ESHU is the messenger god, acting as a link between humans and the Yoruba deities (Orishas). He is also the benevolent trickster, using his tricks to teach mankind valuable lessons, and is the patron of roads, opportunities, healers and magicians. This god can be as giving as he can be cruel, therefore he was always the first to be honored during rites and ceremonies. In some traditions, he is associated with the devil (Candomble in Brazil) while in others he is the one who protects the home against dangers (Santiera), and his effigy is kept near the front door. He is also known as Eleggua.

OBATALA is the creator of the earth and mankind in most Yoruba creation stories. He is the patron of mankind, and more specifically of the deformed, whom he created while in a drunken stupor.
OLORUN is the ruler of the sky and the father of the other Yoruba gods (Orishas), and the god of peace, purity, harmony and justice. In some cultures he is seen as an androgynous figure, representing the male and female principles in heaven and earth or even a female goddess. According to some traditions, Obatala owns everything which is white on earth: snow, air, clouds, bones and the brain. He is also known as Yansan, or Ogus in other branches of the Yoruba tradition.
OLODDUMARE is the main creative force for the Yoruba, much like a modern concept of God.
OLOKUN is the god of the sea, and lives in a vast underwater palace with humans and fish as servants. In some traditions this god is also seen as female.
OSHUN is the goddess (Orisha) of love and pleasure, beauty and diplomacy. She is very generous and loving to man but also has an extraordinary temper, which is difficult to sway. However, in most cases she teaches mankind to overcome their difficulties through kindness and negotiation. She is also associated with money.
ORUNMILA is the oldest son of Obatala and the god of prophecy. He instructed Obatala on how to create the earth.
OYA is the female warrior goddess of the Yoruba tradition and the fierce Orisha of wind, fire and thunder, as well as the patron of change. When enraged she creates tornadoes and hurricanes, and is the guardian of the gates of death.
SHANGO was once the mortal fourth king of Yoruba, but after his death became immortalized as a powerful Orisha of storms and thunder. Shango's storms are both devastating and cleansing.
YEMAYA is the mother goddess of the sea and the moon, as well as the patron of fertility and women's issues. She gives and sustains life lovingly but, like the sea itself, is equally dangerous when in a foul mood. Yemalla is also mysterious and the keeper of ancient secrets and memories.

Orungan is the son of Agallú and Yembo. Brother of Ayé Chaluga, Oshumare and of Olobá Mobosun. Manifested in the Ifá and Santería oracles of Ofun where the oracle is called Orangun in honor of Orungan. Therefore, the oracle Orangun is the father of Ifá. Orungan is the most beautiful Orisha in the pantheon. He is the Adonis of this Yoruba religion. Orungan dwells in the skin of man and revolves around youth. He is very close to that which surrounds the skin/body of both humans and animals, etc. When we look upon an Orisha, the first that is reflected is Orangun. Orungan has an inseparable companion named Iwi, the astral body, and Amonan, the Orisha of the walking stick.

Orungan , like Oshun represents love, the great changes and secrets that came about in Ará. All this was caused by Orungan. Being that Orungan represents love he also represents beauty. His beauty was irresistable to both man and woman alike. This Orisha has many patakis, histories and secrets. He also possess the metamorphosis between the Orishas. Just like Changó with Abita and Ogun with Oroña, Orungan is the true deity of reflection.

This is one of the biggest Orishas in humaity. This is a ruling Orisha and is served by Olosá and Afefé Ikú, the cold wind of death. Oye is the Orisha of the wind and Olorun ordered him to live in both the heavens and the earth. Oye was the one who helped Oshun Colé to come to the presence of Olofin. he is known to the Arará by the name of Ojó. This is an major Orisha who is invisible and surrounds all that is living; i.e. humans, animals, plants, all that is living, animated and nonanimated. Oye accompanies many Orishas in in particular Orun, Oddúa, Osun, Oyá, and Osanyin. Oye's mission is to maintain the life of all creation. This orisha differs from others orishas in the sense that this Orisha does not carry otan, diloggun nor ikin. Oye has the facility to understand all languages. he speaks and is manifested in the oracle Eyilá Merindilogun (12-16) of Santería dn Iwori Rete in Ifá. This Orisha exists in the air but is given offering on the floor.

Known as Jueygue in the land of Arará. This Oshun is an amazonian-like warrior, in the vestiture of a man for she is always ready to do battle. she carries an Agada (sword) in front of the tureen and a clay pot with epó. This Oshun wears a mantle of either crocodile or ostrich feathers and has two crowns. Her war cry is "Kowee Kowee" when she rides an aoní (crocodile). In war she carries a sword, a shield and a helmet with ostrich feathers.

This Oshun is the warrior and bodyguard for Babalu Ayé (Saint Lazarus ). This Oshun also is found in the company of Inle. Ochun Itumu's offering is whole goat. The incarnation of this orisha is found in the Santería oracle of Ogbe Ogunda (8-3). Upon her crown there are 14 strange implements.


This Oshun is an Olorisha like Yembo. This is a very mysterious Oshun who dresses in white and is known by the Ararás as Kondiame Ahunque, and as Tefande by her devotees. This is an Oshun that is received during an affirmation, for the home and for love. She was the first who put her feet in Orí and is thus stained in yellow. This is why Oshun is commonly related or identified by the color yellow. It is said that she is considered to be an Obatalá of the river, but she is dressed in white and thus the cofusion. Her ilekes are made of mother of pearl, coral and 5 spans of yellow and green beads.

This is the Oshun who had accompanied Orunmila when Obatalá's elephant was stolen. Orunmial killed the elephant and Ibu Aremú quartered it. This is the elephant that appears in the Ifá oracle of Ogbe Kana. The tureen of Ibu Aremú sits upon an opon, and is adorned with ecuele, deer horn which is anointed with efún yeri. Also adorned with a spear, 1 large edán, and 1 small machete.


This is an Orisha of transcendence and one of the deities closely related to humanity. Boyuto accompanies Inle-Abata and gave silver to Obatalá. Boyuto is manifested as a fisherman but is the deity of mirages (mirages of the desert, as well as, the sea) and fatigue. Boyuto is symbolized by a fishing pole. For example, when one sees double and/or their sight is blurred Boyuto is present. Also, all the sicknesses involved with vision; i.e. cataracts, double vision, glaucoma, nearsightedness, and blindness etc., are atributed to Boyuto.

Boyuto is responsible for the presence of Ololordí being mainfested as double. Ololordí was a young warrior woman who liked to strike with iron and machetes. she thought of herself as being invincible and went to challenge Oroinya. As Oroinya was beating Ololordí in this duel, Boyuto created a mirage and thus Oroinya saw Ololordí double. Thus Boyuto save Ololordí's life for Oroinya attacked the mirage and not Ololordí herself. Boyuto is a very important Orisha for the children of Oshun especially the children of Ololordí. Boyuto is also the Orisha of sight, ESP, and of thought. when one dies, it is Boyuto that the person sees even before the arrival of Ikú. Therefore Boyuto is our assistant at the moment of death.


This is in the Oddun Oché Meyi where the offering for Oshun is given in order to win a battle. This offering is also gven to Oshun in order tomark one's territory and possession(s). Further it is also an offering for the unification of family.What is needed for this offering is a turtle or tortoise, adié meyi acuerí, ekú, eyá, epó, efún, ataré, igbin marun. (please note that we do not translate these ingredients in order to preserve the sanctity of our religion). Osun is drawn atop the turtle/tortoise with efún and sand from the river's edge is poured on it. At the side of this an ibbá with an otan of Oshun if placed. Following this, the following song is sung:

Oshun mafi mafi.................etc

The turtle/tortoise is then slain, and its blood is first poured on the otan and then on the sand and lastly atop of Oshun. Right after, Oshun is given 2 hens. The water of eroko omo eroko ayeo has to be with brown sugar. After thisis done, then honey is offered and finally the obi is asked if the offering was accepted. it is wise to light candles after all of this. Once this ceremony is performed, th meat of the turtle/tortoise is taken out and made into a stew as a terciary offering. this stew is known as Egüerí.

Egüerí is made with the meat of the turle/tortoise, epó, obi motiguao, 16 ataré yiyo, salt, eró and 5 snails. this is placed in front of Oshun the amount of days she wats it there. Afterwards it is taken to a river mouth flowing to the sea. This is also done in Ifá but the difference is that Osun is not painted. what is painted is the antenna:




Ori is one of the biggest Orishas in our religion. Ori is the personal deity of mankind. Ori is me , myself and I. Ori is the center, the head, the interior of one's being. Ori symbolizes the liberty of of our emprisoned spirit. when we are about to be born, we present ourselves in front of Olodumare with our Ori. We then choose who will be our guardian angel. At that moment, the Ire's (blessings) come in and affirm that they will accompany you. "I am Ire Omo (so you may have children), Ire Owo (so you may have wealth), etc. But since everything in Heaven must be in harmony, the osogbos (negativity) accompanies you as well.

We choose our parents, the country we are born in and our ethnicity is also selected by us. The destiny with which any person is born with depends on the Ori we chose in Heaven. Ori is the symbol of presdestination It is the good in the bad of mankind; in other words, the karma and dharma of a person. Each Ori is different and is considered a personal deity and he is interested only that one fulfils the pact made at the foot of Olodumare. Many times one will change one's life or path and Ori accepts it as changing the osogbos into ires.

Ori does receive offerings in the form of sacrifices regularly where our guardian angel serves as his interpreter. Ori is the symbol / emblem of adoracion of one's self. Ori is placed inside a calabash with a cover. Ori is washed with ewes (herbs) of the person's guardian angel. Osun is drawn inside and ewes are placed inside and the following is placed inside:

1 small coconut, gold, silver, ivory, oral, jet, dirt from different locations as specified by the guardian angel, ile kan, epó, efún, ori leri eya oro, ekú, eyá, eró, obi, osun, colá, lorí, tuché, obi motiguao, anidan, arun, obi edún, orobbo, aira, 1 ikin, leri of tha animal that the guardian angel ate,ewe of a person's sign, seeds, purslane, ewe tete, atiponlá, ewe dun dun, ikoko root, aragba, añil root, 1 otan belonging to the guardian angel.

This small calabash is covered with beads of the person's guardian angeland 41 cowries are also placed upon is in decoration. Ori lives in a chest or basket which are covered at the person's individual taste. Thge secrets of its sign are in the calabash as well. A person may wish to place inside personal objects which may be acceptable with their guardian angel. Ori is covered with kerchiefs of different colors. The chest or basket may be lined with whatever the person wishes to line it with or whatever their tastes dictate. a person must determine how to do their Ori and not the person who is giving it to them or rather constructing it.

Suyere for Ori:

Bemoba lowo lowo
Ire bogbo
Ori ninoro fun
Ori mi iguo mi
(name of the saint)

Each is independent and different for iguoros and babalawos. If the person who is receiving Ori is an oluwo, then the calabash gourd is washed with ewe Ifá and the ewe of the guardian angel is also put inside the gourd. Afterwards the 16 meyis are painted in the outside and in the center Oshe Tura, the person's sign and then Otura She. Further, whatever Orunmila indicates.
Salutation to Orí:

Ori mocuele atete miran atete cueni
Korisha, korisha tibani
We leyin, or'r enin ye bojun
bogbo tobadó mi moaro tomi mi
Orí eni ni Alagbola
Radunori nilamío iwó
Algbó badun
Orí mi, ocha lerí, aguan guan loro


This Obatalá comes from the Adimula Society in Nigeria. Son of Odúa and Ibbú (the river). Marks all the Orishas with the first indicative - e.g. Ibbú Okoto, Ibbu Kolé, Ibbú Alagema. This is a very powerful and majestic Obatalá who maintains equilibrium on earth, the flora and the fauna. This Obatalá carries 4 otans that represent the 4 movements of the planets which are : rotation, verticalization, translation and equilibrium. This Obatalá does not reside in neither tureen nor clay pot but lives in a round gourd symbolizing the world. Afterwards the inside is charged with 2 eggs one filled with earth the other with sand. The gourd is covered with virgin cedar and atop of that cowries. Through the gourd is placed a metal bar which symbolizes the earth's axis.

Obatalá Adimula and yemula are like 2 faces on a single coin.Adimula is not hung nor does it live in the air. This is covered with cotton and covered with white pigeon feathers. Its ceremonies and occult are very secret and this is not a simple preparation. this is the only Orisha assocaited with Obatalá that eats ram when he asks for it.

This Obatalá even though being born in Odi Meyi, we find him under an alamo tree which is also his preferred ewe. He is personified and deified in Oyeku Osa where Dariko fixed his house with efun and white feathers. Obatalá seeing this gave Dariko all the wealth he could ever dream of. But that wealth got to Dariko's head and thus ignored his responsibilities. Afterwards, Dariko came home and found everything in his house destroyed and dirty. The lesson this teaches is that everyone has a responsibility and if we ignore our responsibilities we then lose whatever luck we receive. This is the Obatalá that speaks through Oyeku Rikusa.