Caminos de shangó

Caminos de shangó DEFAULT


Changó is the king of Santería – the orisha of passion, virility, drumming, dancing, fire and lightning.

Changó (also spelled Shangó, Ṣango, or Xango) is one of the most popular orishas in Santeria and is the king of our religion on earth. Chango is the orisha of drumming, dancing, thunder, fire, male virility, and leadership. He was once a living king on earth as the fourth Alafin of Oyó in Yoruba land. Chango was not a particularly effective king when he was alive, but he worked miracles after his death and elevation to the status of orisha. (It is considered offensive to discuss the nature of Chango’s death.) He is known for enjoying in revelry, drinking, eating, having many female lovers and being a skillful dancer and drummer. Chango was the first to divine with diloggun, and was the original owner of the Opón Ifá (table of Ifá) before trading it to Orunmila for the batá drums. Chango is a powerful sorcerer who crafts indomitable spells in his Odó (mortar) including the magic that allows him to spit fire. Chango makes his residence at the top of the royal palm tree. His is the power of fire, lightning and thunder. He wields the double headed axe as his favorite weapon. Chango teaches us to live a full life, enjoying all it has to offer, while at the same time cultivating diplomacy and royal grace.
Chango is the essence of masculinity. His patakis (stories) tell us about his love of women, drinking, dancing and partying. His legitimate wife was Obba, but he quickly cast her aside when he grew bored of her and had passionate love affairs with both Oyá and Oshún. He even took it upon himself to defile poor Yegguá, the virginal daughter of Oduduwa, because he saw her chastity as the greatest temptation to conquer. Chango fathered the Ibeji – the first twins. (Their mother is Oshún.) He also fathered Boromú and Borosia, Yegguá’s twins born of her rape. There are many patakis that talk about Changó causing problems for people, and of the orishas complaining about his unruly manner when he was young and impetuous. Through trial and error, and a healthy dose of reality checks from Obatalá, Changó eventually matured and learned the fine arts of diplomacy, royal grace and charm. Changó teaches us that there is still a chance to change and redeem oneself after a lifetime of mistakes. Changó is a loving and fiercely protective father orisha to his children. He is the chief orisha in the Santeria Church of the Orishas, the tutelary orisha of Rev. Dr. E. (our founder), and he works miracles in our lives every day.
Changó does not have caminos or “paths” like some of the other orishas, because he is singular in nature. He was one man that was elevated to being an orisha through the miracles he performed to save his people after death. Chango is one of the “four pillars” of Santeria, along with Obatala, Oshun, and Yemaya. As such, every olorisha that is initiated in Santeria will receive his shrine in their initiation whether  they are his child or not. He is central to every initiation performed in Santería, and all of our kariochainitiations are based off of the style of initiation performed on the Alafin (kings) of Oyo – just as Chango was initiated when he was a king. The obá oriate acts as a representative of Changó, running every ceremony in Santería (Lucumí/Lukumi). He is one of the most celebrated and loved orishas in Santeria because of his generosity and the protection he confers upon his followers.

Symbols, Numbers, Colors and Attributes of Changó

Chango’s eleke is made with alternating red and white beads. This eleke for Chango uses elaborate alternating patterns and cowrie shells for decoration.

Number: 6 and 12

Sacred Place in Nature: the royal palm tree

Colors: red and white

Tools: double headed axe, sword, single headed axe, thunder stones

Temperament: bombastic, outspoken, assertive, charming

Syncretized Catholic Saint: Saint Barbara

Changó’s Caminos (Avatars or “Roads”)

Chango is singular in nature and has no roads or avatars. Before being elevated to the status of orisha he was the Fourth Alafin of Oyó – the chief of his people – and as such he is singular in temperament.

Offerings for Changó

Changó has quite an appetite and enjoys all kinds of hearty food fit for a king. He loves dry white wine, cornmeal porridge with okra, bananas, mangos, ram, rooster, quail, and guinea hen. On rare occasions he enjoys eating tortoise meat. All offerings for Changó should be marked through diloggún divination for best results.

Amalá Ilá for Chango (Cornmeal porridge with okra)

Amalá ilá is a wonderful offering for Changó and is one of his favorite things to eat. It is prepared using yellow cornmeal and 6 pieces of fresh okra. Start by bringing three cups of water to a boil. Season the water with a healthy pinch of salt. Measure out one cup of cornmeal. Cut up the okra into pieces and set them aside. While continually whisking the boiling water, slowly add in the cornmeal with your hand. It is important to whisk the mixture constantly so that it doesn’t clump while it incorporates into the water. Once all of the cornmeal has been added, toss in all of the okra except for 6 pieces and reduce the temperature and cook it on low. Stir it regularly or it may burn on the bottom. Cook the cornmeal for about ten minutes. You may need to switch to a wooden spoon as the mixture will thicken quickly. Serve in a bowl and decorate the top of it with the six remaining pieces of okra. Place Changó’s batea (pot) on a grass mat (estera) and place the bowl of amalá ilá next to him. Leave the offering there for the time indicated by your divination before hand, and once the time has come, remove the amalá ilá and dispose of it at the foot of a palm tree with 6 pennies.

Sweet Amalá (a variation)

You can make a variation of amalá that is sweet as a treat for Changó especially if your divination comes in a particularly hot and dangerous osogbo. Make the recipe as above but omit the salt and okra. Once the cornmeal is cooked, sweeten it with honey to taste and serve in a bowl in the standard way.

Baked Apples for Changó

Here’s another delicious treat you can offer Changó. You’ll need 6 red delicious apples, 1 tablespoon of cinnamon, 1/2 cup of brown sugar, 6 tablespoons of butter and a 1/2 cup of rum. Core the 6 red apples but leave them whole. Place them in a baking dish with the holes facing upward. Put some of the brown sugar and a healthy dash of the cinnamon in each apple, top them with 1 tablespoon (1 pat) of butter on each apple. Drizzle the rum over the apples. Bake the apples uncovered at 350°F for about half an hour. Baste the apples with pan juices from time to time. When done, remove the apples from the oven and allow them to cool a bit. Serve them on a platter. Place Changó on a grass mat (estera) and place the platter of apples beside him as an offering. Leave the addimú in place for the required time then dispose of it in nature with 6 pennies as determined through diloggún divination.


1Shango Obadimeyi. This path of the king of thunder, drums and dancing, means "The King is double." Alludes to his brother Agayu as Shango's twin, who will save his kingdom. This pataki indicates that Shangó was the fourth king of Oyó and after he was hanged, his half brother Dada Ajaka claimed the throne. But the subjects loyal to Shango went to the Tapás lands and looked for Aggayú Solá to return. Thus, he dethroned the false king and installed the cult of Shango. Aggayú was considered as Shango himself and aroused great admiration among the people for his knowledge.2Shango Obakoso. It means "The king did not hang himself." Title received after taking the throne of Oyó. It is related to lightning, fire, and laws. The one who has his house in the palm, which is his throne and is a guarachero and likes partying in excess, women and guarapo. In the Rule of Ocha (Santeria) the Palm is known as llé Changó and is the home of the orisha Shango. This path tells that, from the top of this immense tree, Shango can protect his children, knowing everything that happens around him. That is why in the Yoruba religion the palm is so important for the religious rituals linked to Shango. This path is also closely linked to Eggun, since the spirits gather around the palm and there the devotees carry their offerings.3Shango Bumí. Is son of Obatala and at Yemaya. Work with shellfish and fish near the reefs and the beach.4Shango Dibeyi. This path exposes Shango's relationship with Oshun and their twin children, for that reason the men are worshiped Ibeyis or Jimaguas, who are the brothers of fortune, luck and prosperity, under the characteristics of Shango, assembling their same attributes and weapons in a double way.5Shango Alafin or Alafi Alafi. It is associated with royalty, legislation and government. Shango Alafin or Alafi Alafi on this path is a sage who is highly respected for his sense of duty and justice and for the correct use of authority. Shango represents justice in every way. He came down to Earth when people had forgotten the teachings of God and was sent with his brother Olodumare to cleanse society and for the people to follow the teachings and commandments of Ifá again.6Shango Arirá. Owner of the rays that appear in times of rain to eliminate heat. This mighty Orisha of thunder ends drought and brings peace and prosperity to crops. It is considered a path of Shangó that is given to the children of Obbatalá.7Shango Olosé. Owner of the double-edged ax. Shangó Olose is a powerful warrior with a very strong character whose word should never be doubted.8Shango Kamúkan. Works with Eggunes and has power over life and death. He lives in La Ceiba, a tree from which he watches over his children and receives the same offerings as the egguns that live in the trunk.9Shango Obbará. Poor and ragged, but his word is law and he never lies. He is wrongly accused of being a liar. This path has a lot to do with Oyá, Yewá and Eggun. The function of Shango in this way is to silence those who talk too much and defame senselessly.10Shango Yakutá. It is a nickname of the god of thunder which means "the stone thrower"11Shango Ko Só. Appellate to the god of thunder that means "he did not hang himself" used after his reign in Oyó. Since Agayú was his twin brother and took his place on the throne, people thought that he was Shango himself.12Shango Lubbe or Bara Lubbe. Master of divination before Orunmila. The pataki tells that Shangó was the one who managed to cure his father Obatalá and he granted Orula's forgiveness. So, Shango cut a ceiba tree and from it he built a beautiful board, with which he passed the gift of divination to his brother Orunmila. That is why Orunmila pronounces the words “Maferefun, Elegguá, Maferefun Shango, Elegbara”.13Shango Olufina Kake. It means "the creator who sets fire on the roads." He is the primitive Shango child whose patakí promulgates his heavenly descent. Shango brought his weapons to do justice on earth and punish the immoral. He always uses the sword, he is the owner of the Ceiba and in it, he guards the spirits of the deceased and around him offerings are deposited to feed the dead that reside inside. At the foot of the Ceiba, many of the offerings destined to the god of thunder are left.14Shango Obalúbe. It means "the king who attacks with the knife." He is next to Obba and is known as a great sorcerer and healer who through Eggun and Obba takes orders to the cemetery. He is invoked for releases and hexes and also to do them.15Shango Obaluekun. It means "the king who hunts leopards"16Shango Bangboshé. It is the nickname of Shango as "messenger"17Shango Addima Addima. Primitive name given to the king of thunder. He is the implacable warrior enemy of Oggún who makes his own in all the courthouses. He makes files disappear, files cases and executes corrupt judges. He is widely used to support cases of injustice and always works with Eggun and together with Orula.18Shango Obbaña. He is considered, Shango, the ungrateful, in this way the king of thunder defeated the Aará. I walk with Obba, who had a strong love and sacrificed for him.19Shango Eyee. Shango, the warrior king casts fire, lightning and smoke and charges with a machete, mace and a crescent knife. He is an enemy of Oggún and is a mountain sorcerer. It lives among the thick plants of the mount, in monasteries, ruins or catacombs.20Shango Alayé or Eluwekon. The one who obtained knowledge from the wise father Obbatalá. In exchange for Shango teaching him the elegant Alayé dance, he offered him his apprenticeship and magical high secrets. Shangó accepted and learned everything about magic, but when he taught Obbatalá his dance, he could not learn it because he was very old, so he felt mocked by the god of thunder. It comes from the Lucumi land.21Shango Obayá. He is from the Aará land and comes mounted on a horse, as an innate warrior who directs the tactics of war as a commander. Oggún, Ochosi and Elegguá, the warriors, are at your service. It is very dangerous when dealing with someone and that is why devotees are always warned to be very cautious in their settlement.22Shango Lubbeo. King of Obara. He is ruthless, a liar and a trickster. He always cheats and that is why his reign was successful. He has numerous attributes of wealth and his father is Aggayú Solá, god of volcanoes and giant and protector Orisha.23Shagó Alufina.Greetings Kao Kabiosile Shango Alufina! Orisha of justice and virile dance.24Shango Nupé. It refers to the story of Shango Tella Oko, a strong warrior who was considered the physical reincarnation of Shango due to his mythical powers and his immense physical strength, both used through thunder and storms. He was the son of the founder of the city of Oyó and the youngest of Oduduwá's grandsons, a brave and powerful man who inherited many of his abilities from the Nupe, his mother's people.25Shango Deizu.It is this, like other of the roads of Shango, it joins the roads of the great Oyá, goddess of wind and storms. Both fight side by side as warriors against the enemies of the kingdom and live a brave and passionate love.26Shango Obba BiIt joins the paths of the Orisha Obba, who represents repressed love and sacrifice for the being that is loved. She was the wife of the great warrior Shango and they lived very happily. But his sister Oshún was envious of his happiness and told him that Shango would like a stewed ear. Obba cut it off and gave her to eat with cornmeal, so Shango repudiated it and she, humiliated, left society forever and went to live in the sepulchral stillness of cemeteries.27Shango OkanamiShangó the vigilante, the one who represents the justice of Olodumare, so he usually punishes those who deserve it. For this we pray to him with immense respect and faith. This is the way of Shango that is sought when the devotee is involved in a trial. For this, they pray to him so that he listens and comes to his aid.
  1. Yelp los angeles
  2. Blazing needles
  3. Prodigy ice

Caminos De Shango

IFA o o o o o o o o

Ayúdanos a mejorar Ewes de IFA Glosario Yoruba Mandamientos de IFA Patakies Porque Cobramos.. Que es un Babalawo Sincretismo

La Santeria o o o o o o o o o o o o o o o o o o o o o

Adimu a los Santos Atender a los Santos Boveda Espiritual Ewes de Orichas Iré y Osogbo Lectura del Tabaco Limpiezas y Despojos Mal de Ojo. Oración a Oshún Oraculo Biague Oraculo Dilogún Plantas Medicinales PRECAUCION..Brujeria Protégete!!! Refranes Yorubas Rezos y Oraciones Rogación con Coco Santería Significado de los Colores Tarot de los Angeles Velas y su Significado

Orishas o o o o o o o o o o o o o

Eleggua Eshu Ibeyis Obbatala Ochosi Oggún Oloddumare Olofin Orula Oshún Ossaín Osun Oya

o o

Shangó Yemaya

Orishas y sus Caminos o o o o o o o

Caminos de Eleggua Caminos de Obatala Caminos de Oddua Caminos de Oggún Caminos de Oshun Caminos de Shangó Caminos de Yemaya

Otras Artes o o o o o o o o o o o o o o o o o o

Buddha Capsulas de Autoayuda Creer para ver!! Dedícate un Minuto Dejá vú?. Interpretalos Dicen algo tus sueños? Gemología Horóscopo Ley de Atracción Los 7 Arcángeles Numerologia Piensa Creativamente… Prueba a Meditar… Reiki Sabia que.. TEST Autoanalisis TEST Personalidad Viajes Astrales

Caminos de Shangó Escrito por: Abure el March 5, 2009

Obadimeyi significa el rey es doble. Se refiere a la relación entre Shangó y Aganyú, su hermano gemelo. Esto se describeo en el oddu Okana Melli. La persona debe atender a Shangó y a Aganyú por igual, y su cabeza les pertenece a ambos. Obakoso significa “el rey no se ahorcó” Título que recibiera Aganyú luego de tomar el trono de Oyó, significando el regreso de Shangó en su persona. Se le relaciona con los rayos, el fuego y las leyes, sin embargo es un camino donde se presenta como un joven mujeriego y de muchas fiestas. Vive en la palma.

En este camino de Shangó se le considera hijo de Obbatalá y Yemayá. Trabaja cerca de los arrecifes de la playa. El amalá de Shangó Bumí se hace con mariscos y pescado. Este camino de Shangó es la relación de Shangó con sus hijos con Oshún, conocidos como los Ibeyis. En Shangó Dibeyi se fusionan ambas deidades rindiéndoseles un culto a los gemelos varones bajo las características de Shangó, asentándoles sus atributos y armas en forma doble. Este camino está asociado con su realeza, con la legislación, el gobierno, la ley, la justicia y los superiores. Shangó Alafi Alafi es muy respetado por su autoridad y buen sentido de la justicia. En este camino, Shangó es el dueño de los rayos. Se hace presente en tiempos de lluvia, apaga el calor de las sequías y trae la paz. Shangó Arirá es considerado un camino de Shangó que se entrega a los hijos de Obbatalá. Se le coloca epo, oyin y su amalá se hace con pescado. En este camino Shangó es el dueño del hacha de doble filo y detentor del poder. Shangó Olosé es un gran guerrero y de carácter muy fuerte, su palabra no se pone en duda. Shangó Kamúkan trabaja con los egguns y tiene poder sobre la vida y la muerte. Shangó Yakutá es un apelativo de Shangó que significa “el lanzador de piedras”. Shangó Ko Só es un apelativo de Shangó que significa “no se ahorcó”. En referencia a los sucesos que ocurrieron despues de la muerte de Shangó, 4to Alafin de Oyó. Shangó Bara Lubbe es el camino de Shangó el cual era el maestro de la adivinación antes que Orunmila. Existen historias donde Shangó y Orunmila cambian posiciones y atributos, entre los que se encuentran el don de la adivinación. Sin embargo, existen otras donde Orunmila aprendió este arte de Eshu.

Shangó Olufina Kake es un apelativo de Shangó que significa “El creador que pone fuego en los caminos“. De este camino se dice que es el dueño de la mata de ceiba. Algunos dicen que este es Shangó cuando era niño.

Shangó Obalúbe es un apelativo de Shangó que significa “El rey que ataca con el cuchillo“. Bajo este camino fue que Shangó conoció a la que despues fue su esposa, Oyá. Shangó Obaluekun es el apelativo de Shangó que significa “el rey que caza leopardos“. Esta es la unión entre Shangó y Aganyú, los dos hermanos gemelos, por esto la persona debe atenderlos a los dos por igual y su cabeza le pertenece a ambos. Shangó habría sido el cuarto rey de Oyó, luego de morir ahorcado, Dada Ajaka (medio hermano) tomó el trono, pero los ministros de Shangó fueron a tierras Tapás a buscar a Aganyú quien se convirtió en Rey de Oyó destronando a Ajaka. A partir de allí se instala el culto a Shangó en Oyó y Aganyú es considerado como el propio Shangó que volvió de entre los muertos para reinar. Como Aganyú poseía el conocimiento de la pólvora , adquirido en región tapá , y sus usos, despertó gran admiración y se le consideró el Rey de los volcanes, las explosiones y el fuego, cualidades que también se transmitieron a su hermano Shangó , convertido en Orisha y fusionado con él. A la conjunción de estos dos Orishas se le llama también Obadimeji (El rey es doble). El nacimiento de Shangó y su gemelo está escrito en el Odu Okan a Melli.

En este camino se le asocia con la legislación, el gobierno, la ley, la justicia y los superiores. Es muy respetado por su autoridad y buen sentido de la justicia. El que trabaja con los Eguns, tiene poder sobre la vida y la muerte. El dueño del hacha de doble filo y detentor del poder. Gran guerrero de caracter fuerte , su palabra no se pone en duda. El dueño de los rayos, presente en tiempos de lluvia, apaga el calor de las sequías y trae la paz. Es considerado un camino de Shangó que se entrega a los hijos de Obatalá. Se le coloca epo, oyin y su amalá se hace con pescado. Considerado un camino en el cual es pobre y harapiento, sin embargo su palabra es ley y nunca miente. Es el rey del rayo, con el cual mata a los injustos, mentirosos. La casa que fuera tocada por su rayo será deshabitada y se considera maldita. • • • •

Shango Shango Shango Shango

Bangboshé. Addima Addima. Obbaña. Eyee.

• • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •

Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango Shango

Alayé o Eluwekon. Obayá. Lubbeo. Omangüerille. Oban Yoko. Alufina. Ebbora. Ladde o Larí. Dedina. Luami. Deima. Deizu. Tolá. Obba Bi. Yumi Kasiero. Asabeyi. Oluoso. Okanami. Nipa. Gbogbagúnle. Gbamí. Fáyo. Deyí. Obanlá. Tápa. Godo. Odúnbadeyí. Oba Tolá. Oluóso. Nupé. Oba Yokó. Okanami. Bolá. Oloké.

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De shangó caminos


Orisha, or deity in the Yoruba religion

This article is about the spirit. For other uses, see Shango (disambiguation).

Representação de Xangô MN 01.jpg

Representation of Ṣàngó, National Museum of Brazil, Rio de Janeiro

Other namesSango, Ṣàngó, Changó, Xangô, Jakuta, Nzazi, Hevioso, Siete Rayos
Venerated inYoruba religion, Dahomey mythology, Vodun, Santería, Candomblé, Haitian Vodou, Louisiana Voodoo, Folk Catholicism
DayThe fifth day of the week
ColorRed and White
RegionNigeria, Benin, Latin America
Ethnic groupYoruba people, Fon people
SpouseOya, Oba, Osun

Shango (Yoruba language: Ṣàngó, also known as Changó or Xangô in Latin America; and as Jakuta or Badé) is an Orisha, a deity in Yoruba religion. Genealogically speaking, Shango is a royal ancestor of the Yoruba as he was the third Alaafin of the Oyo Kingdom prior to his posthumous deification. Shango has numerous manifestations, including Airá, Agodo, Afonja, Lubé, and Obomin.[1][2] He is known for his powerful axe. He is considered to be one of the most powerful rulers that Yorubaland has ever produced.

In the New World, he is syncretized with either Saint Barbara or Saint Jerome.

Historical figure[edit]

Ṣàngó was the third Alafin of Oyo, following Oranmiyan and Ajaka.[2] He brought prosperity to the Oyo Empire.[3] According to Professor Mason's Mythological Account of Heroes and Kings, unlike his peaceful brother Ajaka, he was a powerful and violent ruler. He reigned for seven years which were marked by his continuous campaigns and many battles. His reign ended due to his inadvertent destruction of his palace by lightning. He had three wives, namely Queen Oshun, Queen Oba, and Queen Oya. The Oyo Empire fell into civil war in the 19th century. It lost Ilorin when the Fulani and Hausa soldiers of the Afonja led a successful revolt.

Some of the slaves brought to the Americas were Yoruba, one of the various ethnic groups drawn into the Atlantic Slave trade, and they brought the worship of Ṣàngó to the New World as a result. Strong devotion to Ṣàngó led to Yoruba religions in Trinidad and Recife, Brazil being named after the deity.[4]

In Yorubaland, Ṣàngó is worshiped on the fifth day of the week, which is named Ojo Jakuta. Ritual worship foods include guguru, bitter cola, àmàlà, and gbegiri soup. Also, he is worshiped with the Bata drum. One significant thing about this deity is that he is worshiped using red clothing, just as he is said to have admired red attire during his lifetime.[5]

Veneration of Ṣàngó[edit]


Ṣàngó is viewed as the most powerful and feared of the orisha pantheon. He casts a "thunderstone" to earth, which creates thunder and lightning, to anyone who offends him. Worshippers in Yorubaland in Nigeria do not eat cowpea because they believe that the wrath of the god of iron would descend on them.[6] The Ṣàngó god necklaces are composed in varying patterns of red and white beads; usually in groupings of four or six which are his sacred numbers. Rocks created by lightning strikes are venerated by Ṣàngó worshipers; these stones, if found, are maintained at sacred sites and used in rituals. Ṣàngó is called on during coronation ceremonies in Nigeria to the present day.[7][8][4]

The Americas[edit]

Ṣàngó is venerated in Santería as "Chango". As in the Yoruba religion, Chango is the most feared god in Santería.[7]

In Haïti, he is from the "Nago" Nation, and is known as Ogou Chango. Palo recognizes him as "Siete Rayos".


Ṣàngó is known as Xangô in the Candomblé pantheon. He is said to be the son of Oranyan, and his wives include Oya, Oshun, and Oba, as in the Yoruba tradition. Xangô took on strong importance among slaves in Brazil for his qualities of strength, resistance, and aggression. He is noted as the god of lightning and thunder. He became the patron orixa of plantations and many Candomblé terreiros. In contrast Oko, the orixá of agriculture, found little favor among slaves in Brazil and has few followers in the Americas. The main barracão of Ilê Axé Iyá Nassô Oká, or the terreiro Casa Branca, is dedicated to Xangô. Xangô is depicted with an oxê, or double-sided ax similar to a labrys; and a brass crown.[9][4][10]


  • Consecrated day: Thursday
  • Colors: white and red
  • Elements: thunder, lightning, fire
  • Sacred food: amalá (a stew of okra with shrimp and palm oil)
  • Instruments: oxê, a double ax; bangles; brass crown; Thunder Stones, or objects struck by lightning
  • Garment: red cloth with printed white squares or cowrie shells
  • Necklace or Elekes: white and red beads
  • Archetype: power, dominance
  • Sacred dance: alujá, the roda de Xangô. It speaks of his achievements, deeds, consorts, power, and dominion
  • Sacrificial animals: fresh water turtle, male goat, duck, sheep[10][9][11]

Amalá, also known as amalá de Xangô, is the ritual dish offered to the orixá. It is a stew made of chopped okra, onion, dried shrimp, and palm oil. Amalá is served on Wednesday at the pegi, or altar, on a large tray, traditionally decorated with 12 upright uncooked okra. Due to ritual prohibitions, the dish may not be offered on a wooden tray or accompanied by bitter kola. Amalá de Xangô may also be prepared with the addition of beef, specifically an ox tail. Amalá de Xangô is different than àmàlà, a dish common to Yoruba areas of Nigeria.[9]

Popular culture[edit]

See also[edit]


  1. ^Adeoye, C. L. (1989). Ìgbàgbọ́ àti ẹ̀sìn Yorùba (in Yoruba). Ibadan: Evans Bros. Nigeria Publishers. pp. 285–302. ISBN .
  2. ^ abBascom, William Russell (1980). Sixteen Cowries: Yoruba Divination from Africa to the New World. Indiana University Press. p. 44. ISBN .
  3. ^Lum, Kenneth Anthony (2000). Praising His Name in the Dance. Routledge. p. 231. ISBN .
  4. ^ abcVoeks, Robert (1997). Sacred leaves of Candomblé: African magic, medicine, and religion in Brazil. Austin: University of Texas Press. p. 55. ISBN .
  5. ^Johnson, History of the Yorubas, 149-152.
  6. ^"Sango spit fire in Oyo @ World Sango Festival 2016 Mp3 İndir". Retrieved 2019-06-10.
  7. ^ abMurrell, Nathaniel Samuel (2010). Afro-Caribbean Religions : an Introduction to Their Historical, Cultural, and Sacred Traditions. Philadelphia: Temple University Press. pp. 32–33. ISBN .
  8. ^Onifade, Olasunkanmi Adeoye (2006). ". Perception of Health educator about the effects of food taboos and fallacies on the health of Nigerians"(PDF). Educational Research and Development (JOERD): 44–50. Archived from the original(PDF) on 4 June 2016. Retrieved 13 May 2016.
  9. ^ abcLody, Raul (2003). Dicionário de arte sacra & técnicas afro-brasileiras. Rio de Janeiro: Pallas. pp. 38, 195–197. ISBN .
  10. ^ abHargreaves, Patricia, ed. (2018). Religiões Afro: as origens, as divindades, os rituais. São Paulo: Abril. p. 28. ISBN .
  11. ^Magalhães, Elyette Guimarães de (2003). Orixás da Bahia (8a ed.). Salvador, Bahia: Secretaria da Cultura e Turismo. pp. 155–156.
  12. ^
  13. ^"Que Viva Chango lyrics by Celina & Reutilio".
  14. ^Césaire, Aimé (2010). A tempest. Alexandria, VA: Alexander Street Press.
  15. ^Abbey White (2021-01-31). "Why Chango From American Gods Season 3 Looks So Familiar". Retrieved 2021-02-01.


  • Johnson, Samuel, History of the Yorubas, London 1921 (pp. 149–152).
  • Lange, Dierk: "Yoruba origins and the 'Lost Tribes of Israel'", Anthropos 106 (2011), 579-595.
  • Law, Robin: The Oyo Empire c. 1600 – c. 1836, Oxford 1977.
  • Seux, M.-J., Épithètes royales akkadiennes et sumériennes, Paris 1967.
  • Tishken,Joel E., Tóyìn Fálọlá, and Akíntúndéí Akínyẹmí (eds), Sàngó in Africa and the African Diaspora, Bloomington, Indiana: Indiana University Press, 2009.

Further reading[edit]

  • Charles Spencer King, "Nature's Ancient Religion: Orisha Worship & IFA" ISBN 1-4404-1733-4
  • Charles Spencer King, "IFA Y Los Orishas: La Religion Antigua De LA Naturaleza" ISBN 1-4610-2898-1

External links[edit]

Wikimedia Commons has media related to Shango.
Canto Para Shango - Abbilona

Shango King absolute !!!

In the pantheon Yoruba , Shango occupies in the order of birth within the orishas , the place of Orisha menor. Shango is son to Oloddumare. But, in different histories and Patakis he is attributed to other parents . It is said that Shango is the son of Yemaya and Obatala. Also that he is the son of Arganju and Orisha oko .

1. The paternal King

As told in one history , Oloddumare behind a ray of lighting , fertilized the orisha Ayanla en the bottom of the sea .
It is known that life began in the sea and oceans . From there it jumped to the land and the other orishas came to life in line of the Obatalaces. These Obatalaces where male. In the ocean is where the females lived including Ayanla. In the house of Obatala , each had there office in the construction of the human beings, some made the bodies others the organs and Ayanla had the design to fabric the faces of mankind.
Oloddumare thought is wasn't convenient that Shango be raised at the bottom of the ocean . For this reason he stole his son and gave him to Yemaya Yemmu to raise . Upon realizing what occurred Ayanla crazy with the loss of her son became demented and began to destroy all the human faces that she fabricated . From this Pataki or avatar we learn the song we sing to Chango that says :

Ayanla , araonle, erionle,erionle, erionle. Which says Ayanla is robbed , been robbed , is robbed .

So here it says that Shango is son to Ayanla and Oloddumare by the lighting bolt . And for this Chango is owner of the lighting and thunder .

2. Yemaya and Arganju/Algayu/Agallu

The first marriage that Oloddumare united and where the rest of the orisha were born was Yemaya and Obatala . In this marriage incest and violation occurred . Here is where Ogun their son sentences himself To constantly work till the end of time and Yemaya is sentenced as well that each of her male children be put to death by Obatala himself . So Yemaya takes her son Shango and gives him to Arganju to raise . There is also another Itan that says Yemaya on a day heard a great thunder in the sky followed by a flash of light . She immediately left her chores to investigate the place she saw the light hit the ground when she got there she was surprised to find a child recently born that was crying and to her amazement her breast leaked milk but on closer viewing of the child she saw a axe of double edge embedded in his forehead .

Yemaya soon married Arganju and helped raise chango , but in fear that Obatala would destroy him and Yemaya being more knowledgeable than others turned chango over to her daughter Dadda to raise Shango so that none may know she was his true mother .. With one condition that she be allowed to see him from time to time to check on his raising . Yemaya feared as her son Orunmila was born that Obatala buried him a the foot of a tree .. Unknown to both Yemaya and Obatala that Eleggua was taken care of orunmila since birth . So Yemaya announced the birth of Chango to Dadda this way they where liberated from the sentence of Obatala.

The axe of double edge that was born in the head of Shango represents his Eyila this is to say he was born for the battle. In the Odu Eyila chebora is where Shango talks in person" the solder does not sleep in times of battle" another refrain says "the ship that is not tied well in port , will be lost in the current"

The clothing of Shango in its beginning was red , with this color he showed his arrogance and hate and vengeance that he had against his brother Ogun. For the incest he committed against their mother and father. For this reason Obatala stepped in and gave his the color of white to remind him of his mother Yemmu. Their peace was found in the odu 9-8 when they could not beat each other in battle and decided to fight for peace.

For this reason Aganju and Obatala result in being father to Shango and Dadda to be his mother of raising and Yemaya his mother .

Belief by this avatars , as to other Patakis , Shango is nurtured by all the orisha . Shango has never lied to Oloddumare, for this he is the witness on the earth to the humans and the children of the orishas . Shango is all heart Okokan

3. Chango and Ifa

When Oloddumare started forgetting and losing his memory , it was Shango that rogated his eledda and Oloddumare taught Shango the laws of Ifa , he wrote them in stone so that Shango would not forget . For this reason we say Chango is the owner of Ifa.

I would like to clear about Shango and Orunmila :   thanks to Eleggua and Shango , Orunmila recuperated not only his life but his merits and position that was denied him from birth from his father Oloddumare : to be judge and jury in the religion and in IFA . For this , his first words to Orumila when he raised to this position was father I need a tablero in oder to save... In continuation Obatala cuts down the sacred tree (ceiba:arraba) to make a tablero... Maferefun Oloddumare, maferefun Eleggua , Maferefun Shango , Maferefun Obatala..

Some  may say that Shango exchanged Ifa for the tambor . Shango gave to Orunmila the intense responsibility , because this orisha was higher in seniority, and had more time to dedicate to Ifa . Shango in exchange to in front of the battles constantly , abandoned not only Ifa but also his kingdom . Shango left his servants in rein of his Kingdoms while he passed many years in battles across the continents, when he returned nobody knew who he was servant or king. This is found in the odu of ifa Irete- Ansa : Shango false and Shango truth.

 Another part of his life he passed in love and also in battle together with his abure Eleggua .

Shango is the Oba (king) of the Wemilere ( tambor), is Oluo Bata , King of the tambor IN the odu Obbara Ojuani 6-11 he is the man who works and honest with his friends . Shango is incarnated with the beauty of masculinity and is easy to conquest his Obini ( women). He is son of the blessings and is a good father to his children. Shango is known in many towns by many names ObbaKoso , Shango leyi aggoddo, Shango Yimi , Shango Takua but his name is Shango and Only Chango .

IN the arara , when one consecrates Shango they add the name ObbaKoso ( it is said that at one time the arara did have caminos for chango, something I will post later on  ).

Shango organized the religion in the odu Ellorsun , Osa and Otura melli ,
he showed the secrets of Aña to the Yoruba in the odun Odi - Unle (7-8).

The godfather of Shango is Ozain , Shango forms part of the warriors together with Eleggua , Ogun, Ochosi and Osun . Shango beat the Iku and gained the respect of the children of Orumila . This appears in the Odu Ofun -Oche (10-5) where it talks about the pact between ifa and death and the marking of the Irde of Orumila as the symbol of this pact .

Shango received the anya behind the pact that Orisha Oko his step father made with Obatala , Not to forget that Ozain also owns the Tambor a gift from Obatala for Orisha Okos white yam .

Shango is dressed in maribo in his birth and should be born with his Odon .
His thrown should be made to look like a castle due to the Odu 6-8 obbara -Unle , the castle represents the prison of Chango, of which Oya to keep him put in the doors egguns (metros) which chango respects and fears .

Shango is indispensable in the birth of many Orisha
-In Ifa , he has to be there obligated
- in Asojano , if he is not there , San Lazaro can not be birthed
- IN Odudua


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