Orishá Osanyin: The Healing Power of Leaves
INTRODUCTION TO THE ORISHA OF THE HEALING
Ossaim, also known as Osanyin, Ossanha, Ossanhe, or Osain, is one of the most revered Orishás in Yoruba, Candomblé, and Santería traditions. As the Orishá of plants, herbs, and healing, he holds dominion over the natural world, harnessing the power of leaves for both medicinal and spiritual purposes. His knowledge of the natural world extends beyond the physical realm, tapping into the magical properties of plants to provide protection, healing, and wisdom.
In this blog, we delve into the multifaceted roles of Ossaim, exploring how he bridges the human and natural worlds, embodies the essence of healing, and protects sacred knowledge. Whether you are new to the traditions or a seasoned devotee, this journey through the ten roles of Ossaim will deepen your understanding of this powerful and indispensable Orishá.
ROLES AND MYTHS OF ORISHÁ OSANYIN
Ossaim (also known as Orishá Osanyin, Ossanha, or Osain) is an Orishá in the Yoruba, Candomblé, and Santería religions. He is the deity of plants, herbs, and healing, often associated with both medicinal and magical uses of plants. Here are ten roles of Ossaim in these traditions:
- God of Plants and Herbs: Ossaim is the Orishá who holds dominion over the plant kingdom, from the grandest trees to the humblest herbs. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
- Healer: Given his deep knowledge of plants, Ossaim is a healer, using herbs to cure illnesses and ailments. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
- Master of Medicine: Ossaim is considered the master of medicine, both in terms of physical healing and spiritual health. He is often invoked in healing rituals. (Source: „Afro-Cuban Myths: Yemaya and Other Orishás“ by Natalia Bolívar Aróstegui)
- God of Magic: As well as using plants for healing, Ossaim is also associated with the magical properties of herbs and plants. (Source: „Encyclopedia of African Religion“ by Molefi Kete Asante and Ama Mazama)
- Patron of Herbalists and Healers: Ossaim is the patron deity of herbalists, healers, and all those who use plants for healing or magical purposes. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
- Provider of Protection: Through his knowledge of plants, Ossaim can provide protection against evil spirits, negative energies, and illnesses. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
- Connector of Human and Natural World: By granting humans access to the power of plants, Ossaim serves as a bridge between the human world and the natural world. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
- Keeper of Wisdom: Ossaim holds the wisdom of nature, specifically the knowledge of how to use every part of a plant for medicinal or magical purposes. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
- Spirit of Nature: Ossaim embodies the spirit of nature and the wilderness, representing the wild, untamed aspects of the natural world. (Source: „Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé“ by J. Lorand Matory)
- Guardian of Sacred Leaves: In some traditions, Ossaim is specifically associated with the leaves of plants, considered to be the most potent part of the plant for healing and magic. As such, he is the guardian of sacred leaves. (Source: „Orin Orisa: Songs for Selected Heads“ by John Mason)
The roles of Ossaim can vary widely among different communities and religious traditions, reflecting the diverse ways in which this Orishá is understood and revered.
DESCRIPTION OF ORISHÁ OSANYIN
Characteristics
Symbol | „Arm of the Pestle,“ a staff surrounded by seven spears with a bird at the top (stylized tree) |
Colors | Greenish white, Yellow, Brown |
Natural Places | Clearings in the forest |
Flowers | Meadow flowers |
Essences | All |
Stones | Emerald |
Metal | Tin |
Health | Bone problems, Rheumatism, Arthritis |
Planet | % |
Weekday | Thursday |
Element | Bushes and Forest, Leaves and Roots, Wild Plants |
Chakra | % |
Greeting | Ewé o asà! (May the leaves help and protect me) |
Animals / Offerings | Ram, Rooster, Ram, Guinea Pig, Guinea Fowl, Dove |
Plants | Ocimum basilicum, Dracaena fragrans, Echinodorus grandiflorus, Clover, Origanum majorana, Jacaranda decurrens, Casearia sylvestris, all leaves |
Offerings | Green Corn, Beans, Rice |
Drinks | Aruá, White Wine, Mint Juice, Guava Juice, and all fruit juices |
Foods | Tobacco, Honey, Red Corn, Corn on the Cob with Honey, Fried Banana, Cooked Corn with Roasted Almonds, Canjiquinha (Pork and Corn Dish), Pamonha (Corn Dish), Yam Root, Bean and Rice Patties, Farofa de Fubá (Roasted Corn or Rice Flour), Avocado |
Number | 15 |
Commemoration Day | October 5th |
Associated Odu | Iká |
Responsibilities | Medicine and Leaf Liturgy |
Syncretism | St. Benedict |
Manifestations | Miro, Atulé, Birigā, Abeneji |
Incompatibilities (Kizila) | Scaleless Fish, Roots, Storm, Jiló (Fruit of Solanum gilo) |
Title | Lord of the Leaves |
General Description
Osanyin, Ossaniyn (Ósanyin), Ossaim, Ossanhe, or Ossanha in different African religions is the Orishá of sacred plants and healing and liturgical herbs. It is represented in the oracle by the Odu Iká and physically and immaterially in the Jeje-Nagô culture by the sacred shrine called Igba Ossaim. It is of primary importance, and no ceremony is possible without its participation. Priests dedicated to Ossaim are called Babá Olosayin.
Orishá Osanyin is the holder of Axé (power, vitality, energy), which resides in specific herbs. The names of these plants and their uses are the most secret part of the rituals honoring the Orishás, Voduns, and Nkisis.
The symbol of Ossaim is a metallic fork with seven prongs, representing the power of trees and plants. At the top of the central prong sits a bird that collects knowledge about the world and communicates it to Ossaim.
Ossaim is the constant companion of Ifá. The divinations and ritual recommendations of Ifá almost always involve herbal baths and offerings, using plants and especially their leaves. It is the Vodun of hunting and forests, knowledgeable about the secrets of leaves. In the Bantu Candomblé, he is called Katendê, the Lord of Insabas (leaves). Ossaim, Oshumaré, Obaluayê, and Yewá are the children of Nanã and Oshalá. He rules over the medicinal and liturgical leaves known as „holy leaves“ and used in a special mixture called Abô. He is often depicted with only one leg. Each Orishá has its associated plant, but only Ossaim knows their secrets. And without the leaves and their secrets, there is no Axé, so no ceremony is possible without him.
Originally from Iraô, near the Nigerian border with Benin, Ossaim is also called Babá Ewê, the „Father of Leaves.“ He is a deity indispensable for any liturgy. Without his presence and permission to use the leaves in sacred actions, the religion could not continue to exist, perhaps not even exist at all. The Fon nation has a powerful Vodun (called Agué) with qualities corresponding to those of Ossaim; in the Bantu tradition, the Nkisi Katendê most resembles him.
The Orishás must be in relationship with each other, exchanging their powers and knowledge, strengthening balance and harmony, and generating the Ashé that drives the world. The Ashé of the leaves is distributed to the Orishás after Ossaim has infused them with his Ofó, sacred words spoken to awaken the magic and power of the leaves. These words summon a special enchantment that has the power to unlock the healing and liturgical essence of the plants used in all ceremonies of this religion.
Leaves are of fundamental importance as they contain the domain and power of plants and leaves essential for the rituals and obligations of the Orishá’s head and the „settling“ of all Orishás in their Assentamentos (sacred shrines) through herbal baths. Since leaves are associated with healing, Ossaim is linked to medicine. In his forest, he holds the magic of healing for all human illnesses contained within the blessings of all leaves. Healing is invoked with the assistance of Obaluayê.
Orishá Osanyin is a male deity who lives outdoors and rules over the entire forest alongside Oxóssi. He is the Lord of leaves and their use in medicine and magic. As the Lord of Axé (power, strength, foundation, vitality, and security) of leaves and herbs, he does not venture into places cultivated by humans or where they have built houses; he avoids places where human civilization has contaminated nature with its culture. He is highly venerated in Brazil and is known by different names such as Ossonhe, Ossaim, and Ossanha, with Ossonhe being the most popular.
He is the Orishá associated with the color green, symbolizing the closest and most mysterious connection with nature. His domain extends over the entire realm of plants, but particularly over the leaves through which their essence flows. In more conservative Candomblé traditions, leaves grown in gardens and greenhouses are not considered appropriate; only wild plants that grow freely and without human interference are regarded as suitable. Ossaim is not an Orishá of civilization in terms of agricultural development; like Oxossi, he is a figure rooted in prehistory.
When priests enter Ossaim’s realm to gather the sacred herbs for baths and fumigation, they must first seek his permission. If they fail to do so, the leaves collected in his realm will not possess the Axés and magical power they would have if permission had been granted. The leaves and herbs of Ossaim are rubbed, squeezed, and crushed by hand after harvesting, and not with a pestle or any other tool. It is best to crush them while they are still alive, between the fingers. Leaf harvesting is ritualized, and it is not allowed to use leaves harvested in any other way.
Ossaim’s dwelling place is the forest, which he shares with other forest Orishás such as Ogum and Oshóssi. It is his home, where leaves grow in their pure, wild form without human interference. It is also a place of fear and the unknown, which is why no hunter can enter the forest or bush without offering a sacrifice at its edge, such as garlic, incense, or drinks.
Orishá Osanyin has an assistant responsible for instilling fear and terror in people who enter the forest without proper permission. Aroni is a mysterious one-legged dwarf who smokes a pipe (resembling Saci-Pererê) with one small and one large eye (seeing with the smaller one) and one small and one large ear (hearing with the smaller one). Ossaim is a very down-to-earth Orishá; he has only one leg because the tree, the basis of all leaves, has only one trunk. Alongside Ossaim, the small Aroni inhabits the forests.
He is known as Ossaim’s medicine man, teaching him the healing power of his herbs but not knowing the magical words used by this Orishá to awaken their liturgical power. This is where one dominates the other: Aroni knows, Ossaim heals, and they complement each other. Some try to syncretize Aroni with the Saci Pererê of Brazilian folklore because, like Saci Pererê, Aroni has only one leg and smokes a pipe. However, that is all they have in common. Aroni does not play tricks, hide things, or belong to children’s stories.
Without leaves, there are no Orishás; they are essential for Candomblé rituals. Each Orishá has its own leaves, but only Ossaim knows their secrets, the words (Ofó) that awaken their power. Ossaim’s leaves carry the occult Axé because green is one of the qualities of black. Leaves and plants are the direct fruit of power, made fertile by the rain and earth. Like scales and feathers, they represent reproduction. The blood of leaves is one of the most potent forces, containing the power of what is born and what is yet to come.
Blood (Eje) is a central element in Candomblé. There are three types of blood: the red blood of animals, palm oil, and honey; the black (green) blood of leaves; and the white blood of semen, palm wine, and water. Leaves are the original foundation in Candomblé. Before a novice undergoes any ritual, they take an herbal bath (Amassi) that cleanses and initiates them into the cult. The Amassi is used to wash the necklaces, ritual objects of the Ibá, representing the head, soul, and body of the initiated. During their Orishá initiation, the Iaô (novice) rests on Ossaim’s sacred leaves. The animals also agree to their sacrifice through the leaves. Therefore, Ossaim is the first and continuous initiation in Candomblé, as leaves are part of the daily life of Candomblé practitioners. Ossaim is indispensable for the religion and the Orishás, the initiated individuals.
Legend has it that Orishá Osanyin was a slave of Orunmila and refused to cut leaves that could have countless health benefits for humans, such as herbs to cure fever, headaches, and colic. When Orunmila learned of this, he wanted to see which valuable herbs Ossaim was referring to. Convinced of Ossaim’s knowledge, Orunmila recognized that he could be very useful and kept him close to assist with his healings.
On another occasion, Orishá Osanyin demonstrated his intelligence and won the right to marry one of the king’s daughters. The king promised his eldest daughter’s hand to anyone who could guess her name and the names of her sisters correctly; those who guessed incorrectly would be hanged. When Ossaim was near the palace, he saw the trunk of an Obi tree and climbed up, hiding himself. The princesses came close to the tree while playing, and Ossaim began to sing with the voice of a bird. They thought the tree was singing and started playing. In the process, they revealed all their names: Aiyó Delé (Joy of the House), Omi Delé (Water of the House), and Oná Iná (Fireway). Ossaim repeated the names before the king the next day and became his son-in-law.
There is latent uncertainty regarding Ossaim’s gender. It should be clarified that Orishá Osanyin is a male Orishá. However, as a sorcerer and herbalist, he had no time for grand love affairs. It is known that he was the partner of Iansã, but the controversial relationship with Oshóssi, where it is unclear whether it was a romantic relationship or not, is the most commented. Indeed, there are countless similarities between Ossaim and Oshóssi: they both share the same space, the forest, bush, and leaves, and they are great sorcerers and knowledgeable about the secrets of the forest and earth.
The wild medicinal and liturgical leaves fall under Ossaim’s domain. Initially, all leaves belonged to Ossaim. Shango complained to Iansã, stating that it was not fair for only Ossaim to have leaves and for all the Orishás to depend on him. In response, Iansã ordered her winds to blow the leaves to all the Orishás. The strong storm dispersed the leaves, and each Orishá collected as many as they could. Thus, everyone obtained their own leaves. However, the calabash (Agué) containing the secrets of the leaves remained in Ossaim’s possession. Only he knows the secret and the words that awaken the power of the leaves. The secret remains with Ossaim, upon whom all the Orishás still depend. Therefore, liturgy and healing through plants are the domain of Ossaim, who is present in all leaves. Consequently, Orishá Osanyin finds deforestation and logging abominable.
In Africa, Ossaim’s priests are called Olóòsanyìn or Oníìsègùn. They possess extensive knowledge of medicinal and ritualistic leaves. When they wish to pick these plants, they abstain from sexual intercourse the day before to maintain purity. They harvest them at dawn without speaking to anyone beforehand and offer a sacrifice to Ossaim at the edge of the forest. This ritual is still performed today by the Babalorixás (high priests) and the few Babaewé or Babalosanyin (female counterparts to the Babalorixá, also known as Iyalorixás) in Brazilian Candomblé.
The symbol of Orishá Osanyin is the tree. It is represented by a staff (stylized tree) with seven spears (branches), with a bird (Eyé) sitting on its top. The bird traverses the world and lands on Ossaim’s head, whispering everything that has happened.
Like all other Orishás, Orishá Osanyin cannot move or spread his Ashé alone. He requires the dynamics of Eshus to move the Ashé of his leaves. He also needs Orunmila to name the correct leaves for each situation or need to the gods. Therefore, Eshu and Orunmila also depend on his assistance, despite possessing great power, as they recognize the value of his knowledge, teachings, and the power of his herbs.
These three deities complement each other and influence the destiny of the initiated through the oracle. The oracle contains all knowledge and wisdom. Eshu represents the dynamism and movement of life, Orishá Osanyin represents the power of Ashé emerging from the earth. Together, they represent the three primal colors: white, red, and black. United, they lead to the Ashé and spread it.
Ossaim imparts healing power to medicinal herbs and Axé to liturgical herbs.
ASPECTS AND QUALITIES OF ORISHÁ OSANYIN (ARCHETYPES)
Note: Aroni is the companion of Ossaim, not a quality itself. However, in Cuba, Aroni is sometimes seen as a quality. The following Ossaims are mentioned in various sources and narratives in Brazil:
- Ossaim Agbenigi – Associated with the mysteries of birds and spells. Connected to the night and darkness. Linked Orishás: Iyami Osorongá and Eshu.
- Ossaim Agué – Wears pink clothing with green beads. Linked Orishás: Oyá and Oshumarê. Agué is the Vodun (Orishá) of hunting and forests, identified through the Merindilogun game with the Odu Iká, and represented materially and immaterially by the sacred shrine called Igba Agué in Jeje-Nago culture. In Ewe and Fon mythology, he is depicted with only one leg, sometimes with one arm and one eye, and he taught people the secrets of plants and all arts. Agué is also the head of all Aziza, or flower spirits, similar to the elves or gnomes of European mythologies. While Gu, whose emblem is the scout’s machete, represents resourcefulness, raw power, and the occupation of spaces by human societies through the destruction and domestication of nature, Agué embodies the intelligence and sensitivity of the individual to adapt to nature. Agué possesses qualities that bring him closer to the Orishás Oxóssi, but above all to Ossaim.
- Ossaim Aroni – Elder Ossaim, associated with death and sorcery. He has shrines with Exu. He wears dark green with red stripes. Linked Orishás: Exu and Oyá Igbalé.
- Ossaim Atulá – Ossaim is connected to the sun rays in the forest. He is closely related to the Funfun pantheon. He is dressed in white and wears a crystal crown on his head. He carries Peregun leaves with white lilies. His glass beads are in strands of 9 or 16, white with green stripes. Linked Orishá: Oxalufã.
- Ossaim Birigã – This is the Ossaim who enchanted Odé Ygbô. Associated with the magical use of herbs. Dressed in green and white, with a crown of Emu feathers (small ostrich-like bird). His beads are milky light green, in strands of 9 or 16, with cowrie shells and Saubohnen as „firmas,“ closed with Palha-da-Costa. He carries a branch of Peregun. Linked Orishá: Odé Ygbô (Osewê).
- Ossaim Gayaku – Young and agile Ossaim. He is the Ossaim who lives in the treetops. Invoked in Ipadê. Linked Orishá: Odé.
- Ossaim Miró – Ossaim most closely associated with the sacred leaves of the Orishá cult. Wears garments with leaf prints in various shades of green. His beads are in strands of 9 or 16, mixed with dark green and light green. Linked Orishá: Irokô.
- Ossaim Modun – Ossaim is a sorcerer connected to death and the Jeje deities. Related to the spirits of the forests. Linked Orishás: Nanã and Omolu.
- Ossaim Mokossu – Ossaim associated with the use of herbal smoke and tobacco leaves. Also connected to herbal drinks. Linked Orishá: Exu.
- Ossaim Serebuá – Ossaim connected to the mystery of herbs and their liturgical use.
- Catendê (Katende) – In Bantu mythology, she is an Inquise (Vodun, Orishá) of leaves, agriculture, and knowledge, equivalent to the Orishá Ossaim. Her color is green.
- Although Osain (Ozain) is also prevalent in Cuba, and a ritual without Omierós (herb baths) or Osains (herbal magic) is inconceivable, there are comparatively few indications of his qualities. Below is a list of some names, which are not further explained. It seems that Osain defines himself more specifically through his herbal mixtures, for which there are hundreds of formulas and ritual instructions.
According to some sources, the first of all Osains is „Guendeguenguen,“ who is the messenger. This is followed by „Awa-labanaba“ and „Obololesu,“ and then the listed Osains. It is not clear whether this order is arbitrary or follows the order of appearance, so they are not alphabetically ordered here but presented as cited in some sources:
- Guendeguenguen
- Awa Labanaba
- Obololesu
- Ashamalongo
- Ashamalugu
- Ashimere
- Ashemerekue
- Ashefuroye
- Aroni
- Leke Leke
- Akualofo
- Sumburukutu
- San Lereruce
- Antiyekun
- Bakonleso
- Yenekure
- Yeneeruri
- Okuin
- Kororokayo
- Tenefuente
- Osain De Male
- Bantidewa
- Adelekun
- Adonuye
- Adorompo
- Arawaso
- Ashedamuse
- Osain Mpueyo
- Akamase
- Alikuemu
- Akokolekun
- Alamana
- Ogunlu
- Aroni
- Akokoro
- Akaroro
- Akaroshe
- Kalemusi
- Kalekuulele
- Akalilen
- Abeyamalo
- Abosekano
- Afoyerun
- Ayurume
- Atelowi
- Aforiyi
- Ashilekun Mairere
- Akekambi
- Akarin
- Mpueyo Aboni
- Aeron
- Aforere
- Kayosi
- Almana Alelekun Nire
- Suyesuye Lemu
- Faban Fore
- Abranan
- Kantuku
- Atelama
- Filotoko Tiko
- Merunwereko
- Akofere
- Osain Lagbaware
- Akokotanileya
- Afoyerun
- Ayurume
- Atelowi
- Aforiyi
- Ashilekun Mairere
- Akekambi
- Akarin
CHARACTERISTICS OF INITIATED DEVOTEES INTO ORISHÁ OSANYIN (CHILDREN OF OSANYIN)
His children are fun, joyful, and stubborn individuals who laugh a lot. When they want to do something, they simply do it. If they are dissatisfied or angry, they can be violent or dangerous. They know how to conquer and love amorous adventures. When they love, they are patient and do everything to make the relationship last. They work to exhaustion to achieve stability and independence.
Children of Orishá Osanyin are balanced and cautious people who do not let their sympathies or antipathies influence their opinion of others. They have complete control over their feelings and emotions. They have a very sharp mind and make cool and rational decisions. They are extremely reserved individuals and do not meddle in things that are not their concern. They participate very little in communal activities and prefer to be alone. They avoid talking about their life and past, preferring to maintain a certain mysterious aura. They usually have nothing to hide but prefer to remain reserved.
Haste and desire are not their characteristics, as they dedicate themselves to detail and can be capricious in completing their tasks. They have a preference for craftsmanship activities that require solitude and patience. They do not like having a boss or others under them and do not adhere to fixed schedules. They value independence and do what they want, when they want to do it. They are fascinated by rules and traditions and enjoy questioning them. They have an exaggerated inclination towards religiosity. Children of Ossaim are usually tall and slim, with a proud and attractive posture. They are balanced and have a strong character. They do not show their feelings or preferences for someone or something that interests them. They can express themselves well, are cunning, keen observers, and know how to successfully influence their environment.
They overlook stigmata and are very tolerant even of others‘ mistakes, avoiding making judgments. They are not authoritarian, but on the contrary, sometimes even submissive. They may appear stubborn, cold, and calculating at times, seeking to gain advantages for themselves from certain situations. However, they are kind and generous to their friends, but make it clear that they do not tolerate interference in their private life, especially in their cherished freedom.
They are compassionate and sometimes forget themselves in their dedication to helping others. They are more focused on assisting others, regardless of how or when. However, while taking care of others, they neglect their own health, which often becomes weak and fragile later in life. They do not place much importance on material values and only need enough to live well. They have excellent knowledge of all physical and mental aspects of human beings. They love solitude for moments of meditation when they become very introspective.
Plants, especially flowers, are their hobby and preference, and for some, their livelihood. With their keen perceptiveness and refined taste, they unleash their innate talent for creativity and innovation. They use plants for therapeutic purposes to help people and for aesthetic and decorative purposes, adorning people and their surroundings. They also have a special relationship with animals, as they obey them and seem to understand them perfectly.
READ THE MYTHS: I recommend to read the revealing myths of this powerful Orisha written by Baba Tilo de Àjàgùnnà on Amazon.