Ogunda tonti Ogunda

Description

This is a strong, energetic, and fighting person, with great drive to solve things and open the way, but they can be impulsive, aggressive, stubborn, and prone to quarrels, jealousy, fear, and anger.

It is advisable to act prudently, not to use weapons or drink, respect the Orishas and eggun, do Ebó when indicated, and beware of arguments, deceit, and bad company.

Born in this sign

• Surgery.
• The science of war.
• The castration.
• The aggressive actions, such as: cutting, chopping, sawing, stabbing, and all occupations that have to do with these actions.
• The Oti.
• High blood pressure.
• Peritonitis.
• The penis and its erection.
• May Shango see everything over land and seas.
• Oshalufon and the seven pieces of Oggun.
• The one who through the mother is consulted and an Ebbo is made to save a.
• Son, even if he is not present.
• The autopsy.
• The reason why the saints live separate from Orunmila.
• Iron and all metallic structures.
• The illnesses from the neck up to the head.

Proverbs

• To drink, one must know how to drink.
• Weeping turns to laughter and what was lost appears.
• You are neither meat nor fish.
• If the machete goes to the field, whether it cuts grass or not, it returns to the house.
• If the penis stands up for Elegba, there is no obo that can resist it.
• The cut and transplanted branch reproduces like its trunk.

Stories and patakíes

When Obatala cursed Oggun

In this path Obatala cursed Oggun for the wars and the witchcraft that he and Shango were doing with congo garments, since they were in conga land which bordered the yoruba land.

The yoruba went to complain to Obatala since because of the ogu (witchcraft) they were killing many people from their land.

When Shango found out, skillfully he retreated, but Oggun kept on not paying attention, so he was cursed by Obatala and Ozain.

However, despite this curse, people kept dying, so it was necessary for odi bara to come and arrest Oggun and all those who were doing ogu.

Then Ozain came and gave Obatala iwereyeye to eat, to remove the curse from his mouth.

When Yemaya saved Oshosi and Inle

Here was where Inle and ochosi were sons of Yemaya and they had their occupations.

Inle was a fisherman and Oshosi a hunter.

Inle worshiped oru ode orun.

Who was the one who commanded half the world, when it was night.

That is why the best fishing is done at night.

Oshosi worshiped wawa all olo orun.

Who was the one who commanded half of the world, when it was daytime.

That is why the best hunting is done during the day.

Yemaya used to start singing a suyere that was to protect her children, and this era:

"Baba karere, baba karere." (Father, may they return home with good fortune)

"Erosi baba karere." (Father, calm down and may they return home)

"Iyere opon." (Before the power of the dust of the world)

"Baba karere, baba karere erosi baba karere.

Awata oniyo" (the one who goes to fish for the sacred fish)

"Baba karere, baba karere erosi baba karere awaka omode." (The great son of the hunt).

Yemaya always did this because she lived worried about the fortune of her children and she went to see olue shiwishi, who was omo Obatala, and he divined for Yemaya's children the sign toyale ogunda meyi.

And he made Ebó through her and saved them.

Although olue shiwishi always lived in Obatala's house, he was brother of Inle and Oshosi.

Note

Here is born the one who, through a mother, is consulted and Ebó is made to save a child, even if he or she is not present.

Here arun awala ini was born (which is tetanus).

Which always pursues Inle and Oshosi.

It got inside the arrow and the hooks to see how it could end Yemaya's children.

The full entry is in the app

Prayer, attributes, keys, conduct and advice, health, works and ebó, and more patakíes of this sign in Signos del Caracol.