Ṣàngó

Ṣàngó na the òrìṣà of thunder and lightning, wey dem dey join with fire, with kingship, with justice wey force dey bring, and with the Ọ̀yọ́ empire wey he be their state cult. For wetin the tradition itself talk, he also be former Aláàfin of Ọ̀yọ́, real king wey die bad death and dem come turn am to god later. Whether that story na true history, whether one thunder divinity wey dey before swallow one king, or whether dem join one king put inside divinity wey already dey, na the main big scholarly debate about any Yorùbá òrìṣà, and this page just lay out the different positions instead of to choose one.

Him emblem na the axe wey get two head, him colours na red and white, him instrument na the bàtá drum, and him greeting na Kábíyèsí.

Names and praise names

Ṣàngó na the main name.

Jàkúta, person wey dey throw stone, person wey dey fight with stone. This name dey very important to the historical argument wey dey below, because Jàkúta show for record as thunder power wey him relationship with Ṣàngó na the matter wey dem dey argue. The fourth day of the Yorùbá week na Ọjọ́ Jàkúta and also Ọjọ́ Ṣàngó. 23-the-ritual-year cover the week.

Ọba Kò So and Olúkòso, the king no hang, and lord of Kòso. Na the most important epithet, and na argument wey dem pack enter one phrase. Look the narrative section.

Oko Ọya, husband of Ọya, wey dey the Elebuibon oríkì collection and wey Johnson account about the marriage confirm 12.

Aláàfin, owner of the palace, the Ọ̀yọ́ kingship title, wey dem dey use for am because dem join him identity with the king.

Two other epithets dey circulate well well, Ọba Kòso lálù and Eléyinjú ògùnnà (person wey him eyeball dey shine like burning charcoal), but this compiler no fit confirm any of the two for scholarly source, and dem put dem here as wetin dey circulate well well instead of wetin dem verify. Several others wey dey circulate, including Àrèmú, Olúfiran, and Ẹ̀talá, no get any record to confirm dem at all and dem no claim dem here.

A note on the oríkì problem

Na this place get the weakest evidence for Ṣàngó and dem must talk the reason.

The English Ṣàngó praise text wey dem quote pass for anglophone literature, "In Praise of Shango," wey start with "When the elephant wakes in the morning, he must pay his respects to his new wife," na Ulli Beier gather am for early 1950s and publish am for him "Yorùbá Vocal Music" inside African Music Society Journal for 1956, with the translation wey dem attribute to Beier 3. The version wey dem dey reproduce well well dey circulate only in English, without the Yorùbá original, and dem note say e slightly change from Beier own. The rule for translation for this corpus require the Yorùbá original, so dem just name this text here instead of to reproduce am.

Two other well-known Ṣàngó piece wey dey circulate, "Ode to Sango" and "Sango's Tale," na contemporary poem wey people write for oral register instead of traditional oríkì wey dem gather. Dem no suppose present dem as traditional material.

The only one substantial Ṣàngó text wey this compiler verify for Yorùbá with English translation na Johnson own, and e concern Ọya's response to him death instead of praise of Ṣàngó. E appear for 06-oya.

Readers wey want authenticated Ṣàngó oríkì for Yorùbá suppose go Pierre Verger Notes sur le culte des orisa et vodun (1957), wey get large oríkì collection and wey dem never digitise, and to Beier 1956 article 34.

Domain and attributes

Thunder and lightning, fire, the sky violence, and the destruction of the house of people wey guilty. Kingship, especially the Ọ̀yọ́ imperial kingship. Justice by strike: death from lightning na something wey dem understand as judgement.

Ṣàngó no be soft figure and the tradition no present am like that. He get power, him vex dey quick come, he magnificent, and he dey dangerous, and him cult for Ọ̀yọ́ na instrument of state power. 03-history cover the Ọ̀yọ́ empire.

Iconography, materials, and food taboo

Samuel Johnson account, wey dem compile for the 1890s from Ọ̀yọ́ court tradition and publish for 1921, na the fullest primary description in English, and person must read am as wetin e be: the work of one Yorùbá Anglican clergyman wey him hostility dey clear for page, as e call Ṣàngó "this heartless god" and describe the priests say dem dey deceive the common people 1. The ethnography na first-hand; the theology na polemical. 01-what-an-orisa-is explain how this corpus dey handle this kind sources.

The thunderstone. Johnson describe "certain smooth stones shaped like an axe head commonly taken for thunder bolts," wey dem believe say dem throw down from heaven 1. These na the ẹdùn àrá, and for true true dem be neolithic polished stone axe heads, wey dem dey find inside ground across West Africa and wey the tradition understand as the physical residue of lightning strike. Na dem be the central shrine object.

The ọ̀ṣẹ́ Ṣàngó, the double-headed axe, wey dem dey hold as dance wand and wey dey appear as the superstructure on top Ṣàngó carvings. 07-arts treat the object.

Colours red and white. Beads red and white. Numbers four and six. Drums the bàtá ensemble, wey be Ṣàngó's instrument and wey dey carry specific repertoire.

The food taboo, èèwọ̀. Johnson dey precise and e give reason: "Sango worshippers are forbidden to touch the large white beans called Sese, because it is used for counteracting the evil effects of the agencies employed in attracting lightning on people's houses" 1 The prohibition dey on one specific bean and Johnson reason wey e state na say the bean na the counter-agent to the practice wey Ṣàngó's priests dey use. Broader formulations of the taboo as "cowpea" dey circulate; Johnson version na the one wey dey confirmed inside the primary source and e narrow and more specific.

The lightning-strike rite. Johnson document di procedure wey dey follow after lightning strike: dem dey place di house under ban, dem dey put palm-leaf garland for di entrance, di pipo wey dey stay inside di house go sleep for booths or blacksmith shop until dem dig out di thunderbolt, and all di provincial king dem except di Aláàfin himself must attend 1. E also record bàyànni, crown wey dem make with cowries wey worshippers dey wear for di ceremony 1.

Initiation. Johnson describe how dem dey scrape head on top mortar, di mark dem wey dem cut put for di shaved head, and one mixture of pounded animal heart and evergreen plant dem, as e mention etìpọ́nọ̀lá, odúndún, and pèrègún, wey dem rub inside di wound dem 1. Dis na description from nineteenth-century observer about procedure wey na only initiates know di current form and di deeper meaning inside.

Di tori dem, and why dem dey conflict

Five position dem, wey dem keep separate.

Variant A: Johnson, di Ọ̀yọ́ court version

Johnson text, if person read am directly 1:

"Sango was the fourth King of the Yorubas, and was deified by his friends after his death... being a tyrant he was dethroned by his people, and expelled the country. Finding himself deserted not only by his friends, but also by his beloved wife Oya, he committed suicide at a place called Koso."

Two things inside dis passage matter.

Johnson tok fourth Aláàfin, no be third. Di claim wey almost everybody dey circulate na say Ṣàngó na di third Aláàfin, and UNESCO 2023 inscription for di Sango Festival give third and call e name Tella-Oko 5. Johnson, wey be di standard source for di Ọ̀yọ́ king list and di source wey pipo dey usually cite for di identification, tok say na fourth. Dis na real contradiction inside di source dem and e no dey resolved here.

Johnson give account wey dey debunk di origin of di cult. E continue say di friends go Bariba country go learn how to make charm and di process to attract lightning put for enemies house, come attribute di fire wey burn things to di dead king, "and hence these intercessors became the 'Mogba' (advocate) and priests of Sango" 1 Johnson take dis one derive both di deification and di priestly title from deliberate deception. Dat na source-critical position wey Christian clergyman take, no be neutral reportage, and dem suppose label am like dat anywhere wey dem quote Johnson on top Ṣàngó.

Variant B: Ọba kò so

Di acclamation. After di death for Kòso, on top one àyàn tree according to di standard tori, e followers declare Ọba kò so, di king no hang himself.

Di phrase do three things at di same time. E deny how di death take happen. E play on di name of di place Kòso. And e make theological claim: say e no die, e depart. Johnson own observation about Yorùbá usage support di third reading, since e note say dem no dey ever tok say heroes and heroines wey dem deify don die, but say dem disappear 1.

Variant C: Duro Ladipọ's Ọba Kò So

Di version of di tori wey pipo don see pass across di world na work of twentieth-century theatre. Duro Ladipọ's folk opera Ọba Kò So premier for Mbari Mbayo Club for Òṣogbo for 1963, play for Berlin Festwochen for 1964, tour Europe from 1965, and reach Brazil and United States by 1975. E plot show how Ṣàngó set di rival chief dem, Timi and Gbọ̀nkàá against each other, wey make e cabinet and Ọya turn against am. Oludare Ọlajubu's article trace Ladipọ's sources 6.

Dis matter for one specific reason: big part of wetin pipo internationally "know" now about Ṣàngó come from Ladipọ's dramatisation instead of di oral tradition wey e draw from, and dem no suppose mix di two together.

Variant D: di Jàkúta absorption thesis

Bọlaji Idowu argue say di deified Aláàfin, dem identify am with one thunder divinity wey don dey before, Jàkúta, and say dis identification explain Ṣàngó's attributes wey no dey agree with each other internally 7. For dis reading, di historical king and di thunder power na two things wey join together.

Supporting evidence: how Jàkúta still survive as name for Ṣàngó's day; and di existence of Ọ̀ràmfẹ̀, di Ilé-Ifẹ̀ thunder divinity, wey be distinct figure and according to report, dey more calm and tied to Ọbàtálá's coolness, wey show say Yorùbá religion get other thunder powers apart from Ṣàngó. 04-obatala and 23-the-ritual-year mention Ọ̀ràmfẹ̀.

Di compiler of dis work verify Idowu book, but e no verify di specific page for dis argument.

Variant E: Akinyemi, di revisionist case

Di strongest challenge to di standard account na Akíntúndé Akínyẹmí's chapter "The Place of Sàngó in the Yorùbá Pantheon," inside Sàngó in Africa and the African Diaspora 8. E argument follow three steps:

For dem to deify any Aláàfin, dem must bury am inside royal mausoleum, and dis Ṣàngó dem bury am for Kòso where e die.

To commit suicide by hanging na taboo inside Ọ̀yọ́ Yorùbá culture, so person wey die dat kind way no fit be proper candidate for deification.

From di evidence for di Odù Ifá, di divinity Ṣàngó don dey before di Ọ̀yọ́ state, and later dem come install am as di tutelary divinity of di Aláàfin.

Di conclusion turn di standard history upside down: no be king dem promote to god, but king wey dem assimilate into god wey don already dey before. Di political meaning come naturally, say as di Ọ̀yọ́ state dey expand, e attach e kingship to one existing thunder cult, come make di cult an imperial institution.

Another related item: Muideen Owolabi Bakare historiographical note inside History in Africa examine di suicide tori from psychological and source-critical angle 9.

How to hold dis ones

Variant A na wetin di Ọ̀yọ́ court tradition tok for di 1890s as one Christian wey no like dem record am. Variant B na wetin di tradition dey claim about itself. Variant C na modern theatre. Variant D and E na scholarly reconstructions. Reader no suppose mix dem together, and anybody wey present "di story of Sango" as one single settled tori don drop four out of di five.

Town dem, shrine dem, and festival

Kòso, near Ọ̀yọ́, di shrine and temple and di place where di death happen. Ọ̀yọ́, di Aláàfin palace. Ẹdẹ sef na important centre.

Di festival. E dey happen for ten days for August, for palace of di Aláàfin and near di ancient Kòso temple, to mark di beginning of di Yorùbá traditional new year 5. Oyo State government change di name to World Sango Festival for 2013. UNESCO put am for di Representative List of di Intangible Cultural Heritage of Humanity for 2023, decision 18.COM 5. UNESCO description record roasted new yam wit palm oil, plaiting of hair, red cloth wit white and red beads, chanting, storytelling, drumming, and dancing, wit how dem dey pass am down through observation and copying of elders during weekly temple worship and through apprenticeship for di ritual practice 5. 23-the-ritual-year cover di festival inside di calendar context.

Priesthood

Mọ̀gbà. Johnson explain di title as "advocate" and record say na inheritance, say di descendants of di original priest-dem hold di same position for im own time 1. Primary text confirm dis one. Bàbá Mọ̀gbà dey refer to members of di royal Ṣàngó cult, and dem report say Mọ̀gbà Kòso na di supreme head for Kòso, even though di person wey compile dis work fit only verify part of di second one.

Ẹlẹ́gùn Ṣàngó, di people wey di òrìṣà dey mount, dat is, di possession mediums. Dis na different group from di mọ̀gbà, and di difference dey real, even though scholarly detail on am no plenty. 02-how-orisa-worship-is-organized cover di general category.

Babaláwo na Ifá diviners, no be Ṣàngó priest-dem, and make person no mix di two together.

Diaspora counterparts

First, make we give one warning wey apply to every òrìṣà for dis section: no single system dey for how orixá match wit saint wey correct across all houses and traditions. Di correspondences dey vary by region, by nation (nação), and by house, and any table wey present fixed one-to-one mapping dey wrong 10.

Cuba, Lucumí / Santería: Changó. Dem syncretise am wit Santa Bárbara. Na male thunder òrìṣà wey dem map join female saint, and di connection na lightning: dem dey call Barbara against lightning and na im be di patron of artillery. E still dey appear as Siete Rayos for Palo, and as Ogou Chango for Haitian Vodou.

Henry B. Lovejoy chapter "Drums of Sàngó: Bàtá Drum and the Symbolic Reestablishment of Oyo in Colonial Cuba, 1817-1867" document di bàtá drum for Cuba as instrument of Ọ̀yọ́ reconstitution, wey be di most concrete evidence for continuity of di specific Ọ̀yọ́ Ṣàngó tradition into Cuba 8.

Brazil, Candomblé: Xangô. Dem dey usually connect am wit Saint Jerome, and wit Saint John or Saint Michael for other houses; di regional variation dey confirmed, but dem no verify di specific house attributions here.

Di main difference: for Recife and Pernambuco, "Xangô" na di name of di whole religion, no be just di orixá. Any Yorùbá reader wey see "Xangô" inside Brazilian source suppose check weda na di deity or di tradition e mean. Luis Nicolau Parés chapter on Xangô inside Afro-Brazilian religion and Stephen D. Glazier own on Ṣàngó's prominence inside Caribbean, both treat dis differences directly 8.

08-diaspora cover di diaspora traditions on dia own terms instead of as derivatives.