10 - Ogun

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Yoruba male deity, figure that is repeated in all the best known forms of universal mythology. Ogun is the warrior archetype. Highly worshiped in Brazil, especially because it is associated with struggle, conquest, it is the astral figure that, after Exu, is closer to human beings. It is syncretized with São Jorge or Santo Antônio, traditional warriors of Catholic myths, also fighters, fearless and full of initiative.

Ogun's relationship with the military stems both from the syncretism carried out with São Jorge, always associated with the armed forces, and from his figure of Yoruba supreme commander. Legends say that if someone, in the midst of a battle, repeats certain words (which are known only to the initiated), Ogun appears immediately to the rescue of the one who evoked him. However, they (the words) cannot be used in other circumstances, because, having excited the fury for the blood of the Orisha, they detonated a violent and uncontrollable process; if he does not find enemies before him after being evoked, Ogun will immediately launch himself against the one who called him.

He is the orixá of strife, god of war. His name, translated into Portuguese, means fight, battle, fight. He is the son of Iemanjá and older brother of Exu and Oxossi. For the latter, he nourishes an enormous feeling, a true brother's love, in fact it was Ogun who gave the hunting weapons to Oxossi. The blood that runs in our body is governed by Ogun. Considered a merciless and cruel orixá, a fearsome warrior who fought incessantly against neighboring kingdoms, he can even pass this image, but he also knows how to be docile and kind. It is life in its fullness.

Violence and energy, however, do not fully explain Ogun. He's not the austere type, though serious and dramatic, never containedly serious. When angry, he is implacable, passionately destructive, and vengeful; when in love, his sensuality is not content to wait or accept rejection. Ogun always attacks from the front, with an open chest, like the classic warrior.

Ogun was not, according to legends, a figure who was concerned with the administration of his father's kingdom, Odudua; he didn't like to be quiet in the palace, he went around without being able to stay still, he made romances with all the girls in the region and fights with his boyfriends.

He was not interested in exercising the power he had already conquered, because independence was guaranteed to him in this role by his own father, but in the struggle.

Ogun, therefore, is the one who likes to initiate conquests but does not feel pleasure in resting on their results, at the same time he is an impartial figure, with the ability to calmly exercise (execute) the justice dictated by Xangô. It is much more passion than reason: to friends, everything, including painful forgiveness: to enemies, the most implacable anger, the strongest destructive fury.

Ogun is the god of iron, the deity who wields the sword and forges iron, transforming it into an instrument of struggle. Thus, his power expands beyond the struggle, being the patron of all who handle tools: blacksmiths, barbers, soldiers, soldiers, blacksmiths, workers, farmers and, nowadays, mechanics, truck drivers and train drivers. . It is, by extension, the Orixá who takes care of practical knowledge, being the patron of technology. From knowledge of war to that of practice: this connection remains valid for us, as in Western society, too, most technological innovations come precisely from armaments research, being later incorporated into the production of objects for civilian consumption, which is particularly notable in automobile, computer and aviation industries.

Thus, Ogun is not just the one who cuts through the woods and defeats enemy armies; he is also the one who opens the way for the implementation of a railroad, installs a factory in a non-industrialized area, promotes the development of a new means of transport, fights not only against man, but also against the unknown.

It is therefore the symbol of work, of man's creative activity on nature, of production and expansion, of the search for new frontiers, of crushing any force that opposes its own expansion.

It is easy, in this sense, to understand the popularity of Ogun: first of all, the repressed black, far from his land, from his traditional social role, had no one else to appeal to, except to the two gods who effectively defended him: Exu ( magic) and Ogun (war); Secondly, in addition to the help he can provide in any struggle, Ogun is the representative in the African pantheon not only of the conqueror but also of the manual worker, of the worker who transforms raw material into finished product: he is the very apology of the craft, of the knowledge of any technology with some productive objective, of the worker, in general, in his fight against inert materials to be modified.

He is the owner of the Obé (knife) so in the ritual offerings he comes right after Exú because without the knives that belong to him sacrifices would not be possible. Ogun is the owner of the railways and paths. It also protects the entrance doors of houses and temples (A symbol of Ogun that is always visible is the màrìwò (mariô) - shredded oil palm leaves (igi öpë), which are placed over the doors of Candomblé houses as a symbol of their protection).

Ogun is also considered the Lord of the ways. He protects people in dangerous places, dominating the street with the help of Exú. If Exú owns the crossroads, taking responsibility for the traffic, for determining what can and cannot pass, Ogun is the owner of the paths themselves, of the connections that are established between the different places.

A phrase often said in Candomblé, and which Ogun really likes, is the following: “Bi omodé bá da ilè, Kí o má se da Ògún” . (One person can betray everything on Earth Just don't betray Ogun).

Ogun was married to IANSÃ who abandoned him to follow XANGO. She also married OXUM, but lives alone, fighting for the roads and opening paths.

Features

Assignments

Every Ogun is a natural enforcer of the Law and they all act with the same inflexibility, rigidity and firmness, as they do not allow themselves an alternative conduct.

Wherever an Ogun is, there will be the eyes of the Law, even if it is a "caboclo" of Ogun, averse to the liberal conduct of the Umbanda tents, always attentive to the unfolding of the work carried out, both by the mediums and by the incorporating spirits.

We say that Ogun is, in himself, the watchful eyes of the Law, always vigilant, martial and ready to act wherever he is ordered.

The Characteristics of the Children of Ogun

It is not difficult to recognize a son of Ogun. It has an extremely coherent, passionate and passionate behavior, where outbursts, obstinacy and stubbornness soon appear, as well as pleasure with friends and with the opposite sex. They are conquerors, incapable of staying in the same place, enjoying new themes and subjects, consequently passionate about travel, changes of address and city. A job that requires routine will make a child of Ogun a misfit and bitter. They are appreciative of technological innovations, they are curious and resistant people, with great ability to concentrate on the objective at hand; courage is very great.

Ogun's children find it difficult to forgive others' offenses. They are not very picky about food, clothing, or housing, with rare exceptions. They are comrade friends, but they are always involved with demands. Amusing, they always arouse interest in women, have sexual relationships followed, and don't get too attached to one person until they really find their great love.

They are determined people with vigor and spirit of competition. They are born leaders and have the courage to face any mission, but they are frank and, at times, rude in imposing their will and ideas. They regret it when they see that they made a mistake, so they become open to new ideas and opinions, as long as they are consistent and accurate.

Ogun people are practical and restless, they never "talk behind" someone, they don't like betrayal, dissimulation or injustice with the weakest.

No child of Ogun is born balanced. His temperament, difficult and rebellious, makes him, from childhood, almost a misfit. However, as he does not depend on anyone to overcome his difficulties, with growth he becomes free and adapts to his needs. When the children of Ogun manage to balance their impulsive genius with their determination, life is much easier for them. If only he could wait at least 24 hours. to decide, would avoid many setbacks, even though, as incredible as it may seem, they are calculating and strategists. Counting to 10 before letting your anger explode would also save you a lot of regrets. His greatest flaw is his impulsive genius and his greatest quality is that he will always, in whatever way, always be a Winner.

His impatience is remarkable. You make hasty decisions. Start everything without worrying how it will end or when. He is always looking for the impossible. Love the challenge. It doesn't refuse to fight and the bigger the obstacle, the more it awakens the determination to overcome it. Like the soldiers who conquered cities and then left them to go on to new conquests, the children of Ogun tenaciously pursue a goal: when they reach it, they immediately drop it and set off in search of another. It is insatiable in its own conquests. It does not admit injustice and usually protects the weakest, fully assuming the situation of the one it wants to protect. He knows how to command without any embarrassment and at the same time he knows how to be commanded, as long as he is not disrespected. Easily fits anywhere. Eat to live, not making a point of the quality or taste of the food. As Ogun is the Orisha of Iron and Fire, his son is very fond of weapons, knives, swords and things made of iron or brass. He is frank, often even with frightening aggression. He doesn't beat around the bush to say things. It does not admit weakness and lack of determination.

They have a serious concept of honor, being incapable of forgiving serious offenses to which they are victims. They are materially detached from anything, curious and resistant people, having great ability to focus on a goal to be conquered, persistent, extraordinary courage, absolute frankness reaching arrogance. When they are not caught in tantrums, they are great friends and companions for all hours.

He is a slender person and always tries to keep himself physically fit. They love sport and are always restless and on the move, tend to be muscular and athletic, especially in youth, having great nervous energy that needs to be discharged in any activity that does not involve physical wear and tear.

Your love life tends to be very varied, without major perennial connections, but rather superficial and quick.

Ritualistic cuisine

Cará with palm oil and honey

Wash a yam in seven waters (seven times), then place it in a wooden trough or bowl. With a knife (obé), very sharp, cut it vertically. On the left side, palm is applied and on the right side, honey.

Ogun toothpick holder

Cook a yam, shell and all. Place in a wooden bowl or bowl. Stick mario sticks all over the surface. You can water it with palm oil or honey.

Mulatto beans

Cook the mulatto beans (or horse) and season it with onions sautéed in palm oil, place in a bowl and garnish with 7 shrimps fried in palm oil.

Legends of Ogun: How Ogun Became Orisha

Ogun fought ceaselessly against neighboring kingdoms. He always brought rich booty on his expeditions, as well as numerous slaves. All these conquered goods, he delivered to Oduduá, his father, king of Ifé.

Ogun continued his wars. During one of them, he took Irê and killed the king, Onirê and replaced him with his own son, keeping for himself the title of King. He is hailed as Ogun Onirê! - "Ogun King of Irê!"

However, he was allowed to wear only a small crown, "akorô". Hence, it is also called Ogun Alakorô - "Ogun owner of the little crown".

After installing his son on the throne of Irê, Ogun returned to war for many years. When he returned to Irê, after a long absence, he did not recognize the place. Unfortunately, on the day of his arrival, a ceremony was held, in which everyone had to keep complete silence. Ogun was hungry and thirsty. He saw the palm wine jugs, but didn't know they were empty. The general silence seemed to him a sign of contempt. Ogun, whose patience is short, became enraged. He broke the jars with sword blows and cut off people's heads. After the ceremony was over, Ogun's son finally appeared and offered him his favorite dishes: snails and beans, washed down with palm oil, all accompanied by a lot of palm wine. Ogun, repentant and calm, regretted his acts of violence, and said that he had lived long enough, that now the time had come to rest. He then lowered his sword and disappeared underground. Ogun had become an Orisha.

Ogun Xoroquê

Once, when he returned from a hunt, he did not find palm wine (he must have been very thirsty), and he was so angry that he climbed a hill or mountain and Xoroque (screamed Fiercely or cut cruelly from the top of the mountain or mound) ), covering himself with blood and fire and dressed only with the mariwo, this furious Ogun now called Xoroquê, went far away to other kingdoms, to the lands of the Ibos, to Dahomey, even to the side of the Ashantis, always raging, Warring, fighting, invading and conquering. With an angry behavior that many came to think that it was Exu angry for not having received his offerings or that he had become an Exu (perhaps that is why he is treated as being half exu by many of the Candomblé). Before he arrived in Ire, an Oluwo who lived there recommended to the inhabitants that they offer Xoroquê, an Aja (dog), Exu (yam), and lots of palm wine, he also recommended that, with the body prostrate on the ground, as a sign of respect recited their orikis, and players played in their praise. So everyone did what had been recommended to them, but the King did not follow the advice, and when Xoroquê arrived, he immediately killed the King, and before he killed the population They did what was recommended and calmed Xoroquê, who calmed down and proclaimed himself Rei de Ire being like this every time Xoroquê gets angry he goes out into the world to fight and take out his wrath, even being considered an Exu and when he returns to Ire he returns to his characteristic of Ogun warrior and victorious King of Ire.

Ogun gives man the secret of iron

In the Land created by Oxalá, in Ifé, the orixás and human beings worked and lived in equality. All hunted and planted using fragile tools made of wood, stone or soft metal. So the work required great effort. With the increase in the population of Ifé, food was scarce. It was necessary to plant a larger area. The orixás then got together to decide how they would remove the trees from the land and increase the farming area. Ossãe, the orixá of medicine, was willing to go first and clear the ground. But his machete was soft metal and he was not successful. In the same way as Ossãe, all the other Orixás tried, one by one, and failed in the task of clearing the land for planting. Ogun, who knew the secret of iron, had not said anything until then. When all the other Orixás had failed, Ogun took his iron machete, went to the woods and cleared the ground. The Orixás, admired, asked Ogun what material was made of such a resistant machete. Ogun replied that it was iron, a secret received from Orunmila. The Orixás envied Ogun for the benefits that iron brought, not only to agriculture, but also to hunting and even war.

For a long time the Orixás pestered Ogun to find out about the secret of iron, but he kept the secret to himself. The Orixás then decided to offer him the kingdom in exchange for him to teach them everything about that very resistant metal. Ogun accepted the proposal. Humans also came to Ogun to ask him for knowledge of iron. And Ogun gave them the knowledge of the forge, until the day when every hunter and every warrior had his iron spear. But, despite Ogun having accepted the eating of the Orixás, first of all he was a hunter. On one occasion, he went hunting and spent many days away in a difficult season. When he came back from the woods, he was dirty and ragged. The Orixás did not like to see their leader in that state. They despised him and decided to remove him from the kingdom. Ogun was disappointed with the Orixás, because when they needed him for the secret of the forge, they made him king and now they say he was not worthy to rule them. So Ogun bathed, dressed in shredded palm leaves, took his weapons and left. In a distant place called Irê, he built a house under the Acoco tree and remained there. The humans who received the secret of iron from Ogun did not forget it. Every December, they celebrated the feast of Uidê Ogum. Hunters, warriors, blacksmiths and many others make sacrifices in memory of Ogun. Ogun is the lord of iron forever.

Ogun frees a poor man from his exploiters

A poor man wandered everywhere, working now on one plantation and now on another. But the landowners always fired him and took possession of everything he built. One day this man went to a babalawo, who ordered him to make an ebó in the woods. He gathered the material and went to make the order, but ended up making such a noise that Ogun went to see what was happening. The man then became aware of Ogun's presence and fell at his feet, begging his forgiveness for invading the forest. He offered him all the good things that were there. Ogun accepted and was satisfied with the ebó. Then he talked to the pilgrim, who told him why he was in that forbidden place. He told him of all his misfortunes. Ogun ordered him to shred palm leaves (mariwo), and place them on the doors of his friends' houses, thus marking each house to be respected, because that night Ogun would destroy the city where the pilgrim came from. It would be destroyed to the ground. And so it was. Ogun destroyed everything except the houses protected by the mariwo.

Ogun calls Death to help him in a bet with Xangô

Ogun and Xangô never reconciled. From time to time they fought each other in the most absurd quarrels. For the sheer satisfaction of their bellicose spirit. They were both magnificent warriors. Once Ogun proposed to Xangô a truce in their struggles, at least until the next moon arrived. Xangô made some jokes, Ogun retaliated, but they decided on a bet, thus continuing their permanent dispute. Ogun proposed that both go to the beach and collect as many whelks as they could. Whoever put together the most would win. and whoever lost would give the fruit of the collection to the winner. They agreed.

Ogun left Xangô and went to Iansã's house, asking him to ask Iku (death) to go to the beach at the time he had agreed with Xangô. The following morning, Ogun and Xangô appeared on the beach and immediately the confrontation began. Each one was picking up the shells they found. Xangô hummed playful accents against Ogun. Ogun, silent, continued the collection. What Xangô didn't notice was Iku's approach. When he looked up, the warrior saw death, who laughed at his astonishment. Xangô released the collection bag, running away in fear and hiding from Iku. At night, Ogun looked for Xangô, showing his booty. Shangô, ashamed, lowered his head and handed the fruit of his collection to the warrior.