Orishás

Orishá Ogún: The Warrior and Owner of Iron

INTRODUCTION TO ORISHÁ OGÚN – THE WARRIOR

Source: The Myths of Orishá Ogun – Baba Tilo de Àjàgùnnà

Orishá Ogún, known by various names such as Ogou or Oggun, is a prominent and powerful Orisha in the Yoruba religion and its diasporic counterparts like Santería and Vodou. Revered as the god of iron, technology, and warfare, Ogún embodies the spirit of creativity, innovation, and relentless strength. This blog delves into the multifaceted roles and myths surrounding Ogún, illustrating his significance as a fierce warrior, a protector, and a patron of various craftspeople and workers. We will explore ten key aspects of Ogún’s influence and presence within these rich spiritual traditions.

ROLES AND MYTHS OF ORISHÁ OGÚN

Orishá Ogún (also known as Ogum, Oggun, or Ogou) is a powerful orisha in Yoruba religion and its diasporic derivatives, such as Santería and Vodou. He is associated with iron, technology, and warfare, and is often seen as a fierce warrior and a powerful protector. Here are ten roles of Ogún in these traditions:

  1. God of Iron and Technology: Ogún is associated with iron and technology. He is the patron deity of blacksmiths and anyone working with metal. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  2. Warrior Deity: Ogún is often portrayed as a fierce warrior, using his mighty iron weapons to defend his followers and fight against injustice. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  3. Protector: As a powerful warrior, Ogún is often invoked as a protector, defending his followers from physical and spiritual harm. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  4. Opener of Paths: Ogún is also known as a path opener, using his machete to clear the way for new beginnings and forward movement. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
  5. Patron of Craftspeople and Workers: Ogún is the patron of all who work with their hands, especially those involved in craftsmanship and manual labor. (Source: „Encyclopedia of African Religion“ by Molefi Kete Asante and Ama Mazama)
  6. Spirit of Creativity and Innovation: In his association with technology and craftsmanship, Ogún is also seen as embodying the spirit of creativity and innovation. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
  7. Bringer of Justice: Ogún is a bringer of justice, wielding his iron weapons to cut down corruption and enforce divine law. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
  8. God of Politics and Leadership: Ogún is also associated with leadership and governance, often seen as the divine enforcer of social order and political power. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
  9. Symbol of Unrestrained Desire: In some myths, Ogún’s ferocity and power can turn destructive when not properly controlled, making him a symbol of the potential dangers of unrestrained desire or unchecked power. (Source: „Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé“ by J. Lorand Matory)
  10. Patron of Hunters: As a deity associated with wilderness and hunting, Ogún is also regarded as a patron of hunters, providing them with the skill and strength to catch their prey. (Source: „Orin Orisa: Songs for Selected Heads“ by John Mason)

The roles of Ogún can vary widely among different communities and religious traditions, reflecting the diverse ways in which this orisha is understood and revered.

DESCRIPTION OF ORISHÁ OGÚN

Characteristics

SymbolSaber, Small Crown, Fringe of Oil Palm Leaf
ColorsRoyal Blue, Green
Natural PlacesRoads and Paths (Railway Tracks). The center of the intersection belongs to Ogún.
FlowersSolstice, Carnation, and Red Palms
EssencesViolet
StonesLapis Lazuli, Blue, sometimes Granate or Ruby Topaz, Sardio
MetalIron, Steel, and Manganese
HealthHeart and Endocrine Glands
PlanetMars
WeekdayTuesday
ElementMetal, Earth, and Fire
ChakraNavel
GreetingÒgún ye! (Ogún ieé – Ogún is Life, Pàtak’ori is important)
Animals / OfferingsRooster, Male Goat, Duck, Dog (in Africa)
PlantsLithraea molleoides, Dracaena, Spondias mombin, Baccharis dracunculifolia, Cuscuta racemosa, Hardwood, Red Mango, Palm, Caesalpinia leiostachya, Caicara, Dracaena fragrans
OfferingsYam, Corn, Akasa, Ekuru (Ritual Food), Olele (Song), Amian
DrinksWhite Wine
FoodsRoasted Yam and Feijoada (Bean Dish)
Number2
Commemoration DayJune 13th
Associated OduEjiokomeji, EtaOgúndá, Owarín
ResponsibilitiesWar, Progress, Conquest, Metallurgy
SyncretismSt. George (in Bahia, St. Anthony)
ManifestationsTisalê, Shoroquê, Ogúnjá, Onirê, Alagbe-de, Omini, Wari, Erotondo, Akoro Onigbe, Mege, Ameme
Incompatibilities (Kizila)Red Mango, Pipes, Crabs
TitleLord of Metals, the one who leads, the highest among the deities

General Description

Orishá Ogún is the blacksmith Orishá in Yoruba mythology, the lord of iron, war, agriculture, and technology. Ogún forged his own tools, both weapons for hunting and war, as well as tools for agriculture. In Africa, his cult is reserved for men. There are temples dedicated to him in Ondo, Ekiti, and Oyo. He was the oldest son of Oduduwa, the founder of Ifé, and is known in the Ifá oracle through the Odus EtaOgúnda, Odi, and ObeOgúnda. In Candomblé, he is represented physically and immaterially through the sacred shrine called Igba Ogún.

Orishá Ogún is considered the most important Orishá who descended from Orun (heaven) to Aiye (earth) after the creation, as one of the semi-gods on the path to a future life as a human. In commemoration of this event, one of his names is Oriki or Osin Imo-le, which means „the first Orishá who came to earth.“ Ogún was likely the first deity worshiped by the Yoruba in West Africa. It is believed that he „dipped into the earth without dying“ (wo ile sun) at a place called Ire-Ekiti. He is also referred to as Ògún, Ogún, Gu, Ogún, and Ogún. Initially, he appears in mythology as a hunter named Tobe Ode.

Orishá Ogún is the lord of the cities of Ondô and Irê and the Orishá associated with the principle of creation. He conquered the Stone Age and the Iron Age when he used the elements that advanced the rise and progress of civilization during those periods. Consequently, he is also called asiwaiú, „the one who goes ahead,“ „the one who paves the way.“ This name belongs to the becoming, to the future, to development, as he is considered the Orishá of evolution.

Among the Fon people, there is a Vodun named Gún or Gú, which possesses characteristics that strongly resemble Ogún. Among the Bantu, the deity Nkisi Roximucumbi bears the closest resemblance to Ogún. In his Itans (mythical narratives), Ogún appears as the son of Yemanjá and Oxalá or the son of Odudua and Oxalá. This explains his close relationship with humans, as he received it from both mothers who are considered mythical mothers of all beings. When Odudua temporarily became blind, Ogún became her regent in Ifé. This connection depicts him as the first envoy from the spiritual world Orun to the earth Aye. In his spiritual role in Orun, he appears as the son of Oxalá and Yemanjá.

Orishá Ogún is a significant Orishá in both Africa and Brazil. His history traces back to ancient times. Ogún is the last Imolé, one of the two hundred gods of the Right, who were destroyed by Olodumaré after committing evil deeds. Ogún, the only remaining Imolé, was tasked with leading the Irun Imole, the four hundred gods of the Left.

Orishá Ogún was married to Oyá-Iansā, who left him to follow Shango. He also married Oshun, who also left him in favor of Shango. The story of Ogún and Iansā shows that Oya (as an aspect or synonym for Iansā) was already his companion before becoming his wife. She was the one who operated the bellows to keep the fire in the forge burning. On another occasion, Ogún gave his wife an iron rod that had the ability to split men into seven parts and women into nine with a touch. Ogún himself possessed such a rod.

Shango often visited Ogún to watch him work with iron and frequently exchanged flirtatious glances with Oya. Oya was impressed by Shango’s elegance, and eventually, she eloped with him. Ogún pursued them, and when he found them, he raised his magical rod, and Oya did the same. Both touched each other simultaneously. Ogún was split into seven parts and became Ogún Mejé, while Oya was divided into nine parts and became Iansã, deriving from lyánsàn, the mother „divided into nine.“

Orishá Ogún is the archetype of the warrior. His connection with soldiers stems from both syncretism with Saint George, who is always associated with the armed forces, and his role as the supreme commander of the Yoruba and the creator of metal and the sword. According to legend, Ogún appears in the midst of a battle to help anyone who speaks certain words (known only to the initiated) to alleviate their suffering. However, these words should never be uttered under different circumstances because once the bloodlust of this Orishá is awakened, a violent and uncontrollable process is set in motion. If there are no enemies present after the invocation, Ogún turns against the invoker.

He is the Orishá of conflict, the god of war. Translated, his name means fight, battle, or conflict. He is the son of Yemanjá and therefore the eldest brother of Exu and Oxossi. He has strong feelings of true brotherly love for Oxossi, and it was Ogún who gave Oxossi his hunting weapons. Ogún controls the blood in our veins. Ogún is regarded as a merciless and cruel Orishá, a fearsome warrior who constantly wages war against neighboring realms. While he fits this image, he can also be gentle and friendly. He represents vibrant life.

But Orishá Ogún is more than just violence, energy, and conquest. According to legend, Ogún was not someone who concerned himself with governing his father Odudua’s kingdom. He did not like to stay quietly in the palace; he was always on the move, never pausing, flirting with all the women in the area and getting into conflicts with all their lovers. He had no interest in exercising the power passed down to him from his father; he was solely focused on the fight.

Therefore, Orishá Ogún appreciates conquest but does not like to rest on its results. At the same time, he is impartial and capable of consistently enforcing the justice set by Shango. He is much more passion than reason. He grants everything to his friends, including painful forgiveness, while displaying the most irreconcilable rage and destructive fury towards his enemies.

As the god of the forge and iron, Ogún extends his influence beyond warfare. He becomes the patron of all those who work with tools: blacksmiths, barbers, soldiers, laborers, farmers, and in modern times, mechanics, truck drivers, and locomotive engineers. Thus, he becomes the Orishá who takes care of practical knowledge and serves as the patron of technology and progress. From the art of war to the practical: this connection remains relevant to us, as the majority of technological innovations in Western society still originate from military research, later applied to the production of civilian goods, especially in the fields of automotive technology, computer technology, and aviation.

Orishá Ogún taught humans the art of forging iron and steel. He carries a quiver with seven iron tools: lever, axe, shovel, hoe, pickaxe, sword, and knife, which he uses to help humans conquer nature. By creating tools for land cultivation, Ogún enabled sedentary living and taught people to sustain their families and the entire community through the produce of their own hands. With the tools that allowed cutting and shaping wood, he gave people the professions of carpenters, artisans, builders, carpenters, and sculptors. When he shaped arrows and bows, he taught people how to sustain themselves through hunting and fishing. Thus, Ogún opened a wide range of professions, and humans developed and thrived. Due to all these advancements, people turn to him to acquire their material goods.

Although Orishá Ogún is the symbol of the blacksmith’s art, he does not allow friction between metal and metal because it reminds him of war and the clash of swords. Therefore, in Candomblé houses, knives are not sharpened, and metals are not polished. This is the most important prohibition for his children, and if they violate it, they draw his anger and cruelty upon themselves. His initiates must also avoid crossing railway crossings because it involves metal against metal. The center of intersections should be avoided because it is Ogún’s favorite place, where his power concentrates. From there, his power spreads through the roads.

He protects people in dangerous places, as he, along with Eshu, controls the streets. While Eshu is responsible for the intersections and manages the decision of who can pass and who cannot, Ogún takes charge of the paths themselves, the connections between different places. Ogún opens and closes paths. Ogún is not only the Orishá who clears clearings in the forest and destroys enemy armies; he is also the one who clears the way for the construction of a railway line, establishes a factory in an industrial-free area, promotes the development of new means of transportation, and fights not only against humans but also against the unknown.

Thus, he symbolizes work, the creative conquest of nature by humans, production, and human expansion, the search for new boundaries, and the overcoming of any force that opposes human expansion.

Given this background, Ogún’s popularity is understandable. On the one hand, oppressed black slaves, stripped of their homeland and traditional societal roles, had no one else to turn to except the two gods who defended them: Eshú, the deity of magic, and Ogún, the deity of war. On the other hand, Ogún is not only the Orishá who can provide assistance in any battle, but also the representative of the conqueror and the worker who transforms raw materials into finished products. He glorifies craftsmanship and possesses knowledge of various technologies for production, making him the patron of workers in general as they struggle against lifeless materials.

Orishá Ogún is closely connected to Eshu, being his brother and great companion. Both are guardians of roads and houses. As a protector and lord of people and their paths, Ogún is also referred to as the „Lord of Feet“ (olu essé), representing the part of the body that allows humans to move. Through his skill with metals, Ogún has undergone significant development, transforming him and merging the former farmer with the warrior and hunter who constantly traverses the roads of the world. Regarding his wanderings, there is the symbol of the solitary hunter who roams through mountains and forests, knowing all their secrets and mysteries.

A fundamental characteristic of Ogún is justice. However, Ogún’s concept of justice differs from Shango’s more biased justice. Ogún is impartial and does not tolerate lies. He blindly follows the law and does not tolerate ambiguities. Making an oath to Ogún while touching the tip of a knife or any other metal tool with one’s tongue is a solemn commitment. While Shango passes judgments, Ogún goes to war in the name of justice and enforces the law relentlessly.

Wars and battles bring joy to Ogún. His indomitable and fearsome character is well suited for military conflicts. Ogún is a born leader, and in the most difficult situations, he takes the lead. He persists where others give up, and there is no difficulty that Ogún does not confront with bravery and valor.

Orishá Ogún is the lord of the earth, but due to his combative and destructive nature, he is also associated with the element of fire, which he uses for forging metals. He owns the knife (Olóòbe) used to offer sacrifices to the gods. Simultaneously, he asserts his pioneering role in the world. For this reason, he also had conflicts with Nanã Buruku and Obaluayê, two Orishás as old as the earth itself. In return, Nanã and her son Obaluayê do not gladly accept offerings made with metal knives. Obaluayê (Omolu) prefers wooden knives, and Nanã does not allow any knives to be used.

Orishá Ogún greatly appreciates the following saying frequently heard in Candomblé: „Bi omodé bá da ilè, Kí o má se da Ògún“ (One can betray anyone on earth, except Ogún).

ASPECTS, QUALITIES, ARCHETYPES OF ORISHÁ OGÚN

  1. Ogún is associated with the number 7. The phrase Ogúm llejeje lóàde lré refers to the seven villages that surrounded the city of Iré, of which Ogún was the absolute ruler. Therefore, it is said that there are seven manifestations of Ogún:
  2. Ogún Ajá or Ogúnjá – He belongs to the group of Ajás, the „three great white warriors“ (Ajagunã, Jagum, and Ogúnjá). Some Ítãs (gemstones) state that his name is derived from Ogún jê aiá („Ogún who eats dogs“). This associates this Orishá with the offering of dogs used in Yorubáland. In Brazil, rituals with this animal are performed for this Ogún, although the African wild dog is meant. He is an extremely combative Ogún, serious and connected with protection. Very connected to (wild) dogs. He is one of the Jagun warriors. Dark green attire and dark green beads. Associated Orishás: Oshaguian and Yemanjá Ogúnté.
  3. Ogún Ajaká – The most warlike of all Ogúns; divinity of blood and the heat of battles. He is connected to the rage and madness of the storm. He dresses in blood red. Associated Orishás: Shango.
  4. Ogún Ajô – Protector of the houses/temples of Candomblé. Associated Orishá: Exu Lonã.
  5. Ogún Akorô – Son of Yemanjá Ogúnté and Ogún Alabedê. Strongly connected to his brother Odé, family as an institution, and matriarchal power. He is more peaceful than the other Ogúns. He is called upon during the Ipadê. This is the Ogún of Mariwô (fibers and leaves of the palm tree used in palm oil production). Wears a crown and Mariwô clothing. Associated Orishás: Odé, Yemanjá Ogúnté, and Ogún Alabedê.
  6. Ogún Alabedé (Alágbèdé) or Abedé Orum (Àgbede Ôrun) – Acknowledged as the oldest blacksmith and creator of the weapons of the great hunters. He is referred to as the „warrior of the Oruns“ and is a companion of Obatalá. He is one of the oldest Ogúns (some Terreiros consider him the most frequently seen); Ogún connected to creativity and tool-making. He is the mythological husband of Yemanjá Ogúnté (or Oshun Ayalá) and the father of Ogún Akorô. Wears white garments. Associated Orishás: Yemanjá Ogúnté, Oshun Ayalá, Ogún Akorô, and Obatalá.
  7. Ogún Amenê (or Omini, or Memê) – Orishá from Ijexá. Wears light green beads. Associated Orishás: Oshun.
  8. Ogún Arê – Ogún connected with water and metals that come from the rivers. He uses some golden props. Associated Orishás: Oshun and Yemanjá.
  9. Ogún Arê – Connected with Oshun and Yemanjá and with water. He is the „Lord of the golden color.“
  10. Ogún Mejê – Connected to Yemanjá and Oxossi. Ancestor Ogún, the oldest of all Ogúns. He wears dark blue. Associated Orishás: Exu, Odé, Yemanjá.
  11. Ogún Olodé – Ogún connected to hunting and wild animals. It has solitary characteristics. Wears dark green robes and a bead necklace. Associated Orishás: Odé, Oyá Olokerê.
  12. Ogún Onirê – Connected to the city of Irê; Ogún is associated with death and lineage. Wears dark blue and dark green beads. Associated Orishás: Oduduwá.
  13. Ogún Oromina – Connected to Exu and Shango.
  14. Ogún Popô – Connected to the Jeje Orishás.
  15. Ogún Wari (or Wori, Warin) – Ogún connected to witchcraft, the water of Oshun, ancestors, and magic. All his metals are golden. His garments are brightly colored. Associated Orishás: Oshun and Iyami Oxorongá.
  16. Ogún Xoroquê – Ogún of agitation and transformation, closely connected to Exu. It is said that he is a „half“ Eshu. He dresses half dark blue and half red. He is the protector of all Terreiros and can be found at the entrance of all Terreiros. He uses purple-blue beads. Associated Orishás: Exu, Odé, Oxóssi.

Orishá Ogún in Cuba

In Cuba, mentioned qualities of Ogún with some mythological and ritual references.

  1. Ogún Abagága
  2. Ogún Abaniye
  3. Ogún Abesan
  4. Ogún Acbeja
  5. Ogún Adaibá – This path shows the facet of the warrior Ogún revered by the followers, who take his machete as a symbol, with which he also dances. He carries a machete made of iron or steel, on which his various other emblematic tools are attached in miniature form.
  6. Ogún Agua Niketa – Eats Sijú (offering).
  7. Ogún Aguanilé – Aguanile means „The Conqueror of the Land.“ This path gives Oggun the qualification of the owner of the mountains, and he goes with Elegua and Oshossi, with whom he made an agreement to oversee and rule these spaces.
  8. Ogún Aguida – 21 pieces of Oduará.
  9. Ogún Aikabi – Carries a drum and a scimitar.
  10. Ogún Ajala
  11. Ogún Ajankan, Kerin
  12. Ogún Akere
  13. Ogún Akirun
  14. Ogún Ala Pa Borance
  15. Ogún Aladú – This is one of the paths in which Ogún unites the deity of the seas in one of Ogún’s stories of love and bravery. In Aladu, he is seen alongside the goddess Yemaya in the battle for eternal glory.
  16. Ogún Alagbo – In this path, Oggun is the faithful and beloved husband of the Orisha of the seas, Yemaya, and together they fight for prosperity. He is a blacksmith and is the most esteemed by all who practice this profession, presenting himself as their protector. He is a tireless worker and protector of those who forge their life path based on work at the anvil. The shrine contains six machetes and a shield.
  17. Ogún Alaguede – Stands on a pedestal carrying a staff that bears the secret (Spanish: secreto – what is inside the shrine), which is loaded with Lerí de Ayá, earth from Ilé Ikú (cemetery), Gungún from Egun, Ero, Obí, Kolá, Osun, Obí Motiwao. There is a large hook on the shaft. Additionally, he wears a crown, a machete, and a large stone.
  18. Ogún Alajere – This one carries handcuffs.
  19. Ogún Alakaiye
  20. Ogún Alará
  21. Ogún Alare
  22. Ogún Alasheshein
  23. Ogún Alawede
  24. Ogún Amaneki
  25. Ogún Amo
  26. Ogún Apiti – Connected to the rails.
  27. Ogún Ara
  28. Ogún Are – Nine pieces.
  29. Ogún Areko
  30. Ogún Arere – Ogguin is a butcher and protects those close to him. He is a great warrior and virile protector and owner of the mountain and horseshoes. He lives near the mountain that surrounds the rivers and has direct contact with the Orisha Oshun, who is always by his side. However, this path also brings out one of Ogún’s negative sides because, due to his great anger, he mistreated women and then banished them from his land. It is said that only Yemaya Sara Magua confronted him, intending to make him feel the mistreatment he caused to women. In this path, he is the enemy of Shango, but Oggun offers the god of thunder a truce to end the long wars that often occurred.
  31. Ogún Aroye – On many of his paths, Ogún transforms into a wild warrior who thirsts for battle and blood. Aroye is one of the most violent paths, where the Orisha fights blinded by a thirst for revenge and much hatred. He acts irrationally, so if he is not sufficiently appreciated by his followers, he can provoke arguments and disputes among household members. He is placed in the courtyard of the house in a small house next to Eshú Aroye, who is his brother and companion. Both should be properly cared for to avoid problems in the house.
  32. Ogún Asholawua – Ogún from Otrupon Ka (Ifá). He carries three large axes on his shrine and a large stone Otá.
  33. Ogún Atana Tesi
  34. Ogún Awayeni – Ogúnda, 14 pieces.
  35. Ogún Bebeleke
  36. Ogún Bede – The shrine receives an iron and wood doll, and the tableau or Irofá (bell/blade of Ifá – Iro + Fa) is made of iron.
  37. Ogún Bembebede
  38. Ogún Bemnenile
  39. Ogún Bi – All other paths originate from him. It is the smallest quality of Ogún and the one that is least worked with (according to a Cuban source).
  40. Ogún Bieurike
  41. Ogún Da Die – Receives a scythe.
  42. Ogún Da Mesa – Fourteen pieces (a machete made of Jiqui).
  43. Ogún De
  44. Ogún Deka – An awl, a chisel, a gouge, a cordless guataca (ritual Cuban instrument).
  45. Ogún Deyi – Nine pieces.
  46. Ogún Di – Iron plates.
  47. Ogún Dori Ogbeyono
  48. Ogún Edeyi – Three knives.
  49. Ogún Eke – Receives a lot of Pica-Pica (a plant that causes stinging reactions on the skin).
  50. Ogún Elegun Ajao
  51. Ogún Elémona
  52. Ogún Eleukue – Eats rabbit (offering).
  53. Ogún Elewuiri – Money (silver) is placed in the shrine.
  54. Ogún Fomele – Receives 101 pieces.
  55. Ogún Gbenagbena
  56. Ogún Ibananire – Receives a snake.
  57. Ogún Igiri
  58. Ogún Ikolá
  59. Ogún Iremoje – Receives Eyó.
  60. Ogún Já – In this path, Ogún Já represents the combativeness of a very wild and violent warrior. He prefers to bathe in blood rather than water, so believers must be extremely cautious at his shrine. He is also attributed to causing quarrels and much violence. He feeds on live dogs (wild dogs). In a patakí, he is seen alongside Yemayá and Osagriñán (Oxaguian), and he helped Orishanlá fight for his kingdom by making a pact.
  61. Ogún Jobi – On the Jobí path, Ogún is an experienced warrior who sneaks up on his enemies from the underbrush. He is an tireless fighter who knows how to hide in the bush, crouch down, and wait for the right moment to act. He is very violent and can cause destruction to those he hates with his spells.
  62. Ogún Kada – Eats Babosas (a fish).
  63. Ogún Kasajó
  64. Ogún Kerebiti
  65. Ogún Kobu – On this path, Oggun is assigned the title of foreman and is always seen with a whip to control the work in the fields.
  66. Ogún Kueleku – Receives a key.
  67. Ogún Kuelenu
  68. Ogún Kuerikue
  69. Ogún Laine
  70. Ogún Lakagba
  71. Ogún Lama
  72. Ogún Lameyi
  73. Ogún Laye – A wick and a pair of scissors.
  74. Ogún Lele Ireke
  75. Ogún Leti
  76. Ogún Magbale
  77. Ogún Makinde
  78. Ogún Meka – Carries a train and a suitcase („tren y maletica“ – presumably a particular expression for a type of attire).
  79. Ogún Melli – Ogún is not only seen as a protector but also as a fearsome warrior who takes justice into his own hands and calls for blood. This path shows him in this duality of faces that reflect two contradictory desires. On one hand, he represents the loving father who provides everything necessary for the family and is peaceful, while on the other hand, he is violent and bloodthirsty.
  80. Ogún Meri Meri
  81. Ogún Meya – Receives earth from a public square in his shrine.
  82. Ogún Meye – This is one of Ogún’s most powerful paths, as he possesses the gift of sorcery that turns him into a wild warrior in battles, enabling him to defeat his enemies. Meye is also the sworn enemy of Shango, and he is usually multiplied into seven soulless warriors to defeat the god of thunder.
  83. Ogún Meyi – Always carries double the amount, a gold chain of Ogún, with twenty-one pieces.
  84. Ogún Molé
  85. Ogún Ñako, Ñike – Ñako Ñiko is the term for a bloodthirsty, power-hungry murderer who wreaks havoc everywhere. People fear him because of his immense power.
  86. Ogún Nile
  87. Ogún Odimudimu
  88. Ogún Ofaramule
  89. Ogún Oggare
  90. Ogún Oguee – Places an ox horn jug (a jug made of horn), a mirror lined with ashó funfún and dundún, sewn with white, black, and dotted thread. Looks outward.
  91. Ogún Ohunhun
  92. Ogún Oke – Named as the Lord of the Mountains, he lives there and has the same power and strength as these natural elements.
  93. Ogún Olela – Tattooed.
  94. Ogún Olobe
  95. Ogún Olobeté
  96. Ogún Olode – He displays his power as the owner of the forest and a connoisseur of its secrets. He is the leader and protector of hunters because, according to the myth, Elegguá helped him improve his hunting skills.
  97. Ogún Olokó – On this path, Ogún is a peaceful land-owning farmer, the owner of the fields, and a worker of the land that he cultivates. Believers usually pray to him for good harvests. He is also known as Olorukó, Olokulo, Arokó. Farmers pray to him and consider him a benevolent Orisha who always helps by bringing rain and keeping pests away.
  98. Ogún Olomekin
  99. Ogún Olopá
  100. Ogún Olujo Olo
  101. Ogún Oma Gbada
  102. Ogún Ondó
  103. Ogún Onigbajame – Barber
  104. Ogún Onile – This is the largest path of the Orisha Ogún and represents the bush or the field. It is identified as the first to settle in virgin land and means „God of the Earth.“ He is named as such because he explores uncharted wilderness, hunts, and discovers new places. He is the first to inhabit and cultivate a place and determines whether the crops are good. The shrine receives 14 pieces of ashó pupua.
  105. Ogún Onileji
  106. Ogún Onira – The guardian and king of rain and thunderstorms. His realm emerged amidst the mud and murky waters of the rivers. Ogún Onira was appointed as the king of the city Ira, which he ruled alongside Oyá Nira.
  107. Ogún Onire – In this path, the deity acts as a conqueror and, due to his character as a tireless warrior, is bestowed with the title of General of the Armies. He was appointed as the king of the city Iré.
  108. Ogún Onna
  109. Ogún Orikuti
  110. Ogún Orioko
  111. Ogún Orishoko
  112. Ogún Otoromofe
  113. Ogún Patakori
  114. Ogún Ru
  115. Ogún Shabeko – Three arrows.
  116. Ogún Shibiriki – This path of the Orisha Oggun is known as „the assassin“ because he is the warrior who fights with Shango, the god of lightning and warriors, for the love of Yemaya, the mother goddess of the seas. In eternal enmity with Shango, Oggun fights as a wild warrior, using his courage and ferocity in battles. He fights like a madman. Children initiated in him have a somewhat violent temperament and find it difficult to forgive insults. There are twenty-one horseshoes (Erín) in his shrine.
  117. Ogún Soroké – In this path of the warrior Oggun, he is the one who speaks the loudest, and his followers even hear him on the ground.
  118. Ogún Talajó
  119. Ogún Toda (Iroso Tolda)
  120. Ogún Valanyé, Valenyé – This is one of the most peaceful paths in which the Orisha Ogún shows himself as an tireless worker. He descends and performs one of his dances, symbolizing the path through the undergrowth and the work in the fields. He is known as one who cultivates the land and nourishes the people around him with the results of his harvests. Followers pray to him for the prosperity of the fields.
  121. Ogún Warí – In Ogún Warí, the deity is present as a destructive and violent force that devastates places and causes discomfort and conflicts. A myth tells that he became blind due to his destructive powers that only led to misfortune. (Note: Wari is an Odu, so Ogún appears on the path of Wari)
  122. Ogún Yambi – Receives dog teeth.
  123. Ogún Yaya
  124. Ogún Yen – This Ogún does not drink Otí or dry wine; what he drinks is chamba. He receives three linen nails, a chisel, a knife, a square, a trowel, a hammer, chains of all kinds, a machete, four different spoons, an Ota, a small machete, and a horseshoe.

CHARACTERISTICS OF DEVOTEES INITIATED INTO ORISHÁ OGÚN

Ogún is the Orishá of war, enforcement. However, he is also the Orishá of agriculture and the tools used for cultivation. He is an Orishá of discipline, endurance, indomitable will, as well as responsibility, honor, and duty.

It is not difficult to recognize a child of Orishá Ogún. They exhibit an exceptionally consistent, captivating, and passionate behavior, in which outbursts, stubbornness, and inflexibility always come to the fore, as well as their fondness for friends and the opposite sex. Children of Ogún are conquerors, incapable of settling in one place. They love new topics and materials, enjoy traveling, and constantly change addresses and residences.

A job that demands routine work throws a child of Ogún off balance and embitters them. Children of Ogún appreciate technological innovations, are curious and resilient, and can concentrate very well on their current goal. Their courage is immense. They accumulate affairs and battles. With few exceptions, they are not particularly demanding when it comes to food, clothing, or even choosing a place to live. Devotees of Ogún are friendly companions but always demand a lot of effort.

They are determined individuals with strength and fighting spirit. They prove to be natural leaders and have the courage to take on any task. Orishá Ogún people are practical, never talk behind someone’s back, and cannot stand betrayal, deceit, and injustice towards the weaker ones.

No child of Orishá Ogún comes into the world balanced. Their difficult and rebellious temperament makes them almost outsiders from an early age. However, since they don’t need anyone to overcome their difficulties, they free themselves from them over time and satisfy their needs. They are calculating strategists, but their impulsiveness and love for war sometimes drive them prematurely and uncontrollably into conflicts.

They are very impatient and love challenges. Initiated in Ogún do not shy away from a fight, and the higher the hurdle, the greater the attraction. Like the soldier who conquers cities and then lets them go to conquer new ones, the children of Ogún tenaciously pursue their goals. However, once they achieve them, they let them go in search of another goal. Children of Ogún are insatiable in their own conquests. They do not tolerate injustice and usually protect the weaker ones, fully embodying the position of those they want to protect.

Children of Ogún make good soldiers and can give orders, but they can also take orders as long as they themselves are respected. As children of Ogún, the Orishá of iron and fire, they love weapons, knives, swords, and things made of iron or brass. They are open, often with a certain aggressiveness. Initiated of Ogún do not beat around the bush. They do not tolerate weakness or lack of determination. They have a deep sense of honor, and it is impossible for them to forgive any violation of their honor. Yes, they enjoy power, enjoy giving orders, and are born leaders. However, this need to always be in the forefront can make them selfish and unempathetic individuals.

They are dynamic, impulsive, uncompromising, and sometimes violent and rough. And they are very extroverted, enjoy joking and laughing, and love good food and drink. With Eshu-Legba they share a preference for never-ending parties and entertainment and enjoy conflict. If they are not seeking a fight themselves, they get involved in their comrades‘ disputes. They are the type who prefer the floor to a spring mattress. Devotees of Ogún like to feel the earth under their bare feet. They are fighters who spare no effort to achieve their goals, people who fight stubbornly and win against all logic. And they enjoy living with other like-minded people without being intimidated by inevitable differences. Although they are hot-tempered, they are also quick to forget offenses.

They do not seek out fights, but they do not shy away from them either because they are not afraid of anything, and only a few dare to challenge them. Children of Ogún are adventurous and very active, and they are tireless workers. For them, every day is like a great battle that needs to be fought and won. As good heads of families and mothers, they work tirelessly to fulfill all the needs of their offspring within their means. However, they do not become attached to wealth – as quickly as they gain it, it slips away.

They are slim and always try to stay in shape. Children of Ogún love sports and are constantly on the move, often muscular and athletic, especially in their youth. They have a lot of energy that must be expended through some activity as long as it does not wear out their bodies.

The love life of Ogún’s children is often very diverse and rarely long-lasting. It tends to be superficial, impulsive, and driven by instincts. They are not people for profound conversations and relationships, but they are responsible and fighters for their cause and family.

CONCLUSION

Ogún’s legacy as a powerful orisha is deeply entrenched in Yoruba and Afro-Caribbean cultures. His association with iron, warfare, and technology underscores his vital role in the evolution of human craftsmanship and societal progress. Through his diverse roles—from a fierce protector to a patron of workers and a bringer of justice—Ogún exemplifies the profound connection between spirituality and everyday life. By understanding Ogún’s myths and roles, we gain insight into the values and beliefs that continue to shape the lives of his followers, celebrating his enduring influence across continents and generations.

DEEP DIVE into the myths of Orishá Ogun. I invite you to read the collection about the Myths from Ogún available on Amazon.

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