FEATURES AND LEGENDS OF ORIXÁS

(Image of Orisha Oxóssi withdrawal via Web)

EXU: Its function is to energize, mobilize, transform and communicate. It is the
past, present and future. Contained within the good and evil. It is the manifes
tation of all that exists. Exu is associated with a name porrente ogo that takes
seconds to miles away. Also attracts ATRAVEZANDO magnetism, objects located at
long distances. He is shrewd and subtle. As a sorcerer is extraordinary in its p
ower. Nothing is impossible for Exu. It is the vital point, the balance of the w
orld, without which it would be chaos. In most myths in Africa is seen as playfu
l roads, the messenger, the doorman encrequeiro and selfish. Caring for Eshu on
Mondays is the same as caring for your safety, material and spiritual life. Firs
tborn son and I hope Iemanjá.
Ibeji: It is considered a special divinity, because they believe it's twin. Symb
olizes the creative aspect of the individual as being childish. Ibeji as Eshu, i
s jealous, likes to be praised, receiving gifts (fruits and sweets). Open and cl
ose paths. Take notes, gets into trouble and create confusion (always repent). T
hey are easy to be controlled. Its tendency is always to help people do good and
voverem in harmony. They are the twin sons and I hope Iemanjá.
OGUM: It's always the one who opens the roads, which will in the van, which open
the way with his machete. Orisha and violent warrior, eternal winner. Was King
of Ife and conqueror of the kingdom of Ire. Wear a kilt called mariwó (made with
the fringe of the green leaves of the palm). It was a son of Iemanjá, brother O
xossi and Exu. While hunting, invented the weapons and tools. It was a deep know
ledge of the secrets of the forests, where he lived with and Oxossi Ossain. Fear
less hunter, warrior and became a blacksmith. A legend says that Ogun not like c
ivilization, living eternally deep in the woods. Oshun, with its sweetness, mana
ged to conquer it, bringing it to the city. Nets aoportunidade she needed help b
ecause he needed protection. He was the husband of Iansã whose secret discovered
. Then he lived with Oshun (before this Oxossi marry and then with Shango). Oba
lived with after her win in a fight. Ogun liked to drink and eat dog meat (espec
ially raw), his muscles were considered to be of steel.
His wrath was terrible. He was known as severed heads and avenger of injustice.
It is the protector of martial arts, agriculture, police and those who deal with
iron.
IEMANJA: Its origin is Yoruba, the nation's Egba (where there is a river of that
name). The name means Iemanjá: mother of the children fish. It is regarded as t
he daughter of Olóòkun (the sea). Their legends say that he had several marriage
s and many children. Symbolizes motherhood fruitful and nourishing. It is seen a
s a lady of breasts, matron, Air Master, undulating movements, rhythmic walk wit
h studied gestures and thin which makes it engaging. They say the stars are the
leaves that adorn his mantle and that the gems will give them the brightness, ma
king it beautiful and irresistible. Also named after Inae, Janaina and Oloxum.
OXUM: Born of Iemanjá, or is the extent of it. Many consider the favorite daught
er of Hopefully. It is the owner of gold, coral and amber. Adora copper. Its ori
gin is Yoruba, the nation Ijexá. One of their legends connects to the river Oshu
n. Africans see it as a young copper-colored, with a full mouth, bright eyes, sh
arp nose, lush body and agile and seductive. Is entitled iyalode (educated woman
, queen, lady, important). Considered lady love, the river and fertility. It is
the siren of the rivers. Honey is its essential element, as well as egg yolks. I
s connected by various myths and legends Orishas (through their feminine attribu
tes, conquered and created all the enmities between them).
Oxossi: The king of the jungle, hunting deity. Protector of all those who draw t
heir livelihood from the forest. His war cry assemelhase to a bark (being a hunt
er). Is connected to the virgin land. Lives in the forest, like fresh air and fr
eedom. Guard access to the plants (only one who enters the woods has its own aut
horization and is truly prepared). Oxóssi is considered the country of Ketu, whe
re he was a prince. Maintains liaison with Ossain and Ogun, besides being the hu
sband of Oshun. He makes effective expeditions of hunters, providing abundant hu
nting. Ossain learned the secret of the leaves, using them to save lives. In shi
pments is always who discovers the right places and favorable to his instalação.
Torna is the first occupant of the places where villages and crops emerge. As th
e only to possess weapons, is night guardian of your community. Filje of Oxalá a
nd Iemanjá.
Omulu / Obaluaiê: XAPANÃ (name given to two). Xapanã = Omulu old. Xapanã = new O
baluaiê. Omulu means son of the Lord. Omulu is lame, your address is outside the
home, alone in the woods. Along with Ogun, it controls the roads. Identified wi
th the midday sun, so called sunshine. Inspires fear and respect. Its control is
difficult. Is a constant threat. Rich meanings and difficult access. Obaluaiê y
ou mean the earth.and originating in the territory of Tapa (Nupe called tb). Sto
od in Dahomey (territory Mahi). Was a son of Nana and brother of Oxumaré. Orisha
of extraordinary powers. Is related to the death. Relating to cemeteries and
the spirits of the worlds. Brings death and rebirth, sweep the dirt from the ear
th. To him belong the epidemic diseases such as smallpox, bubonic plague, scabie
s, as well as all skin diseases (eg leprosy), and finally all the ills that begi
n with high fever. It has the power to create and finish with these diseases. Fo
r many it is a healer, being considered the "doctor of the poor."
Oxaguiã: Oxaguiã is one of 16 qualities I wish. Originally from Ife (Nigeria). H
e ran his world econquistou reinado.Considerado one of the Orishas of CREATION!
A brave young warrior, son of Oxalufã considered. His name means "Orisha eater p
ounded yam." Is associated with silence, the humidity and the rest.
OYA / IANS: Iansã is the Orisha of the winds, storms and the river Niger. Accord
ing to their myths, is linked to water, fire and earth. Violent, but of rare bea
uty. Their violence can be characterized by its importance in natureza.Domia ray
s, winds and storms, as has also the renewal of life and death. Able to breathe
fire and control the eguns (spirits of the dead). Iansã name means "mother of ni
ne children," because the myths that have had nine children. Oya: Name odo Oya r
iver which according to legend, there was a town called IPO, threatened to be de
stroyed. She was saved by the appearance of this river, after being made a gift
of clothing from community members to Oya.
Oxalufã: A variety of Hopefully. It is linked to senility (the opposite of Oxagu
iã). Orisha of CREATION, symbolizes the beginning, the performance, life and dea
th. In its white color, other colors are included, so it symbolizes the "TODO".
In their myths, is the Orisha that ensures the return of the rains, which fertil
izes the fields. Is associated with Justice, the calm, the humidity, the equilib
rium, at rest and silence Protector of the lame, hunchbacked albino. Do not eat
salt and has the snail as its preferred offering (considered the symbol of the m
anifestation of the power of parent man, who is the sperm). Carries a staff call
ed "Opaxorô" which means a rod mystery. We regard it as our Father, as part of o
ur creation.
Oxumarê: Orisha of mobility and activity. It is a large mythical snake coming ou
t of the ground and rises to the sky, in keeping with its long tail of different
colors (rainbow), to then return to starting on the ground where it came from.
Originally from Dahomey, which is called DAN. Mahi comes from the territory, wit
h his brother and his mother Nana Obaluaiê. Representative of wealth, and some l
egends say it serves the Xango. Transports the rainwater that falls on the earth
, taking it back to the clouds. It is also chased away the rain, the seer of hea
ven and the curator of the Divinities. Hopefully son.
XANGÔ:
Originating in the territory of slapping. Although considered as originating in
Nigeria, other people were aware of its existence. It was King Koss (city who wo
n through war). Despite being linked to uncontrollable violence, usually is link
ed to justice and a deep love. Shango is the origin of thunder. Carries an ax bl
ade called oxé 2. Its symbol is the stone of radius (considered as the ax releas
ed by him). Connected to the fire. A legend says that all he ate out as to spit
fire. Also linked to three women: Oba, Iansã and Oshun. In the legends Oshun con
quered by the food, the beauty and bravery Iansã Oba and the dedication, loyalty
and love.
NANA: Much respected and powerful. The root of his name means "bad." Billed as t
he oldest deity of the waters. No water from rivers or seas, but the lakes of st
agnant water and muddy marshes, mangroves. The mud pit, mud and water holes are
the great symbols of this Orisha (representing the first waters). Originally fro
m Dahomey, the nation jeje, says the legend that is the daughter of a great bird
called ÀTIORO, City of OFA. Legend has it that the mother of Oxumaré and Obalua
iê. Not accept the sacrifices that are used in brass instruments. Homenegem not
yield to Ogun. Loads ibirá, cherishing it as to a child.€Live within the dark ea
rth (spirit of the springs).'s Grandmother, owner of the land and mistress of th
e cowries LADY (BÚZIOS). Collects, protects and nurtures the dead. Brings Justic
e.
Ossain: The Secret of the leaves belong to the Orisha Ossain. He is the absolute
master of his powers and secrets, as well as the appropriate words to provoke t
heir curative action and
magic. Represented by a small bird called EYE, perched on an iron rod surrounded
by six others, symbolizing a tree with seven branches. Ossain is closely associ
ated with the power of divination. They say it is slave Orumilá (deity of divina
tion). However, with time spent to be bidder, it has the virtue to heal the livi
ng. Ossain is the Curator Diino. His son is called "REMEDY" because it atrvés he
rbal Orisha that heals people. Has a physical defect, has only one arm, walks wi
th one leg, sees with one eye and hear with one ear. Although this is a hunter w
ith his bow and is the guardian of the virgin forest.
Oba: Orisha Oba River. A brave warrior. Although old and clumsy, and without cha
rm, is vigorous, courageous and loyal. Warrior respected by Orishas, uses a swor
d and his greatest pleasure is to fight. It was the wife of Ogun. It is also the
third oldest women's Xangô.Rival of Oshun in a fight and lost an ear. It is als
o considered the "mother of the dead woman" (which dominates), it is regarded as
Mother of the ninth Egun. Associated with water and the color red.
Orumilá: Great priest of the destination. The witness, who knows the past, prese
nt and future. He always wears white. Lord of the Earth, keeper of all that it c
ontains. Protector of the fate of living beings. Orumilá Earth makes comfortable
, with plenty fertile.
EWA: Daughter and I hope Iemanjá. Orisha caste, has the power to become invisibl
e to penetrate the mysteries of Ifa (divination dvindade). Their domains are the
islands and peninsulas, the starry sky, rain and white stripe of the rainbow.
Ifa: Divinity of divination. Ifa is the owner of the game of shells. Its main at
tribute is knowledge. He knows what to expect each and every human divinity, as
is the master of the secrets of fate.
Logunedé: Son of Oxóssi and Oshun. Has attributes of elegance, beauty and seduct
ion. During six months of the year, he took the male form and walks through the
woods, the fields of his father hunter. In the other six months, took the female
form and partly to fresh waters, which belong to his mother. Always represented
as a teenager.
OSHALA: Supreme Father who separated the spiritual from the material world. He c
reated living beings and created the Orishas. Father greater. Has the power to g
overn the life and death. At the same time being kind and tolerant, can also be
firm and stern. Would always prefer to follow the path of love. Their wives are
Nana and Iemanjá. The one who is above him is Olorin (GOD). When represented in
its young form is called Oxaguiã.
Contacts with Father Adriano de Exu
adrianoexu@gmail.com http://adrianoexu.blogspot.com