SHANGO: history, characteristics, prayers, offerings and more

Within the Yoruba culture, there are many orishas that integrate the symbolism corresponding to Santeria. In this sense, this article is based on the leader within the religion, the most outstanding warrior in his pantheon: Shango. This fighter is an emblem of justice, as he is also of dances, virile eroticism and meteorological phenomena, such as lightning and thunder, in addition to fire within his nature.

Who is it?

To speak of King Shango is to define him as the warrior and leader within what corresponds to the African Yoruba religion and pantheon. The definition of him can be made from the divine point of view, and also from the historical element due to the representation of him within the culture.

This Osha is located within the group that heads the family of the Orishas. He is also the one we identify with the drums, music and dance, as he is also characterized by being happy, living intensely, being attractive, passionate, abundant and intelligent.

Likewise, Shango is the representative of each positive and negative situation within the religious system of Ifá, so he is the owner of the interpretation of the treaty. He is also the fortune teller of the oracles whose names correspond to Aditoto, Diloggún and also Biange. It is Shango who represents a very special harmony, in terms of character and dedication, with the so-called Eggun world.

Now, King Shango was number 4 of Oyó, that is, his reign belonged to dynasty number two of Oduduwa once Katonga was destroyed. That is, the first capital and administration of the imperial Yoruba. This is why Shango’s arrival is considered transcendental in the history of religion. Since people had taken to the task of forgetting God’s teachings. (We recommend you know about Unalome).

It should be noted that Shango’s arrival on earth was for the reason of cleaning and sanitizing society. So that the population could continue in healthy and orderly coexistence together with his brother Oloddumare. Once he took over the reigning throne, the people objected to his reign, indicating that Shango had a very harsh character. In addition to being tyrannical and strict, so the laws were fair, a king who began to be despised by his people had to be executed.

As a result, Shango decided to commit suicide by hanging himself, which resulted in him returning inside the body of Angayú, who was then his twin brother. The same, I use gunpowder to eliminate each and every one of the enemies. It is from this time that Shango was seen as an Orisha to be worshiped, giving him the title of lord of thunder. This warrior began to be loved and seen as a potential and creative leader.

In addition, Shango is one of the kings who allowed the construction of battles to conquer the then Yoruba empire that was beginning to expand across various latitudes, such as Mauritania and Gabon. The war cavalry that Shango possessed made him famous, since this would be important for the evolution of the empire. Being then the first awó and ashé of Orunla, he was allowed to have his own hand of divination.

In relation to who Shango is, he is the brother of Okan peló Okan, that is, the one called Babalú Ayé. Therefore, when one intends to crown this Orisha, he must eat first, since he was the one who allowed him to cure his disbelief. Likewise, Shango’s godfather is Osain, his eternal slave is named Deú, and finally the messenger of this King and warrior is Bangboshé.

To conclude this definition about Shango, it is important to emphasize his character and role as a leader. Therefore, its name is closely related to its unruly character, as its otanes or stones must be collected from freshwater tributaries or from the beds of its waterfalls.

The characteristic symbol of Shango is the Oshe, which refers to a figurine carved from cedar tree wood, who in the head area has a double axe. This doll is the charge and energy that allows the babalawos to coexist with Shango.

His story

It is necessary to know the history of Shango to be able to understand the importance that delves into the king of the Orishas. This character shared his love life with Oshún, Oyá and Obba. From the point of view of his descent, some say that he comes from Oloddumare, while others affirm that he is the son of Oddúa and Obbatalá. In addition, there are other stories that mention his kinship coming from Aggayú and Obbatalá, being then raised by Dada and Yemayá.

Shango is the brother of Elegguá, Orunmila, Osun and Oshosi and his story is framed as the king, described as a tangible and intangible representative of candomblé. That is to say, he remains sacredly under the name of igba xango. From the area corresponding to Santeria, it has a close relationship with Saint Barbara, as well as with the cult of Saint Mark. That being so, he himself was the number four king of Oyo.

In correspondence to his origin, knowing that he is the son of Obbatalá and Yembó, he has a twin brother who is identified in history as Agayú. The story goes that Shango fell out with Oggun after a series of triggers, which led to his theft of his second wife. Likewise, history says that King Shango is the progenitor of the jimaguas or as they are also known in the Yoruba world, the imejis.

Now, who is also Osaín’s godson, this particular character is the one who eats first when the Orisha is going to be crowned. This is due to the fact that it is Shango who allowed all pests to be relieved and eradicated. Within the story, a totally daring, determined, righteous but violent character is told, with striking virility. He is the Orisha who punishes those who lie, and anyone who does something wrong, condemning them with his avenging lightning bolt.

Shango’s weapon is lightning, and if it falls into a house, all of Shango’s anger will be marked on it forever. Shango’s power is the greatest power that Olorum possesses. Thus, this king and famous sorcerer, he wrongly destroyed his own home, which contained his children and wife. After that, Shango or Yakutá as he is also known, is transformed into Orisha.

The stone thrower has other names by which it has been recognized throughout the course and evolution of its history. Thus, he is also known as Yakuta, in addition to this, the determinative Obakoso, that is, the highest figure of Kosso. Therefore, the fourth King of Oyo is also the first awo. A particular fact in his life is that he changed his gifts of divination for that of dancing with Orunmila.

Characteristics

It is important within the Yoruba religion to distinguish the characteristic elements that allow each Orisha to be distinguished. These will allow you to know both her most important traits, as well as the different feats that affect her role as a deity. That is why the special details of Shango are made evident below, framed as the lord of thunder under the greeting of Kao Kabiesilé Shango Alufina.

Within this order of ideas, Shango refers to the number four, so the date of celebration of his day is December 4 of every year. Regarding the colors of this deity, they are white and red, and the day of the week referred to the Orisha king is Saturday. As far as syncretism is concerned, it is similar to that of Santa Barbara.

In addition to these quick characteristic features, it is said that Shango speaks through Obbara and Ellila Sebora, who are the fundamental lyrics of it. The container where Shango should be placed must be made of cedar tree wood, it must be covered and placed on top of a pylon. Which sometimes its shape must be that of a castle.

Just as the axes, the lightning bolt, the swords, the snails, the crown, the drums, a saber, a cup, a mace and a güira maraca, are attributes of Shango always made with wood.

Likewise, in addition to these utensils, a red flag, a club, a black horse, a scimitar and three axes are placed. The elekes that correspond to Shango must be made of red and white beads alternating with each other. Whenever Shango is seen, he must dress in a completely loose red shirt, accompanied by white pants, whose stripes are red and white.

Apart from this combination, it may also occur that he appears bare-chested with an equally red jacket accompanied by white and red stripes. It is particular to see Shango crowned. His crown is most often shaped like a castle. Regarding the character that determines the children of this Orisha, they are aware of their energetic potential, as well as being highly competitive and willful.

The male sons of Shango are also somewhat intolerant of the various disagreements that may arise, which is why it is difficult for them to come out without violence in the event of a moment of anger. So they are also womanizers, they value money even though they don’t like to work a lot. His character is sexist, quarrelsome, with excess of debauchery in his life. Shango’s chekere is accompanied by turtle shells. (We recommend you find out about Zarabanda in Palo Mayombe).

While for their part, women are extremely boastful and sometimes a bit of a liar. They tend to get into trouble because of how talkative they can be. They totally refuse to forgive any infidelity. Despite this, they are hard-working women, with precision and decisive struggle to achieve their ideals, even if this means being in constant confrontations with other people.

Prayers to him

Every belief generates prayers that strengthen the bond between the believer and the deity. For this Orisha, Shango is invoked through prayers, which give him the power to descend to answer the call. This being so, the greeting of him as Kayó Shango, Kabiyesi Shango and Kabiosile Shango is allowed. As for this deity, the determinants of majesty, royalty and highness must correspond to his character as king.

Through this type of greeting, respect is expressed for their rank within the high nobility of the Orishas. It is also valid to accompany the prayers by asking the baba for his blessing, so he must respond with a greeting followed by placing his hands on the shoulders of the devotee, that is, the omo. It is important to note that cross-hugging is allowed, however it should never be done with the head down.

There is another way within the prayers to Shango with which it is allowed to perform them. This is usually done by lying flat on the ground, with your hands at your sides and your mouth pointing downwards.

In the case of women, they extend to the ground, and the Orisha is in charge of lifting them from the ground, who will then hug them and greet them. The prayer or prayer to this begins respecting the prayer that deals with…