MythsOrishásOrishás

Orishá Obatalá: The Peaceful Creator and Father of All Orishas

INTRODUCTION TO ORISHÁ OBATALÁ – THE ORISHÁ FUNFUN

Orishá Oshalá, also known as Obatalá, is one of the most revered and influential Orishas in Yoruba religious tradition and its diasporic expressions like Candomblé and Santería. Known as the father of all Orishas, Oshalá embodies wisdom, purity, peace, and the power of creation. This guide explores the significant roles, attributes, and myths surrounding Orishá Obatalá, delving into his qualities as both a young warrior and a wise elder, his relationship with other deities, and his enduring importance in the Afro-American spiritual landscape.

ROLES AND MYTHS OF ORISHÁ OBATALÁ

Oshalá (also known as Obatalá) is one of the principal orishas in the Yoruba religion and its diasporic forms such as Candomblé and Santería. Oshalá is associated with wisdom, peace, and purity, and is considered the father of all orishas. Here are ten roles of Oshalá in these traditions:

  1. Father of All Orishas: Oshalá is revered as the father and creator of all other orishas, the divine beings that govern different aspects of the world and human life. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
  2. God of Wisdom: Oshalá is the embodiment of wisdom and knowledge. He is often sought after for guidance, decision-making, and finding solutions to problems. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  3. Symbol of Peace and Harmony: Oshalá represents peace, harmony, and tranquility. He promotes unity and strives to maintain balance in the world and among people. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  4. Guardian of Morality and Ethics: Oshalá upholds moral values and ethical conduct. He is associated with justice, righteousness, and adherence to divine principles. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
  5. Creator of Human Beings: Oshalá is believed to have participated in the creation of human beings. He is credited with molding the human form and breathing life into it. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
  6. Protector of the Innocent and the Vulnerable: Oshalá is regarded as a compassionate and caring deity, particularly protective of children, the elderly, and those who are marginalized or in need. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  7. God of Purity and Cleansing: Oshalá is associated with purity and cleanliness. Rituals dedicated to Oshalá often involve spiritual cleansing, purification, and the removal of negative energies. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
  8. Patron of Artists and Craftspeople: Oshalá is considered a patron of artists, craftsmen, and creative individuals. He inspires artistic expression, beauty, and craftsmanship. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  9. Symbol of Age and Wisdom: As an elderly deity, Oshalá embodies the wisdom that comes with age. He is respected as a source of deep knowledge and experience. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  10. Agent of Creation and Transformation: Oshalá has the power to create, shape, and transform reality. He brings about positive change and renewal in individuals and the world. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)

The roles of Oshalá can vary among different communities and religious traditions, reflecting the diverse ways in which this orisha is understood and revered.

DESCRIPTION OF ORISHÁ OSHALÁ

Characteristics

SymbolSword, Pestle, Atori Rods, White Cloth symbolizing ethical purity (Alá), Decorated Silver Metal Staff with a Dove at the top representing honor and authority, Ritual Fan (Abebé), Five-pointed Star (also Cross in some houses)
Colors / BeadsWhite (Oshalá), White-Blue (Oshalufan), Blue (Oshaguian)
Natural PlacesSolitary beaches, open hills, fields, mountains, etc.
FlowersWhite lilies and all flowers of this color, roses preferably without thorns
EssencesAloe, Musk, Lily, Benzoin, Wildflowers, Orange Blossoms
StonesDiamond, Rock Crystal, White Pearls, Tin
MetalSilver (in some houses: Platinum, White Gold, Nickel, Lead)
HealthOshalá doesn’t relate to the health of a specific body part; it encompasses our whole body and mind
PlanetSun
WeekdayFriday
ElementAir, Sky
ChakraCrown Chakra
GreetingEshê Uêpe Babá, Epa Bàbá
DrinksAruá, Mineral Water, Sweet White or Red Wine
InstrumentsOpaxoró
Animals / OfferingsWhite Dove, Snail, White Owl
PlantsBoldo Tea (Ewé Bàbá or Tapete de Oshalá), Sheep Sorrel, Kalanchoe, White Basil, White Rose, Cotton Plant Leaf, Sandalwood, Mallow, Patchouli, Lavender, Clove Leaves, Milk Tree, Orange Leaves. In some houses: Pennyroyal, Chamomile, Sword Plant, Coriander, White Geranium, Rue, Balsam Leaves, Rosemary, Mint, Sunflower Petals, White Orchid, White Water Lily, Vanilla, Camellia, Carnauba Palm, Clove, Tonka Bean, Leaves of White Grapevines, Passion Flower (Blossom), Good Friday Tea, Jerusalem Palm, Umbu Tree, Goat’s Foot Morning Glory
OfferingsCornmeal, Acaçá, Rice, Yam Root, Ekurú (Ritual Dish), Eye Beans, Honey, Sweet White Wine, Obi Funfun
FoodsCornmeal, Acaçá, Mungunzá (Sweet Corn Pudding), Ebô (Ritual Dish), Igbi (Snail) and Yam Root
Number10 (Oshalufan), 8 (Oshaguian)
Commemoration DaysDecember 25th, January 15th
Ruling OduOfun, Alàfía, Ejionillé
DomainsMale creative power, Creation, Life and Death, Peace, Faith, Daily struggles, Nourishment
SyncretismJesus (Oshaguian, Infant Jesus of Prague; Oshalufan, Senhor do Bonfim)
ManifestationsOshalá (the Sun); Oshaguian (the Sunrise); Oxanyin (young Oshalá); Oxadinhan (young Oshalá); Oxagiriyan (female Oshalá); Oulissa (Oshalá in Candomblé Jejé); Oshalufan (old Oshalá); Oxá Olokun (Oshalá of the Sea); Orishalá (Oshalá of Midday); Obi-am (Orishalá’s Wife); Orisha Okô (Oshalá of Agriculture); Obá-okê (Oshalá of the Mountain); Ora Minhan (Son of Odudua and Obatalá); Orishanlá (King of the Orishas); Ifá (the Holy Spirit); Canaburá (Dawn); Obatalá, Odudua, Okin, Lulu, Ko, Oluiá Babá Roko, Babá Epe (Fisherman), Babá Lejugba, Akanjapriku, Ifuru, Kere, Babá Igbo, Ajaguna
Incompatibilities (Kizila)Palm Wine, Palm Oil, Coal, Dark Garments, the Color Red, Sugarcane Liquor, Dark Beetles, Blades (Oshalufan), Coffee, Salt, Dogs, Dirt, Horseback Riding
TitleThe one who has the power to create independently, the perfect sculptor

General Description

Oshalá, Obatalá, Orishalá, Orisha-Nlá. Oshalá is the general term for various Funfun (White) Orishas, as the various African Orishas are called in Brazil, who are closely associated with the color white and the creation of the world and humanity. The terms „Oshalufan,“ „Oshaguian,“ and „Obatalá“ come from the Yoruba language.

In Africa, all Orishas associated with creation are called Orisha Funfun. The most important among them is called Orishalá (Orisanlá) or, in other words, the great Orisha worshipped in the region of Igbó and Ifé as Obatalá, the Lord of the white cloth. In total, there were over 150 Orishas Funfun, but in Brazil, the number is significantly smaller. The two Orishas Olufon, the king of Ifon, and the yam-eating king of Ejigbó, Oshaguian, are the most well-known. The symbols for Oshaguian’s youth are the Idá (sword), a silver mortar, and a shield. In his form as an old man, Oshalá is called Oshalufan, and his symbol is a metal staff called Opaxoró.

In the Ketu nation, he is called Oshanguian, Oshalufan, Obatalá, and Oduduá in his various forms, while in the Angola nation, he is known as Lemba, Lembarangaga, and Guaratinhanha. But everywhere, he is the Lord of life, also referred to as the „Lord of Clay“ due to an ancient legend that states that Oshalá used clay to create humanity.

The designation Orisha Funfun is derived from the fact that the color white represents creation, preserving the essence of all others. The color white represents all possibilities and serves as the foundation of all creation. The name Oshalá emerged from the contraction of the name Orisanlá, under which the godfather became known in Brazil. All Orishas Funfun were united in Oshalá and divided according to the different attributes of their two main manifestations: the young warrior Osagiyan and the older, more patient Òsálufón.

His grandest celebration is called Águas de Oshalá and is related to the legend of his seven-year captivity. Its climax is the ceremony of Pestle de Oshaguian, which celebrates the return of the father. This respect is based on the calling given to him by Olorun to create and govern humanity.

During Sirê (ritual dance), Orishá Obatalá is honored last because he represents the great symbol of the synthesis of all origins. He embodies wholeness and is the only Orisha that resides within every individual. They are all his sons and daughters, and they are all siblings, as humanity lives under one roof, the great Alá, which covers and protects us.

In Candomblé, both in Brazil and other countries, all believers and regular attendees usually wear white garments in honor of Oshalá. The children of Orishá Obatalá do not eat salty foods, and many have made it a habit to abstain from eating meat on Fridays (only fish). However, it is also believed that this custom is associated with the Catholic Church and the syncretism of Oshalá with Senhor do Bonfim in Bahia.

There are some taboos (Ewo, Kizila) for the children of Orishá Obatalá. According to legends, Oshalá got drunk multiple times on palm wine, so alcohol became one of his taboos. Another legend states that Eshu dirtied his white garments three times with salt, palm oil, and charcoal, making these elements taboos for the children of Orishá Obatalá. No food consumed by Oshalá should be prepared with salt or palm oil. No child of Oshalá should ever wear black or red clothing, as those are the colors of Eshu. Furthermore, the legends state that Friday is Oshalá’s day.

In fact, the biggest taboo for Orishá Obatalá is palm oil. His garments, sacred objects, and even his Alá (white cloth) must never be stained with palm oil. The only red item that Oshalá allows is the Ikodidè, a red feather from the tail of an African parrot, which symbolizes his recognition of the feminine creative power.

Alá, the white cloth, represents creation itself and is closely related to the conception of every being. It is the symbol of male creative power. Its primary function already points to its deeper meaning. The act of covering oneself evokes not only protection and care but also represents the activity of the man during the sexual act.

Orishá Obatalá is worshipped as the greatest and most respected of all Orishas in African traditional religions. He symbolizes peace and is the father of all fathers in the nations of traditional African religions. Oshalá means „white light“ (light = oxa, white = alá). He is calm, serene, and peaceful, being the creator and, therefore, respected by all Orishas and all nations. Oshalá’s eyes see everything.

In all stories that tell of the creation of the world, Oshalá is inevitably present, as Oludumaré first conceived him and entrusted him with the task of creating not only the universe but also all living beings and everything that existed in the world.

Orishá Obatalá is the owner of male creative power. The color white plays a role in all his representations. In the beginnings, it is a fundamental element, mass of air and mass of water, the origin and foundation of every creature in Ayé and Orun. When he manifests, he takes two forms: Oshaguian, the young warrior, and Oshalufan, the old man who leans on a silver staff (Opaxoró). Disagreements, arguments, and violence are foreign to Oshalá; he loves order, cleanliness, and purity. His color is white, and his day is Friday. On this day, his children must wear white garments. White metals and substances belong to Oshalá.

He represents the positive balance of the universe, the father of the white color, peace, unity, brotherhood among the peoples of the Earth and the cosmos. He is the father of the Orishas and is considered the peaceful one among all beings. He is the Orisha of happiness, understanding, friendship, agreement, and the end of confusion.

Orishá Obatalá is the Orisha who will determine the end of life, the end of the human journey. Oshalá is the end of life, the moment to depart in peace, with the assurance that one has fulfilled their duty. Eshú begins, and Oshalá concludes. This is how the Candomblé rounds, the Sirês, unfold – they start with Eshu and end with Oshalá.

His legends are numerous, and the stories of his origin and life vary widely in Africa. In Brazil, the most commonly worshipped manifestations of Oshalá are Oshafulan, „the old one,“ and Oshaguian, „the young one,“ in the „warrior“ form of Oshalá, who carries a sword and exudes strength and grace. In his role as an old, white man, burdened by the weight of years, he is a dignified and benevolent presence, leaning on a symbolic staff called Opaxoró, used for the separation of Orun and Ayé.

ASPECTS AND QUALITIES OF ORISHÁ OBATALÁ

In the following, we will discuss the two essential qualities (aspects, attributes) that are most commonly worshipped in Brazil.

Orishá Oshaguian

Oshaguian is the young warrior of the Orishas Funfun family, the Lord of contrasts, a powerful and skillful strategist. He is greeted as Eleejigbô (Eléejegbà), the „Lord of Ejigbo,“ like the city of the same name in Nigeria. In Brazil, he has various pseudonyms, many of which are used to appease him: Orisha Oguiã, Oshaláguiã, Oxaguím, Xaguim, Oxodim – many names for a great warrior.

As the son of Oxalufon, the Lord of Ifon, he is considered the youngest of the Orisha in the realm of the color white, but that doesn’t make him a youth. None of the deities in this group are considered cheerful and serene because they belong to the time of creation, and their age is immeasurable. Oshaguian is simply younger than his father! His foundation and actions are highly spiritual, and that’s precisely what makes him dangerous to the inexperienced observer because he displays his two faces, that of peace and that of war. It is up to the BabalOrisha to find out and decipher which face the deity is currently showing. Orishalá is the Orisha of immobility, serenity, and tranquility, while Oshaguian, in the realm of Funfun, is the one who can bring unrest, strength, energy, and even a certain general imbalance if it serves development.

As the „Lord of Instability,“ he is also the one who enables mobility, the two poles necessary for the emergence of dynamics that ensure and propel the development of humanity day in and day out. Furthermore, he causes delusion and emotional imbalance, although he also controls both at the same time. In perfect contradiction, he provides stability and balance but becomes the focal point of a pendulum when he causes chaos and disharmony. People with health problems turn to him so that he can intervene and allow life to prevail over death because he operates in both areas. His close connection with life and death is also evident through the colors that characterize him: white, the elemental symbol of breath, life, the product of Orun, and blue (Seguí), representing the black of the earth, the element of Ayé.

As a powerful strategist in battle, he tries to avoid direct confrontation at all costs and instead seeks to find excuses that promote peace. He taught people peacefulness, discipline, hierarchical thinking, and respect, and therefore, he joyfully displays both peace and war so that humans can make their choice. It is evident that Oshaguian is a contradictory Orisha. He goes into battle but desires peace; he causes defeats but brings victories and balance; he loves life as he loves himself and manages to evade death. He does not fight for the joy of destruction; his struggle is directed towards the human side. He fights for justice, honor, and the well-being of the community. He aims to contribute to peace and harmony.

As the patron of perception, reading, and intelligence, he is the „Lord of Essentiality“ when he enables people to translate their thoughts and ideas into practice, allowing them to set, build, and achieve new goals while simultaneously giving life a new direction and realizing new concepts. Due to his imaginative and innovative thinking, Oshaguian became the „Owner of all Seats“ and rules over all benches, chairs, and thrones that provide rest for the human body. After all, human satisfaction is fundamental to this Orisha. He offers the throne to the other Orishas, particularly Orishalá, on which they sit! Due to his elegant attire, he is also considered the „Orisha of Jewelry and Exquisite Adornment,“ creating beauty and grace in a simple manner.

He maintains relationships with numerous Orishas, some of them very dangerous, others characterized by great power and energy (Ashé). As he is the only Orisha Funfun with the power of movement and dexterity, he is the one who promotes communication between all Orishas of this realm, the communication of the latter with other Orishas, and also the communication of all Orishas with humans.

He maintains a very close relationship with Eshú , the communicator and messenger. This alliance entails the obligation to support the harmony between female and male power by achieving a balance between the Ajés and Oxôs, beings connected to the magical forces of the forest and water. Oshaguian, as part of the group of Oshôs, approaches Oshún, and both reign as worthy representatives of these powerful societies, along with Oshossi and Logunedé. Within this connection to the forest and the realm of white, he allies with the trees and the Iwins, the divine beings of Orishalá, who inhabit the forest and embody the essence of offspring. Oshaguian also maintains contact with Iroko, the deity of the color white, who inhabits the forest and is an important representative of the great trees, and with Logunedé, the Lord of Magic. They provide balance to his strength and recklessness, teaching him to use not only physical strength and power but also the power of persuasion at the height of a feud.

Due to his close association with agriculture, Oshaguian is one of the Orishas of abundance and plenty, and he maintains close contact with Oshossi, the deity responsible for nourishment. There is a familial relationship between them because, according to the Itans, the most important members of this pantheon, Ajagunan and Yemanjá, are the parents of Erinlé, a powerful component of the group of hunters (Ajagunan is seen as a quality of Oshalá, Erinlé as a quality of Oshossi). Oshaguian has great affection and deep love for this Odé, who is called the „Hunter of White Elephants,“ and this love is fully reciprocated. Within the group of Oxôs, father and son are also partners.

With Ogún, the farmer and warrior who shapes metals, Oshaguian appears as a brother and assistant in the development of technology. This connection contributes to the creation and transformation of new weapons and tools because they are highly innovative in their inventions and adaptations. Ogún provides him with weapons and also teaches him how to use them in war for his defense. The bond between these two is so strong that Oshaguian does not tolerate his sons conflicting with the sons of this Orisha, deceiving or betraying them, as Ogún could punish them. He knows that, although he himself is a warrior, Ogún holds the title „Lord of War.“ Like Ogún, Oshaguian is a warrior and also the „Assiwaiu“ of the Orishas Funfun, the one who opens the way for the white Orishas in the procession!

One Iyabá who enjoys his company and possesses his abilities is Obá, a warrior who, like him, uses the shield and sword and acts as a huntress with the Ofá. Although they share warfare, disputes, and disagreements, they mutually respect each other. Although she does not accept partners for her emotional life, Obá willingly attaches herself to companions who accompany and encourage her in her battles. Due to his need to disguise himself during his conflicts, Oshaguian also maintains contact with Yewá, a Vodum from the Fon nation who has the gift of disguise and concealment. Both are responsible for connecting the realms of the Fon and the Yorubá, allowing them to collaborate without overlapping. Oyá, the Lady of Ancestors, equipped Oshaguian with the Atori, the resistant wooden rod that symbolizes power and authority, used to command and guide the ancestors. This rod is his symbol and is also used for attack or defense.

Also known as Babalashó, the „Lord of Ashó,“ he is responsible for the clothing that protects and conceals the human body. He is associated with Babá Rowu, the „Lord of Cotton,“ and Yemanjá Sobá, the cotton spinner (Owu), who provides him with this element. The Alá, which covers Orishalá and the other Orishas Funfun, is made from this type of fabric.

An ancient deity who maintains a friendly relationship with Oshaguian and belongs to his group is Babá Okô, the „patron of agriculture“ and the „Lord of farmland,“ responsible for feeding the planet. Orisha Okô embodies agricultural energy, knowing how to bring things to life and make them grow in nature, teaching how to bring new life into existence on Earth. He is aided by insects and birds that carry new life on their legs, by microscopic beings that ensure the constant renewal of the earth, and by animal feces, a natural fertilizer. And the rain is also his assistant as it contributes to renewing the earth!

As he belongs to the group of creation and is a member of the long line of ancestors, Oshaguian is an essential part of the realm of Oxafulon and belongs to the group of right Irunmolés. However, as he is associated with movement, tumult, and life and is considered the son of an Orisha, he also fits into the red group of left Irunmolés, which includes the mothers and the nurtured children. Thus, he unites both the left and right sides! However, he does not use this color himself and does not allow his sons to use it either. Although he maintains all these associations, the realm of Oshaguian has particular characteristics that differentiate and separate him from some members of the Funfun group. His group is not very large, but all its members are powerful and feared.

One very ancient deity of this group is Dankó, the resident of the bamboo grove (Idaká), where he is deeply worshipped by the Efon nation. He is the user of palm oil and is greatly feared due to his connections to some Orishas belonging to the ancestors, such as Obaluayê, Oshum, and Oya.

Another Orisha of this complex realm is Babá Ajê Saluga, where ajê means money, in contrast to ajé, which means magic or sorcery. Although he is considered the Orisha of luck and health, he is better known in the Yorubá nation as the „Lord of Commerce“ because he is associated with wealth and prosperity. According to some Itãs (=Itans), he is the son of Olokum and Olosá, the Lady of Lakes and Lagoons, and his symbol is an Ajê, the shell of a marine mollusk representing his father. Ajê shares similar attributes with Okotô and personifies evolution, progress, and transformation, attributes that Babá Ajê brings to those who work for the growth of humanity. Ajê Saluga is sometimes compared to the Vodum Bessém, the „Lord of Wealth for the Fon people.“ Babá Ajê owns the pebbles (small stones in the rivers), precious and semi-precious stones, and the cowrie shell, which was used as currency on African markets in the past. Within his group, he is perhaps the most balanced and methodical Orisha.

The most powerful warrior of the Oshaguian group is Ajagunan, who, together with Ogum Ajá and the Vodum Lagum, forms a trio known as the dangerous Ajás or the „Three White Warriors.“ Another connection of the Orishas with the Vodum Ajuganã is male and self-confident, leading the group of Oshaguians and also called the „White Warrior of Evolution.“ He is a skilled speaker and peacemaker! He tries every means to avoid conflicts, but if he fails, he engages in war only to win. He doesn’t settle for half measures! He taught humans to fight day in and day out, but when it becomes very difficult or seemingly impossible to win a battle, he will help them achieve victory. The punishments he imposes on his opponents, he also imposes on himself. For this reason, his followers and proteges must not retaliate against the attacks they receive because this Irunmolé does not allow his children to harm their own kind.

Oshaguian represents the sunrise. He symbolizes the first ray of sunlight that warms the cold earth at dawn! He is the light that triumphs over the darkness of the night, „awakening“ the day and helping humans create a new life cycle.

Orishá Oshalufan

The Orisha Oshalufan, also known as Olúfón („Lord of Ifon“) or Obálúfón („King and Lord of Ifon“), is an Irunmolé originating from the city of Ifon, located north of Ilobu between the cities of Ejigbo and Osogobo in Nigeria, where he is still revered today.

With slow movements and an immeasurable old age, he leads the group of white-colored Orishas. According to Yoruba legends, he was the first Orisha conceived by the most important couple of the origin of time, Obatalá and Oduda. He is the highest representative of the Funfun deities in Aye. Oxalufon is the Orisha that „flows down“ into the minds of his followers, unlike Obatalá, who is an untouchable force and possesses a power so great that it could be dangerous for the human Orí.

As the ruler of the physical world, Oshalufan has the ability to directly interact with and guide humans. After all, he is their creator, as well as being responsible for everything else that exists in the universe, from animals to minerals. In contrast, his father Obatalá/Orishalá maintains distance and represents the ethereal and divine part of Olorun’s entire creation. Due to his connection to creation, Oshalufon is associated with water, the most primal element. However, to humans, he presents himself as a representative of the element of air. As he is associated with distancing, solitude, and seclusion, he lives at high altitudes, much like Obatalá, from whom he has inherited various qualities.

He rules over the oldest principles of human existence, such as agriculture, as well as those that reach back to the origin of existence, such as ancestors and life and death, with which he is closely connected. As the patron of moral righteousness, traditions, and religion, he allows for perpetuation and religious development through the teaching of liturgies, dogmas, and hierarchical thinking. He assists in necessary changes, preventing the extinction of religious beliefs or some of their aspects and making various rituals immortal, changed and restructured, but never forgotten or abolished.

He guides people’s behavior in religion and their physical and material lives by observing them and passing judgment. He determines what each person deserves. However, he allows for the right to free choice, free decision-making, which is always overseen by the individual’s Orí or their Orisha. With grace, he allows the Orishas to communicate (ké) and make decisions.

Artists, sculptors, artisans, tailors, painters, carpenters… Oshalufon also supports and protects the creativity and beauty created by human hands. His main symbols, Opashorô and Alá, also require creativity, perfection, and care. Opashorô is his royal scepter, supporting him as he walks. Alá is the white cloth representing divinity, covering and protecting his body, concealing the power of Oshalufon and his kingship on the material plane. This sacred cloth represents the firmament (Orun) that covers the earth (Ayê).

Dressing in white gives him a sense of peace, renewal, and light. It is also a sign of balance and inner calm used by other deities, symbolizing harmony and peacefulness. There are various elements in this color that enhance this meaning, such as salt, sugarcane schnapps, and white wine, consumed by more warrior-like and passionate deities. White and cold also characterize his main dish, cornmeal (Canjica, Ebô), as well as the blood of his preferred animal, the snail. This slow-moving mollusk, whose blood is a colorless plasma called „water of wind stillness“ (omí eró), has the ability to provide energy and calm and soothe this Orisha.

The Ikodidé, the red feather of an African parrot, an important instrument in initiation and a symbol of Yaô’s birth, is the only colored ornament used by Oshafulon. The feather represents Oshum, and he uses it as a sign of reverence and respect for women and their power to bear children. This Orisha maintains a close connection with the female creative force since he himself is a creator. After giving life to humans, he also gave life to trees so that both could complement each other. For every human being created, a tree was also created to provide clean air, protection, shelter, food, warmth, and furniture. Humans only need to take care of them so that they can live forever as living symbols of nature, even when humans die. Trees represent the plant kingdom, have great importance for humanity, but they were not dedicated solely to humans. The oldest sacred trees provide shelter and habitation for the Iwin, the descendants and deified beings of the Lord of the White Color, and each branch and leaf symbolize ancestors. Due to his connection with the forest, Oshalufon also belongs to the Oshôs, the dangerous sorcerers and warriors.

Olorun entrusted this Orisha with the task of creating a partner (enikejí) in the spiritual realm resembling every created being residing in Orun. This partner serves as a vessel for the divine forces collected by humans through the liturgies in Aye. When leading the Borí, one of these liturgies, Oshalufon participates as Babá Ori, the „Father of Heads,“ together with Yemanjá, Iyá Ori, the „Mother of Heads.“ Together, they are known as the masters of the physical head. This means they represent Obatalá and Odudua, who symbolize the spiritual and divine head.

Here are some members of the Oxalufon group

  • Babá Okê: The Orisha of the beginning of creation, he reigns in the mountains, on the highest peaks of nature, where peace and tranquility are complete.
  • Babá Rowu: The patron and lord of the cotton plant and its product, ensuring protection through clothing for the deities and humans. He is one of the Orishas associated with the beginnings of creation and closely connected to Obatalá. Cotton symbolizes clouds, a transient and divine creation. In Candomblé, it is used from initiation to Asesê (the funeral ritual). This means it is an element that participates in the divine, from life to death.
  • Olúorogbo: The powerful deity of wisdom. He helps people understand symbolism and representations, allowing them to communicate with both the deities and their peers.
  • Oshalufon is a very sensitive Orisha, and his rules must be carefully followed, as the smallest violation can displease him and cause great turmoil. His festivities differ significantly from those of other Orishas in Candomblé houses.

This great father, guide of all people, imparts his most important qualities: brotherly love and patience. He also represents politeness, kindness, tolerance, and tranquility. He is the pendulum of balance, never forgetting that a father does not only give love. He must also command respect, understand his children, and be understood. As his children, it is the duty of people to follow what he teaches and transmit his teachings to future generations. They must be set on the right path so that they can guide future generations and preserve the teachings of the Orishas and the religion. As a creator and father, Oshalufan wants only the best for people. Therefore, he uses his power to show the world what he considers essential for a good life: peace, love, and unity.

In particular, in Cuba, there is a consideration of differentiated qualities of Obatalá and Oshalá. Regarding Oshalá and Obatalá, confusion sometimes arises. Some see them as distinct Orishas, while others see them as different aspects, especially concerning Oshalá’s role in the creation of the universe. Personally, I share the latter view, as the names themselves suggest this development and role. Oshalá or Obatalá represents the unfolding of the divine.

Obatalá and Oshalá in various cultural circles and qualities

The meanings of his different names are as follows:

OSHALÁ: Possibly from Arabic „in sha‘ allh“ (if God wills)

ORI-SHAN-LA: Lord of the head

ORI-SHA: Lord of the head

OBATALA: Lord of white clothing

OSHAGUIAN: Lord of mashed yams

OSHALUFAN: Possibly Lord of Ifon

The following is an overview of the qualities as they are known and revered in Brazil, often under the name Oshalá. They are often referred to with the title „Babá,“ meaning „father.“ Some of the qualities, such as Olokun, Oko, or Odudua, can hardly be defined as qualities of Oshalá, as they are very strong and independent Orishas. The boundary of classification is fluid, and they are mentioned here as seen in various Terreiros. The mentioned Orishas, as well as Oke, should be seen as completely separate cults. Children of Olokun are consecrated to Yemanjá and never to Oshalá (as his power is considered too strong for direct consecration). Odudua is consecrated as a separate Orishá in Cuba. Oke and Oko are also individually revered there but are Orishas in both cultural circles, not part of the Oris of humans.

  1. Ajaguemó – Quality of Obatalá associated with the festival of Edé, in which a symbolic battle is fought between his forces and the forces of Oluniwi.
  2. Ajagunan – Goes/Eats with Omolu and Ogum.
  3. Ajalá – Shapes the heads Ori.
  4. Ajé Xalungá – It is the deity of wealth and all that is valuable, as it is the great lord of prosperity and wealth. Its symbols are seashells. As symbols and decorations, it uses coins, cowries, and pointed conch shells. Associated deities: Oxum, Eshú , Shango, Olokun, and Yemanjá.
  5. Akirê – Warrior quality of Obatalá. Associated deity: Oshaguian.
  6. Alassê (or Oluorobô) – Connected with wisdom and knowledge.
  7. Babá Oke – Lord of agriculture.
  8. Babá Oluorogbo – Lord of wisdom.
  9. Babá Rowu – Lord of cotton.
  10. Duncó – Very ancient Obatalá, associated with palm oil and bamboo. Also an independent Orisha.
  11. Etekó – Restless quality and warrior of Obatalá. Associated Orishas: Oshaguian.
  12. Etetó – Another warrior quality of Obatalá.
  13. Lejubê – Quality often confused with Oshalufan because it is also very slow and old.
  14. Obatalá – He is the primordial Orisha of all other Funfun (white) Orishas, inseparably connected to whiteness and male power. He is associated with the cold and immobile air masses at the beginning of the world. Associated deities: Ayrá and all the white deities.
  15. Odudua – It is a controversial figure in the Yoruba pantheon, sometimes appearing as a male Orisha and Funfun (white), sometimes as a female and black principle, representing Mother Earth. Some see Odudua as a separate entity from Obatalá. Odudua is not consecrated to human beings in Brazil, but in Cuba, it is an independent Orisha and cult.
  16. Oshaguian – Orisha associated with the rising sun, the youngest of the Funfun and the white warrior. One of his aspects, Ajagunan, is a warrior of Jagun. He is the master of the yam and the pestle, thus also one of the patrons of agriculture. He dresses in white with few sky-blue accessories and uses silver insignia. He uses a shield, sword, and pestle. Associated Orishas: Ogum, Odé, Orisha Okô, and several other deities. Some see this quality as a broad category of different qualities, while others see it as an independent quality.
  17. Oshalá Okê – Oshalá of the apexes and mountains of the world, where silence reigns. Baba Oke is worshipped as an independent Orishá in Cuba. In Brazil, he is not consecrated.
  18. Oshalá Okô – Oshalá quality that incorporates the cult of Orisha Okô in Brazil. It is associated with agriculture and the riches produced by the earth. It uses enxó and ornaments of agricultural instruments. Baba Oko is also considered an independent Orishá in Cuba. At the same time, many Orishas have a quality of Oko.
  19. Oshalufan – The elder Oshalá, the Great Father. He is associated with the setting sun, cold air, and slow but constant movement. He is the Funfun with the strongest connection to the feminine and the waters of creation. His symbol is the large snail Igbin, and above his head is the great Ala, the white cloth of protection that extends over all of us, symbolizing the sky. He wears a skirt and uses a silver Abebe that connects him to the feminine. He carries the Opaxorô as a symbol of his rule over all worlds. Associated deities: Nanã, Yemanjá, Oxum, Ayrá, and many others.
  20. Rowu – The deity associated with the cultivation and use of cotton. It is also associated with clouds. Associated Orishas: Yemanjá Sabá.
  21. These are the qualities as known and described in Cuba (where Obatalá is always worshipped as Obatalá, the Lord of White Clothes, and is often referred to as Babá).
  22. Obatalá Abanai – Male. He is the protector of the blind, resides in the water, and drinks from a tin cup. Father of Ogan, when he became blind, coconuts emerged from an offering made at his shrine, lives close to and with water.
  23. Obatalá Abani – In Arará, he is called Mawetone. He is the father of Ogan; lord of the Yebu people. When he became blind, the Awos sacrificed to Olokun, and his head planted on the seashore gave rise to a green coconut tree, which has since produced water. He lives off water, carries a small tin bottle called Akofá. His osain is mounted on a human head made of the same metal. He eats white guanajo and is washed with coconut water. Small palm nuts that have fallen on the ground are placed at his shrine.
  24. Obatalá Adegu – He is the king of the Efushe land. In Arará, he is called Ayaya. His osain is a lead doll with spurs on its feet, and the shrine is built in a soup tureen. His necklace has sixteen cowries and is placed in the soup tureen. He carries a scimitar, an Akofá, a spear. He eats white goat, three guinea fowls. He is an albino. He eats at night and does not eat chickens (offerings).
  25. Obatalá Adema – He is from the family of Obatalá and is consecrated through him, but the Osun of Orisha Adema is placed on the ground. Seven days before the initiation, prayers are offered to the head Ori of the Iyawó with the adie funfún. This is done standing in the middle of the room where the initiation will take place.
  26. Obatalá Agguidai – Male. This path represents the messenger who carries the requests to Obatalá. His necklace is white with colored sections.
  27. Obatalá Aguema – This Obatalá comes from Inle Yebu, from the city of Oderemo, and in his shrine, he holds a chameleon and a naval knife in his hand. His name is Tanyi. This Obatalá lives at the top of the ceiba tree. He carries a staff, two moñingas (probably a leather instrument for herding cattle, also used as a weapon), a sword, a big nose, and two hands full of cowries. He eats at noon. When he is supposed to descend, a cross is made from efun where he will stand. He dresses in green. It is said that he lives leaning against the walls of the river. Seven adimus are placed in seven cups. He is adorned with seven plates, seven hats, and seven dolls. The Arará people call him Alejello Bajedo. He is accompanied by a great Lumeje spirit who eats etú funfún on a plate placed next to Obatalá when he goes to eat. His osain (shrine) resides in a small bowl. This Obatalá accompanies Oduduwa like a dog accompanies its owner, with the task of protecting him. His shining skin serves Oduduwa as a mirror to see the evil of his enemies. His invocation goes as follows: Olofin Baba Mi Baba Aye Obatalá.
  28. Obatalá Aguema – Holding a chameleon, inhabits the tree’s crown.
  29. Obatalá Aguinyan – Male. This is one of the lesser-known paths of Obatalá, but he is the one who directs the communication of the Orishas with the world.
  30. Obatalá Aikalambo – This Obatalá is born in the Odu Ofún Sa. He is the king of Ika, the city of Ibadan. It is said that he is a drunkard. In the land of Arará, he is called Ajamuto. He must never be without Saraeko. His osain is mounted on three cedarwood monkeys attached to a board. Inside, there is an Akofá, a machete, and a scimitar. Outside, there is a wooden barrel with Otí and a bottle in which all kinds of drinks are mixed. There is also a silver vessel. He resides in a vessel lined with many cowries and carries his „Secret“ (the inner part of the shrine), namely gungún lerí from Egun and gungún from Edun (monkey).
  31. Obatalá Airanike – This Obatalá comes from the land of Oyó and often accompanies Oshalufon. He is an Obatalá warrior. The shrine contains a set of cedarwood tools. His osain is mounted on a horse (elevated), inside the tureen, he carries gungún lerí from eshin, and outside, he carries a staff and a silver chain, which also has Shangó’s silver tool, a scimitar of fourteen inches that does not lean against the tureen. It is said that this Obatalá often goes with Oshumare and Kinkologde, who are the deity and the rainbow, respectively. In the land of Arará, he is called Ajosupato. Obatalá is a warrior and companion of the rainbow. He rides a horse, and his tools are made of silver.
  32. Obatalá Airanike – Warrior.
  33. Obatalá Alabalashe, Albalashe (Amukato) – This is the oracle of Obatalá and is said to represent the past, present, and future. In Arará, he is called Amukato. His shrine contains sixteen ivory balls, a palm arrow, a mango Opkuele, four Kolá, four Ero, and outside, four Obí shells for divination. He eats more than eight Eyelé. He is known to reveal much to his children while they sleep; his children are great diviners. He was born in the Odu Obetua. This path represents the oracles of Obatalá, and through them, one knows the present, past, and future. He is the ruler of cowries and shells.
  34. Obatala Alaguema – Male. This type of Obatalá wears green as an addition to his white color, hence he is related to the Orisha Inle. He is a guardian and protector at the top of the ceiba tree, and he also lives leaning against the walls of the river. Among his belongings, he carries a staff, two moñingas, a sword called Narigon, and two hands of cowries, and he eats at 12 noon. His necklace can be made similar to the example of Ayáguna, but with the green replaced by red.
  35. Obatala Anasuare – He is very patient (a life full of suffering), the companion of Obamoro, his collar is white. According to the syncretized legend, he is Christ, the one who expelled the temple residents from the earth. Lord of suffering. Older, patient, and proud. He is newly presented with two machetes, two spears, whips, and a crown. In Arara, he is known as Anuajono. His Osain takes the form of an old man and carries two machetes, a saint, two ladders, an arrow, two spears, two whips, a breastplate, a book, a Paoye with a crucifix. His children suffer greatly, and they should not evict anyone from the house or raise their hand, even if this Obatalá is arrogant.
  36. Obatala Anasuare – Male.
  37. Obatalá Ariba Iya Yeku Yeku Ife – Female. The shrine is set up by clapping hands while walking around the Agbo, and on the eighth turn, it is placed down and given to Obatalá. She died in chains, and an Aye (spirit) must be extracted from her by removing all the Otá except one, this Ayé with 101 cowries. She receives a chain, a chair, and an arrow. The other Otá stones are prepared for Oshanla. In this way, the person will experience health and development and be able to perform Ifá (initiation), otherwise, their godparent will bind them to the Orishá, or they will be confined.
  38. Obatalá Ashó – He is a young warrior who, like Ayaguna and Oshagriñan, wears a red band around his waist. He is the father of cloth and wears a silk cloth. But he is not greedy with what he has and ensures that his children never lack work or sustenance, hence he is associated with prayers for prosperity and money. His attributes are an axe, a saw, a lily, and two doves, preferably made of silver. His necklace should have a wooden bead or a brown bead in addition to white and transparent beads. He dances on one foot, he was the king of Ibadan, and he is called Alashoala. His Osain is carried on a horse (elevated platform). In Arara, he is called Awado or Akwado. He carries a set of silver tools, an Akofá, a staff adorned with beads, and receives Ashé from Orula, a billiard ball, two dolls, four cowries, and four Akoidé. He is a warrior with a red band around his waist, like his father Oshagriñan and his brother Ayaguna. The shrine receives a cedarwood doll without a head or foot, loaded with Okokán from Okuni and Euré from Obatalá, Erú, Obí Kolá, Osún, Obí Motiwaó.
  39. Obatalá Ayacalambo – Male. He represents the drunkards and lives in a jug covered with shells.
  40. Obatalá Ayaguna – Male. Ayaguna is a male Obatala who is very similar to the Orisha of thunder and lightning, Shangó. He is warlike, fearless, and combative, carrying a staff. This Obatalá is the son of Oshagriñán and the king of Ketú, who was a powerful warrior and brawler, a friend of gossip and rumors. But he is also masculine, a great rider, and can fight on horseback. As a young and courageous man, he is the king of war and dependencies, spreading battles throughout the world. He came to fight from Africa to Asia. His dance is powerful and warrior-like. He is dressed in white with a red stripe across his body. His necklace has eight red and sixteen white beads. In Arara, he is called Afajun, and he carries an arrow, a spear, a bow, a sword, a machete, a staff, a divine face, and a horse. He is left-handed and must use that hand to set down his things. He wears a chain with seven coconut shells, a güiro (special Cuban percussion instrument) with plenty of Epo (palm oil) because he eats Eko (cornmeal), also Orí, a sword with an ebony handle adorned with Ayapa (turtle), Lerí (crest) of a hawk, eel, owl. He is quarrelsome, drunk, talkative, and revolutionary. In a warrior form, he is also called Aruwo, and his representation is a doll with a scimitar in one hand and a shotgun in the other, symbolizing war.
  41. Obatalá Ayalua – Obatalá the destroyer, related to the Orisha of the oceans, Olokun, as he lives in the center of the seas and holds secrets that no one knows. In the land of Ife, he is known as the husband of Lajua. He is the angel of destruction, the opposite of the brother Ayala, because while his brother Ayala (Ajalá) creates heads and gives them life, Ayalua brings death. This Obatalá is described as partially male but often as female. She is not sung to during rituals. She resides in a white-green jug (shrine); she receives a scimitar, a laurel wreath, a silver chain, and the jug is covered with a cup painted green on the outside and with the seven colors of the rainbow on the inside. This Obatala wears a lot of green and often accompanies Oduduwa. Outside the shrine, a weight and a wooden stick from Acana are added, Iyefa from Orula and Eyegbale of Eyelé are performed, and the shrine is lined with white beads and beads of Orula on the inner part, along with white beads. In the land of Arará, she is known as Bojueleso. She is the mother of Shango and lives in the middle of the sea, where Shangó was born through a lightning strike. This Obatalá is made with Oduará in different colors and lots of Orí. She eats akukó funfún (white rooster) in the evening. As we know, this Orisha is a child of the Obatalá family and the companion of Odua. (Note: partially and sometimes erroneously associated with Ajalá as well)
  42. Obatala Ayelu – In the city of Abaidan, he is also known as Yelu, and in Arara, this Obatalá is called Akefun. The Osain sits on a doll and carries ivory, mother-of-pearl, coral, and a silver triangle. He is very peculiar and calm, and eight candles are lit.
  43. Obatala Ayenolu – Male. He represents the Obatalá who maintains peace in the world. He wears a necklace of 16 Azabache beads and colorful fabrics.
  44. Obatala Bibinike – Rides a horse, he is a huge one-eyed Cyclops, a man of enormous size with a single eye on his forehead. He carries a sword, a spear, two silver Majas (bracelets), and a shield, which is the shell of a turtle Ayapa. His Osain is lined with skin. He stands for the fight for difficult things and carries a sword, a spear, and a shield.
  45. Obatala Bon – Male. Obatalá possesses all the secrets connected to the spirits and has knowledge of Egyptian practices. He is close to the heads of those who die.
  46. Obatala Edegu – Male. He is the king of the earth. He is represented by a mounted lead doll and 16 shells.
  47. Obatala Efun Yobi – Male. Obatalá was worshiped intensively in a way that is now forgotten. He is depicted as Saint Joseph of the Mountain.
  48. Obatala Ekanike – He is the king of the land of the Igbos. In Arara land, he is called Anado. His Osain rides on a white horse. This Obatala includes a sword, a trumpet, a rifle, and a Cretan axe. He dresses in red and white. He always accompanies Shangó and Ayaguna. Outside the soup tureen (shrine), a horn filled with gunpowder is placed on him. Gunpowder is used when he is called. In this way, Obatalá is a warrior and guardian of the city. He wears red and white and needs a horn full of gunpowder to strengthen his shout.
  49. Obatala Ekundire – He comes from the land of Ijesa. He is always with Oduduwa. In the land of Arará, he is called Kinisu. He rides on a tiger and carries a sword in his hand. He wears ivory and four Paoyé beads, and four snakes. His Osain is mounted on a bronze tiger’s head and an Omotitún, lined with ashó funfún and ileke (beads) of Obatalá.
  50. Obatala Elefuro – Male. Obatalá, in this way, is the protector of oils (sweet and clear oils like olive) and lives behind a curtain. Thanks to him, the lamps shine.
  51. Obatala Eluaye – This Obatalá is female, the spoiled favorite daughter of Olofin. She always sits on a chair where the shrine is placed. In the land of Arará, she is called Agume. She receives the same ritual as the female Obatalá with her stones, two hands of cowries, and the usual sacred additions.
  52. Obatala Eluforo – She is called Imole; she is the queen of Ife and is known as the queen of oils (aceite – meaning sweet oil like olive, not the red, hot oil of palm oil). The stones outside the shrine are separated in a bowl, cotton is placed inside the shrine, and a circle of lead with the Aye, tools, a handful of cowries, a silver comb, a scimitar, an Akofá, various herbs, etc., is placed on top. Outside the shrine, a doll with the Osain and a stick with three bends are added. Her guardian Ojui Yomi, a sixteen-year-old virgin guardian, always watches over Elefuro’s sleep, and in the land of Arará, she is called Oñoro.
  53. Obatala Eururu – Male. This Obatala is the adviser to the young ones. He carries a silver staff with a cross, a horse, a feather, a book, and palm leaves.
  54. Obatala Eyuaro – Male. This path represents the wise Obatalá, the owner of knowledge, unchangeable and unalterable.
  55. Obatala Fururu – He is from the land of Bayiba. He is the guardian of the youth. In Arará, he is called Agotigaga.
  56. Obatala Igba Ibo – Female. She is the Orisha who cannot be seen and is symbolized by the eye of divine providence. Those who manage to see her are blinded. She is an old woman with wrinkles and white hair.
  57. Obatala Moro – Male. He is the wise old man who represents the guardian spirit of the earth. He always walks as if carrying something on his back, burdened by the weight of all his knowledge. His necklace consists of 16 white beads, two soap-water beads (águas de sabon – possibly a plant or something similar in old Spanish colloquial language), a wet Gloria (plant?), and a wooden cross is attached at the end. He is the representative of the sick, and his messengers are the alapíni (albinos), ashipa (lepers), samí (dwarves), and chinikú (cripples). The sons of Oba Moró pray for their Ori heads with dried fruits, never with watery fruits. In Arará land, he is known as Jué Até.
  58. Obatala Moro Elefa – This Obatalá always accompanies Oshun and has a rooster (Akukó) on his Lerí (head). An Edan is placed in a handle made of ivory, and a silver Akofa is added to his shrine. His necklace is made of mother-of-pearl. He goes with Oxum.
  59. Obatalá Obalabi – Deaf female Orisha. On this path, Odu is female and responsible for announcements. She is drawn to him by the sound of a silver triangle. This Obatalá is deaf, originally from Oyo. The shrine receives an ivory horn, two handfuls of shells, a Moñinga, a Nari-gon, a silver triangle with his staff (musical instrument) to call him, a small drum with cowries in which his Osain is placed, an umbrella with white shells, four silver handles, two small dolls with his stones, and she receives the same ritual as the other female Obatalás. In Arará, she is called Kuesine.
  60. Obatalá Obalufon – This Orisha is known as Alaye More, although he originally comes from Ifon, he was raised in Oshogbo. This Obatala must be asked for everything in reverse. He receives a crown of sixteen Ikoide, a silver doll with two heads (one normal and one in place of his genitalia); he receives a shiny Otá stone (quartz), he receives a boat. Among the Araras, he is known as Tokuna. This Obatala was the one who invented knitting and sewing with needles. Two silver needles are placed on him, he invented the carpentry craft and taught it to Oshagriñán. He is the favorite son of Oduduwa and the one who has a brother named Oloyan Gromuko in the world of Ifa. He was the one who revealed one of the secrets of carrying Shangó’s jugs. Obalufon was born on the first day of September, and the Osain (shrine) of this Obatala must have a bronze head, and the image of this Orisha comes from Ifa. This Obatala is known from the land of Ifon among the Arara: Poduya was the one who gave people the power to speak. He carries various instruments on his Adé, including a silver tongue, a bell or traditional Agogo of Obatalá, which has a handle with sable fur leaves, and he carries a curved staff. He also wears a metal crown and has an ebony cross with corn cobs hanging from it. The shrine is demarcated by straw curtains. This Obatalá became an Orisha at the age of 84. In this path, Obatalá is syncretized with Jesus of Nazareth. He represents the sun and taught humans everything he knows. He is the inventor of carpentry and the protector of mothers. He is the inventor of fabrics and needles.
  61. Obatalá Obamoro – This Obatala is very old and suffering, they call him Abipa, he is the king of Ibao. In Arará, they call him Jue Ate. His necklace is white, adorned with ivory, coral, and ornaments. Among the instruments, there are two machetes, a crown, a cross, an arrow, two spears, a saint, two ladders, and a crown. He has five messengers: the Alapini (albinos), Achipa (lepers), Sami (dwarves), Lagunas (pregnant women), and Shiniku (cripples).
  62. Obatalá Obanla – This Obatalá is female. The Arará call her Seyitenu. She is called the light that appears; she is from Iyanla of Ife. This Obatala wears a crown, a silver staff with three crowns from highest to lowest, crowned by a dove, a sun with sixteen rays, and a gemstone. She receives an Osun with four pillars crowned by two doves. This is complemented by the Ashe of the Holy (Orishas), including lerí of eyelé and sixteen iwereyeye. The spirit that accompanies this Obatalá is called Esi. If the initiated person has Oduduwa, he eats with her. She is the owner of the lights of the streets, the Orisha of light.
  63. Obatalá Obon – This is the Obatalá who takes care of the souls of Obatalá’s children when they die. He guides the souls of the deceased to and from Obatalá. He is the brother of Ogan; he does not receive an Otá stone, only a small metal chest in which a golden scarab is kept. Legend has it that this is a secret of Obatalá that came from ancient Egypt; inside this scarab, the Osain and a handful of very small cowries are loaded. He lives together with Obatalá of the Oris – in those who receive this Obatalá, and the sign Ofun comes out in the person’s Itá, the small chest is taken out upon death. In the land of Arará, he is called Agasawe.
  64. Obatalá Ogan – This Obatalá is from the city of Odereme. In the land of Arará, he is called Tonune; he is the guardian of Obatalá. He watches his back and lives near his shrine; he washes himself with green coconuts. His necklace is white with sixteen cores or sixteen smooth Mamoncillos seeds, but his actual seeds are called vegetarian Igbín (snail). This path represents the guardian of Obatalá. His necklace has 16 cores (Corojos) and is washed with green coconut water.
  65. Obatalá Oguiniyan – He completed the creation of the earth. This Obatalá is not well-known; he was the one who, on behalf of his father Oshagriñán, completed the settlement of the world. In the land of Arara, he is known as Awemayu. This Obatala is a complement to his father; he lives in a white-painted Güiro (wood) and receives a single Otá stone and a lead rooster (gallo de plomo), a silver chain, and a handful of cowries. With these instruments/insignia, the settlement of the world (the world as a shrine) ended. The Güirito is lined with cotton. This Obatala does not show his face and receives a rooster as an offering.
  66. Obatalá Oké – This Orisha is the guardian of Obatalá; he comes from the land of Ibadan, where he is known as Atajue Olomu Ore. In the war with Ife, he fled to Mount Oshunta and made Ebbó with Orunla; Orunla marked him with Baba Eyiogbe: Eyelé meyi, oro merin (four mangos), igba, igbín, ashó funfun, puapua, akueri, arolodo (blue), owo la meyo.
  67. Obatala Okeylu, Okeilu – This Obatala is called Atawe Oloru Ore; he is the king of Akiti and Okuta. In the land of Arara, he is called Okuelisa (Akualiza). His Osain (shrine) is located in a small house inside Obatala; he receives a key, a staff, a scimitar, a machete, and outside Osun of a small rooster. This Obatalá lives at a high altitude and is also called Atawe Ore. In this path, Obatalá is a protector, and he watches over his children at high altitudes. He also resides in homes and helps the less fortunate.
  68. Obatala Oloyu Okuni – He comes from Ibadan; he is the owner of the eyes of humans. In the Arara land, he is called Nuetodasu; he receives his Osain and an arrow. Outside, he wears four Ikordie in the form of a crown and a large Akofé. So, he carries arrows, and his crown is adorned with 4 parrot feathers.
  69. Obatalá Olufon – This Obatalá in the land of Ifon is the eternal and constant worshiper/preacher of Olofin. In the land of Arara, he is called Oliseto. He receives another complete set of tools made of lead, sixteen snails (Babosas), and an Akofá. Where this Obatalá resides, there can be no darkness; there must always be a burning light, and his children must not sleep in semi-darkness. Obatalá is a wise elder, protector of speech and rhetoric. He is symbolized with a crown of white stones and 16 parrot feathers.
  70. Obatalá Ondo – Female. In this path, Obatalá is a woman and a virgin. She lives in the rocky reefs that border the sea, and she is the protector of sailors.
  71. Obatalá Orisha Aye – She is the first of the female Obatalás and comes from the land of Iyaye. She is the owner of the titles of Obatalá; she is the oldest and greatest of all women. She is the one who takes out the Otá from the female Obatalá and replaces it with a large conch shell. She wears a crown of sixteen Diloguns (cowries) and receives an arrow and bow. She is also called Edundale; she is the owner of monkeys; she is an Obatalá from the family of Oduduwa. She speaks in the Odus Odika and Otura Meyi, frequently goes with Oyá, and carries a copper handle, gungún lerí of Egun mokekere, lined with shells inside her shrine. Her Osain is placed in a small coffin, and Omotitún is added. Like all female Obatalás, she places her instruments outside the shrine (Terrine), along with the „secretos“ and the Dilogún. This path shows Obatalá as the female Orisha of purity. She was born in the sea and is represented by a large shell called Okinkonko. She is connected to the Orisha Oshún, and her necklace has 25 egg-yolk-colored stones.
  72. Obatalá Orisha Igbín – He is from the land of Oyo; he is the protector of Obatalá’s palace door, and he is a potter. He was born in Oyekun Meyi; he wears sixteen Cowries (Babosas). In Arará, he is called Jujewe. He is equipped with a scimitar, a spear, and an Akofá. His Osain is mounted on a wooden dummy sitting on a horse armed with a spear and surrounded by a leopard, an Ayapa, an EYaôro, and a Majá – these components must not be missing from the Osain. (Note: The horse here may possibly mean „something that holds the shrine,“ a separate device).
  73. Obatalá Orisha Obbala – He is young; he lives in the house lined with Peregun shells. He receives sixteen Babosas, a scimitar, and an Akofá. His Osain rides on a wooden snail.
  74. Obatalá Orishanlá – Female. Obatalá is a cold and trembling old woman. It is associated with transformation and the feeling of forgiveness. She was a wife of Odudua and taught her children the game of Ifá, which is of great importance to the Babalawos. The stone is made of blue porcelain and is free from any kind of damage. It is covered with a layer of water inside. Additionally, there is a small rocking chair, an ivory or white onyx ball, glasses, a cane, a thimble, a silver rosary, and a house. And outside, there is a snail, 21 iron rods, 3 onyx eggs, a five-legged Finger Kraut hen, a palm nut, and fertilized soil. Her necklace is made of mother-of-pearl. Originally from Ife, she is a very calm Obatala. It is said that she has long hands to free her children from traps. She sits on a chair on which her Osain is also placed. In the land of Arará, she is known as Orisha Orisasa, and like all female Obatalás, her stones are placed separately, this time in the Terrine where the conch shell is placed on her Aye, which is a circle made of lead. She also carries two Moñingas, Narigon, a scimitar, and sixteen Cowries (Babosas). She wears a deaf horn with a distinctive figure made of white metal in the center. Her necklace is made of ivory bones.
  75. Obatalá Osha Orulu – King of Ewado. In Arará, he is called Agasako. His shrine (Terrine) is adorned on the outside with a silver chain crossed by three silver Akofá. He is the king of metals.
  76. Obatalá Oshagriñan, Osha Grinan – He is the son of Oduduwa and the king of Ogbomoshe and Egugbo. His shrine, a Terrine, is divided into three parts, one for the stone Otá, another for the Dilogún (Cowries), and the third for the tools. The Arará call him Makanu; he wears three arrows in an arrow holder adorned with Obatalá beads. His wife is Oshanla, and he associates with Yewá (connection). His Odun is Oragun; he is the one who brought order to the world and appointed his son Ojiniyan for that purpose. He was the one who gave Orunla the sweet potato; he gave Orunla the secret of peeling the sweet potato for Ashé. He works with the lead melters; he made the spear; he was the one who removed the feathers from the vulture’s head and the Tiñosa (a small sacred bird of prey from Cuba). He is a warrior and lives at the foot of the trees. His favorite shrub is the ivy (egbisike); he is the father of Orula, Shangó, Ayaguna, and Babashe. His Osain Ire stands on a beaded Güirito (wood); he wears red and white, and his necklace has nine mother-of-pearl stones and a coral. He wears an Inshe Osain, which is placed in the shrine or by its side. This Obatalá has his house in the mountain; he is the messenger of Olofin, and he leads to the Ilé or house that Olofin has in the mountain. The owl belongs to him, symbolizing the one who can see in the dark. He can be a hunched old man with weak steps, but when needed, he is a brave warrior who becomes stronger and fights. His necklace consists of 24 white beads and a red bead, and a silver crucifix is placed in front of the closure.
  77. Obatalá Oshalufon – Male. This path represents a very old and very tall Obatalá who is completely covered from head to toe with a white sheet. He dances in a crouched position, with his hands almost touching the ground without actually touching it. He is syncretized with the Most Holy, and in some parts, with Jesus of Nazareth. He has 24 white beads and 1 coral bead between 2 glass beads.
  78. Obatala Oshanla – This Obatalá is female and comes from the land of Owu. In front of this Obatalá, the voice is not changed (it is never raised), she is very old and hunched, her room/shrine is painted and perfumed white. In the land of Arará, she receives from Lisa. Like all women, the Otá is removed from her, and on the Terrine (shrine), the Aye (shell) is placed, and on the Aye, a doll, a stick, two handles, a Moñinga, sixteen Cowries, a silver chain, and two metal handcuffs are placed, which are positioned not to end with the house. Her Osain is placed in a little box, either silver or cedarwood. The sun and air should not touch her; she lives well wrapped in cotton. She wears sixteen Otá stones, which are separated from the soup terrine and only connected to the terrine when she goes to eat (receive an offering), then they separate again. She receives a biscuit doll with a white rosary attached to it.
  79. Obatalá Oshereibo – He always accompanies Shangó. His Osain is carried in a figure consisting of two cedarwood dolls connected at the back, one male and one female. He also carries a scimitar and a double silver axe; he is adorned with many Cowries and parrot feathers on the outside. In the Arara land, he is known as Amasobi.
  80. Obatalá Oyelade, Oye Lade – He is a hunter, the king of Ikiti. He always accompanies Oddé. His shrine receives three silver Akofá, a deer jug, ivory, Lerí from Egún, and is lined with Cowries. The Osain is mounted on a female figure made of Majagua wood and is named Songokumbi. In the Arará land, he is called Bajelo. Obatalá is a hunter and carries a deer jug, a carving of a woman made of wood and ivory.
  81. Obatalá Oyu Alueko – He appears in the Odu Osa Roso; he is a diviner, the saint who wishes that no saints have children on earth. In addition to the attributes that are inherent to Obatalá, he has three handles, a machete, a boarding knife, an arrow, two large bowls inside, one of which is adorned with lerí from eyelé, lerí from Egun, aguema, dry ewé from Obatalá, three atarés, eYaôro, ekú, glass beads from Shangó, Orunla, and Obatalá, ashé, eró, obí, kolá, osun, airá, obí motiwaó. (Note: This is a typical Cuban way of Santeria, mentioned here as an example. In Candomblé, shrines are usually set up with fewer items and are more connected to Merindilogun, see below on the topic of shrines).
  82. Obatalá Talabi – Female. This path is female and syncretized with Santa Rita de Casia because she protects children from all evil.
  83. Obatalá Yeku Yeku – Male. He is an elder, representing wisdom, humanity, and humility, the father Orisha. He patiently listens to his children’s problems and always tries to solve the difficulties. His necklace consists of 16 white beads and 8 mother-of-pearl beads interspersed with 8 ivory beads. His attributes are a staff and two balls obtained from cattle stomachs.
  84. Obatalá Yeku Yeku – Here, she is described as female, from Ife, and in Arará, she is called Lumeyo. She is very old, accompanied by Oduduwa, wearing a crown with sixteen parrot feathers (the Spanish word „loro“ can mean both laurel and parrot), and she wears the same as Ifuro, the Ayé, and the Dilogún. However, she wears two silver nose pieces and two Moñingas. The Osain is placed in a small silver or cedarwood box. She should not be exposed to the sun or air; she lives well wrapped in cotton. She wears sixteen Otá stones, which are separated from the Terrine and only connected to it when she goes to eat (receive an offering), then they separate again. She receives akukó funfún, but Oké side by side stands for eating and therefore receives itself. Parallel Agbo. (Note: In Brazilian Candomblé, shrines usually have only one stone Otá as a representation of the person’s Ori. They are not opened or moved except for special occasions such as illnesses, etc.).
  85. Obatalá Yelu – This Obatala is known as Legalu in the city of Ibadan. In the Arara land, he is known as Akwado. His shrine receives a set of silver tools, an Akofa, a staff adorned with Obatalá beads and Orula’s Iyefa, a billiard ball, two dolls, four Cowries, four parrot feathers, Osun. He is a warrior Obatalá with red ribbons around his waist, like his father Oshagriñán and his brother Ayaguna. This Obatalá carries a cedarwood doll inside that has no head (lerí) and is missing one foot. The shrine is adorned with Obatalá goat leather.
  86. Obatalá Yemu – This female Obatalá originally comes from Ibatan. She enslaved death and took away its scythe, which is placed inside her shrine. She speaks very softly and is a merchant. She eats rabbit and was born in Otura Sa. Her shrine is similar to all female Obatalás; her representation is made of Iroko wood with four eyes and a scythe in her hand. She is called Leshe and also Ladekue.
  87. Obatalá Yeye – Female. This path of Obatala is female and is depicted as a beautiful woman who protects femininity.
  88. Segbo Lisa – Lissá or Segbo-Lisa is in Benin, alongside Mawu, the Vodun of creation, the father and ancestor of all other Vodun, but the tradition always places him second after Mawu. Lissá represents the west, the sun, the firmament, as well as the light and water contained therein. He is symbolized by a chameleon carrying the golden sun sphere in its mouth. Lissá’s emblematic color is white, and his Vodunsis (the Orishas from Benin) must always wear white. He accepts offerings and sacrifices of food and animals in white. Unlike Mawu, who is related to all Vodun families equally, Lissá is considered a Ji-Vodun, and tradition states that he descends from Nago (Yoruba), and his Vodunsis are called Anagonu at the end of the initiation years. Lissá is also an Orisha integrated into the creation story of Obatalá and Oshalá through regional fusion. In the Bogdun, he is the equivalent of Obatalá. In the Arará, the entourage of Obatalá is named Enusujue. Segbo Lisa resides in space, occupying both the east and the west; he is the owner of the world and has the same insignias as Obatalá. While Mawu represents the freshness and joys of life, Lissá embodies work, seriousness, and determination, similar to Freud’s duality between Eros, the pleasure principle, and Thanatos, the death instinct. During his consecration, it is necessary to perform a ceremony in a cave with two akukó funfún. Prayer to Segbo Liza: Segbo Liza Wizi Layelupo Liza Moyibafe / Awó Awó Saniunon Yoko Alawe Sheyu Monsho / Monsho Guegue De Gusho Shokola Seboliza.

CHARACTERISTICS OF THE INITIATED DEVOTEES FROM ORISHÁ OBATALÁ (CHILDREN)

People of Orishá Obatalá are calm, responsible, reserved, and very trustworthy. They reject violence in any form. They persist in their ideas until the end, even when everyone else opposes their opinions and plans. They take pleasure in ruling over and leading people. They are hardworking and stubborn. Graceful and careful, they always keep everything clean and tidy. They show respect to everyone but also expect to be respected. They forgive quickly because they know that negative emotions only hold them back. They have a knack for winning people over with their elegant and open nature. They are composed and compliant, walking with their heads held high, as it is part of their inherent elegance. They have expensive taste and appreciate good wine. They are extremely stubborn and proud. However, they enjoy working and helping those in need, often defending those who suffer injustice, are weak, or oppressed. They think deeply and methodically assess each situation. When they lose hope, there is no turning back. They are excellent family providers and natural leaders.

Children of Orishá Obatalá are composed individuals who, even in the most difficult moments, command respect from those around them without seemingly making an effort. They are kind and thoughtful but never submissive. Sometimes they can be authoritarian, particularly those who have warrior or authoritative Orishas, such as Adjuntó, which represents the connection between a head Orisha and a body Orisha. They are devoted and sometimes temperamental, keeping everything beautifully clean and tender. They respect everyone but also desire respect in return. They are skilled at arguing and enjoy tasks that require organization. They like to be in the spotlight. They are reserved and rarely boastful. Their most common flaw is stubbornness, especially when they are certain of their beliefs. It becomes difficult to convince them that they are wrong and that there are other ways to solve a problem. In the case of the old Oshalá (Oshalufan), this can manifest as impertinence and intolerance, while the young Oshalá (Oshaguian) tends toward debates and arguments. For Oshalá, ideas and words are always more important than action, which is why they are often found in professions where the written or spoken word takes center stage.

Physically, children of Orishá Obatalá often carry themselves majestically or at least with dignity, particularly in their gait, rather than their physical constitution. They are not tall and slim like the children of Ogum, but they are also not as compact and strong as the children of Shango. Sometimes, this demeanor replaces the inclination for a hunched walk, as if the burden of a long life rests on the shoulders even of a young person. A child of Oshalá can only live a better life by awakening the joy in the things around them and letting go of their innate stubbornness.

As organized and assertive doers, they are ideal strategists and good partners in private life, love, and friendship. They tend to impose their will on others, sometimes without realizing it. They seem to direct the world. They ascend to leadership positions without being blinded by power. When luck smiles upon them, they are generous and extravagant, paying little attention to the future. They are independent and restless, craving attention. However, if their freedom were to be restricted, they would try to live without the attention of others. When their lives do not go well, they become angry, moody, and lethargic. But suddenly, their destiny changes, and someone enters their life, giving them renewed drive and enthusiasm as if the sun emerged from behind the clouds, illuminating their lives.

As cheerful, extroverted, and happy individuals, they enjoy lively places, celebrations, and music, preferring the daytime and bright, sunny mornings. They are good hosts, impressing people with their perspective on life, their freedom, and their ease. They are educated and kind-hearted, knowing how to form and nurture friendships. They suffer for their friends and go to great lengths to help them, expecting reciprocity. However, they can also be dangerous and deceptive enemies, difficult to restrain and capable of doing unimaginable things. Even when anger subsides, nothing is ever forgotten. However, they do not act on their desire for revenge because they know they will be held accountable by their own Orisha for what they have done. One thing is certain for children of Oshaguian: although they are warriors, they do not create confusion or seek conflict, and they are rarely aggressive.

The Oshaguian type is a young, eager warrior. They usually have a good appearance, whether tall or short, strong or lean. Their archetype does not reveal aggressiveness or brutality. They can be stubborn, individualistic, and altruistic. They have a natural inclination toward sexuality, including free love. They are joyful, deeply enjoy life, love to talk, playful yet serious, and do not tolerate injustice. They are idealistic and defend the weak, oppressed, and those who have suffered injustice. People of this archetype enjoy a good fight for a good cause and can sometimes be like Don Quixote. Their original thoughts are often ahead of their time. They are the originators and masters of the morning.

Children of Oshalufan are individuals with a dignified gait, serious appearance, sober behavior, very calm, reserved, and somewhat introspective. They are delicate, sensitive, highly educated, and able to interact with people of all social classes and hierarchies without offending or elevating them. They exhibit stoic calmness, and few can upset them. However, they can be stubborn and hold strong opinions, rarely deviating from their plans even if they recognize potential mistakes and later discover negative consequences. They accept the trials of life, overcome them, and learn from them, which allows them to explore new horizons and attempt to change the course of their destiny. Just like their father, the king who needs little to be happy, his children also lead a tranquil life without great luxury but full of emotions and goals.

They are harmonious and peaceful, disliking noise, chaos, and crowded places. They prefer security and tranquility, a calm, bright, and clean environment. They have a weak constitution, as any excess harms them, but their emotional side and self-control are their strengths, as they have their feelings well in hand. They do not easily forgive those who hurt or offend them, but they are not violent or aggressive in return; rather, they prefer to ignore them. They can be generous and paternalistic, yet inflexible when it comes to certain actions of others, reacting with great severity and a certain frown, as they sometimes hold old-fashioned and outdated opinions.

Physically, the Oshalufan type is frail, delicate, susceptible to colds. They compensate for this physical weakness with great moral strength, aspiring to realize the noblest qualities in people. They are faithful in love and friendship. Oshalufan is the sunset. They are observant, with a good memory for things seen and heard; nothing escapes them. They are always learning, but their greater desire is to teach what they know.

Due to their inherent leadership qualities, people sometimes feel threatened by their presence. They have brilliant minds, highly developed intellects that continuously progress due to their thirst for knowledge and personal improvement. They are articulate and have a good understanding of things in their surroundings. They are impulsive and enjoy challenges, which they usually overcome as they fight tooth and nail. As great defenders of the misunderstood and those treated unjustly, they always try to stand up for the truth through argumentation. Sometimes they can be aggressive and rough in dealing with people, as they are not adept at subtlety and trickery. However, they are conciliatory and extremely sensitive.

READ THE MYTHS: I recommend to read the 190 myths of Orishá Obatalá in the exhaustive book about this Orishá written by the author.

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