Orishá Oshóssi: The Sacred Hunter of Knowledge and Survival

INTRODUCTION TO OSHÓSSI: THE HUNTER OF KNOWLEDGE AND SURVIVAL

Orishá Oshóssi, the revered orisha of hunting, forests, and the protection of wildlife, holds a prominent place in the Yoruba religion and its diasporic expressions like Candomblé and Santería. Often symbolized by the bow and arrow, Oshóssi is not just a masterful hunter of game but also of knowledge, guiding both individuals and communities in their quest for sustenance, survival, and spiritual insight. His influence extends beyond the physical realm, as he serves as an intermediary between humans and the natural world, embodying agility, focus, and determination.

In Yoruba cosmology, Oshóssi’s roles and myths highlight his connection to justice, wilderness exploration, and artistic expression. He is the patron of hunters, archers, and those who navigate through life’s challenges with precision and concentration. As a figure of both independence and community service, Oshóssi ensures that the people under his care are provided for, while also teaching the value of balance between action and contemplation.

This blog delves into the intricate roles and symbolism associated with Oshóssi, exploring how this orisha’s lessons on survival, justice, and cultural expression continue to shape the lives of his followers across different traditions. From being a protector of wildlife to a symbol of wisdom and truth, Oshóssi’s presence in both the spiritual and physical worlds offers profound insights into human nature and the pursuit of knowledge.

ROLES AND MYTHS OF ORISHÁ OSHÓSSI

Oshóssi (also known as Ochosi or Oxóssi) is an orisha in the Yoruba religion and its diasporic forms such as Candomblé and Santería. He is associated with hunting, forests, and the protection of wildlife. Oshóssi is revered as a skilled hunter and an intermediary between humans and the natural world. Here are ten roles of Oshóssi in these traditions:

1. Deity of Hunting: Oshóssi is primarily known as the deity of hunting. He possesses exceptional hunting skills, accuracy, and knowledge of the forest. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
2. Protector of Wildlife and Forests: Oshóssi is a guardian of animals and the natural environment. He ensures the balance and preservation of wildlife, forests, and their ecosystems. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
3. Provider of Food and Sustenance: As the deity of hunting, Oshóssi is responsible for providing food to the community through successful hunting expeditions. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
4. Guide in the Wilderness: Oshóssi is seen as a guide and protector for those who venture into the wilderness. He assists and leads them safely through unfamiliar terrains. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
5. Patron of Archers and Hunters: Oshóssi is regarded as the patron of archers, hunters, and anyone engaged in activities related to the pursuit of game or the wilderness. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
6. Spirit of Justice and Truth: Oshóssi is associated with justice and truth. He ensures fairness and upholds moral values in hunting practices and the conduct of hunters. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
7. Guardian of Boundaries: Oshóssi is a guardian of boundaries and thresholds. He protects the sacred spaces of the forest and the realms of the orishas from intrusion and harm. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
8. Patron of Seekers and Explorers: Oshóssi is revered by those seeking spiritual guidance and those on a quest for knowledge, adventure, or self-discovery. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
9. Symbol of Focus and Determination: Oshóssi represents focus, concentration, and determination, qualities necessary for successful hunting and navigating life’s challenges. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
10. Connector with Ancestors and Spirits: Oshóssi serves as a mediator between humans and the spiritual realm. He facilitates communication with ancestors, spirits, and other orishas, fostering spiritual connections. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)

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

DESCRIPTION OF ORISHÁ OSHÓSSI

Characteristics

Symbol	Bow and Arrow, Two Leather Bags
Colors	Light Green, Turquoise Blue
Natural Places	Bush
Flowers	Meadow Flowers
Essences	Rosemary
Stones	Turquoise, Aquamarine
Metal	None (others: Bronze, Brass)
Health	Respiratory System
Planet	Venus
Weekday	Thursday
Element	Forests, Farmland
Chakra	Sacral Chakra
Greeting	Òké aró! Arolé! Refers to an ancestral site of Oduduwa’s descendants before founding the city of Ketu
Animals / Offerings	Pig, Ram, Armadillo, Turtle, Rooster, Dove, Guinea Fowl
Plants	Amaranth, Piperaceae, Boerhavia diffusa L., Betis, Burdock, Dracaena, Lithraea molleoides, Dracaena fragrans, Phyllanthus niruri, Rosemary
Offerings	Asoso, Cooked Corn with Coconut, Yam Root, Abará (Bean Dish), Èkò, Obi, Orogbo
Drinks	Aruá, White Wine
Foods	Fruits, Ewa (Roasted Cowpeas), Axo-xô (Cooked Corn with Coconut)
Number	6
Commemoration Days	Corpus Christi, April 23rd, January 20th
Ruling Odu	Obará and Odi
Domains	Hunting, Agriculture, Nourishment, Prosperity, Knowledge
Syncretism	St. Sebastian
Manifestations	Êboalama, Orè, Inlé or Erinlè, Fayemi, Ondun, Asunara, Apala, Agbandada, O-wala, Kusi, Ibuanun, Olumeye, Akanbi, Alapade, Mutalambo, Dana-Dana, Otin, Arolê, Iboalamo, Akueran, Oseewe, Karê, Wawa
Incompatibilities (Kizila)	Honey, Mandarin, Animal Head, Checkered Clothing, Egg
Title	King of the Forest, Lord of Hunting, Lord of Ketú Candomblé

General Description

Orishá Oshóssi (Òsóòsi) is the Orishá of hunting, the forest, animals, abundance, and sustenance. He is present in meals as he provides food. He represents agility, cunning, wisdom, and deceit in hunting. He is an Orishá of contemplation, a lover of the arts and beautiful things. He is the hunter of Axé (energy), seeking the good things for the Ilé, the temple grounds; he hunts for good influences and positive energies.

The name Oshóssi comes from the Yoruba word oṣóòsi or òsò wúsí, which means „the guardian is popular,“ „popular hunter or guardian,“ „wizard of the left“ or simply „wizard.“ Oshóssi is a great and capable wizard who has learned magic from the leaves, animals, and nature after discovering the secrets of the Iyámi-Òsóòróngá and killing one of the birds of the Eleyés – the witches – and freeing the Ketu people from their spell; therefore, he was also proclaimed king and sovereign of Ketu. He is also referred to as Odé, which comes from the Yoruba word „odẹ,“ meaning „hunting.“ This is because Oshóssi is the protector of hunters, who provide for their livelihood and the sustenance of their families through hunting.

Some stories describe Oshóssi as the brother of Ogum. Together, they ruled the forest and led people to progress. Oshóssi is not only a brother but also a great friend of Ogum – some even say he is one of his godchildren – and wherever Ogum is, Oshóssi must be there too; their powers complement each other, and together they are invincible. He received his hunting weapons from Ogum. Ossaim fell in love with Oshóssi’s beauty and kept him captive in the forest. Ogum managed to penetrate the forest and free him using the weapons of a blacksmith. Oshóssi maintains a close relationship with Ossaim (Òsanyìn), from whom he learned the secrets of leaves and the forest. He became a great wizard and the lord of all leaves, but he still had to submit to Ossaim’s magic. He is associated with cold, night, and the moon; his plants are refreshing.

The stories mention that Oshóssi is the son of Yemanjá, but in reality, his actual mother, according to the elders, was Apaoká, the Jaqueira tree, who became one of the Iyá-Mi, hence Oshóssi’s familiarity with this tree. Disobedience is something latent in Oshóssi’s history. It was through his disregard for prohibitions that Oshóssi became an Orishá. Just like Shangô, Oshóssi is the opposite of death; he embodies life itself. Oshóssi does not care how long one lives as long as one lives intensely. The cold touch of death – Ikú – does not affect Oshóssi because he does not believe in death.

In human history, Orishá Oshóssi plays an important civilizing role because as a hunter, he represents the most archaic forms of human survival, the incessant search of humans for ways to rise above nature and leave their mark on the unknown world.

Collecting and hunting are the original forms of seeking sustenance; they are Oshóssi’s domain, the Orishá who represents what is oldest in human existence: the struggle for survival. Oshóssi is the Orishá of abundance and nourishment; he learns to master the dangers of the forest and ventures out in search of game to feed his tribe. Furthermore, Oshóssi represents the triumph of culture (considering the bow as a cultural asset that acquires social, magical, and religious significance) over nature.

Everything we find every day at lunch and dinner, indeed in all meals, is provided by Oshóssi, as he ensures sustenance. In ancient Africa, Oshóssi was regarded as the protector of hunters because it was their responsibility to provide for the tribe. Today, Oshóssi protects those people who go to work every day to earn a living. Oshóssi is also connected to the arts. He is present when a painting is made, a sculpture is shaped, a musical piece is composed; he is in the steps of a dance, in the mixing of colors, in the writing of a poem, novel, or chronicle. He encompasses art in general, from the singing and chirping of birds to the singing of humans.

Oshóssi also masters the flight of birds and the development of small birds. Oshóssi is the joy of singing, writing, painting, sculpting, dancing, planting, collecting, hunting, and living with dynamism and optimism. Oshóssi is the god of culture, bestowing great artistic talent upon his children, be it in singing, literature, painting, and so on.

Curiously, Orishá Oshóssi is also associated with comfort, the pleasure of admiration, and contemplation. Oshóssi also embodies laziness, the desire to do nothing or perhaps just ponder and create something creative. His negative side is the lack of food, the poor cultivation of the land, the rotting of fruits, vegetables, and salads, and poorly made, unfinished, or tasteless art. Oshóssi’s element is the earth and freedom of expression, the freedom to live as we are. His greeting is „okê arô“ or simply „okê.“

Oshóssi represents the expansion of horizons, the field of action, as hunting is a metaphor for knowledge, the greatest expansion in life. Oshóssi achieves his goal by acquiring knowledge. Therefore, he is one of the Orishás associated with teaching, culture, and art. In ancient African tribes, it was the hunter who went out into the world „out there“ – the forest – to bring both game and medicinal herbs. It was also the hunters who found the places where the tribe could settle next or where they could establish a field. Thus, the Orishá of hunting is responsible for the transmission of knowledge and discoveries. The hunter discovers the new place, but it is the other members of the tribe who settle the tribe in the new place. Therefore, Oshóssi represents the search for pure knowledge: science and philosophy. Ogum, on the other hand, is tasked with implementing this knowledge into technology.

Although prayers and offerings can be made to Oshóssi for various facets of life, believers usually seek his assistance for issues related to work or unemployment due to his association with expansion and prosperity. Traditionally, it was the hunters‘ responsibility to provide for the tribe’s daily bread and sustenance.

Due to his connection to the forest, he is sought for healing certain illnesses and for spiritual and material protection due to his warrior nature. He is the lord of intelligence, knowledge, wisdom, and curiosity. The elders say that Oshóssi, along with Funfuns and Onilé, is the only Orishá who knows the secrets of the world outside the village because he has broken all taboos. Therefore, nothing escapes Oshóssi.

He is a hunting god who lives in the forests. His main symbols are the arrow and bow (Ofá) and an ox tail, Eruexim. In some legends, he appears as the brother of Ogum and Exú. He is the Orishá of hunting, the hunter of elephants, an animal associated with royalty and ancestors. One myth states that Oshóssi encountered Iansã in the forest in the form of a large elephant, which transformed into a woman. He married her and had many children with her, who were abandoned and raised by Oshún. After Iansã left him, he became a lonely bachelor, partly because, as a hunter, he had to stay away from women as they had a negative influence on hunting.

Oshóssi suffices on his own. While he was connected to several female Orishás, Oshún stands out the most as they had an unstable, primarily sexual relationship, which was important for both the mother of freshwaters and the hunter but made daily life challenging as she represents luxury and self-presentation, while he represents renunciation and detachment. Cunning, intelligence, and caution are Oshóssi’s attributes because, as his story shows, this hunter has only one arrow and must never miss, yet he always hits his target. In whatever he does, Oshóssi is the best and always strives for perfection.

Oshóssi, the lonely hunter, was warned by his mother Yemanjá about the dangers lurking in the forest. Yemanjá feared for her son’s safety and once asked him, „Oshóssi, would you stop hunting if your mother Yemanjá asked you to?“ To this, he replied, „Yemanjá, my mother, I would fulfill your most difficult request, but I cannot fulfill an impossible one. Would Yemanjá stop doing evil if asked by her son Oshóssi?“

And so, Oshóssi embarked on one of his expeditions into the forest, the realm of fear and the unknown beyond the village, the realm of Ossaim, the Orishá who guards the secret of all leaves. When Oshóssi was already exhausted from the hunt, he noticed Ossaim, who said to him, „The hunter is tired. Oshóssi, you long for a shelter in the heart of the forest. Drink, my friend, drink Ossaim’s magic potion.“ Oshóssi accepted the offer and allowed himself to be enchanted by Ossaim. As a result, he became Ossaim’s captive and henceforth lived with him in the forest.

Ogum brought the news to Yemanjá. She mourned sadly, saying, „The sea will weep with longing for Oshóssi.“ But the spell eventually wore off. However, when Oshóssi returned home, he found a cold-hearted and unyielding Yemanjá who rejected him. Oshóssi returned to the forest, back to Ossaim. Ogum disapproved of his mother’s attitude and left her. Yemanjá wept uncontrollably, to the point that she dissolved into tears and turned into a stream flowing toward the sea.

After that, Oshóssi found a permanent refuge in the forest. From Ossaim, he learned all the secrets of medicinal and liturgical plants. Rejected by his own mother, he became the son of the forest and the father of all plants.

One day, Oshóssi dragged himself back to his village with his last bit of strength, weighed down by the burden of his bag, empty calabashes, and exhaustion from carrying the rare game he had hunted. Oshún, his wife and mother of his child, looked at him and thought, „He has only hunted shame,“ as shame had been predicted for Oshóssi by Ifá. But when she told Oshóssi about this prophecy, he said that hunger is a shame, a woman without milk, a child without a future. He continued hunting for everyone and sacrificed everything for others‘ lives.

Orishá Oshóssi’s essence lies in his ability to provide sustenance and abundance for his people. As a deity associated with the forest and hunting, he represents the primordial struggle for survival and the quest for knowledge and expansion. He embodies intelligence, curiosity, and wisdom. Oshóssi is also closely connected to the arts, representing creativity, beauty, and the joy of expression. He is a protector and provider, ensuring the well-being of those who seek his assistance.

ASPECTS AND QUALITIES OF ORISHÁ OSHÓSSI (ARCHETYPES)

There are many manifestations of Oshóssi: Akeran, Otin (old and aggressive), Orinlé (or Inlé), Ibualamo, Arolé, Igbó, Dana-Dana, Ósè, and others. Between traditions, terreiros, and especially Cuba vs. Brazil, there are different attributions of the Orishás of the hunters, the Odés. In some traditions, Inlé, Orinlé, for example, are seen as independent Orishás, while in others, they are seen as qualities of Oshóssi.

Orishás publicly mentioned in Brazil

1. Ajenipapô (or Oluerê) – One of the oldest Odés; associated with the spirits of ancestors and the magical beings of the forest. In the myths, he was the first Orishá to enter the land of Aiyê. He uses Irukerê (a kind of dusting brush made of hair used to sweep away negative energies and control spirits). Connected Orishás: Oduduwá, Iyami Oxorongá.
2. Akuerã – Lord of abundance; he lives in the deepest part of the forests and has many relationships with birds. His animals are released into the forest after specific rituals have taken place in the Candomblé temple. He dresses in light blue and wears red ribbons with small cabbage heads. Wears light blue or green beads. Connected Orishás: Ossaim and Oxumarê.
3. Arolê – Lord of abundant hunting, a young and agile hunter. Odé is associated with the royal power of Ketu. Connected with deer and swift animals. Invoked in Ipadê. Wears light blue robes and beads. Connected Orishás: Ogum and Oshún.
4. Danadana – Odé is also connected to the spirits of the forest and the ancestors. He has no fear of the Egun – the ancestors – or death. He wears a light blue garment. Connected Orishás: Oxumarê, Oyá, Exu, Egum, and Ossaim.
5. Gongobila (Bantu) – Related to Lembaranganga and Quissimbi. He is a powerful son of Olorum. He is a hunter not only in the physical sense but also in the moral, spiritual, and psychological sense. The Orishá who loves people and brings happiness to his children expects them to have good education and pleasant personalities as human beings. He demands that so that they can achieve inner peace and be ready to overcome obstacles and difficulties. May the mighty hunter always empower his children to help others and teach them to walk the path of progress.
6. Ibualamo – Odé refers to the depths of rivers and streams that flow into the forests. He is the father of Logun-Edé and the husband of Oshún Ipondá. He dresses in sky blue and wears a straw skirt (Palha da Costa as a reference to Omolu) and a helmet. His beads are also sky blue. Connected Orishás: Oshún Ipondá, Logun-Edé, and Omolu Azoani.
7. Ibuná (or Ogunlodê) – He is the Oshóssi of the palms.
8. Infami – Funfun Odé. Wears only white and eats Abadô. Connected Orishás: Oxaguiã and Oxalufã.
9. Inkulé (Odé Oni Kulé) – Odé connected to the mountains and plateaus. He receives his offerings at the top of the hills. He dresses in light green and wears turquoise beads. Connected Orishás: Xangô and Oxaguiã.
10. Inlé (or Erinlé) – Odé cult originated on the banks of the Erinlé River. He is a young elephant hunter connected to the ancestral gods. He is the son of Oxaguiã and Yemanjá. He wears blue with white and has a hat with white and light blue feathers on it. He can be heavily adorned. Connected Orishás: Oxaguiã, Yemanjá, Ogunjá, and Oshún Ikolé. In Cuba, Inlé is revered as an independent Orishá.
11. Karê – Odé connected to the water sources. Connected to love, beauty, and wealth. Uses blue and golden Banté. Also wears ornaments associated with water and femininity. Connected Orishás: Oshún Karê, Logun-Edé, Oshalás.
12. Koifé – Mysterious Odé, very rare and connected to the inner parts of the forests. As his cult is practically extinct, Odé Ygbô is usually performed in his place. He wears red, uses a sword and spear. Wears a head covering that covers his entire face. Connected Orishás: Ossaim.
13. Mutalambô (Bantu) – Connected to Aluvaiá.
14. Oreluerê/Oluerê or Onipapô – one of Odudua’s companions upon his arrival on Earth (Aiê). He is considered the first Odé to roam the world, getting to know it and giving his assurance that the Earth is suitable as a dwelling for gods and humans.
15. Otí – a war Odé who receives his offerings together with Ogum. He is a very old Oshóssi with a difficult temperament who does not accept provocations or insolence, especially from his children. He wears light blue or blue and red patterned clothing. His necklaces are blue.
16. Otim – Warrior Odé, hunter of large and wild animals. Very present quality. He dresses in light blue, wears leopard skin, leather ornaments, bracelets, and wristbands. Connected Orishás: Ogum.
17. Walé or Alê – Another old and somewhat rough aspect of Oshóssi, closely connected to male strength, with aversion to female power. He avoids the presence of female Orishás. He wears dark blue. Connected Orishás: Exu and Ogum.
18. Wawá – He is a Funfun hunter of arrows and bows from the plains, very old and related to the Orishás of creation. He dresses in white and wears bull horns as props. Connected Orishás: Oshalá.
19. Ygbô (or Ossewê) – Odé connected to the inner parts of the forests. In the myths, he is the Odé enchanted by Ossaim. Highly connected to leaves and their magical power. Dressed in light blue, wears a Palha da Costa cloth on the shoulder and a helmet also made of Palha da Costa (raffia straw made from the leaves of the palm tree used for palm oil, dendezeiro), which covers his face. Connected Orishás: Ossaim.

Orishás publicly mentioned in Cuba

Odé and Oshóssi. Odé is the father of Oshóssi, the husband of Yemayá. He is the king and sorcerer of the hunters. He resides with Osain, whom he is said to be the son of. Odé has 101 birds, although twenty-one birds are placed in his shrine. He receives many roots, various soils, and woods. A figure is built for him, with a head adorned with cowries, deer antlers, and two small ox heads. Oshóssi is the son of Odé and Yemayá. His true name is Oluofosi, and his wife is called Uja. Further explanations of the remaining qualities could not be found in the initial research.

1. Abedi.
2. Adebi
3. Alé.
4. Belujá.
5. Bi
6. Bi.
7. Biladé.
8. Bomi.
9. Burú.
10. De.
11. Deyí.
12. Elefaburú.
13. Gurumiyo
14. Gurumujo.
15. Ibualámo.
16. Kadina.
17. Kayoshosi.
18. Marundé.
19. Molé.
20. Móta.
21. Odde mata.
22. Odde.
23. Ode
24. Ode Ode.
25. Odemata – Orishá of hunting. Owner of wild animals.
26. Odeode
27. Omialé.
28. Onilé.
29. Otín.
30. Tofáo.
31. Tundé.

CHARACTERISTIC OF INITIATED DEVOTEES FROM OSHÓSSI (CHILDREN)

His children are joyful and playful, talk a lot, are very nervous and insecure, although they do not convey these feelings, on the contrary, their company is pleasant and stimulating. Sometimes they can be aggressive and so open that it borders on being boorish, but they radiate so much sympathy that they are always surrounded by an active and dynamic group. They are mystical and intuitive, mentally very quick. They like to listen to advice and tips but forget them when it matters; instead, they become frantic, act illogically, and sometimes indecisive: it is not easy to be with them.

They have many friends but do not like close friendships. They are amiable and hospitable but also very reserved. They get carried away by compliments, which brings them trouble in life. They can speak and write very well, are excellent coordinators, assign tasks to everyone – only to find that there is nothing left for them to do, although they seem to be the most active ones. They forge inventive and original plans, are clever and insightful, but also impatient with the slow, the quieter, and the contemplative, leaving behind all those who cannot keep up with their active rhythm. Movement and change are normal for them, their ideas change when least expected, nothing is fixed, everything is subject to trying out new experiences and feelings because, in their opinion, everything can benefit from change.

They appreciate discussions for the sake of the feeling of having intellectually convinced others of their ideas; they are emotional, generous, and sensitive, but passion and fire are not part of this archetype, which is more interested in the intellectual aspects of their relationships. Monotony bores the children of Orishá Oshóssi; they always need to be stimulated, and these stimuli come from innovation and change, which is the only way they can remain interested and productive. Being independent thinkers, it is difficult for them to accept other opinions, and working in teams is tiring for them if they constantly have to engage in conflicts.

They are always ready to help but do not tolerate their help being abused or exploited. The children of Oshóssi are very emotional and need love, but if it develops and they realize that their freedom is suffering, they withdraw in shock; however, if there is intellectual harmony and they feel free, they can have stable relationships. Perhaps it was a child of Oshóssi who invented the concept of living separately while still being married. At the same time, they are very romantic.

The independent personality of a child of Oshóssi requires having a corner where nothing and no one disturbs them; there they regain balance, and their sensitive nerves can recover. They are like mercury: they flow, it is difficult to hold them stable, they evade and divide under pressure; they can only be contained, nothing is achieved with pressure. They are attracted to beauty, optimism, intelligence, and good humor. They appreciate it when their partner has different interests from their own, they feel enriched by the experiences shared with them; they are fascinated by shared challenges, while a rigid person with few personal goals bores them. Family life can be a good foundation for the children of Oshóssi as long as they are stimulated in their ideas and can freely express their opinions, as this strengthens the coexistence with the family.

Mystical things, occultism, and esotericism attract them; they are open to karmic relationships because they are open to these things on all levels and learn from them. Love life is not as important to them as it is to the children of other Orishás. However, they are very interested in sexuality and feel a great need to have a partner.

The children of Orishá Oshóssi have many talents, love constant mental stimulation, and are always searching for something new; these characteristics permeate their professional lives. When they have a project underway, they double their activity and can expend a lot of energy to advance it. The exhaustion caused by this high commitment to work can affect their sensitive nerves.

These children need to learn that practicality is necessary for a successful career, which they sometimes find difficult to accept. The perfectionism, attention to detail, and imagination they invest in their work make them the best in their field. Monotonous and bureaucratic tasks oppress them; they excel in work that allows them to make plans and bring about changes. They make quick decisions, fare well in crisis situations, but can be easily distracted by trivial matters.

The children of Oshóssi are not conservative; they have many interests and do not analyze topics for long. Rather, they proceed as follows: due to a sparked interest, they observe, form their own opinion, and move forward, always pursuing what is new. They enjoy socializing, which is part of their joyful temperament. Children love them because they give them a lot of space and encourage them to do different things, but at the same time, they are not strict enough. They are not jealous and do not want to be the object of jealousy or accept that their freedom suffers. Some children of Oshóssi experiencing emotional or professional problems may go through periods of depression, be victims of intrigues, or have actions or words misinterpreted.

The daughter of Oshóssi is an intellectual; although she does not neglect the household, she devotes little time to it and prefers to spend her time at work or with people. A man who marries this woman essentially gets several women at once: she can always surprise, is creative, entertaining, curious about everything new, loyal, and devoted; variety is her strength. The physical aspect of a relationship is of least interest to her; she is drawn to a man who attracts her mentally and spiritually. She likes to argue, is very moody, and says hurtful things in arguments. She is a wonderful mother, teaching her children to be independent, imaginative, and loving, organizing many stimulating activities for them. The daughter of Oshóssi does not cheat; she would never risk her home and children for an affair.

Orishá Oshóssi is the hunter par excellence, but his hunt is the pursuit of knowledge. Therefore, he is the scientist and teacher who brings the sustenance of faith and knowledge to weakened spirits. The children of Oshóssi represent the characteristics assigned to their Orishá in an archetypal way. They embody the people who leave their mark on the untamed world to survive without changing it.

Physically, the children of Orishá Oshóssi are tall and slim, allowing them to move easily and bypass obstacles. Their gait is light and elegant. Their presence is always noticed even when they do nothing. They are reserved and have a strong connection to the material world, although it does not necessarily lead to ambition, and they can be fickle in love.

Psychologically, this means strong independence and an extreme ability to start anew, to leave the hearth and village to get lost in the forest, in short, to hunt. For the children of Oshóssi, this means they feel a great need for independence and breaking ties. Nothing is worse than a noise that scares away the game, that alerts the animals to the presence of the hunter. Therefore, the children of Oshóssi unconsciously carry a tendency to silence, the need for stillness and observation that are so important to their Orishá. In pursuit of a goal, they keep their eyes and ears wide open.

Their fight arises from the necessity of survival, not from a desire for expansion and conquest. It is the search for sustenance, which can be seen as the daily struggle for survival. This Orishá is the leader of those who do not dream much, but his violence is channeled and suppressed, ready to burst forth at the exact right moment. The children of Oshóssi are essentially reserved, keeping their comments and feelings almost entirely to themselves, and they are very discreet when it comes to their own mood or emotions.

The children of Oshóssi often take on responsibilities, and it is usually easy for them to ensure the sustenance of their group or family. They can be paternalistic, but their help usually takes place away from home, either by bringing home food or by working to be able to buy it. However, they keep a distance from close contact with each family member. It is not surprising that someone who has Oshóssi as their Orishá must struggle to maintain a marriage or even a stable emotional bond. They prefer similarly independent individuals because their concept of a couple is that of a temporary partnership between two individuals who never become one. The children of Oshóssi share a taste for camaraderie, endless conversation, and loud and mostly cheerful gatherings. However, this is a factor that can be radically changed by the second Orishá.

They enjoy living alone and prefer to be visited by smaller groups of friends. The children of Orishá Oshóssi love solitude; they isolate themselves, lie in wait, and observe everything happening around them. They are the type of person who copes well with the material world, dreams little, and stands firmly with both feet on the ground. They are people brimming with initiative, always seeking to discover or do something new. They are responsible and have a sense of family. They are generous, hospitable, and love order, but they also enjoy moving and seeking new sources of income, which can sometimes come at the expense of a harmonious and calm family life.

The children of Oshóssi may appear calm, maintaining the same expression whether they are happy or despondent; they do not show their feelings, but they are by no means insensitive, they simply prefer to keep their emotions to themselves. They can appear arrogant or overwhelming, and sometimes they are. In reality, the children of Oshóssi are mistrustful, cautious, intelligent, and attentive; they carefully select their friends because they find it very difficult to trust people. Despite their lack of trust, they are highly trustworthy; one need not fear infidelity from them because they are incapable of betraying even their enemies. They are also easily hurt by trivial matters, and once they end a friendship, it is forever. They are the type of person who listens to advice, respects others‘ opinions, but always does what they themselves deem right. With strategy, they assert their opinion and manage to please everyone at the same time.

Above all, they are people who love life and strive to live it as intensely as possible. They often try to create moments of adventure, of escape, for themselves and their companions in order to escape the monotony, as they cannot tolerate routine. They are excellent students as they learn in different ways – simply by listening, through observation, or through intuition. They are also excellent teachers. However, one must know how to draw their teachings from them because they are instinctive people, living in the present moment and never standing still. An interesting habit of the children of the Odés, the hunters, is to observe more than being observed and to act as if they were lying in wait.

About his myths: I invite you to read the book about the myths from Oshóssi, Inlé, Odé from the author of this blog on Amazon.

SOME SUGGESTED LINKS ABOUT ORISHÁ OSHÓSSI

• The Myths of Orishá Oshóssi – From the Author of this Blog Baba Tilo Plöger de Àjàgùnnà
• About Oshóssi – Wikipedia
• Sobre Oxóssi – Wikipedia PT
• About Oshóssi – Blog from the Author
• Sobre Oxóssi – Brazilian Candomblé