The King Absolute!!!

In the pantheon Yoruba, Shango occupies in the order of birth within the orishas, the place of Orisha minor. Shango is the son to Olodumare. But, in different histories and Pataki’s 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, Olodumare 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 the line of the Obatalaces. These Obatalaces were male. In the ocean is where the females lived including Ayanla. In the house of Obatala, each had their 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.

Olodumare thought is wasn’t convenient that Shango is 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 Shango that says:

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

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

  1. Yemaya and Arganju.

The first marriage that Olodumare united and where the rest of the orisha were born was Yemaya Yemu and Obatala Oddua. 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 is 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 an axe of double edge embedded in his forehead .

Yemaya soon married Arganju and helped raise Shango, but in fear that Obatala would destroy him and Yemaya being more knowledgeable than others turned Shango over to her daughter Dada 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 at 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 Shango to Dada this way they were 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 Shebora 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 Yemu. 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 the father to Shango and Dada to be his mother of raising and Yemaya his mother.

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

  1. Shango and ifa.

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

**about this 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 Olodumare : to be judge and jury in the religion and in IFA . For this, his first words to Orunmila when he raised to this position was the father I need a tablero in order to save… IN continuation Obatala cuts down the sacred tree (ceiba:arraba) to make a tablero…

Maferefun Olodumare, Maferefun Eleggua, Maferefun Shango, Maferefun Obatala..

** 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. Chango in exchange to in front of the battles constantly abandoned not only Ifa but also his kingdom. Shango left his servants in the 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 chango 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 Obara 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 the 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 Shango.

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).
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 Ilde of Orumila as the symbol of this pact.

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

His Ewes.

  • Jobo Ewe-Oki-kan.
  • Malbate.
  • Mamey rojo o Colorado.
  • Mango.
  • Iroko.
  • Arabba (ceiba).
  • Platanillo de Cuba.
  • Jaguey macho.
  • Flamboyan and others such as Alamo.


  • Eleboza ( pumpkin).
  • Amala Ila (corn meal with Okra ).
  • Pitahaya.
  • Ogguede (plátanos in whatever form).
  • Mamey Colorados to make lanterns.
  • Chirimoya.
  • El calucu ( a salad made from the ewe Obispo , ribs of beef and green platano, covered in hot sauce and served in yaguas de palma .

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 Shango, of which Oya to keep him put in the doors Egguns (Muertos) which Shango respects and fears (death itself not the Egguns)  .

Shango speaks in the following Odus.

  • Ocana Sorde
  • Eyioko
  • Oggunda
  • Iroso
  • Obbara
  • Oddi
  • Unle
  • Ojuani
  • Eyila
  • Metanla
  • Marunla
  • Meridilloggun


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 cannot be birthed.
  • In Odudua.

The Ayacua (jicotea) and the Akuaro (cordoniz) form his crown in the Yoko-Ocha
The Ayeele (paloma/pigeon) is never used around or near Chango. But Oggue is fed Eyele on a white plate separate from Shango.

Chango and Oya.

Many years ago, Chango was embroiled in one of his unending wars. He had fought for many days and killed many of his enemies, but, more came than he could kill. He found himself surrounded by his enemies in the middle of the forest.
Enchile,” he shouted, but his famous magical horse had become lost during the fighting. Chango was afraid to yell again. He might be found. He heard his enemies beating the bushes and shaking the trees to find him. If they did, they would kill him.
Without Echinle, Chango had to scurry through gullies and cover himself in river mud to hide from his enemies. Days passed. His implacable enemies did not rest. They did not eat. Chango, tired and hurt, had to keep on running without sleep and without food.
He ran and he ran until he reached the place where Oya lived. It was very deep in the woods. Very few people there knew that Oya was Chango’s wife.
Chango came to Oya’s house and pounded on the door. She opened it and saw Chango bruised, cut and panting.
“What has happened to you?” cried Oya.
“Oya, they have me surrounded,” panted Chango. “They want to hang me from a tree.”
“Come in, quick.” said Oya, hustling Chango into her house.
“My lightning is not effective against my enemies today,” He told Oya.
“That’s because you lack the courage to fight,” she scolded. Oya gave him water and a bite to eat.
“It’s not courage I lack,” said Chango. “I’m very tired.”
“What do you want from me?” asked Oya.
“If I could escape my enemies’ deadly circle, I could rest and sleep, said Chango. “I would recover my strength and destroy my enemies.”
“Why is it that you only come to see me when you need help?” asked Oya.
In those ancient times, Chango was used to fighting by himself, but he swallowed his pride.
“Help me, Oya.”
Oya thought for a moment and then turned to her husband.
“When night falls,” she said. “You will put on one of my dresses. The disguise will let you escape.”
“They will still recognize my face,” said Chango.
“I will cut off my hair and put it on your head. That will complete the disguise.” said Oya. “I will cut off my hair to save my king’s life.”
They waited until night. Oya lit no fire. She was afraid that the smoke from her chimney would be noticed by Chango’s enemies and draw them to the house. When the sun had gone down, but before the moon had risen, Oya cut off her beautiful hair and pinned it to Chango’s head. Chango did not know what to do with woman’s hair. It fell across his eyes. It tangled in his ears. Oya had him sit down and wove the hair into two long braids.
“Here’s a dress,” she said. “Put it on quickly, before the moon comes up.”
Chango managed to tangle himself up in Oya’s dress. “Stand still,” she said. “Just stand still and let me dress you.”
Finally, Chango was dressed as a passable imitation of Oya. She went to the door and peered out.
“Hurry,” she said. “There’s no one around.”
Chango stepped outside, imitating Oya’s dignified walk. He walked until he reached the forest and came across the line of searching men. He greeted his enemies with an imperious tilt of his head and crossed their line. He did not speak to them because his voice is very deep. It would have given him away.
This is the way Chango was able to escape his enemies’ trap.
Once he was far away from the forest, he made camp. He rested and slept and ate and regained his strength and his will to fight.
Echinle managed to find his way back to his master. Chango fed him and groomed him.
A few days later, rested and healed, Chango mounted Echinle.
“It is time to kill,” said Chango to his horse, and galloped off to find his enemies.
it was dawn when he reached his enemies’ camp. He came rushing at them. His fury was terrible to behold. Lightning flashed from his hands. He shouted wild warrior cries. He was still dressed as a woman.
“Oya has turned into Chango,” his enemies shouted when they saw the screaming apparition bearing down upon them, long hair flying and a gown flapping in the wind. They panicked.
Behind them, Oya came striding out of her house, fully armed, and began hacking right and left with her ax. Her short hair bristled and shot out electric sparks.
“If Oya helps Chango, there is victory,” she shouted, cutting off arms and legs.

Chango and Oya were victorious. Since that battle, Oya has been Chango’s inseparable companion in war. With Chango’s thunder and Oya’s storms, they are invincible and remain so to this day.