MythsOrishásOrishás

Orishá Shango: The Orishá of Thunder, Fire, Justice and Life Force

INTRODUCTION TO ORISHÁ SHANGO

Orishá Shango, the powerful and charismatic Orisha of thunder, lightning, and fire, commands reverence and respect in the Yoruba religion and its diasporic traditions like Candomblé and Santería. Known for his passion, strength, and leadership, Shango embodies justice, power, and resilience. As the ruler of kings and protector of his followers, Shango’s energy is seen in the rumbling thunder, the flash of lightning, and the heat of fire. In this blog, we delve into the multifaceted roles of Shango, exploring his divine symbolism, connections to wealth and prosperity, and his dynamic influence in the spiritual and earthly realms.

ROLES AND MYTHS OF SHANGO

Orishá Shango (also known as Sango or Xango) is an orisha in the Yoruba religion and its diasporic forms such as Candomblé and Santería. He is associated with thunder, lightning, fire, and justice. Shango is revered as a powerful and dynamic deity, representing strength, passion, and leadership. Here are ten roles of Shango in these traditions:

  1. God of Thunder and Lightning: Shango is primarily known as the god of thunder and lightning. He wields thunderbolts and is associated with the powerful forces of nature. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  2. Symbol of Power and Strength: Shango embodies strength, courage, and physical power. He is associated with masculinity and assertiveness. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  3. Protector against Evil Spirits and Witchcraft: Shango is believed to protect his devotees from evil spirits, negative energies, and the harmful effects of witchcraft. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  4. God of Justice and Divine Judgment: Shango is associated with justice and fairness. He ensures that justice is served and punishes wrongdoers. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
  5. Patron of Kings and Leaders: Shango is regarded as the patron of kings, leaders, and those in positions of authority. He inspires leadership qualities such as decisiveness, charisma, and the ability to inspire others. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
  6. God of Dance and Celebration: Shango is associated with dance, drumming, and vibrant celebrations. His devotees honor him through lively and energetic dance rituals. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
  7. Provider of Wealth and Prosperity: Shango is seen as a provider of wealth, abundance, and prosperity. His followers seek his blessings for financial success and material well-being. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
  8. Giver of Inspiration and Creativity: Shango is associated with inspiration and creativity. He inspires artists, musicians, and performers to express themselves with passion and vitality. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  9. Guardian of Ancestors: Shango is revered as a guardian of ancestral spirits. He ensures the well-being and protection of ancestral lineages and maintains the connection between past and present generations. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  10. Symbol of Resilience and Perseverance: Shango represents resilience and the ability to overcome obstacles. His devotees seek his guidance and strength during challenging times. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)

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

DESCRIPTION OF ORISHÁ SHANGO

Characteristics

SymbolDouble Axe (Oxé), Meteorites, Pestle, Xerê (Rattle)
ColorsWhitish Yellow, Whitish Brown
Natural PlacesQuarry
FlowersRed and White Carnations
EssencesClove
StonesRuby, Jasper, Pyrite, Meteorite
MetalCopper, Gold, Lead, Tin
HealthLiver and Gallbladder
PlanetJupiter
WeekdayWednesday
ElementFire (Large Flames, Lightning), Rock Formations
ChakraHeart Chakra
GreetingKawóo Kábíyésilé, a Royal Greeting
Animals / OfferingsSheep, Turtle, Snake, Duck, Rooster, Guinea Fowl
PlantsOrchid, Rama-de-Leite, Ocimum basilicum, Taro, Guarea guidonia, Guazuma ulmifolia, Puitoco, Negamina, Folha-do-Fogo, Origanum majorana, Mint, Ageratum conyzoides L., Moss-de-Pedreira
OfferingsAmalá (Offering Dish), Okra with Dried Shrimp, Ajabo, Angelfish, Obejiri (Offering Dish), Bitter Kola Fruit
DrinksAruá, White Wine
FoodsAmalá
Number12
Commemoration DayJune 29th
Ruling OduEjileseborá, Obará
DomainsState Power, Justice, Legal Matters
SyncretismJoseph of Nazareth, Saint Anthony, Simon Peter, Moses, John the Baptist, Jerome
ManifestationsDadá, Afonjá/Ofonjá, Lubé, Agodô/Ogodo, Koso, Jakuta, Aganju, Baru, Oloroke, Airá Intile, Airá Igbonam, Airá Mofe, Agogo, Alafim, Oranifé, Orunmilá, Alufam
Incompatibilities (Kizila)White Beans, Bitter Kola, all Kizilas (Candomblé rules) of his mother Yemanjá, Illnesses, Crab
TitleStone Thrower, Shattering the Pestle

General Description

Orishá Shango, Xango, Sango, or Badé in Bahia, is the Orisha of justice, lightning, thunder, and fire. He was the king of the city, manifested in the Ifá oracle through the Odus Obará and Ejilaxebora, and physically and immaterially represented in Candomblé through the sacred shrine known as Igba Shango.

Orisha Shango (Sàngó) has two aspects: the divine/mythical and the historical. His divine lineage traces back directly to Odudua. Historically, he is considered the son of Oranyan and Torossi, a beautiful daughter of King Elempé of the Nupe people. His father founded the city of Oyó and left the kingdom to his oldest son, Dadá Ajaká. Later, Shango became the divine ruler of this city and the third king of the Oyó dynasty. After some time, Dadá returned to the throne, and shortly thereafter, Aganju, the fifth Alafim of Oyó, succeeded him. Shango’s mythical mother is Iyabá Iamassê Malê, a deity in the Yemanjá pantheon, and his mythical father is Oranyan. In the Fon nation, the Vodun that most resembles Shango is called Badé or Sobô. Among the Bantu, the Nkisi Nzaze-Loango closely relates to the characteristics of this Orisha.

According to legend, Shango fled to the forest after being defeated by his enemies. His faithful wife, Yansan, accompanied him and ended her life by hanging herself alongside him. His body disappeared into a large hole in the ground, from which an iron chain emerged – the chain of human generations. And he became an Orisha. In his divine dimension, he is the son of Oshalá and Yemanjá.

Shango had three goddesses as wives: Oyá, Oshun, and Obá. He shares with each of them the attributes of fire, love, and truth. Shango has an important mother-son relationship with Yemanjá. He shows great reverence for this goddess, and he even allows his sacred shrine (Igbá) to be placed next to hers.

Even in his festivals, especially the Roda de Shango, Yemanjá is an illustrious participant, invited to dance with him. She is greatly supported and pampered by her son. This connection is so close and strong that it extends to the people. Out of their deep respect for the powerful mother Yemanjá, the children of Shango refer to those dedicated to Yemanjá as their „mothers.“ Through Yemanjá, Shango becomes a half-brother to Obaluayê (Omolu).

Shango is the Orisha of lightning, thunder, high electrical charges, and fire. He is male, daring, violent, and just. He punishes liars, thieves, and wrongdoers. Therefore, death by lightning is seen as a judgment. Similarly, a house struck by lightning is marked by Shango’s anger. Shango’s Axé – his power – is generally concentrated in stones, particularly those formed through the destruction caused by lightning, with meteorites representing the highest Axé.

He initiated the Egungun cult because he is the only Orisha with power over the deceased. Shango is the clothing of death. Thus, in the secret societies (Egbo), the color red associated with Iku (death) and Egun (ancestors) must not be missing. During Candomblé ceremonies, a type of Buriti fruit in various vibrant colors representing the clothing of the ancestors is always present in Shango’s attire.

Shango is the Orisha representing heat, fire, and the preservation of life. This also makes him an erotic deity, sensual and attractive, with a majestic demeanor that intoxicates and captivates. Due to his connection with this element, he is also called Obá Ina – King of Fire – and is represented by the color red, the symbol of movement and blood. Through fire, he is associated with Exu, another Orisha representing heat, daring, and masculine power. While they share some traits, Shango is calmer, more reserved, and balanced compared to Exu.

Shango is the Orisha of power, the highest manifestation of Olorum’s power. He represents the jurisdiction of universal law. He is the lord of justice and all laws, whether religious, juridical, or even moral. He is a judge, defender, and even prosecutor, not only punishing but also acquitting. He does not tolerate injustice or malevolence and is very strict, fiery, and energetic, even with his own children. He expects respect and obedience, particularly regarding his prohibitions: what displeases him, his children must not eat or do. However, he is also a true friend to his children and their friends, as he genuinely loves people despite their flaws.

If it were up to Shango, there would be no death – Iku – and if he could, he would grant eternal life to humans. That is why people revere him, constantly asking him to keep death away from them. Among his followers, it is customary to „invite“ Shango into their homes and ask him to bring life and health. His initiated children, even those dedicated to the Vodun Badé or the Nkisi Nzaze-Loango, sleep with his permission and the priest’s consent, always keeping his Ocutá (sacred stone) under their pillows to help ward off illnesses and even death. Shango is highly revered by the Yoruba people to the extent that they wear his necklace as protection even during the Axexê (funeral ceremonies).

Orishá Shango and Power

Orishá Shango does not claim to be the patriarch among the Orisha (a role more associated with Oshalá), but there are parallels between him and Zeus, the father of gods in Greek mythology. The symbol of Shango’s Axé is a stylized double-headed axe, the Oxé, representing his power and cutting in two opposing directions. The dispenser of justice cannot simply see one side and advocate for the interests of one perspective. In a dispute, his power can turn against any of the parties involved, marking the hallmark of the independence and wholeness of his justice. According to Pierre Verger, this symbol bears a strong resemblance to the symbol of Zeus found in Crete. Like Zeus, Shango is a god associated with power and justice, possessing power over lightning and thunder. Legends about him also depict his intense love life.

Shango represents political power. By nature, he is a monarch and is referred to as Obá, meaning king. In daily life, we find Shango in forums, delegations, ministries, labor unions, associations, political movements, campaigns, political parties, and governments in general – wherever human coexistence is organized.

Shango embodies ideology, determination, will, and initiative. He represents strictness, organization, work, improvement through discussions, social and cultural progress, the voice of the people, rebellion, and the will to triumph. But he also represents a sense of royalty, imperial attitude, and monarchy. He personifies the nobility in humans, the so-called „blue blood,“ and leadership qualities. For Shango, justice reigns supreme, and without it, no conquest is worthwhile; respect for the king is more important than fear.

Power is his essence. Shango is born in power and dies in the name of power. He was an absolute king, strong and invincible. Power is Shango’s delight. He commands the powerful, his kingdom, and neighboring kingdoms. Shango is the king of kings. Among the Orishas, there is no hierarchy; none has more Axé than the other, except for Oshalá, the patriarch of the religion and the oldest Orisha, who holds a certain primacy. However, if one were to choose an all-powerful Orisha, who else but Shango would be the choice?

Everything related to Shango exudes royalty: his clothing, his wealth, his handling of power. The color red has always been associated with nobility. Only great kings walked on red carpets, and Shango walks on fire, the primal red, his carpet.

Orishá Shango and Love

Shango is inclined towards sensuality and pleasure-seeking. Many legends and songs depict him as a vain figure with an intense love life. He had three wives: Obá, the oldest and least beloved; Oshun, who was married to Oxossi but whom Shango fell in love with and persuaded to leave Oxossi; and Yansan, who lived with Ogum but was abducted by Shango.

With Obá, he shares truth and combativeness. With Oshun, he shares passion. Oyá is his partner in war and thunderstorms. Oyá is the mistress of lightning, storms, and winds. Shango is illuminated and moves with the thunder that tears through the sky. Shango roars and thunders above, while Oyá illuminates, moves, and dispels darkness.

Using the winds, Oyá sends energetic clouds to Shango, allowing him to unleash his anger and send his lightning to the earth, displaying his power to humanity. This clash of different energies often brings forth white-hot stones when lightning strikes the earth, known as edun ará, the „living stone of lightning.“ This stone represents his connection to magma, the fire from the Earth’s core. During this moment, he also joins forces with Iewá, the goddess of water sources. This includes thermal springs that originate from the Earth’s interior and geysers – boiling water forcefully erupting from the ground.

Orishá Shango and Death

Shango has a complex relationship with death because he symbolizes life. While Nanã is the Orisha who understands and rules over the spirits of the dead (Egun), no one despises and fears death more than Shango. Some claim that Shango abandons his children as death approaches, withdrawing from their minds and essence. Seven months before their death, he hands over his children’s heads to Obaluayê and Omolu, such is his aversion to illness and death. Children of Shango avoid cemeteries and funerals. Shango decides the fate of all lives, but only he can decide his own life (and death). He is mightier than death. That is why he became his antithesis, his anti-symbol.

ASPECTS AND QUALITIES OF ORISHÁ SHANGO (ARCHETYPES)

Shango is assigned the number 12. There are 12 manifestations of him: Dadá, Obá Afonjá, Obá Lubé, Agodô, Obá Kossô, Aganju, Alafim, Ibaru, Djakutá, Igboná, Airá, and Airá-Intilé. The latter are considered the oldest and are directly related to the power of creation, that is, with Oshala. For this reason, white (or neutral) clothing is mandatory, and the blue of Segi replaces the red in his attire. The title Obá is a typical title for Shango and is occasionally used as a substitute for the Orisha. Obá means Lord, Ruler.

  1. Obá Afonjá – Afonjá, the Balé (Regent) of the city of Ilorin. Afonjá was also Are-Ona-Kaka-n-fo, the leader of the empire’s army. According to the history of Oyo, the city was ruled by King Aolé at the beginning of the nineteenth century. He had alliances with generals who granted him full support, enabling him to hold absolute power over the Yoruba kingdom and the annexed realms. But one day, one of these generals decided to rebel against Oyo and join forces with its enemies; this general was named Afonjá and was known as the Kakanfo of Ilorin. He declared himself independent from Oyo. Subsequently, the king of Oyo, Aolé, poisoned himself to avoid witnessing the decay of the kingdom. Afonjá betrayed the Yoruba kingdom, but when the rebels came to power, he was beheaded by his new allies. They believed that a man who had betrayed his former king would also betray any other king. This Shango is very old, grumpy, and quarrelsome. His food, clothing, fruits, and sweets must have a light color to appease and please him. It is customary to have a white flag in his Igba, the shrine, to promote peace and tranquility. Afonjá is the Shango most closely related to Oyá Petu. He is a warrior who destroys his enemies with lightning. He wears red and white and carries lightning stones (edun-ará) and the double-headed axe Oxê. Associated Orishas: Oyá Petu and Yemanjá.
  2. Obá Aganjù – Aganjú represents everything explosive and uncontrollable; he personifies the volcano. Aganjú is also an Orisha belonging to Shango’s group and is highly revered and respected. According to the Itans, the verses of Ifá, he is the nephew and son of Dadá Ajaká. Aganjú is a hot-blooded, tumultuous, and angry deity. He personifies the eruption of the volcano and rules within its crater. He represents the heat that rises from the depths of the earth with great destructive power but also grants life. In some places, life returns shortly after a volcanic eruption. That is the time when people recall the myth of Aganjú, who frequently appears through his volcanoes to reshape the earth. The lava that emerges from the depths of the earth, once cooled, is rich in carbon and mineral salts, making it his special Axé, which aids in the emergence of new life on new land. Because of this property, he is known as the „protector of young plants“ that sprout from the earth. This is his violent wrath, appeased and harnessed by humans. Like Shango and Airá, this Orisha also possesses his „fire.“ And he brings the same elements but with different rhythms and songs. Airá and Shango also participate in this festival, where the three dance together in unison. The same happens during „Shango’s Fire“ and „Airá’s Fire.“ Even during the Roda de Shango (Shango dance) and the Roda de Airá, each of these Orishas has different songs and rhythms: the Alujá played for Shango is faster than the one for Airá, which is quite slow. Nevertheless, they dance together. An Orisha participates in the festival of another while respecting their respective characteristics. Shango is a sorcerer, violent, and very powerful. He has a close connection to the masculine magical force and is closely related to his mythical mother, Yemanjá. He wears brown. Associated Orishas: Yemanjá.
  3. Shango Agodô – Shango is an extremely warlike and battle-loving figure. He wears wormwood or brown and carries two Oxês (double-headed axes). Associated Orishas: Yemanjá.
  4. Obá Ajakà – Also known as Bayaniym, which means „My father has chosen me,“ referring to the fact that he was the eldest son of Oranyan and as Shango’s older brother, he had the right to ascend the throne. However, he is still seen as an aspect or quality of Shango.
  5. Shango Alafim – Shango is associated with political and organizational power and possesses an ancient and majestic character. He also wears white or old gold (in some houses, old pink). Associated Orishas: Oxaguiã.
  6. Shango Alufan – Quality of Shango with very ancient characteristics, often confused with Ayrá or even Oxalufã himself. He wears white, and his tools are silver. Associated Orishas: Oxalufã.
  7. Shango Axabó – A very rare female quality of Shango, whose cult is almost extinct. Associated Orishas: Yemanjá and Oshun.
  8. Shango Ayrá – An older aspect of Shango closely related to the Funfun pantheon and has its own subdivisions (see the table of other qualities of Shango). Usually wears white and uses Segui instead of coral beads. The generic term for a „family“ of Ayrás.
  9. Obá Irù or Barù – The title given to Shango when he reaches the peak of his kingdom: when he creates the Egungun cult, he becomes the human form of the primordial Orisha Jakutá on Earth, the Lord of Lightning, Thunder, the Sun, and Fire in all its forms. He destroys the capital of the kingdom in a fit of rage and then takes his own life remorsefully, merging with the earth. In some Axés (temples, spiritual groups), no children are initiated into this Orisha because he is considered very hot and becomes dangerous as the „Lord of Ori“ (Lord of the Head). He has a close relationship with Exu. (Even his Amalá differs from that of the other Orishas in this pantheon and is prepared only with cassava leaves, amaranth, and folha-de-maravilha.) Baru is the most violent and fastest of the Shangos. His energy is unstable. He is the only one among the Shangos who requires special offerings of calming elements and does not receive Amalá. He wears black (or very dark brown) with red ornaments. Associated Orishas: Exu.
  10. Obá Jakutá – Jakutá represents justice and the wrath of Olorun. According to the myth, Shango was introduced to this Orisha, considered his divine original form. He was sent in his divine form by Olorun to restore order and submit to the plans of creation during a time of dispute between the gods Odudua and Oshala. This is the true Shango. He is the incarnation of thunder and lightning and wears Edun-Ará. Associated Orishas: Oyá and Shango Afonjá.
  11. Obá Kosso – The title given to Shango when he founds and becomes the king of the city of Kossô near Oyo. This title was also given to Aganju, the twin brother of Shango, when he arrived in Oyo and was welcomed with „the king did not hang himself.“
  12. Shango Obain – A quality associated with Oyá. He wears brown. Associated Orishas: Oyá.
  13. Obá Lubê, Obalubé – Shango’s title that refers to his power and wealth; it can be translated as „Rich Lord.“ He is the Shango most associated with Obá and marriage. Associated Orishas: Obá, Oyá, and Oshun.
  14. Obá Ogodô – This is often mentioned, saying it about Shango because Ogodô means „to yawn.“ So, when thunder rumbles, it is said that Shango is yawning. Shango Ogodô is simply a title for Shango. He is a very old and calm Orisha in his movements but equally cruel like the other Orishas. He is associated with Oríxalá, Yemanjá, and Nanã and dresses in white because he belongs to the beginning of creation. He is also connected to fresh water and Iyabá Oshun. He is an Orisha who makes no compromises, no half-measures. Therefore, his children must „walk straight.“ He is fond of those who hold high positions in the hierarchy, such as priests, Ogãs (high priests), and Ekedis (a type of female Ogãs). As a sovereign, Shango feels close to people who hold high offices. He enjoys celebrations and loves having a fire at his festivals. However, nothing must displease him because if that happens, he will leave and not return. Ogodô prefers a festival with a few guests who please him rather than a multitude that displeases him. During his festivals, he gallantly places his mother at the forefront of the procession, followed by the other Iyabás.
  15. Shango Oranfé – Shango is associated with justice and the strict fulfillment of the law. It is Shango’s most blessed quality.
  16. Obá Orungã – Orungan is the son of Aganju Solá and Yemanjá. He is the Lord of the atmosphere, the air we breathe, and the protective layer that shields the Earth. He is a deity of rare beauty and great allure and seduction within the pantheon of Shango, without historical background. Although they belong to the family of the red color, representing the element of fire, they are also at home in the group of Funfuns directly connected to the group of Oshalas. Like the Oshalas, they wear white. In their necklaces, they wear Segues – dark blue chain links – as a representation of the Earth in honor of Odudua. They are slow Orishas, calm, and cannot stand tumult and confusion; they love silence, just like Oríxalá. Their greatest joy is to live surrounded by Iyabás, preferably Yamanha and Oshun, whom they hold in high esteem. This preference is also evident in their diet, as they insist that the okra in their Amalá be cut only by women, the children of Iyabás. They usually wear white clothes, but in some Candomblé temples, they also wear light colors.

The mythical mother of Airás is called „Orisha Mama,“ and her father is Oluxa-nxê (Òlúsansè); this name should not be pronounced in everyday life.

Formally, there are seven Airás (but as always, this number is not consistent with the mentioned Orishas, so it should be understood mythologically):

  1. Ibona, Igbonam – Represents the Ayrá father of fire. It is one of the most primitive aspects of Shango and is most associated with the masculine power of the sun and heat. Bonfires are his symbol, and during his festival, the Fogo de Shango, he dances around the fire and its embers. He is accompanied by Oyá and wears white. Associated deity: Oyá.
  2. Abana
  3. Abomim
  4. Ajaussi Adjaossi – Very old and associated with the ancient aspects of Yemanjá. He wears white and silver oxê. Associated deity: Yemanjá.
  5. Telá
  6. Itinjá
  7. Itinlé – Represents the Ayrá who mythologically carries Oxalufã on his back. He wears white or very light blue and wears segui on his beads. Associated deity: Oxalufã.

There is also a mention of an eighth Ayrá called Modé (or Mofé), who is the eternal companion of Oxaguiã. He wears white, and his beads have a high blue content. Associated deity: Oxaguiã. This eighth Ayrá is mentioned in various sources and complements the „7.“

They do not wear a crown like Orishá Shango because they are not kings; instead, they wear cloth ring-holders on their heads. In their diet, they reject some animals as food that Orishá Shango prefers. Although they belong to the white group of Orishas (Funfun), the Airás accept a little palm oil during their celebrations to bring movement and dynamism.

Qualities of Orishá Shangó in Cuba

  1. Shangó Addima – A primitive name given to the king of thunder. He is the unpredictable opponent of Oggún and is active in all palaces of justice. He unseals files, brings cases to trial, and brings corrupt judges to justice. He is invoked for support in cases of injustice and always works in conjunction with Eggun and Orula.
  2. Shangó Alafin or Alafi Alafi – Associated with kingship, legislation, and governance. Shangó Alafin or Alafi Alafi is a sage in this path, highly respected for his sense of duty, justice, and the proper use of authority. Shangó represents justice in every sense. He came to Earth when people had forgotten the teachings of God and was sent with his brother Olodumare to cleanse society so that people would once again follow the teachings and commandments of Ifa.
  3. Shangó Alayé or Eluwekon – One of the wisemen received knowledge from the wise father Obbatalá. In exchange for teaching Shangó the elegant dance of Alayé, he offered him his teachings and all the magical secrets. Shangó accepted and learned everything about magic, but when he taught his dance to Obbatalá, Obbatalá could not learn it because he was too old, and he felt mocked by the god of thunder. He comes from the land of Lucumí.
  4. Shangó Alufina – Kao Kabiosile Shangó Alufina is greeted! He is the orisha of justice and male dance.
  5. Shangó Arirá – The owner of lightning strikes that appear during the rainy season to dispel heat. This powerful orisha of thunder ends droughts and brings peace and prosperity to the crops. He is considered a path of Shangó given to the children of Obbatalá.
  6. Shangó Asabeyi
  7. Shangó Bangboshé – Refers to Shangó as „Bote“ (messenger).
  8. Shangó Bola
  9. Shangó Bumí – He is the son of Obatalá and Yemayá. He works with seafood and fish near the reefs and the beach.
  10. Shangó Dedina
  11. Shangó Deima
  12. Shangó Deizu – This path, like other paths of Shangó, intersects with the paths of the great Oyá, the goddess of wind and storms. Both fight side by side as warriors against the enemies of the kingdom and live a passionate and intense love.
  13. Shangó Deyí
  14. Shangó Dibeyi – This path highlights the relationship of Shangó with Oshún and her twin sons, which is why the male Ibeyis or Jimaguas, known as the brothers of luck, happiness, and prosperity, are venerated among the attributes of Shangó. They are given the same attributes and weapons in duplicate.
  15. Shangó Ebbora
  16. Shangó Eyee – Shangó, the warrior king, conjures fire, lightning, and smoke and carries a machete, a club, and a crescent-shaped knife. He is an enemy of Oggún and is a mountain sorcerer. He lives among the dense plants of the mountain, in monasteries, ruins, or catacombs.
  17. Shangó Eyee – Shangó, the warrior king, conjures fire, lightning, and smoke and carries a machete, a club, and a sickle-shaped knife. He is an enemy of Oggún and is a mountain sorcerer. He lives among the dense plants of the mountain, in monasteries, ruins, or catacombs.
  18. Shangó Fáyo
  19. Shangó Gbamí
  20. Shangó Gbogbagúnle
  21. Shangó Godo
  22. Shangó Kamúkan – Works with the Eguns and has power over life and death. He resides in the Ceiba tree, a tree from which he watches over his children and receives the same offerings as the egguns that live in the trunk.
  23. Shangó Ko Só – A designation for the god of thunder that means „he did not hang himself“ and was used after his rule in Oyó. Since Agayú was his twin brother and took his place on the throne, people thought he was Shangó himself.
  24. Shangó Ladde or Larí
  25. Shangó Lubbe or Bara Lubbe – Master of divination before Orunmila. The myth tells that Shangó was the one who managed to heal his father Obatalá and thus granted him the pardon of Orula. Then Shangó cut down a Ceiba tree and made a beautiful board from it, with which he passed on the gift of divination to his brother Orunmila. That is why Orunmila utters the words „Maferefun, Elegguá, Maferefun Shangó, Elegbara.“
  26. Shangó Lubbeo – King of Obara. He is ruthless, a liar, and a deceiver. He always cheats, which is why his reign was successful. He has numerous attributes of wealth, and his father is Aggayú Solá, the god of volcanoes and a huge orisha and protector.
  27. Shangó Ñipa
  28. Shangó Nupé – This refers to the story of Shangó Telia Oko, a strong warrior who, due to his mythical powers and immense physical strength, which he used with the help of thunder and storms, was considered the physical reincarnation of Shangó. He was the son of the founder of the city of Oyó and the youngest of Oduduwá’s grandchildren, a brave and powerful man who inherited many of his abilities from the Nupe, the people of his mother.
  29. Shangó Oba Tolá
  30. Shangó Oba Yokó
  31. Shangó Obadimeyi – This path of the king of thunder, drums, and dance means „the king is double.“ It refers to his brother Agayú as Shangó’s twin who saved his kingdom. This myth indicates that Shangó was the fourth king of Oyó, and after his death by hanging, his half-brother Dadá Ajaka ascended the throne. But Shangó’s loyal subjects went to the lands of the Tapas and sought Aggayú Sola, who returned. Thus, he dethroned the false king and installed the cult of Shangó. Aggayú was considered Shangó himself and aroused great admiration among the people for his knowledge.
  32. Shangó Obakoso – It means „the king did not hang himself.“ A title he received after ascending the throne of Oyó. He is associated with lightning, fire, and laws. The one who has his house in the palm tree, which is his throne, and is a Guarachero who likes to celebrate excessively with women and guara-po. In the Regla de Ocha (Santeria), the palm tree is known as Ilé Shangó and is the house of the orisha Shangó. This path tells that Shangó can protect his children from the top of this huge tree since he knows everything that happens around him. That is why the palm tree is so important in Yoruba religion for the religious rituals associated with Shangó. This path is also closely connected to Eggun since the spirits gather around the palm tree, and followers bring their offerings there.
  33. Shangó Obalúbe – Means „the king who attacks with a knife.“ He stands alongside the orisha Obá and is known as a great sorcerer and healer who, with the help of Egun and Obás, takes the supplications of the followers to the cemetery. He is invoked for liberations and to remove curses.
  34. Shangó Obaluekun – Means „the king who hunts leopards.“
  35. Shangó Oban Yoko
  36. Shangó Obanlá
  37. Shangó Obayá – He comes from the land of Arará and arrives on a horse as a native warrior who leads the tactics of war as a commander. Oggún, Ochosi, and Elegguá, the warriors, serve him. He is very dangerous when he is angry at someone, so followers are always warned to be very careful at his shrine.
  38. Shangó Obba Bi – He joins the paths of the orisha Obba, which represents rejected love and sacrifice for the one you love. She was the wife of the great warrior Shangó, and they lived very happily. But her sister Oshún was jealous of their happiness and told her that Shangó would love to have a roasted ear. Obá cut off her ear and served it to him with cornmeal, causing Shango to divorce her, and humiliated, she forever left society and lived in the silent graves of the cemeteries.
  39. Shangó Obbaña – He is considered Shangó, the ungrateful one, on this path, the king of thunder defeated the Arará. He went with Obá, who felt a strong love for him and sacrificed herself for him.
  40. Shangó Obbará – Poor and ragged, but his word is law, and he never lies. He is wrongly accused of being a liar. This path has much to do with Oyá, Yewá, and Egun. The function of Shangó on this path is to silence those who talk too much and slander other people without reason.
  41. Shangó Odúnbadeyi
  42. Shangó Okanami – Shangó the avenger, representing the justice of Olodumare, so he usually punishes those who deserve it. This is the path of Shangó sought when a person is involved in a legal process.
  43. Shangó Oloké
  44. Shangó Olosé – Owner of the double-edged axe Oxé. Shangó Olose is a powerful warrior with a strong character, and his word should never be doubted.
  45. Shangó Olufina Kake – Means „the creator who sets fire to the streets.“ He is the primitive child of Shangó, whose myth illustrates his celestial lineage. Shangó brought his weapons to Earth to ensure justice and punish the immoral. He always uses the sword, he is the owner of the Ceiba tree, and within it, he keeps the spirits of the deceased, and offerings are deposited around it to feed the dead who reside there. Many of the offerings destined for the god of thunder are placed at the foot of the Ceiba.
  46. Shangó Oluóso
  47. Shangó Omangüerille
  48. Shangó Tapa
  49. Shangó Tolá
  50. Shangó Yakutá – It is an appellative of the god of thunder and means „the stone thrower.“ Presumably, the same Orishá Jakutá mentioned in Brazil.
  51. Shangó Yumi Kasiero

CHARACTERISTICS OF INITIATED CHILDREN IN ORISHÁ SHANGÓ

Shango is the orisha of justice, and his preferred domain is reason, which awakens in people a sense of balance and equality. Only through awareness and awakening to the true values in life can development progress in a continuous flow. Therefore, his children are fundamentally committed to the principles of justice and life.

The Shango type is physically strong but tends to be a little overweight, which can be more or less pronounced depending on their adjuntós—the second and third orishas in a person’s spiritual hierarchy. At the same time, they almost always have strong bones that are as solid as a rock. Often, they have a robust physique with a strong and broad torso, well-developed and clearly defined shoulders in comparison to their relatively small stature. Their posture is always noble, reflecting the dignity of a king. They are always accompanied by a large entourage, but despite never being alone, loneliness is one of their stigmas.

Daughters of Orishá Shango often lack elegance. It’s not that they don’t appreciate beautiful clothes—thanks to their inherent vanity, they are fascinated by exquisite and expensive clothing and always know exactly what is best. However, they are much better at choosing the right clothes than wearing them. One should not be surprised by their somewhat masculine posture and way of walking, nor should it be seen as an indication of their sexual orientation. After all, their bodies tend to resemble male archetypes: broad shoulders, strong bones, resolute posture, and heavy steps—a constant reminder of their stony nature.

Sexually, the Shango type is a womanizer. His children always have this characteristic, both men and women (who are among the most passionate lovers in the world). The children of Shango are known as great conquerors, as the opposite sex is highly attracted to them, and sexual conquest plays a significant role in their lives. Although sex is vital and irreplaceable for them, the object of their desire for gratification is not worthy of further attention. In their more lasting relationships, they are honest and take them seriously. To describe the psychological and physical archetype of those who belong to Shango, one can turn to one of his symbolic correspondences—the stone. In nature, Shango is closest to the rock, and all his characteristics are marked by the ability to consider both sides of an issue with neutral and unmovable steadfastness, as they show in every sense.

The children of Orishá Shango have a lot of energy and an enormous sense of self-worth. They believe they are important and deserve respect and attention, but above all, they believe their opinions must be considered. They can be somewhat ego-centric, and this does not necessarily correspond to their actual role in society. The children of Shango are always listened to, sometimes even by more important people than themselves, even when they are not considered specialists in the matter at hand or not qualified at all.

They do not accept their opinions being questioned by others, especially when they consider the matter closed based on their own decision. They always want the final say in everything, although they are capable of listening. However, if provoked, they quickly become violent and lose control. In such moments, they solve all problems quickly and without regard for consequences, but once order is restored, they return to their normal behavior.

In summary, the archetype of Shango resembles an enlightened despot who holds power unwaveringly, allows no doubt about his right to rule, and judges everything and everyone based on a narrow, solid, and hardly disputable value catalog. His mood is always the same, but he is incapable of committing an injustice or making a choice based on passions, interests, or friendships.

The children of Orishá Shango are extraordinarily energetic, sometimes authoritarian, and enjoy exerting influence and dominating others. They are born leaders, fair, honest, and balanced, but if provoked, they unleash brutal and uncontrollable anger. They consciously try not to be unjust to anyone, but a certain level of selfishness is part of their archetype.

They can be stingy. It is no coincidence that Shango dances the Alujá with a closed hand. They love power and knowledge, the two great objectives of their vanity. The children of Shango are stubborn, act strategically, and get what they want. Everything they do somehow indicates their presence. They always need to be with many people and fear being forgotten because as long as they are remembered by everyone, they know they will continue to exist after their „strategic retreat.“

The children of Orishá Shango tend to be proud, perhaps because they are aware of being the children of a mythical king. They do not like to be contradicted or commanded by someone who is unable to exercise authority or take the lead. They are very strict and energetic but can also be kind and patient when necessary. They are just individuals and often act impartially.

When it comes to justice or duty, they can become violent and choleric, going beyond the limits of proper behavior. However, they are not resentful because they can handle their volatile temper. In social life, they are good conversationalists, charming, and sensual, always attracting the attention of the opposite sex because they usually exert great sexual appeal. They are enchanting and have the ability to attract groups that bring joy to their celebrations. At the same time, they are unbalanced, and arguments can easily arise. Sometimes, even the smallest spark can ignite a fire, as they struggle to handle people or extreme situations well.

They are excellent fathers and mothers without being overpowering. They try to give their children freedom with responsibility, care without physical affection, and lots and lots of love without expecting anything in return. They are hard workers and fighters but also need their breaks. During their downtime, they always try to be in the company of others because the greatest fear of the children of Shango is loneliness and being forgotten. They always need to feel the warmth of human closeness. Just like their orisha, they dislike anything that reminds them of coldness, illness, or disconnection. Hospitals and cemeteries are places that disturb them. They embody the principle of life and therefore avoid anything associated with death.

READ THE MYTHS: I recommend reading the captive and revealing myths of this Orishá in my book about the Orishá Shango.

SUGGESTED LINKS FOR DEEP DIVES ABOUT ORISHÁ SHANGO

Schreibe einen Kommentar

Deine E-Mail-Adresse wird nicht veröffentlicht. Erforderliche Felder sind mit * markiert