Is known for participating in the creation of the fetus and its formation in the uterus, she chairs the embryo together with Òrísálá and Òsányin. She is considered as the fertility goddess who gives the maternity gift to the infertile women and heals the sick ones, trough her medicinal waters. It is said that she is either the foreman of Ègúngún or she is linked to Ègúngún, Èsú and to Òrúnmilà.

Òsún is the patron deity of Osogbo and she is associated with the river that carries her name. She is celebrated in this region and she is offered dissimilar plates and animals.

She is conceived when the people of Epe celebrates Òsóòsì so she can help by securing the lucrative abundance of fishing. In very special occasions when the health is cracking she is the only deity that is allowed to have a meal together with Òrúnmila in his board.

People gets excited and happy when Òsún’s priestesses are possessed and they cry, but they get worried and afraid when they are possessed and laugh, because they believe that something terrible is about to happen. Òsún is a much respected deity and her cult is very spread in Cuba.

The Ifá priest’s works hard on this divinity when he gives reverence. It is said that she is the judge and she does not accept disobedience, she punishes booth men and women through their genitals and their blood, her anger compares to nothing else.

Òsún is always accountable in the river to any rite that is going to be done. In the ceremony of Ifismo Òsún plays a very important role because of her close relationship with the deity Igba Odù, whom is exclusively reserved to the priest’s that are initiated in Odù. Òsún is known as deity who has great and possessed a deep power, she is seen as the link to the richness and wellness that she provides to her children.

A story says that a group of Yorubas of the Ijesá religion emigrated to the north looking for a place to settle down, they where in charge of Laro there leader. One evening during the journey, they decided to stop and rest for the day and continue the journey the day after. When the daughter of Laro decided o take a bath in the river near the resting place, she did not come back and the last one who saw her, said that she was in the river, they all searched for her without results.

Her disconsolate father went to a place that was above a large stone to mourn the loss of his daughter. When a fish showed up and told him not to cry, but trust in the spirit of the river, and if he took his people several kilometres along the river he would find a place where he and his people could be blessed and flourishing, as long as they protected the secrets of the spirit of the river, and he would also find his daughter there. When they arrived to the place where they where recommended Laro went to the river and found his daughter Ilesa. From that moment Laro was called Ataoja (him who the fish talked to) and they settled in a big forest lined to the Òsún River and name the city to Osogbo. Until today the king of Osogbo is named under Ataoja and they continue to guard the sercrets of the river.

Òsún embodies the basic principle of eroticism as the source to the activity of reproduction that exists in al species, not only in the man. Òsún also represents the magic power of the generations of life, the beginning of fertility, fruitfulness. In Yoruba, Africa giving birth to a child is considered a blessing to the couple and to the community, women that have problems getting conceived turn there prays to Òsún so she can help them; Òsún is also considered the incarnation of femininity.

The great masters still considers that Òsún continues to have big abundances, richness and honour among the Irúnmoles, although it wasn’t always like that, a story that is reviled in Ifa tells us that in primordial times things did not work that way.

The big one in the masculine Irúnmole did not accept the existence of Òsún in the creation (bear in mind that at the same moment as Obàtalá drops the hen with five fingers in to earth is the same moment as he introduces the essence of fertility and eroticism. The essence of fecundity must exist for things to grow and flourish) and they did not welcomed, nor respected her capacities of creation and her powers.

In the beginning of the creation Ifá tells us that, Òsún was filled with Iwa Pele (good character) that Olódùmarè gave her a crown of beads, this earned her a high rank among the Òrisàs, but at the same time it worsened the situation in stead of calming it.

The day when all the Òrisàs went to cast Ifa, Òrúnmila noticed that they treated Òsún with oblivion and that they avoid her. He asked for the reason of this treatment against Òsún and they answered “It’s because she is a woman” and Òrúnmila answered “ I tell you that it benefits you better if you involve here in to the great counsel, her powers are amazing”. The men of Irúnmòles did not answer, and they neither listened to the advice and went on ignoring, unless they needed the help of a woman ass coking (in witch she was an expert). Even thought they treated her like this she was not bothered. This went on until one day the force of one hundred thousand men appeared on her chest and the power of her ancestral mother, the Anje. She felt as like an owl was nesting on her chest and she became Iyá Apaki (the women with an owl in her chest) she then said; I will not do any women’s work and I expect to be treated with respect, and as an equal the others responded by ignoring her wishes. That day Òsún removed her àse from earth and from that moment everything started to perish, nothing went well, animals did not reproduce, plants went dry, rivers went dry, seeds didn’t geminate and woman didn’t conceived. Because of this the sixteen men went to Olódumare and he told them that the seventeenth mystique was missing, the one that restores the order and propulsions the creation and Òsún Is the one that can help you with that or else fertility will never be restored on earth.

The masculine Òrisa’s went to Òsún and asked her to be part of the counsel, in witch she obfuscated answered; I’m pregnant and if I give birth to a girl earth will dye and everything has to start over again, if it is a boy I will give you my blessings and I will restore the natural order. Months went by and every day the men talked to Òsún’s belly asking the child to be a boy.

When the day finally came everybody went to see the child, but Òsún told them that they would not see the child until the ninth day. When the ninth day came, she presented a boy and the men wanted him to be called Ase Tuwa (which means by the power of us), but Òsún told them that she would name him; Akin Oso (which means the warrior of discord). After a long discussion Òsún went with her son to Olódùmarè and he said; the child well be named Ose’tura (the seventeenth Odú). And the last will do the combination of the sixteenth Odu Meji, generating in this the emergence of two hundred and forty Omo Odú, which are responsible of continuing the with the characteristics creation in evidence.

It is said that this Odu arrives to earth in Òsún’s belly and causes the arrival of Èsú’s Aiye, which is who communicates with all the Òrisà’s. In the Odú Ose’tura we will find the message of Èsú’s arrival to earth. Òsún is the incarnation of fertility and represents the essence that keeps the balance in nature . Bear in mind that Òrisà Òsún is the spirit of the freshwater river (rivers provides water to mankind) and freshwater is the beginning of fertility above earth and feeds all vegetation on earth at the same time that vegetation is the that provides he atmosphere with oxygen.

One Itán says that Obàtálá possessed the power of divine trough the Mérìndínlogún (sixteen snails) and that Òsún hade used her charms so that he gave her the privilege of being the first Òrisa that possessed the gift of Mérìndìnlogùn, and once she have the gift, she gave it to all immortals. This refers a other characteristics of the Òrishà, she the one that takes care of the communal balance and the free access to the power of knowledge, the fairness of things among men, and the social good. From there it follows the saying “Ibà Òsún Olómi, Òsún Sékèké (I pay my tribute to the spirit of the river, owner of freshwater, which makes divination).

Òrisà Òsún is invoked to regulate the communal power so that the life of mankind is balanced. She possesses the power of life to father the continuity of a species, and she is responsible for the evolution of all species on Earth and that the act of evolution in the man takes its natural course (ordered by Olodumare) towards the man so that he improves himself and reaches high levels of purification. She is the one who possess the mystery of procreation from the beginning of time.

Òrisà Òsún descendents direct from the power of the seven Mothers whom generates the human species on earth, Ìyámi’s daughter, mother of the ancestral mothers of all mankind. She is the one who carries the àse from Ìyámi and is also considered one Ìyámi, because of the power to control the gestation of all living things on earth. In the beginning of times Olódùmarè told Ìyámi Òsòròngá that his àse would be to sustain earth and the àse would be represented by a bird holding on closed pumpkin and that it have to be used with caution

It is trough Ìyámi Òsòròngá that the feminine power of the fecundity is known. The pumpkin represents the womb of life, or life in the womb which gave birth to all heads of creation. It’s symbol is the exotic bird called “Osòrònga” (in bright colors whose onomatopoeic sound plays his own name). The grandmothers of all mothers and mother in the act, Òsún, from it’s ancient lineage embodies the responsibility of the natural order in, but also reacts against the negligence and carelessness of the man when he acts against the natural order.

Oríkì Òsún

(Praising the spirit of the river)

Òsún owuraolu..
Spirit of the river, give us your blessing

Serge si elewe roju oniki
Show us the way of attraction, mother I greet you

Latojoku awede we mo
Spirit that truly cleans

Eni ide ki su omi a san rere
The one who uses a bronze bracelet without affecting the water, we praise you

Alose k’oju emuji o san rere
The one who carries the scepter of us all, we praise you

Alade k’oju emuji o san rere
The one who carries the crown of all pleasures, we praise you

O male odale o san rere..
Spirit who transports freely on earth, we sing to you in praise


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