MythsOrishásOrishás

Orishá Oyá: The Orishá of Storms, Winds, Transformation and Freedom

INTRODUCTION TO ORISHÁ OYÁ

Orishá Oyá, the powerful Orisha of winds, storms, and transformation, plays a central role in the Yoruba religion and its Afro-diasporic traditions like Candomblé and Santería. Revered as a warrior goddess, she commands the uncontrollable forces of nature and serves as the guardian of the gateway between life and death. Oyá’s fierce spirit embodies change, upheaval, and renewal, and she is also celebrated for her connection to the marketplace, her protective nature over women, and her role as a guide for ancestors’ spirits.

As the goddess of the Niger River, Oyá brings life and energy through her tempestuous winds and storms. Her symbolism is tied to both destruction and creation, as she sweeps away the old to make room for the new. This blog explores Oyá’s roles, myths, and her significance across the African diaspora, emphasizing her power as a transformative force in nature and life.

ROLES AND MYTHS OF ORISHÁ OYÁ

Orishá Oyá (also known as Yansan in Brazil) is a powerful orisha in Yoruba religion and its Afro-diasporic offshoots like Candomblé and Santería. Oyá is the goddess of winds, storms, and the Niger River (known as the Oya River in Yorubaland). She is a fierce warrior and the guardian of the gateway between life and death. Here are ten roles of Oyá in these traditions:

  1. Goddess of Wind and Storms: Oyá is considered the goddess of wind, lightning, and storms, embodying their uncontrollable, wild nature. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  2. Warrior Goddess: Oyá is a fierce warrior, often depicted with a machete (or two), with which she clears paths and fights her enemies. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  3. Guardian of the Gateway to Death: Oyá is the custodian of the cemetery gates and is believed to guide the spirits of the deceased. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  4. Transformer: Oyá embodies change and transition, reflecting the constant flux and transformation in nature. She is often associated with upheaval and drastic change. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
  5. Protector of Women: Oyá is seen as a defender of women, using her strength and power to protect them and fight for their rights. (Source: „Praise-poems to Yemanja and Obatala“ by John Mason)
  6. Patron of the Marketplace: In some traditions, Oyá is seen as the patroness of the marketplace and commerce, representing the dynamic and bustling energy of these places. (Source: „The Trickster Comes West: Pan-African Influence in Early Black Diasporan Narratives“ by Babacar M’Baye)
  7. Symbol of Female Power and Independence: Oyá symbolizes female power and independence, often breaking traditional gender norms with her warrior aspect and assertive nature. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
  8. Goddess of the Niger River: Oyá is also associated with the River Niger, which is known for its turbulent, changing waters, mirroring Oyá’s nature. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
  9. Spirit of Dance and Whirlwinds: Oyá is seen as the embodiment of the ecstatic, swirling movements of dance, which are likened to the whirlwinds that she commands. (Source: „Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé“ by J. Lorand Matory)
  10. Bearer of Ancestors‘ Spirits: As the guardian of the gateway between life and death, Oyá is seen as the bearer of the spirits of the ancestors, providing a link between the living and the dead. (Source: „Encyclopedia of African Religion“ by Molefi Kete Asante and Ama Mazama)

These roles can vary among different communities and religious traditions, reflecting the complex and multi-faceted nature of Orishá Oyá. The orishas are often seen as embodying natural forces and human characteristics, and Oyá is a prime example of this, with her association with wind, storms, and transformation, as well as her roles as a warrior, protector, and guide.

DESCRIPTION OF ORISHÁ OYÁ

Characteristics

SymbolSword, Short Tail, Leather Scepter with Hair from the Tail of a Cow or Buffalo (shorter than Oxossi’s scepter)
ColorsCoral Red, Brown, Pink
Natural PlacesBamboo plantation
FlowersYellow or Coral Red Flowers
EssencesPatchouli
StonesRuby, Terracotta, Garnet, Coral, Carnelian
MetalCopper
PlanetMoon and Jupiter
WeekdayWednesday
ElementMoving Air (Wind), Fire, Red Metal
ChakraThird Eye and Heart
GreetingÈpà heyi!
Animals / OfferingsGoat, Castrated Billy Goat, Duck, Rusty Dove, Guineafowl
PlantsBoerhavia diffusa L., Ocimum basilicum, Sansevieria trifasciata, Common Bugloss, Brada Mundo, Mimosa, Bay Laurel, Russelia equisetiformis, Fuchsia fulgens
OfferingsSkalar, Eyed Bean, Ekuru (ritual food), Abará (bean dish)
DrinksChampagne
FoodsAcarajé (fried bean balls)
Number9
Commemoration DayDecember 4th
Associated OduOsá, Owarín
ResponsibilitiesThunderstorms, Storms, Lightning, Death
SyncretismSt. Barbara, Joan of Arc
ManifestationsEgunitá, Onira, Biniká, Seno, Abomi, Gunán, Bagán, Kodun, Maganbelle, Yapopo, Onisoni, Bagbure, Tope, Filiaba, Semi, Sinsirá, Sire, Funán, Fure, Guere, Toningbe, Fakarebo, De, Min, Lario, Adagangbará, Gbalé, Ateoju, Petú, Banila, Messan, Kedimolu
Incompatibilities (Kizila)Pumpkin, Sheep, Stingray, Mouse
TitleMother of the Nine Rooms

General Description

Oshalá, the god of the sky, and Odudua, the goddess of the earth, married and had two children: Aganju and Yemanjá. Aganju and Yemanjá married and had a child, Orungan. Orungan fell in love with his own mother and took advantage of his father’s absence to rape her. From this union, fifteen Orishás were born, including Shango and Oyá-Yansan. Each of them was assigned a specific task. So far one of the various legends about the origin of the Orishás and the Yansan.

The name Oyá (also known as Oyá or Yansan) from the mythology of the Yoruba comes from the river of the same name in Nigeria, where she is worshipped; today the river is called Niger. Like Oshun and Yemanjá, she is a deity of water but is also associated with the element of air: alongside Ayrá and Orishá Afefê, she is one of the deities who rules the winds. In Angola, this Orishá is known as Maianga or Maiongá.

The largest and most important river in Nigeria is the Niger. This impressive river flows through the entire country. It is heavily branched and captures the most important cities through its tributaries. That’s why it is also known under the name Odò Oya. In Yoruba, ya means branched, spread. This river is the residence of the most powerful woman in Sub-Saharan Africa, the mother of the nine Orum, the nine children, of the river of the nine arms, the mother of the Nine, Ìyá Mésàn, Yansan (Yánsàn).

Although she is hailed as the goddess of the Niger River, she is related to the element of fire. In fact, this indicates the union of two incompatible elements, because she originates from the water and the fire, the thunderstorm, the lightning, which tears the sky apart in the middle of the rain, she is the daughter of fire – Omo Iná. The thunderstorm is the manifestation of Yansan’s power, the goddess of lightning, thunderstorms, the rainless storm.

Orishá Oyá is depicted with a scythe and an animal tail in her hand and with the horn of a buffalo at her waist. In the mythology of the Yoruba, Shango married three of his sisters, all goddesses of rivers: Oyá, Oshun (goddess of the Osun river) and Obá (goddess of the Obá river). According to the legends of Candomblé, Yansan was Ogum’s wife and then Shango’s, her true love. Shango took her from Ogum.

Yansan got her name Oyá from Shango. This name refers to dusk; Yansan can be translated as „Mother of the reddish sky“ or „Mother of dusk“. Shango called her Yansan, because he said that Oyá shone like the evening sky or the rosy sky; that’s why the color pink also stands for her. According to other (more common) interpretations, Yansan means the „Mother of Nine“ (see archetype of Ogum). She was divided into 9 pieces, had 9 children, and rules over the 9 levels of Orum.

In the liturgy of Umbanda, Yansan is the mistress of the Egun, the spirits of the dead, who are worshipped in special rituals in Candomblé and are clearly distinct from the rituals of Umbanda. In Umbanda, Yansan’s color is orange (coral red), in Candomblé red.

Africans call on her before a thunderstorm and ask her to appease Shango, the Orishá of thunder, lightning, and thunderstorms, and to beg for mercy. As a personified wind that precedes the storm, she is usually worshipped before Shango. Like the Orishá Obá, Orishá Oyá is also associated with the cult of the dead; Shango assigned her the task of leading the dead to one of the nine heavens according to their actions. To fulfil this task, she received an Erukerê (insignia) called Eruexim (a whip made from the tail of a horse attached to a handle of bone, wood, or metal) from the Orishá Oshóssi, which protects her from the Egun – the spirits of the dead. Yansan is the mistress of the Egun, the spirits of the dead, and alongside Obaluayês (Omolu), she serves as a guide for the spirits that have separated from the body. She shows the soul the path to be taken. She also commands the phalanx of the herdsmen.

She is sensual, falls in love frequently and with many partners, but rarely is she in love with several at the same time, because Yansan gives herself completely to her passions. Thus, nothing about her is mediocre, normal, discreet – her anger is terrible, her regret dramatic, her triumphs in all areas final, and she wants to know nothing else, for she is not a hair-splitter or intriguer. She is the Orishá of rapture, of passion. Unlike Oshun, temperament is her characteristic, not theatrics and staging. She is restless, authoritative, very temperamental, dominant and stormy. She is the mistress of the movements (she moves all Orishás).

Yansan is the first female deity to appear in the ceremonies of Afro-Brazilian cults. She is brave and has a strong and independent temperament. Goddess of the Fire Sword, mistress of passion, provocation, and jealousy. Fierce passion that consumes you, that causes madness, that awakens the desire for possession, sexual desire. She is lust, the climax. She is the unbridled desire, the feeling that is stronger than any reason. The statement „I am in love“ shows the presence of Yansan and comes from her, the Orishá, who makes our hearts beat faster and arouses the deepest, most brazen, daring, and desperate feelings in us. She is the pathological jealousy, the gentle envy, the insane fascination. She is the absence of fear of the consequences of rash actions in love. Yansan rules the strong, intense love.

Some parts of Yansan’s story relate to old rural cults in Africa in connection with fertility. Therefore, in her stories, horns of young bulls or buffaloes – symbols of masculinity – appear. Yansan is the only one who can hold the horns of a buffalo, because this woman full of magic can transform herself into a buffalo and become a woman of war and hunting.

ASPECTS AND QUALITIES OF ORISHÁ OYA (ARCHETYPES)

A.  Qualities of Oyá

  1. Oyá Abomi – This quality is revered in few houses. Associated Orishas: Shango and Oshun.
  2. Afakarebò: All Ebós are handed over to her. She is not consecrated in her children. Her paths lead directly to Exu Bará and Egun.
  3. Oyá Afefê – This Oyá is associated with winds and storms. She dresses in white and carries an Adê with an orange „Chorão“. Associated Orishas: Omolu and Egum.
  4. Oyá Afefere – This is the path of the wind that blows according to its whim. It is interpreted as the path in all directions because the goddess controls it and rides on it. For the followers, it represents abundance and the path to open the mind to seek understanding of things.
  5. Oyá Agangbelê – Oyá in connection with the winds in the trees and leaves. On this path, she refers to the difficulties in relation to the conception of children. Shrine at the foot of an Iroko tree. Associated Orishas: Iroko, Ossaim, and Shango.
  6. Oyá Arirá – Yansan-Oyá with Bará Adaqui, sometimes with Bará Lanã or with Bará Agelú or Ogum Onira or Shango Aganjú or Xapanã.
  7. Oyá Ayawa – On this path, Oyá is a wise and very powerful old woman with gifts of divination and clairvoyance. She is a hermaphrodite with both female and male characteristics. She is an expert in witchcraft and magic and can achieve anything she desires by simply attempting it.
  8. Oyá Bagan – Oyá warrior, associated with winds and forests. She has no head. She „eats“ with Exu Bará, Ogum, and Odé. She has paths with Egun and Ossaim. Associated Orishas: Odé, Exu Bara, Egun, Ogum, Ossaim.
  9. Oyá Bagbure – She has no connection with any Orishas. She is accessed exclusively through the cult of the Egunguns.
  10. Oyá Bamilá – Quality revered in few Terreiros. Associated Orisha: Oxalufã.
  11. Oyá Bi Funkó – This is one of the most powerful paths of the goddess of brilliance, Oyá, because she always gets what she wants. She is strict with her children and punishes her enemies by choking and terrorizing them from behind. She is always accompanied by Eggun. She is a very powerful Oyá Yansá and achieves everything she sets out to do. She is primarily invoked as Bí Funkó when situations related to couples, extramarital relationships, good or bad, need to be resolved. Her offerings are made in wells in parks where the desired couple is located, or in the marshy area where there is a stream. Oyá Yansá Bí Funkó says: Fire for the man who has abandoned you, fire, fire, fire, fire.
  12. Oyá Biniká – She is the mistress of the hot wind, a warrior and fighter. Associated Orishas: Oshunarê, Omolu, and Oshun Opará.
  13. Oyá Bomi – Oyá Bomí is the one who was born in the waters, she works in the rivers and on the shores of the seas. She is related to her sisters Yemayá, the goddess of the seas, and Oshun, the goddess of love and rivers.
  14. Oyá Bumí – In Oyá Bumí, the natural attributes and powers of the goddess Oyá are present. She is the one who lives in the deep wells of rivers and lagoons, and in these wells, she causes whirlwinds on the water. For this reason, many who travel on flooded rivers and canals pray to her for comfort and protection.
  15. Oyá De – In Oyá De, the goddess of sparks, a warrior and huntress, works in the fields and mountains near the rivers. She is worshiped for good harvests and material prosperity.
  16. Oyá Dirá – This path represents the violence of a warrior who fuels envy, jealousy, and fights. She is Eshu’s companion and is characterized as a violent warrior always ready for battle. This Orisha is involved in revenge spells by the followers of Oyá.
  17. Oyá Dumi – This is also an extremely powerful path of Oyá. In this path, the thunder god Shangó gave her her Até (Ifá board) and bestowed upon her wisdom, clairvoyance, and great magic for eternity. Therefore, her daughters on Earth will have a very good disposition for divination. Oyá Dumí is related not only to Shangó but also to the one who opens the paths, Elegguá, and the healer Babalu Ayé, and knows the secrets of Ifá. In this path, ebbó is usually performed in the consultation room to enhance one’s abilities in the art of divination. She is born in the Oddu Obbara Melli.
  18. Oyá Efon – In this path, Oyá is a warrior, the mother of buffaloes, and represents a wild, strong, and disobedient person. She symbolizes the immense power of the winds that transform into Efon. Storms, for many, are a kind of rage that can resolve certain situations.
  19. Oyá Filabá – Quality revered in few Terreiros. Associated Orisha: Omolu.
  20. Oyá Fúnka – Mistress of storms that she spreads around her.
  21. Oyá Funké – Goddess of winds and storms as well as change. She leaves indelible traces. Her offerings are made in very high places.
  22. Oyá Gunan – Quality revered in few Terreiros. Associated Orisha: Shango.
  23. Oyá Ijibi – She is the mistress of the cold wind (in contrast to Oyá Biniká), associated with Funfun. She dresses in white. Associated Orishas: Funfun Orishas, Oxalá.
  24. Oyá Kará – Lady of flames and fire; she has a turbulent and agitated energy. She dresses entirely in red and wears a boiling Ajerê on her head. Associated Orisha: Shango.
  25. Oyá Kedimolu – Quality that is rarely worshiped. Associated Orishas: Omolu and Oshunarê.
  26. Oyá Kodun – Oyá with myths associated with Oxaguiã. Associated Orisha: Oxaguiã.
  27. Oyá Lariwo – Energy of thunder.
  28. Oyá Leié – Goddess associated with the flight of birds and the wind from their wings. She wears printed fabrics with feather or bird motifs. Associated Orishas: Ewá, Oshun Ijimu, and Iyami-Oxorongá.
  29. Oyá Luô – Quality revered in few Terreiros. Associated Orisha: Ossaim.
  30. Oyá Messan (Yansan) – She is the original Oyá, half woman, half buffalo. In many Terreiros, she is not considered a separate quality but rather a nickname for Oyá. She dresses in bright pink and uses buffalo horns as props. Associated Orishas: Odé, Shango, and Ogum.
  31. Oyá Mimú – She is the protagonist of the Patakís that pits Shangó against Oggún. In the story, the thunder god stole her from the side of Oggún, her husband. For this reason, she became a warrior and fights on the side of Shangó. She has a great inclination for combat and seeks fights. Her main weapon is a double-edged sword in the shape of a lightning bolt.
  32. Oyá Niké – In this path of Oyá Niké, the deity works in hills, mountains, and rocky places. She displays her goddess qualities and has dealings with the Egguns, leading them on the spiritual path on behalf of Olofi. She controls the winds from above and carries Irunké, leather fans, and guampa.
  33. Oyá Nira – In this way, the goddess of winds became the queen in the city of Ira. In nature, she is associated with the flooding of rivers, mud, and rain. Her husband is Oggún Onirá, and both are warriors belonging to the line of „Orishas of the Waters.“ (Note: Possibly identical to Onirá)
  34. Oyá Odó – Associated with water, passionate and crazy for love and carnal desire. In this path, Oyá does not show her face but covers it with what Babalú Ayé has given her. According to a Patakí (myth), she is the older sister of the Orisha Obba and burned her face while trying to rescue her from a fire, so she never shows her face. She was a wise and strong warrior and a very skilled sorceress. But since she burned her face, she only uses witchcraft for evil. Therefore, it is said that she should not stay inside the house but near it. She is a leader and friend of the Eguns (the dead), with whom she walks in the dark.
  35. Oyá Ogaraju – One of the oldest in Brazil.
  36. Oyá Olokerê – Huntress, associated with forests and wild animals. Uses Ofá. Associated Orishas: Odé, Logun-Edé, and Ogum Olodé.
  37. Oyá Onibodo – In this path, Oyá is a warrior from birth and possesses strong virtues such as bravery and honor. She is ruthless when it comes to enforcing order and justice. She was born in the city of Oyó. She is also the queen of the dead and guides their souls to Babalú Ayé. She is one of the most well-known paths of the goddess Oyá in the Regla de Ocha, and she resides at the door of the cemetery.
  38. Oyá Onirá – This Oyá is closely connected with the waters (primarily moved by the wind) and closely linked with Oshun. Due to her connection with water, she belongs to the goddesses of femininity; she has a very combative and aggressive energy. She is an Orisha of fresh water, whose cult in Brazil has been mistakenly associated with the Yansan cult because she is a warrior. Her cult in Africa was independent. She has a connection to the Egun cult and a friendly connection with Oshun because it was Onirá who taught Oshun Opará war. She is the owner of the Atori, a small stick used in the Oxalá cult to summon the dead to participate in the ceremony. It is also used to bring peace to a place or a person’s life and bring abundance. She has the power to send regular rain to bring prosperity. She gave Oxaguiã the Atori and the power to wield it, and she taught him the basics of how to use the staff. She is the foster mother of Logunedé Apanan and is connected to his creation. Therefore, every offering for Logun should be accompanied by an offering to Onirá. She is considered a very dangerous Orisha due to her connection with Oxaguiã, Ogum, and Obaluaiê, and her unique nature. As the adoptive mother of Logun-Edé, she is always built alongside him when a child is consecrated to Logun. She wears coral and yellow, uniform beads. She is dressed in pink and carries a sword. Associated Orishas: Oshun Opará, Ogum, Logun-Edé, and Oxaguiã.
  39. Oyá Onisoni – Quality revered in few yards. Her connection is with Omolu. Associated Orishas: Omolu.
  40. Oyá Oriri – She is the wisest and most intelligent of the Orishas. She was born in Oddu Obbara. She is the wife of Shangó and is very jealous, doing everything to please him. She lives in the cemetery, where followers bring her offerings, which she graciously accepts. They also bury their petitions there. It is said that initiates/children of Oyá Orirí are prominent figures in the business world.
  41. Oyá Petu – Oyá most connected to Shango. She is the mistress of lightning. She is associated with the brightness of sparks. She carries copper props in the form of lightning bolts and dresses in red or copper. Associated with wind and trees. Wife of Shango, always leading the way and announcing his arrival. She is mistaken for him and for the lover Ossaim due to her connection to trees and their leaves. Associated Orisha: Shango.
  42. Oyá Semi – She is associated with Ọbaluaiê.
  43. Oyá Senó (or Sinsirá) – Rarely worshiped Oyá. Associated Orishas: Yemanjá and Shango Ayrá. Possibly also with Ọbaluaiê.
  44. Oyá Sirê – Quality revered in few yards. Associated Orishas: Ossaim and Airá.
  45. Oyá Tapa – This type of Oyá comes from Takua and is the wife of Oggún, who comes from the Oyó region. The story says that her daughters have the faces of witches and that Oyá can work magic for benevolent or malevolent purposes depending on how she is invoked. She was consecrated by Orunmila himself so that she could learn the art of divination.
  46. Oyá Timboá – Connection with Bará Legba or with Ogum Avagã. Connected to the dispossessed, aimless, and those who live on the streets. Also connected to Bará Olode.
  47. Oyá Tombowa – She is the goddess of storms, the mistress of dance. She descends to make dance steps like lightning and tornadoes. She dances with the vigor of strong winds and moves like a storm. The Egguns fear her and respect her as the leading goddess who always accompanies Elegguá and her sister Dumi.
  48. Oyá Tolá – This is the path of Oyá to wealth and material prosperity. It is said that Oyá Tolá can bring honor and wealth through ceremonies in which golden bracelets, jewels, and pearls are placed on her. That is why she attracts so much attention from Yoruba followers.
  49. Oyá Tomboro – Older and wise Oyá who came down from the Ewe mountain. She has great knowledge of plants and vegetation in general and is dedicated to healing and creating remedies with Ossain, the Orisha of plants and nature. It is said that she makes the best Omieros and that she is highly respected by the Eguns. All her offerings should be placed near animal skeletons on a mountain or in a wooded area. A jug of schnapps is placed for her, and a toast is made to the one who always accompanies her, Eshu Aroni.
  50. Oyá Topê – Rarely worshiped Oyá whose shrines are located in the outer area of the yards. She resides in time (Iroko) and is connected to Oshun and Bará, as well as Ogum Xoroquê, and has a strong connection to Shango. White attire. Associated Orishas: Exu and Oshun.
  51. Oyá Yapopô – Quality revered in some yards. Her connection is with Omolu. Associated Orishas: Omolu.
  52. Oyá Igbalé (-> Yansan) – She is the supreme deity of the spirits of the dead, leading and guiding them to the Orun. She is directly associated with the Egungun cult (ancestor worship, Egun). Alongside Ewá, she is the mistress of the cemeteries (=Igbalé). This quality of Oyá is one of the most worshiped and important qualities. In Brazil, it corresponds to YANSANN because she becomes Igbalé after becoming a mother or after being divided into 9 parts. She has a strong connection to bamboo and is an Orisha with 9 aspects. She is mostly dressed in white and carries an Eruxim (a type of horsehair duster with which she leads the spirits). Associated Orishas: Egun, Iku, Omolu, Nanã, Ewá, Exu, and others.
  53. Oyá Yansan Doco – In this path, the great Oyá controls the winds and shapes tornadoes and storms with her impulsive character. It is said that she adorned Olofin’s palace and transformed it into a natural paradise with gardens and pure vegetation.
  54. Oyá Yansan Duma – Oyá Yansa Duma rules over plains and forests and is considered a hermaphrodite Oyá Yansa, possessing both male and female attributes. She is connected to Oke and Duma, as well as Ossain due to her proximity to plants. It is said that the horse belongs to her and that she was the queen of Koso.

B.  Qualities of Yansan (after her motherhood, after her division by Ogum)

  1. Oyá Igbalé Adagambará – She has a connection to Exu. She is dressed in white and carries Eruexim. Associated Orisha: Exu Bara.
  2. Oyá Igbalé Afakarebó – Rarely worshipped in few Terreiros. She is connected to Exu. Wears white attire and carries Eruexim. Associated Orisha: Exu.
  3. Oyá Igbalé Até Oju – Also rarely worshipped. She is connected to Nanã. Wears white attire and carries Eruexim. Associated Orisha: Nanã.
  4. Oyá Igbalé Egunitá – She is the mistress of the wind in bamboo and is one of the most worshipped Igbalés. She has a deep connection to souls and ancestors. She is closely connected to (co-)existing with the dead. She wears white clothing, carries Eruexim, and is adorned with mariwo or bamboo leaves. Associated Orishas: Oxalá and Nanã. Also Ogun Waré and Odé.
  5. Oyá Igbalé Funan (or Fumam) – This Igbalé is more connected to the center of bamboo and is an older Orisha. She is the mistress of fire and the winds of death. She is connected to leading and guiding the dead. She is dressed in white, carries Eruexim, and is adorned with mariwo or bamboo leaves. She may have dark blue props. Associated Orishas: Oxalá and Nanã. Also Ogum, Obaluaye, Iku, Egum.
  6. Oyá Igbalé Furê (or Tanan) – Aspect of Igbalé that is more related to the transition from life to death. Strongly connected to Iku, death. White attire, but hides all her clothes with raffia straw. She carries a sickle in her left hand and Eruexim in her right hand. She dances as if carrying a giant pumpkin on her head. Associated Orishas or realms: Iku, Egun.
  7. Oyá Igbalé Guerê (or Logunerê) – Rarely worshipped. She has connections to Omolu and Ogum. She is dressed in white and carries Eruexim. Associated Orishas: Omolu and Ogum.
  8. Oyá Igbalé Padá – Another mistress of the bamboo shoot, connected to leading and protecting the dead. White attire, wears mariwo, and carries Eruexim. Associated Orishas: Oxalá, Nanã, and Omolu.
  9. Oyá Toningbé (Tonimbé)

The 9 „witches“ of Orun, as they are also called, always wear white because red represents the dead, the Eguns.

CHARACTERISTICS OF INITIATED CHILDREN OF ORISHÁ OYÁ

Children of Yansan are known for their explosive temperament. They attract attention, are restless, and extroverted. Their word matters, and they impose their will on others. They tolerate no contradiction, whether they are right or wrong. Normally, they are very joyful and determined. When questioned, they become aggressive, emotional, and choleric. They enjoy contradicting any prejudice. They drop everything when an adventure presents itself. Their gestures reveal their emotions; they cannot hide joy or sorrow. They fear nothing and face every situation head-on. They are loyal and objective. Their great strength is their perseverance, but their major flaw is their thoughtless openness and directness.

Children of Yansan prefer the great and dramatic battles of daily life. They see war everywhere and are, therefore, very competitive, aggressive, and temperamental. Unlike children of Ogum who seek a specific military strategy, children of Yansan are more individualistic, believing they can solve all problems with courage and the will to fight.

They are people who can suddenly turn their lives upside down for the sake of love or an ideal, and they are strongly influenced by the archetype of this goddess. For example, a child of Yansan may convert to a different religion during their lifetime and completely change their moral values, as well as the orientation of their entire life. Similarly, a child of Yansan can conclude that they were mistaken and completely realign their life again, just as radically or even more so than before. They are unpredictable in their decisions and outbursts.

Children of Yansan are uninhibited, extroverted, and shockingly direct. Occasionally, they may attempt to be Machiavellian or subtle, but in the long run, a child of Yansan always clearly shows their goals and desires. Children of Yansan tend to have a very unregulated sex life with spontaneous passions that can begin unexpectedly and end just as unexpectedly. Their sensual and lustful nature can lead them into numerous and frequent extramarital affairs, without any restraint or propriety. However, this does not prevent them from being extremely jealous towards their own spouse, whom they have betrayed. But when they truly love someone, they are devoted to that person and make excellent life partners. Oyá is the woman who provides for her own livelihood. She wants a man who loves her, not a man who supports her. She is very faithful as long as she loves, but her love is often short-lived.

The unrestrained, unpredictable, and changeable traits make it difficult for children of Yansan to build lasting relationships. While they are cheerful and enthusiastic on one hand, they can be very aggressive when things don’t go their way. Nevertheless, they are usually loyal and very loyal friends to the chosen few in their inner circle. However, they cannot keep secrets and will use them against a person if that person becomes their enemy.

For children of Orishá Oyá, life is a great adventure. Facing the dangers and challenges of life is a pleasure for these individuals; everything is a celebration to them. They choose their path out of passion, not through rational thinking. Instead of sitting at home, they engage in battle and seize what they want. They are fighters, tireless workers, foot soldiers in the fight. Most of the time, such women take care of everything on their own, even the children. They are very good mothers or fathers. They will do anything and fight to the death for their own children. As lone warriors, they always ensure the well-being of their offspring.

READ THE MYTHS: I recommend my book about the myths of Orishá Oyá on Amazon for a deep-dive about this powerful Orishá.

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