Orishá Oshun: Goddess of Love, Beauty, and Fertility

März 24, 2024 Baba Tilo de Àjàgùnnà

INTRODUCTION TO ORISHÁ OSHÚN: THE ORISHÁ OF THE FLOWING RIVERS

Welcome to a journey through the sacred waters of spirituality, where the divine essence of Oshun flows with the grace of love, the allure of beauty, and the nurturing power of fertility. Orishá Oshún, the revered Orisha of the Yoruba religion, embodies the very heartbeat of the rivers that nurture life. Her presence is a testament to the interconnectedness of the natural world and the divine, offering insights into the profound realms of love, wealth, and the feminine spirit.

As we delve into the roles, myths, and rich symbolism associated with Orishá Oshún, we uncover the layers of her influence—from the depths of her riverine domains to the heights of her celestial connections. Join us as we explore the multifaceted nature of Oshun, the Mother of the Community, whose essence transcends the boundaries of water, weaving through the fabric of the universe with golden threads of wisdom, compassion, and infinite love.

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ROLES AND MYTHS OF ORISHÁ OSHÚN

Orishá Oshún (also known as Oxum or Osun) is an orisha in the Yoruba religion and its diasporic forms such as Candomblé and Santería. She is associated with love, beauty, fertility, wealth, and rivers. Oshun is revered as a goddess of femininity and sensuality, embodying the power of water and the essence of sweetness. Here are ten roles of Oshun in these traditions:

Goddess of Love and Sensuality: Oshun is primarily known as the goddess of love, sensuality, and attraction. She embodies feminine beauty and sexuality. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
Protector of Women and Children: Oshun is a guardian and protector of women and children. She provides care, support, and maternal nurturing. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
Goddess of Fertility: Oshun is associated with fertility and motherhood. She is invoked for blessings in matters of conception, pregnancy, childbirth, and raising children. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
Bringer of Wealth and Prosperity: Oshun is regarded as the goddess of wealth, abundance, and prosperity. She bestows blessings of success, financial stability, and material well-being. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
Goddess of Beauty and Aesthetics: Oshun is associated with beauty, grace, and aesthetics. She inspires creativity, artistry, and the appreciation of beauty in all its forms. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
Goddess of Rivers and Freshwater: Oshun is closely tied to rivers and freshwater bodies. She is believed to reside in and have dominion over these water sources. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
Healer and Purifier: Oshun possesses healing abilities, particularly in relation to ailments of the reproductive system and emotional well-being. She cleanses and purifies the spirit. (Source: „Oshun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
Patron of Divination: Oshun is associated with divination, especially through the use of cowrie shells. She provides insights, guidance, and messages from the spirit realm. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
Goddess of Harmony and Diplomacy: Oshun promotes harmony, peace, and diplomacy. She mediates conflicts, heals relationships, and fosters cooperation among individuals and communities. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
Symbol of Sweetness and Joy: Oshun embodies sweetness, joy, and happiness. She brings lightness, laughter, and pleasure into people’s lives. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)

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

DESCRIPTION OF ORISHÁ OSHÚN

Characteristics

Symbol	Fan with Mirror and Image of a Flying Bird as a Reminder that Oshun is the Highest among the Bird Goddesses; Scythe, Chain with Symbolic Golden Stones
Colors	Yellow, Gold
Natural Places	Waterfalls and (calm) Rivers
Flowers	Lily, Yellow Rose
Essences	Lily, Rose
Stones	Topaz
Metal	Gold, Bronze, Brass, Copper
Health	Reproductive Organs (Female), Heart
Planet	Venus (Moon)
Weekday	Saturday
Element	Freshwater, Yellow Metal, Menstrual Blood
Chakra	(Front) Umbilical Cord
Greeting	Oore yeye o! Mother of Goodness
Animals / Offerings	Goat, Castrated Billy Goat, Chicken, Guinea Fowl, Wild Dove
Plants	Aeonium arboreum, Jambú, Marigold, Amaranth, Alpinia speciosa, Siparuna guianensis, Daisy, Brunfelsia uniflora, Water Hyacinth, Amazon Giant Water Lily, Allagoptera leucocalyx, Scoparia dulcis
Offerings	Omolocum, Cowpea, Shrimp, Yam Root, Eggs, Acaçá, Xinxim
Drinks	Aruá, White Wine
Foods	Omolocum Ipeté Quindim (sometimes: Fried Banana, Fish Moqueca and Fish Head Pirão)
Number	5
Commemoration Day	December 8th
Ruling Odu	Ose
Domains	Love, Wealth, Fertility, Pregnancy, Motherhood
Syncretism	Our Lady of the Immaculate Conception, Our Lady of Aparecida, Our Lady of Fátima, Our Lady of Lourdes, Our Lady of Cabeças, Our Lady of Nazaré
Manifestations	Apara, Ijimum, Iaponda, Ife, Abalu, Jumu, Oxogbo, Ajagura, Yeye Oga(n), Yeye (I)Petu, Yeye Kare, Yeye Oke, Yeye Oloko, Yeye Merin, Yeye Ayala, Yeye Lokun, Yeye Odo, Aboto, Opara, Otin, Miua/Mouwo, Popolocum
Incompatibilities (Kizila)	Igbin Snail, Duck, Mandarin, Dove, Cockroach, Pineapple
Title	Mother of the Community

General Description of Orishá Oshun: Goddess of Freshwater and Fertility

Introduction to Oshun in Yoruba Religion
Oshun stands as a pivotal Orisha within the Yoruba faith, reigning over love, intimacy, and the natural beauty of freshwater rivers. Esteemed as the golden deity of the Ijesha people, she embodies wealth and diplomacy, mirroring the deity Azirí of the Fon people and Inkisse Kissimbi of the Bantu, highlighting her widespread veneration.

Heritage and Divine Essence
Born to the deities Yemanjá and Oshalá, Oshun’s name originates from the river that courses through the Yoruba lands of Ijesha and Ijebu in Nigeria. Unique among Orishas, she is named after the cities her rivers enrich, illustrating her integral presence in Ifá divination through the Odus Ejioko and Ose.

Symbolism and Worship
As the quintessential symbol of feminine beauty and protector of children, Oshun is adorned in legends with lavish attire fitting a goddess. Her closest divine connections include partnerships with Orunmilá, Shango, and Ogun, with a particularly deep bond with Oxóssi, the hunter, ensuring ecological balance and fertility of the earth.

Mythology and Influence
Oshun’s myths paint her as a resilient figure against mistreatment and infidelity, often intertwining her fate with Shango’s, showcasing her as a goddess of love and conflict resolution. Her crucial role in motherhood, overseeing pregnancy and childbirth, underlines her as a nurturing force, while her association with magical and medicinal plants speaks to her healing capabilities.

Oshun’s Legacy and Power
In her ancient form, Orishá Oshún is associated with the Àjé, the powerful witches of Yoruba mythology, commanding the forces of nature and fate. Her stories, rituals, and symbols—ranging from her sacred eggs to her dominion over rivers—emphasize her role as a deity of life’s cyclical nature, from creation to sustenance and protection.

Conclusion: Embracing Oshun’s Teachings
Oshun’s tales and teachings offer profound insights into the complexities of love, fertility, and the natural world. Her enduring legacy in Yoruba and diasporic religions underscores the universal themes of motherhood, beauty, and the intricate balance of life, inviting followers to find harmony within the natural flow of existence.

ASPECTS, QUALITIES, ARCHETYPES OF ORISHÁ OSHÚN

Orishá Oshún has 16 manifestations. Since her personality varies greatly from one manifestation to another, it is appropriate to examine the story of each of these manifestations in more detail to better understand the goddess. One must remember that you never step into the same river twice; Oshun constantly renews herself, which also explains the dramatic differences between her manifestations. Oshun can be gentle, tame, and coquettish at times, while at other times she can be sensual, warrior-like, or even angry and moody. These aspects belong to her various manifestations.

In different regions of Africa, at least different deities with similar domains of influence were worshiped. In the case of Oshun, in Brazil, all the deities worshiped in the freshwater of rivers, lagoons, springs, etc., were merged into a single goddess with different manifestations. The freshwater is the sweet Oshun, so Oshun is present wherever there is a river, lagoon, or waterfall with pure water.

Abaê (or Mabê) – A quality that is only worshiped in a few Terreiros. Associated Orishas: Yemanjá.
Abalu – An ancient, quarrelsome, strict, and authoritarian Oshun who loves solitude. She likes to appear with a fan during her celebrations. She lives at the bottom of rivers, in the darkest places. She has relationships with the Yami, Orishalá, and Yemanjá. As the oldest Oshun of all, she is the great Ìyá Omin’ibu, the mother of deep waters, as the oldest Oshun lives in the depths of rivers. She is the mistress of the Abebês (fans) due to her connection to the feminine and the womb. She wears light shades of blue and is always depicted with a fan-shaped Abbe and sometimes with a fan. Associated Orishas: Iyami-Oxorongá, Yemanjá, and Oshalás.
Abomi – This means „Lady of the Waters.“ She is also an ancient Oshun associated with the play of cowrie shells. Associated Orishas: Orunmilá.
Abotô – An ancient Oshun associated with the female nature, especially with the birth of a child. She is also associated with the „birth“ of water, as she is the Oshun of springs. Due to her connection to the feminine, she is inseparably linked to witchcraft. She wears yellow-gold and light blue or brown with gold. She carries Abebê and Alfanje (a small saber). Associated Orishas: Nanã and Oyá Igbalé.
Ajagurá – Young female Oshun and warrior. She carries a sword. Associated Orishas: Yemanjá and Shango .
Akidã – An aspect of Oshun associated with Omolu. She is worshiped in very few places. Associated Orishas: Omolu.
Ayalá (or Íyanlá) – The oldest of the deities in the Oshun pantheon, considered the „great mother.“ She lives at the bottom of rivers, is a great sorceress, a powerful warrior, the „Lady of the Anvil,“ and the wife of Alabedé, the oldest Ogun in his group. Both dress in white and have a close relationship with Orishalá and the ancestors. She is considered one of the great primordial mothers and one of the greatest witches. She maintains close relationships with the Iyá-Mi and the ancestors in general and with Àyàlá. She is an ancient Oshun who was married to Ogun Alagbedé (the blacksmith). Powerful and warrior-like, she assisted her husband in the forge by operating the bellows to keep the flame burning. The noise that came from the blacksmith’s house sounded like music because Oshun worked rhythmically. Once an Egungun, an ancestor, passed by and when he heard the sound, he began to dance. Everyone who passed by this scene gave him amazed money, which he shared with Oshun, and he greeted her with an Oriki – a praise song. In addition, there are Yeyé Ipetú and Oshun Pòpólokun, who are worshiped in the lagoons and, it is said, do not bloom among people. These names differ partially between Africa and Brazil, but everywhere Oshun has 16 manifestations (which, however, does not match the listed qualities). She wears white. Associated Orishas: Ogun Alabedé, Iyami-Oxorongá, and Orunmilá.
Gbo is the patron saint of the city of Osogbo and the protector of women in childbirth.
Guerê (or Lobaguerê) – Worshiped in a few ceremonial houses. Associated Orishas: Eshu and Shango .
Iberin – Oshun associated with female sensuality, ornaments, and embellishments. Young, she represents the coquettish side of Oshun. She is the lady of vanity and the desire to be beautiful.
Ideúa – Rarely worshiped anymore. The name indicates that she is the mother of the „third“ brother of the Ibejis. Associated Orishas: Ogum.
Ijimu – Ancient Oshun associated with magic and fertility. She is the Oshun of riverbeds and has a close connection with the transition from life to death. She is the mother of the riverbed stones, objects sacred to her. Due to her proximity to the Iyami-Oxorongá, she is one of the mistresses of birds. She lives with Orishalá and Obaluayê and has an intimate relationship with life and death. She wears muted pink or gold with brown ornaments, as well as Abebê and Alfanje. Sometimes she wears bird symbols in her crown and ornaments. Associated Orishas: Omolu, Oshalás, and Iyami-Oxorongá.
Ikolé – She is the bird of Oshun. She is the mother of birds, and myths tell that she flew to the sun in the form of a peacock to ask Olodumare for mercy for the other Orishas and humanity. The sun burned her feathers and transformed her into the vulture, a bird consecrated to her. She is also associated with the wells in the depths of the forests. Associated Orishas: Odé Inlé and Yemanjá Maleleô.
Ipetu – An ancient Oshun associated with the rivers of the forests and particularly with their springs. Associated Orishas: Ossaim and Oyá Igbalé.
Ipondá (or Yeyê Ipondá) – Young, warrior-like Oshun associated with the riverbanks in the forests. She is the mythical mother of Logun-Edé and the wife of Odé Ibualamo. This Oshun, although still young, has a strong relationship with the Eguns. The turtle is the animal associated with her shrine. She wears yellow-gold and light blue details on her skirt. She carries a sword. Associated Orishas: Odé Ibualamo, Logun-Edé, Oyá Igbalé, Egun.
Karé (or Yeyê Karê) – She is also very warlike, but her weapons are the arrow (Ofá) and bow. She is the young companion of the hunters of the Ijesha, Ijebu, and Ilesha regions, the partner of Odé Erinlé, Odé Igbó, and Logun Edé. A young Oshun associated with waterfalls and forests. She is a huntress. She wears yellow and green; she carries Ofá as a weapon. Associated Orishas: Odé Karê, Yemanjá, and Oshalás.
Mapô – One of the oldest Oshuns referred to as the „Lady of the Vagina.“ She is responsible for the arrival of humans into the world through normal childbirth, as her domain encompasses the abdomen, internal reproductive organs, pregnancy, fertility, the birth of children, and the female genitalia. Her origin is little known in Brazil, but her cult still exists in Igbeti in Africa. She carries the ancestral energy. Associated Orishas: Oshun Abotô.
Merin-Merin – The Oshun Merin-Merin is female and elegant, the sister of Yewa.
Mouwô – Oshun associated with the meeting of freshwater and saltwater. She wears light colors and uses Abebê and Alfanje. Associated Orishas: Olokun and Yemanjá.
Ninsin – Worshiped in a few places. Associated Orishas: Nanã.
Odô – A quality worshiped in few places. She is considered very kind and associated with forgiveness. She wears white and blue. Associated Orishas: Yemanjá.
Ogá (or Yeyê Ogá) – Yeyé Odó, the Lady of the Rivers, lives at the source of the rivers. She is an old mistress and warrior. She is considered difficult to worship, and her children are quarrelsome and argumentative. She carries Abebê and Alfanje.
Okê, Yeyé Oké – She is a skilled huntress, which is why it is said that she transforms into a man because she perfectly performs a typically male activity. She was the wife of the oldest Oxossi that exists and created the children that Oya had with her husband. By the way, she only allowed Oya to take care of her children when they were sick. Oshun lives deep in the forests and has close connections to Odé, Ewá, and Oyá. She is invoked in the Ipadê ritual. She wears yellow-gold, carries Ofá. Associated Orishas: Odé, Ewá, and Oyá.
Olokô, Yeyé Olóko – She is the Oshun who lives in the water wells deep within the forests.
Ominibu – This quality is rarely worshiped. She carries the Apetebis. Associated Orishas: Oyá.
Opará – She is the youngest of the Oshuns and also the most agile and warlike. She is a companion of Ogun and gets along very well with Oxaguian, the warrior from the Funfun-Orisha group. Yeyé Apará (or Opará) is the youngest and most warrior-like Oshun, so wild that she even drinks the blood of her enemies. Like all manifestations of young Oshuns, she lives in the shallow areas of rivers. The power of this Oshun is evident in her war dance alongside Ogun and Oya; the fan in her hand is not vanity but a weapon. The sword is her toy. She is closely connected to Ogun, Oyá, and Oxaguiã and dances with them during festivals. Highly revered in Brazil, she dresses in reddish-brown or reddish-gold. Associated Orishas: Ogun, Oyá, and Oxaguiã.
Otin – Another hunting Oshun with a strong connection to Odé Otin and Odé Inlé. She is connected to fruits. She carries Ofá and Abebê. Associated Orishas: Odé Otin and other Odés.
Pondá, Yêyê Pondá – A warrior associated with Erinlé, who lives on the riverbanks in the forest. She is connected to spiritual ancestors (Eguns) and primordial times, intuitive, watchful, and very suspicious.
Popolokun – This Oshun is considered the „Lady of the Lakes.“ Her offerings are deposited directly in the lakes. Associated Orishas: Nanã and Yemanjá.
Timi – A quality worshiped in a few places. Associated Orishas: Shango .
Vinsi (or Yoni) – A quality worshiped in a few places. Associated Orishas: Ogum.
Yeyé Ogá – Another old and warlike Oshun is Yeyé Ogá.

There are also other manifestations of the warlike Oshun: Oshun Ajagira and Yeyé Oníra. It is often claimed that Oníra is actually a manifestation of Oya, which would prove that she enjoys war. Although warlike, Oshun is also vain. Once, Oshun was invited to participate in a war and she prepared herself: she took a long bath, combed her hair, applied perfume, and adorned herself with copper jewelry… and time passed. By the time she was ready to go, the war was already over.

The Cuban Oshuns have certain similarities to the Oshuns worshiped in Brazil. Some major qualities exist in both countries, and for other qualities, it is notable that they are associated with the number 5, as well as regularly with sweet ingredients, add-ons, and ornaments. She is the Orishá of love and fertility everywhere.

Specifically, listed and explained (here shortened) in research from various Cuban sources:

Oshun Aremu Kondiano – She was the first to put her feet in the Orí. The Arará call her Tefande. The one of the mountain, the most mysterious, known as „the Obatalá of the river.“ She is dressed in white and is knowledgeable about the secrets of Ossain, skilled in healing and herbal medicine. She dresses entirely in white, and her necklace is made of mother-of-pearl and coral with parts of Orunla beads. She is a very mysterious Oshun, said to be a river of Obatalá. She is an Oshun who dresses in white. It is said that she helped Orunmila dismember an elephant in Ogbe Kana. Her shrine carries an oracle board, Okpele, and a deer jug smeared with Efun and Ori. She carries a spear and a long Edan, a small machete. Her crown is adorned with sixteen Dilogún cowrie shells. Her ornaments are decorated with ivory and bones. She likes doves and white chickens.
Oshun Awé – She remains sad and dressed in dirty clothes, saddened by being close to Iku (Death). She is an exception to the usually cheerful and clean Oshun.
Oshun Bumi – Her Orikí is: „She who seeks river water.“ She resides in a small round bowl that contains five cowrie shells, daru ero, obi, kola, Oshun, and aira. The necklace is made of coral and amber. She receives offerings of chicken and pheasant.
Oshun Edé – This Oshun is the crab, a wanderer, and wears a crown made of 101 bronze pieces and 101 handles. She is a magnificent woman, a perfect hostess, and loves music. Creator of beauty and elegance.
Oshun Eleke Oñi – She who carries honey in her heart. Industrious, noble, good-hearted, the one who works and fights the hardest.
Oshun Fumiké – She loves children, is friendly, and helps barren women.
Oshun Funké – Wise and intelligent, possesses great knowledge, understands the secrets of eroticism.
Oshun Gumí, Bomó, or Bumí – She is a wanderer, represents the river prawn, eats deer and only white animals.
Oshun Ibu Addesa – Her Orikí is „the secure crown,“ „she who has the secure crown,“ „she is the crown.“ The Arará call her Aboloto. She is the owner of the peacock. She resides (her shrine) in a small bowl adorned with ten peacock feathers, to which a bow measuring the size of a person’s head is added, ten handles/rings, two long oars, ten metal feathers, and a saber.
Oshun Ibu Agandara – This Oshun lives sitting on a chair, uses a scimitar, and also wears locks. The shrine receives sweet potatoes and a crown adorned with seven parrot feathers. This Oshun likes to cover herself with Oyouro and Ashibata (face covering) to avoid being seen while sitting. This Oshun belongs to the Odu Ika Di. A bronze eyelet and two Edan are added, with a length from the elbow to the tip of the middle finger. Like Yumu, twenty-five rings (manillas) and twenty-five crossed Edan are added. Yams (sweet potato) are her favorite food.
Oshun Ibu Aja Jura – This Oshun lives in the lagoon and is a warrior. She does not wear a crown but a helmet. She carries a helmet, a double axe, and two scimitars.
Oshun Ibu Akuaro – This Oshun is born in Ojuani Meyi. The Arará call her Nasso. She is young, hardworking, and never causes harm. A net woven with Akuaro bird feathers is used. Her crown is crowned by a quail. When this Oshun comes, she puts her finger in her ear and runs her hand over her head because she rules without a crown. Inside the shrine, there is a triangle with a bronze Tintin. She is the quail. She lives where the river and the sea meet. She is called „deaf like the quail.“ She does not carry iron. She eats two chickens with Yemayá. She weaves a net with quail feathers to line the vessel she lives in. Her secret name is Igan Idan. She wears a snake-shaped ring measuring the size of the person’s Leri (head). Two long Edan, two long oars, two quails, a boat, a moon, a mirror, a saber, a needle, a bobbin, a fan, a double axe, scissors, ten handles (with ten Oshosi arrows hanging from one and a five-pointed star hanging from the other handle). These ten handles are suspended on a bronze ring shaped like a snake, on which the vessel is placed. This ring also corresponds to the size of the person’s Leri. Her necklaces are pale yellow, green, and white, with five cloths of each color. A live quail is held in front of her, and coral and Azaba-che are attached to her necklace. Akinoro is the husband of Akuaro and is considered in the shrines.
Oshun Ibu Añá – She is a drummer and the owner of the drums. She was born in Otrupon Bekonwa. The Arará call her Ñawedito. Three miniature Batá drums are placed at her shrine. She carries an Osain in a small bowl on the side of the main shrine, along with a lodestone, copper, etc.
Oshun Ibu Añare or Iñare – She is the daughter of Ibu Añá and lives on the Owó on the beach in the sand. This Oshun does not like to give money. She resides on wealth and money. She is always on top of the sand at the beach. She carries a branch of Yamao, a lodestone as Otá, and a lot of sand with five large Ayé (cowrie shells) in it.
Oshun Ibu Awayemi – This Oshun is blind and speaks in Oyekun Meyi. She lives accompanied by Asojuano (Babalu Aye) and Orunmila. She owns five bronze sticks and five different-sized clay pots, does not wear a crown, has a scimitar and a horse (caballo, probably representing a stance). She lives together with Asajuano (Babalu Aye, Omolu) and Orunmila.
Oshun Ibu Ayede or Ayade – Her Orikí is: „She who is the queen.“ The Arará call her Yiaa. She maintains a connection with Eleguá. Her crown is lined with yellow fabric, fifteen parrot feathers, fifteen cardinal feathers (bird), a sewing basket, a billiard ball, a tire with ten rings hanging on it, a mirror, a lamp, two long Edan, two long oars, a chair, a pestle, a cross, a saber, a double axe, two arrows, a fan, a golden ball. Five cowrie shells are placed around the terrine, and when she eats (is offered), they are placed in a separate bowl, and she receives/eats five turtle doves.
Oshun Ibu Ceni – The Arará call her Ajuanyinu. This Oshun lives in the small black wells that are on the riverbanks. Her shrine includes two jugs with Osain.
Oshun Ibu Eledan or Elenda – This Oshun is born in the Odu Oshe Leso. She is the owner of the nostrils. She carries two long Edan that go into the goat’s nostrils when given to her. She carries an axe, two long spears, and a crown.
Oshun Ibu Eleke Oñí – She is a fighter, uses a belted stick, and covers her body with Oñí. This Oshun lives on a property next to the Paradise shrub, wears a necklace made of Paradise seeds, carries a Maya, a scimitar, a shield, and wears a crown. This Oshun is very strong and has four necklaces: iwewe made of material, Oshun, coral, and Jet (Azabache).
Oshun Ibu Fondae – The Arará call her Zejuen. This Oshun was the one who died with Inle. She is in the war and carries a sword. The Osain is mounted on a doll with white dots painted on it. A large parrot feather is placed on the head of this doll, and she wears sixteen copper rings, in addition to her own bronze ones. Her favorite adimú is sweet potato, or yams. She uses swords.
Oshun Ibu Iñani or Añani – She lives on the sand, her Orikí is: „She who is famous for disputes.“ She carries a bronze fan with bells, which is used to call her. She carries a sewing basket, a sun, a moon, a machete, a boarding knife, a sickle, a crown that is topped with a fan, she is adorned with a pickaxe, a leaf, a small cauldron, five feathers and a cauldron, five feathers, a spoon, a comb, a simple axe, two oars, a bobbin, five handles, a soup terrine, an oil lamp, a feather tip, five Edan, a mortar, two combs, a crescent moon, a rake, a bed, a shovel, a pot, a knife, a fork, a chair, a hoe, a cup, a sunflower, scissors, a double axe, a fan, two parrot feathers, and a coral comb. In addition, her crown has a ladder with five steps, a drum, and a mirror. The Arará call her Adigba-no.
Oshun Ibu Itumu – This Oshun is said to be Alakuata. The Arará call her Jueyague. She is a warrior and wild Amazon, with the spirit of a man. She is the Amazon on Earth and fights by riding on an ostrich (kowee kowee). In the water, she uses the crocodile Aomi as her mount. She lives in the lagoons and always accompanies Inle and Asojuano (Babalu Aye). She dresses in white and in men’s clothing. The shrine receives water in a terrine, along with a cup of Epó (palm oil) and another with liquor. She lives in a jug and eats a whole goat.
Oshun Ibu Kole – Born in Ogbe Tua. This Oshun works with the Tiñosa (Spanish hawk, which symbolizes the connection of worlds – its feathers are missing on the head, which is mythologically interpreted and finds a correspondence in an Odu where a bird-Orisha approaches Olodumaré, the Sun, to deliver a message and gets burned). Her name means „after the itch,“ and she is the one who collects trash and dust and cleans the house (takes care of it). Her necklace is made of amber and coral. The Arará call her Abalu (she is also known with slightly different characteristics in Brazil). She resides in a vessel placed in a basin with five Tiñosa feathers; in addition, a doll is added as a representation, two billiard balls, an Ataré (African pepper) in two mirrors mounted on a kind of bronze cup sometimes used as a mortar. Her stones stand in a water flower, she wears a fan adorned with white beads, carries a small mortar and a basket with five knitting needles, a thimble, and thread. A broom, a mirror, two oars, a saber, a moon, a cup, a bell, ten Edan, a drum, a brush, a comb, a mortar, a hand, a pestle, ten feathers, and up to 55 other components are hung on her crown.
Oshun Ibu Latie Elegba – Diese Oshun isst auf einem Kürbis, trägt keine Krone, erhält fünf bronzene Sicheln, fünfzehn Pfeile und lebt in der Mitte des Flusses. Die Araras nennen sie Kotunga.
Oshun Ibu Oddoi – Ihr Orikí ist „Das trockene Flussbett“. Sie ist der trockene Fluss, das Flussbett ohne Wasser.Die Arará nennen sie Fosupo. Sie lebt in einem Stößel und steht in einem Becken mit fünf Sonnenblumen, einem Nähkorb, einer einfachen Axt, einem Fächer, einer Machete und zwei langen Edan. Ihre Krone wird von einer Sonnenblume gekrönt und sie ist mit einer Yamswurzel, einem Stößel, zwei Rudern und zwei Edan, zehn Griffen, einem Mond, einem Boot, einem Kamm, einer Glocke, einem Pfeil und Bogen, einem Kürbis und einer einfachen Axt behängt. Sie ist eine Hexe und eine Zauberin.
Oshun Ibu Oddonki – Ihr Orikí ist „Der Fluss, der sich verdickt oder voller Schlamm wird“. Sie, die dort lebt, wo der Strom geboren wird. Eigentümerin der Ströme. Die Arará nennen sie Takago. Sie lebt auf einen Stößel, trägt einen Nähkorb, eine Schlange, einen Mond und zwei lange Hedan, einen Säbel. Sie wird in eine Schüssel gegeben und Ashibata wird hineingegossen.
Oshun Ibu Odoko – Diese Oshun ist sehr stark und wird im Odu Ogbe Kana geboren, sie ist eine Landwirtin/Bäuerin und wird immer von Orisha Oko begleitet. Sie wohnt in einem Krug, der auf ein Stößel steht. Der Schrein ist mit Perlen aller Orishás ausgelegt. Er ist Stärke und Verstärkung; er trägt fünf Hacken, fünf Hämmer und fünf Macheten.
Oshun Ibu Oggale – Ihr Orikí ist „Die Haushälterin“. Sie, die Schlüssel mag und Besitzerin der Schlüssel ist. Sie ist alt, kriegerisch und mürrisch. Die Arará nennen sie Oakere. Sie lebt umgeben von Ziegeln, trägt eine Krone, die von einem Schlüssel gekrönt wird und an der ein Brustpanzer, ein Bogen und Pfeile, zwei lange Edan, zwei Ruder, iderú, zehn Ringe (Manillas), eine Machete, eine Hacke, eine Hacke, eine Harke, eine Schaufel, ein Brecheisen, eine Gießkanne und ein Dreizack hängen. Sie ist alt und angriffslustig.
Oshun Ibu Okuanda – Ihr Orikí ist: „Diejenige, die sie tot in den Fluss geworfen haben“. Sie geht über den Tod. Die Arará nennen sie: Agokusi. Der Schrein erhält zehn Knöpfe aus Oñí und zehn Zitzen aus Efún. Sie war derjenige, der Shangó befreite. Ihre Krone ist mit einem Kreuz verziert, fünf Macheten, fünf einfache Äxte, zehn Griffe, ein Spiegel, zwei lange Kegel und zwei lange Edán sind an ihr aufgehängt.
Oshun Ibu Okuase oder Akuase Oddo – Ihr Orikí ist: „Diejenige, die tot aus dem Fluss sproßt“. Sie wurde tot aus dem Fluss geboren. Die Arará nennen sie Totokusi. Sie wohnt in einem Stößel und es werden fünf Flaschen Wasser aus verschiedenen Flüssen beigestellt, dazu einen Nähkorb, ein Hirschgeweih, sie erhält einen Ring mit dem Maß des Kopfes der Person, an dem 10 Griffe hängen, zwei Ruder und zwei lange Edan, zwei Boote, einen Hirsch, einen Fächer und zwei Bürsten.
Oshun Ibu Semi oder Seni – Wohnt in den kleinen Buchten des Flussufers.
Oshun Ibu Tinibu oder Timibu – Diese Oshun lebt mit Orun, in der Schüssel von Orun. Die Araras nennen sie Alegue. Sie ist im Odu Irete Yero geboren. Sie ist die Anführerin der Gesellschaft der Iyalodes. Ihr Osain ist auf einem Kopf aus Zeder montiert, der in ihrem Gefäß lebt. Sie trägt eine Bronzekette, an der zwölf sehr seltene Stücke hängen. Diese Stücke werden an den Kopf der Ziege gehängt, wenn diese geopfert wurde und der Kopf auf Oshun gelegt wird. Diese Oshun geht häufig nachts aus. Sie fährt gerne und viel in einem Boot und ihr Schrein trägt deswegen eines aus Ceiba-Holz. Sie kommt aber nur nachts heraus. Sie hat nur eine Schwester. Diese wird verehrt, aber nicht geweiht. Sie heißt Oshun Miwa Ilekosheshe Ile Bombo. Die Zutaten ihrer Repräsentation werden im Inneren des kleinen Bootes platziert: fünf Magnetsteine, fünf Rauschmuscheln, fünf Guacalote (Pflanze, vermutlich große runde Samen) und Akofá. Diese Oshun ist sehr vernarrt in rote Nelken und Parfüm. Ihre geweihten Kinder dürfen keine Hunde im Haus haben.
Oshun Ibu Yumu – Ihr Orikí ist: „Sie ist diejenige, die die Gebärmutter wachsen lässt, ohne schwanger zu sein“. Sie ist die wahre Gehörlose und sehr schön. Sie ist geboren im Odu Ika Meyi und ist sehr schön. Die Arará nennen sie Tokusi. Sie trägt fünf Signalhörner und ein Pferd, fünf Seidentücher, fünf Macheten, das Pferd (der Sockel, auf dem sie steht) muss weiß sein, eine Menge Kolá wird außen beigestellt; sie trägt fünfundzwanzig Manillas (Griffe, Ringe, Lenker) und fünfundzwanzig Edán, die zusammen mit den Manillas fünfundzwanzig Akofá bilden. Sie trägt eine Kuhglocke, weil sie sich mit den Schneidereien und Melodien unterhält. Sie ist die Herrin der Giftschlange (Aspid). Sie trägt eine als Ornament; man sagt, sie sei eine Schlangenmacherin. Das weiße Pferd, das sie trägt, heißt Alguero und ist mit ero, obí kolá, Oshun und yedra geweiht, auf ihm steht ein bronzener Stößel, auf dem die Suppenterrine montiert ist.
Oshun Idere Lekun – Diese Oshun wird im Odu Otura Sa geboren. Sie ist die Herrin oder lebt in den Höhlen, wo sie zum Klang der Meereswellen tanzt, die an den Riffen am Eingang der Höhle zerschellen. Sie trägt eine Keiltrommel namens Koto. Sie muss einen Krummsäbel und eine Maske haben. Sie versteckt sich in den Höhlen mit einer Maske, ihr Gesicht ist deformiert. Diese Oshun hat ein deformiertes Gesicht und trägt keine Krone.
Oshun Kayodé – Besitzerin des Tanzes. Fröhlich, hilfsbereit und luxuriös.
Oshun Kolé kolé, Akalá Kalá, Ikolé, Ibú Kolé – „Sie, die Müll und Staub sammelt und zurückholt“. Sie wacht über das Haus und lebt in einem Tongefäß.
Oshun Miwá – Sie wird durch ihre Untreue definiert, sie wird verehrt, aber nicht geweiht.
Oshun Niwé – Sie ist eine Gottheit des Berges, lebt in den Feuchtgebieten (Manigua – es heißt teilweise, dass über diesen Feuchtgebieten eine schlechte Energie schwebt).
Oshun Ololodi – Diese Oshun ist im Odu Ogberoso Untele geboren. Die Arara nennen es Atiti. Sie ist eine Revolutionärin und kämpft gerne mit Eisen und Machete. Sie erhält eine Kuhglocke, Machete, mit Cowries verzierte Krone, sitzt auf einem Pferd (Sockel). Sie trägt einen Irofa, deren Griff mit Orunmila-Perlen ausgekleidet ist; darin trägt sie gesiebten Meeres- und Flusssand. Ihr Oshinshín ist aus bitterem Ginster und Eule gemacht. Ololodi ist eine Owiwí (Eule), ihr Schrein wird auf das einem Ifá-Brett montiert, das wiederum auf einer kleinen Trommel von zwölf Zoll (konisch) montiert ist, sie trägt Okpele und ihr werden traditionell Eulen geopfert, um große Probleme und Situationen zu lösen. Sie ist die Besitzerin der Dämme; sie ist die Apetebí von Orunla (Eherfrau), die Mutter von Poroye und Oloshe, sie erhält alles doppelt in ihrem Adó . Sie isst Ziege und Hirsch zusammen mit Orunla. Sie wird zusätzlich mit fünf Otá gewaschen und sie werden mit einer Hand voller Cowries in die Krone gesteckt. Ihre Krone wird mit einem kleinen Haus abgeschlossen, an dem Folgendes hängt: eine Doppelaxt, ein Bogen in der Größe des Kopfes (lerí), zwei lange edán, fünfundzwanzig manillas, zwei Ifá-Bretter, zwei okpele, zwei iruke, eine einfache Axt, ein Bogen mit einem Pfeil, eine Machete, ein Schlüssel, fünf Papageienfedern, zwei lange Ruder und ein Alfanje. Diese Krone ist auf einem Ring montiert, der das Maß des Kopfes der Person hat. Diese Oshun ist eine Obiní, die sich als Okuni verkleidet. Sie ist eine Kriegerin, die aus ihrer Mutter kommt, ist sehr majestätisch, ihre Feinde können sie nie besiegen. Wenn sie sich mit ihren Kindern (in sie geweihte Menschen) nicht wohlfühlt, ist sie sehr gefährlich für sie. Es ist notwendig, viele Eisen zu setzen, um sie zu verstärken. Wenn sie auf dem Boden sein will, kann sie erst aufstehen, wenn sie es sagt.
Oshun Oroyobi – Schöpferin der Ufer des Flusses mit dem Sand, den Olokun ihr gab. Ihre Lieblingsdelikatesse ist Lachs.
Oshun Sekesé – Zeichnet sich durch die Ernsthaftigkeit ihres Charakters aus.
Oshun Yeyé Moró oder Yeyé Kan oder Ibu Siegan – Die Fröhlichsten, Flirtenden, Tanzenden und Feiernden. Besitzerin des Spiegels und Königin der Koketterie.

CHARACTERISTICS OF DEVOTEES INITIATED IN ORISHÁ OSHÚN (CHILDREN OF OSHÚN)

Orishá Oshún, the Yoruba Orisha of love, beauty, and sensuality, has many devoted children. But what exactly makes them tick? Buckle up, because we’re diving deep into the characteristics of those initiated under Oshun’s wing.

Enchanting Hearts and Sharp Minds

Children of Orishá Oshún are known for their emotional intelligence. They prioritize their hearts over cold logic, making them incredibly receptive to the emotions of those around them. This fosters a calm and compassionate nature, but also a susceptibility to strong emotions, both positive and negative.

Luxury Lovers with a Fierce Drive

They have a taste for the finer things in life. Luxury, social gatherings, and love affairs are their playgrounds. They radiate sensuality and passion, but with a touch more discretion compared to Oya’s children. Public image is paramount, so they avoid scandals that could tarnish their reputation. Don’t be fooled by their graceful exterior, though. Beneath the charm lies a strong will and ambition that propels them towards social climbing. This ambition is often veiled by their discreet nature, a calculated move to preserve their carefully crafted image.

Masters of Attraction

They have a magnetic pull on the opposite sex.** Intense and fulfilling love lives** are a hallmark, fueled by their ability to attract and be desired. However, they also appreciate variety, which can lead to infidelity. While they might stir jealousy and intrigue, their discretion keeps scandals at bay. Their self-love reigns supreme, preventing them from getting hung up on unrequited affections.

Beyond the Surface: Unveiling the Depths

Children of Oshun are masters of creating an illusion of devotion. Their flattery, sensuality, and tenderness are powerful tools. They excel as homemakers and companions, but beneath the surface lies a complex current. Like a flowing river, their calm exterior can hide hidden depths. They possess a sharp intuition and can be cunning when necessary, using gossip strategically to gain information. While they might appear indecisive and even lazy at times, their true weakness is jealousy.

Persistent Pursuit and Calculated Moves

Don’t underestimate their persistence. They have well-defined goals and pursue them with unwavering determination, albeit with a preference for finesse over confrontation. Like water flowing around an obstacle, they find clever ways to navigate challenges. While some goals might fade over time, it simply signifies a shift in strategy. They are adaptable and resourceful.

Balancing Diplomacy with Inner Fire

Children of Orishá Oshún are champions of diplomacy. They value public opinion and avoid confrontation. However, a fiery side emerges when they face injustice. They possess a strong spiritual core, a trait evident in many prominent YalOrishas.

The Oshun Legacy: A Life of Beauty and Strength

The sons and daughters of Orishá Oshún are a captivating blend of tenderness and strength. They are diplomatic and friendly, but fiercely protective of those they hold dear. While they enjoy a leisurely pace, they never neglect their responsibilities. Their elegance shines through even in casual settings, and they have a knack for creating beautiful, functional living spaces. Though they might struggle with occasional grumpiness in their later years, their core traits of emotionality, calmness, and composure remain ever-present.

CONCLUSION AND SUMMARY

As we draw the curtains on our exploration of Orishá Oshún, the luminous goddess of the Yoruba pantheon, it becomes clear that her essence is as vast and multifaceted as the rivers she presides over. Oshun’s roles as a deity of love, beauty, fertility, and wealth mirror the complex and intertwined nature of life itself. She teaches us the importance of balance, the strength found in gentleness, and the power of embracing our full selves—both light and shadow.

Through the myths and stories that swirl around her like the waters of her sacred rivers, Orishá Oshún invites us to reflect on our own connections to the natural world, our relationships with others, and our internal struggles and triumphs. Her symbols and offerings, rich in color and meaning, serve as reminders of the beauty that surrounds us and the beauty within us waiting to be acknowledged and celebrated.

In the embrace of Orishá Oshún, we find a source of inspiration, a call to embrace love in all its forms, to seek out beauty in our lives, and to nurture the fertility of our dreams and aspirations. Let us carry forward the lessons of Oshun, allowing her divine waters to guide us toward a deeper understanding of our own nature and the boundless love that connects us all.

As we bid farewell to the captivating realm of Orishá Oshún, may her blessings of love, prosperity, and harmonious balance flow abundantly into your lives. Remember, the rivers of Oshun’s wisdom are always there for us to return to, inviting us to dive deeper into the mysteries of existence and to find solace in the sweet waters of her eternal grace.

Oore yeye o! May the joy and splendor of Orishá Oshún illuminate your path and fill your heart with endless light.

5 RECOMMENDED DEEP-DIVES ABOUT ORISHÁ OSHÚN

Sacred Texts: Oshún Myths – Her stories and role in Yoruba cosmology.
Smithsonian Institution: Oshún in Art – Representations of Oshún in African art.
BBC Religions: Oshún – An overview of Oshún in Santería.
AfroCuban Heritage: Oshún – Cultural significance in Cuban practices.
African American Religious Studies – Oshún’s role in diaspora traditions.
About Oshun and Shango – Blog Post.

Note:

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