|Warriors, soldiers, smith makers, metal workers, craftsmen|
|Member of Orisha|
Veve of Ogoun
|Region||Nigeria, Benin, Latin America|
|Ethnic group||Yoruba people, Fon people|
Ogun or Ogoun (Yoruba: Ògún, Portuguese: Ogum, Gu; also spelled Oggun or Ogou; known as Ogún in Latin America) is an Orisha, Loa, and Vodun. He is a warrior and a powerful spirit of metal work.
In Yoruba religion, Ogun is a primordial Orisha who first appeared as a hunter named Tobe Ode. He was the husband of Oya. He is said to be the first Orisha to descend to the realm of Ile Aiye ("Earth"), to find suitable place for future human life. In some traditions he is said to have cleared a path for the other gods to enter Earth using a metal ax. To commemorate this, one of his praise names, or oriki, is Osin Imole or the "first of the primordial Orisha to come to Earth". He is the god of war and metals.
In his earthly life Ogun is said to be the first king of Ife. When some of his subjects failed to show respect, Ogun killed them and ultimately himself with his own sword. He disappeared into the earth at a place called Ire-Ekiti, with the promise to help those who call on his name. His followers believe him to have wo ile sun, to have disappeared into the earth's surface instead of dying. Throughout his earthly life, he is thought to have fought for the people of Ire, thus is known also as Onire.
Ogun is the traditional deity of hunters, blacksmiths, and drivers in the Yoruba religion. Followers of traditional Yoruba religion can swear to tell the truth in court by "kissing a piece of iron in the name of Ogun." Drivers carry an amulet of Ogun to ward off traffic accidents.
The primary symbols of Ogun are iron, dog, and the palm frond. They symbolize Ogun's role in transformation, mediation, and function. Iron is the primary emblem of Ogun. Ogun altars and ceremonies display and use iron objects both in Yoruba areas and the across the African diaspora. Followers of Ogun wear chains of iron implements; Ogun festivals feature the display of knives, guns, blacksmith implements, scissors, wrenches, and other iron implements from daily life.
Dogs are the preferred animal sacrifice to Ogun across hunters, blacksmiths, and other trades. Dogs are the traditional companions of hunters, but Ogun's personality is also seen as "doglike": aggressive, able to face danger, and straightforward. Other sacrificial animals associated with Ogun are the spitting cobra (blacksnake); its behavior is aggressive and fearless. Hunters and blacksmiths avoid eating or witnessing the mating of blacksnakes. Other important sacrificial offerings to Ogun are the Clarias submarginatus (a species of catfish), alligator pepper, kola nuts, palm wine and red palm oil, small rats, roosters, salt, snails, tortoise, water, yams. (Clyne: 1997). Many of these sacrificial offerings were carried into New World traditions.
Ogun is known in the Afro-Brazilian tradition of Candomblé as Ogum (Ketu and Ijexa nations) or Gu (Jeje nation). Ogum is syncretized with Saint George, notably in Rio de Janeiro and the state of Rio Grande do Sul. Candomblé tradition in Northeast Brazil, especially in Bahia, associates Ogum with Saint Sebastian.
- Day: Tuesday
- Metal: iron
- Color: navy blue or dark blue and green
- Food: feijoada and yams
- Archetype: impetuous, authoritarian, cautious, hardworking, suspicious and a bit selfish
- Symbols: sword, broadsword, iron chain
Ogum, as a male orisha (Boró), only "eats" male animals. Ox, billy goat, rooster, snake (typically a red snake), dog, and game animals are sacrificed on festival days associated with Ogum in the Candomblé tradition.
Individual devotees of Ogum in Brazil avoid certain foods. These include goat, cajá-manga (Spondias dulcis), sugar, black beans, yams, and the manga-espada (an elongated mango cultivar of Brazil) in the Ketu nation; yams and manga-espada in the Ijexa nation ; and partridge in the Jeje nation.
Santería and Vodou
Ogun's centrality to the Yoruba religion has resulted in his name being retained into the 20th century in the Gullah and Lucumí languages, as well as the Yoruba dialect of Trinidad and Tobago. In Santería and Palo, Ogún is syncretized with Saint Peter, Saint Paul, and John the Baptist; he is the deity of war and metals. In Haitian Vodou, Ogoun is syncretized with St. Jacques Majeur (St. James the Greater) in his incarnation as Santiago Matamoros (St. James the Moorslayer).
- Clyne, Robert Marcel (1997). Ogun Worship in Idanre: Iron and Identity in a Yoruba Town (Ph.D. thesis). Yale University.
- Adeoye, C. L. (1989). Ìgbàgbọ́ àti ẹ̀sìn Yorùba (in Yoruba). Ibadan: Evans Bros. Nigeria Publishers. pp. 250–262. ISBN 9781675098.
- Barnes, Sandra (1997). Africa's Ogun: Old World and New. Bloomington Ind: Indiana University Press. ISBN 0253-332516.
- Earhart, H (1993). Religious Traditions of the World: a Journey through Africa, Mesoamerica, North America, Judaism, Christianity, Islam, Hinduism, Buddhism, China, and Japan. San Francisco, California: HarperSanFrancisco. ISBN 9780060621155.
- Verger, Pierre (1999). Notas sobre o culto aos orixás e voduns na Bahia de Todos os Santos, no Brasil, e na antiga costa dos escravos, na África (in Portuguese). São Paulo: EDUSP. pp. 151–160. ISBN 9788531404757.
- Augras, Monique (2004). "Quizilas e preceitos--transgressão, reparação e organização dinâmica do mundo". Culto aos orixás: voduns e ancestrais nas religiões afro-brasileiras (in Portuguese). Rio de Janeiro: Pallas. pp. 190–193. ISBN 9788534702379.
- Assunção, Matthias (2005). Capoeira: the History of an Afro-Brazilian Martial Art. London New York: Routledge. p. 39. ISBN 0714650315.
- Moura, Carlos Eugênio Marcondes de, ed. (2004). Culto aos orixás: voduns e ancestrais nas religiões afro-brasileiras (in Portuguese). Rio de Janeiro: Pallas. pp. 43–45. ISBN 9788534702379.
- Falola, Toyin (2005). Yoruba Creativity: Fiction, Language, Life and Songs. Trenton, NJ: Africa World Press. ISBN 9781592213368.