[size=18pt]Aganju[/size]

In Yoruba mythology, Aganju is the Orisha of volcanos, the wilderness, and the river. He is associated with Saint Christopher.
As the third Òrìsà said to have come to earth, Aganjú is an Òrìsà of great antiquity. Lukumi followers of this religion believe that Aganjú is a force that, like the sun that is his symbol, is essential for growth, as well as a cultivator of civilizations. Like the volcano with which he is also associated, he forms the foundation upon which societies are built and is the catalyst for the production of vast amounts of wealth and commerce needed for advanced development. He is most highly regarded by Lukumi practitioners for his role in assisting humans in overcoming great physical as well as psychological barriers. Like the volcano, Aganjú is noted for his legendary strength and his ability to bring about drastic change. His significance in Cuba in the past is most probably due in part to the fact that he was said to have delivered people out of bondage and helped one to carry the heaviest of burdens.

Aganju is heavily associated with Shango, with some stating that he is Shango's father, if not at least his brother. Aganju has been associated with Oshun, with whom he had a relationship, as well as with Yemoja. He is associated with the shoulder and has a strong, powerful, and determined character. Being a recognised member of the deified royal family of old Oyo, he is considered "one heart" with Oya and is received by all of Shango, Oshun and Oya's followers.

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[size=18pt]Babalú-Ayé[/size][b][/b]

In the religious system of Orisha worship, Babalú-Ayé is the praise name of the spirit of the Earth and strongly associated with infectious disease, and healing. He is an Orisha, representing the deity Olorun on Earth. The name Babalú-Ayé translates as “Father, lord of the Earth” and points to the authority this orisha exercises on all things earthly, including the body, wealth, and physical possessions. In West Africa, he was strongly associated with epidemics of smallpox, but in the contemporary Americas, he is more commonly thought of as the patron of leprosy, influenza, and AIDS. Although strongly associated with illness and disease, Babalú-Ayé is also the deity that cures these ailments. Both feared and loved, Babalú-Ayé is sometimes referred to as the “Wrath of the supreme god” because he punishes people for their transgressions. People hold Babalú-Ayé in great respect and avoid calling his actual name, because they do not wish to invoke epidemics.

His worship is widely associated with the Earth itself, and his shrines are often separated from commonly travelled areas. His ritual tools include a ritual broom for purification, a covered terra-cotta vessel, and abundant cowry shells. Usually considered hobbled by disease, he universally takes grains as offerings

[size=18pt]OZAIN[/size]

Yoruba Orisha [god] of the Forest, Natural Healer, and Guardian of Herbs.

Ozain owns the herbs and homeopathic medicine. Ozain lived in the forest fighting and coing black magic. Because of this he lived very badly. The court of Saints asked to stop doing evil and begin doing good. It wah then that he began doing rites with herbs and helping people. He owns the Omiero, a holy liquid consisting of many herbs, liquid through which all Saints and ceremonies have to go through.

Pataki

There was a time when everyone talked about how good Orunla´s children were. Hearing this, Ozain, jealous, went to Orunla´s house and proposed a test to prove that his sons were better. They would both bury one of their children with only their heads outside and see which one lasted the most alive. Orunla had Seen himself and had fed Eleggua. When they both buried their children, Eleggua transformed himself into a jutia and dug caves near the son of Orunla so his body could breathe. Because of this, when morning came, Orunla´s son was perfect, unlike Ozain´s child who was dead. Enfuriated by the humilliation that Orunla had made him go through, Ozain went to Orunla and proposed to repeat the test, only that this time they would bury themselves. So it was, and Eleggua again opened caves around Orunla. Days went by and Orunla was perfect but Ozain had lost a leg. However, Ozain hadn´t given up yet. Eleggua then transformed himself into a dog and bit up Ozain´s arm and eye. It was then that Ozain gave up and admitted that Orunla was stronger. This is why Ozain is one leg, one arm, and one eye short.

Ceremonies

Ozain can be received after Hand of Orunla. Men receive him completely and are conferred tha ability to Consult with the coconut shells and do works with Ozain. Women can receive it parcially, they can´t consult or do works with Ozain, they only receive him for health

[size=18pt]OXOSI[/size]

Oxossi (also Oshosi, Ochosi, Ososi, Oxosi, or Osawsi) is both the Orisha of the forest and one of the three warrior orishas referred to as the "Ebora" in the Yoruba religion. He is a hunter, and his role as an often solitary figure in the wilderness lends him another role as a shaman. He is also connected with all hunter communities, and is often depicted as a friend or ally of both the caboclos and the nature spirits of the forests of Brazil. Oshosi is most important to the people of Brazil in Candomblé (a Latin American religion derived from the traditional spiritual practices of the Yoruba people of West Africa), as the Amazon Rainforest brings this element of him to the fore[citation needed] in Candomblé more than in its cousins, the island religions of Cuban Santeria and Haitian Voudoun.

During the period in which the majority of the orisha venerators in Latin America were slaves to Catholic Europeans, Oshosi came to be identified with Saint Sebastian in the Rio de Janeiro area of Brazil. San Sebatian is most often shown in representations tied and shot full of arrows, which led to his association with the hunter orisha. He is alternately depicted as Saint George in the Bahia region, and in Cuba, he is identified with Saint Norbert.

Oshosi is the patron of justice and the hunt. As a master of all air attacks, he is prayed to when devotees are looking for swift justice from above. They also come to him in search of other things, a job or house for example. He is the patron of those who work with animals, dogs in particular, and is quite often supplicated when a wrong is done to an animal without cause.

[size=18pt]OCHUMARE[/size]

In African religion there is also a rainbow-serpent connected to the Orixa Oxumare. Oxumare (O Shoo Mah Ray) is the rainbow. Oxumare is a rainbow serpent. Oxumare is also one of the Orixa that changes sexes. Some Orixa such as Oxossi have a path of the opposite sex (i.e. La Penya). Oxumare is male part of the year and female part of the year. In some Houses, Oxumare spends half the year with a male top and female bottom, and half with a female top and male bottom. Damballah Wedo is Oxumare's counterpart among the Fon based Lwa of the Vodoun religion. Like Damballah Wedo, Oxumare is a rainbow serpent. He/She is the messenger from Olodumare.
Among the African Yoruba, Olodumare (God) is essentially unreachable. Thus the Orixa. They are our intermediaries and helpers, because Olodumare has more important things to do than worry about the lives of humans. Oxumare is something of an exception to that generality. Oxumare brings messages to us directly from Olodumare. As such He/She is very important for our welfare.
When a Spirit Medium is working, it is very often Oxumare who holds place while another Orixa is being called.
In some groups, Oxumare is said to be a messenger of Xango. Other groups consider Him/Her to be more powerful, not limited to a single Orixa.

Ileke
Alternating rainbow colored beads, or the tradition green bead with yellow stripes.

Offerings
Oxumaré rarely accepts offerings. Sometimes pure water is accepted.

Colors and Day of the Week
Oxumare's colors are green and yellow or rainbow. Sunday is a traditional day for spiritual workings involving Him/Her.

Oxumare's Children
Oxumare's children are quiet and gentle people. They rarely speak, but when they do you'd best listen carefully. It is easy to confuse Oxumaré children with Oxala children. Oxumare children tend to be quieter.

Oxumaré is also a Capoeira association at Košice, Slovakia

[size=18pt]Obba[/size]

In Yoruba mythology, Ọba or Obbá is the Orisha of the River Ọba, whose source lies near Igbon, where her worship originates. During the wars of the 19th century, her centers of worship moved to the more secure town Ogbomosho. She is traditionally identified as the first wife of Shango (the third king of the Oyo Empire and the Orisha of thunder and lightning) and to have fallen victim one of her scheming junior co-wives. Either Oya or Oshun tricks her into cutting off her ear and trying to feed it to Shango.

At her center of worship in Ogbomosho, Ọba is described as the wife of Ajagún and is praised as "Ọba, who owns parrot tail feathers and fights on the left". While her worshipers agree that she was once married to Shango, they say that she left him in favor of Ajagún.

[size=18pt]Erinle[/size]

Erinle, also known as Inle or Eyinle, is an Orisha in the Yoruba religion of West Africa. According to the patakis or stories of the faith of the Lukumi derivative of the religion, he is a hunter. As a spirit of abundance, he is believed to serve as both a healer and the patron of gay people. He is said to live in the forest with his brothers Ogun, Ochossi and Osanyin for part of the time. The rest is spent in the farm with Orisha Oko. Usually depicted as being associated with both Yemaya and Otin, he has also been shown to co-habit with Ochun in her river. Finally, he is regarded as the patron and spiritual guardian of Ilobu.