Who is the Orixá Xangô?

Orixá of justice, Xangô is a symbol of strength and rationality, representing the creation of the laws that govern the cosmos and the fulfillment of the law of return. He is a deity related to thunder and fits in the element of fire, having high harmony with meteors and lava. The axé of this Orixá is found mainly in the quarries, which is the earthly place where the spiritual energy of Xangô vibrates more.

Xangô's main instrument is the oxé which consists of a two-bladed axe. This axe represents justice itself as it reflects Xangô's impartiality, analyzing both sides of a situation and being able to apply the law of return to any individual.

The story of Xangô

Umbanda and Candomblé have different conceptions about the origins of certain Orixás and even about their field of action. The explanation for this phenomenon is due to the fact that Umbanda was born from Spiritualism, having a more spiritualistic approach, while Candomblé is much more based on the valorization of ancestry.

Xangô in Umbanda

Xangô is one of the most worshiped Orixás in Umbanda, having several entities that tune into his vibration. He is in the sixth line of Umbanda, having several caboclos and exus that work under his energy, acting towards the fulfillment of divine justice and for the protection of incarnate and disincarnate people.

Xangô in Candomblé

In Candomblé, Xangô is worshipped as an Orixá, yet his ancestry is highly valued. For the followers of this religion, the ancestors of each individual deserve great respect, and valuing them is a way to preserve the roots and traditions of their place of origin. For this reason, it is very common for there to be many tributes to the ancestors in the Candomblé ceremonies.

Regarding the ancestry of this Orixá of justice, Xangô was King of Oyó while he was alive. He was adored by the population and became famous for his impartiality and incorruptible sense of justice. It is worth mentioning that Xangô assumed power through a coup d'état against his brother who lacked the necessary competence to administer the kingdom.

Its origin

First of all, it is important to point out that Xangô really existed, as the Candomblé stories that value ancestry tell. Therefore, he was once incarnated as the king of Oyó and was a powerful king who administered his kingdom with impartiality and a strong sense of justice, besides having high power in war.

Creator of the cult of Eguns

Xangô was the creator of the cult of Eguns that represented the spirits of those who had already passed away, working together with a team. However, there was a certain day when the Iyámi Ajé, witches who were very feared, invaded a session dressed as eguns, to scare those present.

Everyone fled in fear of them except for Shangô who remained to confront these supposed entities. This brave attitude of Shangô provoked the fury of the Iyámi Ajé who killed Shangô's favorite daughter, Adubaiyani, while he was distracted attending to his subjects.

Xangô consulted Orunmilá and was granted permission to go to the realm of the dead to see his daughter one last time. Thus, in addition to being able to see his daughter again, he discovered all the mysteries of the ancestors and prohibited the participation of women in this cult, in retaliation for the Iyámi Ajé.

Powerful sense of justice

From the time he was incarnated as king of Oyo, Xangô always had a strong sense of justice. There is even an itã that tells of how Xangô had to gather his army to face soldiers from different kingdoms in one battle. However, the opposing soldiers sacrificed prisoners on the orders of their commanders and did not respect any battle ethics.

In this itã, Xangô was furious to see his soldiers dying so unjustly and climbed a quarry, where he began to beat with his instrument against a rock. Thus, he caused several lightning strikes that annihilated the enemy armies and made this Orixá win the war. However, what attracted the most attention is that Xangô refused to kill the opponent's prisoners.

The king of Oyó said that they were only following orders from their commanders and that they did not deserve to die, so he let loose lightning that struck the opposing commanders and spared the enemy army, who came to admire Xangô's strength and justice.

Thus, this is a very important itã that goes to the opposite of the precept of "an eye for an eye and a tooth for a tooth," with a more rational analysis of the unjust situation. After all, Xangô shows that justice is complex and is not only about simple action and reaction, involving several details that may be hidden even for the human being, such as karma being fulfilled because of an attitude made in thepast incarnation.

How he became Orixá

There is an itã that tells of the origin of Xangô as an Orixá, in which he goes to test a new tool with Iansã, since this Orixá always took with him stones that release fire and ignite for battles. However, this new tool is very strong and sets the kingdom of Oyó on fire. Deeply shaken, Xangô and Iansã end their earthly lives and become Orixás.

However, it is worth remembering that just as in other religions, itans metaphorically portray the components of the religion. Among these components, they can show opposing forces, values, and many other lessons. Therefore, they should not be interpreted in a literal way by someone studying the religion.

The syncretism of Xangô

Religious syncretism has assumed a very important role for the preservation of African roots in Brazil, since at the terrible time of slavery, slaves were forbidden to worship their gods, being forced to go to Catholic masses. Even so, they didn't want to give up their roots from the time they were in Africa, which made them replace each saint by an Orixá.

Below you can see which are the syncretizations of Xangô, not only in Catholicism, but also in Greek and Roman mythology and much more. In this way, each of these syncretizations of Xangô is directly associated with characteristics of this Orixá.

Saint Peter

The convergent characteristic of Saint Peter and Xangô is that they manage thunder, since according to Catholic belief, Saint Peter was responsible for managing thunder and rain. Thus, this saint received the key to take care of the sky, being syncretized with Xangô who possesses this attribute of thunder.

Saint John

Just as June is a month of celebration for St. John the Baptist, this is also a month to honor Xangô, from the religious syncretism. In both cases, the traditions for celebration are identical, with the abundance of the element of fire in the bonfires and fireworks, that is, the predominance of the basic element of Xangô. It was St. John who baptized Jesus Christ, having the role ofprotagonist and chosen one.

Saint Jerome

Very famous for translating the Bible into Latin, Saint Jerome is famous for being the one who writes the laws of God, according to Catholicism. Due to this characteristic, he was syncretized with Xangô, who is the Orixá creator of the laws of justice that are mirrored in the universal laws that rule the functioning of the universe, created by God, Olorum, Zambi or any other name that is given to the driving forcecosmic.

Jupiter in Roman mythology

Jupiter, equivalent to Zeus in Greek mythology, is the main god in Roman mythology. Jupiter assumes the role of protagonist, with strength and is considered a symbol of justice, which makes it easy to draw a parallel between him and Xangô. Even the planet that corresponds to Xangô in astrology is Jupiter, which only makes the similarity between these two figures more evident.

Zeus in Greek mythology

Zeus is the god of justice and thunder in Greek mythology, assuming a prominent role in the Olympian. Thus, it is very easy to draw a parallel between Zeus and Xangô, since Xangô is also the creator of laws and the Orixá of thunder. Just as a curiosity, both have power points in the mountains, since in Greek mythology Zeus performs his actions directly from the Olympian mountain.

Tupã for the Tupi-Guarani

The syncretism between Xangô and Tupã occurs mainly because Tupã is called "The Spirit of Thunder". However, Tupã assumes the function of several Orixás, since he was the creator of the earth, sky and seas, referring to the Orixá Oxalá. In addition, he is related to agriculture (like Ogum), hunting (Oxóssi) and the transmission of knowledge of medicinal herbs to the shamans (Ossain).

Odin to the Nordics

Odin, the father of all in Norse mythology, has as one of the main attributes the wisdom. Thus, for being the god of wisdom, is syncretized with Xangô. After all, the Orixá Xangô has as one of the main features the wisdom, with much prudence when performing any actions.

However, this Orixá can also be syncretized with Thor, due to the fact that Thor is the god of thunder in Norse mythology and because he also has an axe.

The qualities of Xangô

Within the qualities of Xangô, one can see different ways of acting, characteristics and even preferences. Therefore, to understand the Orixá Xangô, it is very important to understand all their qualities and how they manifest themselves in the terreiro.

Alufan

Syncretized with Saint Peter, this quality of Xangô has as its fields of action the stones of the river, the sea, waterfalls, lakes and springs. They are protectors of fishermen and receive their offerings in these stones. Because it is syncretized with Saint Peter, many associate the keys to heaven to this quality, considering it as protector of the disincarnate.

Alafim

Xangô Alafim is the phalangeiro who wears white, due to his proximity to the Orixá Oxalá, and can come with red details if there is harmony with Ogum and green details, if he is in tune with Oxóssi. He is one of the best known phalangiros of Xangô, for being the first to come to earth, being called "The great father" or "White Xangô".

He carries in his hand the axe of Xangô, called Oxé, and the sword, always acting with great strength, not fearing possible adversaries. Manifesting in the young form, Alafim fulfills justice on earth and helps people overcome the demands that afflict them.

Afonjá

Afonjá is a young quality of the Orixá Xangô, having great wisdom that makes him mature. He is gallant and proud, having a very intense energetic relationship that can cause clashes with other attunements.

For this reason, it is said that he represents a violent force that often clashes with phalanxes of Ogum. It is also worth noting that Xangô Afojá carries in his hand an amulet of protection, given by Iansã.

Aganjú

Xangô Aganjú has a high relationship with the Orixá Oxum, often being its opposite that complements it. For example, regarding emotions, Aganjú represents the rough and rudimentary side, while Oxum symbolizes the softness of relationships. Xangô Aganjú likes to dress in blue and red, carrying in his hands his Oxé and a sword.

In fact, the quality Aganjú is the one who dominates the volcanoes, the mountains and the earth, having as fields of action unexplored places and with hostile potential for existence, such as deserts. He acts in mountains, caves, abysses and mines. It is worth mentioning that he is very connected to vitality, with the donation of strength and health, being the defender of the less favored people.

Agogo/Agodo/Ogodo

Xangô Agogo manifests as an old man in white or brown clothing and holds two axes in his hands. He is more rigid and enjoys giving orders and does not like it when people disobey his orders. He is the ruler of lightning and thunder and is also responsible for earthquakes. He is even attributed the responsibility of setting fire to his kingdom in the itã in which he becomes an Orixá.

Baru

Powerful and at the same time humble and hospitable, Xangô Baru is a quality that is presented in the form of a young man on a white horse, which can cause confusion with some phalanxes of Ogum.

This quality gives his children a lot of freedom to talk about the most diverse subjects, as long as they do not approach death, which he is terrified of. His robes are very exuberant, with red and white and a crown with points in the shape of fire.

Bade

Before so many qualities of this Orixá, it is common that some people get confused and create qualities that do not exist. Related to this, Bade is not a quality of Xangô. In fact, the term Bade is one of the ways to call the Orixá Xangô itself in the state of Bahia, being one of his names, as another synonym that is Zazi.

Jakuta

Presenting in the elderly form, Jakuta is a quality of Xangô that wears white, brown and yellow, with an Oxê in his hand. Xangô Jakuta is responsible for the lightning stone, since this is one of the symbols of Xangô. According to the itãs, these stones are carried in a bag with this Orixá that throws them setting the target on fire.

Kosso

The quality of Xangô Kosso, also called Obakossô, presents itself in a young and impetuous form. It is a warrior version very determined to win all the goals that it comes across.

When he arrives in the shrines, this quality can manifest in different ways, such as: severe, loving, aggressive or moralistic. Therefore, he is unstable in his presentation, and it is important to be very respectful and sincere when communicating with him.

Oranifé

Xangô Oranifé is considered to be a very severe quality that hardly forgives those who have committed any infraction involving his presence. However, he is very fair, despite having an extremely firm character. Therefore, it is important to make every effort to maintain righteousness with this quality of Xangô.

Airá Intile

In some shrines, Airá Intile is not seen as a quality of Xangô, but is considered a quality of that Orixá in most houses. He is a phalangero who acts in the form of a middle-aged adult, having as points of strength the long thunderstorms, windstorms, hurricanes and whirlwinds. He works for charity, despite being rebellious and having a difficult temperament.

In this way, Obatalá leads this quality of Xangô, helping him to do charity. For this reason, children who carry this phalangero on their crown must have a guide of milky beads for Obatalá. In addition, Airá Intile appreciates the color white and may wear either an Oxé or a sword in his hands.

Airá Igbonam

The quality Airá Igbonam presents himself in a very young form, being very playful with his remarkable smile. He loves the dances during the incorporation, also making the medium walk on hot coals, to prove that he is incorporated by this quality of Xangô. This quality likes to wear white and relates directly to Obatalá, being considered the lord of fire.

Airá Mofé

Manifesting in the elderly form, Xangô Airá Mofe has a strong vibration of Oxum, because of his crying or maximum demonstration of emotion when manifesting on the physical plane. In addition, he is the father of warm waters and works alongside Oxum, having much appreciation for white and blue clothes, having in some scenarios, shades of yellow or gold. His beaded guides are milky blue.

Characteristics of sons and daughters of Xangô

The sons and daughters of Xangô have characteristics that make these people unique, giving them a sense of protagonism and generating a natural magnetism that attracts people around them. The son or daughter of Xangô must train flexibility in the face of situations, because they are naturally very strict with themselves and with others, which generates a lot of wear and frustration.

In addition, it is important to highlight that physically the daughters of Shango may seem sloppy with their appearance and have more masculine attributes, while the sons of Shango have wider bones and shoulders, and accumulate more body fat. It is worth mentioning that there are other characteristics of the sons of this Orixà, as you can see below.

Active posture

Even though they don't have a strong physical body like the sons of Ogum, the sons of Xangô have an active posture that makes them stand out from most of the people around them. This is also a reflection of the proactivity characteristic of the son of this Orixá, since he usually consists of a very solicitous type of person who likes to do things in the best way and may even overcharge himself todo the right thing.

In a way, it is as if they have a kingly aura that sets them apart from most people, which is also explained by the well-established self-esteem of the children of this Orixá. The children of Xangô know that they are special people and also demand this treatment and get very irritated if the other person forgets them or does not give them their due.

Authority and kindness

The sons of Xangô can also be considered authoritarian, since they like to manage situations and are very demanding with the people who work in partnership with them, just as they are demanding with themselves. Many times, the other individual does not produce as much or is not as solicitous as the son of this Orixá, which irritates him a lot and makes him demand even more from the person.

However, they are extremely kind and just, and are very loyal people worth being allied with at work. Even so, many authoritarian behaviors of the son of Xango are explained by this inherent goodness in him, since he has an inner need to see those around him develop. Therefore, if a son of this orixá likes you, he will have high expectations and willyou will charge without disrespect.

Intelligence and compassion

Intelligence is also a characteristic that is very present in the sons of Xangô, since they are very strategic and just like the Orixá that represents wisdom, they usually make good decisions. Therefore, they are usually ahead of the big decisions, not afraid to take risks and with a great spirit of leadership. In this way, they are the kind of people who collaborate to make others grow.

In addition, they are very compassionate, mainly because of their patience, which allows them to control their emotions and not make hasty judgments. They are very concerned about the well-being of other people and are very playful, always bringing a lot of joy to the environment in which they are present.

Energy and self-esteem

Being highly energetic people, the sons of Xangô stand out for having a lot of energy and for being able to channel this energy well into productivity, when they are in balance. In this way, they are people who like to do their work in the best way possible, since besides being very energetic, they charge themselves a lot to have the best results.

Thus, they can accomplish great things and are very satisfied with their own performance. Besides, they have great self-esteem and are hardly affected by destructive criticism. This makes the children of this Orixà enter a positive cycle, in which they start their work motivated and because of the great results, they reinforce their own sense of competence.

To relate to Xangô

As the other Orixás, Xangô also has its own characteristics, which includes: day of the year, day of the week, greeting to him, symbol, colors, element and prayer through sung points. Therefore, check out each of these aspects and learn how to deepen even more your bond with this Orixá.

Day of the year of Xangô

The day of the year dedicated to Xangô is September 30, because of his syncretism with Saint Jerônimo. However, as this Orixá can be syncretized with other saints, like Saint John and Saint Peter, Xangô's day can also be June 24.

Even the fact that Xangô is also syncretized with Saint John is the reason for the symbolism of this Orixá also being associated with the June festivities. However, it is important to highlight that the syncretism will vary according to the qualities of Xangô, since each one of them has different characteristics.

Day of the week for Shango

Wednesday is the day of the week of Xangô, being the day that more carries the axé of this Orixá, making it easier to tune in to his energy. Also, Wednesday is also the day of the Orixá Iansã who is the wife of Xangô and goddess of storms and lightning, very associated with the air element.

Salutation to Xangô

The greetings to Xangô are Kaô Cabecile and Opanixé ô Kaô, with small variations in the way each one is written. The meaning of Kaô Cabecile is "come and greet the king", whenever this Orixá manifests its axé on the physical plane.

It is worth mentioning that the salutation can also be done with the hands, but in this case the person must have the hands almost completely open. In this case, he puts the right hand on the forehead region and the left hand on the nape of the neck, alternating the hands while making the verbal greeting "Kaô Cabecilê".

Symbol of Xangô

Regarding the symbol of Xangô, his main symbol is the oxé, a two-bladed axe that represents divine justice. This axe cuts both ways and connotes the impartiality of this Orixá who is rigid and incorruptible. The axe of this Orixá also demonstrates the power of balance and reason for the fulfillment of justice.

In addition, Xangô also had a leather bag that he hung on his left shoulder, where he kept one of his symbols. In this bag were the elements of his axé: the lightning stones. These were used against his enemies and could be used for this Orixá to spit fire.

Colors of Xangô

The colors of the Orixá Xangô are: brown; and white and red, depending on the house that worships this Orixá. For example, in Umbanda, Xangô is represented with the color brown, while in Candomblé he is worshiped with the color white combined with red. Based on this, you may notice that the main stone in the tuning of Xangô is the brown jasper, since these colors are not chosen arbitrarily.

Element of Xangô

The element that carries the greatest axé of Xangô is fire, which is highly compatible with his field of action. Even so, this is an Orixá considered igneous, since it has great harmony with the vibration of rocks and quarries.

Thus, it can be noted that the fact of Xangô being an igneous Orixá does not invalidate the fact that he is associated with fire, since the rocks are not part of the 4 elements: earth, fire, water and air.

Prayer to Xangô

If you want to ask for help in solving various problems, you can appeal to the axé of Xangô, so that the entities that work under his vibration come to help you. For this, you can say the following prayer:

"God of fire and thunder, Lord of lightning and divine justice, look upon me Father, with your righteous and blessed eyes.

Do not allow my enemies to harm me either in body or soul, and let no injustice shake me.

Hail God of the Sacred Axe, by your Oxé, I ask for protection and justice in my paths. Make me strong as the rocks you rule.

Pure of heart and soul, I place my trust in your hands, and being so, I know that with your magnanimity you will intercede for me.

Protect me, Lord of fire and life, so that my being may be the very life of your love and your justice.

So be it!"

Offerings to Xangô

There are offerings that can be made to Xangô for different purposes, from obtaining justice, to opening paths - being made to an Exu falangeiro of Xangô and even for business.

However, be careful not to make these offerings without the supervision of the father of saint of your terreiro, so that you don't make any mistake that may complicate your relationship with the spirituality. After all, offerings can only be made if they have been previously requested by an entity or Orixá.

To have justice

Xangô is the Orixá of justice and he possesses the attribute of impartiality and reason, therefore, it is important that you have a clear conscience if you are going to ask this Orixá for justice. After all, his axe cuts both ways and if you ask for justice, it is essential that you are sure that you are really suffering injustice in this situation.

With this in mind, the offering to ask for justice from Xangô is very simple and it is recommended to make it in a quarry on Wednesday, because it is the day and place with the greatest axé of this Orixá. For this, you will light a brown candle and place a bottle of black beer next to this candle, requesting the justice you desire.

To open paths

Opening of paths is the specialty of the Exus entities, being very common to make offerings to these entities for this purpose. Each entity Exu works in a certain phalanx, vibrating in the energy of some specific Orixá. Therefore, there are several Exus who work in tune with Xangô, being the Exu Gira Mundo one of the main Exus of Xangô.

So, understand how to make an offering to Exu Gira Mundo, with the items below:

- Coarse cassava flour;

- Palm oil;

- Roasted corn;

- Bananas;

- Apples;

- Baked potatoes;

- 3 or 7 candles (the color that is requested, which can be white);

- Cigars dipped in dende palm;

- Beefsteak;

- Popcorn;

- Mild red wine;

- Manioc flour with cachaça.

See that there is no manual to make this offering, since the instructions for its preparation must be made by the entity itself. Therefore, do not invent to make an offering without first having the approval of the spirituality, otherwise it can be converted into bad purposes.

For business

Just as in the offering to open paths, the offering to provide the arrival of good news in business should also be made the way the entity or Orixá asks for, having a list of components to prepare it. It is worth noting that the honey should be poured over all these elements, after the structure of the offering is ready.

- 1 dozen bananas;

- 1 stout;

- 6 cigars;

- 3 white carnations;

- 3 red cloves;

- 6 brown candles;

- 1 sheet of brown tissue paper;

- 1 sheet of white tissue paper;

- 1 box of matches;

- Honey.

What does the lord of justice, Xangô, have to teach us?

Xangô is an Orixá with various qualities, so that he can teach humanity various qualities. The first virtue taught by this Orixá is patience to achieve goals, avoiding rash moves to reach a certain end. In this way, Xangô teaches the individual to have patience and persevere to achieve a goal, without rushing to pursue it.

In addition, Xangô teaches people to be more rational in the face of adversity, without succumbing to emotion and projecting anger on others, which makes the person who does not do this much more pleasant to live with. This rationality also allows the individual to make fairer decisions and with less risk of error, since he will consider several possible outcomes after theattitude.

Even so, the most important teaching of Xangô centers on his main virtue: justice. As such, this Orixá teaches humanity about the importance of acting with righteousness, being just in the most difficult times and maintaining this practice on a daily basis.

This virtue is also related to the abdication of certain individual advantages for the common good, which demonstrates a higher degree of evolution. Finally, Xangô also teaches the Human Being to be merciful, because mercy is also one of the great virtues of this Orixá.

Since the axe of this Orixá cuts both ways, it is important that you also be aware of your attitudes and know that you can also be unfair at certain times in life. Therefore, Xangô teaches you to ask for mercy for the other, so that you also benefit.