Yoruba Religion

Who is Oya?

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Oya is an Osha and is closely related to Iku, the divinity of death. She is the promoter of storms, hurricane winds and sparks. She symbolizes the violent and impetuous character. Oya lives at the door of the cemeteries. Represents the intensity of the mournful feelings and the world of the dead. In nature she is symbolized by the spark. Together with Eleguá, Orunla and Obatalá she dominates the four winds. She is called with the sound of the flamboyant pod. Represents the reincarnation of the ancestors, the lack of memory and the feeling of regret in the woman. Oya's flag, skirts and cloths carry a combination of all colors except black.

Oya is the Orisha of the Niger River, formerly called Oya, by its 9 tributaries. She was born in Ira. Oya is one of the so-called Orishas of the dead with her sisters Obba and Yewa. Oya exercises a special power over the eggúns, because she is the mother of 9 of them. Lover of war she fought with Oggun and Shango in the campaigns that these carried out. Accompanied Shango when he left Òyó and was named queen of Kosso. Her cult is of territory Tapa, Kosso and Òyó. Her name comes from Yorùbá Òyá (Oló: Mistress - Oya: Darkness) meaning "Mistress of Darkness" also known as Yansá from Yorùbá Iyámsá (Iyá: mother -Omó: sons - Mesá: nine) "Mother of nine".

The children of Yemaya and Shango do not receive her during the Sodo Orisha and when she is established as a tutelary Orisha, her children must receive Yemaya with a special ritual. Her stpmes are 9 of brown color that are collected in the river.

Oya's number is 9 and its multiples. In the syncretism she is compared with the Holy Virgin of the Candelaria and Santa Teresa (February 2). Her color is wine red or brown and 9 colors except black. She is saluted: Greetings, Jekua Jey Yansá!

Family of Oya.

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Daughter of Obbatala and Yembó, wife of Oggun, Shango. She kissed Babalu ayé for the first time, she is also Ayaó's sister who is a virgin and does not settle.

Diloggún in Oya.

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Speaks in the diloggún for Osá (9).

Oya's tools.

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Her receptacle in an earthen vessel with a lid or a tureen of brown or various colors. Normally she lives dry, in some cases in river water and in others only a little river water is sprayed on its ota. Her attributes are 9 adanes (handles) of copper, flamboyant sheaths, Irukes (horse's tail), a hand of snails, tools of work and war, swords, shields, lightning swords, crown, handkerchiefs of 9 different colors except black, guataca, peaks, arrow, ray, scythe, stick, hoe, rake, ax, saber, etc. Her elekes are of 1 brown account with black and white stripes for every 9 browns, in some Osha houses they are made of lilac beads with yellow stripes or alternating 9 white and 9 black beads.

Offerings to Oya.

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She is presented with colored fruits, mainly eggplant, sweet potato, Indian plantain, buns of beans, white rice with eggplant, corojo butter, grapes, cocoa butter, toasted corn, coconut, etc. He is immolated goats, chickens, guineas, pigeons. Her ewe are flamboyán, caimitillo, pump fruit, yucca, pomegranate, marigold, thousand flowers, geranium, purple coralillo, pacific sea, cucumber cucumber, verbena, cemetery flower, dead scarecrow, change voice, plantain, shameful, mugwort, cordovan, camphor, curujey, croto, cherimoya, mongoose, etc.

Objects of power of Oya.

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A tool made with black mane of horsetail, called Iruke. Nine copper bracelets.

Oya's costumes.

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Oya wears a dress wine and a skirt with 9 stripes of different colors. She can also dress in a dry fiber dress from the top of the royal palm, called yagua. Nine-colored ribbons cover his head.

Dances of Oya.

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When Oya dances, her iruke wiggles to clear the bad air influences. Her dance is very frenetic and very fast. It's delirious, a bacchanal. Sometimes she charges with a burning torch in her right hand, making fiery circles as she turns to the left.

Crowning Oya. Kari-Osha.

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To crown this Osha one must have received before the warrior Orishas. Then during the coronation the following Oshas and Orishas must be received:

Elegguá, Oggun, Oshosi, Obbatalá, Oke, Yemayá, Shangó, Ogué, Oshún and Oya.

Roads of Oya.

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Her paths are:

Oya Yansa Bí Funkó.
Oya Dumí.
Oya De.
Oya Bumí.
Oya Bomi.
Oya Nira.
Oya Igbalé.
Oya Nike
Oya Tolá.
Oya Dira.
Oya Funké.
Oya Iya Efon.
Oya Afefere.
Oya Yansá Mimú.
Oya Obinídodo.
Oya Yansa Duma
Oya Yansa Doco.
Oya Tombowa.
Oya Ayawá
Oya Tapa.
Oya Tomboro.
Oya Yansa Odó.
Oya Yansá Orirí.

Characteristics of the Omo Oya.

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They are reserved people, of calm character like a breeze but when they get angry they are a tempest. They are like the wind, they do not like to be locked in a place, they tire easily with the everyday and monotonous behaviour. They are in extremely faithful in some cases, but in others are given to extra conjugal adventures. In all cases they are very jealous.

Patakies of Oya.

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A long time ago three sisters lived in a tribe: Yemayá, Oshún and Oya, who, although very poor, were happy. Yemayá was the oldest and kept her two sisters fishing in the sea. Oya was the youngest and Oshun took care of her, while doing this she also fished in the river and collected stones, which they sold. Love among the three sisters was very big. One day the tribe was invaded by enemy troops. Oshún could not hear the cries of Oya, which she tied so that she would not get lost doing her usual pranks since she was submerged in the river, nor heard her Yemayá, which was far away from the coast. Thus, the enemies took Oya as a captive.

Oshún when she discovered the loss of her beloved sister, sick of melancholy began to slowly consume. However, she managed to find out how much the enemies were asking for the rescue of Oya and little by little began to keep copper coins, until she had enough money to rescue Oya. The head of the tribe, who was madly in love with Oshun and who knew the poverty of her, doubled the price of the ransom while the negotiations were being made. Oshún knelt, wept and begged, however the Oba asked her for her virginity in exchange for her sister's freedom. Because of her love for Oya, Oshún agreed. When she returned home with Oya, they told everything to Yemayá, and the older sister in recognition of the generous gesture of Oshún never forgot the sacrifice of her sister, she adorned the head and her arms with coins of copper.

While Oya was captive, Olofin had distributed the earthly goods among the inhabitants of her tribe: to Yemayá she made her absolute mistress of the seas, to Oshún, of the rivers; Oggún, metals, and so on. But since Oya was not present, she did not received anything. Oshun implored her father not to omit her from his earthly representation. Olofin, was thoughtful to realize the fairness of the request and remembered that there was only one place without an owner: the cemetery. Oya gladly accepted, and thus became mistress of the cemetery. This is why Oya has copper tools to show his eternal gratitude to Oshun's sacrifice and eats by the river, as a reminder of her childhood. Moforibale Oshún, Moforibale Yemayá, Moforíbale Oya.

More patakies ...

Oggun is an Osha of the group of Orisha Oddé, this group is conformed by Eleguá, Oggún, Oshosi and Osun. He is one of the first Orishas and Oshas that any individual receives. He is the strength; he also represents the work and the rough and initial force, the force that locks up the box of the human body, the thorax, where they are all the vital organs. In the nature he is symbolized by the iron, all the metals and the virility in the human being. He owns the chains. He is a decisive Osha in the ceremony of confirmation of the Oloshas (Pinaldo) and in the Awó ni Orunmila (Kuanaldo). He is the one that has the right to sacrifice, since the knife belongs to him, the object with which the sacrifice is made generally.

He is crowned on his children's head. He owns the forrests along with Oshosi and the paths along with Elegua. The metals belong to him, is patron of the blacksmiths, of the wars, watcher of the human beings. His name comes from the Yoruba Òggún (war). He is from Ileshá and was king of Iré. His colors are mulberry or green and black. His elekes (necklaces) are made alternating green and black beads.

His number is 3 and its multiples. His day of the week is Tuesday and days 4 of every month. Compared with St. Peter (29 of June).

He is greeted Oke Oggun! Oggun Kobú Kobú, Aguanilé!

Son of Oduduwa, brother of Shangó, Oranmiyán, Oshosi, Osun and Elegua.

Speaks in the odú Oggunda (3).

He lives in an iron kettle of three legs and lays otá (stone) collected in the forrest or the railroad. His attributes are the horseshoes, the nails of railroad, a piece of railroad, brake of horse, swords, tips, shovels, machete, mass, the set of anvil and hammer representing the forging of iron, tools of work in general, chains, revolvers, rifle, knives (of which he is owner), achabbá (chain with 21 pieces), hat of guao, mariwó, lances, magnet, etc.

Oggun's Tools of Power.

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The machete.

Suits of Oggun:

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Oggun gets dressed in purple vest and trousers with a flattened cap. He also wears a belt adorned with long fibers of palm. In his shoulder a purse of skin of tiger adorned with shells.

He is offered butter of cacao, jutía and smoked fish, tobacco, aguardiente, butter of corojo, meat cattle or goat, toasted corn, canary seed, flour of maize, ñame, haricot beans, nuts of Kola, etc. To him are immolated goats, roosters or chickens, hens of Angola, doves, jutías and in the antiquity dogs and horses. His ewes are the avocado, carob tree, almácigo, almond, atiponlá, language of cow, leg of hen, ceiba, Moor, grass of the blood, dormidera, basil, aroma, rompesaragüey, romerillo, thistle santo, jengibre, grenade, pendejera, peonía, tobacco, always alive, peregún, wonder, jagüey, verdolaga, grass ten of the day, yucca, fine grass, gallant at night, etc.

Oggun's dances:

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When Oggun comes down, is known by two characteristic dances. The dance of the warrior, in which he swings the machete breaking the air, while he advances with a foot and drags the other and the dance of the worker in which he mimics harvesting with the machete, or as if he was hammering like a blacksmith. The others must imitate the movements of Oggun, dancing around in a circle.

To crown Oggun. Kari-Osha:

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In order to crown this Osha must have received before the Orishas Warriors. During the coronation the Oshas and Orishas due to receive are the following.

Oggún, Elegguá, Oshosi, Obbatalá, Oke, Yemayá, Shangó, Oggué, Oshún, Oyá and Aggayú.

Characteristics of the Omo Oggun:

Dedicated to the manual works, blacksmiths, the military, police, butchers, etc. Of strong character and always wanting to impose his thought, they look for fights where there no cause, they are righteous, but in many cases obstinated, do not regret the committed acts, therefore if they are mistaken do not recognize it. They do not like to be told what to do and are very independent.

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In the begining of times Ororima and Tabutu were married. Of this relation a son was born, who was known by all like Tobi Ode (the hunting matador). Between all the Orishas, was Tobi Ode the first who decided to make a path from the invisible kingdom (Ikole Orun) to the Earth (Ikole Aye). The other Orishas when followed him discovered that Ikole Aye was covered with the dense forest (igbo), and they couldn't go through it. It was then that Obbatala took his adá fadaká and began to clean the forest. After awhile he discovered that his adá had bent and no longer it was efficient in the task. Then Oggun came to solve this problem, he discovered the mystery of the iron (Irin) and made a machete of iron (adá irin). With this he cleaned the way through the dense forest and all the Orishas could cross it and make their way to Earth. Since then Oggun is known like the owner and spirit of irin, and was rewared with the title of Osin Inmolé.

The Orisha Warriors or Orisha Oddé are the first who must receive any initiate in the Yoruba religion. These only can be given by the priests of high hierarchy, denominated Oluwos or Babalawos. Although at the moment exists some spiritual houses that give Elegguás, compound only of coconuts or otás, is only the Eshu-Eleggua given by Babalawos the ones containing the load and the secret so this Orisha have his own path and exerts its fundamental function.

The cause of which the Orisha Oddé or Warriors can only be given by Babalawos is among others because in the time in which these were in the terrenal plane they were Babalawos. Elegguá is first and more important reason why only someone who knows the secrets Ifa can construct it and give it.

Preparation of the Orishas Warriors:

Eshu-Eleggua has many ways or paths (it is said about 201), a consultation with a Babalawo to find out which one corresponds is a must. Eleggua is prepared with a stone (ota) and yefá of Orunmila, plus the symbols and receptacles. After mixed these ingredients, they are cemented in form of human head and eyes and mouth are added to him like cauries (snails).

Upon the head it takes a parrot feather, among other secrets, finished off by the signature of Ifá. Then the Ossaín is made, this is the bath of grass and other substances where they are washed and be sacred. The 4 warriors are Eshu-Eleggua, Oggún, Oshosi and Osun. After the lavatory comes the inmolation of the animals. To Elegguá is offered rooster, to Oggún, Oshosi and Osun, doves. If Elegguá wishes to speak with the initiate through a ceremony of divination or Ita, then it is precise to immolate a quadruped animal to him (All the Orishas that speak in Ita must have immolated a quadruped animal. These sacrifices go accompanied of aguardiente, butter of corojo, honey of bees and candles.

Ceremony of delivery of the warriors.

In order to give to the warriors the aleyo or initiated kneels down opposed to his religion godfather. The padrino drops water saying:

Omi tuto, ile tuto, Tuto Laroye. Omo tutu (nombre del aleyo)
Elegba tuto, Oggun tuto, Oshosi tuto, Osun tuto. Ariku baba Wa.
Moyugba Olofin, mayugba Orun, ayugba iku embelese Olodumare.
Ase mi iyare, ase mi ya toba.
Ase mi oyubonacan, ase my oluwo and all ori s'iro oloshas, babaloshas that covers my ilé.
Igba e tonú bogbo elco de ara onú (mention the name of all the relatives passed away in religion and blood)

After finalized east prayer in Yoruba they give the Orisha Oddé, beginning by Elegua, and soon in this order Oggun, Oshosi and Osun. Soon the godson rises and greets to his godfather hitting itself respective opposed shoulders, blessing him.

Place in the house of the Warriors.

To enter the house a ceremony is needed, once in the house Elegua, Oggun and Oshosi are located in most of the cases behind the front door and Osun in a place upper than the head of the owner. It is important that Osun not be place where he can fall by accident, since this indicates that the life of its prote'ge' is in danger, in that case the godfather must be contacted quickly.

Attention to the Warriors.

In addition to the specifications of the godfather, that can have been in the case of Elegua, to put him whistles, and in the case of Oggun, nails or horseshoes, in general put to Elegua money and chucherias, caramels, etc. The soldiers are taken care of Mondays, a candle ignites to them and aguardiente from one's mouth is sprinkled to them. Also they are greased with butter of corojo, and offered jicaras or small glasses with coffee and water. The candle must be extinguished before leaving the house. While this is happening the warriors are asked for luck and wealth and health, is not advisable to request them for other person's hurt.