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Portrait of Logun Edé, Yoruba deity
Yoruba
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Yoruba

Logun Edé

The Prince of the Two Waters

Domain
Hunt, Rivers & Beauty
Alignment
Chaotic Good
Element
Water
Relics of Power
Bow and Abebé
Speak with Logun Edé

The full Codex

5 sections of this entry are open to everyone: the summary, the people, the symbols, the lineage and the sources. The other 9 (Name and epithets, In the ancient sources, The myths, Worship and archaeology, How the god was depicted, What scholars debate, After antiquity, Did you know?, Codex relic) are part of the full Codex: PRO opens the whole study of all 500 deities, and without a subscription you can read one full entry a day, just like in the app.

The People

People
Yoruba people
Region
West Africa & the diaspora
Period
c. 1000 AD – present

The orixás are worshipped by the Yoruba people of present-day Nigeria and Benin, with Ile-Ife as their spiritual center. Through the slave trade, their faith crossed the Atlantic and flourished in the Americas as Candomblé, Santería, and Vodou. It is today one of the most living and widespread African religious traditions in the world.

The Osun festival in Osogbo, Nigeria, draws thousands to the sacred grove of the Osun river, a UNESCO heritage site. The Ifá oracle guides decisions through the odus, and in Brazil the Candomblé terreiros honor each orixá with their own drums, dances, colors, and foods.

At a glance

Logun Edé (in the scholarly Yoruba spelling Lógun Ẹ̀dẹ, 'The Warrior Captain of Edé') is the aristocratic and valiant orisha of hunting in the forests and of fishing in the freshwater rivers, in traditional Yoruba religion and in Afro-Brazilian Candomblé communities (especially in the Ketu and Ijexá nations). Born of the loving encounter between the queen of the freshwaters and of gold, Oxum (Òṣun), and the great royal hunter Oxóssi (Òṣóoòsì) — identified in several traditions of southwestern Nigeria with the river patron Erinlè — Logun Edé unites in his essence the predatory skills of the forest tracker and the aesthetic refinement of the goddesses of the waterfalls. Princely patron of the historic city of Edé and venerated with devotion in the Ilexá region, he holds in one hand the bow and iron arrow (ofá) inherited from his father, and in the other the fan with polished brass mirror (abebê) given to him by his mother. Revered as guardian of the young, of abundance in food and of ecological balance between the forest and river ecosystems, he is greeted in Candomblé with the vibrant liturgical cry 'Loci Loci Logun!'.

6 min read · Reviewed on September 29, 2026 · How we research

Sacred symbols

The bow, the abebé, the mirror and the colors blue and yellow

Family

Logun Edé
Genealogy according to Pierre Verger (1957, 1981); Juana Elbein dos Santos (1976); Vivaldo da Costa Lima (2010); William Bascom (1969); Samuel Johnson (1921); Babatunde Lawal (1996); Corpus de Ifá (Odu Òdí Méjì, Òbàrà Méjì)

Sources and further reading

Primary sources

  • Pierre Fatumbi Verger, Notes sur le culte des orisha et vodun. translation: Dakar: Mémoires de l'IFAN, 1957 (monograph on Lógun Ẹ̀dẹ in Ilexá and Edé).
  • Samuel Johnson, The History of the Yorubas: From the Earliest Times to the Beginning of the British Protectorate. translation: Lagos: CMS Bookshops / Routledge, 1921.
  • Pierre Fatumbi Verger, Orixás: Deuses Iorubás na África e no Novo Mundo. translation: Salvador: Editora Corrupio, 1981 (chapter on Lógun Ẹ̀dẹ).

Studies

  • Deoscoredes Maximiliano dos Santos (Mestre Didi), História de Um Terreiro Nagô: Tradição e Ancestralidade do Ilê Axé Opô Afonjá. Editora Max Limonad, São Paulo, 1988.
  • Vivaldo da Costa Lima, O Candomblé da Bahia: Ritos, Mitos e Concepções do Panteão Nagô. Editora Corrupio, Salvador, 2010.
  • Babatunde Lawal, The Gẹ̀lẹ̀dẹ́ Spectacle: Art, Gender, and Social Harmony in an African Culture. University of Washington Press, Seattle, 1996.

Name and epithets

The theonym Lógun Ẹ̀dẹ is formed by the contraction of the Yoruba noun Ológun (denoting 'military chief', 'valiant captain' or 'lord of warriors') associated with the toponym Ẹ̀dẹ, a historic city of great defensive imp…

In the ancient sources

Corpus Canônico de Ifá (Odu Òdí Méjì e Òbàrà Méjì), Oral tradition of the Babalaôs of Oyó and Ilesha.. Documents the investiture of Lógun Ẹ̀dẹ as princely archer and lord of the river fisheries.

The myths

The Double Transmission of Knowledge: The Iron Bow and the Brass Mirror. As documented in the sacred narratives preserved by the elders of Ilexá and analysed by Pierre Verger, after the birth of the prince Logun Edé on…

Worship and archaeology

The traditional cult of Logun Edé maintains active shrines in the cities of Edé and Ilexá and in the Oxum river valley in Nigeria, and enjoys enormous prestige in the Ketu and Ijexá Candomblé terreiros in Brazil, with h…

How the god was depicted

The sacred visuality of Logun Edé combines perfectly the warlike weapons of the forest and the sumptuous adornments of the golden rivers.

What scholars debate

The Theological Understanding of Masculinity and the Myth of Androgyny. Ethnographers such as Pierre Verger and Roger Bastide discuss the popular reading that Logun Edé would change sex every six months.

After antiquity

Logun Edé is widely celebrated in Brazilian lyric and popular music, inspiring famous songs by Caetano Veloso, Gilberto Gil and Maria Bethânia, and has become a contemporary emblem of youthful beauty, elegance and the c…

Did you know?

In candomblé liturgical cuisine, Logun Edé is the only deity whose votive dish necessarily unites the fundamental offerings of two other great deities: the clay bowl holds Oxóssi's axoxô on one half and Oxum's omolocum…

Codex relic

Bow and Abebé. The hunter's bow and the fan of the sweet waters, inheritance from his two orixá parents.

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