Ogun Meje – He is the oldest of all, the root of the others, the complete Ogun, an old, grumpy, and very bloodthirsty bachelor. This aspect of the orisha recalls his achievement in conquering the seventh village, which was called Ire (Meje Ire), leaving his son Adahunsi in its place. He eats in cemeteries. His colors are light green and light red.<br><br>Ogun Je Aja, or Ogunja as he became known – one of his names due to his preference for receiving dogs as offerings. One of his myths links him to Oxaguiã and Yemanjá regarding his origin and how he helped Oxalá in his kingdom, with the two making a deal. He is the Orisha of the house of Oxalá, the great white warrior.

It is an Ogun, as its name indicates, particularly combative. It has a grumpy, solitary temperament. It is said that it accompanies Ogunté. In its shrine it carries Osum and Waji; its name is not pronounced in vain, nor at night; it eats yam like all Ogun. It wears white and also dark green and uses light green beads. It covers itself with Mariwo. In Umbanda, Ogun (morning) Positive Side: Docile, calm, secure, confident, those ruled by this type of Ogun are great negotiators. Faithful lovers and dedicated to their family, they are also true guardians of their own patrimony. Generally beautiful, talented and intelligent, those of Ogun are great friends and possess self-control.<br>On the negative side, those ruled by Ogunjá invariably have a terrible flaw: they use deceit, but they employ it as a war tactic. They always attack from the rear of the opponent, giving them no chance to defend themselves and taking full advantage of the element of surprise. They are quick-witted and enjoy watching the enemy die slowly, which gives their character a merciless quality.<br><br>Ògún Ajàká – He is the “true warrior Ògún”, bloodthirsty, who in principle dresses in red and dark green, his beads matching his attire. He is said to have been king of Òyó and brother of Sàngó. Ajàká is a particularly aggressive type of Ògún, a military man accustomed to giving orders and being obeyed, dry and willful, irascible and overbearing.

In Umbanda, Ogum Naruê, Rompe Mato. Positive Side: Courageous above all, honest, objective, monarch-like, very lucky, with a sense of justice, noble, and brave. The children of this type of Ogum strive to be perfect in everything they do. They are skillful and intelligent and are usually very easy to understand. Capable of giving their all when they love, as they are constant and dedicated lovers. Negative Side: Highly dangerous when angry. They are extremely bloodthirsty and merciless. They attack from all sides and exterminate the enemy. They are not false, but they sow discord and intrigue; they leave and when they return, they do so to exterminate and reign. They are selfish and nervous; they want everything fast and well done. Demanding, they are capable of destroying anything that bothers them and have no pity for anyone. Not even themselves. Numerous other qualities exist, but overall, the types of Ogun presented here represent the elements Earth, Water, and Air, which gives a broad meaning to the characteristics of the children of this Orisha.<br><br>Ògún Xoroke or Ògún Soroke – Just a nickname that Ògún earned due to his extroverted nature; soro = to speak, ke = louder. He uses dark blue beads that are almost purple. “Xoroke is an Ògún who tends to be confused with Esú, agitated, unstable, susceptible and cunning. He is an Òrìsá from the Jeje lands, a very dangerous type.

They say he was cursed by his father and mother. Legend says that a volcano erupted and SorokÈ jumped out of it in the form of fire. He is the lord of the night, living in the corners of crossroads, punishing those who pass by and desecrate the offerings placed there. He is the Orisha of vengeance, for his temperament is very strong. It must be done in the domain of the father, Exú, and both in the domain of the mother, Iponda. ÈSÙ is enslaved by ÒGÚN, and ÒSUN must be consecrated. It cannot be done inside the barracão (ritual space). Everything is double, even the QUELÊ (sacred object). There are two consecrations, one of ÈSÙ, without mortar, and another of ÒGÚN, with mortar, on top of ÈSÙ. Dances are performed for ÈSÙ, ÒGÚN, and ÒSUN.

In Umbanda, he is called Ogum Mejê, Seven Roads, Seven Swords. Positive Side – Those ruled by this Orixá are of unparalleled bravery. Dedicated and courageous, they are generally people who strive to achieve their goals. They have much in common with Exú and practically carry almost all of his virtues. Negative Side – Voracious, greedy, and abusive, the children of Xoroquê have no qualms about cutting the throats of their enemies. They do not forgive mistakes, not even their own, going so far as to self-flagellate for a mistake or error committed.

They are clever at ensnaring and creating controversy; often confusing, but they act openly. They always attack from the front, in a single advance that always yields positive results (for themselves).

Hence the self-punishment when they fail. They are rude and extremely demanding, and their preferred target is the heart. Ruthless and wicked, they bow down to no one. They flaunt a great sense of power and grandeur, even if they don't actually possess it.

Ogun Meme – He is a young warrior. He dresses in light green and wears green beads like Ogun Já, but in a different shade. He eats with Oxalá and has a strong connection with Yemanjá.

Ògún Wori /Waris (Warri, or worin) – This is a dangerous Ògún, associated with witchcraft, linked to màriwò, to the ancestors. He has a difficult, susceptible, authoritarian temperament and a dogmatic spirit.
In this condition, the orisha often presents himself with destructive and violent forces. According to the elders, the praise of *patakori* is not appropriate for him; instead of pleasing him, it annoys him. One of his myths narrates that he was momentarily blinded. He wears light green, eats with Yemanjá and Oxalá. He likes to eat small goats, appreciates duck meat, and does not eat chicken in his rituals. In Umbanda, he is associated with Ogum Beira Mar, Sete Ondas, and Iará. Positive Side: He is a calmer type. Those ruled by this Ogum are more docile, slower, and more emotional, as they are linked to the regency of water, through Yemanjá, Oxum, and Logum Edé. Oxalá contributes with the element of Air. Hence, the children of Waris are more emotional, affectionate, and attentive. They are excellent generals, as they deeply study strategies. Simple lovers, they always seek a way to please. On the negative side, the children of Ogum Waris use interesting tactics to achieve their goals. They cry falsely to deceive the enemy. They use falsehood and intrigue and are masters in the art of deception. They attack from the flanks and are of the sadistic and temperamental type.

Ògún Ikola – This is a solitary Ògún who is linked to Xoroque and Oxalá. He eats Ìgbín (a type of fly) and dresses in dark green or red.

He loves red roosters and goats with large horns. He is an Ogun who eats together with Osaguian, Yemanjá Ogunte, and Jagun. He is the Ogun who is invoked when performing healing rituals.

Ogun Elemona – Lives in the woods and is a very good hunter. He is very serious, harsh, and doesn't get attached to anyone except his own family. He has a connection with Obaluaye and Exu.

Ògún Lebede (Alagbede) – He is the Ògún of blacksmiths, husband of Yémánjá Ogúnté and father of Ògún Akoro. They represent an older type of Ògún, conscientious, severe workers who "don't play around on the job," aware of their duties as well as their rights, demanding and grumpy.

He is a great blacksmith and toolmaker. He dresses in purplish blue and red. His beads match his clothing. He eats with Exu and Yemanjá.

Ògún Akoró – He is the older brother of Oxóssi, linked to the forest, a beneficial quality of Ògún invoked in the pàdé. Son of Ogúnté, Akoró is a type of young and dynamic Ògún, enthusiastic, enterprising, full of initiative, a sure protector, a loyal friend, and very attached to his mother.

Ògún Oniré – This is the title of Ògún, son of Oniré, when he came to reign in Ire, Oni = lord, Ire = village, the owner of Ire, first son of Odúduwà. Oniré is an ancient Ògún who disappeared underground.

Also uses green beads. The impulsive warrior is the head cutter, linked to death and ancestors; proud, very impatient, impetuous, he doesn't think before acting, but calms down quickly.

Ogun Olode – Epithet of the orisha highlighting his status as chief of hunters, originating from Ketu. He does not eat rooster because it is a domestic animal. A friend of the forest and animals, knowledgeable of the paths, and a reliable guide. His solitary temperament resembles that of Oxossi. He only eats on forest paths and in his sacred spaces, where he eats game. He carries an ADEMATÁ – bow and arrow.

Ogum Ajo – Stays outside the barracão (temple) and guards the gate. He is the first to be greeted. Companion of ÈSÙ, he roams the crossroads, eating with ÈSÙ on the roads. He dresses and has purplish-blue beads.

Ogun Onije – This is the Orisha who grinds, cuts, and inflicts wounds. It is not advisable to shave the heads of this Orisha on his children. He wears dark green and red. He has connections with Oya Ygbalé.

Ògún Popo – This would be the name of Ògún when he went to the land of the Jeje people; he is a fanatical type.

Ogun Masa – One of the most common names of the orisha, according to the elders it is a beneficial aspect of the orisha when it presents itself in this way, when not one of its aspects is imbalance, considered by some as "the madman", the head cutter, it has a connection with Exu and Yemanjá, the only ones who can appease his wrath.

He wears colorful clothing; there are several names for Ogun, alluding to cities where his cult existed, such as Ogun Ondo from the city of Ondo, Ekiti where his cult also exists, etc. The orisha has several names in Africa as well as in Brazil, and with this comes his own particularities and customs.