Oggun: Who is, Prayers, Offerings, Sons and Paths
Oggun, Ogun or Ogum, it is said that he was Ooni (king) of the city of Ife, and of the city of Iré in Nigeria, successor to Oduduwa after his disappearance. Messenger of Obatala. Oggún is the divinity of iron. It is considered the oldest of the divinities created by Olodumare (God) according to the oddun of Ifa "Ogunda meyi" (his oddun isalaye, that is to say, 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.
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 the trilogy known as "the warriors" make up, always live together both in the mountains and in its foundations that are normally placed at the entrance of the houses of the initiates in the Santeria or Rule of Osha and Ifa. Oggún is also considered a very skilled sorcerer who knows the secrets of sorcery and the spiritual wars caused 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.
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.
His most characteristic tool in Santeria is the machete and in Nigeria the double-edged sword, with which he fights all his wars, opens the necessary gaps to advance on the path between the spiritual and earthly world, as well as, among the thick undergrowth. These weapons are also loaded with symbolism with sexual connotations, since it represents his great virility, strength and masculinity.
Ogún's numbers are: 2, 3, 7 (and its multiples).
His day is tuesday and its celebration in Santeria is usually commemorated on April 23 thanks to syncretism.
Its colors are green and black, but it 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. She wears a hat and a crossbody bag across her chest and a mariwo (dried palm leaf strap belt) hanging at her 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.
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.
What are Oggun's children like?
The individuals ruled by Oggún are usually rough and lacking in delicacy. 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, funny, attractive, loaded with sensuality, given to eroticism and promiscuity. Their body usually has a natural physical strength and if they do not possess it they have a spiritual strength that allows them to have great fortitude 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, Ogun is also invoked to request his help in the matter of work, both to obtain a job and to protect himself when carrying out the tasks of the same when they involve the use of metallic instruments. In health-related situations Oggun is also appropriate, especially if it involves surgical operations. In the cases of wars and conflicts, confrontations both physical and spiritual (witchcraft wars) Oggún is invoked as a warrior to protect us and make us win the fight. It is an Orisha that promotes prosperity and development. Also, it is associated with cleaning the way or removing barriers, therefore, it is invoked in the same way, to defend ourselves against difficulties that we cannot remove on the way to our objectives.
Adimuses. Offerings to Oggun
Ogun's favorite fruits are melons, pineapples, green coconuts, and tropical fruits. His favorite drink is the "Cheketé or chequeté" which is currently prepared by mixing brandy, honey and toasted corn. Formerly this drink was prepared by fermenting the corn grain that was stored in the company of water and sour orange juice; that 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 it?
Ogún can be cared for by offering him adimuses such as: balls and buns of yam or corn wrapped in banana leaves in multiples of 7, cane liquor, tobacco, roasted corn, beans, fish and smoked jutía in powder; You are also offered fresh water or coconut water, white candles, honey and palm oil (corojo).
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.
Ogun Kobu Kobu
Oggun Kobu is the foreman. Walk with a whip.
Oggun Aguanile "The conqueror of the land." He is the owner of the jungle.
Oggun 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.
Oggún Adeolá is the warrior who ended up being king. He wears his crown with honor and knowledge, providing him with 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.
Oggún Olokó is a landowner and farmer, owning and working the land by cultivating it. He is asked so that the harvests are excellent. Also called Olorukó, Olokuló, Arokó.
Oggún Aroye is an extremely terrible and spontaneous Ogun, 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 not taken good care of, they are capable of causing numerous complications and also misunderstandings in the occupants of their home.
Oggún Onira is the Oggun that is connected with the rain, the mud and the murky 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.
Oggún Aladú fights alongside Yemayá.
Oggún Valanyé or Valenyé is a farmer.
Ogun ñako ñiko
Oggún Ñako Ñiko is a murderer, a bullfighter.
Head of the hunters.
Oggún Soroké means "the one who speaks loudest".
Ogun in syncretism (Catholic Religion)
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 Ogún, they sometimes identify him as Saint Michael the Archangel, motivated by the parity that defines them as warriors capable of ending any enemy (remember that Saint Michael the Archangel defeated the devil). Both wear a clothing made of metal that serves as armor and as a fundamental tool they can never lack a weapon wielded in their hand.
However, despite the singular resemblance, Oggún's most significant syncretism is related to San Pedro “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 elaboration material is iron, making it an evidence of the presence of Oggún in the practice of that power (the energy of the Orisha is present in all metals) Let's analyze the personalities of both characters. Pedro turns out to be an astute and simple man, a fisherman by profession, which gives him 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 considerably by dedicating himself to evangelization and accepting the ordeal of his death. In Ogún we can see, in the same way, these types of situations, his actions result in impulsive moments and when repairing them he works tirelessly, assuming his ordeal as his own work without any complaint. We see it clearly when we go into the mountains to work day and night or when we sustain the earth for eternity.
On the other hand, San Pedro turns out to be the patron saint of fishermen, builders, repairmen, harvesters, bakers, butchers, shoemakers, locksmiths, watchmakers and bricklayers; professions in which Ogun undoubtedly participates by providing his work tools. In another sense, Peter is considered one of the three columns of the Church of Jerusalem in the company of the apostles James and John; Oggun for his part belongs to the basic trilogy of opening the paths made up of the warriors, accompanied by Eleggua and Oshosi.
Even so, the characteristic that makes their syncretism decisive is the relationship they have with the chains, a fundamental feature in the veneration of Saint Peter that makes the implicit presence of Ogun in his cult indisputable. Herod Agrippa, grandson of Herod the Great, annoyed with the Catholic Church had Peter arrested for being its representative, the night he tried to take him out of captivity to take him to trial, he slept with his hands chained to each side guarded by a couple of soldiers .
An Angel appeared that night waking Peter up, and when he touched him his chains fell to the ground. Christians understood the energetic power that these chains possessed when they considered them "blessed" by the presence of the missionary entrusted to Peter's visit and they were guarded with deep care, being attributed healing and healing powers from now on. For 3 centuries the chains were kept in Jerusalem. In 437 AD, Eudocia, who was the daughter of the Emperor Tedocius the Younger, had a church built on the Esquiline Hill in Rome, where the chains of Saint Peter were worshiped. Other chains are believed to have been worn during the nine months Peter's imprisonment were kept with equal devotion. The story goes that in the XNUMXth century, Leo I received the protected chains of Saint Peter and when comparing them with 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 characteristic iron element of Ogun and where with all certainty for the Yoruba its energy rests, therefore its syncretism with San Pedro is more than justified as Oggún participates in an evident way in its veneration.
In other cultures from Africa such as the Palo Mayombe of Bantu origin, Ogun is syncretized with Zarabanda, deity of the mountain, owner of metal and war. The power is attributed to him to give strength to the warrior to obtain the success of his fights.
(I pray and praise the Spirit of Iron)
Ba san 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 Ògún 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.
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:
Ilé 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.
History of the Orisha Oggun
When Ogun came down to populate the earth
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.
Works or ebboses 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.
Work with ogun for 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.
Work with oggun for health
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.
Amorous mooring with Ogun
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 are together
The strength is in the joining
In this way, OGUN, despite handling the machete well, always had his food very far away, because when he saw, he quickly began to cut the forest weeds in order to reach the deer, but the noise and the time it took made his prey left, 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, the two were 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.
OGUN put his EBO in the bush and walked out to where there was another bush and leaned against the log and when OSHOSI came to leave the EBO he did not see OGGUN who was sitting there and dropped his EBO which went to fall on OGUN. this was the reason for a strong discussion, for OSHOSI to give OGUN satisfaction. once they were reconciled they both began to talk about the bad situation, both regretting that having food they could not take it.
Then OCHOSI saw a deer in the distance, took out his arrow and hit it. And at the same time he said to OGGUN: You see that I cannot catch it. And OGUN told him You will see. And with his machete he opened a trail and instantly, both of them came to the side of the deer and ate it. And since then they separated they were nobody, so they were united forever, making a pact in the house of ORUNMILA.
This is the reason why it is always delivered to OGUN together with OSHOSI, never separately but together.
You want to learn more about the Orishas of the Yoruba religion: