate and the animals to multiply. When they woke up at dawn, they found enough food to meet their needs. This was the first miracle performed by Orunmila on Earth, as a direct manifestation of the sacrifices that he had made before leaving heaven, which allowed him to succeed in his mission, successfully populating the world.
To fulfill the promises made to Ogun and Olokun, he instructed his followers to cut sticks from the bush before eating, chew them for a considerable time, and then drink water. This request is made to the present day, that is why humanity begins the day by chewing sticks (brushing the teeth) and rinsing their mouth with water.