Xangô is considered the patron Orixá of Brazil and he is linked with justice and conquest. He is also the Orixá of the natural elements of lightning and thunder. He is symbolized by the ax.
Xango is a conquering warrior who never accepts defeat and is also a vengeful god who represents furious divine justice. He does not like to be alone and feeds off the energy of being around others and leading.
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Xango’s Characteristics
Represented by fire, thunder, and lightning, Xangô (sometimes written shango) is a masculine, virile, aggressive, violent, and fair Orixá. He works on issues related to karmic justice. He considers people’s actions throughout their lives and not just their most recent actions.
Conqueror, handsome, vain, and sensual, it is said that very few women are able to resist his gifts, so much so that he was contested as a husband by three of the most powerful Orixás.
Xango’s main characteristics are mercy, justice, loyalty, and warrior spirit, with the archetype of conqueror. His symbols are fire, rays from the heavens, and the impetus of courage, determination, vigor, and dynamism.
Dominator of flames and god of lightning, he mercilessly controls the forces of the Universe. No one can escape the justice of this strong Orixá, his eyes see all that the soul expresses. Trying to deceive him is useless and just makes him angry. The cruel people who escape the condemnation of humans will never be free from Xangô’s justice.
Xango in Yoruba Religion
In Yoruba history, Xangô was the fourth Alafim or king of Oió, a powerful Yoruba kingdom located in the current territory of Nigeria and Benin.
Historians understand that Xango was a historical character deified after his death. Xangô was the son of Oraniã, the first king of Oió, and a princess called Iamassê, but other versions indicate that his mother was Torossi. Oraniã was the first king of Oió, and Dadá Ajacá, brother of Xango, the second.
Xangô was the fourth alafim of Oió, assuming power after deposing his brother. Yoruba tales say that Xango sought to strengthen his power by engaging in several battles to expand his kingdom. He was married to three women: Oxum, Obá, and Oiá. Other versions say that his third wife was Iansã.
Yoruban mythology states that Xangô’s reign ended due to a terrible accident. Xango sent his wife Iansã to buy a magic potion from the Baribas, neighboring people of Oió. This potion gave the orixá the power to expel fire through his mouth, but, while he was practicing, he accidentally set fire to his own palace, causing the fire to spread throughout the city.
This caused Xangô to be removed from the throne, and, according to local tradition, he had to commit suicide to preserve his honor. He hanged himself from a tree, but his body was never found. Thus, the alafim was transformed into an orixá and went to Orum, the spiritual world where the orixás reside.
Xango in Brazil
The cult of Xangô reached Brazil through the slave trade. For centuries, the power of Oió had protected its population from attacks by slave traders, but when that kingdom weakened, from the 18th century onwards, its population became an easy target for traffickers.
As a result, the cities of Oió became the target of trafficking, with its population sold and brought to America. The arrival of the Yoruba population in Brazil allowed the cult of Xangô to spread there and in other countries on the American continent.
The rites dedicated to Xangô can be found in every corner of Brazil and have adapted to Candomble. Some practices that were dedicated exclusively to the cult of Xangô were expanded and transmitted to the cult of all orixás found in the country.
The importance of the cult of Xangô became so great in Brazil that, in Pernambuco, the African-based religion became generically known as Xangô. The cult of this orixá is also found in places like Cuba. He is considered the patron orixa of Brazil itself.
God of War
According to one story, Xango’s enemies decided to kill the Orixa and his entire army. Xangô and his soldiers were losing this battle and all his men were being executed, their bodies were being destroyed, and the enemy’s power was becoming increasingly clear to him.
One day from the top of a quarry, Xangô was meditating. He reflected on the situation and created plans to defeat his enemy. Upon observing the sadness and pain of his faithful warriors, Xangô was filled with anger and – in a quick movement – hit his hammer on a nearby stone.
This caused sparks so strong that they seemed like a catastrophe, and the harder he hit, the more force the sparks had to hit his enemies. Soon, his ax sparks had killed enough of the enemy that Xango could claim victory.
After arresting everyone who had survived the battle, Xangô’s men cried out for justice and called for the complete destruction of their opponents. Then Xangô uttered the famous phrase: “No! In no way would I do that because my hatred cannot exceed the limits of justice.”
Then the Orixá of mercy stated that the soldiers were only following orders but that their leaders deserved to suffer from his fury and wrath.
It was there that he raised his ax to the sky and generated a sequence of several rays that destroyed the enemy leaders, but at the same time, freed the warriors – who began to serve him loyally.
Titles of Xango
Xangô is known by many titles that reference his characteristics, his personality, his actions, and his powers.
- Alufan wears white and his tools are silver.
- Alafim is the ruler of Oio and owner of the royal palace.
- Afonjá has a magical talisman that enables him to kill his enemies with lightning.
- Aganju means firm land. He has a wooden leg and is married to Iemanjá. This version of Xangô is the most cruel because he takes the enemy’s heart at the tip of his spear. They say he is cursed for having killed and eaten his own mother.
- Agogo / Agodo / Ogodo is a bad version of Xango who angers when his orders are not followed. He is responsible for kidnapping Obá and he casts lightning and fire upon his own destiny and destroys it.
- Baru dresses in brown and white. According to the myth, Xangô receives a white horse from Oxalá as a gift. After Oxalá’s arrest in a dungeon in his palace, Xangô Baru asked everyone to dress in white and ask for forgiveness from Oxala, reestablishing peace throughout the Earth.
- Bade is a young voodoo member of the family. He corresponds to the young Xangô of the Nagôs. He is Loko’s brother and wears blue clothes with bands tied behind his clothes.
- Jakuta is the one who throws the stones. He is the incarnation of lightning and thunder and used it to kill his enemies when they attacked his soldiers.
- Koso or Obacossô is derived from a story of Xangô taking refuge in a city called Kossô but committing suicide for having lost his throne. At the moment of his death, Iansã asked Olodum to transform him into an Orixá.
- Oranifé is merciless and is well known as having a difficult manly temperament and not giving his children forgiveness.
- Airá Intile is the son of Obatalá’s rebel. Airá always had necklaces of red and white beads made by Obatalá so that the whole land would know that he was his son.
- Airá Igbonam (Agoynham or Ibonã) is the father of the fire. He dances and sings over the scorching embers of bonfires.
- Airá Mofe, Osi, or Adjaos is the companion of Oxaguiã. He is very old, dressed in white and wearing blue beads instead of red coral.
Sons of Xango
The sons of Xangô tend to be intense and temperamental people who are always passionate and ambitious. They have a naturally heavy and robust body, which can lean towards obesity since they love to eat and drink. While they are often unfaithful themselves, their pride and arrogance lead them to be jealous and vengeful. While they are often great leaders, they also tend to be very attached to their mothers.
Xangô’s day of the week is Thursday and he and his sons wear red and white. His dance is fast and furious, representing his strong and aggressive nature. His feast day is September 30.
It is common for those faithful to Xangô to pay homage to him with offerings. His followers say that one of his favorite dishes is beguiri, which contains okra, shrimp, palm oil, red meat, and pepper. Furthermore, he likes black beer, tobacco, flowers, and brown candles.
It is very common for followers of African-based religions, such as Candomblé and Umbanda, to use a greeting as a way of demonstrating their respect and devotion to Xangô. This greeting is known in Portuguese as Kaô Kabecilê, which translates as “come and greet the king.” Others claim that it means something like a request to see Xangô.
Prayers for Xango
Many Xangô believers say this prayer to the orixá when they want his protection:
Lord my Father, infinity is your great home in space, your energy point is in the stones of the waterfalls. With your justice, you created a building worthy of a king. My Father, protect me my glorious Saint Judas Tadeu, Father Xangô in Umbanda. Always vigilant on the paths I travel with the strength of this prayer, I will always be with you, freeing me from despair and pain, from enemies and envious people, from bad characters and false friends. Axe.
When you want Xangô’s intervention so that there is justice in some situation, the prayer to be said is the following:
Powerful Orixá of Umbanda, Father, companion, and guide, Lord of balance and justice, assistant to the Law of Karma, only You have the right to accompany, for eternity, all causes, all defenses, accusations, and elections arising from disordered actions of the pure and beneficent acts we practice.
Lord of all massifs and mountain ranges, symbol and headquarters of Your planetary action in the physical, astral, and mental. Sovereign Lord of balance and equity, watch over the integrity of our character.
Help us with Your prudence. Defend us from our perversions, ingratitude, antipathies, falsehoods, incontinence of speech, and undue judgment, from the acts of our brothers in humanity.
You alone are the great Judge.”
Exu – Intermediary & Guardian of the Crossroads
Iansa – Warrior Goddess of Wind and Storms
Oxossi – Hunting and the Forest
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