Orishá Eshú: The Dynamic Messenger and Trickster

August 3, 2024 Baba Tilo de Àjàgùnnà

INTRODUCTION TO ORISHÁ ESHÚ-LEGBÁ – THE ORISHÁ OF ALL CROSSROADS

Source: The Myths of Orishá Eshú Legba – Baba Tilo de Àjàgùnnà

Orishá Eshú, also known as Eleggua, Legba, or Eshú, is a prominent deity in the Yoruba religion and various Afro-diasporic traditions such as Santería, Vodou, and Candomblé. Eshu’s multifaceted nature makes him one of the most intriguing and complex figures in these spiritual systems. He is revered as the messenger of the gods, the master of communication, and the guardian of crossroads.

ROLES AND MYTHS OF ORISHÁ ESHÚ-LEGBÁ

Orishá Eshú (also known as Echu, Eleggua, Legba, or Eshú) is a significant deity in the Yoruba religion, as well as in related Afro-diasporic traditions such as Santería, Vodou, and Candomblé. He is often associated with crossroads, mischief, communication, and the conveying of sacrifices. Here are ten roles of Eshu in these traditions, along with sources:

Messenger of the Gods: Eshu is considered the messenger of the gods, responsible for carrying sacrifices and messages from humans to the gods. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
God of Crossroads: Eshu is associated with crossroads, seen as a symbolic location of choice, change, and possibility. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
Trickster Figure: Eshu is a renowned trickster figure in Yoruba mythology, often causing mischief and chaos to teach humans lessons or shake up the status quo. (Source: „Eshu: The Divine Trickster“ by George Brandon)
Enforcer of Divine Justice: Similar to other roles, Eshu is also considered an enforcer of divine justice, punishing those who break divine laws or do not honor the gods properly. (Source: „Encyclopedia of African Religion“ by Molefi Kete Asante and Ama Mazama)
Guardian of Divine Order: Despite his role as a trickster, Eshu is also a guardian of divine order. He ensures that the world runs according to the plans of the other gods. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
Bringer of Fortune and Misfortune: Eshu is believed to bring both fortune and misfortune, emphasizing the unpredictable nature of life. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
Master of Languages: Given his role as a messenger, Eshu is often seen as a master of languages and communication. (Source: „The Trickster Comes West: Pan-African Influence in Early Black Diasporan Narratives“ by Babacar M’Baye)
Guardian of Travelers and Roads: As a god of crossroads, Eshu is also considered a protector of travelers and roads. (Source: „Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé“ by J. Lorand Matory)
Patron of Trade and Commerce: In some traditions, Eshu is seen as a patron of trade and commerce, as these activities often involve travel and negotiation, aspects governed by Eshu. (Source: „Encyclopedia of African Religion“ by Molefi Kete Asante and Ama Mazama)
Connector of Mortals and Divinities: Eshu serves as a connector between mortals and divinities, enabling communication between the two realms. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)

DESCRIPTION OF ORISHÁ ESHÚ-LEGBÁ

Characteristics

Symbol	Three or Seven Pointed Star, Ogó (Staff with gourds as a symbol of the male genitalia), Erect Phallus
Colors	Black (the mixture of primary colors) and red
Natural Places	Crossroads
Stones	Ruby, Garnet
Metal	Not applicable. Eshú is the Earth.
Weekday	Monday
Element	Earth, Fire, Communication
Chakra	%
Greeting	Láaròye Èsù! (Laroié Eshú – the good speaker, communicator)
Animals / Offerings	Ram, Kid, Rooster, Guineafowl, Duck
Plants	Banana Plant, Bryophyllum pinnatum, Knotted Cyperus, Guarea trichilioides, Cat’s Claw, Grindelia robusta, Wedelia minor, Clidemia, Albizzia Lebbeck, Ptychopetalum olacoides, Pericallis malvifolia, Urtica dioica
Offerings	Farofa (roasted cassava flour) with palm oil, Akasa, Skalar, Obi, Bean, Yam Root, Water, Liquor
Drinks	Wines, Spirits
Foods	Farofa with palm oil, Ekó (Acaçá – a corn dish), bloody meat
Number	No defined number
Commemoration Day	Every day
Associated Odu	Okanran and Owanrín
Responsibilities	Sex, Magic, Union, Power, Change
Syncretism	Devil
Manifestations	Iangui (Ur-Eku), Lonan (Lord of the Paths), O-dará (Lord of Luck, White Eshú), Ale (Lord of the Streets), Ina (Lord of Fire), Akesan (Lord of Merindilogun), Larin-otá (Lord of Language), Elepo (Lord of Palm Oil), Ojixebó (Messenger of Offerings), Eleru (Lord of Burden, Evil), Olobé (Lord of Knives and Cuts), Ocoto (Lord of Development), Oxe Oritá Metá (Lord of Crossroads, who receives offerings), Elebara (Lord of Power, Path, and Change), Oduxo (Guardian of Odus – Destinies), Becém
Incompatibilities (Kizila)	Palm Oil
Title	Messenger, Lord of the Paths, Lord of Power, Bringer of Offering

General Description

Eshú (Èsú) is perhaps the most controversial figure in the African pantheon, the most human-like of all Orishás, the Lord of beginnings and change, the god of earth and fire. Eshú existed before the order of the universe. In fact, Eshú is the order itself – he multiplies and transforms himself into the elemental unit of human existence. Eshú is the ego of every being, the great companion of humans in their daily lives.

In the Nation of Angola or Angolan Candomblé, Orishá Eshú is called Aluvaiá or Pambu Njila, and in Jeje Candomblé, he is called Legbá. Eshú is the Orishá that understands the principle of reciprocity like no other. If one shows him due gratitude, he knows how to reciprocate; if one thanks him for his reciprocation, he becomes a friend and loyal guardian. However, if one forgets him, he becomes the worst enemy and turns against them, depriving them of happiness, blocking their paths, and bringing disasters and problems. Eshú is the firstborn in the universe. When the world consisted only of muddy water without form, a small hill of reddish earth emerged, to which Olodumaré breathed life – thus Iangui – Obà Babá Èsú (Eshú King and Father) was born.

EsOrishá Eshúhú serves as a mediator in the relationships between the other deities and humans. It is not that the other gods cannot communicate or interact with humans, but Eshú is always the one who responds in every oracle and delivers the message of the Orishá.

Due to his attribute of sexual energy, Eshú is not only responsible for sex but also serves as a channel for the reincarnation of spirits. Thus, he is a mediator between worlds in this sense as well.

Orishá Eshú is omnipresent. Eshú possesses the gift of ambiguity. He can be in multiple places at the same time. Eshú is the protector of Candomblé temples, private homes, markets, and trade in general. Eshú represents chaos and all the changes and positive or negative consequences that chaos can bring.

Ifism believes that everyone has their own Eshú, Bara, the Eshú that resides within each of us. The name may come from the fusion of the words ba (to hide) + ara (body). Therefore, Bara is the Eshú that dwells within us, in our bodies. We are, therefore, like Eshú, imperfect like the gods and divine like humans.

Orishá Eshú is dual, embodying both good and evil, right and wrong, cleverness, vanity, violence, and lust. He is also good, just, serious, and a good friend. However, he is not the opponent of good, and Eshú is not the antithesis of the Creator. His goal is not to destroy the work of Olorun or harm his creations. Eshú is not like the Judeo-Christian devil.

He provokes human instincts; he does not control them. Eshú governs ambition, a conflicting feeling: ambition can be extremely positive when it serves as a driving force for progress and conquest, but it can also be synonymous with envy, greed, malice, and injustice. Thus, Eshú’s energy (sexuality, doubt, ambition, good, evil, etc.) resides in our soil, in the earth. And since humans were formed from the earth, our material is made of Eshú’s material. Therefore, Eshú is within us, and we identify so strongly with this deity.

Following a quick list of qualities attributed to Eshu, along with an example Odu that might relate to each. Please note that the connections between the qualities and the Odus are interpretative and not definitive.

Adventurous – Owonrin: Eshu is known for his adventurous nature, always exploring and leading the way. This Odu speaks of taking risks and exploring new territories.
Capricious – Ose: This Odu speaks of unpredictability, something often associated with Eshu. His capricious nature reflects his dual role as a trickster and a guardian.
Communicator – Eji Ogbe: As a messenger between humans and the gods, this quality of Eshu is emphasized in the Odu Eji Ogbe, which highlights communication and messages.
Determined – Osa: The Odu Osa speaks of perseverance and overcoming obstacles, reflecting Eshu’s determined nature.
Guardian – Ogbe Iwori: Eshu is often considered a guardian, a quality emphasized in this Odu, which speaks of protection and care.
Intelligent – Ogunda: Eshu is considered highly intelligent, and the Odu Ogunda speaks of knowledge and wisdom.
Jovial – Irosun: Eshu is known for his jovial and playful nature, reflected in this Odu which speaks of joy and happiness.
Mediator – Ika: This Odu, speaking of conflict resolution, emphasizes Eshu’s role as a mediator between humans and the divine.
Opportunistic – Okanran: Eshu is known for seizing opportunities, a trait emphasized in this Odu, which speaks of making the most of chances.
Provocative – Obara: As a trickster, Eshu can be provocative, a quality echoed in this Odu, which speaks of challenges and confrontations.
Resourceful – Otura: Eshu’s resourcefulness is reflected in this Odu, which speaks of solutions and making do with what’s available.
Trickster – Oyeku: This Odu speaks of deception and trickery, reflecting Eshu’s role as a trickster god.
Unpredictable – Ofun: This Odu emphasizes unpredictability, reflecting Eshu’s capricious nature.

Orishá Eshú is one of the five protagonists in the creation of the world and participated alongside Obatala, Olorum, and Odudua. In Yoruba, Eshú means ball, which confirms the significance of this deity for movement, circulation, cohesion, and infinity. No ritual or celebration can begin without properly greeting Eshú.

Orishá Eshú is the most important figure in Yoruba culture. Without him, the world would make no sense because it is only through Eshú that one can reach the other Orishás and the supreme god, Olodumaré. Eshú speaks all languages and enables communication between Orun (the spiritual world) and Ayê (the material world), as well as between the Orishás and humans. He is responsible for the enforcement of karma. Orishá Eshú is the Orishá of communication, patience, order, and discipline. He is the guardian of villages, cities, houses, axé (a term referring to both spiritual power and a physical energy source), artificial objects, and human behavior. He must be the first to receive all offerings to ensure that everything goes well and that his role as a messenger between Orun and Ayê is fully fulfilled.

Orishá Eshú can be the most subtle and cunning of all Orishás. If people do not worship him properly, he simply causes misunderstandings and disputes among them and sets countless traps. He is cunning, vain, cultured, and very wise, with great knowledge of human nature and worldly matters. This led early missionaries, frightened by him, to equate him with the devil and turn him into a symbol of evil and hatred.

Eshú’s favorite places are crossroads and markets. In fact, Eshú loves movement and places with many people, where conflicts arise quickly. Where there is a riot, Eshú is also present. Eshú is the lord of markets, their guardian, and therefore, all traders and sellers must give thanks to Eshú.

Orishá Eshú has neither friends nor enemies. Eshú was the first form to have an independent existence. Eshú is reborn multiple times, and his history states that he was the son of Orunmilá or Oshun, depending on the time of rebirth.

Eshú’s symbols indicate his character: he loves freedom, pleasure, power, wealth, magic, and strength – his main domains. The Ogó, for example, is a phallic staff that can take him anywhere at any time. The trident, a symbol acquired through syncretism in Brazil, represents power, trinity, and is a strong magical symbol, especially in Umbanda. However, the symbol that best represents Eshú’s character is the penis. He is often depicted with an erect phallus (Okà) of unusual size, sometimes represented by a vagina (Obó). The genitals signify the power that Eshú exercises over sexual activity, not only for reproduction – the power of the beginning of life – but also for pleasure. The unusual size is meant to shock prudish morals because Eshú knows no shame; he enjoys being cheeky and daring, and above all, he has an aversion to hypocrisy.

Some Africans teach that Eshú is present at all times and everywhere – a universal energy within all beings, at all times, and in all things. Eshú is the life force (Axé) and works tirelessly to maintain the cohesion of the universe. Orishá Eshú is the lord of all hot and living things, from fire (Iná or Izô) to blood (Eje), palm oil (Epó Pupá), pepper (Atare), and drinks (Otin). In the beginning, there was infinity, ethereal white, silence, immobility. Suddenly, a small hill of reddish earth emerged before Olorum, constantly moving.

That was Eshú, who came into the world even before having a form. Olorum breathes the sacred and mighty breath (Emí) over him, giving him life. From then on, there is movement, unrest, and energy. Movement comes with Eshú. The first proto-being came into the world, the first created being. Although he transforms into many forms, his beginning and origin are one.

Eshú represents Olorum’s mobility and becomes his counterpart and active principle in all things created by him. Olorum gave Eshú the gourd (Adô) with controlling power and the strength that enables him to help everyone and solve everything. This makes him an Orishá dedicated to the principles of dynamism, transportation, and organization. Without classification and restriction to a specific category in the Orishás‘ pantheon, Eshú is present in all these groups as an additional Orishá, the one who came into the world to add and multiply.

Every living being, every element of nature, and even each Orishá has its personal Eshú because without his presence, dynamism, and drive, existence would be impossible. With his unlimited power of action, he governs wealth and poverty, success and failure, health and illness, and even life and death. Moreover, he is cunning, selfish, malicious, but can also be helpful and generous when people thank him or when he simply feels like it. Eshú is unique, but in his actions, he has two faces and acts for both good and evil as he pleases. This contradiction in his character makes him so similar to humans.

When Olorum gave him this similarity, he did so to allow Eshú to better understand people and help them when needed or deserved. Consequently, he has connected himself with the fate and Ori (head) of each person, even through the mouth, including nutrition, where he transforms into the power of communication. Eshú directs and manages the lives of people on Earth (Ayê) until the day they return to their natural element and their creator.

When the first Christian missionaries began their mission work in Brazil, they felt the great power that Orishá Eshú wielded among the followers of Candomblé. They started demonizing him and turning him into an evil and dangerous being, eventually syncretizing him with the Catholic devil. The devil is exclusively evil and the antagonist of the Christian God, who only does good. Eshú does not oppose Olorum, nor does he attack him with his actions. He is part of the beginning of existence, and his tasks include mediating between Olorum and humans, as well as between Orishás and humans, and among the gods themselves. With permission to establish a connection between Orun and Ayê, he is with Olorum and always intercedes for the Orishás and humans.

Orishá Eshú always helps the weaker ones to maintain balance among people. If he notices dominance and vanity – faults he despises – he can intervene in a destabilizing manner because he knows that people use these things to despise others and elevate themselves. Orishá Eshú is also very vain when he dresses up to stand out.

If people need help or are lost, it may be because they have not paid attention to Eshú or forgotten to please him. He organizes and maintains, but people must provide him with all the elements that help him arrange everything correctly. Through offerings, order and balance are restored between humans and their environment, other people, and their Orishás. Without gifts, Eshú holds back and allows external abnormalities to take over, sometimes even bringing chaos, leading to a loss of energy (Axé).

Eshú Bára

Eshú Bára, also known as Bará, is considered the individual Eshú of each person in Yoruba tradition. He represents the physical aspect of the human being, the energetic skeleton. He is referred to as the „inhabitant of the body“ (Ungbò Ará) or the „king of the body“ (Obá Ará). Eshú Bára provides us with strength, movement, and directs the internal organs, giving energy to our organism. He represents the protective shell that brings about dynamism and allows a person to develop, acting as the intermediary between the individual and their Orishá.

Once personalized, Eshú Bára must always remain close to his devotee. He is their guardian who takes care of them, and his name should not be proclaimed to the world, as malicious individuals could harm his owner.

Even those devoted to the Orishá Eshú have their own Eshú Bára because he is independent of all Orishá. The Orishá that guides a person is connected to the divine, to Olorun, while Eshú Bára is connected to the physical aspect. He is a guardian of the body, a protector, and an inseparable part of the individual. He must constantly be appeased with offerings of Ajabó (a sweet dish), fruits, candies (but not honey, as it makes Eshú too mild and calm), and a little of their favorite foods in Bahia, such as coconut milk, Acaçás, Ebô (maize dishes), and sugarcane juice (which Eshú loves). Whatever we eat, our Eshú Bára also consumes. When offering a banquet to Eshú Bára, one must taste a little of each dish presented, as it becomes a communal meal with him.

Through the ritual of Borí (for Ori, the individual’s head), Eshú Bára also nourishes himself to establish balance between the physical and spiritual heads, strengthening both the physical and astral bodies. This reinforces the connection between the person on Aiyê (Earth) and their double in Orun (the spiritual realm). Thus, we also take care of the body that Eshú Bára possesses, which is our own!

Eshú and the Ekurum

The term Ekurum, Ikurum, or Acurum (Iku, Eku, or Aku meaning „death,“ Orun meaning „firmament,“ or „sky“) refers to „astral dead“ or „sacred dead.“ The Ekurum (Ekurun) are our ancestors, the sacred ancestors who return as spiritual beings to help humans elevate themselves to a higher level. This group includes Eshús, Pombagiras, feathered chiefs (Caboclos), cattle herders (Boiadeiros), inhabitants of Bahia, Preto-velhos (spirits in the form of Black African natives), and others.

These spirits belong to Umbanda and serve as support to our deities in Candomblé. They also possess great power and assist people with their needs. They are Brasilians, born from the union of Indigenous peoples and Africans who brought their ancestors with them.

The Caboclos (mixed-race spirits), the „lords of the Earth,“ have the power to heal with their remedies, leaves, and roots. They can easily communicate with people because they speak their language. Furthermore, there is physical contact because when they „descend“ into the temples, everyone can come to them with their ailments and problems. They are willing to help those who call upon them. They enjoy singing, are open to dialogue, virile, display characteristic gestures, and have an upright and proud posture. They work in the energy of simplicity.

The Pretos-Velhos, also prominent representatives of the Ekurum, symbolize understanding, fragility, peace, and are closely connected to Catholicism. They represent the kindness, charity, and religiosity of Brazilians. With their wisdom, they often serve as counselors to those in need, as they are good listeners and can guide those who seek them. These powerful ancestors generally serve everyone, especially those in need. They work in the energy of humility.

The Eshús Tranca-Rua, Tiriri, Pinga-Fogo, 7 Encruzilhadas, Giramundo, Marabo, and others, as well as different Pombajiras, are considered Eguns in Umbanda and are referred to as deities. They are associated with streets, intersections, paths, order, and disorder, and they are present everywhere at all times. They act as the binding force between people and the Orishá. They are neither devils nor demons and do not have tails, horns, or tridents. The Pombajiras do not wear bikinis or miniskirts because such garments did not exist in their time. They do not wear crowns either because they are not queens.

Eshús and their female companions are ambivalent entities. They present themselves as friends, but they are responsible for enforcing karma, so they are not „favor-granting gods.“ They enter into a reciprocal relationship with humans, and everything is an exchange. Everyone feels a mixture of respect and fear towards Eshú. The world and living beings can exist and move only through his movement, restlessness, and dynamism.

It is important to emphasize that these deities cannot be worshipped as Eshús of the Orishá in Candomblé, especially not as Bára Ori of the initiated individuals. These deities differ significantly from the Eshú Orishá. There are hierarchical differences and distinct treatment and rituals. People have deities they must care for and praise, each according to their origins and characteristics. However, they are all there to help people live well and safely navigate their paths.

The confusion and mix-up between the Eshús (entities) and Eshú (Orishá) should be clarified and consistently distinguished from one another. The former, often named to highlight their presumed negative and frightening qualities (which actually indicate their effects or origin), such as Capa Preta (Black Cape), Caveira (Skull), Sete Catacumbas (Seven Catacombs), Lúcifer, Eshú do Lodo (Eshú of Mud), etc., are entities that do not actually belong to Candomblé but complement its work. Their origins and tasks must be understood within the framework of Umbanda rituals, which incorporate spiritualistic elements.

The Orishá Eshú, the Lord of Ashé and power, manifests in several forms. Esu-Elégbára is the Lord of power and change, Esu-Ódára is the Lord of all that is good and beautiful and can have his shrine in the kitchen, Esu-àlólá is the Lord of good paths, Esu-Elepó-pópá is the Lord of palm oil, and there are also Esu-Bará, Esu-Akesan, Esu-Alakétu, Esu-Laalu, Esu-Jelu, Esi-Yangí, Esú-Tíriri, Esú-Iná, Esú-Agbó, and others, as it is said that Eshú has 21 manifestations. These manifestations work in the karma-free zone of Orun and lead the Eshús of Umbanda.

ASPECTS, QUALITIES AND ARCHETYPES OF ORISHÁ ESHÚ-LEGBÁ

The Brazilian perspective on the qualities of Orishá Eshú

There are several definitions and different functions of Eshús, each associated with corresponding qualities. Below is a list of commonly recognized Eshús in Brazil:

Eshú Iangui (Yangi) – the first Eshú, created as Eshú Agbá, the primal Eshú representing all individual Eshús.
Eshú Lonan (Olóonon) – „Lord of all paths.“
Eshú Odará (Odara) – the Eshú of white, „Lord of luck,“ imparting tranquility. Connected with Orixalá and Oxaguian.
Eshú Alê (Ale) – „Lord of the streets,“ of great movements and catastrophes (belongs to the Efon nation).
Eshú Ina – „Lord of fire“ (praised in the Ipadê ceremony).
Eshú Aquessã (Akesan) – „Lord of the Merindiloguns“ (divination system), connected with Orunmilá and Ifá. Helper of the priest’s Bára. Also considered an Eshú of commerce.
Eshú Larin-otá – the „Lord of language,“ bestowing the power of communication upon humans. „Friend to everyone who is a friend to him.“
Eshú Elepô – the Eshú of palm oil.
Eshú Ojixebó – the messenger whose task is to carry the ritual artifacts and our requests directly to the Orun (spiritual realm).
Eshú Eleru (Eleru) – Eshú of burdens, carrying away the problems that make the individual’s life difficult. Connected with Babá Egum.
Eshú Olobé (Ologbé) – „Lord of the knife.“ Eshú worshipped at the beginning of sacrificial offerings involving metal. Closely associated with Ogum.
Eshú Ocotô (Okoto) – „Lord of development.“ Enables reproduction and refinement of humans. Strong connection to Orunmilá.
Oxe Oritá Metá – Eshú who guards the crossroads where he receives and observes his Ebós (a type of offering), punishing the negligent.
Eshú Elebara (Elégbára) – „Lord of power,“ the Eshú of change. Administrator of long roads. Loyal companion of Ogum, with a direct connection to Yemanjá.
Eshú Oduxô (Àduso) – „Guardian of Odus.“ Oversees and guides the Babalawo in reading the oracle, preventing the priest from providing false information to the petitioner.

The Orishá Eshú, the Lord of Axé and power, manifests in several forms. Esu-Elégbára is the Lord of power and change; Esu-Ódára is the Lord of all that is good and beautiful and can have his shrine in the kitchen; Esu-àlólá is the Lord of good paths; Esu-Elepó-pópá is the Lord of palm oil; and there are also Esu-Bará, Esu-Akesan, Esu-Alakétu, Esu-Laalu, Esu-Jelu, Esi-Yangí, Esú-Tíriri, Esú-Iná, Esú-Agbó, and more. Symbolically, it is said that Eshú has 21 manifestations.

The Cuban Perspective on Eshu

When Olofin recommended the different Orishas to descend to Earth to continue the great work of creation, he assigned each of them an Orishá Elegbá (Eshú) who would serve as their messenger, slave, and guide in their tasks. It is necessary for each Orisha to have their Elegba to fulfill the changes set by the Supreme Creator. Here are some of them:

Oggún: He came accompanied by Eshu Elegbara, revealed in Ogunda Meyi, which means the secrets of this Elegba lie in this path.
Oshosi: He came with Eshu Ajomu, revealed in Oshe Kawa.
Babalu Ayé: He came accompanied by Eshu Obbaratua, revealed in Obara Otura.
Orishaoko: He came with Eshu Oworiwoddi, revealed in Iwori Oddi.
Shango: He came with Eshu Okana Meyi, revealed in Okana Meyi.
Osain: He came with Eshu Ilare, revealed in Oshe Niwo.
Iroko: He came with Eshu Oriki, revealed in Iwori Enibe.
Osumare: He came with Eshu Emero, revealed in Ogbe Yeku.
Oke: He came with Eshu Oragun, revealed in Iwori Oddi.
Obatalá: The heavenly Father, came with Eshu Awaddo, revealed in Osa Fun.
Nana Buruku: She came with Eshu Itoki, revealed in Oyeku Iwori.
Oyá: She came with Eshu Odde, revealed in Iroso Osa.
Yemaya: She came with Eshu Awoire, revealed in Iwori Meyi.
Oshun: She came with Eshu Awuire, revealed in Oshe Tura.
Egun: They came with Eshu Bode, revealed in Oyeku Meyi, and Eshu Idesa, revealed in Odi Meyi, residing outside the city gates.

In Brazilian Candomblé, the Orishá Eshú (Eshú) is always honored in major rituals. During Ebós, the offerings are usually dedicated directly to the Orishá. In Cuba, offerings to the Orishás are typically associated with their paths (Odus) and often with specific Eshús. This is due to the interpretation of the aforementioned myth and the fact that most rituals and Ebós derive from the ancient Ifá oracle.

Below is a list of the Eshús known in Cuba according to the Odus in which they revealed themselves. The Odus are spelled differently depending on the particular tradition or source. The majority of the listed Eshús are derived from the materials shared by many Babalawos in the „Projecto Orunmilá“ study series conducted in Cuba.

Odu Eshu & Comments

Orangí	Eshu Burulé Ayé
Ogbe Yeku	Eshu Emere
Ogbe Di	Eshu Afleketé
Ogbe Roso	Eshu Wonke
Ogbe Wale	Eshu Obiwe
Ogbe Wal	Eshu Arerebi Oke
Ogbe Yono	Eshu Agelo
Ogbe Sa	Eshu Shikí
Ogbe Tua	Eshu Alailú (porous stone otá)
Ogbe Tu	Eshu Obakeré (agborán made of cedar)
Ogbe Tua:	Eshu Beleké (china stone)
Ogbe Tua	Eshu Alamibara (agborán made of cedar)
Ogbe Ate	Eshu Laroye Obarenke
Oyekun Iwori	Eshu Itokí (together with Naná Burukú)
Oyekun Bika Leni	Eshu Lona (porous stone otá)
Oyekun Bika Leni	Eshu Alabona (two faces)
Oyekun Batrupon	Eshu Marimaye
Oyekun Tesia	Eshu Añagui Elefe(agborán made from „Ceiba“ wood, including Kapok)
Oyekun Bedura	Eshu Larua
Iwori Koso	Eshu La meta (stone otá from a mountain)
Iwori Ogunda	Eshu Nbelakeñe (agborán made of cedar)
Iwori Bosá	Eshu Niki Niki
Odibre	Eshu Lami Lami Batá( guardian of the sacred drums)
Odi Ogunda	Eshu Jokoki (large stone from the reef, guardian of the sacred drums)
Odi Otrupon	Eshu Atasho (Dahomey)
Iroso Umbo	Eshu Alayakí (three black stones otá dundun from the river)
Iroso Yekun	Eshu Kaika (agborán made from Ramón wood, transforms into a woman and dresses like a man)
Iroso Di	Eshu Unyolo
Ojuani Tanshela	Eshu Wawani Lorun (41 Cowries)
Ojuani Tanshel	Eshu Adawa (china stone)
Ojuani Bosá	Eshu Arufin (the criminal. Agborán with the eyes and tongue of a snapper fish)
Ojuani Bosá	Eshu Barabó (porous stone otá)
Ojuani Alakentú	Eshu Alakentú
Ojuani Sh	Eshu Ore Igé (with Iroko, 16 cowries, 8 on each side)
Ojuani Sh	Eshu Lalú Okiriego (Lives in Aragba, guardian of the Iroko)
Obara Koso	Eshu Afra Mi (lives in the air, agborán with 24 cowries)
Obara Sa	Baraña (Agborán made of cedar, lives with Shangó)
Obara Trupon	Agbe Baa Meleké
Obara Tua	Awó Ikogusi (porous stone otá, comes with Olúopopó)
Okana Sorde	Elufe (flat stone otá, 101 cowries)
Okana Sorde	Kekite (porous otá)
Okana Gio	Okubara Kekine Oluo (china stone from the reef)
Okana Wori	Obatilá
Okana Sa	Aropiu (Agborán made of cedar, lives on the border)
Okana Ka	Onibure (on a Guataca. Three faces, lives with Orisha Oko)
Ogunda Biode	Olorun Geyimbo (Agborán, guardian of the mysteries/shrine of Olofin)
Ogunda Biod	Iyelú (Messenger of Olofin. Lives in the sea and the air, between heaven and atmosphere)
Ogunda Di	Ariwó (Agborán made of Jagüey)
Ogunda Leni	Agomeye (lives with Shangó)
Ogunda Leni	Masankio
Ogunda Leni	Bibakikeño (otá, stone of a Lagunenu)
Ogunda Kana	Lonkeyiki
Ogunda Masa	Oká
Ogunda Masa	Baberalinde
Ogunda Kete	Aletán
Ogunda Kete	Ibanlá
Ogunda Sh	Iyelú (lives in a glass, two-headed puppet)
Osalofogbeyó	Agriyelú (agborán made of moruro, the hunter of Egun)
Osawó	Okuande (sown bag in a jar, guardian of the drums of Olokun)
Osa Juani	Leké
Osa Kueleya	Bankeo (Lives at the foot of the forest of Atorí (long stalk), is a stick made from the root of Atorí)
Osauré	Koima Koima
Osarete	Alimí (Arará, works with Addañe-Oyá. It is a carved head made of Majagua wood and cowrie eyes.)
Otrupon Ñao	Ayankolo (otá from a hill/mountain, lives outside the house)
Otrupon Ñao	Akesá (Two snake heads)
Otrupon Irete	Luriboyí
Otura Di	Aroniká (Guardian of Olofin on Earth)

Additional names and brief descriptions of the Elewás (Eshús) as recorded from various sources in Cuba. It is noticeable that some designations are similar and likely identical. In case of doubt, they have been listed twice.

Eshu Abalonke
Eshu Abanulue (Abainukue) – Baba Eyiobbe, works with Ifá.
Eshu Abarikoko (Aberekoko) – Receives a tube with various ingredients (secrets) in the shrine, the tube is made of bamboo.
Eshu Adawa – Otá china, no additional supplements are given in the shrine.
Eshu Afradi – Arará, empty pot that is only prepared when requested.
Eshu Agbobamaleki (Agbobara Meleki) – This Elewá presides over the sexual erection of men, he is indecent, and when he descends to the beat of the Batá drums, he is accustomed to showing his parts and masturbating.
Eshu Agogo (Agoto) – Chairs the change of hours.
Eshu Agomeyo – Has a crown made of a chain with eight keys.
Eshu Agororó (Agoggoro) – He lives in the trash container/waste.
Eshu Agroiele (Agroi) – 22 cowries, Arará.
Eshu Akanadrede – It is female, although it is said to be Adodi.
Eshu Akere – He lives in the savannah.
Eshu Akerebioke (Arerebieke) – He lives together with Oggún on the hill.
Eshu Akokolebiye (Akokoleriyu) – Comes from Tierra Mina, plays balls, spinning tops, and smokes cigarettes.
Eshu Alaloilu (Alalombe) – Very old, has a goat beard.
Eshu Alawana – Slave of Yemayá.
Eshu Alayiqui – He is a big eater.
Eshu Aletán
Eshu Aletan – Covered with white sticks that are very thin. The shrine should not be exposed to the sun.
Eshu Alimu – Arará, works with Oyá.
Eshu Aloba – He lives on the hill.
Eshu Aloma.
Eshu Alufama – Bromelian is added/used.
Eshu Añagui Olokun – Comes from the reef, underwater.
Eshu Arailele (Araelele) – Stray dog.
Eshu Arayeyi – Gatekeeper of Olofin.
Eshu Arinika (Arimika) – Comes from the land of Yebú, cedar figure/doll, used for evil/bad purposes.
Eshu Aropiu (Aropin) – Lives with Olokun.
Eshu Aruda (Arugda) – He is the one who creates.
Eshu Arufin – The one who sacrifices.
Eshu Ashikuelu – Lives in the squares.
Eshu Atulú (Atutu) – He is a snake (Majá).
Eshu Awaloboma (Alawabona) – Came with the star of the Ceiba (kapok).
Eshu Awere – Lives on the hill.
Eshu Awobara.
Eshu Ayentelú (Ajetola).
Eshu Ayeru – Messenger and protector of Ifá.
Eshu Barabé (Baragbo).
Eshu Baragargaluo (Baragadano) – The bird messenger of Orun-mila.
Eshu Baralanube (Saralanube).
Eshu Baraña (Baraiña) – He is a drummer.
Eshu Bariño (Baraiño) – Goes with Shangó.
Eshu Barokeño (Barakeño) – Lives in Nigbe, lives in the bushes and causes mischief from there, it is said that he is three centimeters tall, he receives omo titun.
Eshu Batioye (Batieye) – Always wins and achieves his goals.
Eshu Bí – He is from the jungle.
Eshu Bode (Bogde) – Protector of Oggún.
Eshu Bragada – Covered with Mariwó (leaves).
Eshu Deke – Lives in a basket (his shrine). It is placed on deer leather.
Eshu Ebelukeño (Abelugueño) – Goes with Elewá.
Eshu Ekileyo.
Eshu Eluasama – He is malicious, he lives under the sugar mill.
Eshu Esherike – Goes with Osain.
Eshu Ewé – He lives in the savannah at the foot of Oggún’s mountain, his stone otá, and his doll (representation, usually a head) are very large. He is a very old Elewá, very old and from the countryside, which is very rare today.
Eshu Ibamalá (Imbalá) – It is covered with a cup.
Eshu Iboribueno (Iborikeño) – It is a Jimagua (twin), the shrine receives two blades but only one face.
Eshu Ileloya – Lives in the square.
Eshu Iyelu.
Eshu Jano – The shrine is made of cedar, straw hat, and pen or stick made of a kind of straw in the left hand. He eats in front and behind, wears black, and his shirt is half black and half white.
Eshu Kakesa – He has two faces and likes to be cleaned with pig soot.
Eshu Kawanilele Orun (Mawanitele Okun) – He is an Elewá that lives on the shores of Okún.
Eshu Kekunyelede (Yekun Yeledi) – Eats above the calabash (food = offering).
Eshu Keneno (Kekeno) – An Arará.
Eshu Kinkeño.
Eshu Koima Koima (Koiña Koiña).
Eshu Kotero.
Eshu Lalu (Lala) – He is from the four winds.
Eshu Laluokirioko (Laluokikiokoko) – Lives in Araba.
Eshu Lameta (Lamota).
Eshu Lamulamubata – Drummer and cobbler, wears seven shoes.
Eshu Laribere (Layibora) – Elegguá’s girl; wears a mask.
Eshu Laroke (Larowe) – Lives on the hill and wears blue.
Eshu Laroye – Revolutionary. Lives in the four corners.
Eshu Lashe – Receives nine Erú in the shrine.
Eshu Laye – He is the one of the cowries.
Eshu Lodo (Londelo).
Eshu Malé – The Elewá that Olofin gave to Orunmilá.
Eshu Marara (Karara) – The shrine is covered with seashells.
Eshu Meko (Mako) – A very small Elewá.
Eshu Morilaye (Merilaye) – He lives on four streets, has four mouths, and four eyes.
Eshu Nanke – Receives nine Erú in his shrine.
Eshu Nikiniki (Miwi Miwi) – He is the bird Mayito (Mayito means a multitude of the sea).
Eshu Obakokero (Obakekero) – He wears a crown made of goat leather and 41 cowries.
Eshu Obaniwana (Obanijuana) – The king of the dead.
Eshu Obarakaketu (Abara Lakentu) – Accompanies Shangó.
Eshu Obasinlayé (Abasinlaye) – Accompanies Aye Oduduwa.
Eshu Obayila (Abatila).
Eshu Odemasa – It is assigned to the hill.
Eshu Ogunilobe (Ogunnilewo) – Causes accidents.
Eshu Okokoyebiye (Akokoyebiye).
Eshu Okuande (Okuando) – Lives in a jug on the riverbank.
Eshu Okuboro (Akuoro) – He is life and death.
Eshu Olanki – Brother of Okuboro.
Eshu Onibarakeña (Onibara Kena) – Lives on the edge of the Meloncillos bushes (small cucumbers).
Eshu Oniburu (Onibure) – Accompanies Orishaoko.
Eshu Oroigi (Oroiki) – Always accompanies in Orun.
Eshu Osukakugbo (Osakakungmo).
Eshu Owó – King of silver, the shrine is built on a male silver coin.
Eshu Suayu – Lives in front of the door and in the forests/bushes of the Yaya (Maya plant).
Eshu Unyolo (Ungolo) – This Elewá screams a lot.
Eshu Wanloke (Awanloke) – Adult and murderous.
Eshu Wonke – He is associated with both truth and lies.
Eshu Yelu.

Furthermore, various Eshus are described that are either further qualities and manifestations of Orishá Eshú, or related Orishás that are generally grouped under the Eshús. The Spanish sources sometimes provide detailed information about the respective shrines and rituals. These are only partially reproduced here when it comes to highlighting a particular character of an Orishá Eshú or for exemplary presentation of a shrine. In any case, these shrines and rituals would need to be adapted in Europe, as they usually involve Cuban herbs and are always associated with animal sacrifices. Therefore, a ritual implementation requires a deeper understanding of the energy and principles of the respective Eshu, and then finding corresponding adaptations if necessary.

Iba Asia Akefun – This is a brother Orisha of Elewá, he is straightforward and is not allowed to wear anything on his head. He eats everything that Elewá eats. His shrine consists of a white terrine, inside of which is a white stone Otá, a handful of cowries, a bundle of grass (Spanish: Yamao – possibly also Raffia), adorned with black and white beads, and a small doll.
Shiguidi – This being belongs to the family of Eshu, lives in lonely places but unlike Eshu, only acts at night when people are asleep. This entity, when prepared, incarnates over the person’s body and does not let them live. It has twelve evil spirits under its command. The shrine or magic of Shiguidi is made of clay, and an item of clothing or an object belonging to the bewitched person is placed inside with the ingredients. The ingredients of this shrine vary. Its 12 obedient spirits are:
Akaleyá: A spirit that grabs a person by the throat and causes them to lose their strength and ability to breathe, making them feel uncomfortable and uneasy. It is made with a loop or rope and an owl’s claw.
Akó le wossé: A spirit that causes eye diseases. Its shrine or magic includes leadwort or a vulture’s claw.
Akutobarun: A spirit that causes illness and disrupts mental abilities. Its shrine/magic includes the poisonous yellow oleander (Cabalonga).
Amuro Fashogare: Also known as Anjanú, it causes delirium. Its magic/shrine includes Ovo de Galo (Salpichroa origanifolia, also known as Ovo de Galo, Grano de Gallo, Tomatinbo blanco Camambú, or Hue-vito de Gallo. It belongs to the Solanaceae family and is native to Brazil, Uruguay, and central and northern Argentina).
Amalá Pasheyó: A spirit that causes stomach pains.
Ojoloboró: A spirit that causes severe headaches. It includes the head lerí of the Gunugún vulture in its magic.
Abiyeté Ashoromun Yen Yen: A spirit that has sharp blades in its clothing and causes severe back pain. Its magic includes a razor blade.
Asanteté Mofá Rokua: A spirit also known as Elemeré. He wears white clothing and does not let children sleep at night.
Olomó Aro Niyeye Esbubú: A spirit that attacks children and causes them undefined discomfort.
Aromposhé Ireké: He is Olomó Aro’s husband. He is the father of the evil spirits and has the same abilities as his wife.
Ishubí Den Lenjimí: He is the spirit that lives in the spinal cord. He controls all nerve diseases.
Bi Eburunla Boda Eti opi Abejenda: This is the master or leader of all evil spirits. He lives in the river.

When a person is accustomed to working with Eshu Shiguidi, a magic is prepared in the garden of the house to prevent him from returning without fulfilling the mission. Shiguidi is called there, twelve stones Otá are placed inside, a white rooster (akukó funfún) is sacrificed, and the body of the rooster is placed on top, covering the magic. On top of it, there is a plate dedicated to Shiguidi, on which he is always fed with dedicated offerings (Adimu).

All Orishá Shigidi rituals should be performed in the evening. It is said that one must not leave the ritual site until the lit candle has burned down completely. In Brazil, Shiguidi is represented as a wooden or clay doll covered with nails (they are hammered into the wood so that the nail is still clearly visible). Shiguidi is often associated with illnesses and magic. Its archetype likely originates from Congo, and the strong connections with the spirits of those regions are evident. Therefore, it is not actually a traditional Eshú of Candomblé.

Orishá Shiguidi is often misunderstood and approached with great fear. The fact is that it is also used for black magic but also for healing and preventing death. Sigidi, as the Eshu is written there, must be handled with great care because it activates the energy between life and death, the spirits of death, and many illnesses. However, Sigidi is also a strong protector and brings issues to the surface. In Cuba, the proximity to Lucumi and other traditions leads to many Orishás, many rituals associated with specific spirits. This is uncommon in Brazil’s Candomble Ketu.

Añanki – This Elewá is the mother and guardian of all Elewás, the guardian of Oduduwa, and her shrine, Adé, belongs to Orunmilá. She has hundreds of paths (Odus) or names, and the greatest among them is Añanki Yeku Yalorde. She can also be the shrine of Yoko Lerí of Iworo, in which case a large sea stone Otá (reef otá) is present in the shrine. The main names of Añanki are:
Añanki Yekú Yalorde.
Añanki Oropui – Lives next door.
Añanki Arole (Orede)(Oropai) – In the afternoon.
Añanki Aruda – They are the Mejis (Odus) sacrificed to Oduduwa.
Añanki Arufin.
Añanki Ariwe – Requires one hundred and one cowries.
Añanki Elufé – Very old, receives tobacco.
Añanki ewé – She is the strongest, lives in huge reefs.
Añanki Otulaguema.
Añanki Aleyan (Aletan) – The little horse of the devil, she receives one in her shrine.
Añanki Lokun – Elewá of Olokun, invoked with Oro ceremonies.
Eshu Alaguede – Vessel/Horn of a deer.
Eshu Farayé – Black vessel (horn) from a bull.
Eshu Akiko – Pata and Lerí of the Jutía (head and feet).
Eshu Atondele – Lerí of Eyá.
Eshu Moto Oyé – Bones of Ounkó.
Eshu Yanwará – 41 earths.
Eshu Faraye – Otá from the reef (sea stone). Powder from black bull horn is placed in the shrine, otherwise like Eshu Akache, but it must contain Akukó Lerí (head of a rooster), which is crushed.
Eshu Akate – Este Elewá lives in the sea, it is very dangerous, it rides on a madreporite stone. It is given erú, obí, osun, airá, aikor-dié, three ataré, añarí okún, atitán erita merin, atitán de chilekún ilé, one ikin.
Eshu Moto Oye – It is an Elewá that lives in the river, its shrine/head is made of clay.
Eshu Akashe – This Elewá is something special. The shrine is mounted on a large stone called Otá china pelosa (Yoruba-Spanish meaning stone without hair, i.e., smooth stone). The shrine is pierced and filled.
Ekubikegan – This is the Anima Sola in the land of Arará.
Eshu Laye – The shrine of this Elewá is made with a mussel shell.
Eshu Laguana (Alawana, Daralawana, Lania, Alabaoneu, Alone, Obaniwani, and variations). Slave of Yemayá. – The shrine receives an Ota (stone) that must be obtained from the Ilé (house) of Olokun (ocean). On this path, Odu appears as an adult, dead man representing misfortune and despair, he is the brother of Eshu Bi. He lives in the savannah and transforms into the Anima Sola. Alawana kills alone and through hemorrhage that no one can heal. He punishes the mockers, disobedient, insolent, and disrespectful. This Orisha is Arará and is also said to be the mother of Elewá. This is the Elewá that every Babalawo must have at their door so that no Ogú or garbage can enter. The shrine is made in a hole of cement or placed in a melted (presumably cast iron) pot (closed).
Eshu Laroye. Ala-Roye. – He is the front door of the Ilé (house). He lives behind the front door (every Terreiro has an Eshu at the entrance), in his own little house with his shrines and representations, he is the one to be greeted first. He is a friend of all Eshus and communicates with them in a chain-like manner by whistling from one to another until they are all „informed.“ This „eater,“ drinker, and smoker must always be kept in a good mood, no one can touch his money, only the children can take his sweets, which delights him (Note: This tradition of children is not widespread in Brazil). Some say he is an Eshu of the streets, others say he is the Eshu of the corners/crossroads, and still others say he is the Eshu of the house. He goes with Oggún and Os-hóssi (both of these Orishás are special protectors of a house in Candomblé – in Brazil, the Eshú Xoroque is always placed at the entrance of the doors, who is half Eshú and half Ogun, also wearing half red and half dark blue colors).
Eshu Malé – Olofin asked Orunmilá about Eshu Malé; this Elewá showed Orunmilá where the corners/crossroads were. This Elewá lives in the bush and receives all the insignias of Orunmilá (shrine).
Eshu Oriyelu – The representation (figure) of this shrine is made of wood, and in its hand, it holds a thorny branch as if it were from Ossaim. Otherwise, like all Eshús.
Eshu Osika – This is a cheeky boy who plays a lot with glass marbles. The shrine is made of clay, and inside it, there are seven glass marbles in different colors. A handful of cowries, three Ikin of Orunmilá, Lerí of the Arriero, Sabane-ro, Akukó, in addition to the other typical offerings of an Elewá.
Eshu Labodi (Anagui) – A Laroye, the Otá of this Eshu comes from a river with permission from Oshum.
Eshu Ajueleyo. Baba Eyiogbe – It is the monster of this Odus of Ifa. This Eshu is built on a bowl where it receives the offerings.
Eshu Obasin Laye. Baba Eyiogbe – This one accompanies Oduduwa, lives inside a shrine Igbá, which is built in an Ikokó (likely: little house). On the shrine, a large conch shell is built, decorated with twenty-one shells. These fall down on the pot.
Eshu Agbanukue. Baba Eyiogbe – He is an Arará, he lives in a pot covered with another pot. Agbanuk-uévse is covered/ornamented with clay and mariwó. The shrine is covered because it can blind those who look at it directly. It is the trust of Ifá.
Eshu Emere. Ogbe Meyi – The shrine of this Eshu is lined with glass beads and cowries. It manifested (descended) to the earth from Oshu Mare.
Eshu Aelakete. Ogbe Di – Elewá Arará of the Odu Ogbe Dí.
Eshu Wonke. Ogbe Roso – An Elewá of lies, it has three faces and a separate filling for each face of the shrine.
Eshu Elegua de Ogbe Roso – Three needles, rooster’s feet, apparently placed with a scythe in the Santeria tradition.
Eshu Obiwe. Ogbe Wale – This Elewá is entirely made of bronze with a detachable head with a thread. It sits on a small bronze chair with a stick on the shell of a turtle (Spanish: peto de ayapa). It does not eat rooster (rooster sacrifice not allowed).
Eshu Arerebi Oke. Ogbe Wale – Elewá receives a large Otá from a hill, which is fixed in its Ikokó (house, shrine), decorated with Elewá’s glass beads and a „crown“ of Orunmilá.
Eshu Agelo. Ogbe Yono – This Elewá is a caiman that guards the house of Orunmilá. It is placed on a stuffed caiman (Cuba). It lives in a house Ikokó with soil from the cemetery, plowed earth, earth from four streets, earth from the prison, from the lagoon, from the river, from the sea, from a slaughterhouse, from a hill.
Elegua de Obge Yono – Shrine: gold, silver, coal, charcoal, rooster’s head (obviously placed on a hound’s foot) and an Eyelé egg (dove’s egg).
Eshu Shiki. Ogbe Sa – It is made of clay, in addition to the basic ingredients, it contains cemetery soil, two Ikin of Orunmilá, lerí of ounkó de ayá, agbido (dog), and a lot of mercury (caution: toxic). The shrine is covered with Elewá and Orunmilá’s glass beads.
Eshu Kotero. Ogbe Sa – The shrine is made of clay.
Eshu Alailu. Ogbe Tua – This Elewá is built on a porous stone Otá, receives nine cowries, three grains of wadó, ekú, eyá, epó, oñí, three ataré, three claws of akukó, three coins, three cowries for each eye and mouth, gold, silver, coral, erú, kolá, obí, osun, etc.
Eshu Obakere. Ogbetua – The shrine of this Elewá is a cedarwood doll. It dresses in red and black striped pants and a white blouse.
Eshu Beleke. Ogbe Tua – It receives a smooth and small feminine stone Otá, three grains of Agbadó, thirteen Ataré, akukó’s claws (one foot with ekú and the other with eyá), three Azabaches, three black coins, three Oshosi, erú, obí kolá, osun, orogbó, three cowries for the eyes and mouth, an ikordié.
Eshu Alamirabao. Ogbe Tua – Cedar doll, a piece of Elerí from Egun is hidden in the doll’s head.
Eshu Laroye Obaranke. Ogbe Ate
Eshu Bole. Oyekun Meyi – Guardian of the Egun. Accompanies the Eguns.
Eshu Itoki. Oyekun Wori – This Eshu came into the world with Nana Burukú.
Eshu Lona. Oyeku Bika – This Elewá is placed on a porous stone Otá.
Eshu Alabona. Oyekun Bika – This Elewá has two faces. It belongs to the Alawana family, and each face wears a complete crown.
Eshu Mermaye. Oyekun Batrupon – He is the father of the Elewá. Some consider him older than Eshu Añagui. He is the door and the key to the cemetery and is used to cause harm. This Elewá has a head with eyes, ears, and mouth made of cowries, and three cowries are at the base of the blade that stands in the center of the shrine. A razor blade, charcoal, and soot are added.
Eshu Ará Péloloko. Oyekun Fun – The Elewá who knows everything about Eshu. It is covered with charcoal and soot. A lot of charms are placed inside the shrine.
Eshu Bole Wawa. Oyekun Fun – The shrine of this Elewá is made of clay.
Eshu Bole Do. Oyekun Fun – This Elewá has two mouths. The shrine is made of clay.
Eshu Bole Eyó. Oyekun Fun – This Elewá has three mouths. The shrine is made of clay.
Eshu Ará Lepá. Oyekun Fun – The shrine of this Elewá is covered with clay.
Eshu Atambose. Oyekun Meyi – This Elewá has two mouths. The shrine is made of clay.
Eshu Añará. Oyekun Meyi – The shrine is made of clay and painted yellow. The Elewá is made of wood.
Eshu Obayeneyi. Oyekun Meyi – This Elewá has a glass bead in its mouth and three cowries on the blade that stands in the center of the shrine.
Eshu Idena. Odi Meyi – The shrine of this Elewá is made of wood, and in its hand, it holds a thorny branch as if it were from Ossain. Otherwise, it is similar to all other Eshus.
Eshu Lamu Lamu Bata. Odibre – Elewá, the guardian of drums.
Eshu Alufama. Oddi Roso – Connected to the cemetery.
Eshu Jokoki. Oddi Ogunda – This Elewá is an Arará (from Dahomey) and guards the mysteries of the drums. The shrine is made with a narrow and tall sea stone, with eyes and mouths made of cowries, and the shrine is closed underneath.
Eshu Atasho. Odi Trupo – Elewá from Dahomey, made of clay.
Eshu de Odi Fumbo – Represents Sibonoku in the Arará tradition. This Elewá accompanies Olúopopó in his great carriage, collecting the dead. The shrine is made on the wood of a Guayacán tree.
Elewá del Iroso Meyi – Shrine with four faces, made of clay. Fresh fish is offered. The shrine contains four blades made of copper, iron, white metal, and steel.
Eshu Alayiki, Iroso Umbo – He is the glutton of Elegbara. Three Otá dundun from the river are taken, and Ayapa and three chicks are sacrificed to them. The shrine is made with a dough, and the three Otás are embedded in it. He represents the unexpected, betrayal. He once betrayed his best friend, Osun, to satisfy his selfish and gluttonous hunger. He is a restless, rude, gluttonous, and heavy-drinking child.
Eshu Kaika, Iroso Yekun – The shrine is made of a cedarwood doll. He must visit seven cemeteries, offering a chicken whose head and heart are cooked.
Eshu Unyolo. Iroso Di – Elewá made of clay. Oshosi’s blade is included. It receives three cowries.
Eshu de Iroso Tolda.
Eshu Ashikuelu. Ojuani Meyi – He is the spirit of the earth, the owner of minerals, called with Oro. He lives together with Odun Bele and is also the chief of the Egun. He resides outside the house. A wooden doll is made, with only one body and two heads because he has two heads. He is spiritual, the one who created the world and ended the flood.
Eshu Alugbele. Ojuani Meyi – This Elewá is a chameleon.
Eshu Elegua de Ojuani Meyi y Ogbe Sa – Born in Ojuani Meyi and ends in Ogbesa.
Eshu de Ojuani Chogbe – Shrine: Three Eleguas on the turtle’s shell.
Eshu Mawani Lorun. Ojuani Tanshela – Made of clay, the shrine is decorated with 40 cowries.
Eshu Adawa. Ojuani Tanshela – Shrine: Elewá on a smooth stone. No further additions are made. This Elewá is a companion of Oro.
Eshu Barabo. Ojuani Bosa.
Eshu Alakentu. Ojuani Alakentu – Shrine built on a large shell placed horizontally, alternatively using a cedar stick. It is assembled at midnight, behind the house’s entrance.
Eshu Fete. Ojuani Irete – He was born directly from Oduduwa, on Olofin’s orders, and was the slave Oduduwa sent to earth to accompany Ojuani Birete so that he could obtain the power of Owó, Obiní, and Aleyo. And thus, create a spiritual dynasty so that his word would not fall to the ground (be fruitless). This Eshu eats with Shangó, Olokun, Oduduwa, Osain, Egun, and Orun.
Eshu Oro Igu. Ojuani She – Came to earth with Iroko. The shrine is made of clay, covered with 16 cowries, 8 on each side.
Eshu Lalu Okirioko. Ojuani She – This Elewá lives in Aragbá. He is the guardian of Iroko. The shrine is made with a hard stone placed in a bowl.
Eshu Afra Mi. Obara Koso – This Elewá works in the air. The shrine receives a doll structure, a bowl, and 24 cowries.
Eshu Baraña. Obara Sa – Lives with Shangó and is an Agborán made of cedarwood. As an offering, Aparó meyi is used together with Shangó.
Eshu Agbo Baba Meleke. Obara Trupon – This Elewá is very indecent, known as the drunken Fotifó. He likes to show his genitals when he descends into the head of the Adosús (his „child,“ humans). He blinds people when he is not well served. The shrine consists of a doll with an erect penis wearing a Mariwó skirt. This Elewá receives Ayapa and Akukó as offerings (turtle and rooster).
Eshu Awó Ikogusi. Obara Tura – This Elewá came to earth accompanied by Olúopopó. It is made with a porous and tall stone (otá) placed inside the ikokó (shrine). Before assembly, the otá and ikokó are washed three times with Otí and then with dry wine after being cleaned with the corresponding omiero (herbal bath).
Eshu Eluasama. Okana Meyi – This Elewá is very malicious. He lives hidden under a pile of sugar. People are not allowed to look at him unless they are offering to him. On Mondays, a little Etá is poured over him. He turns people’s lives upside down.
Eshu Elupe (Elufe). Okana Logbe – This Elewá is carved into a flat stone that is cemented into a pot. Its eyes are made of two gloria shells. The shrine is located far away from the house, in its own small house. He is a very old Elewá and suffers from a hernia. The shrine is cleaned with pig fat. His favorite offering is snuff. After the offerings, the crust of fat, blood, and snuff is allowed to grow, and on New Year’s Day, it is scraped off with Orunmilá’s Irofá and rubbed to Iyé. It is stronger than any of the powders of the magicians. His necklace is made of coral and black stone (petrification).
Eshu Kekite. Okana Sodde – He is Oshún’s Elewá and has a red vessel. In his shrine, his necklaces are of coral. He takes as an offering Obi, guava, and corojo beans.
Eshu Okubara Keriñe Oluo. Okana Gio – The shrine of this Elewá is made with a smooth seashell.
Eshu Obayila. Okana Wori – Made of clay.
Eshu Aropiu (Arociu) (Apopiyu). Okana Sa – He resides nearby. The shrine is made of cedarwood, resembling a wooden doll.
Eshu Oniburu. Okana Ka – This Elewá has three faces and accompanies Orishaoko. The shrine is built on a small container.
Eshu Olorun Geyimbo. Ogunda Bede – The guardian of the mysteries and the shrine of Olofin. The shrine consists of a doll placed on a casserole with 21 cowries, 16 ikins, and the front part of Agabni.
Eshu Iyelu. Ogunda Biode – The Elewá of the Alufá, who resides between heaven and the atmosphere and serves as a messenger of Olofin. The shrine is made of cedarwood (doll representation).
Eshu Ariwo. Ogunda Di – The shrine or representation is a wooden doll made of male Jagüey.
Eshu Agoweye. Ogunda Leni – The Olúo who initiates/establishes this Elewá must offer Shangó Etú Meta.
Eshu Wasankio. Ogunda Leni.
Eshu Bibakikeño. Ogunda Leni – This Elewá lives on the edge of the lagoon and consumes cooked food as an offering. The shrine receives a stone (ota) from the lagoon shore, which is cemented into a pot. Inside his shrine, he carries an arrow from Oshosi with its blade and feathers, as well as three ikins.
Eshu Lonkoyiki. Ogunda Kana – Eshu of the Alayik family. He lives and eats within the frames of the doors (shrines, offerings). The offerings are presented in a bowl with palm water, along with the head of a turtle. (Note: The turtle as an offering or element of the shrine is typical in Cuba and not widespread in Africa or Brazil – here, the symbolism of strength, age, and protection should be noted).
Eshu Oka. Ogunda Masa – Made of clay, the shrine contains the foundations of all Elewá. It receives 17 ataré, 16 coins, and 17 cowries.
Eshu Labolarinde. Ogunda Masa – The upper part of the shrine is adorned with 18 cowries. Each mouth and eye are also represented by a cowrie. It carries 7 needles in its crown.
Eshu Aleta. Ogunda Kete.
Eshu Alejan. Ogunda Kete – Made of clay.
Eshu Ibanla. Ogunda Kete – This Elewá receives three layers/plates of Añagui.
Eshu Irola. Ogunda Kete – Shrine made of a small doll with two heads on a bowl. Painted with Efún and Otí every time it receives an offering. It holds a stick in each hand, one made of Yamao and the other Abre Camino (both are plants, the latter means road opener). The bowl receives an Otá and 21 cowries, and the doll is cemented into the shrine.
Eshu Iyelu. Ogunda She – Small doll with two heads on a small bowl. Rest is the same as Eshu Irola.
Eshu Oyu Osa. Osa Meyi – Goes with Egun, Oddua, Shangó, and Osain. Offerings: Aunkó, akukó, ekú.
Eshu Ashiyelu. Osalofogbeyo – Large candles are lit for this Elewá. He must always stand behind the front door.
Eshu Agriyelu. Osalofobeyo – This Elewá is the son of Nanu and Olofin, the brother of Azon. Nanú opened her belly with a thorn to give birth to the child, and Olofin, who thought she was ill, banished her to the land of Odó Nilá, where she lived among male scorpions on the riverbanks. This Elewá lives in a doll with two bodies carved from aromatic wood. This Elewá is dressed in blue, black, and red stripes, and wears a belt of twenty-four shells with seven rows of seven shells each, totaling forty-nine plus the twenty-four, a total of seventy-three shells. He wears a straw hat. Before this Elewá is consecrated, he must be called and sacrificed with Egun. After the construction of the shrine and the sacrifice, the shrine must be washed again. He eats akukó and eyelé (rooster and pigeon) with Egun, in addition to his offering at the riverbank. This Elewá is the son of Manu and Akekeojo-gon omó Atidiyá. The king of the scorpions.
Eshu Zanbeto. Osalofobeyo – An Arará, works at night and is a hunter of the Eguns. It is said that he lives as a dog, cat, crab, bird, etc. He is an acrobat, he is like a Chichirikú of Elewá. He lives in a doll (the shrine) dressed from the neck down with Mariwó and wears a straw hat. He is offered a rooster and jutía (turtle) at night. It is offered above his head, and the Eyebale flows inside, for which a hole is made in the doll.
Eshu Griyelu (another). Osa Lofogbeyó – The shrine contains a wooden doll made of palo de aroma, with a branch in its hand as if it were from Ossain.
Eshu Yelu. Osa Loforbeyo – The only one who must live behind the door. Made with a cedarwood doll. During the construction of the shrine (consecration), this is done before the shrine of Yemanjá.
Eshu Okuande. Osa Wori – Elewá from Ewadó. Guards the drums of Olokun. Lives in a bowl (shrine).
Eshu Deke. Osa Juani – The shrine of this Elewá is placed in a frying pan (cast iron), covered with leopard skin and twenty-one cowries in the front.
Eshu Bankeo. Osa Kuleya – Upright shrine in a bush/forest of Atorí, made as a staff from a root of that forest. Lives behind the door.
Eshu Koima Koima. Osa Ure – Shrine made of clay.
Eshu Alimu. Osa Rete – A powerful Arará who works with Adañe (Oyá). Shrine: Head made of carved Majagua wood, eyes made of cowries.
Eshu Bi. Ika Meyi – This Elewá lives among the bushes. He is a brother of Akongoriyé. His shrine receives a stone from a hill. This Eshu is an Eshu of the corners and is destined to do evil. He is the brother of Eshu Lawaná, who is in the savannah and everywhere. Eshu Bi brings people at night from the corners to where Anima Sola is, to kill them silently (Anima Sola is the unprotected, aimless soul in purgatory). Eshu Bi, the overseer of the Ibeyis or Jimaguas, is unbeatable in protecting his Omó Balaeñy. He is like his brother Arará.
Eshu Otrupon Bekongua – Rabbit is offered to Elegua to save the person.
Eshu Ayankolo. Otrupon Ñao – This Elewá lives on the hill. He is destructive. He lives outside the house.
Eshu Akesa. Otrupon Ñao – This Elewá is made of wood with Majá faces. It is washed with pigskin.
Eshu de cabecera de Otrupon Sa.
Eshu Layibori. Otrupon Birete – The shrine consists of a bowl with a stone and 121 cowries cemented into the pot. The shrine stands on Iguí de Mangle.
Eshu Otrupon Fun.
Eshu Acoco. Otura Meyi – This Elewá is the one who watches over the transition of hours from day to night and vice versa.
Eshu Awala Boma. Otura Meyi – It is said that this Elewá came down to the Ceiba tree with a star (analogous to Kapok). He is a sorcerer.
Eshu Lode. Otura Roso.
Eshu Abarikoko. Otura Juani – This Elewá has a tail and a pipe.
Eshu Soyikini. Otura Bara – Shrine: One hand of Ikin from Ifá, one hand of cowries from Dilogún, a stone.
Eshu Oloyo. Otura Ogunda – The shrine is a stone. Cedarwood doll, offering above the head.
Eshu Alawanulese. Otura Sa – Shrine made of clay.
Eshu Ejo Kusile. Otura Rete – Twin brother of Eshu Laroye. A wooden doll made of Sabicú tree (Cuban – false Tamarind).
Eshu de Otura Rete – The stone of the shrine is found on the street.
Eshu Obina. Otura Fun – Elewá from Ekoi (Carabalí), accompanies Orunmilá in the „extraction“ of the spirits of a well of Ireme Akurumina Atare Ngongo Iyá. The shrine is built on a mirror, which is placed on the shell of a turtle.
Eshu Efisa. Otura Adakoy – From Ekoi or Carabalí. Works with the dead.
Eshu Ogoego. Irete Untelu – This Elewá is cleansed alone, and the shrine also stands alone and is never sprinkled with Otí in the morning. On special occasions, the shrine is sprinkled with dry wine. When speaking to oneself, it is sprinkled with water. It is illuminated with lamps in the morning. It lives on cemetery soil, and when it goes to eat (receives offerings), it eats on the same soil. Always bring something for the corner for this Eshu.
Eshu Akogelebiyu. Irete Untelu – This Elewá is considered very dangerous, so one must take good care of it because if it gets upset, it will bring the police into the house.
Eshu Akere mewe. Irete Yero – This Eshu is the frog. It is the guardian of the secrets of Orun and works with Asikuelú. It is made of dough (mass, clay) and lined with one hundred and one cowries.
Eshu Lade Akongo Riye. Irete Lazo – This Elewá lives in the roots of the Jagüey trees on the riverbanks.
Elegua de Irete Guanguan.
Eshu Aberikukeye. Irete Tura.
Eshu Alowana. Irete Unfa – An Arará. He is very powerful, one of the oldest Eshús. He lives together with Segbó-Lisa. The stone of the shrine comes from a hill, and the seeker must carry a „pito de calabaza,“ a Cuban musical instrument (pipe). The shrine receives 7 cowries and seven glass beads from Obatalá, and it is offered a white rooster (akukó funfun).
Eshu Afra Loli. Irete File – Made of clay/mass, the base is the shell of a turtle. Eyes and mouth made of cowries.
Eshu Akadere. Irete File – Lives in Osile, meaning above the house.
This Elewá is Arará – The shrine of this Elewá receives two hands of cowries from the Dilogún and a stone otá obile.
Elewá De Oshe Nilogbe – Is for obiní.
Elegua de Oshe Nilogbe – Shrine made on a turtle shell.
Eshu Kereno. Oshe Yeku – An Arará. He is very old. He lives in the whirlwinds and dust clouds, and he walks bent over. He is a Kokoni of Osain Arará. The shrine is made with a stone from a quarry.
Eshu Yejen y Elede. Oshe Yeku – The shrine receives a stone from the door/entrance of a cemetery.
Eshu Alomana. Oshe Paure – An Arará. The shrine consists of a wooden doll.
Eshu Nanque. Oshe lezo – The shrine of this Elewá receives a porous stone.
Eshu Ilare. Oshe Niwo – This Elewá followed Osain to Earth.
Eshu Ajatoriniyo. Oshe Niwo – Before building its shrine, an ayá keke must be sacrificed to Oggún. The shrine receives a stone otá from Oshún.
Eshu Ajamu. Oshe Kana – This Elewá lives with Oshosi. Shrine made of clay/mass, includes three Oshosi, a blade with 6 aikordié.
Eshu Ayentolu. Oshe Omolu – This Elewá is built on a large conch shell.
Eshu Arudan. Oshe Omolu – An Elewá who sacrifices, that is, a „friend“ of Oggún. Shrine made of clay and 36 cowries.
Eshu Zuio. Oshe Sa – Shrine with a wooden doll made of Guaya-cán wood.
Eshu Agbiri. Oshe Tura – Elewá who lives with Oshún, the shrine uses a small stone otá from Oshún. The shrine is made of clay/mass.
Eshu Lashe. Oshe Tura – Built on a large conch shell.
Eshu Alaye. Oshe Bile – This Elewá is a large coconut (shrine).
Eshu Agbabe. Oshe Fun – This Elewá came with Obatala. The shrine receives a stone from a hill or mountain and is not further adorned. It is washed with Peregún and Atiponla. At the base, there is a large open shell. It receives the usual feathers, as well as a white rooster (akukó funfún) and a chicken (adié) from Obatala, as well as glass beads from Orunmilá and Azabaches (black coral, black protective stone).
Eshu Burule Aye. Mother of all Eshu. Oragun.
Eshu Laboni. Ofun Nalbe – Son of Laroye, slave of Oshún. The shrine receives a stone otá from the river of Oshún, and Oshún is asked for permission by offering her a bottle of oñí. The appropriate otá is chosen when calling Oshún and Elewá. It is then adorned with typical additions and offerings. During the construction of the shrine, seven songs of Osain and three of Elewá are sung. This Elewá receives three whistles and a pipe.
Eshu Jakiwa. Ofun Yeku.
This is one of the great Bokonos of Dahomey. He is responsible for taking care of the houses of the Awoses, the ones who allow entry into their house and collects the traces of their enemies and evil spirits that come into the house. The representation is a doll with two burned bodies.
Eshu Añagui Olokun. Ofun Wori – Shrine on a porous stone.
Eshu Karugwo. Ofun Wori – The shrine receives a Garabato made of guava. Garabato is a typical Cuban representation of power, a wooden hook with decorations. The Garabato, not the doll, is adorned with red and black beads or ribbons of the same colors. This Eshu lives with Orunmilá and shares offerings with him.
Eshu Alawata. Ofun Di.
Aye Yelu. Father of all Eshu. Ofun Juani – The shrine receives two hands of cowries and is also adorned with them.
Eshu Aye Yelu. Ofun Juani – Father of all Elewás – Father Anagui. This Elewá receives 42 cowries with corresponding offerings (including turtle and all typical Eshu offerings).
Eshu Odubule. Ofun Funda.
Eshu Elegua de Ofun Funda, Ofun ekó.
Eshu Atilu. Ofun Che – He was raised by Dajuero, and the shrine is made of clay/mass.
Otura Meyi – Eshu Awalá Bomás.
Oyeku Meyi – Eshu Bowó.
Odi Meyi – Eshu Idemás (Elegbá, came into the world of Egun with them).
Iroso Meyi – Elegbá with four faces and four blades.
Ojuani Meyi – Ashikuelú.
Odubola – He is a chameleon.
Okana Meyi – Eshu Elmasamá.
Ika Meyi – Eshu Bí.
Otura Meyi – Eshu Agogo.

In another source from Cuba, the Orishás are attributed with 7 qualities, from which a total of 121 Orishás emerge. Due to the internally consistent presentation, these are separately listed to preserve views and associations.

The 7 paths of Eshú-Eleguá

The paths of Eshú-Eleguá are divided into seven main categories in some sources:

Añaguí, the mother of all Eleguá.
Eshú Okuboro, the one of life and death.
Laguana, the one who is everywhere.
Layikí, the path that no one knows how it begins and ends.
Laroye, the one who always fights.
Batielle, the one who puts an end to everything.
Odde-Mata, the one who serves both good and evil.

From each of these categories, numerous paths are detailed, resulting in a total of 121 avatars.

Elegguá-Eshú is the eternal combination of good and evil, the warrior and the mischievous child, prosperity and misfortune. Although he possesses many avatars (qualities), it is said that this deity has 121 paths, which each person can perceive and experience based on their hierarchy in the tradition and their own experiences. Elegguá is also referred to as Orishá Eshú in his Odus/paths, governing the manifestations of the malevolent, deceiving both the Orishas and humans. However, this combination represents the balance of the world, as there can be no Iré (blessing) without Osogbo (misfortune), no light without shadow, and vice versa. Elegguá and Eshú are the embodiment of the constant connection between the positive and the negative in the Yoruba religion, reminiscent of the Chinese principle of Yin-Yang. Here are the 121 qualities of Orishá Eshú, which naturally overlap to a large extent with those mentioned above.

Echó Obasin – Oddudúa’s co-founder of Ifé. Assistant to the fortune teller Orunmilá and knower of the mysteries of divination.
Elegguá Agatigaga – Various names for Elegguá in the Yoruba religion.
Elegguá Agbanilé – Various names for Elegguá in the Yoruba religion.
Elegguá Agbanilegbe – Various names for Elegguá in the Yoruba religion.
Elegguá Aggó Meyó – He is an Eshú from the land of the Oyó. He’s the one we turn to for help when we’re in trouble, as he’s an effective guard against traps and tricks.
Elegguá Awó Bara – He is the soothsayer of Oyó and guardian of the houses of the Babalawos so that no one can steal the secrets of the Yoruba religion and beliefs.
Elegguá Bara Ala Asuayó, Lasuayo – Elegguá of the front, owner of the door or entrance of the Ilés (house).
Elegguá Barakikeñerí – Path of Elegguá, of which very little is known.
Elegguá Biawooná – The shrine of this Elegguás is made of wood.
Elegguá Eboríkeke – With this avatar, he is a child Elegguá.
Elegguá Egbére Kikeño, Kinkeñe – A child Elegguá who enjoys mischief at night while roaming in the bush. Egbé means whirlwind.
Elegguá Kinkey – Name of an Elegguá child.
Eleggua Opin – He is the Eshú that establishes the boundaries of spaces, which can be of simple dwellings but also of territorial boundaries. He also tends to the rooms of the so-called Igbo, or forests, dedicated to the various Orishas. He is responsible for all conflicts that occur at the so-called borders.
Eleggua Wara – This is the Eshú in charge of personal relationships, structuring the family and the community in general. It is very related to the confusions.
Elegua Abaile or Aballe – Abaile is recognized as the one who receives the Ebós (sacrifices) and transmits them to the deities to whom he appeals when he so chooses. If he does not want it, none of the gifts will reach the intended recipient. Therefore he should be honored and respected.
Eleguá Afrá – Eleguá Afrá is received next to Babalú Ayé and lives in hospitals. He is loved very much because he helps the sick, and for this reason he is known as „The Child of Infectious Childhood Diseases“ such as measles and smallpox. He whistles on street corners and lonely streets and doesn’t show his face, for he’s not meant to be looked at head-on. His necklace consists of alternating white and black pearls. Firewater (schnapps) and palm wine are taboo for him.
Eleguá Agbanukué (Agbanuké) – This Elegguá is the protector of the Ilé (houses), whom he gives help and protects from the evil intentions of other people outside the home. He is the best ally the Babalawos have and protects them along with Eshu Barakikeño and Alaroye. He is known as the betrayer of the Babalawo because he tells him everything he sees and hears in his Ilé. He is also considered the Eshú of clairvoyance, giving Orunmilá this virtue. He has the power to blind his enemies.
Eleguá Agongo Ogo – He carries the garabato, the stick made of guava wood, with which he attacks or defends himself and with which he makes his way through the undergrowth of the forest. The Gara-bato de Guayaba is the staff of Eshu in the Cuban „Regla de la Osha“.
Eleguá Akéru – As the messenger boy of the deities, he sets the messages that have priority and ensures that each orisha receives them.
Elegua Akesan – He comes from the Kingdom of Oyó.
Eleguá Alá Le llú – He is an elder and diviner (awó). This path indicates the honorary title that Eleguá bears in the cities or towns. There he is seen as a diviner of great hierarchy, helping the needy to solve their problems.
Eleguá Alá Lu Banshé – He is the Elegua associated with destiny and human choices, the owner and lord of everything in life and the one who holds the key to happiness. He possesses the Ashé of the god Oloddumare to fix or distort what he sees in every path. So he can open the ways and help us, but he can also close them and leave us in a spiral of despair. He must be present at every ebó (sacrifice) and is the first to be served at the ceremonies.
Eleguá Alaroyé Akokelebiyú – This is the image of Elegguá, who is considered to be a very naughty child who makes tasteless jokes and is in a bad mood. Followers should be warned about him as he is capable of luring the police into the home.
Eleguá Aye: He works with Olokun, the Orishá of the sea depths.
Eleguá Elufé – This is the oldest depiction of Elegguá. He is an old and very fine man, as they say. We must present ourselves to him with devotion and respect; no dishonest acts or rudeness in his presence, for he is very puritanical, he has never had a wife, and his testicles fall to his knees.
Elegua Laye – He is righteous and not very talkative, the latter being an uncommon trait in Eleguá, he thinks very carefully about every step. He lives in a noise shell.
Eshú Achí Kuelú – On this path, Eshu-Elegguá has the physique of an old man, of very small stature, who lives in the underground caves and tunnels at the crossroads. He is considered the spirit of the earth and possesses all minerals, especially Oto. He works with Ifa and eats pigeons.
Eshú Afrodí – They are of the Arara people and helpers of Ifa. They only allow men to run their cult. You have twenty-four paths. For this reason these figures are decorated with twenty-four cowries distributed in three rows. Afrodi and Agroi are pyramidal in shape and crowned at the top.
Eshú Agbálonké – This path depicts an Eshú as a strong and bold warrior, punishing with fire. He is called „The Eshú of the Deceased“ because he constantly guides the souls of the deceased.
Eshú Agberú – This path represents the wife of Eshú, the recipient of offerings.
Eshú Agbó Bará – This is the Eshú who cheats and amuses himself at the expense of the people. He hears everything.
Eshú Agganiká – It is a malevolent Eshú on this path. He likes to trip over everything he comes across and is dangerous and vengeful. When he gets angry, he attracts the police. It is said that even Agganiká was called Landwehr in Cuba. He rides a horse with a machete.
Eshú Agongo Oló Oñá – This is the Eshú, the proprietor of the roads, the one who holds the keys to the destiny of the people.
Eshú Agroí – They are of the Arara people and helpers of the Ifa. They allow only men to perform their worship. You have twenty-four paths. For this reason these figures are decorated with twenty-four cowries distributed in three rows. Afrodi and Agroi are pyramidal in shape and crowned at the top.
Eshú Akarajéu – It was he who helped the murderous Oyá escape from Shangó after a heated argument between the couple. It is said that he made Shangó swallow a thunderbolt that he was about to send him. That’s what his name means.
Eshú Akileyo – He is an Eshú from the land of the Oyó. He has the image of a small, impetuous child. He is the villain and most unruly of all paths and can cause trouble.
Eshú Akokorobiya Akokoriye – He enjoys playing with spinning tops and balls and smoking. A mischievous Eshú who likes to enjoy life.
Eshú Alá Ayiki, Bara Aláyiki Agagá – The name of this Eshú means that he is a glutton, comes from the land of Oyó and also works for Ifá. He is a stubborn child with a large appetite and very addicted to alcohol. This Aláyiki represents the unexpected, the imponderable, and also deceit and betrayal. It was he who blamed Osun for stealing a goat that he had eaten himself. He was born in Ogundá-lroso (Odu of Ifá).
Eshú Alaaru – He is a messenger and porter.
Eshú Alágbana, Alágbawánna, Bára Alágwana, Obanigwana, Obanigwan – Dieser Eshú führt die Eggúngún mit einer Peitsche. Er steht für Unglück und Hoffnungslosigkeit und bestraft die Spötter, Gottlosen und Verantwortungslosen mit schrecklichen Tragödien und kann zahlreiche Unannehmlichkeiten wie Unglücksfälle, Leiden, Krankheiten, Rückschläge und Unfälle bringen. Er lebt in der Einsamkeit der dunklen und unwirtlichen Orte des Waldes. Es ist ein erwachsener und einsamer Eshú, der Babalú Ayé half, als er von Obatalá bestraft wurde.
Eshú Alaketu – Ein Elegguá-König von Ketu. Er trägt eine Halskette aus schwarzen und weißen Perlen.
Eshu Alalúbanse – Er ist der Türhüter aller Türen, die zu den Chancen des Lebens führen. Eigentümer von allem, was geplant ist, um realisiert zu werden.
Eshú Alaroyé Kio, Laroyé Inkío, Kié – Dieser Eshú hat nur ein Bein und die Tänzer zu seinen Ehren tanzen ihn, indem sie auf einem Fuß hüpfen und sich wie ein Strudel drehen.
Eshú Alaroyé, Laroye – Damit er nicht stört und besänftigt wird, begrüßt man ihn, indem man ihn bei seinem Namen ruft, der mehrere Bedeutungen hat: Alaroyé (großer Redner), Allah Aroye (Meister der Streitigkeiten, der Zwietracht) oder Aroyé (Debatte, Kontroverse, Geschwätzigkeit). Er wohnt an der Tür, am Eingang der Ilé, in einem kleinen Tontopf (Schrein). Dieser Eshú verehrt die süßen Gaben, genießt den Tanz und das Geld, das ihm angeboten wird, entweder in Münzen oder in Cowries. Er ist sehr spöttisch, bösartig und verwöhnt. Er ist ein kleiner Krieger und kann oft an den Ufern von Flüssen gefunden werden. Er arbeitet auch für Ifá und trägt deshalb einen kleinen Metallpfeil auf der Stirn, wie Agbánukué und Biba Kikeño. Er ist es, der vor Gefahren und Krankheiten warnt und berät, wie man sich verhalten soll.
Eshú Alimu – Er ist Arará. Er arbeitet mit Babalú Ayé zusammen.
Eshú Allah Akomako (Eshú Mako) – Er versteckt gerne Dinge aus Boshaftigkeit und nimmt am liebsten nur gestohlene Gaben entgegen. Er bestraft meist mit Hilfe von Feuer.
Eshú Alona, Alonná – Dieser Eshú ist geheimnisvoll und straft mit Feuer. Er hat einen ständigen Umgang mit den Geistern der Verstorbenen.
Eshú Alusi – Dieser Eshú hat böse Absichten und ist schädlich, denn er verursacht Unglück und Unglücksfälle.
Eshú Añagui (Añabi) – He has three paths and in one of them he appears with two faces. He is a god of wisdom who lives inside a coconut and ensures prosperity and fertility as he has the power to renew life. He is recognized as the father of Elegguá, along with Eshú Alayi Ibere Yeyé, who is the Mother, Beginning or Genesis. Añagui is furious like a storm, the fierce one who knows how to heal with plants. He is small and moves by riding on the whirlpools. Another way called Eshú Ñanguí (Yangí) is the father of all Eshú since according to a myth he was cut into two hundred pieces by Orúnmila Ni Agbomiregún using a sword to punish him for his terrible gluttony. These pieces were made into two-hundred Eshús and then doubled.
Eshú Ananaki – The Eshú of sadness, depression, deserts and lonely places.
Eshú Ara Idi – Belongs to Oshún, goddess of the river, and is related to the Jimaguas Ibeyis.
Eshú Aral Lele, Araí Loli – Names of a wandering, inquisitive Eshú that takes the form of a wandering dog.
Eshú Arayeyí, Arareyí – Doorkeeper of the soothsayer Orula. Protector of the Orisha of Love, Oshun. He lives and eats at the entrance to the houses. He’s a jealous guardian, but causes trouble if not looked after properly.
Eshú Arere Obi Oké – This Eshú is syncretized in Cuba with the image of the Infant Jesus holding in his arms Saint Anthony of Padua. He is Arere, which means great honor, he is the power, he is the son of God, the messenger of Olodumare. He is a guide and diviner and came down from the sacred mountain (Oké) to help mankind.
Eshú Aridiyí – It is said that when he appears he causes terror and great fear.
Eshú Aroni – He is a healer and magician, but very violent. He lives in the forests where he practices medicine because he knows all the secrets of Osaín of the mountains. His duties include bringing fire to Oggún, the owner of the iron. His build is that of a dwarf with a dog’s head; he has only one leg and one arm, with a long hairy tail ending in a ball. This Eshú instills fear in cowards. It is also called Ayé Bele Bure and Ayé Burele.
Eshu Aselu – He works as a messenger for the Elder Orishas. He is considered a kind of young guardian or protector who is very vigilant about the faults of the devotees, who must watch over their behavior and fulfill the commandments of the lfa.
Eshú Awere – This has his house/shrine on the hills and slopes of the mountains. It is dedicated to the Holy Father Obatalá.
Eshú Ayeru – This is the Guardian of Ifa. The babalawo that has Ayeru and Osain is well established, for both are guarantees of its work and there is no danger to fear.
Eshú Ba Ti Eyé, Batiyé, Batleyé, Batietc – The one who in some way always wins until he puts an end to all mischief that exists.
Eshú Baraiñé, Okú Bara Iñé – In this avatar, Eshú is adult and closely related to Eshú Bí. He was born in Obbara Meyi. He is very protective of his children. He is the Elegguá of Shangó, the king of thunder.
Eshú Barakeño – Very mischievous: He messes everything up. He is the smallest of all Eshús. He hides between the bushes and always lives in the thicket of the mangrove.
Eshú Barakikeño, Gúaga Barakikeño, Obarakikeño – Has the appearance of a child but with harmful and perfidious actions.
Eshú Baralanugbe – He is a lonely and formidable Eshú who punishes with fire. He works with the twilight and with the stars (irawó).
Eshú Baralayikú – This Eshú helps in the conveyance of the dead when he goes with Babalú Ayé. He also acts as the porter of the fortune-teller Orula. He lives at the entrance of the Ilé and causes problems and tragedies if not taken care of properly.
Eshú Beddún Bela – Advocate of Elegguá. He has two faces: one white and one black, like day and night, good and bad.
Eshú Beleké, Belenké, Bereké – A mischievous child from the Lu-kumí land, very skilled and an excellent guardian. He is the one who is knowledgeable about herbs and natural remedies, sneaky and very dangerous when jealous. It should be kept in homes where there are children. He is syncretized in Cuba with the „Child of Atocha“ and uses a magical güiro (the belt-bearer) as an amulet.
Eshú Bi Biribí – He is „the king of evil“ and „the chief of the Jimaguas Ibeyis“. He lives in the corners of the streets. He is argumentative and angry and causes all sorts of accidents.
Eshú Bibakikeño, Kikañaó – He works with the soothsayer Orula and with Oshossi, the Orisha of vigilante justice. He wears a small metal arrow on his forehead (symbolizing his union with Ifá).
Eshú Daguese – He is represented in a conch shell.
Eshu Dare – Messengers to receive the blessings sent by the Supreme God Oloddumáre.
Eshu Diki – This path helps to unite friends. Therefore, it can be seen in all kinds of social gatherings and, on its negative side, ensures that such meetings end in scandals and quarrels that destroy these bonds.
Eshú Echeniké Echeriké – He walks down the mountain with Osaín and smokes a pipe filled with aromatic herbs.
Eshú Egbayilá – The Orisha who saves. Born in Okana Wori, he carries in his shrine nine kinds of metals, powerful woods, natural elements and other ingredients such as cascarilla.
Eshú Ekileyo – He is wise and a diviner. He comes from the kingdom of Oyó and reached the Holy Land of Ifé. He is the protector of people who seek knowledge.
Eshú Elú, Eluama, Elúasama – The one who does harm. He’s very witchy. It is not washed in the omiero (spiritual herbal water) and it is kept hidden from view. He is only looked at when he is fed.
Eshú Eré – This Eleguá is represented in a wooden or clay statuette. It has two faces.
Eshú Esi lléñi – Dwells at the entrance of the Ilé (house) and takes care of it, stopping any damage that may occur.
Eshú Ewé – This is the Eshú of the Savannah, near Mount Oggún. It is very old. The stone that represents him is very large.
Eshú Guiriyelú – It is the head of the world, the life of the people. It wears güiro and is made with aromatic wood (palo de aroma, a tree). Guiriyelú was the one who, when the Creator gave birth to Olo-fins, led him to all the places where it was necessary to pour the blood of doves as ebbó to purify everything and close the earth create what she was blessed to do.
Eshú Igide – He who opens the ways in the mountains. His anchor is strongest as he learned everything to do with herbs and their properties from Osain of the mountains and applies them to people’s life choices.
Eshu Ijelú – He is responsible for the drums, for the music in general and for the feelings that are expressed with it. He is fun, cheerful and friendly, a party animal and a happy person.
Eshú Imalé, male – He is an Eshú who walks with Orunmilá and has shown him the palm tree that grows in the garden of Orungán (the twelve o’clock sun) and which gives the seeds or nuts of divination (Obi Kola). With them are obtained the various oddun (signs) recited by the Babalawos.
Eshú Iná – Orisha who works with the candle.
Eshú Ka Olaya, Koloya, llé-Olóya – He is a protector of the squares or markets and of the merchants.
Eshú Kakará – Orisha prepared with a cowrie or clam.
Eshú Kakugbó – Lives on the shores of the sea and works with the sand, speaking through the shells. He is also called Osú Kakugwó.
Eshú Kaminalowá – He is in charge of opening the ways for the dead and is the messenger of Babalú Ayé in case of sickness.
Eshú Keneno – Originating from Arara. He works with Babalú Ayé, the god of sickness.
Eshú Keti – Arará, works with Babalú Ayé.
Eshú Kolofó - The evil, the perverted Eshú.
Eshú La Boni – Messenger of Oshún and spends the day with her. He is always attentive and listens to everything. Very talkative.
Eshú Lawona – The one who appears everywhere, whipping and beating.
Eshu Lode – Regarded as the Eshú of the streets, he is dressed in rags and roams the streets. He always lives in a small house outside the Osha’s house or on the side of the road. He walks the mountains alongside his companions, with Oggún, the possessor of the iron, and Oshosi, the avenger.
Eshú Luyi – He appears through a Sea Mussel (Caracol del Mar).
Eshú lyelú, Yelú – He is the one of the Lukumí Arufá. He works with fire, with sickness, always to do evil.
Eshú Makenú – Arará, companion of Eshú Afra.
Eshú Marimayé – He is said to be one of the ancient sages of Eleg-guá who holds the key to the cemetery where he resides as gatekeeper. he eats everything
Eshú Merin Ba Ayé, Merin La Aiyé – Owner of the roads, he appears carved in the Até or Opón-lfá, from where he watches over everything that happens in the world.
Eshú Oádémasa, Oddémora – Actions at the right time, whether for good or for evil. He helps as well as punishes.
Eshú Obá Keré, Obá Kekeré – The Youngest King. He is carved out of wood.
Eshú Oddé Mata – This Orisha lives outside the home and always roams the forest and savannah in the company of the hunter Oshossi.
Eshú Odubele – This is a double-faced Eshú that receives a double offering, from the front and from the back. He is carved from cedar and wears a shirt red on one side and black on the other. He wears red trousers, a hat and a gara-bato (guava stick).
Eshú Oguani Lele Alaroye – He is an adult Orisha, very cunning and cruel. He is a wandering Eshú, always with the owner of the Oggún iron he works for. He can provoke fights, accidents and disasters. He eats dogs when he’s hungry.
Eshú Ogwiri Elu (Ogguiri) – Of the Arará people. Raised by Ayágguna, he is a magician, mysterious and mischievous.
Eshú Okaddá – He lives in the garbage dumps and subsists on leftovers. Some ebbós (purifications) are made/delivered this way.
Eshú Okokoyé Biyé – He is an adult and is born in Oyó but grows up in other countries because his mother threw him away. It is a way of Eshu about which very little is known.
Eshú Okú Boro – It is the one who is fast and kills instantly. He is old and has power over life and death.
Eshú Olankí (Olonki) – He is a child who accompanies the Eshús Akokorobiya and Osiká in their mischief.
Eshú Oló Kako Alagada – Known as the one who twists fortunes, he is very intricate and entangled.
Eshú Oní Boddé – He is the doorkeeper of the house and guardian of the villages and towns. This Eshú carries arrows and two keys. His figure is sculpted from cement or clay, full body but seated. He has seventeen cowries on his head and another four to mark his eyes and ears.
Eshú Onini Burukú – He is evil and perverted. Known as the one who brings death.
Eshú Osa Iká – It takes the name of Oddun from Ifá.
Eshú Osa Lo Fabeyo – Receives the name Oddu from Ifá. He eats pigeons.
Eshú Osiká – A boy who enjoys playing with spinning tops and balls, playing pranks and smoking. Partner of Eshu Akoko Robiya.
Eshú Owani Legbe – Letter of Ifá by which the Eshú is named. The other 21 paths of Elegguá are concentrated in this Eshú.
Eshu Shiguidi; Shugudú – He is a jealous protector, he is represented in a clay cone and decorated with cowries. This is the Eshú of nightmares, very vindictive. He helps protect riches and treasures, because when a place is under the protection of Shiguidí, he will kill anyone who tries to plunder it. He is also depicted in a grotesque figure, with a broad chest and a small head.
Eshú Shikua bú, Ashikuagbú – From the Oyó country. It represents the beginning of the world. He eats dogs and is summoned by the sound of a fish carved in wood, which hangs on a string to make it spin and smack against the air.
Eshú Shinkí – He is the fastest Eleguá.
Eshú Sokere – The one who speaks on the mat.
Eshú Yelú Lo Torun Boayé – This came down from heaven to be worshiped on earth.

CHARACTERISTICS OF DEVOTEES INITIATED INTO ORISHÁ ESHÚ-LEGBÁ

The children of Orishá Eshú possess personality and character. They are complex and do not submit to the norms of society. For them, rules have loopholes through which their sense of morality finds an escape. What may not be right for others can be the path to a solution for the children of Eshú. They constantly strive for growth and development. To achieve this, they employ their sharp wit and cunning to gain the assistance of the people around them. They are goal-oriented and use friendship and occasionally intrigue to reach their objectives.

Devotees of Legbá are tricksters and jesters, mischievous, lively, and clever, with a keen mind. They enjoy moments when they can disrupt their immediate environment and sow confusion, conflict, and intrigue. If they see an opportunity for gain, they do not hesitate to seize it. Even when they realize they cannot achieve their goal, they already see another solution that holds more promise. Regardless of gender, they are passionate lovers, impetuous and fiery, and they enjoy sex. They love the night, indulging in good food and drink, enjoying festivities and togetherness, and embracing life. They dress seductively yet modestly. Occasionally, they can be offensive and disrespectful as they disregard social conventions.

The children of Orishá Eshú are joyful, often smiling and always finding joy in life. They are ambitious, extroverted, clever, intelligent, and attentive. Devoteed of Legbá are more sociable than anyone else and highly diplomatic, understanding the value of true friendship and striving to have as many friends as possible. They quickly become beloved individuals, being loved by some and hated by others. Children of this Orishá are extremely dynamic and never lose their courage, always confident that things will turn out in their favor sooner or later.

They possess an impressive ability to communicate; coupled with their charm, they can obtain anything they desire. They are full of irony and danger, often leading quite active and shameless sexual lives. And they are quick individuals who do not overthink but rather take action.The children of Orishá Eshú can easily intervene in conflicts and maneuver their way out. They are the type of people who start an argument, come out unscathed, and even find amusement in the aftermath. Initiated in Orishá Eshú quickly forget insults and are not vindictive, but they do not miss an opportunity for revenge. They love the streets, festivities, and endless conversations, as befits an Orishá who embodies pure joy. Children of Eshú are individuals for whom everything is movement and commerce, embracing a vibrant and active lifestyle.

CONCLUSION AND SUMMARY ABOUT ORISHÁ ESHÚ

Orishá Eshú is a deity of profound complexity and significance in Yoruba and related Afro-diasporic religions. His roles as a messenger, trickster, and guardian of crossroads underscore his central place in the spiritual and daily lives of his followers. Understanding Eshu’s multifaceted nature and the myths that surround him offers a deeper appreciation of the rich cultural and religious tapestry that he inhabits. Whether revered as a bringer of luck or feared as an enforcer of divine justice, Eshu remains an essential and dynamic figure in the pantheon of the Orishas.

Note: Please see related myths in this Blog.

5 RECOMMENDED DEEP-DIVES ABOUT ORISHÁ ESHÚ

Sacred Texts: Yoruba Myths – Detailed myths and stories involving Eshú.
Africana Studies – Eshú Elegbara – Examination of his role in Yoruba cosmology.
The Met Museum: Crossroads Art – Artwork and artifacts representing Eshú’s themes.
National Museum of African Art – Resources about Eshú’s symbolism in African art.
Patheos: Yoruba Religion – Discussion on Eshú and his importance in Yoruba spiritual practices.
When Eshu lost an Eye – Blog Post.